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Ibn KathirAl-TabariAl-QurtubiAl-Baghawi
Verset 1
Les vertus de la sourate As-Saffat. An-Nasa'i a rapporté que `Abdullah bin `Umar, qu'Allah soit satisfait de lui, a dit : "Le Messager d'Allah ﷺ nous ordonnait de raccourcir nos prières et il récitait As-Saffat lorsqu'il nous dirigeait dans la prière." Cela a été rapporté uniquement par An-Nasa'i. بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Il a été rapporté que `Abdullah bin Mas`ud, qu'Allah soit satisfait de lui, a dit : وَالصَّـفَّـتِ صَفَّا "(Par ceux qui sont rangés en rangs.) — ce sont les anges ; فَالزَجِرَتِ زَجْراً (Par ceux qui poussent les nuages d'une bonne manière.) ce sont les anges ; فَالتَّـلِيَـتِ ذِكْراً (Par ceux qui apportent le Dhikr.) ce sont les anges." C'était aussi l'avis d'Ibn `Abbas, qu'Allah soit satisfait de lui, de Masruq, de Sa`id bin Jubayr, d'`Ikrimah, de Mujahid, d'As-Suddi, de Qatadah et d'Ar-Rabi` bin Anas. Qatadah a dit : "Les anges forment des rangs dans les cieux." Muslim a rapporté que Hudhayfah, qu'Allah soit satisfait de lui, a dit : "Le Messager d'Allah ﷺ a dit : «فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ، وَجُعِلَتْ لَنَا الْأَرْضُ كُلُّهَا مَسْجِدًا، وَجُعِلَ لَنَا تُرَابُهَا طَهُورًا، إِذَا لَمْ نَجِدِ الْمَاء» (Nous avons été favorisés sur le reste de l'humanité de trois manières : nos rangs ont été rendus semblables aux rangs des anges ; toute la terre a été faite une mosquée pour nous ; et sa poussière a été faite un moyen de purification pour nous si nous ne trouvons pas d'eau.)" Muslim, Abu Dawud, An-Nasa'i et Ibn Majah ont rapporté que Jabir bin Samurah, qu'Allah soit satisfait de lui, a dit : "Le Messager d'Allah ﷺ a dit : «أَلَا تَصُفُّونَ كَمَا تَصُفُّ الْمَلَائِكَةُ عِنْدَ رَبِّهِمْ؟» (Ne formerez-vous pas des rangs comme les anges forment des rangs en présence de leur Seigneur ?) Nous avons dit : 'Comment les anges forment-ils des rangs en présence de leur Seigneur ?' Il a dit : «يُتِمُّونَ الصُّفُوفَ الْمُتَقَدِّمَةَ، وَيَتَرَاصُّونَ فِي الصَّف» (Ils complètent les rangs les plus proches du front et ils consolident les rangs.)" As-Suddi et d'autres ont dit que
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Virtues of Surat As-Saffat
An-Nasa'i recorded that `Abdullah bin `Umar, may Allah be pleased with him, said, "The Messenger of Allah ﷺ used to command us to make our prayers short and he used to recite As-Saffat when he lead us in prayer." This was recorded by An-Nasa'i only.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
It was reported that `Abdullah bin Mas`ud, may Allah be pleased with him, said:
وَالصَّـفَّـتِ صَفَّا
"(By those ranged in ranks.) -- they are the angels;
فَالزَجِرَتِ زَجْراً
(By those who drive the clouds in a good way. ) they are the angels;
فَالتَّـلِيَـتِ ذِكْراً
(By those who bring the Dhikr.) they are the angels." This was also the view of Ibn `Abbas, may Allah be pleased with him, Masruq, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Qatadah and Ar-Rabi` bin Anas. Qatadah said, "The angels form ranks in the heavens." Muslim recorded that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ، وَجُعِلَتْ لَنَا الْأَرْضُ كُلُّهَا مَسْجِدًا، وَجُعِلَ لَنَا تُرَابُهَا طَهُورًا، إِذَا لَمْ نَجِدِ الْمَاء»
(We have been favored over the rest of mankind in three ways: our ranks have been made like the ranks of the angels; the entire earth has been made a Masjid for us; and its soil has been made a means of purification for us if we cannot find water.)" Muslim, Abu Dawud, An-Nasa'i and Ibn Majah recorded that Jabir bin Samurah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«أَلَا تَصُفُّونَ كَمَا تَصُفُّ الْمَلَائِكَةُ عِنْدَ رَبِّهِمْ؟»
(Will you not form ranks as the angels form ranks in the presence of their Lord) We said, `How do the angels form ranks in the presence of their Lord' He said:
«يُتِمُّونَ الصُّفُوفَ الْمُتَقَدِّمَةَ، وَيَتَرَاصُّونَ فِي الصَّف»
(They complete the rows nearer the front and they consolidate the rows. )" As-Suddi and others said that the Ayah
فَالزَجِرَتِ زَجْراً
(By those who drive the clouds in a good way. ) means that they drive the clouds.
فَالتَّـلِيَـتِ ذِكْراً
(By those who bring the Dhikr.) As-Suddi said, "The angels bring the Scriptures and the Qur'an from Allah to mankind."
The One True God is Allah
إِنَّ إِلَـهَكُمْ لَوَاحِدٌ رَبُّ السَّمَـوَتِ وَالاٌّرْضِ
(Verily, your God is indeed One, Lord of the heavens and the earth,) This is the One by Whom the oath is sworn, stating that there is no God worthy of worship but He, Lord of the heavens and the earth,
وَمَا بَيْنَهُمَآ
(and all that is between them,) means, of created beings.
وَرَبُّ الْمَشَـرِقِ
(and Lord of every point of the sun's risings.) means, He is the Sovereign Who is controlling His creation by subjugating it and all that is in it of stars, planets and heavenly bodies which appear from the east and set in the west. Mentioning the east is sufficient and there is no need for the west to be mentioned too, because it is implied in what is said. This has also been stated clearly elsewhere, in the Ayat:
فَلاَ أُقْسِمُ بِرَبِّ الْمَشَـرِقِ وَالْمَغَـرِبِ إِنَّا لَقَـدِرُونَ
(So I swear by the Lord of all the points of sunrise and sunset in the east and the west that surely We are able.) (70:40)
رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ
((He is) the Lord of the two easts and the Lord of the two wests. ) (55:17) which refers to the rising and setting points of the sun and the moon in both winter and summer.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَالصَّافَّاتِ صَفًّا (1)
قال أبو جعفر: أقسم الله تعالى ذكره بالصافات، والزاجرات، والتاليات ذكرا; فأما الصافات: فإنها الملائكة الصافات لربها في السماء وهي جمع صافَّة، فالصافات: جَمْعُ جَمْعٍ، وبذلك جاء تأويل أهل التأويل.
* ذكر من قال ذلك:
حدثني سلْم بن جنادة، قال: ثنا أبو معاوية، عن الأعمش، عن مسلم، قال: كان مسروق يقول في الصَّافَّات: هي الملائكة.
حدثنا إسحاق بن أبي إسرائيل، قال: أخبرنا النضر بن شميل، قال: أخبرنا شُعْبة، عن سليمان، قال: سمعت أبا الضحى، عن مسروق، عن عبد الله، بمثله.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة (وَالصَّافَّاتِ صَفًّا) قال: قسم أقسم الله بخلق، ثم خلق، ثم خلق، والصافات: الملائكة صُفوفا في السماء.
حدثني محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله (وَالصَّافَّاتِ) قال: هم الملائكة.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله &; 21-8 &; (وَالصَّافَّاتِ صَفًّا) قال: هذا قسم أقسم الله به.
Verset 2
Les vertus de la sourate As-Saffat. An-Nasa'i a rapporté que `Abdullah bin `Umar, qu'Allah soit satisfait de lui, a dit : "Le Messager d'Allah ﷺ nous ordonnait de raccourcir nos prières et il récitait As-Saffat lorsqu'il nous dirigeait dans la prière." Cela a été rapporté uniquement par An-Nasa'i. بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Il a été rapporté que `Abdullah bin Mas`ud, qu'Allah soit satisfait de lui, a dit : وَالصَّـفَّـتِ صَفَّا "(Par ceux qui sont rangés en rangs.) — ce sont les anges ; فَالزَجِرَتِ زَجْراً (Par ceux qui poussent les nuages d'une bonne manière.) ce sont les anges ; فَالتَّـلِيَـتِ ذِكْراً (Par ceux qui apportent le Dhikr.) ce sont les anges." C'était aussi l'avis d'Ibn `Abbas, qu'Allah soit satisfait de lui, de Masruq, de Sa`id bin Jubayr, d'`Ikrimah, de Mujahid, d'As-Suddi, de Qatadah et d'Ar-Rabi` bin Anas. Qatadah a dit : "Les anges forment des rangs dans les cieux." Muslim a rapporté que Hudhayfah, qu'Allah soit satisfait de lui, a dit : "Le Messager d'Allah ﷺ a dit : «فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ، وَجُعِلَتْ لَنَا الْأَرْضُ كُلُّهَا مَسْجِدًا، وَجُعِلَ لَنَا تُرَابُهَا طَهُورًا، إِذَا لَمْ نَجِدِ الْمَاء» (Nous avons été favorisés sur le reste de l'humanité de trois manières : nos rangs ont été rendus semblables aux rangs des anges ; toute la terre a été faite une mosquée pour nous ; et sa poussière a été faite un moyen de purification pour nous si nous ne trouvons pas d'eau.)" Muslim, Abu Dawud, An-Nasa'i et Ibn Majah ont rapporté que Jabir bin Samurah, qu'Allah soit satisfait de lui, a dit : "Le Messager d'Allah ﷺ a dit : «أَلَا تَصُفُّونَ كَمَا تَصُفُّ الْمَلَائِكَةُ عِنْدَ رَبِّهِمْ؟» (Ne formerez-vous pas des rangs comme les anges forment des rangs en présence de leur Seigneur ?) Nous avons dit : 'Comment les anges forment-ils des rangs en présence de leur Seigneur ?' Il a dit : «يُتِمُّونَ الصُّفُوفَ الْمُتَقَدِّمَةَ، وَيَتَرَاصُّونَ فِي الصَّف» (Ils complètent les rangs les plus proches du front et ils consolident les rangs.)" As-Suddi et d'autres ont dit que
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Virtues of Surat As-Saffat
An-Nasa'i recorded that `Abdullah bin `Umar, may Allah be pleased with him, said, "The Messenger of Allah ﷺ used to command us to make our prayers short and he used to recite As-Saffat when he lead us in prayer." This was recorded by An-Nasa'i only.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
It was reported that `Abdullah bin Mas`ud, may Allah be pleased with him, said:
وَالصَّـفَّـتِ صَفَّا
"(By those ranged in ranks.) -- they are the angels;
فَالزَجِرَتِ زَجْراً
(By those who drive the clouds in a good way. ) they are the angels;
فَالتَّـلِيَـتِ ذِكْراً
(By those who bring the Dhikr.) they are the angels." This was also the view of Ibn `Abbas, may Allah be pleased with him, Masruq, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Qatadah and Ar-Rabi` bin Anas. Qatadah said, "The angels form ranks in the heavens." Muslim recorded that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ، وَجُعِلَتْ لَنَا الْأَرْضُ كُلُّهَا مَسْجِدًا، وَجُعِلَ لَنَا تُرَابُهَا طَهُورًا، إِذَا لَمْ نَجِدِ الْمَاء»
(We have been favored over the rest of mankind in three ways: our ranks have been made like the ranks of the angels; the entire earth has been made a Masjid for us; and its soil has been made a means of purification for us if we cannot find water.)" Muslim, Abu Dawud, An-Nasa'i and Ibn Majah recorded that Jabir bin Samurah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«أَلَا تَصُفُّونَ كَمَا تَصُفُّ الْمَلَائِكَةُ عِنْدَ رَبِّهِمْ؟»
(Will you not form ranks as the angels form ranks in the presence of their Lord) We said, `How do the angels form ranks in the presence of their Lord' He said:
«يُتِمُّونَ الصُّفُوفَ الْمُتَقَدِّمَةَ، وَيَتَرَاصُّونَ فِي الصَّف»
(They complete the rows nearer the front and they consolidate the rows. )" As-Suddi and others said that the Ayah
فَالزَجِرَتِ زَجْراً
(By those who drive the clouds in a good way. ) means that they drive the clouds.
فَالتَّـلِيَـتِ ذِكْراً
(By those who bring the Dhikr.) As-Suddi said, "The angels bring the Scriptures and the Qur'an from Allah to mankind."
The One True God is Allah
إِنَّ إِلَـهَكُمْ لَوَاحِدٌ رَبُّ السَّمَـوَتِ وَالاٌّرْضِ
(Verily, your God is indeed One, Lord of the heavens and the earth,) This is the One by Whom the oath is sworn, stating that there is no God worthy of worship but He, Lord of the heavens and the earth,
وَمَا بَيْنَهُمَآ
(and all that is between them,) means, of created beings.
وَرَبُّ الْمَشَـرِقِ
(and Lord of every point of the sun's risings.) means, He is the Sovereign Who is controlling His creation by subjugating it and all that is in it of stars, planets and heavenly bodies which appear from the east and set in the west. Mentioning the east is sufficient and there is no need for the west to be mentioned too, because it is implied in what is said. This has also been stated clearly elsewhere, in the Ayat:
فَلاَ أُقْسِمُ بِرَبِّ الْمَشَـرِقِ وَالْمَغَـرِبِ إِنَّا لَقَـدِرُونَ
(So I swear by the Lord of all the points of sunrise and sunset in the east and the west that surely We are able.) (70:40)
رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ
((He is) the Lord of the two easts and the Lord of the two wests. ) (55:17) which refers to the rising and setting points of the sun and the moon in both winter and summer.
📜 Texte arabe source
واختلف أهل التأويل في تأويل قوله (فالزاجرات زجرا) فقال بعضهم: هي الملائكة تزجُر السحاب تسوقه.
* 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 (فَالزَّاجِرَاتِ زَجْرًا) قال: الملائكة.
حدثني محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله:(فَالزَّاجِرَاتِ زَجْرًا) قال: هم الملائكة.
وقال آخرون: بل ذلك آي القرآن التي زجر الله بها عما زَجر بها عنه في القرآن.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله (فَالزَّاجِرَاتِ زَجْرًا) قال: ما زَجَر الله عنه في القرآن.
والذي هو أولى بتأويل الآية عندنا ما قال مجاهد، ومن قال هم الملائكة، لأن الله تعالى ذكره، ابتدأ القسم بنوع من الملائكة، وهم الصافون بإجماع من أهل التأويل، فلأن يكون الذي بعده قسما بسائر أصنافهم أشبه.
Verset 3
Les vertus de la sourate As-Saffat. An-Nasa'i a rapporté que `Abdullah bin `Umar, qu'Allah soit satisfait de lui, a dit : "Le Messager d'Allah ﷺ nous ordonnait de raccourcir nos prières et il récitait As-Saffat lorsqu'il nous dirigeait dans la prière." Cela a été rapporté uniquement par An-Nasa'i. بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Il a été rapporté que `Abdullah bin Mas`ud, qu'Allah soit satisfait de lui, a dit : وَالصَّـفَّـتِ صَفَّا "(Par ceux qui sont rangés en rangs.) — ce sont les anges ; فَالزَجِرَتِ زَجْراً (Par ceux qui poussent les nuages d'une bonne manière.) ce sont les anges ; فَالتَّـلِيَـتِ ذِكْراً (Par ceux qui apportent le Dhikr.) ce sont les anges." C'était aussi l'avis d'Ibn `Abbas, qu'Allah soit satisfait de lui, de Masruq, de Sa`id bin Jubayr, d'`Ikrimah, de Mujahid, d'As-Suddi, de Qatadah et d'Ar-Rabi` bin Anas. Qatadah a dit : "Les anges forment des rangs dans les cieux." Muslim a rapporté que Hudhayfah, qu'Allah soit satisfait de lui, a dit : "Le Messager d'Allah ﷺ a dit : «فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ، وَجُعِلَتْ لَنَا الْأَرْضُ كُلُّهَا مَسْجِدًا، وَجُعِلَ لَنَا تُرَابُهَا طَهُورًا، إِذَا لَمْ نَجِدِ الْمَاء» (Nous avons été favorisés sur le reste de l'humanité de trois manières : nos rangs ont été rendus semblables aux rangs des anges ; toute la terre a été faite une mosquée pour nous ; et sa poussière a été faite un moyen de purification pour nous si nous ne trouvons pas d'eau.)" Muslim, Abu Dawud, An-Nasa'i et Ibn Majah ont rapporté que Jabir bin Samurah, qu'Allah soit satisfait de lui, a dit : "Le Messager d'Allah ﷺ a dit : «أَلَا تَصُفُّونَ كَمَا تَصُفُّ الْمَلَائِكَةُ عِنْدَ رَبِّهِمْ؟» (Ne formerez-vous pas des rangs comme les anges forment des rangs en présence de leur Seigneur ?) Nous avons dit : 'Comment les anges forment-ils des rangs en présence de leur Seigneur ?' Il a dit : «يُتِمُّونَ الصُّفُوفَ الْمُتَقَدِّمَةَ، وَيَتَرَاصُّونَ فِي الصَّف» (Ils complètent les rangs les plus proches du front et ils consolident les rangs.)" As-Suddi et d'autres ont dit que
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Virtues of Surat As-Saffat
An-Nasa'i recorded that `Abdullah bin `Umar, may Allah be pleased with him, said, "The Messenger of Allah ﷺ used to command us to make our prayers short and he used to recite As-Saffat when he lead us in prayer." This was recorded by An-Nasa'i only.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
It was reported that `Abdullah bin Mas`ud, may Allah be pleased with him, said:
وَالصَّـفَّـتِ صَفَّا
"(By those ranged in ranks.) -- they are the angels;
فَالزَجِرَتِ زَجْراً
(By those who drive the clouds in a good way. ) they are the angels;
فَالتَّـلِيَـتِ ذِكْراً
(By those who bring the Dhikr.) they are the angels." This was also the view of Ibn `Abbas, may Allah be pleased with him, Masruq, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Qatadah and Ar-Rabi` bin Anas. Qatadah said, "The angels form ranks in the heavens." Muslim recorded that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ، وَجُعِلَتْ لَنَا الْأَرْضُ كُلُّهَا مَسْجِدًا، وَجُعِلَ لَنَا تُرَابُهَا طَهُورًا، إِذَا لَمْ نَجِدِ الْمَاء»
(We have been favored over the rest of mankind in three ways: our ranks have been made like the ranks of the angels; the entire earth has been made a Masjid for us; and its soil has been made a means of purification for us if we cannot find water.)" Muslim, Abu Dawud, An-Nasa'i and Ibn Majah recorded that Jabir bin Samurah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«أَلَا تَصُفُّونَ كَمَا تَصُفُّ الْمَلَائِكَةُ عِنْدَ رَبِّهِمْ؟»
(Will you not form ranks as the angels form ranks in the presence of their Lord) We said, `How do the angels form ranks in the presence of their Lord' He said:
«يُتِمُّونَ الصُّفُوفَ الْمُتَقَدِّمَةَ، وَيَتَرَاصُّونَ فِي الصَّف»
(They complete the rows nearer the front and they consolidate the rows. )" As-Suddi and others said that the Ayah
فَالزَجِرَتِ زَجْراً
(By those who drive the clouds in a good way. ) means that they drive the clouds.
فَالتَّـلِيَـتِ ذِكْراً
(By those who bring the Dhikr.) As-Suddi said, "The angels bring the Scriptures and the Qur'an from Allah to mankind."
The One True God is Allah
إِنَّ إِلَـهَكُمْ لَوَاحِدٌ رَبُّ السَّمَـوَتِ وَالاٌّرْضِ
(Verily, your God is indeed One, Lord of the heavens and the earth,) This is the One by Whom the oath is sworn, stating that there is no God worthy of worship but He, Lord of the heavens and the earth,
وَمَا بَيْنَهُمَآ
(and all that is between them,) means, of created beings.
وَرَبُّ الْمَشَـرِقِ
(and Lord of every point of the sun's risings.) means, He is the Sovereign Who is controlling His creation by subjugating it and all that is in it of stars, planets and heavenly bodies which appear from the east and set in the west. Mentioning the east is sufficient and there is no need for the west to be mentioned too, because it is implied in what is said. This has also been stated clearly elsewhere, in the Ayat:
فَلاَ أُقْسِمُ بِرَبِّ الْمَشَـرِقِ وَالْمَغَـرِبِ إِنَّا لَقَـدِرُونَ
(So I swear by the Lord of all the points of sunrise and sunset in the east and the west that surely We are able.) (70:40)
رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ
((He is) the Lord of the two easts and the Lord of the two wests. ) (55:17) which refers to the rising and setting points of the sun and the moon in both winter and summer.
واختلف أهل التأويل في المعني بذلك، فقال بعضهم: هم الملائكة.
* 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 (فالتاليات ذكرا) قال: الملائكة.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السدي (فالتاليات ذكرا) قال: هم الملائكة.
وقال آخرون: هو ما يُتلى في القرآن من أخبار الأمم قبلنا.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة (فَالتَّالِيَاتِ ذِكْرًا) قال: ما يُتلى عليكم في القرآن من أخبار الناس والأمم قبلكم.
Verset 4
Les vertus de la sourate As-Saffat. An-Nasa'i a rapporté que `Abdullah bin `Umar, qu'Allah soit satisfait de lui, a dit : "Le Messager d'Allah ﷺ nous ordonnait de raccourcir nos prières et il récitait As-Saffat lorsqu'il nous dirigeait dans la prière." Cela a été rapporté uniquement par An-Nasa'i. بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Il a été rapporté que `Abdullah bin Mas`ud, qu'Allah soit satisfait de lui, a dit : وَالصَّـفَّـتِ صَفَّا "(Par ceux qui sont rangés en rangs.) — ce sont les anges ; فَالزَجِرَتِ زَجْراً (Par ceux qui poussent les nuages d'une bonne manière.) ce sont les anges ; فَالتَّـلِيَـتِ ذِكْراً (Par ceux qui apportent le Dhikr.) ce sont les anges." C'était aussi l'avis d'Ibn `Abbas, qu'Allah soit satisfait de lui, de Masruq, de Sa`id bin Jubayr, d'`Ikrimah, de Mujahid, d'As-Suddi, de Qatadah et d'Ar-Rabi` bin Anas. Qatadah a dit : "Les anges forment des rangs dans les cieux." Muslim a rapporté que Hudhayfah, qu'Allah soit satisfait de lui, a dit : "Le Messager d'Allah ﷺ a dit : «فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ، وَجُعِلَتْ لَنَا الْأَرْضُ كُلُّهَا مَسْجِدًا، وَجُعِلَ لَنَا تُرَابُهَا طَهُورًا، إِذَا لَمْ نَجِدِ الْمَاء» (Nous avons été favorisés sur le reste de l'humanité de trois manières : nos rangs ont été rendus semblables aux rangs des anges ; toute la terre a été faite une mosquée pour nous ; et sa poussière a été faite un moyen de purification pour nous si nous ne trouvons pas d'eau.)" Muslim, Abu Dawud, An-Nasa'i et Ibn Majah ont rapporté que Jabir bin Samurah, qu'Allah soit satisfait de lui, a dit : "Le Messager d'Allah ﷺ a dit : «أَلَا تَصُفُّونَ كَمَا تَصُفُّ الْمَلَائِكَةُ عِنْدَ رَبِّهِمْ؟» (Ne formerez-vous pas des rangs comme les anges forment des rangs en présence de leur Seigneur ?) Nous avons dit : 'Comment les anges forment-ils des rangs en présence de leur Seigneur ?' Il a dit : «يُتِمُّونَ الصُّفُوفَ الْمُتَقَدِّمَةَ، وَيَتَرَاصُّونَ فِي الصَّف» (Ils complètent les rangs les plus proches du front et ils consolident les rangs.)" As-Suddi et d'autres ont dit que
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Virtues of Surat As-Saffat
An-Nasa'i recorded that `Abdullah bin `Umar, may Allah be pleased with him, said, "The Messenger of Allah ﷺ used to command us to make our prayers short and he used to recite As-Saffat when he lead us in prayer." This was recorded by An-Nasa'i only.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
It was reported that `Abdullah bin Mas`ud, may Allah be pleased with him, said:
وَالصَّـفَّـتِ صَفَّا
"(By those ranged in ranks.) -- they are the angels;
فَالزَجِرَتِ زَجْراً
(By those who drive the clouds in a good way. ) they are the angels;
فَالتَّـلِيَـتِ ذِكْراً
(By those who bring the Dhikr.) they are the angels." This was also the view of Ibn `Abbas, may Allah be pleased with him, Masruq, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Qatadah and Ar-Rabi` bin Anas. Qatadah said, "The angels form ranks in the heavens." Muslim recorded that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ، وَجُعِلَتْ لَنَا الْأَرْضُ كُلُّهَا مَسْجِدًا، وَجُعِلَ لَنَا تُرَابُهَا طَهُورًا، إِذَا لَمْ نَجِدِ الْمَاء»
(We have been favored over the rest of mankind in three ways: our ranks have been made like the ranks of the angels; the entire earth has been made a Masjid for us; and its soil has been made a means of purification for us if we cannot find water.)" Muslim, Abu Dawud, An-Nasa'i and Ibn Majah recorded that Jabir bin Samurah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«أَلَا تَصُفُّونَ كَمَا تَصُفُّ الْمَلَائِكَةُ عِنْدَ رَبِّهِمْ؟»
(Will you not form ranks as the angels form ranks in the presence of their Lord) We said, `How do the angels form ranks in the presence of their Lord' He said:
«يُتِمُّونَ الصُّفُوفَ الْمُتَقَدِّمَةَ، وَيَتَرَاصُّونَ فِي الصَّف»
(They complete the rows nearer the front and they consolidate the rows. )" As-Suddi and others said that the Ayah
فَالزَجِرَتِ زَجْراً
(By those who drive the clouds in a good way. ) means that they drive the clouds.
فَالتَّـلِيَـتِ ذِكْراً
(By those who bring the Dhikr.) As-Suddi said, "The angels bring the Scriptures and the Qur'an from Allah to mankind."
The One True God is Allah
إِنَّ إِلَـهَكُمْ لَوَاحِدٌ رَبُّ السَّمَـوَتِ وَالاٌّرْضِ
(Verily, your God is indeed One, Lord of the heavens and the earth,) This is the One by Whom the oath is sworn, stating that there is no God worthy of worship but He, Lord of the heavens and the earth,
وَمَا بَيْنَهُمَآ
(and all that is between them,) means, of created beings.
وَرَبُّ الْمَشَـرِقِ
(and Lord of every point of the sun's risings.) means, He is the Sovereign Who is controlling His creation by subjugating it and all that is in it of stars, planets and heavenly bodies which appear from the east and set in the west. Mentioning the east is sufficient and there is no need for the west to be mentioned too, because it is implied in what is said. This has also been stated clearly elsewhere, in the Ayat:
فَلاَ أُقْسِمُ بِرَبِّ الْمَشَـرِقِ وَالْمَغَـرِبِ إِنَّا لَقَـدِرُونَ
(So I swear by the Lord of all the points of sunrise and sunset in the east and the west that surely We are able.) (70:40)
رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ
((He is) the Lord of the two easts and the Lord of the two wests. ) (55:17) which refers to the rising and setting points of the sun and the moon in both winter and summer.
📜 Texte arabe source
القول في تأويل قوله تعالى : إِنَّ إِلَهَكُمْ لَوَاحِدٌ (4)
يعني تعالى ذكره بقوله: (إِنَّ إِلَهَكُمْ لَوَاحِدٌ ) والصافات صفا إن معبودكم الذي يستوجب عليكم أيها الناس العبادة، وإخلاص الطاعة منكم له لواحد لا ثاني له ولا شريك. يقول: فأخلصوا العبادة وإياه فأفردوا بالطاعة، ولا تجعلوا له في عبادتكم إياه شريكا.
Verset 5
Les vertus de la sourate As-Saffat
An-Nasa'i a rapporté que `Abdullah bin `Umar, qu'Allah l'agrée, a dit : "Le Messager d'Allah ﷺ nous ordonnait de raccourcir nos prières et il récitait As-Saffat lorsqu'il nous menait dans la prière." Ceci n'a été rapporté que par An-Nasa'i.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux.
Il a été rapporté que `Abdullah bin Mas`ud, qu'Allah l'agrée, a dit :
وَالصَّـفَّـتِ صَفَّا
"(Par ceux qui sont rangés en rangs.) -- ce sont les anges ;
فَالزَجِرَتِ زَجْراً
(Par ceux qui poussent les nuages d'une bonne manière.) ce sont les anges ;
فَالتَّـلِيَـتِ ذِكْراً
(Par ceux qui apportent le Dhikr.) ce sont les anges." Ce fut également l'avis d'Ibn `Abbas, qu'Allah l'agrée, de Masruq, de Sa`id bin Jubayr, d'`Ikrimah, de Mujahid, d'As-Suddi, de Qatadah et d'Ar-Rabi` bin Anas. Qatadah a dit : "Les anges forment des rangs dans les cieux." Muslim a rapporté que Hudhayfah, qu'Allah l'agrée, a dit : "Le Messager d'Allah ﷺ a dit :
«فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ، وَجُعِلَتْ لَنَا الْأَرْضُ كُلُّهَا مَسْجِدًا، وَجُعِلَ لَنَا تُرَابُهَا طَهُورًا، إِذَا لَمْ نَجِدِ الْمَاء»
(Nous avons été favorisés sur le reste de l'humanité de trois manières : nos rangs ont été rendus semblables aux rangs des anges ; toute la terre a été faite pour nous une mosquée ; et sa poussière a été faite pour nous un moyen de purification si nous ne trouvons pas d'eau.)" Muslim, Abu Dawud, An-Nasa'i et Ibn Majah ont rapporté que Jabir bin Samurah, qu'Allah l'agrée, a dit : "Le Messager d'Allah ﷺ a dit :
«أَلَا تَصُفُّونَ كَمَا تَصُفُّ الْمَلَائِكَةُ عِنْدَ رَبِّهِمْ؟»
(Ne formerez-vous pas des rangs comme les anges forment des rangs en présence de leur Seigneur ?) Nous avons dit : 'Comment les anges forment-ils des rangs en présence de leur Seigneur ?' Il a dit :
«يُتِمُّونَ الصُّفُوفَ الْمُتَقَدِّمَةَ، وَيَتَرَاصُّونَ فِي الصَّف»
(Ils complètent les rangs les plus avancés et ils se resserrent dans le rang.)" As-Suddi et d'autres ont dit que
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Virtues of Surat As-Saffat
An-Nasa'i recorded that `Abdullah bin `Umar, may Allah be pleased with him, said, "The Messenger of Allah ﷺ used to command us to make our prayers short and he used to recite As-Saffat when he lead us in prayer." This was recorded by An-Nasa'i only.
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the Name of Allah, the Most Gracious, the Most Merciful.
It was reported that `Abdullah bin Mas`ud, may Allah be pleased with him, said:
وَالصَّـفَّـتِ صَفَّا
"(By those ranged in ranks.) -- they are the angels;
فَالزَجِرَتِ زَجْراً
(By those who drive the clouds in a good way. ) they are the angels;
فَالتَّـلِيَـتِ ذِكْراً
(By those who bring the Dhikr.) they are the angels." This was also the view of Ibn `Abbas, may Allah be pleased with him, Masruq, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Qatadah and Ar-Rabi` bin Anas. Qatadah said, "The angels form ranks in the heavens." Muslim recorded that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ، وَجُعِلَتْ لَنَا الْأَرْضُ كُلُّهَا مَسْجِدًا، وَجُعِلَ لَنَا تُرَابُهَا طَهُورًا، إِذَا لَمْ نَجِدِ الْمَاء»
(We have been favored over the rest of mankind in three ways: our ranks have been made like the ranks of the angels; the entire earth has been made a Masjid for us; and its soil has been made a means of purification for us if we cannot find water.)" Muslim, Abu Dawud, An-Nasa'i and Ibn Majah recorded that Jabir bin Samurah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«أَلَا تَصُفُّونَ كَمَا تَصُفُّ الْمَلَائِكَةُ عِنْدَ رَبِّهِمْ؟»
(Will you not form ranks as the angels form ranks in the presence of their Lord) We said, `How do the angels form ranks in the presence of their Lord' He said:
«يُتِمُّونَ الصُّفُوفَ الْمُتَقَدِّمَةَ، وَيَتَرَاصُّونَ فِي الصَّف»
(They complete the rows nearer the front and they consolidate the rows. )" As-Suddi and others said that the Ayah
فَالزَجِرَتِ زَجْراً
(By those who drive the clouds in a good way. ) means that they drive the clouds.
فَالتَّـلِيَـتِ ذِكْراً
(By those who bring the Dhikr.) As-Suddi said, "The angels bring the Scriptures and the Qur'an from Allah to mankind."
The One True God is Allah
إِنَّ إِلَـهَكُمْ لَوَاحِدٌ رَبُّ السَّمَـوَتِ وَالاٌّرْضِ
(Verily, your God is indeed One, Lord of the heavens and the earth,) This is the One by Whom the oath is sworn, stating that there is no God worthy of worship but He, Lord of the heavens and the earth,
وَمَا بَيْنَهُمَآ
(and all that is between them,) means, of created beings.
وَرَبُّ الْمَشَـرِقِ
(and Lord of every point of the sun's risings.) means, He is the Sovereign Who is controlling His creation by subjugating it and all that is in it of stars, planets and heavenly bodies which appear from the east and set in the west. Mentioning the east is sufficient and there is no need for the west to be mentioned too, because it is implied in what is said. This has also been stated clearly elsewhere, in the Ayat:
فَلاَ أُقْسِمُ بِرَبِّ الْمَشَـرِقِ وَالْمَغَـرِبِ إِنَّا لَقَـدِرُونَ
(So I swear by the Lord of all the points of sunrise and sunset in the east and the west that surely We are able.) (70:40)
رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ
((He is) the Lord of the two easts and the Lord of the two wests. ) (55:17) which refers to the rising and setting points of the sun and the moon in both winter and summer.
📜 Texte arabe source
وقوله ( رَبُّ السَّمَاوَاتِ وَالأرْضِ وَمَا بَيْنَهُمَا) يقول: هو واحد خالق السموات السبع وما بينهما من الخلق، ومالك ذلك كله، والقيِّم على جميع ذلك، يقول: فالعبادة لا تصلح إلا لمن هذه صفته، فلا تعبدوا غيره، ولا تشركوا معه في عبادتكم إياه من لا يضر ولا ينفع، ولا يخلق شيئا ولا يُفْنيه.
واختلف أهل العربية في وجه رفع رب السموات، فقال بعض نحويي البصرة، رُفع على معنى: إن إلهكم لرب. وقال غيره: هو رَد على"إن إلهكم &; 21-10 &; لواحد" ثم فَسَّر الواحد، فقال: رب السموات، وهو رد على واحد. وهذا القول عندي أشبه بالصواب في ذلك، لأن الخبر هو قوله (لَوَاحِدٌ) ، وقوله (رَبُّ السَّمَاوَاتِ) ترجمة عنه، وبيان مردود على إعرابه.
وقوله (وَرَبُّ الْمَشَارِقِ) يقول: ومدبر مشارق الشمس في الشتاء والصيف ومغاربها، والقيِّم على ذلك ومصلحه، وترك ذكر المغارب لدلالة الكلام عليه، واستغني بذكر المشارق من ذكرها، إذ كان معلوما أن معها المغارب.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة (إِنَّ إِلَهَكُمْ لَوَاحِدٌ ) وقع القسم على هذا إن إلهكم لواحد ( رَبُّ السَّمَاوَاتِ وَالأرْضِ وَمَا بَيْنَهُمَا وَرَبُّ الْمَشَارِقِ ) قال: مشارق الشمس في الشتاء والصيف.
حدثني محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السدي، قوله (رَبُّ الْمَشَارِقِ) قال: المشارق ستون وثلاث مئة مَشْرِق، والمغارب مثلها، عدد أيام السنة
Verset 6
La parure et la protection du ciel viennent d'Allah
Allah nous informe qu'Il a paré le ciel le plus bas avec les corps célestes pour ceux parmi les habitants de la terre qui le regardent. Les étoiles et les planètes dans le ciel donnent de la lumière aux habitants de la terre, comme Allah le dit :
وَلَقَدْ زَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَـبِيحَ وَجَعَلْنَـهَا رُجُوماً لِّلشَّيَـطِينِ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ
(Et certes, Nous avons paré le ciel le plus proche de lampes, et Nous avons fait de ces lampes (des) projectiles pour chasser les Shayatin, et Nous avons préparé pour eux le châtiment du Feu ardent.) (67:5),
وَلَقَدْ جَعَلْنَا فِى السَّمَاءِ بُرُوجًا وَزَيَّنَّـهَا لِلنَّـظِرِينَ - وَحَفِظْنَـهَا مِن كُلِّ شَيْطَـنٍ رَّجِيمٍ - إِلاَّ مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُّبِينٌ
(Et certes, Nous avons placé de grandes étoiles dans le ciel et Nous l'avons embelli pour les observateurs. Et Nous l'avons gardé de tout Shaytan maudit. Sauf celui qui vole l'ouïe, alors il est poursuivi par un feu flamboyant clair.) (15:16-18). Et Allah dit ici :
وَحِفْظاً
(Et pour garder) c'est-à-dire, pour protéger comme il se doit,
مِّن كُلِّ شَيْطَـنٍ مَّارِدٍ
(contre tout Shaytan rebelle.) c'est-à-dire, tout diable insolent et impudent, lorsqu'il veut écouter en cachette (les nouvelles dans les cieux), un feu perçant vient et le brûle. Allah, qu'Il soit glorifié, dit :
لاَّ يَسَّمَّعُونَ إِلَى الْمَلإِ الاٌّعْلَى
(Ils ne peuvent pas écouter le groupe supérieur) c'est-à-dire, ils ne peuvent pas atteindre le groupe supérieur -- qui fait référence aux cieux et aux anges qui s'y trouvent -- lorsqu'ils parlent de ce qu'Allah a révélé de Ses Lois et de Ses décrets. Nous avons déjà mentionné cela en expliquant les Hadiths cités lorsque nous avons discuté du verset,
حَتَّى إِذَا فُزِّعَ عَن قُلُوبِهِمْ قَالُواْ مَاذَا قَالَ رَبُّكُمْ قَالُواْ الْحَقَّ وَهُوَ الْعَلِىُّ الْكَبِيرُ
(lorsque la peur est bannie de leurs cœurs, ils disent : "Qu'est-ce que votre Seigneur a dit ?" Ils disent : "La vérité. Et Il est le Très Haut, le Très Grand.") (34:23). Allah dit :
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Adornment and Protection of the Heaven comes from Allah
Allah tells us that He has adorned the lowest heaven with the heavenly bodies for those among the people of the earth who look at it. The stars and planets in the sky give light to the people of earth, as Allah says:
وَلَقَدْ زَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَـبِيحَ وَجَعَلْنَـهَا رُجُوماً لِّلشَّيَـطِينِ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ
(And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the Shayatin, and have prepared for them the torment of the blazing Fire.) (67:5),
وَلَقَدْ جَعَلْنَا فِى السَّمَاءِ بُرُوجًا وَزَيَّنَّـهَا لِلنَّـظِرِينَ - وَحَفِظْنَـهَا مِن كُلِّ شَيْطَـنٍ رَّجِيمٍ - إِلاَّ مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُّبِينٌ
(And indeed, We have put the big stars in the heaven and We beautified it for the beholders. And We have guarded it from every outcast Shaytan. Except him who steals the hearing then he is pursued by a clear flaming fire.) (15:16-18). And Allah says here:
وَحِفْظاً
(And to guard) meaning, to protect as it should be protected,
مِّن كُلِّ شَيْطَـنٍ مَّارِدٍ
(against every rebellious Shaytan. ) means, every insolent and impudent devil, when he wants to eavesdrop (on news in the heavens), a piercing fire comes and burns him. Allah, may He be glorified, says:
لاَّ يَسَّمَّعُونَ إِلَى الْمَلإِ الاٌّعْلَى
(They cannot listen to the higher group) meaning, they cannot reach the higher group -- which refers to the heavens and the angels in them -- when they speak of what has been revealed by Allah of His Laws and decrees. We have already mentioned this when explaining the Hadiths quoted when we discussed the Ayah,
حَتَّى إِذَا فُزِّعَ عَن قُلُوبِهِمْ قَالُواْ مَاذَا قَالَ رَبُّكُمْ قَالُواْ الْحَقَّ وَهُوَ الْعَلِىُّ الْكَبِيرُ
(when fear is banished from their hearts, they say: "What is it that your Lord has said" They say: "The truth. And He is the Most High, the Most Great.) (34:23). Allah says:
وَيَقْذِفُونَ
(for they are pelted) meaning, they are hit,
مِن كُلِّ جَانِبٍ
(from every side.) means, from all directions from which they try to reach the heaven.
دُحُوراً
(Outcast,) means, they are rejected, and are repelled and prevented from reaching it, and they are pelted.
وَلَهُمْ عَذابٌ وَاصِبٌ
(and theirs is a constant torment.) means, in the Hereafter, they will have an ongoing, everlasting and painful torment, as Allah says:
وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ
(and We have prepared for them the torment of the blazing Fire) (67:5).
إِلاَّ مَنْ خَطِفَ الْخَطْفَةَ
(Except such as snatch away something by stealing,) means, except for the one among the Shayatin who manages to get something, which is a word he has heard from the heaven. Then he throws it down to the one who is beneath him, who in turn throws it down to the one who is beneath him. Perhaps the flaming fire will strike him before he is able to throw it down, or perhaps he will throw it -- by the decree of Allah -- before the flaming fire strikes him and burns him. So the other devil takes it to the soothsayer, as we have seen previously in the Hadith. Allah says:
إِلاَّ مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ
(Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.) meaning, shining brightly. Ibn Jarir recorded that Ibn `Abbas, may Allah be pleased with him, said, "The Shayatin had places where they sat in the heavens listening to what was being revealed by Allah. The stars did not move and the Shayatin were not struck. When they heard the revelation, they would come down to earth and to every word they would add nine of their own. When the Messenger of Allah ﷺ was sent, if a Shaytan wanted to take his seat in the heavens, the flaming fire would come and would not miss him; it would burn him every time. They complained about this to Iblis, may Allah curse him, and he said, `Something must have happened.' He sent his troops out and they found the Messenger of Allah ﷺ standing in prayer between the two mountains of Nakhlah." -- Waki` said, "This means in the valley of Nakhlah." -- "They went back to Iblis and told him about that, and he said, `This is what has happened."'
📜 Texte arabe source
وقوله ( إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ ) اختلفت القراء في قراءة قوله (بِزِينَةٍ الْكَوَاكِبِ) فقرأته عامة قراء المدينة والبصرة وبعض قراء الكوفة بزينة الكواكب بإضافة الزينة إلى الكواكب، وخفض الكواكب (إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا) التي تليكم أيها الناس وهي الدنيا إليكم بتزيينها الكواكب: أي بأن زينتها الكواكب. وقرأ ذلك جماعة من قراء الكوفة (بِزِينَةٍ الْكَوَاكِبِ) بتنوين زينة، وخفض الكواكب ردا لها على الزينة، بمعنى: إنا زينا السماء الدنيا بزينة هي الكواكب، كأنه قال: زيناها بالكواكب. ورُوِي عن بعض قراء الكوفة أنه كان ينون الزِّينة وينصب الكواكبَ، بمعنى: إنا زينا السماء الدنيا بتزييننا الكواكبَ. ولو كانت القراءة في الكواكب جاءت رفعا إذ نونت الزينة، لم &; 21-11 &; يكن لحنا، وكان صوابا في العربية، وكان معناه: إنا زينا السماء الدنيا بتزيينها الكواكب: أي بأن زينتها الكواكب وذلك أن الزينة مصدر، فجائز توجيهها إلى أيِّ هذه الوجوه التي وُصِفت في العربية.
وأما القراءة فأعجبها إلي بإضافة الزينة إلى الكواكب وخفض الكواكب لصحة معنى ذلك في التأول والعربية، وأنها قراءة أكثر قراء الأمصار وإن كان التنوين في الزينة وخفض الكواكب عندي صحيحا أيضا. فأما النصب في الكواكب والرفع، فلا أستجيز القراءة بهما، لإجماع الحجة من القراء على خلافهما، وإن كان لهما في الإعراب والمعنى وجه صحيح.
وقد اختلف أهل العربية في تأويل ذلك إذا أضيفت الزينة إلى الكواكب، فكان بعض نحويي البصرة يقول: إذا قرئ ذلك كذلك فليس يعني بعضَها، ولكن زينتها حسنها، وكان غيره يقول: معنى ذلك: إذا قرئ كذلك: إنا زينا السماء الدنيا بأن زينتها الكواكب.
وقد بيَّنا الصواب في ذلك عندنا.
وقوله (وَحِفْظا) يقول تعالى ذكره: (وحفظا) للسماء الدنيا زيناها بزينة الكواكب.
وقد اختلف أهل العربية في وجه نصب قوله (وحِفْظا) فقال بعض نحويي البصرة: قال وحفظا، لأنه بدل من اللفظ بالفعل، كأنه قال: وحفظناها حفظا. وقال بعض نحويي الكوفة: إنما هو من صلة التزيين أنا زينا السماء الدنيا حفظا لها، فأدخل الواو على التكرير: أي وزيناها حفظا لها، فجعله من التزيين، وقد بيّنا القول فيه عندنا. وتأويل الكلام: وحفظا لها من كل شيطان عات خبيث زيناها.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله (وَحِفْظا) يقول: جعلتها حفظا من كل، شيطان مارد.
وقوله (لا يَسَّمَّعُونَ إِلَى الْمَلإ الأعْلَى ) اختلفت القراء في قراءة قوله &; 21-12 &; ( لا يَسَّمَّعُونَ ) فقرأ ذلك عامة قراء المدينة والبصرة، وبعض الكوفيين:( لا يَسْمَعُونَ ) بتخفيف السين من يسمعون، بمعنى أنهم يتسمَّعون ولا يسمعون. وقرأ ذلك عامة قراء الكوفيين بعد لا يسمعون بمعنى: لا يتسمعون، ثم أدغموا التاء في السين فشددوها.
وأولى القراءتين في ذلك عندي بالصواب قراءة من قرأه بالتخفيف، لأن الأخبار الواردة عن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم وعن أصحابه، أن الشياطين قد تتسمع الوحي، ولكنها ترمى بالشهب لئلا تسمع.
* ذكر رواية بعض ذلك:
حدثنا أبو كُرَيب، قال: ثنا وكيع، عن إسرائيل، عن أبي إسحاق، عن سعيد بن جُبَير، عن ابن عباس، قال: كانت للشياطين مقاعد في السماء، قال: فكانوا يسمعون الوحي، قال: وكانت النجوم لا تجري، وكانت الشياطين لا ترمى، قال: فإذا سمعوا الوحي نـزلوا إلى الأرض، فزادوا في الكلمة تسعا; قال: فلما بُعِثَ رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم جعل الشيطانُ إذا قعد مقعده جاء شهاب، فلم يُخْطِهِ حتى يحرقه، قال: فشكوا ذلك إلى إبليس، فقال: ما هو إلا لأمر حدث ; قال: فبعث جنوده، فإذا رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم قائم يصلي بين جبلي نخلة; قال أبو كُرَيب: قال وكيع: يعني بطن نخلة، قال: فرجعوا إلى إبليس فأخبروه، قال: فقال هذا الذي حدث.
حدثنا ابن وكيع وأحمد بن يحيى الصوفي قالا ثنا عبيد الله، عن إسرائيل، عن أبي إسحاق، عن سعيد بن جُبَير، عن ابن عباس، قال: كانت الجن يصعدون إلى السماء الدنيا يستمعون الوحي، فإذا سمعوا الكلمة زادوا فيها تسعا، فأما الكلمة فتكون حقا، وأما ما زادوا فيكون باطلا فلما بُعث النبي صَلَّى الله عَلَيْهِ وَسَلَّم مُنِعوا مقاعدَهم، فذكروا ذلك لإبليس، ولم تكن النجوم يُرْمى بها قبل ذلك، فقال لهم إبليس: ما هذا إلا لأمر حدث في الأرض، فبعث جنوده، فوجدوا رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم قائما يصلي، فأتوه فأخبروه، فقال: &; 21-13 &; هذا الحدث الذي حدث.
حدثنا ابن المثنى، قال: ثنا عبد الله بن رجاء، قال: ثنا إسرائيل، عن أبي إسحاق، عن سعيد بن جُبَير، عن ابن عباس، قال: كانت الجن لهم مقاعد، ثم ذكر نحوه.
حدثنا أبو كُرَيب، قال: ثنا يونس بن بكير، قال: ثنا محمد بن إسحاق، قال: ثني الزهري، عن عليّ بن الحسين، عن أبي إسحاق، عن ابن عباس، قال: حدثني رهط من الأنصار، قالوا:" بينا نحن جلوس ذات ليلة مع رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم ، إذ رأى كوكبا رُمي به، فقال: " ما تقولون في هذا الكوكب الذي يرمي به؟" فقلنا: يولد مولود، أو يهلك هالك، ويموت ملك ويملك ملك، فقال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم : " لَيْسَ كَذَلِكَ، وَلَكِنَّ اللهَ كان إذا قَضَى أمْرًا فِي السَّمَاءِ سَبَّحَ لِذَلِكَ حَمَلَةُ الْعَرْشِ، فَيُسَبِّحُ لِتَسْبِيحِهِمْ مَنْ يَلِيهِمْ مِنْ تَحْتِهِمْ مِنَ الْمَلائِكَةِ، فَمَا يَزَالُونَ كَذَلِكَ حَتَّى يَنْتَهِيَ التَّسْبِيحُ إلَى السَّمَاءِ الدُّنْيَا، فَيَقُولُ أهْلُ السَّمَاءِ الدُّنْيَا لِمَنْ يَلِيهِمْ مِنَ الْمَلائِكَةِ مِمَّ سَبَّحْتُمْ؟ فَيَقُولُونَ: مَا نَدْرِي: سَمِعْنَا مَنْ فَوْقَنَا مِنَ الْمَلائِكَةِ سَبَّحُوا فَسَبَّحْنَا اللهَ لِتَسْبِيحِهِمْ وَلَكِنَّا سَنَسْأَلُ، فَيَسْأَلُونَ مَنْ فَوْقَهُمْ، فَمَا يَزَالُونَ كَذَلِكَ حتى يَنْتَهِيَ إلَى حَمَلَةِ الْعَرْشِ، فَيَقُولُوَن: قَضَى اللهُ كَذَا وَكَذَا، فَيُخْبِرُونَ بِهِ مَنْ يَلِيهِمْ حتى يَنْتَهُوا إلى السَّمَاءِ الدُّنْيا، فَتَسْتَرِقُ الجِنُّ مَا يَقُولُونَ، فَيَنـزلُونَ إلى أوْلِيائِهِمْ مِنَ الإنْسِ فَيُلْقُونَهُ على ألْسِنَتِهِمْ بِتَوَهُّمٍ مِنْهُمْ، فَيُخْبِرُونَهُمْ بِهِ، فَيَكُونُ بَعْضُهُ حَقًّا وبَعْضُهُ كَذِبًا، فَلَمْ تَزَلِ الجِنّ كذلكَ حتى رُمُوا بِهذهِ الشُّهُبِ"
وحدثنا ابن وكيع وابن المثنى، قالا ثنا عبد الأعلى، عن معمر، عن الزهري، عن عليّ بن حسين، عن ابن عباس، قال بينما النبي صَلَّى الله عَلَيْهِ وَسَلَّم في نفر من الأنصار، إذ رمي بنجم فاستنار، فقال النبي صَلَّى الله عَلَيْهِ وَسَلَّم :ما كُنتم تقولون لِمثلِ هذا في الجاهليةِ إذا رأيتموهُ؟ قالوا: كنا نقول: يموت عظيم أو يولد عظيم، قال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم :فإنهُ لا يرمى به لموتِ أحد ولا لحياتهِ، ولكنَّ ربنا تباركَ اسمهُ إذا قضَى أمرًا سبحَ حملةُ العرشِ، ثمَّ سبحَ أهلُ السماءِ الذينَ يلونهمْ، ثمَّ الذينَ يلونهمْ حتى يبلغَ التسبيحُ أهلَ هذه السماءِ ثمَّ يسألُ أهلُ السماءِ السابعة حملة العرش: ماذا قال ربنا؟ فيخبرونهم، ثم يستخبر أهلُ كل سماء، حتى يبلع الخبر أهل السماءِ الدنيا، وتخطُف الشياطين السمع، فيرمونَ، فيقذفونهُ إلى أوليائهمْ، فما جاءُوا به على وجههِ فهوَ حق، ولكنهمْ يزيدونَ".
حدثنا ابن المثنى، قال: ثنا محمد بن جعفر، قال: أخبرنا معمر، قال: ثنا ابن شهاب، عن عليّ بن حسين، عن ابن عباس قال: كان رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم جالسا في نفر من أصحابه، قال: فرمي بنجم، ثم ذكر نحوه، إلا أنه زاد فيه: قلت للزهري: أكان يُرْمى بها في الجاهلية؟ قال: نعم، ولكنها غلظت حين بُعث النبيُّ صَلَّى الله عَلَيْهِ وَسَلَّم.
حدثني عليّ بن داود، قال: ثنا عاصم بن عليّ، قال: ثنا أبي عليّ بن عاصم، عن عطاء بن السائب، عن سعيد بن جُبَير، عن ابن عباس، قال: " كان للجن مقاعد في السماء يسمعون الوحي، وكان الوحي إذا أُوحِي سمعت الملائكة كهيئة الحديدة يُرْمى بها على الصَّفْوان، فإذا سمعت الملائكة صلصلة الوحي خر لجباههم مَنْ في السماء من الملائكة، فإذا نـزل عليهم أصحاب الوحي قَالُوا مَاذَا قَالَ رَبُّكُمْ قَالُوا الْحَقَّ وَهُوَ الْعَلِيُّ الْكَبِيرُ قال: فيتنادون، قال: ربكم الحق وهو العلي الكبير; قال: فإذا أنـزل إلى السماء الدنيا، قالوا: يكون في الأرض كذا وكذا موتا، وكذا وكذا حياة. وكذا وكذا جدوبة، وكذا وكذا خِصْبا، وما يريد أن يصنع، وما يريد أن يبتدئ تبارك وتعالى، فنـزلت الجن. فأوحوا إلى أوليائهم من الإنس، مما يكون في الأرض ،فبيناهم كذلك، إذ بعث الله النبي صَلَّى الله عَلَيْهِ وَسَلَّم ، فزجرت الشياطين عن السماء ورَمَوْهم بكواكب، فجعل لا يصعد أحد منهم إلا احترق، وفزع أهل الأرض لِمَا رأوا في الكواكب، ولم يكن قبل ذلك، وقالوا: هلك مَنْ في السماء، وكان أهل &; 21-15 &; الطائف أول من فزع، فينطلق الرجل إلى إبله، فينحر كل يوم بعيرا لآلهتهم، وينطلق صاحب الغنم، فيذبح كل يوم شاة، وينطلق صاحب البقر. فيذبح كل يوم بقرة، فقال لهم رجل: ويلكم لا تهلكوا أموالكم، فإن معالمكم من الكواكب التي تهتدون بها لم يسقط منها شيء، فأقلعوا وقد أسرعوا في أموالهم. وقال إبليس: حدث في الأرض حدث، فأتي من كل أرض بتربة، فجعل لا يؤتى بتربة أرض إلا شمها، فلما أتي بتربة تهامة قال: ها هنا حدث الحدث، وصرف الله إليه نفرا من الجن وهو يقرأ القرآن، فقالوا: إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا حتى ختم الآية...، فولَّوا إلى قومهم منذرين.
حدثني يونس، قال: أخبرنا ابن وهب، قال: أخبرني ابن لهيعة، عن محمد بن عبد الرحمن، عن عروة، عن عائشة أنها قالت: سمعت رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم يقول: " إنَّ الملائكةَ تنـزلُ في العنانِ- وهوَ السحابُ- فتذكرُ ما قضيَ في السماءِ، فتسترقُ الشياطينُ السمعَ، فتسمعهُ فتوحيهِ إلى الكهانِ، فيكذبونَ معها مئةَ كذبةٍ من عند أنفسهمْ .
فهذه الأخبار تُنبئ عن أن الشياطين تسمع، ولكنها تُرْمى بالشهب لئلا تسمع.
فإن ظن ظان أنه لما كان في الكلام " إلى "، كان التسمع أولى بالكلام من السمع، فإن الأمر في ذلك بخلاف ما ظن، وذلك أن العرب تقول: سمعت فلانا يقول كذا، وسمعت إلى فلان يقول كذا، وسمعت من فلان.
وتأويل الكلام: إنا زينا السماء الدنيا بزينة الكواكب.
Verset 7
La parure et la protection du ciel viennent d'Allah
Allah nous informe qu'Il a paré le ciel le plus bas avec les corps célestes pour ceux parmi les habitants de la terre qui le regardent. Les étoiles et les planètes dans le ciel donnent de la lumière aux habitants de la terre, comme Allah le dit :
وَلَقَدْ زَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَـبِيحَ وَجَعَلْنَـهَا رُجُوماً لِّلشَّيَـطِينِ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ
(Et certes, Nous avons paré le ciel le plus proche de lampes, et Nous avons fait de ces lampes (des) projectiles pour chasser les Shayatin, et Nous avons préparé pour eux le châtiment du Feu ardent.) (67:5),
وَلَقَدْ جَعَلْنَا فِى السَّمَاءِ بُرُوجًا وَزَيَّنَّـهَا لِلنَّـظِرِينَ - وَحَفِظْنَـهَا مِن كُلِّ شَيْطَـنٍ رَّجِيمٍ - إِلاَّ مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُّبِينٌ
(Et certes, Nous avons placé de grandes étoiles dans le ciel et Nous l'avons embelli pour les observateurs. Et Nous l'avons gardé de tout Shaytan maudit. Sauf celui qui vole l'ouïe, alors il est poursuivi par un feu flamboyant clair.) (15:16-18). Et Allah dit ici :
وَحِفْظاً
(Et pour garder) c'est-à-dire, pour protéger comme il se doit,
مِّن كُلِّ شَيْطَـنٍ مَّارِدٍ
(contre tout Shaytan rebelle.) c'est-à-dire, tout diable insolent et impudent, lorsqu'il veut écouter en cachette (les nouvelles dans les cieux), un feu perçant vient et le brûle. Allah, qu'Il soit glorifié, dit :
لاَّ يَسَّمَّعُونَ إِلَى الْمَلإِ الاٌّعْلَى
(Ils ne peuvent pas écouter le groupe supérieur) c'est-à-dire, ils ne peuvent pas atteindre le groupe supérieur -- qui fait référence aux cieux et aux anges qui s'y trouvent -- lorsqu'ils parlent de ce qu'Allah a révélé de Ses Lois et de Ses décrets. Nous avons déjà mentionné cela en expliquant les Hadiths cités lorsque nous avons discuté du verset,
حَتَّى إِذَا فُزِّعَ عَن قُلُوبِهِمْ قَالُواْ مَاذَا قَالَ رَبُّكُمْ قَالُواْ الْحَقَّ وَهُوَ الْعَلِىُّ الْكَبِيرُ
(lorsque la peur est bannie de leurs cœurs, ils disent : "Qu'est-ce que votre Seigneur a dit ?" Ils disent : "La vérité. Et Il est le Très Haut, le Très Grand.") (34:23). Allah dit :
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Adornment and Protection of the Heaven comes from Allah
Allah tells us that He has adorned the lowest heaven with the heavenly bodies for those among the people of the earth who look at it. The stars and planets in the sky give light to the people of earth, as Allah says:
وَلَقَدْ زَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَـبِيحَ وَجَعَلْنَـهَا رُجُوماً لِّلشَّيَـطِينِ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ
(And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the Shayatin, and have prepared for them the torment of the blazing Fire.) (67:5),
وَلَقَدْ جَعَلْنَا فِى السَّمَاءِ بُرُوجًا وَزَيَّنَّـهَا لِلنَّـظِرِينَ - وَحَفِظْنَـهَا مِن كُلِّ شَيْطَـنٍ رَّجِيمٍ - إِلاَّ مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُّبِينٌ
(And indeed, We have put the big stars in the heaven and We beautified it for the beholders. And We have guarded it from every outcast Shaytan. Except him who steals the hearing then he is pursued by a clear flaming fire.) (15:16-18). And Allah says here:
وَحِفْظاً
(And to guard) meaning, to protect as it should be protected,
مِّن كُلِّ شَيْطَـنٍ مَّارِدٍ
(against every rebellious Shaytan. ) means, every insolent and impudent devil, when he wants to eavesdrop (on news in the heavens), a piercing fire comes and burns him. Allah, may He be glorified, says:
لاَّ يَسَّمَّعُونَ إِلَى الْمَلإِ الاٌّعْلَى
(They cannot listen to the higher group) meaning, they cannot reach the higher group -- which refers to the heavens and the angels in them -- when they speak of what has been revealed by Allah of His Laws and decrees. We have already mentioned this when explaining the Hadiths quoted when we discussed the Ayah,
حَتَّى إِذَا فُزِّعَ عَن قُلُوبِهِمْ قَالُواْ مَاذَا قَالَ رَبُّكُمْ قَالُواْ الْحَقَّ وَهُوَ الْعَلِىُّ الْكَبِيرُ
(when fear is banished from their hearts, they say: "What is it that your Lord has said" They say: "The truth. And He is the Most High, the Most Great.) (34:23). Allah says:
وَيَقْذِفُونَ
(for they are pelted) meaning, they are hit,
مِن كُلِّ جَانِبٍ
(from every side.) means, from all directions from which they try to reach the heaven.
دُحُوراً
(Outcast,) means, they are rejected, and are repelled and prevented from reaching it, and they are pelted.
وَلَهُمْ عَذابٌ وَاصِبٌ
(and theirs is a constant torment.) means, in the Hereafter, they will have an ongoing, everlasting and painful torment, as Allah says:
وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ
(and We have prepared for them the torment of the blazing Fire) (67:5).
إِلاَّ مَنْ خَطِفَ الْخَطْفَةَ
(Except such as snatch away something by stealing,) means, except for the one among the Shayatin who manages to get something, which is a word he has heard from the heaven. Then he throws it down to the one who is beneath him, who in turn throws it down to the one who is beneath him. Perhaps the flaming fire will strike him before he is able to throw it down, or perhaps he will throw it -- by the decree of Allah -- before the flaming fire strikes him and burns him. So the other devil takes it to the soothsayer, as we have seen previously in the Hadith. Allah says:
إِلاَّ مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ
(Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.) meaning, shining brightly. Ibn Jarir recorded that Ibn `Abbas, may Allah be pleased with him, said, "The Shayatin had places where they sat in the heavens listening to what was being revealed by Allah. The stars did not move and the Shayatin were not struck. When they heard the revelation, they would come down to earth and to every word they would add nine of their own. When the Messenger of Allah ﷺ was sent, if a Shaytan wanted to take his seat in the heavens, the flaming fire would come and would not miss him; it would burn him every time. They complained about this to Iblis, may Allah curse him, and he said, `Something must have happened.' He sent his troops out and they found the Messenger of Allah ﷺ standing in prayer between the two mountains of Nakhlah." -- Waki` said, "This means in the valley of Nakhlah." -- "They went back to Iblis and told him about that, and he said, `This is what has happened."'
📜 Texte arabe source
وحفظا من كل شيطان مارد أن لا يسمع إلى الملإ الأعلى، فحذفت " إن " اكتفاء بدلالة الكلام عليها، كما قيل: كَذَلِكَ سَلَكْنَاهُ فِي قُلُوبِ الْمُجْرِمِينَ * لا يُؤْمِنُونَ بِهِ بمعنى: أن لا يؤمنوا به; ولو كان مكان " لا " أن، لكان فصيحا، كما قيل: يُبَيِّنُ اللَّهُ لَكُمْ أَنْ تَضِلُّوا بمعنى: أن لا تضلوا، وكما قال: وَأَلْقَى فِي الأَرْضِ رَوَاسِيَ أَنْ تَمِيدَ بِكُمْ بمعنى: أن لا تميد بكم. والعرب قد تجزم مع " لا " في مثل هذا الموضع من الكلام، فتقول: ربطت الفرس لا يَنْفَلِتْ، كما قال بعض بني &; 21-16 &; عقيل:
وحــتى رأينـا أحسـن الـود بيننـا
مُســاكنةً لا يقـرِف الشـرَّ قـارفُ (1)
------------------------
الهوامش:
(1) البيت من شواهد الفرّاء في معاني القرآن (مصورة الجامعة ص 271 ) قال في تفسير قوله تعالى:" لا يسمعون" قرأها عبد الله بالتشديد، على معنى"لا يتسمعون" وكذلك قرأها ابن عباس، وقال: يسمعون ولا يتسمعون قال الفرّاء: ومعنى"لا" كقوله" كذلك سلكناه في قلوب المجرمين . لا يؤمنون به"، لو كان في موضع"لا""أن" صلح ذلك، كما قال:" يبين الله لكم أن تضلوا" . وكما قال:"وألقى في الأرض رواسي أن تميد بكم" . ويصلح في"لا" على هذا المعنى الجزم. العرب تقول: ربطت الفرس لا ينفلت، وأوثقت عبدي لا يفرر. وأنشد بعض بني عقيل:" وحتى رأينا ... البيت" وبعضهم يقول: لا يقرف الشر (برفع الفعل) قال: والرفع لغة أهل الحجاز، وبذلك جاء القرآن. اهـ.
Verset 8
La parure et la protection du ciel viennent d'Allah
Allah nous informe qu'Il a paré le ciel le plus bas avec les corps célestes pour ceux parmi les habitants de la terre qui le regardent. Les étoiles et les planètes dans le ciel donnent de la lumière aux habitants de la terre, comme Allah le dit :
وَلَقَدْ زَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَـبِيحَ وَجَعَلْنَـهَا رُجُوماً لِّلشَّيَـطِينِ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ
(Et certes, Nous avons paré le ciel le plus proche de lampes, et Nous avons fait de ces lampes (des) projectiles pour chasser les Shayatin, et Nous avons préparé pour eux le châtiment du Feu ardent.) (67:5),
وَلَقَدْ جَعَلْنَا فِى السَّمَاءِ بُرُوجًا وَزَيَّنَّـهَا لِلنَّـظِرِينَ - وَحَفِظْنَـهَا مِن كُلِّ شَيْطَـنٍ رَّجِيمٍ - إِلاَّ مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُّبِينٌ
(Et certes, Nous avons placé de grandes étoiles dans le ciel et Nous l'avons embelli pour les observateurs. Et Nous l'avons gardé de tout Shaytan maudit. Sauf celui qui vole l'ouïe, alors il est poursuivi par un feu flamboyant clair.) (15:16-18). Et Allah dit ici :
وَحِفْظاً
(Et pour garder) c'est-à-dire, pour protéger comme il se doit,
مِّن كُلِّ شَيْطَـنٍ مَّارِدٍ
(contre tout Shaytan rebelle.) c'est-à-dire, tout diable insolent et impudent, lorsqu'il veut écouter en cachette (les nouvelles dans les cieux), un feu perçant vient et le brûle. Allah, qu'Il soit glorifié, dit :
لاَّ يَسَّمَّعُونَ إِلَى الْمَلإِ الاٌّعْلَى
(Ils ne peuvent pas écouter le groupe supérieur) c'est-à-dire, ils ne peuvent pas atteindre le groupe supérieur -- qui fait référence aux cieux et aux anges qui s'y trouvent -- lorsqu'ils parlent de ce qu'Allah a révélé de Ses Lois et de Ses décrets. Nous avons déjà mentionné cela en expliquant les Hadiths cités lorsque nous avons discuté du verset,
حَتَّى إِذَا فُزِّعَ عَن قُلُوبِهِمْ قَالُواْ مَاذَا قَالَ رَبُّكُمْ قَالُواْ الْحَقَّ وَهُوَ الْعَلِىُّ الْكَبِيرُ
(lorsque la peur est bannie de leurs cœurs, ils disent : "Qu'est-ce que votre Seigneur a dit ?" Ils disent : "La vérité. Et Il est le Très Haut, le Très Grand.") (34:23). Allah dit :
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Adornment and Protection of the Heaven comes from Allah
Allah tells us that He has adorned the lowest heaven with the heavenly bodies for those among the people of the earth who look at it. The stars and planets in the sky give light to the people of earth, as Allah says:
وَلَقَدْ زَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَـبِيحَ وَجَعَلْنَـهَا رُجُوماً لِّلشَّيَـطِينِ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ
(And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the Shayatin, and have prepared for them the torment of the blazing Fire.) (67:5),
وَلَقَدْ جَعَلْنَا فِى السَّمَاءِ بُرُوجًا وَزَيَّنَّـهَا لِلنَّـظِرِينَ - وَحَفِظْنَـهَا مِن كُلِّ شَيْطَـنٍ رَّجِيمٍ - إِلاَّ مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُّبِينٌ
(And indeed, We have put the big stars in the heaven and We beautified it for the beholders. And We have guarded it from every outcast Shaytan. Except him who steals the hearing then he is pursued by a clear flaming fire.) (15:16-18). And Allah says here:
وَحِفْظاً
(And to guard) meaning, to protect as it should be protected,
مِّن كُلِّ شَيْطَـنٍ مَّارِدٍ
(against every rebellious Shaytan. ) means, every insolent and impudent devil, when he wants to eavesdrop (on news in the heavens), a piercing fire comes and burns him. Allah, may He be glorified, says:
لاَّ يَسَّمَّعُونَ إِلَى الْمَلإِ الاٌّعْلَى
(They cannot listen to the higher group) meaning, they cannot reach the higher group -- which refers to the heavens and the angels in them -- when they speak of what has been revealed by Allah of His Laws and decrees. We have already mentioned this when explaining the Hadiths quoted when we discussed the Ayah,
حَتَّى إِذَا فُزِّعَ عَن قُلُوبِهِمْ قَالُواْ مَاذَا قَالَ رَبُّكُمْ قَالُواْ الْحَقَّ وَهُوَ الْعَلِىُّ الْكَبِيرُ
(when fear is banished from their hearts, they say: "What is it that your Lord has said" They say: "The truth. And He is the Most High, the Most Great.) (34:23). Allah says:
وَيَقْذِفُونَ
(for they are pelted) meaning, they are hit,
مِن كُلِّ جَانِبٍ
(from every side.) means, from all directions from which they try to reach the heaven.
دُحُوراً
(Outcast,) means, they are rejected, and are repelled and prevented from reaching it, and they are pelted.
وَلَهُمْ عَذابٌ وَاصِبٌ
(and theirs is a constant torment.) means, in the Hereafter, they will have an ongoing, everlasting and painful torment, as Allah says:
وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ
(and We have prepared for them the torment of the blazing Fire) (67:5).
إِلاَّ مَنْ خَطِفَ الْخَطْفَةَ
(Except such as snatch away something by stealing,) means, except for the one among the Shayatin who manages to get something, which is a word he has heard from the heaven. Then he throws it down to the one who is beneath him, who in turn throws it down to the one who is beneath him. Perhaps the flaming fire will strike him before he is able to throw it down, or perhaps he will throw it -- by the decree of Allah -- before the flaming fire strikes him and burns him. So the other devil takes it to the soothsayer, as we have seen previously in the Hadith. Allah says:
إِلاَّ مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ
(Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.) meaning, shining brightly. Ibn Jarir recorded that Ibn `Abbas, may Allah be pleased with him, said, "The Shayatin had places where they sat in the heavens listening to what was being revealed by Allah. The stars did not move and the Shayatin were not struck. When they heard the revelation, they would come down to earth and to every word they would add nine of their own. When the Messenger of Allah ﷺ was sent, if a Shaytan wanted to take his seat in the heavens, the flaming fire would come and would not miss him; it would burn him every time. They complained about this to Iblis, may Allah curse him, and he said, `Something must have happened.' He sent his troops out and they found the Messenger of Allah ﷺ standing in prayer between the two mountains of Nakhlah." -- Waki` said, "This means in the valley of Nakhlah." -- "They went back to Iblis and told him about that, and he said, `This is what has happened."'
📜 Texte arabe source
ويُروى: لا يقرف رفعا، والرفع لغة أهل الحجاز فيما قيل: وقال قتادة في ذلك ما:
حدثني بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( لا يَسَّمَّعُونَ إِلَى الْمَلإ الأعْلَى ) قال: منعوها. ويعني بقوله (إلَى المَلإ) : إلى جماعة الملائكة التي هم أعلى ممن هم دونهم.
وقوله (وَيُقْذَفُونَ مِنْ كُلِّ جَانِبٍ * دُحُورًا) ويرمون من كل جانب من جوانب السماء دُحُورا
والدحور: مصدر من قولك: دَحَرْته أدْحَرُه دَحْرا ودُحورا، والدَّحْر: الدفع والإبعاد، يقال منه: ادْحَرْ عنك الشيطان: أي ادفعه عنك وأبعده.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة (وَيُقْذَفُونَ مِنْ كُلِّ جَانِبٍ * دُحُورًا) قذفا بالشهب.
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 ( وَيُقْذَفُونَ ) يرمون ( مِنْ كُلِّ جَانِبٍ ) قال: من كل مكان.
Verset 9
La parure et la protection du ciel viennent d'Allah
Allah nous informe qu'Il a paré le ciel le plus bas avec les corps célestes pour ceux parmi les habitants de la terre qui le regardent. Les étoiles et les planètes dans le ciel donnent de la lumière aux habitants de la terre, comme Allah le dit :
وَلَقَدْ زَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَـبِيحَ وَجَعَلْنَـهَا رُجُوماً لِّلشَّيَـطِينِ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ
(Et certes, Nous avons paré le ciel le plus proche de lampes, et Nous avons fait de ces lampes (des) projectiles pour chasser les Shayatin, et Nous avons préparé pour eux le châtiment du Feu ardent.) (67:5),
وَلَقَدْ جَعَلْنَا فِى السَّمَاءِ بُرُوجًا وَزَيَّنَّـهَا لِلنَّـظِرِينَ - وَحَفِظْنَـهَا مِن كُلِّ شَيْطَـنٍ رَّجِيمٍ - إِلاَّ مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُّبِينٌ
(Et certes, Nous avons placé de grandes étoiles dans le ciel et Nous l'avons embelli pour les observateurs. Et Nous l'avons gardé de tout Shaytan maudit. Sauf celui qui vole l'ouïe, alors il est poursuivi par un feu flamboyant clair.) (15:16-18). Et Allah dit ici :
وَحِفْظاً
(Et pour garder) c'est-à-dire, pour protéger comme il se doit,
مِّن كُلِّ شَيْطَـنٍ مَّارِدٍ
(contre tout Shaytan rebelle.) c'est-à-dire, tout diable insolent et impudent, lorsqu'il veut écouter en cachette (les nouvelles dans les cieux), un feu perçant vient et le brûle. Allah, qu'Il soit glorifié, dit :
لاَّ يَسَّمَّعُونَ إِلَى الْمَلإِ الاٌّعْلَى
(Ils ne peuvent pas écouter le groupe supérieur) c'est-à-dire, ils ne peuvent pas atteindre le groupe supérieur -- qui fait référence aux cieux et aux anges qui s'y trouvent -- lorsqu'ils parlent de ce qu'Allah a révélé de Ses Lois et de Ses décrets. Nous avons déjà mentionné cela en expliquant les Hadiths cités lorsque nous avons discuté du verset,
حَتَّى إِذَا فُزِّعَ عَن قُلُوبِهِمْ قَالُواْ مَاذَا قَالَ رَبُّكُمْ قَالُواْ الْحَقَّ وَهُوَ الْعَلِىُّ الْكَبِيرُ
(lorsque la peur est bannie de leurs cœurs, ils disent : "Qu'est-ce que votre Seigneur a dit ?" Ils disent : "La vérité. Et Il est le Très Haut, le Très Grand.") (34:23). Allah dit :
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Adornment and Protection of the Heaven comes from Allah
Allah tells us that He has adorned the lowest heaven with the heavenly bodies for those among the people of the earth who look at it. The stars and planets in the sky give light to the people of earth, as Allah says:
وَلَقَدْ زَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَـبِيحَ وَجَعَلْنَـهَا رُجُوماً لِّلشَّيَـطِينِ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ
(And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the Shayatin, and have prepared for them the torment of the blazing Fire.) (67:5),
وَلَقَدْ جَعَلْنَا فِى السَّمَاءِ بُرُوجًا وَزَيَّنَّـهَا لِلنَّـظِرِينَ - وَحَفِظْنَـهَا مِن كُلِّ شَيْطَـنٍ رَّجِيمٍ - إِلاَّ مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُّبِينٌ
(And indeed, We have put the big stars in the heaven and We beautified it for the beholders. And We have guarded it from every outcast Shaytan. Except him who steals the hearing then he is pursued by a clear flaming fire.) (15:16-18). And Allah says here:
وَحِفْظاً
(And to guard) meaning, to protect as it should be protected,
مِّن كُلِّ شَيْطَـنٍ مَّارِدٍ
(against every rebellious Shaytan. ) means, every insolent and impudent devil, when he wants to eavesdrop (on news in the heavens), a piercing fire comes and burns him. Allah, may He be glorified, says:
لاَّ يَسَّمَّعُونَ إِلَى الْمَلإِ الاٌّعْلَى
(They cannot listen to the higher group) meaning, they cannot reach the higher group -- which refers to the heavens and the angels in them -- when they speak of what has been revealed by Allah of His Laws and decrees. We have already mentioned this when explaining the Hadiths quoted when we discussed the Ayah,
حَتَّى إِذَا فُزِّعَ عَن قُلُوبِهِمْ قَالُواْ مَاذَا قَالَ رَبُّكُمْ قَالُواْ الْحَقَّ وَهُوَ الْعَلِىُّ الْكَبِيرُ
(when fear is banished from their hearts, they say: "What is it that your Lord has said" They say: "The truth. And He is the Most High, the Most Great.) (34:23). Allah says:
وَيَقْذِفُونَ
(for they are pelted) meaning, they are hit,
مِن كُلِّ جَانِبٍ
(from every side.) means, from all directions from which they try to reach the heaven.
دُحُوراً
(Outcast,) means, they are rejected, and are repelled and prevented from reaching it, and they are pelted.
وَلَهُمْ عَذابٌ وَاصِبٌ
(and theirs is a constant torment.) means, in the Hereafter, they will have an ongoing, everlasting and painful torment, as Allah says:
وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ
(and We have prepared for them the torment of the blazing Fire) (67:5).
إِلاَّ مَنْ خَطِفَ الْخَطْفَةَ
(Except such as snatch away something by stealing,) means, except for the one among the Shayatin who manages to get something, which is a word he has heard from the heaven. Then he throws it down to the one who is beneath him, who in turn throws it down to the one who is beneath him. Perhaps the flaming fire will strike him before he is able to throw it down, or perhaps he will throw it -- by the decree of Allah -- before the flaming fire strikes him and burns him. So the other devil takes it to the soothsayer, as we have seen previously in the Hadith. Allah says:
إِلاَّ مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ
(Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.) meaning, shining brightly. Ibn Jarir recorded that Ibn `Abbas, may Allah be pleased with him, said, "The Shayatin had places where they sat in the heavens listening to what was being revealed by Allah. The stars did not move and the Shayatin were not struck. When they heard the revelation, they would come down to earth and to every word they would add nine of their own. When the Messenger of Allah ﷺ was sent, if a Shaytan wanted to take his seat in the heavens, the flaming fire would come and would not miss him; it would burn him every time. They complained about this to Iblis, may Allah curse him, and he said, `Something must have happened.' He sent his troops out and they found the Messenger of Allah ﷺ standing in prayer between the two mountains of Nakhlah." -- Waki` said, "This means in the valley of Nakhlah." -- "They went back to Iblis and told him about that, and he said, `This is what has happened."'
📜 Texte arabe source
وقوله (دُحُورًا) قال: مطرودين.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله (وَيُقْذَفُونَ مِنْ كُلِّ جَانِبٍ * دُحُورًا) قال: الشياطين يدحرون بها عن الاستماع، وقرأ وقال:( إلا من استرق السمع فأتبعه شهاب ثاقب ) .
وقوله ( وَلَهُمْ عَذَابٌ وَاصِبٌ ) يقول تعالى ذكره: ولهذه الشياطين المسترِقة السمع عذاب من الله واصب.
واختلف أهل التأويل في معنى الواصب، فقال بعضهم: معناه: الموجع.
* ذكر من قال ذلك:
حدثنا أبو كُرَيب، قال: ثنا ابن أبي زائدة، عن إسماعيل بن أبي خالد، عن أبي صالح (ولهم عذاب واصب) قال: موجع.
وحدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط ، عن السديّ، في قوله ( عَذَابٌ وَاصِبٌ ) قال: الموجع.
وقال آخرون: بل معناه: الدائم.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد عن قتادة ( وَلَهُمْ عَذَابٌ وَاصِبٌ ) : أي دائم.
حدثنا محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى; وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله ( عَذَابٌ وَاصِبٌ ) قال: دائم.
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس ( وَلَهُمْ عَذَابٌ وَاصِبٌ ) يقول: لهم عذاب دائم.
حدثنا أبو كُرَيب، قال: ثنا ابن أبي زائدة، عمن ذكره، عن عكرمة ( وَلَهُمْ عَذَابٌ وَاصِبٌ ) قال: دائم.
حدثنا يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَلَهُمْ عَذَابٌ وَاصِبٌ ) قال: الواصب: الدائب.
وأولى التأويلين في ذلك بالصواب تأويل من قال: معناه: دائم خالص، وذلك أن الله قال وَلَهُ الدِّينُ وَاصِبًا فمعلوم أنه لم يصفه بالإيلام والإيجاع، وإنما وصفه بالثبات والخلوص; ومنه قول أبي الأسود الدؤلي:
لا أشــتري الحــمد القليـل بقـاؤه
يؤمــا بـذم الدهـر أجـمع واصبـا (2)
أي دائما.
Verset 10
La parure et la protection du ciel viennent d’Allah. Allah nous informe qu’Il a orné le ciel le plus bas avec les corps célestes pour ceux parmi les habitants de la terre qui le regardent. Les étoiles et les planètes dans le ciel donnent de la lumière aux habitants de la terre, comme Allah le dit : وَلَقَدْ زَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَـبِيحَ وَجَعَلْنَـهَا رُجُوماً لِّلشَّيَـطِينِ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ (Et Nous avons certes orné le ciel le plus proche de lampes, et Nous en avons fait des projectiles pour chasser les diables, et Nous leur avons préparé le châtiment du Feu ardent) (67:5), et وَلَقَدْ جَعَلْنَا فِى السَّمَاءِ بُرُوجًا وَزَيَّنَّـهَا لِلنَّـظِرِينَ - وَحَفِظْنَـهَا مِن كُلِّ شَيْطَـنٍ رَّجِيمٍ - إِلاَّ مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُّبِينٌ (Et certes, Nous avons placé de grandes étoiles dans le ciel et Nous l’avons embelli pour ceux qui regardent. Et Nous l’avons gardé de tout diable maudit. Sauf celui qui vole l’écoute, alors il est poursuivi par un feu flamboyant clair) (15:16-18). Et Allah dit ici : وَحِفْظاً (Et pour le garder) c’est-à-dire, pour le protéger comme il se doit, مِّن كُلِّ شَيْطَـنٍ مَّارِدٍ (contre tout diable rebelle) c’est-à-dire, tout diable insolent et impudent, quand il veut écouter en cachette (les nouvelles des cieux), un feu perçant vient le brûler. Allah, qu’Il soit glorifié, dit : لاَّ يَسَّمَّعُونَ إِلَى الْمَلإِ الاٌّعْلَى (Ils ne peuvent pas écouter le groupe supérieur) c’est-à-dire, ils ne peuvent pas atteindre le groupe supérieur — qui désigne les cieux et les anges qui s’y trouvent — quand ils parlent de ce qu’Allah a révélé de Ses lois et décrets. Nous avons déjà mentionné cela en expliquant les hadiths cités lorsque nous avons discuté du verset : حَتَّى إِذَا فُزِّعَ عَن قُلُوبِهِمْ قَالُواْ مَاذَا قَالَ رَبُّكُمْ قَالُواْ الْحَقَّ وَهُوَ الْعَلِىُّ الْكَبِيرُ (quand la peur est bannie de leurs cœurs, ils disent : « Qu’est-ce que votre Seigneur a dit ? » Ils disent : « La vérité. Et Il est le Très-Haut, le Très-Grand ») (34:23). Allah dit :
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Adornment and Protection of the Heaven comes from Allah
Allah tells us that He has adorned the lowest heaven with the heavenly bodies for those among the people of the earth who look at it. The stars and planets in the sky give light to the people of earth, as Allah says:
وَلَقَدْ زَيَّنَّا السَّمَآءَ الدُّنْيَا بِمَصَـبِيحَ وَجَعَلْنَـهَا رُجُوماً لِّلشَّيَـطِينِ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ
(And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the Shayatin, and have prepared for them the torment of the blazing Fire.) (67:5),
وَلَقَدْ جَعَلْنَا فِى السَّمَاءِ بُرُوجًا وَزَيَّنَّـهَا لِلنَّـظِرِينَ - وَحَفِظْنَـهَا مِن كُلِّ شَيْطَـنٍ رَّجِيمٍ - إِلاَّ مَنِ اسْتَرَقَ السَّمْعَ فَأَتْبَعَهُ شِهَابٌ مُّبِينٌ
(And indeed, We have put the big stars in the heaven and We beautified it for the beholders. And We have guarded it from every outcast Shaytan. Except him who steals the hearing then he is pursued by a clear flaming fire.) (15:16-18). And Allah says here:
وَحِفْظاً
(And to guard) meaning, to protect as it should be protected,
مِّن كُلِّ شَيْطَـنٍ مَّارِدٍ
(against every rebellious Shaytan. ) means, every insolent and impudent devil, when he wants to eavesdrop (on news in the heavens), a piercing fire comes and burns him. Allah, may He be glorified, says:
لاَّ يَسَّمَّعُونَ إِلَى الْمَلإِ الاٌّعْلَى
(They cannot listen to the higher group) meaning, they cannot reach the higher group -- which refers to the heavens and the angels in them -- when they speak of what has been revealed by Allah of His Laws and decrees. We have already mentioned this when explaining the Hadiths quoted when we discussed the Ayah,
حَتَّى إِذَا فُزِّعَ عَن قُلُوبِهِمْ قَالُواْ مَاذَا قَالَ رَبُّكُمْ قَالُواْ الْحَقَّ وَهُوَ الْعَلِىُّ الْكَبِيرُ
(when fear is banished from their hearts, they say: "What is it that your Lord has said" They say: "The truth. And He is the Most High, the Most Great.) (34:23). Allah says:
وَيَقْذِفُونَ
(for they are pelted) meaning, they are hit,
مِن كُلِّ جَانِبٍ
(from every side.) means, from all directions from which they try to reach the heaven.
دُحُوراً
(Outcast,) means, they are rejected, and are repelled and prevented from reaching it, and they are pelted.
وَلَهُمْ عَذابٌ وَاصِبٌ
(and theirs is a constant torment.) means, in the Hereafter, they will have an ongoing, everlasting and painful torment, as Allah says:
وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ
(and We have prepared for them the torment of the blazing Fire) (67:5).
إِلاَّ مَنْ خَطِفَ الْخَطْفَةَ
(Except such as snatch away something by stealing,) means, except for the one among the Shayatin who manages to get something, which is a word he has heard from the heaven. Then he throws it down to the one who is beneath him, who in turn throws it down to the one who is beneath him. Perhaps the flaming fire will strike him before he is able to throw it down, or perhaps he will throw it -- by the decree of Allah -- before the flaming fire strikes him and burns him. So the other devil takes it to the soothsayer, as we have seen previously in the Hadith. Allah says:
إِلاَّ مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ
(Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.) meaning, shining brightly. Ibn Jarir recorded that Ibn `Abbas, may Allah be pleased with him, said, "The Shayatin had places where they sat in the heavens listening to what was being revealed by Allah. The stars did not move and the Shayatin were not struck. When they heard the revelation, they would come down to earth and to every word they would add nine of their own. When the Messenger of Allah ﷺ was sent, if a Shaytan wanted to take his seat in the heavens, the flaming fire would come and would not miss him; it would burn him every time. They complained about this to Iblis, may Allah curse him, and he said, `Something must have happened.' He sent his troops out and they found the Messenger of Allah ﷺ standing in prayer between the two mountains of Nakhlah." -- Waki` said, "This means in the valley of Nakhlah." -- "They went back to Iblis and told him about that, and he said, `This is what has happened."'
📜 Texte arabe source
وقوله (إلا من خطف الخطفة) يقول: إلا من استرق السمع منهم (فأتبعه شهاب ثاقب) يعني: مضيء متوقد.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ ) من نار وثقوبه: ضوءه.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السدي، قوله ( شِهَابٌ ثَاقِبٌ ) قال: شهاب مضيء يحرقه حين يُرْمى به.
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( فَأتْبَعَهُ شِهَابٌ ) قال: كان ابن عباس يقول: لا يقتلون بالشهاب، ولا يموتون، ولكنها تحرقهم من غير قتل، وتُخَبِّل وتُخْدِج من غير قتل.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( فَأتْبَعَهُ شِهَابٌ ثَاقِبٌ ) قال: والثاقب: المستوقد، قال: والرجل يقول: أَثقِب نارك، ويقول استثقِب نارك استوقد نارك.
حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا عبيد الله، قال: سُئل الضحاك هل للشياطين أجنحة؟ فقال: كيف يطيرون إلى السماء إلا ولهم أجنحة.
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الهوامش:
(2) البيت من شواهد أبي عبيدة في مجاز القرآن ( مصورة الجامعة الورقة ص 208 - 1 ) قال في تفسير قوله تعالى"عذاب واصب": دائم قال أبو الأسود الدؤلي:"لا أشتري الحمد ..." البيت. اهـ. وفي معاني القرآن للفراء ( مصورة الجامعة 271 ): وقوله"عذاب واصب""وله الدين واصبا": دائم خالص. اهـ.
Verset 11
La certitude de la vie après la mort. Allah dit : « Demande à ces gens, ceux qui nient la résurrection, quelle création est la plus difficile : sont-ils plus difficiles à créer que les cieux, la terre, les anges, les diables, les créatures puissantes — tout ce qui se trouve entre eux ? » Ibn Mas`ud a dit qu’ils ont admis que ces choses étaient plus difficiles à créer qu’eux-mêmes. Si c’est le cas, alors pourquoi nient-ils la résurrection, alors qu’ils voient des choses plus grandes que ce qu’ils nient ? Comme Allah le dit : لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ (La création des cieux et de la terre est certes plus grande que la création des hommes ; mais la plupart des gens ne savent pas) (40:57). Puis Allah explique qu’ils ont été créés à partir de quelque chose de faible, comme Il le dit : إِنَّا خَلَقْنَـهُم مِّن طِينٍ لاَّزِبٍ (Certes, Nous les avons créés d’une argile collante.) Mujahid, Sa`id bin Jubayr et Ad-Dahhak ont dit : « C’est le type de boue utile qui colle à elle-même. » Ibn `Abbas, qu’Allah soit satisfait de lui, et `Ikrimah ont dit : « Elle est collante et utile. » Qatadah a dit : « C’est celle qui colle à la main. » بَلْ عَجِبْتَ وَيَسْخُرُونَ (Non, tu t’es étonné tandis qu’ils se moquent) c’est-à-dire : « Tu as été stupéfait, ô Muhammad, de ces gens qui nient la résurrection alors que tu étais certain qu’elle est vraie, quand ils ont mécru en ce qu’Allah t’a dit de cette affaire étonnante, qui est la recréation de leurs corps après leur désintégration. Ils s’opposent à ce que tu dis à cause de leur mécréance intense et ils se moquent de ce que tu leur rapportes à ce sujet. » Qatadah a dit : « Muhammad a été stupéfait par la moquerie des égarés parmi les fils d’Adam. » وَإِذَا رَأَوْاْ ءَايَةً (Et quand ils voient un signe) c’est-à-dire, une preuve et une évidence claires, يَسْتَسْخِرُونَ (ils s’en moquent.) Mujahid et Qatadah ont dit : « Ils s’en moquent. » وَقَالُواْ إِن هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ (Et ils disent : « Ceci n’est que magie évidente ! ») c’est-à-dire : « Ce que tu as apporté n’est que pla
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Certainty of Life after Death
Allah says: `Ask these people, those who deny the resurrection, which is harder to create Are they more difficult to create or the heavens, the earth, the angels, devils, the mighty creatures -- everything in between them' Ibn Mas`ud said that they admitted that these things were harder to create than they were. If this is the case, then why do they deny the resurrection, when they see things that are greater than that which they deny As Allah says:
لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ
(The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of mankind know not) (40:57) Then Allah explains that they were created from something weak, as He says:
إِنَّا خَلَقْنَـهُم مِّن طِينٍ لاَّزِبٍ
(Verily, We created them of a sticky clay.) Mujahid, Sa`id bin Jubayr and Ad-Dahhak said, "This is the useful kind of mud which sticks to itself." Ibn `Abbas, may Allah be pleased with him, and `Ikrimah said, "It is sticky and useful." Qatadah said, "It is that which sticks to the hand."
بَلْ عَجِبْتَ وَيَسْخُرُونَ
(Nay, you wondered while they mock.) means, `you were astounded, O Muhammad, at these people who denied the resurrection whilst you were certain that it is true, when they disbelieved in what Allah told you of this wondrous matter, which is the re-creation of their bodies after they have disintegrated. They oppose what you say because of their intense disbelief and they make fun of what you tell them about that.' Qatadah said, "Muhammad was astounded by the mockery of the misguided ones among the sons of Adam."
وَإِذَا رَأَوْاْ ءَايَةً
(And when they see an Ayah) means, clear evidence and proof,
يَسْتَسْخِرُونَ
(they mock at it.) Mujahid and Qatadah said, "They make fun of it."
وَقَالُواْ إِن هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ
(And they say: "This is nothing but evident magic!") means, `this that you have brought is nothing but plain magic.'
أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ - أَوَ ءَابَآؤُنَا الاٌّوَّلُونَ
(When we are dead and have become dust and bones, shall we (then) verily be resurrected And also our fathers of old) They thought that this was unlikely to happen, and they did not believe it.
قُلْ نَعَمْ وَأَنتُمْ دَخِرُونَ
(Say: "Yes, and you shall then be humiliated".) means, `tell them, O Muhammad: Yes, you will be raised up on the Day of Resurrection, after you have become dust and bones, and you will be humiliated,' i.e., put to shame before His great might. This is like the Ayat:
وَكُلٌّ أَتَوْهُ دَخِرِينَ
(And all shall come to Him, humbled) (27:87), and
إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَخِرِينَ
(Verily, those who scorn My worship, they will surely enter Hell in humiliation!) (40:60) Then Allah says:
فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ فَإِذَا هُمْ يَنظُرُونَ
(It will be a single Zajrah, and behold, they will be staring!) means, it will be a single command from Allah, He will call them once to come forth from the earth, then they will be standing before Him, staring at the horrors of the Day of Resurrection. And Allah knows best.
📜 Texte arabe source
القول في تأويل قوله تعالى : فَاسْتَفْتِهِمْ أَهُمْ أَشَدُّ خَلْقًا أَمْ مَنْ خَلَقْنَا إِنَّا خَلَقْنَاهُمْ مِنْ طِينٍ لازِبٍ (11)
يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم : فاستفت يا محمد هؤلاء المشركين الذي يُنكرون البعث بعد الممات والنشور بعد البلاء: يقول: فسَلْهم: أهم أشد خلقا؟ يقول: أخلقُهم أشد أم خلق من عددنا خلقه من الملائكة والشياطين والسموات والأرض؟
وذُكر أن ذلك في قراءة عبد الله بن مسعود: " أهُمْ أشَدُّ خَلْقا أمْ مَنْ عَدَدْنَا "؟.
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 ( أهُمْ أشَدُّ خَلْقا أمْ مَنْ خَلَقْنَا )؟ قال: السموات والأرض والجبال.
حدثنا ابن حميد، قال: ثنا يحيى بن واضح ،قال: ثنا عبيد بن سليمان، عن الضحاك أنه قرأ " أهُمْ أَشَدُّ خَلْقا أمْ مَنْ عَدَدْنَا "؟ وفي قراءة عبد الله بن مسعود " عَدَدْنَا " يقول: رَبُّ السَّمَاوَاتِ وَالأَرْضِ وَمَا بَيْنَهُمَا وَرَبُّ الْمَشَارِقِ يقول: أهم أشد خلقا، أم السموات والأرض؟ يقول: السموات والأرض أشد خلقا منهم.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة (فَاسْتَفْتِهِمْ أهُمْ أَشَدُّ خَلْقا أمْ مَنْ عَدَدْنَا) من خلق السموات والأرض، قال اللهُ: لَخَلْقُ السَّمَاوَاتِ وَالأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ ... الآية.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السدي (فَاسْتَفْتِهِمْ أهُمْ أشَدُّ خَلْقَا ) قال: يعني المشركين، سلهم أهم أشد خلقا( أمْ مَنْ خَلَقْنَا )
وقوله ( إنَّا خَلَقْنَاهُمْ مِنْ طِينٍ لازِبٍ ) يقول: إنا خلقناهم من طين لاصق. وإنما وصفه جل ثناؤه باللُّزوب، لأنه تراب مخلوط بماء، وكذلك خَلْق ابن آدم من تراب وماء ونار وهواء; والتراب إذا خُلط بماء صار طينا لازبا، والعرب تُبدل أحيانًا هذه الباء ميما، فتقول: طين لازم; ومنه قول النجاشي الحارثي:
بنـى اللـؤم بيتـا فاسـتقرت عمـاده
عليكــم بنـي النجـار ضربـة لازم (3)
ومن اللازب قول نابغة بني ذُبيان:
ولا يحسـبون الخـير لا شـرَّ بعـدهُ
ولا يحســبون الشـر ضربـة لازب (4)
وربما أبدلوا الزاي التي في اللازب تاء، فيقولون: طين لاتب، وذُكر أن ذلك في قَيس ، زعم الفرّاء أن أبا الجراح أنشده:
صــداعٌ وتـوصيمُ العظـامِ وفـترة
وغثـي مـع الإشراق في الجوف لاتب (5)
بمعنى: لازم، والفعل من لازب: لَزِبَ يَلْزُب، لزْبا ولُزوبا (6)
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الهوامش:
(3) البيت من شواهد أبي عبيدة في مجاز القرآن ( مصورة الجامعة الورقة ص 208 - 1 ) قال في قوله تعالى"من طين لازب" مجازه مجاز لازم . قال النجاشي:" بنى اللؤم ... البيت" .اهـ.
(4) وهذا البيت من شواهد أبي عبيدة في مجاز القرآن ( مصورة الجامعة ص 208 - 1 ) . وهو كالشاهد الذي قبله على أن معنى اللازب اللازم . قال نابغة بني ذبيان:"لا يحسبون الخير .... البيت": اهـ.
(5) البيت من شواهد الفراء في معاني القرآن ( مصورة الجامعة ص 271 ) قال اللازب اللاصق . قال: وقيس تقول:"طين لاتب" أنشدني بعضهم:
صــداع وتـوصيم ...............
.............................. البيت
. قال والعرب تقول: ليس هذا بضربة لازب، ولازم؛ يبدلون الباء ميما، لتقارب المخرج.اه. (وفي اللسان:"لتب" اللاتب: الثابت؛ تقول منه لتب يلتب) . (بوزن يقتل) لتبا ولتوبا، وأنشد أبو الجراح:
فـإن يـك هـذا مـن نبيـذ شـربته
فــإني مـن شـرب النبيـذ لتـائب
صــداع وتـوصيم ...............
. . . . . . . . . . . . . . . . . . .
وفي اللسان عن الفرّاء في قوله تعالى" من طين لازب": قال: اللازب واللاتب واحد. قال: وقيس تقول: طين لاتب. واللاتب: اللازق، مثل اللازب. وهذا الشيء ضربة لاتب كضربة لازم .اهـ.
(6) في الأصل: ويلزب وهو تحريف عما أثبتناه؛ لتصريحهم بأن الفعل من باب نفد، وأن المصدر لزبا ولزوبا . ( انظر اللسان والمصباح: لزب ) وضبط في التاج ككرم.
Verset 12
La certitude de la vie après la mort. Allah dit : « Demande à ces gens, ceux qui nient la résurrection, quelle création est la plus difficile : sont-ils plus difficiles à créer que les cieux, la terre, les anges, les diables, les créatures puissantes — tout ce qui se trouve entre eux ? » Ibn Mas`ud a dit qu’ils ont admis que ces choses étaient plus difficiles à créer qu’eux-mêmes. Si c’est le cas, alors pourquoi nient-ils la résurrection, alors qu’ils voient des choses plus grandes que ce qu’ils nient ? Comme Allah le dit : لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ (La création des cieux et de la terre est certes plus grande que la création des hommes ; mais la plupart des gens ne savent pas) (40:57). Puis Allah explique qu’ils ont été créés à partir de quelque chose de faible, comme Il le dit : إِنَّا خَلَقْنَـهُم مِّن طِينٍ لاَّزِبٍ (Certes, Nous les avons créés d’une argile collante.) Mujahid, Sa`id bin Jubayr et Ad-Dahhak ont dit : « C’est le type de boue utile qui colle à elle-même. » Ibn `Abbas, qu’Allah soit satisfait de lui, et `Ikrimah ont dit : « Elle est collante et utile. » Qatadah a dit : « C’est celle qui colle à la main. » بَلْ عَجِبْتَ وَيَسْخُرُونَ (Non, tu t’es étonné tandis qu’ils se moquent) c’est-à-dire : « Tu as été stupéfait, ô Muhammad, de ces gens qui nient la résurrection alors que tu étais certain qu’elle est vraie, quand ils ont mécru en ce qu’Allah t’a dit de cette affaire étonnante, qui est la recréation de leurs corps après leur désintégration. Ils s’opposent à ce que tu dis à cause de leur mécréance intense et ils se moquent de ce que tu leur rapportes à ce sujet. » Qatadah a dit : « Muhammad a été stupéfait par la moquerie des égarés parmi les fils d’Adam. » وَإِذَا رَأَوْاْ ءَايَةً (Et quand ils voient un signe) c’est-à-dire, une preuve et une évidence claires, يَسْتَسْخِرُونَ (ils s’en moquent.) Mujahid et Qatadah ont dit : « Ils s’en moquent. » وَقَالُواْ إِن هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ (Et ils disent : « Ceci n’est que magie évidente ! ») c’est-à-dire : « Ce que tu as apporté n’est que pla
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Certainty of Life after Death
Allah says: `Ask these people, those who deny the resurrection, which is harder to create Are they more difficult to create or the heavens, the earth, the angels, devils, the mighty creatures -- everything in between them' Ibn Mas`ud said that they admitted that these things were harder to create than they were. If this is the case, then why do they deny the resurrection, when they see things that are greater than that which they deny As Allah says:
لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ
(The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of mankind know not) (40:57) Then Allah explains that they were created from something weak, as He says:
إِنَّا خَلَقْنَـهُم مِّن طِينٍ لاَّزِبٍ
(Verily, We created them of a sticky clay.) Mujahid, Sa`id bin Jubayr and Ad-Dahhak said, "This is the useful kind of mud which sticks to itself." Ibn `Abbas, may Allah be pleased with him, and `Ikrimah said, "It is sticky and useful." Qatadah said, "It is that which sticks to the hand."
بَلْ عَجِبْتَ وَيَسْخُرُونَ
(Nay, you wondered while they mock.) means, `you were astounded, O Muhammad, at these people who denied the resurrection whilst you were certain that it is true, when they disbelieved in what Allah told you of this wondrous matter, which is the re-creation of their bodies after they have disintegrated. They oppose what you say because of their intense disbelief and they make fun of what you tell them about that.' Qatadah said, "Muhammad was astounded by the mockery of the misguided ones among the sons of Adam."
وَإِذَا رَأَوْاْ ءَايَةً
(And when they see an Ayah) means, clear evidence and proof,
يَسْتَسْخِرُونَ
(they mock at it.) Mujahid and Qatadah said, "They make fun of it."
وَقَالُواْ إِن هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ
(And they say: "This is nothing but evident magic!") means, `this that you have brought is nothing but plain magic.'
أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ - أَوَ ءَابَآؤُنَا الاٌّوَّلُونَ
(When we are dead and have become dust and bones, shall we (then) verily be resurrected And also our fathers of old) They thought that this was unlikely to happen, and they did not believe it.
قُلْ نَعَمْ وَأَنتُمْ دَخِرُونَ
(Say: "Yes, and you shall then be humiliated".) means, `tell them, O Muhammad: Yes, you will be raised up on the Day of Resurrection, after you have become dust and bones, and you will be humiliated,' i.e., put to shame before His great might. This is like the Ayat:
وَكُلٌّ أَتَوْهُ دَخِرِينَ
(And all shall come to Him, humbled) (27:87), and
إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَخِرِينَ
(Verily, those who scorn My worship, they will surely enter Hell in humiliation!) (40:60) Then Allah says:
فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ فَإِذَا هُمْ يَنظُرُونَ
(It will be a single Zajrah, and behold, they will be staring!) means, it will be a single command from Allah, He will call them once to come forth from the earth, then they will be standing before Him, staring at the horrors of the Day of Resurrection. And Allah knows best.
Verset 13
La certitude de la vie après la mort. Allah dit : « Demande à ces gens, ceux qui nient la résurrection, quelle création est la plus difficile : sont-ils plus difficiles à créer que les cieux, la terre, les anges, les diables, les créatures puissantes — tout ce qui se trouve entre eux ? » Ibn Mas`ud a dit qu’ils ont admis que ces choses étaient plus difficiles à créer qu’eux-mêmes. Si c’est le cas, alors pourquoi nient-ils la résurrection, alors qu’ils voient des choses plus grandes que ce qu’ils nient ? Comme Allah le dit : لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ (La création des cieux et de la terre est certes plus grande que la création des hommes ; mais la plupart des gens ne savent pas) (40:57). Puis Allah explique qu’ils ont été créés à partir de quelque chose de faible, comme Il le dit : إِنَّا خَلَقْنَـهُم مِّن طِينٍ لاَّزِبٍ (Certes, Nous les avons créés d’une argile collante.) Mujahid, Sa`id bin Jubayr et Ad-Dahhak ont dit : « C’est le type de boue utile qui colle à elle-même. » Ibn `Abbas, qu’Allah soit satisfait de lui, et `Ikrimah ont dit : « Elle est collante et utile. » Qatadah a dit : « C’est celle qui colle à la main. » بَلْ عَجِبْتَ وَيَسْخُرُونَ (Non, tu t’es étonné tandis qu’ils se moquent) c’est-à-dire : « Tu as été stupéfait, ô Muhammad, de ces gens qui nient la résurrection alors que tu étais certain qu’elle est vraie, quand ils ont mécru en ce qu’Allah t’a dit de cette affaire étonnante, qui est la recréation de leurs corps après leur désintégration. Ils s’opposent à ce que tu dis à cause de leur mécréance intense et ils se moquent de ce que tu leur rapportes à ce sujet. » Qatadah a dit : « Muhammad a été stupéfait par la moquerie des égarés parmi les fils d’Adam. » وَإِذَا رَأَوْاْ ءَايَةً (Et quand ils voient un signe) c’est-à-dire, une preuve et une évidence claires, يَسْتَسْخِرُونَ (ils s’en moquent.) Mujahid et Qatadah ont dit : « Ils s’en moquent. » وَقَالُواْ إِن هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ (Et ils disent : « Ceci n’est que magie évidente ! ») c’est-à-dire : « Ce que tu as apporté n’est que pla
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Certainty of Life after Death
Allah says: `Ask these people, those who deny the resurrection, which is harder to create Are they more difficult to create or the heavens, the earth, the angels, devils, the mighty creatures -- everything in between them' Ibn Mas`ud said that they admitted that these things were harder to create than they were. If this is the case, then why do they deny the resurrection, when they see things that are greater than that which they deny As Allah says:
لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ
(The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of mankind know not) (40:57) Then Allah explains that they were created from something weak, as He says:
إِنَّا خَلَقْنَـهُم مِّن طِينٍ لاَّزِبٍ
(Verily, We created them of a sticky clay.) Mujahid, Sa`id bin Jubayr and Ad-Dahhak said, "This is the useful kind of mud which sticks to itself." Ibn `Abbas, may Allah be pleased with him, and `Ikrimah said, "It is sticky and useful." Qatadah said, "It is that which sticks to the hand."
بَلْ عَجِبْتَ وَيَسْخُرُونَ
(Nay, you wondered while they mock.) means, `you were astounded, O Muhammad, at these people who denied the resurrection whilst you were certain that it is true, when they disbelieved in what Allah told you of this wondrous matter, which is the re-creation of their bodies after they have disintegrated. They oppose what you say because of their intense disbelief and they make fun of what you tell them about that.' Qatadah said, "Muhammad was astounded by the mockery of the misguided ones among the sons of Adam."
وَإِذَا رَأَوْاْ ءَايَةً
(And when they see an Ayah) means, clear evidence and proof,
يَسْتَسْخِرُونَ
(they mock at it.) Mujahid and Qatadah said, "They make fun of it."
وَقَالُواْ إِن هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ
(And they say: "This is nothing but evident magic!") means, `this that you have brought is nothing but plain magic.'
أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ - أَوَ ءَابَآؤُنَا الاٌّوَّلُونَ
(When we are dead and have become dust and bones, shall we (then) verily be resurrected And also our fathers of old) They thought that this was unlikely to happen, and they did not believe it.
قُلْ نَعَمْ وَأَنتُمْ دَخِرُونَ
(Say: "Yes, and you shall then be humiliated".) means, `tell them, O Muhammad: Yes, you will be raised up on the Day of Resurrection, after you have become dust and bones, and you will be humiliated,' i.e., put to shame before His great might. This is like the Ayat:
وَكُلٌّ أَتَوْهُ دَخِرِينَ
(And all shall come to Him, humbled) (27:87), and
إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَخِرِينَ
(Verily, those who scorn My worship, they will surely enter Hell in humiliation!) (40:60) Then Allah says:
فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ فَإِذَا هُمْ يَنظُرُونَ
(It will be a single Zajrah, and behold, they will be staring!) means, it will be a single command from Allah, He will call them once to come forth from the earth, then they will be standing before Him, staring at the horrors of the Day of Resurrection. And Allah knows best.
Verset 14
La certitude de la vie après la mort. Allah dit : « Demande à ces gens, ceux qui nient la résurrection, quelle création est la plus difficile : sont-ils plus difficiles à créer que les cieux, la terre, les anges, les diables, les créatures puissantes — tout ce qui se trouve entre eux ? » Ibn Mas`ud a dit qu’ils ont admis que ces choses étaient plus difficiles à créer qu’eux-mêmes. Si c’est le cas, alors pourquoi nient-ils la résurrection, alors qu’ils voient des choses plus grandes que ce qu’ils nient ? Comme Allah le dit : لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ (La création des cieux et de la terre est certes plus grande que la création des hommes ; mais la plupart des gens ne savent pas) (40:57). Puis Allah explique qu’ils ont été créés à partir de quelque chose de faible, comme Il le dit : إِنَّا خَلَقْنَـهُم مِّن طِينٍ لاَّزِبٍ (Certes, Nous les avons créés d’une argile collante.) Mujahid, Sa`id bin Jubayr et Ad-Dahhak ont dit : « C’est le type de boue utile qui colle à elle-même. » Ibn `Abbas, qu’Allah soit satisfait de lui, et `Ikrimah ont dit : « Elle est collante et utile. » Qatadah a dit : « C’est celle qui colle à la main. » بَلْ عَجِبْتَ وَيَسْخُرُونَ (Non, tu t’es étonné tandis qu’ils se moquent) c’est-à-dire : « Tu as été stupéfait, ô Muhammad, de ces gens qui nient la résurrection alors que tu étais certain qu’elle est vraie, quand ils ont mécru en ce qu’Allah t’a dit de cette affaire étonnante, qui est la recréation de leurs corps après leur désintégration. Ils s’opposent à ce que tu dis à cause de leur mécréance intense et ils se moquent de ce que tu leur rapportes à ce sujet. » Qatadah a dit : « Muhammad a été stupéfait par la moquerie des égarés parmi les fils d’Adam. » وَإِذَا رَأَوْاْ ءَايَةً (Et quand ils voient un signe) c’est-à-dire, une preuve et une évidence claires, يَسْتَسْخِرُونَ (ils s’en moquent.) Mujahid et Qatadah ont dit : « Ils s’en moquent. » وَقَالُواْ إِن هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ (Et ils disent : « Ceci n’est que magie évidente ! ») c’est-à-dire : « Ce que tu as apporté n’est que pla
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Certainty of Life after Death
Allah says: `Ask these people, those who deny the resurrection, which is harder to create Are they more difficult to create or the heavens, the earth, the angels, devils, the mighty creatures -- everything in between them' Ibn Mas`ud said that they admitted that these things were harder to create than they were. If this is the case, then why do they deny the resurrection, when they see things that are greater than that which they deny As Allah says:
لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ
(The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of mankind know not) (40:57) Then Allah explains that they were created from something weak, as He says:
إِنَّا خَلَقْنَـهُم مِّن طِينٍ لاَّزِبٍ
(Verily, We created them of a sticky clay.) Mujahid, Sa`id bin Jubayr and Ad-Dahhak said, "This is the useful kind of mud which sticks to itself." Ibn `Abbas, may Allah be pleased with him, and `Ikrimah said, "It is sticky and useful." Qatadah said, "It is that which sticks to the hand."
بَلْ عَجِبْتَ وَيَسْخُرُونَ
(Nay, you wondered while they mock.) means, `you were astounded, O Muhammad, at these people who denied the resurrection whilst you were certain that it is true, when they disbelieved in what Allah told you of this wondrous matter, which is the re-creation of their bodies after they have disintegrated. They oppose what you say because of their intense disbelief and they make fun of what you tell them about that.' Qatadah said, "Muhammad was astounded by the mockery of the misguided ones among the sons of Adam."
وَإِذَا رَأَوْاْ ءَايَةً
(And when they see an Ayah) means, clear evidence and proof,
يَسْتَسْخِرُونَ
(they mock at it.) Mujahid and Qatadah said, "They make fun of it."
وَقَالُواْ إِن هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ
(And they say: "This is nothing but evident magic!") means, `this that you have brought is nothing but plain magic.'
أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ - أَوَ ءَابَآؤُنَا الاٌّوَّلُونَ
(When we are dead and have become dust and bones, shall we (then) verily be resurrected And also our fathers of old) They thought that this was unlikely to happen, and they did not believe it.
قُلْ نَعَمْ وَأَنتُمْ دَخِرُونَ
(Say: "Yes, and you shall then be humiliated".) means, `tell them, O Muhammad: Yes, you will be raised up on the Day of Resurrection, after you have become dust and bones, and you will be humiliated,' i.e., put to shame before His great might. This is like the Ayat:
وَكُلٌّ أَتَوْهُ دَخِرِينَ
(And all shall come to Him, humbled) (27:87), and
إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَخِرِينَ
(Verily, those who scorn My worship, they will surely enter Hell in humiliation!) (40:60) Then Allah says:
فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ فَإِذَا هُمْ يَنظُرُونَ
(It will be a single Zajrah, and behold, they will be staring!) means, it will be a single command from Allah, He will call them once to come forth from the earth, then they will be standing before Him, staring at the horrors of the Day of Resurrection. And Allah knows best.
Verset 15
Allah dit : « Demande à ces gens, ceux qui nient la résurrection : quelle création est la plus difficile ? Est-ce eux qui sont plus difficiles à créer, ou les cieux, la terre, les anges, les diables, les créatures puissantes — tout ce qui se trouve entre eux ? » Ibn Mas`ud a rapporté qu'ils admettaient que ces choses étaient plus difficiles à créer qu'eux-mêmes. Si tel est le cas, pourquoi nient-ils la résurrection, alors qu'ils voient des choses plus grandes que ce qu'ils nient ? Comme Allah le dit : لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ (La création des cieux et de la terre est certes plus grande que la création des hommes ; mais la plupart des gens ne savent pas) (40:57). Puis Allah explique qu'ils ont été créés à partir d'une chose faible, comme Il le dit : إِنَّا خَلَقْنَـهُم مِّن طِينٍ لاَّزِبٍ (En vérité, Nous les avons créés d'une argile collante). Mujahid, Sa`id bin Jubayr et Ad-Dahhak ont dit : « C'est le type d'argile utile qui colle à elle-même. » Ibn `Abbas, qu'Allah soit satisfait de lui, et `Ikrimah ont dit : « Elle est collante et utile. » Qatadah a dit : « C'est celle qui colle à la main. » بَلْ عَجِبْتَ وَيَسْخُرُونَ (Non, tu t'es étonné tandis qu'ils se moquent) signifie : « Tu fus stupéfait, ô Muhammad, devant ces gens qui niaient la résurrection alors que tu étais certain qu'elle est vraie, lorsqu'ils ont mécru en ce qu'Allah t'a annoncé de cette affaire étonnante, qui est la recréation de leurs corps après leur désintégration. Ils s'opposent à ce que tu dis à cause de leur mécréance intense et ils se moquent de ce que tu leur rapportes à ce sujet. » Qatadah a dit : « Muhammad fut stupéfait par la moquerie des égarés parmi les fils d'Adam. » وَإِذَا رَأَوْاْ ءَايَةً (Et quand ils voient un Ayah) signifie une preuve et un argument clairs, يَسْتَسْخِرُونَ (ils s'en moquent). Mujahid et Qatadah ont dit : « Ils s'en moquent. » وَقَالُواْ إِن هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ (Et ils disent : "Ce n'est là qu'une magie évidente !") signifie : « Ce que tu as apporté n'est que... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Certainty of Life after Death
Allah says: `Ask these people, those who deny the resurrection, which is harder to create Are they more difficult to create or the heavens, the earth, the angels, devils, the mighty creatures -- everything in between them' Ibn Mas`ud said that they admitted that these things were harder to create than they were. If this is the case, then why do they deny the resurrection, when they see things that are greater than that which they deny As Allah says:
لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ
(The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of mankind know not) (40:57) Then Allah explains that they were created from something weak, as He says:
إِنَّا خَلَقْنَـهُم مِّن طِينٍ لاَّزِبٍ
(Verily, We created them of a sticky clay.) Mujahid, Sa`id bin Jubayr and Ad-Dahhak said, "This is the useful kind of mud which sticks to itself." Ibn `Abbas, may Allah be pleased with him, and `Ikrimah said, "It is sticky and useful." Qatadah said, "It is that which sticks to the hand."
بَلْ عَجِبْتَ وَيَسْخُرُونَ
(Nay, you wondered while they mock.) means, `you were astounded, O Muhammad, at these people who denied the resurrection whilst you were certain that it is true, when they disbelieved in what Allah told you of this wondrous matter, which is the re-creation of their bodies after they have disintegrated. They oppose what you say because of their intense disbelief and they make fun of what you tell them about that.' Qatadah said, "Muhammad was astounded by the mockery of the misguided ones among the sons of Adam."
وَإِذَا رَأَوْاْ ءَايَةً
(And when they see an Ayah) means, clear evidence and proof,
يَسْتَسْخِرُونَ
(they mock at it.) Mujahid and Qatadah said, "They make fun of it."
وَقَالُواْ إِن هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ
(And they say: "This is nothing but evident magic!") means, `this that you have brought is nothing but plain magic.'
أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ - أَوَ ءَابَآؤُنَا الاٌّوَّلُونَ
(When we are dead and have become dust and bones, shall we (then) verily be resurrected And also our fathers of old) They thought that this was unlikely to happen, and they did not believe it.
قُلْ نَعَمْ وَأَنتُمْ دَخِرُونَ
(Say: "Yes, and you shall then be humiliated".) means, `tell them, O Muhammad: Yes, you will be raised up on the Day of Resurrection, after you have become dust and bones, and you will be humiliated,' i.e., put to shame before His great might. This is like the Ayat:
وَكُلٌّ أَتَوْهُ دَخِرِينَ
(And all shall come to Him, humbled) (27:87), and
إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَخِرِينَ
(Verily, those who scorn My worship, they will surely enter Hell in humiliation!) (40:60) Then Allah says:
فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ فَإِذَا هُمْ يَنظُرُونَ
(It will be a single Zajrah, and behold, they will be staring!) means, it will be a single command from Allah, He will call them once to come forth from the earth, then they will be standing before Him, staring at the horrors of the Day of Resurrection. And Allah knows best.
Verset 16
Allah dit : « Demande à ces gens, ceux qui nient la résurrection : quelle création est la plus difficile ? Est-ce eux qui sont plus difficiles à créer, ou les cieux, la terre, les anges, les diables, les créatures puissantes — tout ce qui se trouve entre eux ? » Ibn Mas`ud a rapporté qu'ils admettaient que ces choses étaient plus difficiles à créer qu'eux-mêmes. Si tel est le cas, pourquoi nient-ils la résurrection, alors qu'ils voient des choses plus grandes que ce qu'ils nient ? Comme Allah le dit : لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ (La création des cieux et de la terre est certes plus grande que la création des hommes ; mais la plupart des gens ne savent pas) (40:57). Puis Allah explique qu'ils ont été créés à partir d'une chose faible, comme Il le dit : إِنَّا خَلَقْنَـهُم مِّن طِينٍ لاَّزِبٍ (En vérité, Nous les avons créés d'une argile collante). Mujahid, Sa`id bin Jubayr et Ad-Dahhak ont dit : « C'est le type d'argile utile qui colle à elle-même. » Ibn `Abbas, qu'Allah soit satisfait de lui, et `Ikrimah ont dit : « Elle est collante et utile. » Qatadah a dit : « C'est celle qui colle à la main. » بَلْ عَجِبْتَ وَيَسْخُرُونَ (Non, tu t'es étonné tandis qu'ils se moquent) signifie : « Tu fus stupéfait, ô Muhammad, devant ces gens qui niaient la résurrection alors que tu étais certain qu'elle est vraie, lorsqu'ils ont mécru en ce qu'Allah t'a annoncé de cette affaire étonnante, qui est la recréation de leurs corps après leur désintégration. Ils s'opposent à ce que tu dis à cause de leur mécréance intense et ils se moquent de ce que tu leur rapportes à ce sujet. » Qatadah a dit : « Muhammad fut stupéfait par la moquerie des égarés parmi les fils d'Adam. » وَإِذَا رَأَوْاْ ءَايَةً (Et quand ils voient un Ayah) signifie une preuve et un argument clairs, يَسْتَسْخِرُونَ (ils s'en moquent). Mujahid et Qatadah ont dit : « Ils s'en moquent. » وَقَالُواْ إِن هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ (Et ils disent : "Ce n'est là qu'une magie évidente !") signifie : « Ce que tu as apporté n'est que... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Certainty of Life after Death
Allah says: `Ask these people, those who deny the resurrection, which is harder to create Are they more difficult to create or the heavens, the earth, the angels, devils, the mighty creatures -- everything in between them' Ibn Mas`ud said that they admitted that these things were harder to create than they were. If this is the case, then why do they deny the resurrection, when they see things that are greater than that which they deny As Allah says:
لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ
(The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of mankind know not) (40:57) Then Allah explains that they were created from something weak, as He says:
إِنَّا خَلَقْنَـهُم مِّن طِينٍ لاَّزِبٍ
(Verily, We created them of a sticky clay.) Mujahid, Sa`id bin Jubayr and Ad-Dahhak said, "This is the useful kind of mud which sticks to itself." Ibn `Abbas, may Allah be pleased with him, and `Ikrimah said, "It is sticky and useful." Qatadah said, "It is that which sticks to the hand."
بَلْ عَجِبْتَ وَيَسْخُرُونَ
(Nay, you wondered while they mock.) means, `you were astounded, O Muhammad, at these people who denied the resurrection whilst you were certain that it is true, when they disbelieved in what Allah told you of this wondrous matter, which is the re-creation of their bodies after they have disintegrated. They oppose what you say because of their intense disbelief and they make fun of what you tell them about that.' Qatadah said, "Muhammad was astounded by the mockery of the misguided ones among the sons of Adam."
وَإِذَا رَأَوْاْ ءَايَةً
(And when they see an Ayah) means, clear evidence and proof,
يَسْتَسْخِرُونَ
(they mock at it.) Mujahid and Qatadah said, "They make fun of it."
وَقَالُواْ إِن هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ
(And they say: "This is nothing but evident magic!") means, `this that you have brought is nothing but plain magic.'
أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ - أَوَ ءَابَآؤُنَا الاٌّوَّلُونَ
(When we are dead and have become dust and bones, shall we (then) verily be resurrected And also our fathers of old) They thought that this was unlikely to happen, and they did not believe it.
قُلْ نَعَمْ وَأَنتُمْ دَخِرُونَ
(Say: "Yes, and you shall then be humiliated".) means, `tell them, O Muhammad: Yes, you will be raised up on the Day of Resurrection, after you have become dust and bones, and you will be humiliated,' i.e., put to shame before His great might. This is like the Ayat:
وَكُلٌّ أَتَوْهُ دَخِرِينَ
(And all shall come to Him, humbled) (27:87), and
إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَخِرِينَ
(Verily, those who scorn My worship, they will surely enter Hell in humiliation!) (40:60) Then Allah says:
فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ فَإِذَا هُمْ يَنظُرُونَ
(It will be a single Zajrah, and behold, they will be staring!) means, it will be a single command from Allah, He will call them once to come forth from the earth, then they will be standing before Him, staring at the horrors of the Day of Resurrection. And Allah knows best.
Verset 17
Allah dit : « Demande à ces gens, ceux qui nient la résurrection : quelle création est la plus difficile ? Est-ce eux qui sont plus difficiles à créer, ou les cieux, la terre, les anges, les diables, les créatures puissantes — tout ce qui se trouve entre eux ? » Ibn Mas`ud a rapporté qu'ils admettaient que ces choses étaient plus difficiles à créer qu'eux-mêmes. Si tel est le cas, pourquoi nient-ils la résurrection, alors qu'ils voient des choses plus grandes que ce qu'ils nient ? Comme Allah le dit : لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ (La création des cieux et de la terre est certes plus grande que la création des hommes ; mais la plupart des gens ne savent pas) (40:57). Puis Allah explique qu'ils ont été créés à partir d'une chose faible, comme Il le dit : إِنَّا خَلَقْنَـهُم مِّن طِينٍ لاَّزِبٍ (En vérité, Nous les avons créés d'une argile collante). Mujahid, Sa`id bin Jubayr et Ad-Dahhak ont dit : « C'est le type d'argile utile qui colle à elle-même. » Ibn `Abbas, qu'Allah soit satisfait de lui, et `Ikrimah ont dit : « Elle est collante et utile. » Qatadah a dit : « C'est celle qui colle à la main. » بَلْ عَجِبْتَ وَيَسْخُرُونَ (Non, tu t'es étonné tandis qu'ils se moquent) signifie : « Tu fus stupéfait, ô Muhammad, devant ces gens qui niaient la résurrection alors que tu étais certain qu'elle est vraie, lorsqu'ils ont mécru en ce qu'Allah t'a annoncé de cette affaire étonnante, qui est la recréation de leurs corps après leur désintégration. Ils s'opposent à ce que tu dis à cause de leur mécréance intense et ils se moquent de ce que tu leur rapportes à ce sujet. » Qatadah a dit : « Muhammad fut stupéfait par la moquerie des égarés parmi les fils d'Adam. » وَإِذَا رَأَوْاْ ءَايَةً (Et quand ils voient un Ayah) signifie une preuve et un argument clairs, يَسْتَسْخِرُونَ (ils s'en moquent). Mujahid et Qatadah ont dit : « Ils s'en moquent. » وَقَالُواْ إِن هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ (Et ils disent : "Ce n'est là qu'une magie évidente !") signifie : « Ce que tu as apporté n'est que... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Certainty of Life after Death
Allah says: `Ask these people, those who deny the resurrection, which is harder to create Are they more difficult to create or the heavens, the earth, the angels, devils, the mighty creatures -- everything in between them' Ibn Mas`ud said that they admitted that these things were harder to create than they were. If this is the case, then why do they deny the resurrection, when they see things that are greater than that which they deny As Allah says:
لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ
(The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of mankind know not) (40:57) Then Allah explains that they were created from something weak, as He says:
إِنَّا خَلَقْنَـهُم مِّن طِينٍ لاَّزِبٍ
(Verily, We created them of a sticky clay.) Mujahid, Sa`id bin Jubayr and Ad-Dahhak said, "This is the useful kind of mud which sticks to itself." Ibn `Abbas, may Allah be pleased with him, and `Ikrimah said, "It is sticky and useful." Qatadah said, "It is that which sticks to the hand."
بَلْ عَجِبْتَ وَيَسْخُرُونَ
(Nay, you wondered while they mock.) means, `you were astounded, O Muhammad, at these people who denied the resurrection whilst you were certain that it is true, when they disbelieved in what Allah told you of this wondrous matter, which is the re-creation of their bodies after they have disintegrated. They oppose what you say because of their intense disbelief and they make fun of what you tell them about that.' Qatadah said, "Muhammad was astounded by the mockery of the misguided ones among the sons of Adam."
وَإِذَا رَأَوْاْ ءَايَةً
(And when they see an Ayah) means, clear evidence and proof,
يَسْتَسْخِرُونَ
(they mock at it.) Mujahid and Qatadah said, "They make fun of it."
وَقَالُواْ إِن هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ
(And they say: "This is nothing but evident magic!") means, `this that you have brought is nothing but plain magic.'
أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ - أَوَ ءَابَآؤُنَا الاٌّوَّلُونَ
(When we are dead and have become dust and bones, shall we (then) verily be resurrected And also our fathers of old) They thought that this was unlikely to happen, and they did not believe it.
قُلْ نَعَمْ وَأَنتُمْ دَخِرُونَ
(Say: "Yes, and you shall then be humiliated".) means, `tell them, O Muhammad: Yes, you will be raised up on the Day of Resurrection, after you have become dust and bones, and you will be humiliated,' i.e., put to shame before His great might. This is like the Ayat:
وَكُلٌّ أَتَوْهُ دَخِرِينَ
(And all shall come to Him, humbled) (27:87), and
إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَخِرِينَ
(Verily, those who scorn My worship, they will surely enter Hell in humiliation!) (40:60) Then Allah says:
فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ فَإِذَا هُمْ يَنظُرُونَ
(It will be a single Zajrah, and behold, they will be staring!) means, it will be a single command from Allah, He will call them once to come forth from the earth, then they will be standing before Him, staring at the horrors of the Day of Resurrection. And Allah knows best.
Verset 18
Allah dit : « Demande à ces gens, ceux qui nient la résurrection : quelle création est la plus difficile ? Est-ce eux qui sont plus difficiles à créer, ou les cieux, la terre, les anges, les diables, les créatures puissantes — tout ce qui se trouve entre eux ? » Ibn Mas`ud a rapporté qu'ils admettaient que ces choses étaient plus difficiles à créer qu'eux-mêmes. Si tel est le cas, pourquoi nient-ils la résurrection, alors qu'ils voient des choses plus grandes que ce qu'ils nient ? Comme Allah le dit : لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ (La création des cieux et de la terre est certes plus grande que la création des hommes ; mais la plupart des gens ne savent pas) (40:57). Puis Allah explique qu'ils ont été créés à partir d'une chose faible, comme Il le dit : إِنَّا خَلَقْنَـهُم مِّن طِينٍ لاَّزِبٍ (En vérité, Nous les avons créés d'une argile collante). Mujahid, Sa`id bin Jubayr et Ad-Dahhak ont dit : « C'est le type d'argile utile qui colle à elle-même. » Ibn `Abbas, qu'Allah soit satisfait de lui, et `Ikrimah ont dit : « Elle est collante et utile. » Qatadah a dit : « C'est celle qui colle à la main. » بَلْ عَجِبْتَ وَيَسْخُرُونَ (Non, tu t'es étonné tandis qu'ils se moquent) signifie : « Tu fus stupéfait, ô Muhammad, devant ces gens qui niaient la résurrection alors que tu étais certain qu'elle est vraie, lorsqu'ils ont mécru en ce qu'Allah t'a annoncé de cette affaire étonnante, qui est la recréation de leurs corps après leur désintégration. Ils s'opposent à ce que tu dis à cause de leur mécréance intense et ils se moquent de ce que tu leur rapportes à ce sujet. » Qatadah a dit : « Muhammad fut stupéfait par la moquerie des égarés parmi les fils d'Adam. » وَإِذَا رَأَوْاْ ءَايَةً (Et quand ils voient un Ayah) signifie une preuve et un argument clairs, يَسْتَسْخِرُونَ (ils s'en moquent). Mujahid et Qatadah ont dit : « Ils s'en moquent. » وَقَالُواْ إِن هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ (Et ils disent : "Ce n'est là qu'une magie évidente !") signifie : « Ce que tu as apporté n'est que... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Certainty of Life after Death
Allah says: `Ask these people, those who deny the resurrection, which is harder to create Are they more difficult to create or the heavens, the earth, the angels, devils, the mighty creatures -- everything in between them' Ibn Mas`ud said that they admitted that these things were harder to create than they were. If this is the case, then why do they deny the resurrection, when they see things that are greater than that which they deny As Allah says:
لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ
(The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of mankind know not) (40:57) Then Allah explains that they were created from something weak, as He says:
إِنَّا خَلَقْنَـهُم مِّن طِينٍ لاَّزِبٍ
(Verily, We created them of a sticky clay.) Mujahid, Sa`id bin Jubayr and Ad-Dahhak said, "This is the useful kind of mud which sticks to itself." Ibn `Abbas, may Allah be pleased with him, and `Ikrimah said, "It is sticky and useful." Qatadah said, "It is that which sticks to the hand."
بَلْ عَجِبْتَ وَيَسْخُرُونَ
(Nay, you wondered while they mock.) means, `you were astounded, O Muhammad, at these people who denied the resurrection whilst you were certain that it is true, when they disbelieved in what Allah told you of this wondrous matter, which is the re-creation of their bodies after they have disintegrated. They oppose what you say because of their intense disbelief and they make fun of what you tell them about that.' Qatadah said, "Muhammad was astounded by the mockery of the misguided ones among the sons of Adam."
وَإِذَا رَأَوْاْ ءَايَةً
(And when they see an Ayah) means, clear evidence and proof,
يَسْتَسْخِرُونَ
(they mock at it.) Mujahid and Qatadah said, "They make fun of it."
وَقَالُواْ إِن هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ
(And they say: "This is nothing but evident magic!") means, `this that you have brought is nothing but plain magic.'
أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ - أَوَ ءَابَآؤُنَا الاٌّوَّلُونَ
(When we are dead and have become dust and bones, shall we (then) verily be resurrected And also our fathers of old) They thought that this was unlikely to happen, and they did not believe it.
قُلْ نَعَمْ وَأَنتُمْ دَخِرُونَ
(Say: "Yes, and you shall then be humiliated".) means, `tell them, O Muhammad: Yes, you will be raised up on the Day of Resurrection, after you have become dust and bones, and you will be humiliated,' i.e., put to shame before His great might. This is like the Ayat:
وَكُلٌّ أَتَوْهُ دَخِرِينَ
(And all shall come to Him, humbled) (27:87), and
إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَخِرِينَ
(Verily, those who scorn My worship, they will surely enter Hell in humiliation!) (40:60) Then Allah says:
فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ فَإِذَا هُمْ يَنظُرُونَ
(It will be a single Zajrah, and behold, they will be staring!) means, it will be a single command from Allah, He will call them once to come forth from the earth, then they will be standing before Him, staring at the horrors of the Day of Resurrection. And Allah knows best.
Verset 19
Allah dit : « Demande à ces gens, ceux qui nient la résurrection : quelle création est la plus difficile ? Est-ce eux qui sont plus difficiles à créer, ou les cieux, la terre, les anges, les diables, les créatures puissantes — tout ce qui se trouve entre eux ? » Ibn Mas`ud a rapporté qu'ils admettaient que ces choses étaient plus difficiles à créer qu'eux-mêmes. Si tel est le cas, pourquoi nient-ils la résurrection, alors qu'ils voient des choses plus grandes que ce qu'ils nient ? Comme Allah le dit : لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ (La création des cieux et de la terre est certes plus grande que la création des hommes ; mais la plupart des gens ne savent pas) (40:57). Puis Allah explique qu'ils ont été créés à partir d'une chose faible, comme Il le dit : إِنَّا خَلَقْنَـهُم مِّن طِينٍ لاَّزِبٍ (En vérité, Nous les avons créés d'une argile collante). Mujahid, Sa`id bin Jubayr et Ad-Dahhak ont dit : « C'est le type d'argile utile qui colle à elle-même. » Ibn `Abbas, qu'Allah soit satisfait de lui, et `Ikrimah ont dit : « Elle est collante et utile. » Qatadah a dit : « C'est celle qui colle à la main. » بَلْ عَجِبْتَ وَيَسْخُرُونَ (Non, tu t'es étonné tandis qu'ils se moquent) signifie : « Tu fus stupéfait, ô Muhammad, devant ces gens qui niaient la résurrection alors que tu étais certain qu'elle est vraie, lorsqu'ils ont mécru en ce qu'Allah t'a annoncé de cette affaire étonnante, qui est la recréation de leurs corps après leur désintégration. Ils s'opposent à ce que tu dis à cause de leur mécréance intense et ils se moquent de ce que tu leur rapportes à ce sujet. » Qatadah a dit : « Muhammad fut stupéfait par la moquerie des égarés parmi les fils d'Adam. » وَإِذَا رَأَوْاْ ءَايَةً (Et quand ils voient un Ayah) signifie une preuve et un argument clairs, يَسْتَسْخِرُونَ (ils s'en moquent). Mujahid et Qatadah ont dit : « Ils s'en moquent. » وَقَالُواْ إِن هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ (Et ils disent : "Ce n'est là qu'une magie évidente !") signifie : « Ce que tu as apporté n'est que... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Certainty of Life after Death
Allah says: `Ask these people, those who deny the resurrection, which is harder to create Are they more difficult to create or the heavens, the earth, the angels, devils, the mighty creatures -- everything in between them' Ibn Mas`ud said that they admitted that these things were harder to create than they were. If this is the case, then why do they deny the resurrection, when they see things that are greater than that which they deny As Allah says:
لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ
(The creation of the heavens and the earth is indeed greater than the creation of mankind; yet, most of mankind know not) (40:57) Then Allah explains that they were created from something weak, as He says:
إِنَّا خَلَقْنَـهُم مِّن طِينٍ لاَّزِبٍ
(Verily, We created them of a sticky clay.) Mujahid, Sa`id bin Jubayr and Ad-Dahhak said, "This is the useful kind of mud which sticks to itself." Ibn `Abbas, may Allah be pleased with him, and `Ikrimah said, "It is sticky and useful." Qatadah said, "It is that which sticks to the hand."
بَلْ عَجِبْتَ وَيَسْخُرُونَ
(Nay, you wondered while they mock.) means, `you were astounded, O Muhammad, at these people who denied the resurrection whilst you were certain that it is true, when they disbelieved in what Allah told you of this wondrous matter, which is the re-creation of their bodies after they have disintegrated. They oppose what you say because of their intense disbelief and they make fun of what you tell them about that.' Qatadah said, "Muhammad was astounded by the mockery of the misguided ones among the sons of Adam."
وَإِذَا رَأَوْاْ ءَايَةً
(And when they see an Ayah) means, clear evidence and proof,
يَسْتَسْخِرُونَ
(they mock at it.) Mujahid and Qatadah said, "They make fun of it."
وَقَالُواْ إِن هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ
(And they say: "This is nothing but evident magic!") means, `this that you have brought is nothing but plain magic.'
أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ - أَوَ ءَابَآؤُنَا الاٌّوَّلُونَ
(When we are dead and have become dust and bones, shall we (then) verily be resurrected And also our fathers of old) They thought that this was unlikely to happen, and they did not believe it.
قُلْ نَعَمْ وَأَنتُمْ دَخِرُونَ
(Say: "Yes, and you shall then be humiliated".) means, `tell them, O Muhammad: Yes, you will be raised up on the Day of Resurrection, after you have become dust and bones, and you will be humiliated,' i.e., put to shame before His great might. This is like the Ayat:
وَكُلٌّ أَتَوْهُ دَخِرِينَ
(And all shall come to Him, humbled) (27:87), and
إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِى سَيَدْخُلُونَ جَهَنَّمَ دَخِرِينَ
(Verily, those who scorn My worship, they will surely enter Hell in humiliation!) (40:60) Then Allah says:
فَإِنَّمَا هِىَ زَجْرَةٌ وَحِدَةٌ فَإِذَا هُمْ يَنظُرُونَ
(It will be a single Zajrah, and behold, they will be staring!) means, it will be a single command from Allah, He will call them once to come forth from the earth, then they will be standing before Him, staring at the horrors of the Day of Resurrection. And Allah knows best.
Verset 20
Le Jour de la Rétribution. Allah nous informe de ce que diront les mécréants au Jour de la Résurrection, comment ils se blâmeront eux-mêmes et admettront qu’ils se sont lésés dans ce monde. Lorsqu’ils verront les horreurs du Jour de la Résurrection de leurs propres yeux, ils seront remplis de regret au moment où le regret ne leur servira à rien. Et ils diront : « Malheur à nous ! Voici le Jour de la Rétribution ! » Et les anges et les croyants diront : « Voici le Jour du Jugement que vous aviez l’habitude de nier. » Cela leur sera dit comme un reproche et une réprimande. Allah ordonnera aux anges de séparer les mécréants des croyants à l’endroit où ils se tiennent. Allah dit : « (Il sera dit aux anges :) Rassemblez ceux qui ont fait du tort, avec leurs compagnons. » An-Nu`man bin Bashir, qu’Allah soit satisfait de lui, a dit : « Leurs compagnons signifie leurs semblables, ceux qui leur ressemblent. » C’était aussi l’avis d’Ibn `Abbas, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Abu Salih, Abu Al-`Aliyah et Zayd bin Aslam. Sharik a dit, rapportant de Simak, d’An-Nu`man : « J’ai entendu `Umar dire : (Rassemblez ceux qui ont fait du tort, avec leurs compagnons) signifie : "Ceux qui leur ressemblent. Ainsi, ceux qui ont commis la Zina seront rassemblés avec d’autres qui ont commis la Zina, ceux qui ont pratiqué le Riba seront rassemblés avec d’autres qui ont pratiqué le Riba, ceux qui ont bu du vin seront rassemblés avec d’autres qui ont bu du vin." » Mujahid et Sa`id bin Jubayr ont rapporté d’Ibn `Abbas : (leurs compagnons) signifie « leurs amis ». (et ce qu’ils adoraient. En dehors d’Allah,) signifie, en dehors d’Allah, c’est-à-dire que leurs idoles et leurs faux dieux seront rassemblés avec eux au même endroit. (et menez-les sur le chemin de
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Day of Recompense
Allah tells us what the disbeliever will say on the Day of Resurrection, how they will blame themselves and admit that they wronged themselves in this world. When they see the horrors of the Day of Resurrection with their own eyes, they will be filled with regret at the time when regret will not avail them anything.
وَقَالُواْ يوَيْلَنَا هَـذَا يَوْمُ الدِّينِ
(They will say: "Woe to us! This is the Day of Recompense!") And the angels and the believers will say:
هَـذَا يَوْمُ الْفَصْلِ الَّذِى كُنتُمْ بِهِ تُكَذِّبُونَ
(This is the Day of Judgement which you used to deny.) This will be said to them as a rebuke and reproof. Allah will command the angels to separate the disbeliever from the believers in the place where they are standing. Allah says:
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
((It will be said to the angels:) Assemble those who did wrong, together with their companions) An-Nu`man bin Bashir, may Allah be pleased with him, said, "Their companions means their counterparts, those who are like them." This was also the view of Ibn `Abbas, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Abu Salih, Abu Al-`Aliyah and Zayd bin Aslam." Sharik said, narrating from Simak, from An-Nu`man: "I heard `Umar say:
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
(Assemble those who did wrong, together with their companions) means, `Those who are like them. So those who committed Zina will be gathered with others who committed Zina, those who dealt in Riba will be gathered with others who dealt in Riba, those who drank wine will be gathered with others who drank wine.' Mujahid and Sa`id bin Jubayr narrated from Ibn `Abbas:
وَأَزْوَجُهُمْ
(their companions) means "Their friends."
وَمَا كَانُواْ يَعْبُدُونَمِن دُونِ اللَّهِ
(and what they used to worship. Instead of Allah,) means, instead of Allah, i.e., their idols and false gods will be gathered together with them in the same place.
فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ
(and lead them on to the way of flaming Fire.) means, take them to the way to Hell. This is like the Ayah:
وَنَحْشُرُهُمْ يَوْمَ الْقِيَـمَةِ عَلَى وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا مَّأْوَاهُمْ جَهَنَّمُ كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيرًا
(and We shall gather them together on the Day of Resurrection on their faces, blind, dumb and deaf; their abode will be Hell; whenever it abates, We shall increase for them the fierceness of the Fire) (17:97).
وَقِفُوهُمْ إِنَّهُمْ مَّسْئُولُونَ
(But stop them, verily, they are to be questioned.) means, stop them so that they may be questioned about the things they did and said in this world. As Ad-Dahhak said, narrating from Ibn `Abbas, this means, `detain them, for they are to be brought to account.' `Abdullah bin Al-Mubarak said, "I heard `Uthman bin Za'idah say, `The first thing about which a man will be asked is the company that he kept. Then by way of rebuke, it will be said to them:
مَا لَكُمْ لاَ تَنَـصَرُونَ
(What is the matter with you Why do you not help one another)."' meaning, `as you claimed that you would all help one another.'
بَلْ هُمُ الْيَوْمَ مُسْتَسْلِمُونَ
(Nay, but that Day they shall surrender.) means, they will be subjected to the command of Allah, and they will not be able to resist it or avoid it. And Allah knows best.
Verset 21
Le Jour de la Rétribution. Allah nous informe de ce que diront les mécréants au Jour de la Résurrection, comment ils se blâmeront eux-mêmes et admettront qu’ils se sont lésés dans ce monde. Lorsqu’ils verront les horreurs du Jour de la Résurrection de leurs propres yeux, ils seront remplis de regret au moment où le regret ne leur servira à rien. Et ils diront : « Malheur à nous ! Voici le Jour de la Rétribution ! » Et les anges et les croyants diront : « Voici le Jour du Jugement que vous aviez l’habitude de nier. » Cela leur sera dit comme un reproche et une réprimande. Allah ordonnera aux anges de séparer les mécréants des croyants à l’endroit où ils se tiennent. Allah dit : « (Il sera dit aux anges :) Rassemblez ceux qui ont fait du tort, avec leurs compagnons. » An-Nu`man bin Bashir, qu’Allah soit satisfait de lui, a dit : « Leurs compagnons signifie leurs semblables, ceux qui leur ressemblent. » C’était aussi l’avis d’Ibn `Abbas, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Abu Salih, Abu Al-`Aliyah et Zayd bin Aslam. Sharik a dit, rapportant de Simak, d’An-Nu`man : « J’ai entendu `Umar dire : (Rassemblez ceux qui ont fait du tort, avec leurs compagnons) signifie : "Ceux qui leur ressemblent. Ainsi, ceux qui ont commis la Zina seront rassemblés avec d’autres qui ont commis la Zina, ceux qui ont pratiqué le Riba seront rassemblés avec d’autres qui ont pratiqué le Riba, ceux qui ont bu du vin seront rassemblés avec d’autres qui ont bu du vin." » Mujahid et Sa`id bin Jubayr ont rapporté d’Ibn `Abbas : (leurs compagnons) signifie « leurs amis ». (et ce qu’ils adoraient. En dehors d’Allah,) signifie, en dehors d’Allah, c’est-à-dire que leurs idoles et leurs faux dieux seront rassemblés avec eux au même endroit. (et menez-les sur le chemin de
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Day of Recompense
Allah tells us what the disbeliever will say on the Day of Resurrection, how they will blame themselves and admit that they wronged themselves in this world. When they see the horrors of the Day of Resurrection with their own eyes, they will be filled with regret at the time when regret will not avail them anything.
وَقَالُواْ يوَيْلَنَا هَـذَا يَوْمُ الدِّينِ
(They will say: "Woe to us! This is the Day of Recompense!") And the angels and the believers will say:
هَـذَا يَوْمُ الْفَصْلِ الَّذِى كُنتُمْ بِهِ تُكَذِّبُونَ
(This is the Day of Judgement which you used to deny.) This will be said to them as a rebuke and reproof. Allah will command the angels to separate the disbeliever from the believers in the place where they are standing. Allah says:
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
((It will be said to the angels:) Assemble those who did wrong, together with their companions) An-Nu`man bin Bashir, may Allah be pleased with him, said, "Their companions means their counterparts, those who are like them." This was also the view of Ibn `Abbas, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Abu Salih, Abu Al-`Aliyah and Zayd bin Aslam." Sharik said, narrating from Simak, from An-Nu`man: "I heard `Umar say:
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
(Assemble those who did wrong, together with their companions) means, `Those who are like them. So those who committed Zina will be gathered with others who committed Zina, those who dealt in Riba will be gathered with others who dealt in Riba, those who drank wine will be gathered with others who drank wine.' Mujahid and Sa`id bin Jubayr narrated from Ibn `Abbas:
وَأَزْوَجُهُمْ
(their companions) means "Their friends."
وَمَا كَانُواْ يَعْبُدُونَمِن دُونِ اللَّهِ
(and what they used to worship. Instead of Allah,) means, instead of Allah, i.e., their idols and false gods will be gathered together with them in the same place.
فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ
(and lead them on to the way of flaming Fire.) means, take them to the way to Hell. This is like the Ayah:
وَنَحْشُرُهُمْ يَوْمَ الْقِيَـمَةِ عَلَى وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا مَّأْوَاهُمْ جَهَنَّمُ كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيرًا
(and We shall gather them together on the Day of Resurrection on their faces, blind, dumb and deaf; their abode will be Hell; whenever it abates, We shall increase for them the fierceness of the Fire) (17:97).
وَقِفُوهُمْ إِنَّهُمْ مَّسْئُولُونَ
(But stop them, verily, they are to be questioned.) means, stop them so that they may be questioned about the things they did and said in this world. As Ad-Dahhak said, narrating from Ibn `Abbas, this means, `detain them, for they are to be brought to account.' `Abdullah bin Al-Mubarak said, "I heard `Uthman bin Za'idah say, `The first thing about which a man will be asked is the company that he kept. Then by way of rebuke, it will be said to them:
مَا لَكُمْ لاَ تَنَـصَرُونَ
(What is the matter with you Why do you not help one another)."' meaning, `as you claimed that you would all help one another.'
بَلْ هُمُ الْيَوْمَ مُسْتَسْلِمُونَ
(Nay, but that Day they shall surrender.) means, they will be subjected to the command of Allah, and they will not be able to resist it or avoid it. And Allah knows best.
Verset 22
Le Jour de la Rétribution. Allah nous informe de ce que diront les mécréants au Jour de la Résurrection, comment ils se blâmeront eux-mêmes et admettront qu’ils se sont lésés dans ce monde. Lorsqu’ils verront les horreurs du Jour de la Résurrection de leurs propres yeux, ils seront remplis de regret au moment où le regret ne leur servira à rien. Et ils diront : « Malheur à nous ! Voici le Jour de la Rétribution ! » Et les anges et les croyants diront : « Voici le Jour du Jugement que vous aviez l’habitude de nier. » Cela leur sera dit comme un reproche et une réprimande. Allah ordonnera aux anges de séparer les mécréants des croyants à l’endroit où ils se tiennent. Allah dit : « (Il sera dit aux anges :) Rassemblez ceux qui ont fait du tort, avec leurs compagnons. » An-Nu`man bin Bashir, qu’Allah soit satisfait de lui, a dit : « Leurs compagnons signifie leurs semblables, ceux qui leur ressemblent. » C’était aussi l’avis d’Ibn `Abbas, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Abu Salih, Abu Al-`Aliyah et Zayd bin Aslam. Sharik a dit, rapportant de Simak, d’An-Nu`man : « J’ai entendu `Umar dire : (Rassemblez ceux qui ont fait du tort, avec leurs compagnons) signifie : "Ceux qui leur ressemblent. Ainsi, ceux qui ont commis la Zina seront rassemblés avec d’autres qui ont commis la Zina, ceux qui ont pratiqué le Riba seront rassemblés avec d’autres qui ont pratiqué le Riba, ceux qui ont bu du vin seront rassemblés avec d’autres qui ont bu du vin." » Mujahid et Sa`id bin Jubayr ont rapporté d’Ibn `Abbas : (leurs compagnons) signifie « leurs amis ». (et ce qu’ils adoraient. En dehors d’Allah,) signifie, en dehors d’Allah, c’est-à-dire que leurs idoles et leurs faux dieux seront rassemblés avec eux au même endroit. (et menez-les sur le chemin de
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Day of Recompense
Allah tells us what the disbeliever will say on the Day of Resurrection, how they will blame themselves and admit that they wronged themselves in this world. When they see the horrors of the Day of Resurrection with their own eyes, they will be filled with regret at the time when regret will not avail them anything.
وَقَالُواْ يوَيْلَنَا هَـذَا يَوْمُ الدِّينِ
(They will say: "Woe to us! This is the Day of Recompense!") And the angels and the believers will say:
هَـذَا يَوْمُ الْفَصْلِ الَّذِى كُنتُمْ بِهِ تُكَذِّبُونَ
(This is the Day of Judgement which you used to deny.) This will be said to them as a rebuke and reproof. Allah will command the angels to separate the disbeliever from the believers in the place where they are standing. Allah says:
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
((It will be said to the angels:) Assemble those who did wrong, together with their companions) An-Nu`man bin Bashir, may Allah be pleased with him, said, "Their companions means their counterparts, those who are like them." This was also the view of Ibn `Abbas, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Abu Salih, Abu Al-`Aliyah and Zayd bin Aslam." Sharik said, narrating from Simak, from An-Nu`man: "I heard `Umar say:
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
(Assemble those who did wrong, together with their companions) means, `Those who are like them. So those who committed Zina will be gathered with others who committed Zina, those who dealt in Riba will be gathered with others who dealt in Riba, those who drank wine will be gathered with others who drank wine.' Mujahid and Sa`id bin Jubayr narrated from Ibn `Abbas:
وَأَزْوَجُهُمْ
(their companions) means "Their friends."
وَمَا كَانُواْ يَعْبُدُونَمِن دُونِ اللَّهِ
(and what they used to worship. Instead of Allah,) means, instead of Allah, i.e., their idols and false gods will be gathered together with them in the same place.
فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ
(and lead them on to the way of flaming Fire.) means, take them to the way to Hell. This is like the Ayah:
وَنَحْشُرُهُمْ يَوْمَ الْقِيَـمَةِ عَلَى وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا مَّأْوَاهُمْ جَهَنَّمُ كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيرًا
(and We shall gather them together on the Day of Resurrection on their faces, blind, dumb and deaf; their abode will be Hell; whenever it abates, We shall increase for them the fierceness of the Fire) (17:97).
وَقِفُوهُمْ إِنَّهُمْ مَّسْئُولُونَ
(But stop them, verily, they are to be questioned.) means, stop them so that they may be questioned about the things they did and said in this world. As Ad-Dahhak said, narrating from Ibn `Abbas, this means, `detain them, for they are to be brought to account.' `Abdullah bin Al-Mubarak said, "I heard `Uthman bin Za'idah say, `The first thing about which a man will be asked is the company that he kept. Then by way of rebuke, it will be said to them:
مَا لَكُمْ لاَ تَنَـصَرُونَ
(What is the matter with you Why do you not help one another)."' meaning, `as you claimed that you would all help one another.'
بَلْ هُمُ الْيَوْمَ مُسْتَسْلِمُونَ
(Nay, but that Day they shall surrender.) means, they will be subjected to the command of Allah, and they will not be able to resist it or avoid it. And Allah knows best.
Verset 23
Le Jour de la Rétribution. Allah nous informe de ce que diront les mécréants au Jour de la Résurrection, comment ils se blâmeront eux-mêmes et admettront qu’ils se sont lésés dans ce monde. Lorsqu’ils verront les horreurs du Jour de la Résurrection de leurs propres yeux, ils seront remplis de regret au moment où le regret ne leur servira à rien. Et ils diront : « Malheur à nous ! Voici le Jour de la Rétribution ! » Et les anges et les croyants diront : « Voici le Jour du Jugement que vous aviez l’habitude de nier. » Cela leur sera dit comme un reproche et une réprimande. Allah ordonnera aux anges de séparer les mécréants des croyants à l’endroit où ils se tiennent. Allah dit : « (Il sera dit aux anges :) Rassemblez ceux qui ont fait du tort, avec leurs compagnons. » An-Nu`man bin Bashir, qu’Allah soit satisfait de lui, a dit : « Leurs compagnons signifie leurs semblables, ceux qui leur ressemblent. » C’était aussi l’avis d’Ibn `Abbas, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Abu Salih, Abu Al-`Aliyah et Zayd bin Aslam. Sharik a dit, rapportant de Simak, d’An-Nu`man : « J’ai entendu `Umar dire : (Rassemblez ceux qui ont fait du tort, avec leurs compagnons) signifie : "Ceux qui leur ressemblent. Ainsi, ceux qui ont commis la Zina seront rassemblés avec d’autres qui ont commis la Zina, ceux qui ont pratiqué le Riba seront rassemblés avec d’autres qui ont pratiqué le Riba, ceux qui ont bu du vin seront rassemblés avec d’autres qui ont bu du vin." » Mujahid et Sa`id bin Jubayr ont rapporté d’Ibn `Abbas : (leurs compagnons) signifie « leurs amis ». (et ce qu’ils adoraient. En dehors d’Allah,) signifie, en dehors d’Allah, c’est-à-dire que leurs idoles et leurs faux dieux seront rassemblés avec eux au même endroit. (et menez-les sur le chemin de
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Day of Recompense
Allah tells us what the disbeliever will say on the Day of Resurrection, how they will blame themselves and admit that they wronged themselves in this world. When they see the horrors of the Day of Resurrection with their own eyes, they will be filled with regret at the time when regret will not avail them anything.
وَقَالُواْ يوَيْلَنَا هَـذَا يَوْمُ الدِّينِ
(They will say: "Woe to us! This is the Day of Recompense!") And the angels and the believers will say:
هَـذَا يَوْمُ الْفَصْلِ الَّذِى كُنتُمْ بِهِ تُكَذِّبُونَ
(This is the Day of Judgement which you used to deny.) This will be said to them as a rebuke and reproof. Allah will command the angels to separate the disbeliever from the believers in the place where they are standing. Allah says:
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
((It will be said to the angels:) Assemble those who did wrong, together with their companions) An-Nu`man bin Bashir, may Allah be pleased with him, said, "Their companions means their counterparts, those who are like them." This was also the view of Ibn `Abbas, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Abu Salih, Abu Al-`Aliyah and Zayd bin Aslam." Sharik said, narrating from Simak, from An-Nu`man: "I heard `Umar say:
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
(Assemble those who did wrong, together with their companions) means, `Those who are like them. So those who committed Zina will be gathered with others who committed Zina, those who dealt in Riba will be gathered with others who dealt in Riba, those who drank wine will be gathered with others who drank wine.' Mujahid and Sa`id bin Jubayr narrated from Ibn `Abbas:
وَأَزْوَجُهُمْ
(their companions) means "Their friends."
وَمَا كَانُواْ يَعْبُدُونَمِن دُونِ اللَّهِ
(and what they used to worship. Instead of Allah,) means, instead of Allah, i.e., their idols and false gods will be gathered together with them in the same place.
فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ
(and lead them on to the way of flaming Fire.) means, take them to the way to Hell. This is like the Ayah:
وَنَحْشُرُهُمْ يَوْمَ الْقِيَـمَةِ عَلَى وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا مَّأْوَاهُمْ جَهَنَّمُ كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيرًا
(and We shall gather them together on the Day of Resurrection on their faces, blind, dumb and deaf; their abode will be Hell; whenever it abates, We shall increase for them the fierceness of the Fire) (17:97).
وَقِفُوهُمْ إِنَّهُمْ مَّسْئُولُونَ
(But stop them, verily, they are to be questioned.) means, stop them so that they may be questioned about the things they did and said in this world. As Ad-Dahhak said, narrating from Ibn `Abbas, this means, `detain them, for they are to be brought to account.' `Abdullah bin Al-Mubarak said, "I heard `Uthman bin Za'idah say, `The first thing about which a man will be asked is the company that he kept. Then by way of rebuke, it will be said to them:
مَا لَكُمْ لاَ تَنَـصَرُونَ
(What is the matter with you Why do you not help one another)."' meaning, `as you claimed that you would all help one another.'
بَلْ هُمُ الْيَوْمَ مُسْتَسْلِمُونَ
(Nay, but that Day they shall surrender.) means, they will be subjected to the command of Allah, and they will not be able to resist it or avoid it. And Allah knows best.
Verset 24
Le Jour de la Rétribution. Allah nous informe de ce que diront les mécréants au Jour de la Résurrection, comment ils se blâmeront eux-mêmes et admettront qu’ils se sont lésés dans ce monde. Lorsqu’ils verront les horreurs du Jour de la Résurrection de leurs propres yeux, ils seront remplis de regret au moment où le regret ne leur servira à rien. Et ils diront : « Malheur à nous ! Voici le Jour de la Rétribution ! » Et les anges et les croyants diront : « Voici le Jour du Jugement que vous aviez l’habitude de nier. » Cela leur sera dit comme un reproche et une réprimande. Allah ordonnera aux anges de séparer les mécréants des croyants à l’endroit où ils se tiennent. Allah dit : « (Il sera dit aux anges :) Rassemblez ceux qui ont fait du tort, avec leurs compagnons. » An-Nu`man bin Bashir, qu’Allah soit satisfait de lui, a dit : « Leurs compagnons signifie leurs semblables, ceux qui leur ressemblent. » C’était aussi l’avis d’Ibn `Abbas, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Abu Salih, Abu Al-`Aliyah et Zayd bin Aslam. Sharik a dit, rapportant de Simak, d’An-Nu`man : « J’ai entendu `Umar dire : (Rassemblez ceux qui ont fait du tort, avec leurs compagnons) signifie : "Ceux qui leur ressemblent. Ainsi, ceux qui ont commis la Zina seront rassemblés avec d’autres qui ont commis la Zina, ceux qui ont pratiqué le Riba seront rassemblés avec d’autres qui ont pratiqué le Riba, ceux qui ont bu du vin seront rassemblés avec d’autres qui ont bu du vin." » Mujahid et Sa`id bin Jubayr ont rapporté d’Ibn `Abbas : (leurs compagnons) signifie « leurs amis ». (et ce qu’ils adoraient. En dehors d’Allah,) signifie, en dehors d’Allah, c’est-à-dire que leurs idoles et leurs faux dieux seront rassemblés avec eux au même endroit. (et menez-les sur le chemin de
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Day of Recompense
Allah tells us what the disbeliever will say on the Day of Resurrection, how they will blame themselves and admit that they wronged themselves in this world. When they see the horrors of the Day of Resurrection with their own eyes, they will be filled with regret at the time when regret will not avail them anything.
وَقَالُواْ يوَيْلَنَا هَـذَا يَوْمُ الدِّينِ
(They will say: "Woe to us! This is the Day of Recompense!") And the angels and the believers will say:
هَـذَا يَوْمُ الْفَصْلِ الَّذِى كُنتُمْ بِهِ تُكَذِّبُونَ
(This is the Day of Judgement which you used to deny.) This will be said to them as a rebuke and reproof. Allah will command the angels to separate the disbeliever from the believers in the place where they are standing. Allah says:
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
((It will be said to the angels:) Assemble those who did wrong, together with their companions) An-Nu`man bin Bashir, may Allah be pleased with him, said, "Their companions means their counterparts, those who are like them." This was also the view of Ibn `Abbas, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Abu Salih, Abu Al-`Aliyah and Zayd bin Aslam." Sharik said, narrating from Simak, from An-Nu`man: "I heard `Umar say:
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
(Assemble those who did wrong, together with their companions) means, `Those who are like them. So those who committed Zina will be gathered with others who committed Zina, those who dealt in Riba will be gathered with others who dealt in Riba, those who drank wine will be gathered with others who drank wine.' Mujahid and Sa`id bin Jubayr narrated from Ibn `Abbas:
وَأَزْوَجُهُمْ
(their companions) means "Their friends."
وَمَا كَانُواْ يَعْبُدُونَمِن دُونِ اللَّهِ
(and what they used to worship. Instead of Allah,) means, instead of Allah, i.e., their idols and false gods will be gathered together with them in the same place.
فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ
(and lead them on to the way of flaming Fire.) means, take them to the way to Hell. This is like the Ayah:
وَنَحْشُرُهُمْ يَوْمَ الْقِيَـمَةِ عَلَى وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا مَّأْوَاهُمْ جَهَنَّمُ كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيرًا
(and We shall gather them together on the Day of Resurrection on their faces, blind, dumb and deaf; their abode will be Hell; whenever it abates, We shall increase for them the fierceness of the Fire) (17:97).
وَقِفُوهُمْ إِنَّهُمْ مَّسْئُولُونَ
(But stop them, verily, they are to be questioned.) means, stop them so that they may be questioned about the things they did and said in this world. As Ad-Dahhak said, narrating from Ibn `Abbas, this means, `detain them, for they are to be brought to account.' `Abdullah bin Al-Mubarak said, "I heard `Uthman bin Za'idah say, `The first thing about which a man will be asked is the company that he kept. Then by way of rebuke, it will be said to them:
مَا لَكُمْ لاَ تَنَـصَرُونَ
(What is the matter with you Why do you not help one another)."' meaning, `as you claimed that you would all help one another.'
بَلْ هُمُ الْيَوْمَ مُسْتَسْلِمُونَ
(Nay, but that Day they shall surrender.) means, they will be subjected to the command of Allah, and they will not be able to resist it or avoid it. And Allah knows best.
Verset 25
Le Jour de la Rétribution. Allah nous informe de ce que diront les mécréants le Jour de la Résurrection, comment ils se blâmeront eux-mêmes et admettront qu’ils se sont lésés dans ce monde. Lorsqu’ils verront les horreurs du Jour de la Résurrection de leurs propres yeux, ils seront remplis de regret au moment où le regret ne leur servira à rien. وَقَالُواْ يوَيْلَنَا هَـذَا يَوْمُ الدِّينِ (Ils diront : « Malheur à nous ! Voici le Jour de la Rétribution ! ») Et les anges et les croyants diront : هَـذَا يَوْمُ الْفَصْلِ الَّذِى كُنتُمْ بِهِ تُكَذِّبُونَ (Voici le Jour du Jugement que vous aviez l’habitude de nier.) Cela leur sera dit comme reproche et réprimande. Allah ordonnera aux anges de séparer les mécréants des croyants à l’endroit où ils se tiennent. Allah dit : احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ ((Il sera dit aux anges :) Rassemblez ceux qui ont fait du tort, avec leurs compagnons.) An-Nu`man bin Bashir, qu’Allah soit satisfait de lui, a dit : « Leurs compagnons signifie leurs semblables, ceux qui leur ressemblent. » C’était aussi l’avis d’Ibn `Abbas, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Abu Salih, Abu Al-`Aliyah et Zayd bin Aslam. Sharik a dit, rapportant de Simak, d’An-Nu`man : « J’ai entendu `Umar dire : احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ (Rassemblez ceux qui ont fait du tort, avec leurs compagnons) signifie : "Ceux qui leur ressemblent. Ainsi, ceux qui ont commis la Zina seront rassemblés avec d’autres qui ont commis la Zina, ceux qui ont pratiqué le Riba seront rassemblés avec d’autres qui ont pratiqué le Riba, ceux qui ont bu du vin seront rassemblés avec d’autres qui ont bu du vin." Mujahid et Sa`id bin Jubayr ont rapporté d’Ibn `Abbas : وَأَزْوَجُهُمْ (leurs compagnons) signifie "Leurs amis." وَمَا كَانُواْ يَعْبُدُونَمِن دُونِ اللَّهِ (et ce qu’ils adoraient. Au lieu d’Allah,) signifie, au lieu d’Allah, c’est-à-dire que leurs idoles et leurs faux dieux seront rassemblés avec eux au même endroit. فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ (et menez-les sur le chemin de
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Day of Recompense
Allah tells us what the disbeliever will say on the Day of Resurrection, how they will blame themselves and admit that they wronged themselves in this world. When they see the horrors of the Day of Resurrection with their own eyes, they will be filled with regret at the time when regret will not avail them anything.
وَقَالُواْ يوَيْلَنَا هَـذَا يَوْمُ الدِّينِ
(They will say: "Woe to us! This is the Day of Recompense!") And the angels and the believers will say:
هَـذَا يَوْمُ الْفَصْلِ الَّذِى كُنتُمْ بِهِ تُكَذِّبُونَ
(This is the Day of Judgement which you used to deny.) This will be said to them as a rebuke and reproof. Allah will command the angels to separate the disbeliever from the believers in the place where they are standing. Allah says:
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
((It will be said to the angels:) Assemble those who did wrong, together with their companions) An-Nu`man bin Bashir, may Allah be pleased with him, said, "Their companions means their counterparts, those who are like them." This was also the view of Ibn `Abbas, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Abu Salih, Abu Al-`Aliyah and Zayd bin Aslam." Sharik said, narrating from Simak, from An-Nu`man: "I heard `Umar say:
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
(Assemble those who did wrong, together with their companions) means, `Those who are like them. So those who committed Zina will be gathered with others who committed Zina, those who dealt in Riba will be gathered with others who dealt in Riba, those who drank wine will be gathered with others who drank wine.' Mujahid and Sa`id bin Jubayr narrated from Ibn `Abbas:
وَأَزْوَجُهُمْ
(their companions) means "Their friends."
وَمَا كَانُواْ يَعْبُدُونَمِن دُونِ اللَّهِ
(and what they used to worship. Instead of Allah,) means, instead of Allah, i.e., their idols and false gods will be gathered together with them in the same place.
فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ
(and lead them on to the way of flaming Fire.) means, take them to the way to Hell. This is like the Ayah:
وَنَحْشُرُهُمْ يَوْمَ الْقِيَـمَةِ عَلَى وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا مَّأْوَاهُمْ جَهَنَّمُ كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيرًا
(and We shall gather them together on the Day of Resurrection on their faces, blind, dumb and deaf; their abode will be Hell; whenever it abates, We shall increase for them the fierceness of the Fire) (17:97).
وَقِفُوهُمْ إِنَّهُمْ مَّسْئُولُونَ
(But stop them, verily, they are to be questioned.) means, stop them so that they may be questioned about the things they did and said in this world. As Ad-Dahhak said, narrating from Ibn `Abbas, this means, `detain them, for they are to be brought to account.' `Abdullah bin Al-Mubarak said, "I heard `Uthman bin Za'idah say, `The first thing about which a man will be asked is the company that he kept. Then by way of rebuke, it will be said to them:
مَا لَكُمْ لاَ تَنَـصَرُونَ
(What is the matter with you Why do you not help one another)."' meaning, `as you claimed that you would all help one another.'
بَلْ هُمُ الْيَوْمَ مُسْتَسْلِمُونَ
(Nay, but that Day they shall surrender.) means, they will be subjected to the command of Allah, and they will not be able to resist it or avoid it. And Allah knows best.
📜 Texte arabe source
القول في تأويل قوله تعالى : مَا لَكُمْ لا تَنَاصَرُونَ (25)
وقوله ( مَا لَكُمْ لا تَنَاصَرُونَ ) يقول: ما لكم أيها المشركون بالله لا ينصر بعضكم بعضا.
Verset 26
Le Jour de la Rétribution. Allah nous informe de ce que diront les mécréants le Jour de la Résurrection, comment ils se blâmeront eux-mêmes et admettront qu’ils se sont lésés dans ce monde. Lorsqu’ils verront les horreurs du Jour de la Résurrection de leurs propres yeux, ils seront remplis de regret au moment où le regret ne leur servira à rien. وَقَالُواْ يوَيْلَنَا هَـذَا يَوْمُ الدِّينِ (Ils diront : « Malheur à nous ! Voici le Jour de la Rétribution ! ») Et les anges et les croyants diront : هَـذَا يَوْمُ الْفَصْلِ الَّذِى كُنتُمْ بِهِ تُكَذِّبُونَ (Voici le Jour du Jugement que vous aviez l’habitude de nier.) Cela leur sera dit comme reproche et réprimande. Allah ordonnera aux anges de séparer les mécréants des croyants à l’endroit où ils se tiennent. Allah dit : احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ ((Il sera dit aux anges :) Rassemblez ceux qui ont fait du tort, avec leurs compagnons.) An-Nu`man bin Bashir, qu’Allah soit satisfait de lui, a dit : « Leurs compagnons signifie leurs semblables, ceux qui leur ressemblent. » C’était aussi l’avis d’Ibn `Abbas, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Abu Salih, Abu Al-`Aliyah et Zayd bin Aslam. Sharik a dit, rapportant de Simak, d’An-Nu`man : « J’ai entendu `Umar dire : احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ (Rassemblez ceux qui ont fait du tort, avec leurs compagnons) signifie : "Ceux qui leur ressemblent. Ainsi, ceux qui ont commis la Zina seront rassemblés avec d’autres qui ont commis la Zina, ceux qui ont pratiqué le Riba seront rassemblés avec d’autres qui ont pratiqué le Riba, ceux qui ont bu du vin seront rassemblés avec d’autres qui ont bu du vin." Mujahid et Sa`id bin Jubayr ont rapporté d’Ibn `Abbas : وَأَزْوَجُهُمْ (leurs compagnons) signifie "Leurs amis." وَمَا كَانُواْ يَعْبُدُونَمِن دُونِ اللَّهِ (et ce qu’ils adoraient. Au lieu d’Allah,) signifie, au lieu d’Allah, c’est-à-dire que leurs idoles et leurs faux dieux seront rassemblés avec eux au même endroit. فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ (et menez-les sur le chemin de
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Day of Recompense
Allah tells us what the disbeliever will say on the Day of Resurrection, how they will blame themselves and admit that they wronged themselves in this world. When they see the horrors of the Day of Resurrection with their own eyes, they will be filled with regret at the time when regret will not avail them anything.
وَقَالُواْ يوَيْلَنَا هَـذَا يَوْمُ الدِّينِ
(They will say: "Woe to us! This is the Day of Recompense!") And the angels and the believers will say:
هَـذَا يَوْمُ الْفَصْلِ الَّذِى كُنتُمْ بِهِ تُكَذِّبُونَ
(This is the Day of Judgement which you used to deny.) This will be said to them as a rebuke and reproof. Allah will command the angels to separate the disbeliever from the believers in the place where they are standing. Allah says:
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
((It will be said to the angels:) Assemble those who did wrong, together with their companions) An-Nu`man bin Bashir, may Allah be pleased with him, said, "Their companions means their counterparts, those who are like them." This was also the view of Ibn `Abbas, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Abu Salih, Abu Al-`Aliyah and Zayd bin Aslam." Sharik said, narrating from Simak, from An-Nu`man: "I heard `Umar say:
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
(Assemble those who did wrong, together with their companions) means, `Those who are like them. So those who committed Zina will be gathered with others who committed Zina, those who dealt in Riba will be gathered with others who dealt in Riba, those who drank wine will be gathered with others who drank wine.' Mujahid and Sa`id bin Jubayr narrated from Ibn `Abbas:
وَأَزْوَجُهُمْ
(their companions) means "Their friends."
وَمَا كَانُواْ يَعْبُدُونَمِن دُونِ اللَّهِ
(and what they used to worship. Instead of Allah,) means, instead of Allah, i.e., their idols and false gods will be gathered together with them in the same place.
فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ
(and lead them on to the way of flaming Fire.) means, take them to the way to Hell. This is like the Ayah:
وَنَحْشُرُهُمْ يَوْمَ الْقِيَـمَةِ عَلَى وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا مَّأْوَاهُمْ جَهَنَّمُ كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيرًا
(and We shall gather them together on the Day of Resurrection on their faces, blind, dumb and deaf; their abode will be Hell; whenever it abates, We shall increase for them the fierceness of the Fire) (17:97).
وَقِفُوهُمْ إِنَّهُمْ مَّسْئُولُونَ
(But stop them, verily, they are to be questioned.) means, stop them so that they may be questioned about the things they did and said in this world. As Ad-Dahhak said, narrating from Ibn `Abbas, this means, `detain them, for they are to be brought to account.' `Abdullah bin Al-Mubarak said, "I heard `Uthman bin Za'idah say, `The first thing about which a man will be asked is the company that he kept. Then by way of rebuke, it will be said to them:
مَا لَكُمْ لاَ تَنَـصَرُونَ
(What is the matter with you Why do you not help one another)."' meaning, `as you claimed that you would all help one another.'
بَلْ هُمُ الْيَوْمَ مُسْتَسْلِمُونَ
(Nay, but that Day they shall surrender.) means, they will be subjected to the command of Allah, and they will not be able to resist it or avoid it. And Allah knows best.
📜 Texte arabe source
( بَلْ هُمُ الْيَوْمَ مُسْتَسْلِمُونَ ) يقول: بل هم اليوم مستسلمون لأمر الله فيهم وقضائه، موقنون بعذابه. كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( مَا لَكُمْ لا تَنَاصَرُونَ ) لا والله لا يتناصرون، ولا يدفع بعضهم عن بعض ( بَلْ هُمُ الْيَوْمَ مُسْتَسْلِمُونَ ) في عذاب الله.
Verset 27
La dispute des idolâtres le Jour de la Résurrection. Allah nous informe que les mécréants se blâmeront mutuellement dans l’arène de la Résurrection, tout comme ils se disputeront entre eux dans les niveaux de l’Enfer : وَإِذْ يَتَحَآجُّونَ فِى النَّـارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْـبَرُواْ إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيباً مِّنَ النَّارِ - قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا كُلٌّ فِيهَآ إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ (Les faibles diront à ceux qui étaient arrogants : « En vérité, nous vous avons suivis ; pouvez-vous alors nous décharger d’une partie du Feu ? » Ceux qui étaient arrogants diront : « Nous sommes tous (ensemble) dans ce (Feu) ! En vérité, Allah a jugé entre (Ses) serviteurs ! ») (40:47-48) وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ اْلَعَذَابَ وَجَعَلْنَا الاْغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ (Mais si tu pouvais voir quand les injustes seront placés devant leur Seigneur, comment ils se renverront la (parole de blâme) les uns aux autres ! Ceux qui ont été jugés faibles diront à ceux qui étaient arrogants : « Sans vous, nous aurions certainement été croyants ! » Et ceux qui étaient arrogants diront à ceux qui ont été jugés faibles : « Est-ce nous qui vous avons écartés de la guidance après qu’elle vous soit venue ? Non, mais vous étiez des criminels. » Ceux qui ont été jugés faibles diront à ceux qui étaient arrogants : « Non, mais c’était votre complot de nuit et de jour, quand vous nous ordonniez de mécroire en Allah et de Lui assigner des rivaux
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The arguing of the Idolators on the Day of Resurrection
Allah tells us that the disbeliever will blame one another in the arena of Resurrection, just as they will argue with one another in the levels of Hell:
وَإِذْ يَتَحَآجُّونَ فِى النَّـارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْـبَرُواْ إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيباً مِّنَ النَّارِ - قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا كُلٌّ فِيهَآ إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ
(The weak will say to those who were arrogant: "Verily, we followed you, can you then take from us some portion of the Fire" Those who were arrogant will say: "We are all (together) in this (Fire)! Verily, Allah has judged between (His) servants!") (40:47-48)
وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ اْلَعَذَابَ وَجَعَلْنَا الاْغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ
(But if you could see when the wrongdoers will be made to stand before their Lord, how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers!" And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you Nay, but you were criminals." Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals to Him!" And each of them (parties) will conceal their own regrets, when they behold the torment. And We shall put iron collars round the necks of those who disbelieved. Are they requited aught except what they used to do) (34:31-33) Similarly, they are described here as saying:
إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ
(It was you who used to come to us from the right side.) Ad-Dahhak reported that Ibn `Abbas said; "They will say, `You used to force us because of your position of power over us, for we were weak and you were strong."' Qatadah said, "Men will say to the Jinn, `You used to come to us from the right side to block every good deed, and you told us not to do it and you tried to put obstacles in our way."' As-Suddi said, "`You used to come to us to block the truth, and you made falsehood look attractive to us, and you prevented us from seeing the truth." Ibn Zayd said, it means: "`You stood in the way between us and goodness, and you repelled us from Islam and faith and doing the good deeds that we had been commanded to do." Yazid Ar-Rishk said, "from La ilaha illallah."
قَالُواْ بَلْ لَّمْ تَكُونُواْ مُؤْمِنِينَ
(They will reply: "Nay, you yourselves were not believers.") The leaders of the Jinn and mankind will say to their followers, "It is not as you say; your hearts denied faith and were open to disbelief and sin."
وَمَا كَانَ لَنَا عَلَيْكُمْ مِّن سُلْطَـنٍ
(And we had no authority over you.) means, `we had no proof of the truth of that to which we called you.'
بَلْ كُنتُمْ قَوْماً طَـغِينَ
(Nay! But you were a transgressing people.) `You yourselves were evildoers and transgressors against the truth, so you responded to us and neglected the truth which the Prophets brought with proof, and you went against them.'
فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَآ إِنَّا لَذَآئِقُونَ - فَأَغْوَيْنَـكُمْ إِنَّا كُنَّا غَـوِينَ
(So now the Word of our Lord has been justified against us, that we shall certainly (have to) taste (the torment). So we led you astray because we were ourselves astray.) Those who were arrogant will say to those who were deemed weak, `the Word of Allah has been justified against us, that we are among the doomed who will taste the punishment of the Day of Resurrection.'
فَأَغْوَيْنَـكُمْ
(So we led you astray) means, `so we called you to misguidance,'
إِنَّا كُنَّا غَـوِينَ
(because we were ourselves astray. ) means, `we called you to follow the path which we were on, and you responded.' Allah says:
فَإِنَّهُمْ يَوْمَئِذٍ فِى الْعَذَابِ مُشْتَرِكُونَ
(Then verily, that Day, they will (all) share in the torment.) means, all of them will be in Hell, each according to what he deserves.
إِنَّا كَذَلِكَ نَفْعَلُ بِالْمُجْرِمِينَ - إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ
(Certainly, that is how We deal with criminals. Truly, when it was said to them: "La ilaha illallah," they puffed themselves up with pride.) means, in this world they were too arrogant to say these words as the believers said them. Ibn Abi Hatim narrated that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتْى يَقُولُوا: لَا إِلَهَ إِلَّا اللهُ، فَمَنْ قَالَ: لَا إِلَهَ إِلَّا اللهُ، فَقَدْ عَصَمَ مِنِّي مَالَهُ وَنَفْسَهُ إِلَّا بِحَقِّهِ، وَحِسَابُهُ عَلَى اللهِ عَزَّ وَجَل»
(I have been commanded to fight the people until they say La ilaha ill-Allah. Whoever says La ilaha illallah, he and his property are safe from me except for his obligation, and his reckoning will be with Allah, may He be glorified.) Allah revealed in His Book the story of people who were arrogant, as He says:
إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ - وَيَقُولُونَ أَءِنَّا لَتَارِكُو ءَالِهَتِنَا لِشَاعِرٍ مَّجْنُونٍ
(Truly, when it was said to them: "La ilaha illallah," they puffed themselves up with pride. And (they) said: "Are we going to abandon our gods for the sake of a mad poet") meaning, `Shall we stop worshipping our gods and the gods of our forefathers just because of the words of this mad poet' -- meaning the Messenger of Allah ﷺ. Allah said in refutation of their attitude:
بَلْ جَآءَ بِالْحَقِّ
(Nay! he has come with the truth) meaning, the Messenger of Allah ﷺ has brought the truth with all that Allah has revealed to him of stories and commandments.
وَصَدَّقَ الْمُرْسَلِينَ
(and he confirms the Messengers.) means, he fulfills their prophecies of his praiseworthy characteristics and his perfect way, and he tells people of the Laws and commands of Allah, as they said he would.
مَّا يُقَالُ لَكَ إِلاَّ مَا قَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ
(Nothing is said to you except what was said to the Messengers before you) (41:43).
📜 Texte arabe source
وقوله ( وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ ) قيل: معنى ذلك: وأقبل الإنس على الجن، يتساءلون.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ ) الإنس على الجن.
Verset 28
La dispute des idolâtres le Jour de la Résurrection. Allah nous informe que les mécréants se blâmeront mutuellement dans l’arène de la Résurrection, tout comme ils se disputeront entre eux dans les niveaux de l’Enfer : وَإِذْ يَتَحَآجُّونَ فِى النَّـارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْـبَرُواْ إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيباً مِّنَ النَّارِ - قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا كُلٌّ فِيهَآ إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ (Les faibles diront à ceux qui étaient arrogants : « En vérité, nous vous avons suivis ; pouvez-vous alors nous décharger d’une partie du Feu ? » Ceux qui étaient arrogants diront : « Nous sommes tous (ensemble) dans ce (Feu) ! En vérité, Allah a jugé entre (Ses) serviteurs ! ») (40:47-48) وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ اْلَعَذَابَ وَجَعَلْنَا الاْغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ (Mais si tu pouvais voir quand les injustes seront placés devant leur Seigneur, comment ils se renverront la (parole de blâme) les uns aux autres ! Ceux qui ont été jugés faibles diront à ceux qui étaient arrogants : « Sans vous, nous aurions certainement été croyants ! » Et ceux qui étaient arrogants diront à ceux qui ont été jugés faibles : « Est-ce nous qui vous avons écartés de la guidance après qu’elle vous soit venue ? Non, mais vous étiez des criminels. » Ceux qui ont été jugés faibles diront à ceux qui étaient arrogants : « Non, mais c’était votre complot de nuit et de jour, quand vous nous ordonniez de mécroire en Allah et de Lui assigner des rivaux
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The arguing of the Idolators on the Day of Resurrection
Allah tells us that the disbeliever will blame one another in the arena of Resurrection, just as they will argue with one another in the levels of Hell:
وَإِذْ يَتَحَآجُّونَ فِى النَّـارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْـبَرُواْ إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيباً مِّنَ النَّارِ - قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا كُلٌّ فِيهَآ إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ
(The weak will say to those who were arrogant: "Verily, we followed you, can you then take from us some portion of the Fire" Those who were arrogant will say: "We are all (together) in this (Fire)! Verily, Allah has judged between (His) servants!") (40:47-48)
وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ اْلَعَذَابَ وَجَعَلْنَا الاْغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ
(But if you could see when the wrongdoers will be made to stand before their Lord, how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers!" And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you Nay, but you were criminals." Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals to Him!" And each of them (parties) will conceal their own regrets, when they behold the torment. And We shall put iron collars round the necks of those who disbelieved. Are they requited aught except what they used to do) (34:31-33) Similarly, they are described here as saying:
إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ
(It was you who used to come to us from the right side.) Ad-Dahhak reported that Ibn `Abbas said; "They will say, `You used to force us because of your position of power over us, for we were weak and you were strong."' Qatadah said, "Men will say to the Jinn, `You used to come to us from the right side to block every good deed, and you told us not to do it and you tried to put obstacles in our way."' As-Suddi said, "`You used to come to us to block the truth, and you made falsehood look attractive to us, and you prevented us from seeing the truth." Ibn Zayd said, it means: "`You stood in the way between us and goodness, and you repelled us from Islam and faith and doing the good deeds that we had been commanded to do." Yazid Ar-Rishk said, "from La ilaha illallah."
قَالُواْ بَلْ لَّمْ تَكُونُواْ مُؤْمِنِينَ
(They will reply: "Nay, you yourselves were not believers.") The leaders of the Jinn and mankind will say to their followers, "It is not as you say; your hearts denied faith and were open to disbelief and sin."
وَمَا كَانَ لَنَا عَلَيْكُمْ مِّن سُلْطَـنٍ
(And we had no authority over you.) means, `we had no proof of the truth of that to which we called you.'
بَلْ كُنتُمْ قَوْماً طَـغِينَ
(Nay! But you were a transgressing people.) `You yourselves were evildoers and transgressors against the truth, so you responded to us and neglected the truth which the Prophets brought with proof, and you went against them.'
فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَآ إِنَّا لَذَآئِقُونَ - فَأَغْوَيْنَـكُمْ إِنَّا كُنَّا غَـوِينَ
(So now the Word of our Lord has been justified against us, that we shall certainly (have to) taste (the torment). So we led you astray because we were ourselves astray.) Those who were arrogant will say to those who were deemed weak, `the Word of Allah has been justified against us, that we are among the doomed who will taste the punishment of the Day of Resurrection.'
فَأَغْوَيْنَـكُمْ
(So we led you astray) means, `so we called you to misguidance,'
إِنَّا كُنَّا غَـوِينَ
(because we were ourselves astray. ) means, `we called you to follow the path which we were on, and you responded.' Allah says:
فَإِنَّهُمْ يَوْمَئِذٍ فِى الْعَذَابِ مُشْتَرِكُونَ
(Then verily, that Day, they will (all) share in the torment.) means, all of them will be in Hell, each according to what he deserves.
إِنَّا كَذَلِكَ نَفْعَلُ بِالْمُجْرِمِينَ - إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ
(Certainly, that is how We deal with criminals. Truly, when it was said to them: "La ilaha illallah," they puffed themselves up with pride.) means, in this world they were too arrogant to say these words as the believers said them. Ibn Abi Hatim narrated that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتْى يَقُولُوا: لَا إِلَهَ إِلَّا اللهُ، فَمَنْ قَالَ: لَا إِلَهَ إِلَّا اللهُ، فَقَدْ عَصَمَ مِنِّي مَالَهُ وَنَفْسَهُ إِلَّا بِحَقِّهِ، وَحِسَابُهُ عَلَى اللهِ عَزَّ وَجَل»
(I have been commanded to fight the people until they say La ilaha ill-Allah. Whoever says La ilaha illallah, he and his property are safe from me except for his obligation, and his reckoning will be with Allah, may He be glorified.) Allah revealed in His Book the story of people who were arrogant, as He says:
إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ - وَيَقُولُونَ أَءِنَّا لَتَارِكُو ءَالِهَتِنَا لِشَاعِرٍ مَّجْنُونٍ
(Truly, when it was said to them: "La ilaha illallah," they puffed themselves up with pride. And (they) said: "Are we going to abandon our gods for the sake of a mad poet") meaning, `Shall we stop worshipping our gods and the gods of our forefathers just because of the words of this mad poet' -- meaning the Messenger of Allah ﷺ. Allah said in refutation of their attitude:
بَلْ جَآءَ بِالْحَقِّ
(Nay! he has come with the truth) meaning, the Messenger of Allah ﷺ has brought the truth with all that Allah has revealed to him of stories and commandments.
وَصَدَّقَ الْمُرْسَلِينَ
(and he confirms the Messengers.) means, he fulfills their prophecies of his praiseworthy characteristics and his perfect way, and he tells people of the Laws and commands of Allah, as they said he would.
مَّا يُقَالُ لَكَ إِلاَّ مَا قَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ
(Nothing is said to you except what was said to the Messengers before you) (41:43).
📜 Texte arabe source
القول في تأويل قوله تعالى : &; 21-31 &; قَالُوا إِنَّكُمْ كُنْتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ (28)
يقول تعالى ذكره: قالت الإنس للجن: إنكم أيها الجن كنتم تأتوننا من قِبَل الدين والحق فتخدعوننا بأقوى الوجوه، واليمين: القوة والقدرة في كلام العرب، ومنه قول الشاعر:
إذَا مــا رَايــةٌ رُفِعــتْ لمَجْــدٍ
تَلقَّاهــــا عَرَابـــةٌ بـــالْيَمِين (1)
يعني: بالقوة والقدرة.
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 ( تَأْتُونَنَا عَنِ الْيَمِينِ ) قال: عن الحق، الكفار تقوله للشياطين.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( قَالُوا إِنَّكُمْ كُنْتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ ) قال: قالت الإنس للجن: إنكم كنتم تأتوننا عن اليمين، قال: من قبل الخير، فتنهوننا عنه، وتبطِّئوننا عنه.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السدي، في قوله ( إِنَّكُمْ كُنْتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ ) قال: تأتوننا من قبل الحق تزينون لنا الباطل، وتصدوننا عن الحق.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله ( إِنَّكُمْ كُنْتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ ) قال: قال بنو آدم للشياطين الذين كفروا: إنكم كنتم تأتوننا عن اليمين، قال: تحولون بيننا وبين الخير، ورددتمونا عن الإسلام والإيمان، والعمل بالخير الذي أمر الله به.
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الهوامش:
(1) هذا البيت من شواهد الفرّاء في معاني القرآن ( مصورة الجامعة الورقة 272 ) قال في قوله تعالى:" كنتم تأتوننا عن اليمين": يقول: كنتم تأتوننا من قبل الدين، أي تأتوننا تخدعوننا بأقوى الوجوه، واليمين أي بالقوة والقدرة قلت: والبيت للشماخ يمدح عرابة الأوسي، وقبله رأيــتُ عرابــةَ الأوْسـيَّ يسُـمو
إلــى الخــيراتِ منقطـعَ القـرينِ
انظر ( اللسان: يمن ) . وفسره كما فسره الفرّاء، وعرابة الأوسي: هو ابن أوس بن قيظي قيل: هو الذي قال لرسول الله صَلَّى الله عَلَيْهِ وَسَلَّمَ: في غزوة الخندق:"إن بيوتنا عورة" . قال السهيلي في"الروض الأنف 2: 190" : وكان عرابة الأوسي سيدا، ولا صحبة له، وذكرناه فيمن استصغر يوم أحد، وهو الذي يقول فيه الشماخ:" إذا ما راية رفعت لمجد .... البيت" .
Verset 29
La dispute des idolâtres le Jour de la Résurrection. Allah nous informe que les mécréants se blâmeront mutuellement dans l’arène de la Résurrection, tout comme ils se disputeront entre eux dans les niveaux de l’Enfer : وَإِذْ يَتَحَآجُّونَ فِى النَّـارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْـبَرُواْ إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيباً مِّنَ النَّارِ - قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا كُلٌّ فِيهَآ إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ (Les faibles diront à ceux qui étaient arrogants : « En vérité, nous vous avons suivis ; pouvez-vous alors nous décharger d’une partie du Feu ? » Ceux qui étaient arrogants diront : « Nous sommes tous (ensemble) dans ce (Feu) ! En vérité, Allah a jugé entre (Ses) serviteurs ! ») (40:47-48) وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ اْلَعَذَابَ وَجَعَلْنَا الاْغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ (Mais si tu pouvais voir quand les injustes seront placés devant leur Seigneur, comment ils se renverront la (parole de blâme) les uns aux autres ! Ceux qui ont été jugés faibles diront à ceux qui étaient arrogants : « Sans vous, nous aurions certainement été croyants ! » Et ceux qui étaient arrogants diront à ceux qui ont été jugés faibles : « Est-ce nous qui vous avons écartés de la guidance après qu’elle vous soit venue ? Non, mais vous étiez des criminels. » Ceux qui ont été jugés faibles diront à ceux qui étaient arrogants : « Non, mais c’était votre complot de nuit et de jour, quand vous nous ordonniez de mécroire en Allah et de Lui assigner des rivaux
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The arguing of the Idolators on the Day of Resurrection
Allah tells us that the disbeliever will blame one another in the arena of Resurrection, just as they will argue with one another in the levels of Hell:
وَإِذْ يَتَحَآجُّونَ فِى النَّـارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْـبَرُواْ إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيباً مِّنَ النَّارِ - قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا كُلٌّ فِيهَآ إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ
(The weak will say to those who were arrogant: "Verily, we followed you, can you then take from us some portion of the Fire" Those who were arrogant will say: "We are all (together) in this (Fire)! Verily, Allah has judged between (His) servants!") (40:47-48)
وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ اْلَعَذَابَ وَجَعَلْنَا الاْغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ
(But if you could see when the wrongdoers will be made to stand before their Lord, how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers!" And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you Nay, but you were criminals." Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals to Him!" And each of them (parties) will conceal their own regrets, when they behold the torment. And We shall put iron collars round the necks of those who disbelieved. Are they requited aught except what they used to do) (34:31-33) Similarly, they are described here as saying:
إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ
(It was you who used to come to us from the right side.) Ad-Dahhak reported that Ibn `Abbas said; "They will say, `You used to force us because of your position of power over us, for we were weak and you were strong."' Qatadah said, "Men will say to the Jinn, `You used to come to us from the right side to block every good deed, and you told us not to do it and you tried to put obstacles in our way."' As-Suddi said, "`You used to come to us to block the truth, and you made falsehood look attractive to us, and you prevented us from seeing the truth." Ibn Zayd said, it means: "`You stood in the way between us and goodness, and you repelled us from Islam and faith and doing the good deeds that we had been commanded to do." Yazid Ar-Rishk said, "from La ilaha illallah."
قَالُواْ بَلْ لَّمْ تَكُونُواْ مُؤْمِنِينَ
(They will reply: "Nay, you yourselves were not believers.") The leaders of the Jinn and mankind will say to their followers, "It is not as you say; your hearts denied faith and were open to disbelief and sin."
وَمَا كَانَ لَنَا عَلَيْكُمْ مِّن سُلْطَـنٍ
(And we had no authority over you.) means, `we had no proof of the truth of that to which we called you.'
بَلْ كُنتُمْ قَوْماً طَـغِينَ
(Nay! But you were a transgressing people.) `You yourselves were evildoers and transgressors against the truth, so you responded to us and neglected the truth which the Prophets brought with proof, and you went against them.'
فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَآ إِنَّا لَذَآئِقُونَ - فَأَغْوَيْنَـكُمْ إِنَّا كُنَّا غَـوِينَ
(So now the Word of our Lord has been justified against us, that we shall certainly (have to) taste (the torment). So we led you astray because we were ourselves astray.) Those who were arrogant will say to those who were deemed weak, `the Word of Allah has been justified against us, that we are among the doomed who will taste the punishment of the Day of Resurrection.'
فَأَغْوَيْنَـكُمْ
(So we led you astray) means, `so we called you to misguidance,'
إِنَّا كُنَّا غَـوِينَ
(because we were ourselves astray. ) means, `we called you to follow the path which we were on, and you responded.' Allah says:
فَإِنَّهُمْ يَوْمَئِذٍ فِى الْعَذَابِ مُشْتَرِكُونَ
(Then verily, that Day, they will (all) share in the torment.) means, all of them will be in Hell, each according to what he deserves.
إِنَّا كَذَلِكَ نَفْعَلُ بِالْمُجْرِمِينَ - إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ
(Certainly, that is how We deal with criminals. Truly, when it was said to them: "La ilaha illallah," they puffed themselves up with pride.) means, in this world they were too arrogant to say these words as the believers said them. Ibn Abi Hatim narrated that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتْى يَقُولُوا: لَا إِلَهَ إِلَّا اللهُ، فَمَنْ قَالَ: لَا إِلَهَ إِلَّا اللهُ، فَقَدْ عَصَمَ مِنِّي مَالَهُ وَنَفْسَهُ إِلَّا بِحَقِّهِ، وَحِسَابُهُ عَلَى اللهِ عَزَّ وَجَل»
(I have been commanded to fight the people until they say La ilaha ill-Allah. Whoever says La ilaha illallah, he and his property are safe from me except for his obligation, and his reckoning will be with Allah, may He be glorified.) Allah revealed in His Book the story of people who were arrogant, as He says:
إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ - وَيَقُولُونَ أَءِنَّا لَتَارِكُو ءَالِهَتِنَا لِشَاعِرٍ مَّجْنُونٍ
(Truly, when it was said to them: "La ilaha illallah," they puffed themselves up with pride. And (they) said: "Are we going to abandon our gods for the sake of a mad poet") meaning, `Shall we stop worshipping our gods and the gods of our forefathers just because of the words of this mad poet' -- meaning the Messenger of Allah ﷺ. Allah said in refutation of their attitude:
بَلْ جَآءَ بِالْحَقِّ
(Nay! he has come with the truth) meaning, the Messenger of Allah ﷺ has brought the truth with all that Allah has revealed to him of stories and commandments.
وَصَدَّقَ الْمُرْسَلِينَ
(and he confirms the Messengers.) means, he fulfills their prophecies of his praiseworthy characteristics and his perfect way, and he tells people of the Laws and commands of Allah, as they said he would.
مَّا يُقَالُ لَكَ إِلاَّ مَا قَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ
(Nothing is said to you except what was said to the Messengers before you) (41:43).
📜 Texte arabe source
وقوله (قَالُوا بَلْ لَمْ تَكُونُوا مُؤْمِنِينَ وَمَا كَانَ لَنَا عَلَيْكُمْ مِنْ سُلْطَانٍ) يقول تعالى ذكره: قالت الجن للإنس مجيبة لهم: بل لم تكونوا بتوحيد الله مُقِرين، وكنتم للأصنام عابدين
Verset 30
La dispute des idolâtres au Jour de la Résurrection
Allah nous informe que les mécréants se blâmeront mutuellement dans l’arène de la Résurrection, tout comme ils se disputeront entre eux dans les degrés de l’Enfer :
وَإِذْ يَتَحَآجُّونَ فِى النَّـارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْـبَرُواْ إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيباً مِّنَ النَّارِ - قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا كُلٌّ فِيهَآ إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ
(Les faibles diront à ceux qui étaient arrogants : « Nous vous avons suivis, pouvez-vous alors nous soulager d’une partie du Feu ? » Ceux qui étaient arrogants diront : « Nous y sommes tous (ensemble) ! En vérité, Allah a jugé entre (Ses) serviteurs ! ») (40:47-48)
وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ اْلَعَذَابَ وَجَعَلْنَا الاْغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ
(Mais si tu voyais quand les injustes seront placés debout devant leur Seigneur, comment ils se renverront la parole (de reproche) les uns aux autres ! Ceux qui furent jugés faibles diront à ceux qui étaient arrogants : « Sans vous, nous aurions certainement été croyants ! » Et ceux qui étaient arrogants diront à ceux qui furent jugés faibles : « Est-ce nous qui vous avons détournés de la guidance après qu’elle vous soit venue ? Non, mais vous étiez des criminels. » Ceux qui furent jugés faibles diront à ceux qui étaient arrogants : « Non, mais c’était votre complot de nuit et de jour, quand vous nous ordonniez de mécroire en Allah et de Lui assigner des rivaux »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The arguing of the Idolators on the Day of Resurrection
Allah tells us that the disbeliever will blame one another in the arena of Resurrection, just as they will argue with one another in the levels of Hell:
وَإِذْ يَتَحَآجُّونَ فِى النَّـارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْـبَرُواْ إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيباً مِّنَ النَّارِ - قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا كُلٌّ فِيهَآ إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ
(The weak will say to those who were arrogant: "Verily, we followed you, can you then take from us some portion of the Fire" Those who were arrogant will say: "We are all (together) in this (Fire)! Verily, Allah has judged between (His) servants!") (40:47-48)
وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ اْلَعَذَابَ وَجَعَلْنَا الاْغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ
(But if you could see when the wrongdoers will be made to stand before their Lord, how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers!" And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you Nay, but you were criminals." Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals to Him!" And each of them (parties) will conceal their own regrets, when they behold the torment. And We shall put iron collars round the necks of those who disbelieved. Are they requited aught except what they used to do) (34:31-33) Similarly, they are described here as saying:
إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ
(It was you who used to come to us from the right side.) Ad-Dahhak reported that Ibn `Abbas said; "They will say, `You used to force us because of your position of power over us, for we were weak and you were strong."' Qatadah said, "Men will say to the Jinn, `You used to come to us from the right side to block every good deed, and you told us not to do it and you tried to put obstacles in our way."' As-Suddi said, "`You used to come to us to block the truth, and you made falsehood look attractive to us, and you prevented us from seeing the truth." Ibn Zayd said, it means: "`You stood in the way between us and goodness, and you repelled us from Islam and faith and doing the good deeds that we had been commanded to do." Yazid Ar-Rishk said, "from La ilaha illallah."
قَالُواْ بَلْ لَّمْ تَكُونُواْ مُؤْمِنِينَ
(They will reply: "Nay, you yourselves were not believers.") The leaders of the Jinn and mankind will say to their followers, "It is not as you say; your hearts denied faith and were open to disbelief and sin."
وَمَا كَانَ لَنَا عَلَيْكُمْ مِّن سُلْطَـنٍ
(And we had no authority over you.) means, `we had no proof of the truth of that to which we called you.'
بَلْ كُنتُمْ قَوْماً طَـغِينَ
(Nay! But you were a transgressing people.) `You yourselves were evildoers and transgressors against the truth, so you responded to us and neglected the truth which the Prophets brought with proof, and you went against them.'
فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَآ إِنَّا لَذَآئِقُونَ - فَأَغْوَيْنَـكُمْ إِنَّا كُنَّا غَـوِينَ
(So now the Word of our Lord has been justified against us, that we shall certainly (have to) taste (the torment). So we led you astray because we were ourselves astray.) Those who were arrogant will say to those who were deemed weak, `the Word of Allah has been justified against us, that we are among the doomed who will taste the punishment of the Day of Resurrection.'
فَأَغْوَيْنَـكُمْ
(So we led you astray) means, `so we called you to misguidance,'
إِنَّا كُنَّا غَـوِينَ
(because we were ourselves astray. ) means, `we called you to follow the path which we were on, and you responded.' Allah says:
فَإِنَّهُمْ يَوْمَئِذٍ فِى الْعَذَابِ مُشْتَرِكُونَ
(Then verily, that Day, they will (all) share in the torment.) means, all of them will be in Hell, each according to what he deserves.
إِنَّا كَذَلِكَ نَفْعَلُ بِالْمُجْرِمِينَ - إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ
(Certainly, that is how We deal with criminals. Truly, when it was said to them: "La ilaha illallah," they puffed themselves up with pride.) means, in this world they were too arrogant to say these words as the believers said them. Ibn Abi Hatim narrated that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتْى يَقُولُوا: لَا إِلَهَ إِلَّا اللهُ، فَمَنْ قَالَ: لَا إِلَهَ إِلَّا اللهُ، فَقَدْ عَصَمَ مِنِّي مَالَهُ وَنَفْسَهُ إِلَّا بِحَقِّهِ، وَحِسَابُهُ عَلَى اللهِ عَزَّ وَجَل»
(I have been commanded to fight the people until they say La ilaha ill-Allah. Whoever says La ilaha illallah, he and his property are safe from me except for his obligation, and his reckoning will be with Allah, may He be glorified.) Allah revealed in His Book the story of people who were arrogant, as He says:
إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ - وَيَقُولُونَ أَءِنَّا لَتَارِكُو ءَالِهَتِنَا لِشَاعِرٍ مَّجْنُونٍ
(Truly, when it was said to them: "La ilaha illallah," they puffed themselves up with pride. And (they) said: "Are we going to abandon our gods for the sake of a mad poet") meaning, `Shall we stop worshipping our gods and the gods of our forefathers just because of the words of this mad poet' -- meaning the Messenger of Allah ﷺ. Allah said in refutation of their attitude:
بَلْ جَآءَ بِالْحَقِّ
(Nay! he has come with the truth) meaning, the Messenger of Allah ﷺ has brought the truth with all that Allah has revealed to him of stories and commandments.
وَصَدَّقَ الْمُرْسَلِينَ
(and he confirms the Messengers.) means, he fulfills their prophecies of his praiseworthy characteristics and his perfect way, and he tells people of the Laws and commands of Allah, as they said he would.
مَّا يُقَالُ لَكَ إِلاَّ مَا قَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ
(Nothing is said to you except what was said to the Messengers before you) (41:43).
📜 Texte arabe source
( وَمَا كَانَ لَنَا عَلَيْكُمْ مِنْ سُلْطَانٍ ) يقول: قالوا: وما كان لنا عليكم من حُجَّة، فنصدَّكم بها عن الإيمان، ونحول بينكم من أجلها وبين اتباع الحق ( بَلْ كُنْتُمْ قَوْما طَاغِينَ ) يقول: قالوا لهم: بل كنتم أيها المشركون قوما طاغين على الله، متعدين إلى ما ليس لكم التعدي إليه من معصية الله وخلاف أمره.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قال: قالت لهم الجن ( بَلْ لَمْ تَكُونُوا مُؤْمِنِينَ ) حتى بلغ ( قَوْما طَاغِينَ )
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السدي، في قوله:( وَما كَانَ لَنَا عَلَيْكُمْ مِنْ سُلْطَانٍ ) قال: الحجة وفي قوله ( بَلْ كُنْتُمْ قَوْما طَاغِينَ ) قال: كفَّار ضُلال.
Verset 31
La dispute des idolâtres au Jour de la Résurrection
Allah nous informe que les mécréants se blâmeront mutuellement dans l’arène de la Résurrection, tout comme ils se disputeront entre eux dans les degrés de l’Enfer :
وَإِذْ يَتَحَآجُّونَ فِى النَّـارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْـبَرُواْ إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيباً مِّنَ النَّارِ - قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا كُلٌّ فِيهَآ إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ
(Les faibles diront à ceux qui étaient arrogants : « Nous vous avons suivis, pouvez-vous alors nous soulager d’une partie du Feu ? » Ceux qui étaient arrogants diront : « Nous y sommes tous (ensemble) ! En vérité, Allah a jugé entre (Ses) serviteurs ! ») (40:47-48)
وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ اْلَعَذَابَ وَجَعَلْنَا الاْغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ
(Mais si tu voyais quand les injustes seront placés debout devant leur Seigneur, comment ils se renverront la parole (de reproche) les uns aux autres ! Ceux qui furent jugés faibles diront à ceux qui étaient arrogants : « Sans vous, nous aurions certainement été croyants ! » Et ceux qui étaient arrogants diront à ceux qui furent jugés faibles : « Est-ce nous qui vous avons détournés de la guidance après qu’elle vous soit venue ? Non, mais vous étiez des criminels. » Ceux qui furent jugés faibles diront à ceux qui étaient arrogants : « Non, mais c’était votre complot de nuit et de jour, quand vous nous ordonniez de mécroire en Allah et de Lui assigner des rivaux »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The arguing of the Idolators on the Day of Resurrection
Allah tells us that the disbeliever will blame one another in the arena of Resurrection, just as they will argue with one another in the levels of Hell:
وَإِذْ يَتَحَآجُّونَ فِى النَّـارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْـبَرُواْ إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيباً مِّنَ النَّارِ - قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا كُلٌّ فِيهَآ إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ
(The weak will say to those who were arrogant: "Verily, we followed you, can you then take from us some portion of the Fire" Those who were arrogant will say: "We are all (together) in this (Fire)! Verily, Allah has judged between (His) servants!") (40:47-48)
وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ اْلَعَذَابَ وَجَعَلْنَا الاْغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ
(But if you could see when the wrongdoers will be made to stand before their Lord, how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers!" And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you Nay, but you were criminals." Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals to Him!" And each of them (parties) will conceal their own regrets, when they behold the torment. And We shall put iron collars round the necks of those who disbelieved. Are they requited aught except what they used to do) (34:31-33) Similarly, they are described here as saying:
إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ
(It was you who used to come to us from the right side.) Ad-Dahhak reported that Ibn `Abbas said; "They will say, `You used to force us because of your position of power over us, for we were weak and you were strong."' Qatadah said, "Men will say to the Jinn, `You used to come to us from the right side to block every good deed, and you told us not to do it and you tried to put obstacles in our way."' As-Suddi said, "`You used to come to us to block the truth, and you made falsehood look attractive to us, and you prevented us from seeing the truth." Ibn Zayd said, it means: "`You stood in the way between us and goodness, and you repelled us from Islam and faith and doing the good deeds that we had been commanded to do." Yazid Ar-Rishk said, "from La ilaha illallah."
قَالُواْ بَلْ لَّمْ تَكُونُواْ مُؤْمِنِينَ
(They will reply: "Nay, you yourselves were not believers.") The leaders of the Jinn and mankind will say to their followers, "It is not as you say; your hearts denied faith and were open to disbelief and sin."
وَمَا كَانَ لَنَا عَلَيْكُمْ مِّن سُلْطَـنٍ
(And we had no authority over you.) means, `we had no proof of the truth of that to which we called you.'
بَلْ كُنتُمْ قَوْماً طَـغِينَ
(Nay! But you were a transgressing people.) `You yourselves were evildoers and transgressors against the truth, so you responded to us and neglected the truth which the Prophets brought with proof, and you went against them.'
فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَآ إِنَّا لَذَآئِقُونَ - فَأَغْوَيْنَـكُمْ إِنَّا كُنَّا غَـوِينَ
(So now the Word of our Lord has been justified against us, that we shall certainly (have to) taste (the torment). So we led you astray because we were ourselves astray.) Those who were arrogant will say to those who were deemed weak, `the Word of Allah has been justified against us, that we are among the doomed who will taste the punishment of the Day of Resurrection.'
فَأَغْوَيْنَـكُمْ
(So we led you astray) means, `so we called you to misguidance,'
إِنَّا كُنَّا غَـوِينَ
(because we were ourselves astray. ) means, `we called you to follow the path which we were on, and you responded.' Allah says:
فَإِنَّهُمْ يَوْمَئِذٍ فِى الْعَذَابِ مُشْتَرِكُونَ
(Then verily, that Day, they will (all) share in the torment.) means, all of them will be in Hell, each according to what he deserves.
إِنَّا كَذَلِكَ نَفْعَلُ بِالْمُجْرِمِينَ - إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ
(Certainly, that is how We deal with criminals. Truly, when it was said to them: "La ilaha illallah," they puffed themselves up with pride.) means, in this world they were too arrogant to say these words as the believers said them. Ibn Abi Hatim narrated that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتْى يَقُولُوا: لَا إِلَهَ إِلَّا اللهُ، فَمَنْ قَالَ: لَا إِلَهَ إِلَّا اللهُ، فَقَدْ عَصَمَ مِنِّي مَالَهُ وَنَفْسَهُ إِلَّا بِحَقِّهِ، وَحِسَابُهُ عَلَى اللهِ عَزَّ وَجَل»
(I have been commanded to fight the people until they say La ilaha ill-Allah. Whoever says La ilaha illallah, he and his property are safe from me except for his obligation, and his reckoning will be with Allah, may He be glorified.) Allah revealed in His Book the story of people who were arrogant, as He says:
إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ - وَيَقُولُونَ أَءِنَّا لَتَارِكُو ءَالِهَتِنَا لِشَاعِرٍ مَّجْنُونٍ
(Truly, when it was said to them: "La ilaha illallah," they puffed themselves up with pride. And (they) said: "Are we going to abandon our gods for the sake of a mad poet") meaning, `Shall we stop worshipping our gods and the gods of our forefathers just because of the words of this mad poet' -- meaning the Messenger of Allah ﷺ. Allah said in refutation of their attitude:
بَلْ جَآءَ بِالْحَقِّ
(Nay! he has come with the truth) meaning, the Messenger of Allah ﷺ has brought the truth with all that Allah has revealed to him of stories and commandments.
وَصَدَّقَ الْمُرْسَلِينَ
(and he confirms the Messengers.) means, he fulfills their prophecies of his praiseworthy characteristics and his perfect way, and he tells people of the Laws and commands of Allah, as they said he would.
مَّا يُقَالُ لَكَ إِلاَّ مَا قَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ
(Nothing is said to you except what was said to the Messengers before you) (41:43).
📜 Texte arabe source
القول في تأويل قوله تعالى : فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَا إِنَّا لَذَائِقُونَ (31)
يقول تعالى ذكره: فحق علينا قول ربنا، فوجب علينا عذاب ربنا، إنا لذائقون العذاب نحن وأنتم بما قدمنا من ذنوبنا ومعصيتنا في الدنيا; فهذا خبر من الله عن قيل الجن والإنس.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنا ) ..........الآية. قال: هذا قول الجن.
Verset 32
La dispute des idolâtres au Jour de la Résurrection
Allah nous informe que les mécréants se blâmeront mutuellement dans l’arène de la Résurrection, tout comme ils se disputeront entre eux dans les degrés de l’Enfer :
وَإِذْ يَتَحَآجُّونَ فِى النَّـارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْـبَرُواْ إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيباً مِّنَ النَّارِ - قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا كُلٌّ فِيهَآ إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ
(Les faibles diront à ceux qui étaient arrogants : « Nous vous avons suivis, pouvez-vous alors nous soulager d’une partie du Feu ? » Ceux qui étaient arrogants diront : « Nous y sommes tous (ensemble) ! En vérité, Allah a jugé entre (Ses) serviteurs ! ») (40:47-48)
وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ اْلَعَذَابَ وَجَعَلْنَا الاْغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ
(Mais si tu voyais quand les injustes seront placés debout devant leur Seigneur, comment ils se renverront la parole (de reproche) les uns aux autres ! Ceux qui furent jugés faibles diront à ceux qui étaient arrogants : « Sans vous, nous aurions certainement été croyants ! » Et ceux qui étaient arrogants diront à ceux qui furent jugés faibles : « Est-ce nous qui vous avons détournés de la guidance après qu’elle vous soit venue ? Non, mais vous étiez des criminels. » Ceux qui furent jugés faibles diront à ceux qui étaient arrogants : « Non, mais c’était votre complot de nuit et de jour, quand vous nous ordonniez de mécroire en Allah et de Lui assigner des rivaux »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The arguing of the Idolators on the Day of Resurrection
Allah tells us that the disbeliever will blame one another in the arena of Resurrection, just as they will argue with one another in the levels of Hell:
وَإِذْ يَتَحَآجُّونَ فِى النَّـارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْـبَرُواْ إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيباً مِّنَ النَّارِ - قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا كُلٌّ فِيهَآ إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ
(The weak will say to those who were arrogant: "Verily, we followed you, can you then take from us some portion of the Fire" Those who were arrogant will say: "We are all (together) in this (Fire)! Verily, Allah has judged between (His) servants!") (40:47-48)
وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ اْلَعَذَابَ وَجَعَلْنَا الاْغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ
(But if you could see when the wrongdoers will be made to stand before their Lord, how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers!" And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you Nay, but you were criminals." Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals to Him!" And each of them (parties) will conceal their own regrets, when they behold the torment. And We shall put iron collars round the necks of those who disbelieved. Are they requited aught except what they used to do) (34:31-33) Similarly, they are described here as saying:
إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ
(It was you who used to come to us from the right side.) Ad-Dahhak reported that Ibn `Abbas said; "They will say, `You used to force us because of your position of power over us, for we were weak and you were strong."' Qatadah said, "Men will say to the Jinn, `You used to come to us from the right side to block every good deed, and you told us not to do it and you tried to put obstacles in our way."' As-Suddi said, "`You used to come to us to block the truth, and you made falsehood look attractive to us, and you prevented us from seeing the truth." Ibn Zayd said, it means: "`You stood in the way between us and goodness, and you repelled us from Islam and faith and doing the good deeds that we had been commanded to do." Yazid Ar-Rishk said, "from La ilaha illallah."
قَالُواْ بَلْ لَّمْ تَكُونُواْ مُؤْمِنِينَ
(They will reply: "Nay, you yourselves were not believers.") The leaders of the Jinn and mankind will say to their followers, "It is not as you say; your hearts denied faith and were open to disbelief and sin."
وَمَا كَانَ لَنَا عَلَيْكُمْ مِّن سُلْطَـنٍ
(And we had no authority over you.) means, `we had no proof of the truth of that to which we called you.'
بَلْ كُنتُمْ قَوْماً طَـغِينَ
(Nay! But you were a transgressing people.) `You yourselves were evildoers and transgressors against the truth, so you responded to us and neglected the truth which the Prophets brought with proof, and you went against them.'
فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَآ إِنَّا لَذَآئِقُونَ - فَأَغْوَيْنَـكُمْ إِنَّا كُنَّا غَـوِينَ
(So now the Word of our Lord has been justified against us, that we shall certainly (have to) taste (the torment). So we led you astray because we were ourselves astray.) Those who were arrogant will say to those who were deemed weak, `the Word of Allah has been justified against us, that we are among the doomed who will taste the punishment of the Day of Resurrection.'
فَأَغْوَيْنَـكُمْ
(So we led you astray) means, `so we called you to misguidance,'
إِنَّا كُنَّا غَـوِينَ
(because we were ourselves astray. ) means, `we called you to follow the path which we were on, and you responded.' Allah says:
فَإِنَّهُمْ يَوْمَئِذٍ فِى الْعَذَابِ مُشْتَرِكُونَ
(Then verily, that Day, they will (all) share in the torment.) means, all of them will be in Hell, each according to what he deserves.
إِنَّا كَذَلِكَ نَفْعَلُ بِالْمُجْرِمِينَ - إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ
(Certainly, that is how We deal with criminals. Truly, when it was said to them: "La ilaha illallah," they puffed themselves up with pride.) means, in this world they were too arrogant to say these words as the believers said them. Ibn Abi Hatim narrated that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتْى يَقُولُوا: لَا إِلَهَ إِلَّا اللهُ، فَمَنْ قَالَ: لَا إِلَهَ إِلَّا اللهُ، فَقَدْ عَصَمَ مِنِّي مَالَهُ وَنَفْسَهُ إِلَّا بِحَقِّهِ، وَحِسَابُهُ عَلَى اللهِ عَزَّ وَجَل»
(I have been commanded to fight the people until they say La ilaha ill-Allah. Whoever says La ilaha illallah, he and his property are safe from me except for his obligation, and his reckoning will be with Allah, may He be glorified.) Allah revealed in His Book the story of people who were arrogant, as He says:
إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ - وَيَقُولُونَ أَءِنَّا لَتَارِكُو ءَالِهَتِنَا لِشَاعِرٍ مَّجْنُونٍ
(Truly, when it was said to them: "La ilaha illallah," they puffed themselves up with pride. And (they) said: "Are we going to abandon our gods for the sake of a mad poet") meaning, `Shall we stop worshipping our gods and the gods of our forefathers just because of the words of this mad poet' -- meaning the Messenger of Allah ﷺ. Allah said in refutation of their attitude:
بَلْ جَآءَ بِالْحَقِّ
(Nay! he has come with the truth) meaning, the Messenger of Allah ﷺ has brought the truth with all that Allah has revealed to him of stories and commandments.
وَصَدَّقَ الْمُرْسَلِينَ
(and he confirms the Messengers.) means, he fulfills their prophecies of his praiseworthy characteristics and his perfect way, and he tells people of the Laws and commands of Allah, as they said he would.
مَّا يُقَالُ لَكَ إِلاَّ مَا قَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ
(Nothing is said to you except what was said to the Messengers before you) (41:43).
📜 Texte arabe source
وقوله ( فأغْويْناكُمْ إِنَّا كُنَّا غاوِينَ ) يقول: فأضللناكم عن سبيل الله والإيمان به إنا كنا ضالين; وهذا أيضا خبر من الله عن قيل الجن والإنس، قال الله .
Verset 33
La dispute des idolâtres au Jour de la Résurrection
Allah nous informe que les mécréants se blâmeront mutuellement dans l’arène de la Résurrection, tout comme ils se disputeront entre eux dans les degrés de l’Enfer :
وَإِذْ يَتَحَآجُّونَ فِى النَّـارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْـبَرُواْ إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيباً مِّنَ النَّارِ - قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا كُلٌّ فِيهَآ إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ
(Les faibles diront à ceux qui étaient arrogants : « Nous vous avons suivis, pouvez-vous alors nous soulager d’une partie du Feu ? » Ceux qui étaient arrogants diront : « Nous y sommes tous (ensemble) ! En vérité, Allah a jugé entre (Ses) serviteurs ! ») (40:47-48)
وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ اْلَعَذَابَ وَجَعَلْنَا الاْغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ
(Mais si tu voyais quand les injustes seront placés debout devant leur Seigneur, comment ils se renverront la parole (de reproche) les uns aux autres ! Ceux qui furent jugés faibles diront à ceux qui étaient arrogants : « Sans vous, nous aurions certainement été croyants ! » Et ceux qui étaient arrogants diront à ceux qui furent jugés faibles : « Est-ce nous qui vous avons détournés de la guidance après qu’elle vous soit venue ? Non, mais vous étiez des criminels. » Ceux qui furent jugés faibles diront à ceux qui étaient arrogants : « Non, mais c’était votre complot de nuit et de jour, quand vous nous ordonniez de mécroire en Allah et de Lui assigner des rivaux »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The arguing of the Idolators on the Day of Resurrection
Allah tells us that the disbeliever will blame one another in the arena of Resurrection, just as they will argue with one another in the levels of Hell:
وَإِذْ يَتَحَآجُّونَ فِى النَّـارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْـبَرُواْ إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيباً مِّنَ النَّارِ - قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا كُلٌّ فِيهَآ إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ
(The weak will say to those who were arrogant: "Verily, we followed you, can you then take from us some portion of the Fire" Those who were arrogant will say: "We are all (together) in this (Fire)! Verily, Allah has judged between (His) servants!") (40:47-48)
وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ اْلَعَذَابَ وَجَعَلْنَا الاْغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ
(But if you could see when the wrongdoers will be made to stand before their Lord, how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers!" And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you Nay, but you were criminals." Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals to Him!" And each of them (parties) will conceal their own regrets, when they behold the torment. And We shall put iron collars round the necks of those who disbelieved. Are they requited aught except what they used to do) (34:31-33) Similarly, they are described here as saying:
إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ
(It was you who used to come to us from the right side.) Ad-Dahhak reported that Ibn `Abbas said; "They will say, `You used to force us because of your position of power over us, for we were weak and you were strong."' Qatadah said, "Men will say to the Jinn, `You used to come to us from the right side to block every good deed, and you told us not to do it and you tried to put obstacles in our way."' As-Suddi said, "`You used to come to us to block the truth, and you made falsehood look attractive to us, and you prevented us from seeing the truth." Ibn Zayd said, it means: "`You stood in the way between us and goodness, and you repelled us from Islam and faith and doing the good deeds that we had been commanded to do." Yazid Ar-Rishk said, "from La ilaha illallah."
قَالُواْ بَلْ لَّمْ تَكُونُواْ مُؤْمِنِينَ
(They will reply: "Nay, you yourselves were not believers.") The leaders of the Jinn and mankind will say to their followers, "It is not as you say; your hearts denied faith and were open to disbelief and sin."
وَمَا كَانَ لَنَا عَلَيْكُمْ مِّن سُلْطَـنٍ
(And we had no authority over you.) means, `we had no proof of the truth of that to which we called you.'
بَلْ كُنتُمْ قَوْماً طَـغِينَ
(Nay! But you were a transgressing people.) `You yourselves were evildoers and transgressors against the truth, so you responded to us and neglected the truth which the Prophets brought with proof, and you went against them.'
فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَآ إِنَّا لَذَآئِقُونَ - فَأَغْوَيْنَـكُمْ إِنَّا كُنَّا غَـوِينَ
(So now the Word of our Lord has been justified against us, that we shall certainly (have to) taste (the torment). So we led you astray because we were ourselves astray.) Those who were arrogant will say to those who were deemed weak, `the Word of Allah has been justified against us, that we are among the doomed who will taste the punishment of the Day of Resurrection.'
فَأَغْوَيْنَـكُمْ
(So we led you astray) means, `so we called you to misguidance,'
إِنَّا كُنَّا غَـوِينَ
(because we were ourselves astray. ) means, `we called you to follow the path which we were on, and you responded.' Allah says:
فَإِنَّهُمْ يَوْمَئِذٍ فِى الْعَذَابِ مُشْتَرِكُونَ
(Then verily, that Day, they will (all) share in the torment.) means, all of them will be in Hell, each according to what he deserves.
إِنَّا كَذَلِكَ نَفْعَلُ بِالْمُجْرِمِينَ - إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ
(Certainly, that is how We deal with criminals. Truly, when it was said to them: "La ilaha illallah," they puffed themselves up with pride.) means, in this world they were too arrogant to say these words as the believers said them. Ibn Abi Hatim narrated that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتْى يَقُولُوا: لَا إِلَهَ إِلَّا اللهُ، فَمَنْ قَالَ: لَا إِلَهَ إِلَّا اللهُ، فَقَدْ عَصَمَ مِنِّي مَالَهُ وَنَفْسَهُ إِلَّا بِحَقِّهِ، وَحِسَابُهُ عَلَى اللهِ عَزَّ وَجَل»
(I have been commanded to fight the people until they say La ilaha ill-Allah. Whoever says La ilaha illallah, he and his property are safe from me except for his obligation, and his reckoning will be with Allah, may He be glorified.) Allah revealed in His Book the story of people who were arrogant, as He says:
إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ - وَيَقُولُونَ أَءِنَّا لَتَارِكُو ءَالِهَتِنَا لِشَاعِرٍ مَّجْنُونٍ
(Truly, when it was said to them: "La ilaha illallah," they puffed themselves up with pride. And (they) said: "Are we going to abandon our gods for the sake of a mad poet") meaning, `Shall we stop worshipping our gods and the gods of our forefathers just because of the words of this mad poet' -- meaning the Messenger of Allah ﷺ. Allah said in refutation of their attitude:
بَلْ جَآءَ بِالْحَقِّ
(Nay! he has come with the truth) meaning, the Messenger of Allah ﷺ has brought the truth with all that Allah has revealed to him of stories and commandments.
وَصَدَّقَ الْمُرْسَلِينَ
(and he confirms the Messengers.) means, he fulfills their prophecies of his praiseworthy characteristics and his perfect way, and he tells people of the Laws and commands of Allah, as they said he would.
مَّا يُقَالُ لَكَ إِلاَّ مَا قَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ
(Nothing is said to you except what was said to the Messengers before you) (41:43).
📜 Texte arabe source
( فإنَّهُمْ يَوْمَئِذٍ فِي العَذَابِ مُشْتَرِكُونَ ) يقول: فإن الإنس الذين كفروا بالله وأزواجهم، وما كانوا يعبدون من دون الله، والَّذين أَغْوَوا الإنس من الجن يوم القيامة في العذاب مشتركون جميعا في النار، كما اشتركوا في الدنيا في معصية الله.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله ( فإنَّهُمْ يَوْمَئِذٍ فِي الْعَذَابِ مُشْتَرِكُونَ ) قال: هم والشياطين.
Verset 34
La dispute des idolâtres au Jour de la Résurrection
Allah nous informe que les mécréants se blâmeront mutuellement dans l’arène de la Résurrection, tout comme ils se disputeront entre eux dans les degrés de l’Enfer :
وَإِذْ يَتَحَآجُّونَ فِى النَّـارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْـبَرُواْ إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيباً مِّنَ النَّارِ - قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا كُلٌّ فِيهَآ إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ
(Les faibles diront à ceux qui étaient arrogants : « Nous vous avons suivis, pouvez-vous alors nous soulager d’une partie du Feu ? » Ceux qui étaient arrogants diront : « Nous y sommes tous (ensemble) ! En vérité, Allah a jugé entre (Ses) serviteurs ! ») (40:47-48)
وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ اْلَعَذَابَ وَجَعَلْنَا الاْغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ
(Mais si tu voyais quand les injustes seront placés debout devant leur Seigneur, comment ils se renverront la parole (de reproche) les uns aux autres ! Ceux qui furent jugés faibles diront à ceux qui étaient arrogants : « Sans vous, nous aurions certainement été croyants ! » Et ceux qui étaient arrogants diront à ceux qui furent jugés faibles : « Est-ce nous qui vous avons détournés de la guidance après qu’elle vous soit venue ? Non, mais vous étiez des criminels. » Ceux qui furent jugés faibles diront à ceux qui étaient arrogants : « Non, mais c’était votre complot de nuit et de jour, quand vous nous ordonniez de mécroire en Allah et de Lui assigner des rivaux »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The arguing of the Idolators on the Day of Resurrection
Allah tells us that the disbeliever will blame one another in the arena of Resurrection, just as they will argue with one another in the levels of Hell:
وَإِذْ يَتَحَآجُّونَ فِى النَّـارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْـبَرُواْ إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيباً مِّنَ النَّارِ - قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا كُلٌّ فِيهَآ إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ
(The weak will say to those who were arrogant: "Verily, we followed you, can you then take from us some portion of the Fire" Those who were arrogant will say: "We are all (together) in this (Fire)! Verily, Allah has judged between (His) servants!") (40:47-48)
وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ اْلَعَذَابَ وَجَعَلْنَا الاْغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ
(But if you could see when the wrongdoers will be made to stand before their Lord, how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers!" And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you Nay, but you were criminals." Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals to Him!" And each of them (parties) will conceal their own regrets, when they behold the torment. And We shall put iron collars round the necks of those who disbelieved. Are they requited aught except what they used to do) (34:31-33) Similarly, they are described here as saying:
إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ
(It was you who used to come to us from the right side.) Ad-Dahhak reported that Ibn `Abbas said; "They will say, `You used to force us because of your position of power over us, for we were weak and you were strong."' Qatadah said, "Men will say to the Jinn, `You used to come to us from the right side to block every good deed, and you told us not to do it and you tried to put obstacles in our way."' As-Suddi said, "`You used to come to us to block the truth, and you made falsehood look attractive to us, and you prevented us from seeing the truth." Ibn Zayd said, it means: "`You stood in the way between us and goodness, and you repelled us from Islam and faith and doing the good deeds that we had been commanded to do." Yazid Ar-Rishk said, "from La ilaha illallah."
قَالُواْ بَلْ لَّمْ تَكُونُواْ مُؤْمِنِينَ
(They will reply: "Nay, you yourselves were not believers.") The leaders of the Jinn and mankind will say to their followers, "It is not as you say; your hearts denied faith and were open to disbelief and sin."
وَمَا كَانَ لَنَا عَلَيْكُمْ مِّن سُلْطَـنٍ
(And we had no authority over you.) means, `we had no proof of the truth of that to which we called you.'
بَلْ كُنتُمْ قَوْماً طَـغِينَ
(Nay! But you were a transgressing people.) `You yourselves were evildoers and transgressors against the truth, so you responded to us and neglected the truth which the Prophets brought with proof, and you went against them.'
فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَآ إِنَّا لَذَآئِقُونَ - فَأَغْوَيْنَـكُمْ إِنَّا كُنَّا غَـوِينَ
(So now the Word of our Lord has been justified against us, that we shall certainly (have to) taste (the torment). So we led you astray because we were ourselves astray.) Those who were arrogant will say to those who were deemed weak, `the Word of Allah has been justified against us, that we are among the doomed who will taste the punishment of the Day of Resurrection.'
فَأَغْوَيْنَـكُمْ
(So we led you astray) means, `so we called you to misguidance,'
إِنَّا كُنَّا غَـوِينَ
(because we were ourselves astray. ) means, `we called you to follow the path which we were on, and you responded.' Allah says:
فَإِنَّهُمْ يَوْمَئِذٍ فِى الْعَذَابِ مُشْتَرِكُونَ
(Then verily, that Day, they will (all) share in the torment.) means, all of them will be in Hell, each according to what he deserves.
إِنَّا كَذَلِكَ نَفْعَلُ بِالْمُجْرِمِينَ - إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ
(Certainly, that is how We deal with criminals. Truly, when it was said to them: "La ilaha illallah," they puffed themselves up with pride.) means, in this world they were too arrogant to say these words as the believers said them. Ibn Abi Hatim narrated that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتْى يَقُولُوا: لَا إِلَهَ إِلَّا اللهُ، فَمَنْ قَالَ: لَا إِلَهَ إِلَّا اللهُ، فَقَدْ عَصَمَ مِنِّي مَالَهُ وَنَفْسَهُ إِلَّا بِحَقِّهِ، وَحِسَابُهُ عَلَى اللهِ عَزَّ وَجَل»
(I have been commanded to fight the people until they say La ilaha ill-Allah. Whoever says La ilaha illallah, he and his property are safe from me except for his obligation, and his reckoning will be with Allah, may He be glorified.) Allah revealed in His Book the story of people who were arrogant, as He says:
إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ - وَيَقُولُونَ أَءِنَّا لَتَارِكُو ءَالِهَتِنَا لِشَاعِرٍ مَّجْنُونٍ
(Truly, when it was said to them: "La ilaha illallah," they puffed themselves up with pride. And (they) said: "Are we going to abandon our gods for the sake of a mad poet") meaning, `Shall we stop worshipping our gods and the gods of our forefathers just because of the words of this mad poet' -- meaning the Messenger of Allah ﷺ. Allah said in refutation of their attitude:
بَلْ جَآءَ بِالْحَقِّ
(Nay! he has come with the truth) meaning, the Messenger of Allah ﷺ has brought the truth with all that Allah has revealed to him of stories and commandments.
وَصَدَّقَ الْمُرْسَلِينَ
(and he confirms the Messengers.) means, he fulfills their prophecies of his praiseworthy characteristics and his perfect way, and he tells people of the Laws and commands of Allah, as they said he would.
مَّا يُقَالُ لَكَ إِلاَّ مَا قَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ
(Nothing is said to you except what was said to the Messengers before you) (41:43).
📜 Texte arabe source
( إِنَّا كذلكَ نَفْعَلُ بالمُجْرِمِينَ ) يقول تعالى ذكره: إنا هكذا نفعل بالذين اختاروا معاصي الله في الدنيا على طاعته، والكفر به على الإيمان، فنذيقهم العذاب الأليم، ونجمع بينهم وبين قرنائهم في النار.
Verset 35
La dispute des associateurs le Jour de la Résurrection
Allah nous informe que le mécréant se blâmera mutuellement dans l'arène de la Résurrection, tout comme ils se disputeront entre eux dans les niveaux de l'Enfer :
وَإِذْ يَتَحَآجُّونَ فِى النَّـارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْـبَرُواْ إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيباً مِّنَ النَّارِ - قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا كُلٌّ فِيهَآ إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ
(Les faibles diront à ceux qui étaient arrogants : « En vérité, nous vous avons suivis ; pouvez-vous alors nous épargner une partie du Feu ? » Ceux qui étaient arrogants diront : « Nous sommes tous (ensemble) dans ce (Feu) ! En vérité, Allah a jugé entre (Ses) serviteurs ! ») (40:47-48)
وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ اْلَعَذَابَ وَجَعَلْنَا الاْغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ
(Mais si tu pouvais voir quand les injustes seront placés devant leur Seigneur, comment ils se renverront la parole (de reproche) les uns aux autres ! Ceux qui furent jugés faibles diront à ceux qui étaient arrogants : « Sans vous, nous aurions certainement été croyants ! » Et ceux qui étaient arrogants diront à ceux qui furent jugés faibles : « Est-ce nous qui vous avons écartés de la guidée après qu'elle vous soit venue ? Non, mais vous étiez des criminels. » Ceux qui furent jugés faibles diront à ceux qui étaient arrogants : « Non, c'était votre complot de nuit et de jour, quand vous nous ordonniez de mécroire en Allah et de Lui assigner des rivaux
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The arguing of the Idolators on the Day of Resurrection
Allah tells us that the disbeliever will blame one another in the arena of Resurrection, just as they will argue with one another in the levels of Hell:
وَإِذْ يَتَحَآجُّونَ فِى النَّـارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْـبَرُواْ إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيباً مِّنَ النَّارِ - قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا كُلٌّ فِيهَآ إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ
(The weak will say to those who were arrogant: "Verily, we followed you, can you then take from us some portion of the Fire" Those who were arrogant will say: "We are all (together) in this (Fire)! Verily, Allah has judged between (His) servants!") (40:47-48)
وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ اْلَعَذَابَ وَجَعَلْنَا الاْغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ
(But if you could see when the wrongdoers will be made to stand before their Lord, how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers!" And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you Nay, but you were criminals." Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals to Him!" And each of them (parties) will conceal their own regrets, when they behold the torment. And We shall put iron collars round the necks of those who disbelieved. Are they requited aught except what they used to do) (34:31-33) Similarly, they are described here as saying:
إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ
(It was you who used to come to us from the right side.) Ad-Dahhak reported that Ibn `Abbas said; "They will say, `You used to force us because of your position of power over us, for we were weak and you were strong."' Qatadah said, "Men will say to the Jinn, `You used to come to us from the right side to block every good deed, and you told us not to do it and you tried to put obstacles in our way."' As-Suddi said, "`You used to come to us to block the truth, and you made falsehood look attractive to us, and you prevented us from seeing the truth." Ibn Zayd said, it means: "`You stood in the way between us and goodness, and you repelled us from Islam and faith and doing the good deeds that we had been commanded to do." Yazid Ar-Rishk said, "from La ilaha illallah."
قَالُواْ بَلْ لَّمْ تَكُونُواْ مُؤْمِنِينَ
(They will reply: "Nay, you yourselves were not believers.") The leaders of the Jinn and mankind will say to their followers, "It is not as you say; your hearts denied faith and were open to disbelief and sin."
وَمَا كَانَ لَنَا عَلَيْكُمْ مِّن سُلْطَـنٍ
(And we had no authority over you.) means, `we had no proof of the truth of that to which we called you.'
بَلْ كُنتُمْ قَوْماً طَـغِينَ
(Nay! But you were a transgressing people.) `You yourselves were evildoers and transgressors against the truth, so you responded to us and neglected the truth which the Prophets brought with proof, and you went against them.'
فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَآ إِنَّا لَذَآئِقُونَ - فَأَغْوَيْنَـكُمْ إِنَّا كُنَّا غَـوِينَ
(So now the Word of our Lord has been justified against us, that we shall certainly (have to) taste (the torment). So we led you astray because we were ourselves astray.) Those who were arrogant will say to those who were deemed weak, `the Word of Allah has been justified against us, that we are among the doomed who will taste the punishment of the Day of Resurrection.'
فَأَغْوَيْنَـكُمْ
(So we led you astray) means, `so we called you to misguidance,'
إِنَّا كُنَّا غَـوِينَ
(because we were ourselves astray. ) means, `we called you to follow the path which we were on, and you responded.' Allah says:
فَإِنَّهُمْ يَوْمَئِذٍ فِى الْعَذَابِ مُشْتَرِكُونَ
(Then verily, that Day, they will (all) share in the torment.) means, all of them will be in Hell, each according to what he deserves.
إِنَّا كَذَلِكَ نَفْعَلُ بِالْمُجْرِمِينَ - إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ
(Certainly, that is how We deal with criminals. Truly, when it was said to them: "La ilaha illallah," they puffed themselves up with pride.) means, in this world they were too arrogant to say these words as the believers said them. Ibn Abi Hatim narrated that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتْى يَقُولُوا: لَا إِلَهَ إِلَّا اللهُ، فَمَنْ قَالَ: لَا إِلَهَ إِلَّا اللهُ، فَقَدْ عَصَمَ مِنِّي مَالَهُ وَنَفْسَهُ إِلَّا بِحَقِّهِ، وَحِسَابُهُ عَلَى اللهِ عَزَّ وَجَل»
(I have been commanded to fight the people until they say La ilaha ill-Allah. Whoever says La ilaha illallah, he and his property are safe from me except for his obligation, and his reckoning will be with Allah, may He be glorified.) Allah revealed in His Book the story of people who were arrogant, as He says:
إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ - وَيَقُولُونَ أَءِنَّا لَتَارِكُو ءَالِهَتِنَا لِشَاعِرٍ مَّجْنُونٍ
(Truly, when it was said to them: "La ilaha illallah," they puffed themselves up with pride. And (they) said: "Are we going to abandon our gods for the sake of a mad poet") meaning, `Shall we stop worshipping our gods and the gods of our forefathers just because of the words of this mad poet' -- meaning the Messenger of Allah ﷺ. Allah said in refutation of their attitude:
بَلْ جَآءَ بِالْحَقِّ
(Nay! he has come with the truth) meaning, the Messenger of Allah ﷺ has brought the truth with all that Allah has revealed to him of stories and commandments.
وَصَدَّقَ الْمُرْسَلِينَ
(and he confirms the Messengers.) means, he fulfills their prophecies of his praiseworthy characteristics and his perfect way, and he tells people of the Laws and commands of Allah, as they said he would.
مَّا يُقَالُ لَكَ إِلاَّ مَا قَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ
(Nothing is said to you except what was said to the Messengers before you) (41:43).
📜 Texte arabe source
القول في تأويل قوله تعالى : إِنَّهُمْ كَانُوا إِذَا قِيلَ لَهُمْ لا إِلَهَ إِلا اللَّهُ يَسْتَكْبِرُونَ (35)
يقول تعالى ذكره: وإن هؤلاء المشركين بالله الذين وصف صفتهم في هذه الآيات كانوا في الدنيا إذا قيل لهم: قولوا(لا إِلهَ إِلا اللَّهُ يَسْتَكْبِرُونَ ) يقول: يتعظَّمون عن قِيل ذلك ويتكبرون; وترك من الكلام قولوا، اكتفاء بدلالة الكلام عليه من ذكره.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السدي، في قوله ( إذَا قِيلَ لَهُمْ لا إِلَهَ إِلا اللَّهُ يَسْتَكْبِرُونَ ) قال: يعني المشركين خاصة.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( إنَّهُمْ كَانُوا إِذَا قِيلَ لَهُمْ لا إِلَهَ إِلا اللَّهُ يَسْتَكْبِرُونَ ) قال: قال عمر بن الخطاب: احْضُروا موتاكم ، ولقنوهم لا إله إلا الله، فإنهم يرون ويسمعون.
Verset 36
La dispute des associateurs le Jour de la Résurrection
Allah nous informe que le mécréant se blâmera mutuellement dans l'arène de la Résurrection, tout comme ils se disputeront entre eux dans les niveaux de l'Enfer :
وَإِذْ يَتَحَآجُّونَ فِى النَّـارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْـبَرُواْ إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيباً مِّنَ النَّارِ - قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا كُلٌّ فِيهَآ إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ
(Les faibles diront à ceux qui étaient arrogants : « En vérité, nous vous avons suivis ; pouvez-vous alors nous épargner une partie du Feu ? » Ceux qui étaient arrogants diront : « Nous sommes tous (ensemble) dans ce (Feu) ! En vérité, Allah a jugé entre (Ses) serviteurs ! ») (40:47-48)
وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ اْلَعَذَابَ وَجَعَلْنَا الاْغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ
(Mais si tu pouvais voir quand les injustes seront placés devant leur Seigneur, comment ils se renverront la parole (de reproche) les uns aux autres ! Ceux qui furent jugés faibles diront à ceux qui étaient arrogants : « Sans vous, nous aurions certainement été croyants ! » Et ceux qui étaient arrogants diront à ceux qui furent jugés faibles : « Est-ce nous qui vous avons écartés de la guidée après qu'elle vous soit venue ? Non, mais vous étiez des criminels. » Ceux qui furent jugés faibles diront à ceux qui étaient arrogants : « Non, mais c'était votre complot de nuit et de jour, quand vous nous ordonniez de mécroire en Allah et de Lui assigner des rivaux
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The arguing of the Idolators on the Day of Resurrection
Allah tells us that the disbeliever will blame one another in the arena of Resurrection, just as they will argue with one another in the levels of Hell:
وَإِذْ يَتَحَآجُّونَ فِى النَّـارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْـبَرُواْ إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيباً مِّنَ النَّارِ - قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا كُلٌّ فِيهَآ إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ
(The weak will say to those who were arrogant: "Verily, we followed you, can you then take from us some portion of the Fire" Those who were arrogant will say: "We are all (together) in this (Fire)! Verily, Allah has judged between (His) servants!") (40:47-48)
وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ اْلَعَذَابَ وَجَعَلْنَا الاْغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ
(But if you could see when the wrongdoers will be made to stand before their Lord, how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers!" And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you Nay, but you were criminals." Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals to Him!" And each of them (parties) will conceal their own regrets, when they behold the torment. And We shall put iron collars round the necks of those who disbelieved. Are they requited aught except what they used to do) (34:31-33) Similarly, they are described here as saying:
إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ
(It was you who used to come to us from the right side.) Ad-Dahhak reported that Ibn `Abbas said; "They will say, `You used to force us because of your position of power over us, for we were weak and you were strong."' Qatadah said, "Men will say to the Jinn, `You used to come to us from the right side to block every good deed, and you told us not to do it and you tried to put obstacles in our way."' As-Suddi said, "`You used to come to us to block the truth, and you made falsehood look attractive to us, and you prevented us from seeing the truth." Ibn Zayd said, it means: "`You stood in the way between us and goodness, and you repelled us from Islam and faith and doing the good deeds that we had been commanded to do." Yazid Ar-Rishk said, "from La ilaha illallah."
قَالُواْ بَلْ لَّمْ تَكُونُواْ مُؤْمِنِينَ
(They will reply: "Nay, you yourselves were not believers.") The leaders of the Jinn and mankind will say to their followers, "It is not as you say; your hearts denied faith and were open to disbelief and sin."
وَمَا كَانَ لَنَا عَلَيْكُمْ مِّن سُلْطَـنٍ
(And we had no authority over you.) means, `we had no proof of the truth of that to which we called you.'
بَلْ كُنتُمْ قَوْماً طَـغِينَ
(Nay! But you were a transgressing people.) `You yourselves were evildoers and transgressors against the truth, so you responded to us and neglected the truth which the Prophets brought with proof, and you went against them.'
فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَآ إِنَّا لَذَآئِقُونَ - فَأَغْوَيْنَـكُمْ إِنَّا كُنَّا غَـوِينَ
(So now the Word of our Lord has been justified against us, that we shall certainly (have to) taste (the torment). So we led you astray because we were ourselves astray.) Those who were arrogant will say to those who were deemed weak, `the Word of Allah has been justified against us, that we are among the doomed who will taste the punishment of the Day of Resurrection.'
فَأَغْوَيْنَـكُمْ
(So we led you astray) means, `so we called you to misguidance,'
إِنَّا كُنَّا غَـوِينَ
(because we were ourselves astray. ) means, `we called you to follow the path which we were on, and you responded.' Allah says:
فَإِنَّهُمْ يَوْمَئِذٍ فِى الْعَذَابِ مُشْتَرِكُونَ
(Then verily, that Day, they will (all) share in the torment.) means, all of them will be in Hell, each according to what he deserves.
إِنَّا كَذَلِكَ نَفْعَلُ بِالْمُجْرِمِينَ - إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ
(Certainly, that is how We deal with criminals. Truly, when it was said to them: "La ilaha illallah," they puffed themselves up with pride.) means, in this world they were too arrogant to say these words as the believers said them. Ibn Abi Hatim narrated that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتْى يَقُولُوا: لَا إِلَهَ إِلَّا اللهُ، فَمَنْ قَالَ: لَا إِلَهَ إِلَّا اللهُ، فَقَدْ عَصَمَ مِنِّي مَالَهُ وَنَفْسَهُ إِلَّا بِحَقِّهِ، وَحِسَابُهُ عَلَى اللهِ عَزَّ وَجَل»
(I have been commanded to fight the people until they say La ilaha ill-Allah. Whoever says La ilaha illallah, he and his property are safe from me except for his obligation, and his reckoning will be with Allah, may He be glorified.) Allah revealed in His Book the story of people who were arrogant, as He says:
إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ - وَيَقُولُونَ أَءِنَّا لَتَارِكُو ءَالِهَتِنَا لِشَاعِرٍ مَّجْنُونٍ
(Truly, when it was said to them: "La ilaha illallah," they puffed themselves up with pride. And (they) said: "Are we going to abandon our gods for the sake of a mad poet") meaning, `Shall we stop worshipping our gods and the gods of our forefathers just because of the words of this mad poet' -- meaning the Messenger of Allah ﷺ. Allah said in refutation of their attitude:
بَلْ جَآءَ بِالْحَقِّ
(Nay! he has come with the truth) meaning, the Messenger of Allah ﷺ has brought the truth with all that Allah has revealed to him of stories and commandments.
وَصَدَّقَ الْمُرْسَلِينَ
(and he confirms the Messengers.) means, he fulfills their prophecies of his praiseworthy characteristics and his perfect way, and he tells people of the Laws and commands of Allah, as they said he would.
مَّا يُقَالُ لَكَ إِلاَّ مَا قَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ
(Nothing is said to you except what was said to the Messengers before you) (41:43).
📜 Texte arabe source
وقوله ( وَيَقُولُونَ أَئِنَّا لَتَارِكُو آلِهَتِنَا لِشَاعِرٍ مَجْنُونٍ ) يقول تعالى ذكره: ويقول هؤلاء المشركون من قريش،أنترك عبادة آلهتنا لشاعر مجنون يقول: لاتباع شاعر مجنون، يعنون بذلك نبي الله صَلَّى الله عَلَيْهِ وَسَلَّمَ، ونقول: لا إله إلا الله.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَيَقُولُونَ أَئِنَّا لَتَارِكُو آلِهَتِنَا لِشَاعِرٍ مَجْنُون ) يعنون محمدا صَلَّى الله عَلَيْهِ وَسَلَّمَ.
Verset 37
La dispute des associateurs le Jour de la Résurrection
Allah nous informe que le mécréant se blâmera mutuellement dans l'arène de la Résurrection, tout comme ils se disputeront entre eux dans les niveaux de l'Enfer :
وَإِذْ يَتَحَآجُّونَ فِى النَّـارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْـبَرُواْ إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيباً مِّنَ النَّارِ - قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا كُلٌّ فِيهَآ إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ
(Les faibles diront à ceux qui étaient arrogants : « En vérité, nous vous avons suivis ; pouvez-vous alors nous épargner une partie du Feu ? » Ceux qui étaient arrogants diront : « Nous sommes tous (ensemble) dans ce (Feu) ! En vérité, Allah a jugé entre (Ses) serviteurs ! ») (40:47-48)
وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ اْلَعَذَابَ وَجَعَلْنَا الاْغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ
(Mais si tu pouvais voir quand les injustes seront placés devant leur Seigneur, comment ils se renverront la parole (de reproche) les uns aux autres ! Ceux qui furent jugés faibles diront à ceux qui étaient arrogants : « Sans vous, nous aurions certainement été croyants ! » Et ceux qui étaient arrogants diront à ceux qui furent jugés faibles : « Est-ce nous qui vous avons écartés de la guidée après qu'elle vous soit venue ? Non, mais vous étiez des criminels. » Ceux qui furent jugés faibles diront à ceux qui étaient arrogants : « Non, mais c'était votre complot de nuit et de jour, quand vous nous ordonniez de mécroire en Allah et de Lui assigner des rivaux
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The arguing of the Idolators on the Day of Resurrection
Allah tells us that the disbeliever will blame one another in the arena of Resurrection, just as they will argue with one another in the levels of Hell:
وَإِذْ يَتَحَآجُّونَ فِى النَّـارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْـبَرُواْ إِنَّا كُنَّا لَكُمْ تَبَعاً فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيباً مِّنَ النَّارِ - قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا كُلٌّ فِيهَآ إِنَّ اللَّهَ قَدْ حَكَمَ بَيْنَ الْعِبَادِ
(The weak will say to those who were arrogant: "Verily, we followed you, can you then take from us some portion of the Fire" Those who were arrogant will say: "We are all (together) in this (Fire)! Verily, Allah has judged between (His) servants!") (40:47-48)
وَلَوْ تَرَى إِذِ الظَّـلِمُونَ مَوْقُوفُونَ عِندَ رَبّهِمْ يَرْجِعُ بَعْضُهُمْ إِلَى بَعْضٍ الْقَوْلَ يَقُولُ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ لَوْلاَ أَنتُمْ لَكُنَّا مُؤْمِنِينَ قَالَ الَّذِينَ اسْتَكْبَرُواْ لِلَّذِينَ اسْتُضْعِفُواْ أَنَحْنُ صَدَدنَـكُمْ عَنِ الْهُدَى بَعْدَ إِذْ جَآءكُمْ بَلْ كُنتُمْ مُّجْرِمِينَ وَقَالَ الَّذِينَ اسْتُضْعِفُواْ لِلَّذِينَ اسْتَكْبَرُواْ بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً وَأَسَرُّواْ النَّدَامَةَ لَمَّا رَأَوُاْ اْلَعَذَابَ وَجَعَلْنَا الاْغْلَـلَ فِى أَعْنَاقِ الَّذِينَ كَفَرُواْ هَلْ يُجْزَوْنَ إِلاَّ مَا كَانُواْ يَعْمَلُونَ
(But if you could see when the wrongdoers will be made to stand before their Lord, how they will cast the (blaming) word one to another! Those who were deemed weak will say to those who were arrogant: "Had it not been for you, we should certainly have been believers!" And those who were arrogant will say to those who were deemed weak: "Did we keep you back from guidance after it had come to you Nay, but you were criminals." Those who were deemed weak will say to those who were arrogant: "Nay, but it was your plotting by night and day, when you ordered us to disbelieve in Allah and set up rivals to Him!" And each of them (parties) will conceal their own regrets, when they behold the torment. And We shall put iron collars round the necks of those who disbelieved. Are they requited aught except what they used to do) (34:31-33) Similarly, they are described here as saying:
إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ
(It was you who used to come to us from the right side.) Ad-Dahhak reported that Ibn `Abbas said; "They will say, `You used to force us because of your position of power over us, for we were weak and you were strong."' Qatadah said, "Men will say to the Jinn, `You used to come to us from the right side to block every good deed, and you told us not to do it and you tried to put obstacles in our way."' As-Suddi said, "`You used to come to us to block the truth, and you made falsehood look attractive to us, and you prevented us from seeing the truth." Ibn Zayd said, it means: "`You stood in the way between us and goodness, and you repelled us from Islam and faith and doing the good deeds that we had been commanded to do." Yazid Ar-Rishk said, "from La ilaha illallah."
قَالُواْ بَلْ لَّمْ تَكُونُواْ مُؤْمِنِينَ
(They will reply: "Nay, you yourselves were not believers.") The leaders of the Jinn and mankind will say to their followers, "It is not as you say; your hearts denied faith and were open to disbelief and sin."
وَمَا كَانَ لَنَا عَلَيْكُمْ مِّن سُلْطَـنٍ
(And we had no authority over you.) means, `we had no proof of the truth of that to which we called you.'
بَلْ كُنتُمْ قَوْماً طَـغِينَ
(Nay! But you were a transgressing people.) `You yourselves were evildoers and transgressors against the truth, so you responded to us and neglected the truth which the Prophets brought with proof, and you went against them.'
فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَآ إِنَّا لَذَآئِقُونَ - فَأَغْوَيْنَـكُمْ إِنَّا كُنَّا غَـوِينَ
(So now the Word of our Lord has been justified against us, that we shall certainly (have to) taste (the torment). So we led you astray because we were ourselves astray.) Those who were arrogant will say to those who were deemed weak, `the Word of Allah has been justified against us, that we are among the doomed who will taste the punishment of the Day of Resurrection.'
فَأَغْوَيْنَـكُمْ
(So we led you astray) means, `so we called you to misguidance,'
إِنَّا كُنَّا غَـوِينَ
(because we were ourselves astray. ) means, `we called you to follow the path which we were on, and you responded.' Allah says:
فَإِنَّهُمْ يَوْمَئِذٍ فِى الْعَذَابِ مُشْتَرِكُونَ
(Then verily, that Day, they will (all) share in the torment.) means, all of them will be in Hell, each according to what he deserves.
إِنَّا كَذَلِكَ نَفْعَلُ بِالْمُجْرِمِينَ - إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ
(Certainly, that is how We deal with criminals. Truly, when it was said to them: "La ilaha illallah," they puffed themselves up with pride.) means, in this world they were too arrogant to say these words as the believers said them. Ibn Abi Hatim narrated that Abu Hurayrah, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتْى يَقُولُوا: لَا إِلَهَ إِلَّا اللهُ، فَمَنْ قَالَ: لَا إِلَهَ إِلَّا اللهُ، فَقَدْ عَصَمَ مِنِّي مَالَهُ وَنَفْسَهُ إِلَّا بِحَقِّهِ، وَحِسَابُهُ عَلَى اللهِ عَزَّ وَجَل»
(I have been commanded to fight the people until they say La ilaha ill-Allah. Whoever says La ilaha illallah, he and his property are safe from me except for his obligation, and his reckoning will be with Allah, may He be glorified.) Allah revealed in His Book the story of people who were arrogant, as He says:
إِنَّهُمْ كَانُواْ إِذَا قِيلَ لَهُمْ لاَ إِلَـهَ إِلاَّ اللَّهُ يَسْتَكْبِرُونَ - وَيَقُولُونَ أَءِنَّا لَتَارِكُو ءَالِهَتِنَا لِشَاعِرٍ مَّجْنُونٍ
(Truly, when it was said to them: "La ilaha illallah," they puffed themselves up with pride. And (they) said: "Are we going to abandon our gods for the sake of a mad poet") meaning, `Shall we stop worshipping our gods and the gods of our forefathers just because of the words of this mad poet' -- meaning the Messenger of Allah ﷺ. Allah said in refutation of their attitude:
بَلْ جَآءَ بِالْحَقِّ
(Nay! he has come with the truth) meaning, the Messenger of Allah ﷺ has brought the truth with all that Allah has revealed to him of stories and commandments.
وَصَدَّقَ الْمُرْسَلِينَ
(and he confirms the Messengers.) means, he fulfills their prophecies of his praiseworthy characteristics and his perfect way, and he tells people of the Laws and commands of Allah, as they said he would.
مَّا يُقَالُ لَكَ إِلاَّ مَا قَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ
(Nothing is said to you except what was said to the Messengers before you) (41:43).
📜 Texte arabe source
وقوله ( بَلْ جَاءَ بِالْحَقِّ ) وهذا خبر من الله مكذبا للمشركين الذين قالوا للنبي صَلَّى الله عَلَيْهِ وَسَلَّمَ: شاعر مجنون، كذبوا، ما محمد كما وصفوه به من أنه شاعر مجنون، بل هو لله نبي جاء بالحق من عنده، وهو القرآن الذي أنـزله عليه، وصدق المرسلين الذين كانوا من قبله.
وبمثل الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( بَلْ جَاءَ بِالْحَقِّ ) بالقرآن ( وَصَدَّقَ الْمُرْسَلِينَ ) : أي صدق من كان قبله من المرسلين.
Verset 38
Le châtiment des associateurs et la récompense des croyants sincères
Allah dit, en s'adressant aux gens :
إِنَّكُمْ لَذَآئِقُو الْعَذَابَ الاٌّلِيمِ - وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ
(En vérité, vous allez goûter au châtiment douloureux ; et vous ne serez rétribués que pour ce que vous faisiez.) Puis Il fait une exception en faveur de Ses serviteurs sincèrement croyants. Ceci est semblable aux versets :
وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(Par le Temps ! En vérité, l'homme est en perdition, Sauf ceux qui croient et accomplissent les bonnes œuvres...) (103:1-3),
لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(En vérité, Nous avons créé l'homme dans la meilleure stature. Puis Nous l'avons réduit au plus bas des bas. Sauf ceux qui croient et accomplissent les bonnes œuvres) (95:4-6).
وَإِن مِّنكُمْ إِلاَّ وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْماً مَّقْضِيّاً - ثُمَّ نُنَجِّى الَّذِينَ اتَّقَواْ وَّنَذَرُ الظَّـلِمِينَ فِيهَا جِثِيّاً
(Il n'y a personne parmi vous qui ne passe pas dessus (l'Enfer) ; c'est auprès de ton Seigneur un décret inéluctable. Puis Nous sauverons ceux qui ont la Taqwa. Et Nous laisserons les injustes là-dedans, à genoux.) (19:71-72) ; et
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلاَّ أَصْحَـبَ الْيَمِينِ
(Toute âme est un gage pour ce qu'elle a acquis, sauf les gens de la droite) (74:38-39). Allah dit ici :
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Sauf les serviteurs choisis d'Allah.) c'est-à-dire qu'ils ne goûteront pas au châtiment douloureux et ne seront pas appelés à rendre des comptes. Leurs mauvaises actions, s'il y en a, seront pardonnées, et chaque bonne action sera récompensée par des multiples de dix à sept cents, ou autant qu'Allah voudra.
أُوْلَـئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ
(Pour eux, il y aura une provision connue,) Qatadah et As-Suddi ont dit : « Cela signifie le Paradis. » Cela est expliqué plus en détail dans le verset suivant :
فَوَكِهُ
(Fruits) c'est-à-dire, de diff
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Punishment of the Idolators and the Reward of the sincere Believers
Allah says, addressing the people:
إِنَّكُمْ لَذَآئِقُو الْعَذَابَ الاٌّلِيمِ - وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ
(Verily, you are going to taste the painful torment; and you will be requited nothing except for what you used to do.) Then He makes an exception in the case of His sincerely believing servants. This is like the Ayat:
وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(By the Time. Verily, man is in loss, Except those who believe and do righteous deeds...) (103:1-3),
لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(Verily, We created man in the best stature. Then We reduced him to the lowest of the low. Save those who believe and do righteous deeds) (95:4-6).
وَإِن مِّنكُمْ إِلاَّ وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْماً مَّقْضِيّاً - ثُمَّ نُنَجِّى الَّذِينَ اتَّقَواْ وَّنَذَرُ الظَّـلِمِينَ فِيهَا جِثِيّاً
(There is not one of you but will pass over it (Hell); this is with your Lord, a decree which must be accomplished. Then We shall save those who have Taqwa. And We shall leave the wrongdoers therein to their knees.) (19:71-72); and
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلاَّ أَصْحَـبَ الْيَمِينِ
g(Every person is a pledge for what he has earned, except those on the right) (74:38-39). Allah says here:
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Save the chosen servants of Allah.) meaning, they will not taste the painful torment nor will they be brought to account. Their evil acts, if there are any, will be overlooked, and each good deed will be rewarded in multiples of between ten and seven hundred, or as much as Allah wills.
أُوْلَـئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ
(For them there will be a known provision,) Qatadah and As-Suddi said, "This means Paradise." It is explained further in the next Ayah:
فَوَكِهُ
(Fruits) meaning, of different kinds.
وَهُم مُّكْرَمُونَ
(and they shall be honored,) means, they will be served and will live a life of luxury.
فِى جَنَّـتِ النَّعِيمِ - عَلَى سُرُرٍ مُّتَقَـبِلِينَ
(In the Gardens of Delight, facing one another on thrones.) Mujahid said, "One of them will not look at one another's backs."
يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ - بَيْضَآءَ لَذَّةٍ لِّلشَّـرِبِينَ - لاَ فِيهَا غَوْلٌ وَلاَ هُمْ عَنْهَا يُنزَفُونَ
(Round them will be passed a cup of pure wine -- white, delicious to the drinkers. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.) This is like the Ayah:
يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ - بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ - لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ
(Immortal boys will go around them (serving), with cups, and jugs, and a glass of flowing wine, from which they will get neither any aching of the head nor any intoxication.)(56:17-19). Allah refined the wine of Paradise from the bad effects of the wine of this world, which causes headaches and stomach aches -- which is the meaning of Ghawl -- causing people to lose their minds completely. So He says here:
يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ
(Round them will be passed a cup of pure wine) meaning, wine from a flowing stream which they do not fear will ever be cut off or cease. Malik narrated that Zayd bin Aslam said, "White flowing wine," meaning, with a bright, shining color, unlike the wine of this earth with its ugly, repulsive colors of red, black, yellow and turbid shades, and other features which are repugnant to anyone of a sound nature.
لَذَّةٍ لِّلشَّـرِبِينَ
(delicious to the drinkers.) means, its taste will be as good as its color, and a good taste indicates that it has a good smell, unlike the wine of this world.
لاَ فِيهَا غَوْلٌ
(Neither will they have Ghawl from that) means, it will not have any effects on them such as causing stomach aches. This was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah and Ibn Zayd. This is unlike the wine of this world, which causes colic and so on, because it is too watery.
وَلاَ هُمْ عَنْهَا يُنزَفُونَ
(nor will they suffer intoxication therefrom.) Mujahid said, "It will not cause them to lose their minds." This was also the view of Ibn `Abbas, Muhammad bin Ka`b, Al-Hasan. `Ata' bin Abi Muslim Al-Khurasani, As-Suddi and others. Ad-Dahhak reported that Ibn Abbas said, "Wine causes four things: intoxication, headache, vomiting and urine." So, when Allah mentions the wine of Paradise, He states that it is free of these characteristics, as mentioned in Surat As-Saffat.
وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ
(And beside them will be Qasirat At-Tarf) means, chaste females, who will not look at anyone other than their husbands, as Ibn `Abbas, Mujahid, Zayd bin Aslam, Qatadah, As-Suddi and others said.
عِينٌ
(with (wide and beautiful) eyes) means, with beautiful eyes. It was also said that it means with wide eyes, which is connected to the first meaning. They are wide-eyed and beautiful, and their eyes are described as being beautiful and chaste. Allah says:
وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ عِينٌ
(And beside them will be Qasirat At-Tarf, with (wide and beautiful) eyes.)
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) Their bodies are described as having the most perfect color. `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, as if they were hidden pearls. Al-Hasan said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun. ) means, protected, never touched by any hands. As-Suddi said, "The well preserved egg in its nest." Sa`id bin Jubayr said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, "The inside of the egg." `Ata' Al-Khurasani said, "It is the membrane which is between its outer shell and its inner contents." As-Suddi said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, "The white of the egg when its shell is removed." Ibn Jarir's view concerning the meaning of Maknun (well preserved) is that the outer shell is touched by the wing of the bird and the nest, and by people's hands, unlike the interior of the egg. And Allah knows best.
📜 Texte arabe source
القول في تأويل قوله تعالى : إِنَّكُمْ لَذَائِقُو الْعَذَابِ الأَلِيمِ (38)
يقول تعالى ذكره لهؤلاء المشركين من أهل مكة، القائلين لمحمد: شاعر مجنون (إنَّكُمْ) أيها المشركون ( لَذَائِقُو الْعَذَابِ الألِيم ) الموجع في الآخرة .
Verset 39
Le châtiment des associateurs et la récompense des croyants sincères
Allah dit, en s'adressant aux gens :
إِنَّكُمْ لَذَآئِقُو الْعَذَابَ الاٌّلِيمِ - وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ
(En vérité, vous allez goûter au châtiment douloureux ; et vous ne serez rétribués que pour ce que vous faisiez.) Puis Il fait une exception en faveur de Ses serviteurs sincèrement croyants. Ceci est semblable aux versets :
وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(Par le Temps ! En vérité, l'homme est en perdition, Sauf ceux qui croient et accomplissent les bonnes œuvres...) (103:1-3),
لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(En vérité, Nous avons créé l'homme dans la meilleure stature. Puis Nous l'avons réduit au plus bas des bas. Sauf ceux qui croient et accomplissent les bonnes œuvres) (95:4-6).
وَإِن مِّنكُمْ إِلاَّ وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْماً مَّقْضِيّاً - ثُمَّ نُنَجِّى الَّذِينَ اتَّقَواْ وَّنَذَرُ الظَّـلِمِينَ فِيهَا جِثِيّاً
(Il n'y a personne parmi vous qui ne passe pas dessus (l'Enfer) ; c'est auprès de ton Seigneur un décret inéluctable. Puis Nous sauverons ceux qui ont la Taqwa. Et Nous laisserons les injustes là-dedans, à genoux.) (19:71-72) ; et
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلاَّ أَصْحَـبَ الْيَمِينِ
(Toute âme est un gage pour ce qu'elle a acquis, sauf les gens de la droite) (74:38-39). Allah dit ici :
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Sauf les serviteurs choisis d'Allah.) c'est-à-dire qu'ils ne goûteront pas au châtiment douloureux et ne seront pas appelés à rendre des comptes. Leurs mauvaises actions, s'il y en a, seront pardonnées, et chaque bonne action sera récompensée par des multiples de dix à sept cents, ou autant qu'Allah voudra.
أُوْلَـئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ
(Pour eux, il y aura une provision connue,) Qatadah et As-Suddi ont dit : « Cela signifie le Paradis. » Cela est expliqué plus en détail dans le verset suivant :
فَوَكِهُ
(Fruits) c'est-à-dire, de diff
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Punishment of the Idolators and the Reward of the sincere Believers
Allah says, addressing the people:
إِنَّكُمْ لَذَآئِقُو الْعَذَابَ الاٌّلِيمِ - وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ
(Verily, you are going to taste the painful torment; and you will be requited nothing except for what you used to do.) Then He makes an exception in the case of His sincerely believing servants. This is like the Ayat:
وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(By the Time. Verily, man is in loss, Except those who believe and do righteous deeds...) (103:1-3),
لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(Verily, We created man in the best stature. Then We reduced him to the lowest of the low. Save those who believe and do righteous deeds) (95:4-6).
وَإِن مِّنكُمْ إِلاَّ وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْماً مَّقْضِيّاً - ثُمَّ نُنَجِّى الَّذِينَ اتَّقَواْ وَّنَذَرُ الظَّـلِمِينَ فِيهَا جِثِيّاً
(There is not one of you but will pass over it (Hell); this is with your Lord, a decree which must be accomplished. Then We shall save those who have Taqwa. And We shall leave the wrongdoers therein to their knees.) (19:71-72); and
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلاَّ أَصْحَـبَ الْيَمِينِ
g(Every person is a pledge for what he has earned, except those on the right) (74:38-39). Allah says here:
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Save the chosen servants of Allah.) meaning, they will not taste the painful torment nor will they be brought to account. Their evil acts, if there are any, will be overlooked, and each good deed will be rewarded in multiples of between ten and seven hundred, or as much as Allah wills.
أُوْلَـئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ
(For them there will be a known provision,) Qatadah and As-Suddi said, "This means Paradise." It is explained further in the next Ayah:
فَوَكِهُ
(Fruits) meaning, of different kinds.
وَهُم مُّكْرَمُونَ
(and they shall be honored,) means, they will be served and will live a life of luxury.
فِى جَنَّـتِ النَّعِيمِ - عَلَى سُرُرٍ مُّتَقَـبِلِينَ
(In the Gardens of Delight, facing one another on thrones.) Mujahid said, "One of them will not look at one another's backs."
يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ - بَيْضَآءَ لَذَّةٍ لِّلشَّـرِبِينَ - لاَ فِيهَا غَوْلٌ وَلاَ هُمْ عَنْهَا يُنزَفُونَ
(Round them will be passed a cup of pure wine -- white, delicious to the drinkers. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.) This is like the Ayah:
يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ - بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ - لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ
(Immortal boys will go around them (serving), with cups, and jugs, and a glass of flowing wine, from which they will get neither any aching of the head nor any intoxication.)(56:17-19). Allah refined the wine of Paradise from the bad effects of the wine of this world, which causes headaches and stomach aches -- which is the meaning of Ghawl -- causing people to lose their minds completely. So He says here:
يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ
(Round them will be passed a cup of pure wine) meaning, wine from a flowing stream which they do not fear will ever be cut off or cease. Malik narrated that Zayd bin Aslam said, "White flowing wine," meaning, with a bright, shining color, unlike the wine of this earth with its ugly, repulsive colors of red, black, yellow and turbid shades, and other features which are repugnant to anyone of a sound nature.
لَذَّةٍ لِّلشَّـرِبِينَ
(delicious to the drinkers.) means, its taste will be as good as its color, and a good taste indicates that it has a good smell, unlike the wine of this world.
لاَ فِيهَا غَوْلٌ
(Neither will they have Ghawl from that) means, it will not have any effects on them such as causing stomach aches. This was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah and Ibn Zayd. This is unlike the wine of this world, which causes colic and so on, because it is too watery.
وَلاَ هُمْ عَنْهَا يُنزَفُونَ
(nor will they suffer intoxication therefrom.) Mujahid said, "It will not cause them to lose their minds." This was also the view of Ibn `Abbas, Muhammad bin Ka`b, Al-Hasan. `Ata' bin Abi Muslim Al-Khurasani, As-Suddi and others. Ad-Dahhak reported that Ibn Abbas said, "Wine causes four things: intoxication, headache, vomiting and urine." So, when Allah mentions the wine of Paradise, He states that it is free of these characteristics, as mentioned in Surat As-Saffat.
وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ
(And beside them will be Qasirat At-Tarf) means, chaste females, who will not look at anyone other than their husbands, as Ibn `Abbas, Mujahid, Zayd bin Aslam, Qatadah, As-Suddi and others said.
عِينٌ
(with (wide and beautiful) eyes) means, with beautiful eyes. It was also said that it means with wide eyes, which is connected to the first meaning. They are wide-eyed and beautiful, and their eyes are described as being beautiful and chaste. Allah says:
وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ عِينٌ
(And beside them will be Qasirat At-Tarf, with (wide and beautiful) eyes.)
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) Their bodies are described as having the most perfect color. `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, as if they were hidden pearls. Al-Hasan said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun. ) means, protected, never touched by any hands. As-Suddi said, "The well preserved egg in its nest." Sa`id bin Jubayr said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, "The inside of the egg." `Ata' Al-Khurasani said, "It is the membrane which is between its outer shell and its inner contents." As-Suddi said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, "The white of the egg when its shell is removed." Ibn Jarir's view concerning the meaning of Maknun (well preserved) is that the outer shell is touched by the wing of the bird and the nest, and by people's hands, unlike the interior of the egg. And Allah knows best.
📜 Texte arabe source
( وَمَا تُجْزَوْنَ ) يقول: وما تثابون في الآخرة إذا ذقتم العذاب الأليم فيها(إلا) ثواب ( مَا كُنْتُمْ تَعْمَلُونَ ) في الدنيا، معاصِيَ الله.
Verset 40
Le châtiment des idolâtres et la récompense des croyants sincères. Allah dit, s'adressant aux gens : « En vérité, vous allez goûter au châtiment douloureux ; et vous ne serez rétribués que pour ce que vous faisiez. » Puis Il fait une exception en faveur de Ses serviteurs croyants sincères. Cela est semblable aux versets : « Par le Temps ! En vérité, l'homme est en perdition, sauf ceux qui croient et accomplissent de bonnes œuvres... » (103:1-3), « En vérité, Nous avons créé l'homme dans la meilleure stature. Puis Nous l'avons réduit au plus bas des bas, sauf ceux qui croient et accomplissent de bonnes œuvres » (95:4-6). « Il n'y a personne parmi vous qui ne doive y passer (l'Enfer) ; c'est auprès de ton Seigneur un décret inéluctable. Puis Nous sauverons ceux qui ont la Taqwa, et Nous y laisserons les injustes à genoux. » (19:71-72) ; et « Toute âme est en gage de ce qu'elle a acquis, sauf les gens de la droite » (74:38-39). Allah dit ici : « Sauf les serviteurs choisis d'Allah », c'est-à-dire qu'ils ne goûteront pas au châtiment douloureux et ne seront pas appelés à rendre des comptes. Leurs mauvaises actions, s'il y en a, seront pardonnées, et chaque bonne action sera récompensée par un multiple de dix à sept cents, ou autant qu'Allah voudra. « Pour eux, il y aura une provision connue », Qatadah et As-Suddi ont dit : « Cela signifie le Paradis. » Cela est expliqué plus en détail dans le verset suivant : « Des fruits », c'est-à-dire de différentes sortes.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Punishment of the Idolators and the Reward of the sincere Believers
Allah says, addressing the people:
إِنَّكُمْ لَذَآئِقُو الْعَذَابَ الاٌّلِيمِ - وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ
(Verily, you are going to taste the painful torment; and you will be requited nothing except for what you used to do.) Then He makes an exception in the case of His sincerely believing servants. This is like the Ayat:
وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(By the Time. Verily, man is in loss, Except those who believe and do righteous deeds...) (103:1-3),
لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(Verily, We created man in the best stature. Then We reduced him to the lowest of the low. Save those who believe and do righteous deeds) (95:4-6).
وَإِن مِّنكُمْ إِلاَّ وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْماً مَّقْضِيّاً - ثُمَّ نُنَجِّى الَّذِينَ اتَّقَواْ وَّنَذَرُ الظَّـلِمِينَ فِيهَا جِثِيّاً
(There is not one of you but will pass over it (Hell); this is with your Lord, a decree which must be accomplished. Then We shall save those who have Taqwa. And We shall leave the wrongdoers therein to their knees.) (19:71-72); and
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلاَّ أَصْحَـبَ الْيَمِينِ
g(Every person is a pledge for what he has earned, except those on the right) (74:38-39). Allah says here:
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Save the chosen servants of Allah.) meaning, they will not taste the painful torment nor will they be brought to account. Their evil acts, if there are any, will be overlooked, and each good deed will be rewarded in multiples of between ten and seven hundred, or as much as Allah wills.
أُوْلَـئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ
(For them there will be a known provision,) Qatadah and As-Suddi said, "This means Paradise." It is explained further in the next Ayah:
فَوَكِهُ
(Fruits) meaning, of different kinds.
وَهُم مُّكْرَمُونَ
(and they shall be honored,) means, they will be served and will live a life of luxury.
فِى جَنَّـتِ النَّعِيمِ - عَلَى سُرُرٍ مُّتَقَـبِلِينَ
(In the Gardens of Delight, facing one another on thrones.) Mujahid said, "One of them will not look at one another's backs."
يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ - بَيْضَآءَ لَذَّةٍ لِّلشَّـرِبِينَ - لاَ فِيهَا غَوْلٌ وَلاَ هُمْ عَنْهَا يُنزَفُونَ
(Round them will be passed a cup of pure wine -- white, delicious to the drinkers. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.) This is like the Ayah:
يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ - بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ - لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ
(Immortal boys will go around them (serving), with cups, and jugs, and a glass of flowing wine, from which they will get neither any aching of the head nor any intoxication.)(56:17-19). Allah refined the wine of Paradise from the bad effects of the wine of this world, which causes headaches and stomach aches -- which is the meaning of Ghawl -- causing people to lose their minds completely. So He says here:
يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ
(Round them will be passed a cup of pure wine) meaning, wine from a flowing stream which they do not fear will ever be cut off or cease. Malik narrated that Zayd bin Aslam said, "White flowing wine," meaning, with a bright, shining color, unlike the wine of this earth with its ugly, repulsive colors of red, black, yellow and turbid shades, and other features which are repugnant to anyone of a sound nature.
لَذَّةٍ لِّلشَّـرِبِينَ
(delicious to the drinkers.) means, its taste will be as good as its color, and a good taste indicates that it has a good smell, unlike the wine of this world.
لاَ فِيهَا غَوْلٌ
(Neither will they have Ghawl from that) means, it will not have any effects on them such as causing stomach aches. This was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah and Ibn Zayd. This is unlike the wine of this world, which causes colic and so on, because it is too watery.
وَلاَ هُمْ عَنْهَا يُنزَفُونَ
(nor will they suffer intoxication therefrom.) Mujahid said, "It will not cause them to lose their minds." This was also the view of Ibn `Abbas, Muhammad bin Ka`b, Al-Hasan. `Ata' bin Abi Muslim Al-Khurasani, As-Suddi and others. Ad-Dahhak reported that Ibn Abbas said, "Wine causes four things: intoxication, headache, vomiting and urine." So, when Allah mentions the wine of Paradise, He states that it is free of these characteristics, as mentioned in Surat As-Saffat.
وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ
(And beside them will be Qasirat At-Tarf) means, chaste females, who will not look at anyone other than their husbands, as Ibn `Abbas, Mujahid, Zayd bin Aslam, Qatadah, As-Suddi and others said.
عِينٌ
(with (wide and beautiful) eyes) means, with beautiful eyes. It was also said that it means with wide eyes, which is connected to the first meaning. They are wide-eyed and beautiful, and their eyes are described as being beautiful and chaste. Allah says:
وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ عِينٌ
(And beside them will be Qasirat At-Tarf, with (wide and beautiful) eyes.)
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) Their bodies are described as having the most perfect color. `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, as if they were hidden pearls. Al-Hasan said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun. ) means, protected, never touched by any hands. As-Suddi said, "The well preserved egg in its nest." Sa`id bin Jubayr said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, "The inside of the egg." `Ata' Al-Khurasani said, "It is the membrane which is between its outer shell and its inner contents." As-Suddi said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, "The white of the egg when its shell is removed." Ibn Jarir's view concerning the meaning of Maknun (well preserved) is that the outer shell is touched by the wing of the bird and the nest, and by people's hands, unlike the interior of the egg. And Allah knows best.
📜 Texte arabe source
وقوله ( إِلا عِبَادَ اللَّهِ الْمُخْلَصِينَ ) يقول: إلا عباد الله الذين أخلصهم يوم خلقهم لرحمته، وكتب لهم السعادة في أم الكتاب، فإنهم لا يذوقون العذاب، لأنهم أهل طاعة الله، وأهل الإيمان به.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( إِلا عِبَادَ اللَّهِ الْمُخْلَصِينَ ) قال: هذه ثَنِية الله.
Verset 41
Le châtiment des idolâtres et la récompense des croyants sincères. Allah dit, s'adressant aux gens : « En vérité, vous allez goûter au châtiment douloureux ; et vous ne serez rétribués que pour ce que vous faisiez. » Puis Il fait une exception en faveur de Ses serviteurs croyants sincères. Cela est semblable aux versets : « Par le Temps ! En vérité, l'homme est en perdition, sauf ceux qui croient et accomplissent de bonnes œuvres... » (103:1-3), « En vérité, Nous avons créé l'homme dans la meilleure stature. Puis Nous l'avons réduit au plus bas des bas, sauf ceux qui croient et accomplissent de bonnes œuvres » (95:4-6). « Il n'y a personne parmi vous qui ne doive y passer (l'Enfer) ; c'est auprès de ton Seigneur un décret inéluctable. Puis Nous sauverons ceux qui ont la Taqwa, et Nous y laisserons les injustes à genoux. » (19:71-72) ; et « Toute âme est en gage de ce qu'elle a acquis, sauf les gens de la droite » (74:38-39). Allah dit ici : « Sauf les serviteurs choisis d'Allah », c'est-à-dire qu'ils ne goûteront pas au châtiment douloureux et ne seront pas appelés à rendre des comptes. Leurs mauvaises actions, s'il y en a, seront pardonnées, et chaque bonne action sera récompensée par un multiple de dix à sept cents, ou autant qu'Allah voudra. « Pour eux, il y aura une provision connue », Qatadah et As-Suddi ont dit : « Cela signifie le Paradis. » Cela est expliqué plus en détail dans le verset suivant : « Des fruits », c'est-à-dire de différentes sortes.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Punishment of the Idolators and the Reward of the sincere Believers
Allah says, addressing the people:
إِنَّكُمْ لَذَآئِقُو الْعَذَابَ الاٌّلِيمِ - وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ
(Verily, you are going to taste the painful torment; and you will be requited nothing except for what you used to do.) Then He makes an exception in the case of His sincerely believing servants. This is like the Ayat:
وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(By the Time. Verily, man is in loss, Except those who believe and do righteous deeds...) (103:1-3),
لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(Verily, We created man in the best stature. Then We reduced him to the lowest of the low. Save those who believe and do righteous deeds) (95:4-6).
وَإِن مِّنكُمْ إِلاَّ وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْماً مَّقْضِيّاً - ثُمَّ نُنَجِّى الَّذِينَ اتَّقَواْ وَّنَذَرُ الظَّـلِمِينَ فِيهَا جِثِيّاً
(There is not one of you but will pass over it (Hell); this is with your Lord, a decree which must be accomplished. Then We shall save those who have Taqwa. And We shall leave the wrongdoers therein to their knees.) (19:71-72); and
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلاَّ أَصْحَـبَ الْيَمِينِ
g(Every person is a pledge for what he has earned, except those on the right) (74:38-39). Allah says here:
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Save the chosen servants of Allah.) meaning, they will not taste the painful torment nor will they be brought to account. Their evil acts, if there are any, will be overlooked, and each good deed will be rewarded in multiples of between ten and seven hundred, or as much as Allah wills.
أُوْلَـئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ
(For them there will be a known provision,) Qatadah and As-Suddi said, "This means Paradise." It is explained further in the next Ayah:
فَوَكِهُ
(Fruits) meaning, of different kinds.
وَهُم مُّكْرَمُونَ
(and they shall be honored,) means, they will be served and will live a life of luxury.
فِى جَنَّـتِ النَّعِيمِ - عَلَى سُرُرٍ مُّتَقَـبِلِينَ
(In the Gardens of Delight, facing one another on thrones.) Mujahid said, "One of them will not look at one another's backs."
يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ - بَيْضَآءَ لَذَّةٍ لِّلشَّـرِبِينَ - لاَ فِيهَا غَوْلٌ وَلاَ هُمْ عَنْهَا يُنزَفُونَ
(Round them will be passed a cup of pure wine -- white, delicious to the drinkers. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.) This is like the Ayah:
يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ - بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ - لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ
(Immortal boys will go around them (serving), with cups, and jugs, and a glass of flowing wine, from which they will get neither any aching of the head nor any intoxication.)(56:17-19). Allah refined the wine of Paradise from the bad effects of the wine of this world, which causes headaches and stomach aches -- which is the meaning of Ghawl -- causing people to lose their minds completely. So He says here:
يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ
(Round them will be passed a cup of pure wine) meaning, wine from a flowing stream which they do not fear will ever be cut off or cease. Malik narrated that Zayd bin Aslam said, "White flowing wine," meaning, with a bright, shining color, unlike the wine of this earth with its ugly, repulsive colors of red, black, yellow and turbid shades, and other features which are repugnant to anyone of a sound nature.
لَذَّةٍ لِّلشَّـرِبِينَ
(delicious to the drinkers.) means, its taste will be as good as its color, and a good taste indicates that it has a good smell, unlike the wine of this world.
لاَ فِيهَا غَوْلٌ
(Neither will they have Ghawl from that) means, it will not have any effects on them such as causing stomach aches. This was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah and Ibn Zayd. This is unlike the wine of this world, which causes colic and so on, because it is too watery.
وَلاَ هُمْ عَنْهَا يُنزَفُونَ
(nor will they suffer intoxication therefrom.) Mujahid said, "It will not cause them to lose their minds." This was also the view of Ibn `Abbas, Muhammad bin Ka`b, Al-Hasan. `Ata' bin Abi Muslim Al-Khurasani, As-Suddi and others. Ad-Dahhak reported that Ibn Abbas said, "Wine causes four things: intoxication, headache, vomiting and urine." So, when Allah mentions the wine of Paradise, He states that it is free of these characteristics, as mentioned in Surat As-Saffat.
وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ
(And beside them will be Qasirat At-Tarf) means, chaste females, who will not look at anyone other than their husbands, as Ibn `Abbas, Mujahid, Zayd bin Aslam, Qatadah, As-Suddi and others said.
عِينٌ
(with (wide and beautiful) eyes) means, with beautiful eyes. It was also said that it means with wide eyes, which is connected to the first meaning. They are wide-eyed and beautiful, and their eyes are described as being beautiful and chaste. Allah says:
وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ عِينٌ
(And beside them will be Qasirat At-Tarf, with (wide and beautiful) eyes.)
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) Their bodies are described as having the most perfect color. `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, as if they were hidden pearls. Al-Hasan said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun. ) means, protected, never touched by any hands. As-Suddi said, "The well preserved egg in its nest." Sa`id bin Jubayr said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, "The inside of the egg." `Ata' Al-Khurasani said, "It is the membrane which is between its outer shell and its inner contents." As-Suddi said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, "The white of the egg when its shell is removed." Ibn Jarir's view concerning the meaning of Maknun (well preserved) is that the outer shell is touched by the wing of the bird and the nest, and by people's hands, unlike the interior of the egg. And Allah knows best.
📜 Texte arabe source
وقوله ( أُولَئِكَ لَهُمْ رِزْقٌ مَعْلُومٌ ) يقول: هؤلاء هم عباد الله المخلصون لهم رزق معلوم; وذلك الرزق المعلوم: هو الفواكه التي خلقها الله لهم في الجنة.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( أُولَئِكَ لَهُمْ رِزْقٌ مَعْلُومٌ ) في الجنة.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السدي، في قوله ( أُولَئِكَ لَهُمْ رِزْقٌ مَعْلُومٌ ) قال: في الجنة.
Verset 42
Le châtiment des idolâtres et la récompense des croyants sincères. Allah dit, s'adressant aux gens : « En vérité, vous allez goûter au châtiment douloureux ; et vous ne serez rétribués que pour ce que vous faisiez. » Puis Il fait une exception en faveur de Ses serviteurs croyants sincères. Cela est semblable aux versets : « Par le Temps ! En vérité, l'homme est en perdition, sauf ceux qui croient et accomplissent de bonnes œuvres... » (103:1-3), « En vérité, Nous avons créé l'homme dans la meilleure stature. Puis Nous l'avons réduit au plus bas des bas, sauf ceux qui croient et accomplissent de bonnes œuvres » (95:4-6). « Il n'y a personne parmi vous qui ne doive y passer (l'Enfer) ; c'est auprès de ton Seigneur un décret inéluctable. Puis Nous sauverons ceux qui ont la Taqwa, et Nous y laisserons les injustes à genoux. » (19:71-72) ; et « Toute âme est en gage de ce qu'elle a acquis, sauf les gens de la droite » (74:38-39). Allah dit ici : « Sauf les serviteurs choisis d'Allah », c'est-à-dire qu'ils ne goûteront pas au châtiment douloureux et ne seront pas appelés à rendre des comptes. Leurs mauvaises actions, s'il y en a, seront pardonnées, et chaque bonne action sera récompensée par un multiple de dix à sept cents, ou autant qu'Allah voudra. « Pour eux, il y aura une provision connue », Qatadah et As-Suddi ont dit : « Cela signifie le Paradis. » Cela est expliqué plus en détail dans le verset suivant : « Des fruits », c'est-à-dire de différentes sortes.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Punishment of the Idolators and the Reward of the sincere Believers
Allah says, addressing the people:
إِنَّكُمْ لَذَآئِقُو الْعَذَابَ الاٌّلِيمِ - وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ
(Verily, you are going to taste the painful torment; and you will be requited nothing except for what you used to do.) Then He makes an exception in the case of His sincerely believing servants. This is like the Ayat:
وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(By the Time. Verily, man is in loss, Except those who believe and do righteous deeds...) (103:1-3),
لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(Verily, We created man in the best stature. Then We reduced him to the lowest of the low. Save those who believe and do righteous deeds) (95:4-6).
وَإِن مِّنكُمْ إِلاَّ وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْماً مَّقْضِيّاً - ثُمَّ نُنَجِّى الَّذِينَ اتَّقَواْ وَّنَذَرُ الظَّـلِمِينَ فِيهَا جِثِيّاً
(There is not one of you but will pass over it (Hell); this is with your Lord, a decree which must be accomplished. Then We shall save those who have Taqwa. And We shall leave the wrongdoers therein to their knees.) (19:71-72); and
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلاَّ أَصْحَـبَ الْيَمِينِ
g(Every person is a pledge for what he has earned, except those on the right) (74:38-39). Allah says here:
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Save the chosen servants of Allah.) meaning, they will not taste the painful torment nor will they be brought to account. Their evil acts, if there are any, will be overlooked, and each good deed will be rewarded in multiples of between ten and seven hundred, or as much as Allah wills.
أُوْلَـئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ
(For them there will be a known provision,) Qatadah and As-Suddi said, "This means Paradise." It is explained further in the next Ayah:
فَوَكِهُ
(Fruits) meaning, of different kinds.
وَهُم مُّكْرَمُونَ
(and they shall be honored,) means, they will be served and will live a life of luxury.
فِى جَنَّـتِ النَّعِيمِ - عَلَى سُرُرٍ مُّتَقَـبِلِينَ
(In the Gardens of Delight, facing one another on thrones.) Mujahid said, "One of them will not look at one another's backs."
يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ - بَيْضَآءَ لَذَّةٍ لِّلشَّـرِبِينَ - لاَ فِيهَا غَوْلٌ وَلاَ هُمْ عَنْهَا يُنزَفُونَ
(Round them will be passed a cup of pure wine -- white, delicious to the drinkers. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.) This is like the Ayah:
يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ - بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ - لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ
(Immortal boys will go around them (serving), with cups, and jugs, and a glass of flowing wine, from which they will get neither any aching of the head nor any intoxication.)(56:17-19). Allah refined the wine of Paradise from the bad effects of the wine of this world, which causes headaches and stomach aches -- which is the meaning of Ghawl -- causing people to lose their minds completely. So He says here:
يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ
(Round them will be passed a cup of pure wine) meaning, wine from a flowing stream which they do not fear will ever be cut off or cease. Malik narrated that Zayd bin Aslam said, "White flowing wine," meaning, with a bright, shining color, unlike the wine of this earth with its ugly, repulsive colors of red, black, yellow and turbid shades, and other features which are repugnant to anyone of a sound nature.
لَذَّةٍ لِّلشَّـرِبِينَ
(delicious to the drinkers.) means, its taste will be as good as its color, and a good taste indicates that it has a good smell, unlike the wine of this world.
لاَ فِيهَا غَوْلٌ
(Neither will they have Ghawl from that) means, it will not have any effects on them such as causing stomach aches. This was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah and Ibn Zayd. This is unlike the wine of this world, which causes colic and so on, because it is too watery.
وَلاَ هُمْ عَنْهَا يُنزَفُونَ
(nor will they suffer intoxication therefrom.) Mujahid said, "It will not cause them to lose their minds." This was also the view of Ibn `Abbas, Muhammad bin Ka`b, Al-Hasan. `Ata' bin Abi Muslim Al-Khurasani, As-Suddi and others. Ad-Dahhak reported that Ibn Abbas said, "Wine causes four things: intoxication, headache, vomiting and urine." So, when Allah mentions the wine of Paradise, He states that it is free of these characteristics, as mentioned in Surat As-Saffat.
وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ
(And beside them will be Qasirat At-Tarf) means, chaste females, who will not look at anyone other than their husbands, as Ibn `Abbas, Mujahid, Zayd bin Aslam, Qatadah, As-Suddi and others said.
عِينٌ
(with (wide and beautiful) eyes) means, with beautiful eyes. It was also said that it means with wide eyes, which is connected to the first meaning. They are wide-eyed and beautiful, and their eyes are described as being beautiful and chaste. Allah says:
وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ عِينٌ
(And beside them will be Qasirat At-Tarf, with (wide and beautiful) eyes.)
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) Their bodies are described as having the most perfect color. `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, as if they were hidden pearls. Al-Hasan said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun. ) means, protected, never touched by any hands. As-Suddi said, "The well preserved egg in its nest." Sa`id bin Jubayr said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, "The inside of the egg." `Ata' Al-Khurasani said, "It is the membrane which is between its outer shell and its inner contents." As-Suddi said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, "The white of the egg when its shell is removed." Ibn Jarir's view concerning the meaning of Maknun (well preserved) is that the outer shell is touched by the wing of the bird and the nest, and by people's hands, unlike the interior of the egg. And Allah knows best.
📜 Texte arabe source
القول في تأويل قوله تعالى : فَوَاكِهُ وَهُمْ مُكْرَمُونَ (42)
قوله (فَوَاكِهُ) ردا على الرزق المعلوم تفسيرا له، ولذلك رفعت وقوله ( وَهُمْ مُكْرَمُونَ ) يقول: وهم مع الذي لهم من الرزق المعلوم في الجنة، مكرمون بكرامة الله التي أكرمهم الله بها
Verset 43
Le châtiment des idolâtres et la récompense des croyants sincères. Allah dit, s'adressant aux gens : « En vérité, vous allez goûter au châtiment douloureux ; et vous ne serez rétribués que pour ce que vous faisiez. » Puis Il fait une exception en faveur de Ses serviteurs croyants sincères. Cela est semblable aux versets : « Par le Temps ! En vérité, l'homme est en perdition, sauf ceux qui croient et accomplissent de bonnes œuvres... » (103:1-3), « En vérité, Nous avons créé l'homme dans la meilleure stature. Puis Nous l'avons réduit au plus bas des bas, sauf ceux qui croient et accomplissent de bonnes œuvres » (95:4-6). « Il n'y a personne parmi vous qui ne doive y passer (l'Enfer) ; c'est auprès de ton Seigneur un décret inéluctable. Puis Nous sauverons ceux qui ont la Taqwa, et Nous y laisserons les injustes à genoux. » (19:71-72) ; et « Toute âme est en gage de ce qu'elle a acquis, sauf les gens de la droite » (74:38-39). Allah dit ici : « Sauf les serviteurs choisis d'Allah », c'est-à-dire qu'ils ne goûteront pas au châtiment douloureux et ne seront pas appelés à rendre des comptes. Leurs mauvaises actions, s'il y en a, seront pardonnées, et chaque bonne action sera récompensée par un multiple de dix à sept cents, ou autant qu'Allah voudra. « Pour eux, il y aura une provision connue », Qatadah et As-Suddi ont dit : « Cela signifie le Paradis. » Cela est expliqué plus en détail dans le verset suivant : « Des fruits », c'est-à-dire de différentes sortes.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Punishment of the Idolators and the Reward of the sincere Believers
Allah says, addressing the people:
إِنَّكُمْ لَذَآئِقُو الْعَذَابَ الاٌّلِيمِ - وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ
(Verily, you are going to taste the painful torment; and you will be requited nothing except for what you used to do.) Then He makes an exception in the case of His sincerely believing servants. This is like the Ayat:
وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(By the Time. Verily, man is in loss, Except those who believe and do righteous deeds...) (103:1-3),
لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(Verily, We created man in the best stature. Then We reduced him to the lowest of the low. Save those who believe and do righteous deeds) (95:4-6).
وَإِن مِّنكُمْ إِلاَّ وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْماً مَّقْضِيّاً - ثُمَّ نُنَجِّى الَّذِينَ اتَّقَواْ وَّنَذَرُ الظَّـلِمِينَ فِيهَا جِثِيّاً
(There is not one of you but will pass over it (Hell); this is with your Lord, a decree which must be accomplished. Then We shall save those who have Taqwa. And We shall leave the wrongdoers therein to their knees.) (19:71-72); and
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلاَّ أَصْحَـبَ الْيَمِينِ
g(Every person is a pledge for what he has earned, except those on the right) (74:38-39). Allah says here:
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Save the chosen servants of Allah.) meaning, they will not taste the painful torment nor will they be brought to account. Their evil acts, if there are any, will be overlooked, and each good deed will be rewarded in multiples of between ten and seven hundred, or as much as Allah wills.
أُوْلَـئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ
(For them there will be a known provision,) Qatadah and As-Suddi said, "This means Paradise." It is explained further in the next Ayah:
فَوَكِهُ
(Fruits) meaning, of different kinds.
وَهُم مُّكْرَمُونَ
(and they shall be honored,) means, they will be served and will live a life of luxury.
فِى جَنَّـتِ النَّعِيمِ - عَلَى سُرُرٍ مُّتَقَـبِلِينَ
(In the Gardens of Delight, facing one another on thrones.) Mujahid said, "One of them will not look at one another's backs."
يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ - بَيْضَآءَ لَذَّةٍ لِّلشَّـرِبِينَ - لاَ فِيهَا غَوْلٌ وَلاَ هُمْ عَنْهَا يُنزَفُونَ
(Round them will be passed a cup of pure wine -- white, delicious to the drinkers. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.) This is like the Ayah:
يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ - بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ - لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ
(Immortal boys will go around them (serving), with cups, and jugs, and a glass of flowing wine, from which they will get neither any aching of the head nor any intoxication.)(56:17-19). Allah refined the wine of Paradise from the bad effects of the wine of this world, which causes headaches and stomach aches -- which is the meaning of Ghawl -- causing people to lose their minds completely. So He says here:
يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ
(Round them will be passed a cup of pure wine) meaning, wine from a flowing stream which they do not fear will ever be cut off or cease. Malik narrated that Zayd bin Aslam said, "White flowing wine," meaning, with a bright, shining color, unlike the wine of this earth with its ugly, repulsive colors of red, black, yellow and turbid shades, and other features which are repugnant to anyone of a sound nature.
لَذَّةٍ لِّلشَّـرِبِينَ
(delicious to the drinkers.) means, its taste will be as good as its color, and a good taste indicates that it has a good smell, unlike the wine of this world.
لاَ فِيهَا غَوْلٌ
(Neither will they have Ghawl from that) means, it will not have any effects on them such as causing stomach aches. This was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah and Ibn Zayd. This is unlike the wine of this world, which causes colic and so on, because it is too watery.
وَلاَ هُمْ عَنْهَا يُنزَفُونَ
(nor will they suffer intoxication therefrom.) Mujahid said, "It will not cause them to lose their minds." This was also the view of Ibn `Abbas, Muhammad bin Ka`b, Al-Hasan. `Ata' bin Abi Muslim Al-Khurasani, As-Suddi and others. Ad-Dahhak reported that Ibn Abbas said, "Wine causes four things: intoxication, headache, vomiting and urine." So, when Allah mentions the wine of Paradise, He states that it is free of these characteristics, as mentioned in Surat As-Saffat.
وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ
(And beside them will be Qasirat At-Tarf) means, chaste females, who will not look at anyone other than their husbands, as Ibn `Abbas, Mujahid, Zayd bin Aslam, Qatadah, As-Suddi and others said.
عِينٌ
(with (wide and beautiful) eyes) means, with beautiful eyes. It was also said that it means with wide eyes, which is connected to the first meaning. They are wide-eyed and beautiful, and their eyes are described as being beautiful and chaste. Allah says:
وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ عِينٌ
(And beside them will be Qasirat At-Tarf, with (wide and beautiful) eyes.)
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) Their bodies are described as having the most perfect color. `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, as if they were hidden pearls. Al-Hasan said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun. ) means, protected, never touched by any hands. As-Suddi said, "The well preserved egg in its nest." Sa`id bin Jubayr said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, "The inside of the egg." `Ata' Al-Khurasani said, "It is the membrane which is between its outer shell and its inner contents." As-Suddi said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, "The white of the egg when its shell is removed." Ibn Jarir's view concerning the meaning of Maknun (well preserved) is that the outer shell is touched by the wing of the bird and the nest, and by people's hands, unlike the interior of the egg. And Allah knows best.
📜 Texte arabe source
( فِي جَنَّاتِ النَّعِيمِ ) يعني: في بساتين النعيم
Verset 44
Le châtiment des idolâtres et la récompense des croyants sincères. Allah dit, s'adressant aux gens : « En vérité, vous allez goûter au châtiment douloureux ; et vous ne serez rétribués que pour ce que vous faisiez. » Puis Il fait une exception en faveur de Ses serviteurs croyants sincères. Cela est semblable aux versets : « Par le Temps ! En vérité, l'homme est en perdition, sauf ceux qui croient et accomplissent de bonnes œuvres... » (103:1-3), « En vérité, Nous avons créé l'homme dans la meilleure stature. Puis Nous l'avons réduit au plus bas des bas, sauf ceux qui croient et accomplissent de bonnes œuvres » (95:4-6). « Il n'y a personne parmi vous qui ne doive y passer (l'Enfer) ; c'est auprès de ton Seigneur un décret inéluctable. Puis Nous sauverons ceux qui ont la Taqwa, et Nous y laisserons les injustes à genoux. » (19:71-72) ; et « Toute âme est en gage de ce qu'elle a acquis, sauf les gens de la droite » (74:38-39). Allah dit ici : « Sauf les serviteurs choisis d'Allah », c'est-à-dire qu'ils ne goûteront pas au châtiment douloureux et ne seront pas appelés à rendre des comptes. Leurs mauvaises actions, s'il y en a, seront pardonnées, et chaque bonne action sera récompensée par un multiple de dix à sept cents, ou autant qu'Allah voudra. « Pour eux, il y aura une provision connue », Qatadah et As-Suddi ont dit : « Cela signifie le Paradis. » Cela est expliqué plus en détail dans le verset suivant : « Des fruits », c'est-à-dire de différentes sortes.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Punishment of the Idolators and the Reward of the sincere Believers
Allah says, addressing the people:
إِنَّكُمْ لَذَآئِقُو الْعَذَابَ الاٌّلِيمِ - وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ
(Verily, you are going to taste the painful torment; and you will be requited nothing except for what you used to do.) Then He makes an exception in the case of His sincerely believing servants. This is like the Ayat:
وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(By the Time. Verily, man is in loss, Except those who believe and do righteous deeds...) (103:1-3),
لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(Verily, We created man in the best stature. Then We reduced him to the lowest of the low. Save those who believe and do righteous deeds) (95:4-6).
وَإِن مِّنكُمْ إِلاَّ وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْماً مَّقْضِيّاً - ثُمَّ نُنَجِّى الَّذِينَ اتَّقَواْ وَّنَذَرُ الظَّـلِمِينَ فِيهَا جِثِيّاً
(There is not one of you but will pass over it (Hell); this is with your Lord, a decree which must be accomplished. Then We shall save those who have Taqwa. And We shall leave the wrongdoers therein to their knees.) (19:71-72); and
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلاَّ أَصْحَـبَ الْيَمِينِ
g(Every person is a pledge for what he has earned, except those on the right) (74:38-39). Allah says here:
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Save the chosen servants of Allah.) meaning, they will not taste the painful torment nor will they be brought to account. Their evil acts, if there are any, will be overlooked, and each good deed will be rewarded in multiples of between ten and seven hundred, or as much as Allah wills.
أُوْلَـئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ
(For them there will be a known provision,) Qatadah and As-Suddi said, "This means Paradise." It is explained further in the next Ayah:
فَوَكِهُ
(Fruits) meaning, of different kinds.
وَهُم مُّكْرَمُونَ
(and they shall be honored,) means, they will be served and will live a life of luxury.
فِى جَنَّـتِ النَّعِيمِ - عَلَى سُرُرٍ مُّتَقَـبِلِينَ
(In the Gardens of Delight, facing one another on thrones.) Mujahid said, "One of them will not look at one another's backs."
يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ - بَيْضَآءَ لَذَّةٍ لِّلشَّـرِبِينَ - لاَ فِيهَا غَوْلٌ وَلاَ هُمْ عَنْهَا يُنزَفُونَ
(Round them will be passed a cup of pure wine -- white, delicious to the drinkers. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.) This is like the Ayah:
يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ - بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ - لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ
(Immortal boys will go around them (serving), with cups, and jugs, and a glass of flowing wine, from which they will get neither any aching of the head nor any intoxication.)(56:17-19). Allah refined the wine of Paradise from the bad effects of the wine of this world, which causes headaches and stomach aches -- which is the meaning of Ghawl -- causing people to lose their minds completely. So He says here:
يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ
(Round them will be passed a cup of pure wine) meaning, wine from a flowing stream which they do not fear will ever be cut off or cease. Malik narrated that Zayd bin Aslam said, "White flowing wine," meaning, with a bright, shining color, unlike the wine of this earth with its ugly, repulsive colors of red, black, yellow and turbid shades, and other features which are repugnant to anyone of a sound nature.
لَذَّةٍ لِّلشَّـرِبِينَ
(delicious to the drinkers.) means, its taste will be as good as its color, and a good taste indicates that it has a good smell, unlike the wine of this world.
لاَ فِيهَا غَوْلٌ
(Neither will they have Ghawl from that) means, it will not have any effects on them such as causing stomach aches. This was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah and Ibn Zayd. This is unlike the wine of this world, which causes colic and so on, because it is too watery.
وَلاَ هُمْ عَنْهَا يُنزَفُونَ
(nor will they suffer intoxication therefrom.) Mujahid said, "It will not cause them to lose their minds." This was also the view of Ibn `Abbas, Muhammad bin Ka`b, Al-Hasan. `Ata' bin Abi Muslim Al-Khurasani, As-Suddi and others. Ad-Dahhak reported that Ibn Abbas said, "Wine causes four things: intoxication, headache, vomiting and urine." So, when Allah mentions the wine of Paradise, He states that it is free of these characteristics, as mentioned in Surat As-Saffat.
وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ
(And beside them will be Qasirat At-Tarf) means, chaste females, who will not look at anyone other than their husbands, as Ibn `Abbas, Mujahid, Zayd bin Aslam, Qatadah, As-Suddi and others said.
عِينٌ
(with (wide and beautiful) eyes) means, with beautiful eyes. It was also said that it means with wide eyes, which is connected to the first meaning. They are wide-eyed and beautiful, and their eyes are described as being beautiful and chaste. Allah says:
وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ عِينٌ
(And beside them will be Qasirat At-Tarf, with (wide and beautiful) eyes.)
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) Their bodies are described as having the most perfect color. `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, as if they were hidden pearls. Al-Hasan said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun. ) means, protected, never touched by any hands. As-Suddi said, "The well preserved egg in its nest." Sa`id bin Jubayr said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, "The inside of the egg." `Ata' Al-Khurasani said, "It is the membrane which is between its outer shell and its inner contents." As-Suddi said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, "The white of the egg when its shell is removed." Ibn Jarir's view concerning the meaning of Maknun (well preserved) is that the outer shell is touched by the wing of the bird and the nest, and by people's hands, unlike the interior of the egg. And Allah knows best.
📜 Texte arabe source
( عَلَى سُرُرٍ مُتَقَابِلِينَ ) يعني: أن بعضهم يقابل بعضا، ولا ينظر بعضهم في قفا بعض.
Verset 45
Le châtiment des idolâtres et la récompense des croyants sincères
Allah dit, s'adressant aux gens :
إِنَّكُمْ لَذَآئِقُو الْعَذَابَ الاٌّلِيمِ - وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ
(Vous allez sûrement goûter au châtiment douloureux ; et vous ne serez rétribués que pour ce que vous faisiez.) Puis Il fait une exception pour Ses serviteurs croyants sincères. Cela est semblable aux versets :
وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(Par le Temps ! En vérité, l'homme est en perdition, sauf ceux qui croient et accomplissent de bonnes œuvres...) (103:1-3),
لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(En vérité, Nous avons créé l'homme dans la meilleure stature. Puis Nous l'avons réduit au plus bas des bas, sauf ceux qui croient et accomplissent de bonnes œuvres) (95:4-6).
وَإِن مّنكُمْ إِلاَّ وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْماً مَّقْضِيّاً - ثُمَّ نُنَجِّى الَّذِينَ اتَّقَواْ وَّنَذَرُ الظَّـلِمِينَ فِيهَا جِثِيّاً
(Il n'y a personne parmi vous qui ne doive y passer (l'Enfer) ; c'est un décret accompli auprès de ton Seigneur. Puis Nous sauverons ceux qui ont la Taqwa, et Nous y laisserons les injustes à genoux.) (19:71-72) ; et
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلاَّ أَصْحَـبَ الْيَمِينِ
(Chaque personne est un gage pour ce qu'elle a acquis, sauf les gens de la droite) (74:38-39). Allah dit ici :
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Sauf les serviteurs choisis d'Allah.) c'est-à-dire qu'ils ne goûteront pas au châtiment douloureux et ne seront pas appelés à rendre des comptes. Leurs mauvaises actions, s'il y en a, seront pardonnées, et chaque bonne action sera récompensée par un multiple de dix à sept cents, ou autant qu'Allah voudra.
أُوْلَـئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ
(Pour eux, il y aura une provision connue,) Qatadah et As-Suddi ont dit : "Cela signifie le Paradis." Cela est expliqué plus loin dans le verset suivant :
فَوَكِهُ
(Fruits) c'est-à-dire, de différentes
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Punishment of the Idolators and the Reward of the sincere Believers
Allah says, addressing the people:
إِنَّكُمْ لَذَآئِقُو الْعَذَابَ الاٌّلِيمِ - وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ
(Verily, you are going to taste the painful torment; and you will be requited nothing except for what you used to do.) Then He makes an exception in the case of His sincerely believing servants. This is like the Ayat:
وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(By the Time. Verily, man is in loss, Except those who believe and do righteous deeds...) (103:1-3),
لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(Verily, We created man in the best stature. Then We reduced him to the lowest of the low. Save those who believe and do righteous deeds) (95:4-6).
وَإِن مِّنكُمْ إِلاَّ وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْماً مَّقْضِيّاً - ثُمَّ نُنَجِّى الَّذِينَ اتَّقَواْ وَّنَذَرُ الظَّـلِمِينَ فِيهَا جِثِيّاً
(There is not one of you but will pass over it (Hell); this is with your Lord, a decree which must be accomplished. Then We shall save those who have Taqwa. And We shall leave the wrongdoers therein to their knees.) (19:71-72); and
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلاَّ أَصْحَـبَ الْيَمِينِ
g(Every person is a pledge for what he has earned, except those on the right) (74:38-39). Allah says here:
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Save the chosen servants of Allah.) meaning, they will not taste the painful torment nor will they be brought to account. Their evil acts, if there are any, will be overlooked, and each good deed will be rewarded in multiples of between ten and seven hundred, or as much as Allah wills.
أُوْلَـئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ
(For them there will be a known provision,) Qatadah and As-Suddi said, "This means Paradise." It is explained further in the next Ayah:
فَوَكِهُ
(Fruits) meaning, of different kinds.
وَهُم مُّكْرَمُونَ
(and they shall be honored,) means, they will be served and will live a life of luxury.
فِى جَنَّـتِ النَّعِيمِ - عَلَى سُرُرٍ مُّتَقَـبِلِينَ
(In the Gardens of Delight, facing one another on thrones.) Mujahid said, "One of them will not look at one another's backs."
يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ - بَيْضَآءَ لَذَّةٍ لِّلشَّـرِبِينَ - لاَ فِيهَا غَوْلٌ وَلاَ هُمْ عَنْهَا يُنزَفُونَ
(Round them will be passed a cup of pure wine -- white, delicious to the drinkers. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.) This is like the Ayah:
يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ - بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ - لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ
(Immortal boys will go around them (serving), with cups, and jugs, and a glass of flowing wine, from which they will get neither any aching of the head nor any intoxication.)(56:17-19). Allah refined the wine of Paradise from the bad effects of the wine of this world, which causes headaches and stomach aches -- which is the meaning of Ghawl -- causing people to lose their minds completely. So He says here:
يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ
(Round them will be passed a cup of pure wine) meaning, wine from a flowing stream which they do not fear will ever be cut off or cease. Malik narrated that Zayd bin Aslam said, "White flowing wine," meaning, with a bright, shining color, unlike the wine of this earth with its ugly, repulsive colors of red, black, yellow and turbid shades, and other features which are repugnant to anyone of a sound nature.
لَذَّةٍ لِّلشَّـرِبِينَ
(delicious to the drinkers.) means, its taste will be as good as its color, and a good taste indicates that it has a good smell, unlike the wine of this world.
لاَ فِيهَا غَوْلٌ
(Neither will they have Ghawl from that) means, it will not have any effects on them such as causing stomach aches. This was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah and Ibn Zayd. This is unlike the wine of this world, which causes colic and so on, because it is too watery.
وَلاَ هُمْ عَنْهَا يُنزَفُونَ
(nor will they suffer intoxication therefrom.) Mujahid said, "It will not cause them to lose their minds." This was also the view of Ibn `Abbas, Muhammad bin Ka`b, Al-Hasan. `Ata' bin Abi Muslim Al-Khurasani, As-Suddi and others. Ad-Dahhak reported that Ibn Abbas said, "Wine causes four things: intoxication, headache, vomiting and urine." So, when Allah mentions the wine of Paradise, He states that it is free of these characteristics, as mentioned in Surat As-Saffat.
وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ
(And beside them will be Qasirat At-Tarf) means, chaste females, who will not look at anyone other than their husbands, as Ibn `Abbas, Mujahid, Zayd bin Aslam, Qatadah, As-Suddi and others said.
عِينٌ
(with (wide and beautiful) eyes) means, with beautiful eyes. It was also said that it means with wide eyes, which is connected to the first meaning. They are wide-eyed and beautiful, and their eyes are described as being beautiful and chaste. Allah says:
وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ عِينٌ
(And beside them will be Qasirat At-Tarf, with (wide and beautiful) eyes.)
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) Their bodies are described as having the most perfect color. `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, as if they were hidden pearls. Al-Hasan said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun. ) means, protected, never touched by any hands. As-Suddi said, "The well preserved egg in its nest." Sa`id bin Jubayr said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, "The inside of the egg." `Ata' Al-Khurasani said, "It is the membrane which is between its outer shell and its inner contents." As-Suddi said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, "The white of the egg when its shell is removed." Ibn Jarir's view concerning the meaning of Maknun (well preserved) is that the outer shell is touched by the wing of the bird and the nest, and by people's hands, unlike the interior of the egg. And Allah knows best.
📜 Texte arabe source
وقوله ( يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِنْ مَعِينٍ ) يقول تعالى ذكره: يطوف الخدم عليهم بكأس من خمر جارية ظاهرة لأعينهم غير غائرة.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِنْ مَعِينٍ ) قال: كأس من خمر جارية، والمعين: هي الجارية.
حدثنا محمد بن بشار، قال: ثنا أبو عاصم، قال: ثنا سفيان، عن سلمة بن نبيط، عن الضحاك بن مزاحم، في قوله ( بِكَأْسٍ مِنْ مَعِينٍ ) قال: كل كأس في القرآن فهو خمر.
حدثنا ابن بشار، قال: ثنا عبد الله بن داود، عن سلمة بن نبيط، عن الضحاك بن مزاحم، قال: كل كأس في القرآن فهو خمر
حدثنا محمد بن الحسين، قال: ثنا أحمد، قال: ثنا أسباط، عن السدي، في قوله ( بِكَأْسٍ مِنْ مَعِينٍ ) قال: الخمر. والكأس عند العرب: كل إناء فيه شراب، فإن لم يكن فيه شراب لم يكن كأسا، ولكنه يكون إناء.
Verset 46
Le châtiment des idolâtres et la récompense des croyants sincères
Allah dit, s'adressant aux gens :
إِنَّكُمْ لَذَآئِقُو الْعَذَابَ الاٌّلِيمِ - وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ
(Vous allez sûrement goûter au châtiment douloureux ; et vous ne serez rétribués que pour ce que vous faisiez.) Puis Il fait une exception pour Ses serviteurs croyants sincères. Cela est semblable aux versets :
وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(Par le Temps ! En vérité, l'homme est en perdition, sauf ceux qui croient et accomplissent de bonnes œuvres...) (103:1-3),
لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(En vérité, Nous avons créé l'homme dans la meilleure stature. Puis Nous l'avons réduit au plus bas des bas, sauf ceux qui croient et accomplissent de bonnes œuvres) (95:4-6).
وَإِن مّنكُمْ إِلاَّ وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْماً مَّقْضِيّاً - ثُمَّ نُنَجِّى الَّذِينَ اتَّقَواْ وَّنَذَرُ الظَّـلِمِينَ فِيهَا جِثِيّاً
(Il n'y a personne parmi vous qui ne doive y passer (l'Enfer) ; c'est un décret accompli auprès de ton Seigneur. Puis Nous sauverons ceux qui ont la Taqwa, et Nous y laisserons les injustes à genoux.) (19:71-72) ; et
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلاَّ أَصْحَـبَ الْيَمِينِ
(Chaque personne est un gage pour ce qu'elle a acquis, sauf les gens de la droite) (74:38-39). Allah dit ici :
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Sauf les serviteurs choisis d'Allah.) c'est-à-dire qu'ils ne goûteront pas au châtiment douloureux et ne seront pas appelés à rendre des comptes. Leurs mauvaises actions, s'il y en a, seront pardonnées, et chaque bonne action sera récompensée par un multiple de dix à sept cents, ou autant qu'Allah voudra.
أُوْلَـئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ
(Pour eux, il y aura une provision connue,) Qatadah et As-Suddi ont dit : "Cela signifie le Paradis." Cela est expliqué plus loin dans le verset suivant :
فَوَكِهُ
(Fruits) c'est-à-dire, de différentes
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Punishment of the Idolators and the Reward of the sincere Believers
Allah says, addressing the people:
إِنَّكُمْ لَذَآئِقُو الْعَذَابَ الاٌّلِيمِ - وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ
(Verily, you are going to taste the painful torment; and you will be requited nothing except for what you used to do.) Then He makes an exception in the case of His sincerely believing servants. This is like the Ayat:
وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(By the Time. Verily, man is in loss, Except those who believe and do righteous deeds...) (103:1-3),
لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(Verily, We created man in the best stature. Then We reduced him to the lowest of the low. Save those who believe and do righteous deeds) (95:4-6).
وَإِن مِّنكُمْ إِلاَّ وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْماً مَّقْضِيّاً - ثُمَّ نُنَجِّى الَّذِينَ اتَّقَواْ وَّنَذَرُ الظَّـلِمِينَ فِيهَا جِثِيّاً
(There is not one of you but will pass over it (Hell); this is with your Lord, a decree which must be accomplished. Then We shall save those who have Taqwa. And We shall leave the wrongdoers therein to their knees.) (19:71-72); and
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلاَّ أَصْحَـبَ الْيَمِينِ
g(Every person is a pledge for what he has earned, except those on the right) (74:38-39). Allah says here:
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Save the chosen servants of Allah.) meaning, they will not taste the painful torment nor will they be brought to account. Their evil acts, if there are any, will be overlooked, and each good deed will be rewarded in multiples of between ten and seven hundred, or as much as Allah wills.
أُوْلَـئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ
(For them there will be a known provision,) Qatadah and As-Suddi said, "This means Paradise." It is explained further in the next Ayah:
فَوَكِهُ
(Fruits) meaning, of different kinds.
وَهُم مُّكْرَمُونَ
(and they shall be honored,) means, they will be served and will live a life of luxury.
فِى جَنَّـتِ النَّعِيمِ - عَلَى سُرُرٍ مُّتَقَـبِلِينَ
(In the Gardens of Delight, facing one another on thrones.) Mujahid said, "One of them will not look at one another's backs."
يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ - بَيْضَآءَ لَذَّةٍ لِّلشَّـرِبِينَ - لاَ فِيهَا غَوْلٌ وَلاَ هُمْ عَنْهَا يُنزَفُونَ
(Round them will be passed a cup of pure wine -- white, delicious to the drinkers. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.) This is like the Ayah:
يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ - بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ - لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ
(Immortal boys will go around them (serving), with cups, and jugs, and a glass of flowing wine, from which they will get neither any aching of the head nor any intoxication.)(56:17-19). Allah refined the wine of Paradise from the bad effects of the wine of this world, which causes headaches and stomach aches -- which is the meaning of Ghawl -- causing people to lose their minds completely. So He says here:
يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ
(Round them will be passed a cup of pure wine) meaning, wine from a flowing stream which they do not fear will ever be cut off or cease. Malik narrated that Zayd bin Aslam said, "White flowing wine," meaning, with a bright, shining color, unlike the wine of this earth with its ugly, repulsive colors of red, black, yellow and turbid shades, and other features which are repugnant to anyone of a sound nature.
لَذَّةٍ لِّلشَّـرِبِينَ
(delicious to the drinkers.) means, its taste will be as good as its color, and a good taste indicates that it has a good smell, unlike the wine of this world.
لاَ فِيهَا غَوْلٌ
(Neither will they have Ghawl from that) means, it will not have any effects on them such as causing stomach aches. This was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah and Ibn Zayd. This is unlike the wine of this world, which causes colic and so on, because it is too watery.
وَلاَ هُمْ عَنْهَا يُنزَفُونَ
(nor will they suffer intoxication therefrom.) Mujahid said, "It will not cause them to lose their minds." This was also the view of Ibn `Abbas, Muhammad bin Ka`b, Al-Hasan. `Ata' bin Abi Muslim Al-Khurasani, As-Suddi and others. Ad-Dahhak reported that Ibn Abbas said, "Wine causes four things: intoxication, headache, vomiting and urine." So, when Allah mentions the wine of Paradise, He states that it is free of these characteristics, as mentioned in Surat As-Saffat.
وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ
(And beside them will be Qasirat At-Tarf) means, chaste females, who will not look at anyone other than their husbands, as Ibn `Abbas, Mujahid, Zayd bin Aslam, Qatadah, As-Suddi and others said.
عِينٌ
(with (wide and beautiful) eyes) means, with beautiful eyes. It was also said that it means with wide eyes, which is connected to the first meaning. They are wide-eyed and beautiful, and their eyes are described as being beautiful and chaste. Allah says:
وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ عِينٌ
(And beside them will be Qasirat At-Tarf, with (wide and beautiful) eyes.)
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) Their bodies are described as having the most perfect color. `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, as if they were hidden pearls. Al-Hasan said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun. ) means, protected, never touched by any hands. As-Suddi said, "The well preserved egg in its nest." Sa`id bin Jubayr said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, "The inside of the egg." `Ata' Al-Khurasani said, "It is the membrane which is between its outer shell and its inner contents." As-Suddi said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, "The white of the egg when its shell is removed." Ibn Jarir's view concerning the meaning of Maknun (well preserved) is that the outer shell is touched by the wing of the bird and the nest, and by people's hands, unlike the interior of the egg. And Allah knows best.
📜 Texte arabe source
وقوله ( بَيْضَاءَ لَذَّةٍ لِلشَّارِبِينَ ) يعني بالبيضاء: الكأس، ولتأنيث الكأس أنثت البيضاء، ولم يقل أبيض، وذكر أن ذلك في قراءة عبد الله: صفراء.
حدثنا محمد بن الحسين، قال: ثنا أحمد، قال: ثنا أسباط، عن السدي، في قوله (بَيْضَاءَ) قال السدي: في قراءة عبد الله:صفراء
Le châtiment des idolâtres et la récompense des croyants sincères
Allah dit, s'adressant aux gens :
إِنَّكُمْ لَذَآئِقُو الْعَذَابَ الاٌّلِيمِ - وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ
(Vous allez sûrement goûter au châtiment douloureux ; et vous ne serez rétribués que pour ce que vous faisiez.) Puis Il fait une exception pour Ses serviteurs croyants sincères. Cela est semblable aux versets :
وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(Par le Temps ! En vérité, l'homme est en perdition, sauf ceux qui croient et accomplissent de bonnes œuvres...) (103:1-3),
لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(En vérité, Nous avons créé l'homme dans la meilleure stature. Puis Nous l'avons réduit au plus bas des bas, sauf ceux qui croient et accomplissent de bonnes œuvres) (95:4-6).
وَإِن مّنكُمْ إِلاَّ وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْماً مَّقْضِيّاً - ثُمَّ نُنَجِّى الَّذِينَ اتَّقَواْ وَّنَذَرُ الظَّـلِمِينَ فِيهَا جِثِيّاً
(Il n'y a personne parmi vous qui ne doive y passer (l'Enfer) ; c'est un décret accompli auprès de ton Seigneur. Puis Nous sauverons ceux qui ont la Taqwa, et Nous y laisserons les injustes à genoux.) (19:71-72) ; et
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلاَّ أَصْحَـبَ الْيَمِينِ
(Chaque personne est un gage pour ce qu'elle a acquis, sauf les gens de la droite) (74:38-39). Allah dit ici :
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Sauf les serviteurs choisis d'Allah.) c'est-à-dire qu'ils ne goûteront pas au châtiment douloureux et ne seront pas appelés à rendre des comptes. Leurs mauvaises actions, s'il y en a, seront pardonnées, et chaque bonne action sera récompensée par un multiple de dix à sept cents, ou autant qu'Allah voudra.
أُوْلَـئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ
(Pour eux, il y aura une provision connue,) Qatadah et As-Suddi ont dit : "Cela signifie le Paradis." Cela est expliqué plus loin dans le verset suivant :
فَوَكِهُ
(Fruits) c'est-à-dire, de différentes
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Punishment of the Idolators and the Reward of the sincere Believers
Allah says, addressing the people:
إِنَّكُمْ لَذَآئِقُو الْعَذَابَ الاٌّلِيمِ - وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ
(Verily, you are going to taste the painful torment; and you will be requited nothing except for what you used to do.) Then He makes an exception in the case of His sincerely believing servants. This is like the Ayat:
وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(By the Time. Verily, man is in loss, Except those who believe and do righteous deeds...) (103:1-3),
لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(Verily, We created man in the best stature. Then We reduced him to the lowest of the low. Save those who believe and do righteous deeds) (95:4-6).
وَإِن مِّنكُمْ إِلاَّ وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْماً مَّقْضِيّاً - ثُمَّ نُنَجِّى الَّذِينَ اتَّقَواْ وَّنَذَرُ الظَّـلِمِينَ فِيهَا جِثِيّاً
(There is not one of you but will pass over it (Hell); this is with your Lord, a decree which must be accomplished. Then We shall save those who have Taqwa. And We shall leave the wrongdoers therein to their knees.) (19:71-72); and
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلاَّ أَصْحَـبَ الْيَمِينِ
g(Every person is a pledge for what he has earned, except those on the right) (74:38-39). Allah says here:
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Save the chosen servants of Allah.) meaning, they will not taste the painful torment nor will they be brought to account. Their evil acts, if there are any, will be overlooked, and each good deed will be rewarded in multiples of between ten and seven hundred, or as much as Allah wills.
أُوْلَـئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ
(For them there will be a known provision,) Qatadah and As-Suddi said, "This means Paradise." It is explained further in the next Ayah:
فَوَكِهُ
(Fruits) meaning, of different kinds.
وَهُم مُّكْرَمُونَ
(and they shall be honored,) means, they will be served and will live a life of luxury.
فِى جَنَّـتِ النَّعِيمِ - عَلَى سُرُرٍ مُّتَقَـبِلِينَ
(In the Gardens of Delight, facing one another on thrones.) Mujahid said, "One of them will not look at one another's backs."
يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ - بَيْضَآءَ لَذَّةٍ لِّلشَّـرِبِينَ - لاَ فِيهَا غَوْلٌ وَلاَ هُمْ عَنْهَا يُنزَفُونَ
(Round them will be passed a cup of pure wine -- white, delicious to the drinkers. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.) This is like the Ayah:
يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ - بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ - لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ
(Immortal boys will go around them (serving), with cups, and jugs, and a glass of flowing wine, from which they will get neither any aching of the head nor any intoxication.)(56:17-19). Allah refined the wine of Paradise from the bad effects of the wine of this world, which causes headaches and stomach aches -- which is the meaning of Ghawl -- causing people to lose their minds completely. So He says here:
يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ
(Round them will be passed a cup of pure wine) meaning, wine from a flowing stream which they do not fear will ever be cut off or cease. Malik narrated that Zayd bin Aslam said, "White flowing wine," meaning, with a bright, shining color, unlike the wine of this earth with its ugly, repulsive colors of red, black, yellow and turbid shades, and other features which are repugnant to anyone of a sound nature.
لَذَّةٍ لِّلشَّـرِبِينَ
(delicious to the drinkers.) means, its taste will be as good as its color, and a good taste indicates that it has a good smell, unlike the wine of this world.
لاَ فِيهَا غَوْلٌ
(Neither will they have Ghawl from that) means, it will not have any effects on them such as causing stomach aches. This was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah and Ibn Zayd. This is unlike the wine of this world, which causes colic and so on, because it is too watery.
وَلاَ هُمْ عَنْهَا يُنزَفُونَ
(nor will they suffer intoxication therefrom.) Mujahid said, "It will not cause them to lose their minds." This was also the view of Ibn `Abbas, Muhammad bin Ka`b, Al-Hasan. `Ata' bin Abi Muslim Al-Khurasani, As-Suddi and others. Ad-Dahhak reported that Ibn Abbas said, "Wine causes four things: intoxication, headache, vomiting and urine." So, when Allah mentions the wine of Paradise, He states that it is free of these characteristics, as mentioned in Surat As-Saffat.
وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ
(And beside them will be Qasirat At-Tarf) means, chaste females, who will not look at anyone other than their husbands, as Ibn `Abbas, Mujahid, Zayd bin Aslam, Qatadah, As-Suddi and others said.
عِينٌ
(with (wide and beautiful) eyes) means, with beautiful eyes. It was also said that it means with wide eyes, which is connected to the first meaning. They are wide-eyed and beautiful, and their eyes are described as being beautiful and chaste. Allah says:
وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ عِينٌ
(And beside them will be Qasirat At-Tarf, with (wide and beautiful) eyes.)
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) Their bodies are described as having the most perfect color. `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, as if they were hidden pearls. Al-Hasan said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun. ) means, protected, never touched by any hands. As-Suddi said, "The well preserved egg in its nest." Sa`id bin Jubayr said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, "The inside of the egg." `Ata' Al-Khurasani said, "It is the membrane which is between its outer shell and its inner contents." As-Suddi said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, "The white of the egg when its shell is removed." Ibn Jarir's view concerning the meaning of Maknun (well preserved) is that the outer shell is touched by the wing of the bird and the nest, and by people's hands, unlike the interior of the egg. And Allah knows best.
📜 Texte arabe source
وقوله ( لا فِيهَا غَوْلٌ ) يقول: لا في هذه الخمر غول، وهو أن تغتال عقولهم: يقول: لا تذهب هذه الخمر بعقول شاربيها كما تذهب بها خمور أهل الدنيا إذا شربوها فأكثروا منها، كما قال الشاعر:
وَمــا زَالَــتِ الكــأْسُ تَغْتَالُنَــا
وَتَـــــذْهَبُ بِــــالأوَّلِ الأوَّلِ (2)
والعرب تقول: ليس فيها غيلة وغائلة وغَوْل بمعنى واحد; ورفع غول ولم ينصب بلا لدخول حرف الصفة بينها وبين الغول، وكذلك تفعل العرب في التبرِئة إذا حالت بين لا والاسم بحرف من حروف الصفات رفعوا الاسم ولم ينصبوه ، وقد يحتمل قوله ( لا فِيهَا غَوْلٌ ) أن يكون معنيا به: ليس فيها ما يؤذيهم من مكروه، وذلك أن العرب تقول للرجل يصاب بأمر مكروه، أو ينال بداهية عظيمة: غالَ فلانا غولٌ وقد اختلف أهل التأويل في تأويل ذلك، فقال بعضهم: معناه: ليس فيها صُداع.
* ذكر من قال ذلك:
حدثني علي، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( لا فِيهَا غَوْلٌ ) يقول: ليس فيها صداع.
وقال آخرون: بل معنى ذلك: ليس فيها أذى فتشكَّى منه بطونهم.
* ذكر من قال ذلك:
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس ( لا فِيهَا غَوْلٌ ) قال: هي الخمر ليس فيها وجع بطن.
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 فِيهَا غَوْلٌ ) قال: وجع بطن.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله ( لا فِيهَا غَوْلٌ ) قال: الغول ما يوجع البطون، وشارب الخمر ههنا يشتكي بطنه.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( لا فِيهَا غَوْلٌ ) يقول: ليس فيها وجع بطن، ولا صُداع رأس.
وقال آخرون: معنى ذلك: أنها لا تغول عقولهم.
* ذكر من قال ذلك:
حدثنا محمد بن الحسين، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ( لا فِيهَا غَوْلٌ ) قال: لا تغتال عقولهم.
وقال آخرون: بل معنى ذلك: ليس فيها أذًى ولا مكروه.
* ذكر من قال ذلك:
حُدثت عن يحيى بن زكريا بن أبي زائدة، عن إسرائيل، عن سالم الأفطس، عن سعيد بن جُبَير، في قوله ( لا فيها غَوْلٌ ) قال: أذًى ولا مكروه.
حدثنا محمد بن سنان القزاز، قال: ثنا عبد الله بن يزيعة، قال: أخبرنا إسرائيل، عن سالم، عن سعيد بن جُبَير، في قوله:( لا فيها غَوْلٌ ) قال: ليس فيها أذًى ولا مكروه.
وقال آخرون: بل معنى ذلك: ليس فيها إثم.
ولكل هذه الأقوال التي ذكرناها وجه، وذلك أن الغَوْل في كلام العرب: هو ما غال الإنسان فذهب به، فكل من ناله أمر يكرهه ضربوا له بذلك المثل، فقالوا: غالت فلانا غول، فالذاهب العقل من شرب الشراب، والمشتكي البطن منه، والمصدع الرأس من ذلك، والذي ناله منه مكروه كلهم قد غالته غُول.
فإذا كان ذلك كذلك، وكان الله تعالى ذكره قد نفى عن شراب الجنة أن يكون فيه غَوْل، فالذي هو أولى بصفته أن يقال فيه كما قال جل ثناؤه ( لا فِيها غَوْلٌ ) فيعم بنفي كل معاني الغَوْل عنه، وأعم ذلك أن يقال: لا أذى فيها ولا مكروه على شاربيها في جسم ولا عقل، ولا غير ذلك.
واختلفت القرّاء في قراءة قوله ( وَلا هُمْ عَنْها يُنـزفُونَ ) فقرأته عامة قراء المدينة والبصرة وبعض قراء الكوفة (يُنـزفُونَ) بفتح الزاي، بمعنى: ولا هم عن شربها تُنـزف عقولهم. وقرأ ذلك عامة قراء الكوفة:( وَلا هُمْ عَنْهَا يُنـزفُونَ ) بكسر الزاي، بمعنى: ولا هم عن شربها يَنْفَد شرابهم.
والصواب من القول في ذلك أنهما قراءتان معروفتان صحيحتا المعنى غير مختلفتيه، فبأيتهما قرأ القارئ فمصيب، وذلك أن أهل الجنة لا ينفد شرابهم، ولا يُسكرهم شربهم إياه، فيُذْهب عقولهم.
واختلف أهل التأويل في معنى ذلك، فقال بعضهم: معناه: لا تذهب عقولهم.
* ذكر من قال ذلك:
حدثني علي، قال: ثنا أبو صالح، قال: ثني معاوية، عن علي، عن ابن عباس ( وَلا هُمْ عنْها يُنـزفُونَ ) يقول: لا تذهب عقولهم.
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس ( وَلا هُمْ عَنْهَا يُنـزفُونَ ) قال: لا تُنـزف فتذهب عقولهم.
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 ( وَلا هُمْ عَنْهَا يُنـزفُونَ ) قال: لا تذهب عقولهم.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السدي، في قوله ( وَلا هُمْ عَنْهَا يُنـزفُونَ ) قال: لا تُنـزف عقولهم.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَلا هُمْ عَنْهَا يُنـزفُونَ ) قال: لا تُنـزف العقول.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَلا هُمْ عَنْهَا يُنـزفُونَ ) قال: لا تغلبهم على عقولهم.
وهذا التأويل الذي ذكرناه عمَّن ذكرنا عنه لم تفصل لنا رواته القراءة الذي هذا تأويلها، وقد يحتمل أن يكون ذلك تأويل قراءة من قرأها ينـزفُونَ ويُنـزفُونَ كلتيهما، وذلك أن العرب تقول: قد نـزف الرجل فهو منـزوف: إذا ذهب عقله من السكر، وأنـزف فهو مُنـزف، محكية عنهم اللغتان كلتاهما في ذهاب العقل من السكر; وأما إذا فَنِيت خمر القوم فإني لم أسمع فيه إلا أنـزفَ القوم بالألف، ومن الإنـزاف بمعنى: ذهاب العقل من السكر، قول الأبَيْرد:
(2) البيت من شواهد أبي عبيدة في مجاز القرآن ( مصورة الجامعة الورقة 209 - 1 ) قال:"لا فيها غول": مجازه: ليس فيها غول. والغول: أن تغتال عقولهم. قال الشاعر:" وما زالت الكأس .... البيت". وقال الفرّاء في معاني القرآن ( مصورة الجامعة ص 272 ): وقوله"لا فيها غول":" لو قلت: لا غول فيها كان رفعا ونصبا ( أي كانت"لا" عاملة عمل ليس أو عمل إن ). قال: فإذا حلت بين الغول بلام أو بغيرها من الصفات ( حروف جر ) لم يكن إلا الرفع. والغول: يقول: ليس فيها غيلة، غائلة وغول.اهـ. وأنشد البيت في ( اللسان: غول ) عن أبي عبيدة، وفيه:"الخمر" في موضع:"الكأس".اهـ.
(3) البيت من شواهد أبي عبيدة في مجاز القرآن ( مصورة الجامعة الورقة 209 - 1 ) قال في" ولا هم عنها ينزفون": تقول العرب لا تقطع عنه وتنزف سكرا. وقال الأبيرد الرياحي من بني عجل:" لعمري ...... البيت" قال:" آل أبجرا": آل أبجر من عجل. وقال الفرّاء في معاني القرآن ( مصورة الجامعة ص 272 )، وقوله" ولا هم عنها ينزفون" وينزفون ( مبنيا للمجهول والمعلوم ) وأصحاب عبد الله يقرءون: ينزفون، وله معنيان يقال: قد أنزف الرجل: إذا فنيت خمره ، وأنزف: إذا ذهب عقله. فهذان وجهان. ومن قال: ينزفون يقول: لا تذهب عقولهم وهو منزوف. وفي ( اللسان: نزف ): وفي التنزيل:" لا يصدعون فيها ولا ينزفون": أي لا يسكرون. وأنشد الجوهري للأبيرد:
لعمــري لئـن أنـزفتمُ أو صحـوتمُ
لبئــس النــدامى كـنتم آل أبجـرا
شـربتم ومــدرتم وكــان أبـوكم
كـذاكمْ إذا مـا يشـربُ الكـأس مدرَ
قال ابن بري: هو أبجر بن جابر العجلي، وكان نصرانيا. قال: وقوم يجعلون المنزف مثل المنزوف، الذي قد نزف دمه. وقال اللحياني: نزف الرجل، فهو منزوف ونزيف سكر، فذهب عقله.اهـ.. وقول الأبيرد" شربتم ومدرتم" لعله يريد: سلحتم على أنفسكم لذهاب عقولكم، من قولهم مدرت الضبع: إذا سلحت. وانظر ( اللسان: مدر ).
Verset 48
Le châtiment des idolâtres et la récompense des croyants sincères
Allah dit, s'adressant aux gens :
إِنَّكُمْ لَذَآئِقُو الْعَذَابَ الاٌّلِيمِ - وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ
(Vous allez sûrement goûter au châtiment douloureux ; et vous ne serez rétribués que pour ce que vous faisiez.) Puis Il fait une exception pour Ses serviteurs croyants sincères. Cela est semblable aux versets :
وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(Par le Temps ! En vérité, l'homme est en perdition, sauf ceux qui croient et accomplissent de bonnes œuvres...) (103:1-3),
لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(En vérité, Nous avons créé l'homme dans la meilleure stature. Puis Nous l'avons réduit au plus bas des bas, sauf ceux qui croient et accomplissent de bonnes œuvres) (95:4-6).
وَإِن مّنكُمْ إِلاَّ وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْماً مَّقْضِيّاً - ثُمَّ نُنَجِّى الَّذِينَ اتَّقَواْ وَّنَذَرُ الظَّـلِمِينَ فِيهَا جِثِيّاً
(Il n'y a personne parmi vous qui ne doive y passer (l'Enfer) ; c'est un décret accompli auprès de ton Seigneur. Puis Nous sauverons ceux qui ont la Taqwa, et Nous y laisserons les injustes à genoux.) (19:71-72) ; et
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلاَّ أَصْحَـبَ الْيَمِينِ
(Chaque personne est un gage pour ce qu'elle a acquis, sauf les gens de la droite) (74:38-39). Allah dit ici :
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Sauf les serviteurs choisis d'Allah.) c'est-à-dire qu'ils ne goûteront pas au châtiment douloureux et ne seront pas appelés à rendre des comptes. Leurs mauvaises actions, s'il y en a, seront pardonnées, et chaque bonne action sera récompensée par un multiple de dix à sept cents, ou autant qu'Allah voudra.
أُوْلَـئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ
(Pour eux, il y aura une provision connue,) Qatadah et As-Suddi ont dit : "Cela signifie le Paradis." Cela est expliqué plus loin dans le verset suivant :
فَوَكِهُ
(Fruits) c'est-à-dire, de différentes
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Punishment of the Idolators and the Reward of the sincere Believers
Allah says, addressing the people:
إِنَّكُمْ لَذَآئِقُو الْعَذَابَ الاٌّلِيمِ - وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ
(Verily, you are going to taste the painful torment; and you will be requited nothing except for what you used to do.) Then He makes an exception in the case of His sincerely believing servants. This is like the Ayat:
وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(By the Time. Verily, man is in loss, Except those who believe and do righteous deeds...) (103:1-3),
لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(Verily, We created man in the best stature. Then We reduced him to the lowest of the low. Save those who believe and do righteous deeds) (95:4-6).
وَإِن مِّنكُمْ إِلاَّ وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْماً مَّقْضِيّاً - ثُمَّ نُنَجِّى الَّذِينَ اتَّقَواْ وَّنَذَرُ الظَّـلِمِينَ فِيهَا جِثِيّاً
(There is not one of you but will pass over it (Hell); this is with your Lord, a decree which must be accomplished. Then We shall save those who have Taqwa. And We shall leave the wrongdoers therein to their knees.) (19:71-72); and
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلاَّ أَصْحَـبَ الْيَمِينِ
g(Every person is a pledge for what he has earned, except those on the right) (74:38-39). Allah says here:
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Save the chosen servants of Allah.) meaning, they will not taste the painful torment nor will they be brought to account. Their evil acts, if there are any, will be overlooked, and each good deed will be rewarded in multiples of between ten and seven hundred, or as much as Allah wills.
أُوْلَـئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ
(For them there will be a known provision,) Qatadah and As-Suddi said, "This means Paradise." It is explained further in the next Ayah:
فَوَكِهُ
(Fruits) meaning, of different kinds.
وَهُم مُّكْرَمُونَ
(and they shall be honored,) means, they will be served and will live a life of luxury.
فِى جَنَّـتِ النَّعِيمِ - عَلَى سُرُرٍ مُّتَقَـبِلِينَ
(In the Gardens of Delight, facing one another on thrones.) Mujahid said, "One of them will not look at one another's backs."
يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ - بَيْضَآءَ لَذَّةٍ لِّلشَّـرِبِينَ - لاَ فِيهَا غَوْلٌ وَلاَ هُمْ عَنْهَا يُنزَفُونَ
(Round them will be passed a cup of pure wine -- white, delicious to the drinkers. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.) This is like the Ayah:
يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ - بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ - لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ
(Immortal boys will go around them (serving), with cups, and jugs, and a glass of flowing wine, from which they will get neither any aching of the head nor any intoxication.)(56:17-19). Allah refined the wine of Paradise from the bad effects of the wine of this world, which causes headaches and stomach aches -- which is the meaning of Ghawl -- causing people to lose their minds completely. So He says here:
يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ
(Round them will be passed a cup of pure wine) meaning, wine from a flowing stream which they do not fear will ever be cut off or cease. Malik narrated that Zayd bin Aslam said, "White flowing wine," meaning, with a bright, shining color, unlike the wine of this earth with its ugly, repulsive colors of red, black, yellow and turbid shades, and other features which are repugnant to anyone of a sound nature.
لَذَّةٍ لِّلشَّـرِبِينَ
(delicious to the drinkers.) means, its taste will be as good as its color, and a good taste indicates that it has a good smell, unlike the wine of this world.
لاَ فِيهَا غَوْلٌ
(Neither will they have Ghawl from that) means, it will not have any effects on them such as causing stomach aches. This was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah and Ibn Zayd. This is unlike the wine of this world, which causes colic and so on, because it is too watery.
وَلاَ هُمْ عَنْهَا يُنزَفُونَ
(nor will they suffer intoxication therefrom.) Mujahid said, "It will not cause them to lose their minds." This was also the view of Ibn `Abbas, Muhammad bin Ka`b, Al-Hasan. `Ata' bin Abi Muslim Al-Khurasani, As-Suddi and others. Ad-Dahhak reported that Ibn Abbas said, "Wine causes four things: intoxication, headache, vomiting and urine." So, when Allah mentions the wine of Paradise, He states that it is free of these characteristics, as mentioned in Surat As-Saffat.
وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ
(And beside them will be Qasirat At-Tarf) means, chaste females, who will not look at anyone other than their husbands, as Ibn `Abbas, Mujahid, Zayd bin Aslam, Qatadah, As-Suddi and others said.
عِينٌ
(with (wide and beautiful) eyes) means, with beautiful eyes. It was also said that it means with wide eyes, which is connected to the first meaning. They are wide-eyed and beautiful, and their eyes are described as being beautiful and chaste. Allah says:
وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ عِينٌ
(And beside them will be Qasirat At-Tarf, with (wide and beautiful) eyes.)
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) Their bodies are described as having the most perfect color. `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, as if they were hidden pearls. Al-Hasan said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun. ) means, protected, never touched by any hands. As-Suddi said, "The well preserved egg in its nest." Sa`id bin Jubayr said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, "The inside of the egg." `Ata' Al-Khurasani said, "It is the membrane which is between its outer shell and its inner contents." As-Suddi said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, "The white of the egg when its shell is removed." Ibn Jarir's view concerning the meaning of Maknun (well preserved) is that the outer shell is touched by the wing of the bird and the nest, and by people's hands, unlike the interior of the egg. And Allah knows best.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَعِنْدَهُمْ قَاصِرَاتُ الطَّرْفِ عِينٌ (48)
يقول تعالى ذكره: وعند هؤلاء المخلصين من عباد الله في الجنة قاصرات الطرف، وهن النساء اللواتي قصرن أطرافهن على بعولتهن، لا يردن غيرهم، ولا يمددن أبصارهن إلى غيرهم.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني علي، قال: ثنا أبو صالح، قال: ثني معاوية، عن علي، عن ابن عباس ( وَعِنْدَهُمْ قَاصِرَاتُ الطَّرْفِ عِينٌ ) يقول: عن غير أزواجهن.
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 ( وَعِنْدَهُمْ قَاصِرَاتُ الطَّرْفِ عِينٌ ) قال: على أزواجهن; زاد الحارث في حديثه: لا تبغي غيرهم.
حدثنا محمد بن الحسين، قال: ثنا أحمد، قال: ثنا أسباط، عن السدي، في قوله ( وَعِنْدَهُمْ قَاصِرَاتُ الطَّرْفِ ) قال: قصرن أبصارهن وقلوبهن على أزواجهن، فلا يردن غيرهم.
حدثنا محمد بن الحسين، قال: ثنا أحمد، قال: ثنا أسباط، عن السدي، قال: ذُكر أيضا عن منصور، عن مجاهد ، مثله.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَعِنْدَهُمْ قَاصِرَاتُ الطَّرْفِ ) قال: قَصَرْن طرفهن على أزواجهن، فلا يُردن غيرهم.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قول الله (قاصرات الطرف) قال: لا ينظرن إلا إلى أزواجهن، قد قَصَرْن أطرافهن على أزواجهن، ليس كما يكون نساء أهل الدنيا.
وقوله (عِينٌ) يعني بالعين: النُّجْلَ العيون عِظامها، وهي جمع عيناء، والعيناء: المرأة الواسعة العين عظيمتها، وهي أحسن ما تكون من العيون.
ونحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا محمد بن الحسين، قال: ثنا أحمد، قال: ثنا أسباط، عن السدي، في قوله (عِينٌ) قال: عظام الأعين.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله (عِينٌ) قال: العيناء: العظيمة العين.
حدثنا أحمد بن عبد الرحمن بن وهب، قال: ثنا محمد بن الفرج الصَّدَفي الدِّمْياطي، عن عمرو بن هاشم، عن ابن أبي كريمة، عن هشام بن حسان، عن أبيه، عن أم سلمة زوج النبي صَلَّى الله عَلَيْهِ وَسَلَّمَ أنها قالت: قلت: يا رسول الله أخبرني عن قول الله: ( حُورٌ عِينٌ ) قال: " العِينُ: الضِّخَامُ العُيونِ; شُفْر الحُورَاء بمَنـزلَة جَناحِ النِّسْرِ" .
Verset 49
Le châtiment des idolâtres et la récompense des croyants sincères
Allah dit, s'adressant aux gens :
إِنَّكُمْ لَذَآئِقُو الْعَذَابَ الاٌّلِيمِ - وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ
(Vous allez sûrement goûter au châtiment douloureux ; et vous ne serez rétribués que pour ce que vous faisiez.) Puis Il fait une exception pour Ses serviteurs croyants sincères. Cela est semblable aux versets :
وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(Par le Temps ! En vérité, l'homme est en perdition, sauf ceux qui croient et accomplissent de bonnes œuvres...) (103:1-3),
لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(En vérité, Nous avons créé l'homme dans la meilleure stature. Puis Nous l'avons réduit au plus bas des bas, sauf ceux qui croient et accomplissent de bonnes œuvres) (95:4-6).
وَإِن مّنكُمْ إِلاَّ وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْماً مَّقْضِيّاً - ثُمَّ نُنَجِّى الَّذِينَ اتَّقَواْ وَّنَذَرُ الظَّـلِمِينَ فِيهَا جِثِيّاً
(Il n'y a personne parmi vous qui ne doive y passer (l'Enfer) ; c'est un décret accompli auprès de ton Seigneur. Puis Nous sauverons ceux qui ont la Taqwa, et Nous y laisserons les injustes à genoux.) (19:71-72) ; et
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلاَّ أَصْحَـبَ الْيَمِينِ
(Chaque personne est un gage pour ce qu'elle a acquis, sauf les gens de la droite) (74:38-39). Allah dit ici :
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Sauf les serviteurs choisis d'Allah.) c'est-à-dire qu'ils ne goûteront pas au châtiment douloureux et ne seront pas appelés à rendre des comptes. Leurs mauvaises actions, s'il y en a, seront pardonnées, et chaque bonne action sera récompensée par un multiple de dix à sept cents, ou autant qu'Allah voudra.
أُوْلَـئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ
(Pour eux, il y aura une provision connue,) Qatadah et As-Suddi ont dit : "Cela signifie le Paradis." Cela est expliqué plus loin dans le verset suivant :
فَوَكِهُ
(Fruits) c'est-à-dire, de différentes
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Punishment of the Idolators and the Reward of the sincere Believers
Allah says, addressing the people:
إِنَّكُمْ لَذَآئِقُو الْعَذَابَ الاٌّلِيمِ - وَمَا تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ
(Verily, you are going to taste the painful torment; and you will be requited nothing except for what you used to do.) Then He makes an exception in the case of His sincerely believing servants. This is like the Ayat:
وَالْعَصْرِ - إِنَّ الإِنسَـنَ لَفِى خُسْرٍ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(By the Time. Verily, man is in loss, Except those who believe and do righteous deeds...) (103:1-3),
لَقَدْ خَلَقْنَا الإِنسَـنَ فِى أَحْسَنِ تَقْوِيمٍ - ثُمَّ رَدَدْنَـهُ أَسْفَلَ سَـفِلِينَ إِلاَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ
(Verily, We created man in the best stature. Then We reduced him to the lowest of the low. Save those who believe and do righteous deeds) (95:4-6).
وَإِن مِّنكُمْ إِلاَّ وَارِدُهَا كَانَ عَلَى رَبِّكَ حَتْماً مَّقْضِيّاً - ثُمَّ نُنَجِّى الَّذِينَ اتَّقَواْ وَّنَذَرُ الظَّـلِمِينَ فِيهَا جِثِيّاً
(There is not one of you but will pass over it (Hell); this is with your Lord, a decree which must be accomplished. Then We shall save those who have Taqwa. And We shall leave the wrongdoers therein to their knees.) (19:71-72); and
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ - إِلاَّ أَصْحَـبَ الْيَمِينِ
g(Every person is a pledge for what he has earned, except those on the right) (74:38-39). Allah says here:
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Save the chosen servants of Allah.) meaning, they will not taste the painful torment nor will they be brought to account. Their evil acts, if there are any, will be overlooked, and each good deed will be rewarded in multiples of between ten and seven hundred, or as much as Allah wills.
أُوْلَـئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ
(For them there will be a known provision,) Qatadah and As-Suddi said, "This means Paradise." It is explained further in the next Ayah:
فَوَكِهُ
(Fruits) meaning, of different kinds.
وَهُم مُّكْرَمُونَ
(and they shall be honored,) means, they will be served and will live a life of luxury.
فِى جَنَّـتِ النَّعِيمِ - عَلَى سُرُرٍ مُّتَقَـبِلِينَ
(In the Gardens of Delight, facing one another on thrones.) Mujahid said, "One of them will not look at one another's backs."
يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ - بَيْضَآءَ لَذَّةٍ لِّلشَّـرِبِينَ - لاَ فِيهَا غَوْلٌ وَلاَ هُمْ عَنْهَا يُنزَفُونَ
(Round them will be passed a cup of pure wine -- white, delicious to the drinkers. Neither will they have Ghawl from that nor will they suffer intoxication therefrom.) This is like the Ayah:
يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ - بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ - لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ
(Immortal boys will go around them (serving), with cups, and jugs, and a glass of flowing wine, from which they will get neither any aching of the head nor any intoxication.)(56:17-19). Allah refined the wine of Paradise from the bad effects of the wine of this world, which causes headaches and stomach aches -- which is the meaning of Ghawl -- causing people to lose their minds completely. So He says here:
يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِّن مَّعِينٍ
(Round them will be passed a cup of pure wine) meaning, wine from a flowing stream which they do not fear will ever be cut off or cease. Malik narrated that Zayd bin Aslam said, "White flowing wine," meaning, with a bright, shining color, unlike the wine of this earth with its ugly, repulsive colors of red, black, yellow and turbid shades, and other features which are repugnant to anyone of a sound nature.
لَذَّةٍ لِّلشَّـرِبِينَ
(delicious to the drinkers.) means, its taste will be as good as its color, and a good taste indicates that it has a good smell, unlike the wine of this world.
لاَ فِيهَا غَوْلٌ
(Neither will they have Ghawl from that) means, it will not have any effects on them such as causing stomach aches. This was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah and Ibn Zayd. This is unlike the wine of this world, which causes colic and so on, because it is too watery.
وَلاَ هُمْ عَنْهَا يُنزَفُونَ
(nor will they suffer intoxication therefrom.) Mujahid said, "It will not cause them to lose their minds." This was also the view of Ibn `Abbas, Muhammad bin Ka`b, Al-Hasan. `Ata' bin Abi Muslim Al-Khurasani, As-Suddi and others. Ad-Dahhak reported that Ibn Abbas said, "Wine causes four things: intoxication, headache, vomiting and urine." So, when Allah mentions the wine of Paradise, He states that it is free of these characteristics, as mentioned in Surat As-Saffat.
وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ
(And beside them will be Qasirat At-Tarf) means, chaste females, who will not look at anyone other than their husbands, as Ibn `Abbas, Mujahid, Zayd bin Aslam, Qatadah, As-Suddi and others said.
عِينٌ
(with (wide and beautiful) eyes) means, with beautiful eyes. It was also said that it means with wide eyes, which is connected to the first meaning. They are wide-eyed and beautiful, and their eyes are described as being beautiful and chaste. Allah says:
وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ عِينٌ
(And beside them will be Qasirat At-Tarf, with (wide and beautiful) eyes.)
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) Their bodies are described as having the most perfect color. `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, as if they were hidden pearls. Al-Hasan said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun. ) means, protected, never touched by any hands. As-Suddi said, "The well preserved egg in its nest." Sa`id bin Jubayr said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, "The inside of the egg." `Ata' Al-Khurasani said, "It is the membrane which is between its outer shell and its inner contents." As-Suddi said:
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
(as if they were Bayd Maknun.) means, "The white of the egg when its shell is removed." Ibn Jarir's view concerning the meaning of Maknun (well preserved) is that the outer shell is touched by the wing of the bird and the nest, and by people's hands, unlike the interior of the egg. And Allah knows best.
📜 Texte arabe source
وقوله ( كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ ) اختلف أهل التأويل في الذي به شبهن من البيض بهذا القول، فقال بعضهم: شبهن ببطن البيض في البياض، وهو الذي داخل القِشْر، وذلك أن ذلك لم يمسه شيء.
* ذكر من قال ذلك:
حدثنا أبو كُرَيب، قال: ثنا ابن يمان، عن أشعث، عن جعفر، عن سعيد بن جُبَير، في قوله ( كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ ) قال: كأنهن بطن البيض.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السدي ( كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ ) قال: البيض حين يُقْشر قبل أن تمسَّه الأيدي.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ ) لم تمر به الأيدي ولم تمسه، يشبهن بياضه.
وقال آخرون: بل شبهن بالبيض الذي يحضنه الطائر، فهو إلى الصفرة، فشبه بياضهن في الصفرة بذلك.
* ذكر من قال ذلك:
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ ) قال: البيض الذي يكنه الريش، مثل بيض النعام الذي قد أكنه الريش من الريح، فهو أبيض إلى الصفرة فكأنه يبرق، فذلك المكنون.
وقال آخرون: بل عنى بالبيض في هذا الموضع: اللؤلؤ، وبه شبهن في بياضه وصفائه.
* ذكر من قال ذلك:
حدثني علي، قال: ثنا أبو صالح، قال: ثني معاوية، عن علي، عن ابن عباس، قوله (كأَنَّهُنَّ بَيضٌ مَكْنُونٌ) يقول: اللؤلؤ المكنون.
وأولى الأقوال في ذلك بالصواب عندي قول من قال: شبهن في بياضهن، وأنهن لم يمسهن قبل أزواجهن إنس ولا جان ببياض البيض الذي هو داخل القشر، وذلك هو الجلدة المُلْبَسة المُح قبل أن تمسه يد أو شيء غيرها، وذلك لا شك هو المكنون; فأما القشرة العليا فإن الطائر يمسها، والأيدي تباشرها، والعش يلقاها. والعرب تقول لكل مصون مكنون ما كان ذلك الشيء لؤلؤا كان أو بيضا أو متاعا، كما قال أبو دَهْبَل:
وَهْــيَ زَهْـرَاءُ مِثْـلُ لُؤْلُـؤةِ الغَـوَّا
صِ مِــيزَتْ مِـنْ جَـوْهَرٍ مَكْنُـونِ (4)
وتقول لكل شيء أضمرته الصدور: أكنته، فهو مُكَنٌّ.
وبنحو الذي قلنا في ذلك جاء الأثر عن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّمَ.
* ذكر من قال ذلك:
حدثنا أحمد بن عبد الرحمن بن وهب، قال: ثنا محمد بن الفرج الصَّدَفي الدمياطي، عن عمرو بن هاشم عن ابن أبي كريمة، عن هشام، عن الحسن، عن أمه، عن أم سلمة " قلت: يا رسول الله أخبرني عن قوله (كأنهن بيض مكنون) قال: " رِقَّتُهُنَّ كَرِقَّةِ الْجِلْدَةِ الَّتِي رَأَيْتها فِي داخِلِ البَيْضَة التي تَلِي القِشْرِ وَهِيَ الغِرْقِئُ"
------------------------
الهوامش:
(4) البيت من شواهد أبي عبيدة في مجاز القرآن ( مصورة الجامعة الورقة 209 - 1 ) قال في قوله تعالى:" بيض مكنون" أي مصون كل لؤلؤ أو بيض أو متاع صنته، فهو مكنون. وكل شيء أضمرته في نفسك فقد أكننته. قال الشاعر:" وهي زهراء ...." البيت .اهـ. ولم يصرح باسم القائل، وصرح به المؤلف.
Verset 50
Le rassemblement des gens du Paradis, et l'échange entre l'un d'eux et son compagnon. Allah nous informe comment les gens du Paradis se tourneront les uns vers les autres, s'interrogeant mutuellement sur leur situation, comment ils étaient dans ce monde et ce qu'ils ont enduré. Cela fait partie de leur conversation lorsqu'ils se réunissent pour converser et boire, assis sur leurs trônes, les serviteurs allant et venant, apportant toutes sortes de bonnes nourritures, boissons, vêtements et autres délices qu'aucun œil n'a vus, qu'aucune oreille n'a entendus, et que l'esprit de l'homme n'a jamais pu concevoir. قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ (Un orateur parmi eux dira : "En vérité, j'avais un compagnon...") Al-`Awfi rapporte qu'Ibn `Abbas, qu'Allah l'agrée, a dit : "Cela fait référence à un homme idolâtre qui avait un compagnon parmi les croyants dans ce monde." يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ (Qui disait : "Es-tu parmi ceux qui croient...") c'est-à-dire : `crois-tu en la résurrection après la mort, et au Jugement et à la récompense ou au châtiment ?' Il disait cela par étonnement, mécréance et obstination. أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ ((Que) lorsque nous mourrons et deviendrons poussière et ossements, serons-nous vraiment redevables (Madinun) ?) Mujahid et As-Suddi ont dit : "Appelés à rendre des comptes." Ibn `Abbas, qu'Allah l'agrée, et Muhammad bin Ka`b Al-Qurazi ont dit : "Récompensés ou punis selon nos œuvres." Les deux avis sont corrects. قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ ((L'orateur) dit : "Voulez-vous regarder en bas") c'est-à-dire, regarder au-delà. Le croyant dira cela à ses compagnons parmi les gens du Paradis. فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ (Il regarda donc en bas et le vit au milieu du Feu.) Ibn `Abbas, qu'Allah l'agrée, Sa`id bin Jubayr, Khulayd Al-`Usari, Qatadah, As-Suddi et `Ata' Al-Khurasani ont dit : "Cela signifie, au milieu de l'Enfer." Al-Hasan Al-Basri a dit : "Au milieu de l'Enfer comme s'il était une étoile brûlante." قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ (Il dit : "Par
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The gathering of the People of Paradise, and the exchange between One of Them and His Counterpart in
Allah tells us how the people of Paradise will turn to one another, asking one another about their situation, how they were in this world and what they suffered. This is part of their conversation when they get together to converse and drink, sitting on their thrones, servants coming and going, bringing all kinds of good food, drink, clothes and other delights no eye has seen, no ear has heard, never having comprehend the mind of man.
قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ
(A speaker of them will say: "Verily, I had a companion...") Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him said, "This refers to an idolator man who had a companion among the believers in this world."
يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ
(Who used to say: "Are you among those who believe...") means, `do you believe in the resurrection after death, and the Reckoning and reward or punishment' He used to say that by way of astonishment, disbelief and stubbornness.
أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ
((That) when we die and become dust and bones, shall we indeed be indebted (Madinun).) Mujahid and As-Suddi said, "Brought to account." Ibn `Abbas, may Allah be pleased with him, and Muhammad bin Ka`b Al-Qurazi said, "Rewarded or punished according to our deeds." Both views are correct.
قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ
((The speaker) said: "Will you look down") meaning, look over. The believer will say this to his companions among the people of Paradise.
فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ
(So he looked down and saw him in the midst of the Fire.) Ibn `Abbas, may Allah be pleased with him, Sa`id bin Jubayr, Khulayd Al-`Usari, Qatadah, As-Suddi and `Ata' Al-Khurasani said, "This means, in the middle of Hell." Al-Hasan Al-Basri said, "In the middle of Hell as if he were a burning star."
قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ
(He said: "By Allah! You have nearly ruined me.") The believer will say, addressing the disbeliever: `By Allah, you nearly caused me to be doomed, if I had obeyed you.'
وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ
(Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).) means, `Were it not for the favor of my Lord towards me, I would have been like you in the middle of Hell where you are, brought forth with you for punishment. But He bestowed His grace upon me, had mercy upon me and guided me to faith and to belief in Him Alone.'
وَمَا كُنَّا لِنَهْتَدِىَ لَوْلا أَنْ هَدَانَا اللَّهُ
(and never could we have found guidance, were it not that Allah had guided us!) (7:43)
أَفَمَا نَحْنُ بِمَيِّتِينَ - إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
(Are we then not to die (any more) Except our first death, and we shall not be punished) This is what the believers will say when they feel joy at what Allah has given them, and they realize that they are to remain in Paradise forever with no punishment and no death to come. Allah says:
إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the supreme success!) Al-Hasan Al-Basri said, "They know that death brings an end to every delight, so they will say,
أَفَمَا نَحْنُ بِمَيِّتِينَ - إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
(Are we then not to die Except our first death, and we shall not be punished) It will be said, "No,
إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the supreme success!)."
لِمِثْلِ هَـذَا فَلْيَعْمَلِ الْعَـمِلُونَ
(For the like of this let the workers work.) Ibn Jarir said, "These are the Words of Allah, and it means: for the like of this pleasure and this success, let the workers work in this world, so that they may attain it in the Hereafter.
The Story of Two Israelites
They mentioned the story of two men among the Children of Israel who were partners and who are included in the meaning of this Ayah. Abu Ja`far bin Jarir recorded that Furat bin Tha`labah Al-Bahrani said concerning the Ayah,
إِنِّى كَانَ لِى قَرِينٌ
(Verily, I had a companion) "There were two men who were partners and had collected eight thousand Dinars. One of them had a craft and the other did not. The one who had a craft said to the other, `You do not have a craft, so I think I will divide the money with you and leave you.' So he left him. Then the man bought a house, belonging to a king who had died, for the price of one thousand Dinars. He called his companion and showed him the house, saying, `What do you think of this house I bought it for one thousand Dinars.' He said, `How beautiful it is.' When he went out he said, `O Allah, this companion of mine has bought this house for one thousand Dinars; I ask You for one of the houses of Paradise -- and he gave one thousand Dinars in charity.' Then as much time passed as Allah willed should pass. The first man married a woman with a dowry of one thousand Dinars, and invited his companion and made food for him. When he came, he said, `I have married this woman with a dowry of one thousand Dinars.' He replied; `How beautiful this is.' And when he left, he said, `O Lord, my companion has married a woman with a dowry of one thousand Dinars; I ask you for a wife from among Al-Hur Al-`Iyn' -- and he gave one thousand Dinars in charity. Then as much time passed as Allah willed should pass. Then the first man bought two gardens for two thousand Dinars, then he called his companion and showed them to him. He said, `I have bought these two gardens for two thousand Dinars.' He replied, `How beautiful this is.' When he came out, he said, `O Lord, my companion has bought two gardens for two thousand Dinars; I ask you for two gardens in Paradise' -- and he gave two thousand Dinars in charity. Then the angel came to them and took their souls in death. He took the one who had given his money in charity and put him in a house that he liked. There, there was a woman who was so beautiful that the ground shinned under her, then he (the angel) took him to two gardens and gave him other things which are known only to Allah. The man said, `This is like a man who has such and such.' The angel said, `That is exactly what it is; this house, these gardens and this wife are all for you.' The man said, `I had a companion who used to say: Are you among those who believe' It was said to him, `He is in Hell.' He said, `Will you look down' So he looked down and saw him in the midst of Hell. At this, he said:
قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ - وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ
(By Allah! You have nearly ruined me. Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).)"
📜 Texte arabe source
وقوله ( فَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ ) يقول تعالى ذكره: فأقبل بعض أهل الجنة على بعض يتساءلون، يقول: يسأل بعضهم بعضا.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ ) أهل الجنة.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( فَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ ) قال: أهل الجنة.
Verset 51
Le rassemblement des gens du Paradis, et l'échange entre l'un d'eux et son compagnon. Allah nous informe comment les gens du Paradis se tourneront les uns vers les autres, s'interrogeant mutuellement sur leur situation, comment ils étaient dans ce monde et ce qu'ils ont enduré. Cela fait partie de leur conversation lorsqu'ils se réunissent pour converser et boire, assis sur leurs trônes, les serviteurs allant et venant, apportant toutes sortes de bonnes nourritures, boissons, vêtements et autres délices qu'aucun œil n'a vus, qu'aucune oreille n'a entendus, et que l'esprit de l'homme n'a jamais pu concevoir. قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ (Un orateur parmi eux dira : "En vérité, j'avais un compagnon...") Al-`Awfi rapporte qu'Ibn `Abbas, qu'Allah l'agrée, a dit : "Cela fait référence à un homme idolâtre qui avait un compagnon parmi les croyants dans ce monde." يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ (Qui disait : "Es-tu parmi ceux qui croient...") c'est-à-dire : `crois-tu en la résurrection après la mort, et au Jugement et à la récompense ou au châtiment ?' Il disait cela par étonnement, mécréance et obstination. أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ ((Que) lorsque nous mourrons et deviendrons poussière et ossements, serons-nous vraiment redevables (Madinun) ?) Mujahid et As-Suddi ont dit : "Appelés à rendre des comptes." Ibn `Abbas, qu'Allah l'agrée, et Muhammad bin Ka`b Al-Qurazi ont dit : "Récompensés ou punis selon nos œuvres." Les deux avis sont corrects. قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ ((L'orateur) dit : "Voulez-vous regarder en bas") c'est-à-dire, regarder au-delà. Le croyant dira cela à ses compagnons parmi les gens du Paradis. فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ (Il regarda donc en bas et le vit au milieu du Feu.) Ibn `Abbas, qu'Allah l'agrée, Sa`id bin Jubayr, Khulayd Al-`Usari, Qatadah, As-Suddi et `Ata' Al-Khurasani ont dit : "Cela signifie, au milieu de l'Enfer." Al-Hasan Al-Basri a dit : "Au milieu de l'Enfer comme s'il était une étoile brûlante." قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ (Il dit : "Par
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The gathering of the People of Paradise, and the exchange between One of Them and His Counterpart in
Allah tells us how the people of Paradise will turn to one another, asking one another about their situation, how they were in this world and what they suffered. This is part of their conversation when they get together to converse and drink, sitting on their thrones, servants coming and going, bringing all kinds of good food, drink, clothes and other delights no eye has seen, no ear has heard, never having comprehend the mind of man.
قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ
(A speaker of them will say: "Verily, I had a companion...") Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him said, "This refers to an idolator man who had a companion among the believers in this world."
يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ
(Who used to say: "Are you among those who believe...") means, `do you believe in the resurrection after death, and the Reckoning and reward or punishment' He used to say that by way of astonishment, disbelief and stubbornness.
أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ
((That) when we die and become dust and bones, shall we indeed be indebted (Madinun).) Mujahid and As-Suddi said, "Brought to account." Ibn `Abbas, may Allah be pleased with him, and Muhammad bin Ka`b Al-Qurazi said, "Rewarded or punished according to our deeds." Both views are correct.
قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ
((The speaker) said: "Will you look down") meaning, look over. The believer will say this to his companions among the people of Paradise.
فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ
(So he looked down and saw him in the midst of the Fire.) Ibn `Abbas, may Allah be pleased with him, Sa`id bin Jubayr, Khulayd Al-`Usari, Qatadah, As-Suddi and `Ata' Al-Khurasani said, "This means, in the middle of Hell." Al-Hasan Al-Basri said, "In the middle of Hell as if he were a burning star."
قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ
(He said: "By Allah! You have nearly ruined me.") The believer will say, addressing the disbeliever: `By Allah, you nearly caused me to be doomed, if I had obeyed you.'
وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ
(Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).) means, `Were it not for the favor of my Lord towards me, I would have been like you in the middle of Hell where you are, brought forth with you for punishment. But He bestowed His grace upon me, had mercy upon me and guided me to faith and to belief in Him Alone.'
وَمَا كُنَّا لِنَهْتَدِىَ لَوْلا أَنْ هَدَانَا اللَّهُ
(and never could we have found guidance, were it not that Allah had guided us!) (7:43)
أَفَمَا نَحْنُ بِمَيِّتِينَ - إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
(Are we then not to die (any more) Except our first death, and we shall not be punished) This is what the believers will say when they feel joy at what Allah has given them, and they realize that they are to remain in Paradise forever with no punishment and no death to come. Allah says:
إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the supreme success!) Al-Hasan Al-Basri said, "They know that death brings an end to every delight, so they will say,
أَفَمَا نَحْنُ بِمَيِّتِينَ - إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
(Are we then not to die Except our first death, and we shall not be punished) It will be said, "No,
إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the supreme success!)."
لِمِثْلِ هَـذَا فَلْيَعْمَلِ الْعَـمِلُونَ
(For the like of this let the workers work.) Ibn Jarir said, "These are the Words of Allah, and it means: for the like of this pleasure and this success, let the workers work in this world, so that they may attain it in the Hereafter.
The Story of Two Israelites
They mentioned the story of two men among the Children of Israel who were partners and who are included in the meaning of this Ayah. Abu Ja`far bin Jarir recorded that Furat bin Tha`labah Al-Bahrani said concerning the Ayah,
إِنِّى كَانَ لِى قَرِينٌ
(Verily, I had a companion) "There were two men who were partners and had collected eight thousand Dinars. One of them had a craft and the other did not. The one who had a craft said to the other, `You do not have a craft, so I think I will divide the money with you and leave you.' So he left him. Then the man bought a house, belonging to a king who had died, for the price of one thousand Dinars. He called his companion and showed him the house, saying, `What do you think of this house I bought it for one thousand Dinars.' He said, `How beautiful it is.' When he went out he said, `O Allah, this companion of mine has bought this house for one thousand Dinars; I ask You for one of the houses of Paradise -- and he gave one thousand Dinars in charity.' Then as much time passed as Allah willed should pass. The first man married a woman with a dowry of one thousand Dinars, and invited his companion and made food for him. When he came, he said, `I have married this woman with a dowry of one thousand Dinars.' He replied; `How beautiful this is.' And when he left, he said, `O Lord, my companion has married a woman with a dowry of one thousand Dinars; I ask you for a wife from among Al-Hur Al-`Iyn' -- and he gave one thousand Dinars in charity. Then as much time passed as Allah willed should pass. Then the first man bought two gardens for two thousand Dinars, then he called his companion and showed them to him. He said, `I have bought these two gardens for two thousand Dinars.' He replied, `How beautiful this is.' When he came out, he said, `O Lord, my companion has bought two gardens for two thousand Dinars; I ask you for two gardens in Paradise' -- and he gave two thousand Dinars in charity. Then the angel came to them and took their souls in death. He took the one who had given his money in charity and put him in a house that he liked. There, there was a woman who was so beautiful that the ground shinned under her, then he (the angel) took him to two gardens and gave him other things which are known only to Allah. The man said, `This is like a man who has such and such.' The angel said, `That is exactly what it is; this house, these gardens and this wife are all for you.' The man said, `I had a companion who used to say: Are you among those who believe' It was said to him, `He is in Hell.' He said, `Will you look down' So he looked down and saw him in the midst of Hell. At this, he said:
قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ - وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ
(By Allah! You have nearly ruined me. Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).)"
📜 Texte arabe source
القول في تأويل قوله تعالى : قَالَ قَائِلٌ مِنْهُمْ إِنِّي كَانَ لِي قَرِينٌ (51)
يقول تعالى ذكره: قال قائل من أهل الجنة إذ أقبل بعضهم على بعض يتساءلون: ( إِنِّي كانَ لِي قَرِينٌ ) فاختلف أهل التأويل في القرين الذي ذكر في هذا الموضع، فقال بعضهم: كان ذلك القرين شيطانا، وهو الذي كان يقول له:( أَئِنَّكَ لَمِنَ الْمُصَدِّقِينَ ) بالبعث بعد الممات.
* 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 قول الله:(إِنّي كَانَ لِي قَرِينٌ ) قال: شيطان. وقال آخرون: ذلك القرين شريك كان له من بني آدم أو صاحب.
* ذكر من قال ذلك:
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله قَالَ قَائِلٌ مِنْهُمْ إِنِّي كَانَ لِي قَرِينٌ * يَقُولُ أَئِنَّكَ لَمِنَ الْمُصَدِّقِينَ قال: هو الرجل المشرك يكون له الصاحب في الدنيا من أهل الإيمان، فيقول له المشرك: إنك لتُصدق بأنك مبعوث من بعد الموت أئذا كنا ترابا؟ فلما أن صاروا إلى الآخرة وأدخل المؤمنُ الجنة، وأدخل المشرك النار، فاطلع المؤمن، فرأى صاحبه في سَواء الجحيم قَالَ تَاللَّهِ إِنْ كِدْتَ لَتُرْدِينِ
Verset 52
Le rassemblement des gens du Paradis, et l'échange entre l'un d'eux et son compagnon. Allah nous informe comment les gens du Paradis se tourneront les uns vers les autres, s'interrogeant mutuellement sur leur situation, comment ils étaient dans ce monde et ce qu'ils ont enduré. Cela fait partie de leur conversation lorsqu'ils se réunissent pour converser et boire, assis sur leurs trônes, les serviteurs allant et venant, apportant toutes sortes de bonnes nourritures, boissons, vêtements et autres délices qu'aucun œil n'a vus, qu'aucune oreille n'a entendus, et que l'esprit de l'homme n'a jamais pu concevoir. قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ (Un orateur parmi eux dira : "En vérité, j'avais un compagnon...") Al-`Awfi rapporte qu'Ibn `Abbas, qu'Allah l'agrée, a dit : "Cela fait référence à un homme idolâtre qui avait un compagnon parmi les croyants dans ce monde." يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ (Qui disait : "Es-tu parmi ceux qui croient...") c'est-à-dire : `crois-tu en la résurrection après la mort, et au Jugement et à la récompense ou au châtiment ?' Il disait cela par étonnement, mécréance et obstination. أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ ((Que) lorsque nous mourrons et deviendrons poussière et ossements, serons-nous vraiment redevables (Madinun) ?) Mujahid et As-Suddi ont dit : "Appelés à rendre des comptes." Ibn `Abbas, qu'Allah l'agrée, et Muhammad bin Ka`b Al-Qurazi ont dit : "Récompensés ou punis selon nos œuvres." Les deux avis sont corrects. قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ ((L'orateur) dit : "Voulez-vous regarder en bas") c'est-à-dire, regarder au-delà. Le croyant dira cela à ses compagnons parmi les gens du Paradis. فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ (Il regarda donc en bas et le vit au milieu du Feu.) Ibn `Abbas, qu'Allah l'agrée, Sa`id bin Jubayr, Khulayd Al-`Usari, Qatadah, As-Suddi et `Ata' Al-Khurasani ont dit : "Cela signifie, au milieu de l'Enfer." Al-Hasan Al-Basri a dit : "Au milieu de l'Enfer comme s'il était une étoile brûlante." قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ (Il dit : "Par
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The gathering of the People of Paradise, and the exchange between One of Them and His Counterpart in
Allah tells us how the people of Paradise will turn to one another, asking one another about their situation, how they were in this world and what they suffered. This is part of their conversation when they get together to converse and drink, sitting on their thrones, servants coming and going, bringing all kinds of good food, drink, clothes and other delights no eye has seen, no ear has heard, never having comprehend the mind of man.
قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ
(A speaker of them will say: "Verily, I had a companion...") Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him said, "This refers to an idolator man who had a companion among the believers in this world."
يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ
(Who used to say: "Are you among those who believe...") means, `do you believe in the resurrection after death, and the Reckoning and reward or punishment' He used to say that by way of astonishment, disbelief and stubbornness.
أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ
((That) when we die and become dust and bones, shall we indeed be indebted (Madinun).) Mujahid and As-Suddi said, "Brought to account." Ibn `Abbas, may Allah be pleased with him, and Muhammad bin Ka`b Al-Qurazi said, "Rewarded or punished according to our deeds." Both views are correct.
قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ
((The speaker) said: "Will you look down") meaning, look over. The believer will say this to his companions among the people of Paradise.
فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ
(So he looked down and saw him in the midst of the Fire.) Ibn `Abbas, may Allah be pleased with him, Sa`id bin Jubayr, Khulayd Al-`Usari, Qatadah, As-Suddi and `Ata' Al-Khurasani said, "This means, in the middle of Hell." Al-Hasan Al-Basri said, "In the middle of Hell as if he were a burning star."
قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ
(He said: "By Allah! You have nearly ruined me.") The believer will say, addressing the disbeliever: `By Allah, you nearly caused me to be doomed, if I had obeyed you.'
وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ
(Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).) means, `Were it not for the favor of my Lord towards me, I would have been like you in the middle of Hell where you are, brought forth with you for punishment. But He bestowed His grace upon me, had mercy upon me and guided me to faith and to belief in Him Alone.'
وَمَا كُنَّا لِنَهْتَدِىَ لَوْلا أَنْ هَدَانَا اللَّهُ
(and never could we have found guidance, were it not that Allah had guided us!) (7:43)
أَفَمَا نَحْنُ بِمَيِّتِينَ - إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
(Are we then not to die (any more) Except our first death, and we shall not be punished) This is what the believers will say when they feel joy at what Allah has given them, and they realize that they are to remain in Paradise forever with no punishment and no death to come. Allah says:
إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the supreme success!) Al-Hasan Al-Basri said, "They know that death brings an end to every delight, so they will say,
أَفَمَا نَحْنُ بِمَيِّتِينَ - إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
(Are we then not to die Except our first death, and we shall not be punished) It will be said, "No,
إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the supreme success!)."
لِمِثْلِ هَـذَا فَلْيَعْمَلِ الْعَـمِلُونَ
(For the like of this let the workers work.) Ibn Jarir said, "These are the Words of Allah, and it means: for the like of this pleasure and this success, let the workers work in this world, so that they may attain it in the Hereafter.
The Story of Two Israelites
They mentioned the story of two men among the Children of Israel who were partners and who are included in the meaning of this Ayah. Abu Ja`far bin Jarir recorded that Furat bin Tha`labah Al-Bahrani said concerning the Ayah,
إِنِّى كَانَ لِى قَرِينٌ
(Verily, I had a companion) "There were two men who were partners and had collected eight thousand Dinars. One of them had a craft and the other did not. The one who had a craft said to the other, `You do not have a craft, so I think I will divide the money with you and leave you.' So he left him. Then the man bought a house, belonging to a king who had died, for the price of one thousand Dinars. He called his companion and showed him the house, saying, `What do you think of this house I bought it for one thousand Dinars.' He said, `How beautiful it is.' When he went out he said, `O Allah, this companion of mine has bought this house for one thousand Dinars; I ask You for one of the houses of Paradise -- and he gave one thousand Dinars in charity.' Then as much time passed as Allah willed should pass. The first man married a woman with a dowry of one thousand Dinars, and invited his companion and made food for him. When he came, he said, `I have married this woman with a dowry of one thousand Dinars.' He replied; `How beautiful this is.' And when he left, he said, `O Lord, my companion has married a woman with a dowry of one thousand Dinars; I ask you for a wife from among Al-Hur Al-`Iyn' -- and he gave one thousand Dinars in charity. Then as much time passed as Allah willed should pass. Then the first man bought two gardens for two thousand Dinars, then he called his companion and showed them to him. He said, `I have bought these two gardens for two thousand Dinars.' He replied, `How beautiful this is.' When he came out, he said, `O Lord, my companion has bought two gardens for two thousand Dinars; I ask you for two gardens in Paradise' -- and he gave two thousand Dinars in charity. Then the angel came to them and took their souls in death. He took the one who had given his money in charity and put him in a house that he liked. There, there was a woman who was so beautiful that the ground shinned under her, then he (the angel) took him to two gardens and gave him other things which are known only to Allah. The man said, `This is like a man who has such and such.' The angel said, `That is exactly what it is; this house, these gardens and this wife are all for you.' The man said, `I had a companion who used to say: Are you among those who believe' It was said to him, `He is in Hell.' He said, `Will you look down' So he looked down and saw him in the midst of Hell. At this, he said:
قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ - وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ
(By Allah! You have nearly ruined me. Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).)"
📜 Texte arabe source
القول في تأويل قوله تعالى : يَقُولُ أَئِنَّكَ لَمِنَ الْمُصَدِّقِينَ (52)
حدثني إسحاق بن إبراهيم بن حبيب بن الشهيد، قال: ثنا عتاب بن بشير، عن خَصِيف، عن فُرات بن ثعلبة البهراني في قوله ( إِنِّي كَانَ لِي قَرِينٌ ) قال: إن رجلين كانا شريكين، فاجتمع لهما ثمانية آلاف دينار، وكان أحدهما له حرفة، والآخر ليس له حرفة، فقال الذي له حرفة للآخر: ليس لك حرفة، ما أُراني &; 21-46 &; إلا مفارقك ومُقاسمك، فقاسمه وفارقه; ثم إن الرجل اشترى دارًا بألف دينار كانت لملك قد مات فدعا صاحبه فأراه، فقال: كيف ترى هذه الدار ابتعتُها بألف دينار؟ قال: ما أحسنها; فلما خرج قال: اللهم إن صاحبي هذا قد ابتاع هذه الدار بألف دينار، وإني أسألك دارًا من دور الجنة، فتَصَدَّقَ بألف دينار; ثم مكث ما شاء الله أن يمكث، ثم إنه تزوج امرأة بألف دينار، فدعاه وصنع له طعاما; فلما أتاه قال: إني تزوجت هذه المرأة بألف دينار; قال: ما أحسن هذا; فلما انصرف قال: يا رب إن صاحبي تزوج امرأة بألف دينار، وإني أسألك امرأة من الحُور العين، فتصدق بألف دينار; ثم إنه مكث ما شاء الله أن يمكث، ثم اشترى بستانين بألفي دينار، ثم دعاه فأراه، فقال: إني ابتعت هذين البستانين، فقال: ما أحسن هذا; فلما خرج قال: يا رب إن صاحبي قد اشترى بستانين بألفي دينار، وأنا أسألك بستانين من الجنة، فتصدقَ بألفي دينار; ثم إن الملك أتاهما فتوفَّاهما; ثم انطلق بهذا المتصدق فأدخله دارًا تعجبه، فإذا امرأة تطلع يضيء ما تحتها من حُسنها، ثم أدخله بستانين، وشيئا الله به عليم، فقال عند ذلك: ما أشبه هذا برجل كان من أمره كذا وكذا. قال: فإنه ذاك، ولك هذا المنـزل والبستانان والمرأة. قال: فإنه كان لي صاحب يقول: ( أَئِنَّكَ لَمِنَ الْمُصَدِّقِينَ ) قيل له: فإنه في الجحيم، قال: فهل أنتم مُطَّلِعون ؟ فاطَّلَعَ فرآه في سواء الجحيم، فقال عند ذلك: تَاللَّهِ إِنْ كِدْتَ لَتُرْدِينِ * وَلَوْلا نِعْمَةُ رَبِّي لَكُنْتُ مِنَ الْمُحْضَرِينَ . ...الآيات. وهذا التأويل الذي تأوله فرات بن ثعلبة يقوي قراءة من قرأ " إنَّكَ لَمِنَ المُصَّدِّقِينَ" بتشديد الصاد بمعنى: لمن المتصدقين، لأنه يذكر أن الله تعالى ذكره إنما أعطاه ما أعطاه على الصدقة لا على التصديق، وقراءة قراء الأمصار على خلاف ذلك، بل قراءتها بتخفيف الصاد وتشديد الدال، بمعنى: إنكار قرينه عليه التصديق أنه يبعث بعد الموت، كأنه قال: أتصدق بأنك تبعث بعد مماتك، وتُجْزَى بعملك، وتحاسَب؟.
Verset 53
Le rassemblement des gens du Paradis, et l'échange entre l'un d'eux et son compagnon. Allah nous informe comment les gens du Paradis se tourneront les uns vers les autres, s'interrogeant mutuellement sur leur situation, comment ils étaient dans ce monde et ce qu'ils ont enduré. Cela fait partie de leur conversation lorsqu'ils se réunissent pour converser et boire, assis sur leurs trônes, les serviteurs allant et venant, apportant toutes sortes de bonnes nourritures, boissons, vêtements et autres délices qu'aucun œil n'a vus, qu'aucune oreille n'a entendus, et que l'esprit de l'homme n'a jamais pu concevoir. قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ (Un orateur parmi eux dira : "En vérité, j'avais un compagnon...") Al-`Awfi rapporte qu'Ibn `Abbas, qu'Allah l'agrée, a dit : "Cela fait référence à un homme idolâtre qui avait un compagnon parmi les croyants dans ce monde." يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ (Qui disait : "Es-tu parmi ceux qui croient...") c'est-à-dire : `crois-tu en la résurrection après la mort, et au Jugement et à la récompense ou au châtiment ?' Il disait cela par étonnement, mécréance et obstination. أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ ((Que) lorsque nous mourrons et deviendrons poussière et ossements, serons-nous vraiment redevables (Madinun) ?) Mujahid et As-Suddi ont dit : "Appelés à rendre des comptes." Ibn `Abbas, qu'Allah l'agrée, et Muhammad bin Ka`b Al-Qurazi ont dit : "Récompensés ou punis selon nos œuvres." Les deux avis sont corrects. قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ ((L'orateur) dit : "Voulez-vous regarder en bas") c'est-à-dire, regarder au-delà. Le croyant dira cela à ses compagnons parmi les gens du Paradis. فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ (Il regarda donc en bas et le vit au milieu du Feu.) Ibn `Abbas, qu'Allah l'agrée, Sa`id bin Jubayr, Khulayd Al-`Usari, Qatadah, As-Suddi et `Ata' Al-Khurasani ont dit : "Cela signifie, au milieu de l'Enfer." Al-Hasan Al-Basri a dit : "Au milieu de l'Enfer comme s'il était une étoile brûlante." قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ (Il dit : "Par
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The gathering of the People of Paradise, and the exchange between One of Them and His Counterpart in
Allah tells us how the people of Paradise will turn to one another, asking one another about their situation, how they were in this world and what they suffered. This is part of their conversation when they get together to converse and drink, sitting on their thrones, servants coming and going, bringing all kinds of good food, drink, clothes and other delights no eye has seen, no ear has heard, never having comprehend the mind of man.
قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ
(A speaker of them will say: "Verily, I had a companion...") Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him said, "This refers to an idolator man who had a companion among the believers in this world."
يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ
(Who used to say: "Are you among those who believe...") means, `do you believe in the resurrection after death, and the Reckoning and reward or punishment' He used to say that by way of astonishment, disbelief and stubbornness.
أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ
((That) when we die and become dust and bones, shall we indeed be indebted (Madinun).) Mujahid and As-Suddi said, "Brought to account." Ibn `Abbas, may Allah be pleased with him, and Muhammad bin Ka`b Al-Qurazi said, "Rewarded or punished according to our deeds." Both views are correct.
قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ
((The speaker) said: "Will you look down") meaning, look over. The believer will say this to his companions among the people of Paradise.
فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ
(So he looked down and saw him in the midst of the Fire.) Ibn `Abbas, may Allah be pleased with him, Sa`id bin Jubayr, Khulayd Al-`Usari, Qatadah, As-Suddi and `Ata' Al-Khurasani said, "This means, in the middle of Hell." Al-Hasan Al-Basri said, "In the middle of Hell as if he were a burning star."
قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ
(He said: "By Allah! You have nearly ruined me.") The believer will say, addressing the disbeliever: `By Allah, you nearly caused me to be doomed, if I had obeyed you.'
وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ
(Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).) means, `Were it not for the favor of my Lord towards me, I would have been like you in the middle of Hell where you are, brought forth with you for punishment. But He bestowed His grace upon me, had mercy upon me and guided me to faith and to belief in Him Alone.'
وَمَا كُنَّا لِنَهْتَدِىَ لَوْلا أَنْ هَدَانَا اللَّهُ
(and never could we have found guidance, were it not that Allah had guided us!) (7:43)
أَفَمَا نَحْنُ بِمَيِّتِينَ - إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
(Are we then not to die (any more) Except our first death, and we shall not be punished) This is what the believers will say when they feel joy at what Allah has given them, and they realize that they are to remain in Paradise forever with no punishment and no death to come. Allah says:
إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the supreme success!) Al-Hasan Al-Basri said, "They know that death brings an end to every delight, so they will say,
أَفَمَا نَحْنُ بِمَيِّتِينَ - إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
(Are we then not to die Except our first death, and we shall not be punished) It will be said, "No,
إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the supreme success!)."
لِمِثْلِ هَـذَا فَلْيَعْمَلِ الْعَـمِلُونَ
(For the like of this let the workers work.) Ibn Jarir said, "These are the Words of Allah, and it means: for the like of this pleasure and this success, let the workers work in this world, so that they may attain it in the Hereafter.
The Story of Two Israelites
They mentioned the story of two men among the Children of Israel who were partners and who are included in the meaning of this Ayah. Abu Ja`far bin Jarir recorded that Furat bin Tha`labah Al-Bahrani said concerning the Ayah,
إِنِّى كَانَ لِى قَرِينٌ
(Verily, I had a companion) "There were two men who were partners and had collected eight thousand Dinars. One of them had a craft and the other did not. The one who had a craft said to the other, `You do not have a craft, so I think I will divide the money with you and leave you.' So he left him. Then the man bought a house, belonging to a king who had died, for the price of one thousand Dinars. He called his companion and showed him the house, saying, `What do you think of this house I bought it for one thousand Dinars.' He said, `How beautiful it is.' When he went out he said, `O Allah, this companion of mine has bought this house for one thousand Dinars; I ask You for one of the houses of Paradise -- and he gave one thousand Dinars in charity.' Then as much time passed as Allah willed should pass. The first man married a woman with a dowry of one thousand Dinars, and invited his companion and made food for him. When he came, he said, `I have married this woman with a dowry of one thousand Dinars.' He replied; `How beautiful this is.' And when he left, he said, `O Lord, my companion has married a woman with a dowry of one thousand Dinars; I ask you for a wife from among Al-Hur Al-`Iyn' -- and he gave one thousand Dinars in charity. Then as much time passed as Allah willed should pass. Then the first man bought two gardens for two thousand Dinars, then he called his companion and showed them to him. He said, `I have bought these two gardens for two thousand Dinars.' He replied, `How beautiful this is.' When he came out, he said, `O Lord, my companion has bought two gardens for two thousand Dinars; I ask you for two gardens in Paradise' -- and he gave two thousand Dinars in charity. Then the angel came to them and took their souls in death. He took the one who had given his money in charity and put him in a house that he liked. There, there was a woman who was so beautiful that the ground shinned under her, then he (the angel) took him to two gardens and gave him other things which are known only to Allah. The man said, `This is like a man who has such and such.' The angel said, `That is exactly what it is; this house, these gardens and this wife are all for you.' The man said, `I had a companion who used to say: Are you among those who believe' It was said to him, `He is in Hell.' He said, `Will you look down' So he looked down and saw him in the midst of Hell. At this, he said:
قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ - وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ
(By Allah! You have nearly ruined me. Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).)"
📜 Texte arabe source
يدل على ذلك قول الله: ( أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَئِنَّا لَمَدِينُونَ ) وهي القراءة الصحيحة عندنا التي لا يجوز خِلافُها لإجماع الحجة من القرّاء عليها.
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( أَئِنَّا لَمَدِينُونَ ) يقول: أئنا لمجازوْن بالعمل، كما تَدِين تُدان.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( أَئِنَّا لَمَدِينُونَ ) : أئنا لمحاسبون.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السدي ( أَئِنَّا لَمَدِينُونَ ) محاسبون.
Verset 54
Le rassemblement des gens du Paradis, et l'échange entre l'un d'eux et son compagnon. Allah nous informe comment les gens du Paradis se tourneront les uns vers les autres, s'interrogeant mutuellement sur leur situation, comment ils étaient dans ce monde et ce qu'ils ont enduré. Cela fait partie de leur conversation lorsqu'ils se réunissent pour converser et boire, assis sur leurs trônes, les serviteurs allant et venant, apportant toutes sortes de bonnes nourritures, boissons, vêtements et autres délices qu'aucun œil n'a vus, qu'aucune oreille n'a entendus, et que l'esprit de l'homme n'a jamais pu concevoir. قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ (Un orateur parmi eux dira : "En vérité, j'avais un compagnon...") Al-`Awfi rapporte qu'Ibn `Abbas, qu'Allah l'agrée, a dit : "Cela fait référence à un homme idolâtre qui avait un compagnon parmi les croyants dans ce monde." يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ (Qui disait : "Es-tu parmi ceux qui croient...") c'est-à-dire : `crois-tu en la résurrection après la mort, et au Jugement et à la récompense ou au châtiment ?' Il disait cela par étonnement, mécréance et obstination. أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ ((Que) lorsque nous mourrons et deviendrons poussière et ossements, serons-nous vraiment redevables (Madinun) ?) Mujahid et As-Suddi ont dit : "Appelés à rendre des comptes." Ibn `Abbas, qu'Allah l'agrée, et Muhammad bin Ka`b Al-Qurazi ont dit : "Récompensés ou punis selon nos œuvres." Les deux avis sont corrects. قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ ((L'orateur) dit : "Voulez-vous regarder en bas") c'est-à-dire, regarder au-delà. Le croyant dira cela à ses compagnons parmi les gens du Paradis. فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ (Il regarda donc en bas et le vit au milieu du Feu.) Ibn `Abbas, qu'Allah l'agrée, Sa`id bin Jubayr, Khulayd Al-`Usari, Qatadah, As-Suddi et `Ata' Al-Khurasani ont dit : "Cela signifie, au milieu de l'Enfer." Al-Hasan Al-Basri a dit : "Au milieu de l'Enfer comme s'il était une étoile brûlante." قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ (Il dit : "Par
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The gathering of the People of Paradise, and the exchange between One of Them and His Counterpart in
Allah tells us how the people of Paradise will turn to one another, asking one another about their situation, how they were in this world and what they suffered. This is part of their conversation when they get together to converse and drink, sitting on their thrones, servants coming and going, bringing all kinds of good food, drink, clothes and other delights no eye has seen, no ear has heard, never having comprehend the mind of man.
قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ
(A speaker of them will say: "Verily, I had a companion...") Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him said, "This refers to an idolator man who had a companion among the believers in this world."
يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ
(Who used to say: "Are you among those who believe...") means, `do you believe in the resurrection after death, and the Reckoning and reward or punishment' He used to say that by way of astonishment, disbelief and stubbornness.
أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ
((That) when we die and become dust and bones, shall we indeed be indebted (Madinun).) Mujahid and As-Suddi said, "Brought to account." Ibn `Abbas, may Allah be pleased with him, and Muhammad bin Ka`b Al-Qurazi said, "Rewarded or punished according to our deeds." Both views are correct.
قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ
((The speaker) said: "Will you look down") meaning, look over. The believer will say this to his companions among the people of Paradise.
فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ
(So he looked down and saw him in the midst of the Fire.) Ibn `Abbas, may Allah be pleased with him, Sa`id bin Jubayr, Khulayd Al-`Usari, Qatadah, As-Suddi and `Ata' Al-Khurasani said, "This means, in the middle of Hell." Al-Hasan Al-Basri said, "In the middle of Hell as if he were a burning star."
قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ
(He said: "By Allah! You have nearly ruined me.") The believer will say, addressing the disbeliever: `By Allah, you nearly caused me to be doomed, if I had obeyed you.'
وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ
(Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).) means, `Were it not for the favor of my Lord towards me, I would have been like you in the middle of Hell where you are, brought forth with you for punishment. But He bestowed His grace upon me, had mercy upon me and guided me to faith and to belief in Him Alone.'
وَمَا كُنَّا لِنَهْتَدِىَ لَوْلا أَنْ هَدَانَا اللَّهُ
(and never could we have found guidance, were it not that Allah had guided us!) (7:43)
أَفَمَا نَحْنُ بِمَيِّتِينَ - إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
(Are we then not to die (any more) Except our first death, and we shall not be punished) This is what the believers will say when they feel joy at what Allah has given them, and they realize that they are to remain in Paradise forever with no punishment and no death to come. Allah says:
إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the supreme success!) Al-Hasan Al-Basri said, "They know that death brings an end to every delight, so they will say,
أَفَمَا نَحْنُ بِمَيِّتِينَ - إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
(Are we then not to die Except our first death, and we shall not be punished) It will be said, "No,
إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the supreme success!)."
لِمِثْلِ هَـذَا فَلْيَعْمَلِ الْعَـمِلُونَ
(For the like of this let the workers work.) Ibn Jarir said, "These are the Words of Allah, and it means: for the like of this pleasure and this success, let the workers work in this world, so that they may attain it in the Hereafter.
The Story of Two Israelites
They mentioned the story of two men among the Children of Israel who were partners and who are included in the meaning of this Ayah. Abu Ja`far bin Jarir recorded that Furat bin Tha`labah Al-Bahrani said concerning the Ayah,
إِنِّى كَانَ لِى قَرِينٌ
(Verily, I had a companion) "There were two men who were partners and had collected eight thousand Dinars. One of them had a craft and the other did not. The one who had a craft said to the other, `You do not have a craft, so I think I will divide the money with you and leave you.' So he left him. Then the man bought a house, belonging to a king who had died, for the price of one thousand Dinars. He called his companion and showed him the house, saying, `What do you think of this house I bought it for one thousand Dinars.' He said, `How beautiful it is.' When he went out he said, `O Allah, this companion of mine has bought this house for one thousand Dinars; I ask You for one of the houses of Paradise -- and he gave one thousand Dinars in charity.' Then as much time passed as Allah willed should pass. The first man married a woman with a dowry of one thousand Dinars, and invited his companion and made food for him. When he came, he said, `I have married this woman with a dowry of one thousand Dinars.' He replied; `How beautiful this is.' And when he left, he said, `O Lord, my companion has married a woman with a dowry of one thousand Dinars; I ask you for a wife from among Al-Hur Al-`Iyn' -- and he gave one thousand Dinars in charity. Then as much time passed as Allah willed should pass. Then the first man bought two gardens for two thousand Dinars, then he called his companion and showed them to him. He said, `I have bought these two gardens for two thousand Dinars.' He replied, `How beautiful this is.' When he came out, he said, `O Lord, my companion has bought two gardens for two thousand Dinars; I ask you for two gardens in Paradise' -- and he gave two thousand Dinars in charity. Then the angel came to them and took their souls in death. He took the one who had given his money in charity and put him in a house that he liked. There, there was a woman who was so beautiful that the ground shinned under her, then he (the angel) took him to two gardens and gave him other things which are known only to Allah. The man said, `This is like a man who has such and such.' The angel said, `That is exactly what it is; this house, these gardens and this wife are all for you.' The man said, `I had a companion who used to say: Are you among those who believe' It was said to him, `He is in Hell.' He said, `Will you look down' So he looked down and saw him in the midst of Hell. At this, he said:
قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ - وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ
(By Allah! You have nearly ruined me. Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).)"
📜 Texte arabe source
القول في تأويل قوله تعالى : قَالَ هَلْ أَنْتُمْ مُطَّلِعُونَ (54)
يقول تعالى ذكره: قال هذا المؤمن الذي أدخل الجنة لأصحابه: ( هَلْ أَنْتُمْ مُطَّلِعُونَ ) في النار، لعلي أرى قريني الذي كان يقول لي: إنك لمن المُصَدِّقين بأنا مبعوثون بعد الممات.
Verset 55
Le rassemblement des gens du Paradis, et l'échange entre l'un d'eux et son compagnon. Allah nous informe comment les gens du Paradis se tourneront les uns vers les autres, s'interrogeant mutuellement sur leur situation, comment ils étaient dans ce monde et ce qu'ils ont enduré. Cela fait partie de leur conversation lorsqu'ils se réunissent pour converser et boire, assis sur leurs trônes, les serviteurs allant et venant, apportant toutes sortes de bonnes nourritures, boissons, vêtements et autres délices qu'aucun œil n'a vus, qu'aucune oreille n'a entendus, et que l'esprit de l'homme n'a jamais pu concevoir. قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ (Un orateur parmi eux dira : "En vérité, j'avais un compagnon...") Al-`Awfi rapporte qu'Ibn `Abbas, qu'Allah l'agrée, a dit : "Cela fait référence à un homme idolâtre qui avait un compagnon parmi les croyants dans ce monde." يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ (Qui disait : "Es-tu parmi ceux qui croient...") c'est-à-dire : `crois-tu en la résurrection après la mort, et au Jugement et à la récompense ou au châtiment ?' Il disait cela par étonnement, mécréance et obstination. أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ ((Que) lorsque nous mourrons et deviendrons poussière et ossements, serons-nous vraiment redevables (Madinun).) Mujahid et As-Suddi ont dit : "Appelés à rendre des comptes." Ibn `Abbas, qu'Allah l'agrée, et Muhammad bin Ka`b Al-Qurazi ont dit : "Récompensés ou punis selon nos œuvres." Les deux avis sont corrects. قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ ((L'orateur) dit : "Voulez-vous regarder en bas") c'est-à-dire, regarder au-delà. Le croyant dira cela à ses compagnons parmi les gens du Paradis. فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ (Il regarda en bas et le vit au milieu du Feu.) Ibn `Abbas, qu'Allah l'agrée, Sa`id bin Jubayr, Khulayd Al-`Usari, Qatadah, As-Suddi et `Ata' Al-Khurasani ont dit : "Cela signifie, au milieu de l'Enfer." Al-Hasan Al-Basri a dit : "Au milieu de l'Enfer comme s'il était une étoile brûlante." قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ (Il dit : "Par
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The gathering of the People of Paradise, and the exchange between One of Them and His Counterpart in
Allah tells us how the people of Paradise will turn to one another, asking one another about their situation, how they were in this world and what they suffered. This is part of their conversation when they get together to converse and drink, sitting on their thrones, servants coming and going, bringing all kinds of good food, drink, clothes and other delights no eye has seen, no ear has heard, never having comprehend the mind of man.
قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ
(A speaker of them will say: "Verily, I had a companion...") Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him said, "This refers to an idolator man who had a companion among the believers in this world."
يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ
(Who used to say: "Are you among those who believe...") means, `do you believe in the resurrection after death, and the Reckoning and reward or punishment' He used to say that by way of astonishment, disbelief and stubbornness.
أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ
((That) when we die and become dust and bones, shall we indeed be indebted (Madinun).) Mujahid and As-Suddi said, "Brought to account." Ibn `Abbas, may Allah be pleased with him, and Muhammad bin Ka`b Al-Qurazi said, "Rewarded or punished according to our deeds." Both views are correct.
قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ
((The speaker) said: "Will you look down") meaning, look over. The believer will say this to his companions among the people of Paradise.
فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ
(So he looked down and saw him in the midst of the Fire.) Ibn `Abbas, may Allah be pleased with him, Sa`id bin Jubayr, Khulayd Al-`Usari, Qatadah, As-Suddi and `Ata' Al-Khurasani said, "This means, in the middle of Hell." Al-Hasan Al-Basri said, "In the middle of Hell as if he were a burning star."
قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ
(He said: "By Allah! You have nearly ruined me.") The believer will say, addressing the disbeliever: `By Allah, you nearly caused me to be doomed, if I had obeyed you.'
وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ
(Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).) means, `Were it not for the favor of my Lord towards me, I would have been like you in the middle of Hell where you are, brought forth with you for punishment. But He bestowed His grace upon me, had mercy upon me and guided me to faith and to belief in Him Alone.'
وَمَا كُنَّا لِنَهْتَدِىَ لَوْلا أَنْ هَدَانَا اللَّهُ
(and never could we have found guidance, were it not that Allah had guided us!) (7:43)
أَفَمَا نَحْنُ بِمَيِّتِينَ - إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
(Are we then not to die (any more) Except our first death, and we shall not be punished) This is what the believers will say when they feel joy at what Allah has given them, and they realize that they are to remain in Paradise forever with no punishment and no death to come. Allah says:
إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the supreme success!) Al-Hasan Al-Basri said, "They know that death brings an end to every delight, so they will say,
أَفَمَا نَحْنُ بِمَيِّتِينَ - إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
(Are we then not to die Except our first death, and we shall not be punished) It will be said, "No,
إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the supreme success!)."
لِمِثْلِ هَـذَا فَلْيَعْمَلِ الْعَـمِلُونَ
(For the like of this let the workers work.) Ibn Jarir said, "These are the Words of Allah, and it means: for the like of this pleasure and this success, let the workers work in this world, so that they may attain it in the Hereafter.
The Story of Two Israelites
They mentioned the story of two men among the Children of Israel who were partners and who are included in the meaning of this Ayah. Abu Ja`far bin Jarir recorded that Furat bin Tha`labah Al-Bahrani said concerning the Ayah,
إِنِّى كَانَ لِى قَرِينٌ
(Verily, I had a companion) "There were two men who were partners and had collected eight thousand Dinars. One of them had a craft and the other did not. The one who had a craft said to the other, `You do not have a craft, so I think I will divide the money with you and leave you.' So he left him. Then the man bought a house, belonging to a king who had died, for the price of one thousand Dinars. He called his companion and showed him the house, saying, `What do you think of this house I bought it for one thousand Dinars.' He said, `How beautiful it is.' When he went out he said, `O Allah, this companion of mine has bought this house for one thousand Dinars; I ask You for one of the houses of Paradise -- and he gave one thousand Dinars in charity.' Then as much time passed as Allah willed should pass. The first man married a woman with a dowry of one thousand Dinars, and invited his companion and made food for him. When he came, he said, `I have married this woman with a dowry of one thousand Dinars.' He replied; `How beautiful this is.' And when he left, he said, `O Lord, my companion has married a woman with a dowry of one thousand Dinars; I ask you for a wife from among Al-Hur Al-`Iyn' -- and he gave one thousand Dinars in charity. Then as much time passed as Allah willed should pass. Then the first man bought two gardens for two thousand Dinars, then he called his companion and showed them to him. He said, `I have bought these two gardens for two thousand Dinars.' He replied, `How beautiful this is.' When he came out, he said, `O Lord, my companion has bought two gardens for two thousand Dinars; I ask you for two gardens in Paradise' -- and he gave two thousand Dinars in charity. Then the angel came to them and took their souls in death. He took the one who had given his money in charity and put him in a house that he liked. There, there was a woman who was so beautiful that the ground shinned under her, then he (the angel) took him to two gardens and gave him other things which are known only to Allah. The man said, `This is like a man who has such and such.' The angel said, `That is exactly what it is; this house, these gardens and this wife are all for you.' The man said, `I had a companion who used to say: Are you among those who believe' It was said to him, `He is in Hell.' He said, `Will you look down' So he looked down and saw him in the midst of Hell. At this, he said:
قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ - وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ
(By Allah! You have nearly ruined me. Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).)"
📜 Texte arabe source
وقوله ( فَاطَّلَعَ فَرَآهُ فِي سَوَاءِ الْجَحِيمِ ) يقول: فاطلع في النار فرآه في وسط الجحيم. وفي الكلام متروك استغني بدلالة الكلام عليه من ذكره، وهو فقالوا: نعم.
وبنحو الذي قلنا في تأويل قوله ( فَاطَّلَعَ فَرَآهُ فِي سَوَاءِ الْجَحِيمِ ) قال أهل التأويل.
* ذكر من قال ذلك:
حدثني عليّ ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( فِي سَوَاءِ الْجَحِيمِ ) يعني: في وَسَط الجحيم.
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس ( فِي سَوَاءِ الْجَحِيمِ ) يعني: في وَسَط الجحيم.
حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال ثنا عباد بن راشد، عن الحسن، في قوله ( فِي سَوَاءِ الْجَحِيمِ ) يقول: في وسط الجحيم.
حدثنا ابن سنان، قال: ثنا عبد الصمد، قال ثنا عباد بن راشد، قال: سمعت الحسن، فذكر مثله.
حدثنا ابن بشار، قال: ثنا سليمان بن حرب، قال: ثنا أبو هلال، قال: ثنا قتادة، في قوله ( سَوَاءِ الْجَحِيم ) قال: وَسَطها.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قال:( هَلْ أَنْتُمْ مُطَّلِعُونَ ) قال: سأل ربه أن يطلعه، قال ( فَاطَّلَعَ فَرَآهُ فِي سَوَاءِ الْجَحِيمِ ) : أي في وسط الجحيم.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، عن خليد العصري، قال: لولا أن الله عرفه إياه ما عرفه، لقد تغير حبره وسبرة بعده، وذُكر لنا أنه اطلع فرأى جماجم القوم، فقال:(تَاللَّهِ إِنْ كِدْتَ لَتُرْدِينِ * وَلَوْلا نِعْمَةُ رَبِّي لَكُنْتُ مِنَ الْمُحْضَرِينَ)
حدثنا ابن بشار، قال: ثنا إبراهيم بن أبي الوزير، قال: ثنا سفيان بن عيينة، عن سعيد بن أبي عروبة، عن قتادة، عن مطرف بن عبد الله، في قوله ( فَاطَّلَعَ فَرَآهُ فِي سَوَاءِ الْجَحِيمِ ) قال: والله لولا أنه عرفه ما عرفه، لقد غيرت النار حِبْره وسِبْره (1) .
حدثنا محمد بن الحسين، قال: ثنا أحمد، قال: ثنا أسباط، عن السدي، قوله ( هَلْ أَنْتُمْ مُطَّلِعُونَ ) قال: كان ابن عباس يقرؤها: " هَلْ أنتُمْ مُطْلِعُونِى فَاطَّلَعَ فَرَآهُ فِي سَوَاءِ الْجَحِيمِ " قال: في وسط الجحيم.
وهذه القراءة التي ذكرها السدي، عن ابن عباس، أنه كان يقرأ في (مُطَّلِعُونَ) إن كانت محفوظة عنه، فإنها من شواذ الحروف، وذلك أن العرب لا تؤثر في المكنى من الأسماء إذا اتصل بفاعل على الإضافة في جمع أو توحيد، لا يكادون أن يقولوا أنت مُكَلِّمُني ولا أنتما مكلماني ولا أنتم مكلِّموني ولا مكلِّمونني، وإنما يقولون أنت مكلِّمي، وأنتما مكلِّماي، وأنتم مكلمي; وإن قال قائل منهم ذلك قاله على وجه الغلط توهما به: أنت تكلمني، وأنتما تكلمانني، وأنتم تكلمونني، كما قال الشاعر:
وَمــا أدْرِي وَظَنِّــي كُــلَّ ظَـن
أَمُسْــلِمُنِي إلــى قَـوْمي شَـرَاحِي? (2)
فقال: مسلمني، وليس ذلك وجه الكلام، بل وجه الكلام أمسلمي; فأما إذا كان الكلام ظاهرا ولم يكن متصلا بالفاعل، فإنهم ربما أضافوا، وربما لم يضيفوا، فيقال: هذا مكلم أخاك، ومكلم أخيك، وهذان مكلما أخيك، ومكلمان أخاك، وهؤلاء مكلمو أخيك، ومكلمون أخاك; وإنما تختار الإضافة في المكنى المتصل بفاعل لمصير الحرفين باتصال أحدهما بصاحبه كالحرف الواحد.
Verset 56
Le rassemblement des gens du Paradis, et l'échange entre l'un d'eux et son compagnon. Allah nous informe comment les gens du Paradis se tourneront les uns vers les autres, s'interrogeant mutuellement sur leur situation, comment ils étaient dans ce monde et ce qu'ils ont enduré. Cela fait partie de leur conversation lorsqu'ils se réunissent pour converser et boire, assis sur leurs trônes, les serviteurs allant et venant, apportant toutes sortes de bonnes nourritures, boissons, vêtements et autres délices qu'aucun œil n'a vus, qu'aucune oreille n'a entendus, et que l'esprit de l'homme n'a jamais pu concevoir. قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ (Un orateur parmi eux dira : "En vérité, j'avais un compagnon...") Al-`Awfi rapporte qu'Ibn `Abbas, qu'Allah l'agrée, a dit : "Cela fait référence à un homme idolâtre qui avait un compagnon parmi les croyants dans ce monde." يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ (Qui disait : "Es-tu parmi ceux qui croient...") c'est-à-dire : `crois-tu en la résurrection après la mort, et au Jugement et à la récompense ou au châtiment ?' Il disait cela par étonnement, mécréance et obstination. أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ ((Que) lorsque nous mourrons et deviendrons poussière et ossements, serons-nous vraiment redevables (Madinun).) Mujahid et As-Suddi ont dit : "Appelés à rendre des comptes." Ibn `Abbas, qu'Allah l'agrée, et Muhammad bin Ka`b Al-Qurazi ont dit : "Récompensés ou punis selon nos œuvres." Les deux avis sont corrects. قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ ((L'orateur) dit : "Voulez-vous regarder en bas") c'est-à-dire, regarder au-delà. Le croyant dira cela à ses compagnons parmi les gens du Paradis. فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ (Il regarda en bas et le vit au milieu du Feu.) Ibn `Abbas, qu'Allah l'agrée, Sa`id bin Jubayr, Khulayd Al-`Usari, Qatadah, As-Suddi et `Ata' Al-Khurasani ont dit : "Cela signifie, au milieu de l'Enfer." Al-Hasan Al-Basri a dit : "Au milieu de l'Enfer comme s'il était une étoile brûlante." قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ (Il dit : "Par
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The gathering of the People of Paradise, and the exchange between One of Them and His Counterpart in
Allah tells us how the people of Paradise will turn to one another, asking one another about their situation, how they were in this world and what they suffered. This is part of their conversation when they get together to converse and drink, sitting on their thrones, servants coming and going, bringing all kinds of good food, drink, clothes and other delights no eye has seen, no ear has heard, never having comprehend the mind of man.
قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ
(A speaker of them will say: "Verily, I had a companion...") Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him said, "This refers to an idolator man who had a companion among the believers in this world."
يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ
(Who used to say: "Are you among those who believe...") means, `do you believe in the resurrection after death, and the Reckoning and reward or punishment' He used to say that by way of astonishment, disbelief and stubbornness.
أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ
((That) when we die and become dust and bones, shall we indeed be indebted (Madinun).) Mujahid and As-Suddi said, "Brought to account." Ibn `Abbas, may Allah be pleased with him, and Muhammad bin Ka`b Al-Qurazi said, "Rewarded or punished according to our deeds." Both views are correct.
قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ
((The speaker) said: "Will you look down") meaning, look over. The believer will say this to his companions among the people of Paradise.
فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ
(So he looked down and saw him in the midst of the Fire.) Ibn `Abbas, may Allah be pleased with him, Sa`id bin Jubayr, Khulayd Al-`Usari, Qatadah, As-Suddi and `Ata' Al-Khurasani said, "This means, in the middle of Hell." Al-Hasan Al-Basri said, "In the middle of Hell as if he were a burning star."
قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ
(He said: "By Allah! You have nearly ruined me.") The believer will say, addressing the disbeliever: `By Allah, you nearly caused me to be doomed, if I had obeyed you.'
وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ
(Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).) means, `Were it not for the favor of my Lord towards me, I would have been like you in the middle of Hell where you are, brought forth with you for punishment. But He bestowed His grace upon me, had mercy upon me and guided me to faith and to belief in Him Alone.'
وَمَا كُنَّا لِنَهْتَدِىَ لَوْلا أَنْ هَدَانَا اللَّهُ
(and never could we have found guidance, were it not that Allah had guided us!) (7:43)
أَفَمَا نَحْنُ بِمَيِّتِينَ - إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
(Are we then not to die (any more) Except our first death, and we shall not be punished) This is what the believers will say when they feel joy at what Allah has given them, and they realize that they are to remain in Paradise forever with no punishment and no death to come. Allah says:
إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the supreme success!) Al-Hasan Al-Basri said, "They know that death brings an end to every delight, so they will say,
أَفَمَا نَحْنُ بِمَيِّتِينَ - إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
(Are we then not to die Except our first death, and we shall not be punished) It will be said, "No,
إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the supreme success!)."
لِمِثْلِ هَـذَا فَلْيَعْمَلِ الْعَـمِلُونَ
(For the like of this let the workers work.) Ibn Jarir said, "These are the Words of Allah, and it means: for the like of this pleasure and this success, let the workers work in this world, so that they may attain it in the Hereafter.
The Story of Two Israelites
They mentioned the story of two men among the Children of Israel who were partners and who are included in the meaning of this Ayah. Abu Ja`far bin Jarir recorded that Furat bin Tha`labah Al-Bahrani said concerning the Ayah,
إِنِّى كَانَ لِى قَرِينٌ
(Verily, I had a companion) "There were two men who were partners and had collected eight thousand Dinars. One of them had a craft and the other did not. The one who had a craft said to the other, `You do not have a craft, so I think I will divide the money with you and leave you.' So he left him. Then the man bought a house, belonging to a king who had died, for the price of one thousand Dinars. He called his companion and showed him the house, saying, `What do you think of this house I bought it for one thousand Dinars.' He said, `How beautiful it is.' When he went out he said, `O Allah, this companion of mine has bought this house for one thousand Dinars; I ask You for one of the houses of Paradise -- and he gave one thousand Dinars in charity.' Then as much time passed as Allah willed should pass. The first man married a woman with a dowry of one thousand Dinars, and invited his companion and made food for him. When he came, he said, `I have married this woman with a dowry of one thousand Dinars.' He replied; `How beautiful this is.' And when he left, he said, `O Lord, my companion has married a woman with a dowry of one thousand Dinars; I ask you for a wife from among Al-Hur Al-`Iyn' -- and he gave one thousand Dinars in charity. Then as much time passed as Allah willed should pass. Then the first man bought two gardens for two thousand Dinars, then he called his companion and showed them to him. He said, `I have bought these two gardens for two thousand Dinars.' He replied, `How beautiful this is.' When he came out, he said, `O Lord, my companion has bought two gardens for two thousand Dinars; I ask you for two gardens in Paradise' -- and he gave two thousand Dinars in charity. Then the angel came to them and took their souls in death. He took the one who had given his money in charity and put him in a house that he liked. There, there was a woman who was so beautiful that the ground shinned under her, then he (the angel) took him to two gardens and gave him other things which are known only to Allah. The man said, `This is like a man who has such and such.' The angel said, `That is exactly what it is; this house, these gardens and this wife are all for you.' The man said, `I had a companion who used to say: Are you among those who believe' It was said to him, `He is in Hell.' He said, `Will you look down' So he looked down and saw him in the midst of Hell. At this, he said:
قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ - وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ
(By Allah! You have nearly ruined me. Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).)"
📜 Texte arabe source
وقوله ( تَاللَّهِ إِنْ كِدْتَ لَتُرْدِينِ ) يقول: فلما رأى قرينه في النار قال: تالله إن كدت في الدنيا لتهلكني بصدك إياي عن الإيمان بالبعث والثواب والعقاب.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني محمد بن الحسين، قال: ثنا أحمد، قال: ثنا أسباط، عن السدي قوله ( إِنْ كِدْتَ لَتُرْدِينِ ) قال: لتهلكني، يقال منه: أردى فلان فلانا: إذا أهلكه، وردي فلان: إذا هلك، كما قال الأعشى.
أفِـي الطَّـوْفِ خِـفْتِ عـليّ الـرَّدَى
وَكَــمْ مِــنْ رَدٍ أهْلَــهُ لَـمْ يَـرِمْ (3)
يعني بقوله: " وكم من رَد ": وكم من هالك.
------------------------
الهوامش:
(1) في ( اللسان: حبر ) الحبر والسبر، الحسن والبهاء.
(2) البيت من شواهد الفرّاء في معاني القرآن ( مصورة الجامعة ص 272 ) قال في قوله تعالى " هل أنتم مطلعون" وقرأ بعض القراء " هل أنتم مطلعون فاطلع" فكسر النون، وهو شاذ؛ لأن العرب لا تختار على الإضافة إذا أسندوا فاعلا مجموعا أو موحدا، إلى مكنى عنه. فمن ذلك أن يقولوا: أنت ضاربي ويقولون للاثنين: أنتما ضارباي، وللجميع: أنتم ضاربي ولا يقولون للاثنين أنتما ضاربانني، ولا للجميع: أنتم ضاربونني، وإنما تكون هذه النون يضربونني يضربني، وربما غلط الشاعر، فيذهب إلى المعنى، فيقول: أنت ضاربني يتوهم أنه أراد: هل تضربني، فيكون ذلك على غير صحة قال الشاعر:" وما أدري وظني ......البيت"، يريد شراحيل، ولم يقل: أمسلمي، وهو وجه الكلام. وقال آخر:
هــم القــائلون الخـير والفاعلونـه
إذا مـا خشوا من محدث الأمر معظما
ولم يقل:" الفاعلوه"، وهو وجه الكلام. وإنما اختاروا ( العرب ) الإضافة في الاسم المكنى، لأنه يختلط بما قبله ( أي يلتصق به ) فيصير الحرفان كالحرف الواحد، استحبوا الإضافة في المكنى، وقالوا هما ضاربان زيدا، وضاربا زيد، لأن زيدا في ظهوره لا يختلط بما قبله، لأنه ليس بحرف واحد، والمكنى ( الضمير ): حرف. فأما قوله"فاطلع" فإنه على جهة فعل ذلك به، كما تقول: دعا فأجيب يا هذا. ويكون: هل أنتم مطلعون فاطلع أنا، فيكون منصوبا بجواب الفاء . اهـ.
(3) البيت لأعشى بني قيس بن ثعلبة ( ديوانه طبع القاهرة 41 ) من قصيدة ميمية مطولة يمدح بها قيس بن معد يكرب. والبيت من أبيات في آخرها يخاطب الشاعر بها ابنته التي تخشى عليه الموت بسبب طول أسفاره وكثرتها، فيرد عليها قائلا: أخفت عليّ الموت بسبب السفر؟ فانظري كم إنسان يموت ولا يبرح ديار أهله! والردى الهلاك، وهو محل الشاهد على قوله تعالى:" إن كدت لتردين" أي إنك كدت تهلكني. قال أبو عبيدة في مجاز القرآن ( مصورة الجامعة الورقة 209 - ب ): أرديته: أهلكته وردي هو: أي هلك. اهـ.
وقال الفراء في معاني القرآن ( مصورة الجامعة 272 ) قال:" هل أنتم مطلعون": هذا رجل من أهل الجنة، قد كان له أخ من أهل الكفر، فأحب أن يرى مكانه، فيأذن الله له، فيطلع في النار ويخاطبه، فإذا رآه قال" تالله إن كدت لتردين". وفي قراءة عبد الله . هو بن مسعود:" إن كدت لتغوين، ولولا رحمة ربي لكنت من المحضرين": أي معك في النار محضرا.
Verset 57
Le rassemblement des gens du Paradis, et l'échange entre l'un d'eux et son compagnon. Allah nous informe comment les gens du Paradis se tourneront les uns vers les autres, s'interrogeant mutuellement sur leur situation, comment ils étaient dans ce monde et ce qu'ils ont enduré. Cela fait partie de leur conversation lorsqu'ils se réunissent pour converser et boire, assis sur leurs trônes, les serviteurs allant et venant, apportant toutes sortes de bonnes nourritures, boissons, vêtements et autres délices qu'aucun œil n'a vus, qu'aucune oreille n'a entendus, et que l'esprit de l'homme n'a jamais pu concevoir. قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ (Un orateur parmi eux dira : "En vérité, j'avais un compagnon...") Al-`Awfi rapporte qu'Ibn `Abbas, qu'Allah l'agrée, a dit : "Cela fait référence à un homme idolâtre qui avait un compagnon parmi les croyants dans ce monde." يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ (Qui disait : "Es-tu parmi ceux qui croient...") c'est-à-dire : `crois-tu en la résurrection après la mort, et au Jugement et à la récompense ou au châtiment ?' Il disait cela par étonnement, mécréance et obstination. أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ ((Que) lorsque nous mourrons et deviendrons poussière et ossements, serons-nous vraiment redevables (Madinun).) Mujahid et As-Suddi ont dit : "Appelés à rendre des comptes." Ibn `Abbas, qu'Allah l'agrée, et Muhammad bin Ka`b Al-Qurazi ont dit : "Récompensés ou punis selon nos œuvres." Les deux avis sont corrects. قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ ((L'orateur) dit : "Voulez-vous regarder en bas") c'est-à-dire, regarder au-delà. Le croyant dira cela à ses compagnons parmi les gens du Paradis. فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ (Il regarda en bas et le vit au milieu du Feu.) Ibn `Abbas, qu'Allah l'agrée, Sa`id bin Jubayr, Khulayd Al-`Usari, Qatadah, As-Suddi et `Ata' Al-Khurasani ont dit : "Cela signifie, au milieu de l'Enfer." Al-Hasan Al-Basri a dit : "Au milieu de l'Enfer comme s'il était une étoile brûlante." قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ (Il dit : "Par
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The gathering of the People of Paradise, and the exchange between One of Them and His Counterpart in
Allah tells us how the people of Paradise will turn to one another, asking one another about their situation, how they were in this world and what they suffered. This is part of their conversation when they get together to converse and drink, sitting on their thrones, servants coming and going, bringing all kinds of good food, drink, clothes and other delights no eye has seen, no ear has heard, never having comprehend the mind of man.
قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ
(A speaker of them will say: "Verily, I had a companion...") Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him said, "This refers to an idolator man who had a companion among the believers in this world."
يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ
(Who used to say: "Are you among those who believe...") means, `do you believe in the resurrection after death, and the Reckoning and reward or punishment' He used to say that by way of astonishment, disbelief and stubbornness.
أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ
((That) when we die and become dust and bones, shall we indeed be indebted (Madinun).) Mujahid and As-Suddi said, "Brought to account." Ibn `Abbas, may Allah be pleased with him, and Muhammad bin Ka`b Al-Qurazi said, "Rewarded or punished according to our deeds." Both views are correct.
قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ
((The speaker) said: "Will you look down") meaning, look over. The believer will say this to his companions among the people of Paradise.
فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ
(So he looked down and saw him in the midst of the Fire.) Ibn `Abbas, may Allah be pleased with him, Sa`id bin Jubayr, Khulayd Al-`Usari, Qatadah, As-Suddi and `Ata' Al-Khurasani said, "This means, in the middle of Hell." Al-Hasan Al-Basri said, "In the middle of Hell as if he were a burning star."
قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ
(He said: "By Allah! You have nearly ruined me.") The believer will say, addressing the disbeliever: `By Allah, you nearly caused me to be doomed, if I had obeyed you.'
وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ
(Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).) means, `Were it not for the favor of my Lord towards me, I would have been like you in the middle of Hell where you are, brought forth with you for punishment. But He bestowed His grace upon me, had mercy upon me and guided me to faith and to belief in Him Alone.'
وَمَا كُنَّا لِنَهْتَدِىَ لَوْلا أَنْ هَدَانَا اللَّهُ
(and never could we have found guidance, were it not that Allah had guided us!) (7:43)
أَفَمَا نَحْنُ بِمَيِّتِينَ - إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
(Are we then not to die (any more) Except our first death, and we shall not be punished) This is what the believers will say when they feel joy at what Allah has given them, and they realize that they are to remain in Paradise forever with no punishment and no death to come. Allah says:
إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the supreme success!) Al-Hasan Al-Basri said, "They know that death brings an end to every delight, so they will say,
أَفَمَا نَحْنُ بِمَيِّتِينَ - إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
(Are we then not to die Except our first death, and we shall not be punished) It will be said, "No,
إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the supreme success!)."
لِمِثْلِ هَـذَا فَلْيَعْمَلِ الْعَـمِلُونَ
(For the like of this let the workers work.) Ibn Jarir said, "These are the Words of Allah, and it means: for the like of this pleasure and this success, let the workers work in this world, so that they may attain it in the Hereafter.
The Story of Two Israelites
They mentioned the story of two men among the Children of Israel who were partners and who are included in the meaning of this Ayah. Abu Ja`far bin Jarir recorded that Furat bin Tha`labah Al-Bahrani said concerning the Ayah,
إِنِّى كَانَ لِى قَرِينٌ
(Verily, I had a companion) "There were two men who were partners and had collected eight thousand Dinars. One of them had a craft and the other did not. The one who had a craft said to the other, `You do not have a craft, so I think I will divide the money with you and leave you.' So he left him. Then the man bought a house, belonging to a king who had died, for the price of one thousand Dinars. He called his companion and showed him the house, saying, `What do you think of this house I bought it for one thousand Dinars.' He said, `How beautiful it is.' When he went out he said, `O Allah, this companion of mine has bought this house for one thousand Dinars; I ask You for one of the houses of Paradise -- and he gave one thousand Dinars in charity.' Then as much time passed as Allah willed should pass. The first man married a woman with a dowry of one thousand Dinars, and invited his companion and made food for him. When he came, he said, `I have married this woman with a dowry of one thousand Dinars.' He replied; `How beautiful this is.' And when he left, he said, `O Lord, my companion has married a woman with a dowry of one thousand Dinars; I ask you for a wife from among Al-Hur Al-`Iyn' -- and he gave one thousand Dinars in charity. Then as much time passed as Allah willed should pass. Then the first man bought two gardens for two thousand Dinars, then he called his companion and showed them to him. He said, `I have bought these two gardens for two thousand Dinars.' He replied, `How beautiful this is.' When he came out, he said, `O Lord, my companion has bought two gardens for two thousand Dinars; I ask you for two gardens in Paradise' -- and he gave two thousand Dinars in charity. Then the angel came to them and took their souls in death. He took the one who had given his money in charity and put him in a house that he liked. There, there was a woman who was so beautiful that the ground shinned under her, then he (the angel) took him to two gardens and gave him other things which are known only to Allah. The man said, `This is like a man who has such and such.' The angel said, `That is exactly what it is; this house, these gardens and this wife are all for you.' The man said, `I had a companion who used to say: Are you among those who believe' It was said to him, `He is in Hell.' He said, `Will you look down' So he looked down and saw him in the midst of Hell. At this, he said:
قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ - وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ
(By Allah! You have nearly ruined me. Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).)"
📜 Texte arabe source
وقوله ( وَلَوْلا نِعْمَةُ رَبِّي لَكُنْتُ مِنَ الْمُحْضَرِينَ ) يقول: ولولا أن الله أنعم عليّ بهدايته، والتوفيق للإيمان بالبعث بعد الموت، لكنتُ من المحضَرِين معك في عذاب الله.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( لَكُنْتُ مِنَ الْمُحْضَرِينَ ) : أي في عذاب الله.
حدثنا محمد بن الحسين، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ، قوله ( لَكُنْتُ مِنَ المُحْضَرِينَ ) قال: من المعذبين.
Verset 58
Le rassemblement des gens du Paradis, et l'échange entre l'un d'eux et son compagnon. Allah nous informe comment les gens du Paradis se tourneront les uns vers les autres, s'interrogeant mutuellement sur leur situation, comment ils étaient dans ce monde et ce qu'ils ont enduré. Cela fait partie de leur conversation lorsqu'ils se réunissent pour converser et boire, assis sur leurs trônes, les serviteurs allant et venant, apportant toutes sortes de bonnes nourritures, boissons, vêtements et autres délices qu'aucun œil n'a vus, qu'aucune oreille n'a entendus, et que l'esprit de l'homme n'a jamais pu concevoir. قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ (Un orateur parmi eux dira : "En vérité, j'avais un compagnon...") Al-`Awfi rapporte qu'Ibn `Abbas, qu'Allah l'agrée, a dit : "Cela fait référence à un homme idolâtre qui avait un compagnon parmi les croyants dans ce monde." يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ (Qui disait : "Es-tu parmi ceux qui croient...") c'est-à-dire : `crois-tu en la résurrection après la mort, et au Jugement et à la récompense ou au châtiment ?' Il disait cela par étonnement, mécréance et obstination. أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ ((Que) lorsque nous mourrons et deviendrons poussière et ossements, serons-nous vraiment redevables (Madinun).) Mujahid et As-Suddi ont dit : "Appelés à rendre des comptes." Ibn `Abbas, qu'Allah l'agrée, et Muhammad bin Ka`b Al-Qurazi ont dit : "Récompensés ou punis selon nos œuvres." Les deux avis sont corrects. قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ ((L'orateur) dit : "Voulez-vous regarder en bas") c'est-à-dire, regarder au-delà. Le croyant dira cela à ses compagnons parmi les gens du Paradis. فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ (Il regarda en bas et le vit au milieu du Feu.) Ibn `Abbas, qu'Allah l'agrée, Sa`id bin Jubayr, Khulayd Al-`Usari, Qatadah, As-Suddi et `Ata' Al-Khurasani ont dit : "Cela signifie, au milieu de l'Enfer." Al-Hasan Al-Basri a dit : "Au milieu de l'Enfer comme s'il était une étoile brûlante." قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ (Il dit : "Par
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The gathering of the People of Paradise, and the exchange between One of Them and His Counterpart in
Allah tells us how the people of Paradise will turn to one another, asking one another about their situation, how they were in this world and what they suffered. This is part of their conversation when they get together to converse and drink, sitting on their thrones, servants coming and going, bringing all kinds of good food, drink, clothes and other delights no eye has seen, no ear has heard, never having comprehend the mind of man.
قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ
(A speaker of them will say: "Verily, I had a companion...") Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him said, "This refers to an idolator man who had a companion among the believers in this world."
يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ
(Who used to say: "Are you among those who believe...") means, `do you believe in the resurrection after death, and the Reckoning and reward or punishment' He used to say that by way of astonishment, disbelief and stubbornness.
أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ
((That) when we die and become dust and bones, shall we indeed be indebted (Madinun).) Mujahid and As-Suddi said, "Brought to account." Ibn `Abbas, may Allah be pleased with him, and Muhammad bin Ka`b Al-Qurazi said, "Rewarded or punished according to our deeds." Both views are correct.
قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ
((The speaker) said: "Will you look down") meaning, look over. The believer will say this to his companions among the people of Paradise.
فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ
(So he looked down and saw him in the midst of the Fire.) Ibn `Abbas, may Allah be pleased with him, Sa`id bin Jubayr, Khulayd Al-`Usari, Qatadah, As-Suddi and `Ata' Al-Khurasani said, "This means, in the middle of Hell." Al-Hasan Al-Basri said, "In the middle of Hell as if he were a burning star."
قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ
(He said: "By Allah! You have nearly ruined me.") The believer will say, addressing the disbeliever: `By Allah, you nearly caused me to be doomed, if I had obeyed you.'
وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ
(Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).) means, `Were it not for the favor of my Lord towards me, I would have been like you in the middle of Hell where you are, brought forth with you for punishment. But He bestowed His grace upon me, had mercy upon me and guided me to faith and to belief in Him Alone.'
وَمَا كُنَّا لِنَهْتَدِىَ لَوْلا أَنْ هَدَانَا اللَّهُ
(and never could we have found guidance, were it not that Allah had guided us!) (7:43)
أَفَمَا نَحْنُ بِمَيِّتِينَ - إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
(Are we then not to die (any more) Except our first death, and we shall not be punished) This is what the believers will say when they feel joy at what Allah has given them, and they realize that they are to remain in Paradise forever with no punishment and no death to come. Allah says:
إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the supreme success!) Al-Hasan Al-Basri said, "They know that death brings an end to every delight, so they will say,
أَفَمَا نَحْنُ بِمَيِّتِينَ - إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
(Are we then not to die Except our first death, and we shall not be punished) It will be said, "No,
إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the supreme success!)."
لِمِثْلِ هَـذَا فَلْيَعْمَلِ الْعَـمِلُونَ
(For the like of this let the workers work.) Ibn Jarir said, "These are the Words of Allah, and it means: for the like of this pleasure and this success, let the workers work in this world, so that they may attain it in the Hereafter.
The Story of Two Israelites
They mentioned the story of two men among the Children of Israel who were partners and who are included in the meaning of this Ayah. Abu Ja`far bin Jarir recorded that Furat bin Tha`labah Al-Bahrani said concerning the Ayah,
إِنِّى كَانَ لِى قَرِينٌ
(Verily, I had a companion) "There were two men who were partners and had collected eight thousand Dinars. One of them had a craft and the other did not. The one who had a craft said to the other, `You do not have a craft, so I think I will divide the money with you and leave you.' So he left him. Then the man bought a house, belonging to a king who had died, for the price of one thousand Dinars. He called his companion and showed him the house, saying, `What do you think of this house I bought it for one thousand Dinars.' He said, `How beautiful it is.' When he went out he said, `O Allah, this companion of mine has bought this house for one thousand Dinars; I ask You for one of the houses of Paradise -- and he gave one thousand Dinars in charity.' Then as much time passed as Allah willed should pass. The first man married a woman with a dowry of one thousand Dinars, and invited his companion and made food for him. When he came, he said, `I have married this woman with a dowry of one thousand Dinars.' He replied; `How beautiful this is.' And when he left, he said, `O Lord, my companion has married a woman with a dowry of one thousand Dinars; I ask you for a wife from among Al-Hur Al-`Iyn' -- and he gave one thousand Dinars in charity. Then as much time passed as Allah willed should pass. Then the first man bought two gardens for two thousand Dinars, then he called his companion and showed them to him. He said, `I have bought these two gardens for two thousand Dinars.' He replied, `How beautiful this is.' When he came out, he said, `O Lord, my companion has bought two gardens for two thousand Dinars; I ask you for two gardens in Paradise' -- and he gave two thousand Dinars in charity. Then the angel came to them and took their souls in death. He took the one who had given his money in charity and put him in a house that he liked. There, there was a woman who was so beautiful that the ground shinned under her, then he (the angel) took him to two gardens and gave him other things which are known only to Allah. The man said, `This is like a man who has such and such.' The angel said, `That is exactly what it is; this house, these gardens and this wife are all for you.' The man said, `I had a companion who used to say: Are you among those who believe' It was said to him, `He is in Hell.' He said, `Will you look down' So he looked down and saw him in the midst of Hell. At this, he said:
قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ - وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ
(By Allah! You have nearly ruined me. Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).)"
📜 Texte arabe source
القول في تأويل قوله تعالى : أَفَمَا نَحْنُ بِمَيِّتِينَ (58)
يقول تعالى ذكره مخبرا عن قيل هذا المؤمن الذي أعطاه الله ما أعطاه من كرامته في جنته سرورا منه بما أعطاه فيها(أَفَمَا نَحْنُ بِمَيِّتِينَ * إِلا مَوْتَتَنَا الأُولَى) يقول: أفما نحن بميتين غير موتتنا الأولى في الدنيا.
Verset 59
Le rassemblement des gens du Paradis, et l'échange entre l'un d'eux et son compagnon. Allah nous informe comment les gens du Paradis se tourneront les uns vers les autres, s'interrogeant mutuellement sur leur situation, comment ils étaient dans ce monde et ce qu'ils ont enduré. Cela fait partie de leur conversation lorsqu'ils se réunissent pour converser et boire, assis sur leurs trônes, les serviteurs allant et venant, apportant toutes sortes de bonnes nourritures, boissons, vêtements et autres délices qu'aucun œil n'a vus, qu'aucune oreille n'a entendus, et que l'esprit de l'homme n'a jamais pu concevoir. قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ (Un orateur parmi eux dira : "En vérité, j'avais un compagnon...") Al-`Awfi rapporte qu'Ibn `Abbas, qu'Allah l'agrée, a dit : "Cela fait référence à un homme idolâtre qui avait un compagnon parmi les croyants dans ce monde." يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ (Qui disait : "Es-tu parmi ceux qui croient...") c'est-à-dire : `crois-tu en la résurrection après la mort, et au Jugement et à la récompense ou au châtiment ?' Il disait cela par étonnement, mécréance et obstination. أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ ((Que) lorsque nous mourrons et deviendrons poussière et ossements, serons-nous vraiment redevables (Madinun).) Mujahid et As-Suddi ont dit : "Appelés à rendre des comptes." Ibn `Abbas, qu'Allah l'agrée, et Muhammad bin Ka`b Al-Qurazi ont dit : "Récompensés ou punis selon nos œuvres." Les deux avis sont corrects. قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ ((L'orateur) dit : "Voulez-vous regarder en bas") c'est-à-dire, regarder au-delà. Le croyant dira cela à ses compagnons parmi les gens du Paradis. فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ (Il regarda en bas et le vit au milieu du Feu.) Ibn `Abbas, qu'Allah l'agrée, Sa`id bin Jubayr, Khulayd Al-`Usari, Qatadah, As-Suddi et `Ata' Al-Khurasani ont dit : "Cela signifie, au milieu de l'Enfer." Al-Hasan Al-Basri a dit : "Au milieu de l'Enfer comme s'il était une étoile brûlante." قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ (Il dit : "Par
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The gathering of the People of Paradise, and the exchange between One of Them and His Counterpart in
Allah tells us how the people of Paradise will turn to one another, asking one another about their situation, how they were in this world and what they suffered. This is part of their conversation when they get together to converse and drink, sitting on their thrones, servants coming and going, bringing all kinds of good food, drink, clothes and other delights no eye has seen, no ear has heard, never having comprehend the mind of man.
قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ
(A speaker of them will say: "Verily, I had a companion...") Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him said, "This refers to an idolator man who had a companion among the believers in this world."
يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ
(Who used to say: "Are you among those who believe...") means, `do you believe in the resurrection after death, and the Reckoning and reward or punishment' He used to say that by way of astonishment, disbelief and stubbornness.
أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ
((That) when we die and become dust and bones, shall we indeed be indebted (Madinun).) Mujahid and As-Suddi said, "Brought to account." Ibn `Abbas, may Allah be pleased with him, and Muhammad bin Ka`b Al-Qurazi said, "Rewarded or punished according to our deeds." Both views are correct.
قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ
((The speaker) said: "Will you look down") meaning, look over. The believer will say this to his companions among the people of Paradise.
فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ
(So he looked down and saw him in the midst of the Fire.) Ibn `Abbas, may Allah be pleased with him, Sa`id bin Jubayr, Khulayd Al-`Usari, Qatadah, As-Suddi and `Ata' Al-Khurasani said, "This means, in the middle of Hell." Al-Hasan Al-Basri said, "In the middle of Hell as if he were a burning star."
قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ
(He said: "By Allah! You have nearly ruined me.") The believer will say, addressing the disbeliever: `By Allah, you nearly caused me to be doomed, if I had obeyed you.'
وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ
(Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).) means, `Were it not for the favor of my Lord towards me, I would have been like you in the middle of Hell where you are, brought forth with you for punishment. But He bestowed His grace upon me, had mercy upon me and guided me to faith and to belief in Him Alone.'
وَمَا كُنَّا لِنَهْتَدِىَ لَوْلا أَنْ هَدَانَا اللَّهُ
(and never could we have found guidance, were it not that Allah had guided us!) (7:43)
أَفَمَا نَحْنُ بِمَيِّتِينَ - إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
(Are we then not to die (any more) Except our first death, and we shall not be punished) This is what the believers will say when they feel joy at what Allah has given them, and they realize that they are to remain in Paradise forever with no punishment and no death to come. Allah says:
إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the supreme success!) Al-Hasan Al-Basri said, "They know that death brings an end to every delight, so they will say,
أَفَمَا نَحْنُ بِمَيِّتِينَ - إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
(Are we then not to die Except our first death, and we shall not be punished) It will be said, "No,
إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the supreme success!)."
لِمِثْلِ هَـذَا فَلْيَعْمَلِ الْعَـمِلُونَ
(For the like of this let the workers work.) Ibn Jarir said, "These are the Words of Allah, and it means: for the like of this pleasure and this success, let the workers work in this world, so that they may attain it in the Hereafter.
The Story of Two Israelites
They mentioned the story of two men among the Children of Israel who were partners and who are included in the meaning of this Ayah. Abu Ja`far bin Jarir recorded that Furat bin Tha`labah Al-Bahrani said concerning the Ayah,
إِنِّى كَانَ لِى قَرِينٌ
(Verily, I had a companion) "There were two men who were partners and had collected eight thousand Dinars. One of them had a craft and the other did not. The one who had a craft said to the other, `You do not have a craft, so I think I will divide the money with you and leave you.' So he left him. Then the man bought a house, belonging to a king who had died, for the price of one thousand Dinars. He called his companion and showed him the house, saying, `What do you think of this house I bought it for one thousand Dinars.' He said, `How beautiful it is.' When he went out he said, `O Allah, this companion of mine has bought this house for one thousand Dinars; I ask You for one of the houses of Paradise -- and he gave one thousand Dinars in charity.' Then as much time passed as Allah willed should pass. The first man married a woman with a dowry of one thousand Dinars, and invited his companion and made food for him. When he came, he said, `I have married this woman with a dowry of one thousand Dinars.' He replied; `How beautiful this is.' And when he left, he said, `O Lord, my companion has married a woman with a dowry of one thousand Dinars; I ask you for a wife from among Al-Hur Al-`Iyn' -- and he gave one thousand Dinars in charity. Then as much time passed as Allah willed should pass. Then the first man bought two gardens for two thousand Dinars, then he called his companion and showed them to him. He said, `I have bought these two gardens for two thousand Dinars.' He replied, `How beautiful this is.' When he came out, he said, `O Lord, my companion has bought two gardens for two thousand Dinars; I ask you for two gardens in Paradise' -- and he gave two thousand Dinars in charity. Then the angel came to them and took their souls in death. He took the one who had given his money in charity and put him in a house that he liked. There, there was a woman who was so beautiful that the ground shinned under her, then he (the angel) took him to two gardens and gave him other things which are known only to Allah. The man said, `This is like a man who has such and such.' The angel said, `That is exactly what it is; this house, these gardens and this wife are all for you.' The man said, `I had a companion who used to say: Are you among those who believe' It was said to him, `He is in Hell.' He said, `Will you look down' So he looked down and saw him in the midst of Hell. At this, he said:
قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ - وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ
(By Allah! You have nearly ruined me. Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).)"
📜 Texte arabe source
( وَمَا نَحْنُ بِمُعَذَّبِينَ ) يقول: وما نحن بمعذبين بعد دخولنا الجنة .
Verset 60
Allah nous informe comment les gens du Paradis se tourneront les uns vers les autres, s'interrogeant mutuellement sur leur situation, comment ils étaient dans ce monde et ce qu'ils ont enduré. Cela fait partie de leur conversation lorsqu'ils se réunissent pour converser et boire, assis sur leurs trônes, les serviteurs allant et venant, apportant toutes sortes de bonnes nourritures, boissons, vêtements et autres délices qu'aucun œil n'a vus, qu'aucune oreille n'a entendus, et que l'esprit de l'homme n'a jamais conçus. قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ (Un orateur parmi eux dira : "En vérité, j'avais un compagnon...") Al-`Awfi a rapporté qu'Ibn `Abbas, qu'Allah l'agrée, a dit : "Cela fait référence à un homme idolâtre qui avait un compagnon parmi les croyants dans ce monde." يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ (Qui disait : "Es-tu parmi ceux qui croient...") signifie : `crois-tu en la résurrection après la mort, et au Jugement et à la récompense ou au châtiment ?' Il disait cela par étonnement, mécréance et obstination. أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ ((Que) lorsque nous mourrons et devenons poussière et ossements, serons-nous vraiment redevables (Madinun) ?) Mujahid et As-Suddi ont dit : "Appelés à rendre des comptes." Ibn `Abbas, qu'Allah l'agrée, et Muhammad bin Ka`b Al-Qurazi ont dit : "Récompensés ou châtiés selon nos œuvres." Les deux avis sont corrects. قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ ((L'orateur) dit : "Voulez-vous regarder en bas") c'est-à-dire, regarder au-delà. Le croyant dira cela à ses compagnons parmi les gens du Paradis. فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ (Il regarda en bas et le vit au milieu du Feu.) Ibn `Abbas, qu'Allah l'agrée, Sa`id bin Jubayr, Khulayd Al-`Usari, Qatadah, As-Suddi et `Ata' Al-Khurasani ont dit : "Cela signifie, au milieu de l'Enfer." Al-Hasan Al-Basri a dit : "Au milieu de l'Enfer comme s'il était une étoile brûlante." قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ (Il dit : "Par
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The gathering of the People of Paradise, and the exchange between One of Them and His Counterpart in
Allah tells us how the people of Paradise will turn to one another, asking one another about their situation, how they were in this world and what they suffered. This is part of their conversation when they get together to converse and drink, sitting on their thrones, servants coming and going, bringing all kinds of good food, drink, clothes and other delights no eye has seen, no ear has heard, never having comprehend the mind of man.
قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ
(A speaker of them will say: "Verily, I had a companion...") Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him said, "This refers to an idolator man who had a companion among the believers in this world."
يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ
(Who used to say: "Are you among those who believe...") means, `do you believe in the resurrection after death, and the Reckoning and reward or punishment' He used to say that by way of astonishment, disbelief and stubbornness.
أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ
((That) when we die and become dust and bones, shall we indeed be indebted (Madinun).) Mujahid and As-Suddi said, "Brought to account." Ibn `Abbas, may Allah be pleased with him, and Muhammad bin Ka`b Al-Qurazi said, "Rewarded or punished according to our deeds." Both views are correct.
قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ
((The speaker) said: "Will you look down") meaning, look over. The believer will say this to his companions among the people of Paradise.
فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ
(So he looked down and saw him in the midst of the Fire.) Ibn `Abbas, may Allah be pleased with him, Sa`id bin Jubayr, Khulayd Al-`Usari, Qatadah, As-Suddi and `Ata' Al-Khurasani said, "This means, in the middle of Hell." Al-Hasan Al-Basri said, "In the middle of Hell as if he were a burning star."
قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ
(He said: "By Allah! You have nearly ruined me.") The believer will say, addressing the disbeliever: `By Allah, you nearly caused me to be doomed, if I had obeyed you.'
وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ
(Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).) means, `Were it not for the favor of my Lord towards me, I would have been like you in the middle of Hell where you are, brought forth with you for punishment. But He bestowed His grace upon me, had mercy upon me and guided me to faith and to belief in Him Alone.'
وَمَا كُنَّا لِنَهْتَدِىَ لَوْلا أَنْ هَدَانَا اللَّهُ
(and never could we have found guidance, were it not that Allah had guided us!) (7:43)
أَفَمَا نَحْنُ بِمَيِّتِينَ - إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
(Are we then not to die (any more) Except our first death, and we shall not be punished) This is what the believers will say when they feel joy at what Allah has given them, and they realize that they are to remain in Paradise forever with no punishment and no death to come. Allah says:
إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the supreme success!) Al-Hasan Al-Basri said, "They know that death brings an end to every delight, so they will say,
أَفَمَا نَحْنُ بِمَيِّتِينَ - إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
(Are we then not to die Except our first death, and we shall not be punished) It will be said, "No,
إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the supreme success!)."
لِمِثْلِ هَـذَا فَلْيَعْمَلِ الْعَـمِلُونَ
(For the like of this let the workers work.) Ibn Jarir said, "These are the Words of Allah, and it means: for the like of this pleasure and this success, let the workers work in this world, so that they may attain it in the Hereafter.
The Story of Two Israelites
They mentioned the story of two men among the Children of Israel who were partners and who are included in the meaning of this Ayah. Abu Ja`far bin Jarir recorded that Furat bin Tha`labah Al-Bahrani said concerning the Ayah,
إِنِّى كَانَ لِى قَرِينٌ
(Verily, I had a companion) "There were two men who were partners and had collected eight thousand Dinars. One of them had a craft and the other did not. The one who had a craft said to the other, `You do not have a craft, so I think I will divide the money with you and leave you.' So he left him. Then the man bought a house, belonging to a king who had died, for the price of one thousand Dinars. He called his companion and showed him the house, saying, `What do you think of this house I bought it for one thousand Dinars.' He said, `How beautiful it is.' When he went out he said, `O Allah, this companion of mine has bought this house for one thousand Dinars; I ask You for one of the houses of Paradise -- and he gave one thousand Dinars in charity.' Then as much time passed as Allah willed should pass. The first man married a woman with a dowry of one thousand Dinars, and invited his companion and made food for him. When he came, he said, `I have married this woman with a dowry of one thousand Dinars.' He replied; `How beautiful this is.' And when he left, he said, `O Lord, my companion has married a woman with a dowry of one thousand Dinars; I ask you for a wife from among Al-Hur Al-`Iyn' -- and he gave one thousand Dinars in charity. Then as much time passed as Allah willed should pass. Then the first man bought two gardens for two thousand Dinars, then he called his companion and showed them to him. He said, `I have bought these two gardens for two thousand Dinars.' He replied, `How beautiful this is.' When he came out, he said, `O Lord, my companion has bought two gardens for two thousand Dinars; I ask you for two gardens in Paradise' -- and he gave two thousand Dinars in charity. Then the angel came to them and took their souls in death. He took the one who had given his money in charity and put him in a house that he liked. There, there was a woman who was so beautiful that the ground shinned under her, then he (the angel) took him to two gardens and gave him other things which are known only to Allah. The man said, `This is like a man who has such and such.' The angel said, `That is exactly what it is; this house, these gardens and this wife are all for you.' The man said, `I had a companion who used to say: Are you among those who believe' It was said to him, `He is in Hell.' He said, `Will you look down' So he looked down and saw him in the midst of Hell. At this, he said:
قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ - وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ
(By Allah! You have nearly ruined me. Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).)"
📜 Texte arabe source
( إِنَّ هَذَا لَهُوَ الْفَوْزُ الْعَظِيمُ ) يقول: إن هذا الذي أعطاناه الله من الكرامة في الجنة، أنا لا نعذب ولا نموت لهو النَّجاء العظيم مما كنا في الدنيا نحذر من عقاب الله، وإدراك ما كنا فيها، نؤمل بإيماننا، وطاعتنا ربنا.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد عن قتادة، قوله ( أَفَمَا نَحْنُ بِمَيِّتِينَ ) إلى قوله ( الْفَوْزُ الْعَظِيمُ ) قال: هذا قول أهل الجنة.
Verset 61
Allah nous informe comment les gens du Paradis se tourneront les uns vers les autres, s'interrogeant mutuellement sur leur situation, comment ils étaient dans ce monde et ce qu'ils ont enduré. Cela fait partie de leur conversation lorsqu'ils se réunissent pour converser et boire, assis sur leurs trônes, les serviteurs allant et venant, apportant toutes sortes de bonnes nourritures, boissons, vêtements et autres délices qu'aucun œil n'a vus, qu'aucune oreille n'a entendus, et que l'esprit de l'homme n'a jamais conçus. قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ (Un orateur parmi eux dira : "En vérité, j'avais un compagnon...") Al-`Awfi a rapporté qu'Ibn `Abbas, qu'Allah l'agrée, a dit : "Cela fait référence à un homme idolâtre qui avait un compagnon parmi les croyants dans ce monde." يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ (Qui disait : "Es-tu parmi ceux qui croient...") signifie : `crois-tu en la résurrection après la mort, et au Jugement et à la récompense ou au châtiment ?' Il disait cela par étonnement, mécréance et obstination. أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ ((Que) lorsque nous mourrons et devenons poussière et ossements, serons-nous vraiment redevables (Madinun) ?) Mujahid et As-Suddi ont dit : "Appelés à rendre des comptes." Ibn `Abbas, qu'Allah l'agrée, et Muhammad bin Ka`b Al-Qurazi ont dit : "Récompensés ou châtiés selon nos œuvres." Les deux avis sont corrects. قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ ((L'orateur) dit : "Voulez-vous regarder en bas") c'est-à-dire, regarder au-delà. Le croyant dira cela à ses compagnons parmi les gens du Paradis. فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ (Il regarda en bas et le vit au milieu du Feu.) Ibn `Abbas, qu'Allah l'agrée, Sa`id bin Jubayr, Khulayd Al-`Usari, Qatadah, As-Suddi et `Ata' Al-Khurasani ont dit : "Cela signifie, au milieu de l'Enfer." Al-Hasan Al-Basri a dit : "Au milieu de l'Enfer comme s'il était une étoile brûlante." قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ (Il dit : "Par
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The gathering of the People of Paradise, and the exchange between One of Them and His Counterpart in
Allah tells us how the people of Paradise will turn to one another, asking one another about their situation, how they were in this world and what they suffered. This is part of their conversation when they get together to converse and drink, sitting on their thrones, servants coming and going, bringing all kinds of good food, drink, clothes and other delights no eye has seen, no ear has heard, never having comprehend the mind of man.
قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ
(A speaker of them will say: "Verily, I had a companion...") Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him said, "This refers to an idolator man who had a companion among the believers in this world."
يَقُولُ أَءِنَّكَ لَمِنَ الْمُصَدِّقِينَ
(Who used to say: "Are you among those who believe...") means, `do you believe in the resurrection after death, and the Reckoning and reward or punishment' He used to say that by way of astonishment, disbelief and stubbornness.
أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَدِينُونَ
((That) when we die and become dust and bones, shall we indeed be indebted (Madinun).) Mujahid and As-Suddi said, "Brought to account." Ibn `Abbas, may Allah be pleased with him, and Muhammad bin Ka`b Al-Qurazi said, "Rewarded or punished according to our deeds." Both views are correct.
قَالَ هَلْ أَنتُمْ مُّطَّلِعُونَ
((The speaker) said: "Will you look down") meaning, look over. The believer will say this to his companions among the people of Paradise.
فَاطَّلَعَ فَرَءَاهُ فِى سَوَآءِ الْجَحِيمِ
(So he looked down and saw him in the midst of the Fire.) Ibn `Abbas, may Allah be pleased with him, Sa`id bin Jubayr, Khulayd Al-`Usari, Qatadah, As-Suddi and `Ata' Al-Khurasani said, "This means, in the middle of Hell." Al-Hasan Al-Basri said, "In the middle of Hell as if he were a burning star."
قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ
(He said: "By Allah! You have nearly ruined me.") The believer will say, addressing the disbeliever: `By Allah, you nearly caused me to be doomed, if I had obeyed you.'
وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ
(Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).) means, `Were it not for the favor of my Lord towards me, I would have been like you in the middle of Hell where you are, brought forth with you for punishment. But He bestowed His grace upon me, had mercy upon me and guided me to faith and to belief in Him Alone.'
وَمَا كُنَّا لِنَهْتَدِىَ لَوْلا أَنْ هَدَانَا اللَّهُ
(and never could we have found guidance, were it not that Allah had guided us!) (7:43)
أَفَمَا نَحْنُ بِمَيِّتِينَ - إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
(Are we then not to die (any more) Except our first death, and we shall not be punished) This is what the believers will say when they feel joy at what Allah has given them, and they realize that they are to remain in Paradise forever with no punishment and no death to come. Allah says:
إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the supreme success!) Al-Hasan Al-Basri said, "They know that death brings an end to every delight, so they will say,
أَفَمَا نَحْنُ بِمَيِّتِينَ - إِلاَّ مَوْتَتَنَا الاٍّولَى وَمَا نَحْنُ بِمُعَذَّبِينَ
(Are we then not to die Except our first death, and we shall not be punished) It will be said, "No,
إِنَّ هَـذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
(Truly, this is the supreme success!)."
لِمِثْلِ هَـذَا فَلْيَعْمَلِ الْعَـمِلُونَ
(For the like of this let the workers work.) Ibn Jarir said, "These are the Words of Allah, and it means: for the like of this pleasure and this success, let the workers work in this world, so that they may attain it in the Hereafter.
The Story of Two Israelites
They mentioned the story of two men among the Children of Israel who were partners and who are included in the meaning of this Ayah. Abu Ja`far bin Jarir recorded that Furat bin Tha`labah Al-Bahrani said concerning the Ayah,
إِنِّى كَانَ لِى قَرِينٌ
(Verily, I had a companion) "There were two men who were partners and had collected eight thousand Dinars. One of them had a craft and the other did not. The one who had a craft said to the other, `You do not have a craft, so I think I will divide the money with you and leave you.' So he left him. Then the man bought a house, belonging to a king who had died, for the price of one thousand Dinars. He called his companion and showed him the house, saying, `What do you think of this house I bought it for one thousand Dinars.' He said, `How beautiful it is.' When he went out he said, `O Allah, this companion of mine has bought this house for one thousand Dinars; I ask You for one of the houses of Paradise -- and he gave one thousand Dinars in charity.' Then as much time passed as Allah willed should pass. The first man married a woman with a dowry of one thousand Dinars, and invited his companion and made food for him. When he came, he said, `I have married this woman with a dowry of one thousand Dinars.' He replied; `How beautiful this is.' And when he left, he said, `O Lord, my companion has married a woman with a dowry of one thousand Dinars; I ask you for a wife from among Al-Hur Al-`Iyn' -- and he gave one thousand Dinars in charity. Then as much time passed as Allah willed should pass. Then the first man bought two gardens for two thousand Dinars, then he called his companion and showed them to him. He said, `I have bought these two gardens for two thousand Dinars.' He replied, `How beautiful this is.' When he came out, he said, `O Lord, my companion has bought two gardens for two thousand Dinars; I ask you for two gardens in Paradise' -- and he gave two thousand Dinars in charity. Then the angel came to them and took their souls in death. He took the one who had given his money in charity and put him in a house that he liked. There, there was a woman who was so beautiful that the ground shinned under her, then he (the angel) took him to two gardens and gave him other things which are known only to Allah. The man said, `This is like a man who has such and such.' The angel said, `That is exactly what it is; this house, these gardens and this wife are all for you.' The man said, `I had a companion who used to say: Are you among those who believe' It was said to him, `He is in Hell.' He said, `Will you look down' So he looked down and saw him in the midst of Hell. At this, he said:
قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ - وَلَوْلاَ نِعْمَةُ رَبِّى لَكُنتُ مِنَ الْمُحْضَرِينَ
(By Allah! You have nearly ruined me. Had it not been for the grace of my Lord, I would certainly have been among those brought forth (to Hell).)"
📜 Texte arabe source
وقوله ( لِمِثْلِ هَذَا فَلْيَعْمَلِ الْعَامِلُونَ ) يقول تعالى ذكره: لمثل هذا الذي أعْطَيتُ هؤلاء المؤمنين من الكرامة في الآخرة، فليعمل في الدنيا لأنفسهم العاملون، ليدركوا ما أدرك هؤلاء بطاعة ربهم.
Verset 62
Ici, Allah demande : `Ce qu'Il a mentionné des délices du Paradis avec sa nourriture, sa boisson, ses compagnes et autres joies est-il un meilleur divertissement, ou أَمْ شَجَرَةُ الزَّقُّومِ (ou l'arbre de Zaqqum) qui est dans l'Enfer ?' Le sens ici est un type spécifique d'arbre appelé Zaqqum. C'est comme le verset : وَشَجَرَةً تَخْرُجُ مِن طُورِ سَيْنَآءَ تَنبُتُ بِالدُّهْنِ وَصِبْغٍ لِّلأَكِلِيِنَ (Et un arbre qui jaillit du Mont Sinaï, qui produit de l'huile, et (c'est) un condiment pour les mangeurs.) (23:20) -- qui est l'olivier. Ceci est soutenu par le verset : ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ (Puis, en vérité, -- vous les égarés, les négateurs ! Vous mangerez, en vérité, des arbres de Zaqqum.) (56:51-52). إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ (En vérité, Nous l'avons faite (comme) une épreuve pour les injustes.) Qatadah a dit : "L'arbre de Zaqqum est mentionné comme un test pour ceux qui sont égarés. Ils ont dit : `Votre compagnon vous dit que dans le Feu il y a un arbre, mais le feu consume les arbres.' Puis Allah a révélé les paroles : إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ (En vérité, c'est un arbre qui jaillit du fond de l'Enfer.) c'est-à-dire, il est nourri par le feu, car il a été créé du feu." Mujahid a dit : إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ (En vérité, Nous l'avons faite (comme) une épreuve pour les injustes.) Abu Jahl, qu'Allah le maudisse, a dit : "Zaqqum signifie des dattes et du beurre que je mange Atazaqqamuhu." Je dis que le sens du verset est : "Nous t'avons informé, ô Muhammad, de l'arbre de Zaqqum comme une épreuve avec laquelle Nous testons les gens pour voir qui croira et qui mécroira." C'est comme le verset : وَمَا جَعَلْنَا الرُّءْيَا الَّتِى أَرَيْنَـكَ إِلاَّ فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِى القُرْءَانِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلاَّ طُغْيَانًا كَبِيرًا (Et Nous n'avons fait la vision que Nous t'avons montrée que comme une épreuve pour les gens, et
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Tree of Zaqqum and its Companions
Here Allah asks: `Is that which He has mentioned of the delights of Paradise with its food, drink, companions and other joys better entertainment, or
أَمْ شَجَرَةُ الزَّقُّومِ
(or the tree of Zaqqum) which is in Hell' The meaning here is a specific kind of tree which is called Zaqqum. This is like the Ayah:
وَشَجَرَةً تَخْرُجُ مِن طُورِ سَيْنَآءَ تَنبُتُ بِالدُّهْنِ وَصِبْغٍ لِّلأَكِلِيِنَ
(And a tree that springs forth from Mount Sinai, that grows (produces) oil, and (it is a) relish for the eaters.) (23:20) -- which is the olive tree. This is supported by the Ayah:
ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ
(Then moreover, verily, -- you the erring-ones, the deniers! You, verily, will eat of the trees of Zaqqum.) (56:51-52).
إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ
(Truly, We have made it (as) a trial for the wrongdoers.) Qatadah said, "The tree of Zaqqum is mentioned as a test for those who are misguided. They said, `Your companion tells you that in the Fire there is a tree, but fire consumes trees.' Then Allah revealed the words:
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ
(Verily, it is a tree that springs out of the bottom of Hell-fire.) meaning, it is nourished by the fire, for it was created from fire." Mujahid said:
إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ
(Truly, We have made it (as) a trial for the wrongdoers.) Abu Jahl, may Allah curse him, said, "Zaqqum means dates and butter which I eat Atazaqqamuhu." I say that the meaning of the Ayah is, "We have told you, O Muhammad, of the tree of Zaqqum as a trial with which We test the people to see who will believe and who will disbelieve." This is like the Ayah:
وَمَا جَعَلْنَا الرُّءْيَا الَّتِى أَرَيْنَـكَ إِلاَّ فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِى القُرْءَانِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلاَّ طُغْيَانًا كَبِيرًا
(And We made not the vision which we showed you but a trial for mankind, and the accursed tree in the Qur'an. We warn and make them afraid but it only increases them in naught save great disbelief, oppression and disobedience to Allah) (17:60).
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ
(Verily, it is a tree that springs out of the bottom of Hell-fire.) means, its roots grow at the bottom of Hell.
طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَـطِينِ
(The shoots of its fruit stalks are like the heads of Shayatin. ) this is a description of how ugly and repulsive it is. It is likened to
رُءُوسُ الشَّيَـطِينِ
(the heads of Shayatin ), even though they have never seen them, because it is a well-established idea in people's minds that devils are ugly in appearance.
فَإِنَّهُمْ لاّكِلُونَ مِنْهَا فَمَالِئُونَ مِنْهَا الْبُطُونَ
(Truly, they will eat thereof and fill their bellies therewith.) Allah mentions that they will eat of this extremely ugly tree even though its fruit tastes and smells so bad; they will be forced to eat from it because they will not find anything else to eat except this tree and similar things, as Allah says:
لَّيْسَ لَهُمْ طَعَامٌ إِلاَّ مِن ضَرِيعٍ - لاَّ يُسْمِنُ وَلاَ يُغْنِى مِن جُوعٍ
(No food will there be for them but a poisonous thorny plant, Which will neither nourish nor avail against hunger.) (88:6 -7).
ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْباً مِنْ حَمِيمٍ
(Then on the top of that they will be boiling Hamim) Ibn `Abbas, may Allah be pleased with him, said, "This means they will be given boiling Hamim to drink after they have eaten from Zaqqum." According to another report, he said that this means a mixture made from boiling water. Someone else said that it means boiling water will be mixed with pus and offensive discharges that leak from their private parts and eyes. Ibn Abi Hatim recorded that Sa`id bin Jubayr said, "When the people of Hell get hungry, they will ask for food from the tree of Zaqqum. They will eat from it, then the skin of their faces will fall off, If someone were to pass by, he would recognize them from their faces. Then thirst will be sent upon them, so they will ask to be given something to drink, and they will be given water like boiling oil that has been heated to the ultimate degree. When it is brought near to their mouths, the flesh of their faces from which the skin has fallen off will be baked by its heat, and whatever is in their stomachs will melt. They will walk with their guts falling out and with their skin falling off, then they will be beaten with hooked rods of iron. Then every part of their bodies will burst into loud lamentations.
ثُمَّ إِنَّ مَرْجِعَهُمْ لإِلَى الْجَحِيمِ
(Then thereafter, verily, their return is to the flaming fire of Hell.) means, after that interval, they will be sent back to the burning fire, searing heat and scorching flames, and they will rotate between the one and the other. This is like the Ayah,
يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ
(They will go between it (Hell) and the fierce boiling water!) (55:44). Qatadah recited this Ayah when discussing this Ayah. This is a good interpretation. `Abdullah bin Mas`ud recited it differently, with the meaning "Their return in the afternoon." `Abdullah, may Allah be pleased with him, used to say: "By the One in Whose Hand is my soul, midday on the Day of Resurrection will not come until the people of Paradise will be in Paradise and the people of Hell will be in Hell." Then he recited:
أَصْحَـبُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرّاً وَأَحْسَنُ مَقِيلاً
(The dwellers of Paradise will, on that Day, have the best abode, and have the fairest of places for repose) (25:24). Allah's saying;
إِنَّهُمْ أَلْفَوْاْ ءَابَآءَهُمْ ضَآلِّينَ
(Verily, they found their fathers on the wrong path;) means, `We will punish them for that because they found their fathers following misguidance and they followed them with no evidence or proof.' Allah says:
فَهُمْ عَلَى ءَاثَارِهِمْ يُهْرَعُونَ
(So they (too) hastened in their footsteps!) Mujahid said, "This is like running." Sa`id bin Jubayr said, "They followed ignorance and foolishness."
📜 Texte arabe source
القول في تأويل قوله تعالى : أَذَلِكَ خَيْرٌ نُزُلا أَمْ شَجَرَةُ الزَّقُّومِ (62)
يقول تعالى ذكره: أهذا الذي أعطيت هؤلاء المؤمنين الذين وصفت صفتهم من كرامتي في الجنة، ورزقتهم فيها من النعيم خير، أو ما أعددت لأهل النار من الزَّقُّوم. وعُنِي بالنـزل: الفضل، وفيه لغتان: نـزل ونـزل; يقال للطعام الذي له ريع: هو طعام له نـزل ونـزل. وقوله ( أَمْ شَجَرَةُ الزَّقُّومِ ) ذكر أن الله تعالى لما أنـزل هذه الآية قال المشركون: كيف ينبت الشجر في النار، والنار تحرق الشجر؟ .
Verset 63
Ici, Allah demande : `Ce qu'Il a mentionné des délices du Paradis avec sa nourriture, sa boisson, ses compagnes et autres joies est-il un meilleur divertissement, ou أَمْ شَجَرَةُ الزَّقُّومِ (ou l'arbre de Zaqqum) qui est dans l'Enfer ?' Le sens ici est un type spécifique d'arbre appelé Zaqqum. C'est comme le verset : وَشَجَرَةً تَخْرُجُ مِن طُورِ سَيْنَآءَ تَنبُتُ بِالدُّهْنِ وَصِبْغٍ لِّلأَكِلِيِنَ (Et un arbre qui jaillit du Mont Sinaï, qui produit de l'huile, et (c'est) un condiment pour les mangeurs.) (23:20) -- qui est l'olivier. Ceci est soutenu par le verset : ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ (Puis, en vérité, -- vous les égarés, les négateurs ! Vous mangerez, en vérité, des arbres de Zaqqum.) (56:51-52). إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ (En vérité, Nous l'avons faite (comme) une épreuve pour les injustes.) Qatadah a dit : "L'arbre de Zaqqum est mentionné comme un test pour ceux qui sont égarés. Ils ont dit : `Votre compagnon vous dit que dans le Feu il y a un arbre, mais le feu consume les arbres.' Puis Allah a révélé les paroles : إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ (En vérité, c'est un arbre qui jaillit du fond de l'Enfer.) c'est-à-dire, il est nourri par le feu, car il a été créé du feu." Mujahid a dit : إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ (En vérité, Nous l'avons faite (comme) une épreuve pour les injustes.) Abu Jahl, qu'Allah le maudisse, a dit : "Zaqqum signifie des dattes et du beurre que je mange Atazaqqamuhu." Je dis que le sens du verset est : "Nous t'avons informé, ô Muhammad, de l'arbre de Zaqqum comme une épreuve avec laquelle Nous testons les gens pour voir qui croira et qui mécroira." C'est comme le verset : وَمَا جَعَلْنَا الرُّءْيَا الَّتِى أَرَيْنَـكَ إِلاَّ فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِى القُرْءَانِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلاَّ طُغْيَانًا كَبِيرًا (Et Nous n'avons fait la vision que Nous t'avons montrée que comme une épreuve pour les gens, et
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Tree of Zaqqum and its Companions
Here Allah asks: `Is that which He has mentioned of the delights of Paradise with its food, drink, companions and other joys better entertainment, or
أَمْ شَجَرَةُ الزَّقُّومِ
(or the tree of Zaqqum) which is in Hell' The meaning here is a specific kind of tree which is called Zaqqum. This is like the Ayah:
وَشَجَرَةً تَخْرُجُ مِن طُورِ سَيْنَآءَ تَنبُتُ بِالدُّهْنِ وَصِبْغٍ لِّلأَكِلِيِنَ
(And a tree that springs forth from Mount Sinai, that grows (produces) oil, and (it is a) relish for the eaters.) (23:20) -- which is the olive tree. This is supported by the Ayah:
ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ
(Then moreover, verily, -- you the erring-ones, the deniers! You, verily, will eat of the trees of Zaqqum.) (56:51-52).
إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ
(Truly, We have made it (as) a trial for the wrongdoers.) Qatadah said, "The tree of Zaqqum is mentioned as a test for those who are misguided. They said, `Your companion tells you that in the Fire there is a tree, but fire consumes trees.' Then Allah revealed the words:
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ
(Verily, it is a tree that springs out of the bottom of Hell-fire.) meaning, it is nourished by the fire, for it was created from fire." Mujahid said:
إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ
(Truly, We have made it (as) a trial for the wrongdoers.) Abu Jahl, may Allah curse him, said, "Zaqqum means dates and butter which I eat Atazaqqamuhu." I say that the meaning of the Ayah is, "We have told you, O Muhammad, of the tree of Zaqqum as a trial with which We test the people to see who will believe and who will disbelieve." This is like the Ayah:
وَمَا جَعَلْنَا الرُّءْيَا الَّتِى أَرَيْنَـكَ إِلاَّ فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِى القُرْءَانِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلاَّ طُغْيَانًا كَبِيرًا
(And We made not the vision which we showed you but a trial for mankind, and the accursed tree in the Qur'an. We warn and make them afraid but it only increases them in naught save great disbelief, oppression and disobedience to Allah) (17:60).
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ
(Verily, it is a tree that springs out of the bottom of Hell-fire.) means, its roots grow at the bottom of Hell.
طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَـطِينِ
(The shoots of its fruit stalks are like the heads of Shayatin. ) this is a description of how ugly and repulsive it is. It is likened to
رُءُوسُ الشَّيَـطِينِ
(the heads of Shayatin ), even though they have never seen them, because it is a well-established idea in people's minds that devils are ugly in appearance.
فَإِنَّهُمْ لاّكِلُونَ مِنْهَا فَمَالِئُونَ مِنْهَا الْبُطُونَ
(Truly, they will eat thereof and fill their bellies therewith.) Allah mentions that they will eat of this extremely ugly tree even though its fruit tastes and smells so bad; they will be forced to eat from it because they will not find anything else to eat except this tree and similar things, as Allah says:
لَّيْسَ لَهُمْ طَعَامٌ إِلاَّ مِن ضَرِيعٍ - لاَّ يُسْمِنُ وَلاَ يُغْنِى مِن جُوعٍ
(No food will there be for them but a poisonous thorny plant, Which will neither nourish nor avail against hunger.) (88:6 -7).
ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْباً مِنْ حَمِيمٍ
(Then on the top of that they will be boiling Hamim) Ibn `Abbas, may Allah be pleased with him, said, "This means they will be given boiling Hamim to drink after they have eaten from Zaqqum." According to another report, he said that this means a mixture made from boiling water. Someone else said that it means boiling water will be mixed with pus and offensive discharges that leak from their private parts and eyes. Ibn Abi Hatim recorded that Sa`id bin Jubayr said, "When the people of Hell get hungry, they will ask for food from the tree of Zaqqum. They will eat from it, then the skin of their faces will fall off, If someone were to pass by, he would recognize them from their faces. Then thirst will be sent upon them, so they will ask to be given something to drink, and they will be given water like boiling oil that has been heated to the ultimate degree. When it is brought near to their mouths, the flesh of their faces from which the skin has fallen off will be baked by its heat, and whatever is in their stomachs will melt. They will walk with their guts falling out and with their skin falling off, then they will be beaten with hooked rods of iron. Then every part of their bodies will burst into loud lamentations.
ثُمَّ إِنَّ مَرْجِعَهُمْ لإِلَى الْجَحِيمِ
(Then thereafter, verily, their return is to the flaming fire of Hell.) means, after that interval, they will be sent back to the burning fire, searing heat and scorching flames, and they will rotate between the one and the other. This is like the Ayah,
يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ
(They will go between it (Hell) and the fierce boiling water!) (55:44). Qatadah recited this Ayah when discussing this Ayah. This is a good interpretation. `Abdullah bin Mas`ud recited it differently, with the meaning "Their return in the afternoon." `Abdullah, may Allah be pleased with him, used to say: "By the One in Whose Hand is my soul, midday on the Day of Resurrection will not come until the people of Paradise will be in Paradise and the people of Hell will be in Hell." Then he recited:
أَصْحَـبُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرّاً وَأَحْسَنُ مَقِيلاً
(The dwellers of Paradise will, on that Day, have the best abode, and have the fairest of places for repose) (25:24). Allah's saying;
إِنَّهُمْ أَلْفَوْاْ ءَابَآءَهُمْ ضَآلِّينَ
(Verily, they found their fathers on the wrong path;) means, `We will punish them for that because they found their fathers following misguidance and they followed them with no evidence or proof.' Allah says:
فَهُمْ عَلَى ءَاثَارِهِمْ يُهْرَعُونَ
(So they (too) hastened in their footsteps!) Mujahid said, "This is like running." Sa`id bin Jubayr said, "They followed ignorance and foolishness."
📜 Texte arabe source
فقال الله: ( إِنَّا جَعَلْنَاهَا فِتْنَةً لِلظَّالِمِينَ ) يعني لهؤلاء المشركين الذين قالوا في ذلك ما قالوا.
Verset 64
Ici, Allah demande : `Ce qu'Il a mentionné des délices du Paradis avec sa nourriture, sa boisson, ses compagnes et autres joies est-il un meilleur divertissement, ou أَمْ شَجَرَةُ الزَّقُّومِ (ou l'arbre de Zaqqum) qui est dans l'Enfer ?' Le sens ici est un type spécifique d'arbre appelé Zaqqum. C'est comme le verset : وَشَجَرَةً تَخْرُجُ مِن طُورِ سَيْنَآءَ تَنبُتُ بِالدُّهْنِ وَصِبْغٍ لِّلأَكِلِيِنَ (Et un arbre qui jaillit du Mont Sinaï, qui produit de l'huile, et (c'est) un condiment pour les mangeurs.) (23:20) -- qui est l'olivier. Ceci est soutenu par le verset : ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ (Puis, en vérité, -- vous les égarés, les négateurs ! Vous mangerez, en vérité, des arbres de Zaqqum.) (56:51-52). إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ (En vérité, Nous l'avons faite (comme) une épreuve pour les injustes.) Qatadah a dit : "L'arbre de Zaqqum est mentionné comme un test pour ceux qui sont égarés. Ils ont dit : `Votre compagnon vous dit que dans le Feu il y a un arbre, mais le feu consume les arbres.' Puis Allah a révélé les paroles : إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ (En vérité, c'est un arbre qui jaillit du fond de l'Enfer.) c'est-à-dire, il est nourri par le feu, car il a été créé du feu." Mujahid a dit : إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ (En vérité, Nous l'avons faite (comme) une épreuve pour les injustes.) Abu Jahl, qu'Allah le maudisse, a dit : "Zaqqum signifie des dattes et du beurre que je mange Atazaqqamuhu." Je dis que le sens du verset est : "Nous t'avons informé, ô Muhammad, de l'arbre de Zaqqum comme une épreuve avec laquelle Nous testons les gens pour voir qui croira et qui mécroira." C'est comme le verset : وَمَا جَعَلْنَا الرُّءْيَا الَّتِى أَرَيْنَـكَ إِلاَّ فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِى القُرْءَانِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلاَّ طُغْيَانًا كَبِيرًا (Et Nous n'avons fait la vision que Nous t'avons montrée que comme une épreuve pour les gens, et
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Tree of Zaqqum and its Companions
Here Allah asks: `Is that which He has mentioned of the delights of Paradise with its food, drink, companions and other joys better entertainment, or
أَمْ شَجَرَةُ الزَّقُّومِ
(or the tree of Zaqqum) which is in Hell' The meaning here is a specific kind of tree which is called Zaqqum. This is like the Ayah:
وَشَجَرَةً تَخْرُجُ مِن طُورِ سَيْنَآءَ تَنبُتُ بِالدُّهْنِ وَصِبْغٍ لِّلأَكِلِيِنَ
(And a tree that springs forth from Mount Sinai, that grows (produces) oil, and (it is a) relish for the eaters.) (23:20) -- which is the olive tree. This is supported by the Ayah:
ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ
(Then moreover, verily, -- you the erring-ones, the deniers! You, verily, will eat of the trees of Zaqqum.) (56:51-52).
إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ
(Truly, We have made it (as) a trial for the wrongdoers.) Qatadah said, "The tree of Zaqqum is mentioned as a test for those who are misguided. They said, `Your companion tells you that in the Fire there is a tree, but fire consumes trees.' Then Allah revealed the words:
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ
(Verily, it is a tree that springs out of the bottom of Hell-fire.) meaning, it is nourished by the fire, for it was created from fire." Mujahid said:
إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ
(Truly, We have made it (as) a trial for the wrongdoers.) Abu Jahl, may Allah curse him, said, "Zaqqum means dates and butter which I eat Atazaqqamuhu." I say that the meaning of the Ayah is, "We have told you, O Muhammad, of the tree of Zaqqum as a trial with which We test the people to see who will believe and who will disbelieve." This is like the Ayah:
وَمَا جَعَلْنَا الرُّءْيَا الَّتِى أَرَيْنَـكَ إِلاَّ فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِى القُرْءَانِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلاَّ طُغْيَانًا كَبِيرًا
(And We made not the vision which we showed you but a trial for mankind, and the accursed tree in the Qur'an. We warn and make them afraid but it only increases them in naught save great disbelief, oppression and disobedience to Allah) (17:60).
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ
(Verily, it is a tree that springs out of the bottom of Hell-fire.) means, its roots grow at the bottom of Hell.
طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَـطِينِ
(The shoots of its fruit stalks are like the heads of Shayatin. ) this is a description of how ugly and repulsive it is. It is likened to
رُءُوسُ الشَّيَـطِينِ
(the heads of Shayatin ), even though they have never seen them, because it is a well-established idea in people's minds that devils are ugly in appearance.
فَإِنَّهُمْ لاّكِلُونَ مِنْهَا فَمَالِئُونَ مِنْهَا الْبُطُونَ
(Truly, they will eat thereof and fill their bellies therewith.) Allah mentions that they will eat of this extremely ugly tree even though its fruit tastes and smells so bad; they will be forced to eat from it because they will not find anything else to eat except this tree and similar things, as Allah says:
لَّيْسَ لَهُمْ طَعَامٌ إِلاَّ مِن ضَرِيعٍ - لاَّ يُسْمِنُ وَلاَ يُغْنِى مِن جُوعٍ
(No food will there be for them but a poisonous thorny plant, Which will neither nourish nor avail against hunger.) (88:6 -7).
ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْباً مِنْ حَمِيمٍ
(Then on the top of that they will be boiling Hamim) Ibn `Abbas, may Allah be pleased with him, said, "This means they will be given boiling Hamim to drink after they have eaten from Zaqqum." According to another report, he said that this means a mixture made from boiling water. Someone else said that it means boiling water will be mixed with pus and offensive discharges that leak from their private parts and eyes. Ibn Abi Hatim recorded that Sa`id bin Jubayr said, "When the people of Hell get hungry, they will ask for food from the tree of Zaqqum. They will eat from it, then the skin of their faces will fall off, If someone were to pass by, he would recognize them from their faces. Then thirst will be sent upon them, so they will ask to be given something to drink, and they will be given water like boiling oil that has been heated to the ultimate degree. When it is brought near to their mouths, the flesh of their faces from which the skin has fallen off will be baked by its heat, and whatever is in their stomachs will melt. They will walk with their guts falling out and with their skin falling off, then they will be beaten with hooked rods of iron. Then every part of their bodies will burst into loud lamentations.
ثُمَّ إِنَّ مَرْجِعَهُمْ لإِلَى الْجَحِيمِ
(Then thereafter, verily, their return is to the flaming fire of Hell.) means, after that interval, they will be sent back to the burning fire, searing heat and scorching flames, and they will rotate between the one and the other. This is like the Ayah,
يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ
(They will go between it (Hell) and the fierce boiling water!) (55:44). Qatadah recited this Ayah when discussing this Ayah. This is a good interpretation. `Abdullah bin Mas`ud recited it differently, with the meaning "Their return in the afternoon." `Abdullah, may Allah be pleased with him, used to say: "By the One in Whose Hand is my soul, midday on the Day of Resurrection will not come until the people of Paradise will be in Paradise and the people of Hell will be in Hell." Then he recited:
أَصْحَـبُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرّاً وَأَحْسَنُ مَقِيلاً
(The dwellers of Paradise will, on that Day, have the best abode, and have the fairest of places for repose) (25:24). Allah's saying;
إِنَّهُمْ أَلْفَوْاْ ءَابَآءَهُمْ ضَآلِّينَ
(Verily, they found their fathers on the wrong path;) means, `We will punish them for that because they found their fathers following misguidance and they followed them with no evidence or proof.' Allah says:
فَهُمْ عَلَى ءَاثَارِهِمْ يُهْرَعُونَ
(So they (too) hastened in their footsteps!) Mujahid said, "This is like running." Sa`id bin Jubayr said, "They followed ignorance and foolishness."
📜 Texte arabe source
ثم أخبرهم بصفة هذه الشجرة فقال ( إِنَّهَا شَجَرَةٌ تَخْرُجُ فِي أَصْلِ الْجَحِيمِ )
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( أَذَلِكَ خَيْرٌ نـزلا أَمْ شَجَرَةُ الزَّقُّومِ ) حتى بلغ ( فِي أَصْلِ الْجَحِيمِ ) قال: لما ذكر شجرة الزقوم افتتن الظلَمة، فقالوا: ينبئكم صاحبكم هذا أن في النار شجرة، والنار تأكل الشجر، فأنـزل الله ما تسمعون: إنها شجرة تخرج في أصل الجحيم، غُذِيت بالنار ومنها خُلقت.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السدي، قال: قال أبو جهل لما نـزلت إِنَّ شَجَرَةَ الزَّقُّومِ قال: تعرفونها في كلام العرب: أنا آتيكم بها، فدعا جارية فقال: ائتيني بتمر وزُبد، فقال: دونكم تَزَقَّموا، فهذا الزَّقوم الذي يخوفكم به محمد، فأنـزل الله تفسيرها:(أَذَلِكَ خَيْرٌ نُزُلا أَمْ شَجَرَةُ الزَّقُّومِ * إِنَّا جَعَلْنَاهَا فِتْنَةً لِلظَّالِمِينَ) قال: لأبي جهل وأصحابه.
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 ( إِنَّا جَعَلْنَاهَا فِتْنَةً لِلظَّالِمِينَ ) قال: قول أبي جهل: إنما الزَّقوم التمر والزبد أَتَزَقَّمه.
Verset 65
Ici, Allah demande : « Ce qu'Il a mentionné des délices du Paradis, avec sa nourriture, sa boisson, ses compagnes et autres joies, est-ce un meilleur divertissement, ou l'arbre de Zaqqum qui est dans l'Enfer ? » Le sens ici est une espèce particulière d'arbre appelée Zaqqum. Cela est semblable au verset : « Et un arbre qui sort du Mont Sinaï, qui produit de l'huile, et qui est une saveur pour les mangeurs » (23:20) — qui est l'olivier. Ceci est appuyé par le verset : « Puis, en vérité, vous, les égarés, les dénégateurs ! Vous mangerez certainement des arbres de Zaqqum » (56:51-52). « En vérité, Nous l'avons fait (comme) une épreuve pour les injustes. » Qatadah a dit : « L'arbre de Zaqqum est mentionné comme un test pour ceux qui sont égarés. Ils ont dit : "Ton compagnon te dit que dans le Feu il y a un arbre, mais le feu consume les arbres." Puis Allah a révélé les paroles : "En vérité, c'est un arbre qui sort du fond de la Géhenne" — c'est-à-dire, il est nourri par le feu, car il a été créé du feu. » Mujahid a dit : « En vérité, Nous l'avons fait (comme) une épreuve pour les injustes. » Abu Jahl, qu'Allah le maudisse, a dit : « Zaqqum signifie des dattes et du beurre que je mange en les dégustant (Atazaqqamuhu). » Je dis que le sens du verset est : « Nous t'avons informé, ô Muhammad, de l'arbre de Zaqqum comme une épreuve par laquelle Nous testons les gens pour voir qui croira et qui ne croira pas. » Cela est semblable au verset : « Et Nous n'avons fait la vision que Nous t'avons montrée que comme une épreuve pour les gens, et l'arbre maudit dans le Coran ; et Nous les effrayons, mais cela ne fait qu'augmenter leur grande transgression » (17:60).
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Tree of Zaqqum and its Companions
Here Allah asks: `Is that which He has mentioned of the delights of Paradise with its food, drink, companions and other joys better entertainment, or
أَمْ شَجَرَةُ الزَّقُّومِ
(or the tree of Zaqqum) which is in Hell' The meaning here is a specific kind of tree which is called Zaqqum. This is like the Ayah:
وَشَجَرَةً تَخْرُجُ مِن طُورِ سَيْنَآءَ تَنبُتُ بِالدُّهْنِ وَصِبْغٍ لِّلأَكِلِيِنَ
(And a tree that springs forth from Mount Sinai, that grows (produces) oil, and (it is a) relish for the eaters.) (23:20) -- which is the olive tree. This is supported by the Ayah:
ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ
(Then moreover, verily, -- you the erring-ones, the deniers! You, verily, will eat of the trees of Zaqqum.) (56:51-52).
إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ
(Truly, We have made it (as) a trial for the wrongdoers.) Qatadah said, "The tree of Zaqqum is mentioned as a test for those who are misguided. They said, `Your companion tells you that in the Fire there is a tree, but fire consumes trees.' Then Allah revealed the words:
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ
(Verily, it is a tree that springs out of the bottom of Hell-fire.) meaning, it is nourished by the fire, for it was created from fire." Mujahid said:
إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ
(Truly, We have made it (as) a trial for the wrongdoers.) Abu Jahl, may Allah curse him, said, "Zaqqum means dates and butter which I eat Atazaqqamuhu." I say that the meaning of the Ayah is, "We have told you, O Muhammad, of the tree of Zaqqum as a trial with which We test the people to see who will believe and who will disbelieve." This is like the Ayah:
وَمَا جَعَلْنَا الرُّءْيَا الَّتِى أَرَيْنَـكَ إِلاَّ فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِى القُرْءَانِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلاَّ طُغْيَانًا كَبِيرًا
(And We made not the vision which we showed you but a trial for mankind, and the accursed tree in the Qur'an. We warn and make them afraid but it only increases them in naught save great disbelief, oppression and disobedience to Allah) (17:60).
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ
(Verily, it is a tree that springs out of the bottom of Hell-fire.) means, its roots grow at the bottom of Hell.
طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَـطِينِ
(The shoots of its fruit stalks are like the heads of Shayatin. ) this is a description of how ugly and repulsive it is. It is likened to
رُءُوسُ الشَّيَـطِينِ
(the heads of Shayatin ), even though they have never seen them, because it is a well-established idea in people's minds that devils are ugly in appearance.
فَإِنَّهُمْ لاّكِلُونَ مِنْهَا فَمَالِئُونَ مِنْهَا الْبُطُونَ
(Truly, they will eat thereof and fill their bellies therewith.) Allah mentions that they will eat of this extremely ugly tree even though its fruit tastes and smells so bad; they will be forced to eat from it because they will not find anything else to eat except this tree and similar things, as Allah says:
لَّيْسَ لَهُمْ طَعَامٌ إِلاَّ مِن ضَرِيعٍ - لاَّ يُسْمِنُ وَلاَ يُغْنِى مِن جُوعٍ
(No food will there be for them but a poisonous thorny plant, Which will neither nourish nor avail against hunger.) (88:6 -7).
ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْباً مِنْ حَمِيمٍ
(Then on the top of that they will be boiling Hamim) Ibn `Abbas, may Allah be pleased with him, said, "This means they will be given boiling Hamim to drink after they have eaten from Zaqqum." According to another report, he said that this means a mixture made from boiling water. Someone else said that it means boiling water will be mixed with pus and offensive discharges that leak from their private parts and eyes. Ibn Abi Hatim recorded that Sa`id bin Jubayr said, "When the people of Hell get hungry, they will ask for food from the tree of Zaqqum. They will eat from it, then the skin of their faces will fall off, If someone were to pass by, he would recognize them from their faces. Then thirst will be sent upon them, so they will ask to be given something to drink, and they will be given water like boiling oil that has been heated to the ultimate degree. When it is brought near to their mouths, the flesh of their faces from which the skin has fallen off will be baked by its heat, and whatever is in their stomachs will melt. They will walk with their guts falling out and with their skin falling off, then they will be beaten with hooked rods of iron. Then every part of their bodies will burst into loud lamentations.
ثُمَّ إِنَّ مَرْجِعَهُمْ لإِلَى الْجَحِيمِ
(Then thereafter, verily, their return is to the flaming fire of Hell.) means, after that interval, they will be sent back to the burning fire, searing heat and scorching flames, and they will rotate between the one and the other. This is like the Ayah,
يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ
(They will go between it (Hell) and the fierce boiling water!) (55:44). Qatadah recited this Ayah when discussing this Ayah. This is a good interpretation. `Abdullah bin Mas`ud recited it differently, with the meaning "Their return in the afternoon." `Abdullah, may Allah be pleased with him, used to say: "By the One in Whose Hand is my soul, midday on the Day of Resurrection will not come until the people of Paradise will be in Paradise and the people of Hell will be in Hell." Then he recited:
أَصْحَـبُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرّاً وَأَحْسَنُ مَقِيلاً
(The dwellers of Paradise will, on that Day, have the best abode, and have the fairest of places for repose) (25:24). Allah's saying;
إِنَّهُمْ أَلْفَوْاْ ءَابَآءَهُمْ ضَآلِّينَ
(Verily, they found their fathers on the wrong path;) means, `We will punish them for that because they found their fathers following misguidance and they followed them with no evidence or proof.' Allah says:
فَهُمْ عَلَى ءَاثَارِهِمْ يُهْرَعُونَ
(So they (too) hastened in their footsteps!) Mujahid said, "This is like running." Sa`id bin Jubayr said, "They followed ignorance and foolishness."
📜 Texte arabe source
وقوله ( طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ ) يقول تعالى ذكره: كأن طلع هذه الشجرة، يعني شجرة الزقوم في قُبحه وسماجته رءوس الشياطين في قبحها.
وذكر أن ذلك في قراءة عبد الله: " إنَّهَا شَجَرَةٌ نَابِتَةُ فِي أصْلِ الجَحِيم.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ ) قال: شبهه بذلك.
فإن قال قائل: وما وجه تشبيهه طلع هذه الشجرة برءوس الشياطين في القبح، ولا علم عندنا بمبلغ قبح رءوس الشياطين، وإنما يمثَّل الشيء بالشيء تعريفا من المُمَثِّل له قُرب اشتباه الممثَّل أحدهما بصاحبه مع معرفة المُمَثَّل له الشيئين كليهما، أو أحدهما، ومعلوم أن الذين خوطبوا بهذه الآية من المشركين، لم يكونوا عارفين شَجَرة الزقوم، ولا برءوس الشياطين، ولا كانوا رأوهما، ولا واحدا منهما؟.
قيل له: أما شجرة الزقوم فقد وصفها الله تعالى ذكره لهم وبينها حتى عرفوها ما هي وما صفتها، فقال لهم:( شَجَرَةٌ تَخْرُجُ فِي أَصْلِ الْجَحِيمِ * طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ ) فلم يتركهم في عَماء منها. وأما في تمثيله طلعها برءوس الشياطين، فأقول لكل منها وجه مفهوم: أحدها أن يكون مثل ذلك برءوس الشياطين على نحو ما قد جرى به استعمال المخاطبين بالآية بينهم وذلك أن استعمال الناس قد جرى بينهم في مبالغتهم إذا أراد أحدهم المبالغة في تقبيح الشيء، قال: كأنه شيطان، فذلك أحد الأقوال. والثاني أن يكون مثل برأس حية معروفة عند العرب تسمى شيطانا، وهي حية لها عرف فيما ذكر قبيح الوجه والمنظر، وإياه عنى الراجز بقوله
عَنْجَــرِدٌ تَحْــلِفُ حِــينَ أحْـلِفُ
كمِثْــلِ شَــيْطَانِ الحَمـاطِ أعْـرَفُ (4)
ويروى عُجَيِّزٌ. والثالث: أن يكون مثل نبت معروف برءوس الشياطين ذُكِر أنه قبيح الرأس .
------------------------
الهوامش:
(4) هذان البيتان من مشطور الرجز ، أنشدهما الفرّاء في معاني القرآن ( مصورة الجامعة 273 ) عند تفسير قوله تعالى:" كأنه رءوس الشياطين" قال: فإن فيه في العربية ثلاثة أوجه: أحدها: أن تشبه طلعها في قبحه برءوس الشياطين، لأنها موصوفة بالقبح، كانت لا ترى، وأنت قائل للرجل كأنه شيطان: إذا استقبحته. والآخر أن: العرب تسمي بعض الحيات شيطانا، وهو حية ذو عرف، قال الشاعر وهو يذم امرأة له:" عنجرد تحلف ... البيت". ويقال: إنه بيت قبيح يسمى برءوس الشياطين. والأوجه الثلاثة إلى معنى واحد في القبح .اهـ. وفي ( اللسان: عنجرد ): الأزهري - الفرّاء: امرأة عنجرد خبيثة سيئة الخلق وأنشد بيت الشاهد. وقال غيره: امرأة عنجرد: سليطة. وفي ( اللسان: حمط ) عن الجوهري: الحماط يبيس الأفاعي، يألفه الحيات، يقال شيطان حماط، كما يقال ذئب غضبى، وتيس حلب. وقال الأزهري العرب تقول لجنس من الحيات: شيطان الحماط. وقيل الحماط بلغة هذيل: شجرة عظام تنبت في بلادهم، تألفها الحيات، والحماط تبن الذرة خاصة عن أبي حنيفة. اهـ.
Verset 66
Ici, Allah demande : « Ce qu'Il a mentionné des délices du Paradis, avec sa nourriture, sa boisson, ses compagnes et autres joies, est-ce un meilleur divertissement, ou l'arbre de Zaqqum qui est dans l'Enfer ? » Le sens ici est une espèce particulière d'arbre appelée Zaqqum. Cela est semblable au verset : « Et un arbre qui sort du Mont Sinaï, qui produit de l'huile, et qui est une saveur pour les mangeurs » (23:20) — qui est l'olivier. Ceci est appuyé par le verset : « Puis, en vérité, vous, les égarés, les dénégateurs ! Vous mangerez certainement des arbres de Zaqqum » (56:51-52). « En vérité, Nous l'avons fait (comme) une épreuve pour les injustes. » Qatadah a dit : « L'arbre de Zaqqum est mentionné comme un test pour ceux qui sont égarés. Ils ont dit : "Ton compagnon te dit que dans le Feu il y a un arbre, mais le feu consume les arbres." Puis Allah a révélé les paroles : "En vérité, c'est un arbre qui sort du fond de la Géhenne" — c'est-à-dire, il est nourri par le feu, car il a été créé du feu. » Mujahid a dit : « En vérité, Nous l'avons fait (comme) une épreuve pour les injustes. » Abu Jahl, qu'Allah le maudisse, a dit : « Zaqqum signifie des dattes et du beurre que je mange en les dégustant (Atazaqqamuhu). » Je dis que le sens du verset est : « Nous t'avons informé, ô Muhammad, de l'arbre de Zaqqum comme une épreuve par laquelle Nous testons les gens pour voir qui croira et qui ne croira pas. » Cela est semblable au verset : « Et Nous n'avons fait la vision que Nous t'avons montrée que comme une épreuve pour les gens, et l'arbre maudit dans le Coran ; et Nous les effrayons, mais cela ne fait qu'augmenter leur grande transgression » (17:60).
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Tree of Zaqqum and its Companions
Here Allah asks: `Is that which He has mentioned of the delights of Paradise with its food, drink, companions and other joys better entertainment, or
أَمْ شَجَرَةُ الزَّقُّومِ
(or the tree of Zaqqum) which is in Hell' The meaning here is a specific kind of tree which is called Zaqqum. This is like the Ayah:
وَشَجَرَةً تَخْرُجُ مِن طُورِ سَيْنَآءَ تَنبُتُ بِالدُّهْنِ وَصِبْغٍ لِّلأَكِلِيِنَ
(And a tree that springs forth from Mount Sinai, that grows (produces) oil, and (it is a) relish for the eaters.) (23:20) -- which is the olive tree. This is supported by the Ayah:
ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ
(Then moreover, verily, -- you the erring-ones, the deniers! You, verily, will eat of the trees of Zaqqum.) (56:51-52).
إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ
(Truly, We have made it (as) a trial for the wrongdoers.) Qatadah said, "The tree of Zaqqum is mentioned as a test for those who are misguided. They said, `Your companion tells you that in the Fire there is a tree, but fire consumes trees.' Then Allah revealed the words:
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ
(Verily, it is a tree that springs out of the bottom of Hell-fire.) meaning, it is nourished by the fire, for it was created from fire." Mujahid said:
إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ
(Truly, We have made it (as) a trial for the wrongdoers.) Abu Jahl, may Allah curse him, said, "Zaqqum means dates and butter which I eat Atazaqqamuhu." I say that the meaning of the Ayah is, "We have told you, O Muhammad, of the tree of Zaqqum as a trial with which We test the people to see who will believe and who will disbelieve." This is like the Ayah:
وَمَا جَعَلْنَا الرُّءْيَا الَّتِى أَرَيْنَـكَ إِلاَّ فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِى القُرْءَانِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلاَّ طُغْيَانًا كَبِيرًا
(And We made not the vision which we showed you but a trial for mankind, and the accursed tree in the Qur'an. We warn and make them afraid but it only increases them in naught save great disbelief, oppression and disobedience to Allah) (17:60).
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ
(Verily, it is a tree that springs out of the bottom of Hell-fire.) means, its roots grow at the bottom of Hell.
طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَـطِينِ
(The shoots of its fruit stalks are like the heads of Shayatin. ) this is a description of how ugly and repulsive it is. It is likened to
رُءُوسُ الشَّيَـطِينِ
(the heads of Shayatin ), even though they have never seen them, because it is a well-established idea in people's minds that devils are ugly in appearance.
فَإِنَّهُمْ لاّكِلُونَ مِنْهَا فَمَالِئُونَ مِنْهَا الْبُطُونَ
(Truly, they will eat thereof and fill their bellies therewith.) Allah mentions that they will eat of this extremely ugly tree even though its fruit tastes and smells so bad; they will be forced to eat from it because they will not find anything else to eat except this tree and similar things, as Allah says:
لَّيْسَ لَهُمْ طَعَامٌ إِلاَّ مِن ضَرِيعٍ - لاَّ يُسْمِنُ وَلاَ يُغْنِى مِن جُوعٍ
(No food will there be for them but a poisonous thorny plant, Which will neither nourish nor avail against hunger.) (88:6 -7).
ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْباً مِنْ حَمِيمٍ
(Then on the top of that they will be boiling Hamim) Ibn `Abbas, may Allah be pleased with him, said, "This means they will be given boiling Hamim to drink after they have eaten from Zaqqum." According to another report, he said that this means a mixture made from boiling water. Someone else said that it means boiling water will be mixed with pus and offensive discharges that leak from their private parts and eyes. Ibn Abi Hatim recorded that Sa`id bin Jubayr said, "When the people of Hell get hungry, they will ask for food from the tree of Zaqqum. They will eat from it, then the skin of their faces will fall off, If someone were to pass by, he would recognize them from their faces. Then thirst will be sent upon them, so they will ask to be given something to drink, and they will be given water like boiling oil that has been heated to the ultimate degree. When it is brought near to their mouths, the flesh of their faces from which the skin has fallen off will be baked by its heat, and whatever is in their stomachs will melt. They will walk with their guts falling out and with their skin falling off, then they will be beaten with hooked rods of iron. Then every part of their bodies will burst into loud lamentations.
ثُمَّ إِنَّ مَرْجِعَهُمْ لإِلَى الْجَحِيمِ
(Then thereafter, verily, their return is to the flaming fire of Hell.) means, after that interval, they will be sent back to the burning fire, searing heat and scorching flames, and they will rotate between the one and the other. This is like the Ayah,
يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ
(They will go between it (Hell) and the fierce boiling water!) (55:44). Qatadah recited this Ayah when discussing this Ayah. This is a good interpretation. `Abdullah bin Mas`ud recited it differently, with the meaning "Their return in the afternoon." `Abdullah, may Allah be pleased with him, used to say: "By the One in Whose Hand is my soul, midday on the Day of Resurrection will not come until the people of Paradise will be in Paradise and the people of Hell will be in Hell." Then he recited:
أَصْحَـبُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرّاً وَأَحْسَنُ مَقِيلاً
(The dwellers of Paradise will, on that Day, have the best abode, and have the fairest of places for repose) (25:24). Allah's saying;
إِنَّهُمْ أَلْفَوْاْ ءَابَآءَهُمْ ضَآلِّينَ
(Verily, they found their fathers on the wrong path;) means, `We will punish them for that because they found their fathers following misguidance and they followed them with no evidence or proof.' Allah says:
فَهُمْ عَلَى ءَاثَارِهِمْ يُهْرَعُونَ
(So they (too) hastened in their footsteps!) Mujahid said, "This is like running." Sa`id bin Jubayr said, "They followed ignorance and foolishness."
📜 Texte arabe source
( فَإِنَّهُمْ لآكِلُونَ مِنْهَا فَمَالِئُونَ مِنْهَا الْبُطُونَ ) يقول تعالى ذكره: فإن هؤلاء المشركين الذين جعل الله هذه الشجرة لهم فتنة، لآكلون من هذه الشجرة التي هي شجرة الزقوم، فمالئون من زقومها بطونهم.
Verset 67
Ici, Allah demande : « Ce qu'Il a mentionné des délices du Paradis, avec sa nourriture, sa boisson, ses compagnes et autres joies, est-ce un meilleur divertissement, ou l'arbre de Zaqqum qui est dans l'Enfer ? » Le sens ici est une espèce particulière d'arbre appelée Zaqqum. Cela est semblable au verset : « Et un arbre qui sort du Mont Sinaï, qui produit de l'huile, et qui est une saveur pour les mangeurs » (23:20) — qui est l'olivier. Ceci est appuyé par le verset : « Puis, en vérité, vous, les égarés, les dénégateurs ! Vous mangerez certainement des arbres de Zaqqum » (56:51-52). « En vérité, Nous l'avons fait (comme) une épreuve pour les injustes. » Qatadah a dit : « L'arbre de Zaqqum est mentionné comme un test pour ceux qui sont égarés. Ils ont dit : "Ton compagnon te dit que dans le Feu il y a un arbre, mais le feu consume les arbres." Puis Allah a révélé les paroles : "En vérité, c'est un arbre qui sort du fond de la Géhenne" — c'est-à-dire, il est nourri par le feu, car il a été créé du feu. » Mujahid a dit : « En vérité, Nous l'avons fait (comme) une épreuve pour les injustes. » Abu Jahl, qu'Allah le maudisse, a dit : « Zaqqum signifie des dattes et du beurre que je mange en les dégustant (Atazaqqamuhu). » Je dis que le sens du verset est : « Nous t'avons informé, ô Muhammad, de l'arbre de Zaqqum comme une épreuve par laquelle Nous testons les gens pour voir qui croira et qui ne croira pas. » Cela est semblable au verset : « Et Nous n'avons fait la vision que Nous t'avons montrée que comme une épreuve pour les gens, et l'arbre maudit dans le Coran ; et Nous les effrayons, mais cela ne fait qu'augmenter leur grande transgression » (17:60).
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Tree of Zaqqum and its Companions
Here Allah asks: `Is that which He has mentioned of the delights of Paradise with its food, drink, companions and other joys better entertainment, or
أَمْ شَجَرَةُ الزَّقُّومِ
(or the tree of Zaqqum) which is in Hell' The meaning here is a specific kind of tree which is called Zaqqum. This is like the Ayah:
وَشَجَرَةً تَخْرُجُ مِن طُورِ سَيْنَآءَ تَنبُتُ بِالدُّهْنِ وَصِبْغٍ لِّلأَكِلِيِنَ
(And a tree that springs forth from Mount Sinai, that grows (produces) oil, and (it is a) relish for the eaters.) (23:20) -- which is the olive tree. This is supported by the Ayah:
ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ
(Then moreover, verily, -- you the erring-ones, the deniers! You, verily, will eat of the trees of Zaqqum.) (56:51-52).
إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ
(Truly, We have made it (as) a trial for the wrongdoers.) Qatadah said, "The tree of Zaqqum is mentioned as a test for those who are misguided. They said, `Your companion tells you that in the Fire there is a tree, but fire consumes trees.' Then Allah revealed the words:
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ
(Verily, it is a tree that springs out of the bottom of Hell-fire.) meaning, it is nourished by the fire, for it was created from fire." Mujahid said:
إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ
(Truly, We have made it (as) a trial for the wrongdoers.) Abu Jahl, may Allah curse him, said, "Zaqqum means dates and butter which I eat Atazaqqamuhu." I say that the meaning of the Ayah is, "We have told you, O Muhammad, of the tree of Zaqqum as a trial with which We test the people to see who will believe and who will disbelieve." This is like the Ayah:
وَمَا جَعَلْنَا الرُّءْيَا الَّتِى أَرَيْنَـكَ إِلاَّ فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِى القُرْءَانِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلاَّ طُغْيَانًا كَبِيرًا
(And We made not the vision which we showed you but a trial for mankind, and the accursed tree in the Qur'an. We warn and make them afraid but it only increases them in naught save great disbelief, oppression and disobedience to Allah) (17:60).
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ
(Verily, it is a tree that springs out of the bottom of Hell-fire.) means, its roots grow at the bottom of Hell.
طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَـطِينِ
(The shoots of its fruit stalks are like the heads of Shayatin. ) this is a description of how ugly and repulsive it is. It is likened to
رُءُوسُ الشَّيَـطِينِ
(the heads of Shayatin ), even though they have never seen them, because it is a well-established idea in people's minds that devils are ugly in appearance.
فَإِنَّهُمْ لاّكِلُونَ مِنْهَا فَمَالِئُونَ مِنْهَا الْبُطُونَ
(Truly, they will eat thereof and fill their bellies therewith.) Allah mentions that they will eat of this extremely ugly tree even though its fruit tastes and smells so bad; they will be forced to eat from it because they will not find anything else to eat except this tree and similar things, as Allah says:
لَّيْسَ لَهُمْ طَعَامٌ إِلاَّ مِن ضَرِيعٍ - لاَّ يُسْمِنُ وَلاَ يُغْنِى مِن جُوعٍ
(No food will there be for them but a poisonous thorny plant, Which will neither nourish nor avail against hunger.) (88:6 -7).
ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْباً مِنْ حَمِيمٍ
(Then on the top of that they will be boiling Hamim) Ibn `Abbas, may Allah be pleased with him, said, "This means they will be given boiling Hamim to drink after they have eaten from Zaqqum." According to another report, he said that this means a mixture made from boiling water. Someone else said that it means boiling water will be mixed with pus and offensive discharges that leak from their private parts and eyes. Ibn Abi Hatim recorded that Sa`id bin Jubayr said, "When the people of Hell get hungry, they will ask for food from the tree of Zaqqum. They will eat from it, then the skin of their faces will fall off, If someone were to pass by, he would recognize them from their faces. Then thirst will be sent upon them, so they will ask to be given something to drink, and they will be given water like boiling oil that has been heated to the ultimate degree. When it is brought near to their mouths, the flesh of their faces from which the skin has fallen off will be baked by its heat, and whatever is in their stomachs will melt. They will walk with their guts falling out and with their skin falling off, then they will be beaten with hooked rods of iron. Then every part of their bodies will burst into loud lamentations.
ثُمَّ إِنَّ مَرْجِعَهُمْ لإِلَى الْجَحِيمِ
(Then thereafter, verily, their return is to the flaming fire of Hell.) means, after that interval, they will be sent back to the burning fire, searing heat and scorching flames, and they will rotate between the one and the other. This is like the Ayah,
يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ
(They will go between it (Hell) and the fierce boiling water!) (55:44). Qatadah recited this Ayah when discussing this Ayah. This is a good interpretation. `Abdullah bin Mas`ud recited it differently, with the meaning "Their return in the afternoon." `Abdullah, may Allah be pleased with him, used to say: "By the One in Whose Hand is my soul, midday on the Day of Resurrection will not come until the people of Paradise will be in Paradise and the people of Hell will be in Hell." Then he recited:
أَصْحَـبُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرّاً وَأَحْسَنُ مَقِيلاً
(The dwellers of Paradise will, on that Day, have the best abode, and have the fairest of places for repose) (25:24). Allah's saying;
إِنَّهُمْ أَلْفَوْاْ ءَابَآءَهُمْ ضَآلِّينَ
(Verily, they found their fathers on the wrong path;) means, `We will punish them for that because they found their fathers following misguidance and they followed them with no evidence or proof.' Allah says:
فَهُمْ عَلَى ءَاثَارِهِمْ يُهْرَعُونَ
(So they (too) hastened in their footsteps!) Mujahid said, "This is like running." Sa`id bin Jubayr said, "They followed ignorance and foolishness."
📜 Texte arabe source
القول في تأويل قوله تعالى : ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِنْ حَمِيمٍ (67)
يقول تعالى ذكره: ( ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِنْ حَمِيمٍ ) ثم إن لهؤلاء المشركين على ما يأكلون من هذه الشجرة شجرة الزقوم شَوْبا، وهو الخلط من قول العرب: شاب فلان طعامه فهو يشوبه شَوْبا وشيابا(من حميم) والحميم: الماء المحموم، وهو الذي أسخن فانتهى حره، وأصله مفعول صرف إلى فعيل.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِنْ حَمِيمٍ ) يقول: لَمَزْجا.
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِنْ حَمِيمٍ ) يعني: شرب الحميم على الزَّقوم.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِنْ حَمِيمٍ ) قال: مِزاجا من حميم.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ( ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِنْ حَمِيمٍ ) قال: الشَّوب: الخلط، وهو المَزْج.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله ( ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِنْ حَمِيمٍ ) قال: حميم يُشاب لهم بغساق مما تَغْسِق أعينهم، وصديد من قيحهم ودمائهم مما يخرج من أجسادهم.
Verset 68
Ici, Allah demande : « Ce qu'Il a mentionné des délices du Paradis, avec sa nourriture, sa boisson, ses compagnes et autres joies, est-ce un meilleur divertissement, ou l'arbre de Zaqqum qui est dans l'Enfer ? » Le sens ici est une espèce particulière d'arbre appelée Zaqqum. Cela est semblable au verset : « Et un arbre qui sort du Mont Sinaï, qui produit de l'huile, et qui est une saveur pour les mangeurs » (23:20) — qui est l'olivier. Ceci est appuyé par le verset : « Puis, en vérité, vous, les égarés, les dénégateurs ! Vous mangerez certainement des arbres de Zaqqum » (56:51-52). « En vérité, Nous l'avons fait (comme) une épreuve pour les injustes. » Qatadah a dit : « L'arbre de Zaqqum est mentionné comme un test pour ceux qui sont égarés. Ils ont dit : "Ton compagnon te dit que dans le Feu il y a un arbre, mais le feu consume les arbres." Puis Allah a révélé les paroles : "En vérité, c'est un arbre qui sort du fond de la Géhenne" — c'est-à-dire, il est nourri par le feu, car il a été créé du feu. » Mujahid a dit : « En vérité, Nous l'avons fait (comme) une épreuve pour les injustes. » Abu Jahl, qu'Allah le maudisse, a dit : « Zaqqum signifie des dattes et du beurre que je mange en les dégustant (Atazaqqamuhu). » Je dis que le sens du verset est : « Nous t'avons informé, ô Muhammad, de l'arbre de Zaqqum comme une épreuve par laquelle Nous testons les gens pour voir qui croira et qui ne croira pas. » Cela est semblable au verset : « Et Nous n'avons fait la vision que Nous t'avons montrée que comme une épreuve pour les gens, et l'arbre maudit dans le Coran ; et Nous les effrayons, mais cela ne fait qu'augmenter leur grande transgression » (17:60).
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Tree of Zaqqum and its Companions
Here Allah asks: `Is that which He has mentioned of the delights of Paradise with its food, drink, companions and other joys better entertainment, or
أَمْ شَجَرَةُ الزَّقُّومِ
(or the tree of Zaqqum) which is in Hell' The meaning here is a specific kind of tree which is called Zaqqum. This is like the Ayah:
وَشَجَرَةً تَخْرُجُ مِن طُورِ سَيْنَآءَ تَنبُتُ بِالدُّهْنِ وَصِبْغٍ لِّلأَكِلِيِنَ
(And a tree that springs forth from Mount Sinai, that grows (produces) oil, and (it is a) relish for the eaters.) (23:20) -- which is the olive tree. This is supported by the Ayah:
ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ
(Then moreover, verily, -- you the erring-ones, the deniers! You, verily, will eat of the trees of Zaqqum.) (56:51-52).
إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ
(Truly, We have made it (as) a trial for the wrongdoers.) Qatadah said, "The tree of Zaqqum is mentioned as a test for those who are misguided. They said, `Your companion tells you that in the Fire there is a tree, but fire consumes trees.' Then Allah revealed the words:
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ
(Verily, it is a tree that springs out of the bottom of Hell-fire.) meaning, it is nourished by the fire, for it was created from fire." Mujahid said:
إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ
(Truly, We have made it (as) a trial for the wrongdoers.) Abu Jahl, may Allah curse him, said, "Zaqqum means dates and butter which I eat Atazaqqamuhu." I say that the meaning of the Ayah is, "We have told you, O Muhammad, of the tree of Zaqqum as a trial with which We test the people to see who will believe and who will disbelieve." This is like the Ayah:
وَمَا جَعَلْنَا الرُّءْيَا الَّتِى أَرَيْنَـكَ إِلاَّ فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِى القُرْءَانِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلاَّ طُغْيَانًا كَبِيرًا
(And We made not the vision which we showed you but a trial for mankind, and the accursed tree in the Qur'an. We warn and make them afraid but it only increases them in naught save great disbelief, oppression and disobedience to Allah) (17:60).
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ
(Verily, it is a tree that springs out of the bottom of Hell-fire.) means, its roots grow at the bottom of Hell.
طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَـطِينِ
(The shoots of its fruit stalks are like the heads of Shayatin. ) this is a description of how ugly and repulsive it is. It is likened to
رُءُوسُ الشَّيَـطِينِ
(the heads of Shayatin ), even though they have never seen them, because it is a well-established idea in people's minds that devils are ugly in appearance.
فَإِنَّهُمْ لاّكِلُونَ مِنْهَا فَمَالِئُونَ مِنْهَا الْبُطُونَ
(Truly, they will eat thereof and fill their bellies therewith.) Allah mentions that they will eat of this extremely ugly tree even though its fruit tastes and smells so bad; they will be forced to eat from it because they will not find anything else to eat except this tree and similar things, as Allah says:
لَّيْسَ لَهُمْ طَعَامٌ إِلاَّ مِن ضَرِيعٍ - لاَّ يُسْمِنُ وَلاَ يُغْنِى مِن جُوعٍ
(No food will there be for them but a poisonous thorny plant, Which will neither nourish nor avail against hunger.) (88:6 -7).
ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْباً مِنْ حَمِيمٍ
(Then on the top of that they will be boiling Hamim) Ibn `Abbas, may Allah be pleased with him, said, "This means they will be given boiling Hamim to drink after they have eaten from Zaqqum." According to another report, he said that this means a mixture made from boiling water. Someone else said that it means boiling water will be mixed with pus and offensive discharges that leak from their private parts and eyes. Ibn Abi Hatim recorded that Sa`id bin Jubayr said, "When the people of Hell get hungry, they will ask for food from the tree of Zaqqum. They will eat from it, then the skin of their faces will fall off, If someone were to pass by, he would recognize them from their faces. Then thirst will be sent upon them, so they will ask to be given something to drink, and they will be given water like boiling oil that has been heated to the ultimate degree. When it is brought near to their mouths, the flesh of their faces from which the skin has fallen off will be baked by its heat, and whatever is in their stomachs will melt. They will walk with their guts falling out and with their skin falling off, then they will be beaten with hooked rods of iron. Then every part of their bodies will burst into loud lamentations.
ثُمَّ إِنَّ مَرْجِعَهُمْ لإِلَى الْجَحِيمِ
(Then thereafter, verily, their return is to the flaming fire of Hell.) means, after that interval, they will be sent back to the burning fire, searing heat and scorching flames, and they will rotate between the one and the other. This is like the Ayah,
يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ
(They will go between it (Hell) and the fierce boiling water!) (55:44). Qatadah recited this Ayah when discussing this Ayah. This is a good interpretation. `Abdullah bin Mas`ud recited it differently, with the meaning "Their return in the afternoon." `Abdullah, may Allah be pleased with him, used to say: "By the One in Whose Hand is my soul, midday on the Day of Resurrection will not come until the people of Paradise will be in Paradise and the people of Hell will be in Hell." Then he recited:
أَصْحَـبُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرّاً وَأَحْسَنُ مَقِيلاً
(The dwellers of Paradise will, on that Day, have the best abode, and have the fairest of places for repose) (25:24). Allah's saying;
إِنَّهُمْ أَلْفَوْاْ ءَابَآءَهُمْ ضَآلِّينَ
(Verily, they found their fathers on the wrong path;) means, `We will punish them for that because they found their fathers following misguidance and they followed them with no evidence or proof.' Allah says:
فَهُمْ عَلَى ءَاثَارِهِمْ يُهْرَعُونَ
(So they (too) hastened in their footsteps!) Mujahid said, "This is like running." Sa`id bin Jubayr said, "They followed ignorance and foolishness."
📜 Texte arabe source
وقوله ( ثُمَّ إِنَّ مَرْجِعَهُمْ لإلَى الْجَحِيمِ ) يقول تعالى ذكره: ثم إن مآبهم ومصيرهم لإلى الجحيم.
كما حدثنا بشر، قال: ثنا يزيد قال: ثنا سعيد، عن قتادة، قوله ( ثُمَّ إِنَّ مَرْجِعَهُمْ لإلَى الْجَحِيمِ ) فهم في عناء وعذاب من نار جهنم، وتلا هذه الآية: يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ
حدثنا محمد بن الحسين، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ، في قوله ( ثُمَّ إِنَّ مَرْجِعَهُمْ لإلَى الْجَحِيمِ ) قال: في قراءة عبد الله: " ثم إن منقلبهم لإلى الجحيم " وكان عبد الله يقول: والذي نفسي بيده، لا ينتصف النهار يوم القيامة حتى يَقِيلَ أهلُ الجنة في الجنة، وأهل النار في النار، ثم قال: أَصْحَابُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُسْتَقَرًّا وَأَحْسَنُ مَقِيلا
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( ثُمَّ إِنَّ مَرْجِعَهُمْ لإلَى الْجَحِيمِ ) قال: موتهم (5) .
------------------------
الهوامش:
(5) لعله: مقرهم أو مآلهم.
Verset 69
Ici, Allah demande : « Ce qu'Il a mentionné des délices du Paradis, avec sa nourriture, sa boisson, ses compagnes et autres joies, est-ce un meilleur divertissement, ou l'arbre de Zaqqum qui est dans l'Enfer ? » Le sens ici est une espèce particulière d'arbre appelée Zaqqum. Cela est semblable au verset : « Et un arbre qui sort du Mont Sinaï, qui produit de l'huile, et qui est une saveur pour les mangeurs » (23:20) — qui est l'olivier. Ceci est appuyé par le verset : « Puis, en vérité, vous, les égarés, les dénégateurs ! Vous mangerez certainement des arbres de Zaqqum » (56:51-52). « En vérité, Nous l'avons fait (comme) une épreuve pour les injustes. » Qatadah a dit : « L'arbre de Zaqqum est mentionné comme un test pour ceux qui sont égarés. Ils ont dit : "Ton compagnon te dit que dans le Feu il y a un arbre, mais le feu consume les arbres." Puis Allah a révélé les paroles : "En vérité, c'est un arbre qui sort du fond de la Géhenne" — c'est-à-dire, il est nourri par le feu, car il a été créé du feu. » Mujahid a dit : « En vérité, Nous l'avons fait (comme) une épreuve pour les injustes. » Abu Jahl, qu'Allah le maudisse, a dit : « Zaqqum signifie des dattes et du beurre que je mange en les dégustant (Atazaqqamuhu). » Je dis que le sens du verset est : « Nous t'avons informé, ô Muhammad, de l'arbre de Zaqqum comme une épreuve par laquelle Nous testons les gens pour voir qui croira et qui ne croira pas. » Cela est semblable au verset : « Et Nous n'avons fait la vision que Nous t'avons montrée que comme une épreuve pour les gens, et l'arbre maudit dans le Coran ; et Nous les effrayons, mais cela ne fait qu'augmenter leur grande transgression » (17:60).
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Tree of Zaqqum and its Companions
Here Allah asks: `Is that which He has mentioned of the delights of Paradise with its food, drink, companions and other joys better entertainment, or
أَمْ شَجَرَةُ الزَّقُّومِ
(or the tree of Zaqqum) which is in Hell' The meaning here is a specific kind of tree which is called Zaqqum. This is like the Ayah:
وَشَجَرَةً تَخْرُجُ مِن طُورِ سَيْنَآءَ تَنبُتُ بِالدُّهْنِ وَصِبْغٍ لِّلأَكِلِيِنَ
(And a tree that springs forth from Mount Sinai, that grows (produces) oil, and (it is a) relish for the eaters.) (23:20) -- which is the olive tree. This is supported by the Ayah:
ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ
(Then moreover, verily, -- you the erring-ones, the deniers! You, verily, will eat of the trees of Zaqqum.) (56:51-52).
إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ
(Truly, We have made it (as) a trial for the wrongdoers.) Qatadah said, "The tree of Zaqqum is mentioned as a test for those who are misguided. They said, `Your companion tells you that in the Fire there is a tree, but fire consumes trees.' Then Allah revealed the words:
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ
(Verily, it is a tree that springs out of the bottom of Hell-fire.) meaning, it is nourished by the fire, for it was created from fire." Mujahid said:
إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ
(Truly, We have made it (as) a trial for the wrongdoers.) Abu Jahl, may Allah curse him, said, "Zaqqum means dates and butter which I eat Atazaqqamuhu." I say that the meaning of the Ayah is, "We have told you, O Muhammad, of the tree of Zaqqum as a trial with which We test the people to see who will believe and who will disbelieve." This is like the Ayah:
وَمَا جَعَلْنَا الرُّءْيَا الَّتِى أَرَيْنَـكَ إِلاَّ فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِى القُرْءَانِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلاَّ طُغْيَانًا كَبِيرًا
(And We made not the vision which we showed you but a trial for mankind, and the accursed tree in the Qur'an. We warn and make them afraid but it only increases them in naught save great disbelief, oppression and disobedience to Allah) (17:60).
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ
(Verily, it is a tree that springs out of the bottom of Hell-fire.) means, its roots grow at the bottom of Hell.
طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَـطِينِ
(The shoots of its fruit stalks are like the heads of Shayatin. ) this is a description of how ugly and repulsive it is. It is likened to
رُءُوسُ الشَّيَـطِينِ
(the heads of Shayatin ), even though they have never seen them, because it is a well-established idea in people's minds that devils are ugly in appearance.
فَإِنَّهُمْ لاّكِلُونَ مِنْهَا فَمَالِئُونَ مِنْهَا الْبُطُونَ
(Truly, they will eat thereof and fill their bellies therewith.) Allah mentions that they will eat of this extremely ugly tree even though its fruit tastes and smells so bad; they will be forced to eat from it because they will not find anything else to eat except this tree and similar things, as Allah says:
لَّيْسَ لَهُمْ طَعَامٌ إِلاَّ مِن ضَرِيعٍ - لاَّ يُسْمِنُ وَلاَ يُغْنِى مِن جُوعٍ
(No food will there be for them but a poisonous thorny plant, Which will neither nourish nor avail against hunger.) (88:6 -7).
ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْباً مِنْ حَمِيمٍ
(Then on the top of that they will be boiling Hamim) Ibn `Abbas, may Allah be pleased with him, said, "This means they will be given boiling Hamim to drink after they have eaten from Zaqqum." According to another report, he said that this means a mixture made from boiling water. Someone else said that it means boiling water will be mixed with pus and offensive discharges that leak from their private parts and eyes. Ibn Abi Hatim recorded that Sa`id bin Jubayr said, "When the people of Hell get hungry, they will ask for food from the tree of Zaqqum. They will eat from it, then the skin of their faces will fall off, If someone were to pass by, he would recognize them from their faces. Then thirst will be sent upon them, so they will ask to be given something to drink, and they will be given water like boiling oil that has been heated to the ultimate degree. When it is brought near to their mouths, the flesh of their faces from which the skin has fallen off will be baked by its heat, and whatever is in their stomachs will melt. They will walk with their guts falling out and with their skin falling off, then they will be beaten with hooked rods of iron. Then every part of their bodies will burst into loud lamentations.
ثُمَّ إِنَّ مَرْجِعَهُمْ لإِلَى الْجَحِيمِ
(Then thereafter, verily, their return is to the flaming fire of Hell.) means, after that interval, they will be sent back to the burning fire, searing heat and scorching flames, and they will rotate between the one and the other. This is like the Ayah,
يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ
(They will go between it (Hell) and the fierce boiling water!) (55:44). Qatadah recited this Ayah when discussing this Ayah. This is a good interpretation. `Abdullah bin Mas`ud recited it differently, with the meaning "Their return in the afternoon." `Abdullah, may Allah be pleased with him, used to say: "By the One in Whose Hand is my soul, midday on the Day of Resurrection will not come until the people of Paradise will be in Paradise and the people of Hell will be in Hell." Then he recited:
أَصْحَـبُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرّاً وَأَحْسَنُ مَقِيلاً
(The dwellers of Paradise will, on that Day, have the best abode, and have the fairest of places for repose) (25:24). Allah's saying;
إِنَّهُمْ أَلْفَوْاْ ءَابَآءَهُمْ ضَآلِّينَ
(Verily, they found their fathers on the wrong path;) means, `We will punish them for that because they found their fathers following misguidance and they followed them with no evidence or proof.' Allah says:
فَهُمْ عَلَى ءَاثَارِهِمْ يُهْرَعُونَ
(So they (too) hastened in their footsteps!) Mujahid said, "This is like running." Sa`id bin Jubayr said, "They followed ignorance and foolishness."
📜 Texte arabe source
وقوله ( إِنَّهُمْ أَلْفَوْا آبَاءَهُمْ ضَالِّينَ ) يقول: إن هؤلاء المشركين الذين إذا قيل لهم: قولوا لا إله إلا الله يستكبرون، وجدوا آباءهم ضلالا عن قصد السبيل، غير سالكين مَحَجَّة الحق.
Verset 70
L’Arbre de Zaqqum et ses compagnons
Ici, Allah demande : « Ce qu’Il a mentionné des délices du Paradis, avec sa nourriture, sa boisson, ses compagnes et autres joies, est-ce meilleur comme divertissement, ou
أَمْ شَجَرَةُ الزَّقُّومِ
(ou l’arbre de Zaqqum) qui est dans l’Enfer ? » Le sens ici est une espèce spécifique d’arbre appelée Zaqqum. C’est comme le verset :
وَشَجَرَةً تَخْرُجُ مِن طُورِ سَيْنَآءَ تَنبُتُ بِالدُّهْنِ وَصِبْغٍ لِّلأَكِلِيِنَ
(Et un arbre qui jaillit du Mont Sinaï, qui produit de l’huile, et (qui est) un assaisonnement pour les mangeurs.) (23:20) — qui est l’olivier. Ceci est appuyé par le verset :
ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ
(Puis, en vérité, vous, les égarés, les négateurs ! Vous mangerez, certes, des arbres de Zaqqum.) (56:51-52).
إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ
(En vérité, Nous l’avons faite (comme) une épreuve pour les injustes.) Qatadah a dit : « L’arbre de Zaqqum est mentionné comme un test pour ceux qui sont égarés. Ils ont dit : « Ton compagnon te dit que dans le Feu il y a un arbre, mais le feu consume les arbres. » Puis Allah a révélé les paroles :
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ
(En vérité, c’est un arbre qui jaillit du fond de l’Enfer.) — c’est-à-dire qu’il est nourri par le feu, car il a été créé du feu. » Mujahid a dit :
إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ
(En vérité, Nous l’avons faite (comme) une épreuve pour les injustes.) Abu Jahl, qu’Allah le maudisse, a dit : « Zaqqum signifie des dattes et du beurre que je mange Atazaqqamuhu. » Je dis que le sens du verset est : « Nous t’avons informé, ô Muhammad, de l’arbre de Zaqqum comme une épreuve avec laquelle Nous testons les gens pour voir qui croira et qui mécroira. » C’est comme le verset :
وَمَا جَعَلْنَا الرُّءْيَا الَّتِى أَرَيْنَـكَ إِلاَّ فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِى القُرْءَانِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلاَّ طُغْيَانًا كَبِيرًا
(Et Nous n’avons fait de la vision que Nous t’avons montrée qu’une épreuve pour les gens, et l’arbre maudit dans le Coran ; et Nous les effrayons, mais cela ne fait qu’augmenter leur grande transgression.)
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Tree of Zaqqum and its Companions
Here Allah asks: `Is that which He has mentioned of the delights of Paradise with its food, drink, companions and other joys better entertainment, or
أَمْ شَجَرَةُ الزَّقُّومِ
(or the tree of Zaqqum) which is in Hell' The meaning here is a specific kind of tree which is called Zaqqum. This is like the Ayah:
وَشَجَرَةً تَخْرُجُ مِن طُورِ سَيْنَآءَ تَنبُتُ بِالدُّهْنِ وَصِبْغٍ لِّلأَكِلِيِنَ
(And a tree that springs forth from Mount Sinai, that grows (produces) oil, and (it is a) relish for the eaters.) (23:20) -- which is the olive tree. This is supported by the Ayah:
ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ
(Then moreover, verily, -- you the erring-ones, the deniers! You, verily, will eat of the trees of Zaqqum.) (56:51-52).
إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ
(Truly, We have made it (as) a trial for the wrongdoers.) Qatadah said, "The tree of Zaqqum is mentioned as a test for those who are misguided. They said, `Your companion tells you that in the Fire there is a tree, but fire consumes trees.' Then Allah revealed the words:
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ
(Verily, it is a tree that springs out of the bottom of Hell-fire.) meaning, it is nourished by the fire, for it was created from fire." Mujahid said:
إِنَّا جَعَلْنَـهَا فِتْنَةً لِّلظَّـلِمِينَ
(Truly, We have made it (as) a trial for the wrongdoers.) Abu Jahl, may Allah curse him, said, "Zaqqum means dates and butter which I eat Atazaqqamuhu." I say that the meaning of the Ayah is, "We have told you, O Muhammad, of the tree of Zaqqum as a trial with which We test the people to see who will believe and who will disbelieve." This is like the Ayah:
وَمَا جَعَلْنَا الرُّءْيَا الَّتِى أَرَيْنَـكَ إِلاَّ فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِى القُرْءَانِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلاَّ طُغْيَانًا كَبِيرًا
(And We made not the vision which we showed you but a trial for mankind, and the accursed tree in the Qur'an. We warn and make them afraid but it only increases them in naught save great disbelief, oppression and disobedience to Allah) (17:60).
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِى أَصْلِ الْجَحِيمِ
(Verily, it is a tree that springs out of the bottom of Hell-fire.) means, its roots grow at the bottom of Hell.
طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَـطِينِ
(The shoots of its fruit stalks are like the heads of Shayatin. ) this is a description of how ugly and repulsive it is. It is likened to
رُءُوسُ الشَّيَـطِينِ
(the heads of Shayatin ), even though they have never seen them, because it is a well-established idea in people's minds that devils are ugly in appearance.
فَإِنَّهُمْ لاّكِلُونَ مِنْهَا فَمَالِئُونَ مِنْهَا الْبُطُونَ
(Truly, they will eat thereof and fill their bellies therewith.) Allah mentions that they will eat of this extremely ugly tree even though its fruit tastes and smells so bad; they will be forced to eat from it because they will not find anything else to eat except this tree and similar things, as Allah says:
لَّيْسَ لَهُمْ طَعَامٌ إِلاَّ مِن ضَرِيعٍ - لاَّ يُسْمِنُ وَلاَ يُغْنِى مِن جُوعٍ
(No food will there be for them but a poisonous thorny plant, Which will neither nourish nor avail against hunger.) (88:6 -7).
ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْباً مِنْ حَمِيمٍ
(Then on the top of that they will be boiling Hamim) Ibn `Abbas, may Allah be pleased with him, said, "This means they will be given boiling Hamim to drink after they have eaten from Zaqqum." According to another report, he said that this means a mixture made from boiling water. Someone else said that it means boiling water will be mixed with pus and offensive discharges that leak from their private parts and eyes. Ibn Abi Hatim recorded that Sa`id bin Jubayr said, "When the people of Hell get hungry, they will ask for food from the tree of Zaqqum. They will eat from it, then the skin of their faces will fall off, If someone were to pass by, he would recognize them from their faces. Then thirst will be sent upon them, so they will ask to be given something to drink, and they will be given water like boiling oil that has been heated to the ultimate degree. When it is brought near to their mouths, the flesh of their faces from which the skin has fallen off will be baked by its heat, and whatever is in their stomachs will melt. They will walk with their guts falling out and with their skin falling off, then they will be beaten with hooked rods of iron. Then every part of their bodies will burst into loud lamentations.
ثُمَّ إِنَّ مَرْجِعَهُمْ لإِلَى الْجَحِيمِ
(Then thereafter, verily, their return is to the flaming fire of Hell.) means, after that interval, they will be sent back to the burning fire, searing heat and scorching flames, and they will rotate between the one and the other. This is like the Ayah,
يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ
(They will go between it (Hell) and the fierce boiling water!) (55:44). Qatadah recited this Ayah when discussing this Ayah. This is a good interpretation. `Abdullah bin Mas`ud recited it differently, with the meaning "Their return in the afternoon." `Abdullah, may Allah be pleased with him, used to say: "By the One in Whose Hand is my soul, midday on the Day of Resurrection will not come until the people of Paradise will be in Paradise and the people of Hell will be in Hell." Then he recited:
أَصْحَـبُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرّاً وَأَحْسَنُ مَقِيلاً
(The dwellers of Paradise will, on that Day, have the best abode, and have the fairest of places for repose) (25:24). Allah's saying;
إِنَّهُمْ أَلْفَوْاْ ءَابَآءَهُمْ ضَآلِّينَ
(Verily, they found their fathers on the wrong path;) means, `We will punish them for that because they found their fathers following misguidance and they followed them with no evidence or proof.' Allah says:
فَهُمْ عَلَى ءَاثَارِهِمْ يُهْرَعُونَ
(So they (too) hastened in their footsteps!) Mujahid said, "This is like running." Sa`id bin Jubayr said, "They followed ignorance and foolishness."
📜 Texte arabe source
( فَهُمْ عَلَى آثَارِهِمْ يُهْرَعُونَ ) يقول: فهؤلاء يُسْرع بهم في طريقهم، ليقتفوا آثارهم وسنتهم; يقال منه: أهرع فلان: إذا سار سيرا حثيثا فيه شبه بالرعدة.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( إِنَّهُمْ أَلْفَوْا آبَاءَهُمْ ضَالِّينَ )أي وجدوا آباءهم.
حدثنا بشر، قال ثنا يزيد، قال: ثنا سعيد، عن قتادة (إنهم ألفوا آباءهم) : أي وجدوا آباءهم.
وبنحو الذي قلنا في يهرعون أيضا، 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 ( فَهُمْ عَلَى آثَارِهِمْ يُهْرَعُونَ ) قال: كهيئة الهرْولَة.
حدثنا بشر، قال ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَهُمْ عَلَى آثَارِهِمْ يُهْرَعُونَ ) : أي يُسرعون إسراعا في ذلك.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( يُهْرَعُونَ ) قال: يُسْرِعون.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، فى قوله يُهْرَعُونَ إِلَيْهِ قال: يستعجلون إليه
Verset 71
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُنذَرِينَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Alors vois quelle fut la fin de ceux qui ont été avertis. Sauf les serviteurs choisis d’Allah).
▼ 🇬🇧 English (Ibn Kathir — version officielle)
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُنذَرِينَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Then see what was the end of those who were warned. Except the chosen servants of Allah).
📜 Texte arabe source
القول في تأويل قوله تعالى : وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ الأَوَّلِينَ (71)
يقول تعالى ذكره: ولقد ضل يا محمد عن قصد السبيل ومَحجة الحق قبل مشركي قومك من قريش أكثر الأمم الخالية من قبلهم .
Verset 72
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُنذَرِينَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Alors vois quelle fut la fin de ceux qui ont été avertis. Sauf les serviteurs choisis d’Allah).
▼ 🇬🇧 English (Ibn Kathir — version officielle)
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُنذَرِينَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Then see what was the end of those who were warned. Except the chosen servants of Allah).
📜 Texte arabe source
( وَلَقَدْ أَرْسَلْنَا فِيهِمْ مُنْذِرِينَ ) يقول: ولقد أرسلنا في الأمم التي خلت من قبل أمتك، ومن قبل قومك المكذبيك منذرين تنذرهم بأسنا على كفرهم بنا، فكذبوهم ولم يقبلوا منهم نصائحهم، فأحللنا بهم بأسنا وعقوبتنا.
Verset 73
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُنذَرِينَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Alors vois quelle fut la fin de ceux qui ont été avertis. Sauf les serviteurs choisis d’Allah).
▼ 🇬🇧 English (Ibn Kathir — version officielle)
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُنذَرِينَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Then see what was the end of those who were warned. Except the chosen servants of Allah).
📜 Texte arabe source
( فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُنْذَرِينَ ) يقول: فتأمل وتبين كيف كان غِبُّ أمر الذين أنذرتهم أنبياؤنا، وإلام صار أمرهم، وما الذي أعقبهم كفرهم بالله، ألم نهلكهم فنصيرهم للعباد عبرة ولمن بعدهم عظة؟.
Verset 74
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُنذَرِينَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Alors vois quelle fut la fin de ceux qui ont été avertis. Sauf les serviteurs choisis d’Allah).
▼ 🇬🇧 English (Ibn Kathir — version officielle)
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُنذَرِينَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Then see what was the end of those who were warned. Except the chosen servants of Allah).
📜 Texte arabe source
وقوله ( إِلا عِبَادَ اللَّهِ الْمُخْلَصِينَ ) يقول تعالى: فانظر كيف كان عاقبة المنذَرين، إلا عباد الله الذين أخلصناهم للإيمان بالله وبرسله; واستثنى عباد الله من المنذَرين، لأن معنى الكلام: فانظر كيف أهلكنا المنذَرين إلا عباد الله المؤمنين، فلذلك حسن استثناؤهم منهم.
وبنحو الذي قلنا في قوله ( إِلا عِبَادَ اللَّهِ الْمُخْلَصِينَ ) قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( إِلا عِبَادَ اللَّهِ الْمُخْلَصِينَ ) قال: الذين استخلصهم الله.
Verset 75
Nuh et son peuple
Lorsqu'Allah nous informe que la plupart des premiers peuples se sont égarés du chemin du salut, Il commence l'explication détaillée de cela par l'histoire de Nuh et le rejet de son peuple. Seuls quelques-uns du peuple de Nuh crurent en lui, malgré la longue période qu'il passa parmi eux. Il resta parmi eux mille ans moins cinquante, et après être resté si longtemps parmi eux et que leur mécréance devint trop lourde à supporter pour lui -- car chaque fois qu'il les appelait, ils se détournaient de lui davantage -- il pria son Seigneur en disant : "J'ai été vaincu, secours-moi donc !" Alors Allah se mit en colère parce que Nuh était en colère contre eux. Il dit :
وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ
(Et certes Nuh Nous a invoqués, et Nous sommes les Meilleurs de ceux qui répondent.)
وَنَجَّيْنَـهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ
(Et Nous l'avons sauvé, lui et sa famille, de la grande détresse.) c'est-à-dire, leur mécréance et leurs insultes.
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(Et, sa progéniture, ce sont eux que Nous avons fait survivre.) `Ali bin Abi Talhah rapporta qu'Ibn `Abbas, qu'Allah l'agrée, dit : "Il ne resta personne en dehors de la descendance de Nuh, paix sur lui." Sa`id bin Abi `Arubah dit, rapportant de Qatadah au sujet du verset,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(Et, sa progéniture, ce sont eux que Nous avons fait survivre.) "Tous les hommes descendent de la descendance de Nuh, paix sur lui." At-Tirmidhi, Ibn Jarir et Ibn Abi Hatim rapportèrent de Samurah, qu'Allah l'agrée, que le Prophète dit, au sujet du verset,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(Et, sa progéniture, ce sont eux que Nous avons fait survivre) :
«سَامُ، وَحَامُ، وَيَافِث»
(Sam, Ham et Yafith.) L'imam Ahmad enregistra de Samurah, qu'Allah l'agrée, que le Messager d'Allah ﷺ dit :
«سَامُ أَبُو الْعَرَبِ، وَحَامُ أَبُو الْحَبَشِ، وَيَافِثُ أَبُو الرُّوم»
(Sam fut le père des Arabes, Ham fut le père des Éthiopiens et Yafith fut le père des Romains.)" Ceci fut également rapporté
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh and His People
When Allah tells us about how most of the early people went astray from the path of salvation, He starts the detailed explanation of that with the story of Nuh and the rejection of his people. Only a few of Nuh's people believed in him, despite the long period of time he spent among them. He stayed among them for one thousand years less fifty, and after he stayed among them for so long and their disbelief became too much for him to bear -- for every time he called them, they turned away from him even more -- he prayed to his Lord saying, "I have been overcome, so help (me)!" So Allah became angry because Nuh was angry with them. He says:
وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ
(And indeed Nuh invoked Us, and We are the best of those who answer.)
وَنَجَّيْنَـهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ
(And We rescued him and his family from the great distress.) means, their disbelief and their insults.
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(And, his progeny, them We made the survivors.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, "There was no one left apart from the offspring of Nuh, peace be upon him." Sa`id bin Abi `Arubah said, narrating from Qatadah concerning the Ayah,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(And, his progeny, them We made the survivors.) "All people descended from the offspring of Nuh, peace be upon him." At-Tirmidhi, Ibn Jarir and Ibn Abi Hatim narrated from Samurah, may Allah be pleased with him, that the Prophet said, concerning the Ayah,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(And, his progeny, them We made the survivors):
«سَامُ، وَحَامُ، وَيَافِث»
(Sam, Ham and Yafith.) Imam Ahmad recorded from Samurah, may Allah be pleased with him, that the Messenger of Allah ﷺ said:
«سَامُ أَبُو الْعَرَبِ، وَحَامُ أَبُو الْحَبَشِ، وَيَافِثُ أَبُو الرُّوم»
(Sam was the father of the Arabs, Ham was the father of the Ethiopians and Yafith was the father of the Romans.)" This was also recorded by At-Tirmidhi. What is meant here by Romans is the original Romans, i.e., the Greeks who claimed descent from Ruma (Roma) the son of Liti, the son of Yunan, the son of Yafith, the son of Nuh, peace be upon him.
وَتَرَكْنَا عَلَيْهِ فِى الاٌّخِرِينَ
(And left for him among the later generations. ) Ibn `Abbas, may Allah be pleased with him, said, "He is remembered in a good way." Mujahid said this means "An honorable mention by all the Prophets." Qatadah and As-Suddi said, "Allah caused him to be praised constantly by others." Ad-Dahhak said it means "Salam and praise."
سَلَـمٌ عَلَى نُوحٍ فِى الْعَـلَمِينَ
(Salam (peace!) be upon Nuh among the all creatures!) This explains for us the extent of the honorable mention and praise, for he is greeted with peace by all groups and nations.
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(Verily, thus We reward the gooddoers.) means, `This is how We reward those of Our servants who do deeds of obedience to Allah. We gave him an honorable mention so that after he died he is still remembered in a manner that befits his status.' Then Allah says:
إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Verily, he Nuh was one of Our believing servants.) meaning, one of the sincere believers in the Oneness of Allah, one of those who had certain faith.
ثُمَّ أَغْرَقْنَا الاٌّخَرِينَ
(Then We drowned the others. ) means, `We destroyed them, and there was no trace whatsoever left of them, and they are only known by this unfavorable description.'
📜 Texte arabe source
القول في تأويل قوله تعالى : وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ (75)
يقول تعالى ذكره: لقد نادانا نوح بمسألته إيانا هلاك قومه، فقال: رَبِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلا وَنَهَارًا * فَلَمْ يَزِدْهُمْ دُعَائِي إِلا فِرَارًا ...إلى قوله رَبِّ لا تَذَرْ عَلَى الأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا وقوله ( فَلَنِعْمَ الْمُجِيبُونَ ) يقول: فلنعم المجيبون كنا له إذ دعانا، فأجبنا له دعاءه، فأهلكنا قومه .
Verset 76
Nuh et son peuple
Lorsqu'Allah nous informe que la plupart des premiers peuples se sont égarés du chemin du salut, Il commence l'explication détaillée de cela par l'histoire de Nuh et le rejet de son peuple. Seuls quelques-uns du peuple de Nuh crurent en lui, malgré la longue période qu'il passa parmi eux. Il resta parmi eux mille ans moins cinquante, et après être resté si longtemps parmi eux et que leur mécréance devint trop lourde à supporter pour lui -- car chaque fois qu'il les appelait, ils se détournaient de lui davantage -- il pria son Seigneur en disant : "J'ai été vaincu, secours-moi donc !" Alors Allah se mit en colère parce que Nuh était en colère contre eux. Il dit :
وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ
(Et certes Nuh Nous a invoqués, et Nous sommes les Meilleurs de ceux qui répondent.)
وَنَجَّيْنَـهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ
(Et Nous l'avons sauvé, lui et sa famille, de la grande détresse.) c'est-à-dire, leur mécréance et leurs insultes.
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(Et, sa progéniture, ce sont eux que Nous avons fait survivre.) `Ali bin Abi Talhah rapporta qu'Ibn `Abbas, qu'Allah l'agrée, dit : "Il ne resta personne en dehors de la descendance de Nuh, paix sur lui." Sa`id bin Abi `Arubah dit, rapportant de Qatadah au sujet du verset,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(Et, sa progéniture, ce sont eux que Nous avons fait survivre.) "Tous les hommes descendent de la descendance de Nuh, paix sur lui." At-Tirmidhi, Ibn Jarir et Ibn Abi Hatim rapportèrent de Samurah, qu'Allah l'agrée, que le Prophète dit, au sujet du verset,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(Et, sa progéniture, ce sont eux que Nous avons fait survivre) :
«سَامُ، وَحَامُ، وَيَافِث»
(Sam, Ham et Yafith.) L'imam Ahmad enregistra de Samurah, qu'Allah l'agrée, que le Messager d'Allah ﷺ dit :
«سَامُ أَبُو الْعَرَبِ، وَحَامُ أَبُو الْحَبَشِ، وَيَافِثُ أَبُو الرُّوم»
(Sam fut le père des Arabes, Ham fut le père des Éthiopiens et Yafith fut le père des Romains.)" Ceci fut également rapporté
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh and His People
When Allah tells us about how most of the early people went astray from the path of salvation, He starts the detailed explanation of that with the story of Nuh and the rejection of his people. Only a few of Nuh's people believed in him, despite the long period of time he spent among them. He stayed among them for one thousand years less fifty, and after he stayed among them for so long and their disbelief became too much for him to bear -- for every time he called them, they turned away from him even more -- he prayed to his Lord saying, "I have been overcome, so help (me)!" So Allah became angry because Nuh was angry with them. He says:
وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ
(And indeed Nuh invoked Us, and We are the best of those who answer.)
وَنَجَّيْنَـهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ
(And We rescued him and his family from the great distress.) means, their disbelief and their insults.
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(And, his progeny, them We made the survivors.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, "There was no one left apart from the offspring of Nuh, peace be upon him." Sa`id bin Abi `Arubah said, narrating from Qatadah concerning the Ayah,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(And, his progeny, them We made the survivors.) "All people descended from the offspring of Nuh, peace be upon him." At-Tirmidhi, Ibn Jarir and Ibn Abi Hatim narrated from Samurah, may Allah be pleased with him, that the Prophet said, concerning the Ayah,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(And, his progeny, them We made the survivors):
«سَامُ، وَحَامُ، وَيَافِث»
(Sam, Ham and Yafith.) Imam Ahmad recorded from Samurah, may Allah be pleased with him, that the Messenger of Allah ﷺ said:
«سَامُ أَبُو الْعَرَبِ، وَحَامُ أَبُو الْحَبَشِ، وَيَافِثُ أَبُو الرُّوم»
(Sam was the father of the Arabs, Ham was the father of the Ethiopians and Yafith was the father of the Romans.)" This was also recorded by At-Tirmidhi. What is meant here by Romans is the original Romans, i.e., the Greeks who claimed descent from Ruma (Roma) the son of Liti, the son of Yunan, the son of Yafith, the son of Nuh, peace be upon him.
وَتَرَكْنَا عَلَيْهِ فِى الاٌّخِرِينَ
(And left for him among the later generations. ) Ibn `Abbas, may Allah be pleased with him, said, "He is remembered in a good way." Mujahid said this means "An honorable mention by all the Prophets." Qatadah and As-Suddi said, "Allah caused him to be praised constantly by others." Ad-Dahhak said it means "Salam and praise."
سَلَـمٌ عَلَى نُوحٍ فِى الْعَـلَمِينَ
(Salam (peace!) be upon Nuh among the all creatures!) This explains for us the extent of the honorable mention and praise, for he is greeted with peace by all groups and nations.
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(Verily, thus We reward the gooddoers.) means, `This is how We reward those of Our servants who do deeds of obedience to Allah. We gave him an honorable mention so that after he died he is still remembered in a manner that befits his status.' Then Allah says:
إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Verily, he Nuh was one of Our believing servants.) meaning, one of the sincere believers in the Oneness of Allah, one of those who had certain faith.
ثُمَّ أَغْرَقْنَا الاٌّخَرِينَ
(Then We drowned the others. ) means, `We destroyed them, and there was no trace whatsoever left of them, and they are only known by this unfavorable description.'
📜 Texte arabe source
( وَنَجَّيْنَاهُ وَأَهْلَهُ ) يعني: أهل نوح الذين ركبوا معه السفينة. وقد ذكرناهم فيما مضى، وبيَّنا اختلاف العلماء في عددهم .
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ ) قال: أجابه الله. وقوله ( مِنَ الْكَرْبِ الْعَظِيمِ ) يقول: من الأذى والمكروه الذي كان فيه &; 21-59 &; من الكافرين، ومن كرب الطُّوفان والغرق الذي هلك به قوم نوح.
كما حدثني محمد بن الحسين، قال: ثنا أحمد بن المفضَّل، قال: ثنا أسباط عن السديّ، ( وَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ ) قال: من الغرق.
Verset 77
Nuh et son peuple
Lorsqu'Allah nous informe que la plupart des premiers peuples se sont égarés du chemin du salut, Il commence l'explication détaillée de cela par l'histoire de Nuh et le rejet de son peuple. Seuls quelques-uns du peuple de Nuh crurent en lui, malgré la longue période qu'il passa parmi eux. Il resta parmi eux mille ans moins cinquante, et après être resté si longtemps parmi eux et que leur mécréance devint trop lourde à supporter pour lui -- car chaque fois qu'il les appelait, ils se détournaient de lui davantage -- il pria son Seigneur en disant : "J'ai été vaincu, secours-moi donc !" Alors Allah se mit en colère parce que Nuh était en colère contre eux. Il dit :
وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ
(Et certes Nuh Nous a invoqués, et Nous sommes les Meilleurs de ceux qui répondent.)
وَنَجَّيْنَـهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ
(Et Nous l'avons sauvé, lui et sa famille, de la grande détresse.) c'est-à-dire, leur mécréance et leurs insultes.
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(Et, sa progéniture, ce sont eux que Nous avons fait survivre.) `Ali bin Abi Talhah rapporta qu'Ibn `Abbas, qu'Allah l'agrée, dit : "Il ne resta personne en dehors de la descendance de Nuh, paix sur lui." Sa`id bin Abi `Arubah dit, rapportant de Qatadah au sujet du verset,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(Et, sa progéniture, ce sont eux que Nous avons fait survivre.) "Tous les hommes descendent de la descendance de Nuh, paix sur lui." At-Tirmidhi, Ibn Jarir et Ibn Abi Hatim rapportèrent de Samurah, qu'Allah l'agrée, que le Prophète dit, au sujet du verset,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(Et, sa progéniture, ce sont eux que Nous avons fait survivre) :
«سَامُ، وَحَامُ، وَيَافِث»
(Sam, Ham et Yafith.) L'imam Ahmad enregistra de Samurah, qu'Allah l'agrée, que le Messager d'Allah ﷺ dit :
«سَامُ أَبُو الْعَرَبِ، وَحَامُ أَبُو الْحَبَشِ، وَيَافِثُ أَبُو الرُّوم»
(Sam fut le père des Arabes, Ham fut le père des Éthiopiens et Yafith fut le père des Romains.)" Ceci fut également rapporté
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh and His People
When Allah tells us about how most of the early people went astray from the path of salvation, He starts the detailed explanation of that with the story of Nuh and the rejection of his people. Only a few of Nuh's people believed in him, despite the long period of time he spent among them. He stayed among them for one thousand years less fifty, and after he stayed among them for so long and their disbelief became too much for him to bear -- for every time he called them, they turned away from him even more -- he prayed to his Lord saying, "I have been overcome, so help (me)!" So Allah became angry because Nuh was angry with them. He says:
وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ
(And indeed Nuh invoked Us, and We are the best of those who answer.)
وَنَجَّيْنَـهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ
(And We rescued him and his family from the great distress.) means, their disbelief and their insults.
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(And, his progeny, them We made the survivors.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, "There was no one left apart from the offspring of Nuh, peace be upon him." Sa`id bin Abi `Arubah said, narrating from Qatadah concerning the Ayah,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(And, his progeny, them We made the survivors.) "All people descended from the offspring of Nuh, peace be upon him." At-Tirmidhi, Ibn Jarir and Ibn Abi Hatim narrated from Samurah, may Allah be pleased with him, that the Prophet said, concerning the Ayah,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(And, his progeny, them We made the survivors):
«سَامُ، وَحَامُ، وَيَافِث»
(Sam, Ham and Yafith.) Imam Ahmad recorded from Samurah, may Allah be pleased with him, that the Messenger of Allah ﷺ said:
«سَامُ أَبُو الْعَرَبِ، وَحَامُ أَبُو الْحَبَشِ، وَيَافِثُ أَبُو الرُّوم»
(Sam was the father of the Arabs, Ham was the father of the Ethiopians and Yafith was the father of the Romans.)" This was also recorded by At-Tirmidhi. What is meant here by Romans is the original Romans, i.e., the Greeks who claimed descent from Ruma (Roma) the son of Liti, the son of Yunan, the son of Yafith, the son of Nuh, peace be upon him.
وَتَرَكْنَا عَلَيْهِ فِى الاٌّخِرِينَ
(And left for him among the later generations. ) Ibn `Abbas, may Allah be pleased with him, said, "He is remembered in a good way." Mujahid said this means "An honorable mention by all the Prophets." Qatadah and As-Suddi said, "Allah caused him to be praised constantly by others." Ad-Dahhak said it means "Salam and praise."
سَلَـمٌ عَلَى نُوحٍ فِى الْعَـلَمِينَ
(Salam (peace!) be upon Nuh among the all creatures!) This explains for us the extent of the honorable mention and praise, for he is greeted with peace by all groups and nations.
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(Verily, thus We reward the gooddoers.) means, `This is how We reward those of Our servants who do deeds of obedience to Allah. We gave him an honorable mention so that after he died he is still remembered in a manner that befits his status.' Then Allah says:
إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Verily, he Nuh was one of Our believing servants.) meaning, one of the sincere believers in the Oneness of Allah, one of those who had certain faith.
ثُمَّ أَغْرَقْنَا الاٌّخَرِينَ
(Then We drowned the others. ) means, `We destroyed them, and there was no trace whatsoever left of them, and they are only known by this unfavorable description.'
📜 Texte arabe source
القول في تأويل قوله تعالى : وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ (77)
وقوله ( وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ ) يقول: وجعلنا ذريّة نوح هم الذين بقوا في الأرض بعد مَهْلِك قومه، وذلك أن الناس كلهم من بعد مَهْلِك نوح إلى اليوم إنما هم ذرية نوح، فالعجم والعرب أولاد سام بن نوح، والترك والصقالبة والخَزَر أولاد يافث بن نوح، والسودان أولاد حام بن نوح، وبذلك جاءت الآثار، وقالت العلماء.
حدثنا محمد بن بشار، قال: ثنا ابن عَشْمَة، قال: ثنا سعيد بن بشير، عن قتادة، عن الحسن، عن سَمُرة، عن النبي صَلَّى الله عَلَيْهِ وَسَلَّمَ ، في قوله ( وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ ) قال: " سام وحام ويافث ".
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، في قوله ( وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ ) قال: فالناس كلهم من ذرية نوح.
حدثنا عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، في قوله ( وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ ) يقول: لم يبق إلا ذرية نوح
Verset 78
Nuh et son peuple
Lorsqu'Allah nous informe que la plupart des premiers peuples se sont égarés du chemin du salut, Il commence l'explication détaillée de cela par l'histoire de Nuh et le rejet de son peuple. Seuls quelques-uns du peuple de Nuh crurent en lui, malgré la longue période qu'il passa parmi eux. Il resta parmi eux mille ans moins cinquante, et après être resté si longtemps parmi eux et que leur mécréance devint trop lourde à supporter pour lui -- car chaque fois qu'il les appelait, ils se détournaient de lui davantage -- il pria son Seigneur en disant : "J'ai été vaincu, secours-moi donc !" Alors Allah se mit en colère parce que Nuh était en colère contre eux. Il dit :
وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ
(Et certes Nuh Nous a invoqués, et Nous sommes les Meilleurs de ceux qui répondent.)
وَنَجَّيْنَـهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ
(Et Nous l'avons sauvé, lui et sa famille, de la grande détresse.) c'est-à-dire, leur mécréance et leurs insultes.
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(Et, sa progéniture, ce sont eux que Nous avons fait survivre.) `Ali bin Abi Talhah rapporta qu'Ibn `Abbas, qu'Allah l'agrée, dit : "Il ne resta personne en dehors de la descendance de Nuh, paix sur lui." Sa`id bin Abi `Arubah dit, rapportant de Qatadah au sujet du verset,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(Et, sa progéniture, ce sont eux que Nous avons fait survivre.) "Tous les hommes descendent de la descendance de Nuh, paix sur lui." At-Tirmidhi, Ibn Jarir et Ibn Abi Hatim rapportèrent de Samurah, qu'Allah l'agrée, que le Prophète dit, au sujet du verset,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(Et, sa progéniture, ce sont eux que Nous avons fait survivre) :
«سَامُ، وَحَامُ، وَيَافِث»
(Sam, Ham et Yafith.) L'imam Ahmad enregistra de Samurah, qu'Allah l'agrée, que le Messager d'Allah ﷺ dit :
«سَامُ أَبُو الْعَرَبِ، وَحَامُ أَبُو الْحَبَشِ، وَيَافِثُ أَبُو الرُّوم»
(Sam fut le père des Arabes, Ham fut le père des Éthiopiens et Yafith fut le père des Romains.)" Ceci fut également rapporté
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh and His People
When Allah tells us about how most of the early people went astray from the path of salvation, He starts the detailed explanation of that with the story of Nuh and the rejection of his people. Only a few of Nuh's people believed in him, despite the long period of time he spent among them. He stayed among them for one thousand years less fifty, and after he stayed among them for so long and their disbelief became too much for him to bear -- for every time he called them, they turned away from him even more -- he prayed to his Lord saying, "I have been overcome, so help (me)!" So Allah became angry because Nuh was angry with them. He says:
وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ
(And indeed Nuh invoked Us, and We are the best of those who answer.)
وَنَجَّيْنَـهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ
(And We rescued him and his family from the great distress.) means, their disbelief and their insults.
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(And, his progeny, them We made the survivors.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, "There was no one left apart from the offspring of Nuh, peace be upon him." Sa`id bin Abi `Arubah said, narrating from Qatadah concerning the Ayah,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(And, his progeny, them We made the survivors.) "All people descended from the offspring of Nuh, peace be upon him." At-Tirmidhi, Ibn Jarir and Ibn Abi Hatim narrated from Samurah, may Allah be pleased with him, that the Prophet said, concerning the Ayah,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(And, his progeny, them We made the survivors):
«سَامُ، وَحَامُ، وَيَافِث»
(Sam, Ham and Yafith.) Imam Ahmad recorded from Samurah, may Allah be pleased with him, that the Messenger of Allah ﷺ said:
«سَامُ أَبُو الْعَرَبِ، وَحَامُ أَبُو الْحَبَشِ، وَيَافِثُ أَبُو الرُّوم»
(Sam was the father of the Arabs, Ham was the father of the Ethiopians and Yafith was the father of the Romans.)" This was also recorded by At-Tirmidhi. What is meant here by Romans is the original Romans, i.e., the Greeks who claimed descent from Ruma (Roma) the son of Liti, the son of Yunan, the son of Yafith, the son of Nuh, peace be upon him.
وَتَرَكْنَا عَلَيْهِ فِى الاٌّخِرِينَ
(And left for him among the later generations. ) Ibn `Abbas, may Allah be pleased with him, said, "He is remembered in a good way." Mujahid said this means "An honorable mention by all the Prophets." Qatadah and As-Suddi said, "Allah caused him to be praised constantly by others." Ad-Dahhak said it means "Salam and praise."
سَلَـمٌ عَلَى نُوحٍ فِى الْعَـلَمِينَ
(Salam (peace!) be upon Nuh among the all creatures!) This explains for us the extent of the honorable mention and praise, for he is greeted with peace by all groups and nations.
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(Verily, thus We reward the gooddoers.) means, `This is how We reward those of Our servants who do deeds of obedience to Allah. We gave him an honorable mention so that after he died he is still remembered in a manner that befits his status.' Then Allah says:
إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Verily, he Nuh was one of Our believing servants.) meaning, one of the sincere believers in the Oneness of Allah, one of those who had certain faith.
ثُمَّ أَغْرَقْنَا الاٌّخَرِينَ
(Then We drowned the others. ) means, `We destroyed them, and there was no trace whatsoever left of them, and they are only known by this unfavorable description.'
📜 Texte arabe source
القول في تأويل قوله تعالى : وَتَرَكْنَا عَلَيْهِ فِي الآخِرِينَ (78)
يعني تعالى ذكره بقوله ( وَتَرَكْنَا عَلَيْهِ فِي الآخِرِينَ ) وأبقينا عليه، يعني على نوح ذكرا جميلا وثناء حسنا في الآخرين، يعني: فيمن تأخَّر بعده من الناس يذكرونه به.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( وَتَرَكْنَا عَلَيْهِ فِي الآخِرِينَ ) يقول: يُذْكَر بخير.
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 ( وَتَرَكْنَا عَلَيْهِ فِي الآخِرِينَ ) يقول: جعلنا لسان صدق للأنبياء كُلِّهم.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَتَرَكْنَا عَلَيْهِ فِي الآخِرِينَ ) قال: أبقى الله عليه الثناء الحسن في الآخرين.
حدثنا محمد بن الحسين، قال: ثنا أسباط، عن السديّ، قوله ( وَتَرَكْنَا عَلَيْهِ فِي الآخِرِينَ ) قال: الثناء الحسن.
Verset 79
Nuh et son peuple
Lorsqu'Allah nous informe que la plupart des premiers peuples se sont égarés du chemin du salut, Il commence l'explication détaillée de cela par l'histoire de Nuh et le rejet de son peuple. Seuls quelques-uns du peuple de Nuh crurent en lui, malgré la longue période qu'il passa parmi eux. Il resta parmi eux mille ans moins cinquante, et après être resté si longtemps parmi eux et que leur mécréance devint trop lourde à supporter pour lui -- car chaque fois qu'il les appelait, ils se détournaient de lui davantage -- il pria son Seigneur en disant : "J'ai été vaincu, secours-moi donc !" Alors Allah se mit en colère parce que Nuh était en colère contre eux. Il dit :
وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ
(Et certes Nuh Nous a invoqués, et Nous sommes les Meilleurs de ceux qui répondent.)
وَنَجَّيْنَـهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ
(Et Nous l'avons sauvé, lui et sa famille, de la grande détresse.) c'est-à-dire, leur mécréance et leurs insultes.
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(Et, sa progéniture, ce sont eux que Nous avons fait survivre.) `Ali bin Abi Talhah rapporta qu'Ibn `Abbas, qu'Allah l'agrée, dit : "Il ne resta personne en dehors de la descendance de Nuh, paix sur lui." Sa`id bin Abi `Arubah dit, rapportant de Qatadah au sujet du verset,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(Et, sa progéniture, ce sont eux que Nous avons fait survivre.) "Tous les hommes descendent de la descendance de Nuh, paix sur lui." At-Tirmidhi, Ibn Jarir et Ibn Abi Hatim rapportèrent de Samurah, qu'Allah l'agrée, que le Prophète dit, au sujet du verset,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(Et, sa progéniture, ce sont eux que Nous avons fait survivre) :
«سَامُ، وَحَامُ، وَيَافِث»
(Sam, Ham et Yafith.) L'imam Ahmad enregistra de Samurah, qu'Allah l'agrée, que le Messager d'Allah ﷺ dit :
«سَامُ أَبُو الْعَرَبِ، وَحَامُ أَبُو الْحَبَشِ، وَيَافِثُ أَبُو الرُّوم»
(Sam fut le père des Arabes, Ham fut le père des Éthiopiens et Yafith fut le père des Romains.)" Ceci fut également rapporté
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh and His People
When Allah tells us about how most of the early people went astray from the path of salvation, He starts the detailed explanation of that with the story of Nuh and the rejection of his people. Only a few of Nuh's people believed in him, despite the long period of time he spent among them. He stayed among them for one thousand years less fifty, and after he stayed among them for so long and their disbelief became too much for him to bear -- for every time he called them, they turned away from him even more -- he prayed to his Lord saying, "I have been overcome, so help (me)!" So Allah became angry because Nuh was angry with them. He says:
وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ
(And indeed Nuh invoked Us, and We are the best of those who answer.)
وَنَجَّيْنَـهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ
(And We rescued him and his family from the great distress.) means, their disbelief and their insults.
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(And, his progeny, them We made the survivors.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, "There was no one left apart from the offspring of Nuh, peace be upon him." Sa`id bin Abi `Arubah said, narrating from Qatadah concerning the Ayah,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(And, his progeny, them We made the survivors.) "All people descended from the offspring of Nuh, peace be upon him." At-Tirmidhi, Ibn Jarir and Ibn Abi Hatim narrated from Samurah, may Allah be pleased with him, that the Prophet said, concerning the Ayah,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(And, his progeny, them We made the survivors):
«سَامُ، وَحَامُ، وَيَافِث»
(Sam, Ham and Yafith.) Imam Ahmad recorded from Samurah, may Allah be pleased with him, that the Messenger of Allah ﷺ said:
«سَامُ أَبُو الْعَرَبِ، وَحَامُ أَبُو الْحَبَشِ، وَيَافِثُ أَبُو الرُّوم»
(Sam was the father of the Arabs, Ham was the father of the Ethiopians and Yafith was the father of the Romans.)" This was also recorded by At-Tirmidhi. What is meant here by Romans is the original Romans, i.e., the Greeks who claimed descent from Ruma (Roma) the son of Liti, the son of Yunan, the son of Yafith, the son of Nuh, peace be upon him.
وَتَرَكْنَا عَلَيْهِ فِى الاٌّخِرِينَ
(And left for him among the later generations. ) Ibn `Abbas, may Allah be pleased with him, said, "He is remembered in a good way." Mujahid said this means "An honorable mention by all the Prophets." Qatadah and As-Suddi said, "Allah caused him to be praised constantly by others." Ad-Dahhak said it means "Salam and praise."
سَلَـمٌ عَلَى نُوحٍ فِى الْعَـلَمِينَ
(Salam (peace!) be upon Nuh among the all creatures!) This explains for us the extent of the honorable mention and praise, for he is greeted with peace by all groups and nations.
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(Verily, thus We reward the gooddoers.) means, `This is how We reward those of Our servants who do deeds of obedience to Allah. We gave him an honorable mention so that after he died he is still remembered in a manner that befits his status.' Then Allah says:
إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Verily, he Nuh was one of Our believing servants.) meaning, one of the sincere believers in the Oneness of Allah, one of those who had certain faith.
ثُمَّ أَغْرَقْنَا الاٌّخَرِينَ
(Then We drowned the others. ) means, `We destroyed them, and there was no trace whatsoever left of them, and they are only known by this unfavorable description.'
📜 Texte arabe source
وقوله ( سَلامٌ عَلَى نُوحٍ فِي الْعَالَمِينَ ) يقول: أمنة من الله لنوح في العالمين أن يذكره أحد بسوء; وسلام مرفوع بعلى. وقد كان بعض أهل العربية من أهل الكوفة يقول: معناه: وتركنا عليه في الآخرين، ( سَلامٌ عَلَى نُوحٍ ) أي تركنا عليه هذه الكلمة، كما تقول: قرأت من القرآن الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ فتكون الجملة في معنى نصب، وترفعها باللام، كذلك سلام على نوح ترفعه بعلى، وهو في تأويل نصب، قال: ولو كان: تركنا عليه سلاما، كان صوابا.
Verset 80
Nuh et son peuple
Lorsqu'Allah nous informe que la plupart des premiers peuples se sont égarés du chemin du salut, Il commence l'explication détaillée de cela par l'histoire de Nuh et le rejet de son peuple. Seuls quelques-uns du peuple de Nuh crurent en lui, malgré la longue période qu'il passa parmi eux. Il resta parmi eux mille ans moins cinquante, et après être resté si longtemps parmi eux et que leur mécréance devint trop lourde à supporter -- car chaque fois qu'il les appelait, ils se détournaient de lui encore davantage -- il pria son Seigneur en disant : "J'ai été vaincu, secours-moi donc !" Alors Allah se mit en colère parce que Nuh était en colère contre eux. Il dit :
وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ
(Et certes, Nuh Nous a invoqués, et Nous sommes les Meilleurs de ceux qui répondent.)
وَنَجَّيْنَـهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ
(Et Nous l'avons sauvé, lui et sa famille, de la grande détresse.) c'est-à-dire, leur mécréance et leurs insultes.
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(Et, sa progéniture, ce sont eux que Nous avons fait survivre.) `Ali bin Abi Talhah rapporta qu'Ibn `Abbas, qu'Allah l'agrée, dit : "Il ne resta personne en dehors de la descendance de Nuh, paix sur lui." Sa`id bin Abi `Arubah dit, rapportant de Qatadah concernant le verset,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(Et, sa progéniture, ce sont eux que Nous avons fait survivre.) "Tous les hommes descendent de la descendance de Nuh, paix sur lui." At-Tirmidhi, Ibn Jarir et Ibn Abi Hatim rapportèrent de Samurah, qu'Allah l'agrée, que le Prophète dit, concernant le verset,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(Et, sa progéniture, ce sont eux que Nous avons fait survivre) :
«سَامُ، وَحَامُ، وَيَافِث»
(Sam, Ham et Yafith.) L'imam Ahmad enregistra de Samurah, qu'Allah l'agrée, que le Messager d'Allah ﷺ dit :
«سَامُ أَبُو الْعَرَبِ، وَحَامُ أَبُو الْحَبَشِ، وَيَافِثُ أَبُو الرُّوم»
(Sam fut le père des Arabes, Ham fut le père des Éthiopiens et Yafith fut le père des Romains.)" Ceci fut aussi rapporté
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh and His People
When Allah tells us about how most of the early people went astray from the path of salvation, He starts the detailed explanation of that with the story of Nuh and the rejection of his people. Only a few of Nuh's people believed in him, despite the long period of time he spent among them. He stayed among them for one thousand years less fifty, and after he stayed among them for so long and their disbelief became too much for him to bear -- for every time he called them, they turned away from him even more -- he prayed to his Lord saying, "I have been overcome, so help (me)!" So Allah became angry because Nuh was angry with them. He says:
وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ
(And indeed Nuh invoked Us, and We are the best of those who answer.)
وَنَجَّيْنَـهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ
(And We rescued him and his family from the great distress.) means, their disbelief and their insults.
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(And, his progeny, them We made the survivors.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, "There was no one left apart from the offspring of Nuh, peace be upon him." Sa`id bin Abi `Arubah said, narrating from Qatadah concerning the Ayah,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(And, his progeny, them We made the survivors.) "All people descended from the offspring of Nuh, peace be upon him." At-Tirmidhi, Ibn Jarir and Ibn Abi Hatim narrated from Samurah, may Allah be pleased with him, that the Prophet said, concerning the Ayah,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(And, his progeny, them We made the survivors):
«سَامُ، وَحَامُ، وَيَافِث»
(Sam, Ham and Yafith.) Imam Ahmad recorded from Samurah, may Allah be pleased with him, that the Messenger of Allah ﷺ said:
«سَامُ أَبُو الْعَرَبِ، وَحَامُ أَبُو الْحَبَشِ، وَيَافِثُ أَبُو الرُّوم»
(Sam was the father of the Arabs, Ham was the father of the Ethiopians and Yafith was the father of the Romans.)" This was also recorded by At-Tirmidhi. What is meant here by Romans is the original Romans, i.e., the Greeks who claimed descent from Ruma (Roma) the son of Liti, the son of Yunan, the son of Yafith, the son of Nuh, peace be upon him.
وَتَرَكْنَا عَلَيْهِ فِى الاٌّخِرِينَ
(And left for him among the later generations. ) Ibn `Abbas, may Allah be pleased with him, said, "He is remembered in a good way." Mujahid said this means "An honorable mention by all the Prophets." Qatadah and As-Suddi said, "Allah caused him to be praised constantly by others." Ad-Dahhak said it means "Salam and praise."
سَلَـمٌ عَلَى نُوحٍ فِى الْعَـلَمِينَ
(Salam (peace!) be upon Nuh among the all creatures!) This explains for us the extent of the honorable mention and praise, for he is greeted with peace by all groups and nations.
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(Verily, thus We reward the gooddoers.) means, `This is how We reward those of Our servants who do deeds of obedience to Allah. We gave him an honorable mention so that after he died he is still remembered in a manner that befits his status.' Then Allah says:
إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Verily, he Nuh was one of Our believing servants.) meaning, one of the sincere believers in the Oneness of Allah, one of those who had certain faith.
ثُمَّ أَغْرَقْنَا الاٌّخَرِينَ
(Then We drowned the others. ) means, `We destroyed them, and there was no trace whatsoever left of them, and they are only known by this unfavorable description.'
📜 Texte arabe source
وقوله ( إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ ) يقول تعالى ذكره: إنا كما فعلنا بنوح مجازاة له على طاعتنا وصبره على أذى قومه في رضانا وَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ وأبقينا عليه ثناء في الآخرين ( كَذَلِكَ نَجْزِي ) الذين يحسنون فيطيعوننا، وينتهون إلى أمرنا، ويصبرون على الأذى فينا.
Verset 81
Nuh et son peuple
Lorsqu'Allah nous informe que la plupart des premiers peuples se sont égarés du chemin du salut, Il commence l'explication détaillée de cela par l'histoire de Nuh et le rejet de son peuple. Seuls quelques-uns du peuple de Nuh crurent en lui, malgré la longue période qu'il passa parmi eux. Il resta parmi eux mille ans moins cinquante, et après être resté si longtemps parmi eux et que leur mécréance devint trop lourde à supporter -- car chaque fois qu'il les appelait, ils se détournaient de lui encore davantage -- il pria son Seigneur en disant : "J'ai été vaincu, secours-moi donc !" Alors Allah se mit en colère parce que Nuh était en colère contre eux. Il dit :
وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ
(Et certes, Nuh Nous a invoqués, et Nous sommes les Meilleurs de ceux qui répondent.)
وَنَجَّيْنَـهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ
(Et Nous l'avons sauvé, lui et sa famille, de la grande détresse.) c'est-à-dire, leur mécréance et leurs insultes.
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(Et, sa progéniture, ce sont eux que Nous avons fait survivre.) `Ali bin Abi Talhah rapporta qu'Ibn `Abbas, qu'Allah l'agrée, dit : "Il ne resta personne en dehors de la descendance de Nuh, paix sur lui." Sa`id bin Abi `Arubah dit, rapportant de Qatadah concernant le verset,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(Et, sa progéniture, ce sont eux que Nous avons fait survivre.) "Tous les hommes descendent de la descendance de Nuh, paix sur lui." At-Tirmidhi, Ibn Jarir et Ibn Abi Hatim rapportèrent de Samurah, qu'Allah l'agrée, que le Prophète dit, concernant le verset,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(Et, sa progéniture, ce sont eux que Nous avons fait survivre) :
«سَامُ، وَحَامُ، وَيَافِث»
(Sam, Ham et Yafith.) L'imam Ahmad enregistra de Samurah, qu'Allah l'agrée, que le Messager d'Allah ﷺ dit :
«سَامُ أَبُو الْعَرَبِ، وَحَامُ أَبُو الْحَبَشِ، وَيَافِثُ أَبُو الرُّوم»
(Sam fut le père des Arabes, Ham fut le père des Éthiopiens et Yafith fut le père des Romains.)" Ceci fut aussi rapporté
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh and His People
When Allah tells us about how most of the early people went astray from the path of salvation, He starts the detailed explanation of that with the story of Nuh and the rejection of his people. Only a few of Nuh's people believed in him, despite the long period of time he spent among them. He stayed among them for one thousand years less fifty, and after he stayed among them for so long and their disbelief became too much for him to bear -- for every time he called them, they turned away from him even more -- he prayed to his Lord saying, "I have been overcome, so help (me)!" So Allah became angry because Nuh was angry with them. He says:
وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ
(And indeed Nuh invoked Us, and We are the best of those who answer.)
وَنَجَّيْنَـهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ
(And We rescued him and his family from the great distress.) means, their disbelief and their insults.
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(And, his progeny, them We made the survivors.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, "There was no one left apart from the offspring of Nuh, peace be upon him." Sa`id bin Abi `Arubah said, narrating from Qatadah concerning the Ayah,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(And, his progeny, them We made the survivors.) "All people descended from the offspring of Nuh, peace be upon him." At-Tirmidhi, Ibn Jarir and Ibn Abi Hatim narrated from Samurah, may Allah be pleased with him, that the Prophet said, concerning the Ayah,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(And, his progeny, them We made the survivors):
«سَامُ، وَحَامُ، وَيَافِث»
(Sam, Ham and Yafith.) Imam Ahmad recorded from Samurah, may Allah be pleased with him, that the Messenger of Allah ﷺ said:
«سَامُ أَبُو الْعَرَبِ، وَحَامُ أَبُو الْحَبَشِ، وَيَافِثُ أَبُو الرُّوم»
(Sam was the father of the Arabs, Ham was the father of the Ethiopians and Yafith was the father of the Romans.)" This was also recorded by At-Tirmidhi. What is meant here by Romans is the original Romans, i.e., the Greeks who claimed descent from Ruma (Roma) the son of Liti, the son of Yunan, the son of Yafith, the son of Nuh, peace be upon him.
وَتَرَكْنَا عَلَيْهِ فِى الاٌّخِرِينَ
(And left for him among the later generations. ) Ibn `Abbas, may Allah be pleased with him, said, "He is remembered in a good way." Mujahid said this means "An honorable mention by all the Prophets." Qatadah and As-Suddi said, "Allah caused him to be praised constantly by others." Ad-Dahhak said it means "Salam and praise."
سَلَـمٌ عَلَى نُوحٍ فِى الْعَـلَمِينَ
(Salam (peace!) be upon Nuh among the all creatures!) This explains for us the extent of the honorable mention and praise, for he is greeted with peace by all groups and nations.
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(Verily, thus We reward the gooddoers.) means, `This is how We reward those of Our servants who do deeds of obedience to Allah. We gave him an honorable mention so that after he died he is still remembered in a manner that befits his status.' Then Allah says:
إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Verily, he Nuh was one of Our believing servants.) meaning, one of the sincere believers in the Oneness of Allah, one of those who had certain faith.
ثُمَّ أَغْرَقْنَا الاٌّخَرِينَ
(Then We drowned the others. ) means, `We destroyed them, and there was no trace whatsoever left of them, and they are only known by this unfavorable description.'
📜 Texte arabe source
وقوله ( إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ ) يقول: إن نوحا من عبادنا الذين آمنوا بنا، فوحدونا، وأخلصوا لنا العبادة، وأفردونا بالألوهة.
Verset 82
Nuh et son peuple
Lorsqu'Allah nous informe que la plupart des premiers peuples se sont égarés du chemin du salut, Il commence l'explication détaillée de cela par l'histoire de Nuh et le rejet de son peuple. Seuls quelques-uns du peuple de Nuh crurent en lui, malgré la longue période qu'il passa parmi eux. Il resta parmi eux mille ans moins cinquante, et après être resté si longtemps parmi eux et que leur mécréance devint trop lourde à supporter -- car chaque fois qu'il les appelait, ils se détournaient de lui encore davantage -- il pria son Seigneur en disant : "J'ai été vaincu, secours-moi donc !" Alors Allah se mit en colère parce que Nuh était en colère contre eux. Il dit :
وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ
(Et certes, Nuh Nous a invoqués, et Nous sommes les Meilleurs de ceux qui répondent.)
وَنَجَّيْنَـهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ
(Et Nous l'avons sauvé, lui et sa famille, de la grande détresse.) c'est-à-dire, leur mécréance et leurs insultes.
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(Et, sa progéniture, ce sont eux que Nous avons fait survivre.) `Ali bin Abi Talhah rapporta qu'Ibn `Abbas, qu'Allah l'agrée, dit : "Il ne resta personne en dehors de la descendance de Nuh, paix sur lui." Sa`id bin Abi `Arubah dit, rapportant de Qatadah concernant le verset,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(Et, sa progéniture, ce sont eux que Nous avons fait survivre.) "Tous les hommes descendent de la descendance de Nuh, paix sur lui." At-Tirmidhi, Ibn Jarir et Ibn Abi Hatim rapportèrent de Samurah, qu'Allah l'agrée, que le Prophète dit, concernant le verset,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(Et, sa progéniture, ce sont eux que Nous avons fait survivre) :
«سَامُ، وَحَامُ، وَيَافِث»
(Sam, Ham et Yafith.) L'imam Ahmad enregistra de Samurah, qu'Allah l'agrée, que le Messager d'Allah ﷺ dit :
«سَامُ أَبُو الْعَرَبِ، وَحَامُ أَبُو الْحَبَشِ، وَيَافِثُ أَبُو الرُّوم»
(Sam fut le père des Arabes, Ham fut le père des Éthiopiens et Yafith fut le père des Romains.)" Ceci fut aussi rapporté
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh and His People
When Allah tells us about how most of the early people went astray from the path of salvation, He starts the detailed explanation of that with the story of Nuh and the rejection of his people. Only a few of Nuh's people believed in him, despite the long period of time he spent among them. He stayed among them for one thousand years less fifty, and after he stayed among them for so long and their disbelief became too much for him to bear -- for every time he called them, they turned away from him even more -- he prayed to his Lord saying, "I have been overcome, so help (me)!" So Allah became angry because Nuh was angry with them. He says:
وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ
(And indeed Nuh invoked Us, and We are the best of those who answer.)
وَنَجَّيْنَـهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ
(And We rescued him and his family from the great distress.) means, their disbelief and their insults.
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(And, his progeny, them We made the survivors.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, "There was no one left apart from the offspring of Nuh, peace be upon him." Sa`id bin Abi `Arubah said, narrating from Qatadah concerning the Ayah,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(And, his progeny, them We made the survivors.) "All people descended from the offspring of Nuh, peace be upon him." At-Tirmidhi, Ibn Jarir and Ibn Abi Hatim narrated from Samurah, may Allah be pleased with him, that the Prophet said, concerning the Ayah,
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَـقِينَ
(And, his progeny, them We made the survivors):
«سَامُ، وَحَامُ، وَيَافِث»
(Sam, Ham and Yafith.) Imam Ahmad recorded from Samurah, may Allah be pleased with him, that the Messenger of Allah ﷺ said:
«سَامُ أَبُو الْعَرَبِ، وَحَامُ أَبُو الْحَبَشِ، وَيَافِثُ أَبُو الرُّوم»
(Sam was the father of the Arabs, Ham was the father of the Ethiopians and Yafith was the father of the Romans.)" This was also recorded by At-Tirmidhi. What is meant here by Romans is the original Romans, i.e., the Greeks who claimed descent from Ruma (Roma) the son of Liti, the son of Yunan, the son of Yafith, the son of Nuh, peace be upon him.
وَتَرَكْنَا عَلَيْهِ فِى الاٌّخِرِينَ
(And left for him among the later generations. ) Ibn `Abbas, may Allah be pleased with him, said, "He is remembered in a good way." Mujahid said this means "An honorable mention by all the Prophets." Qatadah and As-Suddi said, "Allah caused him to be praised constantly by others." Ad-Dahhak said it means "Salam and praise."
سَلَـمٌ عَلَى نُوحٍ فِى الْعَـلَمِينَ
(Salam (peace!) be upon Nuh among the all creatures!) This explains for us the extent of the honorable mention and praise, for he is greeted with peace by all groups and nations.
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(Verily, thus We reward the gooddoers.) means, `This is how We reward those of Our servants who do deeds of obedience to Allah. We gave him an honorable mention so that after he died he is still remembered in a manner that befits his status.' Then Allah says:
إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Verily, he Nuh was one of Our believing servants.) meaning, one of the sincere believers in the Oneness of Allah, one of those who had certain faith.
ثُمَّ أَغْرَقْنَا الاٌّخَرِينَ
(Then We drowned the others. ) means, `We destroyed them, and there was no trace whatsoever left of them, and they are only known by this unfavorable description.'
📜 Texte arabe source
وقوله ( ثُمَّ أَغْرَقْنَا الآخَرِينَ ) يقول تعالى ذكره: ثم أغرقنا حين نجَّينا نوحا وأهله من الكرب العظيم من بقي من قومه.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: يزيد، قال: ثنا سعيد، عن قتادة ( ثُمَّ أَغْرَقْنَا الآخَرِينَ ) قال: أنجاه الله ومن معه في السفينة، وأغرق بقية قومه.
Verset 83
L'histoire d'Ibrahim et son peuple
`Ali bin Abi Talhah rapporta qu'Ibn `Abbas, qu'Allah l'agrée, dit :
وَإِنَّ مِن شِيعَتِهِ لإِبْرَهِيمَ
(Et certes, parmi ceux qui suivirent sa voie fut Ibrahim.) c'est-à-dire, il fut l'un des adeptes de sa religion. Mujahid dit : "Il suivait son chemin et sa voie."
إِذْ جَآءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ
(Quand il vint à son Seigneur avec un cœur sain.) Ibn `Abbas, qu'Allah l'agrée, dit : "Cela signifie qu'il témoigna que nul n'a le droit d'être adoré si ce n'est Allah." Ibn Abi Hatim enregistra que `Awf dit : "Je dis à Muhammad bin Sirin : `Qu'est-ce que le cœur sain ?' Il dit : `C'est celui qui sait qu'Allah est véridique, que l'Heure viendra sans aucun doute, et qu'Allah ressuscitera ceux qui sont dans les tombes."' Al-Hasan dit : "C'est celui qui est libre de tout Shirk." `Urwah dit : "C'est celui qui n'est pas maudit."
إِذْ قَالَ لاًّبِيهِ وَقَوْمِهِ مَاذَا تَعْبُدُونَ
(Quand il dit à son père et à son peuple : "Qu'est-ce que vous adorez ?") Il dénonça son peuple pour leur adoration des idoles et des faux dieux. Allah dit :
أَءِفْكاً ءَالِهَةً دُونَ اللَّهِ تُرِيدُونَ - فَمَا ظَنُّكُم بِرَبِّ الْعَـلَمِينَ
(Est-ce un mensonge -- des dieux autres qu'Allah -- que vous désirez ? Alors que pensez-vous du Seigneur de tout ce qui existe ?) Qatadah dit : "Cela signifie : `Que pensez-vous qu'Il fera de vous quand vous Le rencontrerez, étant donné que vous avez adoré d'autres en dehors de Lui ?"'
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Ibrahim and His People
`Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him:
وَإِنَّ مِن شِيعَتِهِ لإِبْرَهِيمَ
(And verily, among those who followed his ways was Ibrahim.) means, he was one of the followers of his religion. Mujahid said, "He was following his path and his way."
إِذْ جَآءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ
(When he came to his Lord with a Salim heart.) Ibn `Abbas, may Allah be pleased with him, said, "This means that he bore witness that none has the right to be worshipped except Allah." rIbn Abi Hatim recorded that `Awf said, "I said to Muhammad bin Sirin, `What is the Salim heart' He said, `One which knows that Allah is true and that the Hour will undoubtedly come to pass, and that Allah will resurrect those who are in the graves."' Al-Hasan said, "One that is free from Shirk." `Urwah said, "One that is not cursed."
إِذْ قَالَ لاًّبِيهِ وَقَوْمِهِ مَاذَا تَعْبُدُونَ
(When he said to his father and to his people: "What is it that which you worship") He denounced his people for their worship of idols and false gods, Allah said:
أَءِفْكاً ءَالِهَةً دُونَ اللَّهِ تُرِيدُونَ - فَمَا ظَنُّكُم بِرَبِّ الْعَـلَمِينَ
(Is it a falsehood -- gods other than Allah -- that you desire Then what think you about the Lord of the all that exists) Qatadah said, "This means, `what do you think He will do with you when you meet Him, given that you worshipped others alongside Him"
📜 Texte arabe source
القول في تأويل قوله تعالى : وَإِنَّ مِنْ شِيعَتِهِ لإِبْرَاهِيمَ (83)
يقول تعالى ذكره: وإن من أشياع نوح على منهاجه وملته والله لإبراهيمَ خليل الرحمن.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني عليّ، قال: ثنا أبو صالح، قال: ثنا معاوية، عن عليّ، عن ابن عباس، قوله ( وَإِنَّ مِنْ شِيعَتِهِ لإبْرَاهِيمَ ) يقول: من أهل دينه.
حدثني ابن حميد، قال: ثنا حكام، عن عنبسة، عن محمد بن عبد الرحمن، عن القاسم بن أبي بَزّة، عن مجاهد، في قوله ( وَإِنَّ مِنْ شِيعَتِهِ لإبْرَاهِيمَ ) قال: على منهاج نوح وسنته.
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 ( وَإِنَّ مِنْ شِيعَتِهِ لإبْرَاهِيمَ ) قال: على مِنهاجه وسنته.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَإِنَّ مِنْ شِيعَتِهِ لإبْرَاهِيمَ ) قال: على دينه وملته.
حدثنا محمد بن الحسين، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ، في قوله ( وَإِنَّ مِنْ شِيعَتِهِ لإبْرَاهِيمَ ) قال: من أهل دينه.
وقد زعم بعض أهل العربية أن معنى ذلك: وإن من شيعة محمد لإبراهيم، وقال: ذلك مثل قوله وَآيَةٌ لَهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ بمعنى: أنا حملنا ذرية من هم منه، فجعلها ذرية لهم، وقد سبقتهم.
Verset 84
L'histoire d'Ibrahim et son peuple
`Ali bin Abi Talhah rapporta qu'Ibn `Abbas, qu'Allah l'agrée, dit :
وَإِنَّ مِن شِيعَتِهِ لإِبْرَهِيمَ
(Et certes, parmi ceux qui suivirent sa voie fut Ibrahim.) c'est-à-dire, il fut l'un des adeptes de sa religion. Mujahid dit : "Il suivait son chemin et sa voie."
إِذْ جَآءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ
(Quand il vint à son Seigneur avec un cœur sain.) Ibn `Abbas, qu'Allah l'agrée, dit : "Cela signifie qu'il témoigna que nul n'a le droit d'être adoré si ce n'est Allah." Ibn Abi Hatim enregistra que `Awf dit : "Je dis à Muhammad bin Sirin : `Qu'est-ce que le cœur sain ?' Il dit : `C'est celui qui sait qu'Allah est véridique, que l'Heure viendra sans aucun doute, et qu'Allah ressuscitera ceux qui sont dans les tombes."' Al-Hasan dit : "C'est celui qui est libre de tout Shirk." `Urwah dit : "C'est celui qui n'est pas maudit."
إِذْ قَالَ لاًّبِيهِ وَقَوْمِهِ مَاذَا تَعْبُدُونَ
(Quand il dit à son père et à son peuple : "Qu'est-ce que vous adorez ?") Il dénonça son peuple pour leur adoration des idoles et des faux dieux. Allah dit :
أَءِفْكاً ءَالِهَةً دُونَ اللَّهِ تُرِيدُونَ - فَمَا ظَنُّكُم بِرَبِّ الْعَـلَمِينَ
(Est-ce un mensonge -- des dieux autres qu'Allah -- que vous désirez ? Alors que pensez-vous du Seigneur de tout ce qui existe ?) Qatadah dit : "Cela signifie : `Que pensez-vous qu'Il fera de vous quand vous Le rencontrerez, étant donné que vous avez adoré d'autres en dehors de Lui ?"'
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Ibrahim and His People
`Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him:
وَإِنَّ مِن شِيعَتِهِ لإِبْرَهِيمَ
(And verily, among those who followed his ways was Ibrahim.) means, he was one of the followers of his religion. Mujahid said, "He was following his path and his way."
إِذْ جَآءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ
(When he came to his Lord with a Salim heart.) Ibn `Abbas, may Allah be pleased with him, said, "This means that he bore witness that none has the right to be worshipped except Allah." rIbn Abi Hatim recorded that `Awf said, "I said to Muhammad bin Sirin, `What is the Salim heart' He said, `One which knows that Allah is true and that the Hour will undoubtedly come to pass, and that Allah will resurrect those who are in the graves."' Al-Hasan said, "One that is free from Shirk." `Urwah said, "One that is not cursed."
إِذْ قَالَ لاًّبِيهِ وَقَوْمِهِ مَاذَا تَعْبُدُونَ
(When he said to his father and to his people: "What is it that which you worship") He denounced his people for their worship of idols and false gods, Allah said:
أَءِفْكاً ءَالِهَةً دُونَ اللَّهِ تُرِيدُونَ - فَمَا ظَنُّكُم بِرَبِّ الْعَـلَمِينَ
(Is it a falsehood -- gods other than Allah -- that you desire Then what think you about the Lord of the all that exists) Qatadah said, "This means, `what do you think He will do with you when you meet Him, given that you worshipped others alongside Him"
📜 Texte arabe source
وقوله ( إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ ) يقول تعالى ذكره: إذ جاء إبراهيم ربه بقلب سليم من الشرك، مخلص له التوحيد.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ ) والله من الشرك.
حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ، في قوله ( إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ ) قال: سليم من الشرك.
حدثنا ابن حميد، قال: ثنا جرير، عن ليث، عن مجاهد ( بِقَلْبٍ سَلِيمٍ ) قال: لا شك فيه. وقال آخرون في ذلك بما حدثنا أبو كُرَيب، قال: ثنا عَثَّام بن عليّ، قال: ثنا هشام، عن أبيه، قال: يا بني لا تكونوا لعانين، ألم تروا إلى إبراهيم لم يلعن شيئا قطّ، فقال الله:( إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ )
Verset 85
L’histoire d’Ibrahim et de son peuple — `Ali bin Abi Talhah a rapporté qu’Ibn `Abbas, qu’Allah l’agrée, a dit : « Et certes, parmi ceux qui ont suivi sa voie était Ibrahim » signifie qu’il était parmi les adeptes de sa religion. Mujahid a dit : « Il suivait son chemin et sa voie. » « Quand il vint à son Seigneur avec un cœur sain » — Ibn `Abbas, qu’Allah l’agrée, a dit : « Cela signifie qu’il témoignait qu’il n’y a de divinité digne d’adoration qu’Allah. » Ibn Abi Hatim a rapporté que `Awf a dit : « J’ai dit à Muhammad bin Sirin : “Qu’est-ce que le cœur sain ?” Il a dit : “Celui qui sait qu’Allah est la vérité, que l’Heure viendra sans aucun doute, et qu’Allah ressuscitera ceux qui sont dans les tombes.” » Al-Hasan a dit : « Celui qui est exempt de Shirk. » `Urwah a dit : « Celui qui n’est pas maudit. » « Quand il dit à son père et à son peuple : “Qu’est-ce que vous adorez ?” » Il a réprouvé son peuple pour leur adoration des idoles et des faux dieux. Allah a dit : « Est-ce un mensonge — des dieux autres qu’Allah — que vous désirez ? Alors que pensez-vous du Seigneur de l’univers ? » Qatadah a dit : « Cela signifie : “Que pensez-vous qu’Il fera de vous quand vous Le rencontrerez, étant donné que vous avez adoré d’autres en dehors de Lui ?” »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Ibrahim and His People
`Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him:
وَإِنَّ مِن شِيعَتِهِ لإِبْرَهِيمَ
(And verily, among those who followed his ways was Ibrahim.) means, he was one of the followers of his religion. Mujahid said, "He was following his path and his way."
إِذْ جَآءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ
(When he came to his Lord with a Salim heart.) Ibn `Abbas, may Allah be pleased with him, said, "This means that he bore witness that none has the right to be worshipped except Allah." rIbn Abi Hatim recorded that `Awf said, "I said to Muhammad bin Sirin, `What is the Salim heart' He said, `One which knows that Allah is true and that the Hour will undoubtedly come to pass, and that Allah will resurrect those who are in the graves."' Al-Hasan said, "One that is free from Shirk." `Urwah said, "One that is not cursed."
إِذْ قَالَ لاًّبِيهِ وَقَوْمِهِ مَاذَا تَعْبُدُونَ
(When he said to his father and to his people: "What is it that which you worship") He denounced his people for their worship of idols and false gods, Allah said:
أَءِفْكاً ءَالِهَةً دُونَ اللَّهِ تُرِيدُونَ - فَمَا ظَنُّكُم بِرَبِّ الْعَـلَمِينَ
(Is it a falsehood -- gods other than Allah -- that you desire Then what think you about the Lord of the all that exists) Qatadah said, "This means, `what do you think He will do with you when you meet Him, given that you worshipped others alongside Him"
📜 Texte arabe source
وقوله ( إِذْ قَالَ لأبِيهِ وَقَوْمِهِ مَاذَا تَعْبُدُونَ ) يقول حين قال: يعني إبراهيم لأبيه وقومه: أي شيء تعبدون.
Verset 86
L’histoire d’Ibrahim et de son peuple — `Ali bin Abi Talhah a rapporté qu’Ibn `Abbas, qu’Allah l’agrée, a dit : « Et certes, parmi ceux qui ont suivi sa voie était Ibrahim » signifie qu’il était parmi les adeptes de sa religion. Mujahid a dit : « Il suivait son chemin et sa voie. » « Quand il vint à son Seigneur avec un cœur sain » — Ibn `Abbas, qu’Allah l’agrée, a dit : « Cela signifie qu’il témoignait qu’il n’y a de divinité digne d’adoration qu’Allah. » Ibn Abi Hatim a rapporté que `Awf a dit : « J’ai dit à Muhammad bin Sirin : “Qu’est-ce que le cœur sain ?” Il a dit : “Celui qui sait qu’Allah est la vérité, que l’Heure viendra sans aucun doute, et qu’Allah ressuscitera ceux qui sont dans les tombes.” » Al-Hasan a dit : « Celui qui est exempt de Shirk. » `Urwah a dit : « Celui qui n’est pas maudit. » « Quand il dit à son père et à son peuple : “Qu’est-ce que vous adorez ?” » Il a réprouvé son peuple pour leur adoration des idoles et des faux dieux. Allah a dit : « Est-ce un mensonge — des dieux autres qu’Allah — que vous désirez ? Alors que pensez-vous du Seigneur de l’univers ? » Qatadah a dit : « Cela signifie : “Que pensez-vous qu’Il fera de vous quand vous Le rencontrerez, étant donné que vous avez adoré d’autres en dehors de Lui ?” »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Ibrahim and His People
`Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him:
وَإِنَّ مِن شِيعَتِهِ لإِبْرَهِيمَ
(And verily, among those who followed his ways was Ibrahim.) means, he was one of the followers of his religion. Mujahid said, "He was following his path and his way."
إِذْ جَآءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ
(When he came to his Lord with a Salim heart.) Ibn `Abbas, may Allah be pleased with him, said, "This means that he bore witness that none has the right to be worshipped except Allah." rIbn Abi Hatim recorded that `Awf said, "I said to Muhammad bin Sirin, `What is the Salim heart' He said, `One which knows that Allah is true and that the Hour will undoubtedly come to pass, and that Allah will resurrect those who are in the graves."' Al-Hasan said, "One that is free from Shirk." `Urwah said, "One that is not cursed."
إِذْ قَالَ لاًّبِيهِ وَقَوْمِهِ مَاذَا تَعْبُدُونَ
(When he said to his father and to his people: "What is it that which you worship") He denounced his people for their worship of idols and false gods, Allah said:
أَءِفْكاً ءَالِهَةً دُونَ اللَّهِ تُرِيدُونَ - فَمَا ظَنُّكُم بِرَبِّ الْعَـلَمِينَ
(Is it a falsehood -- gods other than Allah -- that you desire Then what think you about the Lord of the all that exists) Qatadah said, "This means, `what do you think He will do with you when you meet Him, given that you worshipped others alongside Him"
📜 Texte arabe source
وقوله ( أَئِفْكًا آلِهَةً دُونَ اللَّهِ تُرِيدُونَ ) يقول: أكذبا معبودا غير الله تريدون.
Verset 87
L’histoire d’Ibrahim et de son peuple — `Ali bin Abi Talhah a rapporté qu’Ibn `Abbas, qu’Allah l’agrée, a dit : « Et certes, parmi ceux qui ont suivi sa voie était Ibrahim » signifie qu’il était parmi les adeptes de sa religion. Mujahid a dit : « Il suivait son chemin et sa voie. » « Quand il vint à son Seigneur avec un cœur sain » — Ibn `Abbas, qu’Allah l’agrée, a dit : « Cela signifie qu’il témoignait qu’il n’y a de divinité digne d’adoration qu’Allah. » Ibn Abi Hatim a rapporté que `Awf a dit : « J’ai dit à Muhammad bin Sirin : “Qu’est-ce que le cœur sain ?” Il a dit : “Celui qui sait qu’Allah est la vérité, que l’Heure viendra sans aucun doute, et qu’Allah ressuscitera ceux qui sont dans les tombes.” » Al-Hasan a dit : « Celui qui est exempt de Shirk. » `Urwah a dit : « Celui qui n’est pas maudit. » « Quand il dit à son père et à son peuple : “Qu’est-ce que vous adorez ?” » Il a réprouvé son peuple pour leur adoration des idoles et des faux dieux. Allah a dit : « Est-ce un mensonge — des dieux autres qu’Allah — que vous désirez ? Alors que pensez-vous du Seigneur de l’univers ? » Qatadah a dit : « Cela signifie : “Que pensez-vous qu’Il fera de vous quand vous Le rencontrerez, étant donné que vous avez adoré d’autres en dehors de Lui ?” »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Ibrahim and His People
`Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him:
وَإِنَّ مِن شِيعَتِهِ لإِبْرَهِيمَ
(And verily, among those who followed his ways was Ibrahim.) means, he was one of the followers of his religion. Mujahid said, "He was following his path and his way."
إِذْ جَآءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ
(When he came to his Lord with a Salim heart.) Ibn `Abbas, may Allah be pleased with him, said, "This means that he bore witness that none has the right to be worshipped except Allah." rIbn Abi Hatim recorded that `Awf said, "I said to Muhammad bin Sirin, `What is the Salim heart' He said, `One which knows that Allah is true and that the Hour will undoubtedly come to pass, and that Allah will resurrect those who are in the graves."' Al-Hasan said, "One that is free from Shirk." `Urwah said, "One that is not cursed."
إِذْ قَالَ لاًّبِيهِ وَقَوْمِهِ مَاذَا تَعْبُدُونَ
(When he said to his father and to his people: "What is it that which you worship") He denounced his people for their worship of idols and false gods, Allah said:
أَءِفْكاً ءَالِهَةً دُونَ اللَّهِ تُرِيدُونَ - فَمَا ظَنُّكُم بِرَبِّ الْعَـلَمِينَ
(Is it a falsehood -- gods other than Allah -- that you desire Then what think you about the Lord of the all that exists) Qatadah said, "This means, `what do you think He will do with you when you meet Him, given that you worshipped others alongside Him"
📜 Texte arabe source
القول في تأويل قوله تعالى : فَمَا ظَنُّكُمْ بِرَبِّ الْعَالَمِينَ (87)
يقول تعالى ذكره مخبرا عن قيل إبراهيم لأبيه وقومه: ( فَمَا ظَنُّكُمْ بِرَبِّ الْعَالَمِينَ )؟ يقول: فأي شيء تظنون أيها القوم أنه يصنع بكم إن لقيتموه وقد عبدتم غيره.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة (فما ظنكم برب العالمين) يقول: إذا لقيتموه وقد عبدتم غيره.
Verset 88
« Alors ils se détournèrent de lui et partirent. » Qatadah a dit : « Les Arabes disent de celui qui réfléchit profondément qu’il regarde les étoiles. » Ce que Qatadah voulait dire, c’est qu’il regarda les cieux en cherchant un moyen de distraire son peuple. Alors il dit : « En vérité, je suis malade », c’est-à-dire faible. Ibn Jarir a rapporté ici un hadith d’Abu Hurayrah, qu’Allah l’agrée, selon lequel le Messager d’Allah ﷺ a dit : « Ibrahim (que la prière et le salut soient sur lui) n’a pas menti sauf dans trois cas. Deux étaient pour la cause d’Allah : (l’un) quand il dit : “En vérité, je suis malade” ; et (le second) quand il dit : “Non, c’est le plus grand d’entre eux (les idoles) qui a fait cela” ; et (le troisième) quand il dit au sujet de (son épouse) Sarah : “Elle est ma sœur.” » Ce hadith est rapporté dans les livres du Sahih et du Sunan avec diverses chaînes de transmission. Mais ce n’est pas le genre de vrai mensonge pour lequel une personne doit être condamnée — qu’Allah nous en préserve ! On l’appelle un mensonge faute de meilleur terme, car c’est un discours équivoque utilisé pour un but religieux légitime, et il a été dit que ce qui était voulu par les paroles « En vérité, je suis malade » était : « Je suis malade de cœur de votre adoration des idoles au lieu d’Allah. » Al-Hasan Al-Basri a dit : « Le peuple d’Ibrahim sortit pour sa fête et ils voulaient le faire sortir aussi. Alors il s’allongea sur le dos et dit : “En vérité, je suis malade”, et il se mit à regarder le ciel. Quand ils furent sortis, il se tourna vers leurs dieux et les brisa. » Cela a été rapporté par Ibn Abi Hatim. Allah a dit : « Alors ils se détournèrent de lui et partirent », c’est-à-dire qu’il alla vers eux après leur départ, rapidement et secrètement. « Et il dit : “Ne mangez-vous pas ?” »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ
(So they turned away from him and departed.) Qatadah said, "The Arabs say of one who thinks deeply that he is looking at the stars." What Qatadah meant is that he looked at the heavens thinking of a way to distract his people. So he said,
إِنِّى سَقِيمٌ
(Verily, I am sick.) meaning, weak. Ibn Jarir narrated here a Hadith from Abu Hurayrah, may Allah be pleased with him, stating that the Messenger of Allah ﷺ said:
«لَمْ يَكْذِبْ إِبْرَاهِيمُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ غَيْرَ ثَلَاثَ كَذَبَاتٍ: ثِنْتَيْنِ فِي ذَاتِ اللهِ تَعَالَى، قَوْلُهُ:
إِنِّى سَقِيمٌ
وَقَوْلُهُ:
بَلْ فَعَلَهُ كَبِيرُهُمْ هَـذَا
وَقَوْلُهُ فِي سَارَّةَ: هِيَ أُخْتِي»
(Ibrahim (peace and blessings be upon him) did not lie except in three cases. Two were for the sake of Allah: (one is) when he said, (Verily, I am sick); and (the second) when he said, (Nay, this one, the biggest (his wife) of them (idols) did it.) and (the third) when he said concerning (his wife) Sarah, "She is my sister.") This Hadith is recorded in the books of the Sahih and Sunan with various chain of narrations. But this is not the kind of real lie for which a person is to be condemned -- Allah forbid! One calls it a lie for lack of a better word, because it is abstruse speech used for a legitimate religious purpose, and it was said that what was meant by the words,
إِنِّى سَقِيمٌ
(Verily, I am sick) was, `I am sick at heart of your worshipping idols instead of Allah.' Al-Hasan Al-Basri said, "The people of Ibrahim went out to their festival and they wanted to make him go out too. So he lay down on his back and said,
إِنِّى سَقِيمٌ
(Verily, I am sick.) and he started looking at the sky. When they had gone out, he turned to their gods and broke them." This was recorded by Ibn Abi Hatim. Allah said:
فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ
(So they turned away from him and departed.) meaning, he went to them after they had left, quickly and secretly.
فَقَالَ أَلا تَأْكُلُونَ
(and said: "Will you not eat") They had placed food before them as a sacrifice, so that the food might be blessed. When Ibrahim, peace be upon him, looked at the food that was before them, he said:
فَرَاغَ إِلَى ءَالِهَتِهِمْ فَقَالَ أَلا تَأْكُلُونَ - مَا لَكُمْ لاَ تَنطِقُونَ
(Will you not eat What is the matter with you that you speak not)
فَرَاغَ عَلَيْهِمْ ضَرْباً بِالْيَمِينِ
(Then he turned upon them, striking (them) with (his) right hand.) Al-Farra' said, "This means, he started to hit them with his right hand." Qatadah and Al-Jawhari said, "He turned to them, hitting them with his right hand." He struck them with his right hand because the right hand is stronger and more powerful. Then he left them broken to pieces, (all) except the biggest of them, that they might turn to it, as we have already seen in the Tafsir of Surat Al-Anbiya'.
فَأَقْبَلُواْ إِلَيْهِ يَزِفُّونَ
(Then they came hastily towards him.) Mujahid and others said, "This means, they came rushing. The story is told in brief here; in Surat Al-Anbiya', it is told in more detail. When they returned, they did not know at first who had done this, until they investigated and found out that Ibrahim, peace be upon him, was the one who had done it. When they came to rebuke him, he started rebuking and criticizing them and said:
أَتَعْبُدُونَ مَا تَنْحِتُونَ
(Worship you that which you carve) meaning, `do you worship instead of Allah idols which you yourselves carve and fashion with your own hands'
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
(While Allah has created you and what you make!) This may mean, `Allah has created you and what you do;' or it may mean, `Allah has created you and what you make.' Both views are synonymous. The former is more apparent because of the report recorded by Al-Bukhari in the Book Af`al Al-`Ibad from Hudhayfah, attributed to the Prophet :
«إِنَّ اللهَ تَعَالَى يَصْنَعُ كُلَّ صَانِعٍ وَصَنْعَتَه»
(Allah has created every doer of deeds and what he does.) Thereupon he recited:
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
(While Allah has created you and what you make!) When the proof had been established against them, they resolved to seize him by force and they said:
ابْنُواْ لَهُ بُنْيَـناً فَأَلْقُوهُ فِى الْجَحِيمِ
(Build for him a building (i.e., furnace) and throw him into the blazing fire!) There happened what we have already discussed in our Tafsir of Surat Al-Anbiya', (21:68-70) and Allah saved him from the fire and caused him to prevail over them, making his proof supreme and supporting it. Allah says:
فَأَرَادُواْ بِهِ كَيْداً فَجَعَلْنَـهُمُ الاٌّسْفَلِينَ
(So, they plotted a plot against him, but We made them the lowest.)
📜 Texte arabe source
وقوله ( فَنَظَرَ نَظْرَةً فِي النُّجُومِ فَقَالَ إِنِّي سَقِيمٌ ) ذكر أن قومه كانوا أهل تنجيم، فرأى نجما قد طلع، فعصب رأسه وقال: إني مَطْعُون، وكان قومه يهربون من الطاعون، فأراد أن يتركوه في بيت آلهتهم، ويخرجوا عنه، ليخالفهم إليها فيكسرها.
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 ( فَنَظَرَ نَظْرَةً فِي النُّجُومِ فَقَالَ إِنِّي سَقِيمٌ ) رأى نجما طلع.
حدثني يعقوب، قال: ثنا ابن عليه، عن سعيد، عن قتادة، عن سعيد بن المسيب (فنظر نظرة في النجوم فقال إني سقيم) رأى نجما طلع.
حدثنا بشر، قال: كَايَدَ نبي الله عن دينه، فقال: إني سقيم.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله ( فَنَظَرَ نَظْرَةً فِي النُّجُومِ فَقَالَ إِنِّي سَقِيمٌ ) قالوا لإبراهيم وهو في بيت آلهتهم: أخرج معنا، فقال لهم: إني مطعون، فتركوه مخافة أن يعديهم.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، عن أبيه، &; 21-64 &; في قول الله:(فنظر نظرة في النجوم فقال إني سقيم) قال: أرسل إليه ملكهم، فقال: إن غدا عيدنا، فاحضر معنا، قال: فنظر إلى نجم فقال: إن ذلك النجم لم يطلع قط إلا طلع بسقم لي، فقال:( إِنِّي سَقِيمٌ )
حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق ( فَنَظَرَ نَظْرَةً فِي النُّجُومِ فَقَالَ إِنِّي سَقِيمٌ ) يقول الله: ( فَتَوَلَّوْا عَنْهُ مُدْبِرِينَ )
Verset 89
« Alors ils se détournèrent de lui et partirent. » Qatadah a dit : « Les Arabes disent de celui qui réfléchit profondément qu’il regarde les étoiles. » Ce que Qatadah voulait dire, c’est qu’il regarda les cieux en cherchant un moyen de distraire son peuple. Alors il dit : « En vérité, je suis malade », c’est-à-dire faible. Ibn Jarir a rapporté ici un hadith d’Abu Hurayrah, qu’Allah l’agrée, selon lequel le Messager d’Allah ﷺ a dit : « Ibrahim (que la prière et le salut soient sur lui) n’a pas menti sauf dans trois cas. Deux étaient pour la cause d’Allah : (l’un) quand il dit : “En vérité, je suis malade” ; et (le second) quand il dit : “Non, c’est le plus grand d’entre eux (les idoles) qui a fait cela” ; et (le troisième) quand il dit au sujet de (son épouse) Sarah : “Elle est ma sœur.” » Ce hadith est rapporté dans les livres du Sahih et du Sunan avec diverses chaînes de transmission. Mais ce n’est pas le genre de vrai mensonge pour lequel une personne doit être condamnée — qu’Allah nous en préserve ! On l’appelle un mensonge faute de meilleur terme, car c’est un discours équivoque utilisé pour un but religieux légitime, et il a été dit que ce qui était voulu par les paroles « En vérité, je suis malade » était : « Je suis malade de cœur de votre adoration des idoles au lieu d’Allah. » Al-Hasan Al-Basri a dit : « Le peuple d’Ibrahim sortit pour sa fête et ils voulaient le faire sortir aussi. Alors il s’allongea sur le dos et dit : “En vérité, je suis malade”, et il se mit à regarder le ciel. Quand ils furent sortis, il se tourna vers leurs dieux et les brisa. » Cela a été rapporté par Ibn Abi Hatim. Allah a dit : « Alors ils se détournèrent de lui et partirent », c’est-à-dire qu’il alla vers eux après leur départ, rapidement et secrètement. « Et il dit : “Ne mangez-vous pas ?” »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ
(So they turned away from him and departed.) Qatadah said, "The Arabs say of one who thinks deeply that he is looking at the stars." What Qatadah meant is that he looked at the heavens thinking of a way to distract his people. So he said,
إِنِّى سَقِيمٌ
(Verily, I am sick.) meaning, weak. Ibn Jarir narrated here a Hadith from Abu Hurayrah, may Allah be pleased with him, stating that the Messenger of Allah ﷺ said:
«لَمْ يَكْذِبْ إِبْرَاهِيمُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ غَيْرَ ثَلَاثَ كَذَبَاتٍ: ثِنْتَيْنِ فِي ذَاتِ اللهِ تَعَالَى، قَوْلُهُ:
إِنِّى سَقِيمٌ
وَقَوْلُهُ:
بَلْ فَعَلَهُ كَبِيرُهُمْ هَـذَا
وَقَوْلُهُ فِي سَارَّةَ: هِيَ أُخْتِي»
(Ibrahim (peace and blessings be upon him) did not lie except in three cases. Two were for the sake of Allah: (one is) when he said, (Verily, I am sick); and (the second) when he said, (Nay, this one, the biggest (his wife) of them (idols) did it.) and (the third) when he said concerning (his wife) Sarah, "She is my sister.") This Hadith is recorded in the books of the Sahih and Sunan with various chain of narrations. But this is not the kind of real lie for which a person is to be condemned -- Allah forbid! One calls it a lie for lack of a better word, because it is abstruse speech used for a legitimate religious purpose, and it was said that what was meant by the words,
إِنِّى سَقِيمٌ
(Verily, I am sick) was, `I am sick at heart of your worshipping idols instead of Allah.' Al-Hasan Al-Basri said, "The people of Ibrahim went out to their festival and they wanted to make him go out too. So he lay down on his back and said,
إِنِّى سَقِيمٌ
(Verily, I am sick.) and he started looking at the sky. When they had gone out, he turned to their gods and broke them." This was recorded by Ibn Abi Hatim. Allah said:
فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ
(So they turned away from him and departed.) meaning, he went to them after they had left, quickly and secretly.
فَقَالَ أَلا تَأْكُلُونَ
(and said: "Will you not eat") They had placed food before them as a sacrifice, so that the food might be blessed. When Ibrahim, peace be upon him, looked at the food that was before them, he said:
فَرَاغَ إِلَى ءَالِهَتِهِمْ فَقَالَ أَلا تَأْكُلُونَ - مَا لَكُمْ لاَ تَنطِقُونَ
(Will you not eat What is the matter with you that you speak not)
فَرَاغَ عَلَيْهِمْ ضَرْباً بِالْيَمِينِ
(Then he turned upon them, striking (them) with (his) right hand.) Al-Farra' said, "This means, he started to hit them with his right hand." Qatadah and Al-Jawhari said, "He turned to them, hitting them with his right hand." He struck them with his right hand because the right hand is stronger and more powerful. Then he left them broken to pieces, (all) except the biggest of them, that they might turn to it, as we have already seen in the Tafsir of Surat Al-Anbiya'.
فَأَقْبَلُواْ إِلَيْهِ يَزِفُّونَ
(Then they came hastily towards him.) Mujahid and others said, "This means, they came rushing. The story is told in brief here; in Surat Al-Anbiya', it is told in more detail. When they returned, they did not know at first who had done this, until they investigated and found out that Ibrahim, peace be upon him, was the one who had done it. When they came to rebuke him, he started rebuking and criticizing them and said:
أَتَعْبُدُونَ مَا تَنْحِتُونَ
(Worship you that which you carve) meaning, `do you worship instead of Allah idols which you yourselves carve and fashion with your own hands'
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
(While Allah has created you and what you make!) This may mean, `Allah has created you and what you do;' or it may mean, `Allah has created you and what you make.' Both views are synonymous. The former is more apparent because of the report recorded by Al-Bukhari in the Book Af`al Al-`Ibad from Hudhayfah, attributed to the Prophet :
«إِنَّ اللهَ تَعَالَى يَصْنَعُ كُلَّ صَانِعٍ وَصَنْعَتَه»
(Allah has created every doer of deeds and what he does.) Thereupon he recited:
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
(While Allah has created you and what you make!) When the proof had been established against them, they resolved to seize him by force and they said:
ابْنُواْ لَهُ بُنْيَـناً فَأَلْقُوهُ فِى الْجَحِيمِ
(Build for him a building (i.e., furnace) and throw him into the blazing fire!) There happened what we have already discussed in our Tafsir of Surat Al-Anbiya', (21:68-70) and Allah saved him from the fire and caused him to prevail over them, making his proof supreme and supporting it. Allah says:
فَأَرَادُواْ بِهِ كَيْداً فَجَعَلْنَـهُمُ الاٌّسْفَلِينَ
(So, they plotted a plot against him, but We made them the lowest.)
📜 Texte arabe source
وقوله ( إِنِّي سَقِيمٌ ) : أي طعين، أو لسقم كانوا يهربون منه إذا سمعوا به، وإنما يريد إبراهيم أن يخرجوا عنه، ليبلغ من أصنامهم الذي يريد.
واختلف في وجه قيل إبراهيم لقومه: ( إِنِّي سَقِيمٌ ) وهو صحيح، فروي عن رسول الله صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أنه قال:" لَمْ يَكْذِبْ إِبْرَاهِيمُ إلا ثَلاثَ كَذَبَاتٍ" .
* ذكر من قال ذلك:
حدثنا أبو كُرَيب، قال: ثنا أبو أسامة، قال: ثني هشام، عن محمد، عن أبي هريرة، أن رسول الله قال:" وَلَمْ يَكْذِبْ إبْرَاهِيمُ غَيْرَ ثَلاثَ كَذَبَاتٍ ، ثِنْتَيْنِ فِي ذَاتِ الله ، قوله ( إِنِّي سَقِيمٌ ) وقَوْلِهِ بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا ، وقَوْلِهِ فِي سارَة: هِي أُخْتِي" .
حدثنا سعيد بن يحيى، قال: ثنا أبي، قال: ثنا محمد بن إسحاق، قال: ثني أبو الزناد، عن عبد الرحمن الأعرج، عن أبي هريرة، قال: قال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم: " لَمْ يَكْذِبْ إبْرَاهِيمُ فِي شَيْءٍ قَطُّ إلا فِي ثَلاثٍ" ثم ذكر نحوه .
حدثنا ابن حميد، قال: ثنا جرير، عن مغيرة، عن المسيب بن رافع، عن أبي هريرة، قال:" ما كذب إبراهيم غير ثلاث كذبات، قوله ( إِنِّي سَقِيمٌ ) ، وقوله بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا ، وإنما قاله موعظة، وقوله حين سأله الملك، فقال أختي لسارَة، وكانت امرأته ".
حدثني يعقوب بن إبراهيم، قال: ثنا ابن عُلَية، عن أيوب، عن محمد، قالَ:" إن إبراهيم ما كذب إلا ثلاث كذبات ، ثنتان في الله، وواحدة في ذات نفسه; فأما الثنتان فقوله ( إِنِّي سَقِيمٌ ) ، وقوله بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا وقصته في سارَة، وذكر قصتها وقصة الملك ".
وقال آخرون: إن قوله ( إِنِّي سَقِيمٌ ) كلمة فيها مِعْراض، ومعناها أن كل من كان في عقبة الموت فهو سقيم، وإن لم يكن به حين قالها سقم ظاهر، والخبر عن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّمَ بخلاف هذا القول، وقول رسول الله صَلَّى الله عَلَيْهِ وَسَلَّمَ هو الحقّ دون غيره.
Verset 90
Ils se détournèrent donc de lui en s'en allant. Qatadah dit : « Les Arabes disent de celui qui réfléchit profondément qu'il regarde les étoiles. » Ce que Qatadah voulait dire, c'est qu'il regarda le ciel en cherchant un moyen de distraire son peuple. Il dit alors : « En vérité, je suis malade », c'est-à-dire faible. Ibn Jarir rapporta ici un hadith d'Abu Hurayrah, qu'Allah l'agrée, selon lequel le Messager d'Allah ﷺ dit : « Ibrahim (que la prière et la paix soient sur lui) n'a menti que dans trois cas. Deux furent pour la cause d'Allah : (l'un) quand il dit : (En vérité, je suis malade) ; et (le second) quand il dit : (Non, c'est le plus grand d'entre eux (les idoles) qui a fait cela) ; et (le troisième) quand il dit au sujet de (son épouse) Sarah : "Elle est ma sœur." » Ce hadith est rapporté dans les recueils de Sahih et Sunan avec diverses chaînes de transmission. Mais ce n'est pas le genre de vrai mensonge pour lequel une personne doit être condamnée — qu'Allah nous en préserve ! On l'appelle mensonge faute de meilleur terme, car c'est un discours équivoque utilisé pour un but religieux légitime, et il fut dit que ce qui était signifié par les paroles : « En vérité, je suis malade » était : « Je suis malade de cœur de votre adoration des idoles au lieu d'Allah. » Al-Hasan Al-Basri dit : « Le peuple d'Ibrahim sortit pour sa fête et ils voulurent le faire sortir aussi. Il s'allongea sur le dos et dit : "En vérité, je suis malade", et il se mit à regarder le ciel. Quand ils furent sortis, il se tourna vers leurs dieux et les brisa. » Ceci fut rapporté par Ibn Abi Hatim. Allah dit : « Ils se détournèrent donc de lui en s'en allant », c'est-à-dire qu'il alla vers eux après leur départ, rapidement et secrètement. Puis il dit : « Ne mangez-vous pas ?
▼ 🇬🇧 English (Ibn Kathir — version officielle)
فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ
(So they turned away from him and departed.) Qatadah said, "The Arabs say of one who thinks deeply that he is looking at the stars." What Qatadah meant is that he looked at the heavens thinking of a way to distract his people. So he said,
إِنِّى سَقِيمٌ
(Verily, I am sick.) meaning, weak. Ibn Jarir narrated here a Hadith from Abu Hurayrah, may Allah be pleased with him, stating that the Messenger of Allah ﷺ said:
«لَمْ يَكْذِبْ إِبْرَاهِيمُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ غَيْرَ ثَلَاثَ كَذَبَاتٍ: ثِنْتَيْنِ فِي ذَاتِ اللهِ تَعَالَى، قَوْلُهُ:
إِنِّى سَقِيمٌ
وَقَوْلُهُ:
بَلْ فَعَلَهُ كَبِيرُهُمْ هَـذَا
وَقَوْلُهُ فِي سَارَّةَ: هِيَ أُخْتِي»
(Ibrahim (peace and blessings be upon him) did not lie except in three cases. Two were for the sake of Allah: (one is) when he said, (Verily, I am sick); and (the second) when he said, (Nay, this one, the biggest (his wife) of them (idols) did it.) and (the third) when he said concerning (his wife) Sarah, "She is my sister.") This Hadith is recorded in the books of the Sahih and Sunan with various chain of narrations. But this is not the kind of real lie for which a person is to be condemned -- Allah forbid! One calls it a lie for lack of a better word, because it is abstruse speech used for a legitimate religious purpose, and it was said that what was meant by the words,
إِنِّى سَقِيمٌ
(Verily, I am sick) was, `I am sick at heart of your worshipping idols instead of Allah.' Al-Hasan Al-Basri said, "The people of Ibrahim went out to their festival and they wanted to make him go out too. So he lay down on his back and said,
إِنِّى سَقِيمٌ
(Verily, I am sick.) and he started looking at the sky. When they had gone out, he turned to their gods and broke them." This was recorded by Ibn Abi Hatim. Allah said:
فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ
(So they turned away from him and departed.) meaning, he went to them after they had left, quickly and secretly.
فَقَالَ أَلا تَأْكُلُونَ
(and said: "Will you not eat") They had placed food before them as a sacrifice, so that the food might be blessed. When Ibrahim, peace be upon him, looked at the food that was before them, he said:
فَرَاغَ إِلَى ءَالِهَتِهِمْ فَقَالَ أَلا تَأْكُلُونَ - مَا لَكُمْ لاَ تَنطِقُونَ
(Will you not eat What is the matter with you that you speak not)
فَرَاغَ عَلَيْهِمْ ضَرْباً بِالْيَمِينِ
(Then he turned upon them, striking (them) with (his) right hand.) Al-Farra' said, "This means, he started to hit them with his right hand." Qatadah and Al-Jawhari said, "He turned to them, hitting them with his right hand." He struck them with his right hand because the right hand is stronger and more powerful. Then he left them broken to pieces, (all) except the biggest of them, that they might turn to it, as we have already seen in the Tafsir of Surat Al-Anbiya'.
فَأَقْبَلُواْ إِلَيْهِ يَزِفُّونَ
(Then they came hastily towards him.) Mujahid and others said, "This means, they came rushing. The story is told in brief here; in Surat Al-Anbiya', it is told in more detail. When they returned, they did not know at first who had done this, until they investigated and found out that Ibrahim, peace be upon him, was the one who had done it. When they came to rebuke him, he started rebuking and criticizing them and said:
أَتَعْبُدُونَ مَا تَنْحِتُونَ
(Worship you that which you carve) meaning, `do you worship instead of Allah idols which you yourselves carve and fashion with your own hands'
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
(While Allah has created you and what you make!) This may mean, `Allah has created you and what you do;' or it may mean, `Allah has created you and what you make.' Both views are synonymous. The former is more apparent because of the report recorded by Al-Bukhari in the Book Af`al Al-`Ibad from Hudhayfah, attributed to the Prophet :
«إِنَّ اللهَ تَعَالَى يَصْنَعُ كُلَّ صَانِعٍ وَصَنْعَتَه»
(Allah has created every doer of deeds and what he does.) Thereupon he recited:
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
(While Allah has created you and what you make!) When the proof had been established against them, they resolved to seize him by force and they said:
ابْنُواْ لَهُ بُنْيَـناً فَأَلْقُوهُ فِى الْجَحِيمِ
(Build for him a building (i.e., furnace) and throw him into the blazing fire!) There happened what we have already discussed in our Tafsir of Surat Al-Anbiya', (21:68-70) and Allah saved him from the fire and caused him to prevail over them, making his proof supreme and supporting it. Allah says:
فَأَرَادُواْ بِهِ كَيْداً فَجَعَلْنَـهُمُ الاٌّسْفَلِينَ
(So, they plotted a plot against him, but We made them the lowest.)
📜 Texte arabe source
قوله ( فَتَوَلَّوْا عَنْهُ مُدْبِرِينَ ) يقول: فتولوا عن إبراهيم مدبرين عنه، خوفا من أن يعدِيَهُمْ السقم الذي ذكر أنه به.
كما حُدثت عن يحيى بن زكريا، عن بعض أصحابه، عن حكيم بن جُبَير، عن سعيد بن جُبَير، عن ابن عباس ( إِنِّي سَقِيمٌ ) يقول: مطعون فتولَّوا عنه مدبرين، قال سعيد: إن كان الفرار من الطاعون لقديما.
حدثنا بشر، قال: ثنا يزيد قال: ثنا سعيد عن قتادة ( فَتَوَلَّوْا ) فنكصوا عنه ( مُدْبِرِينَ ) منطلقين.
Verset 91
Ils se détournèrent donc de lui en s'en allant. Qatadah dit : « Les Arabes disent de celui qui réfléchit profondément qu'il regarde les étoiles. » Ce que Qatadah voulait dire, c'est qu'il regarda le ciel en cherchant un moyen de distraire son peuple. Il dit alors : « En vérité, je suis malade », c'est-à-dire faible. Ibn Jarir rapporta ici un hadith d'Abu Hurayrah, qu'Allah l'agrée, selon lequel le Messager d'Allah ﷺ dit : « Ibrahim (que la prière et la paix soient sur lui) n'a menti que dans trois cas. Deux furent pour la cause d'Allah : (l'un) quand il dit : (En vérité, je suis malade) ; et (le second) quand il dit : (Non, c'est le plus grand d'entre eux (les idoles) qui a fait cela) ; et (le troisième) quand il dit au sujet de (son épouse) Sarah : "Elle est ma sœur." » Ce hadith est rapporté dans les recueils de Sahih et Sunan avec diverses chaînes de transmission. Mais ce n'est pas le genre de vrai mensonge pour lequel une personne doit être condamnée — qu'Allah nous en préserve ! On l'appelle mensonge faute de meilleur terme, car c'est un discours équivoque utilisé pour un but religieux légitime, et il fut dit que ce qui était signifié par les paroles : « En vérité, je suis malade » était : « Je suis malade de cœur de votre adoration des idoles au lieu d'Allah. » Al-Hasan Al-Basri dit : « Le peuple d'Ibrahim sortit pour sa fête et ils voulurent le faire sortir aussi. Il s'allongea sur le dos et dit : "En vérité, je suis malade", et il se mit à regarder le ciel. Quand ils furent sortis, il se tourna vers leurs dieux et les brisa. » Ceci fut rapporté par Ibn Abi Hatim. Allah dit : « Ils se détournèrent donc de lui en s'en allant », c'est-à-dire qu'il alla vers eux après leur départ, rapidement et secrètement. Puis il dit : « Ne mangez-vous pas ?
▼ 🇬🇧 English (Ibn Kathir — version officielle)
فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ
(So they turned away from him and departed.) Qatadah said, "The Arabs say of one who thinks deeply that he is looking at the stars." What Qatadah meant is that he looked at the heavens thinking of a way to distract his people. So he said,
إِنِّى سَقِيمٌ
(Verily, I am sick.) meaning, weak. Ibn Jarir narrated here a Hadith from Abu Hurayrah, may Allah be pleased with him, stating that the Messenger of Allah ﷺ said:
«لَمْ يَكْذِبْ إِبْرَاهِيمُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ غَيْرَ ثَلَاثَ كَذَبَاتٍ: ثِنْتَيْنِ فِي ذَاتِ اللهِ تَعَالَى، قَوْلُهُ:
إِنِّى سَقِيمٌ
وَقَوْلُهُ:
بَلْ فَعَلَهُ كَبِيرُهُمْ هَـذَا
وَقَوْلُهُ فِي سَارَّةَ: هِيَ أُخْتِي»
(Ibrahim (peace and blessings be upon him) did not lie except in three cases. Two were for the sake of Allah: (one is) when he said, (Verily, I am sick); and (the second) when he said, (Nay, this one, the biggest (his wife) of them (idols) did it.) and (the third) when he said concerning (his wife) Sarah, "She is my sister.") This Hadith is recorded in the books of the Sahih and Sunan with various chain of narrations. But this is not the kind of real lie for which a person is to be condemned -- Allah forbid! One calls it a lie for lack of a better word, because it is abstruse speech used for a legitimate religious purpose, and it was said that what was meant by the words,
إِنِّى سَقِيمٌ
(Verily, I am sick) was, `I am sick at heart of your worshipping idols instead of Allah.' Al-Hasan Al-Basri said, "The people of Ibrahim went out to their festival and they wanted to make him go out too. So he lay down on his back and said,
إِنِّى سَقِيمٌ
(Verily, I am sick.) and he started looking at the sky. When they had gone out, he turned to their gods and broke them." This was recorded by Ibn Abi Hatim. Allah said:
فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ
(So they turned away from him and departed.) meaning, he went to them after they had left, quickly and secretly.
فَقَالَ أَلا تَأْكُلُونَ
(and said: "Will you not eat") They had placed food before them as a sacrifice, so that the food might be blessed. When Ibrahim, peace be upon him, looked at the food that was before them, he said:
فَرَاغَ إِلَى ءَالِهَتِهِمْ فَقَالَ أَلا تَأْكُلُونَ - مَا لَكُمْ لاَ تَنطِقُونَ
(Will you not eat What is the matter with you that you speak not)
فَرَاغَ عَلَيْهِمْ ضَرْباً بِالْيَمِينِ
(Then he turned upon them, striking (them) with (his) right hand.) Al-Farra' said, "This means, he started to hit them with his right hand." Qatadah and Al-Jawhari said, "He turned to them, hitting them with his right hand." He struck them with his right hand because the right hand is stronger and more powerful. Then he left them broken to pieces, (all) except the biggest of them, that they might turn to it, as we have already seen in the Tafsir of Surat Al-Anbiya'.
فَأَقْبَلُواْ إِلَيْهِ يَزِفُّونَ
(Then they came hastily towards him.) Mujahid and others said, "This means, they came rushing. The story is told in brief here; in Surat Al-Anbiya', it is told in more detail. When they returned, they did not know at first who had done this, until they investigated and found out that Ibrahim, peace be upon him, was the one who had done it. When they came to rebuke him, he started rebuking and criticizing them and said:
أَتَعْبُدُونَ مَا تَنْحِتُونَ
(Worship you that which you carve) meaning, `do you worship instead of Allah idols which you yourselves carve and fashion with your own hands'
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
(While Allah has created you and what you make!) This may mean, `Allah has created you and what you do;' or it may mean, `Allah has created you and what you make.' Both views are synonymous. The former is more apparent because of the report recorded by Al-Bukhari in the Book Af`al Al-`Ibad from Hudhayfah, attributed to the Prophet :
«إِنَّ اللهَ تَعَالَى يَصْنَعُ كُلَّ صَانِعٍ وَصَنْعَتَه»
(Allah has created every doer of deeds and what he does.) Thereupon he recited:
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
(While Allah has created you and what you make!) When the proof had been established against them, they resolved to seize him by force and they said:
ابْنُواْ لَهُ بُنْيَـناً فَأَلْقُوهُ فِى الْجَحِيمِ
(Build for him a building (i.e., furnace) and throw him into the blazing fire!) There happened what we have already discussed in our Tafsir of Surat Al-Anbiya', (21:68-70) and Allah saved him from the fire and caused him to prevail over them, making his proof supreme and supporting it. Allah says:
فَأَرَادُواْ بِهِ كَيْداً فَجَعَلْنَـهُمُ الاٌّسْفَلِينَ
(So, they plotted a plot against him, but We made them the lowest.)
📜 Texte arabe source
وقوله ( فَرَاغَ إِلَى آلِهَتِهِمْ ) يقول تعالى ذكره: فمال إلى آلهتهم بعد ما خرجوا عنه وأدبروا; وأرى أن أصل ذلك من قولهم: راغ فلان عن فلان: إذا حاد عنه، فيكون معناه إذا كان كذلك: فراغ عن قومه والخروج معهم إلى آلهتهم; كما قال عدي بن زيد:
حِــينَ لا يَنْفَــعُ الـرَّوَاغُ وَلا يَـنْ
فَـــعُ إلا المُصَـــادِقُ النِّحْــرِيرُ (1)
يعني بقوله " لا ينفع الرّوَاغ ": الحِياد. أما أهل التأويل فإنهم فسَّروه بمعنى فَمَال.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَرَاغَ إِلَى آلِهَتِهِمْ ) : أي فمال إلى آلهتهم، قال: ذهب.
حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ قوله ( فَرَاغَ إِلَى آلِهَتِهِمْ ) قال: ذهب.
وقوله ( فَقَالَ أَلا تَأْكُلُونَ مَا لَكُمْ لا تَنْطِقُونَ ) هذا خبر من الله عن قيل إبراهيم للآلهة; وفي الكلام محذوف استغني بدلالة الكلام عليه من ذكره، وهو: فقرّب إليها الطعام فلم يرها تأكل، فقال لها:( أَلا تَأْكُلُونَ ) فلما لم يرها تأكل قال لها: ما لكم لا تأكلون.
------------------------
الهوامش:
(1) البيت نسبه المؤلف لعدي بن زيد العبادي، ولم أجده في ترجمته في الأغاني ولا في شعره في شعراء النصرانية. ولعله من قصيدته التي مطلعها" أرواح مودع أم بكور" . واستشهد به المؤلف عند قوله تعالى:" فراغ عليهم ضربا باليمين" على أن معنى راغ: حاد. وفسره بعضهم بمال." وفي اللسان: روغ" راغ يروغ روغا وروغانا: حاد. وراغ إلى كذا أي مال إليه سرا وحاد.
وقوله تعالى" فراغ عليهم ضربا" أي مال وأقبل .اهـ. وفي ( اللسان: نحر ): والنحر( بكسر النون ) والنحرير : الحاذق الماهر العاقل المجرب. وقيل: النحرير: الرجل: الطبن الفطن المتقن البصير في كل شيء. وجمعه: النحارير. اهـ.
وقال الفرّاء في معاني القرآن 273 :" فراغ عليهم ضربا باليمين" : أي مال عليهم ضربا، واغتنم خلوتهم من أهل دينهم. وفي قراءة عبد الله ( أي ابن مسعود ):" فراغ عليهم صفقا باليمين" .
Verset 92
Ils se détournèrent donc de lui en s'en allant. Qatadah dit : « Les Arabes disent de celui qui réfléchit profondément qu'il regarde les étoiles. » Ce que Qatadah voulait dire, c'est qu'il regarda le ciel en cherchant un moyen de distraire son peuple. Il dit alors : « En vérité, je suis malade », c'est-à-dire faible. Ibn Jarir rapporta ici un hadith d'Abu Hurayrah, qu'Allah l'agrée, selon lequel le Messager d'Allah ﷺ dit : « Ibrahim (que la prière et la paix soient sur lui) n'a menti que dans trois cas. Deux furent pour la cause d'Allah : (l'un) quand il dit : (En vérité, je suis malade) ; et (le second) quand il dit : (Non, c'est le plus grand d'entre eux (les idoles) qui a fait cela) ; et (le troisième) quand il dit au sujet de (son épouse) Sarah : "Elle est ma sœur." » Ce hadith est rapporté dans les recueils de Sahih et Sunan avec diverses chaînes de transmission. Mais ce n'est pas le genre de vrai mensonge pour lequel une personne doit être condamnée — qu'Allah nous en préserve ! On l'appelle mensonge faute de meilleur terme, car c'est un discours équivoque utilisé pour un but religieux légitime, et il fut dit que ce qui était signifié par les paroles : « En vérité, je suis malade » était : « Je suis malade de cœur de votre adoration des idoles au lieu d'Allah. » Al-Hasan Al-Basri dit : « Le peuple d'Ibrahim sortit pour sa fête et ils voulurent le faire sortir aussi. Il s'allongea sur le dos et dit : "En vérité, je suis malade", et il se mit à regarder le ciel. Quand ils furent sortis, il se tourna vers leurs dieux et les brisa. » Ceci fut rapporté par Ibn Abi Hatim. Allah dit : « Ils se détournèrent donc de lui en s'en allant », c'est-à-dire qu'il alla vers eux après leur départ, rapidement et secrètement. Puis il dit : « Ne mangez-vous pas ?
▼ 🇬🇧 English (Ibn Kathir — version officielle)
فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ
(So they turned away from him and departed.) Qatadah said, "The Arabs say of one who thinks deeply that he is looking at the stars." What Qatadah meant is that he looked at the heavens thinking of a way to distract his people. So he said,
إِنِّى سَقِيمٌ
(Verily, I am sick.) meaning, weak. Ibn Jarir narrated here a Hadith from Abu Hurayrah, may Allah be pleased with him, stating that the Messenger of Allah ﷺ said:
«لَمْ يَكْذِبْ إِبْرَاهِيمُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ غَيْرَ ثَلَاثَ كَذَبَاتٍ: ثِنْتَيْنِ فِي ذَاتِ اللهِ تَعَالَى، قَوْلُهُ:
إِنِّى سَقِيمٌ
وَقَوْلُهُ:
بَلْ فَعَلَهُ كَبِيرُهُمْ هَـذَا
وَقَوْلُهُ فِي سَارَّةَ: هِيَ أُخْتِي»
(Ibrahim (peace and blessings be upon him) did not lie except in three cases. Two were for the sake of Allah: (one is) when he said, (Verily, I am sick); and (the second) when he said, (Nay, this one, the biggest (his wife) of them (idols) did it.) and (the third) when he said concerning (his wife) Sarah, "She is my sister.") This Hadith is recorded in the books of the Sahih and Sunan with various chain of narrations. But this is not the kind of real lie for which a person is to be condemned -- Allah forbid! One calls it a lie for lack of a better word, because it is abstruse speech used for a legitimate religious purpose, and it was said that what was meant by the words,
إِنِّى سَقِيمٌ
(Verily, I am sick) was, `I am sick at heart of your worshipping idols instead of Allah.' Al-Hasan Al-Basri said, "The people of Ibrahim went out to their festival and they wanted to make him go out too. So he lay down on his back and said,
إِنِّى سَقِيمٌ
(Verily, I am sick.) and he started looking at the sky. When they had gone out, he turned to their gods and broke them." This was recorded by Ibn Abi Hatim. Allah said:
فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ
(So they turned away from him and departed.) meaning, he went to them after they had left, quickly and secretly.
فَقَالَ أَلا تَأْكُلُونَ
(and said: "Will you not eat") They had placed food before them as a sacrifice, so that the food might be blessed. When Ibrahim, peace be upon him, looked at the food that was before them, he said:
فَرَاغَ إِلَى ءَالِهَتِهِمْ فَقَالَ أَلا تَأْكُلُونَ - مَا لَكُمْ لاَ تَنطِقُونَ
(Will you not eat What is the matter with you that you speak not)
فَرَاغَ عَلَيْهِمْ ضَرْباً بِالْيَمِينِ
(Then he turned upon them, striking (them) with (his) right hand.) Al-Farra' said, "This means, he started to hit them with his right hand." Qatadah and Al-Jawhari said, "He turned to them, hitting them with his right hand." He struck them with his right hand because the right hand is stronger and more powerful. Then he left them broken to pieces, (all) except the biggest of them, that they might turn to it, as we have already seen in the Tafsir of Surat Al-Anbiya'.
فَأَقْبَلُواْ إِلَيْهِ يَزِفُّونَ
(Then they came hastily towards him.) Mujahid and others said, "This means, they came rushing. The story is told in brief here; in Surat Al-Anbiya', it is told in more detail. When they returned, they did not know at first who had done this, until they investigated and found out that Ibrahim, peace be upon him, was the one who had done it. When they came to rebuke him, he started rebuking and criticizing them and said:
أَتَعْبُدُونَ مَا تَنْحِتُونَ
(Worship you that which you carve) meaning, `do you worship instead of Allah idols which you yourselves carve and fashion with your own hands'
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
(While Allah has created you and what you make!) This may mean, `Allah has created you and what you do;' or it may mean, `Allah has created you and what you make.' Both views are synonymous. The former is more apparent because of the report recorded by Al-Bukhari in the Book Af`al Al-`Ibad from Hudhayfah, attributed to the Prophet :
«إِنَّ اللهَ تَعَالَى يَصْنَعُ كُلَّ صَانِعٍ وَصَنْعَتَه»
(Allah has created every doer of deeds and what he does.) Thereupon he recited:
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
(While Allah has created you and what you make!) When the proof had been established against them, they resolved to seize him by force and they said:
ابْنُواْ لَهُ بُنْيَـناً فَأَلْقُوهُ فِى الْجَحِيمِ
(Build for him a building (i.e., furnace) and throw him into the blazing fire!) There happened what we have already discussed in our Tafsir of Surat Al-Anbiya', (21:68-70) and Allah saved him from the fire and caused him to prevail over them, making his proof supreme and supporting it. Allah says:
فَأَرَادُواْ بِهِ كَيْداً فَجَعَلْنَـهُمُ الاٌّسْفَلِينَ
(So, they plotted a plot against him, but We made them the lowest.)
📜 Texte arabe source
فلم يرها تنطق، فقال لها:( مَا لَكُمْ لا تَنْطِقُونَ ) مستهزئا بها، وكذلك ذكر أنه فعل بها، وقد ذكرنا الخبر بذلك فيما مضى قبلُ.
وقال قتادة في ذلك ما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة (قَالَ أَلا تَأْكُلُونَ) يستنطقهم ( مَا لَكُمْ لا تَنْطِقُونَ ) ؟
Verset 93
Ils se détournèrent donc de lui en s'en allant. Qatadah dit : « Les Arabes disent de celui qui réfléchit profondément qu'il regarde les étoiles. » Ce que Qatadah voulait dire, c'est qu'il regarda le ciel en cherchant un moyen de distraire son peuple. Il dit alors : « En vérité, je suis malade », c'est-à-dire faible. Ibn Jarir rapporta ici un hadith d'Abu Hurayrah, qu'Allah l'agrée, selon lequel le Messager d'Allah ﷺ dit : « Ibrahim (que la prière et la paix soient sur lui) n'a menti que dans trois cas. Deux furent pour la cause d'Allah : (l'un) quand il dit : (En vérité, je suis malade) ; et (le second) quand il dit : (Non, c'est le plus grand d'entre eux (les idoles) qui a fait cela) ; et (le troisième) quand il dit au sujet de (son épouse) Sarah : "Elle est ma sœur." » Ce hadith est rapporté dans les recueils de Sahih et Sunan avec diverses chaînes de transmission. Mais ce n'est pas le genre de vrai mensonge pour lequel une personne doit être condamnée — qu'Allah nous en préserve ! On l'appelle mensonge faute de meilleur terme, car c'est un discours équivoque utilisé pour un but religieux légitime, et il fut dit que ce qui était signifié par les paroles : « En vérité, je suis malade » était : « Je suis malade de cœur de votre adoration des idoles au lieu d'Allah. » Al-Hasan Al-Basri dit : « Le peuple d'Ibrahim sortit pour sa fête et ils voulurent le faire sortir aussi. Il s'allongea sur le dos et dit : "En vérité, je suis malade", et il se mit à regarder le ciel. Quand ils furent sortis, il se tourna vers leurs dieux et les brisa. » Ceci fut rapporté par Ibn Abi Hatim. Allah dit : « Ils se détournèrent donc de lui en s'en allant », c'est-à-dire qu'il alla vers eux après leur départ, rapidement et secrètement. Puis il dit : « Ne mangez-vous pas ?
▼ 🇬🇧 English (Ibn Kathir — version officielle)
فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ
(So they turned away from him and departed.) Qatadah said, "The Arabs say of one who thinks deeply that he is looking at the stars." What Qatadah meant is that he looked at the heavens thinking of a way to distract his people. So he said,
إِنِّى سَقِيمٌ
(Verily, I am sick.) meaning, weak. Ibn Jarir narrated here a Hadith from Abu Hurayrah, may Allah be pleased with him, stating that the Messenger of Allah ﷺ said:
«لَمْ يَكْذِبْ إِبْرَاهِيمُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ غَيْرَ ثَلَاثَ كَذَبَاتٍ: ثِنْتَيْنِ فِي ذَاتِ اللهِ تَعَالَى، قَوْلُهُ:
إِنِّى سَقِيمٌ
وَقَوْلُهُ:
بَلْ فَعَلَهُ كَبِيرُهُمْ هَـذَا
وَقَوْلُهُ فِي سَارَّةَ: هِيَ أُخْتِي»
(Ibrahim (peace and blessings be upon him) did not lie except in three cases. Two were for the sake of Allah: (one is) when he said, (Verily, I am sick); and (the second) when he said, (Nay, this one, the biggest (his wife) of them (idols) did it.) and (the third) when he said concerning (his wife) Sarah, "She is my sister.") This Hadith is recorded in the books of the Sahih and Sunan with various chain of narrations. But this is not the kind of real lie for which a person is to be condemned -- Allah forbid! One calls it a lie for lack of a better word, because it is abstruse speech used for a legitimate religious purpose, and it was said that what was meant by the words,
إِنِّى سَقِيمٌ
(Verily, I am sick) was, `I am sick at heart of your worshipping idols instead of Allah.' Al-Hasan Al-Basri said, "The people of Ibrahim went out to their festival and they wanted to make him go out too. So he lay down on his back and said,
إِنِّى سَقِيمٌ
(Verily, I am sick.) and he started looking at the sky. When they had gone out, he turned to their gods and broke them." This was recorded by Ibn Abi Hatim. Allah said:
فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ
(So they turned away from him and departed.) meaning, he went to them after they had left, quickly and secretly.
فَقَالَ أَلا تَأْكُلُونَ
(and said: "Will you not eat") They had placed food before them as a sacrifice, so that the food might be blessed. When Ibrahim, peace be upon him, looked at the food that was before them, he said:
فَرَاغَ إِلَى ءَالِهَتِهِمْ فَقَالَ أَلا تَأْكُلُونَ - مَا لَكُمْ لاَ تَنطِقُونَ
(Will you not eat What is the matter with you that you speak not)
فَرَاغَ عَلَيْهِمْ ضَرْباً بِالْيَمِينِ
(Then he turned upon them, striking (them) with (his) right hand.) Al-Farra' said, "This means, he started to hit them with his right hand." Qatadah and Al-Jawhari said, "He turned to them, hitting them with his right hand." He struck them with his right hand because the right hand is stronger and more powerful. Then he left them broken to pieces, (all) except the biggest of them, that they might turn to it, as we have already seen in the Tafsir of Surat Al-Anbiya'.
فَأَقْبَلُواْ إِلَيْهِ يَزِفُّونَ
(Then they came hastily towards him.) Mujahid and others said, "This means, they came rushing. The story is told in brief here; in Surat Al-Anbiya', it is told in more detail. When they returned, they did not know at first who had done this, until they investigated and found out that Ibrahim, peace be upon him, was the one who had done it. When they came to rebuke him, he started rebuking and criticizing them and said:
أَتَعْبُدُونَ مَا تَنْحِتُونَ
(Worship you that which you carve) meaning, `do you worship instead of Allah idols which you yourselves carve and fashion with your own hands'
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
(While Allah has created you and what you make!) This may mean, `Allah has created you and what you do;' or it may mean, `Allah has created you and what you make.' Both views are synonymous. The former is more apparent because of the report recorded by Al-Bukhari in the Book Af`al Al-`Ibad from Hudhayfah, attributed to the Prophet :
«إِنَّ اللهَ تَعَالَى يَصْنَعُ كُلَّ صَانِعٍ وَصَنْعَتَه»
(Allah has created every doer of deeds and what he does.) Thereupon he recited:
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
(While Allah has created you and what you make!) When the proof had been established against them, they resolved to seize him by force and they said:
ابْنُواْ لَهُ بُنْيَـناً فَأَلْقُوهُ فِى الْجَحِيمِ
(Build for him a building (i.e., furnace) and throw him into the blazing fire!) There happened what we have already discussed in our Tafsir of Surat Al-Anbiya', (21:68-70) and Allah saved him from the fire and caused him to prevail over them, making his proof supreme and supporting it. Allah says:
فَأَرَادُواْ بِهِ كَيْداً فَجَعَلْنَـهُمُ الاٌّسْفَلِينَ
(So, they plotted a plot against him, but We made them the lowest.)
📜 Texte arabe source
القول في تأويل قوله تعالى : فَرَاغَ عَلَيْهِمْ ضَرْبًا بِالْيَمِينِ (93)
يقول تعالى ذكره: فمال على آلهة قومه ضربا لها باليمين بفأس في يده يكسرهن.
كما حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس قال: لما خلا جعل يضرب آلهتهم باليمين
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك، فذكر مثله.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَرَاغَ عَلَيْهِمْ ضَرْبًا بِالْيَمِينِ ) فأقبل عليهم يكسرهم.
حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق: ثم أقبل عليهم كما قال الله ضربا باليمين، ثم جعل يكسرهنّ بفأس في يده
وكان بعض أهل العربية يتأوّل ذلك بمعنى: فراغ عليهم ضربا بالقوّة والقدرة، ويقول: اليمين في هذا الموضع: القوّة: وبعضهم كان يتأوّل اليمين في هذا الموضع: الحلف، ويقول: جعل يضربهنّ باليمين التي حلف بها بقوله وَتَاللَّهِ لأَكِيدَنَّ أَصْنَامَكُمْ بَعْدَ أَنْ تُوَلُّوا مُدْبِرِينَ وذُكر أن ذلك في قراءة عبد الله: " فراغ عليهم صفقا باليمين ". ورُوي نحو ذلك عن الحسن.
حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا خالد بن عبد الله الجُشَمِي، قال: سمعت الحسن قرأ: " فَرَاغَ عَلَيْهِمْ صَفْقًا بِالْيَمِينِ": أي ضربا باليمين.
Verset 94
Ils se détournèrent donc de lui en s'en allant. Qatadah dit : « Les Arabes disent de celui qui réfléchit profondément qu'il regarde les étoiles. » Ce que Qatadah voulait dire, c'est qu'il regarda le ciel en cherchant un moyen de distraire son peuple. Il dit alors : « En vérité, je suis malade », c'est-à-dire faible. Ibn Jarir rapporta ici un hadith d'Abu Hurayrah, qu'Allah l'agrée, selon lequel le Messager d'Allah ﷺ dit : « Ibrahim (que la prière et la paix soient sur lui) n'a menti que dans trois cas. Deux furent pour la cause d'Allah : (l'un) quand il dit : (En vérité, je suis malade) ; et (le second) quand il dit : (Non, c'est le plus grand d'entre eux (les idoles) qui a fait cela) ; et (le troisième) quand il dit au sujet de (son épouse) Sarah : "Elle est ma sœur." » Ce hadith est rapporté dans les recueils de Sahih et Sunan avec diverses chaînes de transmission. Mais ce n'est pas le genre de vrai mensonge pour lequel une personne doit être condamnée — qu'Allah nous en préserve ! On l'appelle mensonge faute de meilleur terme, car c'est un discours équivoque utilisé pour un but religieux légitime, et il fut dit que ce qui était signifié par les paroles : « En vérité, je suis malade » était : « Je suis malade de cœur de votre adoration des idoles au lieu d'Allah. » Al-Hasan Al-Basri dit : « Le peuple d'Ibrahim sortit pour sa fête et ils voulurent le faire sortir aussi. Il s'allongea sur le dos et dit : "En vérité, je suis malade", et il se mit à regarder le ciel. Quand ils furent sortis, il se tourna vers leurs dieux et les brisa. » Ceci fut rapporté par Ibn Abi Hatim. Allah dit : « Ils se détournèrent donc de lui en s'en allant », c'est-à-dire qu'il alla vers eux après leur départ, rapidement et secrètement. Puis il dit : « Ne mangez-vous pas ?
▼ 🇬🇧 English (Ibn Kathir — version officielle)
فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ
(So they turned away from him and departed.) Qatadah said, "The Arabs say of one who thinks deeply that he is looking at the stars." What Qatadah meant is that he looked at the heavens thinking of a way to distract his people. So he said,
إِنِّى سَقِيمٌ
(Verily, I am sick.) meaning, weak. Ibn Jarir narrated here a Hadith from Abu Hurayrah, may Allah be pleased with him, stating that the Messenger of Allah ﷺ said:
«لَمْ يَكْذِبْ إِبْرَاهِيمُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ غَيْرَ ثَلَاثَ كَذَبَاتٍ: ثِنْتَيْنِ فِي ذَاتِ اللهِ تَعَالَى، قَوْلُهُ:
إِنِّى سَقِيمٌ
وَقَوْلُهُ:
بَلْ فَعَلَهُ كَبِيرُهُمْ هَـذَا
وَقَوْلُهُ فِي سَارَّةَ: هِيَ أُخْتِي»
(Ibrahim (peace and blessings be upon him) did not lie except in three cases. Two were for the sake of Allah: (one is) when he said, (Verily, I am sick); and (the second) when he said, (Nay, this one, the biggest (his wife) of them (idols) did it.) and (the third) when he said concerning (his wife) Sarah, "She is my sister.") This Hadith is recorded in the books of the Sahih and Sunan with various chain of narrations. But this is not the kind of real lie for which a person is to be condemned -- Allah forbid! One calls it a lie for lack of a better word, because it is abstruse speech used for a legitimate religious purpose, and it was said that what was meant by the words,
إِنِّى سَقِيمٌ
(Verily, I am sick) was, `I am sick at heart of your worshipping idols instead of Allah.' Al-Hasan Al-Basri said, "The people of Ibrahim went out to their festival and they wanted to make him go out too. So he lay down on his back and said,
إِنِّى سَقِيمٌ
(Verily, I am sick.) and he started looking at the sky. When they had gone out, he turned to their gods and broke them." This was recorded by Ibn Abi Hatim. Allah said:
فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ
(So they turned away from him and departed.) meaning, he went to them after they had left, quickly and secretly.
فَقَالَ أَلا تَأْكُلُونَ
(and said: "Will you not eat") They had placed food before them as a sacrifice, so that the food might be blessed. When Ibrahim, peace be upon him, looked at the food that was before them, he said:
فَرَاغَ إِلَى ءَالِهَتِهِمْ فَقَالَ أَلا تَأْكُلُونَ - مَا لَكُمْ لاَ تَنطِقُونَ
(Will you not eat What is the matter with you that you speak not)
فَرَاغَ عَلَيْهِمْ ضَرْباً بِالْيَمِينِ
(Then he turned upon them, striking (them) with (his) right hand.) Al-Farra' said, "This means, he started to hit them with his right hand." Qatadah and Al-Jawhari said, "He turned to them, hitting them with his right hand." He struck them with his right hand because the right hand is stronger and more powerful. Then he left them broken to pieces, (all) except the biggest of them, that they might turn to it, as we have already seen in the Tafsir of Surat Al-Anbiya'.
فَأَقْبَلُواْ إِلَيْهِ يَزِفُّونَ
(Then they came hastily towards him.) Mujahid and others said, "This means, they came rushing. The story is told in brief here; in Surat Al-Anbiya', it is told in more detail. When they returned, they did not know at first who had done this, until they investigated and found out that Ibrahim, peace be upon him, was the one who had done it. When they came to rebuke him, he started rebuking and criticizing them and said:
أَتَعْبُدُونَ مَا تَنْحِتُونَ
(Worship you that which you carve) meaning, `do you worship instead of Allah idols which you yourselves carve and fashion with your own hands'
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
(While Allah has created you and what you make!) This may mean, `Allah has created you and what you do;' or it may mean, `Allah has created you and what you make.' Both views are synonymous. The former is more apparent because of the report recorded by Al-Bukhari in the Book Af`al Al-`Ibad from Hudhayfah, attributed to the Prophet :
«إِنَّ اللهَ تَعَالَى يَصْنَعُ كُلَّ صَانِعٍ وَصَنْعَتَه»
(Allah has created every doer of deeds and what he does.) Thereupon he recited:
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
(While Allah has created you and what you make!) When the proof had been established against them, they resolved to seize him by force and they said:
ابْنُواْ لَهُ بُنْيَـناً فَأَلْقُوهُ فِى الْجَحِيمِ
(Build for him a building (i.e., furnace) and throw him into the blazing fire!) There happened what we have already discussed in our Tafsir of Surat Al-Anbiya', (21:68-70) and Allah saved him from the fire and caused him to prevail over them, making his proof supreme and supporting it. Allah says:
فَأَرَادُواْ بِهِ كَيْداً فَجَعَلْنَـهُمُ الاٌّسْفَلِينَ
(So, they plotted a plot against him, but We made them the lowest.)
📜 Texte arabe source
وقوله ( فَأَقْبَلُوا إِلَيْهِ يَزِفُّونَ ) اختلفت القرّاء في قراءة ذلك، فقرأته عامة قراء المدينة والبصرة، وبعض قرّاء الكوفة:( فَأَقْبَلُوا إِلَيْهِ يَزِفُّونَ ) بفتح الياء وتشديد الفاء من قولهم: زَفَّتِ النعامة، وذلك أوّل عدوها، وآخر مشيها; ومنه قول الفرزدق:
وَجَــاءَ قَـرِيعُ الشَّـوْلِ قَبْـلَ إِفَالِهَـا
يَـزِفُّ وَجَـاءَتْ خَلْفَـهُ وَهِـيَ زُفَّفُ (2)
.
وقرأ ذلك جماعة من أهل الكوفة: " يُزِفُّونَ" بضم الياء وتشديد الفاء من أزف فهو يزف. وكان الفرّاء يزعم أنه لم يسمع في ذلك إلا زَفَفْت، ويقول: لعلّ قراءة من قرأه: " يُزِفُّونَ" بضم الياء من قول العرب: أطْرَدْتُ الرجل: أي صيرته طريدا، وطردته: إذا أنت خسئته إذا قلت: اذهب عنا; فيكون يزفون: أي جاءوا على هذه الهيئة بمنـزلة المزفوفة على هذه الحالة، فتدخل الألف. كما تقول: أحمدت الرجل: إذا أظهرت حمده، وهو محمد: إذا رأيت أمره إلى الحمد، ولم تنشر حمده; قال: وأنشدني المفضَّل:
تَمَنَّــى حُـصَيْنٌ أنْ يَسُـودَ جِذَاعَـةُ
فأَمْسَــى حُـصَيْنٌ قَـدْ أذَلَّ وَأَقْهَـرا (3)
فقال: أقهر، وإنما هو قُهِر، ولكنه أراد صار إلى حال قهر. وقرأ ذلك بعضهم.
" يَزِفُونَ" بفتح الياء وتخفيف الفاء من وَزَفَ يَزِفُ وذُكر عن الكسائي أنه لا يعرفها، وقال الفرّاء: لا أعرفها إلا أن تكون لغة لم أسمعها. وذُكر عن مجاهد أنه كان يقول: الوَزْف: النَّسَلان.
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 (إليه يزفون) قال: الوزيف: النسلان.
والصواب من القراءة في ذلك عندنا قراءة من قرأه بفتح الياء وتشديد الفاء، لأن ذلك هو الصحيح المعروف من كلام العرب، والذي عليه قراءة الفصحاء من القرّاء.
وقد اختلف أهل التأويل في معناه، فقال بعضهم: معناه: فأقبل قوم إبراهيم إلى إبراهيم يَجْرُون.
* ذكر من قال ذلك:
حدثني عليّ ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( فَأَقْبَلُوا إِلَيْهِ يَزِفُّونَ ) : فأقبلوا إليه يجرون.
وقال آخرون: أقبلوا إليه يَمْشُون.
* ذكر من قال ذلك:
محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( فَأَقْبَلُوا إِلَيْهِ يَزِفُّونَ ) قال: يَمْشُون.
وقال آخرون: معناه: فأقبلوا يستعجلون.
* ذكر من قال ذلك:
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، عن أبيه ( فَأَقْبَلُوا إِلَيْهِ يَزِفُّونَ ) قال: يستعجلون، قال: يَزِفّ: يستعجل.
------------------------
الهوامش:
(2) البيت للفرزدق ( ديوانه طبعة الصاوي 558 ) من قصيدته التي مطلعها:" عزفت بأعشاش وما كدت تعزف" . ( وفي اللسان: قرع ) : القريع من الإبل الذي يأخذ بذراع الناقة فينيخها. وقيل سمي قريعا لأنه يقرع الناقة، قال الفرزدق ( وأنشد بيت الشاهد ). والإفال: جمع أفيل وأفيلة، وهو الفصيل. وقال أبو عبيد: الإفال بنات المخاض. وفي ( اللسان: زفف ) الزفيف: سرعة المشي مع تقارب وسكون. وقيل: هو أول عدو النعام: زف يزف زفا، وزفيفا وزفوفا، وأزف عن الأعرابي. قال الفرّاء في معاني القرآن : والناس يزفون بفتح الياء، أي يسرعون. وقرأها الأعمش يزفون ( بضم الياء ) أي يجيئون على هيئة الزفيف، بمنزلة المزفوفة على هذه الحال. وقال الزجاج: يزفون: يسرعون. وأصله من زفيف النعامة، وهو ابتداء عدوها .اهـ.
(3) البيت للمخبل السعدي يهجو الزبرقان. واستشهد به الفرّاء في معاني القرآن ( مصورة الجامعة 273 ) لتخريج قراءة الأعمش قوله تعالى:" فأقبلوا إليه يزفون" بضم الياء. قال كأنها من أزفت، ولم نسمعها إلا زففت تقول للرجل: جاءنا يزف ( بفتح الياء ) . ولعل قراءة الأعمش من قول العرب: قد أطردت الرجل: أي صيرته طريدا، طردته إذا أنت قلت له: اذهب عنا." يزفون" : أي جاءوا على هذه الهيئة بمنزلة المزفوفة. على هذه الحال، فتدخل الألف، كما تقول للرجلك هو محمود: إذا أظهرت حمده، وهو محمد: إذا رأيت أمره إلى الحمد؛ ولم تنشر حمده. قال: وأنشدني المفضل:" تمنى حصين ... البيت" فقال: اقهر: أي صار إلى القهر، وإنما هو قهر. وقرأ الناس بعد" يزفون" بفتح الياء وكسر الزاي. وقد قرأ بعض القراء:" يزفون" بالتخفيف كأنها من وزف يزف. وزعم الكسائي أنه لا يعرفها. وقال الفرّاء: لا أعرفها أيضا، إلا أن تكون لم تقع إلينا . وفي اللسان إلينا. وفي اللسان والمحكم: جذع: ( وجذاع الرجل: قومه، لا واحد لها ). قال المخبل يهجو الزبرقان:" تمنى... البيت". أي قد صار أصحابه أذلاء مقهورين ورواه الأصمعي: قد أذل وأقهرا ( بالبناء للمجهول ). أو يكون" أقهر" وجد مقهورا . وخص أبو عبيدة بالجذاع رهط الزبرقان.
Verset 95
«Ils se détournèrent donc de lui en s'en allant.» Qatadah a dit : «Les Arabes disent de celui qui réfléchit profondément qu'il regarde les étoiles.» Ce que Qatadah voulait dire, c'est qu'il regarda les cieux en cherchant un moyen de distraire son peuple. Il dit alors : «En vérité, je suis malade», c'est-à-dire faible. Ibn Jarir a rapporté ici un hadith d'Abu Hurayrah, qu'Allah l'agrée, selon lequel le Messager d'Allah ﷺ a dit : «Ibrahim (que la paix et les bénédictions soient sur lui) n'a menti que dans trois cas. Deux furent pour la cause d'Allah : (l'un) quand il dit : (En vérité, je suis malade) ; et (le second) quand il dit : (Non, c'est le plus grand d'entre eux (les idoles) qui a fait cela) ; et (le troisième) quand il dit au sujet de (son épouse) Sarah : "Elle est ma sœur."» Ce hadith est rapporté dans les recueils de Sahih et de Sunan avec différentes chaînes de transmission. Mais ce n'est pas le genre de vrai mensonge pour lequel une personne doit être condamnée — qu'Allah nous en préserve ! On l'appelle mensonge faute de meilleur terme, car c'est un discours équivoque utilisé pour un but religieux légitime, et il a été dit que ce qui était voulu par les paroles : «En vérité, je suis malade», était : «Je suis malade de cœur de votre adoration des idoles au lieu d'Allah.» Al-Hasan Al-Basri a dit : «Le peuple d'Ibrahim sortit pour sa fête et ils voulaient le faire sortir aussi. Il s'allongea sur le dos et dit : (En vérité, je suis malade), et il se mit à regarder le ciel. Quand ils furent sortis, il se tourna vers leurs dieux et les brisa.» Cela a été rapporté par Ibn Abi Hatim. Allah dit : «Ils se détournèrent donc de lui en s'en allant», c'est-à-dire qu'il alla vers eux après leur départ, rapidement et secrètement. «Et il dit : "Ne mangez-vous pas ?»
▼ 🇬🇧 English (Ibn Kathir — version officielle)
فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ
(So they turned away from him and departed.) Qatadah said, "The Arabs say of one who thinks deeply that he is looking at the stars." What Qatadah meant is that he looked at the heavens thinking of a way to distract his people. So he said,
إِنِّى سَقِيمٌ
(Verily, I am sick.) meaning, weak. Ibn Jarir narrated here a Hadith from Abu Hurayrah, may Allah be pleased with him, stating that the Messenger of Allah ﷺ said:
«لَمْ يَكْذِبْ إِبْرَاهِيمُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ غَيْرَ ثَلَاثَ كَذَبَاتٍ: ثِنْتَيْنِ فِي ذَاتِ اللهِ تَعَالَى، قَوْلُهُ:
إِنِّى سَقِيمٌ
وَقَوْلُهُ:
بَلْ فَعَلَهُ كَبِيرُهُمْ هَـذَا
وَقَوْلُهُ فِي سَارَّةَ: هِيَ أُخْتِي»
(Ibrahim (peace and blessings be upon him) did not lie except in three cases. Two were for the sake of Allah: (one is) when he said, (Verily, I am sick); and (the second) when he said, (Nay, this one, the biggest (his wife) of them (idols) did it.) and (the third) when he said concerning (his wife) Sarah, "She is my sister.") This Hadith is recorded in the books of the Sahih and Sunan with various chain of narrations. But this is not the kind of real lie for which a person is to be condemned -- Allah forbid! One calls it a lie for lack of a better word, because it is abstruse speech used for a legitimate religious purpose, and it was said that what was meant by the words,
إِنِّى سَقِيمٌ
(Verily, I am sick) was, `I am sick at heart of your worshipping idols instead of Allah.' Al-Hasan Al-Basri said, "The people of Ibrahim went out to their festival and they wanted to make him go out too. So he lay down on his back and said,
إِنِّى سَقِيمٌ
(Verily, I am sick.) and he started looking at the sky. When they had gone out, he turned to their gods and broke them." This was recorded by Ibn Abi Hatim. Allah said:
فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ
(So they turned away from him and departed.) meaning, he went to them after they had left, quickly and secretly.
فَقَالَ أَلا تَأْكُلُونَ
(and said: "Will you not eat") They had placed food before them as a sacrifice, so that the food might be blessed. When Ibrahim, peace be upon him, looked at the food that was before them, he said:
فَرَاغَ إِلَى ءَالِهَتِهِمْ فَقَالَ أَلا تَأْكُلُونَ - مَا لَكُمْ لاَ تَنطِقُونَ
(Will you not eat What is the matter with you that you speak not)
فَرَاغَ عَلَيْهِمْ ضَرْباً بِالْيَمِينِ
(Then he turned upon them, striking (them) with (his) right hand.) Al-Farra' said, "This means, he started to hit them with his right hand." Qatadah and Al-Jawhari said, "He turned to them, hitting them with his right hand." He struck them with his right hand because the right hand is stronger and more powerful. Then he left them broken to pieces, (all) except the biggest of them, that they might turn to it, as we have already seen in the Tafsir of Surat Al-Anbiya'.
فَأَقْبَلُواْ إِلَيْهِ يَزِفُّونَ
(Then they came hastily towards him.) Mujahid and others said, "This means, they came rushing. The story is told in brief here; in Surat Al-Anbiya', it is told in more detail. When they returned, they did not know at first who had done this, until they investigated and found out that Ibrahim, peace be upon him, was the one who had done it. When they came to rebuke him, he started rebuking and criticizing them and said:
أَتَعْبُدُونَ مَا تَنْحِتُونَ
(Worship you that which you carve) meaning, `do you worship instead of Allah idols which you yourselves carve and fashion with your own hands'
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
(While Allah has created you and what you make!) This may mean, `Allah has created you and what you do;' or it may mean, `Allah has created you and what you make.' Both views are synonymous. The former is more apparent because of the report recorded by Al-Bukhari in the Book Af`al Al-`Ibad from Hudhayfah, attributed to the Prophet :
«إِنَّ اللهَ تَعَالَى يَصْنَعُ كُلَّ صَانِعٍ وَصَنْعَتَه»
(Allah has created every doer of deeds and what he does.) Thereupon he recited:
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
(While Allah has created you and what you make!) When the proof had been established against them, they resolved to seize him by force and they said:
ابْنُواْ لَهُ بُنْيَـناً فَأَلْقُوهُ فِى الْجَحِيمِ
(Build for him a building (i.e., furnace) and throw him into the blazing fire!) There happened what we have already discussed in our Tafsir of Surat Al-Anbiya', (21:68-70) and Allah saved him from the fire and caused him to prevail over them, making his proof supreme and supporting it. Allah says:
فَأَرَادُواْ بِهِ كَيْداً فَجَعَلْنَـهُمُ الاٌّسْفَلِينَ
(So, they plotted a plot against him, but We made them the lowest.)
📜 Texte arabe source
وقوله ( قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ ) يقول تعالى ذكره: قال إبراهيم لقومه: أتعبدون أيها القوم ما تنحتون بأيديكم من الأصنام.
كما حدثني بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ ) الأصنام.
Verset 96
«Ils se détournèrent donc de lui en s'en allant.» Qatadah a dit : «Les Arabes disent de celui qui réfléchit profondément qu'il regarde les étoiles.» Ce que Qatadah voulait dire, c'est qu'il regarda les cieux en cherchant un moyen de distraire son peuple. Il dit alors : «En vérité, je suis malade», c'est-à-dire faible. Ibn Jarir a rapporté ici un hadith d'Abu Hurayrah, qu'Allah l'agrée, selon lequel le Messager d'Allah ﷺ a dit : «Ibrahim (que la paix et les bénédictions soient sur lui) n'a menti que dans trois cas. Deux furent pour la cause d'Allah : (l'un) quand il dit : (En vérité, je suis malade) ; et (le second) quand il dit : (Non, c'est le plus grand d'entre eux (les idoles) qui a fait cela) ; et (le troisième) quand il dit au sujet de (son épouse) Sarah : "Elle est ma sœur."» Ce hadith est rapporté dans les recueils de Sahih et de Sunan avec différentes chaînes de transmission. Mais ce n'est pas le genre de vrai mensonge pour lequel une personne doit être condamnée — qu'Allah nous en préserve ! On l'appelle mensonge faute de meilleur terme, car c'est un discours équivoque utilisé pour un but religieux légitime, et il a été dit que ce qui était voulu par les paroles : «En vérité, je suis malade», était : «Je suis malade de cœur de votre adoration des idoles au lieu d'Allah.» Al-Hasan Al-Basri a dit : «Le peuple d'Ibrahim sortit pour sa fête et ils voulaient le faire sortir aussi. Il s'allongea sur le dos et dit : (En vérité, je suis malade), et il se mit à regarder le ciel. Quand ils furent sortis, il se tourna vers leurs dieux et les brisa.» Cela a été rapporté par Ibn Abi Hatim. Allah dit : «Ils se détournèrent donc de lui en s'en allant», c'est-à-dire qu'il alla vers eux après leur départ, rapidement et secrètement. «Et il dit : "Ne mangez-vous pas ?»
▼ 🇬🇧 English (Ibn Kathir — version officielle)
فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ
(So they turned away from him and departed.) Qatadah said, "The Arabs say of one who thinks deeply that he is looking at the stars." What Qatadah meant is that he looked at the heavens thinking of a way to distract his people. So he said,
إِنِّى سَقِيمٌ
(Verily, I am sick.) meaning, weak. Ibn Jarir narrated here a Hadith from Abu Hurayrah, may Allah be pleased with him, stating that the Messenger of Allah ﷺ said:
«لَمْ يَكْذِبْ إِبْرَاهِيمُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ غَيْرَ ثَلَاثَ كَذَبَاتٍ: ثِنْتَيْنِ فِي ذَاتِ اللهِ تَعَالَى، قَوْلُهُ:
إِنِّى سَقِيمٌ
وَقَوْلُهُ:
بَلْ فَعَلَهُ كَبِيرُهُمْ هَـذَا
وَقَوْلُهُ فِي سَارَّةَ: هِيَ أُخْتِي»
(Ibrahim (peace and blessings be upon him) did not lie except in three cases. Two were for the sake of Allah: (one is) when he said, (Verily, I am sick); and (the second) when he said, (Nay, this one, the biggest (his wife) of them (idols) did it.) and (the third) when he said concerning (his wife) Sarah, "She is my sister.") This Hadith is recorded in the books of the Sahih and Sunan with various chain of narrations. But this is not the kind of real lie for which a person is to be condemned -- Allah forbid! One calls it a lie for lack of a better word, because it is abstruse speech used for a legitimate religious purpose, and it was said that what was meant by the words,
إِنِّى سَقِيمٌ
(Verily, I am sick) was, `I am sick at heart of your worshipping idols instead of Allah.' Al-Hasan Al-Basri said, "The people of Ibrahim went out to their festival and they wanted to make him go out too. So he lay down on his back and said,
إِنِّى سَقِيمٌ
(Verily, I am sick.) and he started looking at the sky. When they had gone out, he turned to their gods and broke them." This was recorded by Ibn Abi Hatim. Allah said:
فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ
(So they turned away from him and departed.) meaning, he went to them after they had left, quickly and secretly.
فَقَالَ أَلا تَأْكُلُونَ
(and said: "Will you not eat") They had placed food before them as a sacrifice, so that the food might be blessed. When Ibrahim, peace be upon him, looked at the food that was before them, he said:
فَرَاغَ إِلَى ءَالِهَتِهِمْ فَقَالَ أَلا تَأْكُلُونَ - مَا لَكُمْ لاَ تَنطِقُونَ
(Will you not eat What is the matter with you that you speak not)
فَرَاغَ عَلَيْهِمْ ضَرْباً بِالْيَمِينِ
(Then he turned upon them, striking (them) with (his) right hand.) Al-Farra' said, "This means, he started to hit them with his right hand." Qatadah and Al-Jawhari said, "He turned to them, hitting them with his right hand." He struck them with his right hand because the right hand is stronger and more powerful. Then he left them broken to pieces, (all) except the biggest of them, that they might turn to it, as we have already seen in the Tafsir of Surat Al-Anbiya'.
فَأَقْبَلُواْ إِلَيْهِ يَزِفُّونَ
(Then they came hastily towards him.) Mujahid and others said, "This means, they came rushing. The story is told in brief here; in Surat Al-Anbiya', it is told in more detail. When they returned, they did not know at first who had done this, until they investigated and found out that Ibrahim, peace be upon him, was the one who had done it. When they came to rebuke him, he started rebuking and criticizing them and said:
أَتَعْبُدُونَ مَا تَنْحِتُونَ
(Worship you that which you carve) meaning, `do you worship instead of Allah idols which you yourselves carve and fashion with your own hands'
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
(While Allah has created you and what you make!) This may mean, `Allah has created you and what you do;' or it may mean, `Allah has created you and what you make.' Both views are synonymous. The former is more apparent because of the report recorded by Al-Bukhari in the Book Af`al Al-`Ibad from Hudhayfah, attributed to the Prophet :
«إِنَّ اللهَ تَعَالَى يَصْنَعُ كُلَّ صَانِعٍ وَصَنْعَتَه»
(Allah has created every doer of deeds and what he does.) Thereupon he recited:
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
(While Allah has created you and what you make!) When the proof had been established against them, they resolved to seize him by force and they said:
ابْنُواْ لَهُ بُنْيَـناً فَأَلْقُوهُ فِى الْجَحِيمِ
(Build for him a building (i.e., furnace) and throw him into the blazing fire!) There happened what we have already discussed in our Tafsir of Surat Al-Anbiya', (21:68-70) and Allah saved him from the fire and caused him to prevail over them, making his proof supreme and supporting it. Allah says:
فَأَرَادُواْ بِهِ كَيْداً فَجَعَلْنَـهُمُ الاٌّسْفَلِينَ
(So, they plotted a plot against him, but We made them the lowest.)
📜 Texte arabe source
وقوله ( وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ ) يقول تعالى ذكره مخبرا عن قيل إبراهيم لقومه: والله خلقكم أيها القوم وما تعملون. وفي قوله ( وَمَا تَعْمَلُونَ ) وجهان: أحدهما: أن يكون قوله " ما " بمعنى المصدر، فيكون معنى الكلام حينئذ: والله خلقكم وعملكم.
والآخر أن يكون بمعنى " الذي"، فيكون معنى الكلام عند ذلك: والله خلقكم والذي تعملونه: أي والذي تعملون منه الأصنام، وهو الخشب والنحاس والأشياء التي كانوا ينحتون منها أصنامهم.
وهذا المعنى الثاني قصد إن شاء الله قتادةُ بقوله: الذي حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة:( وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ ) : بِأَيْدِكُمْ
Verset 97
«Ils se détournèrent donc de lui en s'en allant.» Qatadah a dit : «Les Arabes disent de celui qui réfléchit profondément qu'il regarde les étoiles.» Ce que Qatadah voulait dire, c'est qu'il regarda les cieux en cherchant un moyen de distraire son peuple. Il dit alors : «En vérité, je suis malade», c'est-à-dire faible. Ibn Jarir a rapporté ici un hadith d'Abu Hurayrah, qu'Allah l'agrée, selon lequel le Messager d'Allah ﷺ a dit : «Ibrahim (que la paix et les bénédictions soient sur lui) n'a menti que dans trois cas. Deux furent pour la cause d'Allah : (l'un) quand il dit : (En vérité, je suis malade) ; et (le second) quand il dit : (Non, c'est le plus grand d'entre eux (les idoles) qui a fait cela) ; et (le troisième) quand il dit au sujet de (son épouse) Sarah : "Elle est ma sœur."» Ce hadith est rapporté dans les recueils de Sahih et de Sunan avec différentes chaînes de transmission. Mais ce n'est pas le genre de vrai mensonge pour lequel une personne doit être condamnée — qu'Allah nous en préserve ! On l'appelle mensonge faute de meilleur terme, car c'est un discours équivoque utilisé pour un but religieux légitime, et il a été dit que ce qui était voulu par les paroles : «En vérité, je suis malade», était : «Je suis malade de cœur de votre adoration des idoles au lieu d'Allah.» Al-Hasan Al-Basri a dit : «Le peuple d'Ibrahim sortit pour sa fête et ils voulaient le faire sortir aussi. Il s'allongea sur le dos et dit : (En vérité, je suis malade), et il se mit à regarder le ciel. Quand ils furent sortis, il se tourna vers leurs dieux et les brisa.» Cela a été rapporté par Ibn Abi Hatim. Allah dit : «Ils se détournèrent donc de lui en s'en allant», c'est-à-dire qu'il alla vers eux après leur départ, rapidement et secrètement. «Et il dit : "Ne mangez-vous pas ?»
▼ 🇬🇧 English (Ibn Kathir — version officielle)
فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ
(So they turned away from him and departed.) Qatadah said, "The Arabs say of one who thinks deeply that he is looking at the stars." What Qatadah meant is that he looked at the heavens thinking of a way to distract his people. So he said,
إِنِّى سَقِيمٌ
(Verily, I am sick.) meaning, weak. Ibn Jarir narrated here a Hadith from Abu Hurayrah, may Allah be pleased with him, stating that the Messenger of Allah ﷺ said:
«لَمْ يَكْذِبْ إِبْرَاهِيمُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ غَيْرَ ثَلَاثَ كَذَبَاتٍ: ثِنْتَيْنِ فِي ذَاتِ اللهِ تَعَالَى، قَوْلُهُ:
إِنِّى سَقِيمٌ
وَقَوْلُهُ:
بَلْ فَعَلَهُ كَبِيرُهُمْ هَـذَا
وَقَوْلُهُ فِي سَارَّةَ: هِيَ أُخْتِي»
(Ibrahim (peace and blessings be upon him) did not lie except in three cases. Two were for the sake of Allah: (one is) when he said, (Verily, I am sick); and (the second) when he said, (Nay, this one, the biggest (his wife) of them (idols) did it.) and (the third) when he said concerning (his wife) Sarah, "She is my sister.") This Hadith is recorded in the books of the Sahih and Sunan with various chain of narrations. But this is not the kind of real lie for which a person is to be condemned -- Allah forbid! One calls it a lie for lack of a better word, because it is abstruse speech used for a legitimate religious purpose, and it was said that what was meant by the words,
إِنِّى سَقِيمٌ
(Verily, I am sick) was, `I am sick at heart of your worshipping idols instead of Allah.' Al-Hasan Al-Basri said, "The people of Ibrahim went out to their festival and they wanted to make him go out too. So he lay down on his back and said,
إِنِّى سَقِيمٌ
(Verily, I am sick.) and he started looking at the sky. When they had gone out, he turned to their gods and broke them." This was recorded by Ibn Abi Hatim. Allah said:
فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ
(So they turned away from him and departed.) meaning, he went to them after they had left, quickly and secretly.
فَقَالَ أَلا تَأْكُلُونَ
(and said: "Will you not eat") They had placed food before them as a sacrifice, so that the food might be blessed. When Ibrahim, peace be upon him, looked at the food that was before them, he said:
فَرَاغَ إِلَى ءَالِهَتِهِمْ فَقَالَ أَلا تَأْكُلُونَ - مَا لَكُمْ لاَ تَنطِقُونَ
(Will you not eat What is the matter with you that you speak not)
فَرَاغَ عَلَيْهِمْ ضَرْباً بِالْيَمِينِ
(Then he turned upon them, striking (them) with (his) right hand.) Al-Farra' said, "This means, he started to hit them with his right hand." Qatadah and Al-Jawhari said, "He turned to them, hitting them with his right hand." He struck them with his right hand because the right hand is stronger and more powerful. Then he left them broken to pieces, (all) except the biggest of them, that they might turn to it, as we have already seen in the Tafsir of Surat Al-Anbiya'.
فَأَقْبَلُواْ إِلَيْهِ يَزِفُّونَ
(Then they came hastily towards him.) Mujahid and others said, "This means, they came rushing. The story is told in brief here; in Surat Al-Anbiya', it is told in more detail. When they returned, they did not know at first who had done this, until they investigated and found out that Ibrahim, peace be upon him, was the one who had done it. When they came to rebuke him, he started rebuking and criticizing them and said:
أَتَعْبُدُونَ مَا تَنْحِتُونَ
(Worship you that which you carve) meaning, `do you worship instead of Allah idols which you yourselves carve and fashion with your own hands'
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
(While Allah has created you and what you make!) This may mean, `Allah has created you and what you do;' or it may mean, `Allah has created you and what you make.' Both views are synonymous. The former is more apparent because of the report recorded by Al-Bukhari in the Book Af`al Al-`Ibad from Hudhayfah, attributed to the Prophet :
«إِنَّ اللهَ تَعَالَى يَصْنَعُ كُلَّ صَانِعٍ وَصَنْعَتَه»
(Allah has created every doer of deeds and what he does.) Thereupon he recited:
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
(While Allah has created you and what you make!) When the proof had been established against them, they resolved to seize him by force and they said:
ابْنُواْ لَهُ بُنْيَـناً فَأَلْقُوهُ فِى الْجَحِيمِ
(Build for him a building (i.e., furnace) and throw him into the blazing fire!) There happened what we have already discussed in our Tafsir of Surat Al-Anbiya', (21:68-70) and Allah saved him from the fire and caused him to prevail over them, making his proof supreme and supporting it. Allah says:
فَأَرَادُواْ بِهِ كَيْداً فَجَعَلْنَـهُمُ الاٌّسْفَلِينَ
(So, they plotted a plot against him, but We made them the lowest.)
📜 Texte arabe source
القول في تأويل قوله تعالى : قَالُوا ابْنُوا لَهُ بُنْيَانًا فَأَلْقُوهُ فِي الْجَحِيمِ (97)
يقول تعالى ذكره: قال قوم إبراهيم لما قال لهم إبراهيم: أَتَعْبُدُونَ مَا تَنْحِتُونَ * وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ ابنوا لإبراهيم بنيانا; ذكر أنهم بنوا له بنيانا يشبه التنور، ثم نقلوا إليه الحطب، وأوقدوا عليه ( فَأَلْقُوهُ فِي الْجَحِيمِ ) والجحيم عند العرب: جمر النار بعضُه على بعض، والنار على النار.
Verset 98
«Ils se détournèrent donc de lui en s'en allant.» Qatadah a dit : «Les Arabes disent de celui qui réfléchit profondément qu'il regarde les étoiles.» Ce que Qatadah voulait dire, c'est qu'il regarda les cieux en cherchant un moyen de distraire son peuple. Il dit alors : «En vérité, je suis malade», c'est-à-dire faible. Ibn Jarir a rapporté ici un hadith d'Abu Hurayrah, qu'Allah l'agrée, selon lequel le Messager d'Allah ﷺ a dit : «Ibrahim (que la paix et les bénédictions soient sur lui) n'a menti que dans trois cas. Deux furent pour la cause d'Allah : (l'un) quand il dit : (En vérité, je suis malade) ; et (le second) quand il dit : (Non, c'est le plus grand d'entre eux (les idoles) qui a fait cela) ; et (le troisième) quand il dit au sujet de (son épouse) Sarah : "Elle est ma sœur."» Ce hadith est rapporté dans les recueils de Sahih et de Sunan avec différentes chaînes de transmission. Mais ce n'est pas le genre de vrai mensonge pour lequel une personne doit être condamnée — qu'Allah nous en préserve ! On l'appelle mensonge faute de meilleur terme, car c'est un discours équivoque utilisé pour un but religieux légitime, et il a été dit que ce qui était voulu par les paroles : «En vérité, je suis malade», était : «Je suis malade de cœur de votre adoration des idoles au lieu d'Allah.» Al-Hasan Al-Basri a dit : «Le peuple d'Ibrahim sortit pour sa fête et ils voulaient le faire sortir aussi. Il s'allongea sur le dos et dit : (En vérité, je suis malade), et il se mit à regarder le ciel. Quand ils furent sortis, il se tourna vers leurs dieux et les brisa.» Cela a été rapporté par Ibn Abi Hatim. Allah dit : «Ils se détournèrent donc de lui en s'en allant», c'est-à-dire qu'il alla vers eux après leur départ, rapidement et secrètement. «Et il dit : "Ne mangez-vous pas ?»
▼ 🇬🇧 English (Ibn Kathir — version officielle)
فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ
(So they turned away from him and departed.) Qatadah said, "The Arabs say of one who thinks deeply that he is looking at the stars." What Qatadah meant is that he looked at the heavens thinking of a way to distract his people. So he said,
إِنِّى سَقِيمٌ
(Verily, I am sick.) meaning, weak. Ibn Jarir narrated here a Hadith from Abu Hurayrah, may Allah be pleased with him, stating that the Messenger of Allah ﷺ said:
«لَمْ يَكْذِبْ إِبْرَاهِيمُ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ غَيْرَ ثَلَاثَ كَذَبَاتٍ: ثِنْتَيْنِ فِي ذَاتِ اللهِ تَعَالَى، قَوْلُهُ:
إِنِّى سَقِيمٌ
وَقَوْلُهُ:
بَلْ فَعَلَهُ كَبِيرُهُمْ هَـذَا
وَقَوْلُهُ فِي سَارَّةَ: هِيَ أُخْتِي»
(Ibrahim (peace and blessings be upon him) did not lie except in three cases. Two were for the sake of Allah: (one is) when he said, (Verily, I am sick); and (the second) when he said, (Nay, this one, the biggest (his wife) of them (idols) did it.) and (the third) when he said concerning (his wife) Sarah, "She is my sister.") This Hadith is recorded in the books of the Sahih and Sunan with various chain of narrations. But this is not the kind of real lie for which a person is to be condemned -- Allah forbid! One calls it a lie for lack of a better word, because it is abstruse speech used for a legitimate religious purpose, and it was said that what was meant by the words,
إِنِّى سَقِيمٌ
(Verily, I am sick) was, `I am sick at heart of your worshipping idols instead of Allah.' Al-Hasan Al-Basri said, "The people of Ibrahim went out to their festival and they wanted to make him go out too. So he lay down on his back and said,
إِنِّى سَقِيمٌ
(Verily, I am sick.) and he started looking at the sky. When they had gone out, he turned to their gods and broke them." This was recorded by Ibn Abi Hatim. Allah said:
فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ
(So they turned away from him and departed.) meaning, he went to them after they had left, quickly and secretly.
فَقَالَ أَلا تَأْكُلُونَ
(and said: "Will you not eat") They had placed food before them as a sacrifice, so that the food might be blessed. When Ibrahim, peace be upon him, looked at the food that was before them, he said:
فَرَاغَ إِلَى ءَالِهَتِهِمْ فَقَالَ أَلا تَأْكُلُونَ - مَا لَكُمْ لاَ تَنطِقُونَ
(Will you not eat What is the matter with you that you speak not)
فَرَاغَ عَلَيْهِمْ ضَرْباً بِالْيَمِينِ
(Then he turned upon them, striking (them) with (his) right hand.) Al-Farra' said, "This means, he started to hit them with his right hand." Qatadah and Al-Jawhari said, "He turned to them, hitting them with his right hand." He struck them with his right hand because the right hand is stronger and more powerful. Then he left them broken to pieces, (all) except the biggest of them, that they might turn to it, as we have already seen in the Tafsir of Surat Al-Anbiya'.
فَأَقْبَلُواْ إِلَيْهِ يَزِفُّونَ
(Then they came hastily towards him.) Mujahid and others said, "This means, they came rushing. The story is told in brief here; in Surat Al-Anbiya', it is told in more detail. When they returned, they did not know at first who had done this, until they investigated and found out that Ibrahim, peace be upon him, was the one who had done it. When they came to rebuke him, he started rebuking and criticizing them and said:
أَتَعْبُدُونَ مَا تَنْحِتُونَ
(Worship you that which you carve) meaning, `do you worship instead of Allah idols which you yourselves carve and fashion with your own hands'
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
(While Allah has created you and what you make!) This may mean, `Allah has created you and what you do;' or it may mean, `Allah has created you and what you make.' Both views are synonymous. The former is more apparent because of the report recorded by Al-Bukhari in the Book Af`al Al-`Ibad from Hudhayfah, attributed to the Prophet :
«إِنَّ اللهَ تَعَالَى يَصْنَعُ كُلَّ صَانِعٍ وَصَنْعَتَه»
(Allah has created every doer of deeds and what he does.) Thereupon he recited:
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
(While Allah has created you and what you make!) When the proof had been established against them, they resolved to seize him by force and they said:
ابْنُواْ لَهُ بُنْيَـناً فَأَلْقُوهُ فِى الْجَحِيمِ
(Build for him a building (i.e., furnace) and throw him into the blazing fire!) There happened what we have already discussed in our Tafsir of Surat Al-Anbiya', (21:68-70) and Allah saved him from the fire and caused him to prevail over them, making his proof supreme and supporting it. Allah says:
فَأَرَادُواْ بِهِ كَيْداً فَجَعَلْنَـهُمُ الاٌّسْفَلِينَ
(So, they plotted a plot against him, but We made them the lowest.)
📜 Texte arabe source
وقوله ( فَأَرَادُوا بِهِ كَيْدًا ) يقول تعالى ذكره: فأراد قوم إبراهيم كيدًا، وذلك ما كانوا أرادوا من إحراقه بالنار. يقول الله:( فَجَعَلْنَاهُمُ ) أي فجعلنا قوم إبراهيم ( الأسْفَلِينَ ) يعني الأذلين حجة، وغَلَّبنا إبراهيم عليهم بالحجة، وأنقذناه مما أرادوا به من الكيد.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة:( فَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الأسْفَلِينَ ) قال: فما ناظرهم بعد ذلك حتى أهلكهم.
Verset 99
L'émigration d'Ibrahim, l'épreuve du sacrifice d'Isma`il, et comment Allah le bénit
Allah nous dit qu'après avoir secouru Son ami intime Ibrahim, que la paix soit sur lui, contre son peuple, et après qu'Ibrahim eut perdu tout espoir qu'ils croiraient jamais malgré tous les signes puissants qu'ils avaient vus, il émigra loin d'eux et dit : «Et il dit : "En vérité, je vais vers mon Seigneur. Il me guidera ! Mon Seigneur ! Accorde-moi (une descendance) parmi les vertueux"», c'est-à-dire des enfants obéissants, en compensation de son peuple et de ses proches qu'il avait quittés. Allah dit : «Nous lui annonçâmes donc la bonne nouvelle d'un garçon indulgent.» Cet enfant était Isma`il, que la paix soit sur lui, car il fut le premier enfant dont la bonne nouvelle fut annoncée à Ibrahim, que la paix soit sur lui, et il était plus âgé qu'Ishaq. Les musulmans et les gens du Livre sont d'accord, et il est même stipulé dans leur Livre, qu'Isma`il, que la paix soit sur lui, naquit quand Ibrahim, que la paix soit sur lui, avait quatre-vingt-six ans, et qu'Ishaq naquit quand Ibrahim avait quatre-vingt-dix-neuf ans. Selon leur Livre, Allah ordonna à Ibrahim de sacrifier son fils unique, et dans un autre texte il est dit son fils premier-né. Mais ici, ils ont faussement inséré le nom d'Ishaq. Cela n'est pas juste car cela contredit ce que dit leur propre Écriture. Ils ont inséré le nom d'Ishaq parce qu'il est leur ancêtre, tandis qu'Isma`il est l'ancêtre des Arabes. Ils étaient jaloux d'eux, alors ils ont ajouté cette idée et changé le sens de l'expression «fils unique» pour signifier «le fils unique qui est avec toi», parce qu'Isma`il avait été emmené avec sa mère à Makkah. Mais c'est un cas de falsification et de distorsion, car les mots «fils unique» ne peuvent être dits que pour celui qui n'a pas d'autre fils. De plus, le fils premier-né a un statut particulier qui n'est pas partagé par les enfants suivants, donc l'ordre de le sacrifier est une épreuve plus exquise. «Quand il eut atteint avec lui l'âge de...»
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Ibrahim's Emigration, the Test of the Sacrifice of Isma`il, and how Allah blessed Him
Allah tells us that after He helped His close friend Ibrahim, peace be upon him, against his people, and after Ibrahim gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said:
وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ - رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ
(Verily, I am going to my Lord. He will guide me! My Lord! Grant me (offspring) from the righteous.) meaning, obedient children, in compensation for his people and relatives whom he had left. Allah said:
فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ
(So We gave him the glad tidings of a forbearing boy.) This child was Isma`il, peace be upon him, for he was the first child of whom glad tidings were given to Ibrahim, peace be upon him, and he was older than Ishaq. The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Isma`il, peace be upon him, was born when Ibrahim, peace be upon him, was eighty-six years old, and Ishaq was born when Ibrahim was ninety-nine years old. According to their Book, Allah commanded Ibrahim to sacrifice his only son, and in another text it says his firstborn son. But here they falsely inserted the name of Ishaq. This is not right because it goes against what their own Scripture says. They inserted the name of Ishaq because he is their ancestor, while Isma`il is the ancestor of the Arabs. They were jealous of them, so they added this idea and changed the meaning of the phrase "only son" to mean `the only son who is with you,' because Isma`il had been taken with his mother to Makkah. But this is a case of falsification and distortion, because the words "only son" cannot be said except in the case of one who has no other son. Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he grew up and started to go with his father and walk with him, for Ibrahim used to go every so often to check on his son and his mother in the land of Faran (i.e., Makkah), to see how they were doing. It was said that he used to ride on Al-Buraq, traveling there swiftly, and Allah knows best. It was reported from Ibn `Abbas, peace be upon him, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata' Al-Khurasani, Zayd bin Aslam and others that
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he became a young man and was able to work as his father did.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!") `Ubayd bin `Umayr said, "The dreams of the Prophets are revelation," then he recited this Ayah:
قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!"). He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allah and obeying his father.
قَالَ يأَبَتِ افْعَلْ مَا تُؤمَرُ
(He said: "O my father! Do that which you are commanded...") meaning, `obey the command of Allah and sacrifice me.'
سَتَجِدُنِى إِن شَآءَ اللَّهُ مِنَ الصَّـبِرِينَ
(if Allah wills, you shall find me of the patient.) meaning, `I will be patient and will seek the reward for that with Allah.' He, may peace and blessings be upon him, believed in what had been promised. Allah said:
وَاذْكُرْ فِى الْكِتَـبِ إِسْمَـعِيلَ إِنَّهُ كَانَ صَـدِقَ الْوَعْدِ وَكَانَ رَسُولاً نَّبِيّاً - وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّـلَوةِ وَالزَّكَـوةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيّاً
(And mention in the Book Isma`il. Verily, he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family the Salah and the Zakah, and his Lord was pleased with him.) (19:54-55).
فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ
(Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;) means, when both of them had pronounced the Shahadah and remembered Allah -- Ibrahim because he was about to offer a sacrifice and Isma`il because he was about to die. Or it was said that "submitted themselves" means that they submitted and followed the command of Allah; Ibrahim obeyed the command of Allah and Isma`il obeyed Allah and his father. This was the view of Mujahid, `Ikrimah, Qatadah, As-Suddi and Ibn Ishaq, and others. lThe meaning of the phrase "and he had laid him prostrate on his forehead" is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him. Ibn `Abbas, may Allah be pleased with him, Mujahid, Sa`id bin Jubayr, Ad-Dahhak and Qatadah said:
وَتَلَّهُ لِلْجَبِينِ
(and he had laid him prostrate on his forehead;) means, "He turned him upside down on his face." Imam Ahmad recorded that Ibn `Abbas, may Allah be pleased with him, said, "When the rituals were enjoined upon Ibrahim, peace be upon him, the Shaytan appeared to him at the Mas`a and raced with him, but Ibrahim got there first. Then Jibril, upon him be peace, took him to Jamrat Al-`Aqabah and the Shaytan appeared to him, so he stoned him with seven pebbles until he disappeared. Then he appeared him at Al-Jamrah Al-Wusta and he stoned him with seven pebbles. Then he laid him prostrate on his face. Isma`il, peace be upon him, was wearing a white shirt, and he said, `O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.' He started to take it off, then he was called from behind:
أَن يإِبْرَهِيمُقَدْ صَدَّقْتَ الرُّؤْيَآ
(O Ibrahim! You have fulfilled the dream!) Ibrahim turned, and saw a fine, horned, white ram." Ibn `Abbas said, "We used to look for similar types of rams." Hisham mentioned this Hadith at length in Al-Manasik.
وَنَـدَيْنَـهُ أَن يإِبْرَهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَآ
(We called out to him: "O Ibrahim! You have fulfilled the dream!") means, `the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.' As-Suddi and others said that he passed the knife over Isma`il's neck, but it did not cut him at all, because a sheet of copper was placed between them. Ibrahim was called at that point, and it was said:
قَدْ صَدَّقْتَ الرُّؤْيَآ
(You have fulfilled the dream!) Allah says;
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(Verily, thus do We reward the doers of good.) means, `this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.' As Allah says:
فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُواْ ذَوَى عَدْلٍ مِّنكُمْ وَأَقِيمُواْ الشَّهَـدَةَ لِلَّهِ ذَلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً - وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَـلِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَىْءٍ قَدْراً
(And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.) (65:2-3). On the basis of this Ayah and this story, some of the scholars of Usul have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it -- unlike some of the Mu`tazilah. The evidence for this is obvious, because Allah commanded Ibrahim, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom. The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son. Allah says:
إِنَّ هَـذَا لَهُوَ الْبَلاَءُ الْمُبِينُ
(Verily, that indeed was a manifest trial.) meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allah and in obedience to Him. Allah said:
وَإِبْرَهِيمَ الَّذِى وَفَّى
(And of Ibrahim who fulfilled all that.) (53:37), and
وَفَدَيْنَـهُ بِذِبْحٍ عَظِيمٍ
(And We ransomed him with a great sacrifice). It was reported that Ibn `Abbas, may Allah be pleased with him, said, "A ram which had grazed in Paradise for forty years." Imam Ahmad recorded that Safiyyah bint Shaybah said, "A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah ﷺ sent for `Uthman bin Talhah, may Allah be pleased with him." On one occasion she said, "I asked `Uthman, `Why did the Prophet call you' He said, `The Messenger of Allah ﷺ said to me,
«إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّي»
(I saw the horns of the ram when I entered the House i.e., the Ka`bah, and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper.)"' Sufyan said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too." This offers independent evidence that the one who was to be sacrificed was Isma`il, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah ﷺ was sent. And Allah knows best.
Reports which state that the One Who was to be sacrificed was Isma`il, and that this is Correct with
Sa`id bin Jubayr, `Amir Ash-Sha`bi, Yusuf bin Mihran, Mujahid, `Ata' and others reported from Ibn `Abbas that it was Isma`il, peace be upon him. Ibn Jarir narrated that Ibn `Abbas said, "The one who was ransomed was Isma`il, peace be upon him. The Jews claimed that it was Ishaq, but the Jews lied." It was reported that Ibn `Umar said, "The sacrifice was Isma`il." Ibn Abi Najih said, narrating from Mujahid, "It was Isma`il, peace be upon him." This was also the view of Yusuf bin Mihran. Ash-Sha`bi said, "It was Isma`il, peace be upon him, and I saw the horns of the ram in the Ka`bah." Muhammad bin Ishaq reported from Al-Hasan bin Dinar and `Amr bin `Ubayd from Al-Hasan Al-Basri that he did not doubt that the one of the two sons Ibrahim was commanded to sacrifice was Isma`il, peace be upon him. Ibn Ishaq said, "I heard Muhammad bin Ka`b Al-Qurazi say, `The one whom Allah commanded Ibrahim to sacrifice of his two sons was Isma`il.' We find this in the Book of Allah, because when Allah finishes the story of the one of the two sons of Ibrahim who was to be sacrificed, He then says:
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous), and
فَبَشَّرْنَـهَا بِإِسْحَـقَ وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ
(So, We gave her glad tidings of Ishaq and after Ishaq, of Ya`qub) (11:71). He mentions the son and the son of the son, but He would not have commanded him to sacrifice Ishaq when He had promised that this son would in turn have a son. The one whom He commanded him to sacrifice can only have been Isma`il." Ibn Ishaq said, "I heard him say that often." Ibn Ishaq reported from Buraydah bin Sufyan bin Farwah Al-Aslami that Muhammad bin Ka`b Al-Qurazi told them that he mentioned that to `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, when he was Khalifah, while he was with him in Syria. `Umar said to him, "This is something about which I have never given any thought, but I see that it is as you say." Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islam, and he thought that he had been one of their scholars. `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, asked him about that. Muhammad bin Ka`b said, "I was with `Umar bin `Abd Al-`Aziz. `Umar said to him, `Which of the two sons of Ibrahim was he commanded to sacrifice' He said, `Isma`il. By Allah, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allah issued this command and the virtue that Allah mentioned was because of his patience in obeying the command. So they denied that and claimed that it was Ishaq, because he is their father."' `Abdullah bin Al-Imam Ahmad bin Hanbal, may Allah have mercy on him, said, "I asked my father about which son was to be sacrificed -- was it Isma`il or Ishaq" He said, "Isma`il." This was mentioned in Kitab Az-Zuhd. Ibn Abi Hatim said, "I heard my father say, `The correct view is that the one who was to be sacrificed was Isma`il, peace be upon him."' He said, "And it was narrated that `Ali, Ibn `Umar, Abu Hurayrah, Abu At-Tufayl, Sa`id bin Al-Musayyib, Sa`id bin Jubayr, Al-Hasan, Mujahid, Ash-Sha`bi, Muhammad bin Ka`b Al-Qurazi, Abu Ja`far Muhammad bin `Ali and Abu Salih, may Allah be pleased with them all, said that the one who was to be sacrificed was Isma`il." Al-Baghawi said in his Tafsir, "This was the view of `Abdullah bin `Umar, Sa`id bin Al-Musayyib, As-Suddi, Al-Hasan Al-Basri, Mujahid, Ar-Rabi` bin Anas, Muhammad bin Ka`b Al-Qurazi and Al-Kalbi." This was also reported from Ibn `Abbas and from Abu `Amr bin Al-`Ala'.
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous.) having given the glad tidings of the one who was to be sacrificed, who was Isma`il, Allah immediately follows that with mention of the glad tidings of his brother Ishaq. This is also mentioned in Surah Hud (11:71) and in Surat Al-Hijr (15:53-55).
نَبِيّاً
(a Prophet) means, from him there will come a righteous Prophet.
وَبَـرَكْنَا عَلَيْهِ وَعَلَى إِسْحَـقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَـلِمٌ لِّنَفْسِهِ مُبِينٌ
(We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves.) This is like the Ayah:
قِيلَ ينُوحُ اهْبِطْ بِسَلَـمٍ مِّنَّا وَبَركَـتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِّمَّن مَّعَكَ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِّنَّا عَذَابٌ أَلِيمٌ
(It was said: "O Nuh! Come down (from the ship) with peace from Us and blessings on you and on the people who are with you, but people to whom We shall grant their pleasures (for a time), but in the end a painful torment will reach them from Us.") (11:48)
📜 Texte arabe source
وقوله ( وَقَالَ إِنِّي ذَاهِبٌ إِلَى رَبِّي سَيَهْدِينِ ) يقول: وقال إبراهيم لما أفْلَجَه الله على قومه ونجاه من كيدهم: ( إِنِّي ذَاهِبٌ إِلَى رَبِّي ) يقول: إني مُهَاجِرٌ من بلدة قومي إلى الله: أي إلى الأرض المقدَّسة، ومفارقهم، فمعتزلهم لعبادة الله.
وكان قتادة يقول في ذلك ما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة:( وَقَالَ إِنِّي ذَاهِبٌ إِلَى رَبِّي سَيَهْدِينِ ) : ذاهب بعمله وقلبه ونيته.
وقال آخرون في ذلك: إنما قال إبراهيم ( إِنِّي ذَاهِبٌ إِلَى رَبِّي ) حين أرادوا أن يلقوه في النار.
* ذكر من قال ذلك:
حدثنا محمد بن المثني، قال: ثنا أبو داود، قال: ثنا شعبة، عن أبي إسحاق، قال: سمعت سليمان بن صُرَد يقول: لما أرادوا أن يُلْقوا إبراهيم في النار ( قَالَ إِنِّي ذَاهِبٌ إِلَى رَبِّي سَيَهْدِينِ ) فجمع الحطب، فجاءت عجوز على ظهرها حطب، فقيل لها: أين تريدين ؟ قالت: أريد أذهب إلى هذا الرجل الذي يُلْقَى في النار; فلما ألقي فيها، قال: حَسْبِيَ الله عليه توكلت، أو قال: حسبي الله ونعم الوكيل، قال: فقال الله: يَا نَارُ كُونِي بَرْدًا وَسَلامًا عَلَى إِبْرَاهِيمَ قال: فقال ابن لُوط، أو ابن أخي لوط: إن النار لم تحرقه من أجلي، وكان بينهما قرابة، فأرسل الله عليه عُنُقا من النار فأحرقته.
وإنما اخترت القول الذي قلت في ذلك، لأن الله تبارك وتعالى ذكر خبره &; 21-72 &; وخبر قومه في موضع آخر، فأخبر أنه لما نجاه مما حاول قومه من إحراقه قال إِنِّي مُهَاجِرٌ إِلَى رَبِّي ففسر أهل التأويل ذلك أن معناه: إني مهاجر إلى أرض الشام، فكذلك قوله ( إِنِّي ذَاهِبٌ إِلَى رَبِّي ) لأنه كقوله إِنِّي مُهَاجِرٌ إِلَى رَبِّي وقوله ( سَيَهْدِينِ ) يقول: سيثبتني على الهدى الذي أبصرته، ويعيننى عليه.
Verset 100
L'émigration d'Ibrahim, l'épreuve du sacrifice d'Isma`il, et comment Allah l'a béni - Allah nous rapporte qu'après avoir secouru Son ami intime Ibrahim, paix sur lui, contre son peuple, et après qu'Ibrahim eut perdu tout espoir qu'ils croient jamais malgré les signes puissants qu'ils avaient vus, il émigra loin d'eux et dit : « En vérité, je m'en vais vers mon Seigneur, Il me guidera ! Mon Seigneur ! Accorde-moi (une descendance) parmi les vertueux. » c'est-à-dire des enfants obéissants, en compensation de son peuple et de ses proches qu'il avait quittés. Allah dit : « Nous lui annonçâmes la bonne nouvelle d'un garçon indulgent. » Cet enfant était Isma`il, paix sur lui, car il fut le premier enfant dont la bonne nouvelle fut annoncée à Ibrahim, paix sur lui, et il était plus âgé qu'Ishaq. Les musulmans et les Gens du Livre s'accordent, et il est même mentionné dans leur Livre, qu'Isma`il, paix sur lui, naquit quand Ibrahim, paix sur lui, avait quatre-vingt-six ans, et qu'Ishaq naquit quand Ibrahim avait quatre-vingt-dix-neuf ans. Selon leur Livre, Allah ordonna à Ibrahim de sacrifier son fils unique, et dans un autre texte il est dit son premier-né. Mais ici, ils ont faussement inséré le nom d'Ishaq. Cela n'est pas juste car cela contredit ce que dit leur propre Écriture. Ils ont inséré le nom d'Ishaq parce qu'il est leur ancêtre, tandis qu'Isma`il est l'ancêtre des Arabes. Ils étaient jaloux d'eux, alors ils ont ajouté cette idée et changé le sens de l'expression « fils unique » pour signifier « le seul fils qui est avec toi », parce qu'Isma`il avait été emmené avec sa mère à Makkah. Mais c'est un cas de falsification et de distorsion, car les mots « fils unique » ne peuvent être dits que pour celui qui n'a pas d'autre fils. De plus, le premier-né a un statut spécial que ne partagent pas les enfants suivants, donc l'ordre de le sacrifier est une épreuve plus exquise. فَلَمَّا بَلَغَ مَعَهُ السَّ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Ibrahim's Emigration, the Test of the Sacrifice of Isma`il, and how Allah blessed Him
Allah tells us that after He helped His close friend Ibrahim, peace be upon him, against his people, and after Ibrahim gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said:
وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ - رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ
(Verily, I am going to my Lord. He will guide me! My Lord! Grant me (offspring) from the righteous.) meaning, obedient children, in compensation for his people and relatives whom he had left. Allah said:
فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ
(So We gave him the glad tidings of a forbearing boy.) This child was Isma`il, peace be upon him, for he was the first child of whom glad tidings were given to Ibrahim, peace be upon him, and he was older than Ishaq. The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Isma`il, peace be upon him, was born when Ibrahim, peace be upon him, was eighty-six years old, and Ishaq was born when Ibrahim was ninety-nine years old. According to their Book, Allah commanded Ibrahim to sacrifice his only son, and in another text it says his firstborn son. But here they falsely inserted the name of Ishaq. This is not right because it goes against what their own Scripture says. They inserted the name of Ishaq because he is their ancestor, while Isma`il is the ancestor of the Arabs. They were jealous of them, so they added this idea and changed the meaning of the phrase "only son" to mean `the only son who is with you,' because Isma`il had been taken with his mother to Makkah. But this is a case of falsification and distortion, because the words "only son" cannot be said except in the case of one who has no other son. Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he grew up and started to go with his father and walk with him, for Ibrahim used to go every so often to check on his son and his mother in the land of Faran (i.e., Makkah), to see how they were doing. It was said that he used to ride on Al-Buraq, traveling there swiftly, and Allah knows best. It was reported from Ibn `Abbas, peace be upon him, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata' Al-Khurasani, Zayd bin Aslam and others that
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he became a young man and was able to work as his father did.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!") `Ubayd bin `Umayr said, "The dreams of the Prophets are revelation," then he recited this Ayah:
قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!"). He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allah and obeying his father.
قَالَ يأَبَتِ افْعَلْ مَا تُؤمَرُ
(He said: "O my father! Do that which you are commanded...") meaning, `obey the command of Allah and sacrifice me.'
سَتَجِدُنِى إِن شَآءَ اللَّهُ مِنَ الصَّـبِرِينَ
(if Allah wills, you shall find me of the patient.) meaning, `I will be patient and will seek the reward for that with Allah.' He, may peace and blessings be upon him, believed in what had been promised. Allah said:
وَاذْكُرْ فِى الْكِتَـبِ إِسْمَـعِيلَ إِنَّهُ كَانَ صَـدِقَ الْوَعْدِ وَكَانَ رَسُولاً نَّبِيّاً - وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّـلَوةِ وَالزَّكَـوةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيّاً
(And mention in the Book Isma`il. Verily, he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family the Salah and the Zakah, and his Lord was pleased with him.) (19:54-55).
فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ
(Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;) means, when both of them had pronounced the Shahadah and remembered Allah -- Ibrahim because he was about to offer a sacrifice and Isma`il because he was about to die. Or it was said that "submitted themselves" means that they submitted and followed the command of Allah; Ibrahim obeyed the command of Allah and Isma`il obeyed Allah and his father. This was the view of Mujahid, `Ikrimah, Qatadah, As-Suddi and Ibn Ishaq, and others. lThe meaning of the phrase "and he had laid him prostrate on his forehead" is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him. Ibn `Abbas, may Allah be pleased with him, Mujahid, Sa`id bin Jubayr, Ad-Dahhak and Qatadah said:
وَتَلَّهُ لِلْجَبِينِ
(and he had laid him prostrate on his forehead;) means, "He turned him upside down on his face." Imam Ahmad recorded that Ibn `Abbas, may Allah be pleased with him, said, "When the rituals were enjoined upon Ibrahim, peace be upon him, the Shaytan appeared to him at the Mas`a and raced with him, but Ibrahim got there first. Then Jibril, upon him be peace, took him to Jamrat Al-`Aqabah and the Shaytan appeared to him, so he stoned him with seven pebbles until he disappeared. Then he appeared him at Al-Jamrah Al-Wusta and he stoned him with seven pebbles. Then he laid him prostrate on his face. Isma`il, peace be upon him, was wearing a white shirt, and he said, `O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.' He started to take it off, then he was called from behind:
أَن يإِبْرَهِيمُقَدْ صَدَّقْتَ الرُّؤْيَآ
(O Ibrahim! You have fulfilled the dream!) Ibrahim turned, and saw a fine, horned, white ram." Ibn `Abbas said, "We used to look for similar types of rams." Hisham mentioned this Hadith at length in Al-Manasik.
وَنَـدَيْنَـهُ أَن يإِبْرَهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَآ
(We called out to him: "O Ibrahim! You have fulfilled the dream!") means, `the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.' As-Suddi and others said that he passed the knife over Isma`il's neck, but it did not cut him at all, because a sheet of copper was placed between them. Ibrahim was called at that point, and it was said:
قَدْ صَدَّقْتَ الرُّؤْيَآ
(You have fulfilled the dream!) Allah says;
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(Verily, thus do We reward the doers of good.) means, `this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.' As Allah says:
فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُواْ ذَوَى عَدْلٍ مِّنكُمْ وَأَقِيمُواْ الشَّهَـدَةَ لِلَّهِ ذَلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً - وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَـلِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَىْءٍ قَدْراً
(And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.) (65:2-3). On the basis of this Ayah and this story, some of the scholars of Usul have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it -- unlike some of the Mu`tazilah. The evidence for this is obvious, because Allah commanded Ibrahim, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom. The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son. Allah says:
إِنَّ هَـذَا لَهُوَ الْبَلاَءُ الْمُبِينُ
(Verily, that indeed was a manifest trial.) meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allah and in obedience to Him. Allah said:
وَإِبْرَهِيمَ الَّذِى وَفَّى
(And of Ibrahim who fulfilled all that.) (53:37), and
وَفَدَيْنَـهُ بِذِبْحٍ عَظِيمٍ
(And We ransomed him with a great sacrifice). It was reported that Ibn `Abbas, may Allah be pleased with him, said, "A ram which had grazed in Paradise for forty years." Imam Ahmad recorded that Safiyyah bint Shaybah said, "A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah ﷺ sent for `Uthman bin Talhah, may Allah be pleased with him." On one occasion she said, "I asked `Uthman, `Why did the Prophet call you' He said, `The Messenger of Allah ﷺ said to me,
«إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّي»
(I saw the horns of the ram when I entered the House i.e., the Ka`bah, and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper.)"' Sufyan said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too." This offers independent evidence that the one who was to be sacrificed was Isma`il, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah ﷺ was sent. And Allah knows best.
Reports which state that the One Who was to be sacrificed was Isma`il, and that this is Correct with
Sa`id bin Jubayr, `Amir Ash-Sha`bi, Yusuf bin Mihran, Mujahid, `Ata' and others reported from Ibn `Abbas that it was Isma`il, peace be upon him. Ibn Jarir narrated that Ibn `Abbas said, "The one who was ransomed was Isma`il, peace be upon him. The Jews claimed that it was Ishaq, but the Jews lied." It was reported that Ibn `Umar said, "The sacrifice was Isma`il." Ibn Abi Najih said, narrating from Mujahid, "It was Isma`il, peace be upon him." This was also the view of Yusuf bin Mihran. Ash-Sha`bi said, "It was Isma`il, peace be upon him, and I saw the horns of the ram in the Ka`bah." Muhammad bin Ishaq reported from Al-Hasan bin Dinar and `Amr bin `Ubayd from Al-Hasan Al-Basri that he did not doubt that the one of the two sons Ibrahim was commanded to sacrifice was Isma`il, peace be upon him. Ibn Ishaq said, "I heard Muhammad bin Ka`b Al-Qurazi say, `The one whom Allah commanded Ibrahim to sacrifice of his two sons was Isma`il.' We find this in the Book of Allah, because when Allah finishes the story of the one of the two sons of Ibrahim who was to be sacrificed, He then says:
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous), and
فَبَشَّرْنَـهَا بِإِسْحَـقَ وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ
(So, We gave her glad tidings of Ishaq and after Ishaq, of Ya`qub) (11:71). He mentions the son and the son of the son, but He would not have commanded him to sacrifice Ishaq when He had promised that this son would in turn have a son. The one whom He commanded him to sacrifice can only have been Isma`il." Ibn Ishaq said, "I heard him say that often." Ibn Ishaq reported from Buraydah bin Sufyan bin Farwah Al-Aslami that Muhammad bin Ka`b Al-Qurazi told them that he mentioned that to `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, when he was Khalifah, while he was with him in Syria. `Umar said to him, "This is something about which I have never given any thought, but I see that it is as you say." Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islam, and he thought that he had been one of their scholars. `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, asked him about that. Muhammad bin Ka`b said, "I was with `Umar bin `Abd Al-`Aziz. `Umar said to him, `Which of the two sons of Ibrahim was he commanded to sacrifice' He said, `Isma`il. By Allah, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allah issued this command and the virtue that Allah mentioned was because of his patience in obeying the command. So they denied that and claimed that it was Ishaq, because he is their father."' `Abdullah bin Al-Imam Ahmad bin Hanbal, may Allah have mercy on him, said, "I asked my father about which son was to be sacrificed -- was it Isma`il or Ishaq" He said, "Isma`il." This was mentioned in Kitab Az-Zuhd. Ibn Abi Hatim said, "I heard my father say, `The correct view is that the one who was to be sacrificed was Isma`il, peace be upon him."' He said, "And it was narrated that `Ali, Ibn `Umar, Abu Hurayrah, Abu At-Tufayl, Sa`id bin Al-Musayyib, Sa`id bin Jubayr, Al-Hasan, Mujahid, Ash-Sha`bi, Muhammad bin Ka`b Al-Qurazi, Abu Ja`far Muhammad bin `Ali and Abu Salih, may Allah be pleased with them all, said that the one who was to be sacrificed was Isma`il." Al-Baghawi said in his Tafsir, "This was the view of `Abdullah bin `Umar, Sa`id bin Al-Musayyib, As-Suddi, Al-Hasan Al-Basri, Mujahid, Ar-Rabi` bin Anas, Muhammad bin Ka`b Al-Qurazi and Al-Kalbi." This was also reported from Ibn `Abbas and from Abu `Amr bin Al-`Ala'.
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous.) having given the glad tidings of the one who was to be sacrificed, who was Isma`il, Allah immediately follows that with mention of the glad tidings of his brother Ishaq. This is also mentioned in Surah Hud (11:71) and in Surat Al-Hijr (15:53-55).
نَبِيّاً
(a Prophet) means, from him there will come a righteous Prophet.
وَبَـرَكْنَا عَلَيْهِ وَعَلَى إِسْحَـقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَـلِمٌ لِّنَفْسِهِ مُبِينٌ
(We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves.) This is like the Ayah:
قِيلَ ينُوحُ اهْبِطْ بِسَلَـمٍ مِّنَّا وَبَركَـتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِّمَّن مَّعَكَ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِّنَّا عَذَابٌ أَلِيمٌ
(It was said: "O Nuh! Come down (from the ship) with peace from Us and blessings on you and on the people who are with you, but people to whom We shall grant their pleasures (for a time), but in the end a painful torment will reach them from Us.") (11:48)
📜 Texte arabe source
وقوله ( رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ ) وهذا مسألة إبراهيم ربه أن يرزقه ولدا صالحا; يقول: قال: يا رب هب لي منك ولدا يكون من الصالحين الذين يطيعونك، ولا يعصونك، ويصلحون في الأرض، ولا يفسدون.
كما حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ ) قال: ولدا صالحا.
وقال: من الصالحين، ولم يَقُلْ: صالحا من الصالحين، اجتزاء بمن ذكر المتروك، كما قال عز وجل: وَكَانُوا فِيهِ مِنَ الزَّاهِدِينَ بمعنى زاهدين من الزاهدين.
Verset 101
L'émigration d'Ibrahim, l'épreuve du sacrifice d'Isma`il, et comment Allah l'a béni - Allah nous rapporte qu'après avoir secouru Son ami intime Ibrahim, paix sur lui, contre son peuple, et après qu'Ibrahim eut perdu tout espoir qu'ils croient jamais malgré les signes puissants qu'ils avaient vus, il émigra loin d'eux et dit : « En vérité, je m'en vais vers mon Seigneur, Il me guidera ! Mon Seigneur ! Accorde-moi (une descendance) parmi les vertueux. » c'est-à-dire des enfants obéissants, en compensation de son peuple et de ses proches qu'il avait quittés. Allah dit : « Nous lui annonçâmes la bonne nouvelle d'un garçon indulgent. » Cet enfant était Isma`il, paix sur lui, car il fut le premier enfant dont la bonne nouvelle fut annoncée à Ibrahim, paix sur lui, et il était plus âgé qu'Ishaq. Les musulmans et les Gens du Livre s'accordent, et il est même mentionné dans leur Livre, qu'Isma`il, paix sur lui, naquit quand Ibrahim, paix sur lui, avait quatre-vingt-six ans, et qu'Ishaq naquit quand Ibrahim avait quatre-vingt-dix-neuf ans. Selon leur Livre, Allah ordonna à Ibrahim de sacrifier son fils unique, et dans un autre texte il est dit son premier-né. Mais ici, ils ont faussement inséré le nom d'Ishaq. Cela n'est pas juste car cela contredit ce que dit leur propre Écriture. Ils ont inséré le nom d'Ishaq parce qu'il est leur ancêtre, tandis qu'Isma`il est l'ancêtre des Arabes. Ils étaient jaloux d'eux, alors ils ont ajouté cette idée et changé le sens de l'expression « fils unique » pour signifier « le seul fils qui est avec toi », parce qu'Isma`il avait été emmené avec sa mère à Makkah. Mais c'est un cas de falsification et de distorsion, car les mots « fils unique » ne peuvent être dits que pour celui qui n'a pas d'autre fils. De plus, le premier-né a un statut spécial que ne partagent pas les enfants suivants, donc l'ordre de le sacrifier est une épreuve plus exquise. فَلَمَّا بَلَغَ مَعَهُ السَّ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Ibrahim's Emigration, the Test of the Sacrifice of Isma`il, and how Allah blessed Him
Allah tells us that after He helped His close friend Ibrahim, peace be upon him, against his people, and after Ibrahim gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said:
وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ - رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ
(Verily, I am going to my Lord. He will guide me! My Lord! Grant me (offspring) from the righteous.) meaning, obedient children, in compensation for his people and relatives whom he had left. Allah said:
فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ
(So We gave him the glad tidings of a forbearing boy.) This child was Isma`il, peace be upon him, for he was the first child of whom glad tidings were given to Ibrahim, peace be upon him, and he was older than Ishaq. The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Isma`il, peace be upon him, was born when Ibrahim, peace be upon him, was eighty-six years old, and Ishaq was born when Ibrahim was ninety-nine years old. According to their Book, Allah commanded Ibrahim to sacrifice his only son, and in another text it says his firstborn son. But here they falsely inserted the name of Ishaq. This is not right because it goes against what their own Scripture says. They inserted the name of Ishaq because he is their ancestor, while Isma`il is the ancestor of the Arabs. They were jealous of them, so they added this idea and changed the meaning of the phrase "only son" to mean `the only son who is with you,' because Isma`il had been taken with his mother to Makkah. But this is a case of falsification and distortion, because the words "only son" cannot be said except in the case of one who has no other son. Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he grew up and started to go with his father and walk with him, for Ibrahim used to go every so often to check on his son and his mother in the land of Faran (i.e., Makkah), to see how they were doing. It was said that he used to ride on Al-Buraq, traveling there swiftly, and Allah knows best. It was reported from Ibn `Abbas, peace be upon him, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata' Al-Khurasani, Zayd bin Aslam and others that
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he became a young man and was able to work as his father did.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!") `Ubayd bin `Umayr said, "The dreams of the Prophets are revelation," then he recited this Ayah:
قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!"). He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allah and obeying his father.
قَالَ يأَبَتِ افْعَلْ مَا تُؤمَرُ
(He said: "O my father! Do that which you are commanded...") meaning, `obey the command of Allah and sacrifice me.'
سَتَجِدُنِى إِن شَآءَ اللَّهُ مِنَ الصَّـبِرِينَ
(if Allah wills, you shall find me of the patient.) meaning, `I will be patient and will seek the reward for that with Allah.' He, may peace and blessings be upon him, believed in what had been promised. Allah said:
وَاذْكُرْ فِى الْكِتَـبِ إِسْمَـعِيلَ إِنَّهُ كَانَ صَـدِقَ الْوَعْدِ وَكَانَ رَسُولاً نَّبِيّاً - وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّـلَوةِ وَالزَّكَـوةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيّاً
(And mention in the Book Isma`il. Verily, he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family the Salah and the Zakah, and his Lord was pleased with him.) (19:54-55).
فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ
(Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;) means, when both of them had pronounced the Shahadah and remembered Allah -- Ibrahim because he was about to offer a sacrifice and Isma`il because he was about to die. Or it was said that "submitted themselves" means that they submitted and followed the command of Allah; Ibrahim obeyed the command of Allah and Isma`il obeyed Allah and his father. This was the view of Mujahid, `Ikrimah, Qatadah, As-Suddi and Ibn Ishaq, and others. lThe meaning of the phrase "and he had laid him prostrate on his forehead" is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him. Ibn `Abbas, may Allah be pleased with him, Mujahid, Sa`id bin Jubayr, Ad-Dahhak and Qatadah said:
وَتَلَّهُ لِلْجَبِينِ
(and he had laid him prostrate on his forehead;) means, "He turned him upside down on his face." Imam Ahmad recorded that Ibn `Abbas, may Allah be pleased with him, said, "When the rituals were enjoined upon Ibrahim, peace be upon him, the Shaytan appeared to him at the Mas`a and raced with him, but Ibrahim got there first. Then Jibril, upon him be peace, took him to Jamrat Al-`Aqabah and the Shaytan appeared to him, so he stoned him with seven pebbles until he disappeared. Then he appeared him at Al-Jamrah Al-Wusta and he stoned him with seven pebbles. Then he laid him prostrate on his face. Isma`il, peace be upon him, was wearing a white shirt, and he said, `O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.' He started to take it off, then he was called from behind:
أَن يإِبْرَهِيمُقَدْ صَدَّقْتَ الرُّؤْيَآ
(O Ibrahim! You have fulfilled the dream!) Ibrahim turned, and saw a fine, horned, white ram." Ibn `Abbas said, "We used to look for similar types of rams." Hisham mentioned this Hadith at length in Al-Manasik.
وَنَـدَيْنَـهُ أَن يإِبْرَهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَآ
(We called out to him: "O Ibrahim! You have fulfilled the dream!") means, `the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.' As-Suddi and others said that he passed the knife over Isma`il's neck, but it did not cut him at all, because a sheet of copper was placed between them. Ibrahim was called at that point, and it was said:
قَدْ صَدَّقْتَ الرُّؤْيَآ
(You have fulfilled the dream!) Allah says;
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(Verily, thus do We reward the doers of good.) means, `this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.' As Allah says:
فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُواْ ذَوَى عَدْلٍ مِّنكُمْ وَأَقِيمُواْ الشَّهَـدَةَ لِلَّهِ ذَلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً - وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَـلِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَىْءٍ قَدْراً
(And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.) (65:2-3). On the basis of this Ayah and this story, some of the scholars of Usul have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it -- unlike some of the Mu`tazilah. The evidence for this is obvious, because Allah commanded Ibrahim, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom. The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son. Allah says:
إِنَّ هَـذَا لَهُوَ الْبَلاَءُ الْمُبِينُ
(Verily, that indeed was a manifest trial.) meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allah and in obedience to Him. Allah said:
وَإِبْرَهِيمَ الَّذِى وَفَّى
(And of Ibrahim who fulfilled all that.) (53:37), and
وَفَدَيْنَـهُ بِذِبْحٍ عَظِيمٍ
(And We ransomed him with a great sacrifice). It was reported that Ibn `Abbas, may Allah be pleased with him, said, "A ram which had grazed in Paradise for forty years." Imam Ahmad recorded that Safiyyah bint Shaybah said, "A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah ﷺ sent for `Uthman bin Talhah, may Allah be pleased with him." On one occasion she said, "I asked `Uthman, `Why did the Prophet call you' He said, `The Messenger of Allah ﷺ said to me,
«إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّي»
(I saw the horns of the ram when I entered the House i.e., the Ka`bah, and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper.)"' Sufyan said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too." This offers independent evidence that the one who was to be sacrificed was Isma`il, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah ﷺ was sent. And Allah knows best.
Reports which state that the One Who was to be sacrificed was Isma`il, and that this is Correct with
Sa`id bin Jubayr, `Amir Ash-Sha`bi, Yusuf bin Mihran, Mujahid, `Ata' and others reported from Ibn `Abbas that it was Isma`il, peace be upon him. Ibn Jarir narrated that Ibn `Abbas said, "The one who was ransomed was Isma`il, peace be upon him. The Jews claimed that it was Ishaq, but the Jews lied." It was reported that Ibn `Umar said, "The sacrifice was Isma`il." Ibn Abi Najih said, narrating from Mujahid, "It was Isma`il, peace be upon him." This was also the view of Yusuf bin Mihran. Ash-Sha`bi said, "It was Isma`il, peace be upon him, and I saw the horns of the ram in the Ka`bah." Muhammad bin Ishaq reported from Al-Hasan bin Dinar and `Amr bin `Ubayd from Al-Hasan Al-Basri that he did not doubt that the one of the two sons Ibrahim was commanded to sacrifice was Isma`il, peace be upon him. Ibn Ishaq said, "I heard Muhammad bin Ka`b Al-Qurazi say, `The one whom Allah commanded Ibrahim to sacrifice of his two sons was Isma`il.' We find this in the Book of Allah, because when Allah finishes the story of the one of the two sons of Ibrahim who was to be sacrificed, He then says:
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous), and
فَبَشَّرْنَـهَا بِإِسْحَـقَ وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ
(So, We gave her glad tidings of Ishaq and after Ishaq, of Ya`qub) (11:71). He mentions the son and the son of the son, but He would not have commanded him to sacrifice Ishaq when He had promised that this son would in turn have a son. The one whom He commanded him to sacrifice can only have been Isma`il." Ibn Ishaq said, "I heard him say that often." Ibn Ishaq reported from Buraydah bin Sufyan bin Farwah Al-Aslami that Muhammad bin Ka`b Al-Qurazi told them that he mentioned that to `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, when he was Khalifah, while he was with him in Syria. `Umar said to him, "This is something about which I have never given any thought, but I see that it is as you say." Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islam, and he thought that he had been one of their scholars. `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, asked him about that. Muhammad bin Ka`b said, "I was with `Umar bin `Abd Al-`Aziz. `Umar said to him, `Which of the two sons of Ibrahim was he commanded to sacrifice' He said, `Isma`il. By Allah, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allah issued this command and the virtue that Allah mentioned was because of his patience in obeying the command. So they denied that and claimed that it was Ishaq, because he is their father."' `Abdullah bin Al-Imam Ahmad bin Hanbal, may Allah have mercy on him, said, "I asked my father about which son was to be sacrificed -- was it Isma`il or Ishaq" He said, "Isma`il." This was mentioned in Kitab Az-Zuhd. Ibn Abi Hatim said, "I heard my father say, `The correct view is that the one who was to be sacrificed was Isma`il, peace be upon him."' He said, "And it was narrated that `Ali, Ibn `Umar, Abu Hurayrah, Abu At-Tufayl, Sa`id bin Al-Musayyib, Sa`id bin Jubayr, Al-Hasan, Mujahid, Ash-Sha`bi, Muhammad bin Ka`b Al-Qurazi, Abu Ja`far Muhammad bin `Ali and Abu Salih, may Allah be pleased with them all, said that the one who was to be sacrificed was Isma`il." Al-Baghawi said in his Tafsir, "This was the view of `Abdullah bin `Umar, Sa`id bin Al-Musayyib, As-Suddi, Al-Hasan Al-Basri, Mujahid, Ar-Rabi` bin Anas, Muhammad bin Ka`b Al-Qurazi and Al-Kalbi." This was also reported from Ibn `Abbas and from Abu `Amr bin Al-`Ala'.
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous.) having given the glad tidings of the one who was to be sacrificed, who was Isma`il, Allah immediately follows that with mention of the glad tidings of his brother Ishaq. This is also mentioned in Surah Hud (11:71) and in Surat Al-Hijr (15:53-55).
نَبِيّاً
(a Prophet) means, from him there will come a righteous Prophet.
وَبَـرَكْنَا عَلَيْهِ وَعَلَى إِسْحَـقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَـلِمٌ لِّنَفْسِهِ مُبِينٌ
(We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves.) This is like the Ayah:
قِيلَ ينُوحُ اهْبِطْ بِسَلَـمٍ مِّنَّا وَبَركَـتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِّمَّن مَّعَكَ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِّنَّا عَذَابٌ أَلِيمٌ
(It was said: "O Nuh! Come down (from the ship) with peace from Us and blessings on you and on the people who are with you, but people to whom We shall grant their pleasures (for a time), but in the end a painful torment will reach them from Us.") (11:48)
📜 Texte arabe source
القول في تأويل قوله تعالى : فَبَشَّرْنَاهُ بِغُلامٍ حَلِيمٍ (101)
يقول تعالى ذكره: فبشَّرنا إبراهيم بغلام حليم، يعني بغلام ذي حِلْم إذا هو كَبِر، فأما في طفولته في المهد، فلا يوصف بذلك. وذكر أن الغلام الذي بشر الله به إبراهيم إسحاق.
* ذكر من قال ذلك:
حدثنا محمد بن حميد، قال: ثنا يحيى بن واضح، قال: ثنا الحسين، عن يزيد، عن عكرمة:( فَبَشَّرْنَاهُ بِغُلامٍ حَلِيمٍ ) قال: هو إسحاق.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَبَشَّرْنَاهُ بِغُلامٍ حَلِيمٍ ) بشر بإسحاق، قال: لم يُثْن بالحلم على أحد غير إسحاق وإبراهيم.
Verset 102
L'émigration d'Ibrahim, l'épreuve du sacrifice d'Isma`il, et comment Allah l'a béni - Allah nous rapporte qu'après avoir secouru Son ami intime Ibrahim, paix sur lui, contre son peuple, et après qu'Ibrahim eut perdu tout espoir qu'ils croient jamais malgré les signes puissants qu'ils avaient vus, il émigra loin d'eux et dit : « En vérité, je m'en vais vers mon Seigneur, Il me guidera ! Mon Seigneur ! Accorde-moi (une descendance) parmi les vertueux. » c'est-à-dire des enfants obéissants, en compensation de son peuple et de ses proches qu'il avait quittés. Allah dit : « Nous lui annonçâmes la bonne nouvelle d'un garçon indulgent. » Cet enfant était Isma`il, paix sur lui, car il fut le premier enfant dont la bonne nouvelle fut annoncée à Ibrahim, paix sur lui, et il était plus âgé qu'Ishaq. Les musulmans et les Gens du Livre s'accordent, et il est même mentionné dans leur Livre, qu'Isma`il, paix sur lui, naquit quand Ibrahim, paix sur lui, avait quatre-vingt-six ans, et qu'Ishaq naquit quand Ibrahim avait quatre-vingt-dix-neuf ans. Selon leur Livre, Allah ordonna à Ibrahim de sacrifier son fils unique, et dans un autre texte il est dit son premier-né. Mais ici, ils ont faussement inséré le nom d'Ishaq. Cela n'est pas juste car cela contredit ce que dit leur propre Écriture. Ils ont inséré le nom d'Ishaq parce qu'il est leur ancêtre, tandis qu'Isma`il est l'ancêtre des Arabes. Ils étaient jaloux d'eux, alors ils ont ajouté cette idée et changé le sens de l'expression « fils unique » pour signifier « le seul fils qui est avec toi », parce qu'Isma`il avait été emmené avec sa mère à Makkah. Mais c'est un cas de falsification et de distorsion, car les mots « fils unique » ne peuvent être dits que pour celui qui n'a pas d'autre fils. De plus, le premier-né a un statut spécial que ne partagent pas les enfants suivants, donc l'ordre de le sacrifier est une épreuve plus exquise. فَلَمَّا بَلَغَ مَعَهُ السَّ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Ibrahim's Emigration, the Test of the Sacrifice of Isma`il, and how Allah blessed Him
Allah tells us that after He helped His close friend Ibrahim, peace be upon him, against his people, and after Ibrahim gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said:
وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ - رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ
(Verily, I am going to my Lord. He will guide me! My Lord! Grant me (offspring) from the righteous.) meaning, obedient children, in compensation for his people and relatives whom he had left. Allah said:
فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ
(So We gave him the glad tidings of a forbearing boy.) This child was Isma`il, peace be upon him, for he was the first child of whom glad tidings were given to Ibrahim, peace be upon him, and he was older than Ishaq. The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Isma`il, peace be upon him, was born when Ibrahim, peace be upon him, was eighty-six years old, and Ishaq was born when Ibrahim was ninety-nine years old. According to their Book, Allah commanded Ibrahim to sacrifice his only son, and in another text it says his firstborn son. But here they falsely inserted the name of Ishaq. This is not right because it goes against what their own Scripture says. They inserted the name of Ishaq because he is their ancestor, while Isma`il is the ancestor of the Arabs. They were jealous of them, so they added this idea and changed the meaning of the phrase "only son" to mean `the only son who is with you,' because Isma`il had been taken with his mother to Makkah. But this is a case of falsification and distortion, because the words "only son" cannot be said except in the case of one who has no other son. Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he grew up and started to go with his father and walk with him, for Ibrahim used to go every so often to check on his son and his mother in the land of Faran (i.e., Makkah), to see how they were doing. It was said that he used to ride on Al-Buraq, traveling there swiftly, and Allah knows best. It was reported from Ibn `Abbas, peace be upon him, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata' Al-Khurasani, Zayd bin Aslam and others that
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he became a young man and was able to work as his father did.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!") `Ubayd bin `Umayr said, "The dreams of the Prophets are revelation," then he recited this Ayah:
قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!"). He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allah and obeying his father.
قَالَ يأَبَتِ افْعَلْ مَا تُؤمَرُ
(He said: "O my father! Do that which you are commanded...") meaning, `obey the command of Allah and sacrifice me.'
سَتَجِدُنِى إِن شَآءَ اللَّهُ مِنَ الصَّـبِرِينَ
(if Allah wills, you shall find me of the patient.) meaning, `I will be patient and will seek the reward for that with Allah.' He, may peace and blessings be upon him, believed in what had been promised. Allah said:
وَاذْكُرْ فِى الْكِتَـبِ إِسْمَـعِيلَ إِنَّهُ كَانَ صَـدِقَ الْوَعْدِ وَكَانَ رَسُولاً نَّبِيّاً - وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّـلَوةِ وَالزَّكَـوةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيّاً
(And mention in the Book Isma`il. Verily, he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family the Salah and the Zakah, and his Lord was pleased with him.) (19:54-55).
فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ
(Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;) means, when both of them had pronounced the Shahadah and remembered Allah -- Ibrahim because he was about to offer a sacrifice and Isma`il because he was about to die. Or it was said that "submitted themselves" means that they submitted and followed the command of Allah; Ibrahim obeyed the command of Allah and Isma`il obeyed Allah and his father. This was the view of Mujahid, `Ikrimah, Qatadah, As-Suddi and Ibn Ishaq, and others. lThe meaning of the phrase "and he had laid him prostrate on his forehead" is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him. Ibn `Abbas, may Allah be pleased with him, Mujahid, Sa`id bin Jubayr, Ad-Dahhak and Qatadah said:
وَتَلَّهُ لِلْجَبِينِ
(and he had laid him prostrate on his forehead;) means, "He turned him upside down on his face." Imam Ahmad recorded that Ibn `Abbas, may Allah be pleased with him, said, "When the rituals were enjoined upon Ibrahim, peace be upon him, the Shaytan appeared to him at the Mas`a and raced with him, but Ibrahim got there first. Then Jibril, upon him be peace, took him to Jamrat Al-`Aqabah and the Shaytan appeared to him, so he stoned him with seven pebbles until he disappeared. Then he appeared him at Al-Jamrah Al-Wusta and he stoned him with seven pebbles. Then he laid him prostrate on his face. Isma`il, peace be upon him, was wearing a white shirt, and he said, `O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.' He started to take it off, then he was called from behind:
أَن يإِبْرَهِيمُقَدْ صَدَّقْتَ الرُّؤْيَآ
(O Ibrahim! You have fulfilled the dream!) Ibrahim turned, and saw a fine, horned, white ram." Ibn `Abbas said, "We used to look for similar types of rams." Hisham mentioned this Hadith at length in Al-Manasik.
وَنَـدَيْنَـهُ أَن يإِبْرَهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَآ
(We called out to him: "O Ibrahim! You have fulfilled the dream!") means, `the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.' As-Suddi and others said that he passed the knife over Isma`il's neck, but it did not cut him at all, because a sheet of copper was placed between them. Ibrahim was called at that point, and it was said:
قَدْ صَدَّقْتَ الرُّؤْيَآ
(You have fulfilled the dream!) Allah says;
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(Verily, thus do We reward the doers of good.) means, `this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.' As Allah says:
فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُواْ ذَوَى عَدْلٍ مِّنكُمْ وَأَقِيمُواْ الشَّهَـدَةَ لِلَّهِ ذَلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً - وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَـلِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَىْءٍ قَدْراً
(And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.) (65:2-3). On the basis of this Ayah and this story, some of the scholars of Usul have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it -- unlike some of the Mu`tazilah. The evidence for this is obvious, because Allah commanded Ibrahim, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom. The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son. Allah says:
إِنَّ هَـذَا لَهُوَ الْبَلاَءُ الْمُبِينُ
(Verily, that indeed was a manifest trial.) meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allah and in obedience to Him. Allah said:
وَإِبْرَهِيمَ الَّذِى وَفَّى
(And of Ibrahim who fulfilled all that.) (53:37), and
وَفَدَيْنَـهُ بِذِبْحٍ عَظِيمٍ
(And We ransomed him with a great sacrifice). It was reported that Ibn `Abbas, may Allah be pleased with him, said, "A ram which had grazed in Paradise for forty years." Imam Ahmad recorded that Safiyyah bint Shaybah said, "A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah ﷺ sent for `Uthman bin Talhah, may Allah be pleased with him." On one occasion she said, "I asked `Uthman, `Why did the Prophet call you' He said, `The Messenger of Allah ﷺ said to me,
«إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّي»
(I saw the horns of the ram when I entered the House i.e., the Ka`bah, and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper.)"' Sufyan said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too." This offers independent evidence that the one who was to be sacrificed was Isma`il, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah ﷺ was sent. And Allah knows best.
Reports which state that the One Who was to be sacrificed was Isma`il, and that this is Correct with
Sa`id bin Jubayr, `Amir Ash-Sha`bi, Yusuf bin Mihran, Mujahid, `Ata' and others reported from Ibn `Abbas that it was Isma`il, peace be upon him. Ibn Jarir narrated that Ibn `Abbas said, "The one who was ransomed was Isma`il, peace be upon him. The Jews claimed that it was Ishaq, but the Jews lied." It was reported that Ibn `Umar said, "The sacrifice was Isma`il." Ibn Abi Najih said, narrating from Mujahid, "It was Isma`il, peace be upon him." This was also the view of Yusuf bin Mihran. Ash-Sha`bi said, "It was Isma`il, peace be upon him, and I saw the horns of the ram in the Ka`bah." Muhammad bin Ishaq reported from Al-Hasan bin Dinar and `Amr bin `Ubayd from Al-Hasan Al-Basri that he did not doubt that the one of the two sons Ibrahim was commanded to sacrifice was Isma`il, peace be upon him. Ibn Ishaq said, "I heard Muhammad bin Ka`b Al-Qurazi say, `The one whom Allah commanded Ibrahim to sacrifice of his two sons was Isma`il.' We find this in the Book of Allah, because when Allah finishes the story of the one of the two sons of Ibrahim who was to be sacrificed, He then says:
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous), and
فَبَشَّرْنَـهَا بِإِسْحَـقَ وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ
(So, We gave her glad tidings of Ishaq and after Ishaq, of Ya`qub) (11:71). He mentions the son and the son of the son, but He would not have commanded him to sacrifice Ishaq when He had promised that this son would in turn have a son. The one whom He commanded him to sacrifice can only have been Isma`il." Ibn Ishaq said, "I heard him say that often." Ibn Ishaq reported from Buraydah bin Sufyan bin Farwah Al-Aslami that Muhammad bin Ka`b Al-Qurazi told them that he mentioned that to `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, when he was Khalifah, while he was with him in Syria. `Umar said to him, "This is something about which I have never given any thought, but I see that it is as you say." Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islam, and he thought that he had been one of their scholars. `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, asked him about that. Muhammad bin Ka`b said, "I was with `Umar bin `Abd Al-`Aziz. `Umar said to him, `Which of the two sons of Ibrahim was he commanded to sacrifice' He said, `Isma`il. By Allah, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allah issued this command and the virtue that Allah mentioned was because of his patience in obeying the command. So they denied that and claimed that it was Ishaq, because he is their father."' `Abdullah bin Al-Imam Ahmad bin Hanbal, may Allah have mercy on him, said, "I asked my father about which son was to be sacrificed -- was it Isma`il or Ishaq" He said, "Isma`il." This was mentioned in Kitab Az-Zuhd. Ibn Abi Hatim said, "I heard my father say, `The correct view is that the one who was to be sacrificed was Isma`il, peace be upon him."' He said, "And it was narrated that `Ali, Ibn `Umar, Abu Hurayrah, Abu At-Tufayl, Sa`id bin Al-Musayyib, Sa`id bin Jubayr, Al-Hasan, Mujahid, Ash-Sha`bi, Muhammad bin Ka`b Al-Qurazi, Abu Ja`far Muhammad bin `Ali and Abu Salih, may Allah be pleased with them all, said that the one who was to be sacrificed was Isma`il." Al-Baghawi said in his Tafsir, "This was the view of `Abdullah bin `Umar, Sa`id bin Al-Musayyib, As-Suddi, Al-Hasan Al-Basri, Mujahid, Ar-Rabi` bin Anas, Muhammad bin Ka`b Al-Qurazi and Al-Kalbi." This was also reported from Ibn `Abbas and from Abu `Amr bin Al-`Ala'.
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous.) having given the glad tidings of the one who was to be sacrificed, who was Isma`il, Allah immediately follows that with mention of the glad tidings of his brother Ishaq. This is also mentioned in Surah Hud (11:71) and in Surat Al-Hijr (15:53-55).
نَبِيّاً
(a Prophet) means, from him there will come a righteous Prophet.
وَبَـرَكْنَا عَلَيْهِ وَعَلَى إِسْحَـقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَـلِمٌ لِّنَفْسِهِ مُبِينٌ
(We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves.) This is like the Ayah:
قِيلَ ينُوحُ اهْبِطْ بِسَلَـمٍ مِّنَّا وَبَركَـتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِّمَّن مَّعَكَ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِّنَّا عَذَابٌ أَلِيمٌ
(It was said: "O Nuh! Come down (from the ship) with peace from Us and blessings on you and on the people who are with you, but people to whom We shall grant their pleasures (for a time), but in the end a painful torment will reach them from Us.") (11:48)
📜 Texte arabe source
وقوله ( فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ ) يقول: فلما بلغ الغلام الذي بشر به إبراهيم مع إبراهيم العمل، وهو السعي، وذلك حين أطاق معونته على عمله.
وقد اختلف أهل التأويل في معنى ذلك، فقال بعضهم نحو الذي قلنا فيه.
* ذكر من قال ذلك:
حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قولهِ( فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ ) يقول: العمل.
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 ( فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ ) قال: لما شبّ حتى أدرك سعيه سَعْي إبراهيمَ في العمل.
حدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، عن ابن أبي نجيح، عن مجاهد، مثله، إلا أنه قال: لما شبّ حين أدرك سعيه.
حدثنا ابن المثنى، قال: ثنا ابن أبي عديّ، عن شعبة، عن الحكم، عن مجاهد ( فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ ) قال: سَعي إبراهيم.
حدثنا ابن المثنى، قال: ثنا سهل بن يوسف، عن شعبة، عن الحكم، عن مجاهد ( فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ ) : سَعي إبراهيم.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ ) قال: السَّعْيُ ها هنا العبادة.
وقال آخرون: معنى ذلك: فلما مشى مع إبراهيم.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ ) : أي لما مشى مع أبيه.
وقوله ( قَالَ يَا بُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ ) يقول تعالى ذكره: قال إبراهيم خليل الرحمن لابنه: ( يَا بُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ ) وكان فيما ذكر أن إبراهيم نذر حين بشَّرته الملائكة بإسحاق ولدًا أن يجعله إذا ولدته سارَة لله ذبيحا; فلما بلغ إسحاقُ مع أبيه السَّعْي أرِي إبراهيم في المنام، فقيل له: أوف لله بنذرك، ورؤيا الأنبياء يقين، فلذلك مضى لما رأى في المنام، وقال له ابنه إسحاق ما قال.
* ذكر من قال ذلك:
حدثنا موسى بن هارون، قال: ثنا عمرو بن حماد، قال: ثنا أسباط، عن السديّ، قال: قال جبرائيل لسارَة: أبشري بولد اسمه إسحاق، ومن وراء إسحاق يعقوب، فضربت جبهتها عَجَبا، فذلك قوله فَصَكَّتْ وَجْهَهَا و قَالَتْ يَا وَيْلَتَى أَأَلِدُ وَأَنَا عَجُوزٌ وَهَذَا بَعْلِي شَيْخًا إِنَّ هَذَا لَشَيْءٌ عَجِيبٌ إلى قوله حَمِيدٌ مَجِيدٌ قالت سارَة لجبريل: ما آية ذلك ؟ فأخذ بيده عودا يابسا، فلواه بين أصابعه، فاهتز أخضر، فقال إبراهيم: هو لله إذن ذَبيح; فلما كبر إسحاق أُتِيَ إبراهيمُ في النوم، فقيل له: أوف بنذرك الذي نَذَرْت، إن الله رزقك غلاما من سارَة أن تذبحه، فقال لإسحاق: انطلق نقرب قُرْبَانا إلى الله، وأخذ سكينا وحبلا ثم انطلق معه حتى إذا ذهب به بين الجبال قال له الغلام: يا أبت أين قُرْبانك؟( قَالَ يَا بُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَى ؟ قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ ) فقال له إسحاق: يا أبت أشدد رباطي حتى لا أضطرب، واكففْ عني ثيابك حتى لا ينتضح عليها من دمي شيء، فتراه سارَة فتحزن، وأَسْرِعْ مرّ السكين على حَلْقي؛ ليكون أهون للموت عليّ، فإذا أتيت سارَة فاقرأ عليها مني السلام; فأقبل عليه إبراهيم يقبله وقد ربطه وهو يبكي وإسحاق يبكي، حتى استنقع الدموع تحت خدّ إسحاق، ثم إنه جرّ السكين على حلقه، فلم تَحِكِ السكين، وضرب الله صفيحة من النحاس على حلق إسحاق; فلما رأى ذلك ضرب به على جبينه، وحزّ من قفاه، فذلك قوله فَلَمَّا أَسْلَمَا يقول: سلما لله الأمر وَتَلَّهُ لِلْجَبِينِ فنودي يا إبراهيم قَدْ صَدَّقْتَ الرُّؤْيَا بالحق فالتفت فإذا بكبش، فأخذه وخَلَّى عن ابنه، فأكبّ على ابنه يقبله، وهو يقول: اليوم يا بُنَيّ وُهِبْتَ لي; فلذلك يقول الله: وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ فرجع إلى سارَة فأخبرها الخبر، فجَزِعَت سارَة وقالت: يا إبراهيم أردت أن تذبح ابني ولا تُعْلِمني!.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( يَا بُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ ) قال: رؤيا الأنبياء حق إذا رأوا فى المنام شيئا فعلوه.
حدثنا مجاهد بن موسى، قال: ثنا يزيد، قال: ثنا سفيان بن عيينة، عن عمرو بن دينار، عن عبيد بن عمير، قال: رؤيا الأنبياء وحي، ثم تلا هذه الآية:( إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ ).
قوله ( فَانْظُرْ مَاذَا تَرَى ) : اختلفت القرّاء في قراءة قوله ( مَاذَا تَرَى ؟ ) ، فقرأته عامة قرّاء أهل المدينة والبصرة، وبعض قراء أهل الكوفة:( فَانْظُرْ مَاذَا تَرَى ؟) بفتح التاء، بمعنى: أي شيء تأمر، أو فانظر ما الذي تأمر، وقرأ ذلك عامة قراء الكوفة:" مَاذَا تُرَى " بضم التاء، بمعنى: ماذا تُشير، وماذا تُرَى من صبرك أو جزعك من الذبح؟.
والذي هو أولى القراءتين في ذلك عندي بالصواب قراءة من قرأه: ( مَاذَا تَرَى ) بفتح التاء، بمعنى: ماذا ترى من الرأي.
فإن قال قائل: أو كان إبراهيم يؤامر ابنه في المضيّ لأمر الله، والانتهاء إلى طاعته؟ قيل: لم يكن ذلك منه مشاورة لابنه في طاعة الله، ولكنه كان منه ليعلم ما عند ابنه من العَزْم: هل هو من الصبر على أمر الله على مثل الذي هو عليه، فيسر بذلك أم لا وهو في الأحوال كلها ماض لأمر الله.
وقوله ( قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ ) يقول تعالى ذكره: قال إسحاق لأبيه: يا أبت افعل ما يأمرك به ربك من ذبحي.( سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ ) يقول: ستجدني إن شاء الله صابرا من الصابرين لما يأمرنا به ربنا، وقال: (افعل ما تُؤْمَرُ، ولم يقل: ما تؤمر به، لأن المعنى: افعل الأمر الذي تؤمره، وذكر أن ذلك في قراءة عبد الله:" إني أرى في المنام: افعل ما أُمِرْت به ".
Verset 103
L'émigration d'Ibrahim, l'épreuve du sacrifice d'Isma`il, et comment Allah l'a béni - Allah nous rapporte qu'après avoir secouru Son ami intime Ibrahim, paix sur lui, contre son peuple, et après qu'Ibrahim eut perdu tout espoir qu'ils croient jamais malgré les signes puissants qu'ils avaient vus, il émigra loin d'eux et dit : « En vérité, je m'en vais vers mon Seigneur, Il me guidera ! Mon Seigneur ! Accorde-moi (une descendance) parmi les vertueux. » c'est-à-dire des enfants obéissants, en compensation de son peuple et de ses proches qu'il avait quittés. Allah dit : « Nous lui annonçâmes la bonne nouvelle d'un garçon indulgent. » Cet enfant était Isma`il, paix sur lui, car il fut le premier enfant dont la bonne nouvelle fut annoncée à Ibrahim, paix sur lui, et il était plus âgé qu'Ishaq. Les musulmans et les Gens du Livre s'accordent, et il est même mentionné dans leur Livre, qu'Isma`il, paix sur lui, naquit quand Ibrahim, paix sur lui, avait quatre-vingt-six ans, et qu'Ishaq naquit quand Ibrahim avait quatre-vingt-dix-neuf ans. Selon leur Livre, Allah ordonna à Ibrahim de sacrifier son fils unique, et dans un autre texte il est dit son premier-né. Mais ici, ils ont faussement inséré le nom d'Ishaq. Cela n'est pas juste car cela contredit ce que dit leur propre Écriture. Ils ont inséré le nom d'Ishaq parce qu'il est leur ancêtre, tandis qu'Isma`il est l'ancêtre des Arabes. Ils étaient jaloux d'eux, alors ils ont ajouté cette idée et changé le sens de l'expression « fils unique » pour signifier « le seul fils qui est avec toi », parce qu'Isma`il avait été emmené avec sa mère à Makkah. Mais c'est un cas de falsification et de distorsion, car les mots « fils unique » ne peuvent être dits que pour celui qui n'a pas d'autre fils. De plus, le premier-né a un statut spécial que ne partagent pas les enfants suivants, donc l'ordre de le sacrifier est une épreuve plus exquise. فَلَمَّا بَلَغَ مَعَهُ السَّ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Ibrahim's Emigration, the Test of the Sacrifice of Isma`il, and how Allah blessed Him
Allah tells us that after He helped His close friend Ibrahim, peace be upon him, against his people, and after Ibrahim gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said:
وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ - رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ
(Verily, I am going to my Lord. He will guide me! My Lord! Grant me (offspring) from the righteous.) meaning, obedient children, in compensation for his people and relatives whom he had left. Allah said:
فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ
(So We gave him the glad tidings of a forbearing boy.) This child was Isma`il, peace be upon him, for he was the first child of whom glad tidings were given to Ibrahim, peace be upon him, and he was older than Ishaq. The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Isma`il, peace be upon him, was born when Ibrahim, peace be upon him, was eighty-six years old, and Ishaq was born when Ibrahim was ninety-nine years old. According to their Book, Allah commanded Ibrahim to sacrifice his only son, and in another text it says his firstborn son. But here they falsely inserted the name of Ishaq. This is not right because it goes against what their own Scripture says. They inserted the name of Ishaq because he is their ancestor, while Isma`il is the ancestor of the Arabs. They were jealous of them, so they added this idea and changed the meaning of the phrase "only son" to mean `the only son who is with you,' because Isma`il had been taken with his mother to Makkah. But this is a case of falsification and distortion, because the words "only son" cannot be said except in the case of one who has no other son. Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he grew up and started to go with his father and walk with him, for Ibrahim used to go every so often to check on his son and his mother in the land of Faran (i.e., Makkah), to see how they were doing. It was said that he used to ride on Al-Buraq, traveling there swiftly, and Allah knows best. It was reported from Ibn `Abbas, peace be upon him, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata' Al-Khurasani, Zayd bin Aslam and others that
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he became a young man and was able to work as his father did.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!") `Ubayd bin `Umayr said, "The dreams of the Prophets are revelation," then he recited this Ayah:
قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!"). He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allah and obeying his father.
قَالَ يأَبَتِ افْعَلْ مَا تُؤمَرُ
(He said: "O my father! Do that which you are commanded...") meaning, `obey the command of Allah and sacrifice me.'
سَتَجِدُنِى إِن شَآءَ اللَّهُ مِنَ الصَّـبِرِينَ
(if Allah wills, you shall find me of the patient.) meaning, `I will be patient and will seek the reward for that with Allah.' He, may peace and blessings be upon him, believed in what had been promised. Allah said:
وَاذْكُرْ فِى الْكِتَـبِ إِسْمَـعِيلَ إِنَّهُ كَانَ صَـدِقَ الْوَعْدِ وَكَانَ رَسُولاً نَّبِيّاً - وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّـلَوةِ وَالزَّكَـوةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيّاً
(And mention in the Book Isma`il. Verily, he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family the Salah and the Zakah, and his Lord was pleased with him.) (19:54-55).
فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ
(Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;) means, when both of them had pronounced the Shahadah and remembered Allah -- Ibrahim because he was about to offer a sacrifice and Isma`il because he was about to die. Or it was said that "submitted themselves" means that they submitted and followed the command of Allah; Ibrahim obeyed the command of Allah and Isma`il obeyed Allah and his father. This was the view of Mujahid, `Ikrimah, Qatadah, As-Suddi and Ibn Ishaq, and others. lThe meaning of the phrase "and he had laid him prostrate on his forehead" is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him. Ibn `Abbas, may Allah be pleased with him, Mujahid, Sa`id bin Jubayr, Ad-Dahhak and Qatadah said:
وَتَلَّهُ لِلْجَبِينِ
(and he had laid him prostrate on his forehead;) means, "He turned him upside down on his face." Imam Ahmad recorded that Ibn `Abbas, may Allah be pleased with him, said, "When the rituals were enjoined upon Ibrahim, peace be upon him, the Shaytan appeared to him at the Mas`a and raced with him, but Ibrahim got there first. Then Jibril, upon him be peace, took him to Jamrat Al-`Aqabah and the Shaytan appeared to him, so he stoned him with seven pebbles until he disappeared. Then he appeared him at Al-Jamrah Al-Wusta and he stoned him with seven pebbles. Then he laid him prostrate on his face. Isma`il, peace be upon him, was wearing a white shirt, and he said, `O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.' He started to take it off, then he was called from behind:
أَن يإِبْرَهِيمُقَدْ صَدَّقْتَ الرُّؤْيَآ
(O Ibrahim! You have fulfilled the dream!) Ibrahim turned, and saw a fine, horned, white ram." Ibn `Abbas said, "We used to look for similar types of rams." Hisham mentioned this Hadith at length in Al-Manasik.
وَنَـدَيْنَـهُ أَن يإِبْرَهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَآ
(We called out to him: "O Ibrahim! You have fulfilled the dream!") means, `the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.' As-Suddi and others said that he passed the knife over Isma`il's neck, but it did not cut him at all, because a sheet of copper was placed between them. Ibrahim was called at that point, and it was said:
قَدْ صَدَّقْتَ الرُّؤْيَآ
(You have fulfilled the dream!) Allah says;
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(Verily, thus do We reward the doers of good.) means, `this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.' As Allah says:
فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُواْ ذَوَى عَدْلٍ مِّنكُمْ وَأَقِيمُواْ الشَّهَـدَةَ لِلَّهِ ذَلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً - وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَـلِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَىْءٍ قَدْراً
(And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.) (65:2-3). On the basis of this Ayah and this story, some of the scholars of Usul have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it -- unlike some of the Mu`tazilah. The evidence for this is obvious, because Allah commanded Ibrahim, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom. The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son. Allah says:
إِنَّ هَـذَا لَهُوَ الْبَلاَءُ الْمُبِينُ
(Verily, that indeed was a manifest trial.) meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allah and in obedience to Him. Allah said:
وَإِبْرَهِيمَ الَّذِى وَفَّى
(And of Ibrahim who fulfilled all that.) (53:37), and
وَفَدَيْنَـهُ بِذِبْحٍ عَظِيمٍ
(And We ransomed him with a great sacrifice). It was reported that Ibn `Abbas, may Allah be pleased with him, said, "A ram which had grazed in Paradise for forty years." Imam Ahmad recorded that Safiyyah bint Shaybah said, "A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah ﷺ sent for `Uthman bin Talhah, may Allah be pleased with him." On one occasion she said, "I asked `Uthman, `Why did the Prophet call you' He said, `The Messenger of Allah ﷺ said to me,
«إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّي»
(I saw the horns of the ram when I entered the House i.e., the Ka`bah, and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper.)"' Sufyan said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too." This offers independent evidence that the one who was to be sacrificed was Isma`il, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah ﷺ was sent. And Allah knows best.
Reports which state that the One Who was to be sacrificed was Isma`il, and that this is Correct with
Sa`id bin Jubayr, `Amir Ash-Sha`bi, Yusuf bin Mihran, Mujahid, `Ata' and others reported from Ibn `Abbas that it was Isma`il, peace be upon him. Ibn Jarir narrated that Ibn `Abbas said, "The one who was ransomed was Isma`il, peace be upon him. The Jews claimed that it was Ishaq, but the Jews lied." It was reported that Ibn `Umar said, "The sacrifice was Isma`il." Ibn Abi Najih said, narrating from Mujahid, "It was Isma`il, peace be upon him." This was also the view of Yusuf bin Mihran. Ash-Sha`bi said, "It was Isma`il, peace be upon him, and I saw the horns of the ram in the Ka`bah." Muhammad bin Ishaq reported from Al-Hasan bin Dinar and `Amr bin `Ubayd from Al-Hasan Al-Basri that he did not doubt that the one of the two sons Ibrahim was commanded to sacrifice was Isma`il, peace be upon him. Ibn Ishaq said, "I heard Muhammad bin Ka`b Al-Qurazi say, `The one whom Allah commanded Ibrahim to sacrifice of his two sons was Isma`il.' We find this in the Book of Allah, because when Allah finishes the story of the one of the two sons of Ibrahim who was to be sacrificed, He then says:
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous), and
فَبَشَّرْنَـهَا بِإِسْحَـقَ وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ
(So, We gave her glad tidings of Ishaq and after Ishaq, of Ya`qub) (11:71). He mentions the son and the son of the son, but He would not have commanded him to sacrifice Ishaq when He had promised that this son would in turn have a son. The one whom He commanded him to sacrifice can only have been Isma`il." Ibn Ishaq said, "I heard him say that often." Ibn Ishaq reported from Buraydah bin Sufyan bin Farwah Al-Aslami that Muhammad bin Ka`b Al-Qurazi told them that he mentioned that to `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, when he was Khalifah, while he was with him in Syria. `Umar said to him, "This is something about which I have never given any thought, but I see that it is as you say." Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islam, and he thought that he had been one of their scholars. `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, asked him about that. Muhammad bin Ka`b said, "I was with `Umar bin `Abd Al-`Aziz. `Umar said to him, `Which of the two sons of Ibrahim was he commanded to sacrifice' He said, `Isma`il. By Allah, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allah issued this command and the virtue that Allah mentioned was because of his patience in obeying the command. So they denied that and claimed that it was Ishaq, because he is their father."' `Abdullah bin Al-Imam Ahmad bin Hanbal, may Allah have mercy on him, said, "I asked my father about which son was to be sacrificed -- was it Isma`il or Ishaq" He said, "Isma`il." This was mentioned in Kitab Az-Zuhd. Ibn Abi Hatim said, "I heard my father say, `The correct view is that the one who was to be sacrificed was Isma`il, peace be upon him."' He said, "And it was narrated that `Ali, Ibn `Umar, Abu Hurayrah, Abu At-Tufayl, Sa`id bin Al-Musayyib, Sa`id bin Jubayr, Al-Hasan, Mujahid, Ash-Sha`bi, Muhammad bin Ka`b Al-Qurazi, Abu Ja`far Muhammad bin `Ali and Abu Salih, may Allah be pleased with them all, said that the one who was to be sacrificed was Isma`il." Al-Baghawi said in his Tafsir, "This was the view of `Abdullah bin `Umar, Sa`id bin Al-Musayyib, As-Suddi, Al-Hasan Al-Basri, Mujahid, Ar-Rabi` bin Anas, Muhammad bin Ka`b Al-Qurazi and Al-Kalbi." This was also reported from Ibn `Abbas and from Abu `Amr bin Al-`Ala'.
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous.) having given the glad tidings of the one who was to be sacrificed, who was Isma`il, Allah immediately follows that with mention of the glad tidings of his brother Ishaq. This is also mentioned in Surah Hud (11:71) and in Surat Al-Hijr (15:53-55).
نَبِيّاً
(a Prophet) means, from him there will come a righteous Prophet.
وَبَـرَكْنَا عَلَيْهِ وَعَلَى إِسْحَـقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَـلِمٌ لِّنَفْسِهِ مُبِينٌ
(We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves.) This is like the Ayah:
قِيلَ ينُوحُ اهْبِطْ بِسَلَـمٍ مِّنَّا وَبَركَـتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِّمَّن مَّعَكَ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِّنَّا عَذَابٌ أَلِيمٌ
(It was said: "O Nuh! Come down (from the ship) with peace from Us and blessings on you and on the people who are with you, but people to whom We shall grant their pleasures (for a time), but in the end a painful torment will reach them from Us.") (11:48)
📜 Texte arabe source
القول في تأويل قوله تعالى : فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ (103)
يقول تعالى ذكره: فلما أسلما أمرهما لله وفوّضاه إليه واتفقا على التسليم لأمره والرضا بقضائه.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني سليمان بن عبد الجبار، قال: ثنا ثابت بن محمد، وحدثنا ابن بشار، قال: ثنا مسلم بن صالح، قالا ثنا عبد الله بن المبارك، عن إسماعيل بن أبي خالد، عن أبي صالح، في قوله ( فَلَمَّا أَسْلَمَا ) قال: اتفقا على أمر واحد.
حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا الحسين، عن يزيد، عن عكرمة، قوله ( فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ ) قال: أسلما جميعا لأمر الله ورضي الغلام بالذبح، ورضي الأب بأن يذبحه، فقال: يا أبت اقذفني للوجه كيلا تنظر إلي فترحمني، وأنظر أنا إلى الشفرة فأجزع، ولكن أدخل الشفرة من تحتي، وامض لأمر الله، فذلك قوله ( فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ ) فلما فعل ذلك ( وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَا إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ ).
&; 21-76 &;
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَلَمَّا أَسْلَمَا ) قال: أسلم هذا نفسه لله، وأسلم هذا ابنه لله.
حدثنا محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى; وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، في قوله ( فَلَمَّا أَسْلَمَا ) قال: أسلما ما أمرا به.
حدثني موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ( فَلَمَّا أَسْلَمَا ) يقول: أسلما لأمر الله.
حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق ( فَلَمَّا أَسْلَمَا ) : أي سلم إبراهيم لذبحه حين أمر به وسلم ابنه للصبر عليه، حين عرف أن الله أمره بذلك فيه.
وقوله ( وَتَلَّهُ لِلْجَبِينِ ) يقول: وصَرَعَه للجَبِيِن، والجبينان ما عن يمين الجبهة وعن شمالها، وللوجه جبينان، والجبهة بينهما.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني محمد بن عمرو، قال: ثنا أبو العاصم، قال: ثنا عيسى: وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، في قوله ( وَتَلَّهُ لِلْجَبِينِ ) قال: وضع وجهه للأرض، قال: لا تذبحني وأنت تنظر إلى وجهي عسى أن ترحمني، ولا تجهز عليّ، اربط يدي إلى رقبتي ثم ضع وجهي للأرض.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَتَلَّهُ لِلْجَبِينِ ) : أى وكبه لفيه وأخذ الشفرة ( وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَا ) حتى بلغ وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، &; 21-78 &; عن أبيه، عن ابن عباس ( وَتَلَّهُ لِلْجَبِينِ ) قال: أكبه على جبهته.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَتَلَّهُ لِلْجَبِينِ ) قال: جبينه، قال: أخذ جبينه ليذبحه.
حدثنا ابن سنان، قال: ثنا حجاج، عن حماد، عن أبي عاصم الغَنَوِيّ عن أبي الطُّفَيل، قال: قال ابن عباس: إن إبراهيم لما أُمر بالمناسك عرض له الشيطان عند المسعى فسابقه، فسبقه إبراهيم، ثم ذهب به جبريل إلى جمرة العقبة، فعرض له الشيطان، فرماه بسبع حَصَيَات حتى ذهب، ثم عرض له عند الجمرة الوُسْطَى، فرماه بسبع حَصَيَات حتى ذهب، ثم تلَّه للجَبِين، وعلى إسماعيل قَميص أبيض، فقال له: يا أبت إنه ليس لي ثوب تكفنني فيه غير هذا، فاخلعه حتى تكفنني فيه، فالتفت إبراهيم فإذا هو بكبش أعْيَن أبيض فذبحه، فقال ابن عباس: لقد رأيتنا نتبع هذا الضرب من الكِباش.
Verset 104
L'émigration d'Ibrahim, l'épreuve du sacrifice d'Isma`il, et comment Allah l'a béni - Allah nous rapporte qu'après avoir secouru Son ami intime Ibrahim, paix sur lui, contre son peuple, et après qu'Ibrahim eut perdu tout espoir qu'ils croient jamais malgré les signes puissants qu'ils avaient vus, il émigra loin d'eux et dit : « En vérité, je m'en vais vers mon Seigneur, Il me guidera ! Mon Seigneur ! Accorde-moi (une descendance) parmi les vertueux. » c'est-à-dire des enfants obéissants, en compensation de son peuple et de ses proches qu'il avait quittés. Allah dit : « Nous lui annonçâmes la bonne nouvelle d'un garçon indulgent. » Cet enfant était Isma`il, paix sur lui, car il fut le premier enfant dont la bonne nouvelle fut annoncée à Ibrahim, paix sur lui, et il était plus âgé qu'Ishaq. Les musulmans et les Gens du Livre s'accordent, et il est même mentionné dans leur Livre, qu'Isma`il, paix sur lui, naquit quand Ibrahim, paix sur lui, avait quatre-vingt-six ans, et qu'Ishaq naquit quand Ibrahim avait quatre-vingt-dix-neuf ans. Selon leur Livre, Allah ordonna à Ibrahim de sacrifier son fils unique, et dans un autre texte il est dit son premier-né. Mais ici, ils ont faussement inséré le nom d'Ishaq. Cela n'est pas juste car cela contredit ce que dit leur propre Écriture. Ils ont inséré le nom d'Ishaq parce qu'il est leur ancêtre, tandis qu'Isma`il est l'ancêtre des Arabes. Ils étaient jaloux d'eux, alors ils ont ajouté cette idée et changé le sens de l'expression « fils unique » pour signifier « le seul fils qui est avec toi », parce qu'Isma`il avait été emmené avec sa mère à Makkah. Mais c'est un cas de falsification et de distorsion, car les mots « fils unique » ne peuvent être dits que pour celui qui n'a pas d'autre fils. De plus, le premier-né a un statut spécial que ne partagent pas les enfants suivants, donc l'ordre de le sacrifier est une épreuve plus exquise. فَلَمَّا بَلَغَ مَعَهُ السَّ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Ibrahim's Emigration, the Test of the Sacrifice of Isma`il, and how Allah blessed Him
Allah tells us that after He helped His close friend Ibrahim, peace be upon him, against his people, and after Ibrahim gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said:
وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ - رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ
(Verily, I am going to my Lord. He will guide me! My Lord! Grant me (offspring) from the righteous.) meaning, obedient children, in compensation for his people and relatives whom he had left. Allah said:
فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ
(So We gave him the glad tidings of a forbearing boy.) This child was Isma`il, peace be upon him, for he was the first child of whom glad tidings were given to Ibrahim, peace be upon him, and he was older than Ishaq. The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Isma`il, peace be upon him, was born when Ibrahim, peace be upon him, was eighty-six years old, and Ishaq was born when Ibrahim was ninety-nine years old. According to their Book, Allah commanded Ibrahim to sacrifice his only son, and in another text it says his firstborn son. But here they falsely inserted the name of Ishaq. This is not right because it goes against what their own Scripture says. They inserted the name of Ishaq because he is their ancestor, while Isma`il is the ancestor of the Arabs. They were jealous of them, so they added this idea and changed the meaning of the phrase "only son" to mean `the only son who is with you,' because Isma`il had been taken with his mother to Makkah. But this is a case of falsification and distortion, because the words "only son" cannot be said except in the case of one who has no other son. Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he grew up and started to go with his father and walk with him, for Ibrahim used to go every so often to check on his son and his mother in the land of Faran (i.e., Makkah), to see how they were doing. It was said that he used to ride on Al-Buraq, traveling there swiftly, and Allah knows best. It was reported from Ibn `Abbas, peace be upon him, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata' Al-Khurasani, Zayd bin Aslam and others that
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he became a young man and was able to work as his father did.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!") `Ubayd bin `Umayr said, "The dreams of the Prophets are revelation," then he recited this Ayah:
قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!"). He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allah and obeying his father.
قَالَ يأَبَتِ افْعَلْ مَا تُؤمَرُ
(He said: "O my father! Do that which you are commanded...") meaning, `obey the command of Allah and sacrifice me.'
سَتَجِدُنِى إِن شَآءَ اللَّهُ مِنَ الصَّـبِرِينَ
(if Allah wills, you shall find me of the patient.) meaning, `I will be patient and will seek the reward for that with Allah.' He, may peace and blessings be upon him, believed in what had been promised. Allah said:
وَاذْكُرْ فِى الْكِتَـبِ إِسْمَـعِيلَ إِنَّهُ كَانَ صَـدِقَ الْوَعْدِ وَكَانَ رَسُولاً نَّبِيّاً - وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّـلَوةِ وَالزَّكَـوةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيّاً
(And mention in the Book Isma`il. Verily, he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family the Salah and the Zakah, and his Lord was pleased with him.) (19:54-55).
فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ
(Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;) means, when both of them had pronounced the Shahadah and remembered Allah -- Ibrahim because he was about to offer a sacrifice and Isma`il because he was about to die. Or it was said that "submitted themselves" means that they submitted and followed the command of Allah; Ibrahim obeyed the command of Allah and Isma`il obeyed Allah and his father. This was the view of Mujahid, `Ikrimah, Qatadah, As-Suddi and Ibn Ishaq, and others. lThe meaning of the phrase "and he had laid him prostrate on his forehead" is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him. Ibn `Abbas, may Allah be pleased with him, Mujahid, Sa`id bin Jubayr, Ad-Dahhak and Qatadah said:
وَتَلَّهُ لِلْجَبِينِ
(and he had laid him prostrate on his forehead;) means, "He turned him upside down on his face." Imam Ahmad recorded that Ibn `Abbas, may Allah be pleased with him, said, "When the rituals were enjoined upon Ibrahim, peace be upon him, the Shaytan appeared to him at the Mas`a and raced with him, but Ibrahim got there first. Then Jibril, upon him be peace, took him to Jamrat Al-`Aqabah and the Shaytan appeared to him, so he stoned him with seven pebbles until he disappeared. Then he appeared him at Al-Jamrah Al-Wusta and he stoned him with seven pebbles. Then he laid him prostrate on his face. Isma`il, peace be upon him, was wearing a white shirt, and he said, `O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.' He started to take it off, then he was called from behind:
أَن يإِبْرَهِيمُقَدْ صَدَّقْتَ الرُّؤْيَآ
(O Ibrahim! You have fulfilled the dream!) Ibrahim turned, and saw a fine, horned, white ram." Ibn `Abbas said, "We used to look for similar types of rams." Hisham mentioned this Hadith at length in Al-Manasik.
وَنَـدَيْنَـهُ أَن يإِبْرَهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَآ
(We called out to him: "O Ibrahim! You have fulfilled the dream!") means, `the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.' As-Suddi and others said that he passed the knife over Isma`il's neck, but it did not cut him at all, because a sheet of copper was placed between them. Ibrahim was called at that point, and it was said:
قَدْ صَدَّقْتَ الرُّؤْيَآ
(You have fulfilled the dream!) Allah says;
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(Verily, thus do We reward the doers of good.) means, `this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.' As Allah says:
فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُواْ ذَوَى عَدْلٍ مِّنكُمْ وَأَقِيمُواْ الشَّهَـدَةَ لِلَّهِ ذَلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً - وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَـلِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَىْءٍ قَدْراً
(And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.) (65:2-3). On the basis of this Ayah and this story, some of the scholars of Usul have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it -- unlike some of the Mu`tazilah. The evidence for this is obvious, because Allah commanded Ibrahim, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom. The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son. Allah says:
إِنَّ هَـذَا لَهُوَ الْبَلاَءُ الْمُبِينُ
(Verily, that indeed was a manifest trial.) meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allah and in obedience to Him. Allah said:
وَإِبْرَهِيمَ الَّذِى وَفَّى
(And of Ibrahim who fulfilled all that.) (53:37), and
وَفَدَيْنَـهُ بِذِبْحٍ عَظِيمٍ
(And We ransomed him with a great sacrifice). It was reported that Ibn `Abbas, may Allah be pleased with him, said, "A ram which had grazed in Paradise for forty years." Imam Ahmad recorded that Safiyyah bint Shaybah said, "A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah ﷺ sent for `Uthman bin Talhah, may Allah be pleased with him." On one occasion she said, "I asked `Uthman, `Why did the Prophet call you' He said, `The Messenger of Allah ﷺ said to me,
«إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّي»
(I saw the horns of the ram when I entered the House i.e., the Ka`bah, and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper.)"' Sufyan said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too." This offers independent evidence that the one who was to be sacrificed was Isma`il, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah ﷺ was sent. And Allah knows best.
Reports which state that the One Who was to be sacrificed was Isma`il, and that this is Correct with
Sa`id bin Jubayr, `Amir Ash-Sha`bi, Yusuf bin Mihran, Mujahid, `Ata' and others reported from Ibn `Abbas that it was Isma`il, peace be upon him. Ibn Jarir narrated that Ibn `Abbas said, "The one who was ransomed was Isma`il, peace be upon him. The Jews claimed that it was Ishaq, but the Jews lied." It was reported that Ibn `Umar said, "The sacrifice was Isma`il." Ibn Abi Najih said, narrating from Mujahid, "It was Isma`il, peace be upon him." This was also the view of Yusuf bin Mihran. Ash-Sha`bi said, "It was Isma`il, peace be upon him, and I saw the horns of the ram in the Ka`bah." Muhammad bin Ishaq reported from Al-Hasan bin Dinar and `Amr bin `Ubayd from Al-Hasan Al-Basri that he did not doubt that the one of the two sons Ibrahim was commanded to sacrifice was Isma`il, peace be upon him. Ibn Ishaq said, "I heard Muhammad bin Ka`b Al-Qurazi say, `The one whom Allah commanded Ibrahim to sacrifice of his two sons was Isma`il.' We find this in the Book of Allah, because when Allah finishes the story of the one of the two sons of Ibrahim who was to be sacrificed, He then says:
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous), and
فَبَشَّرْنَـهَا بِإِسْحَـقَ وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ
(So, We gave her glad tidings of Ishaq and after Ishaq, of Ya`qub) (11:71). He mentions the son and the son of the son, but He would not have commanded him to sacrifice Ishaq when He had promised that this son would in turn have a son. The one whom He commanded him to sacrifice can only have been Isma`il." Ibn Ishaq said, "I heard him say that often." Ibn Ishaq reported from Buraydah bin Sufyan bin Farwah Al-Aslami that Muhammad bin Ka`b Al-Qurazi told them that he mentioned that to `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, when he was Khalifah, while he was with him in Syria. `Umar said to him, "This is something about which I have never given any thought, but I see that it is as you say." Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islam, and he thought that he had been one of their scholars. `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, asked him about that. Muhammad bin Ka`b said, "I was with `Umar bin `Abd Al-`Aziz. `Umar said to him, `Which of the two sons of Ibrahim was he commanded to sacrifice' He said, `Isma`il. By Allah, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allah issued this command and the virtue that Allah mentioned was because of his patience in obeying the command. So they denied that and claimed that it was Ishaq, because he is their father."' `Abdullah bin Al-Imam Ahmad bin Hanbal, may Allah have mercy on him, said, "I asked my father about which son was to be sacrificed -- was it Isma`il or Ishaq" He said, "Isma`il." This was mentioned in Kitab Az-Zuhd. Ibn Abi Hatim said, "I heard my father say, `The correct view is that the one who was to be sacrificed was Isma`il, peace be upon him."' He said, "And it was narrated that `Ali, Ibn `Umar, Abu Hurayrah, Abu At-Tufayl, Sa`id bin Al-Musayyib, Sa`id bin Jubayr, Al-Hasan, Mujahid, Ash-Sha`bi, Muhammad bin Ka`b Al-Qurazi, Abu Ja`far Muhammad bin `Ali and Abu Salih, may Allah be pleased with them all, said that the one who was to be sacrificed was Isma`il." Al-Baghawi said in his Tafsir, "This was the view of `Abdullah bin `Umar, Sa`id bin Al-Musayyib, As-Suddi, Al-Hasan Al-Basri, Mujahid, Ar-Rabi` bin Anas, Muhammad bin Ka`b Al-Qurazi and Al-Kalbi." This was also reported from Ibn `Abbas and from Abu `Amr bin Al-`Ala'.
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous.) having given the glad tidings of the one who was to be sacrificed, who was Isma`il, Allah immediately follows that with mention of the glad tidings of his brother Ishaq. This is also mentioned in Surah Hud (11:71) and in Surat Al-Hijr (15:53-55).
نَبِيّاً
(a Prophet) means, from him there will come a righteous Prophet.
وَبَـرَكْنَا عَلَيْهِ وَعَلَى إِسْحَـقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَـلِمٌ لِّنَفْسِهِ مُبِينٌ
(We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves.) This is like the Ayah:
قِيلَ ينُوحُ اهْبِطْ بِسَلَـمٍ مِّنَّا وَبَركَـتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِّمَّن مَّعَكَ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِّنَّا عَذَابٌ أَلِيمٌ
(It was said: "O Nuh! Come down (from the ship) with peace from Us and blessings on you and on the people who are with you, but people to whom We shall grant their pleasures (for a time), but in the end a painful torment will reach them from Us.") (11:48)
📜 Texte arabe source
وقوله ( وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَا ) وهذا جواب قوله ( فَلَمَّا أَسْلَمَا ) ومعنى الكلام: فلما أسلما وتلَّه للجبين، وناديناه أن يا إبراهيم; وأدخلت الواو في ذلك كما أدخلت في قوله حَتَّى إِذَا جَاءُوهَا وَفُتِحَتْ أَبْوَابُهَا وقد تفعل العرب ذلك فتدخل الواو في جواب فلما، وحتى وإذا تلقيها.
Verset 105
L'émigration d'Ibrahim, l'épreuve du sacrifice d'Isma`il, et comment Allah l'a béni
Allah nous rapporte qu'après avoir secouru Son ami intime Ibrahim, paix sur lui, contre son peuple, et après qu'Ibrahim eut perdu tout espoir qu'ils croient jamais, malgré les signes puissants qu'ils avaient vus, il émigra loin d'eux et dit :
وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ - رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ
(En vérité, je vais vers mon Seigneur. Il me guidera ! Mon Seigneur ! Accorde-moi (une descendance) parmi les vertueux.) c'est-à-dire, des enfants obéissants, en compensation de son peuple et de ses proches qu'il avait quittés. Allah dit :
فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ
(Alors Nous lui annonçâmes la bonne nouvelle d'un garçon indulgent.) Cet enfant était Isma`il, paix sur lui, car il fut le premier enfant dont la bonne nouvelle fut donnée à Ibrahim, paix sur lui, et il était plus âgé qu'Ishaq. Les musulmans et les gens du Livre s'accordent, et il est en effet mentionné dans leur Livre, qu'Isma`il, paix sur lui, naquit quand Ibrahim, paix sur lui, avait quatre-vingt-six ans, et qu'Ishaq naquit quand Ibrahim avait quatre-vingt-dix-neuf ans. Selon leur Livre, Allah ordonna à Ibrahim de sacrifier son fils unique, et dans un autre texte il est dit son fils premier-né. Mais ici, ils ont faussement inséré le nom d'Ishaq. Cela n'est pas juste car cela contredit ce que dit leur propre Écriture. Ils ont inséré le nom d'Ishaq parce qu'il est leur ancêtre, tandis qu'Isma`il est l'ancêtre des Arabes. Ils étaient jaloux d'eux, alors ils ont ajouté cette idée et changé le sens de l'expression "fils unique" pour signifier "le fils unique qui est avec toi", car Isma`il avait été emmené avec sa mère à Makkah. Mais c'est un cas de falsification et de distorsion, car les mots "fils unique" ne peuvent être dits que pour celui qui n'a pas d'autre fils. De plus, le fils premier-né a un statut spécial que ne partagent pas les enfants suivants, donc l'ordre de le sacrifier est une épreuve plus exquise.
فَلَمَّا بَلَغَ مَعَهُ السَّ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Ibrahim's Emigration, the Test of the Sacrifice of Isma`il, and how Allah blessed Him
Allah tells us that after He helped His close friend Ibrahim, peace be upon him, against his people, and after Ibrahim gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said:
وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ - رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ
(Verily, I am going to my Lord. He will guide me! My Lord! Grant me (offspring) from the righteous.) meaning, obedient children, in compensation for his people and relatives whom he had left. Allah said:
فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ
(So We gave him the glad tidings of a forbearing boy.) This child was Isma`il, peace be upon him, for he was the first child of whom glad tidings were given to Ibrahim, peace be upon him, and he was older than Ishaq. The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Isma`il, peace be upon him, was born when Ibrahim, peace be upon him, was eighty-six years old, and Ishaq was born when Ibrahim was ninety-nine years old. According to their Book, Allah commanded Ibrahim to sacrifice his only son, and in another text it says his firstborn son. But here they falsely inserted the name of Ishaq. This is not right because it goes against what their own Scripture says. They inserted the name of Ishaq because he is their ancestor, while Isma`il is the ancestor of the Arabs. They were jealous of them, so they added this idea and changed the meaning of the phrase "only son" to mean `the only son who is with you,' because Isma`il had been taken with his mother to Makkah. But this is a case of falsification and distortion, because the words "only son" cannot be said except in the case of one who has no other son. Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he grew up and started to go with his father and walk with him, for Ibrahim used to go every so often to check on his son and his mother in the land of Faran (i.e., Makkah), to see how they were doing. It was said that he used to ride on Al-Buraq, traveling there swiftly, and Allah knows best. It was reported from Ibn `Abbas, peace be upon him, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata' Al-Khurasani, Zayd bin Aslam and others that
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he became a young man and was able to work as his father did.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!") `Ubayd bin `Umayr said, "The dreams of the Prophets are revelation," then he recited this Ayah:
قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!"). He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allah and obeying his father.
قَالَ يأَبَتِ افْعَلْ مَا تُؤمَرُ
(He said: "O my father! Do that which you are commanded...") meaning, `obey the command of Allah and sacrifice me.'
سَتَجِدُنِى إِن شَآءَ اللَّهُ مِنَ الصَّـبِرِينَ
(if Allah wills, you shall find me of the patient.) meaning, `I will be patient and will seek the reward for that with Allah.' He, may peace and blessings be upon him, believed in what had been promised. Allah said:
وَاذْكُرْ فِى الْكِتَـبِ إِسْمَـعِيلَ إِنَّهُ كَانَ صَـدِقَ الْوَعْدِ وَكَانَ رَسُولاً نَّبِيّاً - وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّـلَوةِ وَالزَّكَـوةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيّاً
(And mention in the Book Isma`il. Verily, he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family the Salah and the Zakah, and his Lord was pleased with him.) (19:54-55).
فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ
(Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;) means, when both of them had pronounced the Shahadah and remembered Allah -- Ibrahim because he was about to offer a sacrifice and Isma`il because he was about to die. Or it was said that "submitted themselves" means that they submitted and followed the command of Allah; Ibrahim obeyed the command of Allah and Isma`il obeyed Allah and his father. This was the view of Mujahid, `Ikrimah, Qatadah, As-Suddi and Ibn Ishaq, and others. lThe meaning of the phrase "and he had laid him prostrate on his forehead" is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him. Ibn `Abbas, may Allah be pleased with him, Mujahid, Sa`id bin Jubayr, Ad-Dahhak and Qatadah said:
وَتَلَّهُ لِلْجَبِينِ
(and he had laid him prostrate on his forehead;) means, "He turned him upside down on his face." Imam Ahmad recorded that Ibn `Abbas, may Allah be pleased with him, said, "When the rituals were enjoined upon Ibrahim, peace be upon him, the Shaytan appeared to him at the Mas`a and raced with him, but Ibrahim got there first. Then Jibril, upon him be peace, took him to Jamrat Al-`Aqabah and the Shaytan appeared to him, so he stoned him with seven pebbles until he disappeared. Then he appeared him at Al-Jamrah Al-Wusta and he stoned him with seven pebbles. Then he laid him prostrate on his face. Isma`il, peace be upon him, was wearing a white shirt, and he said, `O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.' He started to take it off, then he was called from behind:
أَن يإِبْرَهِيمُقَدْ صَدَّقْتَ الرُّؤْيَآ
(O Ibrahim! You have fulfilled the dream!) Ibrahim turned, and saw a fine, horned, white ram." Ibn `Abbas said, "We used to look for similar types of rams." Hisham mentioned this Hadith at length in Al-Manasik.
وَنَـدَيْنَـهُ أَن يإِبْرَهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَآ
(We called out to him: "O Ibrahim! You have fulfilled the dream!") means, `the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.' As-Suddi and others said that he passed the knife over Isma`il's neck, but it did not cut him at all, because a sheet of copper was placed between them. Ibrahim was called at that point, and it was said:
قَدْ صَدَّقْتَ الرُّؤْيَآ
(You have fulfilled the dream!) Allah says;
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(Verily, thus do We reward the doers of good.) means, `this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.' As Allah says:
فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُواْ ذَوَى عَدْلٍ مِّنكُمْ وَأَقِيمُواْ الشَّهَـدَةَ لِلَّهِ ذَلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً - وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَـلِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَىْءٍ قَدْراً
(And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.) (65:2-3). On the basis of this Ayah and this story, some of the scholars of Usul have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it -- unlike some of the Mu`tazilah. The evidence for this is obvious, because Allah commanded Ibrahim, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom. The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son. Allah says:
إِنَّ هَـذَا لَهُوَ الْبَلاَءُ الْمُبِينُ
(Verily, that indeed was a manifest trial.) meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allah and in obedience to Him. Allah said:
وَإِبْرَهِيمَ الَّذِى وَفَّى
(And of Ibrahim who fulfilled all that.) (53:37), and
وَفَدَيْنَـهُ بِذِبْحٍ عَظِيمٍ
(And We ransomed him with a great sacrifice). It was reported that Ibn `Abbas, may Allah be pleased with him, said, "A ram which had grazed in Paradise for forty years." Imam Ahmad recorded that Safiyyah bint Shaybah said, "A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah ﷺ sent for `Uthman bin Talhah, may Allah be pleased with him." On one occasion she said, "I asked `Uthman, `Why did the Prophet call you' He said, `The Messenger of Allah ﷺ said to me,
«إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّي»
(I saw the horns of the ram when I entered the House i.e., the Ka`bah, and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper.)"' Sufyan said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too." This offers independent evidence that the one who was to be sacrificed was Isma`il, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah ﷺ was sent. And Allah knows best.
Reports which state that the One Who was to be sacrificed was Isma`il, and that this is Correct with
Sa`id bin Jubayr, `Amir Ash-Sha`bi, Yusuf bin Mihran, Mujahid, `Ata' and others reported from Ibn `Abbas that it was Isma`il, peace be upon him. Ibn Jarir narrated that Ibn `Abbas said, "The one who was ransomed was Isma`il, peace be upon him. The Jews claimed that it was Ishaq, but the Jews lied." It was reported that Ibn `Umar said, "The sacrifice was Isma`il." Ibn Abi Najih said, narrating from Mujahid, "It was Isma`il, peace be upon him." This was also the view of Yusuf bin Mihran. Ash-Sha`bi said, "It was Isma`il, peace be upon him, and I saw the horns of the ram in the Ka`bah." Muhammad bin Ishaq reported from Al-Hasan bin Dinar and `Amr bin `Ubayd from Al-Hasan Al-Basri that he did not doubt that the one of the two sons Ibrahim was commanded to sacrifice was Isma`il, peace be upon him. Ibn Ishaq said, "I heard Muhammad bin Ka`b Al-Qurazi say, `The one whom Allah commanded Ibrahim to sacrifice of his two sons was Isma`il.' We find this in the Book of Allah, because when Allah finishes the story of the one of the two sons of Ibrahim who was to be sacrificed, He then says:
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous), and
فَبَشَّرْنَـهَا بِإِسْحَـقَ وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ
(So, We gave her glad tidings of Ishaq and after Ishaq, of Ya`qub) (11:71). He mentions the son and the son of the son, but He would not have commanded him to sacrifice Ishaq when He had promised that this son would in turn have a son. The one whom He commanded him to sacrifice can only have been Isma`il." Ibn Ishaq said, "I heard him say that often." Ibn Ishaq reported from Buraydah bin Sufyan bin Farwah Al-Aslami that Muhammad bin Ka`b Al-Qurazi told them that he mentioned that to `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, when he was Khalifah, while he was with him in Syria. `Umar said to him, "This is something about which I have never given any thought, but I see that it is as you say." Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islam, and he thought that he had been one of their scholars. `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, asked him about that. Muhammad bin Ka`b said, "I was with `Umar bin `Abd Al-`Aziz. `Umar said to him, `Which of the two sons of Ibrahim was he commanded to sacrifice' He said, `Isma`il. By Allah, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allah issued this command and the virtue that Allah mentioned was because of his patience in obeying the command. So they denied that and claimed that it was Ishaq, because he is their father."' `Abdullah bin Al-Imam Ahmad bin Hanbal, may Allah have mercy on him, said, "I asked my father about which son was to be sacrificed -- was it Isma`il or Ishaq" He said, "Isma`il." This was mentioned in Kitab Az-Zuhd. Ibn Abi Hatim said, "I heard my father say, `The correct view is that the one who was to be sacrificed was Isma`il, peace be upon him."' He said, "And it was narrated that `Ali, Ibn `Umar, Abu Hurayrah, Abu At-Tufayl, Sa`id bin Al-Musayyib, Sa`id bin Jubayr, Al-Hasan, Mujahid, Ash-Sha`bi, Muhammad bin Ka`b Al-Qurazi, Abu Ja`far Muhammad bin `Ali and Abu Salih, may Allah be pleased with them all, said that the one who was to be sacrificed was Isma`il." Al-Baghawi said in his Tafsir, "This was the view of `Abdullah bin `Umar, Sa`id bin Al-Musayyib, As-Suddi, Al-Hasan Al-Basri, Mujahid, Ar-Rabi` bin Anas, Muhammad bin Ka`b Al-Qurazi and Al-Kalbi." This was also reported from Ibn `Abbas and from Abu `Amr bin Al-`Ala'.
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous.) having given the glad tidings of the one who was to be sacrificed, who was Isma`il, Allah immediately follows that with mention of the glad tidings of his brother Ishaq. This is also mentioned in Surah Hud (11:71) and in Surat Al-Hijr (15:53-55).
نَبِيّاً
(a Prophet) means, from him there will come a righteous Prophet.
وَبَـرَكْنَا عَلَيْهِ وَعَلَى إِسْحَـقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَـلِمٌ لِّنَفْسِهِ مُبِينٌ
(We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves.) This is like the Ayah:
قِيلَ ينُوحُ اهْبِطْ بِسَلَـمٍ مِّنَّا وَبَركَـتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِّمَّن مَّعَكَ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِّنَّا عَذَابٌ أَلِيمٌ
(It was said: "O Nuh! Come down (from the ship) with peace from Us and blessings on you and on the people who are with you, but people to whom We shall grant their pleasures (for a time), but in the end a painful torment will reach them from Us.") (11:48)
📜 Texte arabe source
ويعني بقوله ( قَدْ صَدَّقْتَ الرُّؤْيَا ) التي أريناكها في منامك بأمرناك بذبح ابنك.
وقوله ( إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ ) يقول: إنا كما جَزَيْناك بطاعتنا يا إبراهيم، كذلك نجزى الذين أحسنوا، وأطاعوا أمرنا، وعملوا في رضانا.
Verset 106
L'émigration d'Ibrahim, l'épreuve du sacrifice d'Isma`il, et comment Allah l'a béni
Allah nous rapporte qu'après avoir secouru Son ami intime Ibrahim, paix sur lui, contre son peuple, et après qu'Ibrahim eut perdu tout espoir qu'ils croient jamais, malgré les signes puissants qu'ils avaient vus, il émigra loin d'eux et dit :
وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ - رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ
(En vérité, je vais vers mon Seigneur. Il me guidera ! Mon Seigneur ! Accorde-moi (une descendance) parmi les vertueux.) c'est-à-dire, des enfants obéissants, en compensation de son peuple et de ses proches qu'il avait quittés. Allah dit :
فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ
(Alors Nous lui annonçâmes la bonne nouvelle d'un garçon indulgent.) Cet enfant était Isma`il, paix sur lui, car il fut le premier enfant dont la bonne nouvelle fut donnée à Ibrahim, paix sur lui, et il était plus âgé qu'Ishaq. Les musulmans et les gens du Livre s'accordent, et il est en effet mentionné dans leur Livre, qu'Isma`il, paix sur lui, naquit quand Ibrahim, paix sur lui, avait quatre-vingt-six ans, et qu'Ishaq naquit quand Ibrahim avait quatre-vingt-dix-neuf ans. Selon leur Livre, Allah ordonna à Ibrahim de sacrifier son fils unique, et dans un autre texte il est dit son fils premier-né. Mais ici, ils ont faussement inséré le nom d'Ishaq. Cela n'est pas juste car cela contredit ce que dit leur propre Écriture. Ils ont inséré le nom d'Ishaq parce qu'il est leur ancêtre, tandis qu'Isma`il est l'ancêtre des Arabes. Ils étaient jaloux d'eux, alors ils ont ajouté cette idée et changé le sens de l'expression "fils unique" pour signifier "le fils unique qui est avec toi", car Isma`il avait été emmené avec sa mère à Makkah. Mais c'est un cas de falsification et de distorsion, car les mots "fils unique" ne peuvent être dits que pour celui qui n'a pas d'autre fils. De plus, le fils premier-né a un statut spécial que ne partagent pas les enfants suivants, donc l'ordre de le sacrifier est une épreuve plus exquise.
فَلَمَّا بَلَغَ مَعَهُ السَّ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Ibrahim's Emigration, the Test of the Sacrifice of Isma`il, and how Allah blessed Him
Allah tells us that after He helped His close friend Ibrahim, peace be upon him, against his people, and after Ibrahim gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said:
وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ - رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ
(Verily, I am going to my Lord. He will guide me! My Lord! Grant me (offspring) from the righteous.) meaning, obedient children, in compensation for his people and relatives whom he had left. Allah said:
فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ
(So We gave him the glad tidings of a forbearing boy.) This child was Isma`il, peace be upon him, for he was the first child of whom glad tidings were given to Ibrahim, peace be upon him, and he was older than Ishaq. The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Isma`il, peace be upon him, was born when Ibrahim, peace be upon him, was eighty-six years old, and Ishaq was born when Ibrahim was ninety-nine years old. According to their Book, Allah commanded Ibrahim to sacrifice his only son, and in another text it says his firstborn son. But here they falsely inserted the name of Ishaq. This is not right because it goes against what their own Scripture says. They inserted the name of Ishaq because he is their ancestor, while Isma`il is the ancestor of the Arabs. They were jealous of them, so they added this idea and changed the meaning of the phrase "only son" to mean `the only son who is with you,' because Isma`il had been taken with his mother to Makkah. But this is a case of falsification and distortion, because the words "only son" cannot be said except in the case of one who has no other son. Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he grew up and started to go with his father and walk with him, for Ibrahim used to go every so often to check on his son and his mother in the land of Faran (i.e., Makkah), to see how they were doing. It was said that he used to ride on Al-Buraq, traveling there swiftly, and Allah knows best. It was reported from Ibn `Abbas, peace be upon him, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata' Al-Khurasani, Zayd bin Aslam and others that
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he became a young man and was able to work as his father did.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!") `Ubayd bin `Umayr said, "The dreams of the Prophets are revelation," then he recited this Ayah:
قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!"). He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allah and obeying his father.
قَالَ يأَبَتِ افْعَلْ مَا تُؤمَرُ
(He said: "O my father! Do that which you are commanded...") meaning, `obey the command of Allah and sacrifice me.'
سَتَجِدُنِى إِن شَآءَ اللَّهُ مِنَ الصَّـبِرِينَ
(if Allah wills, you shall find me of the patient.) meaning, `I will be patient and will seek the reward for that with Allah.' He, may peace and blessings be upon him, believed in what had been promised. Allah said:
وَاذْكُرْ فِى الْكِتَـبِ إِسْمَـعِيلَ إِنَّهُ كَانَ صَـدِقَ الْوَعْدِ وَكَانَ رَسُولاً نَّبِيّاً - وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّـلَوةِ وَالزَّكَـوةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيّاً
(And mention in the Book Isma`il. Verily, he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family the Salah and the Zakah, and his Lord was pleased with him.) (19:54-55).
فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ
(Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;) means, when both of them had pronounced the Shahadah and remembered Allah -- Ibrahim because he was about to offer a sacrifice and Isma`il because he was about to die. Or it was said that "submitted themselves" means that they submitted and followed the command of Allah; Ibrahim obeyed the command of Allah and Isma`il obeyed Allah and his father. This was the view of Mujahid, `Ikrimah, Qatadah, As-Suddi and Ibn Ishaq, and others. lThe meaning of the phrase "and he had laid him prostrate on his forehead" is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him. Ibn `Abbas, may Allah be pleased with him, Mujahid, Sa`id bin Jubayr, Ad-Dahhak and Qatadah said:
وَتَلَّهُ لِلْجَبِينِ
(and he had laid him prostrate on his forehead;) means, "He turned him upside down on his face." Imam Ahmad recorded that Ibn `Abbas, may Allah be pleased with him, said, "When the rituals were enjoined upon Ibrahim, peace be upon him, the Shaytan appeared to him at the Mas`a and raced with him, but Ibrahim got there first. Then Jibril, upon him be peace, took him to Jamrat Al-`Aqabah and the Shaytan appeared to him, so he stoned him with seven pebbles until he disappeared. Then he appeared him at Al-Jamrah Al-Wusta and he stoned him with seven pebbles. Then he laid him prostrate on his face. Isma`il, peace be upon him, was wearing a white shirt, and he said, `O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.' He started to take it off, then he was called from behind:
أَن يإِبْرَهِيمُقَدْ صَدَّقْتَ الرُّؤْيَآ
(O Ibrahim! You have fulfilled the dream!) Ibrahim turned, and saw a fine, horned, white ram." Ibn `Abbas said, "We used to look for similar types of rams." Hisham mentioned this Hadith at length in Al-Manasik.
وَنَـدَيْنَـهُ أَن يإِبْرَهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَآ
(We called out to him: "O Ibrahim! You have fulfilled the dream!") means, `the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.' As-Suddi and others said that he passed the knife over Isma`il's neck, but it did not cut him at all, because a sheet of copper was placed between them. Ibrahim was called at that point, and it was said:
قَدْ صَدَّقْتَ الرُّؤْيَآ
(You have fulfilled the dream!) Allah says;
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(Verily, thus do We reward the doers of good.) means, `this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.' As Allah says:
فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُواْ ذَوَى عَدْلٍ مِّنكُمْ وَأَقِيمُواْ الشَّهَـدَةَ لِلَّهِ ذَلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً - وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَـلِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَىْءٍ قَدْراً
(And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.) (65:2-3). On the basis of this Ayah and this story, some of the scholars of Usul have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it -- unlike some of the Mu`tazilah. The evidence for this is obvious, because Allah commanded Ibrahim, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom. The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son. Allah says:
إِنَّ هَـذَا لَهُوَ الْبَلاَءُ الْمُبِينُ
(Verily, that indeed was a manifest trial.) meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allah and in obedience to Him. Allah said:
وَإِبْرَهِيمَ الَّذِى وَفَّى
(And of Ibrahim who fulfilled all that.) (53:37), and
وَفَدَيْنَـهُ بِذِبْحٍ عَظِيمٍ
(And We ransomed him with a great sacrifice). It was reported that Ibn `Abbas, may Allah be pleased with him, said, "A ram which had grazed in Paradise for forty years." Imam Ahmad recorded that Safiyyah bint Shaybah said, "A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah ﷺ sent for `Uthman bin Talhah, may Allah be pleased with him." On one occasion she said, "I asked `Uthman, `Why did the Prophet call you' He said, `The Messenger of Allah ﷺ said to me,
«إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّي»
(I saw the horns of the ram when I entered the House i.e., the Ka`bah, and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper.)"' Sufyan said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too." This offers independent evidence that the one who was to be sacrificed was Isma`il, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah ﷺ was sent. And Allah knows best.
Reports which state that the One Who was to be sacrificed was Isma`il, and that this is Correct with
Sa`id bin Jubayr, `Amir Ash-Sha`bi, Yusuf bin Mihran, Mujahid, `Ata' and others reported from Ibn `Abbas that it was Isma`il, peace be upon him. Ibn Jarir narrated that Ibn `Abbas said, "The one who was ransomed was Isma`il, peace be upon him. The Jews claimed that it was Ishaq, but the Jews lied." It was reported that Ibn `Umar said, "The sacrifice was Isma`il." Ibn Abi Najih said, narrating from Mujahid, "It was Isma`il, peace be upon him." This was also the view of Yusuf bin Mihran. Ash-Sha`bi said, "It was Isma`il, peace be upon him, and I saw the horns of the ram in the Ka`bah." Muhammad bin Ishaq reported from Al-Hasan bin Dinar and `Amr bin `Ubayd from Al-Hasan Al-Basri that he did not doubt that the one of the two sons Ibrahim was commanded to sacrifice was Isma`il, peace be upon him. Ibn Ishaq said, "I heard Muhammad bin Ka`b Al-Qurazi say, `The one whom Allah commanded Ibrahim to sacrifice of his two sons was Isma`il.' We find this in the Book of Allah, because when Allah finishes the story of the one of the two sons of Ibrahim who was to be sacrificed, He then says:
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous), and
فَبَشَّرْنَـهَا بِإِسْحَـقَ وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ
(So, We gave her glad tidings of Ishaq and after Ishaq, of Ya`qub) (11:71). He mentions the son and the son of the son, but He would not have commanded him to sacrifice Ishaq when He had promised that this son would in turn have a son. The one whom He commanded him to sacrifice can only have been Isma`il." Ibn Ishaq said, "I heard him say that often." Ibn Ishaq reported from Buraydah bin Sufyan bin Farwah Al-Aslami that Muhammad bin Ka`b Al-Qurazi told them that he mentioned that to `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, when he was Khalifah, while he was with him in Syria. `Umar said to him, "This is something about which I have never given any thought, but I see that it is as you say." Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islam, and he thought that he had been one of their scholars. `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, asked him about that. Muhammad bin Ka`b said, "I was with `Umar bin `Abd Al-`Aziz. `Umar said to him, `Which of the two sons of Ibrahim was he commanded to sacrifice' He said, `Isma`il. By Allah, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allah issued this command and the virtue that Allah mentioned was because of his patience in obeying the command. So they denied that and claimed that it was Ishaq, because he is their father."' `Abdullah bin Al-Imam Ahmad bin Hanbal, may Allah have mercy on him, said, "I asked my father about which son was to be sacrificed -- was it Isma`il or Ishaq" He said, "Isma`il." This was mentioned in Kitab Az-Zuhd. Ibn Abi Hatim said, "I heard my father say, `The correct view is that the one who was to be sacrificed was Isma`il, peace be upon him."' He said, "And it was narrated that `Ali, Ibn `Umar, Abu Hurayrah, Abu At-Tufayl, Sa`id bin Al-Musayyib, Sa`id bin Jubayr, Al-Hasan, Mujahid, Ash-Sha`bi, Muhammad bin Ka`b Al-Qurazi, Abu Ja`far Muhammad bin `Ali and Abu Salih, may Allah be pleased with them all, said that the one who was to be sacrificed was Isma`il." Al-Baghawi said in his Tafsir, "This was the view of `Abdullah bin `Umar, Sa`id bin Al-Musayyib, As-Suddi, Al-Hasan Al-Basri, Mujahid, Ar-Rabi` bin Anas, Muhammad bin Ka`b Al-Qurazi and Al-Kalbi." This was also reported from Ibn `Abbas and from Abu `Amr bin Al-`Ala'.
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous.) having given the glad tidings of the one who was to be sacrificed, who was Isma`il, Allah immediately follows that with mention of the glad tidings of his brother Ishaq. This is also mentioned in Surah Hud (11:71) and in Surat Al-Hijr (15:53-55).
نَبِيّاً
(a Prophet) means, from him there will come a righteous Prophet.
وَبَـرَكْنَا عَلَيْهِ وَعَلَى إِسْحَـقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَـلِمٌ لِّنَفْسِهِ مُبِينٌ
(We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves.) This is like the Ayah:
قِيلَ ينُوحُ اهْبِطْ بِسَلَـمٍ مِّنَّا وَبَركَـتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِّمَّن مَّعَكَ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِّنَّا عَذَابٌ أَلِيمٌ
(It was said: "O Nuh! Come down (from the ship) with peace from Us and blessings on you and on the people who are with you, but people to whom We shall grant their pleasures (for a time), but in the end a painful torment will reach them from Us.") (11:48)
📜 Texte arabe source
وقوله ( إِنَّ هَذَا لَهُوَ الْبَلاءُ الْمُبِينُ ) : يقول تعالى ذكره: إن أمرنا إياك يا إبراهيم بذبح ابنك إسحاق، لهو البلاء، يقول: لهو الاختبار الذي يبين لمن فكَّرَ فيه أنه بلاء شديد ومِحْنة عظيمة. وكان ابن زيد يقول: البلاء في هذا الموضع الشرّ وليس باختبار.
&; 21-79 &;
حدثني يونس، قال: أخبرنا ابن وهب، قال: ابن زيد، في قوله ( إِنَّ هَذَا لَهُوَ الْبَلاءُ الْمُبِينُ ) قال: هذا فى البلاء الذي نـزل به في أن يذبح ابنه.( صَدَّقْتَ الرُّؤْيَا ) : ابتليتَ ببلاء عظيم أمرت أن تذبح ابنك، قال: وهذا من البلاء المكروه وهو الشرّ وليس من بلاء الاختبار.
Verset 107
L'émigration d'Ibrahim, l'épreuve du sacrifice d'Isma`il, et comment Allah l'a béni
Allah nous rapporte qu'après avoir secouru Son ami intime Ibrahim, paix sur lui, contre son peuple, et après qu'Ibrahim eut perdu tout espoir qu'ils croient jamais, malgré les signes puissants qu'ils avaient vus, il émigra loin d'eux et dit :
وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ - رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ
(En vérité, je vais vers mon Seigneur. Il me guidera ! Mon Seigneur ! Accorde-moi (une descendance) parmi les vertueux.) c'est-à-dire, des enfants obéissants, en compensation de son peuple et de ses proches qu'il avait quittés. Allah dit :
فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ
(Alors Nous lui annonçâmes la bonne nouvelle d'un garçon indulgent.) Cet enfant était Isma`il, paix sur lui, car il fut le premier enfant dont la bonne nouvelle fut donnée à Ibrahim, paix sur lui, et il était plus âgé qu'Ishaq. Les musulmans et les gens du Livre s'accordent, et il est en effet mentionné dans leur Livre, qu'Isma`il, paix sur lui, naquit quand Ibrahim, paix sur lui, avait quatre-vingt-six ans, et qu'Ishaq naquit quand Ibrahim avait quatre-vingt-dix-neuf ans. Selon leur Livre, Allah ordonna à Ibrahim de sacrifier son fils unique, et dans un autre texte il est dit son fils premier-né. Mais ici, ils ont faussement inséré le nom d'Ishaq. Cela n'est pas juste car cela contredit ce que dit leur propre Écriture. Ils ont inséré le nom d'Ishaq parce qu'il est leur ancêtre, tandis qu'Isma`il est l'ancêtre des Arabes. Ils étaient jaloux d'eux, alors ils ont ajouté cette idée et changé le sens de l'expression "fils unique" pour signifier "le fils unique qui est avec toi", car Isma`il avait été emmené avec sa mère à Makkah. Mais c'est un cas de falsification et de distorsion, car les mots "fils unique" ne peuvent être dits que pour celui qui n'a pas d'autre fils. De plus, le fils premier-né a un statut spécial que ne partagent pas les enfants suivants, donc l'ordre de le sacrifier est une épreuve plus exquise.
فَلَمَّا بَلَغَ مَعَهُ السَّ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Ibrahim's Emigration, the Test of the Sacrifice of Isma`il, and how Allah blessed Him
Allah tells us that after He helped His close friend Ibrahim, peace be upon him, against his people, and after Ibrahim gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said:
وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ - رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ
(Verily, I am going to my Lord. He will guide me! My Lord! Grant me (offspring) from the righteous.) meaning, obedient children, in compensation for his people and relatives whom he had left. Allah said:
فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ
(So We gave him the glad tidings of a forbearing boy.) This child was Isma`il, peace be upon him, for he was the first child of whom glad tidings were given to Ibrahim, peace be upon him, and he was older than Ishaq. The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Isma`il, peace be upon him, was born when Ibrahim, peace be upon him, was eighty-six years old, and Ishaq was born when Ibrahim was ninety-nine years old. According to their Book, Allah commanded Ibrahim to sacrifice his only son, and in another text it says his firstborn son. But here they falsely inserted the name of Ishaq. This is not right because it goes against what their own Scripture says. They inserted the name of Ishaq because he is their ancestor, while Isma`il is the ancestor of the Arabs. They were jealous of them, so they added this idea and changed the meaning of the phrase "only son" to mean `the only son who is with you,' because Isma`il had been taken with his mother to Makkah. But this is a case of falsification and distortion, because the words "only son" cannot be said except in the case of one who has no other son. Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he grew up and started to go with his father and walk with him, for Ibrahim used to go every so often to check on his son and his mother in the land of Faran (i.e., Makkah), to see how they were doing. It was said that he used to ride on Al-Buraq, traveling there swiftly, and Allah knows best. It was reported from Ibn `Abbas, peace be upon him, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata' Al-Khurasani, Zayd bin Aslam and others that
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he became a young man and was able to work as his father did.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!") `Ubayd bin `Umayr said, "The dreams of the Prophets are revelation," then he recited this Ayah:
قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!"). He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allah and obeying his father.
قَالَ يأَبَتِ افْعَلْ مَا تُؤمَرُ
(He said: "O my father! Do that which you are commanded...") meaning, `obey the command of Allah and sacrifice me.'
سَتَجِدُنِى إِن شَآءَ اللَّهُ مِنَ الصَّـبِرِينَ
(if Allah wills, you shall find me of the patient.) meaning, `I will be patient and will seek the reward for that with Allah.' He, may peace and blessings be upon him, believed in what had been promised. Allah said:
وَاذْكُرْ فِى الْكِتَـبِ إِسْمَـعِيلَ إِنَّهُ كَانَ صَـدِقَ الْوَعْدِ وَكَانَ رَسُولاً نَّبِيّاً - وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّـلَوةِ وَالزَّكَـوةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيّاً
(And mention in the Book Isma`il. Verily, he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family the Salah and the Zakah, and his Lord was pleased with him.) (19:54-55).
فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ
(Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;) means, when both of them had pronounced the Shahadah and remembered Allah -- Ibrahim because he was about to offer a sacrifice and Isma`il because he was about to die. Or it was said that "submitted themselves" means that they submitted and followed the command of Allah; Ibrahim obeyed the command of Allah and Isma`il obeyed Allah and his father. This was the view of Mujahid, `Ikrimah, Qatadah, As-Suddi and Ibn Ishaq, and others. lThe meaning of the phrase "and he had laid him prostrate on his forehead" is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him. Ibn `Abbas, may Allah be pleased with him, Mujahid, Sa`id bin Jubayr, Ad-Dahhak and Qatadah said:
وَتَلَّهُ لِلْجَبِينِ
(and he had laid him prostrate on his forehead;) means, "He turned him upside down on his face." Imam Ahmad recorded that Ibn `Abbas, may Allah be pleased with him, said, "When the rituals were enjoined upon Ibrahim, peace be upon him, the Shaytan appeared to him at the Mas`a and raced with him, but Ibrahim got there first. Then Jibril, upon him be peace, took him to Jamrat Al-`Aqabah and the Shaytan appeared to him, so he stoned him with seven pebbles until he disappeared. Then he appeared him at Al-Jamrah Al-Wusta and he stoned him with seven pebbles. Then he laid him prostrate on his face. Isma`il, peace be upon him, was wearing a white shirt, and he said, `O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.' He started to take it off, then he was called from behind:
أَن يإِبْرَهِيمُقَدْ صَدَّقْتَ الرُّؤْيَآ
(O Ibrahim! You have fulfilled the dream!) Ibrahim turned, and saw a fine, horned, white ram." Ibn `Abbas said, "We used to look for similar types of rams." Hisham mentioned this Hadith at length in Al-Manasik.
وَنَـدَيْنَـهُ أَن يإِبْرَهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَآ
(We called out to him: "O Ibrahim! You have fulfilled the dream!") means, `the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.' As-Suddi and others said that he passed the knife over Isma`il's neck, but it did not cut him at all, because a sheet of copper was placed between them. Ibrahim was called at that point, and it was said:
قَدْ صَدَّقْتَ الرُّؤْيَآ
(You have fulfilled the dream!) Allah says;
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(Verily, thus do We reward the doers of good.) means, `this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.' As Allah says:
فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُواْ ذَوَى عَدْلٍ مِّنكُمْ وَأَقِيمُواْ الشَّهَـدَةَ لِلَّهِ ذَلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً - وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَـلِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَىْءٍ قَدْراً
(And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.) (65:2-3). On the basis of this Ayah and this story, some of the scholars of Usul have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it -- unlike some of the Mu`tazilah. The evidence for this is obvious, because Allah commanded Ibrahim, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom. The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son. Allah says:
إِنَّ هَـذَا لَهُوَ الْبَلاَءُ الْمُبِينُ
(Verily, that indeed was a manifest trial.) meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allah and in obedience to Him. Allah said:
وَإِبْرَهِيمَ الَّذِى وَفَّى
(And of Ibrahim who fulfilled all that.) (53:37), and
وَفَدَيْنَـهُ بِذِبْحٍ عَظِيمٍ
(And We ransomed him with a great sacrifice). It was reported that Ibn `Abbas, may Allah be pleased with him, said, "A ram which had grazed in Paradise for forty years." Imam Ahmad recorded that Safiyyah bint Shaybah said, "A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah ﷺ sent for `Uthman bin Talhah, may Allah be pleased with him." On one occasion she said, "I asked `Uthman, `Why did the Prophet call you' He said, `The Messenger of Allah ﷺ said to me,
«إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّي»
(I saw the horns of the ram when I entered the House i.e., the Ka`bah, and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper.)"' Sufyan said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too." This offers independent evidence that the one who was to be sacrificed was Isma`il, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah ﷺ was sent. And Allah knows best.
Reports which state that the One Who was to be sacrificed was Isma`il, and that this is Correct with
Sa`id bin Jubayr, `Amir Ash-Sha`bi, Yusuf bin Mihran, Mujahid, `Ata' and others reported from Ibn `Abbas that it was Isma`il, peace be upon him. Ibn Jarir narrated that Ibn `Abbas said, "The one who was ransomed was Isma`il, peace be upon him. The Jews claimed that it was Ishaq, but the Jews lied." It was reported that Ibn `Umar said, "The sacrifice was Isma`il." Ibn Abi Najih said, narrating from Mujahid, "It was Isma`il, peace be upon him." This was also the view of Yusuf bin Mihran. Ash-Sha`bi said, "It was Isma`il, peace be upon him, and I saw the horns of the ram in the Ka`bah." Muhammad bin Ishaq reported from Al-Hasan bin Dinar and `Amr bin `Ubayd from Al-Hasan Al-Basri that he did not doubt that the one of the two sons Ibrahim was commanded to sacrifice was Isma`il, peace be upon him. Ibn Ishaq said, "I heard Muhammad bin Ka`b Al-Qurazi say, `The one whom Allah commanded Ibrahim to sacrifice of his two sons was Isma`il.' We find this in the Book of Allah, because when Allah finishes the story of the one of the two sons of Ibrahim who was to be sacrificed, He then says:
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous), and
فَبَشَّرْنَـهَا بِإِسْحَـقَ وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ
(So, We gave her glad tidings of Ishaq and after Ishaq, of Ya`qub) (11:71). He mentions the son and the son of the son, but He would not have commanded him to sacrifice Ishaq when He had promised that this son would in turn have a son. The one whom He commanded him to sacrifice can only have been Isma`il." Ibn Ishaq said, "I heard him say that often." Ibn Ishaq reported from Buraydah bin Sufyan bin Farwah Al-Aslami that Muhammad bin Ka`b Al-Qurazi told them that he mentioned that to `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, when he was Khalifah, while he was with him in Syria. `Umar said to him, "This is something about which I have never given any thought, but I see that it is as you say." Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islam, and he thought that he had been one of their scholars. `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, asked him about that. Muhammad bin Ka`b said, "I was with `Umar bin `Abd Al-`Aziz. `Umar said to him, `Which of the two sons of Ibrahim was he commanded to sacrifice' He said, `Isma`il. By Allah, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allah issued this command and the virtue that Allah mentioned was because of his patience in obeying the command. So they denied that and claimed that it was Ishaq, because he is their father."' `Abdullah bin Al-Imam Ahmad bin Hanbal, may Allah have mercy on him, said, "I asked my father about which son was to be sacrificed -- was it Isma`il or Ishaq" He said, "Isma`il." This was mentioned in Kitab Az-Zuhd. Ibn Abi Hatim said, "I heard my father say, `The correct view is that the one who was to be sacrificed was Isma`il, peace be upon him."' He said, "And it was narrated that `Ali, Ibn `Umar, Abu Hurayrah, Abu At-Tufayl, Sa`id bin Al-Musayyib, Sa`id bin Jubayr, Al-Hasan, Mujahid, Ash-Sha`bi, Muhammad bin Ka`b Al-Qurazi, Abu Ja`far Muhammad bin `Ali and Abu Salih, may Allah be pleased with them all, said that the one who was to be sacrificed was Isma`il." Al-Baghawi said in his Tafsir, "This was the view of `Abdullah bin `Umar, Sa`id bin Al-Musayyib, As-Suddi, Al-Hasan Al-Basri, Mujahid, Ar-Rabi` bin Anas, Muhammad bin Ka`b Al-Qurazi and Al-Kalbi." This was also reported from Ibn `Abbas and from Abu `Amr bin Al-`Ala'.
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous.) having given the glad tidings of the one who was to be sacrificed, who was Isma`il, Allah immediately follows that with mention of the glad tidings of his brother Ishaq. This is also mentioned in Surah Hud (11:71) and in Surat Al-Hijr (15:53-55).
نَبِيّاً
(a Prophet) means, from him there will come a righteous Prophet.
وَبَـرَكْنَا عَلَيْهِ وَعَلَى إِسْحَـقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَـلِمٌ لِّنَفْسِهِ مُبِينٌ
(We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves.) This is like the Ayah:
قِيلَ ينُوحُ اهْبِطْ بِسَلَـمٍ مِّنَّا وَبَركَـتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِّمَّن مَّعَكَ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِّنَّا عَذَابٌ أَلِيمٌ
(It was said: "O Nuh! Come down (from the ship) with peace from Us and blessings on you and on the people who are with you, but people to whom We shall grant their pleasures (for a time), but in the end a painful torment will reach them from Us.") (11:48)
📜 Texte arabe source
القول في تأويل قوله تعالى : وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ (107)
وقوله ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) يقول: وفدينا إسحاق بذبح عظيم، والفدية: الجزاء، يقول: جزيناه بأن جعلنا مكان ذبحه ذبح كبش عظيم، وأنقذناه من الذبح.
واختلف أهل التأويل، في المفديّ من الذبح من ابني إبراهيم، فقال بعضهم: هو إسحاق.
* ذكر من قال ذلك:
حدثنا أبو كُرَيب، قال: حدثنا ابن يمان، عن مبارك، عن الحسن، عن الأحنف بن قيس، عن العباس بن عبد المطلب ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: هو إسحاق.
حدثني الحسين بن يزيد بن إسحاق، قال: ثنا ابن إدريس، عن داود بن أبي هند، عن عكرمة، عن ابن عباس، قال: الذي أُمِر بذبحه إبراهيم هو إسحاق.
حدثنا ابن المثنى، قال: ثنا ابن أبي عديّ، عن داود، عن عكرمة، عن ابن عباس ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: هو إسحاق.
حدثني يعقوب، قال: ثنا ابن علية، عن داود، عن عكرمة، قال: &; 21-80 &; قال ابن عباس: الذبيح إسحاق.
حدثنا أبو كُرَيب، قال: ثنا زيد بن حباب، عن الحسن بن دينار، عن عليّ بن زيد بن جُدْعان، عن الحسن، عن الأحنف بن قيس، عن العباس بن عبد المطلب، عن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّمَ في حديث ذكره، قال:" هو إسحاق " .
حدثنا ابن المثنى، قال: ثنا محمد بن جعفر، قال: ثنا شعبة، عن أبي إسحاق، عن أبي الأحوص، قال: افتخر رجل عند ابن مسعود، فقال: أنا فلان بن فلان ابن الأشياخ الكرام، فقال عبد الله: ذاك يوسف بن يعقوب بن إسحاق ذبيح الله بن إبراهيم خليل الله.
حدثنا ابن حميد، قال: ثنا إبراهيم بن المختار، قال: ثنا محمد بن إسحاق، عن عبد الرحمن بن أبي بكر، عن الزهري، عن العلاء بن حارثة الثقفي، عن أبي هريرة، عن كعب في قوله ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: من ابنه إسحاق.
حدثني يعقوب، قال: ثنا هشيم، قال: ثنا زكريا وشعبة، عن ابن إسحاق، عن مسروق، في قوله ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: هو إسحاق.
حدثنا أبو كُرَيب، قال: ثنا ابن يمان، عن سفيان، عن زيد بن أسلم، عن عبيد بن عمير، قال: هو إسحاق.
حدثنا عمرو بن عليّ، قال: ثنا أبو عاصم، قال: ثنا سفيان، عن زيد بن أسلم، عن عبد الله بن عمير قال:( قال موسى: يا ربّ يقولون يا إله &; 21-81 &; إبراهيم وإسحاق ويعقوب، فبم قالوا ذلك؟ قال: إن إبراهيم لم يعدل بي شيئا قطّ إلا اختارني عليه، وإن إسحاق جاد لي بالذبح، وهو بغير ذلك أجود، وإن يعقوب كلما زدته بلاء زادني حسن ظنّ ).
حدثنا ابن بشار، قال: ثنا مؤمل، قال: ثنا سفيان، عن زيد بن أسلم، عن عبد الله بن عبيد بن عمير، عن أبيه، قال: قال موسى: أي ربّ بم أعطيت إبراهيم وإسحاق ويعقوب ما أعطيتهم؟ فذكر معنى حديث عمرو بن عليّ.
حدثنا أبو كُرَيب، قال: ثنا ابن يمان، عن سفيان، عن أبي سنان الشيباني، عن ابن أبي الهذيل، قال: الذبيح هو إسحاق.
حدثني يونس، قال: أخبرنا ابن وهب، قال: أخبرنا يونس، عن ابن شهاب أن عمرو بن أبي سفيان بن أسيد بن حارثة الثقفي، أخبره أن كعبا قال لأبي هريرة: ألا أخبرك عن إسحاق بن إبراهيم النبيّ؟ قال أبو هريرة: بلى، قال كعب: لما رأى إبراهيم ذبح إسحاق ، قال الشيطان: والله لئن لم أفتن عند هذا آل إبراهيم لا أفتن أحدا منهم أبدا، فتمثل الشيطان لهم رجلا يعرفونه، فأقبل حتى إذا خرج إبراهيم بإسحاق ليذبحه دخل على سارَة امرأة إبراهيم، فقال لها: أين أصبح إبراهيم غاديا بإسحاق ؟ قالت سارَة: غدا لبعض حاجته، قال الشيطان: لا والله ما لذلك غدا به، قالت سارَة: فَلِمَ غدا به؟ قال: غدا به ليذبحه! قالت سارَة: ليس من ذلك شيء، لم يكن ليذبح ابنه! قال الشيطان: بلى والله! قالت سارَة: فلم يذبحه؟ قال: زعم أن ربه أمره بذلك; قالت سارَة: فهذا أحسن بأن يطيع ربه إن كان أمره بذلك. فخرج الشيطان من عند سارَة حتى أدرك إسحاق وهو يمشي على إثر أبيه، فقال: أين أصبح أبوك غاديا بك ؟ قال: غدا بي لبعض حاجته، قال الشيطان: لا والله ما غدا بك لبعض حاجته، ولكن غدا بك ليذبحك، قال إسحاق: ما كان أبي ليذبحني! قال: بلى; قال: لِمَ ؟ قال: زعم أن ربه أمره بذلك; قال إسحاق: فوالله لئن أمره بذلك ليطيعنَّه، قال: فتركه الشيطان وأسرع إلى إبراهيم، فقال: أين أصبحت غاديا بابنك؟ قال: غدوت به لبعض حاجتي، قال: أما والله ما غدوت به إلا لتذبحه، قال: لِمَ أذبحه؟ قال: زعمت أن ربك أمرك بذلك; قال: الله فوالله لئن كان أمرني بذلك ربي لأفعلنّ; قال: فلما أخذ إبراهيم إسحاق ليذبحه وسَلَّم إسحاق، أعفاه الله وفداه بذبح عظيم، قال إبراهيم لإسحاق: قم أي بنيّ، فإن الله قد أعفاك; وأوحى الله إلى إسحاق: إني قد أعطيتك دعوة أستجيب &; 21-82 &; لك فيها; قال، قال إسحاق: اللهمّ إني أدعوك أن تستجيب لي، أيما عبد لقيك من الأوّلين والآخرين لا يُشرك بك شيئا، فأدخله الجنة.
حدثنا ابن حميد، قال: ثنا سلمة، قال: ثني ابن إسحاق، عن عبد الله بن أبي بكر، عن محمد بن مسلم الزهري، عن أبي سفيان بن العلاء بن حارثة الثقفي، حليف بني زُهرة، عن أبي هريرة، عن كعب الأحبار أن الذي أُمِر إبراهيم بذبحه من ابنيه إسحاق، وأن الله لما فرج له ولابنه من البلاء العظيم الذي كان فيه، قال الله لإسحاق: إني قد أعطيتك بصبرك لأمري دعوة أعطيك فيها ما سألت، فسلني، قال: ربّ أسألك أن لا تعذّب عبدا من عبادك لقيك وهو يؤمن بك، فكانت تلك مسألته التي سأل.
حدثنا أبو كُرَيب، قال: ثنا ابن يمان، قال: ثنا إسرائيل، عن جابر، عن ابن سابط، قال: هو إسحاق.
حدثنا أبو كُرَيب، قال: ثنا سفيان بن عُقْبة، عن حمزة الزيات، عن أبي ميسرة، قال: قال يوسف للملِك في وجهه: ترغب أن تأكل معي، وأنا والله يوسف بن يعقوب نبيّ الله، ابن إسحاق ذبيح الله، ابن إبراهيم خليل الله.
قال: ثنا أبو كُرَيب، قال: ثنا وكيع، عن سفيان، عن أبى سنان، عن ابن أبي الهُذَيل، قال: قال يوسف للملِك، فذكر نحوه.
وقال آخرون: الذي فُدِي بالذبح العظيم من بني إبراهيم: إسماعيل.
* ذكر من قال ذلك:
حدثنا أبو كُرَيب وإسحاق بن إبراهيم بن حبيب بن الشهيد، قالا ثنا يحيى بن يمان، عن إسرائيل، عن ثور، عن مجاهد، عن ابن عمر، قال: الذبيح: إسماعيل.
حدثنا ابن بشار، قال: ثنا سفيان، قال: ثني بيان، عن الشعبيّ، عن ابن عباس ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: إسماعيل.
حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا أبو حمزة، عن محمد بن ميمون السكريّ، عن عطاء بن السائب، عن سعيد بن جُبَير، عن ابن عباس، قال: إن الذي أمر بذبحه إبراهيم إسماعيلُ.
حدثني يعقوب، قال: ثنا هشيم، عن عليّ بن زيد، عن عمار، مولى بني هاشم، أو عن يوسف بن مِهْران، عن ابن عباس، قال: هو إسماعيل، يعني ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ).
حدثني يعقوب، قال: ثنا ابن عُلَية، قال: ثنا داود، عن الشعبيّ، قال: قال ابن عباس: هو إسماعيل.
وحدثني به يعقوب مرّة أخرى، قال: ثنا ابن عُلَية، قال: سئل داود بن أبي هند: أيّ ابني إبراهيم الذي أُمِر بذبحه؟ فزعم أن الشعبي قال: قال ابن عباس: هو إسماعيل.
حدثنا ابن المثني، قال: ثنا محمد بن جعفر، قال: ثنا شعبة، عن بيان، عن الشعبيّ، عن ابن عباس أنه قال في الذي فداه الله بذبح عظيم قال: هو إسماعيل.
حدثنا يعقوب، قال: ثنا ابن علية، قال: ثنا ليث، عن مجاهد، عن ابن عباس، قوله ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: هو إسماعيل.
حدثني يونس، قال: أخبرنا ابن وهب، قال: أخبرني عمر بن قيس، عن عطاء بن أبي رَباح، عن عبد الله بن عباس أنه قال: المَفْدِيّ إسماعيل، وزعمت اليهود أنه إسحاق وكذبت اليهود.
حدثنا محمد بن سنان القزاز، قال: ثنا أبو عاصم، عن مبارك، عن عليّ بن زيد، عن يوسف بن مهران، عن ابن عباس: الذي فداه الله هو إسماعيل.
حدثنا ابن سنان القزّاز، قال: ثنا حجاج بن حماد، عن أبي عاصم &; 21-84 &; الغنوي، عن أبي الطفيل، عن ابن عباس، مثله.
حدثني إسحاق بن شاهين، قال: ثنا خالد بن عبد الله، عن داود، عن عامر، قال: الذي أراد إبراهيم ذبحه: إسماعيل.
حدثني المثنى، قال: ثنا عبد الأعلى، قال: ثنا داود، عن عامر أنه قال في هذه الآية ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: هو إسماعيل، قال: وكان قَرْنا الكبش مَنُوطَيْن بالكعبة.
حدثنا أبو كُرَيب، قال: ثنا ابن يمان، عن إسرائيل، عن جابر، عن الشعبي، قال: الذبيح إسماعيل.
قال: ثنا ابن يمان، عن إسرائيل، عن جابر، عن الشعبي، قال: رأيت قرني الكبش في الكعبة.
قال: ثنا ابن يمان، عن مبارك بن فضالة، عن عليّ بن زيد بن جُدْعان، عن يوسف بن مهران، قال: هو إسماعيل.
قال: ثنا ابن يمان، قال: ثنا سفيان، عن ابن أبي نجيح، عن مجاهد، قال: هو إسماعيل.
حدثني يعقوب بن إبراهيم، قال: ثنا هشيم، قال: ثنا عوف، عن الحسن ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: هو إسماعيل.
حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: سمعت محمد بن كعب القُرَظِيّ وهو يقول: إن الذي أمر الله إبراهيم بذبحه من بنيه إسماعيل، وإنا لنجد ذلك في كتاب الله في قصة الخبر عن إبراهيم وما أُمر به من ذبح ابنه إسماعيل، وذلك أن الله يقول، حين فرغ من قصة المذبوح من إبراهيم، قال: وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ يقول: بشرناه بإسحاق ومن وراء إسحاق يعقوب، يقول: بابن وابن ابن، فلم يكن ليأمره بذبح إسحاق وله فيه من الله الموعود ما وعده الله، وما الذي أمر بذبحه إلا إسماعيل.
حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن الحسن بن دينار وعمرو بن عبيد، عن الحسن البصري أنه كان لا يشك في ذلك أن الذي أمر بذبحه من ابني إبراهيم: إسماعيل.
حدثنا ابن حميد، قال: ثنا سلمة، قال: قال محمد بن إسحاق: سمعت محمد بن كعب القُرَظِيّ يقول ذلك كثيرا.
حدثنا ابن حميد، قال: ثنا سلمة، قال: ثني محمد بن إسحاق، عن بريدة بن سفيان بن فَرْوة الأسلمي عن محمد بن كعب القُرَظِيّ، أنه حدثهم أنه ذكر ذلك لعمر بن عبد العزيز وهو خليفة، إذ كان معه بالشام فقال له عمر: إن هذا لشيء ما كنت أنظر فيه، وإني لأراه كما هو; ثم أرسل إلى رجل كان عنده بالشام كان يهوديا، فأسلم فحسُن إسلامه، وكان يرى أنه من علماء يهود، فسأله عمر بن عبد العزيز عن ذلك، فقال محمد بن كعب: وأنا عند عمر بن عبد العزيز، فقال له عمر: أيّ ابني إبراهيم أُمِر بذبحه؟ فقال: إسماعيل والله يا أمير المؤمنين، وإن يهود لتعلم بذلك، ولكنهم يحسُدونكم معشر العرب على أن يكون أباكم الذي كان من أمر الله فيه، والفضل الذي ذكره الله منه لصبره لما أمر به، فهم يجحدون ذلك ويزعمون أنه إسحاق، لأن إسحاق أبوهم، فالله أعلم أيهما كان، كل قد كان طاهرا طيبا مطيعا لربه.
حدثني محمد بن عمار الرازي، قال: ثنا إسماعيل بن عبيد بن أبي كريمة، قال: ثنا عمر بن عبد الرحيم الخطابيّ، عن عبيد بن محمد العُتبي من ولد عتبة بن أبي سفيان، عن أبيه، قال: ثني عبد الله بن سعيد، عن الصّنَابحي، قال: كنا عند معاوية بن أبي سفيان، فذكروا الذبيح إسماعيل أو إسحاق، فقال: على الخبير سقطتم: ( كنا عند رسول الله صَلَّى الله عَلَيْهِ وَسَلَّمَ فجاءه رجل، فقال: يا رسول الله عُدّ عليّ مما أفاء الله عليك يا ابن الذبيحين; فضحك عليه الصلاة &; 21-86 &; والسلام ; فقلنا له: يا أمير المؤمنين، وما الذبيحان؟ فقال: إن عبد المطلب لما أُمِر بحفْر زمزم، نذر لله لئن سَهُل عليه أمرها ليذبحنّ أحد ولده، قال: فخرج السهم على عبد الله، فمنعه أخواله، وقالوا: افْدِ ابنك بمئة من الإبل، ففداه بمئة من الإبل، وإسماعيل الثاني ) .
حدثنا محمد بن بشار، قال: ثنا عثمان بن عمر، قال: ثنا ابن جريج، عن ابن أبى نجيح، عن مجاهد ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: الذي فُدِيَ به إسماعيل، ويعني تعالى ذكره الكبش الذي فُدِيَ به إسحاق، والعرب تقول لكلّ ما أُعِدّ للذبح ذِبْح، وأما الذَّبح بفتح الذال فهو الفعل.
قال أبو جعفر: وأولى القولين بالصواب في المَفْديّ من ابني إبراهيم خليل الرحمن على ظاهر التنـزيل قول من قال: هو إسحاق، لأن الله قال:( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) فذكر أنه فدَى الغلامَ الحليمَ الذي بُشِّر به إبراهيم حين سأله أن يهب له ولدًا صالحًا من الصالحين، فقال: رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ فإذ كان المفدِيّ بالذبح من ابنيه هو المبشَّر به، وكان الله تبارك اسمه قد بين في كتابه أن الذي بُشِّر به هو إسحاق، ومن وراء إسحاق يعقوب، فقال جل ثناؤه: فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ وكان في كل موضع من القرآن ذكر تبشيره إياه بولد، فإنما هو معنيّ به إسحاق، كان بيَّنا أن تبشيره إياه بقوله فَبَشَّرْنَاهُ بِغُلامٍ حَلِيمٍ في هذا الموضع نحو سائر أخباره في غيره من آيات القرآن.
وبعد: فإن الله أخبر جل ثناؤه في هذه الآية عن خليله أنه بشَّره بالغلام الحليم عن مسألته إياه أن يهب له من الصالحين، ومعلوم أنه لم يسأله ذلك إلا في حال لم يكن له فيه ولد من الصالحين، لأنه لم يكن له من ابنيه إلا إمام الصالحين، وغير موهم منه أن يكون سأل ربه في هبة ما قد كان أعطاه ووهبه له. فإذ كان ذلك كذلك فمعلوم أن الذي ذكر تعالى ذكره في هذا الموضع هو الذي ذكر في سائر القرآن أنه بشَّره به وذلك لا شك أنه إسحاق، إذ كان المفديّ هو المبشَّر به. وأما الذي اعتلّ به من اعتلّ في أنه إسماعيل، أن الله قد كان وعد إبراهيم أن يكون له من إسحاق ابن ابن، فلم يكن جائزا أن يأمره بذبحه مع الوعد الذي قد تقدم; فإن الله إنما أمره بذبحه بعد أن بلغ معه السعي، وتلك حال غير ممكن أن يكون قد وُلد لإسحاق فيها أولاد، فكيف الواحد؟ وأما اعتلال من اعتل بأن الله أتبع قصة المفديّ من ولد إبراهيم بقوله وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا ولو كان المفديّ هو إسحاق لم يبشَّر به بعد، وقد ولد، وبلغ معه السعي، فإن البشارة بنبوة إسحاق من الله فيما جاءت به الأخبار جاءت إبراهيم وإسحاق بعد أن فُدِي تكرمة من الله له على صبره لأمر ربه فيما امتحنه به من الذبح، وقد تقدمت الرواية قبلُ عمن قال ذلك. وأما اعتلال من اعتلّ بأن قرن الكبش كان معلقا في الكعبة فغير مستحيل أن يكون حُمل من الشام إلى الكعبة. وقد رُوي عن جماعة من أهل العلم أن إبراهيم إنما أمر بذبح ابنه إسحاق بالشام، وبها أراد ذبحه.
اختلف أهل العلم في الذِّبح الذي فُدِي به إسحاق، فقال بعضهم: كان كبشا.
* ذكر من قال ذلك:
حدثنا أبو كُرَيب، قال: ثنا ابن يمان، عن سفيان، عن جابر، عن أبي الطفيل، عن عليّ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: كبش أبيض أقرن أعين مربوط بسَمُرَة في ثَبِير.
حدثني يونس، قال: أخبرنا ابن وهب، قال: أخبرني ابن جريج، عن عطاء بن أبي رباح، عن ابن عباس ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: كبش قال عبيد بن عمير: ذُبِح بالمَقام، وقال مجاهد: ذبح بمنًى في المَنْحَر.
حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن ابن خثيم، عن سعيد، عن ابن عباس قال: الكبش الذي ذبحه إبراهيم هو الكبش الذي قربه ابن آدم فتقبل منه.
حدثني يعقوب بن إبراهيم، قال: ثنا هشيم، قال: أخبرنا سيار، عن عكرمة، أن ابن عباس كان أفتى الذي جعل عليه أن ينحر نفسه، فأمره بمئة من الإبل، قال: فقال ابن عباس بعد ذلك: لو كنت أفتيته بكبش لأجزأه أن يذبح كبشا، فإن الله قال في كتابه:( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) .
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: ذبح كبش.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: قال ابن عباس: التفتَ فإذا كبش، فأخذه فذبحه.
حدثنا ابن حميد، قال: ثنا يعقوب، عن جعفر، عن سعيد بن جُبَير ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: كان الكبش الذي ذبحه إبراهيم رعى في الجنة أربعين سنة، وكان كبشا أملح، صوفه مثل العِهْنِ الأحمر.
حدثنا أبو كُرَيب، قال: ثنا وكيع، عن سفيان، عن ابن أبي نجيح، عن مجاهد ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: بكبش.
حدثني يعقوب، قال: ثنا ابن عُلَية، قال: أخبرنا ليث، قال مجاهد: الذبح العظيم: شاة.
حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى; وحدثني الحارث، قال: ثنا الحسن، قال: وثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد قوله ( بِذِبْحٍ عَظِيمٍ ) قال: بكبش.
* وحدثنا الحارث، قال: ثنا الحسن، قال: ثنا شريك، عن ليث، عن مجاهد ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: الذِّبح: الكبش.
حدثنا موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ، قال: التفت، يعني ابراهيم، فإذا بكبش، فأخذه وخلَّى عن ابنه.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد: الذبح العظيم: الكبش الذي فدى الله به إسحاق.
حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن الحسن بن دينار، عن قتادة بن دِعامة، عن جعفر بن إياس، عن عبد الله بن العباس، في قوله ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: خرج عليه كبش من الجنة قد رعاها قبل ذلك أربعين خريفا، فأرسل إبراهيم ابنه واتبع الكبش، فأخرجه إلى الجمرة الأولى فرمي بسبع حصيات، فأفلته عنده، فجاء الجمرة الوسطى، فأخرجه عندها، فرماه بسبع حصيات، ثم أفلته فأدركه عند الجمرة الكبرى، فرماه بسبع حصيات، فأخرجه عندها، ثم أخذه فأتى به المنحر من مِنَى، فذبحه; فوالذي نفس ابن عباس بيده، لقد كان أوّل الإسلام، وإن رأس الكبش لمعلق بقرنيه عند ميزاب الكعبة قد حُشّ، يعني يبس.
حدثنا ابن حميد، قال: ثنا سلمة، قال ابن إسحاق: ويزعم أهل الكتاب الأول وكثير من العلماء أن ذبيحة إبراهيم التي فدى بها ابنه كبش أملح اقرن أعين.
حدثنا عمرو بن عبد الحميد، قال: ثنا مروان بن معاوية، عن جويبر، عن الضحاك في قوله ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: بكبش.
وقال آخرون: كان الذبح وعلا.
* ذكر من قال ذلك:
حدثنا أبو كُرَيب، قال: ثنا معاوية بن هشام، عن سفيان، عن رجل، عن أبي صالح، عن ابن عباس ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: كان وَعِلا.
حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن عمرو بن عبيد، عن الحسن أنه كان يقول: ما فدي إسماعيل إلا بتيس من الأرويّ أهبط عليه من ثبير.
واختلف أهل التأويل في السبب الذي من أجله قيل للذِّبح الذي فدي &; 21-90 &; به إسحاق عظيم، فقال بعضهم: قيل ذلك كذلك، لأنه كان رَعَى في الجنة.
* ذكر من قال ذلك:
حدثنا أبو كُرَيب، قال: ثنا ابن يمان، عن سفيان، عن عبد الله بن عيسى، عن سعيد بن جُبَير عن ابن عباس ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: رعى في الجنة أربعين خريفا.
وقال آخرون: قيل له عظيم، لأنه كان ذِبْحًا متقبَّلا.
* ذكر من قال ذلك:
حدثنا أبو كُرَيب، قال: ثنا وكيع، عن سفيان، عن ابن جريج، عن مجاهد، ( عَظِيمٌ ) قال: متقبَّل.
حدثنا الحارث، قال: ثنا الحسن، قال: ثنا شريك، عن ليث، عن مجاهد في ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: العظيم: المتقبل.
وقال آخرون: قيل له عظيم، لأنه ذِبْح ذُبِحَ بالحقّ، وذلك ذبحه بدين إبراهيم.
* ذكر من قال ذلك:
حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن عمرو بن عبيد، عن الحسن أنه كان يقول: ما يقول الله ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) لذبيحته التي ذبح فقط، ولكنه الذَّبح على دينه، فتلك السُّنَّة إلى يوم القيامة، فاعلموا أن الذبيحة تدفع مِيتة السُّوء، فضحُّوا عباد الله.
قال أبو جعفر: ولا قول في ذلك أصح مما قال الله جلّ ثناؤه، وهو أن يقال: فداه الله بذِبح عظيم، وذلك أن الله عم وصفه إياه بالعظم دون تخصيصه، فهو كما عمه به.
Verset 108
L'émigration d'Ibrahim, l'épreuve du sacrifice d'Isma`il, et comment Allah l'a béni
Allah nous rapporte qu'après avoir secouru Son ami intime Ibrahim, paix sur lui, contre son peuple, et après qu'Ibrahim eut désespéré qu'ils croient jamais, malgré tous les signes puissants qu'ils avaient vus, il émigra loin d'eux et dit :
وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ - رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ
(En vérité, je m'en vais vers mon Seigneur. Il me guidera ! Mon Seigneur ! Accorde-moi (une descendance) parmi les vertueux.) c'est-à-dire, des enfants obéissants, en compensation de son peuple et de ses proches qu'il avait quittés. Allah dit :
فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ
(Nous lui annonçâmes donc la bonne nouvelle d'un garçon indulgent.) Cet enfant était Isma`il, paix sur lui, car il fut le premier enfant dont la bonne nouvelle fut annoncée à Ibrahim, paix sur lui, et il était plus âgé qu'Ishaq. Les musulmans et les gens du Livre sont d'accord, et il est même stipulé dans leur Livre, qu'Isma`il, paix sur lui, naquit quand Ibrahim, paix sur lui, avait quatre-vingt-six ans, et qu'Ishaq naquit quand Ibrahim avait quatre-vingt-dix-neuf ans. Selon leur Livre, Allah ordonna à Ibrahim de sacrifier son fils unique, et dans un autre texte, son fils premier-né. Mais ici, ils ont faussement inséré le nom d'Ishaq. Cela n'est pas correct car cela contredit ce que dit leur propre Écriture. Ils ont inséré le nom d'Ishaq parce qu'il est leur ancêtre, tandis qu'Isma`il est l'ancêtre des Arabes. Ils étaient jaloux d'eux, alors ils ont ajouté cette idée et changé le sens de l'expression « fils unique » pour signifier « le fils unique qui est avec toi », parce qu'Isma`il avait été emmené avec sa mère à Makkah. Mais c'est un cas de falsification et de distorsion, car l'expression « fils unique » ne peut être dite que pour celui qui n'a pas d'autre fils. De plus, le fils premier-né a un statut particulier qui n'est pas partagé par les enfants suivants, donc l'ordre de le sacrifier est une épreuve plus exquise.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(Et, quand il (son fils) fut assez grand pour marcher avec lui,) signifie, quand il grandit et commença à aller avec son père et à marcher avec lui, car Ibrahim avait l'habitude d'aller de temps en temps vérifier l'état de son fils et de sa mère dans la terre de Faran (c'est-à-dire Makkah), pour voir comment ils allaient. On a dit qu'il montait Al-Buraq, voyageant là-bas rapidement, et Allah sait mieux. Il a été rapporté d'Ibn `Abbas, paix sur lui, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata' Al-Khurasani, Zayd bin Aslam et d'autres que
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(Et, quand il (son fils) fut assez grand pour marcher avec lui,) signifie, quand il devint un jeune homme et fut capable de travailler comme le faisait son père.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(Et, quand il (son fils) fut assez grand pour marcher avec lui, il dit : « Ô mon fils ! J'ai vu en songe que je t'égorge. Regarde donc ce que tu en penses ! ») `Ubayd bin `Umayr dit : « Les songes des Prophètes sont une révélation », puis il récita ce verset :
قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(il dit : « Ô mon fils ! J'ai vu en songe que je t'égorge. Regarde donc ce que tu en penses ! »). Il informa son fils afin de lui rendre la chose plus facile, et aussi pour tester sa patience et sa résolution, à un jeune âge, dans l'obéissance à Allah et l'obéissance à son père.
قَالَ يأَبَتِ افْعَلْ مَا تُؤمَرُ
(Il dit : « Ô mon père ! Fais ce qui t'est ordonné... ») c'est-à-dire, « obéis au commandement d'Allah et sacrifie-moi. »
سَتَجِدُنِى إِن شَآءَ اللَّهُ مِنَ الصَّـبِرِينَ
(si Allah le veut, tu me trouveras parmi les patients.) c'est-à-dire, « je serai patient et je chercherai la récompense pour cela auprès d'Allah. » Il, que la paix et les bénédictions soient sur lui, crut en ce qui avait été promis. Allah dit :
وَاذْكُرْ فِى الْكِتَـبِ إِسْمَـعِيلَ إِنَّهُ كَانَ صَـدِقَ الْوَعْدِ وَكَانَ رَسُولاً نَّبِيّاً - وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّـلَوةِ وَالزَّكَـوةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيّاً
(Et mentionne dans le Livre Isma`il. En vérité, il était fidèle à sa promesse, et il était un Messager, (et) un Prophète. Et il ordonnait à sa famille la Salat et la Zakat, et son Seigneur était satisfait de lui.) (19:54-55).
فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ
(Puis, quand tous deux se furent soumis, et qu'il l'eut couché sur le front,) signifie, quand tous deux eurent prononcé la Shahadah et se souvinrent d'Allah — Ibrahim parce qu'il était sur le point d'offrir un sacrifice et Isma`il parce qu'il était sur le point de mourir. Ou il a été dit que « se soumirent » signifie qu'ils se soumirent et suivirent le commandement d'Allah ; Ibrahim obéit au commandement d'Allah et Isma`il obéit à Allah et à son père. C'était l'avis de Mujahid, `Ikrimah, Qatadah, As-Suddi et Ibn Ishaq, et d'autres. Le sens de l'expression « et qu'il l'eut couché sur le front » est : il le plaça face contre terre afin de pouvoir l'égorger par derrière, et de ne pas avoir à voir son visage au moment de l'égorgement, afin que cela lui soit plus facile. Ibn `Abbas, qu'Allah soit satisfait de lui, Mujahid, Sa`id bin Jubayr, Ad-Dahhak et Qatadah dirent :
وَتَلَّهُ لِلْجَبِينِ
(et qu'il l'eut couché sur le front ;) signifie, « Il le retourna sur son visage. » L'imam Ahmad a enregistré qu'Ibn `Abbas, qu'Allah soit satisfait de lui, dit : « Lorsque les rituels furent prescrits à Ibrahim, paix sur lui, le Shaytan lui apparut au Mas`a et courut avec lui, mais Ibrahim arriva le premier. Puis Jibril, sur lui la paix, le prit à Jamrat Al-`Aqabah et le Shaytan lui apparut, alors il le lapida avec sept cailloux jusqu'à ce qu'il disparaisse. Puis il lui apparut à Al-Jamrah Al-Wusta et il le lapida avec sept cailloux. Puis il le coucha sur son visage. Isma`il, paix sur lui, portait une chemise blanche, et il dit : « Ô mon père, je n'ai pas de vêtement dans lequel je puisse être enveloppé en dehors de celui-ci ; enlève-le-moi afin que tu puisses m'en envelopper. » Il commença à l'enlever, puis il fut appelé par derrière :
أَن يإِبْرَهِيمُقَدْ صَدَّقْتَ الرُّؤْيَآ
(Ô Ibrahim ! Tu as accompli le rêve !) Ibrahim se retourna, et vit un beau bélier blanc à cornes. » Ibn `Abbas dit : « Nous avions l'habitude de chercher des types similaires de béliers. » Hisham mentionna ce Hadith en détail dans Al-Manasik.
وَنَـدَيْنَـهُ أَن يإِبْرَهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَآ
(Nous l'appelâmes : « Ô Ibrahim ! Tu as accompli le rêve ! ») signifie, « le but de ton rêve a été accompli par le fait de coucher ton fils pour le sacrifier. » As-Suddi et d'autres dirent qu'il passa le couteau sur le cou d'Isma`il, mais il ne le coupa pas du tout, car une feuille de cuivre fut placée entre eux. Ibrahim fut appelé à ce moment-là, et il fut dit :
قَدْ صَدَّقْتَ الرُّؤْيَآ
(Tu as accompli le rêve !) Allah dit ;
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(En vérité, c'est ainsi que Nous récompensons les bienfaisants.) signifie, « c'est ainsi que Nous traitons ceux qui Nous obéissent dans les choses qui leur sont difficiles ; Nous leur faisons une issue. » Comme Allah dit :
فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُواْ ذَوَى عَدْلٍ مِّنكُمْ وَأَقِيمُواْ الشَّهَـدَةَ لِلَّهِ ذَلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً - وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَـلِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَىْءٍ قَدْراً
(Et quiconque craint Allah, Il lui fera une issue (de toute difficulté). Et Il lui accordera Sa subsistance de (sources) qu'il n'imaginait pas. Et quiconque place sa confiance en Allah, alors Il lui suffira. En vérité, Allah accomplira Son dessein. Certes, Allah a fixé une mesure pour toute chose.) (65:2-3). Sur la base de ce verset et de cette histoire, certains savants d'Usul ont déclaré qu'il est valable qu'un jugement soit abrogé avant que quiconque puisse agir en conséquence — contrairement à certains Mu`tazilah. La preuve en est évidente, car Allah ordonna à Ibrahim, paix sur lui, de sacrifier son fils, puis Il abrogea cela et indiqua la rançon. Le but de Son commandement avait été principalement de récompenser Son ami intime pour sa patience et sa résolution dans le sacrifice de son fils. Allah dit :
إِنَّ هَـذَا لَهُوَ الْبَلاَءُ الْمُبِينُ
(En vérité, c'était là un test manifeste.) signifie, c'était clairement une épreuve lorsqu'il lui fut ordonné de sacrifier son fils, alors, il se hâta de le faire, en soumission au commandement d'Allah et en obéissance à Lui. Allah dit :
وَإِبْرَهِيمَ الَّذِى وَفَّى
(Et d'Ibrahim qui accomplit tout.) (53:37), et
وَفَدَيْنَـهُ بِذِبْحٍ عَظِيمٍ
(Et Nous le rançonnâmes d'une grande victime). Il a été rapporté qu'Ibn `Abbas, qu'Allah soit satisfait de lui, dit : « Un bélier qui avait brouté au Paradis pendant quarante ans. » L'imam Ahmad a enregistré que Safiyyah bint Shaybah dit : « Une femme de Bani Sulaym, qui était la sage-femme de la plupart des gens de notre maison, me raconta que le Messager d'Allah ﷺ envoya chercher `Uthman bin Talhah, qu'Allah soit satisfait de lui. » En une occasion, elle dit : « Je demandai à `Uthman, « Pourquoi le Prophète t'a-t-il appelé ? » Il dit : « Le Messager d'Allah ﷺ me dit :
«إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّي»
(J'ai vu les cornes du bélier lorsque je suis entré dans la Maison c'est-à-dire la Ka`bah, et j'ai oublié de te dire de les couvrir ; couvre-les, car il ne devrait y avoir dans la Maison rien qui puisse distraire le fidèle.) » Sufyan dit : « Les cornes du bélier restèrent suspendues dans la Maison jusqu'à ce qu'elle soit brûlée, et elles furent brûlées aussi. » Cela offre une preuve indépendante que celui qui devait être sacrifié était Isma`il, paix sur lui. Les Quraysh avaient hérité des cornes du bélier qu'Ibrahim avait sacrifié, et elles avaient été transmises de génération en génération, jusqu'à ce que le Messager d'Allah ﷺ soit envoyé. Et Allah sait mieux.
Rapports qui stipulent que celui qui devait être sacrifié était Isma`il, et que cela est correct
Sa`id bin Jubayr, `Amir Ash-Sha`bi, Yusuf bin Mihran, Mujahid, `Ata' et d'autres rapportèrent d'Ibn `Abbas que c'était Isma`il, paix sur lui. Ibn Jarir rapporta qu'Ibn `Abbas dit : « Celui qui fut rançonné était Isma`il, paix sur lui. Les Juifs prétendirent que c'était Ishaq, mais les Juifs mentirent. » Il a été rapporté qu'Ibn `Umar dit : « Le sacrifice était Isma`il. » Ibn Abi Najih dit, rapportant de Mujahid : « C'était Isma`il, paix sur lui. » C'était aussi l'avis de Yusuf bin Mihran. Ash-Sha`bi dit : « C'était Isma`il, paix sur lui, et je vis les cornes du bélier dans la Ka`bah. » Muhammad bin Ishaq rapporta d'Al-Hasan bin Dinar et `Amr bin `Ubayd d'Al-Hasan Al-Basri qu'il ne doutait pas que celui des deux fils d'Ibrahim qu'Allah avait ordonné de sacrifier était Isma`il, paix sur lui. Ibn Ishaq dit : « J'ai entendu Muhammad bin Ka`b Al-Qurazi dire : « Celui qu'Allah ordonna à Ibrahim de sacrifier de ses deux fils était Isma`il. » Nous trouvons cela dans le Livre d'Allah, car quand Allah termine l'histoire de celui des deux fils d'Ibrahim qui devait être sacrifié, Il dit ensuite :
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الص
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Ibrahim's Emigration, the Test of the Sacrifice of Isma`il, and how Allah blessed Him
Allah tells us that after He helped His close friend Ibrahim, peace be upon him, against his people, and after Ibrahim gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said:
وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ - رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ
(Verily, I am going to my Lord. He will guide me! My Lord! Grant me (offspring) from the righteous.) meaning, obedient children, in compensation for his people and relatives whom he had left. Allah said:
فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ
(So We gave him the glad tidings of a forbearing boy.) This child was Isma`il, peace be upon him, for he was the first child of whom glad tidings were given to Ibrahim, peace be upon him, and he was older than Ishaq. The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Isma`il, peace be upon him, was born when Ibrahim, peace be upon him, was eighty-six years old, and Ishaq was born when Ibrahim was ninety-nine years old. According to their Book, Allah commanded Ibrahim to sacrifice his only son, and in another text it says his firstborn son. But here they falsely inserted the name of Ishaq. This is not right because it goes against what their own Scripture says. They inserted the name of Ishaq because he is their ancestor, while Isma`il is the ancestor of the Arabs. They were jealous of them, so they added this idea and changed the meaning of the phrase "only son" to mean `the only son who is with you,' because Isma`il had been taken with his mother to Makkah. But this is a case of falsification and distortion, because the words "only son" cannot be said except in the case of one who has no other son. Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he grew up and started to go with his father and walk with him, for Ibrahim used to go every so often to check on his son and his mother in the land of Faran (i.e., Makkah), to see how they were doing. It was said that he used to ride on Al-Buraq, traveling there swiftly, and Allah knows best. It was reported from Ibn `Abbas, peace be upon him, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata' Al-Khurasani, Zayd bin Aslam and others that
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he became a young man and was able to work as his father did.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!") `Ubayd bin `Umayr said, "The dreams of the Prophets are revelation," then he recited this Ayah:
قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!"). He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allah and obeying his father.
قَالَ يأَبَتِ افْعَلْ مَا تُؤمَرُ
(He said: "O my father! Do that which you are commanded...") meaning, `obey the command of Allah and sacrifice me.'
سَتَجِدُنِى إِن شَآءَ اللَّهُ مِنَ الصَّـبِرِينَ
(if Allah wills, you shall find me of the patient.) meaning, `I will be patient and will seek the reward for that with Allah.' He, may peace and blessings be upon him, believed in what had been promised. Allah said:
وَاذْكُرْ فِى الْكِتَـبِ إِسْمَـعِيلَ إِنَّهُ كَانَ صَـدِقَ الْوَعْدِ وَكَانَ رَسُولاً نَّبِيّاً - وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّـلَوةِ وَالزَّكَـوةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيّاً
(And mention in the Book Isma`il. Verily, he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family the Salah and the Zakah, and his Lord was pleased with him.) (19:54-55).
فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ
(Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;) means, when both of them had pronounced the Shahadah and remembered Allah -- Ibrahim because he was about to offer a sacrifice and Isma`il because he was about to die. Or it was said that "submitted themselves" means that they submitted and followed the command of Allah; Ibrahim obeyed the command of Allah and Isma`il obeyed Allah and his father. This was the view of Mujahid, `Ikrimah, Qatadah, As-Suddi and Ibn Ishaq, and others. lThe meaning of the phrase "and he had laid him prostrate on his forehead" is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him. Ibn `Abbas, may Allah be pleased with him, Mujahid, Sa`id bin Jubayr, Ad-Dahhak and Qatadah said:
وَتَلَّهُ لِلْجَبِينِ
(and he had laid him prostrate on his forehead;) means, "He turned him upside down on his face." Imam Ahmad recorded that Ibn `Abbas, may Allah be pleased with him, said, "When the rituals were enjoined upon Ibrahim, peace be upon him, the Shaytan appeared to him at the Mas`a and raced with him, but Ibrahim got there first. Then Jibril, upon him be peace, took him to Jamrat Al-`Aqabah and the Shaytan appeared to him, so he stoned him with seven pebbles until he disappeared. Then he appeared him at Al-Jamrah Al-Wusta and he stoned him with seven pebbles. Then he laid him prostrate on his face. Isma`il, peace be upon him, was wearing a white shirt, and he said, `O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.' He started to take it off, then he was called from behind:
أَن يإِبْرَهِيمُقَدْ صَدَّقْتَ الرُّؤْيَآ
(O Ibrahim! You have fulfilled the dream!) Ibrahim turned, and saw a fine, horned, white ram." Ibn `Abbas said, "We used to look for similar types of rams." Hisham mentioned this Hadith at length in Al-Manasik.
وَنَـدَيْنَـهُ أَن يإِبْرَهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَآ
(We called out to him: "O Ibrahim! You have fulfilled the dream!") means, `the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.' As-Suddi and others said that he passed the knife over Isma`il's neck, but it did not cut him at all, because a sheet of copper was placed between them. Ibrahim was called at that point, and it was said:
قَدْ صَدَّقْتَ الرُّؤْيَآ
(You have fulfilled the dream!) Allah says;
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(Verily, thus do We reward the doers of good.) means, `this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.' As Allah says:
فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُواْ ذَوَى عَدْلٍ مِّنكُمْ وَأَقِيمُواْ الشَّهَـدَةَ لِلَّهِ ذَلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً - وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَـلِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَىْءٍ قَدْراً
(And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.) (65:2-3). On the basis of this Ayah and this story, some of the scholars of Usul have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it -- unlike some of the Mu`tazilah. The evidence for this is obvious, because Allah commanded Ibrahim, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom. The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son. Allah says:
إِنَّ هَـذَا لَهُوَ الْبَلاَءُ الْمُبِينُ
(Verily, that indeed was a manifest trial.) meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allah and in obedience to Him. Allah said:
وَإِبْرَهِيمَ الَّذِى وَفَّى
(And of Ibrahim who fulfilled all that.) (53:37), and
وَفَدَيْنَـهُ بِذِبْحٍ عَظِيمٍ
(And We ransomed him with a great sacrifice). It was reported that Ibn `Abbas, may Allah be pleased with him, said, "A ram which had grazed in Paradise for forty years." Imam Ahmad recorded that Safiyyah bint Shaybah said, "A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah ﷺ sent for `Uthman bin Talhah, may Allah be pleased with him." On one occasion she said, "I asked `Uthman, `Why did the Prophet call you' He said, `The Messenger of Allah ﷺ said to me,
«إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّي»
(I saw the horns of the ram when I entered the House i.e., the Ka`bah, and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper.)"' Sufyan said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too." This offers independent evidence that the one who was to be sacrificed was Isma`il, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah ﷺ was sent. And Allah knows best.
Reports which state that the One Who was to be sacrificed was Isma`il, and that this is Correct with
Sa`id bin Jubayr, `Amir Ash-Sha`bi, Yusuf bin Mihran, Mujahid, `Ata' and others reported from Ibn `Abbas that it was Isma`il, peace be upon him. Ibn Jarir narrated that Ibn `Abbas said, "The one who was ransomed was Isma`il, peace be upon him. The Jews claimed that it was Ishaq, but the Jews lied." It was reported that Ibn `Umar said, "The sacrifice was Isma`il." Ibn Abi Najih said, narrating from Mujahid, "It was Isma`il, peace be upon him." This was also the view of Yusuf bin Mihran. Ash-Sha`bi said, "It was Isma`il, peace be upon him, and I saw the horns of the ram in the Ka`bah." Muhammad bin Ishaq reported from Al-Hasan bin Dinar and `Amr bin `Ubayd from Al-Hasan Al-Basri that he did not doubt that the one of the two sons Ibrahim was commanded to sacrifice was Isma`il, peace be upon him. Ibn Ishaq said, "I heard Muhammad bin Ka`b Al-Qurazi say, `The one whom Allah commanded Ibrahim to sacrifice of his two sons was Isma`il.' We find this in the Book of Allah, because when Allah finishes the story of the one of the two sons of Ibrahim who was to be sacrificed, He then says:
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous), and
فَبَشَّرْنَـهَا بِإِسْحَـقَ وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ
(So, We gave her glad tidings of Ishaq and after Ishaq, of Ya`qub) (11:71). He mentions the son and the son of the son, but He would not have commanded him to sacrifice Ishaq when He had promised that this son would in turn have a son. The one whom He commanded him to sacrifice can only have been Isma`il." Ibn Ishaq said, "I heard him say that often." Ibn Ishaq reported from Buraydah bin Sufyan bin Farwah Al-Aslami that Muhammad bin Ka`b Al-Qurazi told them that he mentioned that to `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, when he was Khalifah, while he was with him in Syria. `Umar said to him, "This is something about which I have never given any thought, but I see that it is as you say." Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islam, and he thought that he had been one of their scholars. `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, asked him about that. Muhammad bin Ka`b said, "I was with `Umar bin `Abd Al-`Aziz. `Umar said to him, `Which of the two sons of Ibrahim was he commanded to sacrifice' He said, `Isma`il. By Allah, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allah issued this command and the virtue that Allah mentioned was because of his patience in obeying the command. So they denied that and claimed that it was Ishaq, because he is their father."' `Abdullah bin Al-Imam Ahmad bin Hanbal, may Allah have mercy on him, said, "I asked my father about which son was to be sacrificed -- was it Isma`il or Ishaq" He said, "Isma`il." This was mentioned in Kitab Az-Zuhd. Ibn Abi Hatim said, "I heard my father say, `The correct view is that the one who was to be sacrificed was Isma`il, peace be upon him."' He said, "And it was narrated that `Ali, Ibn `Umar, Abu Hurayrah, Abu At-Tufayl, Sa`id bin Al-Musayyib, Sa`id bin Jubayr, Al-Hasan, Mujahid, Ash-Sha`bi, Muhammad bin Ka`b Al-Qurazi, Abu Ja`far Muhammad bin `Ali and Abu Salih, may Allah be pleased with them all, said that the one who was to be sacrificed was Isma`il." Al-Baghawi said in his Tafsir, "This was the view of `Abdullah bin `Umar, Sa`id bin Al-Musayyib, As-Suddi, Al-Hasan Al-Basri, Mujahid, Ar-Rabi` bin Anas, Muhammad bin Ka`b Al-Qurazi and Al-Kalbi." This was also reported from Ibn `Abbas and from Abu `Amr bin Al-`Ala'.
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous.) having given the glad tidings of the one who was to be sacrificed, who was Isma`il, Allah immediately follows that with mention of the glad tidings of his brother Ishaq. This is also mentioned in Surah Hud (11:71) and in Surat Al-Hijr (15:53-55).
نَبِيّاً
(a Prophet) means, from him there will come a righteous Prophet.
وَبَـرَكْنَا عَلَيْهِ وَعَلَى إِسْحَـقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَـلِمٌ لِّنَفْسِهِ مُبِينٌ
(We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves.) This is like the Ayah:
قِيلَ ينُوحُ اهْبِطْ بِسَلَـمٍ مِّنَّا وَبَركَـتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِّمَّن مَّعَكَ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِّنَّا عَذَابٌ أَلِيمٌ
(It was said: "O Nuh! Come down (from the ship) with peace from Us and blessings on you and on the people who are with you, but people to whom We shall grant their pleasures (for a time), but in the end a painful torment will reach them from Us.") (11:48)
📜 Texte arabe source
وقوله ( وَتَرَكْنَا عَلَيْهِ فِي الآخِرِينَ ) يقول تعالى ذكره: وأبقينا عليه فيمن بعده إلى يوم القيامة ثناءً حسنا.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَتَرَكْنَا عَلَيْهِ فِي الآخِرِينَ ) قال: أبقى الله عليه الثناء الحسن في الآخرين.
حدثني يونس قال: أخبرنا ابن وهب قال: قال ابن زيد في قوله ( وَتَرَكْنَا عَلَيْهِ فِي الآخِرِينَ ) قال: سأل إبراهيمُ، فقال: وَاجْعَلْ لِي لِسَانَ صِدْقٍ فِي الآخِرِينَ قال: فترك الله عليه الثناء الحسن في الآخرين، كما ترك اللسانَ السَّوْء على فرعون وأشباهه كذلك ترك اللسان الصدق والثناء الصالح على هؤلاء.
وقيل: معنى ذلك: وتركنا عليه في الآخرين السلام، وهو قوله ( سَلامٌ عَلَى إِبْرَاهِيمَ ) ، وذلك قول يُرْوى عن ابن عباس تركنا ذكره لأن في إسناده من لم نستجز ذكره; وقد ذكرنا الأخبار المروية في قوله ( وَتَرَكْنَا عَلَيْهِ فِي الآخِرِينَ ) فيما مضى قبل. وقيل:
معنى ذلك: وتركنا عليه في الآخرين أن يقال: سلام على إبراهيم.
Verset 109
L'émigration d'Ibrahim, l'épreuve du sacrifice d'Isma`il, et comment Allah l'a béni
Allah nous rapporte qu'après avoir secouru Son ami intime Ibrahim, paix sur lui, contre son peuple, et après qu'Ibrahim eut perdu tout espoir qu'ils croient jamais, malgré les signes puissants qu'ils avaient vus, il émigra loin d'eux et dit :
وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ - رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ
(En vérité, je vais vers mon Seigneur. Il me guidera ! Mon Seigneur ! Accorde-moi (une descendance) parmi les vertueux.) c'est-à-dire, des enfants obéissants, en compensation de son peuple et de ses proches qu'il avait quittés. Allah dit :
فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ
(Alors Nous lui annonçâmes la bonne nouvelle d'un garçon indulgent.) Cet enfant était Isma`il, paix sur lui, car il fut le premier enfant dont la bonne nouvelle fut donnée à Ibrahim, paix sur lui, et il était plus âgé qu'Ishaq. Les musulmans et les gens du Livre s'accordent, et il est en effet mentionné dans leur Livre, qu'Isma`il, paix sur lui, naquit quand Ibrahim, paix sur lui, avait quatre-vingt-six ans, et qu'Ishaq naquit quand Ibrahim avait quatre-vingt-dix-neuf ans. Selon leur Livre, Allah ordonna à Ibrahim de sacrifier son fils unique, et dans un autre texte il est dit son fils premier-né. Mais ici, ils ont faussement inséré le nom d'Ishaq. Cela n'est pas juste car cela contredit ce que dit leur propre Écriture. Ils ont inséré le nom d'Ishaq parce qu'il est leur ancêtre, tandis qu'Isma`il est l'ancêtre des Arabes. Ils étaient jaloux d'eux, alors ils ont ajouté cette idée et changé le sens de l'expression "fils unique" pour signifier "le fils unique qui est avec toi", car Isma`il avait été emmené avec sa mère à Makkah. Mais c'est un cas de falsification et de distorsion, car les mots "fils unique" ne peuvent être dits que pour celui qui n'a pas d'autre fils. De plus, le fils premier-né a un statut spécial que ne partagent pas les enfants suivants, donc l'ordre de le sacrifier est une épreuve plus exquise.
فَلَمَّا بَلَغَ مَعَهُ السَّ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Ibrahim's Emigration, the Test of the Sacrifice of Isma`il, and how Allah blessed Him
Allah tells us that after He helped His close friend Ibrahim, peace be upon him, against his people, and after Ibrahim gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said:
وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ - رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ
(Verily, I am going to my Lord. He will guide me! My Lord! Grant me (offspring) from the righteous.) meaning, obedient children, in compensation for his people and relatives whom he had left. Allah said:
فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ
(So We gave him the glad tidings of a forbearing boy.) This child was Isma`il, peace be upon him, for he was the first child of whom glad tidings were given to Ibrahim, peace be upon him, and he was older than Ishaq. The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Isma`il, peace be upon him, was born when Ibrahim, peace be upon him, was eighty-six years old, and Ishaq was born when Ibrahim was ninety-nine years old. According to their Book, Allah commanded Ibrahim to sacrifice his only son, and in another text it says his firstborn son. But here they falsely inserted the name of Ishaq. This is not right because it goes against what their own Scripture says. They inserted the name of Ishaq because he is their ancestor, while Isma`il is the ancestor of the Arabs. They were jealous of them, so they added this idea and changed the meaning of the phrase "only son" to mean `the only son who is with you,' because Isma`il had been taken with his mother to Makkah. But this is a case of falsification and distortion, because the words "only son" cannot be said except in the case of one who has no other son. Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he grew up and started to go with his father and walk with him, for Ibrahim used to go every so often to check on his son and his mother in the land of Faran (i.e., Makkah), to see how they were doing. It was said that he used to ride on Al-Buraq, traveling there swiftly, and Allah knows best. It was reported from Ibn `Abbas, peace be upon him, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata' Al-Khurasani, Zayd bin Aslam and others that
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he became a young man and was able to work as his father did.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!") `Ubayd bin `Umayr said, "The dreams of the Prophets are revelation," then he recited this Ayah:
قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!"). He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allah and obeying his father.
قَالَ يأَبَتِ افْعَلْ مَا تُؤمَرُ
(He said: "O my father! Do that which you are commanded...") meaning, `obey the command of Allah and sacrifice me.'
سَتَجِدُنِى إِن شَآءَ اللَّهُ مِنَ الصَّـبِرِينَ
(if Allah wills, you shall find me of the patient.) meaning, `I will be patient and will seek the reward for that with Allah.' He, may peace and blessings be upon him, believed in what had been promised. Allah said:
وَاذْكُرْ فِى الْكِتَـبِ إِسْمَـعِيلَ إِنَّهُ كَانَ صَـدِقَ الْوَعْدِ وَكَانَ رَسُولاً نَّبِيّاً - وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّـلَوةِ وَالزَّكَـوةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيّاً
(And mention in the Book Isma`il. Verily, he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family the Salah and the Zakah, and his Lord was pleased with him.) (19:54-55).
فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ
(Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;) means, when both of them had pronounced the Shahadah and remembered Allah -- Ibrahim because he was about to offer a sacrifice and Isma`il because he was about to die. Or it was said that "submitted themselves" means that they submitted and followed the command of Allah; Ibrahim obeyed the command of Allah and Isma`il obeyed Allah and his father. This was the view of Mujahid, `Ikrimah, Qatadah, As-Suddi and Ibn Ishaq, and others. lThe meaning of the phrase "and he had laid him prostrate on his forehead" is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him. Ibn `Abbas, may Allah be pleased with him, Mujahid, Sa`id bin Jubayr, Ad-Dahhak and Qatadah said:
وَتَلَّهُ لِلْجَبِينِ
(and he had laid him prostrate on his forehead;) means, "He turned him upside down on his face." Imam Ahmad recorded that Ibn `Abbas, may Allah be pleased with him, said, "When the rituals were enjoined upon Ibrahim, peace be upon him, the Shaytan appeared to him at the Mas`a and raced with him, but Ibrahim got there first. Then Jibril, upon him be peace, took him to Jamrat Al-`Aqabah and the Shaytan appeared to him, so he stoned him with seven pebbles until he disappeared. Then he appeared him at Al-Jamrah Al-Wusta and he stoned him with seven pebbles. Then he laid him prostrate on his face. Isma`il, peace be upon him, was wearing a white shirt, and he said, `O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.' He started to take it off, then he was called from behind:
أَن يإِبْرَهِيمُقَدْ صَدَّقْتَ الرُّؤْيَآ
(O Ibrahim! You have fulfilled the dream!) Ibrahim turned, and saw a fine, horned, white ram." Ibn `Abbas said, "We used to look for similar types of rams." Hisham mentioned this Hadith at length in Al-Manasik.
وَنَـدَيْنَـهُ أَن يإِبْرَهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَآ
(We called out to him: "O Ibrahim! You have fulfilled the dream!") means, `the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.' As-Suddi and others said that he passed the knife over Isma`il's neck, but it did not cut him at all, because a sheet of copper was placed between them. Ibrahim was called at that point, and it was said:
قَدْ صَدَّقْتَ الرُّؤْيَآ
(You have fulfilled the dream!) Allah says;
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(Verily, thus do We reward the doers of good.) means, `this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.' As Allah says:
فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُواْ ذَوَى عَدْلٍ مِّنكُمْ وَأَقِيمُواْ الشَّهَـدَةَ لِلَّهِ ذَلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً - وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَـلِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَىْءٍ قَدْراً
(And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.) (65:2-3). On the basis of this Ayah and this story, some of the scholars of Usul have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it -- unlike some of the Mu`tazilah. The evidence for this is obvious, because Allah commanded Ibrahim, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom. The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son. Allah says:
إِنَّ هَـذَا لَهُوَ الْبَلاَءُ الْمُبِينُ
(Verily, that indeed was a manifest trial.) meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allah and in obedience to Him. Allah said:
وَإِبْرَهِيمَ الَّذِى وَفَّى
(And of Ibrahim who fulfilled all that.) (53:37), and
وَفَدَيْنَـهُ بِذِبْحٍ عَظِيمٍ
(And We ransomed him with a great sacrifice). It was reported that Ibn `Abbas, may Allah be pleased with him, said, "A ram which had grazed in Paradise for forty years." Imam Ahmad recorded that Safiyyah bint Shaybah said, "A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah ﷺ sent for `Uthman bin Talhah, may Allah be pleased with him." On one occasion she said, "I asked `Uthman, `Why did the Prophet call you' He said, `The Messenger of Allah ﷺ said to me,
«إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّي»
(I saw the horns of the ram when I entered the House i.e., the Ka`bah, and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper.)"' Sufyan said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too." This offers independent evidence that the one who was to be sacrificed was Isma`il, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah ﷺ was sent. And Allah knows best.
Reports which state that the One Who was to be sacrificed was Isma`il, and that this is Correct with
Sa`id bin Jubayr, `Amir Ash-Sha`bi, Yusuf bin Mihran, Mujahid, `Ata' and others reported from Ibn `Abbas that it was Isma`il, peace be upon him. Ibn Jarir narrated that Ibn `Abbas said, "The one who was ransomed was Isma`il, peace be upon him. The Jews claimed that it was Ishaq, but the Jews lied." It was reported that Ibn `Umar said, "The sacrifice was Isma`il." Ibn Abi Najih said, narrating from Mujahid, "It was Isma`il, peace be upon him." This was also the view of Yusuf bin Mihran. Ash-Sha`bi said, "It was Isma`il, peace be upon him, and I saw the horns of the ram in the Ka`bah." Muhammad bin Ishaq reported from Al-Hasan bin Dinar and `Amr bin `Ubayd from Al-Hasan Al-Basri that he did not doubt that the one of the two sons Ibrahim was commanded to sacrifice was Isma`il, peace be upon him. Ibn Ishaq said, "I heard Muhammad bin Ka`b Al-Qurazi say, `The one whom Allah commanded Ibrahim to sacrifice of his two sons was Isma`il.' We find this in the Book of Allah, because when Allah finishes the story of the one of the two sons of Ibrahim who was to be sacrificed, He then says:
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous), and
فَبَشَّرْنَـهَا بِإِسْحَـقَ وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ
(So, We gave her glad tidings of Ishaq and after Ishaq, of Ya`qub) (11:71). He mentions the son and the son of the son, but He would not have commanded him to sacrifice Ishaq when He had promised that this son would in turn have a son. The one whom He commanded him to sacrifice can only have been Isma`il." Ibn Ishaq said, "I heard him say that often." Ibn Ishaq reported from Buraydah bin Sufyan bin Farwah Al-Aslami that Muhammad bin Ka`b Al-Qurazi told them that he mentioned that to `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, when he was Khalifah, while he was with him in Syria. `Umar said to him, "This is something about which I have never given any thought, but I see that it is as you say." Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islam, and he thought that he had been one of their scholars. `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, asked him about that. Muhammad bin Ka`b said, "I was with `Umar bin `Abd Al-`Aziz. `Umar said to him, `Which of the two sons of Ibrahim was he commanded to sacrifice' He said, `Isma`il. By Allah, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allah issued this command and the virtue that Allah mentioned was because of his patience in obeying the command. So they denied that and claimed that it was Ishaq, because he is their father."' `Abdullah bin Al-Imam Ahmad bin Hanbal, may Allah have mercy on him, said, "I asked my father about which son was to be sacrificed -- was it Isma`il or Ishaq" He said, "Isma`il." This was mentioned in Kitab Az-Zuhd. Ibn Abi Hatim said, "I heard my father say, `The correct view is that the one who was to be sacrificed was Isma`il, peace be upon him."' He said, "And it was narrated that `Ali, Ibn `Umar, Abu Hurayrah, Abu At-Tufayl, Sa`id bin Al-Musayyib, Sa`id bin Jubayr, Al-Hasan, Mujahid, Ash-Sha`bi, Muhammad bin Ka`b Al-Qurazi, Abu Ja`far Muhammad bin `Ali and Abu Salih, may Allah be pleased with them all, said that the one who was to be sacrificed was Isma`il." Al-Baghawi said in his Tafsir, "This was the view of `Abdullah bin `Umar, Sa`id bin Al-Musayyib, As-Suddi, Al-Hasan Al-Basri, Mujahid, Ar-Rabi` bin Anas, Muhammad bin Ka`b Al-Qurazi and Al-Kalbi." This was also reported from Ibn `Abbas and from Abu `Amr bin Al-`Ala'.
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous.) having given the glad tidings of the one who was to be sacrificed, who was Isma`il, Allah immediately follows that with mention of the glad tidings of his brother Ishaq. This is also mentioned in Surah Hud (11:71) and in Surat Al-Hijr (15:53-55).
نَبِيّاً
(a Prophet) means, from him there will come a righteous Prophet.
وَبَـرَكْنَا عَلَيْهِ وَعَلَى إِسْحَـقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَـلِمٌ لِّنَفْسِهِ مُبِينٌ
(We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves.) This is like the Ayah:
قِيلَ ينُوحُ اهْبِطْ بِسَلَـمٍ مِّنَّا وَبَركَـتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِّمَّن مَّعَكَ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِّنَّا عَذَابٌ أَلِيمٌ
(It was said: "O Nuh! Come down (from the ship) with peace from Us and blessings on you and on the people who are with you, but people to whom We shall grant their pleasures (for a time), but in the end a painful torment will reach them from Us.") (11:48)
📜 Texte arabe source
وقوله ( سَلامٌ عَلَى إِبْرَاهِيمَ ) يقول تعالى ذكره: أمَنَة من الله في الأرض لإبراهيم أن لا يذكر من بعده إلا بالجميل من الذكر.
Verset 110
L'émigration d'Ibrahim, l'épreuve du sacrifice d'Isma`il, et comment Allah l'a béni
Allah nous rapporte qu'après avoir secouru Son ami intime Ibrahim, paix sur lui, contre son peuple, et après qu'Ibrahim eut perdu tout espoir qu'ils croient jamais, malgré les signes puissants qu'ils avaient vus, il émigra loin d'eux et dit :
وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ - رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ
(En vérité, je vais vers mon Seigneur. Il me guidera ! Mon Seigneur ! Accorde-moi (une descendance) parmi les vertueux.) c'est-à-dire, des enfants obéissants, en compensation de son peuple et de ses proches qu'il avait quittés. Allah dit :
فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ
(Alors Nous lui annonçâmes la bonne nouvelle d'un garçon indulgent.) Cet enfant était Isma`il, paix sur lui, car il fut le premier enfant dont la bonne nouvelle fut donnée à Ibrahim, paix sur lui, et il était plus âgé qu'Ishaq. Les musulmans et les gens du Livre s'accordent, et il est en effet mentionné dans leur Livre, qu'Isma`il, paix sur lui, naquit quand Ibrahim, paix sur lui, avait quatre-vingt-six ans, et qu'Ishaq naquit quand Ibrahim avait quatre-vingt-dix-neuf ans. Selon leur Livre, Allah ordonna à Ibrahim de sacrifier son fils unique, et dans un autre texte il est dit son fils premier-né. Mais ici, ils ont faussement inséré le nom d'Ishaq. Cela n'est pas juste car cela contredit ce que dit leur propre Écriture. Ils ont inséré le nom d'Ishaq parce qu'il est leur ancêtre, tandis qu'Isma`il est l'ancêtre des Arabes. Ils étaient jaloux d'eux, alors ils ont ajouté cette idée et changé le sens de l'expression "fils unique" pour signifier "le fils unique qui est avec toi", car Isma`il avait été emmené avec sa mère à Makkah. Mais c'est un cas de falsification et de distorsion, car les mots "fils unique" ne peuvent être dits que pour celui qui n'a pas d'autre fils. De plus, le fils premier-né a un statut spécial que ne partagent pas les enfants suivants, donc l'ordre de le sacrifier est une épreuve plus exquise.
فَلَمَّا بَلَغَ مَعَهُ السَّ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Ibrahim's Emigration, the Test of the Sacrifice of Isma`il, and how Allah blessed Him
Allah tells us that after He helped His close friend Ibrahim, peace be upon him, against his people, and after Ibrahim gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said:
وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ - رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ
(Verily, I am going to my Lord. He will guide me! My Lord! Grant me (offspring) from the righteous.) meaning, obedient children, in compensation for his people and relatives whom he had left. Allah said:
فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ
(So We gave him the glad tidings of a forbearing boy.) This child was Isma`il, peace be upon him, for he was the first child of whom glad tidings were given to Ibrahim, peace be upon him, and he was older than Ishaq. The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Isma`il, peace be upon him, was born when Ibrahim, peace be upon him, was eighty-six years old, and Ishaq was born when Ibrahim was ninety-nine years old. According to their Book, Allah commanded Ibrahim to sacrifice his only son, and in another text it says his firstborn son. But here they falsely inserted the name of Ishaq. This is not right because it goes against what their own Scripture says. They inserted the name of Ishaq because he is their ancestor, while Isma`il is the ancestor of the Arabs. They were jealous of them, so they added this idea and changed the meaning of the phrase "only son" to mean `the only son who is with you,' because Isma`il had been taken with his mother to Makkah. But this is a case of falsification and distortion, because the words "only son" cannot be said except in the case of one who has no other son. Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he grew up and started to go with his father and walk with him, for Ibrahim used to go every so often to check on his son and his mother in the land of Faran (i.e., Makkah), to see how they were doing. It was said that he used to ride on Al-Buraq, traveling there swiftly, and Allah knows best. It was reported from Ibn `Abbas, peace be upon him, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata' Al-Khurasani, Zayd bin Aslam and others that
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he became a young man and was able to work as his father did.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!") `Ubayd bin `Umayr said, "The dreams of the Prophets are revelation," then he recited this Ayah:
قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!"). He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allah and obeying his father.
قَالَ يأَبَتِ افْعَلْ مَا تُؤمَرُ
(He said: "O my father! Do that which you are commanded...") meaning, `obey the command of Allah and sacrifice me.'
سَتَجِدُنِى إِن شَآءَ اللَّهُ مِنَ الصَّـبِرِينَ
(if Allah wills, you shall find me of the patient.) meaning, `I will be patient and will seek the reward for that with Allah.' He, may peace and blessings be upon him, believed in what had been promised. Allah said:
وَاذْكُرْ فِى الْكِتَـبِ إِسْمَـعِيلَ إِنَّهُ كَانَ صَـدِقَ الْوَعْدِ وَكَانَ رَسُولاً نَّبِيّاً - وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّـلَوةِ وَالزَّكَـوةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيّاً
(And mention in the Book Isma`il. Verily, he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family the Salah and the Zakah, and his Lord was pleased with him.) (19:54-55).
فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ
(Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;) means, when both of them had pronounced the Shahadah and remembered Allah -- Ibrahim because he was about to offer a sacrifice and Isma`il because he was about to die. Or it was said that "submitted themselves" means that they submitted and followed the command of Allah; Ibrahim obeyed the command of Allah and Isma`il obeyed Allah and his father. This was the view of Mujahid, `Ikrimah, Qatadah, As-Suddi and Ibn Ishaq, and others. lThe meaning of the phrase "and he had laid him prostrate on his forehead" is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him. Ibn `Abbas, may Allah be pleased with him, Mujahid, Sa`id bin Jubayr, Ad-Dahhak and Qatadah said:
وَتَلَّهُ لِلْجَبِينِ
(and he had laid him prostrate on his forehead;) means, "He turned him upside down on his face." Imam Ahmad recorded that Ibn `Abbas, may Allah be pleased with him, said, "When the rituals were enjoined upon Ibrahim, peace be upon him, the Shaytan appeared to him at the Mas`a and raced with him, but Ibrahim got there first. Then Jibril, upon him be peace, took him to Jamrat Al-`Aqabah and the Shaytan appeared to him, so he stoned him with seven pebbles until he disappeared. Then he appeared him at Al-Jamrah Al-Wusta and he stoned him with seven pebbles. Then he laid him prostrate on his face. Isma`il, peace be upon him, was wearing a white shirt, and he said, `O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.' He started to take it off, then he was called from behind:
أَن يإِبْرَهِيمُقَدْ صَدَّقْتَ الرُّؤْيَآ
(O Ibrahim! You have fulfilled the dream!) Ibrahim turned, and saw a fine, horned, white ram." Ibn `Abbas said, "We used to look for similar types of rams." Hisham mentioned this Hadith at length in Al-Manasik.
وَنَـدَيْنَـهُ أَن يإِبْرَهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَآ
(We called out to him: "O Ibrahim! You have fulfilled the dream!") means, `the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.' As-Suddi and others said that he passed the knife over Isma`il's neck, but it did not cut him at all, because a sheet of copper was placed between them. Ibrahim was called at that point, and it was said:
قَدْ صَدَّقْتَ الرُّؤْيَآ
(You have fulfilled the dream!) Allah says;
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(Verily, thus do We reward the doers of good.) means, `this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.' As Allah says:
فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُواْ ذَوَى عَدْلٍ مِّنكُمْ وَأَقِيمُواْ الشَّهَـدَةَ لِلَّهِ ذَلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً - وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَـلِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَىْءٍ قَدْراً
(And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.) (65:2-3). On the basis of this Ayah and this story, some of the scholars of Usul have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it -- unlike some of the Mu`tazilah. The evidence for this is obvious, because Allah commanded Ibrahim, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom. The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son. Allah says:
إِنَّ هَـذَا لَهُوَ الْبَلاَءُ الْمُبِينُ
(Verily, that indeed was a manifest trial.) meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allah and in obedience to Him. Allah said:
وَإِبْرَهِيمَ الَّذِى وَفَّى
(And of Ibrahim who fulfilled all that.) (53:37), and
وَفَدَيْنَـهُ بِذِبْحٍ عَظِيمٍ
(And We ransomed him with a great sacrifice). It was reported that Ibn `Abbas, may Allah be pleased with him, said, "A ram which had grazed in Paradise for forty years." Imam Ahmad recorded that Safiyyah bint Shaybah said, "A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah ﷺ sent for `Uthman bin Talhah, may Allah be pleased with him." On one occasion she said, "I asked `Uthman, `Why did the Prophet call you' He said, `The Messenger of Allah ﷺ said to me,
«إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّي»
(I saw the horns of the ram when I entered the House i.e., the Ka`bah, and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper.)"' Sufyan said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too." This offers independent evidence that the one who was to be sacrificed was Isma`il, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah ﷺ was sent. And Allah knows best.
Reports which state that the One Who was to be sacrificed was Isma`il, and that this is Correct with
Sa`id bin Jubayr, `Amir Ash-Sha`bi, Yusuf bin Mihran, Mujahid, `Ata' and others reported from Ibn `Abbas that it was Isma`il, peace be upon him. Ibn Jarir narrated that Ibn `Abbas said, "The one who was ransomed was Isma`il, peace be upon him. The Jews claimed that it was Ishaq, but the Jews lied." It was reported that Ibn `Umar said, "The sacrifice was Isma`il." Ibn Abi Najih said, narrating from Mujahid, "It was Isma`il, peace be upon him." This was also the view of Yusuf bin Mihran. Ash-Sha`bi said, "It was Isma`il, peace be upon him, and I saw the horns of the ram in the Ka`bah." Muhammad bin Ishaq reported from Al-Hasan bin Dinar and `Amr bin `Ubayd from Al-Hasan Al-Basri that he did not doubt that the one of the two sons Ibrahim was commanded to sacrifice was Isma`il, peace be upon him. Ibn Ishaq said, "I heard Muhammad bin Ka`b Al-Qurazi say, `The one whom Allah commanded Ibrahim to sacrifice of his two sons was Isma`il.' We find this in the Book of Allah, because when Allah finishes the story of the one of the two sons of Ibrahim who was to be sacrificed, He then says:
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous), and
فَبَشَّرْنَـهَا بِإِسْحَـقَ وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ
(So, We gave her glad tidings of Ishaq and after Ishaq, of Ya`qub) (11:71). He mentions the son and the son of the son, but He would not have commanded him to sacrifice Ishaq when He had promised that this son would in turn have a son. The one whom He commanded him to sacrifice can only have been Isma`il." Ibn Ishaq said, "I heard him say that often." Ibn Ishaq reported from Buraydah bin Sufyan bin Farwah Al-Aslami that Muhammad bin Ka`b Al-Qurazi told them that he mentioned that to `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, when he was Khalifah, while he was with him in Syria. `Umar said to him, "This is something about which I have never given any thought, but I see that it is as you say." Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islam, and he thought that he had been one of their scholars. `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, asked him about that. Muhammad bin Ka`b said, "I was with `Umar bin `Abd Al-`Aziz. `Umar said to him, `Which of the two sons of Ibrahim was he commanded to sacrifice' He said, `Isma`il. By Allah, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allah issued this command and the virtue that Allah mentioned was because of his patience in obeying the command. So they denied that and claimed that it was Ishaq, because he is their father."' `Abdullah bin Al-Imam Ahmad bin Hanbal, may Allah have mercy on him, said, "I asked my father about which son was to be sacrificed -- was it Isma`il or Ishaq" He said, "Isma`il." This was mentioned in Kitab Az-Zuhd. Ibn Abi Hatim said, "I heard my father say, `The correct view is that the one who was to be sacrificed was Isma`il, peace be upon him."' He said, "And it was narrated that `Ali, Ibn `Umar, Abu Hurayrah, Abu At-Tufayl, Sa`id bin Al-Musayyib, Sa`id bin Jubayr, Al-Hasan, Mujahid, Ash-Sha`bi, Muhammad bin Ka`b Al-Qurazi, Abu Ja`far Muhammad bin `Ali and Abu Salih, may Allah be pleased with them all, said that the one who was to be sacrificed was Isma`il." Al-Baghawi said in his Tafsir, "This was the view of `Abdullah bin `Umar, Sa`id bin Al-Musayyib, As-Suddi, Al-Hasan Al-Basri, Mujahid, Ar-Rabi` bin Anas, Muhammad bin Ka`b Al-Qurazi and Al-Kalbi." This was also reported from Ibn `Abbas and from Abu `Amr bin Al-`Ala'.
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous.) having given the glad tidings of the one who was to be sacrificed, who was Isma`il, Allah immediately follows that with mention of the glad tidings of his brother Ishaq. This is also mentioned in Surah Hud (11:71) and in Surat Al-Hijr (15:53-55).
نَبِيّاً
(a Prophet) means, from him there will come a righteous Prophet.
وَبَـرَكْنَا عَلَيْهِ وَعَلَى إِسْحَـقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَـلِمٌ لِّنَفْسِهِ مُبِينٌ
(We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves.) This is like the Ayah:
قِيلَ ينُوحُ اهْبِطْ بِسَلَـمٍ مِّنَّا وَبَركَـتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِّمَّن مَّعَكَ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِّنَّا عَذَابٌ أَلِيمٌ
(It was said: "O Nuh! Come down (from the ship) with peace from Us and blessings on you and on the people who are with you, but people to whom We shall grant their pleasures (for a time), but in the end a painful torment will reach them from Us.") (11:48)
📜 Texte arabe source
وقوله ( كَذَلِكَ نَجْزِي الْمُحْسِنِينَ ) يقول: كما جزينا إبراهيم على طاعته إيانا وإحسانه في الانتهاء إلى أمرنا، كذلك نجزي المحسنين .
Verset 111
L'émigration d'Ibrahim, l'épreuve du sacrifice d'Isma`il, et comment Allah l'a béni
Allah nous raconte qu'après avoir secouru Son ami intime Ibrahim, paix sur lui, contre son peuple, et après qu'Ibrahim eut perdu tout espoir qu'ils croient jamais, malgré les signes puissants qu'ils avaient vus, il émigra loin d'eux et dit :
وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ - رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ
(En vérité, je vais vers mon Seigneur. Il me guidera ! Mon Seigneur ! Accorde-moi (une descendance) parmi les vertueux.) c'est-à-dire, des enfants obéissants, en compensation de son peuple et de ses proches qu'il avait quittés. Allah dit :
فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ
(Alors Nous lui annonçâmes la bonne nouvelle d'un garçon indulgent.) Cet enfant était Isma`il, paix sur lui, car il fut le premier enfant dont la bonne nouvelle fut annoncée à Ibrahim, paix sur lui, et il était plus âgé qu'Ishaq. Les musulmans et les Gens du Livre s'accordent, et il est même mentionné dans leur Livre, qu'Isma`il, paix sur lui, naquit quand Ibrahim, paix sur lui, avait quatre-vingt-six ans, et qu'Ishaq naquit quand Ibrahim avait quatre-vingt-dix-neuf ans. Selon leur Livre, Allah ordonna à Ibrahim de sacrifier son fils unique, et dans un autre texte, il est dit son fils premier-né. Mais ici, ils ont faussement inséré le nom d'Ishaq. Cela n'est pas juste car cela contredit ce que dit leur propre Écriture. Ils ont inséré le nom d'Ishaq parce qu'il est leur ancêtre, tandis qu'Isma`il est l'ancêtre des Arabes. Ils étaient jaloux d'eux, alors ils ont ajouté cette idée et changé le sens de l'expression "fils unique" pour signifier "le fils unique qui est avec toi", car Isma`il avait été emmené avec sa mère à Makkah. Mais c'est un cas de falsification et de distorsion, car les mots "fils unique" ne peuvent être dits que pour celui qui n'a pas d'autre fils. De plus, le fils premier-né a un statut spécial que les enfants suivants ne partagent pas, donc l'ordre de le sacrifier est une épreuve plus exquise.
فَلَمَّا بَلَغَ مَعَهُ السَّ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Ibrahim's Emigration, the Test of the Sacrifice of Isma`il, and how Allah blessed Him
Allah tells us that after He helped His close friend Ibrahim, peace be upon him, against his people, and after Ibrahim gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said:
وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ - رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ
(Verily, I am going to my Lord. He will guide me! My Lord! Grant me (offspring) from the righteous.) meaning, obedient children, in compensation for his people and relatives whom he had left. Allah said:
فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ
(So We gave him the glad tidings of a forbearing boy.) This child was Isma`il, peace be upon him, for he was the first child of whom glad tidings were given to Ibrahim, peace be upon him, and he was older than Ishaq. The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Isma`il, peace be upon him, was born when Ibrahim, peace be upon him, was eighty-six years old, and Ishaq was born when Ibrahim was ninety-nine years old. According to their Book, Allah commanded Ibrahim to sacrifice his only son, and in another text it says his firstborn son. But here they falsely inserted the name of Ishaq. This is not right because it goes against what their own Scripture says. They inserted the name of Ishaq because he is their ancestor, while Isma`il is the ancestor of the Arabs. They were jealous of them, so they added this idea and changed the meaning of the phrase "only son" to mean `the only son who is with you,' because Isma`il had been taken with his mother to Makkah. But this is a case of falsification and distortion, because the words "only son" cannot be said except in the case of one who has no other son. Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he grew up and started to go with his father and walk with him, for Ibrahim used to go every so often to check on his son and his mother in the land of Faran (i.e., Makkah), to see how they were doing. It was said that he used to ride on Al-Buraq, traveling there swiftly, and Allah knows best. It was reported from Ibn `Abbas, peace be upon him, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata' Al-Khurasani, Zayd bin Aslam and others that
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he became a young man and was able to work as his father did.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!") `Ubayd bin `Umayr said, "The dreams of the Prophets are revelation," then he recited this Ayah:
قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!"). He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allah and obeying his father.
قَالَ يأَبَتِ افْعَلْ مَا تُؤمَرُ
(He said: "O my father! Do that which you are commanded...") meaning, `obey the command of Allah and sacrifice me.'
سَتَجِدُنِى إِن شَآءَ اللَّهُ مِنَ الصَّـبِرِينَ
(if Allah wills, you shall find me of the patient.) meaning, `I will be patient and will seek the reward for that with Allah.' He, may peace and blessings be upon him, believed in what had been promised. Allah said:
وَاذْكُرْ فِى الْكِتَـبِ إِسْمَـعِيلَ إِنَّهُ كَانَ صَـدِقَ الْوَعْدِ وَكَانَ رَسُولاً نَّبِيّاً - وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّـلَوةِ وَالزَّكَـوةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيّاً
(And mention in the Book Isma`il. Verily, he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family the Salah and the Zakah, and his Lord was pleased with him.) (19:54-55).
فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ
(Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;) means, when both of them had pronounced the Shahadah and remembered Allah -- Ibrahim because he was about to offer a sacrifice and Isma`il because he was about to die. Or it was said that "submitted themselves" means that they submitted and followed the command of Allah; Ibrahim obeyed the command of Allah and Isma`il obeyed Allah and his father. This was the view of Mujahid, `Ikrimah, Qatadah, As-Suddi and Ibn Ishaq, and others. lThe meaning of the phrase "and he had laid him prostrate on his forehead" is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him. Ibn `Abbas, may Allah be pleased with him, Mujahid, Sa`id bin Jubayr, Ad-Dahhak and Qatadah said:
وَتَلَّهُ لِلْجَبِينِ
(and he had laid him prostrate on his forehead;) means, "He turned him upside down on his face." Imam Ahmad recorded that Ibn `Abbas, may Allah be pleased with him, said, "When the rituals were enjoined upon Ibrahim, peace be upon him, the Shaytan appeared to him at the Mas`a and raced with him, but Ibrahim got there first. Then Jibril, upon him be peace, took him to Jamrat Al-`Aqabah and the Shaytan appeared to him, so he stoned him with seven pebbles until he disappeared. Then he appeared him at Al-Jamrah Al-Wusta and he stoned him with seven pebbles. Then he laid him prostrate on his face. Isma`il, peace be upon him, was wearing a white shirt, and he said, `O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.' He started to take it off, then he was called from behind:
أَن يإِبْرَهِيمُقَدْ صَدَّقْتَ الرُّؤْيَآ
(O Ibrahim! You have fulfilled the dream!) Ibrahim turned, and saw a fine, horned, white ram." Ibn `Abbas said, "We used to look for similar types of rams." Hisham mentioned this Hadith at length in Al-Manasik.
وَنَـدَيْنَـهُ أَن يإِبْرَهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَآ
(We called out to him: "O Ibrahim! You have fulfilled the dream!") means, `the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.' As-Suddi and others said that he passed the knife over Isma`il's neck, but it did not cut him at all, because a sheet of copper was placed between them. Ibrahim was called at that point, and it was said:
قَدْ صَدَّقْتَ الرُّؤْيَآ
(You have fulfilled the dream!) Allah says;
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(Verily, thus do We reward the doers of good.) means, `this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.' As Allah says:
فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُواْ ذَوَى عَدْلٍ مِّنكُمْ وَأَقِيمُواْ الشَّهَـدَةَ لِلَّهِ ذَلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً - وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَـلِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَىْءٍ قَدْراً
(And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.) (65:2-3). On the basis of this Ayah and this story, some of the scholars of Usul have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it -- unlike some of the Mu`tazilah. The evidence for this is obvious, because Allah commanded Ibrahim, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom. The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son. Allah says:
إِنَّ هَـذَا لَهُوَ الْبَلاَءُ الْمُبِينُ
(Verily, that indeed was a manifest trial.) meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allah and in obedience to Him. Allah said:
وَإِبْرَهِيمَ الَّذِى وَفَّى
(And of Ibrahim who fulfilled all that.) (53:37), and
وَفَدَيْنَـهُ بِذِبْحٍ عَظِيمٍ
(And We ransomed him with a great sacrifice). It was reported that Ibn `Abbas, may Allah be pleased with him, said, "A ram which had grazed in Paradise for forty years." Imam Ahmad recorded that Safiyyah bint Shaybah said, "A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah ﷺ sent for `Uthman bin Talhah, may Allah be pleased with him." On one occasion she said, "I asked `Uthman, `Why did the Prophet call you' He said, `The Messenger of Allah ﷺ said to me,
«إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّي»
(I saw the horns of the ram when I entered the House i.e., the Ka`bah, and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper.)"' Sufyan said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too." This offers independent evidence that the one who was to be sacrificed was Isma`il, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah ﷺ was sent. And Allah knows best.
Reports which state that the One Who was to be sacrificed was Isma`il, and that this is Correct with
Sa`id bin Jubayr, `Amir Ash-Sha`bi, Yusuf bin Mihran, Mujahid, `Ata' and others reported from Ibn `Abbas that it was Isma`il, peace be upon him. Ibn Jarir narrated that Ibn `Abbas said, "The one who was ransomed was Isma`il, peace be upon him. The Jews claimed that it was Ishaq, but the Jews lied." It was reported that Ibn `Umar said, "The sacrifice was Isma`il." Ibn Abi Najih said, narrating from Mujahid, "It was Isma`il, peace be upon him." This was also the view of Yusuf bin Mihran. Ash-Sha`bi said, "It was Isma`il, peace be upon him, and I saw the horns of the ram in the Ka`bah." Muhammad bin Ishaq reported from Al-Hasan bin Dinar and `Amr bin `Ubayd from Al-Hasan Al-Basri that he did not doubt that the one of the two sons Ibrahim was commanded to sacrifice was Isma`il, peace be upon him. Ibn Ishaq said, "I heard Muhammad bin Ka`b Al-Qurazi say, `The one whom Allah commanded Ibrahim to sacrifice of his two sons was Isma`il.' We find this in the Book of Allah, because when Allah finishes the story of the one of the two sons of Ibrahim who was to be sacrificed, He then says:
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous), and
فَبَشَّرْنَـهَا بِإِسْحَـقَ وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ
(So, We gave her glad tidings of Ishaq and after Ishaq, of Ya`qub) (11:71). He mentions the son and the son of the son, but He would not have commanded him to sacrifice Ishaq when He had promised that this son would in turn have a son. The one whom He commanded him to sacrifice can only have been Isma`il." Ibn Ishaq said, "I heard him say that often." Ibn Ishaq reported from Buraydah bin Sufyan bin Farwah Al-Aslami that Muhammad bin Ka`b Al-Qurazi told them that he mentioned that to `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, when he was Khalifah, while he was with him in Syria. `Umar said to him, "This is something about which I have never given any thought, but I see that it is as you say." Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islam, and he thought that he had been one of their scholars. `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, asked him about that. Muhammad bin Ka`b said, "I was with `Umar bin `Abd Al-`Aziz. `Umar said to him, `Which of the two sons of Ibrahim was he commanded to sacrifice' He said, `Isma`il. By Allah, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allah issued this command and the virtue that Allah mentioned was because of his patience in obeying the command. So they denied that and claimed that it was Ishaq, because he is their father."' `Abdullah bin Al-Imam Ahmad bin Hanbal, may Allah have mercy on him, said, "I asked my father about which son was to be sacrificed -- was it Isma`il or Ishaq" He said, "Isma`il." This was mentioned in Kitab Az-Zuhd. Ibn Abi Hatim said, "I heard my father say, `The correct view is that the one who was to be sacrificed was Isma`il, peace be upon him."' He said, "And it was narrated that `Ali, Ibn `Umar, Abu Hurayrah, Abu At-Tufayl, Sa`id bin Al-Musayyib, Sa`id bin Jubayr, Al-Hasan, Mujahid, Ash-Sha`bi, Muhammad bin Ka`b Al-Qurazi, Abu Ja`far Muhammad bin `Ali and Abu Salih, may Allah be pleased with them all, said that the one who was to be sacrificed was Isma`il." Al-Baghawi said in his Tafsir, "This was the view of `Abdullah bin `Umar, Sa`id bin Al-Musayyib, As-Suddi, Al-Hasan Al-Basri, Mujahid, Ar-Rabi` bin Anas, Muhammad bin Ka`b Al-Qurazi and Al-Kalbi." This was also reported from Ibn `Abbas and from Abu `Amr bin Al-`Ala'.
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous.) having given the glad tidings of the one who was to be sacrificed, who was Isma`il, Allah immediately follows that with mention of the glad tidings of his brother Ishaq. This is also mentioned in Surah Hud (11:71) and in Surat Al-Hijr (15:53-55).
نَبِيّاً
(a Prophet) means, from him there will come a righteous Prophet.
وَبَـرَكْنَا عَلَيْهِ وَعَلَى إِسْحَـقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَـلِمٌ لِّنَفْسِهِ مُبِينٌ
(We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves.) This is like the Ayah:
قِيلَ ينُوحُ اهْبِطْ بِسَلَـمٍ مِّنَّا وَبَركَـتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِّمَّن مَّعَكَ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِّنَّا عَذَابٌ أَلِيمٌ
(It was said: "O Nuh! Come down (from the ship) with peace from Us and blessings on you and on the people who are with you, but people to whom We shall grant their pleasures (for a time), but in the end a painful torment will reach them from Us.") (11:48)
📜 Texte arabe source
( إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ ) يقول: إن إبراهيم من عبادنا المخلصين لنا الإيمان.
Verset 112
L'émigration d'Ibrahim, l'épreuve du sacrifice d'Isma`il, et comment Allah l'a béni
Allah nous raconte qu'après avoir secouru Son ami intime Ibrahim, paix sur lui, contre son peuple, et après qu'Ibrahim eut perdu tout espoir qu'ils croient jamais, malgré les signes puissants qu'ils avaient vus, il émigra loin d'eux et dit :
وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ - رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ
(En vérité, je vais vers mon Seigneur. Il me guidera ! Mon Seigneur ! Accorde-moi (une descendance) parmi les vertueux.) c'est-à-dire, des enfants obéissants, en compensation de son peuple et de ses proches qu'il avait quittés. Allah dit :
فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ
(Alors Nous lui annonçâmes la bonne nouvelle d'un garçon indulgent.) Cet enfant était Isma`il, paix sur lui, car il fut le premier enfant dont la bonne nouvelle fut annoncée à Ibrahim, paix sur lui, et il était plus âgé qu'Ishaq. Les musulmans et les Gens du Livre s'accordent, et il est même mentionné dans leur Livre, qu'Isma`il, paix sur lui, naquit quand Ibrahim, paix sur lui, avait quatre-vingt-six ans, et qu'Ishaq naquit quand Ibrahim avait quatre-vingt-dix-neuf ans. Selon leur Livre, Allah ordonna à Ibrahim de sacrifier son fils unique, et dans un autre texte, il est dit son fils premier-né. Mais ici, ils ont faussement inséré le nom d'Ishaq. Cela n'est pas juste car cela contredit ce que dit leur propre Écriture. Ils ont inséré le nom d'Ishaq parce qu'il est leur ancêtre, tandis qu'Isma`il est l'ancêtre des Arabes. Ils étaient jaloux d'eux, alors ils ont ajouté cette idée et changé le sens de l'expression "fils unique" pour signifier "le fils unique qui est avec toi", car Isma`il avait été emmené avec sa mère à Makkah. Mais c'est un cas de falsification et de distorsion, car les mots "fils unique" ne peuvent être dits que pour celui qui n'a pas d'autre fils. De plus, le fils premier-né a un statut spécial que les enfants suivants ne partagent pas, donc l'ordre de le sacrifier est une épreuve plus exquise.
فَلَمَّا بَلَغَ مَعَهُ السَّ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Ibrahim's Emigration, the Test of the Sacrifice of Isma`il, and how Allah blessed Him
Allah tells us that after He helped His close friend Ibrahim, peace be upon him, against his people, and after Ibrahim gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said:
وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ - رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ
(Verily, I am going to my Lord. He will guide me! My Lord! Grant me (offspring) from the righteous.) meaning, obedient children, in compensation for his people and relatives whom he had left. Allah said:
فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ
(So We gave him the glad tidings of a forbearing boy.) This child was Isma`il, peace be upon him, for he was the first child of whom glad tidings were given to Ibrahim, peace be upon him, and he was older than Ishaq. The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Isma`il, peace be upon him, was born when Ibrahim, peace be upon him, was eighty-six years old, and Ishaq was born when Ibrahim was ninety-nine years old. According to their Book, Allah commanded Ibrahim to sacrifice his only son, and in another text it says his firstborn son. But here they falsely inserted the name of Ishaq. This is not right because it goes against what their own Scripture says. They inserted the name of Ishaq because he is their ancestor, while Isma`il is the ancestor of the Arabs. They were jealous of them, so they added this idea and changed the meaning of the phrase "only son" to mean `the only son who is with you,' because Isma`il had been taken with his mother to Makkah. But this is a case of falsification and distortion, because the words "only son" cannot be said except in the case of one who has no other son. Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he grew up and started to go with his father and walk with him, for Ibrahim used to go every so often to check on his son and his mother in the land of Faran (i.e., Makkah), to see how they were doing. It was said that he used to ride on Al-Buraq, traveling there swiftly, and Allah knows best. It was reported from Ibn `Abbas, peace be upon him, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata' Al-Khurasani, Zayd bin Aslam and others that
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he became a young man and was able to work as his father did.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!") `Ubayd bin `Umayr said, "The dreams of the Prophets are revelation," then he recited this Ayah:
قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!"). He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allah and obeying his father.
قَالَ يأَبَتِ افْعَلْ مَا تُؤمَرُ
(He said: "O my father! Do that which you are commanded...") meaning, `obey the command of Allah and sacrifice me.'
سَتَجِدُنِى إِن شَآءَ اللَّهُ مِنَ الصَّـبِرِينَ
(if Allah wills, you shall find me of the patient.) meaning, `I will be patient and will seek the reward for that with Allah.' He, may peace and blessings be upon him, believed in what had been promised. Allah said:
وَاذْكُرْ فِى الْكِتَـبِ إِسْمَـعِيلَ إِنَّهُ كَانَ صَـدِقَ الْوَعْدِ وَكَانَ رَسُولاً نَّبِيّاً - وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّـلَوةِ وَالزَّكَـوةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيّاً
(And mention in the Book Isma`il. Verily, he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family the Salah and the Zakah, and his Lord was pleased with him.) (19:54-55).
فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ
(Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;) means, when both of them had pronounced the Shahadah and remembered Allah -- Ibrahim because he was about to offer a sacrifice and Isma`il because he was about to die. Or it was said that "submitted themselves" means that they submitted and followed the command of Allah; Ibrahim obeyed the command of Allah and Isma`il obeyed Allah and his father. This was the view of Mujahid, `Ikrimah, Qatadah, As-Suddi and Ibn Ishaq, and others. lThe meaning of the phrase "and he had laid him prostrate on his forehead" is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him. Ibn `Abbas, may Allah be pleased with him, Mujahid, Sa`id bin Jubayr, Ad-Dahhak and Qatadah said:
وَتَلَّهُ لِلْجَبِينِ
(and he had laid him prostrate on his forehead;) means, "He turned him upside down on his face." Imam Ahmad recorded that Ibn `Abbas, may Allah be pleased with him, said, "When the rituals were enjoined upon Ibrahim, peace be upon him, the Shaytan appeared to him at the Mas`a and raced with him, but Ibrahim got there first. Then Jibril, upon him be peace, took him to Jamrat Al-`Aqabah and the Shaytan appeared to him, so he stoned him with seven pebbles until he disappeared. Then he appeared him at Al-Jamrah Al-Wusta and he stoned him with seven pebbles. Then he laid him prostrate on his face. Isma`il, peace be upon him, was wearing a white shirt, and he said, `O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.' He started to take it off, then he was called from behind:
أَن يإِبْرَهِيمُقَدْ صَدَّقْتَ الرُّؤْيَآ
(O Ibrahim! You have fulfilled the dream!) Ibrahim turned, and saw a fine, horned, white ram." Ibn `Abbas said, "We used to look for similar types of rams." Hisham mentioned this Hadith at length in Al-Manasik.
وَنَـدَيْنَـهُ أَن يإِبْرَهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَآ
(We called out to him: "O Ibrahim! You have fulfilled the dream!") means, `the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.' As-Suddi and others said that he passed the knife over Isma`il's neck, but it did not cut him at all, because a sheet of copper was placed between them. Ibrahim was called at that point, and it was said:
قَدْ صَدَّقْتَ الرُّؤْيَآ
(You have fulfilled the dream!) Allah says;
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(Verily, thus do We reward the doers of good.) means, `this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.' As Allah says:
فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُواْ ذَوَى عَدْلٍ مِّنكُمْ وَأَقِيمُواْ الشَّهَـدَةَ لِلَّهِ ذَلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً - وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَـلِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَىْءٍ قَدْراً
(And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.) (65:2-3). On the basis of this Ayah and this story, some of the scholars of Usul have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it -- unlike some of the Mu`tazilah. The evidence for this is obvious, because Allah commanded Ibrahim, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom. The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son. Allah says:
إِنَّ هَـذَا لَهُوَ الْبَلاَءُ الْمُبِينُ
(Verily, that indeed was a manifest trial.) meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allah and in obedience to Him. Allah said:
وَإِبْرَهِيمَ الَّذِى وَفَّى
(And of Ibrahim who fulfilled all that.) (53:37), and
وَفَدَيْنَـهُ بِذِبْحٍ عَظِيمٍ
(And We ransomed him with a great sacrifice). It was reported that Ibn `Abbas, may Allah be pleased with him, said, "A ram which had grazed in Paradise for forty years." Imam Ahmad recorded that Safiyyah bint Shaybah said, "A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah ﷺ sent for `Uthman bin Talhah, may Allah be pleased with him." On one occasion she said, "I asked `Uthman, `Why did the Prophet call you' He said, `The Messenger of Allah ﷺ said to me,
«إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّي»
(I saw the horns of the ram when I entered the House i.e., the Ka`bah, and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper.)"' Sufyan said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too." This offers independent evidence that the one who was to be sacrificed was Isma`il, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah ﷺ was sent. And Allah knows best.
Reports which state that the One Who was to be sacrificed was Isma`il, and that this is Correct with
Sa`id bin Jubayr, `Amir Ash-Sha`bi, Yusuf bin Mihran, Mujahid, `Ata' and others reported from Ibn `Abbas that it was Isma`il, peace be upon him. Ibn Jarir narrated that Ibn `Abbas said, "The one who was ransomed was Isma`il, peace be upon him. The Jews claimed that it was Ishaq, but the Jews lied." It was reported that Ibn `Umar said, "The sacrifice was Isma`il." Ibn Abi Najih said, narrating from Mujahid, "It was Isma`il, peace be upon him." This was also the view of Yusuf bin Mihran. Ash-Sha`bi said, "It was Isma`il, peace be upon him, and I saw the horns of the ram in the Ka`bah." Muhammad bin Ishaq reported from Al-Hasan bin Dinar and `Amr bin `Ubayd from Al-Hasan Al-Basri that he did not doubt that the one of the two sons Ibrahim was commanded to sacrifice was Isma`il, peace be upon him. Ibn Ishaq said, "I heard Muhammad bin Ka`b Al-Qurazi say, `The one whom Allah commanded Ibrahim to sacrifice of his two sons was Isma`il.' We find this in the Book of Allah, because when Allah finishes the story of the one of the two sons of Ibrahim who was to be sacrificed, He then says:
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous), and
فَبَشَّرْنَـهَا بِإِسْحَـقَ وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ
(So, We gave her glad tidings of Ishaq and after Ishaq, of Ya`qub) (11:71). He mentions the son and the son of the son, but He would not have commanded him to sacrifice Ishaq when He had promised that this son would in turn have a son. The one whom He commanded him to sacrifice can only have been Isma`il." Ibn Ishaq said, "I heard him say that often." Ibn Ishaq reported from Buraydah bin Sufyan bin Farwah Al-Aslami that Muhammad bin Ka`b Al-Qurazi told them that he mentioned that to `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, when he was Khalifah, while he was with him in Syria. `Umar said to him, "This is something about which I have never given any thought, but I see that it is as you say." Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islam, and he thought that he had been one of their scholars. `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, asked him about that. Muhammad bin Ka`b said, "I was with `Umar bin `Abd Al-`Aziz. `Umar said to him, `Which of the two sons of Ibrahim was he commanded to sacrifice' He said, `Isma`il. By Allah, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allah issued this command and the virtue that Allah mentioned was because of his patience in obeying the command. So they denied that and claimed that it was Ishaq, because he is their father."' `Abdullah bin Al-Imam Ahmad bin Hanbal, may Allah have mercy on him, said, "I asked my father about which son was to be sacrificed -- was it Isma`il or Ishaq" He said, "Isma`il." This was mentioned in Kitab Az-Zuhd. Ibn Abi Hatim said, "I heard my father say, `The correct view is that the one who was to be sacrificed was Isma`il, peace be upon him."' He said, "And it was narrated that `Ali, Ibn `Umar, Abu Hurayrah, Abu At-Tufayl, Sa`id bin Al-Musayyib, Sa`id bin Jubayr, Al-Hasan, Mujahid, Ash-Sha`bi, Muhammad bin Ka`b Al-Qurazi, Abu Ja`far Muhammad bin `Ali and Abu Salih, may Allah be pleased with them all, said that the one who was to be sacrificed was Isma`il." Al-Baghawi said in his Tafsir, "This was the view of `Abdullah bin `Umar, Sa`id bin Al-Musayyib, As-Suddi, Al-Hasan Al-Basri, Mujahid, Ar-Rabi` bin Anas, Muhammad bin Ka`b Al-Qurazi and Al-Kalbi." This was also reported from Ibn `Abbas and from Abu `Amr bin Al-`Ala'.
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous.) having given the glad tidings of the one who was to be sacrificed, who was Isma`il, Allah immediately follows that with mention of the glad tidings of his brother Ishaq. This is also mentioned in Surah Hud (11:71) and in Surat Al-Hijr (15:53-55).
نَبِيّاً
(a Prophet) means, from him there will come a righteous Prophet.
وَبَـرَكْنَا عَلَيْهِ وَعَلَى إِسْحَـقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَـلِمٌ لِّنَفْسِهِ مُبِينٌ
(We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves.) This is like the Ayah:
قِيلَ ينُوحُ اهْبِطْ بِسَلَـمٍ مِّنَّا وَبَركَـتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِّمَّن مَّعَكَ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِّنَّا عَذَابٌ أَلِيمٌ
(It was said: "O Nuh! Come down (from the ship) with peace from Us and blessings on you and on the people who are with you, but people to whom We shall grant their pleasures (for a time), but in the end a painful torment will reach them from Us.") (11:48)
📜 Texte arabe source
القول في تأويل قوله تعالى : وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ (112)
يقول تعالى ذكره: وبشَّرنا إبراهيم بإسحاق نبيا شكرا له على إحسانه وطاعته.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ ) قال: بشر به بعد ذلك نبيا، بعد ما كان هذا من أمره لمَّا جاد لله بنفسه.
حدثني يعقوب، قال: ثنا ابن عُلَية، عن داود، عن عكرمة، قال: قال ابن عباس: الذبيح إسحاق; قال: وقوله ( وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ ) قال بُشِّر بنبوته. قال: وقوله وَوَهَبْنَا لَهُ مِنْ رَحْمَتِنَا أَخَاهُ هَارُونَ نَبِيًّا قال: كان هارون أكبر من موسى، ولكن أراد وهب الله له نبوته.
حدثنا ابن عبد الأعلى، قال: ثنا معتمر بن سليمان، قال: سمعت داود يحدّث، عن عكرمة، عن ابن عباس في هذه الآية ( وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ ) قال: إنما بشره به نبيا حين فداه من الذبح، ولم تكن البشارة بالنبوة عند مولده.
حدثني الحسين بن يزيد الطحان، قال: ثنا ابن إدريس، عن داود، عن عكرمة، عن ابن عباس، في قول الله:( وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا ) قال: إنما بُشِّر بالنبوّة.
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ ) قال: بُشِّر إبراهيم بإسحاق.
حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ( وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ ) قال: بنبوته.
حدثني أبو السائب، قال: ثنا ابن فضيل، عن ضرار، عن شيخ من أهل المسجد، قال: بُشِّر إبراهيم لسبع عشرة ومئة سنة.
Verset 113
L'émigration d'Ibrahim, l'épreuve du sacrifice d'Isma`il, et comment Allah l'a béni
Allah nous raconte qu'après avoir secouru Son ami intime Ibrahim, paix sur lui, contre son peuple, et après qu'Ibrahim eut perdu tout espoir qu'ils croient jamais, malgré les signes puissants qu'ils avaient vus, il émigra loin d'eux et dit :
وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ - رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ
(En vérité, je vais vers mon Seigneur. Il me guidera ! Mon Seigneur ! Accorde-moi (une descendance) parmi les vertueux.) c'est-à-dire, des enfants obéissants, en compensation de son peuple et de ses proches qu'il avait quittés. Allah dit :
فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ
(Alors Nous lui annonçâmes la bonne nouvelle d'un garçon indulgent.) Cet enfant était Isma`il, paix sur lui, car il fut le premier enfant dont la bonne nouvelle fut annoncée à Ibrahim, paix sur lui, et il était plus âgé qu'Ishaq. Les musulmans et les Gens du Livre s'accordent, et il est même mentionné dans leur Livre, qu'Isma`il, paix sur lui, naquit quand Ibrahim, paix sur lui, avait quatre-vingt-six ans, et qu'Ishaq naquit quand Ibrahim avait quatre-vingt-dix-neuf ans. Selon leur Livre, Allah ordonna à Ibrahim de sacrifier son fils unique, et dans un autre texte, il est dit son fils premier-né. Mais ici, ils ont faussement inséré le nom d'Ishaq. Cela n'est pas juste car cela contredit ce que dit leur propre Écriture. Ils ont inséré le nom d'Ishaq parce qu'il est leur ancêtre, tandis qu'Isma`il est l'ancêtre des Arabes. Ils étaient jaloux d'eux, alors ils ont ajouté cette idée et changé le sens de l'expression "fils unique" pour signifier "le fils unique qui est avec toi", car Isma`il avait été emmené avec sa mère à Makkah. Mais c'est un cas de falsification et de distorsion, car les mots "fils unique" ne peuvent être dits que pour celui qui n'a pas d'autre fils. De plus, le fils premier-né a un statut spécial que les enfants suivants ne partagent pas, donc l'ordre de le sacrifier est une épreuve plus exquise.
فَلَمَّا بَلَغَ مَعَهُ السَّ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Ibrahim's Emigration, the Test of the Sacrifice of Isma`il, and how Allah blessed Him
Allah tells us that after He helped His close friend Ibrahim, peace be upon him, against his people, and after Ibrahim gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said:
وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ - رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ
(Verily, I am going to my Lord. He will guide me! My Lord! Grant me (offspring) from the righteous.) meaning, obedient children, in compensation for his people and relatives whom he had left. Allah said:
فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ
(So We gave him the glad tidings of a forbearing boy.) This child was Isma`il, peace be upon him, for he was the first child of whom glad tidings were given to Ibrahim, peace be upon him, and he was older than Ishaq. The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Isma`il, peace be upon him, was born when Ibrahim, peace be upon him, was eighty-six years old, and Ishaq was born when Ibrahim was ninety-nine years old. According to their Book, Allah commanded Ibrahim to sacrifice his only son, and in another text it says his firstborn son. But here they falsely inserted the name of Ishaq. This is not right because it goes against what their own Scripture says. They inserted the name of Ishaq because he is their ancestor, while Isma`il is the ancestor of the Arabs. They were jealous of them, so they added this idea and changed the meaning of the phrase "only son" to mean `the only son who is with you,' because Isma`il had been taken with his mother to Makkah. But this is a case of falsification and distortion, because the words "only son" cannot be said except in the case of one who has no other son. Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he grew up and started to go with his father and walk with him, for Ibrahim used to go every so often to check on his son and his mother in the land of Faran (i.e., Makkah), to see how they were doing. It was said that he used to ride on Al-Buraq, traveling there swiftly, and Allah knows best. It was reported from Ibn `Abbas, peace be upon him, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata' Al-Khurasani, Zayd bin Aslam and others that
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ
(And, when he (his son) was old enough to walk with him,) means, when he became a young man and was able to work as his father did.
فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!") `Ubayd bin `Umayr said, "The dreams of the Prophets are revelation," then he recited this Ayah:
قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى
(he said: "O my son! I have seen in a dream that I am slaughtering you. So look what you think!"). He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allah and obeying his father.
قَالَ يأَبَتِ افْعَلْ مَا تُؤمَرُ
(He said: "O my father! Do that which you are commanded...") meaning, `obey the command of Allah and sacrifice me.'
سَتَجِدُنِى إِن شَآءَ اللَّهُ مِنَ الصَّـبِرِينَ
(if Allah wills, you shall find me of the patient.) meaning, `I will be patient and will seek the reward for that with Allah.' He, may peace and blessings be upon him, believed in what had been promised. Allah said:
وَاذْكُرْ فِى الْكِتَـبِ إِسْمَـعِيلَ إِنَّهُ كَانَ صَـدِقَ الْوَعْدِ وَكَانَ رَسُولاً نَّبِيّاً - وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّـلَوةِ وَالزَّكَـوةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيّاً
(And mention in the Book Isma`il. Verily, he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family the Salah and the Zakah, and his Lord was pleased with him.) (19:54-55).
فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ
(Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;) means, when both of them had pronounced the Shahadah and remembered Allah -- Ibrahim because he was about to offer a sacrifice and Isma`il because he was about to die. Or it was said that "submitted themselves" means that they submitted and followed the command of Allah; Ibrahim obeyed the command of Allah and Isma`il obeyed Allah and his father. This was the view of Mujahid, `Ikrimah, Qatadah, As-Suddi and Ibn Ishaq, and others. lThe meaning of the phrase "and he had laid him prostrate on his forehead" is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him. Ibn `Abbas, may Allah be pleased with him, Mujahid, Sa`id bin Jubayr, Ad-Dahhak and Qatadah said:
وَتَلَّهُ لِلْجَبِينِ
(and he had laid him prostrate on his forehead;) means, "He turned him upside down on his face." Imam Ahmad recorded that Ibn `Abbas, may Allah be pleased with him, said, "When the rituals were enjoined upon Ibrahim, peace be upon him, the Shaytan appeared to him at the Mas`a and raced with him, but Ibrahim got there first. Then Jibril, upon him be peace, took him to Jamrat Al-`Aqabah and the Shaytan appeared to him, so he stoned him with seven pebbles until he disappeared. Then he appeared him at Al-Jamrah Al-Wusta and he stoned him with seven pebbles. Then he laid him prostrate on his face. Isma`il, peace be upon him, was wearing a white shirt, and he said, `O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.' He started to take it off, then he was called from behind:
أَن يإِبْرَهِيمُقَدْ صَدَّقْتَ الرُّؤْيَآ
(O Ibrahim! You have fulfilled the dream!) Ibrahim turned, and saw a fine, horned, white ram." Ibn `Abbas said, "We used to look for similar types of rams." Hisham mentioned this Hadith at length in Al-Manasik.
وَنَـدَيْنَـهُ أَن يإِبْرَهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَآ
(We called out to him: "O Ibrahim! You have fulfilled the dream!") means, `the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.' As-Suddi and others said that he passed the knife over Isma`il's neck, but it did not cut him at all, because a sheet of copper was placed between them. Ibrahim was called at that point, and it was said:
قَدْ صَدَّقْتَ الرُّؤْيَآ
(You have fulfilled the dream!) Allah says;
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ
(Verily, thus do We reward the doers of good.) means, `this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.' As Allah says:
فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُواْ ذَوَى عَدْلٍ مِّنكُمْ وَأَقِيمُواْ الشَّهَـدَةَ لِلَّهِ ذَلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً - وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَـلِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَىْءٍ قَدْراً
(And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.) (65:2-3). On the basis of this Ayah and this story, some of the scholars of Usul have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it -- unlike some of the Mu`tazilah. The evidence for this is obvious, because Allah commanded Ibrahim, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom. The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son. Allah says:
إِنَّ هَـذَا لَهُوَ الْبَلاَءُ الْمُبِينُ
(Verily, that indeed was a manifest trial.) meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allah and in obedience to Him. Allah said:
وَإِبْرَهِيمَ الَّذِى وَفَّى
(And of Ibrahim who fulfilled all that.) (53:37), and
وَفَدَيْنَـهُ بِذِبْحٍ عَظِيمٍ
(And We ransomed him with a great sacrifice). It was reported that Ibn `Abbas, may Allah be pleased with him, said, "A ram which had grazed in Paradise for forty years." Imam Ahmad recorded that Safiyyah bint Shaybah said, "A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah ﷺ sent for `Uthman bin Talhah, may Allah be pleased with him." On one occasion she said, "I asked `Uthman, `Why did the Prophet call you' He said, `The Messenger of Allah ﷺ said to me,
«إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّي»
(I saw the horns of the ram when I entered the House i.e., the Ka`bah, and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper.)"' Sufyan said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too." This offers independent evidence that the one who was to be sacrificed was Isma`il, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah ﷺ was sent. And Allah knows best.
Reports which state that the One Who was to be sacrificed was Isma`il, and that this is Correct with
Sa`id bin Jubayr, `Amir Ash-Sha`bi, Yusuf bin Mihran, Mujahid, `Ata' and others reported from Ibn `Abbas that it was Isma`il, peace be upon him. Ibn Jarir narrated that Ibn `Abbas said, "The one who was ransomed was Isma`il, peace be upon him. The Jews claimed that it was Ishaq, but the Jews lied." It was reported that Ibn `Umar said, "The sacrifice was Isma`il." Ibn Abi Najih said, narrating from Mujahid, "It was Isma`il, peace be upon him." This was also the view of Yusuf bin Mihran. Ash-Sha`bi said, "It was Isma`il, peace be upon him, and I saw the horns of the ram in the Ka`bah." Muhammad bin Ishaq reported from Al-Hasan bin Dinar and `Amr bin `Ubayd from Al-Hasan Al-Basri that he did not doubt that the one of the two sons Ibrahim was commanded to sacrifice was Isma`il, peace be upon him. Ibn Ishaq said, "I heard Muhammad bin Ka`b Al-Qurazi say, `The one whom Allah commanded Ibrahim to sacrifice of his two sons was Isma`il.' We find this in the Book of Allah, because when Allah finishes the story of the one of the two sons of Ibrahim who was to be sacrificed, He then says:
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous), and
فَبَشَّرْنَـهَا بِإِسْحَـقَ وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ
(So, We gave her glad tidings of Ishaq and after Ishaq, of Ya`qub) (11:71). He mentions the son and the son of the son, but He would not have commanded him to sacrifice Ishaq when He had promised that this son would in turn have a son. The one whom He commanded him to sacrifice can only have been Isma`il." Ibn Ishaq said, "I heard him say that often." Ibn Ishaq reported from Buraydah bin Sufyan bin Farwah Al-Aslami that Muhammad bin Ka`b Al-Qurazi told them that he mentioned that to `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, when he was Khalifah, while he was with him in Syria. `Umar said to him, "This is something about which I have never given any thought, but I see that it is as you say." Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islam, and he thought that he had been one of their scholars. `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, asked him about that. Muhammad bin Ka`b said, "I was with `Umar bin `Abd Al-`Aziz. `Umar said to him, `Which of the two sons of Ibrahim was he commanded to sacrifice' He said, `Isma`il. By Allah, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allah issued this command and the virtue that Allah mentioned was because of his patience in obeying the command. So they denied that and claimed that it was Ishaq, because he is their father."' `Abdullah bin Al-Imam Ahmad bin Hanbal, may Allah have mercy on him, said, "I asked my father about which son was to be sacrificed -- was it Isma`il or Ishaq" He said, "Isma`il." This was mentioned in Kitab Az-Zuhd. Ibn Abi Hatim said, "I heard my father say, `The correct view is that the one who was to be sacrificed was Isma`il, peace be upon him."' He said, "And it was narrated that `Ali, Ibn `Umar, Abu Hurayrah, Abu At-Tufayl, Sa`id bin Al-Musayyib, Sa`id bin Jubayr, Al-Hasan, Mujahid, Ash-Sha`bi, Muhammad bin Ka`b Al-Qurazi, Abu Ja`far Muhammad bin `Ali and Abu Salih, may Allah be pleased with them all, said that the one who was to be sacrificed was Isma`il." Al-Baghawi said in his Tafsir, "This was the view of `Abdullah bin `Umar, Sa`id bin Al-Musayyib, As-Suddi, Al-Hasan Al-Basri, Mujahid, Ar-Rabi` bin Anas, Muhammad bin Ka`b Al-Qurazi and Al-Kalbi." This was also reported from Ibn `Abbas and from Abu `Amr bin Al-`Ala'.
وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ
(And We gave him the glad tidings of Ishaq -- a Prophet from the righteous.) having given the glad tidings of the one who was to be sacrificed, who was Isma`il, Allah immediately follows that with mention of the glad tidings of his brother Ishaq. This is also mentioned in Surah Hud (11:71) and in Surat Al-Hijr (15:53-55).
نَبِيّاً
(a Prophet) means, from him there will come a righteous Prophet.
وَبَـرَكْنَا عَلَيْهِ وَعَلَى إِسْحَـقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَـلِمٌ لِّنَفْسِهِ مُبِينٌ
(We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves.) This is like the Ayah:
قِيلَ ينُوحُ اهْبِطْ بِسَلَـمٍ مِّنَّا وَبَركَـتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِّمَّن مَّعَكَ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِّنَّا عَذَابٌ أَلِيمٌ
(It was said: "O Nuh! Come down (from the ship) with peace from Us and blessings on you and on the people who are with you, but people to whom We shall grant their pleasures (for a time), but in the end a painful torment will reach them from Us.") (11:48)
📜 Texte arabe source
وقوله ( وَبَارَكْنَا عَلَيْهِ وَعَلَى إِسْحَاقَ ) يقول تعالى ذكره: وباركنا على إبراهيم وعلى إسحاق ( وَمِنْ ذُرِّيَّتِهِمَا مُحْسِنٌ ) يعني بالمحسن: المؤمن المطيع لله، المحسن في طاعته إياه ( وَظَالِمٌ لِنَفْسِهِ مُبِينٌ ) ويعني بالظالم لنفسه: الكافر بالله، الجالب على نفسه بكفره عذاب الله وأليم عقابه ( مبين ) : يعني الذي قد أبان ظلمه نفسه بكفره بالله.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( مُحْسِنٌ وَظَالِمٌ لِنَفْسِهِ مُبِينٌ ) قال: المحسن: المطيع لله، والظالم لنفسه: العاصي لله.
Verset 114
Musa et Harun
Allah nous raconte comment Il a béni Musa et Harun avec la prophétie et comment Il les a sauvés, ainsi que ceux qui ont cru, de l'oppression de Fir`awn et de son peuple, qui les avaient persécutés en tuant leurs fils et en épargnant leurs femmes, et en les forçant à faire les tâches les plus humbles, puis finalement Il leur a donné la victoire sur eux et leur a fait saisir leurs terres, leurs richesses et tout ce qu'ils avaient amassé toute leur vie. Ensuite, Allah a révélé à Musa le Livre clair et puissant, qui est la Tawrah, comme Allah dit :
وَلَقَدْ ءَاتَيْنَا مُوسَى وَهَـرُونَ الْفُرْقَانَ وَضِيَآءً
(Et certes, Nous avons accordé à Musa et Harun le critère (du bien et du mal), et une lumière éclatante) (21:48). Et Allah dit ici :
وَءَاتَيْنَـهُمَا الْكِتَـبَ الْمُسْتَبِينَ - وَهَدَيْنَـهُمَا الصِّرَطَ الْمُسْتَقِيمَ
(Et Nous leur avons donné l'Écriture claire ; et Nous les avons guidés vers le droit chemin.) c'est-à-dire, en ce qui concerne les paroles et les actes.
وَتَرَكْنَا عَلَيْهِمَا فِى الاٌّخِرِينَ
(Et Nous avons laissé pour eux parmi les générations suivantes.) signifie qu'après leur mort, ils seraient mentionnés en bien et loués hautement. Puis Allah explique cela davantage :
سَلَـمٌ عَلَى مُوسَى وَهَـرُونَ إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Que la paix (Salam) soit sur Musa et Harun ! En vérité, c'est ainsi que Nous récompensons les bienfaisants. En vérité, ils étaient deux de Nos serviteurs croyants.)
وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ - إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ - أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ - فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Musa and Harun
Allah tells us how He blessed Musa and Harun with prophethood and how He saved them, along with those who believed, from the oppression of Fir`awn and his people, who had persecuted them by killing their sons and sparing their women, and by forcing them to do the most menial tasks, then ultimately He caused them to prevail over them and to seize their lands and their wealth and all that they had spent their entire lives amassing. Then Allah revealed to Musa the Clear and Mighty Book, which is the Tawrah, as Allah says:
وَلَقَدْ ءَاتَيْنَا مُوسَى وَهَـرُونَ الْفُرْقَانَ وَضِيَآءً
(And indeed We granted to Musa and Harun the criterion (of right and wrong), and a shining light) (21:48). And Allah says here:
وَءَاتَيْنَـهُمَا الْكِتَـبَ الْمُسْتَبِينَ - وَهَدَيْنَـهُمَا الصِّرَطَ الْمُسْتَقِيمَ
(And We gave them the clear Scripture; and guided them to the right path.) meaning, with regard to words and deeds.
وَتَرَكْنَا عَلَيْهِمَا فِى الاٌّخِرِينَ
(And We left for them among the later generations.) means, that after they died they would be mentioned in good terms and spoken of highly. Then Allah explain this further:
سَلَـمٌ عَلَى مُوسَى وَهَـرُونَ إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Salam (peace!) be upon Musa and Harun! Verily, thus do We reward the doers of good. Verily, they were two of Our believing servants.)
وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ - إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ - أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ - فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
📜 Texte arabe source
القول في تأويل قوله تعالى : وَلَقَدْ مَنَنَّا عَلَى مُوسَى وَهَارُونَ (114)
يقول تعالى ذكره: ولقد تفضلنا على موسى وهارون ابني عمران، فجعلناهما نبيين، ونجيناهما وقومهما من الغم والمكروه العظيم الذي كانوا فيه من عُبودة آل فرعون، ومما أهلكنا به فرعون وقومه من الغرق.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
Verset 115
Musa et Harun
Allah nous raconte comment Il a béni Musa et Harun avec la prophétie et comment Il les a sauvés, ainsi que ceux qui ont cru, de l'oppression de Fir`awn et de son peuple, qui les avaient persécutés en tuant leurs fils et en épargnant leurs femmes, et en les forçant à faire les tâches les plus humbles, puis finalement Il leur a donné la victoire sur eux et leur a fait saisir leurs terres, leurs richesses et tout ce qu'ils avaient amassé toute leur vie. Ensuite, Allah a révélé à Musa le Livre clair et puissant, qui est la Tawrah, comme Allah dit :
وَلَقَدْ ءَاتَيْنَا مُوسَى وَهَـرُونَ الْفُرْقَانَ وَضِيَآءً
(Et certes, Nous avons accordé à Musa et Harun le critère (du bien et du mal), et une lumière éclatante) (21:48). Et Allah dit ici :
وَءَاتَيْنَـهُمَا الْكِتَـبَ الْمُسْتَبِينَ - وَهَدَيْنَـهُمَا الصِّرَطَ الْمُسْتَقِيمَ
(Et Nous leur avons donné l'Écriture claire ; et Nous les avons guidés vers le droit chemin.) c'est-à-dire, en ce qui concerne les paroles et les actes.
وَتَرَكْنَا عَلَيْهِمَا فِى الاٌّخِرِينَ
(Et Nous avons laissé pour eux parmi les générations suivantes.) signifie qu'après leur mort, ils seraient mentionnés en bien et loués hautement. Puis Allah explique cela davantage :
سَلَـمٌ عَلَى مُوسَى وَهَـرُونَ إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Que la paix (Salam) soit sur Musa et Harun ! En vérité, c'est ainsi que Nous récompensons les bienfaisants. En vérité, ils étaient deux de Nos serviteurs croyants.)
وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ - إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ - أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ - فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Musa and Harun
Allah tells us how He blessed Musa and Harun with prophethood and how He saved them, along with those who believed, from the oppression of Fir`awn and his people, who had persecuted them by killing their sons and sparing their women, and by forcing them to do the most menial tasks, then ultimately He caused them to prevail over them and to seize their lands and their wealth and all that they had spent their entire lives amassing. Then Allah revealed to Musa the Clear and Mighty Book, which is the Tawrah, as Allah says:
وَلَقَدْ ءَاتَيْنَا مُوسَى وَهَـرُونَ الْفُرْقَانَ وَضِيَآءً
(And indeed We granted to Musa and Harun the criterion (of right and wrong), and a shining light) (21:48). And Allah says here:
وَءَاتَيْنَـهُمَا الْكِتَـبَ الْمُسْتَبِينَ - وَهَدَيْنَـهُمَا الصِّرَطَ الْمُسْتَقِيمَ
(And We gave them the clear Scripture; and guided them to the right path.) meaning, with regard to words and deeds.
وَتَرَكْنَا عَلَيْهِمَا فِى الاٌّخِرِينَ
(And We left for them among the later generations.) means, that after they died they would be mentioned in good terms and spoken of highly. Then Allah explain this further:
سَلَـمٌ عَلَى مُوسَى وَهَـرُونَ إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Salam (peace!) be upon Musa and Harun! Verily, thus do We reward the doers of good. Verily, they were two of Our believing servants.)
وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ - إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ - أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ - فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
📜 Texte arabe source
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السدّيّ، في قوله ( وَنَجَّيْنَاهُمَا وَقَوْمَهُمَا مِنَ الْكَرْبِ الْعَظِيمِ ) قال: من الغرق.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَنَجَّيْنَاهُمَا وَقَوْمَهُمَا مِنَ الْكَرْبِ الْعَظِيمِ ) : أي من آل فرعون.
Verset 116
Allah nous relate comment Il a béni Musa et Harun avec la prophétie et comment Il les a sauvés, ainsi que ceux qui ont cru, de l'oppression de Fir`awn et de son peuple, qui les avaient persécutés en tuant leurs fils et en épargnant leurs femmes, et en les forçant à accomplir les tâches les plus humbles, puis finalement Il leur a donné la victoire sur eux et leur a fait saisir leurs terres, leurs richesses et tout ce qu'ils avaient amassé durant toute leur vie. Ensuite, Allah a révélé à Musa le Livre clair et puissant, qui est la Tawrah, comme Allah le dit : وَلَقَدْ ءَاتَيْنَا مُوسَى وَهَـرُونَ الْفُرْقَانَ وَضِيَآءً (Et Nous avons certes accordé à Musa et Harun le discernement (du bien et du mal) et une lumière éclatante) (21:48). Et Allah dit ici : وَءَاتَيْنَـهُمَا الْكِتَـبَ الْمُسْتَبِينَ - وَهَدَيْنَـهُمَا الصِّرَطَ الْمُسْتَقِيمَ (Et Nous leur avons donné l'Écriture claire ; et Nous les avons guidés vers le droit chemin.) c'est-à-dire, en ce qui concerne les paroles et les actes. وَتَرَكْنَا عَلَيْهِمَا فِى الاٌّخِرِينَ (Et Nous avons laissé sur eux parmi les générations suivantes.) signifie qu'après leur mort, ils seraient mentionnés en bien et loués hautement. Puis Allah explique cela davantage : سَلَـمٌ عَلَى مُوسَى وَهَـرُونَ إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ (Paix (Salam !) sur Musa et Harun ! En vérité, c'est ainsi que Nous récompensons les bienfaisants. En vérité, ils étaient deux de Nos serviteurs croyants.) وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ - إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ - أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ - فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Musa and Harun
Allah tells us how He blessed Musa and Harun with prophethood and how He saved them, along with those who believed, from the oppression of Fir`awn and his people, who had persecuted them by killing their sons and sparing their women, and by forcing them to do the most menial tasks, then ultimately He caused them to prevail over them and to seize their lands and their wealth and all that they had spent their entire lives amassing. Then Allah revealed to Musa the Clear and Mighty Book, which is the Tawrah, as Allah says:
وَلَقَدْ ءَاتَيْنَا مُوسَى وَهَـرُونَ الْفُرْقَانَ وَضِيَآءً
(And indeed We granted to Musa and Harun the criterion (of right and wrong), and a shining light) (21:48). And Allah says here:
وَءَاتَيْنَـهُمَا الْكِتَـبَ الْمُسْتَبِينَ - وَهَدَيْنَـهُمَا الصِّرَطَ الْمُسْتَقِيمَ
(And We gave them the clear Scripture; and guided them to the right path.) meaning, with regard to words and deeds.
وَتَرَكْنَا عَلَيْهِمَا فِى الاٌّخِرِينَ
(And We left for them among the later generations.) means, that after they died they would be mentioned in good terms and spoken of highly. Then Allah explain this further:
سَلَـمٌ عَلَى مُوسَى وَهَـرُونَ إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Salam (peace!) be upon Musa and Harun! Verily, thus do We reward the doers of good. Verily, they were two of Our believing servants.)
وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ - إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ - أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ - فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
📜 Texte arabe source
وقوله ( وَنَصَرْنَاهُمْ ) يقول: ونصرنا موسى وهارون وقومهما على فرعون وآله بتغريقناهم، ( فَكَانُوا هُمُ الْغَالِبِينَ ) لهم.
وقال بعض أهل العربية: إنما أريد بالهاء والميم في قوله ( وَنَصَرْنَاهُمْ ) موسى وهارون، ولكنها أخرجت على مخرج مكنيّ الجمع، لأن العرب تذهب بالرئيس &; 21-94 &; كالنبي والأمير وشبه إلى الجمع بجنوده وأتباعه، وإلى التوحيد لأنه واحد في الأصل، ومثله: عَلَى خَوْفٍ مِنْ فِرْعَوْنَ وَمَلَئِهِمْ وفي موضع آخر: وملئه قال: وربما ذهبت العرب بالاثنين إلى الجمع كما تذهب بالواحد إلى الجمع، فتخاطب الرجل، فتقول: ما أحسنتم ولا أجملتم، وإنما تريده بعينه، وهذا القول الذي قاله هذا الذي حكينا قوله في قوله ( وَنَصَرْنَاهُمْ ) وإن كان قولا غير مدفوع، فإنه لا حاجة بنا إلى الاحتيال به لقوله ( وَنَصَرْنَاهُمْ ) لأن الله أتبع ذلك قوله ( وَنَجَّيْنَاهُمَا وَقَوْمَهُمَا مِنَ الْكَرْبِ الْعَظِيمِ ) ثم قال: ( وَنَصَرْنَاهُمْ ) يعني: هما وقومهما، لأن فرعون وقومه كانوا أعداء لجميع بني إسرائيل، قد استضعفوهم، يذبحون أبناءهم، ويستحيون نساءهم، فنصرهم الله عليهم، بأن غرّقهم ونجى الآخرين.
Verset 117
Moussa et Haroun
Allah nous relate comment Il a béni Moussa et Haroun par la prophétie, et comment Il les a sauvés, ainsi que ceux qui ont cru, de l'oppression de Fir`awn et de son peuple, qui les avaient persécutés en tuant leurs fils et en épargnant leurs femmes, et en les contraignant aux tâches les plus humiliantes. Puis, finalement, Il leur a donné la victoire sur eux et leur a fait saisir leurs terres, leurs richesses et tout ce qu'ils avaient amassé durant toute leur vie. Ensuite, Allah a révélé à Moussa le Livre clair et puissant, qui est la Tawrah, comme Allah le dit :
وَلَقَدْ ءَاتَيْنَا مُوسَى وَهَـرُونَ الْفُرْقَانَ وَضِيَآءً
(Et Nous avons certes accordé à Moussa et Haroun le discernement (du bien et du mal) et une lumière éclatante) (21:48). Et Allah dit ici :
وَءَاتَيْنَـهُمَا الْكِتَـبَ الْمُسْتَبِينَ - وَهَدَيْنَـهُمَا الصِّرَطَ الْمُسْتَقِيمَ
(Et Nous leur avons donné le Livre clair ; et Nous les avons guidés vers le droit chemin.) c'est-à-dire, en paroles et en actes.
وَتَرَكْنَا عَلَيْهِمَا فِى الاٌّخِرِينَ
(Et Nous avons laissé sur eux parmi les générations suivantes.) c'est-à-dire qu'après leur mort, ils seraient mentionnés en bien et loués hautement. Puis Allah explique cela davantage :
سَلَـمٌ عَلَى مُوسَى وَهَـرُونَ إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Que la paix (Salam !) soit sur Moussa et Haroun ! C'est ainsi que Nous récompensons les bienfaisants. En vérité, ils étaient deux de Nos serviteurs croyants.)
وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ - إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ - أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ - فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Et Ilyas était certes parmi les envoyés. Lorsqu'il dit à son peuple : « Ne craignez-vous pas (Allah) ? Invoquez-vous Ba'l et délaissez-vous le Meilleur des créateurs, Allah, votre Seigneur et le Seigneur de vos premiers ancêtres ? » Ils le traitèrent de menteur. Ils seront donc certainement amenés (au châtiment), sauf les serviteurs d'Allah, ceux qui sont sincères.)
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Musa and Harun
Allah tells us how He blessed Musa and Harun with prophethood and how He saved them, along with those who believed, from the oppression of Fir`awn and his people, who had persecuted them by killing their sons and sparing their women, and by forcing them to do the most menial tasks, then ultimately He caused them to prevail over them and to seize their lands and their wealth and all that they had spent their entire lives amassing. Then Allah revealed to Musa the Clear and Mighty Book, which is the Tawrah, as Allah says:
وَلَقَدْ ءَاتَيْنَا مُوسَى وَهَـرُونَ الْفُرْقَانَ وَضِيَآءً
(And indeed We granted to Musa and Harun the criterion (of right and wrong), and a shining light) (21:48). And Allah says here:
وَءَاتَيْنَـهُمَا الْكِتَـبَ الْمُسْتَبِينَ - وَهَدَيْنَـهُمَا الصِّرَطَ الْمُسْتَقِيمَ
(And We gave them the clear Scripture; and guided them to the right path.) meaning, with regard to words and deeds.
وَتَرَكْنَا عَلَيْهِمَا فِى الاٌّخِرِينَ
(And We left for them among the later generations.) means, that after they died they would be mentioned in good terms and spoken of highly. Then Allah explain this further:
سَلَـمٌ عَلَى مُوسَى وَهَـرُونَ إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Salam (peace!) be upon Musa and Harun! Verily, thus do We reward the doers of good. Verily, they were two of Our believing servants.)
وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ - إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ - أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ - فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
📜 Texte arabe source
القول في تأويل قوله تعالى : وَآتَيْنَاهُمَا الْكِتَابَ الْمُسْتَبِينَ (117)
يقول تعالى ذكره: وآتينا موسى وهارون الكتاب: يعني التوراة.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَآتَيْنَاهُمَا الْكِتَابَ الْمُسْتَبِينَ ) : التوراة.
ويعني بالمستبين: المتبيِّن هُدَى ما فيه وتفصيله وأحكامه.
Verset 118
Allah nous relate comment Il a béni Musa et Harun avec la prophétie et comment Il les a sauvés, ainsi que ceux qui ont cru, de l'oppression de Fir`awn et de son peuple, qui les avaient persécutés en tuant leurs fils et en épargnant leurs femmes, et en les forçant à accomplir les tâches les plus humbles, puis finalement Il leur a donné la victoire sur eux et leur a fait saisir leurs terres, leurs richesses et tout ce qu'ils avaient amassé durant toute leur vie. Ensuite, Allah a révélé à Musa le Livre clair et puissant, qui est la Tawrah, comme Allah le dit : وَلَقَدْ ءَاتَيْنَا مُوسَى وَهَـرُونَ الْفُرْقَانَ وَضِيَآءً (Et Nous avons certes accordé à Musa et Harun le discernement (du bien et du mal) et une lumière éclatante) (21:48). Et Allah dit ici : وَءَاتَيْنَـهُمَا الْكِتَـبَ الْمُسْتَبِينَ - وَهَدَيْنَـهُمَا الصِّرَطَ الْمُسْتَقِيمَ (Et Nous leur avons donné l'Écriture claire ; et Nous les avons guidés vers le droit chemin.) c'est-à-dire, en ce qui concerne les paroles et les actes. وَتَرَكْنَا عَلَيْهِمَا فِى الاٌّخِرِينَ (Et Nous avons laissé sur eux parmi les générations suivantes.) signifie qu'après leur mort, ils seraient mentionnés en bien et loués hautement. Puis Allah explique cela davantage : سَلَـمٌ عَلَى مُوسَى وَهَـرُونَ إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ (Paix (Salam !) sur Musa et Harun ! En vérité, c'est ainsi que Nous récompensons les bienfaisants. En vérité, ils étaient deux de Nos serviteurs croyants.) وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ - إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ - أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ - فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Musa and Harun
Allah tells us how He blessed Musa and Harun with prophethood and how He saved them, along with those who believed, from the oppression of Fir`awn and his people, who had persecuted them by killing their sons and sparing their women, and by forcing them to do the most menial tasks, then ultimately He caused them to prevail over them and to seize their lands and their wealth and all that they had spent their entire lives amassing. Then Allah revealed to Musa the Clear and Mighty Book, which is the Tawrah, as Allah says:
وَلَقَدْ ءَاتَيْنَا مُوسَى وَهَـرُونَ الْفُرْقَانَ وَضِيَآءً
(And indeed We granted to Musa and Harun the criterion (of right and wrong), and a shining light) (21:48). And Allah says here:
وَءَاتَيْنَـهُمَا الْكِتَـبَ الْمُسْتَبِينَ - وَهَدَيْنَـهُمَا الصِّرَطَ الْمُسْتَقِيمَ
(And We gave them the clear Scripture; and guided them to the right path.) meaning, with regard to words and deeds.
وَتَرَكْنَا عَلَيْهِمَا فِى الاٌّخِرِينَ
(And We left for them among the later generations.) means, that after they died they would be mentioned in good terms and spoken of highly. Then Allah explain this further:
سَلَـمٌ عَلَى مُوسَى وَهَـرُونَ إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Salam (peace!) be upon Musa and Harun! Verily, thus do We reward the doers of good. Verily, they were two of Our believing servants.)
وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ - إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ - أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ - فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
📜 Texte arabe source
وقوله ( وَهَدَيْنَاهُمَا الصِّرَاطَ الْمُسْتَقِيمَ ) يقول تعالى ذكره: وهدينا موسى وهارون الطريق المستقيم، الذي لا اعوجاج فيه وهو الإسلام دين الله، الذي ابتعث به أنبياءه.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَهَدَيْنَاهُمَا الصِّرَاطَ الْمُسْتَقِيمَ ) الإسلام.
Verset 119
Allah nous relate comment Il a béni Musa et Harun avec la prophétie et comment Il les a sauvés, ainsi que ceux qui ont cru, de l'oppression de Fir`awn et de son peuple, qui les avaient persécutés en tuant leurs fils et en épargnant leurs femmes, et en les forçant à accomplir les tâches les plus humbles, puis finalement Il leur a donné la victoire sur eux et leur a fait saisir leurs terres, leurs richesses et tout ce qu'ils avaient amassé durant toute leur vie. Ensuite, Allah a révélé à Musa le Livre clair et puissant, qui est la Tawrah, comme Allah le dit : وَلَقَدْ ءَاتَيْنَا مُوسَى وَهَـرُونَ الْفُرْقَانَ وَضِيَآءً (Et Nous avons certes accordé à Musa et Harun le discernement (du bien et du mal) et une lumière éclatante) (21:48). Et Allah dit ici : وَءَاتَيْنَـهُمَا الْكِتَـبَ الْمُسْتَبِينَ - وَهَدَيْنَـهُمَا الصِّرَطَ الْمُسْتَقِيمَ (Et Nous leur avons donné l'Écriture claire ; et Nous les avons guidés vers le droit chemin.) c'est-à-dire, en ce qui concerne les paroles et les actes. وَتَرَكْنَا عَلَيْهِمَا فِى الاٌّخِرِينَ (Et Nous avons laissé sur eux parmi les générations suivantes.) signifie qu'après leur mort, ils seraient mentionnés en bien et loués hautement. Puis Allah explique cela davantage : سَلَـمٌ عَلَى مُوسَى وَهَـرُونَ إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ (Paix (Salam !) sur Musa et Harun ! En vérité, c'est ainsi que Nous récompensons les bienfaisants. En vérité, ils étaient deux de Nos serviteurs croyants.) وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ - إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ - أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ - فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Musa and Harun
Allah tells us how He blessed Musa and Harun with prophethood and how He saved them, along with those who believed, from the oppression of Fir`awn and his people, who had persecuted them by killing their sons and sparing their women, and by forcing them to do the most menial tasks, then ultimately He caused them to prevail over them and to seize their lands and their wealth and all that they had spent their entire lives amassing. Then Allah revealed to Musa the Clear and Mighty Book, which is the Tawrah, as Allah says:
وَلَقَدْ ءَاتَيْنَا مُوسَى وَهَـرُونَ الْفُرْقَانَ وَضِيَآءً
(And indeed We granted to Musa and Harun the criterion (of right and wrong), and a shining light) (21:48). And Allah says here:
وَءَاتَيْنَـهُمَا الْكِتَـبَ الْمُسْتَبِينَ - وَهَدَيْنَـهُمَا الصِّرَطَ الْمُسْتَقِيمَ
(And We gave them the clear Scripture; and guided them to the right path.) meaning, with regard to words and deeds.
وَتَرَكْنَا عَلَيْهِمَا فِى الاٌّخِرِينَ
(And We left for them among the later generations.) means, that after they died they would be mentioned in good terms and spoken of highly. Then Allah explain this further:
سَلَـمٌ عَلَى مُوسَى وَهَـرُونَ إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Salam (peace!) be upon Musa and Harun! Verily, thus do We reward the doers of good. Verily, they were two of Our believing servants.)
وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ - إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ - أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ - فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
📜 Texte arabe source
وقوله ( وَتَرَكْنَا عَلَيْهِمَا فِي الآخِرِينَ ) يقول: وتركنا عليهما في الآخرين بعدهم الثناء الحسن عليهما.
Verset 120
Moussa et Haroun
Allah nous informe de la manière dont Il a béni Moussa et Haroun par la prophétie, et comment Il les a sauvés, ainsi que ceux qui ont cru, de l'oppression de Fir`awn et de son peuple, qui les avaient persécutés en tuant leurs fils et en épargnant leurs femmes, et en les forçant à accomplir les tâches les plus humbles. Puis, finalement, Il leur a donné la victoire sur eux et leur a fait saisir leurs terres, leurs richesses et tout ce qu'ils avaient amassé durant toute leur vie. Ensuite, Allah a révélé à Moussa le Livre clair et puissant, qui est la Tawrah, comme Allah le dit :
وَلَقَدْ ءَاتَيْنَا مُوسَى وَهَـرُونَ الْفُرْقَانَ وَضِيَآءً
(Et Nous avons certes accordé à Moussa et Haroun le Discernement (du bien et du mal) et une lumière éclatante) (21:48). Et Allah dit ici :
وَءَاتَيْنَـهُمَا الْكِتَـبَ الْمُسْتَبِينَ - وَهَدَيْنَـهُمَا الصِّرَطَ الْمُسْتَقِيمَ
(Et Nous leur avons donné le Livre explicite ; et Nous les avons guidés vers le droit chemin.) c'est-à-dire, en ce qui concerne les paroles et les actes.
وَتَرَكْنَا عَلَيْهِمَا فِى الاٌّخِرِينَ
(Et Nous avons laissé sur eux [une mention] parmi les générations suivantes.) c'est-à-dire qu'après leur mort, ils seraient mentionnés en bien et loués hautement. Puis Allah explique cela davantage :
سَلَـمٌ عَلَى مُوسَى وَهَـرُونَ إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Que la paix (Salam !) soit sur Moussa et Haroun ! C'est ainsi que Nous récompensons les bienfaisants. Ils étaient, en vérité, deux de Nos serviteurs croyants.)
وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ - إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ - أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ - فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Et Ilyas était, certes, parmi les messagers. Lorsqu'il dit à son peuple : "Ne craignez-vous pas [Allah] ? Invoquez-vous Ba'l et délaissez-vous le Meilleur des créateurs, Allah, votre Seigneur et le Seigneur de vos premiers ancêtres ?" Ils le traitèrent de menteur. Ils seront donc certainement amenés [au châtiment], sauf les serviteurs sincères d'Allah.)
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Musa and Harun
Allah tells us how He blessed Musa and Harun with prophethood and how He saved them, along with those who believed, from the oppression of Fir`awn and his people, who had persecuted them by killing their sons and sparing their women, and by forcing them to do the most menial tasks, then ultimately He caused them to prevail over them and to seize their lands and their wealth and all that they had spent their entire lives amassing. Then Allah revealed to Musa the Clear and Mighty Book, which is the Tawrah, as Allah says:
وَلَقَدْ ءَاتَيْنَا مُوسَى وَهَـرُونَ الْفُرْقَانَ وَضِيَآءً
(And indeed We granted to Musa and Harun the criterion (of right and wrong), and a shining light) (21:48). And Allah says here:
وَءَاتَيْنَـهُمَا الْكِتَـبَ الْمُسْتَبِينَ - وَهَدَيْنَـهُمَا الصِّرَطَ الْمُسْتَقِيمَ
(And We gave them the clear Scripture; and guided them to the right path.) meaning, with regard to words and deeds.
وَتَرَكْنَا عَلَيْهِمَا فِى الاٌّخِرِينَ
(And We left for them among the later generations.) means, that after they died they would be mentioned in good terms and spoken of highly. Then Allah explain this further:
سَلَـمٌ عَلَى مُوسَى وَهَـرُونَ إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Salam (peace!) be upon Musa and Harun! Verily, thus do We reward the doers of good. Verily, they were two of Our believing servants.)
وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ - إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ - أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ - فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
📜 Texte arabe source
وقوله ( سَلامٌ عَلَى مُوسَى وَهَارُونَ ) يقول: وذلك أن يقال: سلام على موسى وهارون.
Verset 121
Allah nous relate comment Il a béni Musa et Harun avec la prophétie et comment Il les a sauvés, ainsi que ceux qui ont cru, de l'oppression de Fir`awn et de son peuple, qui les avaient persécutés en tuant leurs fils et en épargnant leurs femmes, et en les forçant à accomplir les tâches les plus humbles, puis finalement Il leur a donné la victoire sur eux et leur a fait saisir leurs terres, leurs richesses et tout ce qu'ils avaient amassé durant toute leur vie. Ensuite, Allah a révélé à Musa le Livre clair et puissant, qui est la Tawrah, comme Allah le dit : وَلَقَدْ ءَاتَيْنَا مُوسَى وَهَـرُونَ الْفُرْقَانَ وَضِيَآءً (Et Nous avons certes accordé à Musa et Harun le discernement (du bien et du mal) et une lumière éclatante) (21:48). Et Allah dit ici : وَءَاتَيْنَـهُمَا الْكِتَـبَ الْمُسْتَبِينَ - وَهَدَيْنَـهُمَا الصِّرَطَ الْمُسْتَقِيمَ (Et Nous leur avons donné l'Écriture claire ; et Nous les avons guidés vers le droit chemin.) c'est-à-dire, en ce qui concerne les paroles et les actes. وَتَرَكْنَا عَلَيْهِمَا فِى الاٌّخِرِينَ (Et Nous avons laissé sur eux parmi les générations suivantes.) signifie qu'après leur mort, ils seraient mentionnés en bien et loués hautement. Puis Allah explique cela davantage : سَلَـمٌ عَلَى مُوسَى وَهَـرُونَ إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ (Paix (Salam !) sur Musa et Harun ! En vérité, c'est ainsi que Nous récompensons les bienfaisants. En vérité, ils étaient deux de Nos serviteurs croyants.) وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ - إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ - أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ - فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Musa and Harun
Allah tells us how He blessed Musa and Harun with prophethood and how He saved them, along with those who believed, from the oppression of Fir`awn and his people, who had persecuted them by killing their sons and sparing their women, and by forcing them to do the most menial tasks, then ultimately He caused them to prevail over them and to seize their lands and their wealth and all that they had spent their entire lives amassing. Then Allah revealed to Musa the Clear and Mighty Book, which is the Tawrah, as Allah says:
وَلَقَدْ ءَاتَيْنَا مُوسَى وَهَـرُونَ الْفُرْقَانَ وَضِيَآءً
(And indeed We granted to Musa and Harun the criterion (of right and wrong), and a shining light) (21:48). And Allah says here:
وَءَاتَيْنَـهُمَا الْكِتَـبَ الْمُسْتَبِينَ - وَهَدَيْنَـهُمَا الصِّرَطَ الْمُسْتَقِيمَ
(And We gave them the clear Scripture; and guided them to the right path.) meaning, with regard to words and deeds.
وَتَرَكْنَا عَلَيْهِمَا فِى الاٌّخِرِينَ
(And We left for them among the later generations.) means, that after they died they would be mentioned in good terms and spoken of highly. Then Allah explain this further:
سَلَـمٌ عَلَى مُوسَى وَهَـرُونَ إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Salam (peace!) be upon Musa and Harun! Verily, thus do We reward the doers of good. Verily, they were two of Our believing servants.)
وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ - إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ - أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ - فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
📜 Texte arabe source
وقوله ( إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ ) يقول: هكذا نجزي أهل طاعتنا، والعاملين بما يرضينا عنهم .
Verset 122
Allah nous relate comment Il a béni Musa et Harun avec la prophétie et comment Il les a sauvés, ainsi que ceux qui ont cru, de l'oppression de Fir`awn et de son peuple, qui les avaient persécutés en tuant leurs fils et en épargnant leurs femmes, et en les forçant à accomplir les tâches les plus humbles, puis finalement Il leur a donné la victoire sur eux et leur a fait saisir leurs terres, leurs richesses et tout ce qu'ils avaient amassé durant toute leur vie. Ensuite, Allah a révélé à Musa le Livre clair et puissant, qui est la Tawrah, comme Allah le dit : وَلَقَدْ ءَاتَيْنَا مُوسَى وَهَـرُونَ الْفُرْقَانَ وَضِيَآءً (Et Nous avons certes accordé à Musa et Harun le discernement (du bien et du mal) et une lumière éclatante) (21:48). Et Allah dit ici : وَءَاتَيْنَـهُمَا الْكِتَـبَ الْمُسْتَبِينَ - وَهَدَيْنَـهُمَا الصِّرَطَ الْمُسْتَقِيمَ (Et Nous leur avons donné l'Écriture claire ; et Nous les avons guidés vers le droit chemin.) c'est-à-dire, en ce qui concerne les paroles et les actes. وَتَرَكْنَا عَلَيْهِمَا فِى الاٌّخِرِينَ (Et Nous avons laissé sur eux parmi les générations suivantes.) signifie qu'après leur mort, ils seraient mentionnés en bien et loués hautement. Puis Allah explique cela davantage : سَلَـمٌ عَلَى مُوسَى وَهَـرُونَ إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ (Paix (Salam !) sur Musa et Harun ! En vérité, c'est ainsi que Nous récompensons les bienfaisants. En vérité, ils étaient deux de Nos serviteurs croyants.) وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ - إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ - أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ - فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Musa and Harun
Allah tells us how He blessed Musa and Harun with prophethood and how He saved them, along with those who believed, from the oppression of Fir`awn and his people, who had persecuted them by killing their sons and sparing their women, and by forcing them to do the most menial tasks, then ultimately He caused them to prevail over them and to seize their lands and their wealth and all that they had spent their entire lives amassing. Then Allah revealed to Musa the Clear and Mighty Book, which is the Tawrah, as Allah says:
وَلَقَدْ ءَاتَيْنَا مُوسَى وَهَـرُونَ الْفُرْقَانَ وَضِيَآءً
(And indeed We granted to Musa and Harun the criterion (of right and wrong), and a shining light) (21:48). And Allah says here:
وَءَاتَيْنَـهُمَا الْكِتَـبَ الْمُسْتَبِينَ - وَهَدَيْنَـهُمَا الصِّرَطَ الْمُسْتَقِيمَ
(And We gave them the clear Scripture; and guided them to the right path.) meaning, with regard to words and deeds.
وَتَرَكْنَا عَلَيْهِمَا فِى الاٌّخِرِينَ
(And We left for them among the later generations.) means, that after they died they would be mentioned in good terms and spoken of highly. Then Allah explain this further:
سَلَـمٌ عَلَى مُوسَى وَهَـرُونَ إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Salam (peace!) be upon Musa and Harun! Verily, thus do We reward the doers of good. Verily, they were two of Our believing servants.)
وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ - إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ - أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ - فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
📜 Texte arabe source
( إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ ) يقول: إن موسى وهارون من عبادنا المخلصين لنا الإيمان.
Verset 123
إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ
(Lorsqu’il dit à son peuple : « Ne craignez-vous pas [Allah] ? ») signifie : « Ne craignez-vous pas Allah lorsque vous adorez d’autres que Lui ? »
أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ
(« Invoquerez-vous Baʿl et délaisserez-vous le Meilleur des créateurs ? ») Ibn ʿAbbās, qu’Allah l’agrée, Mujāhid, ʿIkrimah, Qatādah et As-Suddī ont dit que le mot Baʿl signifie « seigneur ». ʿIkrimah et Qatādah ont dit : « C’est la langue du peuple du Yémen. » Selon un autre rapport de Qatādah, c’est la langue d’Azd Shanū’ah. ʿAbdur-Rahmān bin Zayd bin Aslam a rapporté de son père que c’est le nom d’une idole qui était adorée par les habitants d’une ville appelée Baʿlabak (Baalbek), située à l’ouest de Damas. Ad-Dahhāk a dit : « C’est une idole qu’ils adoraient. »
أَتَدْعُونَ بَعْلاً
(« Invoquerez-vous Baʿl ») signifie : « Adorerez-vous une idole ? »
أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ
(« et délaisserez-vous le Meilleur des créateurs, Allah, votre Seigneur et le Seigneur de vos ancêtres les plus anciens ? ») signifie : « C’est Lui Qui mérite que vous L’adoriez exclusivement, sans associé ni partenaire. »
فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ
(Mais ils le traitèrent de menteur, alors ils seront certainement amenés [au châtiment]) signifie : pour le châtiment au Jour de la Rétribution.
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Sauf les serviteurs élus d’Allah) signifie : ceux qui croient en Lui seul.
وَتَرَكْنَا عَلَيْهِ فِى الاٌّخِرِينَ
(Et Nous laissâmes sur lui parmi les générations suivantes) signifie : il est loué et mentionné avec éloges.
سَلَـمٌ عَلَى إِلْ يَاسِينَ
(Que la paix soit sur Ilyāsīn !) De même, on peut dire pour Ismāʿīl : Ismāʿīn. C’est la langue (dialecte) des Banī Asad ; ils disent Mīkāl, Mīkā’īl et Mīkā’īn. Ils disent Ibrāhīm et Ibrāham ; Isrā’īl, Isrā’īn ; Ṭūr Sīnā’, Ṭūr Sīnīn. Tout cela est valable.
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ - إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(En vérité, c’est ainsi que Nous récompensons les bienfaisants. En vérité, il était de Nos serviteurs croyants.) Nous avons déjà discuté de la signification de cela ci-dessus. Et Allah sait mieux.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ
(When he said to his people: "Will you not have Taqwa") means, `do you not fear Allah when you worship others instead of Him'
أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ
(Will you call upon Ba`l and forsake the Best of creators,) Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, Qatadah and As-Suddi said that the word Ba`l means lord. `Ikrimah and Qatadah said, "This is the language of the people of Yemen." According to another report from Qatadah, it is the language of Azd Shanu'ah. `Abdur-Rahman bin Zayd bin Aslam narrated from his father that it is the name of an idol which was worshipped by the people of a city called Ba`labak (Baalbek) which is to the west of Damascus. Ad-Dahhak said, "It is an idol which they used to worship."
أَتَدْعُونَ بَعْلاً
(Will you call upon Ba`l) means, `will you worship an idol,'
أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ
(and forsake the Best of creators, Allah, your Lord and the Lord of your forefathers) means, `He is the One Who is deserving of your worship alone, with no partners or associates.'
فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ
(But they denied him, so they will certainly be brought forth,) means, for the punishment on the Day of Reckoning.
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Save the chosen servants of Allah.) means, those who believe in Him alone.
وَتَرَكْنَا عَلَيْهِ فِى الاٌّخِرِينَ
(And We left for him among the later generations.) means, he is praised and spoken of highly.
سَلَـمٌ عَلَى إِلْ يَاسِينَ
(Salam (peace!) be upon Ilyasin!) Similarly, one might say for Isma`il, Isma`in. This is the language (dialect) of Bani Asad; they say Mikal, Mika'il, and Mika'in. They say Ibrahim and Ibraham; Isra'il, Isra'in; Tur Sina', Tur Sinin. All of that is fine.
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ - إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Verily, thus do We reward the doers of good. Verily, he was one of Our believing servants.) We have already discussed the meaning of this above. And Allah knows best.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ (123)
يقول تعالى ذكره: وإن إلياس، وهو إلياس بن ياسين بن فنحاص بن العيزار بن هارون بن عمران فيما حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق.
وقيل: إنه إدريس، حدثنا بذلك بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قال: كان يقال: إلياس هو إدريس. وقد ذكرنا ذلك فيما مضى قبل.
وقوله (لَمِنَ الْمُرْسَلِينَ) يقول جلّ ثناؤه: لمرسل من المرسلين.
Verset 124
Lorsqu'il dit à son peuple : « Ne craignez-vous pas Allah ? » signifie : « Ne craignez-vous pas Allah lorsque vous adorez d'autres que Lui ? » Invoquerez-vous Ba'l et délaisserez-vous le Meilleur des créateurs ? Ibn Abbas, qu'Allah l'agrée, Mujahid, Ikrimah, Qatadah et As-Suddi ont dit que le mot Ba'l signifie seigneur. Ikrimah et Qatadah ont dit : « C'est la langue du peuple du Yémen. » Selon un autre rapport de Qatadah, c'est la langue d'Azd Shanu'ah. Abdur-Rahman bin Zayd bin Aslam a rapporté de son père que c'est le nom d'une idole adorée par les habitants d'une ville appelée Ba'labak (Baalbek), située à l'ouest de Damas. Ad-Dahhak a dit : « C'est une idole qu'ils adoraient. » Invoquerez-vous Ba'l signifie : « Adorerez-vous une idole ? » Invoquerez-vous Ba'l et délaisserez-vous le Meilleur des créateurs, Allah, votre Seigneur et le Seigneur de vos ancêtres les plus anciens ? signifie : « C'est Lui qui mérite que vous L'adoriez seul, sans associés ni partenaires. » Mais ils l'ont démenti, ils seront donc certainement amenés (au châtiment) signifie : pour le châtiment au Jour de la Rétribution. Sauf les serviteurs élus d'Allah signifie : ceux qui croient en Lui seul. Et Nous avons laissé sur lui parmi les générations suivantes signifie : il est loué et mentionné en bien. Paix (Salam) sur Ilyasin ! De même, on peut dire pour Isma'il, Isma'in. C'est la langue (dialecte) des Bani Asad ; ils disent Mikal, Mika'il et Mika'in. Ils disent Ibrahim et Ibraham ; Isra'il, Isra'in ; Tur Sina', Tur Sinin. Tout cela est valable. En vérité, c'est ainsi que Nous récompensons les bienfaisants. En vérité, il était
▼ 🇬🇧 English (Ibn Kathir — version officielle)
إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ
(When he said to his people: "Will you not have Taqwa") means, `do you not fear Allah when you worship others instead of Him'
أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ
(Will you call upon Ba`l and forsake the Best of creators,) Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, Qatadah and As-Suddi said that the word Ba`l means lord. `Ikrimah and Qatadah said, "This is the language of the people of Yemen." According to another report from Qatadah, it is the language of Azd Shanu'ah. `Abdur-Rahman bin Zayd bin Aslam narrated from his father that it is the name of an idol which was worshipped by the people of a city called Ba`labak (Baalbek) which is to the west of Damascus. Ad-Dahhak said, "It is an idol which they used to worship."
أَتَدْعُونَ بَعْلاً
(Will you call upon Ba`l) means, `will you worship an idol,'
أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ
(and forsake the Best of creators, Allah, your Lord and the Lord of your forefathers) means, `He is the One Who is deserving of your worship alone, with no partners or associates.'
فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ
(But they denied him, so they will certainly be brought forth,) means, for the punishment on the Day of Reckoning.
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Save the chosen servants of Allah.) means, those who believe in Him alone.
وَتَرَكْنَا عَلَيْهِ فِى الاٌّخِرِينَ
(And We left for him among the later generations.) means, he is praised and spoken of highly.
سَلَـمٌ عَلَى إِلْ يَاسِينَ
(Salam (peace!) be upon Ilyasin!) Similarly, one might say for Isma`il, Isma`in. This is the language (dialect) of Bani Asad; they say Mikal, Mika'il, and Mika'in. They say Ibrahim and Ibraham; Isra'il, Isra'in; Tur Sina', Tur Sinin. All of that is fine.
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ - إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Verily, thus do We reward the doers of good. Verily, he was one of Our believing servants.) We have already discussed the meaning of this above. And Allah knows best.
📜 Texte arabe source
(إِذْ قَالَ لِقَوْمِهِ أَلا تَتَّقُونَ) .
يقول حين قال لقومه في بني إسرائيل: ألا تتقون الله أيها &; 21-96 &; القوم، فتخافونه، وتحذرون عقوبته على عبادتكم ربا غير الله، وإلهًا سواه .
Verset 125
Lorsqu'il dit à son peuple : « Ne craignez-vous pas Allah ? » signifie : « Ne craignez-vous pas Allah lorsque vous adorez d'autres que Lui ? » Invoquerez-vous Ba'l et délaisserez-vous le Meilleur des créateurs ? Ibn Abbas, qu'Allah l'agrée, Mujahid, Ikrimah, Qatadah et As-Suddi ont dit que le mot Ba'l signifie seigneur. Ikrimah et Qatadah ont dit : « C'est la langue du peuple du Yémen. » Selon un autre rapport de Qatadah, c'est la langue d'Azd Shanu'ah. Abdur-Rahman bin Zayd bin Aslam a rapporté de son père que c'est le nom d'une idole adorée par les habitants d'une ville appelée Ba'labak (Baalbek), située à l'ouest de Damas. Ad-Dahhak a dit : « C'est une idole qu'ils adoraient. » Invoquerez-vous Ba'l signifie : « Adorerez-vous une idole ? » Invoquerez-vous Ba'l et délaisserez-vous le Meilleur des créateurs, Allah, votre Seigneur et le Seigneur de vos ancêtres les plus anciens ? signifie : « C'est Lui qui mérite que vous L'adoriez seul, sans associés ni partenaires. » Mais ils l'ont démenti, ils seront donc certainement amenés (au châtiment) signifie : pour le châtiment au Jour de la Rétribution. Sauf les serviteurs élus d'Allah signifie : ceux qui croient en Lui seul. Et Nous avons laissé sur lui parmi les générations suivantes signifie : il est loué et mentionné en bien. Paix (Salam) sur Ilyasin ! De même, on peut dire pour Isma'il, Isma'in. C'est la langue (dialecte) des Bani Asad ; ils disent Mikal, Mika'il et Mika'in. Ils disent Ibrahim et Ibraham ; Isra'il, Isra'in ; Tur Sina', Tur Sinin. Tout cela est valable. En vérité, c'est ainsi que Nous récompensons les bienfaisants. En vérité, il était
▼ 🇬🇧 English (Ibn Kathir — version officielle)
إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ
(When he said to his people: "Will you not have Taqwa") means, `do you not fear Allah when you worship others instead of Him'
أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ
(Will you call upon Ba`l and forsake the Best of creators,) Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, Qatadah and As-Suddi said that the word Ba`l means lord. `Ikrimah and Qatadah said, "This is the language of the people of Yemen." According to another report from Qatadah, it is the language of Azd Shanu'ah. `Abdur-Rahman bin Zayd bin Aslam narrated from his father that it is the name of an idol which was worshipped by the people of a city called Ba`labak (Baalbek) which is to the west of Damascus. Ad-Dahhak said, "It is an idol which they used to worship."
أَتَدْعُونَ بَعْلاً
(Will you call upon Ba`l) means, `will you worship an idol,'
أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ
(and forsake the Best of creators, Allah, your Lord and the Lord of your forefathers) means, `He is the One Who is deserving of your worship alone, with no partners or associates.'
فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ
(But they denied him, so they will certainly be brought forth,) means, for the punishment on the Day of Reckoning.
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Save the chosen servants of Allah.) means, those who believe in Him alone.
وَتَرَكْنَا عَلَيْهِ فِى الاٌّخِرِينَ
(And We left for him among the later generations.) means, he is praised and spoken of highly.
سَلَـمٌ عَلَى إِلْ يَاسِينَ
(Salam (peace!) be upon Ilyasin!) Similarly, one might say for Isma`il, Isma`in. This is the language (dialect) of Bani Asad; they say Mikal, Mika'il, and Mika'in. They say Ibrahim and Ibraham; Isra'il, Isra'in; Tur Sina', Tur Sinin. All of that is fine.
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ - إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Verily, thus do We reward the doers of good. Verily, he was one of Our believing servants.) We have already discussed the meaning of this above. And Allah knows best.
📜 Texte arabe source
(وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ) يقول: وتَدعون عبادة أحسن مَن قيل له خالق.
وقد اختلف في معنى بَعْل، فقال بعضهم: معناه: أتدعون ربا؟ وقالوا: هي لغة لأهل اليمن معروفة فيهم.
* ذكر من قال ذلك :
حدثنا ابن المثنى، قال: ثنا حرمي بن عمارة، قال: ثنا شعبة، قال: أخبرني عُمارة، عن عكرمة، في قوله ( أَتَدْعُونَ بَعْلا ) قال: إلها.
حدثنا عمران بن موسى، قال: ثنا عبد الوارث، قال: ثنا عمارة، عن عكرمة، في قوله ( أَتَدْعُونَ بَعْلا ) يقول: أتدعون ربا، وهي لغة أهل اليمن، تقول: من بعل هذا الثور: أي من ربُّه؟
حدثني زكريا بن يحيى بن أبي زائدة ومحمد بن عمرو، قالا ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، في قوله ( أَتَدْعُونَ بَعْلا ) قال: ربا.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( أَتَدْعُونَ بَعْلا ) قال: هذه لغة باليمانية: أتدعون ربا دون الله.
حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ، قوله ( أَتَدْعُونَ بَعْلا ) قال: ربّا.
حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، عن عبد الله بن أبي يزيد، قال: كنت عند ابن عباس فسألوه عن هذه الآية: ( أَتَدْعُونَ بَعْلا ) قال: فسكت ابن عباس، فقال رجل: أنا بعلها، فقال ابن عباس: كفاني هذا الجواب.
وقال آخرون: هو صنم كان لهم يقال له بَعْل، وبه سميت بعلبك.
* ذكر من قال ذلك:
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله ( أَتَدْعُونَ بَعْلا ) يعني: صنما كان لهم يسمى بَعْلا.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( أَتَدْعُونَ بَعْلا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ ) ؟ قال: بعل: صنم كانوا يعبدون، كانوا ببعلك، وهم وراء دمشق، وكان بها البعل الذي كانوا يعبدون.
وقال آخرون: كان بَعْل: امرأة كانوا يعبدونها.
* ذكر من قال ذلك:
حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: سمعت بعض أهل العلم يقول: ما كان بَعْل إلا امرأة يعبدونها من دون الله.
وللبَعْل في كلام العرب أوجه. يقولون لربّ الشيء هو بَعْله، يقال: هذا بَعْل هذه الدار، يعني ربُّها; ويقولون لزوج المرأة بعلُها; ويقولون لما كان من الغروس والزروع مستغنيا بماء السماء، ولم يكن سقيا بل هو بعل، وهو العَذْي. وذُكر أن الله بعث إلى بني إسرائيل إلياس بعد مهلك حِزْقيل بن يوزا.
وكان من قصته وقصة قومه فيما بلغنا، ما حدثنا ابن حميد، قال: ثنا سلمة، عن محمد بن إسحاق، عن وهب بن منبه، قال: إن الله قبض حِزْقيل، وعظمت في بني إسرائيل الأحداث، ونُسوا ما كان من عهد الله إليهم، حتى نصبوا الأوثان وعبدوها دون الله، فبعث الله إليهم إلياس بن ياسين بن فنحاص بن العيزار بن هارون بن عمران نبيا. وإنما كانت الأنبياء من بني إسرائيل بعد موسى يُبعثون إليهم بتجديد ما نُسوا من التوراة، فكان إلياس مع ملك من ملوك بني إسرائيل، يقال له: أحاب، كان اسم امرأته: أربل، وكان يسمع منه ويصدّقه، وكان إلياس يقيم له أمره، وكان سائر بني إسرائيل قد اتخذوا صنما يعبدونه من دون الله يقال له بعل.
قال ابن إسحاق: وقد سمعت بعض أهل العلم يقول: ( ما كان بعل إلا امرأة يعبدونها من دون الله ); يقول الله لمحمد: ( وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ إِذْ قَالَ لِقَوْمِهِ أَلا تَتَّقُونَ أَتَدْعُونَ بَعْلا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ اللَّهَ رَبَّكُمْ وَرَبَّ آبَائِكُمُ الأوَّلِينَ ) فجعل إلياس يدعوهم إلى الله، وجعلوا لا يسمعون منه شيئا إلا ما كان من ذلك الملك، والملوك متفرّقة بالشام، كل ملك له ناحية منها يأكلها، فقال ذلك الملك الذي كان إلياس معه يقوم له أمره، ويراه على هدى من بين أصحابه يوما: يا إلياس، والله ما أرى ما تدعو إليه إلا باطلا والله ما أرى فلانا وفلانا - يعدّد ملوكًا من ملوك بني إسرائيل قد عبدوا الأوثان من دون الله- إلا على مثل ما نحن عليه، يأكلون ويشربون وينعمون مملكين، ما ينقص دنياهم أمرهم الذي تزعم أنه باطل، وما نرى لنا عليهم من فضل; فيزعمون- والله أعلم- أن إلياس استرجع وقام شعر رأسه وجلده، ثم رفضه وخرج عنه، ففعل ذلك الملك فعل أصحابه: عبد الأوثان، وصنع ما يصنعون، فقال إلياس: اللهمّ إن بني إسرائيل قد أبَوْا إلا أن يكفروا بك والعبادة لغيرك، فغير ما بهم من نعمتك ) أو كما قال.
حدثنا ابن حميد، قال: ثنا سلمة، قال: ثنا محمد بن إسحاق، قال: فذكر لي أنه أوحي إليه: إنا قد جعلنا أمر أرزاقهم بيدك وإليك حتى تكون أنت الذي تأذن في ذلك، فقال إلياس: اللهم فأمسك عليهم المطر; فحبس عنهم ثلاث سنين، حتى هلكت الماشية والهوامّ والدوابّ والشجر، وجهد الناس جهدا شديدا. وكان إلياس فيما يذكرون حين دعا بذلك على بني إسرائيل قد استخفى، شفقا على نفسه منهم، وكان حيثما كان وضع له رزق، وكانوا إذا وجدوا ريح الخبز في دار أو بيت، قالوا: لقد دخل إلياس هذا المكان فطلبوه، ولقي منهم أهل ذلك المنـزل شرا. ثم إنه أوى ليلة إلى امرأة من بني إسرائيل لها ابن يقال له اليسع ابن أخطوب به ضرّ، فآوته وأخفت أمره، فدعا إلياس لابنها، فعُوفِيَ من الضرّ الذي كان به، واتبع اليسع غلاما شابا، فيزعمون- والله أعلم- أن أوحى إلى إلياس: إنك قد أهلكت كثيرا من الخلق ممن لم يعص سوى بني إسرائيل من البهائم والدوابّ والطير والهوامّ والشجر، بحبس المطر عن بني إسرائيل، فيزعمون والله أعلم أن إلياس قال: أي ربّ دعني أنا الذي أدعو لهم وأكون أنا الذي آتيهم بالفرج مما هم فيه من البلاء الذي أصابهم، لعلهم أن يرجعوا وينـزعوا عما هم عليه من عبادة غيرك، قيل له: نعم; فجاء إلياس إلى بني إسرائيل فقال لهم: إنكم قد هلكتم جهدا، وهلكت البهائم والدوابّ والطير والهوامّ والشجر بخطاياكم، وإنكم على باطل وغرور، أو كما قال لهم، فإن كنتم تحبون أن تعلموا ذلك، وتعلموا أن الله عليكم ساخط فيما أنتم عليه، وأن الذي أدعوكم إليه الحقّ، فاخرجوا بأصنامكم هذه التي تعبدون وتزعمون أنها خير مما أدعوكم إليه، فإن استجابت لكم، فذلك كما تقولون، وإن هي لم تفعل علمتم أنكم على باطل، فنـزعتم، ودعوت الله ففرّج عنكم ما أنتم فيه من البلاء، قالوا: أنصفت; فخرجوا بأوثانهم، وما يتقربون به إلى الله من إحداثهم الذي لا يرضى، فدعوها فلم تستجب لهم، ولم تفرج عنهم ما كانوا فيه من البلاء حتى عرفوا ما هم فيه من الضلالة والباطل، ثم قالوا لإلياس: يا إلياس إنا قد هلكنا فادع الله لنا، فدعا لهم إلياس بالفرج مما هم فيه، وأن يسقوا، فخرجت سحابة مثل التُّرس بإذن الله على ظهر البحر وهم ينظرون، ثم ترامى إليه السحاب، ثم أدحَسَتْ ثم أرسل المطر، فأغاثهم، فحيت بلادهم، وفرج عنهم ما كانوا فيه من البلاء، فلم ينـزعوا ولم يرجعوا، وأقاموا على أخبث ما كانوا عليه; فلما رأى ذلك إلياس من كفرهم، دعا ربه أن يقبضه إليه، فيريحه منهم، فقيل له فيما يزعمون: انظر يوم كذا وكذا، فاخرج فيه إلى بلد كذا وكذا، فماذا جاءوك من شيء فاركبه ولا تهبه; فخرج إلياس وخرج معه اليسع بن أخطوب، حتى إذا كان في البلد الذي ذُكر له في المكان الذي أُمر به، أقبل إليه فرس من نار حتى وقف بين يديه، فوثب عليه، فانطلق به، فناداه اليسع: يا إلياس، يا إلياس ما تأمرني؟ فكان آخر عهدهم به، فكساه الله الريش، وألبسه النور، وقطع عنه لذّة المطعم والمشرب، وطار في الملائكة، فكان إنسيا ملكيا أرضيا سَماويا.
Verset 126
Lorsqu'il dit à son peuple : « Ne craignez-vous pas Allah ? » signifie : « Ne craignez-vous pas Allah lorsque vous adorez d'autres que Lui ? » Invoquerez-vous Ba'l et délaisserez-vous le Meilleur des créateurs ? Ibn Abbas, qu'Allah l'agrée, Mujahid, Ikrimah, Qatadah et As-Suddi ont dit que le mot Ba'l signifie seigneur. Ikrimah et Qatadah ont dit : « C'est la langue du peuple du Yémen. » Selon un autre rapport de Qatadah, c'est la langue d'Azd Shanu'ah. Abdur-Rahman bin Zayd bin Aslam a rapporté de son père que c'est le nom d'une idole adorée par les habitants d'une ville appelée Ba'labak (Baalbek), située à l'ouest de Damas. Ad-Dahhak a dit : « C'est une idole qu'ils adoraient. » Invoquerez-vous Ba'l signifie : « Adorerez-vous une idole ? » Invoquerez-vous Ba'l et délaisserez-vous le Meilleur des créateurs, Allah, votre Seigneur et le Seigneur de vos ancêtres les plus anciens ? signifie : « C'est Lui qui mérite que vous L'adoriez seul, sans associés ni partenaires. » Mais ils l'ont démenti, ils seront donc certainement amenés (au châtiment) signifie : pour le châtiment au Jour de la Rétribution. Sauf les serviteurs élus d'Allah signifie : ceux qui croient en Lui seul. Et Nous avons laissé sur lui parmi les générations suivantes signifie : il est loué et mentionné en bien. Paix (Salam) sur Ilyasin ! De même, on peut dire pour Isma'il, Isma'in. C'est la langue (dialecte) des Bani Asad ; ils disent Mikal, Mika'il et Mika'in. Ils disent Ibrahim et Ibraham ; Isra'il, Isra'in ; Tur Sina', Tur Sinin. Tout cela est valable. En vérité, c'est ainsi que Nous récompensons les bienfaisants. En vérité, il était
▼ 🇬🇧 English (Ibn Kathir — version officielle)
إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ
(When he said to his people: "Will you not have Taqwa") means, `do you not fear Allah when you worship others instead of Him'
أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ
(Will you call upon Ba`l and forsake the Best of creators,) Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, Qatadah and As-Suddi said that the word Ba`l means lord. `Ikrimah and Qatadah said, "This is the language of the people of Yemen." According to another report from Qatadah, it is the language of Azd Shanu'ah. `Abdur-Rahman bin Zayd bin Aslam narrated from his father that it is the name of an idol which was worshipped by the people of a city called Ba`labak (Baalbek) which is to the west of Damascus. Ad-Dahhak said, "It is an idol which they used to worship."
أَتَدْعُونَ بَعْلاً
(Will you call upon Ba`l) means, `will you worship an idol,'
أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ
(and forsake the Best of creators, Allah, your Lord and the Lord of your forefathers) means, `He is the One Who is deserving of your worship alone, with no partners or associates.'
فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ
(But they denied him, so they will certainly be brought forth,) means, for the punishment on the Day of Reckoning.
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Save the chosen servants of Allah.) means, those who believe in Him alone.
وَتَرَكْنَا عَلَيْهِ فِى الاٌّخِرِينَ
(And We left for him among the later generations.) means, he is praised and spoken of highly.
سَلَـمٌ عَلَى إِلْ يَاسِينَ
(Salam (peace!) be upon Ilyasin!) Similarly, one might say for Isma`il, Isma`in. This is the language (dialect) of Bani Asad; they say Mikal, Mika'il, and Mika'in. They say Ibrahim and Ibraham; Isra'il, Isra'in; Tur Sina', Tur Sinin. All of that is fine.
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ - إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Verily, thus do We reward the doers of good. Verily, he was one of Our believing servants.) We have already discussed the meaning of this above. And Allah knows best.
📜 Texte arabe source
واختلفت القرّاء في قراءة قوله ( اللَّهَ رَبَّكُمْ وَرَبَّ آبَائِكُمُ الأوَّلِينَ ) فقرأته عامة قراء مكة والمدينة والبصرة وبعض قراء الكوفة: ( الله رَبُّكُمْ وَرَبُّ آبَائِكُمُ الأوَّلِينَ ) رفعا على الاستئناف، وأن الخبر قد تناهى عند قوله ( أَحْسَنَ الْخَالِقِينَ ) وقرأ ذلك عامة قرّاء الكوفة: ( اللَّهَ رَبَّكُمْ وَرَبَّ آبَائِكُمُ الأوَّلِينَ ) نصبا، على الردّ على قوله ( وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ ) على أن ذلك كله كلام واحد.
والصواب من القول في ذلك عندنا أنهما قراءتان متقاربتا المعنى، مع استفاضة القراءة بهما في القرّاء، فبأي ذلك قرأ القارئ فمصيب. وتأويل الكلام: ذلك معبودكم أيها الناس الذي يستحق عليكم العبادة: ربكم الذي خلقكم، وربّ آبائكم الماضين قبلكم، لا الصنم الذي لا يخلق شيئا، ولا يضرّ ولا ينفع.
Verset 127
Lorsqu'il dit à son peuple : « Ne craignez-vous pas Allah ? » signifie : « Ne craignez-vous pas Allah lorsque vous adorez d'autres que Lui ? » Invoquerez-vous Ba'l et délaisserez-vous le Meilleur des créateurs ? Ibn Abbas, qu'Allah l'agrée, Mujahid, Ikrimah, Qatadah et As-Suddi ont dit que le mot Ba'l signifie seigneur. Ikrimah et Qatadah ont dit : « C'est la langue du peuple du Yémen. » Selon un autre rapport de Qatadah, c'est la langue d'Azd Shanu'ah. Abdur-Rahman bin Zayd bin Aslam a rapporté de son père que c'est le nom d'une idole adorée par les habitants d'une ville appelée Ba'labak (Baalbek), située à l'ouest de Damas. Ad-Dahhak a dit : « C'est une idole qu'ils adoraient. » Invoquerez-vous Ba'l signifie : « Adorerez-vous une idole ? » Invoquerez-vous Ba'l et délaisserez-vous le Meilleur des créateurs, Allah, votre Seigneur et le Seigneur de vos ancêtres les plus anciens ? signifie : « C'est Lui qui mérite que vous L'adoriez seul, sans associés ni partenaires. » Mais ils l'ont démenti, ils seront donc certainement amenés (au châtiment) signifie : pour le châtiment au Jour de la Rétribution. Sauf les serviteurs élus d'Allah signifie : ceux qui croient en Lui seul. Et Nous avons laissé sur lui parmi les générations suivantes signifie : il est loué et mentionné en bien. Paix (Salam) sur Ilyasin ! De même, on peut dire pour Isma'il, Isma'in. C'est la langue (dialecte) des Bani Asad ; ils disent Mikal, Mika'il et Mika'in. Ils disent Ibrahim et Ibraham ; Isra'il, Isra'in ; Tur Sina', Tur Sinin. Tout cela est valable. En vérité, c'est ainsi que Nous récompensons les bienfaisants. En vérité, il était
▼ 🇬🇧 English (Ibn Kathir — version officielle)
إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ
(When he said to his people: "Will you not have Taqwa") means, `do you not fear Allah when you worship others instead of Him'
أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ
(Will you call upon Ba`l and forsake the Best of creators,) Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, Qatadah and As-Suddi said that the word Ba`l means lord. `Ikrimah and Qatadah said, "This is the language of the people of Yemen." According to another report from Qatadah, it is the language of Azd Shanu'ah. `Abdur-Rahman bin Zayd bin Aslam narrated from his father that it is the name of an idol which was worshipped by the people of a city called Ba`labak (Baalbek) which is to the west of Damascus. Ad-Dahhak said, "It is an idol which they used to worship."
أَتَدْعُونَ بَعْلاً
(Will you call upon Ba`l) means, `will you worship an idol,'
أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ
(and forsake the Best of creators, Allah, your Lord and the Lord of your forefathers) means, `He is the One Who is deserving of your worship alone, with no partners or associates.'
فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ
(But they denied him, so they will certainly be brought forth,) means, for the punishment on the Day of Reckoning.
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Save the chosen servants of Allah.) means, those who believe in Him alone.
وَتَرَكْنَا عَلَيْهِ فِى الاٌّخِرِينَ
(And We left for him among the later generations.) means, he is praised and spoken of highly.
سَلَـمٌ عَلَى إِلْ يَاسِينَ
(Salam (peace!) be upon Ilyasin!) Similarly, one might say for Isma`il, Isma`in. This is the language (dialect) of Bani Asad; they say Mikal, Mika'il, and Mika'in. They say Ibrahim and Ibraham; Isra'il, Isra'in; Tur Sina', Tur Sinin. All of that is fine.
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ - إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Verily, thus do We reward the doers of good. Verily, he was one of Our believing servants.) We have already discussed the meaning of this above. And Allah knows best.
📜 Texte arabe source
القول في تأويل قوله تعالى : فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ (127)
وقوله ( فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ ) يقول: فكَذّب إلياس قَومُهُ، فإنهم لمحضرون: يقول: فإنهم لمحضرون في عذاب الله فيشهدونه.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَإِنَّهُمْ لَمُحْضَرُونَ ) في عذاب الله..
Verset 128
Lorsqu'il dit à son peuple : « Ne craignez-vous pas Allah ? » signifie : « Ne craignez-vous pas Allah lorsque vous adorez d'autres que Lui ? » Invoquerez-vous Ba'l et délaisserez-vous le Meilleur des créateurs ? Ibn Abbas, qu'Allah l'agrée, Mujahid, Ikrimah, Qatadah et As-Suddi ont dit que le mot Ba'l signifie seigneur. Ikrimah et Qatadah ont dit : « C'est la langue du peuple du Yémen. » Selon un autre rapport de Qatadah, c'est la langue d'Azd Shanu'ah. Abdur-Rahman bin Zayd bin Aslam a rapporté de son père que c'est le nom d'une idole adorée par les habitants d'une ville appelée Ba'labak (Baalbek), située à l'ouest de Damas. Ad-Dahhak a dit : « C'est une idole qu'ils adoraient. » Invoquerez-vous Ba'l signifie : « Adorerez-vous une idole ? » Invoquerez-vous Ba'l et délaisserez-vous le Meilleur des créateurs, Allah, votre Seigneur et le Seigneur de vos ancêtres les plus anciens ? signifie : « C'est Lui qui mérite que vous L'adoriez seul, sans associés ni partenaires. » Mais ils l'ont démenti, ils seront donc certainement amenés (au châtiment) signifie : pour le châtiment au Jour de la Rétribution. Sauf les serviteurs élus d'Allah signifie : ceux qui croient en Lui seul. Et Nous avons laissé sur lui parmi les générations suivantes signifie : il est loué et mentionné en bien. Paix (Salam) sur Ilyasin ! De même, on peut dire pour Isma'il, Isma'in. C'est la langue (dialecte) des Bani Asad ; ils disent Mikal, Mika'il et Mika'in. Ils disent Ibrahim et Ibraham ; Isra'il, Isra'in ; Tur Sina', Tur Sinin. Tout cela est valable. En vérité, c'est ainsi que Nous récompensons les bienfaisants. En vérité, il était
▼ 🇬🇧 English (Ibn Kathir — version officielle)
إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ
(When he said to his people: "Will you not have Taqwa") means, `do you not fear Allah when you worship others instead of Him'
أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ
(Will you call upon Ba`l and forsake the Best of creators,) Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, Qatadah and As-Suddi said that the word Ba`l means lord. `Ikrimah and Qatadah said, "This is the language of the people of Yemen." According to another report from Qatadah, it is the language of Azd Shanu'ah. `Abdur-Rahman bin Zayd bin Aslam narrated from his father that it is the name of an idol which was worshipped by the people of a city called Ba`labak (Baalbek) which is to the west of Damascus. Ad-Dahhak said, "It is an idol which they used to worship."
أَتَدْعُونَ بَعْلاً
(Will you call upon Ba`l) means, `will you worship an idol,'
أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ
(and forsake the Best of creators, Allah, your Lord and the Lord of your forefathers) means, `He is the One Who is deserving of your worship alone, with no partners or associates.'
فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ
(But they denied him, so they will certainly be brought forth,) means, for the punishment on the Day of Reckoning.
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Save the chosen servants of Allah.) means, those who believe in Him alone.
وَتَرَكْنَا عَلَيْهِ فِى الاٌّخِرِينَ
(And We left for him among the later generations.) means, he is praised and spoken of highly.
سَلَـمٌ عَلَى إِلْ يَاسِينَ
(Salam (peace!) be upon Ilyasin!) Similarly, one might say for Isma`il, Isma`in. This is the language (dialect) of Bani Asad; they say Mikal, Mika'il, and Mika'in. They say Ibrahim and Ibraham; Isra'il, Isra'in; Tur Sina', Tur Sinin. All of that is fine.
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ - إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Verily, thus do We reward the doers of good. Verily, he was one of Our believing servants.) We have already discussed the meaning of this above. And Allah knows best.
📜 Texte arabe source
( إِلا عِبَادَ اللَّهِ الْمُخْلَصِينَ ) يقول: فإنهم يحضرون في عذاب الله، إلا عباد الله الذين أخلصهم من العذاب .
Verset 129
Lorsqu'il dit à son peuple : « Ne craignez-vous pas (Allah) ? » — c'est-à-dire : « Ne craignez-vous pas Allah lorsque vous adorez d'autres que Lui ? » — « Invoquerez-vous Ba'l et délaisserez-vous le Meilleur des créateurs ? » Ibn 'Abbas, qu'Allah l'agrée, Mujahid, 'Ikrimah, Qatadah et As-Suddi ont dit que le mot Ba'l signifie seigneur. 'Ikrimah et Qatadah ont dit : « C'est la langue du peuple du Yémen. » Selon un autre rapport de Qatadah, c'est la langue d'Azd Shanu'ah. 'Abdur-Rahman bin Zayd bin Aslam a rapporté de son père que c'est le nom d'une idole adorée par les habitants d'une ville appelée Ba'labak (Baalbek), située à l'ouest de Damas. Ad-Dahhak a dit : « C'est une idole qu'ils adoraient. » — « Invoquerez-vous Ba'l » signifie : « Adorerez-vous une idole ? » — « Invoquerez-vous Ba'l et délaisserez-vous le Meilleur des créateurs, Allah, votre Seigneur et le Seigneur de vos ancêtres les plus anciens ? » — c'est-à-dire : « C'est Lui qui mérite que vous L'adoriez seul, sans associés ni partenaires. » — « Mais ils l'ont démenti, ils seront donc certainement amenés (au châtiment) » — c'est-à-dire, pour le châtiment au Jour de la Rétribution. — « Sauf les serviteurs élus d'Allah » — c'est-à-dire, ceux qui croient en Lui seul. — « Et Nous avons laissé sur lui (une mention) parmi les générations suivantes » — c'est-à-dire, il est loué et mentionné en bien. — « Paix (Salam) sur Ilyasin ! » De même, on peut dire pour Isma'il, Isma'in. C'est la langue (dialecte) des Bani Asad ; ils disent Mikal, Mika'il et Mika'in. Ils disent Ibrahim et Ibraham ; Isra'il, Isra'in ; Tur Sina', Tur Sinin. Tout cela est correct. — « Certes, c'est ainsi que Nous récompensons les bienfaisants. Certes, il était
▼ 🇬🇧 English (Ibn Kathir — version officielle)
إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ
(When he said to his people: "Will you not have Taqwa") means, `do you not fear Allah when you worship others instead of Him'
أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ
(Will you call upon Ba`l and forsake the Best of creators,) Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, Qatadah and As-Suddi said that the word Ba`l means lord. `Ikrimah and Qatadah said, "This is the language of the people of Yemen." According to another report from Qatadah, it is the language of Azd Shanu'ah. `Abdur-Rahman bin Zayd bin Aslam narrated from his father that it is the name of an idol which was worshipped by the people of a city called Ba`labak (Baalbek) which is to the west of Damascus. Ad-Dahhak said, "It is an idol which they used to worship."
أَتَدْعُونَ بَعْلاً
(Will you call upon Ba`l) means, `will you worship an idol,'
أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ
(and forsake the Best of creators, Allah, your Lord and the Lord of your forefathers) means, `He is the One Who is deserving of your worship alone, with no partners or associates.'
فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ
(But they denied him, so they will certainly be brought forth,) means, for the punishment on the Day of Reckoning.
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Save the chosen servants of Allah.) means, those who believe in Him alone.
وَتَرَكْنَا عَلَيْهِ فِى الاٌّخِرِينَ
(And We left for him among the later generations.) means, he is praised and spoken of highly.
سَلَـمٌ عَلَى إِلْ يَاسِينَ
(Salam (peace!) be upon Ilyasin!) Similarly, one might say for Isma`il, Isma`in. This is the language (dialect) of Bani Asad; they say Mikal, Mika'il, and Mika'in. They say Ibrahim and Ibraham; Isra'il, Isra'in; Tur Sina', Tur Sinin. All of that is fine.
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ - إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Verily, thus do We reward the doers of good. Verily, he was one of Our believing servants.) We have already discussed the meaning of this above. And Allah knows best.
📜 Texte arabe source
( وَتَرَكْنَا عَلَيْهِ فِي الآخِرِينَ ) يقول: وأبقينا عليه الثناء الحسن في الآخرين من الأمم بعده.
Verset 130
Lorsqu'il dit à son peuple : « Ne craignez-vous pas [Allah] ? » — c'est-à-dire : « Ne craignez-vous pas Allah lorsque vous adorez d'autres que Lui ? »
« Invoquerez-vous Ba'l et délaisserez-vous le Meilleur des créateurs » — Ibn 'Abbas, qu'Allah l'agrée, Mujahid, 'Ikrimah, Qatadah et As-Suddi ont dit que le mot Ba'l signifie « seigneur ». 'Ikrimah et Qatadah ont dit : « C'est la langue du peuple du Yémen. » Selon un autre rapport de Qatadah, c'est la langue d'Azd Shanu'ah. 'Abdur-Rahman bin Zayd bin Aslam a rapporté de son père que c'est le nom d'une idole qui était adorée par les habitants d'une ville appelée Ba'labak (Baalbek), située à l'ouest de Damas. Ad-Dahhak a dit : « C'est une idole qu'ils adoraient. »
« Invoquerez-vous Ba'l » — c'est-à-dire : « Adorerez-vous une idole ? »
« Invoquerez-vous Ba'l et délaisserez-vous le Meilleur des créateurs, Allah, votre Seigneur et le Seigneur de vos ancêtres les plus anciens » — c'est-à-dire : « C'est Lui Qui mérite que vous L'adoriez exclusivement, sans aucun associé ni partenaire. »
« Mais ils le traitèrent de menteur, ils seront donc certainement amenés [au châtiment] » — c'est-à-dire, pour le châtiment au Jour de la Rétribution.
« Saufs les serviteurs élus d'Allah » — c'est-à-dire, ceux qui croient en Lui seul.
« Et Nous laissâmes sur lui parmi les générations suivantes » — c'est-à-dire, il est loué et mentionné avec éloge.
« Paix (Salam) sur Ilyasin ! » — De même, on peut dire pour Isma'il : Isma'in. C'est la langue (dialecte) des Bani Asad ; ils disent Mikal, Mika'il et Mika'in. Ils disent Ibrahim et Ibraham ; Isra'il, Isra'in ; Tur Sina', Tur Sinin. Tout cela est valable.
« Ainsi récompensons-Nous les bienfaisants. Il était certes parmi Nos serviteurs croyants » — Nous avons déjà discuté de la signification de cela ci-dessus. Et Allah sait mieux.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ
(When he said to his people: "Will you not have Taqwa") means, `do you not fear Allah when you worship others instead of Him'
أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ
(Will you call upon Ba`l and forsake the Best of creators,) Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, Qatadah and As-Suddi said that the word Ba`l means lord. `Ikrimah and Qatadah said, "This is the language of the people of Yemen." According to another report from Qatadah, it is the language of Azd Shanu'ah. `Abdur-Rahman bin Zayd bin Aslam narrated from his father that it is the name of an idol which was worshipped by the people of a city called Ba`labak (Baalbek) which is to the west of Damascus. Ad-Dahhak said, "It is an idol which they used to worship."
أَتَدْعُونَ بَعْلاً
(Will you call upon Ba`l) means, `will you worship an idol,'
أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ
(and forsake the Best of creators, Allah, your Lord and the Lord of your forefathers) means, `He is the One Who is deserving of your worship alone, with no partners or associates.'
فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ
(But they denied him, so they will certainly be brought forth,) means, for the punishment on the Day of Reckoning.
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Save the chosen servants of Allah.) means, those who believe in Him alone.
وَتَرَكْنَا عَلَيْهِ فِى الاٌّخِرِينَ
(And We left for him among the later generations.) means, he is praised and spoken of highly.
سَلَـمٌ عَلَى إِلْ يَاسِينَ
(Salam (peace!) be upon Ilyasin!) Similarly, one might say for Isma`il, Isma`in. This is the language (dialect) of Bani Asad; they say Mikal, Mika'il, and Mika'in. They say Ibrahim and Ibraham; Isra'il, Isra'in; Tur Sina', Tur Sinin. All of that is fine.
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ - إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Verily, thus do We reward the doers of good. Verily, he was one of Our believing servants.) We have already discussed the meaning of this above. And Allah knows best.
📜 Texte arabe source
القول في تأويل قوله تعالى : سَلامٌ عَلَى إِلْ يَاسِينَ (130)
يقول تعالى ذكره: أمنة من الله لآل ياسين.
واختلفت القرّاء في قراءة قوله ( سَلامٌ عَلَى إِلْ يَاسِينَ ) فقرأته عامة قرّاء مكة والبصرة والكوفة: ( سَلامُ عَلى إلْياسِينَ ) بكسر الألف من إلياسين ، فكان بعضهم يقول: هو اسم إلياس، ويقول: إنه كان يُسمى باسمين: إلياس، وإليا سين مثل إبراهيم، وإبراهام; يُستشهد على ذلك أن ذلك كذلك بأن جميع ما في السورة من قوله ( سَلامٌ ) فإنه سلام على النبي الذي ذكر دون آله، فكذلك إلياسين ، إنما هو سلام على إلياس دون آله. وكان بعض أهل العربية يقول: إلياس: اسم من أسماء العبرانية، كقولهم: إسماعيل وإسحاق، والألف واللام منه، ويقول: لو جعلته عربيا من الإلس، فتجعله إفعالا مثل الإخراج، والإدخال أجْري ; ويقول: قال: سلام على إلياسين، فتجعله بالنون، والعجمي من الأسماء قد تفعل به هذا العرب، تقول: ميكال وميكائيل وميكائيل، وهي في بني أسد تقول: هذا إسماعين قد جاء، وسائر العرب باللام; قال: وأنشدني بعض بني نمير لضب صاده:
يَقُــولُ رَبُّ السُّــوقِ لَمَّــا جِيْنـا
هَـــذَا وَرَبّ البَيْـــتِ إسْــرَائِينا (1)
قال: فهذا كقوله إلياسين; قال: وإن شئت ذهبت بإلياسين إلى أن تجعله جمعا، فتجعل أصحابه داخلين في اسمه، كما تقول لقوم رئيسهم المهلب: قد جاءتكم المهالبة والمهلبون، فيكون بمنـزلة قولهم الأشعرين بالتخفيف، والسعدين بالتخفيف وشبهه، قال الشاعر :
أنا ابْنُ سَعْدٍ سَيِّدِ السَّعْدِينَا (2)
قال: وهو في الاثنين أن يضمّ أحدهما إلى صاحبه إذا كان أشهر منه اسما كقول الشاعر :
وقرأ ذلك عامة قرّاء المدينة: " سَلام عَلى آل يَاسِينَ" بقطع آل من ياسين، فكان بعضهم يتأول ذلك بمعنى: سلام على آل محمد. وذُكر عن بعض القرّاء أنه كان يقرأ قوله وَإِنَّ إِلْيَاسَ بترك الهمز في إلياس ويجعل الألف واللام داخلتين على " ياس " للتعريف، ويقول: إنما كان اسمه " ياس " أدخلت عليه ألف ولام ثم يقرأ على ذلك: " سلام على إلياسين ".
والصواب من القراءة في ذلك عندنا قراءة من قرأه: ( سَلامٌ عَلَى إِلْ يَاسِينَ ) بكسر ألفها على مثال إدراسين، لأن الله تعالى ذكره إنما أخبر عن كل موضع ذكر فيه نبيا من أنبيائه صلوات الله عليهم في هذه السورة بأن عليه سلاما لا على آله، فكذلك السلام في هذا الموضع ينبغي أن يكون على إلياس كسلامه على غيره من أنبيائه، لا على آله، على نحو ما بيَّنا من معنى ذلك.
فإن ظنّ ظانّ أن إلياسين غير إلياس، فإن فيما حكينا من احتجاج من احتج بأن إلياسين هو إلياس غني عن الزيادة فيه.
مع أن فيما حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ( سَلامٌ عَلَى إِلْ يَاسِينَ ) قال: إلياس.
وفي قراءة عبد الله بن مسعود: " سَلامٌ عَلى إدْرَاسِينَ" دلالة واضحة على خطأ قول من قال: عنى بذلك سلام على آل محمد، وفساد قراءة من قرأ:" وإنَّ إلياسَ" بوصل &; 21-104 &; النون من " إن " بالياس، وتوجيه الألف واللام فيه إلى أنهما أدخلتا تعريفا للاسم الذي هو ياس، وذلك أن عبد الله كان يقول: إلياس هو إدريس، ويقرأ:" وَإِنَّ إدْرِيسَ لَمِنَ الْمُرْسَلِينَ"، ثم يقرأ على ذلك:" سَلامٌ عَلَى إدْرَاسِينَ"، كما قرأ الآخرون:( سَلامٌ عَلَى إِلْ يَاسِينَ ) بقطع الآل من ياسين. ونظير تسمية إلياس بإل ياسين : وَشَجَرَةً تَخْرُجُ مِنْ طُورِ سَيْنَاءَ [ثم قال في موضع آخر: وَطُورِ سِينِينَ وهو موضع واحد سمي بذلك.
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الهوامش:
(1) هذان البيتان من شواهد الفراء في معاني القرآن (مصورة الجامعة ص 274) قال : وقوله :" وإن إلياس لمن المرسلين" : ذكر أنه نبي ، وأن هذا الاسم اسم من أسماء العبرانية ، كقولهم : إسماعيل وإسحاق ، والألف واللام منه . ولو جعلته عربيا من الألف فتعجل إفعالا . مثل الإخراج والإدخال ، لجرى (أي صرف) . ثم قال :" سلام على إلياسين" ، فجعله بالنون ، والعجمي من الأسماء قد يفعل به هذا العرب ، تقول : ميكال وميكائيل وميكائين ، بالنون ، وهي في بني أسد ، يقولون : هذا إسماعين قد جاء ، بالنون ، وسائر العرب باللام . قال : وأنشدني بعض بني نمير لضب صاده بعضهم :"يقول أهل السوق .... البيتين . فهذا وجه لقوله" إلياسين" في (مجاز القرآن : مصورة الجامعة الورقة 210 - 1) قال أبو عبيدة :"سلام على إلياسين" : أي سلام على إلياس وأهله ، وعلى أهل دينه جميعهم ، بغير إضافة إلياء على العدد . قال الشاعر
قـدني مـن نصـر الحـبيبين قـدي
فجعل عبدالله بن الزبير أبا خبيب" مصغرا" ومن كان على رأيه عددا ولم يضفهما بالياء" أي لم ينسبهم إليه بياء النسب" فيقول خبيبيون وقال أبو عمر وبن العلاء : نادى مناد يوم الكلاب فقال : هلك اليزيدون . يعني يزيد بن عبدالمدان ، ويزيد بن هوبر ، ويزيد بن مخرمة الحارثيون .
ويقال : جاءك الحارثون والأشعرون .
(2) وهذا أيضا من شواهد الفراء في معاني القرآن ، جاء بعد الشاهد الذي قبله . قال الفراء بعد كلامه السابق في أن إلياسين لغة في إلياس عند بني أسد : وإن شئت ذهبت" بإلياسين" على أن تجعله جمعا ، فتجعل أصحابه داخلين في اسمه ، كما تقول للقوم رئيسهم المهلب : قد جاءتكم المهالبة والمهلبون ، فيكون بمنزلة قوله : الأشعرين والسعدين وشبهه . قال الشاعر :" أنا ابن سعد ..." البيت . وهذا يشبه كلام أبي عبيدة في مجاز القرآن ، وقد نقلناه في آخر الشاهد السابق على هذا.
(3) هذا الشاهد الثالث على قراءة قوله تعالى" سلام على إلياسين" . نقله الفراء وأبو عبيدة في كتابيهما . قال الفراء بعد كلامه السابق : وهو في الاثنين أكثر أن يضم أحدهما إلى صاحبه ، إذا كان أشهر منه اسما ، كقول الشاعر :" جزاني الزهدمان ... البيت" . واسم أحدهما زهدم . وقال أبو عبيدة : وكذلك يقال في الاثنين . وأنشد البيت ، ونسبه إلى قيس بن زهير . ثم قال بعده : وإنما هو زهدم وكردم العبسيان : أخوان . وقيل لعلي بن أبي طالب : نسألك سنة العمرين : يعنون أبا بكر وعمر رضي الله عنهما . ثم ذكر أبو عبيدة بعد ذلك وجها آخر فقال : إن أهل المدينة يقولون :" سلام على آل ياسن" أي على أهل ياسين . فقال سعد بن أبي وقاص وأبو عمرو وأهل الشام : هم قومه ومن كان معه على دينه . وقالت الشيعة : آل محمد : أهل بيته . واحتجوا بأنك تصغر الآل ، فتجعله أهيلا. ا هـ . وذكر بعد كلامه السابق في الموضوع وجها آخر فقال : وقد قرأ بعضهم :" وإن إلياس" يجعل اسمه" ياسا" أدخل عليه الألف واللام . ثم يقرءون :" سلام على آل ياسين" . جاء التفسير في تفسير الكلبي : على آل ياسين : على آل محمد صلى الله عليه وسلم والأول أشبه بالصواب والله أعلم ، لأن في قراءة عبدالله (يعني ابن مسعود) :" وإن إدريس لمن المرسلين"" سلام على إدراسين" . وقد يشهد على صواب هذا قوله :" وشجرة تخرج من طور سيناء" . ثم قال في موضع آخر :" وطور سينين" . وهو معنى واحد . والله أعلم .
(4) هذا هو الشاهد الرابع في الموضوع نفسه ، أنشده الفراء في معاني القرآن بعد سابقه . وأنشده صاحب اللسان في ضجم ، ونسبه إلى الأخطل ، وروايته فيه" ملامة" في موضع" ذمامة" . وقال : الضجم : العوج في الأنف ، يميل إلى أحد شقيه . والمتضاجم : المعوج الفم قال الأخطل :" جزى الله ... البيت" . وفروة : اسم رجل . ا هـ . وموضع الشاهد فيه قوله" الأعورين" كالذي قبله تماما .
Verset 131
Lorsqu'il dit à son peuple : « Ne craignez-vous pas (Allah) ? » — c'est-à-dire : « Ne craignez-vous pas Allah lorsque vous adorez d'autres que Lui ? » — « Invoquerez-vous Ba'l et délaisserez-vous le Meilleur des créateurs ? » Ibn 'Abbas, qu'Allah l'agrée, Mujahid, 'Ikrimah, Qatadah et As-Suddi ont dit que le mot Ba'l signifie seigneur. 'Ikrimah et Qatadah ont dit : « C'est la langue du peuple du Yémen. » Selon un autre rapport de Qatadah, c'est la langue d'Azd Shanu'ah. 'Abdur-Rahman bin Zayd bin Aslam a rapporté de son père que c'est le nom d'une idole adorée par les habitants d'une ville appelée Ba'labak (Baalbek), située à l'ouest de Damas. Ad-Dahhak a dit : « C'est une idole qu'ils adoraient. » — « Invoquerez-vous Ba'l » signifie : « Adorerez-vous une idole ? » — « Invoquerez-vous Ba'l et délaisserez-vous le Meilleur des créateurs, Allah, votre Seigneur et le Seigneur de vos ancêtres les plus anciens ? » — c'est-à-dire : « C'est Lui qui mérite que vous L'adoriez seul, sans associés ni partenaires. » — « Mais ils l'ont démenti, ils seront donc certainement amenés (au châtiment) » — c'est-à-dire, pour le châtiment au Jour de la Rétribution. — « Sauf les serviteurs élus d'Allah » — c'est-à-dire, ceux qui croient en Lui seul. — « Et Nous avons laissé sur lui (une mention) parmi les générations suivantes » — c'est-à-dire, il est loué et mentionné en bien. — « Paix (Salam) sur Ilyasin ! » De même, on peut dire pour Isma'il, Isma'in. C'est la langue (dialecte) des Bani Asad ; ils disent Mikal, Mika'il et Mika'in. Ils disent Ibrahim et Ibraham ; Isra'il, Isra'in ; Tur Sina', Tur Sinin. Tout cela est correct. — « Certes, c'est ainsi que Nous récompensons les bienfaisants. Certes, il était
▼ 🇬🇧 English (Ibn Kathir — version officielle)
إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ
(When he said to his people: "Will you not have Taqwa") means, `do you not fear Allah when you worship others instead of Him'
أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ
(Will you call upon Ba`l and forsake the Best of creators,) Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, Qatadah and As-Suddi said that the word Ba`l means lord. `Ikrimah and Qatadah said, "This is the language of the people of Yemen." According to another report from Qatadah, it is the language of Azd Shanu'ah. `Abdur-Rahman bin Zayd bin Aslam narrated from his father that it is the name of an idol which was worshipped by the people of a city called Ba`labak (Baalbek) which is to the west of Damascus. Ad-Dahhak said, "It is an idol which they used to worship."
أَتَدْعُونَ بَعْلاً
(Will you call upon Ba`l) means, `will you worship an idol,'
أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ
(and forsake the Best of creators, Allah, your Lord and the Lord of your forefathers) means, `He is the One Who is deserving of your worship alone, with no partners or associates.'
فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ
(But they denied him, so they will certainly be brought forth,) means, for the punishment on the Day of Reckoning.
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Save the chosen servants of Allah.) means, those who believe in Him alone.
وَتَرَكْنَا عَلَيْهِ فِى الاٌّخِرِينَ
(And We left for him among the later generations.) means, he is praised and spoken of highly.
سَلَـمٌ عَلَى إِلْ يَاسِينَ
(Salam (peace!) be upon Ilyasin!) Similarly, one might say for Isma`il, Isma`in. This is the language (dialect) of Bani Asad; they say Mikal, Mika'il, and Mika'in. They say Ibrahim and Ibraham; Isra'il, Isra'in; Tur Sina', Tur Sinin. All of that is fine.
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ - إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Verily, thus do We reward the doers of good. Verily, he was one of Our believing servants.) We have already discussed the meaning of this above. And Allah knows best.
📜 Texte arabe source
وقوله ( إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ ) يقول تعالى ذكره: إنا هكذا نجزي أهل طاعتنا والمحسنين أعمالا
Verset 132
Lorsqu'il dit à son peuple : « Ne craignez-vous pas (Allah) ? » — c'est-à-dire : « Ne craignez-vous pas Allah lorsque vous adorez d'autres que Lui ? » — « Invoquerez-vous Ba'l et délaisserez-vous le Meilleur des créateurs ? » Ibn 'Abbas, qu'Allah l'agrée, Mujahid, 'Ikrimah, Qatadah et As-Suddi ont dit que le mot Ba'l signifie seigneur. 'Ikrimah et Qatadah ont dit : « C'est la langue du peuple du Yémen. » Selon un autre rapport de Qatadah, c'est la langue d'Azd Shanu'ah. 'Abdur-Rahman bin Zayd bin Aslam a rapporté de son père que c'est le nom d'une idole adorée par les habitants d'une ville appelée Ba'labak (Baalbek), située à l'ouest de Damas. Ad-Dahhak a dit : « C'est une idole qu'ils adoraient. » — « Invoquerez-vous Ba'l » signifie : « Adorerez-vous une idole ? » — « Invoquerez-vous Ba'l et délaisserez-vous le Meilleur des créateurs, Allah, votre Seigneur et le Seigneur de vos ancêtres les plus anciens ? » — c'est-à-dire : « C'est Lui qui mérite que vous L'adoriez seul, sans associés ni partenaires. » — « Mais ils l'ont démenti, ils seront donc certainement amenés (au châtiment) » — c'est-à-dire, pour le châtiment au Jour de la Rétribution. — « Sauf les serviteurs élus d'Allah » — c'est-à-dire, ceux qui croient en Lui seul. — « Et Nous avons laissé sur lui (une mention) parmi les générations suivantes » — c'est-à-dire, il est loué et mentionné en bien. — « Paix (Salam) sur Ilyasin ! » De même, on peut dire pour Isma'il, Isma'in. C'est la langue (dialecte) des Bani Asad ; ils disent Mikal, Mika'il et Mika'in. Ils disent Ibrahim et Ibraham ; Isra'il, Isra'in ; Tur Sina', Tur Sinin. Tout cela est correct. — « Certes, c'est ainsi que Nous récompensons les bienfaisants. Certes, il était
▼ 🇬🇧 English (Ibn Kathir — version officielle)
إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ
(When he said to his people: "Will you not have Taqwa") means, `do you not fear Allah when you worship others instead of Him'
أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ
(Will you call upon Ba`l and forsake the Best of creators,) Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, Qatadah and As-Suddi said that the word Ba`l means lord. `Ikrimah and Qatadah said, "This is the language of the people of Yemen." According to another report from Qatadah, it is the language of Azd Shanu'ah. `Abdur-Rahman bin Zayd bin Aslam narrated from his father that it is the name of an idol which was worshipped by the people of a city called Ba`labak (Baalbek) which is to the west of Damascus. Ad-Dahhak said, "It is an idol which they used to worship."
أَتَدْعُونَ بَعْلاً
(Will you call upon Ba`l) means, `will you worship an idol,'
أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ الْخَـلِقِينَ - اللَّهَ رَبَّكُمْ وَرَبَّ ءَابَآئِكُمُ الاٌّوَّلِينَ
(and forsake the Best of creators, Allah, your Lord and the Lord of your forefathers) means, `He is the One Who is deserving of your worship alone, with no partners or associates.'
فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ
(But they denied him, so they will certainly be brought forth,) means, for the punishment on the Day of Reckoning.
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Save the chosen servants of Allah.) means, those who believe in Him alone.
وَتَرَكْنَا عَلَيْهِ فِى الاٌّخِرِينَ
(And We left for him among the later generations.) means, he is praised and spoken of highly.
سَلَـمٌ عَلَى إِلْ يَاسِينَ
(Salam (peace!) be upon Ilyasin!) Similarly, one might say for Isma`il, Isma`in. This is the language (dialect) of Bani Asad; they say Mikal, Mika'il, and Mika'in. They say Ibrahim and Ibraham; Isra'il, Isra'in; Tur Sina', Tur Sinin. All of that is fine.
إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ - إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
(Verily, thus do We reward the doers of good. Verily, he was one of Our believing servants.) We have already discussed the meaning of this above. And Allah knows best.
📜 Texte arabe source
وقوله ( إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ ) يقول: إن إلياس عبد من عبادنا الذين آمنوا، فوحَّدونا، وأطاعونا، ولم يشركوا بنا شيئا.
Verset 133
La destruction du peuple de Lut (Lot). Allah nous informe qu'Il a envoyé Son serviteur et Messager Lut, que la paix soit sur lui, à son peuple, et ils l'ont démenti. Allah l'a donc sauvé, lui et sa famille, à l'exception de sa femme, qui fut détruite avec son peuple. Allah les a détruits par différents types de châtiments et a transformé leur voisinage en un lac fétide et puant, situé sur une route très fréquentée où les gens passent nuit et jour (c'est-à-dire la mer Morte, qui se trouve près des villes de Sodome et Gomorrhe, sur la route entre l'Arabie et la Syrie). Allah dit : « Certes, vous passez près d'eux au matin. Et la nuit ; ne réfléchirez-vous donc pas ? » — c'est-à-dire : « Ne tirerez-vous pas une leçon d'eux et de la façon dont Allah les a détruits, et ne réaliserez-vous pas qu'une fin semblable attend les mécréants ? »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Destruction of the People of Lut (Lot)
Allah tells us that He sent His servant and Messenger Lut, peace be upon him, to his people, and they denied him, so Allah saved him from among them, him and his family with the exception of his wife, who was destroyed along with her people. Allah destroyed them with different kinds of punishments, and made their vicinity a foul, stinking lake which is on a well-travelled route where people pass by night and day (i.e., the Dead Sea, which lays close to the cities of Sodom and Gomorrah on the highway between Arabia and Syria). Allah says:
وَإِنَّكُمْ لَّتَمُرُّونَ عَلَيْهِمْ مُّصْبِحِينَ - وَبِالَّيْلِ أَفَلاَ تَعْقِلُونَ
(Verily, you pass by them in the morning. And at night; will you not then reflect) meaning, `will you not learn a lesson from them and how Allah destroyed them, and realize that a similar end awaits the disbelievers.'
📜 Texte arabe source
القول في تأويل قوله تعالى : وَإِنَّ لُوطًا لَمِنَ الْمُرْسَلِينَ (133)
يقول تعالى ذكره: وإن لوطا المرسل من المرسلين.
Verset 134
La destruction du peuple de Lut (Lot)
Allah nous informe qu'Il a envoyé Son serviteur et Messager Lut, que la paix soit sur lui, à son peuple, et ils l'ont démenti. Allah l'a donc sauvé d'entre eux, lui et sa famille, à l'exception de sa femme, qui fut anéantie avec son peuple. Allah les détruisit par différents types de châtiments, et fit de leur voisinage un lac fétide et puant qui se trouve sur une route très fréquentée où les gens passent nuit et jour (c'est-à-dire la mer Morte, qui se trouve près des villes de Sodome et Gomorrhe sur la route entre l'Arabie et la Syrie). Allah dit :
وَإِنَّكُمْ لَّتَمُرُّونَ عَلَيْهِم مُّصْبِحِينَ - وَبِالَّيْلِ أَفَلاَ تَعْقِلُونَ
(En vérité, vous passez près d'eux au matin. Et la nuit ; ne réfléchirez-vous donc pas ?) c'est-à-dire : « Ne tirez-vous pas une leçon d'eux et de la manière dont Allah les a détruits, et ne réalisez-vous pas qu'une fin semblable attend les mécréants ? »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Destruction of the People of Lut (Lot)
Allah tells us that He sent His servant and Messenger Lut, peace be upon him, to his people, and they denied him, so Allah saved him from among them, him and his family with the exception of his wife, who was destroyed along with her people. Allah destroyed them with different kinds of punishments, and made their vicinity a foul, stinking lake which is on a well-travelled route where people pass by night and day (i.e., the Dead Sea, which lays close to the cities of Sodom and Gomorrah on the highway between Arabia and Syria). Allah says:
وَإِنَّكُمْ لَّتَمُرُّونَ عَلَيْهِمْ مُّصْبِحِينَ - وَبِالَّيْلِ أَفَلاَ تَعْقِلُونَ
(Verily, you pass by them in the morning. And at night; will you not then reflect) meaning, `will you not learn a lesson from them and how Allah destroyed them, and realize that a similar end awaits the disbelievers.'
📜 Texte arabe source
( إِذْ نَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِينَ ) يقول: إذ نجَّينا لوطا وأهله أجمَعينَ من العذاب الذي أحللناه بقومه، فأهلكناهم به.
Verset 135
La destruction du peuple de Lut (Lot). Allah nous informe qu'Il a envoyé Son serviteur et Messager Lut, que la paix soit sur lui, à son peuple, et ils l'ont démenti. Allah l'a donc sauvé, lui et sa famille, à l'exception de sa femme, qui fut détruite avec son peuple. Allah les a détruits par différents types de châtiments et a transformé leur voisinage en un lac fétide et puant, situé sur une route très fréquentée où les gens passent nuit et jour (c'est-à-dire la mer Morte, qui se trouve près des villes de Sodome et Gomorrhe, sur la route entre l'Arabie et la Syrie). Allah dit : « Certes, vous passez près d'eux au matin. Et la nuit ; ne réfléchirez-vous donc pas ? » — c'est-à-dire : « Ne tirerez-vous pas une leçon d'eux et de la façon dont Allah les a détruits, et ne réaliserez-vous pas qu'une fin semblable attend les mécréants ? »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Destruction of the People of Lut (Lot)
Allah tells us that He sent His servant and Messenger Lut, peace be upon him, to his people, and they denied him, so Allah saved him from among them, him and his family with the exception of his wife, who was destroyed along with her people. Allah destroyed them with different kinds of punishments, and made their vicinity a foul, stinking lake which is on a well-travelled route where people pass by night and day (i.e., the Dead Sea, which lays close to the cities of Sodom and Gomorrah on the highway between Arabia and Syria). Allah says:
وَإِنَّكُمْ لَّتَمُرُّونَ عَلَيْهِمْ مُّصْبِحِينَ - وَبِالَّيْلِ أَفَلاَ تَعْقِلُونَ
(Verily, you pass by them in the morning. And at night; will you not then reflect) meaning, `will you not learn a lesson from them and how Allah destroyed them, and realize that a similar end awaits the disbelievers.'
📜 Texte arabe source
( إِلا عَجُوزًا فِي الْغَابِرِينَ ) يقول: إلا عجوزا في الباقين، وهي امرأة لوط، وقد ذكرنا خبرها فيما مضى، واختلاف المختلفين في معنى قوله ( فِي الْغَابِرِينَ ) ، والصواب من القول في ذلك عندنا.
وقد حُدثت عن المسيِّب بن شريك، عن أبي روق، عن الضحاك ( إِلا عَجُوزًا فِي الْغَابِرِينَ ) يقول: إلا امرأته تخلَّفت فمسخت حجرا، وكانت تسمى هيشفع. (5)
حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ، في قوله ( إِلا عَجُوزًا فِي الْغَابِرِينَ ) قال: الهالكين.
------------------------
الهوامش:
(5) في عرائس المجالس للثعالبي ، طبعة الحلبي 106 : وكانت تسمى هلسفع .
Verset 136
La destruction du peuple de Lut (Lot)
Allah nous informe qu'Il envoya Son serviteur et Messager Lut, que la paix soit sur lui, à son peuple, et ils le traitèrent de menteur. Allah le sauva donc d'entre eux, lui et sa famille, à l'exception de sa femme, qui fut détruite avec son peuple. Allah les détruisit par différents types de châtiments, et fit de leur voisinage un lac fétide et puant qui se trouve sur une route très fréquentée où les gens passent nuit et jour (c'est-à-dire la mer Morte, qui se trouve près des villes de Sodome et Gomorrhe, sur la grand-route entre l'Arabie et la Syrie). Allah dit :
وَإِنَّكُمْ لَّتَمُرُّونَ عَلَيْهِمْ مُّصْبِحِينَ - وَبِالَّيْلِ أَفَلاَ تَعْقِلُونَ
(En vérité, vous passez près d'eux au matin. Et la nuit ; ne réfléchirez-vous donc pas ?) c'est-à-dire : « Ne tirerez-vous pas une leçon d'eux et de la manière dont Allah les a détruits, et ne réaliserez-vous pas qu'une fin semblable attend les mécréants ? »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Destruction of the People of Lut (Lot)
Allah tells us that He sent His servant and Messenger Lut, peace be upon him, to his people, and they denied him, so Allah saved him from among them, him and his family with the exception of his wife, who was destroyed along with her people. Allah destroyed them with different kinds of punishments, and made their vicinity a foul, stinking lake which is on a well-travelled route where people pass by night and day (i.e., the Dead Sea, which lays close to the cities of Sodom and Gomorrah on the highway between Arabia and Syria). Allah says:
وَإِنَّكُمْ لَّتَمُرُّونَ عَلَيْهِمْ مُّصْبِحِينَ - وَبِالَّيْلِ أَفَلاَ تَعْقِلُونَ
(Verily, you pass by them in the morning. And at night; will you not then reflect) meaning, `will you not learn a lesson from them and how Allah destroyed them, and realize that a similar end awaits the disbelievers.'
📜 Texte arabe source
وقوله ( ثُمَّ دَمَّرْنَا الآخَرِينَ ) يقول: ثم قذفناهم بالحجارة من فوقهم، فأهلكناهم بذلك.
Verset 137
La destruction du peuple de Lut (Lot)
Allah nous informe qu'Il envoya Son serviteur et Messager Lut, que la paix soit sur lui, à son peuple, et ils le traitèrent de menteur. Allah le sauva donc d'entre eux, lui et sa famille, à l'exception de sa femme, qui fut détruite avec son peuple. Allah les détruisit par différents types de châtiments, et fit de leur voisinage un lac fétide et puant qui se trouve sur une route très fréquentée où les gens passent nuit et jour (c'est-à-dire la mer Morte, qui se trouve près des villes de Sodome et Gomorrhe, sur la grand-route entre l'Arabie et la Syrie). Allah dit :
وَإِنَّكُمْ لَّتَمُرُّونَ عَلَيْهِمْ مُّصْبِحِينَ - وَبِالَّيْلِ أَفَلاَ تَعْقِلُونَ
(En vérité, vous passez près d'eux au matin. Et la nuit ; ne réfléchirez-vous donc pas ?) c'est-à-dire : « Ne tirerez-vous pas une leçon d'eux et de la manière dont Allah les a détruits, et ne réaliserez-vous pas qu'une fin semblable attend les mécréants ? »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Destruction of the People of Lut (Lot)
Allah tells us that He sent His servant and Messenger Lut, peace be upon him, to his people, and they denied him, so Allah saved him from among them, him and his family with the exception of his wife, who was destroyed along with her people. Allah destroyed them with different kinds of punishments, and made their vicinity a foul, stinking lake which is on a well-travelled route where people pass by night and day (i.e., the Dead Sea, which lays close to the cities of Sodom and Gomorrah on the highway between Arabia and Syria). Allah says:
وَإِنَّكُمْ لَّتَمُرُّونَ عَلَيْهِمْ مُّصْبِحِينَ - وَبِالَّيْلِ أَفَلاَ تَعْقِلُونَ
(Verily, you pass by them in the morning. And at night; will you not then reflect) meaning, `will you not learn a lesson from them and how Allah destroyed them, and realize that a similar end awaits the disbelievers.'
📜 Texte arabe source
القول في تأويل قوله تعالى : وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ (137)
يقول تعالى ذكره لمشركي قريش: وإنكم لتمرون على قوم لوط الذين دمرناهم عند إصباحكم نهارا وبالليل. كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ ) قالوا: نعم والله صباحا ومساء يطئونها وطْئًا، من أخذ من المدينة إلى الشام، أخذ على سدوم قرية قوم لوط.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ في قوله ( لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ ) قال: في أسفاركم.
Verset 138
La destruction du peuple de Lut (Lot)
Allah nous informe qu'Il envoya Son serviteur et Messager Lut, que la paix soit sur lui, à son peuple, et ils le traitèrent de menteur. Allah le sauva donc d'entre eux, lui et sa famille, à l'exception de sa femme, qui fut détruite avec son peuple. Allah les détruisit par différents types de châtiments, et fit de leur voisinage un lac fétide et puant qui se trouve sur une route très fréquentée où les gens passent nuit et jour (c'est-à-dire la mer Morte, qui se trouve près des villes de Sodome et Gomorrhe, sur la grand-route entre l'Arabie et la Syrie). Allah dit :
وَإِنَّكُمْ لَّتَمُرُّونَ عَلَيْهِمْ مُّصْبِحِينَ - وَبِالَّيْلِ أَفَلاَ تَعْقِلُونَ
(En vérité, vous passez près d'eux au matin. Et la nuit ; ne réfléchirez-vous donc pas ?) c'est-à-dire : « Ne tirerez-vous pas une leçon d'eux et de la manière dont Allah les a détruits, et ne réaliserez-vous pas qu'une fin semblable attend les mécréants ? »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Destruction of the People of Lut (Lot)
Allah tells us that He sent His servant and Messenger Lut, peace be upon him, to his people, and they denied him, so Allah saved him from among them, him and his family with the exception of his wife, who was destroyed along with her people. Allah destroyed them with different kinds of punishments, and made their vicinity a foul, stinking lake which is on a well-travelled route where people pass by night and day (i.e., the Dead Sea, which lays close to the cities of Sodom and Gomorrah on the highway between Arabia and Syria). Allah says:
وَإِنَّكُمْ لَّتَمُرُّونَ عَلَيْهِمْ مُّصْبِحِينَ - وَبِالَّيْلِ أَفَلاَ تَعْقِلُونَ
(Verily, you pass by them in the morning. And at night; will you not then reflect) meaning, `will you not learn a lesson from them and how Allah destroyed them, and realize that a similar end awaits the disbelievers.'
📜 Texte arabe source
وقوله ( أَفَلا تَعْقِلُونَ ) يقول: أفليس لكم عقول تتدبرون بها وتتفكَّرون، فتعلمون أن من سلك من عباد الله في الكفر به، وتكذيب رسله، مسلك هؤلاء الذين وصف صفتهم من قوم لوط، نازل بهم من عقوبة الله، مثل الذي نـزل بهم على كفرهم بالله، وتكذيب رسوله، فيزجركم ذلك عما أنتم عليه من الشرك بالله، وتكذيب محمد عليه الصلاة والسلام.
كما حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( أَفَلا تَعْقِلُونَ ) قال: أفلا تتفكَّرون ما أصابهم في معاصي الله أن يصيبكم ما أصابهم، قال: وذلك المرور أن يمر عليهم.
Verset 139
L'histoire de Yunus
Nous avons déjà discuté de l'histoire de Yunus, que la paix soit sur lui, dans la sourate Al-Anbiya' (21:87-88). Dans les deux Sahih, il est rapporté que le Messager d'Allah ﷺ a dit :
« مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى »
(Il ne convient à personne de dire : je suis meilleur que Yunus bin Matta.)
إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ
(Quand il s'enfuit vers le navire chargé.) Ibn `Abbas, qu'Allah soit satisfait de lui, dit : « Il était rempli de marchandises.
فَسَـهَمَ
(Puis il (accepta de) tirer au sort,) c'est-à-dire, tirer les sorts. »
فَكَانَ مِنَ الْمُدْحَضِينَ
(et il fut parmi les perdants.) c'est-à-dire parmi ceux qui furent vaincus. Cela parce que le navire était battu par les vagues de tous côtés, et ils risquaient de se noyer, alors ils tirèrent au sort, et celui qui perdait serait jeté par-dessus bord afin d'alléger la charge. Le Prophète d'Allah Yunus, que la paix soit sur lui, perdit le tirage trois fois, mais ils ne voulurent pas le jeter par-dessus bord. Il ôta son vêtement afin de pouvoir se jeter lui-même dans la mer, et ils essayèrent de l'en empêcher. Puis Allah ordonna à un grand poisson de la mer Verte (c'est-à-dire la mer Méditerranée) de fendre les océans et de venir avaler Yunus, que la paix soit sur lui, sans couper sa chair ni briser ses os. Le poisson vint et Yunus, que la paix soit sur lui, se jeta par-dessus bord, et le poisson l'avala et l'emporta, voyageant à travers toutes les mers avec lui. Lorsque Yunus fut resté un certain temps dans le ventre du poisson, il pensa qu'il était mort ; puis il bougea sa tête, ses jambes et ses bras, et vit qu'il était vivant. Il pria dans le ventre du poisson, et l'une des choses qu'il dit dans sa prière principale fut : « Ô Seigneur, j'ai pris comme lieu d'adoration pour Toi un endroit qu'aucune autre personne n'a atteint. » Ils divergèrent sur la durée qu'il passa dans le ventre du poisson. Certains dirent trois jours ; c'était l'avis de Qatadah. Certains dirent sept jours ; c'était l'avis de Ja`far As-Sadiq, qu'Allah soit satisfait de lui. Certains dirent quarante jours ; c'était l'avis de...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Yunus
We have already discussed the story of Yunus, peace be upon him, in Surat Al-Anbiya' (21:87-88). In the Two Sahihs it is reported that the Messenger of Allah ﷺ said:
«مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى»
(It is not right for any person to say I am better than Yunus bin Matta.)
إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ
(When he ran to the laden ship.) Ibn `Abbas, may Allah be pleased with him, said, "It was filled with cargo.
فَسَـهَمَ
(Then he (agreed to) cast lots,) means, to draw lots."
فَكَانَ مِنَ الْمُدْحَضِينَ
(and he was among the losers.) means among those who have been overcome. This was because the ship was being pounded by the waves on all sides, and they were at risk of drowning, so they drew lots, and whoever lost would be thrown overboard so as to lighten the load. The Prophet of Allah Yunus, peace be upon him, lost the draw three times, but they did not want to throw him overboard. He took off his garment so that he could throw himself into the sea, and they tried to stop him. Then Allah commanded a large fish from the Green Sea (i.e., Mediterranian Sea) to cleave the oceans and come and swallow Yunus, peace be upon him, without cutting his flesh or breaking his bones. The fish came and Yunus, peace be upon him, threw himself overboard, and the fish swallowed him and took him away, traveling through all the seas with him. When Yunus had stayed for some time in the fish's belly, he thought that he had died; then he moved his head and legs and arms, and saw that he was alive. He prayed in the belly of the fish, and one of the things he said in his main prayer was: "O Lord, I have taken as a place of worship to You a place which no other person has reached." They differed as to how long he spent in the belly of the fish. Some said three days; this was the view of Qatadah. Some said seven days; this was the view of Ja`far As-Sadiq, may Allah be pleased with him. Some said forty days; this was the view of Abu Malik. Mujahid said, narrating from Ash-Sha`bi, "It swallowed him in the morning and cast him forth in the evening." And Allah knows best how long exactly was. Allah says,
فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِى بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ
(Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) till the Day of Resurrection.) It was said that, if he had not already done righteous deeds during his time of ease. This was the view of Ad-Dahhak bin Qays, Abu Al-`Aliyah, Wahb bin Munabbih, Qatadah and others, and it was the view favored by Ibn Jarir. This is what is indicated in the authentic Hadith which we quote below, if Allah wills. In a Hadith narrated from Ibn `Abbas, may Allah be pleased with him, he said:
«تَعَرَّفْ إِلَى اللهِ فِي الرَّخَاءِ، يَعْرِفْكَ فِي الشِّدَّة»
(Remember Allah during times of ease and He will remember you during times of difficulty.) And it was said that what was meant by the Ayah:
فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ
(Had he not been of them who glorify Allah,) was the meaning of the following Ayat:
فَنَادَى فِى الظُّلُمَـتِ أَن لاَّ إِلَـهَ إِلاَّ أَنتَ سُبْحَـنَكَ إِنِّى كُنتُ مِنَ الظَّـلِمِينَ
فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَـهُ مِنَ الْغَمِّ وَكَذلِكَ نُنجِـى الْمُؤْمِنِينَ
(But he cried through the darkness (saying): "La ilaha illa Anta, You are glorified! Truly, I have been of the wrongdoers." So We answered his call, and delivered him from the distress. And thus We do deliver the believers.) (21:87-88). This was the view of Sa`id bin Jubayr and others. Ibn Abi Hatim recorded that Anas bin Malik, may Allah be pleased with him -- and I do not know of anything narrated from Anas that he did not attribute to the Messenger of Allah ﷺ:
«إِنَّ يُونُسَ النَّبِيَّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ حِينَ بَدَا لَهُ أَنْ يَدْعُوَ بِهَذِهِ الْكَلِمَاتِ وَهُوَ فِي بَطْنِ الْحُوتِ فَقَالَ: اللْهُمَّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ،فَأَقْبَلَتِ الدَّعْوَةُ تَحُفُّ بِالْعَرْشِ، قَالَتِ الْمَلَائِكَةُ: يَا رَبِّ هَذَا صَوْتٌ ضَعِيفٌ مَعْرُوفٌ مِنْ بِلَادٍ بَعِيدَةٍ غَرِيبَةٍ فَقَالَ اللهُ تَعَالَى: أَمَا تَعْرِفُونَ ذَلِكَ؟ قَالُوا: يَا رَبِّ وَمَنْ هُوَ؟ قَالَ عَزَّ وَجَلَّ: عَبْدِي يُونُسُ، قَالُوا: عَبْدُكَ يُونُسُ الَّذِي لَمْ يَزَلْ يُرْفَعُ لَهُ عَمَلٌ مُتَقَبَّلٌ وَدَعْوَةٌ مُسْتَجَابَةٌ؟ قَالُوا: يَا رَبِّ أَوَلَا تَرْحَمُ مَا كَانَ يَصْنَعُ فِي الرَّخَاءِ فَتُنْجِيَهُ فِي الْبَلَاءِ، قَالَ: بَلَى، فَأَمَرَ الْحُوتَ فَطَرَحَهُ بِالْعَرَاء»
(When it occurred to the Prophet Yunus, upon him be peace, to call upon Allah in these words when he was in the belly of the great fish, he said, "La ilaha illa Anta, Yo are glorified! Truly, I have been of the wrongdoers." This call went and hovered around the (mighty) Throne, and the angels said, "O Lord, this is the voice of one who is weak but known, in a faraway strange land. Allah, may He be exalted, said, "How do you know this" They said, "O Lord, who is he" Allah, may He be exalted, said, "My servant Yunus." They said, "Your servant Yunus, from whom there kept coming acceptable deeds and supplications which were answered!" They said, "O Lord, will You not have mercy on him for what he did during his time of ease, and save him from this trial and tribulation" He said, "Of course." So, He commanded the great fish, and it cast him forth on the naked shore.) Allah says:
فَنَبَذْنَـهُ
(But We cast him forth) meaning, `We threw him out,'
بِالْعَرَآءِ
(on the naked shore) Ibn `Abbas, may Allah be pleased with him, and others said that this refers to land in which there is no vegetation and no buildings.
وَهُوَ سَقِيمٌ
(while he was sick,) means, when he was weak of body.
وَأَنبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ
(And We caused a plant of gourd to grow over him.) Ibn Mas`ud and Ibn `Abbas, may Allah be pleased with them both, Mujahid, `Ikrimah, Sa`id bin Jubayr, Wahb bin Munabbih, Hilal bin Yasaf, `Abdullah bin Tawus, As-Suddi, Qatadah, Ad-Dahhak, `Ata' Al-Khurasani and several others, all said that gourd means squash. Some of them mentioned that the squash has a number of benefits: it grows quickly, its leaves offer shade because of their large size and smooth texture, flies do not come near it, and its fruits provide good nourishment; they may be eaten raw or cooked, and both the pulp and the peel may be eaten. It was reported that the Messenger of Allah ﷺ used to like squash and would look for it wherever it was on the serving dish.
وَأَرْسَلْنَـهُ إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ
(And We sent him to a hundred thousand (people) or even more.) It is as if he was commanded, after he came forth from the fish, to go back to those to whom he had been sent in the first place, and they all believed in him.
أَوْ يَزِيدُونَ
(or even more.) Makhul said, "They numbered one hundred and ten thousand. This was reported by Ibn Abi Hatim. Ibn Jarir said, "Some of the scholars of Arabic, the people of Basrah, said that this means up to one hundred thousand or more." Ibn Jarir interpreted this Ayah as he interpreted the Ayat:
ثُمَّ قَسَتْ قُلُوبُكُمْ مِّن بَعْدِ ذلِكَ فَهِىَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً
(Then, after that, your hearts were hardened and became as stones or even worse in hardness) (2:74).
إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً
(Behold! a section of them fear men as they fear Allah or even more) (4:77), and
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى
(And was at a distance of two bows' length or (even) nearer) (53:9). The meaning is, not less than that, but rather more.
فَـَامِنُواْ
(And they believed;) means, these people to whom Yunus, peace be upon him, had been sent all believed.
فَمَتَّعْنَـهُمْ إِلَى حِينٍ
(so We gave them enjoyment for a while. ) means, until the time of their appointed end. This is like the Ayah,
فَلَوْلاَ كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهَآ إِيمَانُهَا إِلاَّ قَوْمَ يُونُسَ لَمَّآ ءَامَنُواْ كَشَفْنَا عَنْهُمْ عَذَابَ الخِزْىِ فِى الْحَيَوةَ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَى حِينٍ
(Was there any town (community) that believed, and its faith (at that moment) saved it -- except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.) (10:98)
فَاسْتَفْتِهِمْ أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ - أَمْ خَلَقْنَا الْمَلَـئِكَةَ إِنَـثاً وَهُمْ شَـهِدُونَ - أَلاَ إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ - وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَـذِبُونَ - أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ مَا لَكُمْ كَيْفَ تَحْكُمُونَ أَفَلاَ تَذَكَّرُونَ أَمْ لَكُمْ سُلْطَـنٌ مُّبِينٌ فَأْتُواْ بِكِتَـبِكُمْ إِن كُنتُمْ صَـدِقِينَ وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً وَلَقَدْ عَلِمَتِ الجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ
📜 Texte arabe source
القول في تأويل قوله تعالى : وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ (139)
يقول تعالى ذكره: وإن يونس لمرسل من المرسلين إلى أقوامهم .
Verset 140
L'histoire de Yunus
Nous avons déjà discuté de l'histoire de Yunus, que la paix soit sur lui, dans la sourate Al-Anbiya' (21:87-88). Dans les deux Sahih, il est rapporté que le Messager d'Allah ﷺ a dit :
« مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى »
(Il ne convient à personne de dire : je suis meilleur que Yunus bin Matta.)
إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ
(Quand il s'enfuit vers le navire chargé.) Ibn `Abbas, qu'Allah soit satisfait de lui, dit : « Il était rempli de marchandises.
فَسَـهَمَ
(Puis il (accepta de) tirer au sort,) c'est-à-dire, tirer les sorts. »
فَكَانَ مِنَ الْمُدْحَضِينَ
(et il fut parmi les perdants.) c'est-à-dire parmi ceux qui furent vaincus. Cela parce que le navire était battu par les vagues de tous côtés, et ils risquaient de se noyer, alors ils tirèrent au sort, et celui qui perdait serait jeté par-dessus bord afin d'alléger la charge. Le Prophète d'Allah Yunus, que la paix soit sur lui, perdit le tirage trois fois, mais ils ne voulurent pas le jeter par-dessus bord. Il ôta son vêtement afin de pouvoir se jeter lui-même dans la mer, et ils essayèrent de l'en empêcher. Puis Allah ordonna à un grand poisson de la mer Verte (c'est-à-dire la mer Méditerranée) de fendre les océans et de venir avaler Yunus, que la paix soit sur lui, sans couper sa chair ni briser ses os. Le poisson vint et Yunus, que la paix soit sur lui, se jeta par-dessus bord, et le poisson l'avala et l'emporta, voyageant à travers toutes les mers avec lui. Lorsque Yunus fut resté un certain temps dans le ventre du poisson, il pensa qu'il était mort ; puis il bougea sa tête, ses jambes et ses bras, et vit qu'il était vivant. Il pria dans le ventre du poisson, et l'une des choses qu'il dit dans sa prière principale fut : « Ô Seigneur, j'ai pris comme lieu d'adoration pour Toi un endroit qu'aucune autre personne n'a atteint. » Ils divergèrent sur la durée qu'il passa dans le ventre du poisson. Certains dirent trois jours ; c'était l'avis de Qatadah. Certains dirent sept jours ; c'était l'avis de Ja`far As-Sadiq, qu'Allah soit satisfait de lui. Certains dirent quarante jours ; c'était l'avis de...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Yunus
We have already discussed the story of Yunus, peace be upon him, in Surat Al-Anbiya' (21:87-88). In the Two Sahihs it is reported that the Messenger of Allah ﷺ said:
«مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى»
(It is not right for any person to say I am better than Yunus bin Matta.)
إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ
(When he ran to the laden ship.) Ibn `Abbas, may Allah be pleased with him, said, "It was filled with cargo.
فَسَـهَمَ
(Then he (agreed to) cast lots,) means, to draw lots."
فَكَانَ مِنَ الْمُدْحَضِينَ
(and he was among the losers.) means among those who have been overcome. This was because the ship was being pounded by the waves on all sides, and they were at risk of drowning, so they drew lots, and whoever lost would be thrown overboard so as to lighten the load. The Prophet of Allah Yunus, peace be upon him, lost the draw three times, but they did not want to throw him overboard. He took off his garment so that he could throw himself into the sea, and they tried to stop him. Then Allah commanded a large fish from the Green Sea (i.e., Mediterranian Sea) to cleave the oceans and come and swallow Yunus, peace be upon him, without cutting his flesh or breaking his bones. The fish came and Yunus, peace be upon him, threw himself overboard, and the fish swallowed him and took him away, traveling through all the seas with him. When Yunus had stayed for some time in the fish's belly, he thought that he had died; then he moved his head and legs and arms, and saw that he was alive. He prayed in the belly of the fish, and one of the things he said in his main prayer was: "O Lord, I have taken as a place of worship to You a place which no other person has reached." They differed as to how long he spent in the belly of the fish. Some said three days; this was the view of Qatadah. Some said seven days; this was the view of Ja`far As-Sadiq, may Allah be pleased with him. Some said forty days; this was the view of Abu Malik. Mujahid said, narrating from Ash-Sha`bi, "It swallowed him in the morning and cast him forth in the evening." And Allah knows best how long exactly was. Allah says,
فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِى بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ
(Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) till the Day of Resurrection.) It was said that, if he had not already done righteous deeds during his time of ease. This was the view of Ad-Dahhak bin Qays, Abu Al-`Aliyah, Wahb bin Munabbih, Qatadah and others, and it was the view favored by Ibn Jarir. This is what is indicated in the authentic Hadith which we quote below, if Allah wills. In a Hadith narrated from Ibn `Abbas, may Allah be pleased with him, he said:
«تَعَرَّفْ إِلَى اللهِ فِي الرَّخَاءِ، يَعْرِفْكَ فِي الشِّدَّة»
(Remember Allah during times of ease and He will remember you during times of difficulty.) And it was said that what was meant by the Ayah:
فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ
(Had he not been of them who glorify Allah,) was the meaning of the following Ayat:
فَنَادَى فِى الظُّلُمَـتِ أَن لاَّ إِلَـهَ إِلاَّ أَنتَ سُبْحَـنَكَ إِنِّى كُنتُ مِنَ الظَّـلِمِينَ
فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَـهُ مِنَ الْغَمِّ وَكَذلِكَ نُنجِـى الْمُؤْمِنِينَ
(But he cried through the darkness (saying): "La ilaha illa Anta, You are glorified! Truly, I have been of the wrongdoers." So We answered his call, and delivered him from the distress. And thus We do deliver the believers.) (21:87-88). This was the view of Sa`id bin Jubayr and others. Ibn Abi Hatim recorded that Anas bin Malik, may Allah be pleased with him -- and I do not know of anything narrated from Anas that he did not attribute to the Messenger of Allah ﷺ:
«إِنَّ يُونُسَ النَّبِيَّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ حِينَ بَدَا لَهُ أَنْ يَدْعُوَ بِهَذِهِ الْكَلِمَاتِ وَهُوَ فِي بَطْنِ الْحُوتِ فَقَالَ: اللْهُمَّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ،فَأَقْبَلَتِ الدَّعْوَةُ تَحُفُّ بِالْعَرْشِ، قَالَتِ الْمَلَائِكَةُ: يَا رَبِّ هَذَا صَوْتٌ ضَعِيفٌ مَعْرُوفٌ مِنْ بِلَادٍ بَعِيدَةٍ غَرِيبَةٍ فَقَالَ اللهُ تَعَالَى: أَمَا تَعْرِفُونَ ذَلِكَ؟ قَالُوا: يَا رَبِّ وَمَنْ هُوَ؟ قَالَ عَزَّ وَجَلَّ: عَبْدِي يُونُسُ، قَالُوا: عَبْدُكَ يُونُسُ الَّذِي لَمْ يَزَلْ يُرْفَعُ لَهُ عَمَلٌ مُتَقَبَّلٌ وَدَعْوَةٌ مُسْتَجَابَةٌ؟ قَالُوا: يَا رَبِّ أَوَلَا تَرْحَمُ مَا كَانَ يَصْنَعُ فِي الرَّخَاءِ فَتُنْجِيَهُ فِي الْبَلَاءِ، قَالَ: بَلَى، فَأَمَرَ الْحُوتَ فَطَرَحَهُ بِالْعَرَاء»
(When it occurred to the Prophet Yunus, upon him be peace, to call upon Allah in these words when he was in the belly of the great fish, he said, "La ilaha illa Anta, Yo are glorified! Truly, I have been of the wrongdoers." This call went and hovered around the (mighty) Throne, and the angels said, "O Lord, this is the voice of one who is weak but known, in a faraway strange land. Allah, may He be exalted, said, "How do you know this" They said, "O Lord, who is he" Allah, may He be exalted, said, "My servant Yunus." They said, "Your servant Yunus, from whom there kept coming acceptable deeds and supplications which were answered!" They said, "O Lord, will You not have mercy on him for what he did during his time of ease, and save him from this trial and tribulation" He said, "Of course." So, He commanded the great fish, and it cast him forth on the naked shore.) Allah says:
فَنَبَذْنَـهُ
(But We cast him forth) meaning, `We threw him out,'
بِالْعَرَآءِ
(on the naked shore) Ibn `Abbas, may Allah be pleased with him, and others said that this refers to land in which there is no vegetation and no buildings.
وَهُوَ سَقِيمٌ
(while he was sick,) means, when he was weak of body.
وَأَنبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ
(And We caused a plant of gourd to grow over him.) Ibn Mas`ud and Ibn `Abbas, may Allah be pleased with them both, Mujahid, `Ikrimah, Sa`id bin Jubayr, Wahb bin Munabbih, Hilal bin Yasaf, `Abdullah bin Tawus, As-Suddi, Qatadah, Ad-Dahhak, `Ata' Al-Khurasani and several others, all said that gourd means squash. Some of them mentioned that the squash has a number of benefits: it grows quickly, its leaves offer shade because of their large size and smooth texture, flies do not come near it, and its fruits provide good nourishment; they may be eaten raw or cooked, and both the pulp and the peel may be eaten. It was reported that the Messenger of Allah ﷺ used to like squash and would look for it wherever it was on the serving dish.
وَأَرْسَلْنَـهُ إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ
(And We sent him to a hundred thousand (people) or even more.) It is as if he was commanded, after he came forth from the fish, to go back to those to whom he had been sent in the first place, and they all believed in him.
أَوْ يَزِيدُونَ
(or even more.) Makhul said, "They numbered one hundred and ten thousand. This was reported by Ibn Abi Hatim. Ibn Jarir said, "Some of the scholars of Arabic, the people of Basrah, said that this means up to one hundred thousand or more." Ibn Jarir interpreted this Ayah as he interpreted the Ayat:
ثُمَّ قَسَتْ قُلُوبُكُمْ مِّن بَعْدِ ذلِكَ فَهِىَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً
(Then, after that, your hearts were hardened and became as stones or even worse in hardness) (2:74).
إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً
(Behold! a section of them fear men as they fear Allah or even more) (4:77), and
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى
(And was at a distance of two bows' length or (even) nearer) (53:9). The meaning is, not less than that, but rather more.
فَـَامِنُواْ
(And they believed;) means, these people to whom Yunus, peace be upon him, had been sent all believed.
فَمَتَّعْنَـهُمْ إِلَى حِينٍ
(so We gave them enjoyment for a while. ) means, until the time of their appointed end. This is like the Ayah,
فَلَوْلاَ كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهَآ إِيمَانُهَا إِلاَّ قَوْمَ يُونُسَ لَمَّآ ءَامَنُواْ كَشَفْنَا عَنْهُمْ عَذَابَ الخِزْىِ فِى الْحَيَوةَ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَى حِينٍ
(Was there any town (community) that believed, and its faith (at that moment) saved it -- except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.) (10:98)
فَاسْتَفْتِهِمْ أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ - أَمْ خَلَقْنَا الْمَلَـئِكَةَ إِنَـثاً وَهُمْ شَـهِدُونَ - أَلاَ إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ - وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَـذِبُونَ - أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ مَا لَكُمْ كَيْفَ تَحْكُمُونَ أَفَلاَ تَذَكَّرُونَ أَمْ لَكُمْ سُلْطَـنٌ مُّبِينٌ فَأْتُواْ بِكِتَـبِكُمْ إِن كُنتُمْ صَـدِقِينَ وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً وَلَقَدْ عَلِمَتِ الجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ
📜 Texte arabe source
( إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ ) يقول: حين فرّ إلى الفُلك، وهو السفينة، المشحون: وهو المملوء من الحمولة المُوقَر.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( إِلَى الْفُلْكِ الْمَشْحُونِ ) كنَّا نحدّث أنه الموقر من الفُلك.
حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ، في قوله ( الْفُلْكِ الْمَشْحُونِ ) قال: الموقر. وقوله ( فَسَاهَمَ ) يقول: فَقَارَعَ.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني عليّ، قال: ثنا أبو صالح، قال: ثنا معاوية، عن عليّ، عن ابن عباس، قوله ( فَسَاهَمَ ) يقول أقْرَعَ.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة .
Verset 141
L'histoire de Yunus. Nous avons déjà discuté de l'histoire de Yunus, paix sur lui, dans la sourate Al-Anbiya' (21:87-88). Dans les deux Sahihs, il est rapporté que le Messager d'Allah ﷺ a dit : « Il ne convient pas à un serviteur de dire : je suis meilleur que Yunus bin Matta. » (Quand il s'enfuit vers le navire chargé.) Ibn 'Abbas, qu'Allah soit satisfait de lui, a dit : « Il était rempli de marchandises. (Puis il tira au sort,) c'est-à-dire, qu'il participa au tirage au sort. » (et il fut parmi les perdants,) c'est-à-dire parmi ceux qui furent vaincus. Cela parce que le navire était battu par les vagues de tous côtés, et ils risquaient de se noyer, alors ils tirèrent au sort, et celui qui perdait serait jeté par-dessus bord afin d'alléger la charge. Le Prophète d'Allah Yunus, paix sur lui, perdit le tirage trois fois, mais ils ne voulurent pas le jeter par-dessus bord. Il ôta son vêtement pour pouvoir se jeter dans la mer, et ils tentèrent de l'en empêcher. Puis Allah ordonna à un grand poisson de la Mer Verte (c'est-à-dire la Méditerranée) de fendre les océans et de venir avaler Yunus, paix sur lui, sans couper sa chair ni briser ses os. Le poisson vint, et Yunus, paix sur lui, se jeta par-dessus bord, et le poisson l'avala et l'emporta, voyageant à travers toutes les mers avec lui. Lorsque Yunus fut resté un certain temps dans le ventre du poisson, il pensa qu'il était mort ; puis il bougea sa tête, ses jambes et ses bras, et vit qu'il était vivant. Il pria dans le ventre du poisson, et l'une des choses qu'il dit dans sa prière principale fut : « Ô Seigneur, j'ai pris comme lieu d'adoration pour Toi un endroit qu'aucune autre personne n'a atteint. » Ils divergèrent sur la durée de son séjour dans le ventre du poisson. Certains dirent trois jours ; c'était l'avis de Qatadah. Certains dirent sept jours ; c'était l'avis de Ja'far As-Sadiq, qu'Allah soit satisfait de lui. Certains dirent quarante jours ; c'était l'avis de...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Yunus
We have already discussed the story of Yunus, peace be upon him, in Surat Al-Anbiya' (21:87-88). In the Two Sahihs it is reported that the Messenger of Allah ﷺ said:
«مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى»
(It is not right for any person to say I am better than Yunus bin Matta.)
إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ
(When he ran to the laden ship.) Ibn `Abbas, may Allah be pleased with him, said, "It was filled with cargo.
فَسَـهَمَ
(Then he (agreed to) cast lots,) means, to draw lots."
فَكَانَ مِنَ الْمُدْحَضِينَ
(and he was among the losers.) means among those who have been overcome. This was because the ship was being pounded by the waves on all sides, and they were at risk of drowning, so they drew lots, and whoever lost would be thrown overboard so as to lighten the load. The Prophet of Allah Yunus, peace be upon him, lost the draw three times, but they did not want to throw him overboard. He took off his garment so that he could throw himself into the sea, and they tried to stop him. Then Allah commanded a large fish from the Green Sea (i.e., Mediterranian Sea) to cleave the oceans and come and swallow Yunus, peace be upon him, without cutting his flesh or breaking his bones. The fish came and Yunus, peace be upon him, threw himself overboard, and the fish swallowed him and took him away, traveling through all the seas with him. When Yunus had stayed for some time in the fish's belly, he thought that he had died; then he moved his head and legs and arms, and saw that he was alive. He prayed in the belly of the fish, and one of the things he said in his main prayer was: "O Lord, I have taken as a place of worship to You a place which no other person has reached." They differed as to how long he spent in the belly of the fish. Some said three days; this was the view of Qatadah. Some said seven days; this was the view of Ja`far As-Sadiq, may Allah be pleased with him. Some said forty days; this was the view of Abu Malik. Mujahid said, narrating from Ash-Sha`bi, "It swallowed him in the morning and cast him forth in the evening." And Allah knows best how long exactly was. Allah says,
فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِى بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ
(Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) till the Day of Resurrection.) It was said that, if he had not already done righteous deeds during his time of ease. This was the view of Ad-Dahhak bin Qays, Abu Al-`Aliyah, Wahb bin Munabbih, Qatadah and others, and it was the view favored by Ibn Jarir. This is what is indicated in the authentic Hadith which we quote below, if Allah wills. In a Hadith narrated from Ibn `Abbas, may Allah be pleased with him, he said:
«تَعَرَّفْ إِلَى اللهِ فِي الرَّخَاءِ، يَعْرِفْكَ فِي الشِّدَّة»
(Remember Allah during times of ease and He will remember you during times of difficulty.) And it was said that what was meant by the Ayah:
فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ
(Had he not been of them who glorify Allah,) was the meaning of the following Ayat:
فَنَادَى فِى الظُّلُمَـتِ أَن لاَّ إِلَـهَ إِلاَّ أَنتَ سُبْحَـنَكَ إِنِّى كُنتُ مِنَ الظَّـلِمِينَ
فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَـهُ مِنَ الْغَمِّ وَكَذلِكَ نُنجِـى الْمُؤْمِنِينَ
(But he cried through the darkness (saying): "La ilaha illa Anta, You are glorified! Truly, I have been of the wrongdoers." So We answered his call, and delivered him from the distress. And thus We do deliver the believers.) (21:87-88). This was the view of Sa`id bin Jubayr and others. Ibn Abi Hatim recorded that Anas bin Malik, may Allah be pleased with him -- and I do not know of anything narrated from Anas that he did not attribute to the Messenger of Allah ﷺ:
«إِنَّ يُونُسَ النَّبِيَّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ حِينَ بَدَا لَهُ أَنْ يَدْعُوَ بِهَذِهِ الْكَلِمَاتِ وَهُوَ فِي بَطْنِ الْحُوتِ فَقَالَ: اللْهُمَّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ،فَأَقْبَلَتِ الدَّعْوَةُ تَحُفُّ بِالْعَرْشِ، قَالَتِ الْمَلَائِكَةُ: يَا رَبِّ هَذَا صَوْتٌ ضَعِيفٌ مَعْرُوفٌ مِنْ بِلَادٍ بَعِيدَةٍ غَرِيبَةٍ فَقَالَ اللهُ تَعَالَى: أَمَا تَعْرِفُونَ ذَلِكَ؟ قَالُوا: يَا رَبِّ وَمَنْ هُوَ؟ قَالَ عَزَّ وَجَلَّ: عَبْدِي يُونُسُ، قَالُوا: عَبْدُكَ يُونُسُ الَّذِي لَمْ يَزَلْ يُرْفَعُ لَهُ عَمَلٌ مُتَقَبَّلٌ وَدَعْوَةٌ مُسْتَجَابَةٌ؟ قَالُوا: يَا رَبِّ أَوَلَا تَرْحَمُ مَا كَانَ يَصْنَعُ فِي الرَّخَاءِ فَتُنْجِيَهُ فِي الْبَلَاءِ، قَالَ: بَلَى، فَأَمَرَ الْحُوتَ فَطَرَحَهُ بِالْعَرَاء»
(When it occurred to the Prophet Yunus, upon him be peace, to call upon Allah in these words when he was in the belly of the great fish, he said, "La ilaha illa Anta, Yo are glorified! Truly, I have been of the wrongdoers." This call went and hovered around the (mighty) Throne, and the angels said, "O Lord, this is the voice of one who is weak but known, in a faraway strange land. Allah, may He be exalted, said, "How do you know this" They said, "O Lord, who is he" Allah, may He be exalted, said, "My servant Yunus." They said, "Your servant Yunus, from whom there kept coming acceptable deeds and supplications which were answered!" They said, "O Lord, will You not have mercy on him for what he did during his time of ease, and save him from this trial and tribulation" He said, "Of course." So, He commanded the great fish, and it cast him forth on the naked shore.) Allah says:
فَنَبَذْنَـهُ
(But We cast him forth) meaning, `We threw him out,'
بِالْعَرَآءِ
(on the naked shore) Ibn `Abbas, may Allah be pleased with him, and others said that this refers to land in which there is no vegetation and no buildings.
وَهُوَ سَقِيمٌ
(while he was sick,) means, when he was weak of body.
وَأَنبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ
(And We caused a plant of gourd to grow over him.) Ibn Mas`ud and Ibn `Abbas, may Allah be pleased with them both, Mujahid, `Ikrimah, Sa`id bin Jubayr, Wahb bin Munabbih, Hilal bin Yasaf, `Abdullah bin Tawus, As-Suddi, Qatadah, Ad-Dahhak, `Ata' Al-Khurasani and several others, all said that gourd means squash. Some of them mentioned that the squash has a number of benefits: it grows quickly, its leaves offer shade because of their large size and smooth texture, flies do not come near it, and its fruits provide good nourishment; they may be eaten raw or cooked, and both the pulp and the peel may be eaten. It was reported that the Messenger of Allah ﷺ used to like squash and would look for it wherever it was on the serving dish.
وَأَرْسَلْنَـهُ إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ
(And We sent him to a hundred thousand (people) or even more.) It is as if he was commanded, after he came forth from the fish, to go back to those to whom he had been sent in the first place, and they all believed in him.
أَوْ يَزِيدُونَ
(or even more.) Makhul said, "They numbered one hundred and ten thousand. This was reported by Ibn Abi Hatim. Ibn Jarir said, "Some of the scholars of Arabic, the people of Basrah, said that this means up to one hundred thousand or more." Ibn Jarir interpreted this Ayah as he interpreted the Ayat:
ثُمَّ قَسَتْ قُلُوبُكُمْ مِّن بَعْدِ ذلِكَ فَهِىَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً
(Then, after that, your hearts were hardened and became as stones or even worse in hardness) (2:74).
إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً
(Behold! a section of them fear men as they fear Allah or even more) (4:77), and
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى
(And was at a distance of two bows' length or (even) nearer) (53:9). The meaning is, not less than that, but rather more.
فَـَامِنُواْ
(And they believed;) means, these people to whom Yunus, peace be upon him, had been sent all believed.
فَمَتَّعْنَـهُمْ إِلَى حِينٍ
(so We gave them enjoyment for a while. ) means, until the time of their appointed end. This is like the Ayah,
فَلَوْلاَ كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهَآ إِيمَانُهَا إِلاَّ قَوْمَ يُونُسَ لَمَّآ ءَامَنُواْ كَشَفْنَا عَنْهُمْ عَذَابَ الخِزْىِ فِى الْحَيَوةَ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَى حِينٍ
(Was there any town (community) that believed, and its faith (at that moment) saved it -- except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.) (10:98)
فَاسْتَفْتِهِمْ أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ - أَمْ خَلَقْنَا الْمَلَـئِكَةَ إِنَـثاً وَهُمْ شَـهِدُونَ - أَلاَ إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ - وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَـذِبُونَ - أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ مَا لَكُمْ كَيْفَ تَحْكُمُونَ أَفَلاَ تَذَكَّرُونَ أَمْ لَكُمْ سُلْطَـنٌ مُّبِينٌ فَأْتُواْ بِكِتَـبِكُمْ إِن كُنتُمْ صَـدِقِينَ وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً وَلَقَدْ عَلِمَتِ الجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ
📜 Texte arabe source
( فَسَاهَمَ فَكَانَ مِنَ الْمُدْحَضِينَ ) قال: فاحتبست السفينة، فعلم القوم أنما احتبست من حدث أحدثوه، فتساهموا، فقُرِعَ يونس، فرمى بنفسه، فالتقمه الحوت.
حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ، في قوله ( فَسَاهَمَ ) قال: قارع.
وقوله ( فَكَانَ مِنَ الْمُدْحَضِينَ ) يعني: فكان من المسهومين المغلوبين، يقال منه: أدحض الله حجة فلان فدحضت: أي أبطلها فبطلت، والدَّحْض: أصله الزلق في الماء والطين، وقد ذُكر عنهم: دَحَض الله حجته، وهي قليلة.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( فَكَانَ مِنَ الْمُدْحَضِينَ ) يقول: من المقروعين.
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 ( مِنَ الْمُدْحَضِينَ ) قال: من المسهومين.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، قوله ( فَكَانَ مِنَ الْمُدْحَضِينَ ) قال: من المقرعين.
Verset 142
L'histoire de Yunus. Nous avons déjà discuté de l'histoire de Yunus, paix sur lui, dans la sourate Al-Anbiya' (21:87-88). Dans les deux Sahihs, il est rapporté que le Messager d'Allah ﷺ a dit : « Il ne convient pas à un serviteur de dire : je suis meilleur que Yunus bin Matta. » (Quand il s'enfuit vers le navire chargé.) Ibn 'Abbas, qu'Allah soit satisfait de lui, a dit : « Il était rempli de marchandises. (Puis il tira au sort,) c'est-à-dire, qu'il participa au tirage au sort. » (et il fut parmi les perdants,) c'est-à-dire parmi ceux qui furent vaincus. Cela parce que le navire était battu par les vagues de tous côtés, et ils risquaient de se noyer, alors ils tirèrent au sort, et celui qui perdait serait jeté par-dessus bord afin d'alléger la charge. Le Prophète d'Allah Yunus, paix sur lui, perdit le tirage trois fois, mais ils ne voulurent pas le jeter par-dessus bord. Il ôta son vêtement pour pouvoir se jeter dans la mer, et ils tentèrent de l'en empêcher. Puis Allah ordonna à un grand poisson de la Mer Verte (c'est-à-dire la Méditerranée) de fendre les océans et de venir avaler Yunus, paix sur lui, sans couper sa chair ni briser ses os. Le poisson vint, et Yunus, paix sur lui, se jeta par-dessus bord, et le poisson l'avala et l'emporta, voyageant à travers toutes les mers avec lui. Lorsque Yunus fut resté un certain temps dans le ventre du poisson, il pensa qu'il était mort ; puis il bougea sa tête, ses jambes et ses bras, et vit qu'il était vivant. Il pria dans le ventre du poisson, et l'une des choses qu'il dit dans sa prière principale fut : « Ô Seigneur, j'ai pris comme lieu d'adoration pour Toi un endroit qu'aucune autre personne n'a atteint. » Ils divergèrent sur la durée de son séjour dans le ventre du poisson. Certains dirent trois jours ; c'était l'avis de Qatadah. Certains dirent sept jours ; c'était l'avis de Ja'far As-Sadiq, qu'Allah soit satisfait de lui. Certains dirent quarante jours ; c'était l'avis de...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Yunus
We have already discussed the story of Yunus, peace be upon him, in Surat Al-Anbiya' (21:87-88). In the Two Sahihs it is reported that the Messenger of Allah ﷺ said:
«مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى»
(It is not right for any person to say I am better than Yunus bin Matta.)
إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ
(When he ran to the laden ship.) Ibn `Abbas, may Allah be pleased with him, said, "It was filled with cargo.
فَسَـهَمَ
(Then he (agreed to) cast lots,) means, to draw lots."
فَكَانَ مِنَ الْمُدْحَضِينَ
(and he was among the losers.) means among those who have been overcome. This was because the ship was being pounded by the waves on all sides, and they were at risk of drowning, so they drew lots, and whoever lost would be thrown overboard so as to lighten the load. The Prophet of Allah Yunus, peace be upon him, lost the draw three times, but they did not want to throw him overboard. He took off his garment so that he could throw himself into the sea, and they tried to stop him. Then Allah commanded a large fish from the Green Sea (i.e., Mediterranian Sea) to cleave the oceans and come and swallow Yunus, peace be upon him, without cutting his flesh or breaking his bones. The fish came and Yunus, peace be upon him, threw himself overboard, and the fish swallowed him and took him away, traveling through all the seas with him. When Yunus had stayed for some time in the fish's belly, he thought that he had died; then he moved his head and legs and arms, and saw that he was alive. He prayed in the belly of the fish, and one of the things he said in his main prayer was: "O Lord, I have taken as a place of worship to You a place which no other person has reached." They differed as to how long he spent in the belly of the fish. Some said three days; this was the view of Qatadah. Some said seven days; this was the view of Ja`far As-Sadiq, may Allah be pleased with him. Some said forty days; this was the view of Abu Malik. Mujahid said, narrating from Ash-Sha`bi, "It swallowed him in the morning and cast him forth in the evening." And Allah knows best how long exactly was. Allah says,
فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِى بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ
(Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) till the Day of Resurrection.) It was said that, if he had not already done righteous deeds during his time of ease. This was the view of Ad-Dahhak bin Qays, Abu Al-`Aliyah, Wahb bin Munabbih, Qatadah and others, and it was the view favored by Ibn Jarir. This is what is indicated in the authentic Hadith which we quote below, if Allah wills. In a Hadith narrated from Ibn `Abbas, may Allah be pleased with him, he said:
«تَعَرَّفْ إِلَى اللهِ فِي الرَّخَاءِ، يَعْرِفْكَ فِي الشِّدَّة»
(Remember Allah during times of ease and He will remember you during times of difficulty.) And it was said that what was meant by the Ayah:
فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ
(Had he not been of them who glorify Allah,) was the meaning of the following Ayat:
فَنَادَى فِى الظُّلُمَـتِ أَن لاَّ إِلَـهَ إِلاَّ أَنتَ سُبْحَـنَكَ إِنِّى كُنتُ مِنَ الظَّـلِمِينَ
فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَـهُ مِنَ الْغَمِّ وَكَذلِكَ نُنجِـى الْمُؤْمِنِينَ
(But he cried through the darkness (saying): "La ilaha illa Anta, You are glorified! Truly, I have been of the wrongdoers." So We answered his call, and delivered him from the distress. And thus We do deliver the believers.) (21:87-88). This was the view of Sa`id bin Jubayr and others. Ibn Abi Hatim recorded that Anas bin Malik, may Allah be pleased with him -- and I do not know of anything narrated from Anas that he did not attribute to the Messenger of Allah ﷺ:
«إِنَّ يُونُسَ النَّبِيَّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ حِينَ بَدَا لَهُ أَنْ يَدْعُوَ بِهَذِهِ الْكَلِمَاتِ وَهُوَ فِي بَطْنِ الْحُوتِ فَقَالَ: اللْهُمَّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ،فَأَقْبَلَتِ الدَّعْوَةُ تَحُفُّ بِالْعَرْشِ، قَالَتِ الْمَلَائِكَةُ: يَا رَبِّ هَذَا صَوْتٌ ضَعِيفٌ مَعْرُوفٌ مِنْ بِلَادٍ بَعِيدَةٍ غَرِيبَةٍ فَقَالَ اللهُ تَعَالَى: أَمَا تَعْرِفُونَ ذَلِكَ؟ قَالُوا: يَا رَبِّ وَمَنْ هُوَ؟ قَالَ عَزَّ وَجَلَّ: عَبْدِي يُونُسُ، قَالُوا: عَبْدُكَ يُونُسُ الَّذِي لَمْ يَزَلْ يُرْفَعُ لَهُ عَمَلٌ مُتَقَبَّلٌ وَدَعْوَةٌ مُسْتَجَابَةٌ؟ قَالُوا: يَا رَبِّ أَوَلَا تَرْحَمُ مَا كَانَ يَصْنَعُ فِي الرَّخَاءِ فَتُنْجِيَهُ فِي الْبَلَاءِ، قَالَ: بَلَى، فَأَمَرَ الْحُوتَ فَطَرَحَهُ بِالْعَرَاء»
(When it occurred to the Prophet Yunus, upon him be peace, to call upon Allah in these words when he was in the belly of the great fish, he said, "La ilaha illa Anta, Yo are glorified! Truly, I have been of the wrongdoers." This call went and hovered around the (mighty) Throne, and the angels said, "O Lord, this is the voice of one who is weak but known, in a faraway strange land. Allah, may He be exalted, said, "How do you know this" They said, "O Lord, who is he" Allah, may He be exalted, said, "My servant Yunus." They said, "Your servant Yunus, from whom there kept coming acceptable deeds and supplications which were answered!" They said, "O Lord, will You not have mercy on him for what he did during his time of ease, and save him from this trial and tribulation" He said, "Of course." So, He commanded the great fish, and it cast him forth on the naked shore.) Allah says:
فَنَبَذْنَـهُ
(But We cast him forth) meaning, `We threw him out,'
بِالْعَرَآءِ
(on the naked shore) Ibn `Abbas, may Allah be pleased with him, and others said that this refers to land in which there is no vegetation and no buildings.
وَهُوَ سَقِيمٌ
(while he was sick,) means, when he was weak of body.
وَأَنبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ
(And We caused a plant of gourd to grow over him.) Ibn Mas`ud and Ibn `Abbas, may Allah be pleased with them both, Mujahid, `Ikrimah, Sa`id bin Jubayr, Wahb bin Munabbih, Hilal bin Yasaf, `Abdullah bin Tawus, As-Suddi, Qatadah, Ad-Dahhak, `Ata' Al-Khurasani and several others, all said that gourd means squash. Some of them mentioned that the squash has a number of benefits: it grows quickly, its leaves offer shade because of their large size and smooth texture, flies do not come near it, and its fruits provide good nourishment; they may be eaten raw or cooked, and both the pulp and the peel may be eaten. It was reported that the Messenger of Allah ﷺ used to like squash and would look for it wherever it was on the serving dish.
وَأَرْسَلْنَـهُ إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ
(And We sent him to a hundred thousand (people) or even more.) It is as if he was commanded, after he came forth from the fish, to go back to those to whom he had been sent in the first place, and they all believed in him.
أَوْ يَزِيدُونَ
(or even more.) Makhul said, "They numbered one hundred and ten thousand. This was reported by Ibn Abi Hatim. Ibn Jarir said, "Some of the scholars of Arabic, the people of Basrah, said that this means up to one hundred thousand or more." Ibn Jarir interpreted this Ayah as he interpreted the Ayat:
ثُمَّ قَسَتْ قُلُوبُكُمْ مِّن بَعْدِ ذلِكَ فَهِىَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً
(Then, after that, your hearts were hardened and became as stones or even worse in hardness) (2:74).
إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً
(Behold! a section of them fear men as they fear Allah or even more) (4:77), and
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى
(And was at a distance of two bows' length or (even) nearer) (53:9). The meaning is, not less than that, but rather more.
فَـَامِنُواْ
(And they believed;) means, these people to whom Yunus, peace be upon him, had been sent all believed.
فَمَتَّعْنَـهُمْ إِلَى حِينٍ
(so We gave them enjoyment for a while. ) means, until the time of their appointed end. This is like the Ayah,
فَلَوْلاَ كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهَآ إِيمَانُهَا إِلاَّ قَوْمَ يُونُسَ لَمَّآ ءَامَنُواْ كَشَفْنَا عَنْهُمْ عَذَابَ الخِزْىِ فِى الْحَيَوةَ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَى حِينٍ
(Was there any town (community) that believed, and its faith (at that moment) saved it -- except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.) (10:98)
فَاسْتَفْتِهِمْ أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ - أَمْ خَلَقْنَا الْمَلَـئِكَةَ إِنَـثاً وَهُمْ شَـهِدُونَ - أَلاَ إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ - وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَـذِبُونَ - أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ مَا لَكُمْ كَيْفَ تَحْكُمُونَ أَفَلاَ تَذَكَّرُونَ أَمْ لَكُمْ سُلْطَـنٌ مُّبِينٌ فَأْتُواْ بِكِتَـبِكُمْ إِن كُنتُمْ صَـدِقِينَ وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً وَلَقَدْ عَلِمَتِ الجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ
📜 Texte arabe source
وقوله ( فَالْتَقَمَهُ الْحُوتُ ) يقول: فابتلعه الحوت; وهو افتعل من اللَّقْم. وقوله ( وَهُوَ مُلِيمٌ ) يقول: وهو مكتسب اللوم، يقال: قد ألام الرجل، إذا أتى ما يُلام عليه من الأمر وإن لم يُلَم، كما يقال: أصبحت مُحْمِقا مُعْطِشا: أي عندك الحمق والعطش; ومنه قول لبيد:
سَــفَها عَـذَلْتَ ولُمْـتَ غـيرَ مُلِيـمِ
وَهَــداكَ قَبـلَ الْيـومِ غـيرُ حَـكيمِ (6)
فأما الملوم فهو الذي يلام باللسان، ويعذل بالقول.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني محمد بن عمرو، قال: ثني أبو عاصم، قال: ثنا عيسى; وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله ( وَهُوَ مُلِيمٌ ) قال: مذنب.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَهُوَ مُلِيمٌ ) : أي في صنعه.
حدثني يونس، قال. أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَهُوَ مُلِيمٌ ) قال: وهو مذنب، قال: والمليم: المذنب.
------------------------
الهوامش:
(6) البيت للبيد بن ربيعة العامري . استشهد به أبو عبيدة في مجاز القرآن (الورقة 211 - 1) قال في قوله تعالى" وهو مليم" يقول العرب : ألام فلان في أمره : وذاك إذا أتى أمرا يلام عليه . وقال لبيد :" سفها ... البيت" . ا هـ . واستشهد به في ( اللسان : لوم ) على مثل ما استشهد به أبو عبيدة . وقال : لام فلان غير مليم .
Verset 143
L'histoire de Yunus. Nous avons déjà discuté de l'histoire de Yunus, paix sur lui, dans la sourate Al-Anbiya' (21:87-88). Dans les deux Sahihs, il est rapporté que le Messager d'Allah ﷺ a dit : « Il ne convient pas à un serviteur de dire : je suis meilleur que Yunus bin Matta. » (Quand il s'enfuit vers le navire chargé.) Ibn 'Abbas, qu'Allah soit satisfait de lui, a dit : « Il était rempli de marchandises. (Puis il tira au sort,) c'est-à-dire, qu'il participa au tirage au sort. » (et il fut parmi les perdants,) c'est-à-dire parmi ceux qui furent vaincus. Cela parce que le navire était battu par les vagues de tous côtés, et ils risquaient de se noyer, alors ils tirèrent au sort, et celui qui perdait serait jeté par-dessus bord afin d'alléger la charge. Le Prophète d'Allah Yunus, paix sur lui, perdit le tirage trois fois, mais ils ne voulurent pas le jeter par-dessus bord. Il ôta son vêtement pour pouvoir se jeter dans la mer, et ils tentèrent de l'en empêcher. Puis Allah ordonna à un grand poisson de la Mer Verte (c'est-à-dire la Méditerranée) de fendre les océans et de venir avaler Yunus, paix sur lui, sans couper sa chair ni briser ses os. Le poisson vint, et Yunus, paix sur lui, se jeta par-dessus bord, et le poisson l'avala et l'emporta, voyageant à travers toutes les mers avec lui. Lorsque Yunus fut resté un certain temps dans le ventre du poisson, il pensa qu'il était mort ; puis il bougea sa tête, ses jambes et ses bras, et vit qu'il était vivant. Il pria dans le ventre du poisson, et l'une des choses qu'il dit dans sa prière principale fut : « Ô Seigneur, j'ai pris comme lieu d'adoration pour Toi un endroit qu'aucune autre personne n'a atteint. » Ils divergèrent sur la durée de son séjour dans le ventre du poisson. Certains dirent trois jours ; c'était l'avis de Qatadah. Certains dirent sept jours ; c'était l'avis de Ja'far As-Sadiq, qu'Allah soit satisfait de lui. Certains dirent quarante jours ; c'était l'avis de...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Yunus
We have already discussed the story of Yunus, peace be upon him, in Surat Al-Anbiya' (21:87-88). In the Two Sahihs it is reported that the Messenger of Allah ﷺ said:
«مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى»
(It is not right for any person to say I am better than Yunus bin Matta.)
إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ
(When he ran to the laden ship.) Ibn `Abbas, may Allah be pleased with him, said, "It was filled with cargo.
فَسَـهَمَ
(Then he (agreed to) cast lots,) means, to draw lots."
فَكَانَ مِنَ الْمُدْحَضِينَ
(and he was among the losers.) means among those who have been overcome. This was because the ship was being pounded by the waves on all sides, and they were at risk of drowning, so they drew lots, and whoever lost would be thrown overboard so as to lighten the load. The Prophet of Allah Yunus, peace be upon him, lost the draw three times, but they did not want to throw him overboard. He took off his garment so that he could throw himself into the sea, and they tried to stop him. Then Allah commanded a large fish from the Green Sea (i.e., Mediterranian Sea) to cleave the oceans and come and swallow Yunus, peace be upon him, without cutting his flesh or breaking his bones. The fish came and Yunus, peace be upon him, threw himself overboard, and the fish swallowed him and took him away, traveling through all the seas with him. When Yunus had stayed for some time in the fish's belly, he thought that he had died; then he moved his head and legs and arms, and saw that he was alive. He prayed in the belly of the fish, and one of the things he said in his main prayer was: "O Lord, I have taken as a place of worship to You a place which no other person has reached." They differed as to how long he spent in the belly of the fish. Some said three days; this was the view of Qatadah. Some said seven days; this was the view of Ja`far As-Sadiq, may Allah be pleased with him. Some said forty days; this was the view of Abu Malik. Mujahid said, narrating from Ash-Sha`bi, "It swallowed him in the morning and cast him forth in the evening." And Allah knows best how long exactly was. Allah says,
فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِى بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ
(Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) till the Day of Resurrection.) It was said that, if he had not already done righteous deeds during his time of ease. This was the view of Ad-Dahhak bin Qays, Abu Al-`Aliyah, Wahb bin Munabbih, Qatadah and others, and it was the view favored by Ibn Jarir. This is what is indicated in the authentic Hadith which we quote below, if Allah wills. In a Hadith narrated from Ibn `Abbas, may Allah be pleased with him, he said:
«تَعَرَّفْ إِلَى اللهِ فِي الرَّخَاءِ، يَعْرِفْكَ فِي الشِّدَّة»
(Remember Allah during times of ease and He will remember you during times of difficulty.) And it was said that what was meant by the Ayah:
فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ
(Had he not been of them who glorify Allah,) was the meaning of the following Ayat:
فَنَادَى فِى الظُّلُمَـتِ أَن لاَّ إِلَـهَ إِلاَّ أَنتَ سُبْحَـنَكَ إِنِّى كُنتُ مِنَ الظَّـلِمِينَ
فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَـهُ مِنَ الْغَمِّ وَكَذلِكَ نُنجِـى الْمُؤْمِنِينَ
(But he cried through the darkness (saying): "La ilaha illa Anta, You are glorified! Truly, I have been of the wrongdoers." So We answered his call, and delivered him from the distress. And thus We do deliver the believers.) (21:87-88). This was the view of Sa`id bin Jubayr and others. Ibn Abi Hatim recorded that Anas bin Malik, may Allah be pleased with him -- and I do not know of anything narrated from Anas that he did not attribute to the Messenger of Allah ﷺ:
«إِنَّ يُونُسَ النَّبِيَّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ حِينَ بَدَا لَهُ أَنْ يَدْعُوَ بِهَذِهِ الْكَلِمَاتِ وَهُوَ فِي بَطْنِ الْحُوتِ فَقَالَ: اللْهُمَّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ،فَأَقْبَلَتِ الدَّعْوَةُ تَحُفُّ بِالْعَرْشِ، قَالَتِ الْمَلَائِكَةُ: يَا رَبِّ هَذَا صَوْتٌ ضَعِيفٌ مَعْرُوفٌ مِنْ بِلَادٍ بَعِيدَةٍ غَرِيبَةٍ فَقَالَ اللهُ تَعَالَى: أَمَا تَعْرِفُونَ ذَلِكَ؟ قَالُوا: يَا رَبِّ وَمَنْ هُوَ؟ قَالَ عَزَّ وَجَلَّ: عَبْدِي يُونُسُ، قَالُوا: عَبْدُكَ يُونُسُ الَّذِي لَمْ يَزَلْ يُرْفَعُ لَهُ عَمَلٌ مُتَقَبَّلٌ وَدَعْوَةٌ مُسْتَجَابَةٌ؟ قَالُوا: يَا رَبِّ أَوَلَا تَرْحَمُ مَا كَانَ يَصْنَعُ فِي الرَّخَاءِ فَتُنْجِيَهُ فِي الْبَلَاءِ، قَالَ: بَلَى، فَأَمَرَ الْحُوتَ فَطَرَحَهُ بِالْعَرَاء»
(When it occurred to the Prophet Yunus, upon him be peace, to call upon Allah in these words when he was in the belly of the great fish, he said, "La ilaha illa Anta, Yo are glorified! Truly, I have been of the wrongdoers." This call went and hovered around the (mighty) Throne, and the angels said, "O Lord, this is the voice of one who is weak but known, in a faraway strange land. Allah, may He be exalted, said, "How do you know this" They said, "O Lord, who is he" Allah, may He be exalted, said, "My servant Yunus." They said, "Your servant Yunus, from whom there kept coming acceptable deeds and supplications which were answered!" They said, "O Lord, will You not have mercy on him for what he did during his time of ease, and save him from this trial and tribulation" He said, "Of course." So, He commanded the great fish, and it cast him forth on the naked shore.) Allah says:
فَنَبَذْنَـهُ
(But We cast him forth) meaning, `We threw him out,'
بِالْعَرَآءِ
(on the naked shore) Ibn `Abbas, may Allah be pleased with him, and others said that this refers to land in which there is no vegetation and no buildings.
وَهُوَ سَقِيمٌ
(while he was sick,) means, when he was weak of body.
وَأَنبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ
(And We caused a plant of gourd to grow over him.) Ibn Mas`ud and Ibn `Abbas, may Allah be pleased with them both, Mujahid, `Ikrimah, Sa`id bin Jubayr, Wahb bin Munabbih, Hilal bin Yasaf, `Abdullah bin Tawus, As-Suddi, Qatadah, Ad-Dahhak, `Ata' Al-Khurasani and several others, all said that gourd means squash. Some of them mentioned that the squash has a number of benefits: it grows quickly, its leaves offer shade because of their large size and smooth texture, flies do not come near it, and its fruits provide good nourishment; they may be eaten raw or cooked, and both the pulp and the peel may be eaten. It was reported that the Messenger of Allah ﷺ used to like squash and would look for it wherever it was on the serving dish.
وَأَرْسَلْنَـهُ إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ
(And We sent him to a hundred thousand (people) or even more.) It is as if he was commanded, after he came forth from the fish, to go back to those to whom he had been sent in the first place, and they all believed in him.
أَوْ يَزِيدُونَ
(or even more.) Makhul said, "They numbered one hundred and ten thousand. This was reported by Ibn Abi Hatim. Ibn Jarir said, "Some of the scholars of Arabic, the people of Basrah, said that this means up to one hundred thousand or more." Ibn Jarir interpreted this Ayah as he interpreted the Ayat:
ثُمَّ قَسَتْ قُلُوبُكُمْ مِّن بَعْدِ ذلِكَ فَهِىَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً
(Then, after that, your hearts were hardened and became as stones or even worse in hardness) (2:74).
إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً
(Behold! a section of them fear men as they fear Allah or even more) (4:77), and
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى
(And was at a distance of two bows' length or (even) nearer) (53:9). The meaning is, not less than that, but rather more.
فَـَامِنُواْ
(And they believed;) means, these people to whom Yunus, peace be upon him, had been sent all believed.
فَمَتَّعْنَـهُمْ إِلَى حِينٍ
(so We gave them enjoyment for a while. ) means, until the time of their appointed end. This is like the Ayah,
فَلَوْلاَ كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهَآ إِيمَانُهَا إِلاَّ قَوْمَ يُونُسَ لَمَّآ ءَامَنُواْ كَشَفْنَا عَنْهُمْ عَذَابَ الخِزْىِ فِى الْحَيَوةَ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَى حِينٍ
(Was there any town (community) that believed, and its faith (at that moment) saved it -- except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.) (10:98)
فَاسْتَفْتِهِمْ أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ - أَمْ خَلَقْنَا الْمَلَـئِكَةَ إِنَـثاً وَهُمْ شَـهِدُونَ - أَلاَ إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ - وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَـذِبُونَ - أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ مَا لَكُمْ كَيْفَ تَحْكُمُونَ أَفَلاَ تَذَكَّرُونَ أَمْ لَكُمْ سُلْطَـنٌ مُّبِينٌ فَأْتُواْ بِكِتَـبِكُمْ إِن كُنتُمْ صَـدِقِينَ وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً وَلَقَدْ عَلِمَتِ الجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ
📜 Texte arabe source
القول في تأويل قوله تعالى : فَلَوْلا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ (143)
يقول تعالى ذكره: ( فَلَوْلا أَنَّهُ ) يعني يونس ( كَانَ مِنَ ) المُصَلِّينَ لله قبل البلاء الذي ابتُلي به من العقوبة بالحبس في بطن الحوت .
Verset 144
L'histoire de Yunus. Nous avons déjà discuté de l'histoire de Yunus, paix sur lui, dans la sourate Al-Anbiya' (21:87-88). Dans les deux Sahihs, il est rapporté que le Messager d'Allah ﷺ a dit : « Il ne convient pas à un serviteur de dire : je suis meilleur que Yunus bin Matta. » (Quand il s'enfuit vers le navire chargé.) Ibn 'Abbas, qu'Allah soit satisfait de lui, a dit : « Il était rempli de marchandises. (Puis il tira au sort,) c'est-à-dire, qu'il participa au tirage au sort. » (et il fut parmi les perdants,) c'est-à-dire parmi ceux qui furent vaincus. Cela parce que le navire était battu par les vagues de tous côtés, et ils risquaient de se noyer, alors ils tirèrent au sort, et celui qui perdait serait jeté par-dessus bord afin d'alléger la charge. Le Prophète d'Allah Yunus, paix sur lui, perdit le tirage trois fois, mais ils ne voulurent pas le jeter par-dessus bord. Il ôta son vêtement pour pouvoir se jeter dans la mer, et ils tentèrent de l'en empêcher. Puis Allah ordonna à un grand poisson de la Mer Verte (c'est-à-dire la Méditerranée) de fendre les océans et de venir avaler Yunus, paix sur lui, sans couper sa chair ni briser ses os. Le poisson vint, et Yunus, paix sur lui, se jeta par-dessus bord, et le poisson l'avala et l'emporta, voyageant à travers toutes les mers avec lui. Lorsque Yunus fut resté un certain temps dans le ventre du poisson, il pensa qu'il était mort ; puis il bougea sa tête, ses jambes et ses bras, et vit qu'il était vivant. Il pria dans le ventre du poisson, et l'une des choses qu'il dit dans sa prière principale fut : « Ô Seigneur, j'ai pris comme lieu d'adoration pour Toi un endroit qu'aucune autre personne n'a atteint. » Ils divergèrent sur la durée de son séjour dans le ventre du poisson. Certains dirent trois jours ; c'était l'avis de Qatadah. Certains dirent sept jours ; c'était l'avis de Ja'far As-Sadiq, qu'Allah soit satisfait de lui. Certains dirent quarante jours ; c'était l'avis de...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Yunus
We have already discussed the story of Yunus, peace be upon him, in Surat Al-Anbiya' (21:87-88). In the Two Sahihs it is reported that the Messenger of Allah ﷺ said:
«مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى»
(It is not right for any person to say I am better than Yunus bin Matta.)
إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ
(When he ran to the laden ship.) Ibn `Abbas, may Allah be pleased with him, said, "It was filled with cargo.
فَسَـهَمَ
(Then he (agreed to) cast lots,) means, to draw lots."
فَكَانَ مِنَ الْمُدْحَضِينَ
(and he was among the losers.) means among those who have been overcome. This was because the ship was being pounded by the waves on all sides, and they were at risk of drowning, so they drew lots, and whoever lost would be thrown overboard so as to lighten the load. The Prophet of Allah Yunus, peace be upon him, lost the draw three times, but they did not want to throw him overboard. He took off his garment so that he could throw himself into the sea, and they tried to stop him. Then Allah commanded a large fish from the Green Sea (i.e., Mediterranian Sea) to cleave the oceans and come and swallow Yunus, peace be upon him, without cutting his flesh or breaking his bones. The fish came and Yunus, peace be upon him, threw himself overboard, and the fish swallowed him and took him away, traveling through all the seas with him. When Yunus had stayed for some time in the fish's belly, he thought that he had died; then he moved his head and legs and arms, and saw that he was alive. He prayed in the belly of the fish, and one of the things he said in his main prayer was: "O Lord, I have taken as a place of worship to You a place which no other person has reached." They differed as to how long he spent in the belly of the fish. Some said three days; this was the view of Qatadah. Some said seven days; this was the view of Ja`far As-Sadiq, may Allah be pleased with him. Some said forty days; this was the view of Abu Malik. Mujahid said, narrating from Ash-Sha`bi, "It swallowed him in the morning and cast him forth in the evening." And Allah knows best how long exactly was. Allah says,
فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِى بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ
(Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) till the Day of Resurrection.) It was said that, if he had not already done righteous deeds during his time of ease. This was the view of Ad-Dahhak bin Qays, Abu Al-`Aliyah, Wahb bin Munabbih, Qatadah and others, and it was the view favored by Ibn Jarir. This is what is indicated in the authentic Hadith which we quote below, if Allah wills. In a Hadith narrated from Ibn `Abbas, may Allah be pleased with him, he said:
«تَعَرَّفْ إِلَى اللهِ فِي الرَّخَاءِ، يَعْرِفْكَ فِي الشِّدَّة»
(Remember Allah during times of ease and He will remember you during times of difficulty.) And it was said that what was meant by the Ayah:
فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ
(Had he not been of them who glorify Allah,) was the meaning of the following Ayat:
فَنَادَى فِى الظُّلُمَـتِ أَن لاَّ إِلَـهَ إِلاَّ أَنتَ سُبْحَـنَكَ إِنِّى كُنتُ مِنَ الظَّـلِمِينَ
فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَـهُ مِنَ الْغَمِّ وَكَذلِكَ نُنجِـى الْمُؤْمِنِينَ
(But he cried through the darkness (saying): "La ilaha illa Anta, You are glorified! Truly, I have been of the wrongdoers." So We answered his call, and delivered him from the distress. And thus We do deliver the believers.) (21:87-88). This was the view of Sa`id bin Jubayr and others. Ibn Abi Hatim recorded that Anas bin Malik, may Allah be pleased with him -- and I do not know of anything narrated from Anas that he did not attribute to the Messenger of Allah ﷺ:
«إِنَّ يُونُسَ النَّبِيَّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ حِينَ بَدَا لَهُ أَنْ يَدْعُوَ بِهَذِهِ الْكَلِمَاتِ وَهُوَ فِي بَطْنِ الْحُوتِ فَقَالَ: اللْهُمَّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ،فَأَقْبَلَتِ الدَّعْوَةُ تَحُفُّ بِالْعَرْشِ، قَالَتِ الْمَلَائِكَةُ: يَا رَبِّ هَذَا صَوْتٌ ضَعِيفٌ مَعْرُوفٌ مِنْ بِلَادٍ بَعِيدَةٍ غَرِيبَةٍ فَقَالَ اللهُ تَعَالَى: أَمَا تَعْرِفُونَ ذَلِكَ؟ قَالُوا: يَا رَبِّ وَمَنْ هُوَ؟ قَالَ عَزَّ وَجَلَّ: عَبْدِي يُونُسُ، قَالُوا: عَبْدُكَ يُونُسُ الَّذِي لَمْ يَزَلْ يُرْفَعُ لَهُ عَمَلٌ مُتَقَبَّلٌ وَدَعْوَةٌ مُسْتَجَابَةٌ؟ قَالُوا: يَا رَبِّ أَوَلَا تَرْحَمُ مَا كَانَ يَصْنَعُ فِي الرَّخَاءِ فَتُنْجِيَهُ فِي الْبَلَاءِ، قَالَ: بَلَى، فَأَمَرَ الْحُوتَ فَطَرَحَهُ بِالْعَرَاء»
(When it occurred to the Prophet Yunus, upon him be peace, to call upon Allah in these words when he was in the belly of the great fish, he said, "La ilaha illa Anta, Yo are glorified! Truly, I have been of the wrongdoers." This call went and hovered around the (mighty) Throne, and the angels said, "O Lord, this is the voice of one who is weak but known, in a faraway strange land. Allah, may He be exalted, said, "How do you know this" They said, "O Lord, who is he" Allah, may He be exalted, said, "My servant Yunus." They said, "Your servant Yunus, from whom there kept coming acceptable deeds and supplications which were answered!" They said, "O Lord, will You not have mercy on him for what he did during his time of ease, and save him from this trial and tribulation" He said, "Of course." So, He commanded the great fish, and it cast him forth on the naked shore.) Allah says:
فَنَبَذْنَـهُ
(But We cast him forth) meaning, `We threw him out,'
بِالْعَرَآءِ
(on the naked shore) Ibn `Abbas, may Allah be pleased with him, and others said that this refers to land in which there is no vegetation and no buildings.
وَهُوَ سَقِيمٌ
(while he was sick,) means, when he was weak of body.
وَأَنبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ
(And We caused a plant of gourd to grow over him.) Ibn Mas`ud and Ibn `Abbas, may Allah be pleased with them both, Mujahid, `Ikrimah, Sa`id bin Jubayr, Wahb bin Munabbih, Hilal bin Yasaf, `Abdullah bin Tawus, As-Suddi, Qatadah, Ad-Dahhak, `Ata' Al-Khurasani and several others, all said that gourd means squash. Some of them mentioned that the squash has a number of benefits: it grows quickly, its leaves offer shade because of their large size and smooth texture, flies do not come near it, and its fruits provide good nourishment; they may be eaten raw or cooked, and both the pulp and the peel may be eaten. It was reported that the Messenger of Allah ﷺ used to like squash and would look for it wherever it was on the serving dish.
وَأَرْسَلْنَـهُ إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ
(And We sent him to a hundred thousand (people) or even more.) It is as if he was commanded, after he came forth from the fish, to go back to those to whom he had been sent in the first place, and they all believed in him.
أَوْ يَزِيدُونَ
(or even more.) Makhul said, "They numbered one hundred and ten thousand. This was reported by Ibn Abi Hatim. Ibn Jarir said, "Some of the scholars of Arabic, the people of Basrah, said that this means up to one hundred thousand or more." Ibn Jarir interpreted this Ayah as he interpreted the Ayat:
ثُمَّ قَسَتْ قُلُوبُكُمْ مِّن بَعْدِ ذلِكَ فَهِىَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً
(Then, after that, your hearts were hardened and became as stones or even worse in hardness) (2:74).
إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً
(Behold! a section of them fear men as they fear Allah or even more) (4:77), and
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى
(And was at a distance of two bows' length or (even) nearer) (53:9). The meaning is, not less than that, but rather more.
فَـَامِنُواْ
(And they believed;) means, these people to whom Yunus, peace be upon him, had been sent all believed.
فَمَتَّعْنَـهُمْ إِلَى حِينٍ
(so We gave them enjoyment for a while. ) means, until the time of their appointed end. This is like the Ayah,
فَلَوْلاَ كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهَآ إِيمَانُهَا إِلاَّ قَوْمَ يُونُسَ لَمَّآ ءَامَنُواْ كَشَفْنَا عَنْهُمْ عَذَابَ الخِزْىِ فِى الْحَيَوةَ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَى حِينٍ
(Was there any town (community) that believed, and its faith (at that moment) saved it -- except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.) (10:98)
فَاسْتَفْتِهِمْ أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ - أَمْ خَلَقْنَا الْمَلَـئِكَةَ إِنَـثاً وَهُمْ شَـهِدُونَ - أَلاَ إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ - وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَـذِبُونَ - أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ مَا لَكُمْ كَيْفَ تَحْكُمُونَ أَفَلاَ تَذَكَّرُونَ أَمْ لَكُمْ سُلْطَـنٌ مُّبِينٌ فَأْتُواْ بِكِتَـبِكُمْ إِن كُنتُمْ صَـدِقِينَ وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً وَلَقَدْ عَلِمَتِ الجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ
📜 Texte arabe source
( لَلَبِثَ فِي بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ ) يقول: لبقي في بطن الحوت إلى يوم القيامة، يوم يبعث الله فيه خلقه محبوسا، ولكنه كان من الذاكرين الله قبل البلاء، فذكره الله في حال البلاء، فأنقذه ونجَّاه.
وقد اختلف أهل التأويل في وقت تسبيح يونس الذي ذكره الله به، فقال ( فَلَوْلا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ ) فقال بعضهم نحو الذي قلنا في ذلك، وقالوا مثل قولنا في معنى قوله ( مِنَ الْمُسَبِّحِينَ )
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَلَوْلا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ ) كان كثير الصَّلاةِ في الرّخاء، فنجَّاه الله بذلك; قال: وقد كان يقال في الحكمة: إن العمل الصالح يرفع صاحبه إذا ما عَثَر، فإذا صُرع وجد متكئا.
حدثني يعقوب، قال: ثنا ابن عُلَيَّة، عن بعض أصحابه، عن قتادة، في قوله ( فَلَوْلا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ ) قال: كان طويل الصلاة في الرّخاء; قال: وإنّ العمل الصالح يرفع صاحبه إذا عثر، إذا صرع وجد متكئا .
حدثني يونس، قال: أخبرنا ابن وهب، قال: ثنا أبو ضحر، أن يزيد الرَّقاشي، حدثه، قال: سمعت أنس بن مالك، قال: ولا أعلم إلا أن أنسا يرفع الحديث إلى النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم : " أنَّ يُونُسَ النَّبِيّ حِينَ بَدَا لَهُ أنْ يَدْعُوَ الله بالكَلِماتِ حِينَ نَادَاهُ وَهُوَ فِي بَطْنِ الحُوتِ، فَقَالَ: اللَّهُمَّ لا إلهَ إلا أنْتَ سُبْحَانَكَ إنِّي كُنْتُ مِنَ الظَّالِمِينَ، فَأَقْبَلَتِ الدَّعْوَةُ تَحْتَ الْعَرْشِ، فَقَالَتِ المَلائِكَةُ: يَا رَبِّ هَذَا صَوْتٌ ضَعِيفٌ مَعْرُوفٌ فِي بِلادٍ غَرِيبَة، قَالَ: أما تَعْرِفُونَ ذلكَ؟ قَالُوا يَا رَبّ وَمَنْ هُوَ؟ قَالَ: ذَلكَ عَبْدِي يُونُسُ، قَالُوا: عَبْدُكَ يُونُسُ الَّذِي لَمْ يَزَلْ يُرْفَعُ لَهُ عَمَلٌ مُتَقَبَّلٌ وَدَعْوَةٌ مُسْتَجَابَةٌ، قَالُوا: يَا رَبّ أوَلا يُرْحَمُ بِمَا كَانَ يَصْنَعُ فِي الرَّخَاءِ فَتُنَجِّيهِ مِنَ البَلاءِ؟ قَالَ: بَلَى، فَأَمَرَ الْحُوتَ فَطَرَحَهُ بالعَرَاءِ" .
حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن عاصم، عن أبي رزين، عن ابن عباس ( فَلَوْلا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ ) قال: من المصلِّين.
حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن أبي الهيثم، عن سعيد بن جُبَير ( فَلَوْلا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ ) قال: من المصلين.
حدثنا أبو كُرَيب، قال: ثنا ابن يمان، عن أبي جعفر، عن الربيع بن أنس، عن أبي العالية ( فَلَوْلا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ ) قال: كان له عمل صالح فيما خلا.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( مِنَ الْمُسَبِّحِينَ ) قال: المصلين.
حدثني يعقوب بن إبراهيم، قال: ثنا كثير بن هشام، قال: ثنا جعفر، قال: ثنا ميمون بن مهران، قال: سمعت الضحاك بن قيس يقول على منبره: اذكروا الله في الرخاء يذكركم في الشدّة، إن يونس كان عبدًا لله ذاكرا، فلما أصابته الشدّة دعا الله فقال الله:( لَوْلا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ لَلَبِثَ فِي بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ ) فذكره الله بما كان منه، وكان فرعون طاغيا باغيا فلمَّا أَدْرَكَهُ الْغَرَقُ قَالَ آمَنْتُ أَنَّهُ لا إِلَهَ إِلا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ وَأَنَا مِنَ الْمُسْلِمِينَ * آلآنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنْتَ مِنَ الْمُفْسِدِينَ قال الضحاك: فاذكروا الله في الرخاء يذكركم في الشدّة.
قال أبو جعفر: وقيل: إنما أحدث الصلاة التي أخبر الله عنه بها، فقال:( فَلَوْلا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ ) في بطن الحوت.
وقال بعضهم: كان ذلك تسبيحا، لا صلاة.
* ذكر من قال ذلك:
حدثنا ابن بشار، قال: ثنا أبو داود، قال: ثنا عمران القطان، قال: سمعت الحسن يقول في قوله ( فَلَوْلا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ ) قال: فوالله ما كانت إلا صلاة أحدثها في بطن الحوت; قال عمران: فذكرت ذلك لقتادة، فأنكر ذلك وقال: كان والله يكثر الصلاة في الرخاء.
حدثنا ابن حميد، قال: ثنا حكام، عن عنبسة، عن المغيرة بن النعمان، عن سعيد بن جُبَير: فَالْتَقَمَهُ الْحُوتُ وَهُوَ مُلِيمٌ قال: قال لا إِلَهَ إِلا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ فلما قالها، قذفه الحوت، وهو مغرب.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( لَلَبِثَ فِي بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ ) : لصار له بطن الحوت قبرًا إلى يوم القيامة.
حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن السديّ، عن أبي مالك، قال: لبث يونس في بطن الحوت أربعين يوما.
Verset 145
L'histoire de Yunus. Nous avons déjà discuté de l'histoire de Yunus, paix sur lui, dans la sourate Al-Anbiya' (21:87-88). Dans les deux Sahihs, il est rapporté que le Messager d'Allah ﷺ a dit : « Il ne convient pas à un serviteur de dire : je suis meilleur que Yunus bin Matta. » (Quand il s'enfuit vers le navire chargé.) Ibn 'Abbas, qu'Allah soit satisfait de lui, a dit : « Il était rempli de marchandises. (Puis il tira au sort,) c'est-à-dire, qu'il participa au tirage au sort. » (et il fut parmi les perdants,) c'est-à-dire parmi ceux qui furent vaincus. Cela parce que le navire était battu par les vagues de tous côtés, et ils risquaient de se noyer, alors ils tirèrent au sort, et celui qui perdait serait jeté par-dessus bord afin d'alléger la charge. Le Prophète d'Allah Yunus, paix sur lui, perdit le tirage trois fois, mais ils ne voulurent pas le jeter par-dessus bord. Il ôta son vêtement pour pouvoir se jeter dans la mer, et ils tentèrent de l'en empêcher. Puis Allah ordonna à un grand poisson de la Mer Verte (c'est-à-dire la Méditerranée) de fendre les océans et de venir avaler Yunus, paix sur lui, sans couper sa chair ni briser ses os. Le poisson vint, et Yunus, paix sur lui, se jeta par-dessus bord, et le poisson l'avala et l'emporta, voyageant à travers toutes les mers avec lui. Lorsque Yunus fut resté un certain temps dans le ventre du poisson, il pensa qu'il était mort ; puis il bougea sa tête, ses jambes et ses bras, et vit qu'il était vivant. Il pria dans le ventre du poisson, et l'une des choses qu'il dit dans sa prière principale fut : « Ô Seigneur, j'ai pris comme lieu d'adoration pour Toi un endroit qu'aucune autre personne n'a atteint. » Ils divergèrent sur la durée de son séjour dans le ventre du poisson. Certains dirent trois jours ; c'était l'avis de Qatadah. Certains dirent sept jours ; c'était l'avis de Ja'far As-Sadiq, qu'Allah soit satisfait de lui. Certains dirent quarante jours ; c'était l'avis de...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Yunus
We have already discussed the story of Yunus, peace be upon him, in Surat Al-Anbiya' (21:87-88). In the Two Sahihs it is reported that the Messenger of Allah ﷺ said:
«مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى»
(It is not right for any person to say I am better than Yunus bin Matta.)
إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ
(When he ran to the laden ship.) Ibn `Abbas, may Allah be pleased with him, said, "It was filled with cargo.
فَسَـهَمَ
(Then he (agreed to) cast lots,) means, to draw lots."
فَكَانَ مِنَ الْمُدْحَضِينَ
(and he was among the losers.) means among those who have been overcome. This was because the ship was being pounded by the waves on all sides, and they were at risk of drowning, so they drew lots, and whoever lost would be thrown overboard so as to lighten the load. The Prophet of Allah Yunus, peace be upon him, lost the draw three times, but they did not want to throw him overboard. He took off his garment so that he could throw himself into the sea, and they tried to stop him. Then Allah commanded a large fish from the Green Sea (i.e., Mediterranian Sea) to cleave the oceans and come and swallow Yunus, peace be upon him, without cutting his flesh or breaking his bones. The fish came and Yunus, peace be upon him, threw himself overboard, and the fish swallowed him and took him away, traveling through all the seas with him. When Yunus had stayed for some time in the fish's belly, he thought that he had died; then he moved his head and legs and arms, and saw that he was alive. He prayed in the belly of the fish, and one of the things he said in his main prayer was: "O Lord, I have taken as a place of worship to You a place which no other person has reached." They differed as to how long he spent in the belly of the fish. Some said three days; this was the view of Qatadah. Some said seven days; this was the view of Ja`far As-Sadiq, may Allah be pleased with him. Some said forty days; this was the view of Abu Malik. Mujahid said, narrating from Ash-Sha`bi, "It swallowed him in the morning and cast him forth in the evening." And Allah knows best how long exactly was. Allah says,
فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِى بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ
(Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) till the Day of Resurrection.) It was said that, if he had not already done righteous deeds during his time of ease. This was the view of Ad-Dahhak bin Qays, Abu Al-`Aliyah, Wahb bin Munabbih, Qatadah and others, and it was the view favored by Ibn Jarir. This is what is indicated in the authentic Hadith which we quote below, if Allah wills. In a Hadith narrated from Ibn `Abbas, may Allah be pleased with him, he said:
«تَعَرَّفْ إِلَى اللهِ فِي الرَّخَاءِ، يَعْرِفْكَ فِي الشِّدَّة»
(Remember Allah during times of ease and He will remember you during times of difficulty.) And it was said that what was meant by the Ayah:
فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ
(Had he not been of them who glorify Allah,) was the meaning of the following Ayat:
فَنَادَى فِى الظُّلُمَـتِ أَن لاَّ إِلَـهَ إِلاَّ أَنتَ سُبْحَـنَكَ إِنِّى كُنتُ مِنَ الظَّـلِمِينَ
فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَـهُ مِنَ الْغَمِّ وَكَذلِكَ نُنجِـى الْمُؤْمِنِينَ
(But he cried through the darkness (saying): "La ilaha illa Anta, You are glorified! Truly, I have been of the wrongdoers." So We answered his call, and delivered him from the distress. And thus We do deliver the believers.) (21:87-88). This was the view of Sa`id bin Jubayr and others. Ibn Abi Hatim recorded that Anas bin Malik, may Allah be pleased with him -- and I do not know of anything narrated from Anas that he did not attribute to the Messenger of Allah ﷺ:
«إِنَّ يُونُسَ النَّبِيَّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ حِينَ بَدَا لَهُ أَنْ يَدْعُوَ بِهَذِهِ الْكَلِمَاتِ وَهُوَ فِي بَطْنِ الْحُوتِ فَقَالَ: اللْهُمَّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ،فَأَقْبَلَتِ الدَّعْوَةُ تَحُفُّ بِالْعَرْشِ، قَالَتِ الْمَلَائِكَةُ: يَا رَبِّ هَذَا صَوْتٌ ضَعِيفٌ مَعْرُوفٌ مِنْ بِلَادٍ بَعِيدَةٍ غَرِيبَةٍ فَقَالَ اللهُ تَعَالَى: أَمَا تَعْرِفُونَ ذَلِكَ؟ قَالُوا: يَا رَبِّ وَمَنْ هُوَ؟ قَالَ عَزَّ وَجَلَّ: عَبْدِي يُونُسُ، قَالُوا: عَبْدُكَ يُونُسُ الَّذِي لَمْ يَزَلْ يُرْفَعُ لَهُ عَمَلٌ مُتَقَبَّلٌ وَدَعْوَةٌ مُسْتَجَابَةٌ؟ قَالُوا: يَا رَبِّ أَوَلَا تَرْحَمُ مَا كَانَ يَصْنَعُ فِي الرَّخَاءِ فَتُنْجِيَهُ فِي الْبَلَاءِ، قَالَ: بَلَى، فَأَمَرَ الْحُوتَ فَطَرَحَهُ بِالْعَرَاء»
(When it occurred to the Prophet Yunus, upon him be peace, to call upon Allah in these words when he was in the belly of the great fish, he said, "La ilaha illa Anta, Yo are glorified! Truly, I have been of the wrongdoers." This call went and hovered around the (mighty) Throne, and the angels said, "O Lord, this is the voice of one who is weak but known, in a faraway strange land. Allah, may He be exalted, said, "How do you know this" They said, "O Lord, who is he" Allah, may He be exalted, said, "My servant Yunus." They said, "Your servant Yunus, from whom there kept coming acceptable deeds and supplications which were answered!" They said, "O Lord, will You not have mercy on him for what he did during his time of ease, and save him from this trial and tribulation" He said, "Of course." So, He commanded the great fish, and it cast him forth on the naked shore.) Allah says:
فَنَبَذْنَـهُ
(But We cast him forth) meaning, `We threw him out,'
بِالْعَرَآءِ
(on the naked shore) Ibn `Abbas, may Allah be pleased with him, and others said that this refers to land in which there is no vegetation and no buildings.
وَهُوَ سَقِيمٌ
(while he was sick,) means, when he was weak of body.
وَأَنبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ
(And We caused a plant of gourd to grow over him.) Ibn Mas`ud and Ibn `Abbas, may Allah be pleased with them both, Mujahid, `Ikrimah, Sa`id bin Jubayr, Wahb bin Munabbih, Hilal bin Yasaf, `Abdullah bin Tawus, As-Suddi, Qatadah, Ad-Dahhak, `Ata' Al-Khurasani and several others, all said that gourd means squash. Some of them mentioned that the squash has a number of benefits: it grows quickly, its leaves offer shade because of their large size and smooth texture, flies do not come near it, and its fruits provide good nourishment; they may be eaten raw or cooked, and both the pulp and the peel may be eaten. It was reported that the Messenger of Allah ﷺ used to like squash and would look for it wherever it was on the serving dish.
وَأَرْسَلْنَـهُ إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ
(And We sent him to a hundred thousand (people) or even more.) It is as if he was commanded, after he came forth from the fish, to go back to those to whom he had been sent in the first place, and they all believed in him.
أَوْ يَزِيدُونَ
(or even more.) Makhul said, "They numbered one hundred and ten thousand. This was reported by Ibn Abi Hatim. Ibn Jarir said, "Some of the scholars of Arabic, the people of Basrah, said that this means up to one hundred thousand or more." Ibn Jarir interpreted this Ayah as he interpreted the Ayat:
ثُمَّ قَسَتْ قُلُوبُكُمْ مِّن بَعْدِ ذلِكَ فَهِىَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً
(Then, after that, your hearts were hardened and became as stones or even worse in hardness) (2:74).
إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً
(Behold! a section of them fear men as they fear Allah or even more) (4:77), and
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى
(And was at a distance of two bows' length or (even) nearer) (53:9). The meaning is, not less than that, but rather more.
فَـَامِنُواْ
(And they believed;) means, these people to whom Yunus, peace be upon him, had been sent all believed.
فَمَتَّعْنَـهُمْ إِلَى حِينٍ
(so We gave them enjoyment for a while. ) means, until the time of their appointed end. This is like the Ayah,
فَلَوْلاَ كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهَآ إِيمَانُهَا إِلاَّ قَوْمَ يُونُسَ لَمَّآ ءَامَنُواْ كَشَفْنَا عَنْهُمْ عَذَابَ الخِزْىِ فِى الْحَيَوةَ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَى حِينٍ
(Was there any town (community) that believed, and its faith (at that moment) saved it -- except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.) (10:98)
فَاسْتَفْتِهِمْ أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ - أَمْ خَلَقْنَا الْمَلَـئِكَةَ إِنَـثاً وَهُمْ شَـهِدُونَ - أَلاَ إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ - وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَـذِبُونَ - أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ مَا لَكُمْ كَيْفَ تَحْكُمُونَ أَفَلاَ تَذَكَّرُونَ أَمْ لَكُمْ سُلْطَـنٌ مُّبِينٌ فَأْتُواْ بِكِتَـبِكُمْ إِن كُنتُمْ صَـدِقِينَ وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً وَلَقَدْ عَلِمَتِ الجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ
📜 Texte arabe source
وقوله ( فَنَبَذْنَاهُ بِالْعَرَاءِ ) يقول: فقذفناه بالفضاء من الأرض، حيث لا يواريه شيء من شجر ولا غيره; ومنه قول الشاعر:
ورَفَعْـتُ رِجْـلا لا أخـافُ عِثارَهـا
وَنَبَــذْتُ بــالبَلدِ العَــرَاءِ ثِيـابِي (7)
يعني بالبلد: الفضاء.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني عليّ، قال: ثني أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( فَنَبَذْنَاهُ بِالْعَرَاءِ ) يقول: ألقيناه بالساحل.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَنَبَذْنَاهُ بِالْعَرَاءِ ) بأرض ليس فيها شيء ولا نبات.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( بِالْعَرَاءِ ) قال: بالأرض. وقوله ( وَهُوَ سَقِيمٌ ) يقول: وهو كالصبي المنفوس: لحم نِيء.
كما حدثنا محمد بن الحسين، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ( وَهُوَ سَقِيمٌ ) كهيئة الصبيّ.
حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن يزيد بن زياد، عن عبد الله بن أبي سلمة، عن سعيد بن جُبَير، عن ابن عباس، قال: خرج به، يعني الحوت، حتى لفظه في ساحل البحر، فطرحه مثل الصبيّ المنفوس، لم ينقص من خلقه شيء.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد: ما لَفَظَه الحوت حتى صار مثل الصبيّ المنفوس، قد نشر اللحم والعظم، فصار مثل الصبيّ المنفوس، فألقاه في موضع، وأنبت الله عليه شجرة من يقطين.
------------------------
الهوامش:
(7) البيت من شواهد أبي عبيدة في" مجاز القرآن ، الورقة 211 - ب) . قال في قوله تعالى :" فنبذناه بالعراء" : تقول العرب :" نبذته بالعراء" : أي الأرض الفضاء . قال الخزاعي :" ورفعت رجلا ... إلخ البيت" . العراء : لا شيء يواريه من شجر ولا من غيره اهـ . ، أنشده صاحب (اللسان : عرا) ولم ينسبه . قال : وقال أبو عبيده إنما قيل له عراء ، لأنه لا شجر فيه، ولا شيء يغطيه . وقيل : عن العراء وجه الأرض الخالي وأنشد :" ورفعته رجلا ... البيت" . ونقل بعد ذلك كلام الزجاج في معنى العراء ، فراجعه ثمة .
Verset 146
L'histoire de Yunus. Nous avons déjà discuté de l'histoire de Yunus, paix sur lui, dans la sourate Al-Anbiya' (21:87-88). Dans les deux Sahihs, il est rapporté que le Messager d'Allah ﷺ a dit : « Il ne convient pas à un serviteur de dire : je suis meilleur que Yunus bin Matta. » (Quand il s'enfuit vers le navire chargé.) Ibn 'Abbas, qu'Allah soit satisfait de lui, a dit : « Il était rempli de marchandises. (Puis il (accepta de) tirer au sort,) signifie, tirer au sort. » (et il fut parmi les perdants.) signifie parmi ceux qui ont été vaincus. Cela parce que le navire était battu par les vagues de tous côtés, et ils risquaient de se noyer, alors ils tirèrent au sort, et celui qui perdait serait jeté par-dessus bord afin d'alléger la charge. Le Prophète d'Allah Yunus, paix sur lui, perdit le tirage trois fois, mais ils ne voulurent pas le jeter par-dessus bord. Il ôta son vêtement pour pouvoir se jeter dans la mer, et ils essayèrent de l'en empêcher. Puis Allah ordonna à un grand poisson de la Mer Verte (c'est-à-dire la Méditerranée) de fendre les océans et de venir avaler Yunus, paix sur lui, sans couper sa chair ni briser ses os. Le poisson vint et Yunus, paix sur lui, se jeta par-dessus bord, et le poisson l'avala et l'emmena, voyageant à travers toutes les mers avec lui. Lorsque Yunus fut resté un certain temps dans le ventre du poisson, il pensa qu'il était mort ; puis il bougea sa tête, ses jambes et ses bras, et vit qu'il était vivant. Il pria dans le ventre du poisson, et l'une des choses qu'il dit dans sa prière principale fut : « Ô Seigneur, j'ai pris comme lieu d'adoration pour Toi un endroit qu'aucune autre personne n'a atteint. » Ils divergèrent sur la durée de son séjour dans le ventre du poisson. Certains dirent trois jours ; c'était l'avis de Qatadah. Certains dirent sept jours ; c'était l'avis de Ja'far As-Sadiq, qu'Allah soit satisfait de lui. Certains dirent quarante jours ; c'était l'avis de...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Yunus
We have already discussed the story of Yunus, peace be upon him, in Surat Al-Anbiya' (21:87-88). In the Two Sahihs it is reported that the Messenger of Allah ﷺ said:
«مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى»
(It is not right for any person to say I am better than Yunus bin Matta.)
إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ
(When he ran to the laden ship.) Ibn `Abbas, may Allah be pleased with him, said, "It was filled with cargo.
فَسَـهَمَ
(Then he (agreed to) cast lots,) means, to draw lots."
فَكَانَ مِنَ الْمُدْحَضِينَ
(and he was among the losers.) means among those who have been overcome. This was because the ship was being pounded by the waves on all sides, and they were at risk of drowning, so they drew lots, and whoever lost would be thrown overboard so as to lighten the load. The Prophet of Allah Yunus, peace be upon him, lost the draw three times, but they did not want to throw him overboard. He took off his garment so that he could throw himself into the sea, and they tried to stop him. Then Allah commanded a large fish from the Green Sea (i.e., Mediterranian Sea) to cleave the oceans and come and swallow Yunus, peace be upon him, without cutting his flesh or breaking his bones. The fish came and Yunus, peace be upon him, threw himself overboard, and the fish swallowed him and took him away, traveling through all the seas with him. When Yunus had stayed for some time in the fish's belly, he thought that he had died; then he moved his head and legs and arms, and saw that he was alive. He prayed in the belly of the fish, and one of the things he said in his main prayer was: "O Lord, I have taken as a place of worship to You a place which no other person has reached." They differed as to how long he spent in the belly of the fish. Some said three days; this was the view of Qatadah. Some said seven days; this was the view of Ja`far As-Sadiq, may Allah be pleased with him. Some said forty days; this was the view of Abu Malik. Mujahid said, narrating from Ash-Sha`bi, "It swallowed him in the morning and cast him forth in the evening." And Allah knows best how long exactly was. Allah says,
فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِى بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ
(Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) till the Day of Resurrection.) It was said that, if he had not already done righteous deeds during his time of ease. This was the view of Ad-Dahhak bin Qays, Abu Al-`Aliyah, Wahb bin Munabbih, Qatadah and others, and it was the view favored by Ibn Jarir. This is what is indicated in the authentic Hadith which we quote below, if Allah wills. In a Hadith narrated from Ibn `Abbas, may Allah be pleased with him, he said:
«تَعَرَّفْ إِلَى اللهِ فِي الرَّخَاءِ، يَعْرِفْكَ فِي الشِّدَّة»
(Remember Allah during times of ease and He will remember you during times of difficulty.) And it was said that what was meant by the Ayah:
فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ
(Had he not been of them who glorify Allah,) was the meaning of the following Ayat:
فَنَادَى فِى الظُّلُمَـتِ أَن لاَّ إِلَـهَ إِلاَّ أَنتَ سُبْحَـنَكَ إِنِّى كُنتُ مِنَ الظَّـلِمِينَ
فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَـهُ مِنَ الْغَمِّ وَكَذلِكَ نُنجِـى الْمُؤْمِنِينَ
(But he cried through the darkness (saying): "La ilaha illa Anta, You are glorified! Truly, I have been of the wrongdoers." So We answered his call, and delivered him from the distress. And thus We do deliver the believers.) (21:87-88). This was the view of Sa`id bin Jubayr and others. Ibn Abi Hatim recorded that Anas bin Malik, may Allah be pleased with him -- and I do not know of anything narrated from Anas that he did not attribute to the Messenger of Allah ﷺ:
«إِنَّ يُونُسَ النَّبِيَّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ حِينَ بَدَا لَهُ أَنْ يَدْعُوَ بِهَذِهِ الْكَلِمَاتِ وَهُوَ فِي بَطْنِ الْحُوتِ فَقَالَ: اللْهُمَّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ،فَأَقْبَلَتِ الدَّعْوَةُ تَحُفُّ بِالْعَرْشِ، قَالَتِ الْمَلَائِكَةُ: يَا رَبِّ هَذَا صَوْتٌ ضَعِيفٌ مَعْرُوفٌ مِنْ بِلَادٍ بَعِيدَةٍ غَرِيبَةٍ فَقَالَ اللهُ تَعَالَى: أَمَا تَعْرِفُونَ ذَلِكَ؟ قَالُوا: يَا رَبِّ وَمَنْ هُوَ؟ قَالَ عَزَّ وَجَلَّ: عَبْدِي يُونُسُ، قَالُوا: عَبْدُكَ يُونُسُ الَّذِي لَمْ يَزَلْ يُرْفَعُ لَهُ عَمَلٌ مُتَقَبَّلٌ وَدَعْوَةٌ مُسْتَجَابَةٌ؟ قَالُوا: يَا رَبِّ أَوَلَا تَرْحَمُ مَا كَانَ يَصْنَعُ فِي الرَّخَاءِ فَتُنْجِيَهُ فِي الْبَلَاءِ، قَالَ: بَلَى، فَأَمَرَ الْحُوتَ فَطَرَحَهُ بِالْعَرَاء»
(When it occurred to the Prophet Yunus, upon him be peace, to call upon Allah in these words when he was in the belly of the great fish, he said, "La ilaha illa Anta, Yo are glorified! Truly, I have been of the wrongdoers." This call went and hovered around the (mighty) Throne, and the angels said, "O Lord, this is the voice of one who is weak but known, in a faraway strange land. Allah, may He be exalted, said, "How do you know this" They said, "O Lord, who is he" Allah, may He be exalted, said, "My servant Yunus." They said, "Your servant Yunus, from whom there kept coming acceptable deeds and supplications which were answered!" They said, "O Lord, will You not have mercy on him for what he did during his time of ease, and save him from this trial and tribulation" He said, "Of course." So, He commanded the great fish, and it cast him forth on the naked shore.) Allah says:
فَنَبَذْنَـهُ
(But We cast him forth) meaning, `We threw him out,'
بِالْعَرَآءِ
(on the naked shore) Ibn `Abbas, may Allah be pleased with him, and others said that this refers to land in which there is no vegetation and no buildings.
وَهُوَ سَقِيمٌ
(while he was sick,) means, when he was weak of body.
وَأَنبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ
(And We caused a plant of gourd to grow over him.) Ibn Mas`ud and Ibn `Abbas, may Allah be pleased with them both, Mujahid, `Ikrimah, Sa`id bin Jubayr, Wahb bin Munabbih, Hilal bin Yasaf, `Abdullah bin Tawus, As-Suddi, Qatadah, Ad-Dahhak, `Ata' Al-Khurasani and several others, all said that gourd means squash. Some of them mentioned that the squash has a number of benefits: it grows quickly, its leaves offer shade because of their large size and smooth texture, flies do not come near it, and its fruits provide good nourishment; they may be eaten raw or cooked, and both the pulp and the peel may be eaten. It was reported that the Messenger of Allah ﷺ used to like squash and would look for it wherever it was on the serving dish.
وَأَرْسَلْنَـهُ إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ
(And We sent him to a hundred thousand (people) or even more.) It is as if he was commanded, after he came forth from the fish, to go back to those to whom he had been sent in the first place, and they all believed in him.
أَوْ يَزِيدُونَ
(or even more.) Makhul said, "They numbered one hundred and ten thousand. This was reported by Ibn Abi Hatim. Ibn Jarir said, "Some of the scholars of Arabic, the people of Basrah, said that this means up to one hundred thousand or more." Ibn Jarir interpreted this Ayah as he interpreted the Ayat:
ثُمَّ قَسَتْ قُلُوبُكُمْ مِّن بَعْدِ ذلِكَ فَهِىَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً
(Then, after that, your hearts were hardened and became as stones or even worse in hardness) (2:74).
إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً
(Behold! a section of them fear men as they fear Allah or even more) (4:77), and
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى
(And was at a distance of two bows' length or (even) nearer) (53:9). The meaning is, not less than that, but rather more.
فَـَامِنُواْ
(And they believed;) means, these people to whom Yunus, peace be upon him, had been sent all believed.
فَمَتَّعْنَـهُمْ إِلَى حِينٍ
(so We gave them enjoyment for a while. ) means, until the time of their appointed end. This is like the Ayah,
فَلَوْلاَ كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهَآ إِيمَانُهَا إِلاَّ قَوْمَ يُونُسَ لَمَّآ ءَامَنُواْ كَشَفْنَا عَنْهُمْ عَذَابَ الخِزْىِ فِى الْحَيَوةَ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَى حِينٍ
(Was there any town (community) that believed, and its faith (at that moment) saved it -- except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.) (10:98)
فَاسْتَفْتِهِمْ أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ - أَمْ خَلَقْنَا الْمَلَـئِكَةَ إِنَـثاً وَهُمْ شَـهِدُونَ - أَلاَ إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ - وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَـذِبُونَ - أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ مَا لَكُمْ كَيْفَ تَحْكُمُونَ أَفَلاَ تَذَكَّرُونَ أَمْ لَكُمْ سُلْطَـنٌ مُّبِينٌ فَأْتُواْ بِكِتَـبِكُمْ إِن كُنتُمْ صَـدِقِينَ وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً وَلَقَدْ عَلِمَتِ الجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ
📜 Texte arabe source
وقوله ( وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ ) يقول تعالى ذكره: وأنبتنا على يونس شجرة من الشجر التي لا تقوم على ساق، وكل شجرة لا تقوم على ساق كالدُّباء والبِطِّيخ والحَنْظَل ونحو ذلك، فهي عند العرب يَقْطِين.
واختلف أهل التأويل في ذلك، فقال بعضهم نحو الذي قلنا في ذلك.
* ذكر من قال ذلك:
حدثني يعقوب بن إبراهيم، قال: ثنا هشيم، عن القاسم بن أبي أيوب، عن سعيد بن جُبَير، في قوله ( وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ ) قال: هو كل شيء ينبت على وجه الأرض ليس له ساق.
حدثني مطر بن محمد الضبي، قال: ثنا يزيد، قال: ثنا الأصبغ بن زيد، عن القاسم بن أبي أيوب، عن سعيد بن جُبَير، في قوله ( وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ ) قال: كلّ شيء ينبت ثم يموت من عامه.
حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن حبيب، عن سعيد بن جُبَير، عن ابن عباس، قال:( شَجَرَةً مِنْ يَقْطِينٍ ) فقالوا عنده: القرع; قال: وما يجعله أحقّ من البطيخ.
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 ( شَجَرَةً مِنْ يَقْطِينٍ ) قال: غير ذات أصل من الدُّبَّاء، أو غيره من نحوه. وقال آخرون: هو القرع.
* ذكر من قال ذلك:
حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ ) قال: القرع.
حدثنا محمد بن المثنى، قال: ثنا محمد بن جعفر، قال: ثنا شعبة، عن أبي إسحاق، عن عمرو بن ميمون، عن عبد الله، أنه قال في هذه الآية:( وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ ) قال: القرع.
حدثني مطر بن محمد الضبيّ، قال: ثنا عبد الله بن داود الواسطي، قال: ثنا شريك، عن أبي إسحاق عن عمرو بن ميمون الأودي، في قوله ( وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ ) قال: القرع.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ ) : كنَّا نحدَّث أنها الدُّبَّاء، هذا القرع الذي رأيتم أنبتها الله عليه يأكل منها.
حدثني يونس، قال: أخبرنا ابن وهب، قال: ثني أبو صخر، قال: ثني ابن قسيط، أنه سمع أبا هُرَيرة يقول: طرح بالعراء، فأنبت الله عليه يقطينة، فقلنا: يا أبا هريرة وما اليقطينة؟ قال: الشجرة الدُّبَّاء، هيأ الله له أروية وحشية تأكل من خَشاش الأرض -أو هَشاش- فتفشح عليه فترويه من لبنها كل عشية وبكرة حتى نبت. وقال ابن أبي الصلت قبل الإسلام في ذلك بيتا من شعر:
فَــأَنْبَتَ يَقْطِينــا عَلَيْــه برَحْمَـةٍ
مِـنَ اللـه لَـوْلا اللـه أُلْفِـيَ ضَاحِيـا (8)
حدثني يحيى بن طلحة اليربوعي، قال: ثنا فضيل بن عياض، عن مغيرة في قوله ( وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ ) قال: القرع.
حدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله ( شَجَرَةً مِنْ يَقْطِينٍ ) قال: القرع.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد: أنبت الله عليه شجرة من يقطين; قال: فكان لا يتناول منها ورقة فيأخذها إلا أروته لبنا، أو قال: شرب منها ما شاء حتى نبت.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( شَجَرَةً مِنْ يَقْطِينٍ ) قال: هو القرع، والعرب تسميه الدُّبَّاء.
حدثنا عمرو بن عبد الحميد، قال: ثنا مروان بن معاوية، عن ورقاء، عن سعيد بن جُبَير في قول الله:( وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ ) قال: هو القرع.
حدثنا ابن حميد، قال: ثنا جرير، عن منصور، عن مجاهد، قوله ( وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ ) قال: القرع.
وقال آخرون: كان اليقطين شجرة أظلَّت يونس.
* ذكر من قال ذلك:
حدثني الحارث، قال: ثنا الحسن، قال: ثنا ثابت بن يزيد، عن هلال بن خباب عن سعيد بن جُبَير، قال: اليقطين: شجرة سماها الله يقطينا أظلته، وليس بالقرع. قال: فيما ذُكر أرسل الله عليه دابة الأرض، فجعلت تقرض عروقها، وجعل ورقها يتساقط حتى أفضت إليه الشمس وشكاها، فقال: يا يونس جزعت من حرّ الشمس، ولم تجزع لمئة ألف أو يزيدون تابوا إليّ، فتبت عليهم؟
------------------------
الهوامش:
(8) البيت لأمية بن أبي الصلت كما قال المؤلف ، ولم أجده في شعراء النصرانية ولا في ترجمته في الأغاني . وقال أبو عبيدة في مجاز القرآن (الورقة 211 - ب) : في قوله تعالى" شجرة من يقطين) : كل شجرة لا تقوم على ساق فهي يقطين ، مثل الدباء والحنظل والبطيخ . اهـ . وفي (اللسان : قطن) : قال الفراء قيل عند ابن عباس : هو ورق القرع . وما جعل القرع من بين الشجر يقطينا ؛ كل ورقة اتسعت وشترت فهي يقطين . قال الفراء : وقال مجاهد : كل شيء ذهب بسطا في الأرض : يقطين . ونحو ذلك قال الكلبي . قال : ومنه القرع ، والبطيخ ، والقثاء والشريان . وقال سعيد بن جبير : كل شيء ينبت ثم يموت من عامه فهو يقطين . ا هـ .
Verset 147
L'histoire de Yunus. Nous avons déjà discuté de l'histoire de Yunus, paix sur lui, dans la sourate Al-Anbiya' (21:87-88). Dans les deux Sahihs, il est rapporté que le Messager d'Allah ﷺ a dit : « Il ne convient pas à un serviteur de dire : je suis meilleur que Yunus bin Matta. » (Quand il s'enfuit vers le navire chargé.) Ibn 'Abbas, qu'Allah soit satisfait de lui, a dit : « Il était rempli de marchandises. (Puis il (accepta de) tirer au sort,) signifie, tirer au sort. » (et il fut parmi les perdants.) signifie parmi ceux qui ont été vaincus. Cela parce que le navire était battu par les vagues de tous côtés, et ils risquaient de se noyer, alors ils tirèrent au sort, et celui qui perdait serait jeté par-dessus bord afin d'alléger la charge. Le Prophète d'Allah Yunus, paix sur lui, perdit le tirage trois fois, mais ils ne voulurent pas le jeter par-dessus bord. Il ôta son vêtement pour pouvoir se jeter dans la mer, et ils essayèrent de l'en empêcher. Puis Allah ordonna à un grand poisson de la Mer Verte (c'est-à-dire la Méditerranée) de fendre les océans et de venir avaler Yunus, paix sur lui, sans couper sa chair ni briser ses os. Le poisson vint et Yunus, paix sur lui, se jeta par-dessus bord, et le poisson l'avala et l'emmena, voyageant à travers toutes les mers avec lui. Lorsque Yunus fut resté un certain temps dans le ventre du poisson, il pensa qu'il était mort ; puis il bougea sa tête, ses jambes et ses bras, et vit qu'il était vivant. Il pria dans le ventre du poisson, et l'une des choses qu'il dit dans sa prière principale fut : « Ô Seigneur, j'ai pris comme lieu d'adoration pour Toi un endroit qu'aucune autre personne n'a atteint. » Ils divergèrent sur la durée de son séjour dans le ventre du poisson. Certains dirent trois jours ; c'était l'avis de Qatadah. Certains dirent sept jours ; c'était l'avis de Ja'far As-Sadiq, qu'Allah soit satisfait de lui. Certains dirent quarante jours ; c'était l'avis de...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Yunus
We have already discussed the story of Yunus, peace be upon him, in Surat Al-Anbiya' (21:87-88). In the Two Sahihs it is reported that the Messenger of Allah ﷺ said:
«مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى»
(It is not right for any person to say I am better than Yunus bin Matta.)
إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ
(When he ran to the laden ship.) Ibn `Abbas, may Allah be pleased with him, said, "It was filled with cargo.
فَسَـهَمَ
(Then he (agreed to) cast lots,) means, to draw lots."
فَكَانَ مِنَ الْمُدْحَضِينَ
(and he was among the losers.) means among those who have been overcome. This was because the ship was being pounded by the waves on all sides, and they were at risk of drowning, so they drew lots, and whoever lost would be thrown overboard so as to lighten the load. The Prophet of Allah Yunus, peace be upon him, lost the draw three times, but they did not want to throw him overboard. He took off his garment so that he could throw himself into the sea, and they tried to stop him. Then Allah commanded a large fish from the Green Sea (i.e., Mediterranian Sea) to cleave the oceans and come and swallow Yunus, peace be upon him, without cutting his flesh or breaking his bones. The fish came and Yunus, peace be upon him, threw himself overboard, and the fish swallowed him and took him away, traveling through all the seas with him. When Yunus had stayed for some time in the fish's belly, he thought that he had died; then he moved his head and legs and arms, and saw that he was alive. He prayed in the belly of the fish, and one of the things he said in his main prayer was: "O Lord, I have taken as a place of worship to You a place which no other person has reached." They differed as to how long he spent in the belly of the fish. Some said three days; this was the view of Qatadah. Some said seven days; this was the view of Ja`far As-Sadiq, may Allah be pleased with him. Some said forty days; this was the view of Abu Malik. Mujahid said, narrating from Ash-Sha`bi, "It swallowed him in the morning and cast him forth in the evening." And Allah knows best how long exactly was. Allah says,
فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِى بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ
(Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) till the Day of Resurrection.) It was said that, if he had not already done righteous deeds during his time of ease. This was the view of Ad-Dahhak bin Qays, Abu Al-`Aliyah, Wahb bin Munabbih, Qatadah and others, and it was the view favored by Ibn Jarir. This is what is indicated in the authentic Hadith which we quote below, if Allah wills. In a Hadith narrated from Ibn `Abbas, may Allah be pleased with him, he said:
«تَعَرَّفْ إِلَى اللهِ فِي الرَّخَاءِ، يَعْرِفْكَ فِي الشِّدَّة»
(Remember Allah during times of ease and He will remember you during times of difficulty.) And it was said that what was meant by the Ayah:
فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ
(Had he not been of them who glorify Allah,) was the meaning of the following Ayat:
فَنَادَى فِى الظُّلُمَـتِ أَن لاَّ إِلَـهَ إِلاَّ أَنتَ سُبْحَـنَكَ إِنِّى كُنتُ مِنَ الظَّـلِمِينَ
فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَـهُ مِنَ الْغَمِّ وَكَذلِكَ نُنجِـى الْمُؤْمِنِينَ
(But he cried through the darkness (saying): "La ilaha illa Anta, You are glorified! Truly, I have been of the wrongdoers." So We answered his call, and delivered him from the distress. And thus We do deliver the believers.) (21:87-88). This was the view of Sa`id bin Jubayr and others. Ibn Abi Hatim recorded that Anas bin Malik, may Allah be pleased with him -- and I do not know of anything narrated from Anas that he did not attribute to the Messenger of Allah ﷺ:
«إِنَّ يُونُسَ النَّبِيَّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ حِينَ بَدَا لَهُ أَنْ يَدْعُوَ بِهَذِهِ الْكَلِمَاتِ وَهُوَ فِي بَطْنِ الْحُوتِ فَقَالَ: اللْهُمَّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ،فَأَقْبَلَتِ الدَّعْوَةُ تَحُفُّ بِالْعَرْشِ، قَالَتِ الْمَلَائِكَةُ: يَا رَبِّ هَذَا صَوْتٌ ضَعِيفٌ مَعْرُوفٌ مِنْ بِلَادٍ بَعِيدَةٍ غَرِيبَةٍ فَقَالَ اللهُ تَعَالَى: أَمَا تَعْرِفُونَ ذَلِكَ؟ قَالُوا: يَا رَبِّ وَمَنْ هُوَ؟ قَالَ عَزَّ وَجَلَّ: عَبْدِي يُونُسُ، قَالُوا: عَبْدُكَ يُونُسُ الَّذِي لَمْ يَزَلْ يُرْفَعُ لَهُ عَمَلٌ مُتَقَبَّلٌ وَدَعْوَةٌ مُسْتَجَابَةٌ؟ قَالُوا: يَا رَبِّ أَوَلَا تَرْحَمُ مَا كَانَ يَصْنَعُ فِي الرَّخَاءِ فَتُنْجِيَهُ فِي الْبَلَاءِ، قَالَ: بَلَى، فَأَمَرَ الْحُوتَ فَطَرَحَهُ بِالْعَرَاء»
(When it occurred to the Prophet Yunus, upon him be peace, to call upon Allah in these words when he was in the belly of the great fish, he said, "La ilaha illa Anta, Yo are glorified! Truly, I have been of the wrongdoers." This call went and hovered around the (mighty) Throne, and the angels said, "O Lord, this is the voice of one who is weak but known, in a faraway strange land. Allah, may He be exalted, said, "How do you know this" They said, "O Lord, who is he" Allah, may He be exalted, said, "My servant Yunus." They said, "Your servant Yunus, from whom there kept coming acceptable deeds and supplications which were answered!" They said, "O Lord, will You not have mercy on him for what he did during his time of ease, and save him from this trial and tribulation" He said, "Of course." So, He commanded the great fish, and it cast him forth on the naked shore.) Allah says:
فَنَبَذْنَـهُ
(But We cast him forth) meaning, `We threw him out,'
بِالْعَرَآءِ
(on the naked shore) Ibn `Abbas, may Allah be pleased with him, and others said that this refers to land in which there is no vegetation and no buildings.
وَهُوَ سَقِيمٌ
(while he was sick,) means, when he was weak of body.
وَأَنبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ
(And We caused a plant of gourd to grow over him.) Ibn Mas`ud and Ibn `Abbas, may Allah be pleased with them both, Mujahid, `Ikrimah, Sa`id bin Jubayr, Wahb bin Munabbih, Hilal bin Yasaf, `Abdullah bin Tawus, As-Suddi, Qatadah, Ad-Dahhak, `Ata' Al-Khurasani and several others, all said that gourd means squash. Some of them mentioned that the squash has a number of benefits: it grows quickly, its leaves offer shade because of their large size and smooth texture, flies do not come near it, and its fruits provide good nourishment; they may be eaten raw or cooked, and both the pulp and the peel may be eaten. It was reported that the Messenger of Allah ﷺ used to like squash and would look for it wherever it was on the serving dish.
وَأَرْسَلْنَـهُ إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ
(And We sent him to a hundred thousand (people) or even more.) It is as if he was commanded, after he came forth from the fish, to go back to those to whom he had been sent in the first place, and they all believed in him.
أَوْ يَزِيدُونَ
(or even more.) Makhul said, "They numbered one hundred and ten thousand. This was reported by Ibn Abi Hatim. Ibn Jarir said, "Some of the scholars of Arabic, the people of Basrah, said that this means up to one hundred thousand or more." Ibn Jarir interpreted this Ayah as he interpreted the Ayat:
ثُمَّ قَسَتْ قُلُوبُكُمْ مِّن بَعْدِ ذلِكَ فَهِىَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً
(Then, after that, your hearts were hardened and became as stones or even worse in hardness) (2:74).
إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً
(Behold! a section of them fear men as they fear Allah or even more) (4:77), and
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى
(And was at a distance of two bows' length or (even) nearer) (53:9). The meaning is, not less than that, but rather more.
فَـَامِنُواْ
(And they believed;) means, these people to whom Yunus, peace be upon him, had been sent all believed.
فَمَتَّعْنَـهُمْ إِلَى حِينٍ
(so We gave them enjoyment for a while. ) means, until the time of their appointed end. This is like the Ayah,
فَلَوْلاَ كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهَآ إِيمَانُهَا إِلاَّ قَوْمَ يُونُسَ لَمَّآ ءَامَنُواْ كَشَفْنَا عَنْهُمْ عَذَابَ الخِزْىِ فِى الْحَيَوةَ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَى حِينٍ
(Was there any town (community) that believed, and its faith (at that moment) saved it -- except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.) (10:98)
فَاسْتَفْتِهِمْ أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ - أَمْ خَلَقْنَا الْمَلَـئِكَةَ إِنَـثاً وَهُمْ شَـهِدُونَ - أَلاَ إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ - وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَـذِبُونَ - أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ مَا لَكُمْ كَيْفَ تَحْكُمُونَ أَفَلاَ تَذَكَّرُونَ أَمْ لَكُمْ سُلْطَـنٌ مُّبِينٌ فَأْتُواْ بِكِتَـبِكُمْ إِن كُنتُمْ صَـدِقِينَ وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً وَلَقَدْ عَلِمَتِ الجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ
📜 Texte arabe source
القول في تأويل قوله تعالى : وَأَرْسَلْنَاهُ إِلَى مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ (147)
يقول تعالى ذكره: فأرسلنا يونس إلى مئة ألف من الناس، أو يزيدون على مئة ألف. وذكر عن ابن عباس أنه كان يقول: معنى قوله ( أوْ ) : بل يزيدون.
* ذكر الرواية بذلك:
حدثنا ابن بشار، قال: ثنا مؤمل، قال: ثنا سفيان، عن منصور، عن سالم بن أبي الجعد، عن الحكم بن عبد الله بن الأزور، عن ابن عباس، في قوله ( وَأَرْسَلْنَاهُ إِلَى مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ ) قال: بل يزيدون، كانوا مئة ألف وثلاثين ألفا.
حدثنا ابن حميد، قال: ثنا يعقوب، عن جعفر، عن سعيد بن جُبَير، في قوله ( مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ ) قال: يزيدون سبعين ألفا، وقد كان العذاب أرسل عليهم، فلما فرقوا بين النساء وأولادها، والبهائم وأولادها، وعجُّوا إلى الله، كشف عنهم العذاب، وأمطرت السماء دما.
حدثني محمد بن عبد الرحيم البرقي، قال: ثنا عمرو بن أبي سلمة، قال: سمعت زهيرا، عمن سمع أبا العالية، قال: ثني أبيّ بن كعب، أنه سأل رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم عن قوله ( وَأَرْسَلْنَاهُ إِلَى مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ ) قال: يزيدون عشرون ألفا.
وكان بعض أهل العربية من أهل البصرة يقول في ذلك: معناه إلى مئة ألف أو كانوا يزيدون عندكم، يقول: كذلك كانوا عندكم.
وإنما عنى بقوله ( وَأَرْسَلْنَاهُ إِلَى مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ ) أنه أرسله إلى قومه الذين وعدهم العذاب، فلما أظلهم تابوا، فكشف الله عنهم. وقيل: إنهم أهل نينَوَى.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَأَرْسَلْنَاهُ إِلَى مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ ) أرسل إلى أهل نينوى من أرض الموصل، قال: قال الحسن: بعثه الله قبل أن يصيبه ما أصابه ( فَآمَنُوا فَمَتَّعْنَاهُمْ إِلَى حِينٍ )
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 مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ ) قال: قوم يونس الذين أرسل إليهم قبل أن يلتقمه الحوت.
وقيل: إن يونس أرسل إلى أهل نِيْنَوَى بعد ما نبذه الحوت بالعراء.
* ذكر من قال ذلك:
حدثني الحارث، قال: ثنا الحسن، قال: سمعت أبا هلال محمد بن سليمان، قال: ثنا شهر بن حوشب، قال:( أتاه جبرائيل، يعني يونس، وقال: انطلق إلى أهل نِينَوَى فأنذرهم أن العذاب قد حضرهم; قال: ألتمس دابة; قال: الأمر أعجل من ذلك، قال: ألتمس حذاء، قال: الأمر أعجل من ذلك، قال: فغضب فانطلق إلى السفينة فركب; فلما ركب احتبست السفينة لا تُقدم ولا تُؤخر; قال: فتساهموا، قال: فسُهم، فجاء الحوت يبصبص بذنبه، فنودي الحوت: أيا حوت إنا لم نجعل يونس لك رزقا، إنما جعلناك له حوزا ومسجدا; قال: فالتقمه الحوت، فانطلق به من ذلك المكان حتى مر به على الأيْلة، ثم انطلق به حتى مر به على دجلة، ثم انطلق به حتى ألقاه في نينوى ).
حدثني الحارث، قال: ثنا الحسن، قال: ثنا أبو هلال، قال: ثنا شهر بن حوشب، عن ابن عباس قال: إنما كانت رسالة يونس بعد ما نبذه الحوت.
Verset 148
L'histoire de Yunus. Nous avons déjà discuté de l'histoire de Yunus, paix sur lui, dans la sourate Al-Anbiya' (21:87-88). Dans les deux Sahihs, il est rapporté que le Messager d'Allah ﷺ a dit : « Il ne convient pas à un serviteur de dire : je suis meilleur que Yunus bin Matta. » (Quand il s'enfuit vers le navire chargé.) Ibn 'Abbas, qu'Allah soit satisfait de lui, a dit : « Il était rempli de marchandises. (Puis il (accepta de) tirer au sort,) signifie, tirer au sort. » (et il fut parmi les perdants.) signifie parmi ceux qui ont été vaincus. Cela parce que le navire était battu par les vagues de tous côtés, et ils risquaient de se noyer, alors ils tirèrent au sort, et celui qui perdait serait jeté par-dessus bord afin d'alléger la charge. Le Prophète d'Allah Yunus, paix sur lui, perdit le tirage trois fois, mais ils ne voulurent pas le jeter par-dessus bord. Il ôta son vêtement pour pouvoir se jeter dans la mer, et ils essayèrent de l'en empêcher. Puis Allah ordonna à un grand poisson de la Mer Verte (c'est-à-dire la Méditerranée) de fendre les océans et de venir avaler Yunus, paix sur lui, sans couper sa chair ni briser ses os. Le poisson vint et Yunus, paix sur lui, se jeta par-dessus bord, et le poisson l'avala et l'emmena, voyageant à travers toutes les mers avec lui. Lorsque Yunus fut resté un certain temps dans le ventre du poisson, il pensa qu'il était mort ; puis il bougea sa tête, ses jambes et ses bras, et vit qu'il était vivant. Il pria dans le ventre du poisson, et l'une des choses qu'il dit dans sa prière principale fut : « Ô Seigneur, j'ai pris comme lieu d'adoration pour Toi un endroit qu'aucune autre personne n'a atteint. » Ils divergèrent sur la durée de son séjour dans le ventre du poisson. Certains dirent trois jours ; c'était l'avis de Qatadah. Certains dirent sept jours ; c'était l'avis de Ja'far As-Sadiq, qu'Allah soit satisfait de lui. Certains dirent quarante jours ; c'était l'avis de...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Story of Yunus
We have already discussed the story of Yunus, peace be upon him, in Surat Al-Anbiya' (21:87-88). In the Two Sahihs it is reported that the Messenger of Allah ﷺ said:
«مَا يَنْبَغِي لِعَبْدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى»
(It is not right for any person to say I am better than Yunus bin Matta.)
إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ
(When he ran to the laden ship.) Ibn `Abbas, may Allah be pleased with him, said, "It was filled with cargo.
فَسَـهَمَ
(Then he (agreed to) cast lots,) means, to draw lots."
فَكَانَ مِنَ الْمُدْحَضِينَ
(and he was among the losers.) means among those who have been overcome. This was because the ship was being pounded by the waves on all sides, and they were at risk of drowning, so they drew lots, and whoever lost would be thrown overboard so as to lighten the load. The Prophet of Allah Yunus, peace be upon him, lost the draw three times, but they did not want to throw him overboard. He took off his garment so that he could throw himself into the sea, and they tried to stop him. Then Allah commanded a large fish from the Green Sea (i.e., Mediterranian Sea) to cleave the oceans and come and swallow Yunus, peace be upon him, without cutting his flesh or breaking his bones. The fish came and Yunus, peace be upon him, threw himself overboard, and the fish swallowed him and took him away, traveling through all the seas with him. When Yunus had stayed for some time in the fish's belly, he thought that he had died; then he moved his head and legs and arms, and saw that he was alive. He prayed in the belly of the fish, and one of the things he said in his main prayer was: "O Lord, I have taken as a place of worship to You a place which no other person has reached." They differed as to how long he spent in the belly of the fish. Some said three days; this was the view of Qatadah. Some said seven days; this was the view of Ja`far As-Sadiq, may Allah be pleased with him. Some said forty days; this was the view of Abu Malik. Mujahid said, narrating from Ash-Sha`bi, "It swallowed him in the morning and cast him forth in the evening." And Allah knows best how long exactly was. Allah says,
فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ - لَلَبِثَ فِى بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ
(Had he not been of them who glorify Allah, He would have indeed remained inside its belly (the fish) till the Day of Resurrection.) It was said that, if he had not already done righteous deeds during his time of ease. This was the view of Ad-Dahhak bin Qays, Abu Al-`Aliyah, Wahb bin Munabbih, Qatadah and others, and it was the view favored by Ibn Jarir. This is what is indicated in the authentic Hadith which we quote below, if Allah wills. In a Hadith narrated from Ibn `Abbas, may Allah be pleased with him, he said:
«تَعَرَّفْ إِلَى اللهِ فِي الرَّخَاءِ، يَعْرِفْكَ فِي الشِّدَّة»
(Remember Allah during times of ease and He will remember you during times of difficulty.) And it was said that what was meant by the Ayah:
فَلَوْلاَ أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ
(Had he not been of them who glorify Allah,) was the meaning of the following Ayat:
فَنَادَى فِى الظُّلُمَـتِ أَن لاَّ إِلَـهَ إِلاَّ أَنتَ سُبْحَـنَكَ إِنِّى كُنتُ مِنَ الظَّـلِمِينَ
فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَـهُ مِنَ الْغَمِّ وَكَذلِكَ نُنجِـى الْمُؤْمِنِينَ
(But he cried through the darkness (saying): "La ilaha illa Anta, You are glorified! Truly, I have been of the wrongdoers." So We answered his call, and delivered him from the distress. And thus We do deliver the believers.) (21:87-88). This was the view of Sa`id bin Jubayr and others. Ibn Abi Hatim recorded that Anas bin Malik, may Allah be pleased with him -- and I do not know of anything narrated from Anas that he did not attribute to the Messenger of Allah ﷺ:
«إِنَّ يُونُسَ النَّبِيَّ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ حِينَ بَدَا لَهُ أَنْ يَدْعُوَ بِهَذِهِ الْكَلِمَاتِ وَهُوَ فِي بَطْنِ الْحُوتِ فَقَالَ: اللْهُمَّ لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ،فَأَقْبَلَتِ الدَّعْوَةُ تَحُفُّ بِالْعَرْشِ، قَالَتِ الْمَلَائِكَةُ: يَا رَبِّ هَذَا صَوْتٌ ضَعِيفٌ مَعْرُوفٌ مِنْ بِلَادٍ بَعِيدَةٍ غَرِيبَةٍ فَقَالَ اللهُ تَعَالَى: أَمَا تَعْرِفُونَ ذَلِكَ؟ قَالُوا: يَا رَبِّ وَمَنْ هُوَ؟ قَالَ عَزَّ وَجَلَّ: عَبْدِي يُونُسُ، قَالُوا: عَبْدُكَ يُونُسُ الَّذِي لَمْ يَزَلْ يُرْفَعُ لَهُ عَمَلٌ مُتَقَبَّلٌ وَدَعْوَةٌ مُسْتَجَابَةٌ؟ قَالُوا: يَا رَبِّ أَوَلَا تَرْحَمُ مَا كَانَ يَصْنَعُ فِي الرَّخَاءِ فَتُنْجِيَهُ فِي الْبَلَاءِ، قَالَ: بَلَى، فَأَمَرَ الْحُوتَ فَطَرَحَهُ بِالْعَرَاء»
(When it occurred to the Prophet Yunus, upon him be peace, to call upon Allah in these words when he was in the belly of the great fish, he said, "La ilaha illa Anta, Yo are glorified! Truly, I have been of the wrongdoers." This call went and hovered around the (mighty) Throne, and the angels said, "O Lord, this is the voice of one who is weak but known, in a faraway strange land. Allah, may He be exalted, said, "How do you know this" They said, "O Lord, who is he" Allah, may He be exalted, said, "My servant Yunus." They said, "Your servant Yunus, from whom there kept coming acceptable deeds and supplications which were answered!" They said, "O Lord, will You not have mercy on him for what he did during his time of ease, and save him from this trial and tribulation" He said, "Of course." So, He commanded the great fish, and it cast him forth on the naked shore.) Allah says:
فَنَبَذْنَـهُ
(But We cast him forth) meaning, `We threw him out,'
بِالْعَرَآءِ
(on the naked shore) Ibn `Abbas, may Allah be pleased with him, and others said that this refers to land in which there is no vegetation and no buildings.
وَهُوَ سَقِيمٌ
(while he was sick,) means, when he was weak of body.
وَأَنبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ
(And We caused a plant of gourd to grow over him.) Ibn Mas`ud and Ibn `Abbas, may Allah be pleased with them both, Mujahid, `Ikrimah, Sa`id bin Jubayr, Wahb bin Munabbih, Hilal bin Yasaf, `Abdullah bin Tawus, As-Suddi, Qatadah, Ad-Dahhak, `Ata' Al-Khurasani and several others, all said that gourd means squash. Some of them mentioned that the squash has a number of benefits: it grows quickly, its leaves offer shade because of their large size and smooth texture, flies do not come near it, and its fruits provide good nourishment; they may be eaten raw or cooked, and both the pulp and the peel may be eaten. It was reported that the Messenger of Allah ﷺ used to like squash and would look for it wherever it was on the serving dish.
وَأَرْسَلْنَـهُ إِلَى مِاْئَةِ أَلْفٍ أَوْ يَزِيدُونَ
(And We sent him to a hundred thousand (people) or even more.) It is as if he was commanded, after he came forth from the fish, to go back to those to whom he had been sent in the first place, and they all believed in him.
أَوْ يَزِيدُونَ
(or even more.) Makhul said, "They numbered one hundred and ten thousand. This was reported by Ibn Abi Hatim. Ibn Jarir said, "Some of the scholars of Arabic, the people of Basrah, said that this means up to one hundred thousand or more." Ibn Jarir interpreted this Ayah as he interpreted the Ayat:
ثُمَّ قَسَتْ قُلُوبُكُمْ مِّن بَعْدِ ذلِكَ فَهِىَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً
(Then, after that, your hearts were hardened and became as stones or even worse in hardness) (2:74).
إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً
(Behold! a section of them fear men as they fear Allah or even more) (4:77), and
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى
(And was at a distance of two bows' length or (even) nearer) (53:9). The meaning is, not less than that, but rather more.
فَـَامِنُواْ
(And they believed;) means, these people to whom Yunus, peace be upon him, had been sent all believed.
فَمَتَّعْنَـهُمْ إِلَى حِينٍ
(so We gave them enjoyment for a while. ) means, until the time of their appointed end. This is like the Ayah,
فَلَوْلاَ كَانَتْ قَرْيَةٌ ءَامَنَتْ فَنَفَعَهَآ إِيمَانُهَا إِلاَّ قَوْمَ يُونُسَ لَمَّآ ءَامَنُواْ كَشَفْنَا عَنْهُمْ عَذَابَ الخِزْىِ فِى الْحَيَوةَ الدُّنْيَا وَمَتَّعْنَاهُمْ إِلَى حِينٍ
(Was there any town (community) that believed, and its faith (at that moment) saved it -- except the people of Yunus; when they believed, We removed from them the torment of disgrace in the life of the (present) world, and permitted them to enjoy for a while.) (10:98)
فَاسْتَفْتِهِمْ أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ - أَمْ خَلَقْنَا الْمَلَـئِكَةَ إِنَـثاً وَهُمْ شَـهِدُونَ - أَلاَ إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ - وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَـذِبُونَ - أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ مَا لَكُمْ كَيْفَ تَحْكُمُونَ أَفَلاَ تَذَكَّرُونَ أَمْ لَكُمْ سُلْطَـنٌ مُّبِينٌ فَأْتُواْ بِكِتَـبِكُمْ إِن كُنتُمْ صَـدِقِينَ وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً وَلَقَدْ عَلِمَتِ الجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ
📜 Texte arabe source
وقوله ( فَآمَنُوا ) يقول: فوحدوا الله الذي أرسل إليهم يونس، وصدقوا بحقيقة ما جاءهم به يونس من عند الله.
وقوله ( فَمَتَّعْنَاهُمْ إِلَى حِينٍ ) يقول: فأخرنا عنهم العذاب، ومتعناهم إلى حين بحياتهم إلى بلوغ آجالهم من الموت.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَمَتَّعْنَاهُمْ إِلَى حِينٍ ) : الموت.
حدثني محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( فَمَتَّعْنَاهُمْ إِلَى حِينٍ ) قال: الموت.
Verset 149
Réfutation de ceux qui attribuent des enfants à Allah et disent que les anges sont Ses filles. Allah dénonce ces idolâtres qui attribuent des filles à Allah -- exalté soit-Il au-dessus de cela -- et s'attribuent à eux-mêmes ce qu'ils désiraient, c'est-à-dire qu'ils voulaient une progéniture mâle pour eux-mêmes. (Et quand l'un d'eux reçoit la nouvelle de la naissance d'une fille, son visage s'assombrit et il est rempli de chagrin intérieur !) (16:58), c'est-à-dire que cela le contrarie, et il ne choisirait que des fils pour lui-même. Allah dit : « Alors comment peuvent-ils attribuer à Allah la part qu'ils ne choisiraient pas pour eux-mêmes ? » Allah dit : (Demande-leur maintenant) signifie, interroge-les par voie de dénonciation, (Y a-t-il (seulement) des filles pour ton Seigneur et des fils pour eux ?) Ceci est comme le verset : (Est-ce pour vous les mâles et pour Lui les femelles ? C'est là un partage vraiment injuste !) (53:21-22). (Ou avons-Nous créé les anges femelles alors qu'ils étaient témoins ?) signifie, comment ont-ils décidé que les anges sont femelles alors qu'ils n'ont pas été témoins de leur création ? Ceci est comme le verset : (Et ils font des anges, qui sont eux-mêmes des serviteurs du Tout-Miséricordieux, des femelles. Ont-ils été témoins de leur création ? Leur témoignage sera enregistré, et ils seront interrogés !) (43:19), ce qui signifie, ils seront interrogés à ce sujet le Jour de la Résurrection. (En vérité, c'est de leur fausseté) signifie, cela fait partie des mensonges qu'ils racontent. (qu'ils disent : "Allah a engendré.") c'est-à-dire, qu'une progéniture Lui est née. (Et en vérité, ils sont menteurs !) Allah mentionne trois...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Refutation of Those Who attribute Children to Allah and say that the Angels are His Daughters
Allah denounces those idolators who attribute daughters to Allah -- exalted be He above that -- and attributed to themselves what they desired, i.e., they wanted male offspring to themselves.
وَإِذَا بُشِّرَ أَحَدُهُمْ بِالاٍّنْثَى ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ
(And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!) (16:58), i.e., that upsets him, and he would only choose sons for himself. Allah says: `Then how can they attribute to Allah the share that they would not choose for themselves' Allah says:
فَاسْتَفْتِهِمْ
(Now ask them) means, quiz them by way of denunciation,
أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ
(Are there (only) daughters for your Lord and sons for them) This is like the Ayah:
أَلَكُمُ الذَّكَرُ وَلَهُ الاٍّنثَى - تِلْكَ إِذاً قِسْمَةٌ ضِيزَى
(Is it for you the males and for Him the females That indeed is a division most unfair!) (53:21-22).
أَمْ خَلَقْنَا الْمَلَـئِكَةَ إِنَـثاً وَهُمْ شَـهِدُونَ
(Or did We create the angels female while they were witnesses) means, how did they decide that the angels are female when they did not witness their creation This is like the Ayah:
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً أَشَهِدُواْ خَلْقَهُمْ سَتُكْتَبُ شَهَـدَتُهُمْ وَيُسْـَلُونَ
(And they make the angels females who themselves are servants of the Most Gracious. Did they witness their creation Their testimony will be recorded, and they will be questioned!) (43:19), which means, they will be questioned about that on the Day of Resurrection.
أَلاَ إِنَّهُم مِّنْ إِفْكِهِمْ
(Verily, it is of their falsehood) means, it is a part of the lies they tell.
لَيَقُولُونَوَلَدَ اللَّهُ
(that they say: "Allah has begotten.") meaning, that offspring have been born to Him.
وَإِنَّهُمْ لَكَـذِبُونَ
(And verily, they are liars!) Allah mentions three of the things they said about the angels, which formed the utmost disbelief and falsehood. They said that they were the daughters of Allah and that Allah had offspring -- exalted and sanctified be He above that. Then they made these offspring female, then they worshipped them instead of Allah, exalted and sanctified be He -- any of which on its own would be sufficient to condemn them to spend eternity in Hell. Then Allah says, denouncing them:
أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ
(Has He (then) chosen daughters rather than sons) meaning, what would make Him choose daughters rather than sons This is like the Ayah,
أَفَأَصْفَـكُمْ رَبُّكُم بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَـئِكَةِ إِنَاثًا إِنَّكُمْ لَتَقُولُونَ قَوْلاً عَظِيمًا
(Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters Verily, you indeed utter an awful saying.) (17:40) Allah says:
مَا لَكُمْ كَيْفَ تَحْكُمُونَ
(What is the matter with you How do you decide) meaning, `what kind of reasoning makes you say that'
أَفَلاَ تَذَكَّرُونَ - أَمْ لَكُمْ سُلْطَـنٌ مُّبِينٌ
(Will you not then remember Or is there for you a plain authority) means, `evidence to prove what you say.'
فَأْتُواْ بِكِتَـبِكُمْ إِن كُنتُمْ صَـدِقِينَ
(Then bring your Book if you are truthful!) means, `produce evidence for that derived from a Book revealed from heaven by Allah, to prove that He has taken what you say (i.e., offspring). What you say is totally irrational.'
وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً
(And they have invented a kinship between Him and the Jinn,) Mujahid said, "The idolators said that the angels were the daughters of Allah. Abu Bakr, may Allah be pleased with him, said, `Then who are their mothers' They said, `The daughters of the leaders of the Jinn."' Qatadah and Ibn Zayd also said this. Allah -- may He be blessed and exalted -- says:
وَلَقَدْ عَلِمَتِ الجِنَّةُ
(but the jinn know) meaning, those to whom this is attributed
إِنَّهُمْ لَمُحْضَرُونَ
(know well that they have indeed to appear (before Him).) means, that those who say that will be brought forth for punishment on the Day of Reckoning, because of the lies and falsehood that they uttered without knowledge.
سُبْحَـنَ اللَّهِ عَمَّا يَصِفُونَ
(Glorified be Allah! (He is free) from what they attribute unto Him!) means, exalted, sanctified and glorified be He far above having any offspring and far above what the wrongdoers and heretics attribute to Him.
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Except the servants of Allah, whom He chooses.) The pronoun in the verb translated as "they attribute" refers to all of mankind, then He excludes those whom He chooses, who are the ones who follow the truth revealed to every Prophet who was sent.
فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ - وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ - وَإِنَّا لَنَحْنُ الصَّآفُّونَ - وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ - وَإِن كَانُواْ لَيَقُولُونَ - لَوْ أَنَّ عِندَنَا ذِكْراً مِّنَ الاٌّوَّلِينَ
📜 Texte arabe source
وقوله ( فَاسْتَفْتِهِمْ ) يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم : سل يا محمد مشركي قومك من قريش.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَاسْتَفْتِهِمْ أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ ) : يعني مشركي قريش.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( فَاسْتَفْتِهِمْ أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ ) قال: سلهم، وقرأ: وَيَسْتَفْتُونَكَ قال: يسألونك.
حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ ( فَاسْتَفْتِهِمْ ) يقول: يا محمد سلهم.
وقوله ( أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ ) : ذكر أن مشركي قريش كانوا يقولون: الملائكة بنات الله، وكانوا يعبدونها، فقال الله لنبيه محمد عليه الصلاة والسلام : سلهم، وقل لهم: ألربي البنات ولكم البنون؟.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، ( أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ ) ؟ لأنهم قالوا: يعني مشركي قريش: لله البنات، ولهم البنون.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( فَاسْتَفْتِهِمْ أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ ) قال: كانوا يعبدون الملائكة.
Verset 150
Réfutation de ceux qui attribuent des enfants à Allah et disent que les anges sont Ses filles. Allah dénonce ces idolâtres qui attribuent des filles à Allah -- exalté soit-Il au-dessus de cela -- et s'attribuent à eux-mêmes ce qu'ils désiraient, c'est-à-dire qu'ils voulaient une progéniture mâle pour eux-mêmes. (Et quand l'un d'eux reçoit la nouvelle de la naissance d'une fille, son visage s'assombrit et il est rempli de chagrin intérieur !) (16:58), c'est-à-dire que cela le contrarie, et il ne choisirait que des fils pour lui-même. Allah dit : « Alors comment peuvent-ils attribuer à Allah la part qu'ils ne choisiraient pas pour eux-mêmes ? » Allah dit : (Demande-leur maintenant) signifie, interroge-les par voie de dénonciation, (Y a-t-il (seulement) des filles pour ton Seigneur et des fils pour eux ?) Ceci est comme le verset : (Est-ce pour vous les mâles et pour Lui les femelles ? C'est là un partage vraiment injuste !) (53:21-22). (Ou avons-Nous créé les anges femelles alors qu'ils étaient témoins ?) signifie, comment ont-ils décidé que les anges sont femelles alors qu'ils n'ont pas été témoins de leur création ? Ceci est comme le verset : (Et ils font des anges, qui sont eux-mêmes des serviteurs du Tout-Miséricordieux, des femelles. Ont-ils été témoins de leur création ? Leur témoignage sera enregistré, et ils seront interrogés !) (43:19), ce qui signifie, ils seront interrogés à ce sujet le Jour de la Résurrection. (En vérité, c'est de leur fausseté) signifie, cela fait partie des mensonges qu'ils racontent. (qu'ils disent : "Allah a engendré.") c'est-à-dire, qu'une progéniture Lui est née. (Et en vérité, ils sont menteurs !) Allah mentionne trois...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Refutation of Those Who attribute Children to Allah and say that the Angels are His Daughters
Allah denounces those idolators who attribute daughters to Allah -- exalted be He above that -- and attributed to themselves what they desired, i.e., they wanted male offspring to themselves.
وَإِذَا بُشِّرَ أَحَدُهُمْ بِالاٍّنْثَى ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ
(And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!) (16:58), i.e., that upsets him, and he would only choose sons for himself. Allah says: `Then how can they attribute to Allah the share that they would not choose for themselves' Allah says:
فَاسْتَفْتِهِمْ
(Now ask them) means, quiz them by way of denunciation,
أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ
(Are there (only) daughters for your Lord and sons for them) This is like the Ayah:
أَلَكُمُ الذَّكَرُ وَلَهُ الاٍّنثَى - تِلْكَ إِذاً قِسْمَةٌ ضِيزَى
(Is it for you the males and for Him the females That indeed is a division most unfair!) (53:21-22).
أَمْ خَلَقْنَا الْمَلَـئِكَةَ إِنَـثاً وَهُمْ شَـهِدُونَ
(Or did We create the angels female while they were witnesses) means, how did they decide that the angels are female when they did not witness their creation This is like the Ayah:
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً أَشَهِدُواْ خَلْقَهُمْ سَتُكْتَبُ شَهَـدَتُهُمْ وَيُسْـَلُونَ
(And they make the angels females who themselves are servants of the Most Gracious. Did they witness their creation Their testimony will be recorded, and they will be questioned!) (43:19), which means, they will be questioned about that on the Day of Resurrection.
أَلاَ إِنَّهُم مِّنْ إِفْكِهِمْ
(Verily, it is of their falsehood) means, it is a part of the lies they tell.
لَيَقُولُونَوَلَدَ اللَّهُ
(that they say: "Allah has begotten.") meaning, that offspring have been born to Him.
وَإِنَّهُمْ لَكَـذِبُونَ
(And verily, they are liars!) Allah mentions three of the things they said about the angels, which formed the utmost disbelief and falsehood. They said that they were the daughters of Allah and that Allah had offspring -- exalted and sanctified be He above that. Then they made these offspring female, then they worshipped them instead of Allah, exalted and sanctified be He -- any of which on its own would be sufficient to condemn them to spend eternity in Hell. Then Allah says, denouncing them:
أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ
(Has He (then) chosen daughters rather than sons) meaning, what would make Him choose daughters rather than sons This is like the Ayah,
أَفَأَصْفَـكُمْ رَبُّكُم بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَـئِكَةِ إِنَاثًا إِنَّكُمْ لَتَقُولُونَ قَوْلاً عَظِيمًا
(Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters Verily, you indeed utter an awful saying.) (17:40) Allah says:
مَا لَكُمْ كَيْفَ تَحْكُمُونَ
(What is the matter with you How do you decide) meaning, `what kind of reasoning makes you say that'
أَفَلاَ تَذَكَّرُونَ - أَمْ لَكُمْ سُلْطَـنٌ مُّبِينٌ
(Will you not then remember Or is there for you a plain authority) means, `evidence to prove what you say.'
فَأْتُواْ بِكِتَـبِكُمْ إِن كُنتُمْ صَـدِقِينَ
(Then bring your Book if you are truthful!) means, `produce evidence for that derived from a Book revealed from heaven by Allah, to prove that He has taken what you say (i.e., offspring). What you say is totally irrational.'
وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً
(And they have invented a kinship between Him and the Jinn,) Mujahid said, "The idolators said that the angels were the daughters of Allah. Abu Bakr, may Allah be pleased with him, said, `Then who are their mothers' They said, `The daughters of the leaders of the Jinn."' Qatadah and Ibn Zayd also said this. Allah -- may He be blessed and exalted -- says:
وَلَقَدْ عَلِمَتِ الجِنَّةُ
(but the jinn know) meaning, those to whom this is attributed
إِنَّهُمْ لَمُحْضَرُونَ
(know well that they have indeed to appear (before Him).) means, that those who say that will be brought forth for punishment on the Day of Reckoning, because of the lies and falsehood that they uttered without knowledge.
سُبْحَـنَ اللَّهِ عَمَّا يَصِفُونَ
(Glorified be Allah! (He is free) from what they attribute unto Him!) means, exalted, sanctified and glorified be He far above having any offspring and far above what the wrongdoers and heretics attribute to Him.
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Except the servants of Allah, whom He chooses.) The pronoun in the verb translated as "they attribute" refers to all of mankind, then He excludes those whom He chooses, who are the ones who follow the truth revealed to every Prophet who was sent.
فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ - وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ - وَإِنَّا لَنَحْنُ الصَّآفُّونَ - وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ - وَإِن كَانُواْ لَيَقُولُونَ - لَوْ أَنَّ عِندَنَا ذِكْراً مِّنَ الاٌّوَّلِينَ
📜 Texte arabe source
القول في تأويل قوله تعالى : أَمْ خَلَقْنَا الْمَلائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ (150)
يعني تعالى ذكره: أم شهد هؤلاء القائلون من المشركين: الملائكة بنات الله خلقي الملائكة وأنا أخلقهم إناثا، فشهدوا هذه الشهادة، ووصفوا الملائكة بأنها إناث.
Verset 151
Réfutation de ceux qui attribuent des enfants à Allah et disent que les anges sont Ses filles. Allah dénonce ces polythéistes qui attribuent des filles à Allah — exalté soit-Il au-dessus de cela — et s’attribuent à eux-mêmes ce qu’ils désirent, c’est-à-dire qu’ils voulaient une descendance mâle pour eux-mêmes. « Et quand on annonce à l’un d’eux une fille, son visage s’assombrit et il est rempli de chagrin intérieur » (16:58), c’est-à-dire que cela le contrarie, et il ne choisirait pour lui-même que des fils. Allah dit : « Alors comment peuvent-ils attribuer à Allah la part qu’ils ne choisiraient pas pour eux-mêmes ? » Allah dit : « Interroge-les donc » (37:149), c’est-à-dire, questionne-les par voie de réprobation, « Ton Seigneur aurait-Il des filles et eux des fils ? » (37:149). Ceci est semblable au verset : « Est-ce à vous les mâles et à Lui les femelles ? Ce serait alors un partage injuste ! » (53:21-22). « Ou bien avons-Nous créé les anges de sexe féminin et ils en étaient témoins ? » (37:150), c’est-à-dire, comment ont-ils décidé que les anges sont féminins alors qu’ils n’ont pas assisté à leur création ? Ceci est semblable au verset : « Et ils firent des anges qui sont les serviteurs du Tout-Miséricordieux des êtres féminins. Ont-ils été témoins de leur création ? Leur témoignage sera enregistré et ils seront interrogés ! » (43:19), ce qui signifie qu’ils seront interrogés à ce sujet le Jour de la Résurrection. « Certes, c’est de leur mensonge » (37:151), c’est-à-dire que cela fait partie des mensonges qu’ils profèrent, « qu’ils disent : "Allah a engendré" » (37:152), c’est-à-dire qu’une progéniture Lui est née. « Et en vérité, ce sont des menteurs ! » (37:152). Allah mentionne trois
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Refutation of Those Who attribute Children to Allah and say that the Angels are His Daughters
Allah denounces those idolators who attribute daughters to Allah -- exalted be He above that -- and attributed to themselves what they desired, i.e., they wanted male offspring to themselves.
وَإِذَا بُشِّرَ أَحَدُهُمْ بِالاٍّنْثَى ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ
(And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!) (16:58), i.e., that upsets him, and he would only choose sons for himself. Allah says: `Then how can they attribute to Allah the share that they would not choose for themselves' Allah says:
فَاسْتَفْتِهِمْ
(Now ask them) means, quiz them by way of denunciation,
أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ
(Are there (only) daughters for your Lord and sons for them) This is like the Ayah:
أَلَكُمُ الذَّكَرُ وَلَهُ الاٍّنثَى - تِلْكَ إِذاً قِسْمَةٌ ضِيزَى
(Is it for you the males and for Him the females That indeed is a division most unfair!) (53:21-22).
أَمْ خَلَقْنَا الْمَلَـئِكَةَ إِنَـثاً وَهُمْ شَـهِدُونَ
(Or did We create the angels female while they were witnesses) means, how did they decide that the angels are female when they did not witness their creation This is like the Ayah:
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً أَشَهِدُواْ خَلْقَهُمْ سَتُكْتَبُ شَهَـدَتُهُمْ وَيُسْـَلُونَ
(And they make the angels females who themselves are servants of the Most Gracious. Did they witness their creation Their testimony will be recorded, and they will be questioned!) (43:19), which means, they will be questioned about that on the Day of Resurrection.
أَلاَ إِنَّهُم مِّنْ إِفْكِهِمْ
(Verily, it is of their falsehood) means, it is a part of the lies they tell.
لَيَقُولُونَوَلَدَ اللَّهُ
(that they say: "Allah has begotten.") meaning, that offspring have been born to Him.
وَإِنَّهُمْ لَكَـذِبُونَ
(And verily, they are liars!) Allah mentions three of the things they said about the angels, which formed the utmost disbelief and falsehood. They said that they were the daughters of Allah and that Allah had offspring -- exalted and sanctified be He above that. Then they made these offspring female, then they worshipped them instead of Allah, exalted and sanctified be He -- any of which on its own would be sufficient to condemn them to spend eternity in Hell. Then Allah says, denouncing them:
أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ
(Has He (then) chosen daughters rather than sons) meaning, what would make Him choose daughters rather than sons This is like the Ayah,
أَفَأَصْفَـكُمْ رَبُّكُم بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَـئِكَةِ إِنَاثًا إِنَّكُمْ لَتَقُولُونَ قَوْلاً عَظِيمًا
(Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters Verily, you indeed utter an awful saying.) (17:40) Allah says:
مَا لَكُمْ كَيْفَ تَحْكُمُونَ
(What is the matter with you How do you decide) meaning, `what kind of reasoning makes you say that'
أَفَلاَ تَذَكَّرُونَ - أَمْ لَكُمْ سُلْطَـنٌ مُّبِينٌ
(Will you not then remember Or is there for you a plain authority) means, `evidence to prove what you say.'
فَأْتُواْ بِكِتَـبِكُمْ إِن كُنتُمْ صَـدِقِينَ
(Then bring your Book if you are truthful!) means, `produce evidence for that derived from a Book revealed from heaven by Allah, to prove that He has taken what you say (i.e., offspring). What you say is totally irrational.'
وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً
(And they have invented a kinship between Him and the Jinn,) Mujahid said, "The idolators said that the angels were the daughters of Allah. Abu Bakr, may Allah be pleased with him, said, `Then who are their mothers' They said, `The daughters of the leaders of the Jinn."' Qatadah and Ibn Zayd also said this. Allah -- may He be blessed and exalted -- says:
وَلَقَدْ عَلِمَتِ الجِنَّةُ
(but the jinn know) meaning, those to whom this is attributed
إِنَّهُمْ لَمُحْضَرُونَ
(know well that they have indeed to appear (before Him).) means, that those who say that will be brought forth for punishment on the Day of Reckoning, because of the lies and falsehood that they uttered without knowledge.
سُبْحَـنَ اللَّهِ عَمَّا يَصِفُونَ
(Glorified be Allah! (He is free) from what they attribute unto Him!) means, exalted, sanctified and glorified be He far above having any offspring and far above what the wrongdoers and heretics attribute to Him.
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Except the servants of Allah, whom He chooses.) The pronoun in the verb translated as "they attribute" refers to all of mankind, then He excludes those whom He chooses, who are the ones who follow the truth revealed to every Prophet who was sent.
فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ - وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ - وَإِنَّا لَنَحْنُ الصَّآفُّونَ - وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ - وَإِن كَانُواْ لَيَقُولُونَ - لَوْ أَنَّ عِندَنَا ذِكْراً مِّنَ الاٌّوَّلِينَ
📜 Texte arabe source
وقوله ( أَلا إِنَّهُمْ مِنْ إِفْكِهِمْ ) يقول تعالى ذكره: ألا إن هؤلاء المشركين من كذبهم ( لَيَقُولُونَ وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَاذِبُونَ ) في قيلهم ذلك.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( أَلا إِنَّهُمْ مِنْ إِفْكِهِمْ لَيَقُولُونَ ) يقول: من كذبهم.
Verset 152
Réfutation de ceux qui attribuent des enfants à Allah et disent que les anges sont Ses filles. Allah dénonce ces polythéistes qui attribuent des filles à Allah — exalté soit-Il au-dessus de cela — et s’attribuent à eux-mêmes ce qu’ils désirent, c’est-à-dire qu’ils voulaient une descendance mâle pour eux-mêmes. « Et quand on annonce à l’un d’eux une fille, son visage s’assombrit et il est rempli de chagrin intérieur » (16:58), c’est-à-dire que cela le contrarie, et il ne choisirait pour lui-même que des fils. Allah dit : « Alors comment peuvent-ils attribuer à Allah la part qu’ils ne choisiraient pas pour eux-mêmes ? » Allah dit : « Interroge-les donc » (37:149), c’est-à-dire, questionne-les par voie de réprobation, « Ton Seigneur aurait-Il des filles et eux des fils ? » (37:149). Ceci est semblable au verset : « Est-ce à vous les mâles et à Lui les femelles ? Ce serait alors un partage injuste ! » (53:21-22). « Ou bien avons-Nous créé les anges de sexe féminin et ils en étaient témoins ? » (37:150), c’est-à-dire, comment ont-ils décidé que les anges sont féminins alors qu’ils n’ont pas assisté à leur création ? Ceci est semblable au verset : « Et ils firent des anges qui sont les serviteurs du Tout-Miséricordieux des êtres féminins. Ont-ils été témoins de leur création ? Leur témoignage sera enregistré et ils seront interrogés ! » (43:19), ce qui signifie qu’ils seront interrogés à ce sujet le Jour de la Résurrection. « Certes, c’est de leur mensonge » (37:151), c’est-à-dire que cela fait partie des mensonges qu’ils profèrent, « qu’ils disent : "Allah a engendré" » (37:152), c’est-à-dire qu’une progéniture Lui est née. « Et en vérité, ce sont des menteurs ! » (37:152). Allah mentionne trois
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Refutation of Those Who attribute Children to Allah and say that the Angels are His Daughters
Allah denounces those idolators who attribute daughters to Allah -- exalted be He above that -- and attributed to themselves what they desired, i.e., they wanted male offspring to themselves.
وَإِذَا بُشِّرَ أَحَدُهُمْ بِالاٍّنْثَى ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ
(And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!) (16:58), i.e., that upsets him, and he would only choose sons for himself. Allah says: `Then how can they attribute to Allah the share that they would not choose for themselves' Allah says:
فَاسْتَفْتِهِمْ
(Now ask them) means, quiz them by way of denunciation,
أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ
(Are there (only) daughters for your Lord and sons for them) This is like the Ayah:
أَلَكُمُ الذَّكَرُ وَلَهُ الاٍّنثَى - تِلْكَ إِذاً قِسْمَةٌ ضِيزَى
(Is it for you the males and for Him the females That indeed is a division most unfair!) (53:21-22).
أَمْ خَلَقْنَا الْمَلَـئِكَةَ إِنَـثاً وَهُمْ شَـهِدُونَ
(Or did We create the angels female while they were witnesses) means, how did they decide that the angels are female when they did not witness their creation This is like the Ayah:
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً أَشَهِدُواْ خَلْقَهُمْ سَتُكْتَبُ شَهَـدَتُهُمْ وَيُسْـَلُونَ
(And they make the angels females who themselves are servants of the Most Gracious. Did they witness their creation Their testimony will be recorded, and they will be questioned!) (43:19), which means, they will be questioned about that on the Day of Resurrection.
أَلاَ إِنَّهُم مِّنْ إِفْكِهِمْ
(Verily, it is of their falsehood) means, it is a part of the lies they tell.
لَيَقُولُونَوَلَدَ اللَّهُ
(that they say: "Allah has begotten.") meaning, that offspring have been born to Him.
وَإِنَّهُمْ لَكَـذِبُونَ
(And verily, they are liars!) Allah mentions three of the things they said about the angels, which formed the utmost disbelief and falsehood. They said that they were the daughters of Allah and that Allah had offspring -- exalted and sanctified be He above that. Then they made these offspring female, then they worshipped them instead of Allah, exalted and sanctified be He -- any of which on its own would be sufficient to condemn them to spend eternity in Hell. Then Allah says, denouncing them:
أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ
(Has He (then) chosen daughters rather than sons) meaning, what would make Him choose daughters rather than sons This is like the Ayah,
أَفَأَصْفَـكُمْ رَبُّكُم بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَـئِكَةِ إِنَاثًا إِنَّكُمْ لَتَقُولُونَ قَوْلاً عَظِيمًا
(Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters Verily, you indeed utter an awful saying.) (17:40) Allah says:
مَا لَكُمْ كَيْفَ تَحْكُمُونَ
(What is the matter with you How do you decide) meaning, `what kind of reasoning makes you say that'
أَفَلاَ تَذَكَّرُونَ - أَمْ لَكُمْ سُلْطَـنٌ مُّبِينٌ
(Will you not then remember Or is there for you a plain authority) means, `evidence to prove what you say.'
فَأْتُواْ بِكِتَـبِكُمْ إِن كُنتُمْ صَـدِقِينَ
(Then bring your Book if you are truthful!) means, `produce evidence for that derived from a Book revealed from heaven by Allah, to prove that He has taken what you say (i.e., offspring). What you say is totally irrational.'
وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً
(And they have invented a kinship between Him and the Jinn,) Mujahid said, "The idolators said that the angels were the daughters of Allah. Abu Bakr, may Allah be pleased with him, said, `Then who are their mothers' They said, `The daughters of the leaders of the Jinn."' Qatadah and Ibn Zayd also said this. Allah -- may He be blessed and exalted -- says:
وَلَقَدْ عَلِمَتِ الجِنَّةُ
(but the jinn know) meaning, those to whom this is attributed
إِنَّهُمْ لَمُحْضَرُونَ
(know well that they have indeed to appear (before Him).) means, that those who say that will be brought forth for punishment on the Day of Reckoning, because of the lies and falsehood that they uttered without knowledge.
سُبْحَـنَ اللَّهِ عَمَّا يَصِفُونَ
(Glorified be Allah! (He is free) from what they attribute unto Him!) means, exalted, sanctified and glorified be He far above having any offspring and far above what the wrongdoers and heretics attribute to Him.
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Except the servants of Allah, whom He chooses.) The pronoun in the verb translated as "they attribute" refers to all of mankind, then He excludes those whom He chooses, who are the ones who follow the truth revealed to every Prophet who was sent.
فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ - وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ - وَإِنَّا لَنَحْنُ الصَّآفُّونَ - وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ - وَإِن كَانُواْ لَيَقُولُونَ - لَوْ أَنَّ عِندَنَا ذِكْراً مِّنَ الاٌّوَّلِينَ
📜 Texte arabe source
وقوله ( أَلا إِنَّهُمْ مِنْ إِفْكِهِمْ ) يقول تعالى ذكره: ألا إن هؤلاء المشركين من كذبهم ( لَيَقُولُونَ وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَاذِبُونَ ) في قيلهم ذلك.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( أَلا إِنَّهُمْ مِنْ إِفْكِهِمْ لَيَقُولُونَ ) يقول: من كذبهم.
Verset 153
Réfutation de ceux qui attribuent des enfants à Allah et disent que les anges sont Ses filles. Allah dénonce ces polythéistes qui attribuent des filles à Allah — exalté soit-Il au-dessus de cela — et s’attribuent à eux-mêmes ce qu’ils désirent, c’est-à-dire qu’ils voulaient une descendance mâle pour eux-mêmes. « Et quand on annonce à l’un d’eux une fille, son visage s’assombrit et il est rempli de chagrin intérieur » (16:58), c’est-à-dire que cela le contrarie, et il ne choisirait pour lui-même que des fils. Allah dit : « Alors comment peuvent-ils attribuer à Allah la part qu’ils ne choisiraient pas pour eux-mêmes ? » Allah dit : « Interroge-les donc » (37:149), c’est-à-dire, questionne-les par voie de réprobation, « Ton Seigneur aurait-Il des filles et eux des fils ? » (37:149). Ceci est semblable au verset : « Est-ce à vous les mâles et à Lui les femelles ? Ce serait alors un partage injuste ! » (53:21-22). « Ou bien avons-Nous créé les anges de sexe féminin et ils en étaient témoins ? » (37:150), c’est-à-dire, comment ont-ils décidé que les anges sont féminins alors qu’ils n’ont pas assisté à leur création ? Ceci est semblable au verset : « Et ils firent des anges qui sont les serviteurs du Tout-Miséricordieux des êtres féminins. Ont-ils été témoins de leur création ? Leur témoignage sera enregistré et ils seront interrogés ! » (43:19), ce qui signifie qu’ils seront interrogés à ce sujet le Jour de la Résurrection. « Certes, c’est de leur mensonge » (37:151), c’est-à-dire que cela fait partie des mensonges qu’ils profèrent, « qu’ils disent : "Allah a engendré" » (37:152), c’est-à-dire qu’une progéniture Lui est née. « Et en vérité, ce sont des menteurs ! » (37:152). Allah mentionne trois
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Refutation of Those Who attribute Children to Allah and say that the Angels are His Daughters
Allah denounces those idolators who attribute daughters to Allah -- exalted be He above that -- and attributed to themselves what they desired, i.e., they wanted male offspring to themselves.
وَإِذَا بُشِّرَ أَحَدُهُمْ بِالاٍّنْثَى ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ
(And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!) (16:58), i.e., that upsets him, and he would only choose sons for himself. Allah says: `Then how can they attribute to Allah the share that they would not choose for themselves' Allah says:
فَاسْتَفْتِهِمْ
(Now ask them) means, quiz them by way of denunciation,
أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ
(Are there (only) daughters for your Lord and sons for them) This is like the Ayah:
أَلَكُمُ الذَّكَرُ وَلَهُ الاٍّنثَى - تِلْكَ إِذاً قِسْمَةٌ ضِيزَى
(Is it for you the males and for Him the females That indeed is a division most unfair!) (53:21-22).
أَمْ خَلَقْنَا الْمَلَـئِكَةَ إِنَـثاً وَهُمْ شَـهِدُونَ
(Or did We create the angels female while they were witnesses) means, how did they decide that the angels are female when they did not witness their creation This is like the Ayah:
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً أَشَهِدُواْ خَلْقَهُمْ سَتُكْتَبُ شَهَـدَتُهُمْ وَيُسْـَلُونَ
(And they make the angels females who themselves are servants of the Most Gracious. Did they witness their creation Their testimony will be recorded, and they will be questioned!) (43:19), which means, they will be questioned about that on the Day of Resurrection.
أَلاَ إِنَّهُم مِّنْ إِفْكِهِمْ
(Verily, it is of their falsehood) means, it is a part of the lies they tell.
لَيَقُولُونَوَلَدَ اللَّهُ
(that they say: "Allah has begotten.") meaning, that offspring have been born to Him.
وَإِنَّهُمْ لَكَـذِبُونَ
(And verily, they are liars!) Allah mentions three of the things they said about the angels, which formed the utmost disbelief and falsehood. They said that they were the daughters of Allah and that Allah had offspring -- exalted and sanctified be He above that. Then they made these offspring female, then they worshipped them instead of Allah, exalted and sanctified be He -- any of which on its own would be sufficient to condemn them to spend eternity in Hell. Then Allah says, denouncing them:
أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ
(Has He (then) chosen daughters rather than sons) meaning, what would make Him choose daughters rather than sons This is like the Ayah,
أَفَأَصْفَـكُمْ رَبُّكُم بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَـئِكَةِ إِنَاثًا إِنَّكُمْ لَتَقُولُونَ قَوْلاً عَظِيمًا
(Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters Verily, you indeed utter an awful saying.) (17:40) Allah says:
مَا لَكُمْ كَيْفَ تَحْكُمُونَ
(What is the matter with you How do you decide) meaning, `what kind of reasoning makes you say that'
أَفَلاَ تَذَكَّرُونَ - أَمْ لَكُمْ سُلْطَـنٌ مُّبِينٌ
(Will you not then remember Or is there for you a plain authority) means, `evidence to prove what you say.'
فَأْتُواْ بِكِتَـبِكُمْ إِن كُنتُمْ صَـدِقِينَ
(Then bring your Book if you are truthful!) means, `produce evidence for that derived from a Book revealed from heaven by Allah, to prove that He has taken what you say (i.e., offspring). What you say is totally irrational.'
وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً
(And they have invented a kinship between Him and the Jinn,) Mujahid said, "The idolators said that the angels were the daughters of Allah. Abu Bakr, may Allah be pleased with him, said, `Then who are their mothers' They said, `The daughters of the leaders of the Jinn."' Qatadah and Ibn Zayd also said this. Allah -- may He be blessed and exalted -- says:
وَلَقَدْ عَلِمَتِ الجِنَّةُ
(but the jinn know) meaning, those to whom this is attributed
إِنَّهُمْ لَمُحْضَرُونَ
(know well that they have indeed to appear (before Him).) means, that those who say that will be brought forth for punishment on the Day of Reckoning, because of the lies and falsehood that they uttered without knowledge.
سُبْحَـنَ اللَّهِ عَمَّا يَصِفُونَ
(Glorified be Allah! (He is free) from what they attribute unto Him!) means, exalted, sanctified and glorified be He far above having any offspring and far above what the wrongdoers and heretics attribute to Him.
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Except the servants of Allah, whom He chooses.) The pronoun in the verb translated as "they attribute" refers to all of mankind, then He excludes those whom He chooses, who are the ones who follow the truth revealed to every Prophet who was sent.
فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ - وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ - وَإِنَّا لَنَحْنُ الصَّآفُّونَ - وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ - وَإِن كَانُواْ لَيَقُولُونَ - لَوْ أَنَّ عِندَنَا ذِكْراً مِّنَ الاٌّوَّلِينَ
📜 Texte arabe source
القول في تأويل قوله تعالى : أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ (153)
يقول تعالى ذكره موَبّخا هؤلاء القائلين لله البنات من مشركي قريش: ( أَصْطَفَى ) الله أيها القوم ( الْبَنَاتِ عَلَى الْبَنِينَ ) ؟ والعرب إذا وجهوا الاستفهام إلى التوبيخ أثبتوا ألف الاستفهام أحيانا وطرحوها أحيانا، كما قيل: أَذْهَبْتُمْ بالقصر طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا يستفهم بها، ولا يستفهم بها، والمعنى في الحالين واحد، وإذا لم يستفهم في قوله ( أَصْطَفَى الْبَنَاتِ ) ذهبت ألف اصطفى في الوصل، ويبتدأ بها بالكسر، وإذا استفهم فتحت وقطعت.
وقد ذُكر عن بعض أهل المدينة أنه قرأ ذلك بترك الاستفهام والوصل. فأما قرّاء الكوفة والبصرة، فإنهم في ذلك على قراءته بالاستفهام، وفتح ألفه في الأحوال كلها، وهي القراءة التي نختار لإجماع الحجة من القرّاء عليها.
Verset 154
Réfutation de ceux qui attribuent des enfants à Allah et disent que les anges sont Ses filles. Allah dénonce ces polythéistes qui attribuent des filles à Allah — exalté soit-Il au-dessus de cela — et s’attribuent à eux-mêmes ce qu’ils désirent, c’est-à-dire qu’ils voulaient une descendance mâle pour eux-mêmes. « Et quand on annonce à l’un d’eux une fille, son visage s’assombrit et il est rempli de chagrin intérieur » (16:58), c’est-à-dire que cela le contrarie, et il ne choisirait pour lui-même que des fils. Allah dit : « Alors comment peuvent-ils attribuer à Allah la part qu’ils ne choisiraient pas pour eux-mêmes ? » Allah dit : « Interroge-les donc » (37:149), c’est-à-dire, questionne-les par voie de réprobation, « Ton Seigneur aurait-Il des filles et eux des fils ? » (37:149). Ceci est semblable au verset : « Est-ce à vous les mâles et à Lui les femelles ? Ce serait alors un partage injuste ! » (53:21-22). « Ou bien avons-Nous créé les anges de sexe féminin et ils en étaient témoins ? » (37:150), c’est-à-dire, comment ont-ils décidé que les anges sont féminins alors qu’ils n’ont pas assisté à leur création ? Ceci est semblable au verset : « Et ils firent des anges qui sont les serviteurs du Tout-Miséricordieux des êtres féminins. Ont-ils été témoins de leur création ? Leur témoignage sera enregistré et ils seront interrogés ! » (43:19), ce qui signifie qu’ils seront interrogés à ce sujet le Jour de la Résurrection. « Certes, c’est de leur mensonge » (37:151), c’est-à-dire que cela fait partie des mensonges qu’ils profèrent, « qu’ils disent : "Allah a engendré" » (37:152), c’est-à-dire qu’une progéniture Lui est née. « Et en vérité, ce sont des menteurs ! » (37:152). Allah mentionne trois
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Refutation of Those Who attribute Children to Allah and say that the Angels are His Daughters
Allah denounces those idolators who attribute daughters to Allah -- exalted be He above that -- and attributed to themselves what they desired, i.e., they wanted male offspring to themselves.
وَإِذَا بُشِّرَ أَحَدُهُمْ بِالاٍّنْثَى ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ
(And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!) (16:58), i.e., that upsets him, and he would only choose sons for himself. Allah says: `Then how can they attribute to Allah the share that they would not choose for themselves' Allah says:
فَاسْتَفْتِهِمْ
(Now ask them) means, quiz them by way of denunciation,
أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ
(Are there (only) daughters for your Lord and sons for them) This is like the Ayah:
أَلَكُمُ الذَّكَرُ وَلَهُ الاٍّنثَى - تِلْكَ إِذاً قِسْمَةٌ ضِيزَى
(Is it for you the males and for Him the females That indeed is a division most unfair!) (53:21-22).
أَمْ خَلَقْنَا الْمَلَـئِكَةَ إِنَـثاً وَهُمْ شَـهِدُونَ
(Or did We create the angels female while they were witnesses) means, how did they decide that the angels are female when they did not witness their creation This is like the Ayah:
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً أَشَهِدُواْ خَلْقَهُمْ سَتُكْتَبُ شَهَـدَتُهُمْ وَيُسْـَلُونَ
(And they make the angels females who themselves are servants of the Most Gracious. Did they witness their creation Their testimony will be recorded, and they will be questioned!) (43:19), which means, they will be questioned about that on the Day of Resurrection.
أَلاَ إِنَّهُم مِّنْ إِفْكِهِمْ
(Verily, it is of their falsehood) means, it is a part of the lies they tell.
لَيَقُولُونَوَلَدَ اللَّهُ
(that they say: "Allah has begotten.") meaning, that offspring have been born to Him.
وَإِنَّهُمْ لَكَـذِبُونَ
(And verily, they are liars!) Allah mentions three of the things they said about the angels, which formed the utmost disbelief and falsehood. They said that they were the daughters of Allah and that Allah had offspring -- exalted and sanctified be He above that. Then they made these offspring female, then they worshipped them instead of Allah, exalted and sanctified be He -- any of which on its own would be sufficient to condemn them to spend eternity in Hell. Then Allah says, denouncing them:
أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ
(Has He (then) chosen daughters rather than sons) meaning, what would make Him choose daughters rather than sons This is like the Ayah,
أَفَأَصْفَـكُمْ رَبُّكُم بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَـئِكَةِ إِنَاثًا إِنَّكُمْ لَتَقُولُونَ قَوْلاً عَظِيمًا
(Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters Verily, you indeed utter an awful saying.) (17:40) Allah says:
مَا لَكُمْ كَيْفَ تَحْكُمُونَ
(What is the matter with you How do you decide) meaning, `what kind of reasoning makes you say that'
أَفَلاَ تَذَكَّرُونَ - أَمْ لَكُمْ سُلْطَـنٌ مُّبِينٌ
(Will you not then remember Or is there for you a plain authority) means, `evidence to prove what you say.'
فَأْتُواْ بِكِتَـبِكُمْ إِن كُنتُمْ صَـدِقِينَ
(Then bring your Book if you are truthful!) means, `produce evidence for that derived from a Book revealed from heaven by Allah, to prove that He has taken what you say (i.e., offspring). What you say is totally irrational.'
وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً
(And they have invented a kinship between Him and the Jinn,) Mujahid said, "The idolators said that the angels were the daughters of Allah. Abu Bakr, may Allah be pleased with him, said, `Then who are their mothers' They said, `The daughters of the leaders of the Jinn."' Qatadah and Ibn Zayd also said this. Allah -- may He be blessed and exalted -- says:
وَلَقَدْ عَلِمَتِ الجِنَّةُ
(but the jinn know) meaning, those to whom this is attributed
إِنَّهُمْ لَمُحْضَرُونَ
(know well that they have indeed to appear (before Him).) means, that those who say that will be brought forth for punishment on the Day of Reckoning, because of the lies and falsehood that they uttered without knowledge.
سُبْحَـنَ اللَّهِ عَمَّا يَصِفُونَ
(Glorified be Allah! (He is free) from what they attribute unto Him!) means, exalted, sanctified and glorified be He far above having any offspring and far above what the wrongdoers and heretics attribute to Him.
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Except the servants of Allah, whom He chooses.) The pronoun in the verb translated as "they attribute" refers to all of mankind, then He excludes those whom He chooses, who are the ones who follow the truth revealed to every Prophet who was sent.
فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ - وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ - وَإِنَّا لَنَحْنُ الصَّآفُّونَ - وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ - وَإِن كَانُواْ لَيَقُولُونَ - لَوْ أَنَّ عِندَنَا ذِكْراً مِّنَ الاٌّوَّلِينَ
📜 Texte arabe source
القول في تأويل قوله تعالى : مَا لَكُمْ كَيْفَ تَحْكُمُونَ (154)
وقوله ( مَا لَكُمْ كَيْفَ تَحْكُمُونَ ) يقول: بئس الحكم تحكمون أيها القوم أن يكون لله البنات ولكم البنون، وأنتم لا ترضون البنات لأنفسكم، فتجعلون له ما لا ترضونه لأنفسكم؟
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ مَا لَكُمْ كَيْفَ تَحْكُمُونَ ) يقول: كيف يجعل لكم البنين ولنفسه البنات، ما لكم كيف تحكمون؟.
Verset 155
Réfutation de ceux qui attribuent des enfants à Allah et disent que les anges sont Ses filles. Allah dénonce ces polythéistes qui attribuent des filles à Allah — exalté soit-Il au-dessus de cela — et s’attribuent à eux-mêmes ce qu’ils désirent, c’est-à-dire qu’ils voulaient une descendance mâle pour eux-mêmes. « Et quand on annonce à l’un d’eux une fille, son visage s’assombrit et il est rempli de chagrin intérieur » (16:58), c’est-à-dire que cela le contrarie, et il ne choisirait pour lui-même que des fils. Allah dit : « Alors comment peuvent-ils attribuer à Allah la part qu’ils ne choisiraient pas pour eux-mêmes ? » Allah dit : « Interroge-les donc » (37:149), c’est-à-dire, questionne-les par voie de réprobation, « Ton Seigneur aurait-Il des filles et eux des fils ? » (37:149). Ceci est semblable au verset : « Est-ce à vous les mâles et à Lui les femelles ? Ce serait alors un partage injuste ! » (53:21-22). « Ou bien avons-Nous créé les anges de sexe féminin et ils en étaient témoins ? » (37:150), c’est-à-dire, comment ont-ils décidé que les anges sont féminins alors qu’ils n’ont pas assisté à leur création ? Ceci est semblable au verset : « Et ils firent des anges qui sont les serviteurs du Tout-Miséricordieux des êtres féminins. Ont-ils été témoins de leur création ? Leur témoignage sera enregistré et ils seront interrogés ! » (43:19), ce qui signifie qu’ils seront interrogés à ce sujet le Jour de la Résurrection. « Certes, c’est de leur mensonge » (37:151), c’est-à-dire que cela fait partie des mensonges qu’ils profèrent, « qu’ils disent : "Allah a engendré" » (37:152), c’est-à-dire qu’une progéniture Lui est née. « Et en vérité, ce sont des menteurs ! » (37:152). Allah mentionne trois
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Refutation of Those Who attribute Children to Allah and say that the Angels are His Daughters
Allah denounces those idolators who attribute daughters to Allah -- exalted be He above that -- and attributed to themselves what they desired, i.e., they wanted male offspring to themselves.
وَإِذَا بُشِّرَ أَحَدُهُمْ بِالاٍّنْثَى ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ
(And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!) (16:58), i.e., that upsets him, and he would only choose sons for himself. Allah says: `Then how can they attribute to Allah the share that they would not choose for themselves' Allah says:
فَاسْتَفْتِهِمْ
(Now ask them) means, quiz them by way of denunciation,
أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ
(Are there (only) daughters for your Lord and sons for them) This is like the Ayah:
أَلَكُمُ الذَّكَرُ وَلَهُ الاٍّنثَى - تِلْكَ إِذاً قِسْمَةٌ ضِيزَى
(Is it for you the males and for Him the females That indeed is a division most unfair!) (53:21-22).
أَمْ خَلَقْنَا الْمَلَـئِكَةَ إِنَـثاً وَهُمْ شَـهِدُونَ
(Or did We create the angels female while they were witnesses) means, how did they decide that the angels are female when they did not witness their creation This is like the Ayah:
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً أَشَهِدُواْ خَلْقَهُمْ سَتُكْتَبُ شَهَـدَتُهُمْ وَيُسْـَلُونَ
(And they make the angels females who themselves are servants of the Most Gracious. Did they witness their creation Their testimony will be recorded, and they will be questioned!) (43:19), which means, they will be questioned about that on the Day of Resurrection.
أَلاَ إِنَّهُم مِّنْ إِفْكِهِمْ
(Verily, it is of their falsehood) means, it is a part of the lies they tell.
لَيَقُولُونَوَلَدَ اللَّهُ
(that they say: "Allah has begotten.") meaning, that offspring have been born to Him.
وَإِنَّهُمْ لَكَـذِبُونَ
(And verily, they are liars!) Allah mentions three of the things they said about the angels, which formed the utmost disbelief and falsehood. They said that they were the daughters of Allah and that Allah had offspring -- exalted and sanctified be He above that. Then they made these offspring female, then they worshipped them instead of Allah, exalted and sanctified be He -- any of which on its own would be sufficient to condemn them to spend eternity in Hell. Then Allah says, denouncing them:
أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ
(Has He (then) chosen daughters rather than sons) meaning, what would make Him choose daughters rather than sons This is like the Ayah,
أَفَأَصْفَـكُمْ رَبُّكُم بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَـئِكَةِ إِنَاثًا إِنَّكُمْ لَتَقُولُونَ قَوْلاً عَظِيمًا
(Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters Verily, you indeed utter an awful saying.) (17:40) Allah says:
مَا لَكُمْ كَيْفَ تَحْكُمُونَ
(What is the matter with you How do you decide) meaning, `what kind of reasoning makes you say that'
أَفَلاَ تَذَكَّرُونَ - أَمْ لَكُمْ سُلْطَـنٌ مُّبِينٌ
(Will you not then remember Or is there for you a plain authority) means, `evidence to prove what you say.'
فَأْتُواْ بِكِتَـبِكُمْ إِن كُنتُمْ صَـدِقِينَ
(Then bring your Book if you are truthful!) means, `produce evidence for that derived from a Book revealed from heaven by Allah, to prove that He has taken what you say (i.e., offspring). What you say is totally irrational.'
وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً
(And they have invented a kinship between Him and the Jinn,) Mujahid said, "The idolators said that the angels were the daughters of Allah. Abu Bakr, may Allah be pleased with him, said, `Then who are their mothers' They said, `The daughters of the leaders of the Jinn."' Qatadah and Ibn Zayd also said this. Allah -- may He be blessed and exalted -- says:
وَلَقَدْ عَلِمَتِ الجِنَّةُ
(but the jinn know) meaning, those to whom this is attributed
إِنَّهُمْ لَمُحْضَرُونَ
(know well that they have indeed to appear (before Him).) means, that those who say that will be brought forth for punishment on the Day of Reckoning, because of the lies and falsehood that they uttered without knowledge.
سُبْحَـنَ اللَّهِ عَمَّا يَصِفُونَ
(Glorified be Allah! (He is free) from what they attribute unto Him!) means, exalted, sanctified and glorified be He far above having any offspring and far above what the wrongdoers and heretics attribute to Him.
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Except the servants of Allah, whom He chooses.) The pronoun in the verb translated as "they attribute" refers to all of mankind, then He excludes those whom He chooses, who are the ones who follow the truth revealed to every Prophet who was sent.
فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ - وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ - وَإِنَّا لَنَحْنُ الصَّآفُّونَ - وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ - وَإِن كَانُواْ لَيَقُولُونَ - لَوْ أَنَّ عِندَنَا ذِكْراً مِّنَ الاٌّوَّلِينَ
📜 Texte arabe source
وقوله ( أَفَلا تَذَكَّرُونَ ) يقول: أفلا تتدبرون ما تقولون؟ فتعرفوا خطأه فتنتهوا عن قيله.
Verset 156
Réfutation de ceux qui attribuent des enfants à Allah et disent que les anges sont Ses filles. Allah dénonce ces idolâtres qui attribuent des filles à Allah — exalté soit-Il au-dessus de cela — et s’attribuent à eux-mêmes ce qu’ils désirent, c’est-à-dire qu’ils voulaient une descendance mâle pour eux-mêmes. « Et quand on annonce à l’un d’eux une fille, son visage s’assombrit et il est rempli de chagrin intérieur » (16:58), c’est-à-dire que cela le contrarie, et il ne choisirait pour lui-même que des fils. Allah dit : « Alors comment peuvent-ils attribuer à Allah la part qu’ils ne choisiraient pas pour eux-mêmes ? » Allah dit : « Interroge-les donc » (37:149), c’est-à-dire, questionne-les par voie de réprobation, « Ton Seigneur aurait-Il des filles et eux des fils ? » (37:149). Cela est semblable au verset : « Est-ce à vous les mâles et à Lui les femelles ? Ce serait alors un partage injuste ! » (53:21-22). « Ou bien avons-Nous créé les anges de sexe féminin, et ils en étaient témoins ? » (37:150), c’est-à-dire, comment ont-ils décidé que les anges sont féminins alors qu’ils n’ont pas assisté à leur création ? Cela est semblable au verset : « Et ils ont fait des anges, qui sont des serviteurs du Tout-Miséricordieux, des êtres féminins. Ont-ils été témoins de leur création ? Leur témoignage sera enregistré, et ils seront interrogés ! » (43:19), ce qui signifie qu’ils seront interrogés à ce sujet au Jour de la Résurrection. « En vérité, c’est de leur fausseté » (37:151), c’est-à-dire que cela fait partie des mensonges qu’ils profèrent, « qu’ils disent : "Allah a engendré" » (37:152), c’est-à-dire qu’une descendance Lui est née. « Et en vérité, ce sont des menteurs ! » (37:152). Allah mentionne trois
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Refutation of Those Who attribute Children to Allah and say that the Angels are His Daughters
Allah denounces those idolators who attribute daughters to Allah -- exalted be He above that -- and attributed to themselves what they desired, i.e., they wanted male offspring to themselves.
وَإِذَا بُشِّرَ أَحَدُهُمْ بِالاٍّنْثَى ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ
(And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!) (16:58), i.e., that upsets him, and he would only choose sons for himself. Allah says: `Then how can they attribute to Allah the share that they would not choose for themselves' Allah says:
فَاسْتَفْتِهِمْ
(Now ask them) means, quiz them by way of denunciation,
أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ
(Are there (only) daughters for your Lord and sons for them) This is like the Ayah:
أَلَكُمُ الذَّكَرُ وَلَهُ الاٍّنثَى - تِلْكَ إِذاً قِسْمَةٌ ضِيزَى
(Is it for you the males and for Him the females That indeed is a division most unfair!) (53:21-22).
أَمْ خَلَقْنَا الْمَلَـئِكَةَ إِنَـثاً وَهُمْ شَـهِدُونَ
(Or did We create the angels female while they were witnesses) means, how did they decide that the angels are female when they did not witness their creation This is like the Ayah:
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً أَشَهِدُواْ خَلْقَهُمْ سَتُكْتَبُ شَهَـدَتُهُمْ وَيُسْـَلُونَ
(And they make the angels females who themselves are servants of the Most Gracious. Did they witness their creation Their testimony will be recorded, and they will be questioned!) (43:19), which means, they will be questioned about that on the Day of Resurrection.
أَلاَ إِنَّهُم مِّنْ إِفْكِهِمْ
(Verily, it is of their falsehood) means, it is a part of the lies they tell.
لَيَقُولُونَوَلَدَ اللَّهُ
(that they say: "Allah has begotten.") meaning, that offspring have been born to Him.
وَإِنَّهُمْ لَكَـذِبُونَ
(And verily, they are liars!) Allah mentions three of the things they said about the angels, which formed the utmost disbelief and falsehood. They said that they were the daughters of Allah and that Allah had offspring -- exalted and sanctified be He above that. Then they made these offspring female, then they worshipped them instead of Allah, exalted and sanctified be He -- any of which on its own would be sufficient to condemn them to spend eternity in Hell. Then Allah says, denouncing them:
أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ
(Has He (then) chosen daughters rather than sons) meaning, what would make Him choose daughters rather than sons This is like the Ayah,
أَفَأَصْفَـكُمْ رَبُّكُم بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَـئِكَةِ إِنَاثًا إِنَّكُمْ لَتَقُولُونَ قَوْلاً عَظِيمًا
(Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters Verily, you indeed utter an awful saying.) (17:40) Allah says:
مَا لَكُمْ كَيْفَ تَحْكُمُونَ
(What is the matter with you How do you decide) meaning, `what kind of reasoning makes you say that'
أَفَلاَ تَذَكَّرُونَ - أَمْ لَكُمْ سُلْطَـنٌ مُّبِينٌ
(Will you not then remember Or is there for you a plain authority) means, `evidence to prove what you say.'
فَأْتُواْ بِكِتَـبِكُمْ إِن كُنتُمْ صَـدِقِينَ
(Then bring your Book if you are truthful!) means, `produce evidence for that derived from a Book revealed from heaven by Allah, to prove that He has taken what you say (i.e., offspring). What you say is totally irrational.'
وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً
(And they have invented a kinship between Him and the Jinn,) Mujahid said, "The idolators said that the angels were the daughters of Allah. Abu Bakr, may Allah be pleased with him, said, `Then who are their mothers' They said, `The daughters of the leaders of the Jinn."' Qatadah and Ibn Zayd also said this. Allah -- may He be blessed and exalted -- says:
وَلَقَدْ عَلِمَتِ الجِنَّةُ
(but the jinn know) meaning, those to whom this is attributed
إِنَّهُمْ لَمُحْضَرُونَ
(know well that they have indeed to appear (before Him).) means, that those who say that will be brought forth for punishment on the Day of Reckoning, because of the lies and falsehood that they uttered without knowledge.
سُبْحَـنَ اللَّهِ عَمَّا يَصِفُونَ
(Glorified be Allah! (He is free) from what they attribute unto Him!) means, exalted, sanctified and glorified be He far above having any offspring and far above what the wrongdoers and heretics attribute to Him.
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Except the servants of Allah, whom He chooses.) The pronoun in the verb translated as "they attribute" refers to all of mankind, then He excludes those whom He chooses, who are the ones who follow the truth revealed to every Prophet who was sent.
فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ - وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ - وَإِنَّا لَنَحْنُ الصَّآفُّونَ - وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ - وَإِن كَانُواْ لَيَقُولُونَ - لَوْ أَنَّ عِندَنَا ذِكْراً مِّنَ الاٌّوَّلِينَ
📜 Texte arabe source
وقوله ( أَمْ لَكُمْ سُلْطَانٌ مُبِينٌ ) يقول: ألكم حجة تبين صحتها لمن سمعها بحقيقة ما تقولون؟
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( أَمْ لَكُمْ سُلْطَانٌ مُبِينٌ ) : أي عذر مبين.
حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ، في قوله ( سُلْطَانٌ مُبِينٌ ) قال حجة.
Verset 157
Réfutation de ceux qui attribuent des enfants à Allah et disent que les anges sont Ses filles. Allah dénonce ces idolâtres qui attribuent des filles à Allah — exalté soit-Il au-dessus de cela — et s’attribuent à eux-mêmes ce qu’ils désirent, c’est-à-dire qu’ils voulaient une descendance mâle pour eux-mêmes. « Et quand on annonce à l’un d’eux une fille, son visage s’assombrit et il est rempli de chagrin intérieur » (16:58), c’est-à-dire que cela le contrarie, et il ne choisirait pour lui-même que des fils. Allah dit : « Alors comment peuvent-ils attribuer à Allah la part qu’ils ne choisiraient pas pour eux-mêmes ? » Allah dit : « Interroge-les donc » (37:149), c’est-à-dire, questionne-les par voie de réprobation, « Ton Seigneur aurait-Il des filles et eux des fils ? » (37:149). Cela est semblable au verset : « Est-ce à vous les mâles et à Lui les femelles ? Ce serait alors un partage injuste ! » (53:21-22). « Ou bien avons-Nous créé les anges de sexe féminin, et ils en étaient témoins ? » (37:150), c’est-à-dire, comment ont-ils décidé que les anges sont féminins alors qu’ils n’ont pas assisté à leur création ? Cela est semblable au verset : « Et ils ont fait des anges, qui sont des serviteurs du Tout-Miséricordieux, des êtres féminins. Ont-ils été témoins de leur création ? Leur témoignage sera enregistré, et ils seront interrogés ! » (43:19), ce qui signifie qu’ils seront interrogés à ce sujet au Jour de la Résurrection. « En vérité, c’est de leur fausseté » (37:151), c’est-à-dire que cela fait partie des mensonges qu’ils profèrent, « qu’ils disent : "Allah a engendré" » (37:152), c’est-à-dire qu’une descendance Lui est née. « Et en vérité, ce sont des menteurs ! » (37:152). Allah mentionne trois
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Refutation of Those Who attribute Children to Allah and say that the Angels are His Daughters
Allah denounces those idolators who attribute daughters to Allah -- exalted be He above that -- and attributed to themselves what they desired, i.e., they wanted male offspring to themselves.
وَإِذَا بُشِّرَ أَحَدُهُمْ بِالاٍّنْثَى ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ
(And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!) (16:58), i.e., that upsets him, and he would only choose sons for himself. Allah says: `Then how can they attribute to Allah the share that they would not choose for themselves' Allah says:
فَاسْتَفْتِهِمْ
(Now ask them) means, quiz them by way of denunciation,
أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ
(Are there (only) daughters for your Lord and sons for them) This is like the Ayah:
أَلَكُمُ الذَّكَرُ وَلَهُ الاٍّنثَى - تِلْكَ إِذاً قِسْمَةٌ ضِيزَى
(Is it for you the males and for Him the females That indeed is a division most unfair!) (53:21-22).
أَمْ خَلَقْنَا الْمَلَـئِكَةَ إِنَـثاً وَهُمْ شَـهِدُونَ
(Or did We create the angels female while they were witnesses) means, how did they decide that the angels are female when they did not witness their creation This is like the Ayah:
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً أَشَهِدُواْ خَلْقَهُمْ سَتُكْتَبُ شَهَـدَتُهُمْ وَيُسْـَلُونَ
(And they make the angels females who themselves are servants of the Most Gracious. Did they witness their creation Their testimony will be recorded, and they will be questioned!) (43:19), which means, they will be questioned about that on the Day of Resurrection.
أَلاَ إِنَّهُم مِّنْ إِفْكِهِمْ
(Verily, it is of their falsehood) means, it is a part of the lies they tell.
لَيَقُولُونَوَلَدَ اللَّهُ
(that they say: "Allah has begotten.") meaning, that offspring have been born to Him.
وَإِنَّهُمْ لَكَـذِبُونَ
(And verily, they are liars!) Allah mentions three of the things they said about the angels, which formed the utmost disbelief and falsehood. They said that they were the daughters of Allah and that Allah had offspring -- exalted and sanctified be He above that. Then they made these offspring female, then they worshipped them instead of Allah, exalted and sanctified be He -- any of which on its own would be sufficient to condemn them to spend eternity in Hell. Then Allah says, denouncing them:
أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ
(Has He (then) chosen daughters rather than sons) meaning, what would make Him choose daughters rather than sons This is like the Ayah,
أَفَأَصْفَـكُمْ رَبُّكُم بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَـئِكَةِ إِنَاثًا إِنَّكُمْ لَتَقُولُونَ قَوْلاً عَظِيمًا
(Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters Verily, you indeed utter an awful saying.) (17:40) Allah says:
مَا لَكُمْ كَيْفَ تَحْكُمُونَ
(What is the matter with you How do you decide) meaning, `what kind of reasoning makes you say that'
أَفَلاَ تَذَكَّرُونَ - أَمْ لَكُمْ سُلْطَـنٌ مُّبِينٌ
(Will you not then remember Or is there for you a plain authority) means, `evidence to prove what you say.'
فَأْتُواْ بِكِتَـبِكُمْ إِن كُنتُمْ صَـدِقِينَ
(Then bring your Book if you are truthful!) means, `produce evidence for that derived from a Book revealed from heaven by Allah, to prove that He has taken what you say (i.e., offspring). What you say is totally irrational.'
وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً
(And they have invented a kinship between Him and the Jinn,) Mujahid said, "The idolators said that the angels were the daughters of Allah. Abu Bakr, may Allah be pleased with him, said, `Then who are their mothers' They said, `The daughters of the leaders of the Jinn."' Qatadah and Ibn Zayd also said this. Allah -- may He be blessed and exalted -- says:
وَلَقَدْ عَلِمَتِ الجِنَّةُ
(but the jinn know) meaning, those to whom this is attributed
إِنَّهُمْ لَمُحْضَرُونَ
(know well that they have indeed to appear (before Him).) means, that those who say that will be brought forth for punishment on the Day of Reckoning, because of the lies and falsehood that they uttered without knowledge.
سُبْحَـنَ اللَّهِ عَمَّا يَصِفُونَ
(Glorified be Allah! (He is free) from what they attribute unto Him!) means, exalted, sanctified and glorified be He far above having any offspring and far above what the wrongdoers and heretics attribute to Him.
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Except the servants of Allah, whom He chooses.) The pronoun in the verb translated as "they attribute" refers to all of mankind, then He excludes those whom He chooses, who are the ones who follow the truth revealed to every Prophet who was sent.
فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ - وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ - وَإِنَّا لَنَحْنُ الصَّآفُّونَ - وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ - وَإِن كَانُواْ لَيَقُولُونَ - لَوْ أَنَّ عِندَنَا ذِكْراً مِّنَ الاٌّوَّلِينَ
📜 Texte arabe source
وقوله ( فَأْتُوا بِكِتَابِكُمْ ) يقول: فأتوا بحجتكم من كتاب جاءكم من عند الله بأن الذي تقولون من أن له البنات ولكم البنين كما تقولون.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَأْتُوا بِكِتَابِكُمْ ) : أي بعذركم ( إِنْ كُنْتُمْ صَادِقِينَ )
حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ:( فَأْتُوا بِكِتَابِكُمْ ) أن هذا كذا بأن له البنات ولكم البنون.
وقوله ( إِنْ كُنْتُمْ صَادِقِينَ ) يقول: إن كنتم صادقين أن لكم بذلك حُجَّة.
Verset 158
Réfutation de ceux qui attribuent des enfants à Allah et disent que les anges sont Ses filles. Allah dénonce ces idolâtres qui attribuent des filles à Allah — exalté soit-Il au-dessus de cela — et s’attribuent à eux-mêmes ce qu’ils désirent, c’est-à-dire qu’ils voulaient une descendance mâle pour eux-mêmes. « Et quand on annonce à l’un d’eux une fille, son visage s’assombrit et il est rempli de chagrin intérieur » (16:58), c’est-à-dire que cela le contrarie, et il ne choisirait pour lui-même que des fils. Allah dit : « Alors comment peuvent-ils attribuer à Allah la part qu’ils ne choisiraient pas pour eux-mêmes ? » Allah dit : « Interroge-les donc » (37:149), c’est-à-dire, questionne-les par voie de réprobation, « Ton Seigneur aurait-Il des filles et eux des fils ? » (37:149). Cela est semblable au verset : « Est-ce à vous les mâles et à Lui les femelles ? Ce serait alors un partage injuste ! » (53:21-22). « Ou bien avons-Nous créé les anges de sexe féminin, et ils en étaient témoins ? » (37:150), c’est-à-dire, comment ont-ils décidé que les anges sont féminins alors qu’ils n’ont pas assisté à leur création ? Cela est semblable au verset : « Et ils ont fait des anges, qui sont des serviteurs du Tout-Miséricordieux, des êtres féminins. Ont-ils été témoins de leur création ? Leur témoignage sera enregistré, et ils seront interrogés ! » (43:19), ce qui signifie qu’ils seront interrogés à ce sujet au Jour de la Résurrection. « En vérité, c’est de leur fausseté » (37:151), c’est-à-dire que cela fait partie des mensonges qu’ils profèrent, « qu’ils disent : "Allah a engendré" » (37:152), c’est-à-dire qu’une descendance Lui est née. « Et en vérité, ce sont des menteurs ! » (37:152). Allah mentionne trois
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Refutation of Those Who attribute Children to Allah and say that the Angels are His Daughters
Allah denounces those idolators who attribute daughters to Allah -- exalted be He above that -- and attributed to themselves what they desired, i.e., they wanted male offspring to themselves.
وَإِذَا بُشِّرَ أَحَدُهُمْ بِالاٍّنْثَى ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ
(And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!) (16:58), i.e., that upsets him, and he would only choose sons for himself. Allah says: `Then how can they attribute to Allah the share that they would not choose for themselves' Allah says:
فَاسْتَفْتِهِمْ
(Now ask them) means, quiz them by way of denunciation,
أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ
(Are there (only) daughters for your Lord and sons for them) This is like the Ayah:
أَلَكُمُ الذَّكَرُ وَلَهُ الاٍّنثَى - تِلْكَ إِذاً قِسْمَةٌ ضِيزَى
(Is it for you the males and for Him the females That indeed is a division most unfair!) (53:21-22).
أَمْ خَلَقْنَا الْمَلَـئِكَةَ إِنَـثاً وَهُمْ شَـهِدُونَ
(Or did We create the angels female while they were witnesses) means, how did they decide that the angels are female when they did not witness their creation This is like the Ayah:
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً أَشَهِدُواْ خَلْقَهُمْ سَتُكْتَبُ شَهَـدَتُهُمْ وَيُسْـَلُونَ
(And they make the angels females who themselves are servants of the Most Gracious. Did they witness their creation Their testimony will be recorded, and they will be questioned!) (43:19), which means, they will be questioned about that on the Day of Resurrection.
أَلاَ إِنَّهُم مِّنْ إِفْكِهِمْ
(Verily, it is of their falsehood) means, it is a part of the lies they tell.
لَيَقُولُونَوَلَدَ اللَّهُ
(that they say: "Allah has begotten.") meaning, that offspring have been born to Him.
وَإِنَّهُمْ لَكَـذِبُونَ
(And verily, they are liars!) Allah mentions three of the things they said about the angels, which formed the utmost disbelief and falsehood. They said that they were the daughters of Allah and that Allah had offspring -- exalted and sanctified be He above that. Then they made these offspring female, then they worshipped them instead of Allah, exalted and sanctified be He -- any of which on its own would be sufficient to condemn them to spend eternity in Hell. Then Allah says, denouncing them:
أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ
(Has He (then) chosen daughters rather than sons) meaning, what would make Him choose daughters rather than sons This is like the Ayah,
أَفَأَصْفَـكُمْ رَبُّكُم بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَـئِكَةِ إِنَاثًا إِنَّكُمْ لَتَقُولُونَ قَوْلاً عَظِيمًا
(Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters Verily, you indeed utter an awful saying.) (17:40) Allah says:
مَا لَكُمْ كَيْفَ تَحْكُمُونَ
(What is the matter with you How do you decide) meaning, `what kind of reasoning makes you say that'
أَفَلاَ تَذَكَّرُونَ - أَمْ لَكُمْ سُلْطَـنٌ مُّبِينٌ
(Will you not then remember Or is there for you a plain authority) means, `evidence to prove what you say.'
فَأْتُواْ بِكِتَـبِكُمْ إِن كُنتُمْ صَـدِقِينَ
(Then bring your Book if you are truthful!) means, `produce evidence for that derived from a Book revealed from heaven by Allah, to prove that He has taken what you say (i.e., offspring). What you say is totally irrational.'
وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً
(And they have invented a kinship between Him and the Jinn,) Mujahid said, "The idolators said that the angels were the daughters of Allah. Abu Bakr, may Allah be pleased with him, said, `Then who are their mothers' They said, `The daughters of the leaders of the Jinn."' Qatadah and Ibn Zayd also said this. Allah -- may He be blessed and exalted -- says:
وَلَقَدْ عَلِمَتِ الجِنَّةُ
(but the jinn know) meaning, those to whom this is attributed
إِنَّهُمْ لَمُحْضَرُونَ
(know well that they have indeed to appear (before Him).) means, that those who say that will be brought forth for punishment on the Day of Reckoning, because of the lies and falsehood that they uttered without knowledge.
سُبْحَـنَ اللَّهِ عَمَّا يَصِفُونَ
(Glorified be Allah! (He is free) from what they attribute unto Him!) means, exalted, sanctified and glorified be He far above having any offspring and far above what the wrongdoers and heretics attribute to Him.
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Except the servants of Allah, whom He chooses.) The pronoun in the verb translated as "they attribute" refers to all of mankind, then He excludes those whom He chooses, who are the ones who follow the truth revealed to every Prophet who was sent.
فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ - وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ - وَإِنَّا لَنَحْنُ الصَّآفُّونَ - وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ - وَإِن كَانُواْ لَيَقُولُونَ - لَوْ أَنَّ عِندَنَا ذِكْراً مِّنَ الاٌّوَّلِينَ
📜 Texte arabe source
القول في تأويل قوله تعالى : وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ (158)
يقول تعالى ذكره: وجعل هؤلاء المشركون بين الله وبين الجنة نسبا.
واختلف أهل التأويل في معنى النسب الذي أخبر الله عنهم أنهم جعلوه لله تعالى، فقال بعضهم: هو أنهم قالوا أعداء الله: إن الله وإبليس أخوان.
* ذكر من قال ذلك:
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال ثني أبي، عن أبيه، عن ابن عباس، قوله ( وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ) قال: زعم أعداء الله أنه تبارك وتعالى وإبليس أخوان.
وقال آخرون: هو أنهم قالوا: الملائكة بنات الله، وقالوا: الجنة: هي الملائكة.
* 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:( وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ) قال: قال كفار قريش: الملائكة بنات الله، فسأل أبو بكر: مَنْ أمهاتهنّ؟ فقالوا: بنات سَرَوات الجنّ، يحسبون أنهم خلقوا مما خلق منه إبليس.
حدثنا عمرو بن يحيى بن عمران بن عفرة، قال: ثنا عمرو بن سعيد الأبح، عن سعيد بن أبي عروبة، عن قتادة، في قوله ( وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ) قالت اليهود: إن الله تبارك وتعالى تزوّج إلى الجنّ، فخرج منهما الملائكة، قال: سبحانه سبح نفسه.
حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ، في قوله ( وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ) قال: الجنة: الملائكة، قالوا: هنّ بنات الله.
حدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد ( وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ) : الملائكة.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ) قال: بين الله وبين الجنة نسبا افتروا.
وقوله ( وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ ) اختلف أهل التأويل في معنى ذلك، فقال بعضهم: معناه: ولقد علمت الجنة إنهم لمشهدون &; 21-122 &; الحساب.
* 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 ( وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ ) أنها ستُحضر الحساب.
وقال آخرون: معناه: إن قائلي هذا القول سيُحضرون العذاب في النار.
* ذكر من قال ذلك:
حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ( إِنَّهُمْ لَمُحْضَرُونَ ) إن هؤلاء الذين قالوا هذا لمحضَرُون: لمعذّبون. وأولى القولين في ذلك بالصواب قول من قال: إنهم لمحضرون العذاب، لأن سائر الآيات التي ذكر فيها الإحضار في هذه السورة، إنما عُنِيَ به الإحضار في العذاب، فكذلك في هذا الموضع.
Verset 159
Réfutation de ceux qui attribuent des enfants à Allah et disent que les anges sont Ses filles. Allah dénonce ces idolâtres qui attribuent des filles à Allah — exalté soit-Il au-dessus de cela — et s’attribuent à eux-mêmes ce qu’ils désirent, c’est-à-dire qu’ils voulaient une descendance mâle pour eux-mêmes. « Et quand on annonce à l’un d’eux une fille, son visage s’assombrit et il est rempli de chagrin intérieur » (16:58), c’est-à-dire que cela le contrarie, et il ne choisirait pour lui-même que des fils. Allah dit : « Alors comment peuvent-ils attribuer à Allah la part qu’ils ne choisiraient pas pour eux-mêmes ? » Allah dit : « Interroge-les donc » (37:149), c’est-à-dire, questionne-les par voie de réprobation, « Ton Seigneur aurait-Il des filles et eux des fils ? » (37:149). Cela est semblable au verset : « Est-ce à vous les mâles et à Lui les femelles ? Ce serait alors un partage injuste ! » (53:21-22). « Ou bien avons-Nous créé les anges de sexe féminin, et ils en étaient témoins ? » (37:150), c’est-à-dire, comment ont-ils décidé que les anges sont féminins alors qu’ils n’ont pas assisté à leur création ? Cela est semblable au verset : « Et ils ont fait des anges, qui sont des serviteurs du Tout-Miséricordieux, des êtres féminins. Ont-ils été témoins de leur création ? Leur témoignage sera enregistré, et ils seront interrogés ! » (43:19), ce qui signifie qu’ils seront interrogés à ce sujet au Jour de la Résurrection. « En vérité, c’est de leur fausseté » (37:151), c’est-à-dire que cela fait partie des mensonges qu’ils profèrent, « qu’ils disent : "Allah a engendré" » (37:152), c’est-à-dire qu’une descendance Lui est née. « Et en vérité, ce sont des menteurs ! » (37:152). Allah mentionne trois
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Refutation of Those Who attribute Children to Allah and say that the Angels are His Daughters
Allah denounces those idolators who attribute daughters to Allah -- exalted be He above that -- and attributed to themselves what they desired, i.e., they wanted male offspring to themselves.
وَإِذَا بُشِّرَ أَحَدُهُمْ بِالاٍّنْثَى ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ
(And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!) (16:58), i.e., that upsets him, and he would only choose sons for himself. Allah says: `Then how can they attribute to Allah the share that they would not choose for themselves' Allah says:
فَاسْتَفْتِهِمْ
(Now ask them) means, quiz them by way of denunciation,
أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ
(Are there (only) daughters for your Lord and sons for them) This is like the Ayah:
أَلَكُمُ الذَّكَرُ وَلَهُ الاٍّنثَى - تِلْكَ إِذاً قِسْمَةٌ ضِيزَى
(Is it for you the males and for Him the females That indeed is a division most unfair!) (53:21-22).
أَمْ خَلَقْنَا الْمَلَـئِكَةَ إِنَـثاً وَهُمْ شَـهِدُونَ
(Or did We create the angels female while they were witnesses) means, how did they decide that the angels are female when they did not witness their creation This is like the Ayah:
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً أَشَهِدُواْ خَلْقَهُمْ سَتُكْتَبُ شَهَـدَتُهُمْ وَيُسْـَلُونَ
(And they make the angels females who themselves are servants of the Most Gracious. Did they witness their creation Their testimony will be recorded, and they will be questioned!) (43:19), which means, they will be questioned about that on the Day of Resurrection.
أَلاَ إِنَّهُم مِّنْ إِفْكِهِمْ
(Verily, it is of their falsehood) means, it is a part of the lies they tell.
لَيَقُولُونَوَلَدَ اللَّهُ
(that they say: "Allah has begotten.") meaning, that offspring have been born to Him.
وَإِنَّهُمْ لَكَـذِبُونَ
(And verily, they are liars!) Allah mentions three of the things they said about the angels, which formed the utmost disbelief and falsehood. They said that they were the daughters of Allah and that Allah had offspring -- exalted and sanctified be He above that. Then they made these offspring female, then they worshipped them instead of Allah, exalted and sanctified be He -- any of which on its own would be sufficient to condemn them to spend eternity in Hell. Then Allah says, denouncing them:
أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ
(Has He (then) chosen daughters rather than sons) meaning, what would make Him choose daughters rather than sons This is like the Ayah,
أَفَأَصْفَـكُمْ رَبُّكُم بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَـئِكَةِ إِنَاثًا إِنَّكُمْ لَتَقُولُونَ قَوْلاً عَظِيمًا
(Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters Verily, you indeed utter an awful saying.) (17:40) Allah says:
مَا لَكُمْ كَيْفَ تَحْكُمُونَ
(What is the matter with you How do you decide) meaning, `what kind of reasoning makes you say that'
أَفَلاَ تَذَكَّرُونَ - أَمْ لَكُمْ سُلْطَـنٌ مُّبِينٌ
(Will you not then remember Or is there for you a plain authority) means, `evidence to prove what you say.'
فَأْتُواْ بِكِتَـبِكُمْ إِن كُنتُمْ صَـدِقِينَ
(Then bring your Book if you are truthful!) means, `produce evidence for that derived from a Book revealed from heaven by Allah, to prove that He has taken what you say (i.e., offspring). What you say is totally irrational.'
وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً
(And they have invented a kinship between Him and the Jinn,) Mujahid said, "The idolators said that the angels were the daughters of Allah. Abu Bakr, may Allah be pleased with him, said, `Then who are their mothers' They said, `The daughters of the leaders of the Jinn."' Qatadah and Ibn Zayd also said this. Allah -- may He be blessed and exalted -- says:
وَلَقَدْ عَلِمَتِ الجِنَّةُ
(but the jinn know) meaning, those to whom this is attributed
إِنَّهُمْ لَمُحْضَرُونَ
(know well that they have indeed to appear (before Him).) means, that those who say that will be brought forth for punishment on the Day of Reckoning, because of the lies and falsehood that they uttered without knowledge.
سُبْحَـنَ اللَّهِ عَمَّا يَصِفُونَ
(Glorified be Allah! (He is free) from what they attribute unto Him!) means, exalted, sanctified and glorified be He far above having any offspring and far above what the wrongdoers and heretics attribute to Him.
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Except the servants of Allah, whom He chooses.) The pronoun in the verb translated as "they attribute" refers to all of mankind, then He excludes those whom He chooses, who are the ones who follow the truth revealed to every Prophet who was sent.
فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ - وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ - وَإِنَّا لَنَحْنُ الصَّآفُّونَ - وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ - وَإِن كَانُواْ لَيَقُولُونَ - لَوْ أَنَّ عِندَنَا ذِكْراً مِّنَ الاٌّوَّلِينَ
📜 Texte arabe source
وقوله ( سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ ) يقول تعالى ذكره تنـزيهًا لله، وتبرئة له مما يضيف إليه هؤلاء المشركون به، ويفترون عليه، ويصفونه، من أن له بنات، وأن له صاحبة.
Verset 160
Réfutation de ceux qui attribuent des enfants à Allah et disent que les anges sont Ses filles. Allah dénonce ces idolâtres qui attribuent des filles à Allah — exalté soit-Il au-dessus de cela — et s’attribuent à eux-mêmes ce qu’ils désirent, c’est-à-dire qu’ils voulaient une descendance mâle pour eux-mêmes. « Et quand on annonce à l’un d’eux une fille, son visage s’assombrit et il est rempli de chagrin intérieur » (16:58), c’est-à-dire que cela le contrarie, et il ne choisirait pour lui-même que des fils. Allah dit : « Alors comment peuvent-ils attribuer à Allah la part qu’ils ne choisiraient pas pour eux-mêmes ? » Allah dit : « Interroge-les donc » (37:149), c’est-à-dire, questionne-les par voie de réprobation, « Ton Seigneur aurait-Il des filles et eux des fils ? » (37:149). Cela est semblable au verset : « Est-ce à vous les mâles et à Lui les femelles ? Ce serait alors un partage injuste ! » (53:21-22). « Ou bien avons-Nous créé les anges de sexe féminin, et ils en étaient témoins ? » (37:150), c’est-à-dire, comment ont-ils décidé que les anges sont féminins alors qu’ils n’ont pas assisté à leur création ? Cela est semblable au verset : « Et ils ont fait des anges, qui sont des serviteurs du Tout-Miséricordieux, des êtres féminins. Ont-ils été témoins de leur création ? Leur témoignage sera enregistré, et ils seront interrogés ! » (43:19), ce qui signifie qu’ils seront interrogés à ce sujet au Jour de la Résurrection. « En vérité, c’est de leur fausseté » (37:151), c’est-à-dire que cela fait partie des mensonges qu’ils profèrent, « qu’ils disent : "Allah a engendré" » (37:152), c’est-à-dire qu’une descendance Lui est née. « Et en vérité, ce sont des menteurs ! » (37:152). Allah mentionne trois
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Refutation of Those Who attribute Children to Allah and say that the Angels are His Daughters
Allah denounces those idolators who attribute daughters to Allah -- exalted be He above that -- and attributed to themselves what they desired, i.e., they wanted male offspring to themselves.
وَإِذَا بُشِّرَ أَحَدُهُمْ بِالاٍّنْثَى ظَلَّ وَجْهُهُ مُسْوَدًّا وَهُوَ كَظِيمٌ
(And when the news of (the birth of) a female (child) is brought to any of them, his face becomes dark, and he is filled with inward grief!) (16:58), i.e., that upsets him, and he would only choose sons for himself. Allah says: `Then how can they attribute to Allah the share that they would not choose for themselves' Allah says:
فَاسْتَفْتِهِمْ
(Now ask them) means, quiz them by way of denunciation,
أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ
(Are there (only) daughters for your Lord and sons for them) This is like the Ayah:
أَلَكُمُ الذَّكَرُ وَلَهُ الاٍّنثَى - تِلْكَ إِذاً قِسْمَةٌ ضِيزَى
(Is it for you the males and for Him the females That indeed is a division most unfair!) (53:21-22).
أَمْ خَلَقْنَا الْمَلَـئِكَةَ إِنَـثاً وَهُمْ شَـهِدُونَ
(Or did We create the angels female while they were witnesses) means, how did they decide that the angels are female when they did not witness their creation This is like the Ayah:
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً أَشَهِدُواْ خَلْقَهُمْ سَتُكْتَبُ شَهَـدَتُهُمْ وَيُسْـَلُونَ
(And they make the angels females who themselves are servants of the Most Gracious. Did they witness their creation Their testimony will be recorded, and they will be questioned!) (43:19), which means, they will be questioned about that on the Day of Resurrection.
أَلاَ إِنَّهُم مِّنْ إِفْكِهِمْ
(Verily, it is of their falsehood) means, it is a part of the lies they tell.
لَيَقُولُونَوَلَدَ اللَّهُ
(that they say: "Allah has begotten.") meaning, that offspring have been born to Him.
وَإِنَّهُمْ لَكَـذِبُونَ
(And verily, they are liars!) Allah mentions three of the things they said about the angels, which formed the utmost disbelief and falsehood. They said that they were the daughters of Allah and that Allah had offspring -- exalted and sanctified be He above that. Then they made these offspring female, then they worshipped them instead of Allah, exalted and sanctified be He -- any of which on its own would be sufficient to condemn them to spend eternity in Hell. Then Allah says, denouncing them:
أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ
(Has He (then) chosen daughters rather than sons) meaning, what would make Him choose daughters rather than sons This is like the Ayah,
أَفَأَصْفَـكُمْ رَبُّكُم بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلَـئِكَةِ إِنَاثًا إِنَّكُمْ لَتَقُولُونَ قَوْلاً عَظِيمًا
(Has then your Lord preferred for you sons, and taken for Himself from among the angels daughters Verily, you indeed utter an awful saying.) (17:40) Allah says:
مَا لَكُمْ كَيْفَ تَحْكُمُونَ
(What is the matter with you How do you decide) meaning, `what kind of reasoning makes you say that'
أَفَلاَ تَذَكَّرُونَ - أَمْ لَكُمْ سُلْطَـنٌ مُّبِينٌ
(Will you not then remember Or is there for you a plain authority) means, `evidence to prove what you say.'
فَأْتُواْ بِكِتَـبِكُمْ إِن كُنتُمْ صَـدِقِينَ
(Then bring your Book if you are truthful!) means, `produce evidence for that derived from a Book revealed from heaven by Allah, to prove that He has taken what you say (i.e., offspring). What you say is totally irrational.'
وَجَعَلُواْ بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَباً
(And they have invented a kinship between Him and the Jinn,) Mujahid said, "The idolators said that the angels were the daughters of Allah. Abu Bakr, may Allah be pleased with him, said, `Then who are their mothers' They said, `The daughters of the leaders of the Jinn."' Qatadah and Ibn Zayd also said this. Allah -- may He be blessed and exalted -- says:
وَلَقَدْ عَلِمَتِ الجِنَّةُ
(but the jinn know) meaning, those to whom this is attributed
إِنَّهُمْ لَمُحْضَرُونَ
(know well that they have indeed to appear (before Him).) means, that those who say that will be brought forth for punishment on the Day of Reckoning, because of the lies and falsehood that they uttered without knowledge.
سُبْحَـنَ اللَّهِ عَمَّا يَصِفُونَ
(Glorified be Allah! (He is free) from what they attribute unto Him!) means, exalted, sanctified and glorified be He far above having any offspring and far above what the wrongdoers and heretics attribute to Him.
إِلاَّ عِبَادَ اللَّهِ الْمُخْلَصِينَ
(Except the servants of Allah, whom He chooses.) The pronoun in the verb translated as "they attribute" refers to all of mankind, then He excludes those whom He chooses, who are the ones who follow the truth revealed to every Prophet who was sent.
فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ - وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ - وَإِنَّا لَنَحْنُ الصَّآفُّونَ - وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ - وَإِن كَانُواْ لَيَقُولُونَ - لَوْ أَنَّ عِندَنَا ذِكْراً مِّنَ الاٌّوَّلِينَ
📜 Texte arabe source
وقوله ( إِلا عِبَادَ اللَّهِ الْمُخْلَصِينَ ) يقول: ولقد علمت الجنَّةُ أن الذين قالوا: إن الملائكة بنات الله لمحضرون العذاب، إلا عباد الله الذين أخلصَهُمْ لرحمته، وخلقهم لجنته.
Verset 161
Personne ne croit ce que disent les idolâtres, sauf ceux qui sont encore plus égarés qu'eux. Allah dit, s'adressant aux idolâtres : « En vérité, vous et ce que vous adorez, vous ne pouvez égarer personne, sauf ceux qui sont prédestinés à brûler dans l'Enfer ! » c'est-à-dire : « seuls croiront ce que vous dites et suivront vos voies égarées d'adoration fausse ceux qui sont plus égarés que vous et créés pour l'Enfer. » « Ils ont des cœurs avec lesquels ils ne comprennent pas, des yeux avec lesquels ils ne voient pas, et des oreilles avec lesquelles ils n'entendent pas (la vérité). Ils sont comme des bestiaux, même plus égarés encore ; ceux-là sont les insouciants. » (7:179). C'est la parabole des gens qui suivent la croyance et les idées du polythéisme, de la mécréance et de l'égarement, comme Allah dit : « Certes, vous avez des idées divergentes. En est détourné celui qui est détourné (par le décret d'Allah). » (51:8-9), c'est-à-dire que celui qui est égaré par cela est celui qui est détourné. La place des anges et leurs rangs glorifient Allah. Puis Allah dit, déclarant les anges au-dessus de la position que leur attribuent ceux qui ont mécru en eux et ont menti à leur sujet — qu'ils sont les filles d'Allah — : « Et il n'y a pas un seul d'entre nous (anges) qui n'ait une place connue ; » c'est-à-dire que chacun a sa propre place dans les cieux et dans les lieux de culte, qu'il ne dépasse pas. Ad-Dahhak a dit dans son Tafsir : « Et il n'y a pas un seul d'entre nous (anges) qui n'ait une place connue ; » Masruq rapportait que 'A'ishah, qu'Allah soit satisfait d'elle, a dit : « Le Messager
▼ 🇬🇧 English (Ibn Kathir — version officielle)
No One believes what the Idolators say except Those Who are even more misguided than They
Allah says, addressing the idolators:
فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ
(So, verily you and those whom you worship cannot lead astray, except those who are predestined to burn in Hell!) meaning, `the only ones who will believe what you say and follow your misguided ways of false worship are those who are more misguided than you and are created for Hell.'
لَهُمْ قُلُوبٌ لاَّ يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لاَّ يُبْصِرُونَ بِهَا وَلَهُمْ ءَاذَانٌ لاَّ يَسْمَعُونَ بِهَآ أُوْلَـئِكَ كَالأَنْعَـمِ بَلْ هُمْ أَضَلُّ أُوْلَـئِكَ هُمُ الْغَـفِلُونَ
(They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.) (7:179). This is the parable of the people who follow the belief and ideas of Shirk, disbelief and misguidance, as Allah says:
إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ
(Certainly, you have different ideas. Turned aside therefrom is he who is turned aside (by the decree of Allah).) (51:8-9) meaning, the one who is misled by it is the one who is turned aside.
The Place of the Angels and Their Ranks glorify Allah
Then Allah says, declaring the angels to be above the position attributed to them by those who disbelieved in them and told lies about them -- that they are the daughters of Allah --
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place;) meaning, each one has his own place in the heavens and in the places of worship, which he does not overstep. Ad-Dahhak said in his Tafsir:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
"(And there is not one of us (angels) but has his known place;) Masruq used to narrate that `A'ishah, may Allah be pleased with her, said, `The Messenger of Allah ﷺ said:
«مَا مِنَ السَّمَاءِ الدُّنْيَا مَوْضِعٌ إِلَّا عَلَيْهِ مَلَكٌ سَاجِدٌ أَوْ قَائِم»
(There is no place in the lower heaven without an angel standing or prostrating in it.) This is what Allah says:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place (or position))." It was reported that Ibn Mas`ud said, "In the heavens there is one heaven in which there is no space a hand span wide but there is the forehead or the foot of an angel on it. " Then he recited:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place;) Sa`id bin Jubayr similarly said:
وَإِنَّا لَنَحْنُ الصَّآفُّونَ
(And we (angels), we stand in rows.) means, we stand in rows to worship, as we have already seen in the Ayah
وَالصَّـفَّـتِ صَفَّا
(By those ranged in ranks (or rows)) Abu Nadrah said, "When the Iqamah had been given, `Umar, may Allah be pleased with him, would turn to face the people and say: `Make your rows straight, for Allah wants you to follow the ways of the angels.' Then he would say,
وَإِنَّا لَنَحْنُ الصَّآفُّونَ
(And verily, we stand in rows;) `Move back, O so-and-so, move forward, O so-and-so.' Then he would go forward and say `Allahu Akbar"' This was recorded by Ibn Abi Hatim and Ibn Jarir. In Sahih Muslim it is narrated that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said,
«فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ،وَجُعِلَتْ لَنَا الْأَرْضُ مَسْجِدًا، وَتُرْبَتُهَا طَهُورًا»
(We have been favored above mankind in three things: our rows have been made like the rows of the angels; the whole earth has been made a place of prayer for us; and its soil is a means of purification for us.)"
وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ
(And verily, we indeed are those who glorify.) means, `we stand in rows and glorify the Lord, praising Him, sanctifying Him and declaring Him to be above any faults or shortcomings. We are servants of Him and in need of Him, humbling ourselves before Him.'
The Quraysh wished that They could have a Reminder as had the Men of old
وَإِن كَانُواْ لَيَقُولُونَ - لَوْ أَنَّ عِندَنَا ذِكْراً مِّنَ الاٌّوَّلِينَ
لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ-
(And indeed they used to say: "If we had a reminder as had the men of old, we would have indeed been the chosen servants of Allah!") means, `they used to wish -- before you, O Muhammad, came to them -- that they would have someone to remind them about Allah and what happened in earlier times, and to bring them the Book of Allah.' This is like the Ayat:
وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَهُمْ نَذِيرٌ لَّيَكُونُنَّ أَهْدَى مِنْ إِحْدَى الاٍّمَمِ فَلَمَّا جَآءَهُمْ نَذِيرٌ مَّا زَادَهُمْ إِلاَّ نُفُوراً
(And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them); yet when a warner came to them, it increased in them naught but flight (from the truth).) (35:42), and
أَن تَقُولُواْ إِنَّمَآ أُنزِلَ الْكِتَـبُ عَلَى طَآئِفَتَيْنِ مِن قَبْلِنَا وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَـفِلِينَ - أَوْ تَقُولُواْ لَوْ أَنَّآ أُنزِلَ عَلَيْنَا الْكِتَـبُ لَكُنَّآ أَهْدَى مِنْهُمْ فَقَدْ جَآءَكُمْ بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِآيَـتِ اللَّهِ وَصَدَفَ عَنْهَا سَنَجْزِى الَّذِينَ يَصْدِفُونَ عَنْ آيَـتِنَا سُوءَ الْعَذَابِ بِمَا كَانُواْ يَصْدِفُونَ
(Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied." Or lest you should say: "If only the Book had been sent down to us, we would surely have been better guided than they." So now has come unto you a clear proof from your Lord, and a form of guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and turns away therefrom We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away.) (6:156-157) Allah says here:
فَكَفَرُواْ بِهِ فَسَوْفَ يَعْلَمُونَ
(But they disbelieve therein, so they will come to know!) This is a definite and stern threat because of their disbelief in their Lord and their rejection of His Messenger .
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنصُورُونَ - وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ - فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ - وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ الْمُنْذَرِينَ وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ
📜 Texte arabe source
القول في تأويل قوله تعالى : فَإِنَّكُمْ وَمَا تَعْبُدُونَ (161)
يقول تعالى ذكره: ( فَإِنَّكُمْ ) أيها المشركون بالله ( وَمَا تَعْبُدُونَ ) من الآلهة والأوثان .
Verset 162
Personne ne croit ce que disent les idolâtres, sauf ceux qui sont encore plus égarés qu'eux. Allah dit, s'adressant aux idolâtres : « En vérité, vous et ce que vous adorez, vous ne pouvez égarer personne, sauf ceux qui sont prédestinés à brûler dans l'Enfer ! » c'est-à-dire : « seuls croiront ce que vous dites et suivront vos voies égarées d'adoration fausse ceux qui sont plus égarés que vous et créés pour l'Enfer. » « Ils ont des cœurs avec lesquels ils ne comprennent pas, des yeux avec lesquels ils ne voient pas, et des oreilles avec lesquelles ils n'entendent pas (la vérité). Ils sont comme des bestiaux, même plus égarés encore ; ceux-là sont les insouciants. » (7:179). C'est la parabole des gens qui suivent la croyance et les idées du polythéisme, de la mécréance et de l'égarement, comme Allah dit : « Certes, vous avez des idées divergentes. En est détourné celui qui est détourné (par le décret d'Allah). » (51:8-9), c'est-à-dire que celui qui est égaré par cela est celui qui est détourné. La place des anges et leurs rangs glorifient Allah. Puis Allah dit, déclarant les anges au-dessus de la position que leur attribuent ceux qui ont mécru en eux et ont menti à leur sujet — qu'ils sont les filles d'Allah — : « Et il n'y a pas un seul d'entre nous (anges) qui n'ait une place connue ; » c'est-à-dire que chacun a sa propre place dans les cieux et dans les lieux de culte, qu'il ne dépasse pas. Ad-Dahhak a dit dans son Tafsir : « Et il n'y a pas un seul d'entre nous (anges) qui n'ait une place connue ; » Masruq rapportait que 'A'ishah, qu'Allah soit satisfait d'elle, a dit : « Le Messager
▼ 🇬🇧 English (Ibn Kathir — version officielle)
No One believes what the Idolators say except Those Who are even more misguided than They
Allah says, addressing the idolators:
فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ
(So, verily you and those whom you worship cannot lead astray, except those who are predestined to burn in Hell!) meaning, `the only ones who will believe what you say and follow your misguided ways of false worship are those who are more misguided than you and are created for Hell.'
لَهُمْ قُلُوبٌ لاَّ يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لاَّ يُبْصِرُونَ بِهَا وَلَهُمْ ءَاذَانٌ لاَّ يَسْمَعُونَ بِهَآ أُوْلَـئِكَ كَالأَنْعَـمِ بَلْ هُمْ أَضَلُّ أُوْلَـئِكَ هُمُ الْغَـفِلُونَ
(They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.) (7:179). This is the parable of the people who follow the belief and ideas of Shirk, disbelief and misguidance, as Allah says:
إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ
(Certainly, you have different ideas. Turned aside therefrom is he who is turned aside (by the decree of Allah).) (51:8-9) meaning, the one who is misled by it is the one who is turned aside.
The Place of the Angels and Their Ranks glorify Allah
Then Allah says, declaring the angels to be above the position attributed to them by those who disbelieved in them and told lies about them -- that they are the daughters of Allah --
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place;) meaning, each one has his own place in the heavens and in the places of worship, which he does not overstep. Ad-Dahhak said in his Tafsir:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
"(And there is not one of us (angels) but has his known place;) Masruq used to narrate that `A'ishah, may Allah be pleased with her, said, `The Messenger of Allah ﷺ said:
«مَا مِنَ السَّمَاءِ الدُّنْيَا مَوْضِعٌ إِلَّا عَلَيْهِ مَلَكٌ سَاجِدٌ أَوْ قَائِم»
(There is no place in the lower heaven without an angel standing or prostrating in it.) This is what Allah says:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place (or position))." It was reported that Ibn Mas`ud said, "In the heavens there is one heaven in which there is no space a hand span wide but there is the forehead or the foot of an angel on it. " Then he recited:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place;) Sa`id bin Jubayr similarly said:
وَإِنَّا لَنَحْنُ الصَّآفُّونَ
(And we (angels), we stand in rows.) means, we stand in rows to worship, as we have already seen in the Ayah
وَالصَّـفَّـتِ صَفَّا
(By those ranged in ranks (or rows)) Abu Nadrah said, "When the Iqamah had been given, `Umar, may Allah be pleased with him, would turn to face the people and say: `Make your rows straight, for Allah wants you to follow the ways of the angels.' Then he would say,
وَإِنَّا لَنَحْنُ الصَّآفُّونَ
(And verily, we stand in rows;) `Move back, O so-and-so, move forward, O so-and-so.' Then he would go forward and say `Allahu Akbar"' This was recorded by Ibn Abi Hatim and Ibn Jarir. In Sahih Muslim it is narrated that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said,
«فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ،وَجُعِلَتْ لَنَا الْأَرْضُ مَسْجِدًا، وَتُرْبَتُهَا طَهُورًا»
(We have been favored above mankind in three things: our rows have been made like the rows of the angels; the whole earth has been made a place of prayer for us; and its soil is a means of purification for us.)"
وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ
(And verily, we indeed are those who glorify.) means, `we stand in rows and glorify the Lord, praising Him, sanctifying Him and declaring Him to be above any faults or shortcomings. We are servants of Him and in need of Him, humbling ourselves before Him.'
The Quraysh wished that They could have a Reminder as had the Men of old
وَإِن كَانُواْ لَيَقُولُونَ - لَوْ أَنَّ عِندَنَا ذِكْراً مِّنَ الاٌّوَّلِينَ
لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ-
(And indeed they used to say: "If we had a reminder as had the men of old, we would have indeed been the chosen servants of Allah!") means, `they used to wish -- before you, O Muhammad, came to them -- that they would have someone to remind them about Allah and what happened in earlier times, and to bring them the Book of Allah.' This is like the Ayat:
وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَهُمْ نَذِيرٌ لَّيَكُونُنَّ أَهْدَى مِنْ إِحْدَى الاٍّمَمِ فَلَمَّا جَآءَهُمْ نَذِيرٌ مَّا زَادَهُمْ إِلاَّ نُفُوراً
(And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them); yet when a warner came to them, it increased in them naught but flight (from the truth).) (35:42), and
أَن تَقُولُواْ إِنَّمَآ أُنزِلَ الْكِتَـبُ عَلَى طَآئِفَتَيْنِ مِن قَبْلِنَا وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَـفِلِينَ - أَوْ تَقُولُواْ لَوْ أَنَّآ أُنزِلَ عَلَيْنَا الْكِتَـبُ لَكُنَّآ أَهْدَى مِنْهُمْ فَقَدْ جَآءَكُمْ بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِآيَـتِ اللَّهِ وَصَدَفَ عَنْهَا سَنَجْزِى الَّذِينَ يَصْدِفُونَ عَنْ آيَـتِنَا سُوءَ الْعَذَابِ بِمَا كَانُواْ يَصْدِفُونَ
(Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied." Or lest you should say: "If only the Book had been sent down to us, we would surely have been better guided than they." So now has come unto you a clear proof from your Lord, and a form of guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and turns away therefrom We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away.) (6:156-157) Allah says here:
فَكَفَرُواْ بِهِ فَسَوْفَ يَعْلَمُونَ
(But they disbelieve therein, so they will come to know!) This is a definite and stern threat because of their disbelief in their Lord and their rejection of His Messenger .
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنصُورُونَ - وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ - فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ - وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ الْمُنْذَرِينَ وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ
📜 Texte arabe source
( مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ ) يقول: ما أنتم على ما تعبدون من دون الله بفاتنين: أي بمضِلِّينَ أحدًا.
Verset 163
Personne ne croit ce que disent les idolâtres, sauf ceux qui sont encore plus égarés qu'eux. Allah dit, s'adressant aux idolâtres : « En vérité, vous et ce que vous adorez, vous ne pouvez égarer personne, sauf ceux qui sont prédestinés à brûler dans l'Enfer ! » c'est-à-dire : « seuls croiront ce que vous dites et suivront vos voies égarées d'adoration fausse ceux qui sont plus égarés que vous et créés pour l'Enfer. » « Ils ont des cœurs avec lesquels ils ne comprennent pas, des yeux avec lesquels ils ne voient pas, et des oreilles avec lesquelles ils n'entendent pas (la vérité). Ils sont comme des bestiaux, même plus égarés encore ; ceux-là sont les insouciants. » (7:179). C'est la parabole des gens qui suivent la croyance et les idées du polythéisme, de la mécréance et de l'égarement, comme Allah dit : « Certes, vous avez des idées divergentes. En est détourné celui qui est détourné (par le décret d'Allah). » (51:8-9), c'est-à-dire que celui qui est égaré par cela est celui qui est détourné. La place des anges et leurs rangs glorifient Allah. Puis Allah dit, déclarant les anges au-dessus de la position que leur attribuent ceux qui ont mécru en eux et ont menti à leur sujet — qu'ils sont les filles d'Allah — : « Et il n'y a pas un seul d'entre nous (anges) qui n'ait une place connue ; » c'est-à-dire que chacun a sa propre place dans les cieux et dans les lieux de culte, qu'il ne dépasse pas. Ad-Dahhak a dit dans son Tafsir : « Et il n'y a pas un seul d'entre nous (anges) qui n'ait une place connue ; » Masruq rapportait que 'A'ishah, qu'Allah soit satisfait d'elle, a dit : « Le Messager
▼ 🇬🇧 English (Ibn Kathir — version officielle)
No One believes what the Idolators say except Those Who are even more misguided than They
Allah says, addressing the idolators:
فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ
(So, verily you and those whom you worship cannot lead astray, except those who are predestined to burn in Hell!) meaning, `the only ones who will believe what you say and follow your misguided ways of false worship are those who are more misguided than you and are created for Hell.'
لَهُمْ قُلُوبٌ لاَّ يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لاَّ يُبْصِرُونَ بِهَا وَلَهُمْ ءَاذَانٌ لاَّ يَسْمَعُونَ بِهَآ أُوْلَـئِكَ كَالأَنْعَـمِ بَلْ هُمْ أَضَلُّ أُوْلَـئِكَ هُمُ الْغَـفِلُونَ
(They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.) (7:179). This is the parable of the people who follow the belief and ideas of Shirk, disbelief and misguidance, as Allah says:
إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ
(Certainly, you have different ideas. Turned aside therefrom is he who is turned aside (by the decree of Allah).) (51:8-9) meaning, the one who is misled by it is the one who is turned aside.
The Place of the Angels and Their Ranks glorify Allah
Then Allah says, declaring the angels to be above the position attributed to them by those who disbelieved in them and told lies about them -- that they are the daughters of Allah --
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place;) meaning, each one has his own place in the heavens and in the places of worship, which he does not overstep. Ad-Dahhak said in his Tafsir:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
"(And there is not one of us (angels) but has his known place;) Masruq used to narrate that `A'ishah, may Allah be pleased with her, said, `The Messenger of Allah ﷺ said:
«مَا مِنَ السَّمَاءِ الدُّنْيَا مَوْضِعٌ إِلَّا عَلَيْهِ مَلَكٌ سَاجِدٌ أَوْ قَائِم»
(There is no place in the lower heaven without an angel standing or prostrating in it.) This is what Allah says:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place (or position))." It was reported that Ibn Mas`ud said, "In the heavens there is one heaven in which there is no space a hand span wide but there is the forehead or the foot of an angel on it. " Then he recited:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place;) Sa`id bin Jubayr similarly said:
وَإِنَّا لَنَحْنُ الصَّآفُّونَ
(And we (angels), we stand in rows.) means, we stand in rows to worship, as we have already seen in the Ayah
وَالصَّـفَّـتِ صَفَّا
(By those ranged in ranks (or rows)) Abu Nadrah said, "When the Iqamah had been given, `Umar, may Allah be pleased with him, would turn to face the people and say: `Make your rows straight, for Allah wants you to follow the ways of the angels.' Then he would say,
وَإِنَّا لَنَحْنُ الصَّآفُّونَ
(And verily, we stand in rows;) `Move back, O so-and-so, move forward, O so-and-so.' Then he would go forward and say `Allahu Akbar"' This was recorded by Ibn Abi Hatim and Ibn Jarir. In Sahih Muslim it is narrated that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said,
«فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ،وَجُعِلَتْ لَنَا الْأَرْضُ مَسْجِدًا، وَتُرْبَتُهَا طَهُورًا»
(We have been favored above mankind in three things: our rows have been made like the rows of the angels; the whole earth has been made a place of prayer for us; and its soil is a means of purification for us.)"
وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ
(And verily, we indeed are those who glorify.) means, `we stand in rows and glorify the Lord, praising Him, sanctifying Him and declaring Him to be above any faults or shortcomings. We are servants of Him and in need of Him, humbling ourselves before Him.'
The Quraysh wished that They could have a Reminder as had the Men of old
وَإِن كَانُواْ لَيَقُولُونَ - لَوْ أَنَّ عِندَنَا ذِكْراً مِّنَ الاٌّوَّلِينَ
لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ-
(And indeed they used to say: "If we had a reminder as had the men of old, we would have indeed been the chosen servants of Allah!") means, `they used to wish -- before you, O Muhammad, came to them -- that they would have someone to remind them about Allah and what happened in earlier times, and to bring them the Book of Allah.' This is like the Ayat:
وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَهُمْ نَذِيرٌ لَّيَكُونُنَّ أَهْدَى مِنْ إِحْدَى الاٍّمَمِ فَلَمَّا جَآءَهُمْ نَذِيرٌ مَّا زَادَهُمْ إِلاَّ نُفُوراً
(And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them); yet when a warner came to them, it increased in them naught but flight (from the truth).) (35:42), and
أَن تَقُولُواْ إِنَّمَآ أُنزِلَ الْكِتَـبُ عَلَى طَآئِفَتَيْنِ مِن قَبْلِنَا وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَـفِلِينَ - أَوْ تَقُولُواْ لَوْ أَنَّآ أُنزِلَ عَلَيْنَا الْكِتَـبُ لَكُنَّآ أَهْدَى مِنْهُمْ فَقَدْ جَآءَكُمْ بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِآيَـتِ اللَّهِ وَصَدَفَ عَنْهَا سَنَجْزِى الَّذِينَ يَصْدِفُونَ عَنْ آيَـتِنَا سُوءَ الْعَذَابِ بِمَا كَانُواْ يَصْدِفُونَ
(Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied." Or lest you should say: "If only the Book had been sent down to us, we would surely have been better guided than they." So now has come unto you a clear proof from your Lord, and a form of guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and turns away therefrom We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away.) (6:156-157) Allah says here:
فَكَفَرُواْ بِهِ فَسَوْفَ يَعْلَمُونَ
(But they disbelieve therein, so they will come to know!) This is a definite and stern threat because of their disbelief in their Lord and their rejection of His Messenger .
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنصُورُونَ - وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ - فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ - وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ الْمُنْذَرِينَ وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ
📜 Texte arabe source
( إِلا مَنْ هُوَ صَالِ الْجَحِيمِ ) يقول: إلا أحدًا سبق في علمي أنه صال الجحيم.
وقد قيل: إن معنى ( عَلَيْهِ ) في قوله ( مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ ) بمعنى به.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( فَإِنَّكُمْ وَمَا تَعْبُدُونَ مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ ) يقول: لا تضلون أنتم، ولا أضل منكم إلا من قد قضيت أنه صال الجحيم.
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ إِلا مَنْ هُوَ صَالِ الْجَحِيمِ ) يقول: ما أنتم بفاتنين على أوثانكم أحدا، إلا من قد سبق له أنه صال الجحيم.
حدثني يعقوب بن إبراهيم، قال: ثنا ابن عُلَية، عن خالد، قال: قلت للحسن، قوله ( مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ إِلا مَنْ هُوَ صَالِ الْجَحِيمِ ) إلا من أوجب الله عليه أن يَصْلَى الجحيم.
حدثنا عليّ بن سهل، قال: ثنا زيد بن أبي الزرقاء، عن حماد بن سلمة، عن حميد، قال: سألت الحسن، عن قول الله:( مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ إِلا مَنْ هُوَ صَالِ الْجَحِيمِ ) قال: ما أنتم عليه بمضلين إلا من كان في علم الله أنه سيصْلَى الجحيم.
حدثنا إن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن منصور، عن إبراهيم ( مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ إِلا مَنْ هُوَ صَالِ الْجَحِيمِ ) : إلا من قدر عليه أنه يَصْلَى الجحيم.
حدثنا ابن حميد، قال: ثنا يعقوب، عن جعفر، عن العشرة الذين دخلوا على عمر بن عبد العزيز، وكانوا متكلمين كلهم، فتكلموا، ثم إن عمر بن عبد العزيز تكلم بشيء، فظننا أنه تكلم بشيء رد به ما كان في أيدينا، فقال لنا: هل تعرفون تفسير هذه الآية: ( فَإِنَّكُمْ وَمَا تَعْبُدُونَ مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ إِلا مَنْ هُوَ صَالِ الْجَحِيمِ ) قال: إنكم والآلهة التي تعبدونها لستم بالذي تفتنون عليها إلا من قَضَيْت عليه أنه يَصْلَى الجحيم.
حدثنا ابن حميد، قال: ثنا جرير، عن منصور، عن إبراهيم ( إِلا مَنْ هُوَ صَالِ الْجَحِيم ) قال: ما أنتم بمضلين إلا من كتب عليه إنه يصلى الجحيم.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَإِنَّكُمْ وَمَا تَعْبُدُونَ ) حتى بلغ: ( صَالِ الْجَحِيمِ ) يقول: ما أنتم بمضلين أحدا من عبادي بباطلكم هذا، إلا من تولاكُم بعمل النار.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط عن السديّ( مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ ) بمضلين ( إِلا مَنْ هُوَ صَالِ الْجَحِيمِ ) إلا من كتب الله أنه يصلى الجحيم.
حدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله ( مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ إِلا مَنْ هُوَ صَالِ الْجَحِيمِ ) يقول: لا تضلون بآلهتكم أحدا إلا من سبقت له الشقاوة، ومن هو صال الجحيم.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( فَإِنَّكُمْ وَمَا تَعْبُدُونَ مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ إِلا مَنْ هُوَ صَالِ الْجَحِيمِ ) يقول: لا تفتنون به أحدا، ولا تضلونه، إلا من قضى الله أنه صال الجحيم، إلا من قد قضى أنه من أهل النار.
وقيل: ( بِفَاتِنِينَ ) من فتنت أفتن، وذلك لغة أهل الحجاز، وأما أهل نجد فإنهم يقولون: أفتنته فأنا أفتنه. وقد ذُكر عن الحسن أنه قرأ:" إلا مَنْ هُوَ صَالُ الجَحِيمِ" برفع اللام من " صالِ"، فإن كان أراد بذلك الجمع كما قال الشاعر:
إذَا مــا حــاتِم وُجِـدَ ابْـنَ عَمِّـي
مَجْدَنـــا مــنْ تَكَــلَّمُ أجْمعِينــا (1)
فقال: أجمعينا، ولم يقل: تكلموا، وكما يقال في الرجال: من هو إخوتك، يذهب بهو إلى الاسم المجهول ويخرج فعله على الجمع، فذلك وجه وإن كان غيره أفصح منه; وإن كان أراد بذلك واحدا فهو عند أهل العربية لحن، لأنه لحن عندهم أن يقال: هذا رامٌ وقاضٌ، إلا أن يكون سمع في ذلك من العرب لغة مقلوبة، مثل قولهم: شاكُ السلاح، وشاكي السلاح، وعاث وعثا وعاق وعقا، فيكون لغة، ولم أسمع أحدا يذكر سماع ذلك من العرب.
------------------------
الهوامش:
(1) البيت من شواهد الفراء في معاني القرآن (الورقة 275) ولم ينسبه . قال : وقد يكون أن تجعل" صالو" جمعا ، كما تقول : من الرجال من هو أخوتك . تذهب بهو إلى الاسم المجهول ، وتخرج فعله على الجمع ، كما قال الشاعر :" إذا ما حاتم ... البيت" . ولم يقل تكلموا . واجود ذلك في العربية ، إذا أخرجت الكناية ، أن تخرجها على المعنى والعدد ، لأنك تنوى تحقيق الاسم . ا هـ . وفي فتح القدير للشوكاني (4 : 403) في تفسير قوله تعالى :" إلا من هو صال الجحيم" : قرأ الجمهور :" صال" بكسر اللام ، لأنه منقوص مضاف ، حذفت الياء للالتقاء الساكنين ، وحمل على لفظ من ، وأفرد ، كما أفرد" هو" . وقرأ الحسن وابن أبي عبلة بضم اللام ، مع واو بعدها ؛ وروى عنهما قرأ بضم اللام بدون واو . فاما مع الواو فعلى انه جمع سلامة بالواو ، حملا على معنى" من" وحذفت نون الجمع للإضافة . وأما بدون الواو ، فيحتمل أن يكون جمعا ، وإنما حذفت الواو خطا ، كما حذفت لفظا . ويحتمل أن يكون مفرداً ؛ وحقه على هذا كسر اللام . قال النحاس : وجماعة أهل التفسير يقولون : إنه لحن ، لأنه لا يجوز : هذا قاض المدينة . والمعنى أن الكفار وما يبعدونه ، لا يقدرون على إضلال أحد من عباد الله ، إلا من هو من أهل النار . أي يدخلها . ا هـ .
Verset 164
Personne ne croit ce que disent les idolâtres, sauf ceux qui sont encore plus égarés qu'eux. Allah dit, s'adressant aux idolâtres : « En vérité, vous et ce que vous adorez, vous ne pouvez égarer personne, sauf ceux qui sont prédestinés à brûler dans l'Enfer ! » c'est-à-dire : « seuls croiront ce que vous dites et suivront vos voies égarées d'adoration fausse ceux qui sont plus égarés que vous et créés pour l'Enfer. » « Ils ont des cœurs avec lesquels ils ne comprennent pas, des yeux avec lesquels ils ne voient pas, et des oreilles avec lesquelles ils n'entendent pas (la vérité). Ils sont comme des bestiaux, même plus égarés encore ; ceux-là sont les insouciants. » (7:179). C'est la parabole des gens qui suivent la croyance et les idées du polythéisme, de la mécréance et de l'égarement, comme Allah dit : « Certes, vous avez des idées divergentes. En est détourné celui qui est détourné (par le décret d'Allah). » (51:8-9), c'est-à-dire que celui qui est égaré par cela est celui qui est détourné. La place des anges et leurs rangs glorifient Allah. Puis Allah dit, déclarant les anges au-dessus de la position que leur attribuent ceux qui ont mécru en eux et ont menti à leur sujet — qu'ils sont les filles d'Allah — : « Et il n'y a pas un seul d'entre nous (anges) qui n'ait une place connue ; » c'est-à-dire que chacun a sa propre place dans les cieux et dans les lieux de culte, qu'il ne dépasse pas. Ad-Dahhak a dit dans son Tafsir : « Et il n'y a pas un seul d'entre nous (anges) qui n'ait une place connue ; » Masruq rapportait que 'A'ishah, qu'Allah soit satisfait d'elle, a dit : « Le Messager
▼ 🇬🇧 English (Ibn Kathir — version officielle)
No One believes what the Idolators say except Those Who are even more misguided than They
Allah says, addressing the idolators:
فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ
(So, verily you and those whom you worship cannot lead astray, except those who are predestined to burn in Hell!) meaning, `the only ones who will believe what you say and follow your misguided ways of false worship are those who are more misguided than you and are created for Hell.'
لَهُمْ قُلُوبٌ لاَّ يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لاَّ يُبْصِرُونَ بِهَا وَلَهُمْ ءَاذَانٌ لاَّ يَسْمَعُونَ بِهَآ أُوْلَـئِكَ كَالأَنْعَـمِ بَلْ هُمْ أَضَلُّ أُوْلَـئِكَ هُمُ الْغَـفِلُونَ
(They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.) (7:179). This is the parable of the people who follow the belief and ideas of Shirk, disbelief and misguidance, as Allah says:
إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ
(Certainly, you have different ideas. Turned aside therefrom is he who is turned aside (by the decree of Allah).) (51:8-9) meaning, the one who is misled by it is the one who is turned aside.
The Place of the Angels and Their Ranks glorify Allah
Then Allah says, declaring the angels to be above the position attributed to them by those who disbelieved in them and told lies about them -- that they are the daughters of Allah --
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place;) meaning, each one has his own place in the heavens and in the places of worship, which he does not overstep. Ad-Dahhak said in his Tafsir:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
"(And there is not one of us (angels) but has his known place;) Masruq used to narrate that `A'ishah, may Allah be pleased with her, said, `The Messenger of Allah ﷺ said:
«مَا مِنَ السَّمَاءِ الدُّنْيَا مَوْضِعٌ إِلَّا عَلَيْهِ مَلَكٌ سَاجِدٌ أَوْ قَائِم»
(There is no place in the lower heaven without an angel standing or prostrating in it.) This is what Allah says:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place (or position))." It was reported that Ibn Mas`ud said, "In the heavens there is one heaven in which there is no space a hand span wide but there is the forehead or the foot of an angel on it. " Then he recited:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place;) Sa`id bin Jubayr similarly said:
وَإِنَّا لَنَحْنُ الصَّآفُّونَ
(And we (angels), we stand in rows.) means, we stand in rows to worship, as we have already seen in the Ayah
وَالصَّـفَّـتِ صَفَّا
(By those ranged in ranks (or rows)) Abu Nadrah said, "When the Iqamah had been given, `Umar, may Allah be pleased with him, would turn to face the people and say: `Make your rows straight, for Allah wants you to follow the ways of the angels.' Then he would say,
وَإِنَّا لَنَحْنُ الصَّآفُّونَ
(And verily, we stand in rows;) `Move back, O so-and-so, move forward, O so-and-so.' Then he would go forward and say `Allahu Akbar"' This was recorded by Ibn Abi Hatim and Ibn Jarir. In Sahih Muslim it is narrated that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said,
«فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ،وَجُعِلَتْ لَنَا الْأَرْضُ مَسْجِدًا، وَتُرْبَتُهَا طَهُورًا»
(We have been favored above mankind in three things: our rows have been made like the rows of the angels; the whole earth has been made a place of prayer for us; and its soil is a means of purification for us.)"
وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ
(And verily, we indeed are those who glorify.) means, `we stand in rows and glorify the Lord, praising Him, sanctifying Him and declaring Him to be above any faults or shortcomings. We are servants of Him and in need of Him, humbling ourselves before Him.'
The Quraysh wished that They could have a Reminder as had the Men of old
وَإِن كَانُواْ لَيَقُولُونَ - لَوْ أَنَّ عِندَنَا ذِكْراً مِّنَ الاٌّوَّلِينَ
لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ-
(And indeed they used to say: "If we had a reminder as had the men of old, we would have indeed been the chosen servants of Allah!") means, `they used to wish -- before you, O Muhammad, came to them -- that they would have someone to remind them about Allah and what happened in earlier times, and to bring them the Book of Allah.' This is like the Ayat:
وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَهُمْ نَذِيرٌ لَّيَكُونُنَّ أَهْدَى مِنْ إِحْدَى الاٍّمَمِ فَلَمَّا جَآءَهُمْ نَذِيرٌ مَّا زَادَهُمْ إِلاَّ نُفُوراً
(And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them); yet when a warner came to them, it increased in them naught but flight (from the truth).) (35:42), and
أَن تَقُولُواْ إِنَّمَآ أُنزِلَ الْكِتَـبُ عَلَى طَآئِفَتَيْنِ مِن قَبْلِنَا وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَـفِلِينَ - أَوْ تَقُولُواْ لَوْ أَنَّآ أُنزِلَ عَلَيْنَا الْكِتَـبُ لَكُنَّآ أَهْدَى مِنْهُمْ فَقَدْ جَآءَكُمْ بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِآيَـتِ اللَّهِ وَصَدَفَ عَنْهَا سَنَجْزِى الَّذِينَ يَصْدِفُونَ عَنْ آيَـتِنَا سُوءَ الْعَذَابِ بِمَا كَانُواْ يَصْدِفُونَ
(Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied." Or lest you should say: "If only the Book had been sent down to us, we would surely have been better guided than they." So now has come unto you a clear proof from your Lord, and a form of guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and turns away therefrom We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away.) (6:156-157) Allah says here:
فَكَفَرُواْ بِهِ فَسَوْفَ يَعْلَمُونَ
(But they disbelieve therein, so they will come to know!) This is a definite and stern threat because of their disbelief in their Lord and their rejection of His Messenger .
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنصُورُونَ - وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ - فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ - وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ الْمُنْذَرِينَ وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ
📜 Texte arabe source
وقوله ( وَمَا مِنَّا إِلا لَهُ مَقَامٌ مَعْلُومٌ ) وهذا خبر من الله عن قيل الملائكة أنهم قالوا: وما منا معشر الملائكة إلا من له مقام في السماء معلوم.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( وَمَا مِنَّا إِلا لَهُ مَقَامٌ مَعْلُومٌ ) قال: الملائكة.
حدثني يونس، قال: ثنا أسباط، عن السديّ في قوله ( وَمَا مِنَّا إِلا لَهُ مَقَامٌ مَعْلُومٌ ) قال الملائكة.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَمَا مِنَّا إِلا لَهُ مَقَامٌ مَعْلُومٌ ) هؤلاء الملائكة.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله وَإِنَّا لَنَحْنُ الصَّافُّونَ * وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ كان مسروق بن الأجدع يروي عن عائشة أنها قالت: قال نبيّ الله صَلَّى الله عَلَيْهِ وَسَلَّم : " ما فِي سَماءِ الدُّنْيا مَوْضِعُ قَدَمٍ إلا عَلَيْه مَلَكٌ ساجِد أوْ قائم ". فذلك قول الملائكة: وَمَا مِنَّا إِلا لَهُ مَقَامٌ مَعْلُومٌ * وَإِنَّا لَنَحْنُ الصَّافُّونَ * وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ
حدثني موسى بن إسحاق الحَبَئِيُّ المعروف بابن القوّاس، قال: ثنا يحيى بن عيسى الرملي، عن الأعمش عن أبي يحيى، عن مجاهد، عن ابن عباس، قال: لو أن قطرة من زقوم جهنم أنـزلت إلى الدنيا، لأفسدت على الناس معايشهم، وإن ناركم هذه لتعوذ من نار جهنم.
حدثنا موسى بن إسحاق، قال: ثنا يحيى بن عيسى، عن الأعمش، عن زيد بن وهب، قال: قال عبد الله بن مسعود: إن ناركم هذه لما أنـزلت، ضربت في البحر مرتين ففترت، فلولا ذلك لم تنتفعوا بها.
Verset 165
Personne ne croit ce que disent les idolâtres, sauf ceux qui sont encore plus égarés qu'eux. Allah dit, s'adressant aux idolâtres : « En vérité, vous et ce que vous adorez, vous ne pouvez égarer personne, sauf ceux qui sont prédestinés à brûler dans l'Enfer ! » c'est-à-dire : « seuls croiront ce que vous dites et suivront vos voies égarées d'adoration fausse ceux qui sont plus égarés que vous et créés pour l'Enfer. » « Ils ont des cœurs avec lesquels ils ne comprennent pas, des yeux avec lesquels ils ne voient pas, et des oreilles avec lesquelles ils n'entendent pas (la vérité). Ils sont comme des bestiaux, même plus égarés encore ; ceux-là sont les insouciants. » (7:179). C'est la parabole des gens qui suivent la croyance et les idées du polythéisme, de la mécréance et de l'égarement, comme Allah dit : « Certes, vous avez des idées divergentes. En est détourné celui qui est détourné (par le décret d'Allah). » (51:8-9), c'est-à-dire que celui qui est égaré par cela est celui qui est détourné. La place des anges et leurs rangs glorifient Allah. Puis Allah dit, déclarant les anges au-dessus de la position que leur attribuent ceux qui ont mécru en eux et ont menti à leur sujet — qu'ils sont les filles d'Allah — : « Et il n'y a pas un seul d'entre nous (anges) qui n'ait une place connue ; » c'est-à-dire que chacun a sa propre place dans les cieux et dans les lieux de culte, qu'il ne dépasse pas. Ad-Dahhak a dit dans son Tafsir : « Et il n'y a pas un seul d'entre nous (anges) qui n'ait une place connue ; » Masruq rapportait que 'A'ishah, qu'Allah soit satisfait d'elle, a dit : « Le Messager
▼ 🇬🇧 English (Ibn Kathir — version officielle)
No One believes what the Idolators say except Those Who are even more misguided than They
Allah says, addressing the idolators:
فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ
(So, verily you and those whom you worship cannot lead astray, except those who are predestined to burn in Hell!) meaning, `the only ones who will believe what you say and follow your misguided ways of false worship are those who are more misguided than you and are created for Hell.'
لَهُمْ قُلُوبٌ لاَّ يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لاَّ يُبْصِرُونَ بِهَا وَلَهُمْ ءَاذَانٌ لاَّ يَسْمَعُونَ بِهَآ أُوْلَـئِكَ كَالأَنْعَـمِ بَلْ هُمْ أَضَلُّ أُوْلَـئِكَ هُمُ الْغَـفِلُونَ
(They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.) (7:179). This is the parable of the people who follow the belief and ideas of Shirk, disbelief and misguidance, as Allah says:
إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ
(Certainly, you have different ideas. Turned aside therefrom is he who is turned aside (by the decree of Allah).) (51:8-9) meaning, the one who is misled by it is the one who is turned aside.
The Place of the Angels and Their Ranks glorify Allah
Then Allah says, declaring the angels to be above the position attributed to them by those who disbelieved in them and told lies about them -- that they are the daughters of Allah --
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place;) meaning, each one has his own place in the heavens and in the places of worship, which he does not overstep. Ad-Dahhak said in his Tafsir:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
"(And there is not one of us (angels) but has his known place;) Masruq used to narrate that `A'ishah, may Allah be pleased with her, said, `The Messenger of Allah ﷺ said:
«مَا مِنَ السَّمَاءِ الدُّنْيَا مَوْضِعٌ إِلَّا عَلَيْهِ مَلَكٌ سَاجِدٌ أَوْ قَائِم»
(There is no place in the lower heaven without an angel standing or prostrating in it.) This is what Allah says:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place (or position))." It was reported that Ibn Mas`ud said, "In the heavens there is one heaven in which there is no space a hand span wide but there is the forehead or the foot of an angel on it. " Then he recited:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place;) Sa`id bin Jubayr similarly said:
وَإِنَّا لَنَحْنُ الصَّآفُّونَ
(And we (angels), we stand in rows.) means, we stand in rows to worship, as we have already seen in the Ayah
وَالصَّـفَّـتِ صَفَّا
(By those ranged in ranks (or rows)) Abu Nadrah said, "When the Iqamah had been given, `Umar, may Allah be pleased with him, would turn to face the people and say: `Make your rows straight, for Allah wants you to follow the ways of the angels.' Then he would say,
وَإِنَّا لَنَحْنُ الصَّآفُّونَ
(And verily, we stand in rows;) `Move back, O so-and-so, move forward, O so-and-so.' Then he would go forward and say `Allahu Akbar"' This was recorded by Ibn Abi Hatim and Ibn Jarir. In Sahih Muslim it is narrated that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said,
«فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ،وَجُعِلَتْ لَنَا الْأَرْضُ مَسْجِدًا، وَتُرْبَتُهَا طَهُورًا»
(We have been favored above mankind in three things: our rows have been made like the rows of the angels; the whole earth has been made a place of prayer for us; and its soil is a means of purification for us.)"
وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ
(And verily, we indeed are those who glorify.) means, `we stand in rows and glorify the Lord, praising Him, sanctifying Him and declaring Him to be above any faults or shortcomings. We are servants of Him and in need of Him, humbling ourselves before Him.'
The Quraysh wished that They could have a Reminder as had the Men of old
وَإِن كَانُواْ لَيَقُولُونَ - لَوْ أَنَّ عِندَنَا ذِكْراً مِّنَ الاٌّوَّلِينَ
لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ-
(And indeed they used to say: "If we had a reminder as had the men of old, we would have indeed been the chosen servants of Allah!") means, `they used to wish -- before you, O Muhammad, came to them -- that they would have someone to remind them about Allah and what happened in earlier times, and to bring them the Book of Allah.' This is like the Ayat:
وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَهُمْ نَذِيرٌ لَّيَكُونُنَّ أَهْدَى مِنْ إِحْدَى الاٍّمَمِ فَلَمَّا جَآءَهُمْ نَذِيرٌ مَّا زَادَهُمْ إِلاَّ نُفُوراً
(And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them); yet when a warner came to them, it increased in them naught but flight (from the truth).) (35:42), and
أَن تَقُولُواْ إِنَّمَآ أُنزِلَ الْكِتَـبُ عَلَى طَآئِفَتَيْنِ مِن قَبْلِنَا وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَـفِلِينَ - أَوْ تَقُولُواْ لَوْ أَنَّآ أُنزِلَ عَلَيْنَا الْكِتَـبُ لَكُنَّآ أَهْدَى مِنْهُمْ فَقَدْ جَآءَكُمْ بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِآيَـتِ اللَّهِ وَصَدَفَ عَنْهَا سَنَجْزِى الَّذِينَ يَصْدِفُونَ عَنْ آيَـتِنَا سُوءَ الْعَذَابِ بِمَا كَانُواْ يَصْدِفُونَ
(Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied." Or lest you should say: "If only the Book had been sent down to us, we would surely have been better guided than they." So now has come unto you a clear proof from your Lord, and a form of guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and turns away therefrom We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away.) (6:156-157) Allah says here:
فَكَفَرُواْ بِهِ فَسَوْفَ يَعْلَمُونَ
(But they disbelieve therein, so they will come to know!) This is a definite and stern threat because of their disbelief in their Lord and their rejection of His Messenger .
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنصُورُونَ - وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ - فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ - وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ الْمُنْذَرِينَ وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ
📜 Texte arabe source
القول في تأويل قوله تعالى : وَإِنَّا لَنَحْنُ الصَّافُّونَ (165)
يقول تعالى ذكره مخبرًا عن قيل ملائكته: ( وَإِنَّا لَنَحْنُ الصَّافُّونَ ) لله لعبادته .
Verset 166
Personne ne croit ce que disent les idolâtres, sauf ceux qui sont encore plus égarés qu'eux. Allah dit, s'adressant aux idolâtres : « En vérité, vous et ce que vous adorez, vous ne pouvez égarer personne, sauf ceux qui sont prédestinés à brûler dans l'Enfer ! » c'est-à-dire : « seuls croiront ce que vous dites et suivront vos voies égarées d'adoration fausse ceux qui sont plus égarés que vous et créés pour l'Enfer. » « Ils ont des cœurs avec lesquels ils ne comprennent pas, des yeux avec lesquels ils ne voient pas, et des oreilles avec lesquelles ils n'entendent pas (la vérité). Ils sont comme des bestiaux, même plus égarés encore ; ceux-là sont les insouciants. » (7:179). C'est la parabole des gens qui suivent la croyance et les idées du Chirk, de la mécréance et de l'égarement, comme Allah dit : « Certes, vous avez des idées divergentes. En est détourné celui qui est détourné (par le décret d'Allah). » (51:8-9), c'est-à-dire que celui qui est égaré par cela est celui qui est détourné. La place des anges et leurs rangs glorifient Allah. Puis Allah dit, déclarant les anges au-dessus de la position que leur attribuent ceux qui ont mécru en eux et ont menti à leur sujet — qu'ils sont les filles d'Allah — : « Et il n'y a pas un seul d'entre nous (anges) qui n'ait une place connue ; » c'est-à-dire que chacun a sa propre place dans les cieux et dans les lieux de culte, qu'il ne dépasse pas. Ad-Dahhak a dit dans son Tafsir : « Et il n'y a pas un seul d'entre nous (anges) qui n'ait une place connue ; » Masruq rapportait que `A'ishah, qu'Allah soit satisfait d'elle, a dit : « Le Messager
▼ 🇬🇧 English (Ibn Kathir — version officielle)
No One believes what the Idolators say except Those Who are even more misguided than They
Allah says, addressing the idolators:
فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ
(So, verily you and those whom you worship cannot lead astray, except those who are predestined to burn in Hell!) meaning, `the only ones who will believe what you say and follow your misguided ways of false worship are those who are more misguided than you and are created for Hell.'
لَهُمْ قُلُوبٌ لاَّ يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لاَّ يُبْصِرُونَ بِهَا وَلَهُمْ ءَاذَانٌ لاَّ يَسْمَعُونَ بِهَآ أُوْلَـئِكَ كَالأَنْعَـمِ بَلْ هُمْ أَضَلُّ أُوْلَـئِكَ هُمُ الْغَـفِلُونَ
(They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.) (7:179). This is the parable of the people who follow the belief and ideas of Shirk, disbelief and misguidance, as Allah says:
إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ
(Certainly, you have different ideas. Turned aside therefrom is he who is turned aside (by the decree of Allah).) (51:8-9) meaning, the one who is misled by it is the one who is turned aside.
The Place of the Angels and Their Ranks glorify Allah
Then Allah says, declaring the angels to be above the position attributed to them by those who disbelieved in them and told lies about them -- that they are the daughters of Allah --
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place;) meaning, each one has his own place in the heavens and in the places of worship, which he does not overstep. Ad-Dahhak said in his Tafsir:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
"(And there is not one of us (angels) but has his known place;) Masruq used to narrate that `A'ishah, may Allah be pleased with her, said, `The Messenger of Allah ﷺ said:
«مَا مِنَ السَّمَاءِ الدُّنْيَا مَوْضِعٌ إِلَّا عَلَيْهِ مَلَكٌ سَاجِدٌ أَوْ قَائِم»
(There is no place in the lower heaven without an angel standing or prostrating in it.) This is what Allah says:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place (or position))." It was reported that Ibn Mas`ud said, "In the heavens there is one heaven in which there is no space a hand span wide but there is the forehead or the foot of an angel on it. " Then he recited:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place;) Sa`id bin Jubayr similarly said:
وَإِنَّا لَنَحْنُ الصَّآفُّونَ
(And we (angels), we stand in rows.) means, we stand in rows to worship, as we have already seen in the Ayah
وَالصَّـفَّـتِ صَفَّا
(By those ranged in ranks (or rows)) Abu Nadrah said, "When the Iqamah had been given, `Umar, may Allah be pleased with him, would turn to face the people and say: `Make your rows straight, for Allah wants you to follow the ways of the angels.' Then he would say,
وَإِنَّا لَنَحْنُ الصَّآفُّونَ
(And verily, we stand in rows;) `Move back, O so-and-so, move forward, O so-and-so.' Then he would go forward and say `Allahu Akbar"' This was recorded by Ibn Abi Hatim and Ibn Jarir. In Sahih Muslim it is narrated that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said,
«فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ،وَجُعِلَتْ لَنَا الْأَرْضُ مَسْجِدًا، وَتُرْبَتُهَا طَهُورًا»
(We have been favored above mankind in three things: our rows have been made like the rows of the angels; the whole earth has been made a place of prayer for us; and its soil is a means of purification for us.)"
وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ
(And verily, we indeed are those who glorify.) means, `we stand in rows and glorify the Lord, praising Him, sanctifying Him and declaring Him to be above any faults or shortcomings. We are servants of Him and in need of Him, humbling ourselves before Him.'
The Quraysh wished that They could have a Reminder as had the Men of old
وَإِن كَانُواْ لَيَقُولُونَ - لَوْ أَنَّ عِندَنَا ذِكْراً مِّنَ الاٌّوَّلِينَ
لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ-
(And indeed they used to say: "If we had a reminder as had the men of old, we would have indeed been the chosen servants of Allah!") means, `they used to wish -- before you, O Muhammad, came to them -- that they would have someone to remind them about Allah and what happened in earlier times, and to bring them the Book of Allah.' This is like the Ayat:
وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَهُمْ نَذِيرٌ لَّيَكُونُنَّ أَهْدَى مِنْ إِحْدَى الاٍّمَمِ فَلَمَّا جَآءَهُمْ نَذِيرٌ مَّا زَادَهُمْ إِلاَّ نُفُوراً
(And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them); yet when a warner came to them, it increased in them naught but flight (from the truth).) (35:42), and
أَن تَقُولُواْ إِنَّمَآ أُنزِلَ الْكِتَـبُ عَلَى طَآئِفَتَيْنِ مِن قَبْلِنَا وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَـفِلِينَ - أَوْ تَقُولُواْ لَوْ أَنَّآ أُنزِلَ عَلَيْنَا الْكِتَـبُ لَكُنَّآ أَهْدَى مِنْهُمْ فَقَدْ جَآءَكُمْ بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِآيَـتِ اللَّهِ وَصَدَفَ عَنْهَا سَنَجْزِى الَّذِينَ يَصْدِفُونَ عَنْ آيَـتِنَا سُوءَ الْعَذَابِ بِمَا كَانُواْ يَصْدِفُونَ
(Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied." Or lest you should say: "If only the Book had been sent down to us, we would surely have been better guided than they." So now has come unto you a clear proof from your Lord, and a form of guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and turns away therefrom We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away.) (6:156-157) Allah says here:
فَكَفَرُواْ بِهِ فَسَوْفَ يَعْلَمُونَ
(But they disbelieve therein, so they will come to know!) This is a definite and stern threat because of their disbelief in their Lord and their rejection of His Messenger .
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنصُورُونَ - وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ - فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ - وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ الْمُنْذَرِينَ وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ
📜 Texte arabe source
( وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ ) له، يعني بذلك المصلون له.
وبنحو الذي قلنا في ذلك جاء الأثر عن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم، وقال به أهل التأويل.
* ذكر من قال ذلك:
حدثني محمد بن عليّ بن الحسن بن شفيق المَرْوزي، قال: ثنا أبو معاذ الفضل بن خالد، قال: ثنا عبيد بن سليمان، قال: سمعت الضحاك بن مزاحم يقول قوله ( وَإِنَّا لَنَحْنُ الصَّافُّونَ وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ ) كان مسروق بن الأجدع، يروي عن عائشة أنها قالت: قال نبي الله صَلَّى الله عَلَيْهِ وَسَلَّم : " مَا فِي السَّمَاءِ الدُّنْيا مَوْضِعُ قَدَمٍ إلا عَلَيْهِ مَلَكٌ سَاجِدٌ أوْ قائم "، فذلك قول الله: وَمَا مِنَّا إِلا لَهُ مَقَامٌ مَعْلُومٌ * وَإِنَّا لَنَحْنُ الصَّافُّونَ * وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ
حدثني أبو السائب، قال: ثنا أبو معاوية، عن الأعمش، عن مسلم، عن مسروق، قال: قال عبد الله: إن من السموات لسماء ما فيها موضع شبر إلا وعليه جبهة ملك أو قدمه قائما; قال: ثم قرأ: ( وَإِنَّا لَنَحْنُ الصَّافُّونَ وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ ) .
حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن الأعمش، عن أبي الضحى عن مسروق عن عبد الله، قال: إن من السموات سماءً ما فيها موضع إلا فيه ملك ساجد، أو قدماه قائم، ثم قرأ:( وَإِنَّا لَنَحْنُ الصَّافُّونَ وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ ) .
حدثني يعقوب بن إبراهيم، قال: ثنا ابن عُلَية، قال: أخبرنا الجريري، عن أبي نضرة، قال: كان عمر إذا أقيمت الصلاة أقبل على الناس بوجهه، فقال: يا أيها الناس استَوُوا، إن الله إنما يريد بكم هدى الملائكة ( وَإِنَّا لَنَحْنُ الصَّافُّونَ وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ ) استَوُوا، تقدّم أنت يا فلان، تأخر أنت أي هذا، فإذا استَوُوا تقدّم فكبر.
حدثني موسى بن عبد الرحمن، قال: ثني أبو أسامة، قال: ثني الجريري سعيد بن إياس أبو مسعود، قال: ثني أبو نضرة، قال: كان عمر إذا أقيمت الصلاة استقبل الناس بوجهه، ثم قال: أقيموا صفوفكم واستووا فإنما يريد الله بكم هدي الملائكة، يقول:( وَإِنَّا لَنَحْنُ الصَّافُّونَ وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ ) ثم ذكر نحوه.
حدثني محمد بن سعد، قال: ثني أبي، قال; ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( وَإِنَّا لَنَحْنُ الصَّافُّونَ ) قال: يعني الملائكة ( وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ ) قال: الملائكة صافون تسَبِّح لله عز وجل.
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 ( وَإِنَّا لَنَحْنُ الصَّافُّونَ ) قال: الملائكة.
حدثنا ابن بشار، قال: ثنا سليمان، قال: ثنا أبو هلال، عن قتادة ( وَإِنَّا لَنَحْنُ الصَّافُّونَ ) قال: الملائكة.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( وَإِنَّا لَنَحْنُ الصَّافُّونَ ) قال: صفوف في السماء ( وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ ) : أي المصلون، هذا قول الملائكة يثنون بمكانهم من العبادة.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( وَإِنَّا لَنَحْنُ الصَّافُّونَ ) قال: للصلاة.
حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط عن السديّ، قال: وذكر السديّ، عن عبد الله، قال: ما في السماء موضع شبر إلا عليه جبهة ملك أو قدماه، ساجدا أو قائما أو راكعا، ثم قرأ هذه الآية ( وَإِنَّا لَنَحْنُ الصَّافُّونَ وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ ) .
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَإِنَّا لَنَحْنُ الصَّافُّونَ ) قال: الملائكة، هذا كله لهم.
Verset 167
Personne ne croit ce que disent les idolâtres, sauf ceux qui sont encore plus égarés qu'eux. Allah dit, s'adressant aux idolâtres : « En vérité, vous et ce que vous adorez, vous ne pouvez égarer personne, sauf ceux qui sont prédestinés à brûler dans l'Enfer ! » c'est-à-dire : « seuls croiront ce que vous dites et suivront vos voies égarées d'adoration fausse ceux qui sont plus égarés que vous et créés pour l'Enfer. » « Ils ont des cœurs avec lesquels ils ne comprennent pas, des yeux avec lesquels ils ne voient pas, et des oreilles avec lesquelles ils n'entendent pas (la vérité). Ils sont comme des bestiaux, même plus égarés encore ; ceux-là sont les insouciants. » (7:179). C'est la parabole des gens qui suivent la croyance et les idées du Chirk, de la mécréance et de l'égarement, comme Allah dit : « Certes, vous avez des idées divergentes. En est détourné celui qui est détourné (par le décret d'Allah). » (51:8-9), c'est-à-dire que celui qui est égaré par cela est celui qui est détourné. La place des anges et leurs rangs glorifient Allah. Puis Allah dit, déclarant les anges au-dessus de la position que leur attribuent ceux qui ont mécru en eux et ont menti à leur sujet — qu'ils sont les filles d'Allah — : « Et il n'y a pas un seul d'entre nous (anges) qui n'ait une place connue ; » c'est-à-dire que chacun a sa propre place dans les cieux et dans les lieux de culte, qu'il ne dépasse pas. Ad-Dahhak a dit dans son Tafsir : « Et il n'y a pas un seul d'entre nous (anges) qui n'ait une place connue ; » Masruq rapportait que `A'ishah, qu'Allah soit satisfait d'elle, a dit : « Le Messager
▼ 🇬🇧 English (Ibn Kathir — version officielle)
No One believes what the Idolators say except Those Who are even more misguided than They
Allah says, addressing the idolators:
فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ
(So, verily you and those whom you worship cannot lead astray, except those who are predestined to burn in Hell!) meaning, `the only ones who will believe what you say and follow your misguided ways of false worship are those who are more misguided than you and are created for Hell.'
لَهُمْ قُلُوبٌ لاَّ يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لاَّ يُبْصِرُونَ بِهَا وَلَهُمْ ءَاذَانٌ لاَّ يَسْمَعُونَ بِهَآ أُوْلَـئِكَ كَالأَنْعَـمِ بَلْ هُمْ أَضَلُّ أُوْلَـئِكَ هُمُ الْغَـفِلُونَ
(They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.) (7:179). This is the parable of the people who follow the belief and ideas of Shirk, disbelief and misguidance, as Allah says:
إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ
(Certainly, you have different ideas. Turned aside therefrom is he who is turned aside (by the decree of Allah).) (51:8-9) meaning, the one who is misled by it is the one who is turned aside.
The Place of the Angels and Their Ranks glorify Allah
Then Allah says, declaring the angels to be above the position attributed to them by those who disbelieved in them and told lies about them -- that they are the daughters of Allah --
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place;) meaning, each one has his own place in the heavens and in the places of worship, which he does not overstep. Ad-Dahhak said in his Tafsir:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
"(And there is not one of us (angels) but has his known place;) Masruq used to narrate that `A'ishah, may Allah be pleased with her, said, `The Messenger of Allah ﷺ said:
«مَا مِنَ السَّمَاءِ الدُّنْيَا مَوْضِعٌ إِلَّا عَلَيْهِ مَلَكٌ سَاجِدٌ أَوْ قَائِم»
(There is no place in the lower heaven without an angel standing or prostrating in it.) This is what Allah says:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place (or position))." It was reported that Ibn Mas`ud said, "In the heavens there is one heaven in which there is no space a hand span wide but there is the forehead or the foot of an angel on it. " Then he recited:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place;) Sa`id bin Jubayr similarly said:
وَإِنَّا لَنَحْنُ الصَّآفُّونَ
(And we (angels), we stand in rows.) means, we stand in rows to worship, as we have already seen in the Ayah
وَالصَّـفَّـتِ صَفَّا
(By those ranged in ranks (or rows)) Abu Nadrah said, "When the Iqamah had been given, `Umar, may Allah be pleased with him, would turn to face the people and say: `Make your rows straight, for Allah wants you to follow the ways of the angels.' Then he would say,
وَإِنَّا لَنَحْنُ الصَّآفُّونَ
(And verily, we stand in rows;) `Move back, O so-and-so, move forward, O so-and-so.' Then he would go forward and say `Allahu Akbar"' This was recorded by Ibn Abi Hatim and Ibn Jarir. In Sahih Muslim it is narrated that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said,
«فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ،وَجُعِلَتْ لَنَا الْأَرْضُ مَسْجِدًا، وَتُرْبَتُهَا طَهُورًا»
(We have been favored above mankind in three things: our rows have been made like the rows of the angels; the whole earth has been made a place of prayer for us; and its soil is a means of purification for us.)"
وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ
(And verily, we indeed are those who glorify.) means, `we stand in rows and glorify the Lord, praising Him, sanctifying Him and declaring Him to be above any faults or shortcomings. We are servants of Him and in need of Him, humbling ourselves before Him.'
The Quraysh wished that They could have a Reminder as had the Men of old
وَإِن كَانُواْ لَيَقُولُونَ - لَوْ أَنَّ عِندَنَا ذِكْراً مِّنَ الاٌّوَّلِينَ
لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ-
(And indeed they used to say: "If we had a reminder as had the men of old, we would have indeed been the chosen servants of Allah!") means, `they used to wish -- before you, O Muhammad, came to them -- that they would have someone to remind them about Allah and what happened in earlier times, and to bring them the Book of Allah.' This is like the Ayat:
وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَهُمْ نَذِيرٌ لَّيَكُونُنَّ أَهْدَى مِنْ إِحْدَى الاٍّمَمِ فَلَمَّا جَآءَهُمْ نَذِيرٌ مَّا زَادَهُمْ إِلاَّ نُفُوراً
(And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them); yet when a warner came to them, it increased in them naught but flight (from the truth).) (35:42), and
أَن تَقُولُواْ إِنَّمَآ أُنزِلَ الْكِتَـبُ عَلَى طَآئِفَتَيْنِ مِن قَبْلِنَا وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَـفِلِينَ - أَوْ تَقُولُواْ لَوْ أَنَّآ أُنزِلَ عَلَيْنَا الْكِتَـبُ لَكُنَّآ أَهْدَى مِنْهُمْ فَقَدْ جَآءَكُمْ بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِآيَـتِ اللَّهِ وَصَدَفَ عَنْهَا سَنَجْزِى الَّذِينَ يَصْدِفُونَ عَنْ آيَـتِنَا سُوءَ الْعَذَابِ بِمَا كَانُواْ يَصْدِفُونَ
(Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied." Or lest you should say: "If only the Book had been sent down to us, we would surely have been better guided than they." So now has come unto you a clear proof from your Lord, and a form of guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and turns away therefrom We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away.) (6:156-157) Allah says here:
فَكَفَرُواْ بِهِ فَسَوْفَ يَعْلَمُونَ
(But they disbelieve therein, so they will come to know!) This is a definite and stern threat because of their disbelief in their Lord and their rejection of His Messenger .
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنصُورُونَ - وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ - فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ - وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ الْمُنْذَرِينَ وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ
📜 Texte arabe source
وقوله ( وَإِنْ كَانُوا لَيَقُولُونَ لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الأوَّلِينَ لَكُنَّا عِبَادَ اللَّهِ ) يقول تعالى ذكره: وكان هؤلاء المشركون من قريش يقولون قبل أن يبعث إليهم محمد صَلَّى الله عَلَيْهِ وَسَلَّم نبيا، ( لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الأوَّلِينَ ) يعني كتابا أنـزل من السماء كالتوراة والإنجيل، أو نبي أتانا مثل الذي أتى اليهود والنصارى
Verset 168
Personne ne croit ce que disent les idolâtres, sauf ceux qui sont encore plus égarés qu'eux. Allah dit, s'adressant aux idolâtres : « En vérité, vous et ce que vous adorez, vous ne pouvez égarer personne, sauf ceux qui sont prédestinés à brûler dans l'Enfer ! » c'est-à-dire : « seuls croiront ce que vous dites et suivront vos voies égarées d'adoration fausse ceux qui sont plus égarés que vous et créés pour l'Enfer. » « Ils ont des cœurs avec lesquels ils ne comprennent pas, des yeux avec lesquels ils ne voient pas, et des oreilles avec lesquelles ils n'entendent pas (la vérité). Ils sont comme des bestiaux, même plus égarés encore ; ceux-là sont les insouciants. » (7:179). C'est la parabole des gens qui suivent la croyance et les idées du Chirk, de la mécréance et de l'égarement, comme Allah dit : « Certes, vous avez des idées divergentes. En est détourné celui qui est détourné (par le décret d'Allah). » (51:8-9), c'est-à-dire que celui qui est égaré par cela est celui qui est détourné. La place des anges et leurs rangs glorifient Allah. Puis Allah dit, déclarant les anges au-dessus de la position que leur attribuent ceux qui ont mécru en eux et ont menti à leur sujet — qu'ils sont les filles d'Allah — : « Et il n'y a pas un seul d'entre nous (anges) qui n'ait une place connue ; » c'est-à-dire que chacun a sa propre place dans les cieux et dans les lieux de culte, qu'il ne dépasse pas. Ad-Dahhak a dit dans son Tafsir : « Et il n'y a pas un seul d'entre nous (anges) qui n'ait une place connue ; » Masruq rapportait que `A'ishah, qu'Allah soit satisfait d'elle, a dit : « Le Messager
▼ 🇬🇧 English (Ibn Kathir — version officielle)
No One believes what the Idolators say except Those Who are even more misguided than They
Allah says, addressing the idolators:
فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ
(So, verily you and those whom you worship cannot lead astray, except those who are predestined to burn in Hell!) meaning, `the only ones who will believe what you say and follow your misguided ways of false worship are those who are more misguided than you and are created for Hell.'
لَهُمْ قُلُوبٌ لاَّ يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لاَّ يُبْصِرُونَ بِهَا وَلَهُمْ ءَاذَانٌ لاَّ يَسْمَعُونَ بِهَآ أُوْلَـئِكَ كَالأَنْعَـمِ بَلْ هُمْ أَضَلُّ أُوْلَـئِكَ هُمُ الْغَـفِلُونَ
(They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.) (7:179). This is the parable of the people who follow the belief and ideas of Shirk, disbelief and misguidance, as Allah says:
إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ
(Certainly, you have different ideas. Turned aside therefrom is he who is turned aside (by the decree of Allah).) (51:8-9) meaning, the one who is misled by it is the one who is turned aside.
The Place of the Angels and Their Ranks glorify Allah
Then Allah says, declaring the angels to be above the position attributed to them by those who disbelieved in them and told lies about them -- that they are the daughters of Allah --
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place;) meaning, each one has his own place in the heavens and in the places of worship, which he does not overstep. Ad-Dahhak said in his Tafsir:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
"(And there is not one of us (angels) but has his known place;) Masruq used to narrate that `A'ishah, may Allah be pleased with her, said, `The Messenger of Allah ﷺ said:
«مَا مِنَ السَّمَاءِ الدُّنْيَا مَوْضِعٌ إِلَّا عَلَيْهِ مَلَكٌ سَاجِدٌ أَوْ قَائِم»
(There is no place in the lower heaven without an angel standing or prostrating in it.) This is what Allah says:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place (or position))." It was reported that Ibn Mas`ud said, "In the heavens there is one heaven in which there is no space a hand span wide but there is the forehead or the foot of an angel on it. " Then he recited:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place;) Sa`id bin Jubayr similarly said:
وَإِنَّا لَنَحْنُ الصَّآفُّونَ
(And we (angels), we stand in rows.) means, we stand in rows to worship, as we have already seen in the Ayah
وَالصَّـفَّـتِ صَفَّا
(By those ranged in ranks (or rows)) Abu Nadrah said, "When the Iqamah had been given, `Umar, may Allah be pleased with him, would turn to face the people and say: `Make your rows straight, for Allah wants you to follow the ways of the angels.' Then he would say,
وَإِنَّا لَنَحْنُ الصَّآفُّونَ
(And verily, we stand in rows;) `Move back, O so-and-so, move forward, O so-and-so.' Then he would go forward and say `Allahu Akbar"' This was recorded by Ibn Abi Hatim and Ibn Jarir. In Sahih Muslim it is narrated that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said,
«فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ،وَجُعِلَتْ لَنَا الْأَرْضُ مَسْجِدًا، وَتُرْبَتُهَا طَهُورًا»
(We have been favored above mankind in three things: our rows have been made like the rows of the angels; the whole earth has been made a place of prayer for us; and its soil is a means of purification for us.)"
وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ
(And verily, we indeed are those who glorify.) means, `we stand in rows and glorify the Lord, praising Him, sanctifying Him and declaring Him to be above any faults or shortcomings. We are servants of Him and in need of Him, humbling ourselves before Him.'
The Quraysh wished that They could have a Reminder as had the Men of old
وَإِن كَانُواْ لَيَقُولُونَ - لَوْ أَنَّ عِندَنَا ذِكْراً مِّنَ الاٌّوَّلِينَ
لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ-
(And indeed they used to say: "If we had a reminder as had the men of old, we would have indeed been the chosen servants of Allah!") means, `they used to wish -- before you, O Muhammad, came to them -- that they would have someone to remind them about Allah and what happened in earlier times, and to bring them the Book of Allah.' This is like the Ayat:
وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَهُمْ نَذِيرٌ لَّيَكُونُنَّ أَهْدَى مِنْ إِحْدَى الاٍّمَمِ فَلَمَّا جَآءَهُمْ نَذِيرٌ مَّا زَادَهُمْ إِلاَّ نُفُوراً
(And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them); yet when a warner came to them, it increased in them naught but flight (from the truth).) (35:42), and
أَن تَقُولُواْ إِنَّمَآ أُنزِلَ الْكِتَـبُ عَلَى طَآئِفَتَيْنِ مِن قَبْلِنَا وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَـفِلِينَ - أَوْ تَقُولُواْ لَوْ أَنَّآ أُنزِلَ عَلَيْنَا الْكِتَـبُ لَكُنَّآ أَهْدَى مِنْهُمْ فَقَدْ جَآءَكُمْ بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِآيَـتِ اللَّهِ وَصَدَفَ عَنْهَا سَنَجْزِى الَّذِينَ يَصْدِفُونَ عَنْ آيَـتِنَا سُوءَ الْعَذَابِ بِمَا كَانُواْ يَصْدِفُونَ
(Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied." Or lest you should say: "If only the Book had been sent down to us, we would surely have been better guided than they." So now has come unto you a clear proof from your Lord, and a form of guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and turns away therefrom We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away.) (6:156-157) Allah says here:
فَكَفَرُواْ بِهِ فَسَوْفَ يَعْلَمُونَ
(But they disbelieve therein, so they will come to know!) This is a definite and stern threat because of their disbelief in their Lord and their rejection of His Messenger .
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنصُورُونَ - وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ - فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ - وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ الْمُنْذَرِينَ وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ
📜 Texte arabe source
( لَكُنَّا عِبَادَ اللَّهِ ) الذين أخلصهم لعبادته، واصطفاهم لجنته.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( وَإِنْ كَانُوا لَيَقُولُونَ لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الأوَّلِينَ لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ ) قال: قد قالت هذه الأمة ذاك قبل أن يبعث محمد صَلَّى الله عَلَيْهِ وَسَلَّم : لو كان عندنا ذكر من الأولين، لكنا عباد الله المخلصين; فلما جاءهم محمد صَلَّى الله عَلَيْهِ وَسَلَّم كفروا به، فسوف يعلمون.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ في قوله ( ذِكْرًا مِنَ الأوَّلِينَ ) قال: هؤلاء ناس من مشركي العرب قالوا: لو أن عندنا كتابا من كتب الأولين، أو جاءنا علم من علم الأولين قال: قد جاءكم محمد بذلك.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد: رجع الحديث إلى الأولين أهل الشرك ( وَإِنْ كَانُوا لَيَقُولُونَ لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الأوَّلِينَ )
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله ( لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الأوَّلِينَ لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ ) هذا قول مشركي أهل مكة، فلما جاءهم ذكر الأولين وعلم الآخرين، كفروا به فسوف يعلمون.
Verset 169
Personne ne croit ce que disent les idolâtres, sauf ceux qui sont encore plus égarés qu'eux. Allah dit, s'adressant aux idolâtres : « En vérité, vous et ce que vous adorez, vous ne pouvez égarer personne, sauf ceux qui sont prédestinés à brûler dans l'Enfer ! » c'est-à-dire : « seuls croiront ce que vous dites et suivront vos voies égarées d'adoration fausse ceux qui sont plus égarés que vous et créés pour l'Enfer. » « Ils ont des cœurs avec lesquels ils ne comprennent pas, des yeux avec lesquels ils ne voient pas, et des oreilles avec lesquelles ils n'entendent pas (la vérité). Ils sont comme des bestiaux, même plus égarés encore ; ceux-là sont les insouciants. » (7:179). C'est la parabole des gens qui suivent la croyance et les idées du Chirk, de la mécréance et de l'égarement, comme Allah dit : « Certes, vous avez des idées divergentes. En est détourné celui qui est détourné (par le décret d'Allah). » (51:8-9), c'est-à-dire que celui qui est égaré par cela est celui qui est détourné. La place des anges et leurs rangs glorifient Allah. Puis Allah dit, déclarant les anges au-dessus de la position que leur attribuent ceux qui ont mécru en eux et ont menti à leur sujet — qu'ils sont les filles d'Allah — : « Et il n'y a pas un seul d'entre nous (anges) qui n'ait une place connue ; » c'est-à-dire que chacun a sa propre place dans les cieux et dans les lieux de culte, qu'il ne dépasse pas. Ad-Dahhak a dit dans son Tafsir : « Et il n'y a pas un seul d'entre nous (anges) qui n'ait une place connue ; » Masruq rapportait que `A'ishah, qu'Allah soit satisfait d'elle, a dit : « Le Messager
▼ 🇬🇧 English (Ibn Kathir — version officielle)
No One believes what the Idolators say except Those Who are even more misguided than They
Allah says, addressing the idolators:
فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ
(So, verily you and those whom you worship cannot lead astray, except those who are predestined to burn in Hell!) meaning, `the only ones who will believe what you say and follow your misguided ways of false worship are those who are more misguided than you and are created for Hell.'
لَهُمْ قُلُوبٌ لاَّ يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لاَّ يُبْصِرُونَ بِهَا وَلَهُمْ ءَاذَانٌ لاَّ يَسْمَعُونَ بِهَآ أُوْلَـئِكَ كَالأَنْعَـمِ بَلْ هُمْ أَضَلُّ أُوْلَـئِكَ هُمُ الْغَـفِلُونَ
(They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.) (7:179). This is the parable of the people who follow the belief and ideas of Shirk, disbelief and misguidance, as Allah says:
إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ
(Certainly, you have different ideas. Turned aside therefrom is he who is turned aside (by the decree of Allah).) (51:8-9) meaning, the one who is misled by it is the one who is turned aside.
The Place of the Angels and Their Ranks glorify Allah
Then Allah says, declaring the angels to be above the position attributed to them by those who disbelieved in them and told lies about them -- that they are the daughters of Allah --
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place;) meaning, each one has his own place in the heavens and in the places of worship, which he does not overstep. Ad-Dahhak said in his Tafsir:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
"(And there is not one of us (angels) but has his known place;) Masruq used to narrate that `A'ishah, may Allah be pleased with her, said, `The Messenger of Allah ﷺ said:
«مَا مِنَ السَّمَاءِ الدُّنْيَا مَوْضِعٌ إِلَّا عَلَيْهِ مَلَكٌ سَاجِدٌ أَوْ قَائِم»
(There is no place in the lower heaven without an angel standing or prostrating in it.) This is what Allah says:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place (or position))." It was reported that Ibn Mas`ud said, "In the heavens there is one heaven in which there is no space a hand span wide but there is the forehead or the foot of an angel on it. " Then he recited:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place;) Sa`id bin Jubayr similarly said:
وَإِنَّا لَنَحْنُ الصَّآفُّونَ
(And we (angels), we stand in rows.) means, we stand in rows to worship, as we have already seen in the Ayah
وَالصَّـفَّـتِ صَفَّا
(By those ranged in ranks (or rows)) Abu Nadrah said, "When the Iqamah had been given, `Umar, may Allah be pleased with him, would turn to face the people and say: `Make your rows straight, for Allah wants you to follow the ways of the angels.' Then he would say,
وَإِنَّا لَنَحْنُ الصَّآفُّونَ
(And verily, we stand in rows;) `Move back, O so-and-so, move forward, O so-and-so.' Then he would go forward and say `Allahu Akbar"' This was recorded by Ibn Abi Hatim and Ibn Jarir. In Sahih Muslim it is narrated that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said,
«فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ،وَجُعِلَتْ لَنَا الْأَرْضُ مَسْجِدًا، وَتُرْبَتُهَا طَهُورًا»
(We have been favored above mankind in three things: our rows have been made like the rows of the angels; the whole earth has been made a place of prayer for us; and its soil is a means of purification for us.)"
وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ
(And verily, we indeed are those who glorify.) means, `we stand in rows and glorify the Lord, praising Him, sanctifying Him and declaring Him to be above any faults or shortcomings. We are servants of Him and in need of Him, humbling ourselves before Him.'
The Quraysh wished that They could have a Reminder as had the Men of old
وَإِن كَانُواْ لَيَقُولُونَ - لَوْ أَنَّ عِندَنَا ذِكْراً مِّنَ الاٌّوَّلِينَ
لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ-
(And indeed they used to say: "If we had a reminder as had the men of old, we would have indeed been the chosen servants of Allah!") means, `they used to wish -- before you, O Muhammad, came to them -- that they would have someone to remind them about Allah and what happened in earlier times, and to bring them the Book of Allah.' This is like the Ayat:
وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَهُمْ نَذِيرٌ لَّيَكُونُنَّ أَهْدَى مِنْ إِحْدَى الاٍّمَمِ فَلَمَّا جَآءَهُمْ نَذِيرٌ مَّا زَادَهُمْ إِلاَّ نُفُوراً
(And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them); yet when a warner came to them, it increased in them naught but flight (from the truth).) (35:42), and
أَن تَقُولُواْ إِنَّمَآ أُنزِلَ الْكِتَـبُ عَلَى طَآئِفَتَيْنِ مِن قَبْلِنَا وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَـفِلِينَ - أَوْ تَقُولُواْ لَوْ أَنَّآ أُنزِلَ عَلَيْنَا الْكِتَـبُ لَكُنَّآ أَهْدَى مِنْهُمْ فَقَدْ جَآءَكُمْ بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِآيَـتِ اللَّهِ وَصَدَفَ عَنْهَا سَنَجْزِى الَّذِينَ يَصْدِفُونَ عَنْ آيَـتِنَا سُوءَ الْعَذَابِ بِمَا كَانُواْ يَصْدِفُونَ
(Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied." Or lest you should say: "If only the Book had been sent down to us, we would surely have been better guided than they." So now has come unto you a clear proof from your Lord, and a form of guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and turns away therefrom We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away.) (6:156-157) Allah says here:
فَكَفَرُواْ بِهِ فَسَوْفَ يَعْلَمُونَ
(But they disbelieve therein, so they will come to know!) This is a definite and stern threat because of their disbelief in their Lord and their rejection of His Messenger .
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنصُورُونَ - وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ - فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ - وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ الْمُنْذَرِينَ وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ
📜 Texte arabe source
القول في تأويل قوله تعالى : فَكَفَرُوا بِهِ فَسَوْفَ يَعْلَمُونَ (170)
يقول تعالى ذكره: فلما جاءهم الذكر من عند الله كفروا به، وذلك كفرهم بمحمد صَلَّى الله عَلَيْهِ وَسَلَّم وبما جاءهم به من عند الله من التنـزيل والكتاب، يقول الله: فسوف يعلمون إذا وردوا عليّ ماذا لهم من العذاب بكفرهم بذلك.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
Verset 170
Personne ne croit ce que disent les idolâtres, sauf ceux qui sont encore plus égarés qu'eux. Allah dit, s'adressant aux idolâtres : « En vérité, vous et ce que vous adorez, vous ne pouvez égarer personne, sauf ceux qui sont prédestinés à brûler dans l'Enfer ! » c'est-à-dire : « seuls croiront ce que vous dites et suivront vos voies égarées d'adoration fausse ceux qui sont plus égarés que vous et créés pour l'Enfer. » « Ils ont des cœurs avec lesquels ils ne comprennent pas, des yeux avec lesquels ils ne voient pas, et des oreilles avec lesquelles ils n'entendent pas (la vérité). Ils sont comme des bestiaux, même plus égarés encore ; ceux-là sont les insouciants. » (7:179). C'est la parabole des gens qui suivent la croyance et les idées du Chirk, de la mécréance et de l'égarement, comme Allah dit : « Certes, vous avez des idées divergentes. En est détourné celui qui est détourné (par le décret d'Allah). » (51:8-9), c'est-à-dire que celui qui est égaré par cela est celui qui est détourné. La place des anges et leurs rangs glorifient Allah. Puis Allah dit, déclarant les anges au-dessus de la position que leur attribuent ceux qui ont mécru en eux et ont menti à leur sujet — qu'ils sont les filles d'Allah — : « Et il n'y a pas un seul d'entre nous (anges) qui n'ait une place connue ; » c'est-à-dire que chacun a sa propre place dans les cieux et dans les lieux de culte, qu'il ne dépasse pas. Ad-Dahhak a dit dans son Tafsir : « Et il n'y a pas un seul d'entre nous (anges) qui n'ait une place connue ; » Masruq rapportait que `A'ishah, qu'Allah soit satisfait d'elle, a dit : « Le Messager
▼ 🇬🇧 English (Ibn Kathir — version officielle)
No One believes what the Idolators say except Those Who are even more misguided than They
Allah says, addressing the idolators:
فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ
(So, verily you and those whom you worship cannot lead astray, except those who are predestined to burn in Hell!) meaning, `the only ones who will believe what you say and follow your misguided ways of false worship are those who are more misguided than you and are created for Hell.'
لَهُمْ قُلُوبٌ لاَّ يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لاَّ يُبْصِرُونَ بِهَا وَلَهُمْ ءَاذَانٌ لاَّ يَسْمَعُونَ بِهَآ أُوْلَـئِكَ كَالأَنْعَـمِ بَلْ هُمْ أَضَلُّ أُوْلَـئِكَ هُمُ الْغَـفِلُونَ
(They have hearts wherewith they understand not, and they have eyes wherewith they see not, and they have ears wherewith they hear not (the truth). They are like cattle, nay even more astray; those! They are the heedless ones.) (7:179). This is the parable of the people who follow the belief and ideas of Shirk, disbelief and misguidance, as Allah says:
إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ - يُؤْفَكُ عَنْهُ مَنْ أُفِكَ
(Certainly, you have different ideas. Turned aside therefrom is he who is turned aside (by the decree of Allah).) (51:8-9) meaning, the one who is misled by it is the one who is turned aside.
The Place of the Angels and Their Ranks glorify Allah
Then Allah says, declaring the angels to be above the position attributed to them by those who disbelieved in them and told lies about them -- that they are the daughters of Allah --
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place;) meaning, each one has his own place in the heavens and in the places of worship, which he does not overstep. Ad-Dahhak said in his Tafsir:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
"(And there is not one of us (angels) but has his known place;) Masruq used to narrate that `A'ishah, may Allah be pleased with her, said, `The Messenger of Allah ﷺ said:
«مَا مِنَ السَّمَاءِ الدُّنْيَا مَوْضِعٌ إِلَّا عَلَيْهِ مَلَكٌ سَاجِدٌ أَوْ قَائِم»
(There is no place in the lower heaven without an angel standing or prostrating in it.) This is what Allah says:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place (or position))." It was reported that Ibn Mas`ud said, "In the heavens there is one heaven in which there is no space a hand span wide but there is the forehead or the foot of an angel on it. " Then he recited:
وَمَا مِنَّآ إِلاَّ لَهُ مَقَامٌ مَّعْلُومٌ
(And there is not one of us (angels) but has his known place;) Sa`id bin Jubayr similarly said:
وَإِنَّا لَنَحْنُ الصَّآفُّونَ
(And we (angels), we stand in rows.) means, we stand in rows to worship, as we have already seen in the Ayah
وَالصَّـفَّـتِ صَفَّا
(By those ranged in ranks (or rows)) Abu Nadrah said, "When the Iqamah had been given, `Umar, may Allah be pleased with him, would turn to face the people and say: `Make your rows straight, for Allah wants you to follow the ways of the angels.' Then he would say,
وَإِنَّا لَنَحْنُ الصَّآفُّونَ
(And verily, we stand in rows;) `Move back, O so-and-so, move forward, O so-and-so.' Then he would go forward and say `Allahu Akbar"' This was recorded by Ibn Abi Hatim and Ibn Jarir. In Sahih Muslim it is narrated that Hudhayfah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said,
«فُضِّلْنَا عَلَى النَّاسِ بِثَلَاثٍ: جُعِلَتْ صُفُوفُنَا كَصُفُوفِ الْمَلَائِكَةِ،وَجُعِلَتْ لَنَا الْأَرْضُ مَسْجِدًا، وَتُرْبَتُهَا طَهُورًا»
(We have been favored above mankind in three things: our rows have been made like the rows of the angels; the whole earth has been made a place of prayer for us; and its soil is a means of purification for us.)"
وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ
(And verily, we indeed are those who glorify.) means, `we stand in rows and glorify the Lord, praising Him, sanctifying Him and declaring Him to be above any faults or shortcomings. We are servants of Him and in need of Him, humbling ourselves before Him.'
The Quraysh wished that They could have a Reminder as had the Men of old
وَإِن كَانُواْ لَيَقُولُونَ - لَوْ أَنَّ عِندَنَا ذِكْراً مِّنَ الاٌّوَّلِينَ
لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ-
(And indeed they used to say: "If we had a reminder as had the men of old, we would have indeed been the chosen servants of Allah!") means, `they used to wish -- before you, O Muhammad, came to them -- that they would have someone to remind them about Allah and what happened in earlier times, and to bring them the Book of Allah.' This is like the Ayat:
وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَهُمْ نَذِيرٌ لَّيَكُونُنَّ أَهْدَى مِنْ إِحْدَى الاٍّمَمِ فَلَمَّا جَآءَهُمْ نَذِيرٌ مَّا زَادَهُمْ إِلاَّ نُفُوراً
(And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them); yet when a warner came to them, it increased in them naught but flight (from the truth).) (35:42), and
أَن تَقُولُواْ إِنَّمَآ أُنزِلَ الْكِتَـبُ عَلَى طَآئِفَتَيْنِ مِن قَبْلِنَا وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَـفِلِينَ - أَوْ تَقُولُواْ لَوْ أَنَّآ أُنزِلَ عَلَيْنَا الْكِتَـبُ لَكُنَّآ أَهْدَى مِنْهُمْ فَقَدْ جَآءَكُمْ بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِآيَـتِ اللَّهِ وَصَدَفَ عَنْهَا سَنَجْزِى الَّذِينَ يَصْدِفُونَ عَنْ آيَـتِنَا سُوءَ الْعَذَابِ بِمَا كَانُواْ يَصْدِفُونَ
(Lest you should say: "The Book was sent down only to two sects before us, and for our part, we were in fact unaware of what they studied." Or lest you should say: "If only the Book had been sent down to us, we would surely have been better guided than they." So now has come unto you a clear proof from your Lord, and a form of guidance and a mercy. Who then does more wrong than one who rejects the Ayat of Allah and turns away therefrom We shall requite those who turn away from Our Ayat with an evil torment, because of their turning away.) (6:156-157) Allah says here:
فَكَفَرُواْ بِهِ فَسَوْفَ يَعْلَمُونَ
(But they disbelieve therein, so they will come to know!) This is a definite and stern threat because of their disbelief in their Lord and their rejection of His Messenger .
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنصُورُونَ - وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ - فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ - وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ الْمُنْذَرِينَ وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ
📜 Texte arabe source
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الأَوَّلِينَ * لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ قال: لما جاء المشركين من أهل مكة ذكر الأولين وعلم الآخرين كفروا بالكتاب ( فَسَوْفَ يَعْلَمُونَ ) يقول: قد جاءكم محمد بذلك، فكفروا بالقرآن وبما جاء به محمد.
Verset 171
Allah dit : « Et, en vérité, Notre Parole a déjà été prononcée pour Nos serviteurs, les Messagers », c’est-à-dire qu’il a déjà été établi dans le décret premier que les Messagers et leurs suiveurs triompheront en dernier ressort dans ce monde et dans l’au-delà. Cela est semblable au verset : « Allah a décrété : "En vérité, c’est Moi et Mes Messagers qui serons les victorieux." En vérité, Allah est Fort, Puissant » (58:21), et au verset : « En vérité, Nous ferons triompher Nos Messagers et ceux qui croient, dans la vie de ce monde et le Jour où les témoins se lèveront » (40:51). Et, en vérité, Notre Parole a déjà été prononcée pour Nos serviteurs, les Messagers, qu’ils seraient véritablement rendus triomphants, c’est-à-dire dans ce monde et dans l’au-delà, comme Nous l’avons déjà établi qu’ils prévaudraient sur leur peuple qui les a reniés et s’est opposé à eux, et comment Allah a détruit les mécréants et sauvé Ses serviteurs croyants. Et que Nos armées, elles, seraient les victorieuses, c’est-à-dire qu’elles triompheraient en dernier ressort. Alors, détourne-toi d’eux pour un temps, c’est-à-dire supporte leur nuisance avec patience et attends jusqu’à un moment fixé, où Nous te ferons prévaloir et t’accorderons la victoire. Et observe-les, et ils verront ! c’est-à-dire observe-les et vois ce qui leur arrivera comme châtiment pour leur opposition envers toi et leur mécréance en toi. Allah dit, comme menace et avertissement : « Et ils verront ! » Puis Allah dit : « Est-ce de Notre châtiment que... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Promise of Victory and the Command to turn away from Idolators
Allah says,
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ
(And, verily, Our Word has gone forth of old for Our servants, the Messengers,) meaning, it has already been stated in the first decree that the Messengers and their followers will ultimately prevail in this world and the Hereafter. This is like the Ayah:
كَتَبَ اللَّهُ لاّغْلِبَنَّ أَنَاْ وَرُسُلِى إِنَّ اللَّهَ قَوِىٌّ عَزِيزٌ
(Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty.) (58:21), and
إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ
(Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth.) (40:51).
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنصُورُونَ
(And, verily, Our Word has gone forth of old for Our servants, the Messengers, that they verily would be made triumphant,) meaning, `in this world and in the Hereafter, as We have already stated that they would prevail over their people who disbelieved in them and went against them, and how Allah destroyed the disbelievers and saved His believing servants. '
وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ
(And that Our hosts they verily would be the victors.) means, that they would ultimately prevail.
فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ
(So turn away from them for a while,) means, `bear their annoyance with patience and wait until an appointed time, when We shall cause you to prevail and will grant you victory.'
وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ
(And watch them and they shall see!) means, `watch them and see what will happen to them by way of punishment for their opposition towards you and their disbelief in you.' Allah said, as a threat and a warning,
فَسَوْفَ يُبْصِرُونَ
(and they shall see!). Then Allah says:
أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ
(Do they seek to hasten on Our torment) meaning, `they seek to hasten on the punishment because they disbelieve in you, and Allah is angry with them because of that and will make them suffer the consequences, and because of their disbelief and stubbornness, He will hasten on the punishment.'
فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ الْمُنْذَرِينَ
(Then, when it descends in their courtyard, evil will be the morning for those who had been warned!) means, when the punishment comes down to the place where they are, terrible will be the day of their punishment and destruction. As-Suddi said:
فَإِذَا نَزَلَ بِسَاحَتِهِمْ
(Then, when it descends in their courtyard,) means, in their homes;
فَسَآءَ صَبَاحُ الْمُنْذَرِينَ
(evil will be the morning for those who had been warned!) means, how terrible that morning will be for them. It was reported in the Two Sahihs that Anas, may Allah be pleased with him, said, "On the morning of Khaybar, when the people came out with their tools (to go about their daily work) and saw the (Muslim) army, they went back and said, `Muhammad by Allah! Muhammad and the army!' The Prophet said:
«اللهُ أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِين»
(Allahu Akbar! Khaybar has been destroyed. Then, when it descends in the courtyard of any people, evil will be the morning for those who had been warned!)"
وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ-
(So turn away from them for a while, and watch and they shall see!) This is a reiteration of the command stated above. And Allah knows best.
📜 Texte arabe source
وقوله ( وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ إِنَّهُمْ لَهُمُ الْمَنْصُورُونَ ) يقول تعالى ذكره: ولقد سبق منا القول لرسلنا إنهم لهم المنصورون: أي مضى بهذا منا القضاء والحكم في أمّ الكتاب، وهو أنهم لهم النُّصرة والغَلبة بالحجج.
Verset 172
Allah dit : « Et, en vérité, Notre Parole a déjà été prononcée pour Nos serviteurs, les Messagers », c’est-à-dire qu’il a déjà été établi dans le décret premier que les Messagers et leurs suiveurs triompheront en dernier ressort dans ce monde et dans l’au-delà. Cela est semblable au verset : « Allah a décrété : "En vérité, c’est Moi et Mes Messagers qui serons les victorieux." En vérité, Allah est Fort, Puissant » (58:21), et au verset : « En vérité, Nous ferons triompher Nos Messagers et ceux qui croient, dans la vie de ce monde et le Jour où les témoins se lèveront » (40:51). Et, en vérité, Notre Parole a déjà été prononcée pour Nos serviteurs, les Messagers, qu’ils seraient véritablement rendus triomphants, c’est-à-dire dans ce monde et dans l’au-delà, comme Nous l’avons déjà établi qu’ils prévaudraient sur leur peuple qui les a reniés et s’est opposé à eux, et comment Allah a détruit les mécréants et sauvé Ses serviteurs croyants. Et que Nos armées, elles, seraient les victorieuses, c’est-à-dire qu’elles triompheraient en dernier ressort. Alors, détourne-toi d’eux pour un temps, c’est-à-dire supporte leur nuisance avec patience et attends jusqu’à un moment fixé, où Nous te ferons prévaloir et t’accorderons la victoire. Et observe-les, et ils verront ! c’est-à-dire observe-les et vois ce qui leur arrivera comme châtiment pour leur opposition envers toi et leur mécréance en toi. Allah dit, comme menace et avertissement : « Et ils verront ! » Puis Allah dit : « Est-ce de Notre châtiment que... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Promise of Victory and the Command to turn away from Idolators
Allah says,
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ
(And, verily, Our Word has gone forth of old for Our servants, the Messengers,) meaning, it has already been stated in the first decree that the Messengers and their followers will ultimately prevail in this world and the Hereafter. This is like the Ayah:
كَتَبَ اللَّهُ لاّغْلِبَنَّ أَنَاْ وَرُسُلِى إِنَّ اللَّهَ قَوِىٌّ عَزِيزٌ
(Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty.) (58:21), and
إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ
(Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth.) (40:51).
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنصُورُونَ
(And, verily, Our Word has gone forth of old for Our servants, the Messengers, that they verily would be made triumphant,) meaning, `in this world and in the Hereafter, as We have already stated that they would prevail over their people who disbelieved in them and went against them, and how Allah destroyed the disbelievers and saved His believing servants. '
وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ
(And that Our hosts they verily would be the victors.) means, that they would ultimately prevail.
فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ
(So turn away from them for a while,) means, `bear their annoyance with patience and wait until an appointed time, when We shall cause you to prevail and will grant you victory.'
وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ
(And watch them and they shall see!) means, `watch them and see what will happen to them by way of punishment for their opposition towards you and their disbelief in you.' Allah said, as a threat and a warning,
فَسَوْفَ يُبْصِرُونَ
(and they shall see!). Then Allah says:
أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ
(Do they seek to hasten on Our torment) meaning, `they seek to hasten on the punishment because they disbelieve in you, and Allah is angry with them because of that and will make them suffer the consequences, and because of their disbelief and stubbornness, He will hasten on the punishment.'
فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ الْمُنْذَرِينَ
(Then, when it descends in their courtyard, evil will be the morning for those who had been warned!) means, when the punishment comes down to the place where they are, terrible will be the day of their punishment and destruction. As-Suddi said:
فَإِذَا نَزَلَ بِسَاحَتِهِمْ
(Then, when it descends in their courtyard,) means, in their homes;
فَسَآءَ صَبَاحُ الْمُنْذَرِينَ
(evil will be the morning for those who had been warned!) means, how terrible that morning will be for them. It was reported in the Two Sahihs that Anas, may Allah be pleased with him, said, "On the morning of Khaybar, when the people came out with their tools (to go about their daily work) and saw the (Muslim) army, they went back and said, `Muhammad by Allah! Muhammad and the army!' The Prophet said:
«اللهُ أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِين»
(Allahu Akbar! Khaybar has been destroyed. Then, when it descends in the courtyard of any people, evil will be the morning for those who had been warned!)"
وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ-
(So turn away from them for a while, and watch and they shall see!) This is a reiteration of the command stated above. And Allah knows best.
📜 Texte arabe source
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ ) حتى بلغ: ( لَهُمُ الْغَالِبُونَ ) قال: سبق هذا من الله لهم أن ينصرهم.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ إِنَّهُمْ لَهُمُ الْمَنْصُورُونَ ) يقول: بالحجج.
وكان بعض أهل العربية يتأوّل ذلك: ولقد سبقت كلمتنا لعبادنا المرسلين بالسعادة. وذُكر أن ذلك في قراءة عبد الله:" ولقد سبقت كلمتنا على عبادنا المرسلين " فجعلت على مكان اللام، فكأن المعنى: حقت عليهم ولهم، كما قيل: على مُلك سليمان، وفي مُلك سليمان، إذ كان معنى ذلك واحدا.
Verset 173
Allah dit : « Et, en vérité, Notre Parole a déjà été prononcée pour Nos serviteurs, les Messagers », c’est-à-dire qu’il a déjà été établi dans le décret premier que les Messagers et leurs suiveurs triompheront en dernier ressort dans ce monde et dans l’au-delà. Cela est semblable au verset : « Allah a décrété : "En vérité, c’est Moi et Mes Messagers qui serons les victorieux." En vérité, Allah est Fort, Puissant » (58:21), et au verset : « En vérité, Nous ferons triompher Nos Messagers et ceux qui croient, dans la vie de ce monde et le Jour où les témoins se lèveront » (40:51). Et, en vérité, Notre Parole a déjà été prononcée pour Nos serviteurs, les Messagers, qu’ils seraient véritablement rendus triomphants, c’est-à-dire dans ce monde et dans l’au-delà, comme Nous l’avons déjà établi qu’ils prévaudraient sur leur peuple qui les a reniés et s’est opposé à eux, et comment Allah a détruit les mécréants et sauvé Ses serviteurs croyants. Et que Nos armées, elles, seraient les victorieuses, c’est-à-dire qu’elles triompheraient en dernier ressort. Alors, détourne-toi d’eux pour un temps, c’est-à-dire supporte leur nuisance avec patience et attends jusqu’à un moment fixé, où Nous te ferons prévaloir et t’accorderons la victoire. Et observe-les, et ils verront ! c’est-à-dire observe-les et vois ce qui leur arrivera comme châtiment pour leur opposition envers toi et leur mécréance en toi. Allah dit, comme menace et avertissement : « Et ils verront ! » Puis Allah dit : « Est-ce de Notre châtiment que... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Promise of Victory and the Command to turn away from Idolators
Allah says,
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ
(And, verily, Our Word has gone forth of old for Our servants, the Messengers,) meaning, it has already been stated in the first decree that the Messengers and their followers will ultimately prevail in this world and the Hereafter. This is like the Ayah:
كَتَبَ اللَّهُ لاّغْلِبَنَّ أَنَاْ وَرُسُلِى إِنَّ اللَّهَ قَوِىٌّ عَزِيزٌ
(Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty.) (58:21), and
إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ
(Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth.) (40:51).
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنصُورُونَ
(And, verily, Our Word has gone forth of old for Our servants, the Messengers, that they verily would be made triumphant,) meaning, `in this world and in the Hereafter, as We have already stated that they would prevail over their people who disbelieved in them and went against them, and how Allah destroyed the disbelievers and saved His believing servants. '
وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ
(And that Our hosts they verily would be the victors.) means, that they would ultimately prevail.
فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ
(So turn away from them for a while,) means, `bear their annoyance with patience and wait until an appointed time, when We shall cause you to prevail and will grant you victory.'
وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ
(And watch them and they shall see!) means, `watch them and see what will happen to them by way of punishment for their opposition towards you and their disbelief in you.' Allah said, as a threat and a warning,
فَسَوْفَ يُبْصِرُونَ
(and they shall see!). Then Allah says:
أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ
(Do they seek to hasten on Our torment) meaning, `they seek to hasten on the punishment because they disbelieve in you, and Allah is angry with them because of that and will make them suffer the consequences, and because of their disbelief and stubbornness, He will hasten on the punishment.'
فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ الْمُنْذَرِينَ
(Then, when it descends in their courtyard, evil will be the morning for those who had been warned!) means, when the punishment comes down to the place where they are, terrible will be the day of their punishment and destruction. As-Suddi said:
فَإِذَا نَزَلَ بِسَاحَتِهِمْ
(Then, when it descends in their courtyard,) means, in their homes;
فَسَآءَ صَبَاحُ الْمُنْذَرِينَ
(evil will be the morning for those who had been warned!) means, how terrible that morning will be for them. It was reported in the Two Sahihs that Anas, may Allah be pleased with him, said, "On the morning of Khaybar, when the people came out with their tools (to go about their daily work) and saw the (Muslim) army, they went back and said, `Muhammad by Allah! Muhammad and the army!' The Prophet said:
«اللهُ أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِين»
(Allahu Akbar! Khaybar has been destroyed. Then, when it descends in the courtyard of any people, evil will be the morning for those who had been warned!)"
وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ-
(So turn away from them for a while, and watch and they shall see!) This is a reiteration of the command stated above. And Allah knows best.
📜 Texte arabe source
وقوله ( وَإِنَّ جُنْدَنَا لَهُمُ الْغَالِبُونَ ) يقول: وإن حزبنا وأهل ولايتنا لهم الغالبون، يقول: لهم الظفر والفلاح على أهل الكفر بنا، والخلاف علينا.
Verset 174
Allah dit : « Et, en vérité, Notre Parole a déjà été prononcée pour Nos serviteurs, les Messagers », c’est-à-dire qu’il a déjà été établi dans le décret premier que les Messagers et leurs suiveurs triompheront en dernier ressort dans ce monde et dans l’au-delà. Cela est semblable au verset : « Allah a décrété : "En vérité, c’est Moi et Mes Messagers qui serons les victorieux." En vérité, Allah est Fort, Puissant » (58:21), et au verset : « En vérité, Nous ferons triompher Nos Messagers et ceux qui croient, dans la vie de ce monde et le Jour où les témoins se lèveront » (40:51). Et, en vérité, Notre Parole a déjà été prononcée pour Nos serviteurs, les Messagers, qu’ils seraient véritablement rendus triomphants, c’est-à-dire dans ce monde et dans l’au-delà, comme Nous l’avons déjà établi qu’ils prévaudraient sur leur peuple qui les a reniés et s’est opposé à eux, et comment Allah a détruit les mécréants et sauvé Ses serviteurs croyants. Et que Nos armées, elles, seraient les victorieuses, c’est-à-dire qu’elles triompheraient en dernier ressort. Alors, détourne-toi d’eux pour un temps, c’est-à-dire supporte leur nuisance avec patience et attends jusqu’à un moment fixé, où Nous te ferons prévaloir et t’accorderons la victoire. Et observe-les, et ils verront ! c’est-à-dire observe-les et vois ce qui leur arrivera comme châtiment pour leur opposition envers toi et leur mécréance en toi. Allah dit, comme menace et avertissement : « Et ils verront ! » Puis Allah dit : « Est-ce de Notre châtiment que... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Promise of Victory and the Command to turn away from Idolators
Allah says,
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ
(And, verily, Our Word has gone forth of old for Our servants, the Messengers,) meaning, it has already been stated in the first decree that the Messengers and their followers will ultimately prevail in this world and the Hereafter. This is like the Ayah:
كَتَبَ اللَّهُ لاّغْلِبَنَّ أَنَاْ وَرُسُلِى إِنَّ اللَّهَ قَوِىٌّ عَزِيزٌ
(Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty.) (58:21), and
إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ
(Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth.) (40:51).
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنصُورُونَ
(And, verily, Our Word has gone forth of old for Our servants, the Messengers, that they verily would be made triumphant,) meaning, `in this world and in the Hereafter, as We have already stated that they would prevail over their people who disbelieved in them and went against them, and how Allah destroyed the disbelievers and saved His believing servants. '
وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ
(And that Our hosts they verily would be the victors.) means, that they would ultimately prevail.
فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ
(So turn away from them for a while,) means, `bear their annoyance with patience and wait until an appointed time, when We shall cause you to prevail and will grant you victory.'
وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ
(And watch them and they shall see!) means, `watch them and see what will happen to them by way of punishment for their opposition towards you and their disbelief in you.' Allah said, as a threat and a warning,
فَسَوْفَ يُبْصِرُونَ
(and they shall see!). Then Allah says:
أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ
(Do they seek to hasten on Our torment) meaning, `they seek to hasten on the punishment because they disbelieve in you, and Allah is angry with them because of that and will make them suffer the consequences, and because of their disbelief and stubbornness, He will hasten on the punishment.'
فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ الْمُنْذَرِينَ
(Then, when it descends in their courtyard, evil will be the morning for those who had been warned!) means, when the punishment comes down to the place where they are, terrible will be the day of their punishment and destruction. As-Suddi said:
فَإِذَا نَزَلَ بِسَاحَتِهِمْ
(Then, when it descends in their courtyard,) means, in their homes;
فَسَآءَ صَبَاحُ الْمُنْذَرِينَ
(evil will be the morning for those who had been warned!) means, how terrible that morning will be for them. It was reported in the Two Sahihs that Anas, may Allah be pleased with him, said, "On the morning of Khaybar, when the people came out with their tools (to go about their daily work) and saw the (Muslim) army, they went back and said, `Muhammad by Allah! Muhammad and the army!' The Prophet said:
«اللهُ أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِين»
(Allahu Akbar! Khaybar has been destroyed. Then, when it descends in the courtyard of any people, evil will be the morning for those who had been warned!)"
وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ-
(So turn away from them for a while, and watch and they shall see!) This is a reiteration of the command stated above. And Allah knows best.
📜 Texte arabe source
القول في تأويل قوله تعالى : فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ (174)
يعني تعالى ذكره بقوله ( فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ ) : فأعرض عنهم إلى حين.
واختلف أهل التأويل في هذا الحين، فقال بعضهم: معناه إلى الموت.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ ) : أي إلى الموت.
وقال آخرون: إلى يوم بدر.
* ذكر من قال ذلك:
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ ) قال: حتى يوم بدر. وقال آخرون: معنى ذلك: إلى يوم القيامة.
* ذكر من قال ذلك:
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ ) قال: يوم القيامة.
وهذا القول الذي قاله السديّ، أشبه بما دلّ عليه ظاهر التنـزيل، وذلك أن الله توعدهم بالعذاب الذي كانوا يستعجلونه، فقال:( أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ ) ، وأمر نبيه صَلَّى الله عَلَيْهِ وَسَلَّم أن يُعْرِض عليهم إلى مجيء حينه. فتأويل الكلام: فتول عنهم يا محمد إلى حين مجيء عذابنا، ونـزوله بهم.
Verset 175
Allah dit : « Et, en vérité, Notre Parole a déjà été prononcée pour Nos serviteurs, les Messagers », c’est-à-dire qu’il a déjà été établi dans le décret premier que les Messagers et leurs suiveurs triompheront en dernier ressort dans ce monde et dans l’au-delà. Cela est semblable au verset : « Allah a décrété : "En vérité, c’est Moi et Mes Messagers qui serons les victorieux." En vérité, Allah est Fort, Puissant » (58:21), et au verset : « En vérité, Nous ferons triompher Nos Messagers et ceux qui croient, dans la vie de ce monde et le Jour où les témoins se lèveront » (40:51). Et, en vérité, Notre Parole a déjà été prononcée pour Nos serviteurs, les Messagers, qu’ils seraient véritablement rendus triomphants, c’est-à-dire dans ce monde et dans l’au-delà, comme Nous l’avons déjà établi qu’ils prévaudraient sur leur peuple qui les a reniés et s’est opposé à eux, et comment Allah a détruit les mécréants et sauvé Ses serviteurs croyants. Et que Nos armées, elles, seraient les victorieuses, c’est-à-dire qu’elles triompheraient en dernier ressort. Alors, détourne-toi d’eux pour un temps, c’est-à-dire supporte leur nuisance avec patience et attends jusqu’à un moment fixé, où Nous te ferons prévaloir et t’accorderons la victoire. Et observe-les, et ils verront ! c’est-à-dire observe-les et vois ce qui leur arrivera comme châtiment pour leur opposition envers toi et leur mécréance en toi. Allah dit, comme menace et avertissement : « Et ils verront ! » Puis Allah dit : « Est-ce de Notre châtiment que... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Promise of Victory and the Command to turn away from Idolators
Allah says,
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ
(And, verily, Our Word has gone forth of old for Our servants, the Messengers,) meaning, it has already been stated in the first decree that the Messengers and their followers will ultimately prevail in this world and the Hereafter. This is like the Ayah:
كَتَبَ اللَّهُ لاّغْلِبَنَّ أَنَاْ وَرُسُلِى إِنَّ اللَّهَ قَوِىٌّ عَزِيزٌ
(Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty.) (58:21), and
إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ
(Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth.) (40:51).
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنصُورُونَ
(And, verily, Our Word has gone forth of old for Our servants, the Messengers, that they verily would be made triumphant,) meaning, `in this world and in the Hereafter, as We have already stated that they would prevail over their people who disbelieved in them and went against them, and how Allah destroyed the disbelievers and saved His believing servants. '
وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ
(And that Our hosts they verily would be the victors.) means, that they would ultimately prevail.
فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ
(So turn away from them for a while,) means, `bear their annoyance with patience and wait until an appointed time, when We shall cause you to prevail and will grant you victory.'
وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ
(And watch them and they shall see!) means, `watch them and see what will happen to them by way of punishment for their opposition towards you and their disbelief in you.' Allah said, as a threat and a warning,
فَسَوْفَ يُبْصِرُونَ
(and they shall see!). Then Allah says:
أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ
(Do they seek to hasten on Our torment) meaning, `they seek to hasten on the punishment because they disbelieve in you, and Allah is angry with them because of that and will make them suffer the consequences, and because of their disbelief and stubbornness, He will hasten on the punishment.'
فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ الْمُنْذَرِينَ
(Then, when it descends in their courtyard, evil will be the morning for those who had been warned!) means, when the punishment comes down to the place where they are, terrible will be the day of their punishment and destruction. As-Suddi said:
فَإِذَا نَزَلَ بِسَاحَتِهِمْ
(Then, when it descends in their courtyard,) means, in their homes;
فَسَآءَ صَبَاحُ الْمُنْذَرِينَ
(evil will be the morning for those who had been warned!) means, how terrible that morning will be for them. It was reported in the Two Sahihs that Anas, may Allah be pleased with him, said, "On the morning of Khaybar, when the people came out with their tools (to go about their daily work) and saw the (Muslim) army, they went back and said, `Muhammad by Allah! Muhammad and the army!' The Prophet said:
«اللهُ أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِين»
(Allahu Akbar! Khaybar has been destroyed. Then, when it descends in the courtyard of any people, evil will be the morning for those who had been warned!)"
وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ-
(So turn away from them for a while, and watch and they shall see!) This is a reiteration of the command stated above. And Allah knows best.
📜 Texte arabe source
وقوله ( وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ ) : وأنظرهم فسوف يرون ما يحل بهم من عقابنا.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ ) حين لا ينفعهم البصر.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ ) يقول: أنظرهم فسوف يبصرون ما لهم بعد اليوم، قال: يقول: يبصرون يوم القيامة ما ضيعوا من أمر الله، وكفرهم بالله ورسوله وكتابه، قال: فأبصرهم وأبصر، واحد.
Verset 176
Allah dit : « Et, en vérité, Notre Parole a déjà été prononcée pour Nos serviteurs les Messagers » — c’est-à-dire qu’il a déjà été établi dans le décret premier que les Messagers et leurs partisans triompheraient en dernier ressort dans ce monde et dans l’au-delà. Cela est semblable au verset : « Allah a décrété : "En vérité, c’est Moi et Mes Messagers qui serons les vainqueurs." En vérité, Allah est Fort et Puissant » (58:21), et : « En vérité, Nous ferons triompher Nos Messagers et ceux qui croient, dans la vie de ce monde et au Jour où les témoins se lèveront » (40:51). « Et, en vérité, Notre Parole a déjà été prononcée pour Nos serviteurs les Messagers, qu’ils seraient véritablement secourus » — c’est-à-dire, dans ce monde et dans l’au-delà, comme Nous l’avons déjà établi qu’ils triompheraient de leur peuple qui les avait mécrus et s’était opposé à eux, et comment Allah a détruit les mécréants et sauvé Ses serviteurs croyants. « Et que Nos armées, elles, seraient les vainqueurs » — c’est-à-dire qu’elles triompheraient en dernier ressort. « Détourne-toi donc d’eux pour un temps » — c’est-à-dire, supporte leur nuisance avec patience et attends jusqu’au moment fixé, où Nous te ferons triompher et t’accorderons la victoire. « Et observe-les, et ils verront ! » — c’est-à-dire, observe-les et vois ce qui leur arrivera comme châtiment pour leur opposition envers toi et leur mécréance en toi. Allah dit, comme menace et avertissement : « Et ils verront ! » Puis Allah dit : « Est-ce donc Notre châtiment que... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Promise of Victory and the Command to turn away from Idolators
Allah says,
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ
(And, verily, Our Word has gone forth of old for Our servants, the Messengers,) meaning, it has already been stated in the first decree that the Messengers and their followers will ultimately prevail in this world and the Hereafter. This is like the Ayah:
كَتَبَ اللَّهُ لاّغْلِبَنَّ أَنَاْ وَرُسُلِى إِنَّ اللَّهَ قَوِىٌّ عَزِيزٌ
(Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty.) (58:21), and
إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ
(Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth.) (40:51).
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنصُورُونَ
(And, verily, Our Word has gone forth of old for Our servants, the Messengers, that they verily would be made triumphant,) meaning, `in this world and in the Hereafter, as We have already stated that they would prevail over their people who disbelieved in them and went against them, and how Allah destroyed the disbelievers and saved His believing servants. '
وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ
(And that Our hosts they verily would be the victors.) means, that they would ultimately prevail.
فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ
(So turn away from them for a while,) means, `bear their annoyance with patience and wait until an appointed time, when We shall cause you to prevail and will grant you victory.'
وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ
(And watch them and they shall see!) means, `watch them and see what will happen to them by way of punishment for their opposition towards you and their disbelief in you.' Allah said, as a threat and a warning,
فَسَوْفَ يُبْصِرُونَ
(and they shall see!). Then Allah says:
أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ
(Do they seek to hasten on Our torment) meaning, `they seek to hasten on the punishment because they disbelieve in you, and Allah is angry with them because of that and will make them suffer the consequences, and because of their disbelief and stubbornness, He will hasten on the punishment.'
فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ الْمُنْذَرِينَ
(Then, when it descends in their courtyard, evil will be the morning for those who had been warned!) means, when the punishment comes down to the place where they are, terrible will be the day of their punishment and destruction. As-Suddi said:
فَإِذَا نَزَلَ بِسَاحَتِهِمْ
(Then, when it descends in their courtyard,) means, in their homes;
فَسَآءَ صَبَاحُ الْمُنْذَرِينَ
(evil will be the morning for those who had been warned!) means, how terrible that morning will be for them. It was reported in the Two Sahihs that Anas, may Allah be pleased with him, said, "On the morning of Khaybar, when the people came out with their tools (to go about their daily work) and saw the (Muslim) army, they went back and said, `Muhammad by Allah! Muhammad and the army!' The Prophet said:
«اللهُ أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِين»
(Allahu Akbar! Khaybar has been destroyed. Then, when it descends in the courtyard of any people, evil will be the morning for those who had been warned!)"
وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ-
(So turn away from them for a while, and watch and they shall see!) This is a reiteration of the command stated above. And Allah knows best.
📜 Texte arabe source
وقوله ( أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ ) يقول: فبنـزول عذابنا بهم يستعجلونك يا محمد، وذلك قولهم للنبي مَتَى هَذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ .
Verset 177
Allah dit : « Et, en vérité, Notre Parole a déjà été prononcée pour Nos serviteurs les Messagers » — c’est-à-dire qu’il a déjà été établi dans le décret premier que les Messagers et leurs partisans triompheraient en dernier ressort dans ce monde et dans l’au-delà. Cela est semblable au verset : « Allah a décrété : "En vérité, c’est Moi et Mes Messagers qui serons les vainqueurs." En vérité, Allah est Fort et Puissant » (58:21), et : « En vérité, Nous ferons triompher Nos Messagers et ceux qui croient, dans la vie de ce monde et au Jour où les témoins se lèveront » (40:51). « Et, en vérité, Notre Parole a déjà été prononcée pour Nos serviteurs les Messagers, qu’ils seraient véritablement secourus » — c’est-à-dire, dans ce monde et dans l’au-delà, comme Nous l’avons déjà établi qu’ils triompheraient de leur peuple qui les avait mécrus et s’était opposé à eux, et comment Allah a détruit les mécréants et sauvé Ses serviteurs croyants. « Et que Nos armées, elles, seraient les vainqueurs » — c’est-à-dire qu’elles triompheraient en dernier ressort. « Détourne-toi donc d’eux pour un temps » — c’est-à-dire, supporte leur nuisance avec patience et attends jusqu’au moment fixé, où Nous te ferons triompher et t’accorderons la victoire. « Et observe-les, et ils verront ! » — c’est-à-dire, observe-les et vois ce qui leur arrivera comme châtiment pour leur opposition envers toi et leur mécréance en toi. Allah dit, comme menace et avertissement : « Et ils verront ! » Puis Allah dit : « Est-ce donc Notre châtiment que... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Promise of Victory and the Command to turn away from Idolators
Allah says,
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ
(And, verily, Our Word has gone forth of old for Our servants, the Messengers,) meaning, it has already been stated in the first decree that the Messengers and their followers will ultimately prevail in this world and the Hereafter. This is like the Ayah:
كَتَبَ اللَّهُ لاّغْلِبَنَّ أَنَاْ وَرُسُلِى إِنَّ اللَّهَ قَوِىٌّ عَزِيزٌ
(Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty.) (58:21), and
إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ
(Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth.) (40:51).
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنصُورُونَ
(And, verily, Our Word has gone forth of old for Our servants, the Messengers, that they verily would be made triumphant,) meaning, `in this world and in the Hereafter, as We have already stated that they would prevail over their people who disbelieved in them and went against them, and how Allah destroyed the disbelievers and saved His believing servants. '
وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ
(And that Our hosts they verily would be the victors.) means, that they would ultimately prevail.
فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ
(So turn away from them for a while,) means, `bear their annoyance with patience and wait until an appointed time, when We shall cause you to prevail and will grant you victory.'
وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ
(And watch them and they shall see!) means, `watch them and see what will happen to them by way of punishment for their opposition towards you and their disbelief in you.' Allah said, as a threat and a warning,
فَسَوْفَ يُبْصِرُونَ
(and they shall see!). Then Allah says:
أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ
(Do they seek to hasten on Our torment) meaning, `they seek to hasten on the punishment because they disbelieve in you, and Allah is angry with them because of that and will make them suffer the consequences, and because of their disbelief and stubbornness, He will hasten on the punishment.'
فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ الْمُنْذَرِينَ
(Then, when it descends in their courtyard, evil will be the morning for those who had been warned!) means, when the punishment comes down to the place where they are, terrible will be the day of their punishment and destruction. As-Suddi said:
فَإِذَا نَزَلَ بِسَاحَتِهِمْ
(Then, when it descends in their courtyard,) means, in their homes;
فَسَآءَ صَبَاحُ الْمُنْذَرِينَ
(evil will be the morning for those who had been warned!) means, how terrible that morning will be for them. It was reported in the Two Sahihs that Anas, may Allah be pleased with him, said, "On the morning of Khaybar, when the people came out with their tools (to go about their daily work) and saw the (Muslim) army, they went back and said, `Muhammad by Allah! Muhammad and the army!' The Prophet said:
«اللهُ أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِين»
(Allahu Akbar! Khaybar has been destroyed. Then, when it descends in the courtyard of any people, evil will be the morning for those who had been warned!)"
وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ-
(So turn away from them for a while, and watch and they shall see!) This is a reiteration of the command stated above. And Allah knows best.
📜 Texte arabe source
وقوله ( فَإِذَا نـزلَ بِسَاحَتِهِمْ ) يقول: فإذا نـزل بهؤلاء المشركين المستعجلين بعذاب الله العذاب. العرب تقول: نـزل بساحة فلان العذاب والعقوبة، وذلك إذا نـزل به; والساحة: هي فناء دار الرجل، ( فَسَاءَ صَبَاحُ الْمُنْذَرِينَ ) يقول: فبئس صباح القوم الذين أنذرهم رسولنا نـزول ذلك العذاب بهم فلم يصدقوا به.
ونحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا محمد، قال: ثنا أحمد قال ثنا أسباط، عن السديّ، في قوله ( فَإِذَا نـزلَ بِسَاحَتِهِمْ ) قال: بدارهم، ( فَسَاءَ صَبَاحُ الْمُنْذَرِينَ ) قال: بئس ما يصبحون.
Verset 178
Allah dit : « Et, en vérité, Notre Parole a déjà été prononcée pour Nos serviteurs les Messagers » — c’est-à-dire qu’il a déjà été établi dans le décret premier que les Messagers et leurs partisans triompheraient en dernier ressort dans ce monde et dans l’au-delà. Cela est semblable au verset : « Allah a décrété : "En vérité, c’est Moi et Mes Messagers qui serons les vainqueurs." En vérité, Allah est Fort et Puissant » (58:21), et : « En vérité, Nous ferons triompher Nos Messagers et ceux qui croient, dans la vie de ce monde et au Jour où les témoins se lèveront » (40:51). « Et, en vérité, Notre Parole a déjà été prononcée pour Nos serviteurs les Messagers, qu’ils seraient véritablement secourus » — c’est-à-dire, dans ce monde et dans l’au-delà, comme Nous l’avons déjà établi qu’ils triompheraient de leur peuple qui les avait mécrus et s’était opposé à eux, et comment Allah a détruit les mécréants et sauvé Ses serviteurs croyants. « Et que Nos armées, elles, seraient les vainqueurs » — c’est-à-dire qu’elles triompheraient en dernier ressort. « Détourne-toi donc d’eux pour un temps » — c’est-à-dire, supporte leur nuisance avec patience et attends jusqu’au moment fixé, où Nous te ferons triompher et t’accorderons la victoire. « Et observe-les, et ils verront ! » — c’est-à-dire, observe-les et vois ce qui leur arrivera comme châtiment pour leur opposition envers toi et leur mécréance en toi. Allah dit, comme menace et avertissement : « Et ils verront ! » Puis Allah dit : « Est-ce donc Notre châtiment que... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Promise of Victory and the Command to turn away from Idolators
Allah says,
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ
(And, verily, Our Word has gone forth of old for Our servants, the Messengers,) meaning, it has already been stated in the first decree that the Messengers and their followers will ultimately prevail in this world and the Hereafter. This is like the Ayah:
كَتَبَ اللَّهُ لاّغْلِبَنَّ أَنَاْ وَرُسُلِى إِنَّ اللَّهَ قَوِىٌّ عَزِيزٌ
(Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty.) (58:21), and
إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ
(Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth.) (40:51).
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنصُورُونَ
(And, verily, Our Word has gone forth of old for Our servants, the Messengers, that they verily would be made triumphant,) meaning, `in this world and in the Hereafter, as We have already stated that they would prevail over their people who disbelieved in them and went against them, and how Allah destroyed the disbelievers and saved His believing servants. '
وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ
(And that Our hosts they verily would be the victors.) means, that they would ultimately prevail.
فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ
(So turn away from them for a while,) means, `bear their annoyance with patience and wait until an appointed time, when We shall cause you to prevail and will grant you victory.'
وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ
(And watch them and they shall see!) means, `watch them and see what will happen to them by way of punishment for their opposition towards you and their disbelief in you.' Allah said, as a threat and a warning,
فَسَوْفَ يُبْصِرُونَ
(and they shall see!). Then Allah says:
أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ
(Do they seek to hasten on Our torment) meaning, `they seek to hasten on the punishment because they disbelieve in you, and Allah is angry with them because of that and will make them suffer the consequences, and because of their disbelief and stubbornness, He will hasten on the punishment.'
فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ الْمُنْذَرِينَ
(Then, when it descends in their courtyard, evil will be the morning for those who had been warned!) means, when the punishment comes down to the place where they are, terrible will be the day of their punishment and destruction. As-Suddi said:
فَإِذَا نَزَلَ بِسَاحَتِهِمْ
(Then, when it descends in their courtyard,) means, in their homes;
فَسَآءَ صَبَاحُ الْمُنْذَرِينَ
(evil will be the morning for those who had been warned!) means, how terrible that morning will be for them. It was reported in the Two Sahihs that Anas, may Allah be pleased with him, said, "On the morning of Khaybar, when the people came out with their tools (to go about their daily work) and saw the (Muslim) army, they went back and said, `Muhammad by Allah! Muhammad and the army!' The Prophet said:
«اللهُ أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِين»
(Allahu Akbar! Khaybar has been destroyed. Then, when it descends in the courtyard of any people, evil will be the morning for those who had been warned!)"
وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ-
(So turn away from them for a while, and watch and they shall see!) This is a reiteration of the command stated above. And Allah knows best.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ (178)
يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم : وأعرض يا محمد عن هؤلاء المشركين، وخلهم وقريتهم على ربهم ( حَتَّى حِينٍ ) يقول: إلى حين يأذن الله بهلاكهم .
Verset 179
Allah dit : « Et, en vérité, Notre Parole a déjà été prononcée pour Nos serviteurs les Messagers » — c’est-à-dire qu’il a déjà été établi dans le décret premier que les Messagers et leurs partisans triompheraient en dernier ressort dans ce monde et dans l’au-delà. Cela est semblable au verset : « Allah a décrété : "En vérité, c’est Moi et Mes Messagers qui serons les vainqueurs." En vérité, Allah est Fort et Puissant » (58:21), et : « En vérité, Nous ferons triompher Nos Messagers et ceux qui croient, dans la vie de ce monde et au Jour où les témoins se lèveront » (40:51). « Et, en vérité, Notre Parole a déjà été prononcée pour Nos serviteurs les Messagers, qu’ils seraient véritablement secourus » — c’est-à-dire, dans ce monde et dans l’au-delà, comme Nous l’avons déjà établi qu’ils triompheraient de leur peuple qui les avait mécrus et s’était opposé à eux, et comment Allah a détruit les mécréants et sauvé Ses serviteurs croyants. « Et que Nos armées, elles, seraient les vainqueurs » — c’est-à-dire qu’elles triompheraient en dernier ressort. « Détourne-toi donc d’eux pour un temps » — c’est-à-dire, supporte leur nuisance avec patience et attends jusqu’au moment fixé, où Nous te ferons triompher et t’accorderons la victoire. « Et observe-les, et ils verront ! » — c’est-à-dire, observe-les et vois ce qui leur arrivera comme châtiment pour leur opposition envers toi et leur mécréance en toi. Allah dit, comme menace et avertissement : « Et ils verront ! » Puis Allah dit : « Est-ce donc Notre châtiment que... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Promise of Victory and the Command to turn away from Idolators
Allah says,
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ
(And, verily, Our Word has gone forth of old for Our servants, the Messengers,) meaning, it has already been stated in the first decree that the Messengers and their followers will ultimately prevail in this world and the Hereafter. This is like the Ayah:
كَتَبَ اللَّهُ لاّغْلِبَنَّ أَنَاْ وَرُسُلِى إِنَّ اللَّهَ قَوِىٌّ عَزِيزٌ
(Allah has decreed: "Verily, it is I and My Messengers who shall be the victorious." Verily, Allah is All-Powerful, Almighty.) (58:21), and
إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ ءَامَنُواْ فِى الْحَيَوةِ الدُّنْيَا وَيَوْمَ يَقُومُ الاٌّشْهَـدُ
(Verily, We will indeed make victorious Our Messengers and those who believe in this world's life and on the Day when the witnesses will stand forth.) (40:51).
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ - إِنَّهُمْ لَهُمُ الْمَنصُورُونَ
(And, verily, Our Word has gone forth of old for Our servants, the Messengers, that they verily would be made triumphant,) meaning, `in this world and in the Hereafter, as We have already stated that they would prevail over their people who disbelieved in them and went against them, and how Allah destroyed the disbelievers and saved His believing servants. '
وَإِنَّ جُندَنَا لَهُمُ الْغَـلِبُونَ
(And that Our hosts they verily would be the victors.) means, that they would ultimately prevail.
فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ
(So turn away from them for a while,) means, `bear their annoyance with patience and wait until an appointed time, when We shall cause you to prevail and will grant you victory.'
وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ
(And watch them and they shall see!) means, `watch them and see what will happen to them by way of punishment for their opposition towards you and their disbelief in you.' Allah said, as a threat and a warning,
فَسَوْفَ يُبْصِرُونَ
(and they shall see!). Then Allah says:
أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ
(Do they seek to hasten on Our torment) meaning, `they seek to hasten on the punishment because they disbelieve in you, and Allah is angry with them because of that and will make them suffer the consequences, and because of their disbelief and stubbornness, He will hasten on the punishment.'
فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَآءَ صَبَاحُ الْمُنْذَرِينَ
(Then, when it descends in their courtyard, evil will be the morning for those who had been warned!) means, when the punishment comes down to the place where they are, terrible will be the day of their punishment and destruction. As-Suddi said:
فَإِذَا نَزَلَ بِسَاحَتِهِمْ
(Then, when it descends in their courtyard,) means, in their homes;
فَسَآءَ صَبَاحُ الْمُنْذَرِينَ
(evil will be the morning for those who had been warned!) means, how terrible that morning will be for them. It was reported in the Two Sahihs that Anas, may Allah be pleased with him, said, "On the morning of Khaybar, when the people came out with their tools (to go about their daily work) and saw the (Muslim) army, they went back and said, `Muhammad by Allah! Muhammad and the army!' The Prophet said:
«اللهُ أَكْبَرُ، خَرِبَتْ خَيْبَرُ، إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْمٍ فَسَاءَ صَبَاحُ الْمُنْذَرِين»
(Allahu Akbar! Khaybar has been destroyed. Then, when it descends in the courtyard of any people, evil will be the morning for those who had been warned!)"
وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ-
(So turn away from them for a while, and watch and they shall see!) This is a reiteration of the command stated above. And Allah knows best.
📜 Texte arabe source
( وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ ) يقول: وانظرهم فسوف يرون ما يحل بهم من عقابنا في حين لا تنفعهم التوبة، وذلك عند نـزول بأس الله بهم.
Verset 180
Allah s’est glorifié Lui-même et a déclaré qu’Il est bien au-dessus de ce que disent de Lui les injustes menteurs. Allah dit : « Glorifié soit ton Seigneur, le Seigneur de la Puissance (Al-`Izzah) ! » — c’est-à-dire, le Possesseur de la puissance et de la force que nul ne peut résister. « (Il est) exempt de ce qu’ils Lui attribuent ! » — c’est-à-dire, de ce que disent ces fabricateurs de mensonges. « Et que la paix (Salam) soit sur les Messagers ! » — c’est-à-dire, que la paix d’Allah soit sur eux dans ce monde et dans l’au-delà, car ce qu’ils disent de leur Seigneur est sain, correct et vrai. « Et toutes les louanges et remerciements soient à Allah, Seigneur de tous les mondes ! » — c’est-à-dire, louange à Lui au commencement et à la fin de toutes choses. Parce que le Tasbih (glorification) implique une déclaration d’exemption de toutes les imperfections, les deux idées apparaissent ensemble ici et dans de nombreux endroits du Coran. Allah dit : « Glorifié soit ton Seigneur, le Seigneur de la Puissance ! (Il est) exempt de ce qu’ils Lui attribuent ! Et que la paix soit sur les Messagers ! Et toutes les louanges et remerciements soient à Allah, Seigneur de tous les mondes ! » Sa`id bin Abi `Arubah a rapporté que Qatadah a dit : « Le Messager d’Allah ﷺ a dit : "Quand vous envoyez la paix sur moi, envoyez la paix sur tous les Messagers, car je suis un des Messagers." » Cela a été enregistré par Ibn Jarir et Ibn Abi Hatim. Abu Muhammad Al-Baghawi a enregistré dans son Tafsir que `Ali, qu’Allah soit satisfait de lui, a dit : « Quiconque veut une plus grande mesure de récompense au Jour de la Résurrection, qu’il dise à la fin de toute assemblée : "Glorifié soit ton Seigneur, le Seigneur de la Puissance ! (Il est) exempt de ce qu’ils Lui attribuent ! Et que la paix soit sur les Messagers ! Et toutes les louanges et remerciements soient à Allah, Seigneur de tous les mondes !" »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah glorified Himself and states that He is far above what the lying wrongdoers say about Him;
Allah says:
سُبْحَـنَ رَبِّكَ رَبِّ الْعِزَّةِ
(Glorified be your Lord, the Lord of Al-`Izzah!) meaning, the Owner of might and power Whom none can resist.
عَمَّا يَصِفُونَ
((He is free) from what they attribute unto Him!) means, from what these lying fabricators say.
وَسَلَـمٌ عَلَى الْمُرْسَلِينَ
(And Salam be on the Messengers!) means, may the peace of Allah be upon them in this world and in the Hereafter, because what they say about their Lord is sound, correct and true.
وَالْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ
(And all the praises and thanks be to Allah, Lord of all that exists.) means, praise be to Him at the beginning and end of all things. Because Tasbih (glorification) implies a declaration of being free from all shortcomings, the two ideas appear together here and in many places in the Qur'an. Allah says:
سُبْحَـنَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَسَلَـمٌ عَلَى الْمُرْسَلِينَ- وَالْحَمْدُ للَّهِ رَبّ الْعَـلَمِينَ-
(Glorified be your Lord, the Lord of Al-`Izzah! (He is free) from what they attribute unto Him! And Salam (peace!) be on the Messengers! And all the praises and thanks be to Allah, Lord of all that exists.) Sa`id bin Abi `Arubah narrated that Qatadah said, "The Messenger of Allah ﷺ said:
«إِذَا سَلَّمْتُمْ عَلَيَّ، فَسَلِّمُوا عَلَى الْمُرْسَلِينَ، فَأَنَا رَسُولٌ مِنَ الْمُرْسَلِين»
(When you send Salam on me, send Salam on all the Messengers, for I am one of the Messengers.)" This was recorded by Ibn Jarir and Ibn Abi Hatim. Abu Muhammad Al-Baghawi recorded in his Tafsir that `Ali, may Allah be pleased with him, said: "Whoever wants a greater measure of reward on the Day of Resurrection, let him say at the end of any gathering,
سُبْحَـنَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَسَلَـمٌ عَلَى الْمُرْسَلِينَ- وَالْحَمْدُ للَّهِ رَبّ الْعَـلَمِينَ-
(Glorified be your Lord, the Lord of honor, glory and power! (He is free) from what they attribute unto Him! And Salam (peace!) be on the Messengers! And all the praises and thanks be to Allah, Lord of all that exists)." Other Hadiths concerning the expiation for any wrongs that may have occurred during a gathering prescribe saying the words: "Glory be to You, O Allah, and praise. There is no God except You; I seek your forgiveness and I repent to you. " I have written a chapter dealing exclusively with this topic. This is the end of the Tafsir of Surat As-Saffat. And Allah, may He be glorified and exalted, knows best.
📜 Texte arabe source
وقوله ( سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ ) يقول تعالى ذكره تنـزيها لربك يا محمد وتبرئة له.( رَبِّ الْعِزَّةِ ) يقول: ربّ القوّة والبطش ( عَمَّا يَصِفُونَ ) يقول: عمَّا يصف هؤلاء المفترون عليه من مشركي قريش، من قولهم ولد الله، وقولهم: الملائكة بنات الله، وغير ذلك من شركهم وفريتهم على ربهم.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ ) : أي عما يكذبون يسبح نفسه إذا قيل عليه البهتان.
Verset 181
Allah s’est glorifié Lui-même et déclare qu’Il est bien au-dessus de ce que disent les injustes menteurs à Son sujet ; Allah dit : سُبْحَـنَ رَبِّكَ رَبِّ الْعِزَّةِ (Glorifié soit ton Seigneur, le Seigneur d’Al-`Izzah !) c’est-à-dire, le Possesseur de la puissance et de la force que nul ne peut résister. عَمَّا يَصِفُونَ ((Il est libre) de ce qu’ils Lui attribuent !) c’est-à-dire, de ce que disent ces fabricateurs de mensonges. وَسَلَـمٌ عَلَى الْمُرْسَلِينَ (Et que la paix soit sur les Messagers !) c’est-à-dire, que la paix d’Allah soit sur eux dans ce monde et dans l’au-delà, car ce qu’ils disent de leur Seigneur est sain, correct et vrai. وَالْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ (Et toutes les louanges et remerciements soient à Allah, Seigneur de tout ce qui existe.) c’est-à-dire, louange à Lui au début et à la fin de toutes choses. Parce que le Tasbih (glorification) implique une déclaration d’être libre de toute imperfection, les deux idées apparaissent ensemble ici et dans de nombreux endroits du Coran. Allah dit : سُبْحَـنَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَسَلَـمٌ عَلَى الْمُرْسَلِينَ- وَالْحَمْدُ للَّهِ رَبّ الْعَـلَمِينَ- (Glorifié soit ton Seigneur, le Seigneur d’Al-`Izzah ! (Il est libre) de ce qu’ils Lui attribuent ! Et que la paix soit sur les Messagers ! Et toutes les louanges et remerciements soient à Allah, Seigneur de tout ce qui existe.) Sa`id bin Abi `Arubah a rapporté que Qatadah a dit : « Le Messager d’Allah ﷺ a dit : «إِذَا سَلَّمْتُمْ عَلَيَّ، فَسَلِّمُوا عَلَى الْمُرْسَلِينَ، فَأَنَا رَسُولٌ مِنَ الْمُرْسَلِين» (Quand vous envoyez la paix sur moi, envoyez la paix sur tous les Messagers, car je suis un des Messagers.) » Cela a été enregistré par Ibn Jarir et Ibn Abi Hatim. Abu Muhammad Al-Baghawi a enregistré dans son Tafsir que `Ali, qu’Allah soit satisfait de lui, a dit : « Quiconque veut une plus grande mesure de récompense au Jour de la Résurrection, qu’il dise à la fin de toute assemblée, سُبْحَـنَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَسَلَـمٌ عَلَى الْمُرْسَلِينَ- وَالْحَمْدُ للَّهِ رَبّ الْعَـلَمِينَ- (Glorifié soit ton Seigneur, le Seigneur d’honneur, de gloire et de puissance ! (Il est libre) de ce qu’ils att
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah glorified Himself and states that He is far above what the lying wrongdoers say about Him;
Allah says:
سُبْحَـنَ رَبِّكَ رَبِّ الْعِزَّةِ
(Glorified be your Lord, the Lord of Al-`Izzah!) meaning, the Owner of might and power Whom none can resist.
عَمَّا يَصِفُونَ
((He is free) from what they attribute unto Him!) means, from what these lying fabricators say.
وَسَلَـمٌ عَلَى الْمُرْسَلِينَ
(And Salam be on the Messengers!) means, may the peace of Allah be upon them in this world and in the Hereafter, because what they say about their Lord is sound, correct and true.
وَالْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ
(And all the praises and thanks be to Allah, Lord of all that exists.) means, praise be to Him at the beginning and end of all things. Because Tasbih (glorification) implies a declaration of being free from all shortcomings, the two ideas appear together here and in many places in the Qur'an. Allah says:
سُبْحَـنَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَسَلَـمٌ عَلَى الْمُرْسَلِينَ- وَالْحَمْدُ للَّهِ رَبّ الْعَـلَمِينَ-
(Glorified be your Lord, the Lord of Al-`Izzah! (He is free) from what they attribute unto Him! And Salam (peace!) be on the Messengers! And all the praises and thanks be to Allah, Lord of all that exists.) Sa`id bin Abi `Arubah narrated that Qatadah said, "The Messenger of Allah ﷺ said:
«إِذَا سَلَّمْتُمْ عَلَيَّ، فَسَلِّمُوا عَلَى الْمُرْسَلِينَ، فَأَنَا رَسُولٌ مِنَ الْمُرْسَلِين»
(When you send Salam on me, send Salam on all the Messengers, for I am one of the Messengers.)" This was recorded by Ibn Jarir and Ibn Abi Hatim. Abu Muhammad Al-Baghawi recorded in his Tafsir that `Ali, may Allah be pleased with him, said: "Whoever wants a greater measure of reward on the Day of Resurrection, let him say at the end of any gathering,
سُبْحَـنَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَسَلَـمٌ عَلَى الْمُرْسَلِينَ- وَالْحَمْدُ للَّهِ رَبّ الْعَـلَمِينَ-
(Glorified be your Lord, the Lord of honor, glory and power! (He is free) from what they attribute unto Him! And Salam (peace!) be on the Messengers! And all the praises and thanks be to Allah, Lord of all that exists)." Other Hadiths concerning the expiation for any wrongs that may have occurred during a gathering prescribe saying the words: "Glory be to You, O Allah, and praise. There is no God except You; I seek your forgiveness and I repent to you. " I have written a chapter dealing exclusively with this topic. This is the end of the Tafsir of Surat As-Saffat. And Allah, may He be glorified and exalted, knows best.
📜 Texte arabe source
وقوله ( وَسَلامٌ عَلَى الْمُرْسَلِينَ ) يقول: وأمة من الله للمرسلين الذين أرسلهم إلى أممهم الذي ذكرهم في هذه السورة وغيرهم من فزع يوم العذاب الأكبر، وغير ذلك من مكروه أن ينالهم من قبل الله تبارك وتعالى.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( سَلامٌ عَلَى الْمُرْسَلِينَ ) قال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم : " إذا سلمتم عليّ فسلموا على المرسلين فإنما أنا رسول من المرسلين ".
Verset 182
Allah s’est glorifié Lui-même et déclare qu’Il est bien au-dessus de ce que disent les injustes menteurs à Son sujet ; Allah dit : سُبْحَـنَ رَبِّكَ رَبِّ الْعِزَّةِ (Glorifié soit ton Seigneur, le Seigneur d’Al-`Izzah !) c’est-à-dire, le Possesseur de la puissance et de la force que nul ne peut résister. عَمَّا يَصِفُونَ ((Il est libre) de ce qu’ils Lui attribuent !) c’est-à-dire, de ce que disent ces fabricateurs de mensonges. وَسَلَـمٌ عَلَى الْمُرْسَلِينَ (Et que la paix soit sur les Messagers !) c’est-à-dire, que la paix d’Allah soit sur eux dans ce monde et dans l’au-delà, car ce qu’ils disent de leur Seigneur est sain, correct et vrai. وَالْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ (Et toutes les louanges et remerciements soient à Allah, Seigneur de tout ce qui existe.) c’est-à-dire, louange à Lui au début et à la fin de toutes choses. Parce que le Tasbih (glorification) implique une déclaration d’être libre de toute imperfection, les deux idées apparaissent ensemble ici et dans de nombreux endroits du Coran. Allah dit : سُبْحَـنَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَسَلَـمٌ عَلَى الْمُرْسَلِينَ- وَالْحَمْدُ للَّهِ رَبّ الْعَـلَمِينَ- (Glorifié soit ton Seigneur, le Seigneur d’Al-`Izzah ! (Il est libre) de ce qu’ils Lui attribuent ! Et que la paix soit sur les Messagers ! Et toutes les louanges et remerciements soient à Allah, Seigneur de tout ce qui existe.) Sa`id bin Abi `Arubah a rapporté que Qatadah a dit : « Le Messager d’Allah ﷺ a dit : «إِذَا سَلَّمْتُمْ عَلَيَّ، فَسَلِّمُوا عَلَى الْمُرْسَلِينَ، فَأَنَا رَسُولٌ مِنَ الْمُرْسَلِين» (Quand vous envoyez la paix sur moi, envoyez la paix sur tous les Messagers, car je suis un des Messagers.) » Cela a été enregistré par Ibn Jarir et Ibn Abi Hatim. Abu Muhammad Al-Baghawi a enregistré dans son Tafsir que `Ali, qu’Allah soit satisfait de lui, a dit : « Quiconque veut une plus grande mesure de récompense au Jour de la Résurrection, qu’il dise à la fin de toute assemblée, سُبْحَـنَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَسَلَـمٌ عَلَى الْمُرْسَلِينَ- وَالْحَمْدُ للَّهِ رَبّ الْعَـلَمِينَ- (Glorifié soit ton Seigneur, le Seigneur d’honneur, de gloire et de puissance ! (Il est libre) de ce qu’ils att
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah glorified Himself and states that He is far above what the lying wrongdoers say about Him;
Allah says:
سُبْحَـنَ رَبِّكَ رَبِّ الْعِزَّةِ
(Glorified be your Lord, the Lord of Al-`Izzah!) meaning, the Owner of might and power Whom none can resist.
عَمَّا يَصِفُونَ
((He is free) from what they attribute unto Him!) means, from what these lying fabricators say.
وَسَلَـمٌ عَلَى الْمُرْسَلِينَ
(And Salam be on the Messengers!) means, may the peace of Allah be upon them in this world and in the Hereafter, because what they say about their Lord is sound, correct and true.
وَالْحَمْدُ للَّهِ رَبِّ الْعَـلَمِينَ
(And all the praises and thanks be to Allah, Lord of all that exists.) means, praise be to Him at the beginning and end of all things. Because Tasbih (glorification) implies a declaration of being free from all shortcomings, the two ideas appear together here and in many places in the Qur'an. Allah says:
سُبْحَـنَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَسَلَـمٌ عَلَى الْمُرْسَلِينَ- وَالْحَمْدُ للَّهِ رَبّ الْعَـلَمِينَ-
(Glorified be your Lord, the Lord of Al-`Izzah! (He is free) from what they attribute unto Him! And Salam (peace!) be on the Messengers! And all the praises and thanks be to Allah, Lord of all that exists.) Sa`id bin Abi `Arubah narrated that Qatadah said, "The Messenger of Allah ﷺ said:
«إِذَا سَلَّمْتُمْ عَلَيَّ، فَسَلِّمُوا عَلَى الْمُرْسَلِينَ، فَأَنَا رَسُولٌ مِنَ الْمُرْسَلِين»
(When you send Salam on me, send Salam on all the Messengers, for I am one of the Messengers.)" This was recorded by Ibn Jarir and Ibn Abi Hatim. Abu Muhammad Al-Baghawi recorded in his Tafsir that `Ali, may Allah be pleased with him, said: "Whoever wants a greater measure of reward on the Day of Resurrection, let him say at the end of any gathering,
سُبْحَـنَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ وَسَلَـمٌ عَلَى الْمُرْسَلِينَ- وَالْحَمْدُ للَّهِ رَبّ الْعَـلَمِينَ-
(Glorified be your Lord, the Lord of honor, glory and power! (He is free) from what they attribute unto Him! And Salam (peace!) be on the Messengers! And all the praises and thanks be to Allah, Lord of all that exists)." Other Hadiths concerning the expiation for any wrongs that may have occurred during a gathering prescribe saying the words: "Glory be to You, O Allah, and praise. There is no God except You; I seek your forgiveness and I repent to you. " I have written a chapter dealing exclusively with this topic. This is the end of the Tafsir of Surat As-Saffat. And Allah, may He be glorified and exalted, knows best.
📜 Texte arabe source
( وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ ) يقول تعالى ذكره: والحمد لله رب الثقلين الجن والإنس، خالصا دون ما سواه،لأن كلّ نعمة لعباده فمنه، فالحمد له خالص لا شريك له، كما لا شريك له في نعمه عندهم، بل كلها من قبله، ومن عنده.
(آخر تفسير سورة الصافات)
Verset 1
L'exégèse de Sa parole : « Par ceux qui se rangent en rangs » (1). Abû Ja'far a dit : Allah, qu'Il soit exalté, a juré par ceux qui se rangent, par ceux qui repoussent, et par ceux qui récitent un rappel ; quant à ceux qui se rangent : ce sont les anges qui se rangent devant leur Seigneur dans le ciel, et c'est le pluriel de « rangée » (sâffa), donc « ceux qui se rangent » (sâffât) est un pluriel de pluriel, et c'est ainsi qu'est venue l'interprétation des gens de l'exégèse. * Mention de ceux qui l'ont dit : Salm ibn Junâda m'a rapporté, disant : Abû Mu'âwiya nous a rapporté, d'après al-A'mash, d'après Muslim, disant : Masrûq disait à propos de « ceux qui se rangent » : ce sont les anges. Ishâq ibn Abî Isrâ'îl nous a rapporté, disant : al-Nadr ibn Shumayl nous a informé, disant : Shu'ba nous a informé, d'après Sulaymân, disant : j'ai entendu Abû al-Duhâ, d'après Masrûq, d'après Abd Allah, quelque chose de semblable. Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada (« Par ceux qui se rangent en rangs »), il dit : c'est un serment par lequel Allah a juré par une création, puis une création, puis une création, et « ceux qui se rangent » : les anges en rangs dans le ciel. Muhammad ibn al-Husayn m'a rapporté, disant : Ahmad ibn al-Mufaddal nous a rapporté, disant : Asbât nous a rapporté, d'après al-Suddî, à propos de Sa parole (« Par ceux qui se rangent »), il dit : ce sont les anges. Yûnus m'a rapporté, disant : Ibn Wahb nous a informé, disant : Ibn Zayd a dit à propos de Sa parole (« Par ceux qui se rangent en rangs »), il dit : c'est un serment par lequel Allah a juré.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَالصَّافَّاتِ صَفًّا (1)
قال أبو جعفر: أقسم الله تعالى ذكره بالصافات، والزاجرات، والتاليات ذكرا; فأما الصافات: فإنها الملائكة الصافات لربها في السماء وهي جمع صافَّة، فالصافات: جَمْعُ جَمْعٍ، وبذلك جاء تأويل أهل التأويل.
* ذكر من قال ذلك:
حدثني سلْم بن جنادة، قال: ثنا أبو معاوية، عن الأعمش، عن مسلم، قال: كان مسروق يقول في الصَّافَّات: هي الملائكة.
حدثنا إسحاق بن أبي إسرائيل، قال: أخبرنا النضر بن شميل، قال: أخبرنا شُعْبة، عن سليمان، قال: سمعت أبا الضحى، عن مسروق، عن عبد الله، بمثله.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة (وَالصَّافَّاتِ صَفًّا) قال: قسم أقسم الله بخلق، ثم خلق، ثم خلق، والصافات: الملائكة صُفوفا في السماء.
حدثني محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله (وَالصَّافَّاتِ) قال: هم الملائكة.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله &; 21-8 &; (وَالصَّافَّاتِ صَفًّا) قال: هذا قسم أقسم الله به.
Verset 2
Les exégètes ont divergé sur l'interprétation de Sa parole : « Par ceux qui poussent en repoussant » (fāl-zājirāti zajrā). Certains ont dit : ce sont les anges qui poussent les nuages et les mènent. — Mention de ceux qui ont dit cela : Muhammad ibn 'Amr m'a rapporté, disant : Abū 'Āṣim nous a rapporté, disant : 'Īsā nous a rapporté ; et al-Ḥārith m'a rapporté, disant : al-Ḥasan nous a rapporté, disant : Warqā' nous a rapporté, tous d'après Ibn Abī Najīḥ, d'après Mujāhid, au sujet de Sa parole « Par ceux qui poussent en repoussant » : il a dit : les anges. — Muhammad ibn al-Ḥusayn m'a rapporté, disant : Aḥmad ibn al-Mufaḍḍal nous a rapporté, disant : Asbāṭ nous a rapporté, d'après al-Suddī, au sujet de Sa parole « Par ceux qui poussent en repoussant » : il a dit : ce sont les anges. — D'autres ont dit : il s'agit plutôt des versets du Coran par lesquels Dieu a interdit ce qu'Il a interdit dans le Coran. — Mention de ceux qui ont dit cela : Bishr nous a rapporté, disant : Yazīd nous a rapporté, disant : Sa'īd nous a rapporté, d'après Qatāda, au sujet de Sa parole « Par ceux qui poussent en repoussant » : il a dit : ce que Dieu a interdit dans le Coran. — Ce qui est le plus approprié pour l'interprétation du verset selon nous est ce qu'a dit Mujāhid et ceux qui ont dit que ce sont les anges, car Dieu, exalté soit-Il, a commencé le serment par une catégorie d'anges, à savoir ceux qui se tiennent en rangs, selon le consensus des exégètes, et il est plus approprié que ce qui suit soit un serment par leurs autres catégories.
📜 Texte arabe source
واختلف أهل التأويل في تأويل قوله (فالزاجرات زجرا) فقال بعضهم: هي الملائكة تزجُر السحاب تسوقه.
* 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 (فَالزَّاجِرَاتِ زَجْرًا) قال: الملائكة.
حدثني محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله:(فَالزَّاجِرَاتِ زَجْرًا) قال: هم الملائكة.
وقال آخرون: بل ذلك آي القرآن التي زجر الله بها عما زَجر بها عنه في القرآن.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله (فَالزَّاجِرَاتِ زَجْرًا) قال: ما زَجَر الله عنه في القرآن.
والذي هو أولى بتأويل الآية عندنا ما قال مجاهد، ومن قال هم الملائكة، لأن الله تعالى ذكره، ابتدأ القسم بنوع من الملائكة، وهم الصافون بإجماع من أهل التأويل، فلأن يكون الذي بعده قسما بسائر أصنافهم أشبه.
Verset 3
Et Sa parole : « Par ceux qui récitent un rappel » (fāl-tāliyāti dhikrā) signifie : par ceux qui lisent un livre. Les exégètes ont divergé sur ce qui est visé par cela ; certains ont dit : ce sont les anges. — Mention de ceux qui ont dit cela : Muhammad ibn 'Amr m'a rapporté, disant : Abū 'Āṣim nous a rapporté, disant : 'Īsā nous a rapporté ; et al-Ḥārith m'a rapporté, disant : al-Ḥasan nous a rapporté, disant : Warqā' nous a rapporté, tous d'après Ibn Abī Najīḥ, d'après Mujāhid, au sujet de « Par ceux qui récitent un rappel » : il a dit : les anges. — Muhammad ibn al-Ḥusayn nous a rapporté, disant : Aḥmad ibn al-Mufaḍḍal nous a rapporté, disant : Asbāṭ nous a rapporté, d'après al-Suddī, au sujet de « Par ceux qui récitent un rappel » : il a dit : ce sont les anges. — D'autres ont dit : c'est ce qui est récité dans le Coran des récits des nations avant nous. — Mention de ceux qui ont dit cela : Bishr nous a rapporté, disant : Yazīd nous a rapporté, disant : Sa'īd nous a rapporté, d'après Qatāda, au sujet de « Par ceux qui récitent un rappel » : il a dit : ce qui vous est récité dans le Coran des récits des gens et des nations avant vous.
واختلف أهل التأويل في المعني بذلك، فقال بعضهم: هم الملائكة.
* 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 (فالتاليات ذكرا) قال: الملائكة.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السدي (فالتاليات ذكرا) قال: هم الملائكة.
وقال آخرون: هو ما يُتلى في القرآن من أخبار الأمم قبلنا.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة (فَالتَّالِيَاتِ ذِكْرًا) قال: ما يُتلى عليكم في القرآن من أخبار الناس والأمم قبلكم.
Verset 4
Le discours sur l'interprétation de Sa parole, exalté soit-Il : « En vérité, votre Dieu est unique » (4). Il signifie, exalté soit-Il, par Sa parole : « En vérité, votre Dieu est unique » — et par ceux qui se tiennent en rangs — que votre adoré, qui mérite de vous, ô gens, l'adoration et la sincérité de l'obéissance de votre part, est unique, sans second ni associé. Il dit : alors consacrez l'adoration et Lui seul, réservez-Lui l'obéissance, et ne Lui donnez pas d'associé dans votre adoration de Lui.
📜 Texte arabe source
القول في تأويل قوله تعالى : إِنَّ إِلَهَكُمْ لَوَاحِدٌ (4)
يعني تعالى ذكره بقوله: (إِنَّ إِلَهَكُمْ لَوَاحِدٌ ) والصافات صفا إن معبودكم الذي يستوجب عليكم أيها الناس العبادة، وإخلاص الطاعة منكم له لواحد لا ثاني له ولا شريك. يقول: فأخلصوا العبادة وإياه فأفردوا بالطاعة، ولا تجعلوا له في عبادتكم إياه شريكا.
Verset 5
Et Sa parole : « Seigneur des cieux et de la terre et de ce qui est entre eux » signifie : Il est unique, Créateur des sept cieux et de ce qui est entre eux comme créatures, et Possesseur de tout cela, et Celui qui veille sur tout cela. Il dit : l'adoration ne convient qu'à Celui dont la description est telle, alors n'adorez pas autre que Lui, et n'associez pas avec Lui dans votre adoration de Lui celui qui ne nuit ni ne profite, ne crée rien ni ne l'anéantit. — Les spécialistes de la langue arabe ont divergé sur la raison de l'élévation (raf') de « Seigneur des cieux ». Certains grammairiens de Basra ont dit : il est élevé sur le sens de : « En vérité, votre Dieu est Seigneur ». D'autres ont dit : c'est un retour sur « En vérité, votre Dieu est unique », puis Il a expliqué l'unique en disant : Seigneur des cieux, et c'est un retour sur « unique ». Cette opinion est selon moi la plus proche de la justesse en cela, car l'attribut (khabar) est Sa parole « est unique », et Sa parole « Seigneur des cieux » est une explication de cela, un éclaircissement revenant sur sa déclinaison. — Et Sa parole : « Et Seigneur des levers » signifie : et le Gérant des levers du soleil en hiver et en été et de ses couchers, Celui qui veille sur cela et le réforme. La mention des couchers est omise car le contexte y renvoie, et la mention des levers dispense de les mentionner, étant donné qu'il est connu qu'avec eux il y a les couchers. — Et c'est ce que nous avons dit que les exégètes ont dit à ce sujet. — Mention de ceux qui ont dit cela : Bishr nous a rapporté, disant : Yazīd nous a rapporté, disant : Sa'īd nous a rapporté, d'après Qatāda, au sujet de « En vérité, votre Dieu est unique » : le serment a porté sur cela, que votre Dieu est unique, « Seigneur des cieux et de la terre et de ce qui est entre eux, et Seigneur des levers » : il a dit : les levers du soleil en hiver et en été. — Muhammad ibn al-Ḥusayn m'a rapporté, disant : Aḥmad ibn al-Mufaḍḍal nous a rapporté, disant : Asbāṭ nous a rapporté, d'après al-Suddī, au sujet de Sa parole « Seigneur des levers » : il a dit : les levers sont au nombre de trois cent soixante, et les couchers de même, selon le nombre des jours de l'année.
📜 Texte arabe source
وقوله ( رَبُّ السَّمَاوَاتِ وَالأرْضِ وَمَا بَيْنَهُمَا) يقول: هو واحد خالق السموات السبع وما بينهما من الخلق، ومالك ذلك كله، والقيِّم على جميع ذلك، يقول: فالعبادة لا تصلح إلا لمن هذه صفته، فلا تعبدوا غيره، ولا تشركوا معه في عبادتكم إياه من لا يضر ولا ينفع، ولا يخلق شيئا ولا يُفْنيه.
واختلف أهل العربية في وجه رفع رب السموات، فقال بعض نحويي البصرة، رُفع على معنى: إن إلهكم لرب. وقال غيره: هو رَد على"إن إلهكم &; 21-10 &; لواحد" ثم فَسَّر الواحد، فقال: رب السموات، وهو رد على واحد. وهذا القول عندي أشبه بالصواب في ذلك، لأن الخبر هو قوله (لَوَاحِدٌ) ، وقوله (رَبُّ السَّمَاوَاتِ) ترجمة عنه، وبيان مردود على إعرابه.
وقوله (وَرَبُّ الْمَشَارِقِ) يقول: ومدبر مشارق الشمس في الشتاء والصيف ومغاربها، والقيِّم على ذلك ومصلحه، وترك ذكر المغارب لدلالة الكلام عليه، واستغني بذكر المشارق من ذكرها، إذ كان معلوما أن معها المغارب.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة (إِنَّ إِلَهَكُمْ لَوَاحِدٌ ) وقع القسم على هذا إن إلهكم لواحد ( رَبُّ السَّمَاوَاتِ وَالأرْضِ وَمَا بَيْنَهُمَا وَرَبُّ الْمَشَارِقِ ) قال: مشارق الشمس في الشتاء والصيف.
حدثني محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السدي، قوله (رَبُّ الْمَشَارِقِ) قال: المشارق ستون وثلاث مئة مَشْرِق، والمغارب مثلها، عدد أيام السنة
Verset 6
Et Sa parole : « Nous avons orné le ciel le plus proche d'une parure, les étoiles » — les lecteurs ont divergé sur la lecture de Sa parole « d'une parure, les étoiles » (bi-zīnatin al-kawākib). La plupart des lecteurs de Médine et de Basra, et certains lecteurs de Kūfa, ont lu « d'une parure des étoiles » (bi-zīnati al-kawākib) avec l'annexion de la parure aux étoiles et l'abattement (khasf) des étoiles : « Nous avons orné le ciel le plus proche » qui vous est proche, ô gens, et qui est le plus proche de vous, en l'ornant des étoiles, c'est-à-dire en ce que les étoiles l'ornent. Un groupe de lecteurs de Kūfa a lu cela « d'une parure, les étoiles » (bi-zīnatin al-kawākib) avec la tanwīn sur « parure » et l'abattement des étoiles, en les rapportant à la parure, au sens de : Nous avons orné le ciel le plus proche d'une parure qui est les étoiles, comme s'il disait : Nous l'avons orné des étoiles. Il a été rapporté de certains lecteurs de Kūfa qu'ils mettaient la tanwīn sur « parure » et l'accusatif (nasb) sur « les étoiles », au sens de : Nous avons orné le ciel le plus proche en ornant les étoiles. Si la lecture des étoiles venait au nominatif (raf') quand on met la tanwīn sur la parure, cela ne serait pas une faute de langue, et ce serait correct en arabe, et son sens serait : Nous avons orné le ciel le plus proche en l'ornant des étoiles, c'est-à-dire en ce que les étoiles l'ornent, car la parure est un infinitif (maṣdar), et il est permis de l'orienter vers l'un de ces sens décrits en arabe. — Quant à la lecture, celle qui m'est la plus agréable est l'annexion de la parure aux étoiles avec l'abattement des étoiles, pour la validité de son sens dans l'interprétation et la langue arabe, et parce que c'est la lecture de la plupart des lecteurs des régions, bien que la tanwīn sur la parure avec l'abattement des étoiles soit aussi correcte selon moi. Quant à l'accusatif et au nominatif des étoiles, je ne permets pas la lecture avec eux, en raison du consensus des lecteurs autorisés sur leur opposition, bien qu'ils aient un aspect correct dans la déclinaison et le sens. — Les spécialistes de la langue arabe ont divergé sur l'interprétation de cela quand la parure est annexée aux étoiles ; certains grammairiens de Basra disaient : quand on lit ainsi, cela ne signifie pas certaines d'entre elles, mais leur parure est leur beauté ; d'autres disaient : le sens de cela, quand on lit ainsi, est : Nous avons orné le ciel le plus proche en ce que les étoiles l'ornent. — Et nous avons exposé ce qui est correct en cela selon nous. — Et Sa parole : « Et comme protection » (wa ḥifẓan), Il dit, exalté soit-Il :
📜 Texte arabe source
وقوله ( إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ ) اختلفت القراء في قراءة قوله (بِزِينَةٍ الْكَوَاكِبِ) فقرأته عامة قراء المدينة والبصرة وبعض قراء الكوفة بزينة الكواكب بإضافة الزينة إلى الكواكب، وخفض الكواكب (إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا) التي تليكم أيها الناس وهي الدنيا إليكم بتزيينها الكواكب: أي بأن زينتها الكواكب. وقرأ ذلك جماعة من قراء الكوفة (بِزِينَةٍ الْكَوَاكِبِ) بتنوين زينة، وخفض الكواكب ردا لها على الزينة، بمعنى: إنا زينا السماء الدنيا بزينة هي الكواكب، كأنه قال: زيناها بالكواكب. ورُوِي عن بعض قراء الكوفة أنه كان ينون الزِّينة وينصب الكواكبَ، بمعنى: إنا زينا السماء الدنيا بتزييننا الكواكبَ. ولو كانت القراءة في الكواكب جاءت رفعا إذ نونت الزينة، لم &; 21-11 &; يكن لحنا، وكان صوابا في العربية، وكان معناه: إنا زينا السماء الدنيا بتزيينها الكواكب: أي بأن زينتها الكواكب وذلك أن الزينة مصدر، فجائز توجيهها إلى أيِّ هذه الوجوه التي وُصِفت في العربية.
وأما القراءة فأعجبها إلي بإضافة الزينة إلى الكواكب وخفض الكواكب لصحة معنى ذلك في التأول والعربية، وأنها قراءة أكثر قراء الأمصار وإن كان التنوين في الزينة وخفض الكواكب عندي صحيحا أيضا. فأما النصب في الكواكب والرفع، فلا أستجيز القراءة بهما، لإجماع الحجة من القراء على خلافهما، وإن كان لهما في الإعراب والمعنى وجه صحيح.
وقد اختلف أهل العربية في تأويل ذلك إذا أضيفت الزينة إلى الكواكب، فكان بعض نحويي البصرة يقول: إذا قرئ ذلك كذلك فليس يعني بعضَها، ولكن زينتها حسنها، وكان غيره يقول: معنى ذلك: إذا قرئ كذلك: إنا زينا السماء الدنيا بأن زينتها الكواكب.
وقد بيَّنا الصواب في ذلك عندنا.
وقوله (وَحِفْظا) يقول تعالى ذكره: (وحفظا) للسماء الدنيا زيناها بزينة الكواكب.
وقد اختلف أهل العربية في وجه نصب قوله (وحِفْظا) فقال بعض نحويي البصرة: قال وحفظا، لأنه بدل من اللفظ بالفعل، كأنه قال: وحفظناها حفظا. وقال بعض نحويي الكوفة: إنما هو من صلة التزيين أنا زينا السماء الدنيا حفظا لها، فأدخل الواو على التكرير: أي وزيناها حفظا لها، فجعله من التزيين، وقد بيّنا القول فيه عندنا. وتأويل الكلام: وحفظا لها من كل شيطان عات خبيث زيناها.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله (وَحِفْظا) يقول: جعلتها حفظا من كل، شيطان مارد.
وقوله (لا يَسَّمَّعُونَ إِلَى الْمَلإ الأعْلَى ) اختلفت القراء في قراءة قوله &; 21-12 &; ( لا يَسَّمَّعُونَ ) فقرأ ذلك عامة قراء المدينة والبصرة، وبعض الكوفيين:( لا يَسْمَعُونَ ) بتخفيف السين من يسمعون، بمعنى أنهم يتسمَّعون ولا يسمعون. وقرأ ذلك عامة قراء الكوفيين بعد لا يسمعون بمعنى: لا يتسمعون، ثم أدغموا التاء في السين فشددوها.
وأولى القراءتين في ذلك عندي بالصواب قراءة من قرأه بالتخفيف، لأن الأخبار الواردة عن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم وعن أصحابه، أن الشياطين قد تتسمع الوحي، ولكنها ترمى بالشهب لئلا تسمع.
* ذكر رواية بعض ذلك:
حدثنا أبو كُرَيب، قال: ثنا وكيع، عن إسرائيل، عن أبي إسحاق، عن سعيد بن جُبَير، عن ابن عباس، قال: كانت للشياطين مقاعد في السماء، قال: فكانوا يسمعون الوحي، قال: وكانت النجوم لا تجري، وكانت الشياطين لا ترمى، قال: فإذا سمعوا الوحي نـزلوا إلى الأرض، فزادوا في الكلمة تسعا; قال: فلما بُعِثَ رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم جعل الشيطانُ إذا قعد مقعده جاء شهاب، فلم يُخْطِهِ حتى يحرقه، قال: فشكوا ذلك إلى إبليس، فقال: ما هو إلا لأمر حدث ; قال: فبعث جنوده، فإذا رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم قائم يصلي بين جبلي نخلة; قال أبو كُرَيب: قال وكيع: يعني بطن نخلة، قال: فرجعوا إلى إبليس فأخبروه، قال: فقال هذا الذي حدث.
حدثنا ابن وكيع وأحمد بن يحيى الصوفي قالا ثنا عبيد الله، عن إسرائيل، عن أبي إسحاق، عن سعيد بن جُبَير، عن ابن عباس، قال: كانت الجن يصعدون إلى السماء الدنيا يستمعون الوحي، فإذا سمعوا الكلمة زادوا فيها تسعا، فأما الكلمة فتكون حقا، وأما ما زادوا فيكون باطلا فلما بُعث النبي صَلَّى الله عَلَيْهِ وَسَلَّم مُنِعوا مقاعدَهم، فذكروا ذلك لإبليس، ولم تكن النجوم يُرْمى بها قبل ذلك، فقال لهم إبليس: ما هذا إلا لأمر حدث في الأرض، فبعث جنوده، فوجدوا رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم قائما يصلي، فأتوه فأخبروه، فقال: &; 21-13 &; هذا الحدث الذي حدث.
حدثنا ابن المثنى، قال: ثنا عبد الله بن رجاء، قال: ثنا إسرائيل، عن أبي إسحاق، عن سعيد بن جُبَير، عن ابن عباس، قال: كانت الجن لهم مقاعد، ثم ذكر نحوه.
حدثنا أبو كُرَيب، قال: ثنا يونس بن بكير، قال: ثنا محمد بن إسحاق، قال: ثني الزهري، عن عليّ بن الحسين، عن أبي إسحاق، عن ابن عباس، قال: حدثني رهط من الأنصار، قالوا:" بينا نحن جلوس ذات ليلة مع رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم ، إذ رأى كوكبا رُمي به، فقال: " ما تقولون في هذا الكوكب الذي يرمي به؟" فقلنا: يولد مولود، أو يهلك هالك، ويموت ملك ويملك ملك، فقال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم : " لَيْسَ كَذَلِكَ، وَلَكِنَّ اللهَ كان إذا قَضَى أمْرًا فِي السَّمَاءِ سَبَّحَ لِذَلِكَ حَمَلَةُ الْعَرْشِ، فَيُسَبِّحُ لِتَسْبِيحِهِمْ مَنْ يَلِيهِمْ مِنْ تَحْتِهِمْ مِنَ الْمَلائِكَةِ، فَمَا يَزَالُونَ كَذَلِكَ حَتَّى يَنْتَهِيَ التَّسْبِيحُ إلَى السَّمَاءِ الدُّنْيَا، فَيَقُولُ أهْلُ السَّمَاءِ الدُّنْيَا لِمَنْ يَلِيهِمْ مِنَ الْمَلائِكَةِ مِمَّ سَبَّحْتُمْ؟ فَيَقُولُونَ: مَا نَدْرِي: سَمِعْنَا مَنْ فَوْقَنَا مِنَ الْمَلائِكَةِ سَبَّحُوا فَسَبَّحْنَا اللهَ لِتَسْبِيحِهِمْ وَلَكِنَّا سَنَسْأَلُ، فَيَسْأَلُونَ مَنْ فَوْقَهُمْ، فَمَا يَزَالُونَ كَذَلِكَ حتى يَنْتَهِيَ إلَى حَمَلَةِ الْعَرْشِ، فَيَقُولُوَن: قَضَى اللهُ كَذَا وَكَذَا، فَيُخْبِرُونَ بِهِ مَنْ يَلِيهِمْ حتى يَنْتَهُوا إلى السَّمَاءِ الدُّنْيا، فَتَسْتَرِقُ الجِنُّ مَا يَقُولُونَ، فَيَنـزلُونَ إلى أوْلِيائِهِمْ مِنَ الإنْسِ فَيُلْقُونَهُ على ألْسِنَتِهِمْ بِتَوَهُّمٍ مِنْهُمْ، فَيُخْبِرُونَهُمْ بِهِ، فَيَكُونُ بَعْضُهُ حَقًّا وبَعْضُهُ كَذِبًا، فَلَمْ تَزَلِ الجِنّ كذلكَ حتى رُمُوا بِهذهِ الشُّهُبِ"
وحدثنا ابن وكيع وابن المثنى، قالا ثنا عبد الأعلى، عن معمر، عن الزهري، عن عليّ بن حسين، عن ابن عباس، قال بينما النبي صَلَّى الله عَلَيْهِ وَسَلَّم في نفر من الأنصار، إذ رمي بنجم فاستنار، فقال النبي صَلَّى الله عَلَيْهِ وَسَلَّم :ما كُنتم تقولون لِمثلِ هذا في الجاهليةِ إذا رأيتموهُ؟ قالوا: كنا نقول: يموت عظيم أو يولد عظيم، قال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم :فإنهُ لا يرمى به لموتِ أحد ولا لحياتهِ، ولكنَّ ربنا تباركَ اسمهُ إذا قضَى أمرًا سبحَ حملةُ العرشِ، ثمَّ سبحَ أهلُ السماءِ الذينَ يلونهمْ، ثمَّ الذينَ يلونهمْ حتى يبلغَ التسبيحُ أهلَ هذه السماءِ ثمَّ يسألُ أهلُ السماءِ السابعة حملة العرش: ماذا قال ربنا؟ فيخبرونهم، ثم يستخبر أهلُ كل سماء، حتى يبلع الخبر أهل السماءِ الدنيا، وتخطُف الشياطين السمع، فيرمونَ، فيقذفونهُ إلى أوليائهمْ، فما جاءُوا به على وجههِ فهوَ حق، ولكنهمْ يزيدونَ".
حدثنا ابن المثنى، قال: ثنا محمد بن جعفر، قال: أخبرنا معمر، قال: ثنا ابن شهاب، عن عليّ بن حسين، عن ابن عباس قال: كان رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم جالسا في نفر من أصحابه، قال: فرمي بنجم، ثم ذكر نحوه، إلا أنه زاد فيه: قلت للزهري: أكان يُرْمى بها في الجاهلية؟ قال: نعم، ولكنها غلظت حين بُعث النبيُّ صَلَّى الله عَلَيْهِ وَسَلَّم.
حدثني عليّ بن داود، قال: ثنا عاصم بن عليّ، قال: ثنا أبي عليّ بن عاصم، عن عطاء بن السائب، عن سعيد بن جُبَير، عن ابن عباس، قال: " كان للجن مقاعد في السماء يسمعون الوحي، وكان الوحي إذا أُوحِي سمعت الملائكة كهيئة الحديدة يُرْمى بها على الصَّفْوان، فإذا سمعت الملائكة صلصلة الوحي خر لجباههم مَنْ في السماء من الملائكة، فإذا نـزل عليهم أصحاب الوحي قَالُوا مَاذَا قَالَ رَبُّكُمْ قَالُوا الْحَقَّ وَهُوَ الْعَلِيُّ الْكَبِيرُ قال: فيتنادون، قال: ربكم الحق وهو العلي الكبير; قال: فإذا أنـزل إلى السماء الدنيا، قالوا: يكون في الأرض كذا وكذا موتا، وكذا وكذا حياة. وكذا وكذا جدوبة، وكذا وكذا خِصْبا، وما يريد أن يصنع، وما يريد أن يبتدئ تبارك وتعالى، فنـزلت الجن. فأوحوا إلى أوليائهم من الإنس، مما يكون في الأرض ،فبيناهم كذلك، إذ بعث الله النبي صَلَّى الله عَلَيْهِ وَسَلَّم ، فزجرت الشياطين عن السماء ورَمَوْهم بكواكب، فجعل لا يصعد أحد منهم إلا احترق، وفزع أهل الأرض لِمَا رأوا في الكواكب، ولم يكن قبل ذلك، وقالوا: هلك مَنْ في السماء، وكان أهل &; 21-15 &; الطائف أول من فزع، فينطلق الرجل إلى إبله، فينحر كل يوم بعيرا لآلهتهم، وينطلق صاحب الغنم، فيذبح كل يوم شاة، وينطلق صاحب البقر. فيذبح كل يوم بقرة، فقال لهم رجل: ويلكم لا تهلكوا أموالكم، فإن معالمكم من الكواكب التي تهتدون بها لم يسقط منها شيء، فأقلعوا وقد أسرعوا في أموالهم. وقال إبليس: حدث في الأرض حدث، فأتي من كل أرض بتربة، فجعل لا يؤتى بتربة أرض إلا شمها، فلما أتي بتربة تهامة قال: ها هنا حدث الحدث، وصرف الله إليه نفرا من الجن وهو يقرأ القرآن، فقالوا: إِنَّا سَمِعْنَا قُرْآنًا عَجَبًا حتى ختم الآية...، فولَّوا إلى قومهم منذرين.
حدثني يونس، قال: أخبرنا ابن وهب، قال: أخبرني ابن لهيعة، عن محمد بن عبد الرحمن، عن عروة، عن عائشة أنها قالت: سمعت رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم يقول: " إنَّ الملائكةَ تنـزلُ في العنانِ- وهوَ السحابُ- فتذكرُ ما قضيَ في السماءِ، فتسترقُ الشياطينُ السمعَ، فتسمعهُ فتوحيهِ إلى الكهانِ، فيكذبونَ معها مئةَ كذبةٍ من عند أنفسهمْ .
فهذه الأخبار تُنبئ عن أن الشياطين تسمع، ولكنها تُرْمى بالشهب لئلا تسمع.
فإن ظن ظان أنه لما كان في الكلام " إلى "، كان التسمع أولى بالكلام من السمع، فإن الأمر في ذلك بخلاف ما ظن، وذلك أن العرب تقول: سمعت فلانا يقول كذا، وسمعت إلى فلان يقول كذا، وسمعت من فلان.
وتأويل الكلام: إنا زينا السماء الدنيا بزينة الكواكب.
Verset 7
Et une protection contre tout démon rebelle, afin qu'ils n'écoutent pas l'assemblée suprême. Le « in » (que) a été supprimé, la parole indiquant suffisamment sa présence, comme on l'a dit : « Ainsi l'avons-Nous fait pénétrer dans les cœurs des criminels * Ils n'y croient pas », au sens de « afin qu'ils n'y croient pas ». Si « an » (que) avait été mis à la place de « la » (ne pas), cela aurait été éloquent, comme on l'a dit : « Allah vous expose clairement [Ses préceptes] afin que vous ne vous égariez pas », au sens de « afin que vous ne vous égariez pas », et comme Il a dit : « Et Il a placé des montagnes fermes dans la terre afin qu'elle ne s'ébranle pas avec vous », au sens de « afin qu'elle ne s'ébranle pas avec vous ». Les Arabes utilisent le jussif avec « la » dans ce genre de contexte, disant : « J'ai attaché le cheval pour qu'il ne s'échappe pas », comme l'a dit un membre des Banu Uqayl : « Jusqu'à ce que nous ayons vu la meilleure affection entre nous, une coexistence où celui qui commet le mal ne commet pas le mal. »
📜 Texte arabe source
وحفظا من كل شيطان مارد أن لا يسمع إلى الملإ الأعلى، فحذفت " إن " اكتفاء بدلالة الكلام عليها، كما قيل: كَذَلِكَ سَلَكْنَاهُ فِي قُلُوبِ الْمُجْرِمِينَ * لا يُؤْمِنُونَ بِهِ بمعنى: أن لا يؤمنوا به; ولو كان مكان " لا " أن، لكان فصيحا، كما قيل: يُبَيِّنُ اللَّهُ لَكُمْ أَنْ تَضِلُّوا بمعنى: أن لا تضلوا، وكما قال: وَأَلْقَى فِي الأَرْضِ رَوَاسِيَ أَنْ تَمِيدَ بِكُمْ بمعنى: أن لا تميد بكم. والعرب قد تجزم مع " لا " في مثل هذا الموضع من الكلام، فتقول: ربطت الفرس لا يَنْفَلِتْ، كما قال بعض بني &; 21-16 &; عقيل:
وحــتى رأينـا أحسـن الـود بيننـا
مُســاكنةً لا يقـرِف الشـرَّ قـارفُ (1)
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الهوامش:
(1) البيت من شواهد الفرّاء في معاني القرآن (مصورة الجامعة ص 271 ) قال في تفسير قوله تعالى:" لا يسمعون" قرأها عبد الله بالتشديد، على معنى"لا يتسمعون" وكذلك قرأها ابن عباس، وقال: يسمعون ولا يتسمعون قال الفرّاء: ومعنى"لا" كقوله" كذلك سلكناه في قلوب المجرمين . لا يؤمنون به"، لو كان في موضع"لا""أن" صلح ذلك، كما قال:" يبين الله لكم أن تضلوا" . وكما قال:"وألقى في الأرض رواسي أن تميد بكم" . ويصلح في"لا" على هذا المعنى الجزم. العرب تقول: ربطت الفرس لا ينفلت، وأوثقت عبدي لا يفرر. وأنشد بعض بني عقيل:" وحتى رأينا ... البيت" وبعضهم يقول: لا يقرف الشر (برفع الفعل) قال: والرفع لغة أهل الحجاز، وبذلك جاء القرآن. اهـ.
Verset 8
Et on rapporte : « la yaqrif » au nominatif, et le nominatif est la langue des gens du Hedjaz, dit-on. Qatada a dit à ce sujet : Bishr m'a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada, concernant (Ils ne peuvent écouter l'assemblée suprême) : il a dit : ils en ont été empêchés. Et par Sa parole (vers l'assemblée suprême), Il entend : vers l'assemblée des anges qui sont plus élevés que ceux qui sont en dessous d'eux. Et Sa parole (Et ils sont lapidés de tous côtés * Pour être repoussés) : et ils sont lancés de tous les côtés du ciel, repoussés. Ad-duhur est le nom verbal de : daharahu adharuhu dahr an wa duhur an, et ad-dahr signifie la poussée et l'éloignement. On dit : idhar 'anka ash-shaytan, c'est-à-dire : repousse-le de toi et éloigne-le. Et c'est ce que les gens de l'interprétation ont dit à ce sujet. * Mention de ceux qui ont dit cela : Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada (Et ils sont lapidés de tous côtés * Pour être repoussés) : une lapidation avec des météores. 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, concernant Sa parole (Et ils sont lapidés) : ils sont lancés (de tous côtés) : il a dit : de chaque endroit.
📜 Texte arabe source
ويُروى: لا يقرف رفعا، والرفع لغة أهل الحجاز فيما قيل: وقال قتادة في ذلك ما:
حدثني بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( لا يَسَّمَّعُونَ إِلَى الْمَلإ الأعْلَى ) قال: منعوها. ويعني بقوله (إلَى المَلإ) : إلى جماعة الملائكة التي هم أعلى ممن هم دونهم.
وقوله (وَيُقْذَفُونَ مِنْ كُلِّ جَانِبٍ * دُحُورًا) ويرمون من كل جانب من جوانب السماء دُحُورا
والدحور: مصدر من قولك: دَحَرْته أدْحَرُه دَحْرا ودُحورا، والدَّحْر: الدفع والإبعاد، يقال منه: ادْحَرْ عنك الشيطان: أي ادفعه عنك وأبعده.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة (وَيُقْذَفُونَ مِنْ كُلِّ جَانِبٍ * دُحُورًا) قذفا بالشهب.
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 ( وَيُقْذَفُونَ ) يرمون ( مِنْ كُلِّ جَانِبٍ ) قال: من كل مكان.
Verset 9
Et Sa parole (Pour être repoussés) : il a dit : chassés. Yunus m'a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit, concernant Sa parole (Et ils sont lapidés de tous côtés * Pour être repoussés) : il a dit : les démons sont repoussés par cela de l'écoute, et il a lu et dit : (Sauf celui qui dérobe l'écoute, alors un météore brillant le poursuit). Et Sa parole (Et ils auront un châtiment douloureux) : Dieu, qu'Il soit exalté, dit : et pour ces démons qui dérobent l'écoute, il y aura un châtiment de Dieu, wâsib. Les gens de l'interprétation ont divergé sur le sens de al-wâsib. Certains ont dit : son sens est : douloureux. * Mention de ceux qui ont dit cela : Abu Kurayb nous a rapporté, disant : Ibn Abi Zayda nous a rapporté, d'après Isma'il ibn Abi Khalid, d'après Abu Salih (Et ils auront un châtiment douloureux) : il a dit : douloureux. Et Muhammad ibn al-Husayn nous a rapporté, disant : Ahmad ibn al-Mufaddal nous a rapporté, disant : Asbat nous a rapporté, d'après as-Suddi, concernant Sa parole (Un châtiment douloureux) : il a dit : le douloureux. Et d'autres ont dit : plutôt, son sens est : le permanent. * Mention de ceux qui ont dit cela : Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada (Et ils auront un châtiment douloureux) : c'est-à-dire permanent. Muhammad ibn 'Amr nous 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, concernant Sa parole (Un châtiment douloureux) : il a dit : permanent. Muhammad ibn Sa'd m'a rapporté, disant : mon père m'a rapporté, disant : mon oncle m'a rapporté, disant : mon père m'a rapporté, d'après son père, d'après Ibn 'Abbas (Et ils auront un châtiment douloureux) : il a dit : permanent.
📜 Texte arabe source
وقوله (دُحُورًا) قال: مطرودين.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله (وَيُقْذَفُونَ مِنْ كُلِّ جَانِبٍ * دُحُورًا) قال: الشياطين يدحرون بها عن الاستماع، وقرأ وقال:( إلا من استرق السمع فأتبعه شهاب ثاقب ) .
وقوله ( وَلَهُمْ عَذَابٌ وَاصِبٌ ) يقول تعالى ذكره: ولهذه الشياطين المسترِقة السمع عذاب من الله واصب.
واختلف أهل التأويل في معنى الواصب، فقال بعضهم: معناه: الموجع.
* ذكر من قال ذلك:
حدثنا أبو كُرَيب، قال: ثنا ابن أبي زائدة، عن إسماعيل بن أبي خالد، عن أبي صالح (ولهم عذاب واصب) قال: موجع.
وحدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط ، عن السديّ، في قوله ( عَذَابٌ وَاصِبٌ ) قال: الموجع.
وقال آخرون: بل معناه: الدائم.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد عن قتادة ( وَلَهُمْ عَذَابٌ وَاصِبٌ ) : أي دائم.
حدثنا محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى; وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله ( عَذَابٌ وَاصِبٌ ) قال: دائم.
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس ( وَلَهُمْ عَذَابٌ وَاصِبٌ ) يقول: لهم عذاب دائم.
حدثنا أبو كُرَيب، قال: ثنا ابن أبي زائدة، عمن ذكره، عن عكرمة ( وَلَهُمْ عَذَابٌ وَاصِبٌ ) قال: دائم.
حدثنا يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَلَهُمْ عَذَابٌ وَاصِبٌ ) قال: الواصب: الدائب.
وأولى التأويلين في ذلك بالصواب تأويل من قال: معناه: دائم خالص، وذلك أن الله قال وَلَهُ الدِّينُ وَاصِبًا فمعلوم أنه لم يصفه بالإيلام والإيجاع، وإنما وصفه بالثبات والخلوص; ومنه قول أبي الأسود الدؤلي:
لا أشــتري الحــمد القليـل بقـاؤه
يؤمــا بـذم الدهـر أجـمع واصبـا (2)
أي دائما.
Verset 10
Et Sa parole (Sauf celui qui dérobe une parole) : Il dit : sauf celui qui dérobe l'écoute parmi eux (alors un météore brillant le poursuit) : c'est-à-dire lumineux et enflammé. Et c'est ce que les gens de l'interprétation ont dit à ce sujet. * Mention de ceux qui ont dit cela : Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada, concernant Sa parole (Alors un météore brillant le poursuit) : de feu, et sa brillance est sa lumière. Muhammad ibn al-Husayn nous a rapporté, disant : Ahmad ibn al-Mufaddal nous a rapporté, disant : Asbat nous a rapporté, d'après as-Suddi, concernant Sa parole (Un météore brillant) : il a dit : un météore lumineux qui le brûle lorsqu'il est lancé. Muhammad ibn Sa'd m'a rapporté, disant : mon père m'a rapporté, disant : mon oncle m'a rapporté, disant : mon père m'a rapporté, d'après son père, d'après Ibn 'Abbas, concernant Sa parole (Alors un météore le poursuit) : il a dit : Ibn 'Abbas disait : ils ne sont pas tués par le météore, et ils ne meurent pas, mais cela les brûle sans les tuer, et cela les rend fous et avorte sans les tuer. Yunus m'a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit, concernant Sa parole (Alors un météore brillant le poursuit) : il a dit : et ath-thaqib est celui qui est enflammé, il a dit : et l'homme dit : athqir nârak (allume ton feu), et il dit : istaqir nârak, c'est-à-dire allume ton feu. Ibn Humayd nous a rapporté, disant : Yahya ibn Wadih nous a rapporté, disant : 'Ubayd Allah nous a rapporté, disant : ad-Dahhak a été interrogé : les démons ont-ils des ailes ? Il a dit : comment voleraient-ils vers le ciel sans avoir d'ailes ?
📜 Texte arabe source
وقوله (إلا من خطف الخطفة) يقول: إلا من استرق السمع منهم (فأتبعه شهاب ثاقب) يعني: مضيء متوقد.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ ) من نار وثقوبه: ضوءه.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السدي، قوله ( شِهَابٌ ثَاقِبٌ ) قال: شهاب مضيء يحرقه حين يُرْمى به.
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( فَأتْبَعَهُ شِهَابٌ ) قال: كان ابن عباس يقول: لا يقتلون بالشهاب، ولا يموتون، ولكنها تحرقهم من غير قتل، وتُخَبِّل وتُخْدِج من غير قتل.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( فَأتْبَعَهُ شِهَابٌ ثَاقِبٌ ) قال: والثاقب: المستوقد، قال: والرجل يقول: أَثقِب نارك، ويقول استثقِب نارك استوقد نارك.
حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا عبيد الله، قال: سُئل الضحاك هل للشياطين أجنحة؟ فقال: كيف يطيرون إلى السماء إلا ولهم أجنحة.
------------------------
الهوامش:
(2) البيت من شواهد أبي عبيدة في مجاز القرآن ( مصورة الجامعة الورقة ص 208 - 1 ) قال في تفسير قوله تعالى"عذاب واصب": دائم قال أبو الأسود الدؤلي:"لا أشتري الحمد ..." البيت. اهـ. وفي معاني القرآن للفراء ( مصورة الجامعة 271 ): وقوله"عذاب واصب""وله الدين واصبا": دائم خالص. اهـ.
Verset 11
L'exégèse de la parole de Dieu, qu'Il soit exalté : (Demande-leur donc : Est-ce eux, la création la plus difficile, ou ceux que Nous avons créés ? Nous les avons créés d'une argile collante). Dieu, qu'Il soit exalté, dit à Son Prophète Muhammad, que la prière et la paix de Dieu soient sur lui : Demande donc, ô Muhammad, à ces associateurs qui nient la résurrection après la mort et le retour après la destruction : dis-leur : Est-ce eux, la création la plus difficile ? Il dit : leur création est-elle plus difficile, ou la création de ceux que Nous avons créés parmi les anges, les démons, les cieux et la terre ? Et il a été mentionné que dans la lecture d'Abdullah ibn Mas'ud, cela est : « Est-ce eux, la création la plus difficile, ou ceux que Nous avons comptés ? » Et c'est ce que les gens de l'interprétation ont dit à ce sujet. * Mention de ceux qui ont dit cela : Muhammad ibn 'Amr m'a rapporté, disant : Abu 'Asim nous a rapporté, disant : 'Isa nous a rapporté ; et al-Harith m'a rapporté, disant : al-Hasan nous a rapporté, disant : Warqa' nous a rapporté, tous deux d'après Ibn Abi Najih, d'après Mujahid (Est-ce eux, la création la plus difficile, ou ceux que Nous avons créés ?) : il a dit : les cieux, la terre et les montagnes. Ibn Humayd nous a rapporté, disant : Yahya ibn Wadih nous a rapporté, disant : 'Ubayd ibn Sulayman nous a rapporté, d'après ad-Dahhak qu'il a lu : « Est-ce eux, la création la plus difficile, ou ceux que Nous avons comptés ? » Et dans la lecture d'Abdullah ibn Mas'ud : « Nous avons comptés », il dit : (Le Seigneur des cieux et de la terre et de ce qui est entre eux, et le Seigneur des levers) : il dit : est-ce eux, la création la plus difficile, ou les cieux et la terre ? Il dit : les cieux et la terre sont plus difficiles à créer qu'eux. Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada (Demande-leur donc : Est-ce eux, la création la plus difficile, ou ceux que Nous avons comptés) parmi la création des cieux et de la terre, Dieu a dit : (La création des cieux et de la terre est plus grande que la création des gens) ... le verset. Muhammad ibn al-Husayn nous a rapporté, disant : ...
📜 Texte arabe source
القول في تأويل قوله تعالى : فَاسْتَفْتِهِمْ أَهُمْ أَشَدُّ خَلْقًا أَمْ مَنْ خَلَقْنَا إِنَّا خَلَقْنَاهُمْ مِنْ طِينٍ لازِبٍ (11)
يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم : فاستفت يا محمد هؤلاء المشركين الذي يُنكرون البعث بعد الممات والنشور بعد البلاء: يقول: فسَلْهم: أهم أشد خلقا؟ يقول: أخلقُهم أشد أم خلق من عددنا خلقه من الملائكة والشياطين والسموات والأرض؟
وذُكر أن ذلك في قراءة عبد الله بن مسعود: " أهُمْ أشَدُّ خَلْقا أمْ مَنْ عَدَدْنَا "؟.
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 ( أهُمْ أشَدُّ خَلْقا أمْ مَنْ خَلَقْنَا )؟ قال: السموات والأرض والجبال.
حدثنا ابن حميد، قال: ثنا يحيى بن واضح ،قال: ثنا عبيد بن سليمان، عن الضحاك أنه قرأ " أهُمْ أَشَدُّ خَلْقا أمْ مَنْ عَدَدْنَا "؟ وفي قراءة عبد الله بن مسعود " عَدَدْنَا " يقول: رَبُّ السَّمَاوَاتِ وَالأَرْضِ وَمَا بَيْنَهُمَا وَرَبُّ الْمَشَارِقِ يقول: أهم أشد خلقا، أم السموات والأرض؟ يقول: السموات والأرض أشد خلقا منهم.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة (فَاسْتَفْتِهِمْ أهُمْ أَشَدُّ خَلْقا أمْ مَنْ عَدَدْنَا) من خلق السموات والأرض، قال اللهُ: لَخَلْقُ السَّمَاوَاتِ وَالأَرْضِ أَكْبَرُ مِنْ خَلْقِ النَّاسِ ... الآية.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السدي (فَاسْتَفْتِهِمْ أهُمْ أشَدُّ خَلْقَا ) قال: يعني المشركين، سلهم أهم أشد خلقا( أمْ مَنْ خَلَقْنَا )
وقوله ( إنَّا خَلَقْنَاهُمْ مِنْ طِينٍ لازِبٍ ) يقول: إنا خلقناهم من طين لاصق. وإنما وصفه جل ثناؤه باللُّزوب، لأنه تراب مخلوط بماء، وكذلك خَلْق ابن آدم من تراب وماء ونار وهواء; والتراب إذا خُلط بماء صار طينا لازبا، والعرب تُبدل أحيانًا هذه الباء ميما، فتقول: طين لازم; ومنه قول النجاشي الحارثي:
بنـى اللـؤم بيتـا فاسـتقرت عمـاده
عليكــم بنـي النجـار ضربـة لازم (3)
ومن اللازب قول نابغة بني ذُبيان:
ولا يحسـبون الخـير لا شـرَّ بعـدهُ
ولا يحســبون الشـر ضربـة لازب (4)
وربما أبدلوا الزاي التي في اللازب تاء، فيقولون: طين لاتب، وذُكر أن ذلك في قَيس ، زعم الفرّاء أن أبا الجراح أنشده:
صــداعٌ وتـوصيمُ العظـامِ وفـترة
وغثـي مـع الإشراق في الجوف لاتب (5)
بمعنى: لازم، والفعل من لازب: لَزِبَ يَلْزُب، لزْبا ولُزوبا (6)
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الهوامش:
(3) البيت من شواهد أبي عبيدة في مجاز القرآن ( مصورة الجامعة الورقة ص 208 - 1 ) قال في قوله تعالى"من طين لازب" مجازه مجاز لازم . قال النجاشي:" بنى اللؤم ... البيت" .اهـ.
(4) وهذا البيت من شواهد أبي عبيدة في مجاز القرآن ( مصورة الجامعة ص 208 - 1 ) . وهو كالشاهد الذي قبله على أن معنى اللازب اللازم . قال نابغة بني ذبيان:"لا يحسبون الخير .... البيت": اهـ.
(5) البيت من شواهد الفراء في معاني القرآن ( مصورة الجامعة ص 271 ) قال اللازب اللاصق . قال: وقيس تقول:"طين لاتب" أنشدني بعضهم:
صــداع وتـوصيم ...............
.............................. البيت
. قال والعرب تقول: ليس هذا بضربة لازب، ولازم؛ يبدلون الباء ميما، لتقارب المخرج.اه. (وفي اللسان:"لتب" اللاتب: الثابت؛ تقول منه لتب يلتب) . (بوزن يقتل) لتبا ولتوبا، وأنشد أبو الجراح:
فـإن يـك هـذا مـن نبيـذ شـربته
فــإني مـن شـرب النبيـذ لتـائب
صــداع وتـوصيم ...............
. . . . . . . . . . . . . . . . . . .
وفي اللسان عن الفرّاء في قوله تعالى" من طين لازب": قال: اللازب واللاتب واحد. قال: وقيس تقول: طين لاتب. واللاتب: اللازق، مثل اللازب. وهذا الشيء ضربة لاتب كضربة لازم .اهـ.
(6) في الأصل: ويلزب وهو تحريف عما أثبتناه؛ لتصريحهم بأن الفعل من باب نفد، وأن المصدر لزبا ولزوبا . ( انظر اللسان والمصباح: لزب ) وضبط في التاج ككرم.
Verset 12
La certitude de la vie après la mort
Allah dit : « Demande à ces gens, ceux qui nient la résurrection, quelle création est la plus difficile : sont-ils plus difficiles à créer que les cieux, la terre, les anges, les diables, les créatures puissantes — tout ce qui se trouve entre eux ? » Ibn Mas`ud dit qu'ils admettèrent que ces choses étaient plus difficiles à créer qu'eux-mêmes. Si tel est le cas, pourquoi nient-ils la résurrection, alors qu'ils voient des choses plus grandes que ce qu'ils nient ? Comme Allah dit :
لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ
(La création des cieux et de la terre est certes plus grande que la création des hommes ; mais la plupart des gens ne savent pas) (40:57) Puis Allah explique qu'ils furent créés d'une chose faible, comme Il dit :
إِنَّا خَلَقْنَـهُم مِّن طِينٍ لاَّزِبٍ
(En vérité, Nous les créâmes d'une argile collante.) Mujahid, Sa`id bin Jubayr et Ad-Dahhak dirent : « C'est le genre d'argile utile qui colle à elle-même. » Ibn `Abbas, qu'Allah soit satisfait de lui, et `Ikrimah dirent : « Elle est collante et utile. » Qatadah dit : « C'est celle qui colle à la main. »
بَلْ عَجِبْتَ وَيَسْخُرُونَ
(Non, tu t'es étonné tandis qu'ils se moquent.) c'est-à-dire : « Tu fus stupéfait, ô Muhammad, de ces gens qui niaient la résurrection alors que tu étais certain qu'elle est vraie, lorsqu'ils mécrurent en ce qu'Allah t'a dit de cette affaire étonnante, qui est la recréation de leurs corps après leur désintégration. Ils s'opposent à ce que tu dis à cause de leur mécréance intense et ils se moquent de ce que tu leur annonces à ce sujet. » Qatadah dit : « Muhammad fut stupéfait par la moquerie des égarés parmi les fils d'Adam. »
وَإِذَا رَأَوْاْ ءَايَةً
(Et lorsqu'ils voient un Ayah) c'est-à-dire une preuve et une évidence claire,
يَسْتَسْخِرُونَ
(ils s'en moquent.) Mujahid et Qatadah dirent : « Ils s'en moquent. »
وَقَالُواْ إِن هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ
(Et ils disent : « Ceci n'est que magie évidente ! ») c'est-à-dire : « Ce que tu as apporté n'est que pla... »
Verset 13
La certitude de la vie après la mort
Allah dit : « Demande à ces gens, ceux qui nient la résurrection, quelle création est la plus difficile : sont-ils plus difficiles à créer que les cieux, la terre, les anges, les diables, les créatures puissantes — tout ce qui se trouve entre eux ? » Ibn Mas`ud dit qu'ils admettèrent que ces choses étaient plus difficiles à créer qu'eux-mêmes. Si tel est le cas, pourquoi nient-ils la résurrection, alors qu'ils voient des choses plus grandes que ce qu'ils nient ? Comme Allah dit :
لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ
(La création des cieux et de la terre est certes plus grande que la création des hommes ; mais la plupart des gens ne savent pas) (40:57) Puis Allah explique qu'ils furent créés d'une chose faible, comme Il dit :
إِنَّا خَلَقْنَـهُم مِّن طِينٍ لاَّزِبٍ
(En vérité, Nous les créâmes d'une argile collante.) Mujahid, Sa`id bin Jubayr et Ad-Dahhak dirent : « C'est le genre d'argile utile qui colle à elle-même. » Ibn `Abbas, qu'Allah soit satisfait de lui, et `Ikrimah dirent : « Elle est collante et utile. » Qatadah dit : « C'est celle qui colle à la main. »
بَلْ عَجِبْتَ وَيَسْخُرُونَ
(Non, tu t'es étonné tandis qu'ils se moquent.) c'est-à-dire : « Tu fus stupéfait, ô Muhammad, de ces gens qui niaient la résurrection alors que tu étais certain qu'elle est vraie, lorsqu'ils mécrurent en ce qu'Allah t'a dit de cette affaire étonnante, qui est la recréation de leurs corps après leur désintégration. Ils s'opposent à ce que tu dis à cause de leur mécréance intense et ils se moquent de ce que tu leur annonces à ce sujet. » Qatadah dit : « Muhammad fut stupéfait par la moquerie des égarés parmi les fils d'Adam. »
وَإِذَا رَأَوْاْ ءَايَةً
(Et lorsqu'ils voient un Ayah) c'est-à-dire une preuve et une évidence claire,
يَسْتَسْخِرُونَ
(ils s'en moquent.) Mujahid et Qatadah dirent : « Ils s'en moquent. »
وَقَالُواْ إِن هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ
(Et ils disent : « Ceci n'est que magie évidente ! ») c'est-à-dire : « Ce que tu as apporté n'est que pla... »
Verset 14
La certitude de la vie après la mort
Allah dit : « Demande à ces gens, ceux qui nient la résurrection, quelle création est la plus difficile : sont-ils plus difficiles à créer que les cieux, la terre, les anges, les diables, les créatures puissantes — tout ce qui se trouve entre eux ? » Ibn Mas`ud dit qu'ils admettèrent que ces choses étaient plus difficiles à créer qu'eux-mêmes. Si tel est le cas, pourquoi nient-ils la résurrection, alors qu'ils voient des choses plus grandes que ce qu'ils nient ? Comme Allah dit :
لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ
(La création des cieux et de la terre est certes plus grande que la création des hommes ; mais la plupart des gens ne savent pas) (40:57) Puis Allah explique qu'ils furent créés d'une chose faible, comme Il dit :
إِنَّا خَلَقْنَـهُم مِّن طِينٍ لاَّزِبٍ
(En vérité, Nous les créâmes d'une argile collante.) Mujahid, Sa`id bin Jubayr et Ad-Dahhak dirent : « C'est le genre d'argile utile qui colle à elle-même. » Ibn `Abbas, qu'Allah soit satisfait de lui, et `Ikrimah dirent : « Elle est collante et utile. » Qatadah dit : « C'est celle qui colle à la main. »
بَلْ عَجِبْتَ وَيَسْخُرُونَ
(Non, tu t'es étonné tandis qu'ils se moquent.) c'est-à-dire : « Tu fus stupéfait, ô Muhammad, de ces gens qui niaient la résurrection alors que tu étais certain qu'elle est vraie, lorsqu'ils mécrurent en ce qu'Allah t'a dit de cette affaire étonnante, qui est la recréation de leurs corps après leur désintégration. Ils s'opposent à ce que tu dis à cause de leur mécréance intense et ils se moquent de ce que tu leur annonces à ce sujet. » Qatadah dit : « Muhammad fut stupéfait par la moquerie des égarés parmi les fils d'Adam. »
وَإِذَا رَأَوْاْ ءَايَةً
(Et lorsqu'ils voient un Ayah) c'est-à-dire une preuve et une évidence claire,
يَسْتَسْخِرُونَ
(ils s'en moquent.) Mujahid et Qatadah dirent : « Ils s'en moquent. »
وَقَالُواْ إِن هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ
(Et ils disent : « Ceci n'est que magie évidente ! ») c'est-à-dire : « Ce que tu as apporté n'est que pla... »
Verset 15
La certitude de la vie après la mort
Allah dit : « Demande à ces gens, ceux qui nient la résurrection : quelle création est la plus difficile ? Est-ce eux qui sont plus difficiles à créer, ou les cieux, la terre, les anges, les diables, les créatures puissantes — tout ce qui se trouve entre eux ? » Ibn Mas`ud a dit qu'ils admettaient que ces choses étaient plus difficiles à créer qu'eux-mêmes. Si tel est le cas, alors pourquoi nient-ils la résurrection, alors qu'ils voient des choses plus grandes que ce qu'ils nient ? Comme Allah le dit :
لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ
(La création des cieux et de la terre est certes plus grande que la création des hommes ; mais la plupart des hommes ne savent pas) (40:57). Puis Allah explique qu'ils ont été créés à partir d'une chose faible, comme Il le dit :
إِنَّا خَلَقْنَـهُم مِّن طِينٍ لاَّزِبٍ
(En vérité, Nous les avons créés d'une argile collante.) Mujahid, Sa`id bin Jubayr et Ad-Dahhak ont dit : « C'est le genre de boue utile qui colle à elle-même. » Ibn `Abbas, qu'Allah l'agrée, et `Ikrimah ont dit : « Elle est collante et utile. » Qatadah a dit : « C'est celle qui colle à la main. »
بَلْ عَجِبْتَ وَيَسْخُرُونَ
(Non, tu t'es étonné tandis qu'ils se moquent.) signifie : « Tu as été stupéfait, ô Muhammad, devant ces gens qui niaient la résurrection alors que tu étais certain qu'elle est vraie, lorsqu'ils ont mécru en ce qu'Allah t'a dit de cette affaire étonnante, qui est la recréation de leurs corps après leur désintégration. Ils s'opposent à ce que tu dis à cause de leur mécréance intense et ils se moquent de ce que tu leur annonces à ce sujet. » Qatadah a dit : « Muhammad fut stupéfait par la moquerie des égarés parmi les fils d'Adam. »
وَإِذَا رَأَوْاْ ءَايَةً
(Et quand ils voient un Ayah) signifie : une preuve et une évidence claires,
يَسْتَسْخِرُونَ
(ils s'en moquent.) Mujahid et Qatadah ont dit : « Ils s'en moquent. »
وَقَالُواْ إِن هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ
(Et ils disent : "Ce n'est là que magie évidente !") signifie : « Ce que tu as apporté n'est que pla... »
Verset 16
La certitude de la vie après la mort
Allah dit : « Demande à ces gens, ceux qui nient la résurrection : quelle création est la plus difficile ? Est-ce eux qui sont plus difficiles à créer, ou les cieux, la terre, les anges, les diables, les créatures puissantes — tout ce qui se trouve entre eux ? » Ibn Mas`ud a dit qu'ils admettaient que ces choses étaient plus difficiles à créer qu'eux-mêmes. Si tel est le cas, alors pourquoi nient-ils la résurrection, alors qu'ils voient des choses plus grandes que ce qu'ils nient ? Comme Allah le dit :
لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ
(La création des cieux et de la terre est certes plus grande que la création des hommes ; mais la plupart des hommes ne savent pas) (40:57). Puis Allah explique qu'ils ont été créés à partir d'une chose faible, comme Il le dit :
إِنَّا خَلَقْنَـهُم مِّن طِينٍ لاَّزِبٍ
(En vérité, Nous les avons créés d'une argile collante.) Mujahid, Sa`id bin Jubayr et Ad-Dahhak ont dit : « C'est le genre de boue utile qui colle à elle-même. » Ibn `Abbas, qu'Allah l'agrée, et `Ikrimah ont dit : « Elle est collante et utile. » Qatadah a dit : « C'est celle qui colle à la main. »
بَلْ عَجِبْتَ وَيَسْخُرُونَ
(Non, tu t'es étonné tandis qu'ils se moquent.) signifie : « Tu as été stupéfait, ô Muhammad, devant ces gens qui niaient la résurrection alors que tu étais certain qu'elle est vraie, lorsqu'ils ont mécru en ce qu'Allah t'a dit de cette affaire étonnante, qui est la recréation de leurs corps après leur désintégration. Ils s'opposent à ce que tu dis à cause de leur mécréance intense et ils se moquent de ce que tu leur annonces à ce sujet. » Qatadah a dit : « Muhammad fut stupéfait par la moquerie des égarés parmi les fils d'Adam. »
وَإِذَا رَأَوْاْ ءَايَةً
(Et quand ils voient un Ayah) signifie : une preuve et une évidence claires,
يَسْتَسْخِرُونَ
(ils s'en moquent.) Mujahid et Qatadah ont dit : « Ils s'en moquent. »
وَقَالُواْ إِن هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ
(Et ils disent : "Ce n'est là que magie évidente !") signifie : « Ce que tu as apporté n'est que pla... »
Verset 17
La certitude de la vie après la mort
Allah dit : « Demande à ces gens, ceux qui nient la résurrection : quelle création est la plus difficile ? Est-ce eux qui sont plus difficiles à créer, ou les cieux, la terre, les anges, les diables, les créatures puissantes — tout ce qui se trouve entre eux ? » Ibn Mas`ud a dit qu'ils admettaient que ces choses étaient plus difficiles à créer qu'eux-mêmes. Si tel est le cas, alors pourquoi nient-ils la résurrection, alors qu'ils voient des choses plus grandes que ce qu'ils nient ? Comme Allah le dit :
لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ
(La création des cieux et de la terre est certes plus grande que la création des hommes ; mais la plupart des hommes ne savent pas) (40:57). Puis Allah explique qu'ils ont été créés à partir d'une chose faible, comme Il le dit :
إِنَّا خَلَقْنَـهُم مِّن طِينٍ لاَّزِبٍ
(En vérité, Nous les avons créés d'une argile collante.) Mujahid, Sa`id bin Jubayr et Ad-Dahhak ont dit : « C'est le genre de boue utile qui colle à elle-même. » Ibn `Abbas, qu'Allah l'agrée, et `Ikrimah ont dit : « Elle est collante et utile. » Qatadah a dit : « C'est celle qui colle à la main. »
بَلْ عَجِبْتَ وَيَسْخُرُونَ
(Non, tu t'es étonné tandis qu'ils se moquent.) signifie : « Tu as été stupéfait, ô Muhammad, devant ces gens qui niaient la résurrection alors que tu étais certain qu'elle est vraie, lorsqu'ils ont mécru en ce qu'Allah t'a dit de cette affaire étonnante, qui est la recréation de leurs corps après leur désintégration. Ils s'opposent à ce que tu dis à cause de leur mécréance intense et ils se moquent de ce que tu leur annonces à ce sujet. » Qatadah a dit : « Muhammad fut stupéfait par la moquerie des égarés parmi les fils d'Adam. »
وَإِذَا رَأَوْاْ ءَايَةً
(Et quand ils voient un Ayah) signifie : une preuve et une évidence claires,
يَسْتَسْخِرُونَ
(ils s'en moquent.) Mujahid et Qatadah ont dit : « Ils s'en moquent. »
وَقَالُواْ إِن هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ
(Et ils disent : "Ce n'est là que magie évidente !") signifie : « Ce que tu as apporté n'est que pla... »
Verset 18
La certitude de la vie après la mort
Allah dit : « Demande à ces gens, ceux qui nient la résurrection : quelle création est la plus difficile ? Est-ce eux qui sont plus difficiles à créer, ou les cieux, la terre, les anges, les diables, les créatures puissantes — tout ce qui se trouve entre eux ? » Ibn Mas`ud a dit qu'ils admettaient que ces choses étaient plus difficiles à créer qu'eux-mêmes. Si tel est le cas, alors pourquoi nient-ils la résurrection, alors qu'ils voient des choses plus grandes que ce qu'ils nient ? Comme Allah le dit :
لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ
(La création des cieux et de la terre est certes plus grande que la création des hommes ; mais la plupart des hommes ne savent pas) (40:57). Puis Allah explique qu'ils ont été créés à partir d'une chose faible, comme Il le dit :
إِنَّا خَلَقْنَـهُم مِّن طِينٍ لاَّزِبٍ
(En vérité, Nous les avons créés d'une argile collante.) Mujahid, Sa`id bin Jubayr et Ad-Dahhak ont dit : « C'est le genre de boue utile qui colle à elle-même. » Ibn `Abbas, qu'Allah l'agrée, et `Ikrimah ont dit : « Elle est collante et utile. » Qatadah a dit : « C'est celle qui colle à la main. »
بَلْ عَجِبْتَ وَيَسْخُرُونَ
(Non, tu t'es étonné tandis qu'ils se moquent.) signifie : « Tu as été stupéfait, ô Muhammad, devant ces gens qui niaient la résurrection alors que tu étais certain qu'elle est vraie, lorsqu'ils ont mécru en ce qu'Allah t'a dit de cette affaire étonnante, qui est la recréation de leurs corps après leur désintégration. Ils s'opposent à ce que tu dis à cause de leur mécréance intense et ils se moquent de ce que tu leur annonces à ce sujet. » Qatadah a dit : « Muhammad fut stupéfait par la moquerie des égarés parmi les fils d'Adam. »
وَإِذَا رَأَوْاْ ءَايَةً
(Et quand ils voient un Ayah) signifie : une preuve et une évidence claires,
يَسْتَسْخِرُونَ
(ils s'en moquent.) Mujahid et Qatadah ont dit : « Ils s'en moquent. »
وَقَالُواْ إِن هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ
(Et ils disent : "Ce n'est là que magie évidente !") signifie : « Ce que tu as apporté n'est que pla... »
Verset 19
La certitude de la vie après la mort
Allah dit : « Demande à ces gens, ceux qui nient la résurrection : quelle création est la plus difficile ? Est-ce eux qui sont plus difficiles à créer, ou les cieux, la terre, les anges, les diables, les créatures puissantes — tout ce qui se trouve entre eux ? » Ibn Mas`ud a dit qu'ils admettaient que ces choses étaient plus difficiles à créer qu'eux-mêmes. Si tel est le cas, alors pourquoi nient-ils la résurrection, alors qu'ils voient des choses plus grandes que ce qu'ils nient ? Comme Allah le dit :
لَخَلْقُ السَّمَـوَتِ وَالاٌّرْضِ أَكْـبَرُ مِنْ خَلْقِ النَّاسِ وَلَـكِنَّ أَكْـثَرَ النَّاسِ لاَ يَعْلَمُونَ
(La création des cieux et de la terre est certes plus grande que la création des hommes ; mais la plupart des hommes ne savent pas) (40:57). Puis Allah explique qu'ils ont été créés à partir d'une chose faible, comme Il le dit :
إِنَّا خَلَقْنَـهُم مِّن طِينٍ لاَّزِبٍ
(En vérité, Nous les avons créés d'une argile collante.) Mujahid, Sa`id bin Jubayr et Ad-Dahhak ont dit : « C'est le genre de boue utile qui colle à elle-même. » Ibn `Abbas, qu'Allah l'agrée, et `Ikrimah ont dit : « Elle est collante et utile. » Qatadah a dit : « C'est celle qui colle à la main. »
بَلْ عَجِبْتَ وَيَسْخُرُونَ
(Non, tu t'es étonné tandis qu'ils se moquent.) signifie : « Tu as été stupéfait, ô Muhammad, devant ces gens qui niaient la résurrection alors que tu étais certain qu'elle est vraie, lorsqu'ils ont mécru en ce qu'Allah t'a dit de cette affaire étonnante, qui est la recréation de leurs corps après leur désintégration. Ils s'opposent à ce que tu dis à cause de leur mécréance intense et ils se moquent de ce que tu leur annonces à ce sujet. » Qatadah a dit : « Muhammad fut stupéfait par la moquerie des égarés parmi les fils d'Adam. »
وَإِذَا رَأَوْاْ ءَايَةً
(Et quand ils voient un Ayah) signifie : une preuve et une évidence claires,
يَسْتَسْخِرُونَ
(ils s'en moquent.) Mujahid et Qatadah ont dit : « Ils s'en moquent. »
وَقَالُواْ إِن هَـذَآ إِلاَّ سِحْرٌ مُّبِينٌ
(Et ils disent : "Ce n'est là que magie évidente !") signifie : « Ce que tu as apporté n'est que pla... »
Verset 20
Le Jour de la Rétribution
Allah nous informe de ce que diront les mécréants le Jour de la Résurrection, comment ils se blâmeront eux-mêmes et admettront qu’ils se sont fait du tort dans ce monde. Lorsqu’ils verront les horreurs du Jour de la Résurrection de leurs propres yeux, ils seront remplis de regret, au moment où le regret ne leur servira à rien.
وَقَالُواْ يوَيْلَنَا هَـذَا يَوْمُ الدِّينِ
(Ils diront : « Malheur à nous ! Voici le Jour de la Rétribution ! ») Et les anges et les croyants diront :
هَـذَا يَوْمُ الْفَصْلِ الَّذِى كُنتُمْ بِهِ تُكَذِّبُونَ
(Voici le Jour du Jugement que vous traitiez de mensonge.) Cela leur sera dit comme reproche et réprimande. Allah ordonnera aux anges de séparer les mécréants des croyants à l’endroit où ils se tiennent. Allah dit :
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
((Il sera dit aux anges :) Rassemblez ceux qui ont fait du tort, avec leurs semblables) An-Nu`man bin Bashir, qu’Allah l’agrée, a dit : « Leurs semblables signifie leurs pareils, ceux qui leur ressemblent. » C’est aussi l’avis d’Ibn `Abbas, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Abu Salih, Abu Al-`Aliyah et Zayd bin Aslam. » Sharik a dit, rapportant de Simak, d’An-Nu`man : « J’ai entendu `Umar dire :
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
(Rassemblez ceux qui ont fait du tort, avec leurs semblables) signifie : « Ceux qui leur ressemblent. Ainsi, ceux qui ont commis la Zina seront rassemblés avec d’autres qui ont commis la Zina, ceux qui ont pratiqué le Riba seront rassemblés avec d’autres qui ont pratiqué le Riba, ceux qui ont bu du vin seront rassemblés avec d’autres qui ont bu du vin. » Mujahid et Sa`id bin Jubayr ont rapporté d’Ibn `Abbas :
وَأَزْوَجُهُمْ
(leurs semblables) signifie « Leurs amis. »
وَمَا كَانُواْ يَعْبُدُونَمِن دُونِ اللَّهِ
(et ce qu’ils adoraient, en dehors d’Allah,) signifie, en dehors d’Allah, c’est-à-dire que leurs idoles et leurs faux dieux seront rassemblés avec eux au même endroit.
فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ
(et menez-les sur le chemin de
Verset 21
Le Jour de la Rétribution
Allah nous informe de ce que diront les mécréants le Jour de la Résurrection, comment ils se blâmeront eux-mêmes et admettront qu’ils se sont fait du tort dans ce monde. Lorsqu’ils verront les horreurs du Jour de la Résurrection de leurs propres yeux, ils seront remplis de regret, au moment où le regret ne leur servira à rien.
وَقَالُواْ يوَيْلَنَا هَـذَا يَوْمُ الدِّينِ
(Ils diront : « Malheur à nous ! Voici le Jour de la Rétribution ! ») Et les anges et les croyants diront :
هَـذَا يَوْمُ الْفَصْلِ الَّذِى كُنتُمْ بِهِ تُكَذِّبُونَ
(Voici le Jour du Jugement que vous traitiez de mensonge.) Cela leur sera dit comme reproche et réprimande. Allah ordonnera aux anges de séparer les mécréants des croyants à l’endroit où ils se tiennent. Allah dit :
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
((Il sera dit aux anges :) Rassemblez ceux qui ont fait du tort, avec leurs semblables) An-Nu`man bin Bashir, qu’Allah l’agrée, a dit : « Leurs semblables signifie leurs pareils, ceux qui leur ressemblent. » C’est aussi l’avis d’Ibn `Abbas, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Abu Salih, Abu Al-`Aliyah et Zayd bin Aslam. » Sharik a dit, rapportant de Simak, d’An-Nu`man : « J’ai entendu `Umar dire :
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
(Rassemblez ceux qui ont fait du tort, avec leurs semblables) signifie : « Ceux qui leur ressemblent. Ainsi, ceux qui ont commis la Zina seront rassemblés avec d’autres qui ont commis la Zina, ceux qui ont pratiqué le Riba seront rassemblés avec d’autres qui ont pratiqué le Riba, ceux qui ont bu du vin seront rassemblés avec d’autres qui ont bu du vin. » Mujahid et Sa`id bin Jubayr ont rapporté d’Ibn `Abbas :
وَأَزْوَجُهُمْ
(leurs semblables) signifie « Leurs amis. »
وَمَا كَانُواْ يَعْبُدُونَمِن دُونِ اللَّهِ
(et ce qu’ils adoraient, en dehors d’Allah,) signifie, en dehors d’Allah, c’est-à-dire que leurs idoles et leurs faux dieux seront rassemblés avec eux au même endroit.
فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ
(et menez-les sur le chemin de
Verset 22
Le Jour de la Rétribution
Allah nous informe de ce que diront les mécréants le Jour de la Résurrection, comment ils se blâmeront eux-mêmes et admettront qu’ils se sont fait du tort dans ce monde. Lorsqu’ils verront les horreurs du Jour de la Résurrection de leurs propres yeux, ils seront remplis de regret, au moment où le regret ne leur servira à rien.
وَقَالُواْ يوَيْلَنَا هَـذَا يَوْمُ الدِّينِ
(Ils diront : « Malheur à nous ! Voici le Jour de la Rétribution ! ») Et les anges et les croyants diront :
هَـذَا يَوْمُ الْفَصْلِ الَّذِى كُنتُمْ بِهِ تُكَذِّبُونَ
(Voici le Jour du Jugement que vous traitiez de mensonge.) Cela leur sera dit comme reproche et réprimande. Allah ordonnera aux anges de séparer les mécréants des croyants à l’endroit où ils se tiennent. Allah dit :
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
((Il sera dit aux anges :) Rassemblez ceux qui ont fait du tort, avec leurs semblables) An-Nu`man bin Bashir, qu’Allah l’agrée, a dit : « Leurs semblables signifie leurs pareils, ceux qui leur ressemblent. » C’est aussi l’avis d’Ibn `Abbas, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Abu Salih, Abu Al-`Aliyah et Zayd bin Aslam. » Sharik a dit, rapportant de Simak, d’An-Nu`man : « J’ai entendu `Umar dire :
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
(Rassemblez ceux qui ont fait du tort, avec leurs semblables) signifie : « Ceux qui leur ressemblent. Ainsi, ceux qui ont commis la Zina seront rassemblés avec d’autres qui ont commis la Zina, ceux qui ont pratiqué le Riba seront rassemblés avec d’autres qui ont pratiqué le Riba, ceux qui ont bu du vin seront rassemblés avec d’autres qui ont bu du vin. » Mujahid et Sa`id bin Jubayr ont rapporté d’Ibn `Abbas :
وَأَزْوَجُهُمْ
(leurs semblables) signifie « Leurs amis. »
وَمَا كَانُواْ يَعْبُدُونَمِن دُونِ اللَّهِ
(et ce qu’ils adoraient, en dehors d’Allah,) signifie, en dehors d’Allah, c’est-à-dire que leurs idoles et leurs faux dieux seront rassemblés avec eux au même endroit.
فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ
(et menez-les sur le chemin de
Verset 23
Le Jour de la Rétribution
Allah nous informe de ce que diront les mécréants le Jour de la Résurrection, comment ils se blâmeront eux-mêmes et admettront qu’ils se sont fait du tort dans ce monde. Lorsqu’ils verront les horreurs du Jour de la Résurrection de leurs propres yeux, ils seront remplis de regret, au moment où le regret ne leur servira à rien.
وَقَالُواْ يوَيْلَنَا هَـذَا يَوْمُ الدِّينِ
(Ils diront : « Malheur à nous ! Voici le Jour de la Rétribution ! ») Et les anges et les croyants diront :
هَـذَا يَوْمُ الْفَصْلِ الَّذِى كُنتُمْ بِهِ تُكَذِّبُونَ
(Voici le Jour du Jugement que vous traitiez de mensonge.) Cela leur sera dit comme reproche et réprimande. Allah ordonnera aux anges de séparer les mécréants des croyants à l’endroit où ils se tiennent. Allah dit :
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
((Il sera dit aux anges :) Rassemblez ceux qui ont fait du tort, avec leurs semblables) An-Nu`man bin Bashir, qu’Allah l’agrée, a dit : « Leurs semblables signifie leurs pareils, ceux qui leur ressemblent. » C’est aussi l’avis d’Ibn `Abbas, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Abu Salih, Abu Al-`Aliyah et Zayd bin Aslam. » Sharik a dit, rapportant de Simak, d’An-Nu`man : « J’ai entendu `Umar dire :
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
(Rassemblez ceux qui ont fait du tort, avec leurs semblables) signifie : « Ceux qui leur ressemblent. Ainsi, ceux qui ont commis la Zina seront rassemblés avec d’autres qui ont commis la Zina, ceux qui ont pratiqué le Riba seront rassemblés avec d’autres qui ont pratiqué le Riba, ceux qui ont bu du vin seront rassemblés avec d’autres qui ont bu du vin. » Mujahid et Sa`id bin Jubayr ont rapporté d’Ibn `Abbas :
وَأَزْوَجُهُمْ
(leurs semblables) signifie « Leurs amis. »
وَمَا كَانُواْ يَعْبُدُونَمِن دُونِ اللَّهِ
(et ce qu’ils adoraient, en dehors d’Allah,) signifie, en dehors d’Allah, c’est-à-dire que leurs idoles et leurs faux dieux seront rassemblés avec eux au même endroit.
فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ
(et menez-les sur le chemin de
Verset 24
Le Jour de la Rétribution
Allah nous informe de ce que diront les mécréants le Jour de la Résurrection, comment ils se blâmeront eux-mêmes et admettront qu’ils se sont fait du tort dans ce monde. Lorsqu’ils verront les horreurs du Jour de la Résurrection de leurs propres yeux, ils seront remplis de regret, au moment où le regret ne leur servira à rien.
وَقَالُواْ يوَيْلَنَا هَـذَا يَوْمُ الدِّينِ
(Ils diront : « Malheur à nous ! Voici le Jour de la Rétribution ! ») Et les anges et les croyants diront :
هَـذَا يَوْمُ الْفَصْلِ الَّذِى كُنتُمْ بِهِ تُكَذِّبُونَ
(Voici le Jour du Jugement que vous traitiez de mensonge.) Cela leur sera dit comme reproche et réprimande. Allah ordonnera aux anges de séparer les mécréants des croyants à l’endroit où ils se tiennent. Allah dit :
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
((Il sera dit aux anges :) Rassemblez ceux qui ont fait du tort, avec leurs semblables) An-Nu`man bin Bashir, qu’Allah l’agrée, a dit : « Leurs semblables signifie leurs pareils, ceux qui leur ressemblent. » C’est aussi l’avis d’Ibn `Abbas, Sa`id bin Jubayr, `Ikrimah, Mujahid, As-Suddi, Abu Salih, Abu Al-`Aliyah et Zayd bin Aslam. » Sharik a dit, rapportant de Simak, d’An-Nu`man : « J’ai entendu `Umar dire :
احْشُرُواْ الَّذِينَ ظَلَمُواْ وَأَزْوَجَهُمْ
(Rassemblez ceux qui ont fait du tort, avec leurs semblables) signifie : « Ceux qui leur ressemblent. Ainsi, ceux qui ont commis la Zina seront rassemblés avec d’autres qui ont commis la Zina, ceux qui ont pratiqué le Riba seront rassemblés avec d’autres qui ont pratiqué le Riba, ceux qui ont bu du vin seront rassemblés avec d’autres qui ont bu du vin. » Mujahid et Sa`id bin Jubayr ont rapporté d’Ibn `Abbas :
وَأَزْوَجُهُمْ
(leurs semblables) signifie « Leurs amis. »
وَمَا كَانُواْ يَعْبُدُونَمِن دُونِ اللَّهِ
(et ce qu’ils adoraient, en dehors d’Allah,) signifie, en dehors d’Allah, c’est-à-dire que leurs idoles et leurs faux dieux seront rassemblés avec eux au même endroit.
فَاهْدُوهُمْ إِلَى صِرَطِ الْجَحِيمِ
(et menez-les sur le chemin de
Verset 25
L'exégèse de la parole d'Allah : « Qu'avez-vous à ne pas vous porter secours mutuellement ? » (25) — Sa parole « Qu'avez-vous à ne pas vous porter secours mutuellement ? » signifie : qu'avez-vous, ô vous qui associez des partenaires à Allah, à ce que les uns d'entre vous ne portent pas secours aux autres ?
📜 Texte arabe source
القول في تأويل قوله تعالى : مَا لَكُمْ لا تَنَاصَرُونَ (25)
وقوله ( مَا لَكُمْ لا تَنَاصَرُونَ ) يقول: ما لكم أيها المشركون بالله لا ينصر بعضكم بعضا.
Verset 26
« Mais aujourd'hui, ils sont totalement soumis » — Il dit : ils sont aujourd'hui soumis à l'ordre d'Allah et à Son décret, certains du châtiment. Comme nous l'a rapporté Bishr, qui dit : nous a rapporté Yazid, qui dit : nous a rapporté Sa'id, d'après Qatada, concernant Sa parole « Qu'avez-vous à ne pas vous porter secours mutuellement ? » : Non, par Allah, ils ne se portent pas secours mutuellement, et les uns ne repoussent rien des autres. « Mais aujourd'hui, ils sont totalement soumis » au châtiment d'Allah.
📜 Texte arabe source
( بَلْ هُمُ الْيَوْمَ مُسْتَسْلِمُونَ ) يقول: بل هم اليوم مستسلمون لأمر الله فيهم وقضائه، موقنون بعذابه. كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( مَا لَكُمْ لا تَنَاصَرُونَ ) لا والله لا يتناصرون، ولا يدفع بعضهم عن بعض ( بَلْ هُمُ الْيَوْمَ مُسْتَسْلِمُونَ ) في عذاب الله.
Verset 27
Sa parole « Et les uns se tourneront vers les autres en s'interrogeant » — Il a été dit que le sens est : les humains se tourneront vers les djinns en s'interrogeant. — Mention de ceux qui ont dit cela : nous a rapporté Bishr, qui dit : nous a rapporté Yazid, qui dit : nous a rapporté Sa'id, d'après Qatada, concernant Sa parole « Et les uns se tourneront vers les autres en s'interrogeant » : les humains vers les djinns.
📜 Texte arabe source
وقوله ( وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ ) قيل: معنى ذلك: وأقبل الإنس على الجن، يتساءلون.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ ) الإنس على الجن.
Verset 28
L'exégèse de la parole d'Allah : « Ils diront : "Vous veniez à nous par la droite" » (28) — Allah, que Sa mention soit élevée, dit : les humains diront aux djinns : vous veniez à nous, ô djinns, du côté de la religion et de la vérité, et vous nous trompiez par les moyens les plus forts. « La droite » (al-yamin) signifie la force et la puissance dans la langue des Arabes. De là, le poète dit : « Quand une bannière est levée pour la gloire, 'Araba la reçoit par la droite (al-yamin) », c'est-à-dire par la force et la puissance. — Et c'est ce qu'ont dit les exégètes. — Mention de ceux qui ont dit cela : m'a rapporté Muhammad ibn 'Amr, qui dit : nous a rapporté Abu 'Asim, qui dit : nous a rapporté 'Isa ; et m'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, concernant Sa parole « Vous veniez à nous par la droite » : du côté de la vérité ; ce sont les mécréants qui le disent aux diables. — Nous a rapporté Bishr, qui dit : nous a rapporté Yazid, qui dit : nous a rapporté Sa'id, d'après Qatada, concernant « Ils diront : "Vous veniez à nous par la droite" » : les humains ont dit aux djinns : vous veniez à nous par la droite, dit-il : du côté du bien, et vous nous en détourniez et nous en retardiez. — Nous a rapporté Muhammad ibn al-Husayn, qui dit : nous a rapporté Ahmad ibn al-Mufaddal, qui dit : nous a rapporté Asbat, d'après al-Suddi, concernant Sa parole « Vous veniez à nous par la droite » : vous veniez à nous du côté de la vérité, en embellissant pour nous le faux et en nous détournant de la vérité. — M'a rapporté Yunus, qui dit : nous a informés Ibn Wahb, qui dit : a dit Ibn Zayd, concernant Sa parole « Vous veniez à nous par la droite » : les fils d'Adam ont dit aux diables qui avaient mécru : vous veniez à nous par la droite.
📜 Texte arabe source
القول في تأويل قوله تعالى : &; 21-31 &; قَالُوا إِنَّكُمْ كُنْتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ (28)
يقول تعالى ذكره: قالت الإنس للجن: إنكم أيها الجن كنتم تأتوننا من قِبَل الدين والحق فتخدعوننا بأقوى الوجوه، واليمين: القوة والقدرة في كلام العرب، ومنه قول الشاعر:
إذَا مــا رَايــةٌ رُفِعــتْ لمَجْــدٍ
تَلقَّاهــــا عَرَابـــةٌ بـــالْيَمِين (1)
يعني: بالقوة والقدرة.
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 ( تَأْتُونَنَا عَنِ الْيَمِينِ ) قال: عن الحق، الكفار تقوله للشياطين.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( قَالُوا إِنَّكُمْ كُنْتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ ) قال: قالت الإنس للجن: إنكم كنتم تأتوننا عن اليمين، قال: من قبل الخير، فتنهوننا عنه، وتبطِّئوننا عنه.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السدي، في قوله ( إِنَّكُمْ كُنْتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ ) قال: تأتوننا من قبل الحق تزينون لنا الباطل، وتصدوننا عن الحق.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله ( إِنَّكُمْ كُنْتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ ) قال: قال بنو آدم للشياطين الذين كفروا: إنكم كنتم تأتوننا عن اليمين، قال: تحولون بيننا وبين الخير، ورددتمونا عن الإسلام والإيمان، والعمل بالخير الذي أمر الله به.
------------------------
الهوامش:
(1) هذا البيت من شواهد الفرّاء في معاني القرآن ( مصورة الجامعة الورقة 272 ) قال في قوله تعالى:" كنتم تأتوننا عن اليمين": يقول: كنتم تأتوننا من قبل الدين، أي تأتوننا تخدعوننا بأقوى الوجوه، واليمين أي بالقوة والقدرة قلت: والبيت للشماخ يمدح عرابة الأوسي، وقبله رأيــتُ عرابــةَ الأوْسـيَّ يسُـمو
إلــى الخــيراتِ منقطـعَ القـرينِ
انظر ( اللسان: يمن ) . وفسره كما فسره الفرّاء، وعرابة الأوسي: هو ابن أوس بن قيظي قيل: هو الذي قال لرسول الله صَلَّى الله عَلَيْهِ وَسَلَّمَ: في غزوة الخندق:"إن بيوتنا عورة" . قال السهيلي في"الروض الأنف 2: 190" : وكان عرابة الأوسي سيدا، ولا صحبة له، وذكرناه فيمن استصغر يوم أحد، وهو الذي يقول فيه الشماخ:" إذا ما راية رفعت لمجد .... البيت" .
Verset 29
Sa parole « Ils diront : "Au contraire, vous n'étiez pas croyants. Et nous n'avions aucune autorité sur vous" » — Allah, que Sa mention soit élevée, dit : les djinns répondront aux humains : au contraire, vous n'étiez pas reconnaissants de l'unicité d'Allah, et vous adoriez les idoles.
📜 Texte arabe source
وقوله (قَالُوا بَلْ لَمْ تَكُونُوا مُؤْمِنِينَ وَمَا كَانَ لَنَا عَلَيْكُمْ مِنْ سُلْطَانٍ) يقول تعالى ذكره: قالت الجن للإنس مجيبة لهم: بل لم تكونوا بتوحيد الله مُقِرين، وكنتم للأصنام عابدين
Verset 30
« Et nous n'avions aucune autorité sur vous » : ils disent : nous n'avions aucune preuve contre vous, pour vous détourner par elle de la foi, et vous empêcher de suivre la vérité. « Mais vous étiez un peuple transgresseur » : ils leur disent : mais vous étiez, ô associateurs, un peuple transgresseur envers Allah, dépassant les limites de ce qui ne vous était pas permis, par la désobéissance à Allah et l'opposition à Son ordre. Et selon ce que nous avons dit, les gens de l'interprétation l'ont affirmé. * Mention de ceux qui l'ont dit : Bishr nous a rapporté, dit : Yazid nous a rapporté, dit : Sa'id nous a rapporté, d'après Qatada, dit : les djinns leur ont dit : « Mais vous n'étiez pas croyants » jusqu'à « un peuple transgresseur ». Muhammad ibn al-Husayn nous a rapporté, dit : Ahmad ibn al-Mufaddal nous a rapporté, dit : Asbat nous a rapporté, d'après al-Suddi, au sujet de Sa parole : « Et nous n'avions aucune autorité sur vous » : il dit : la preuve. Et au sujet de Sa parole : « Mais vous étiez un peuple transgresseur » : il dit : des mécréants égarés.
📜 Texte arabe source
( وَمَا كَانَ لَنَا عَلَيْكُمْ مِنْ سُلْطَانٍ ) يقول: قالوا: وما كان لنا عليكم من حُجَّة، فنصدَّكم بها عن الإيمان، ونحول بينكم من أجلها وبين اتباع الحق ( بَلْ كُنْتُمْ قَوْما طَاغِينَ ) يقول: قالوا لهم: بل كنتم أيها المشركون قوما طاغين على الله، متعدين إلى ما ليس لكم التعدي إليه من معصية الله وخلاف أمره.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قال: قالت لهم الجن ( بَلْ لَمْ تَكُونُوا مُؤْمِنِينَ ) حتى بلغ ( قَوْما طَاغِينَ )
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السدي، في قوله:( وَما كَانَ لَنَا عَلَيْكُمْ مِنْ سُلْطَانٍ ) قال: الحجة وفي قوله ( بَلْ كُنْتُمْ قَوْما طَاغِينَ ) قال: كفَّار ضُلال.
Verset 31
L'interprétation de la parole du Très-Haut : « Alors la parole de notre Seigneur s'est réalisée contre nous, certes nous allons goûter (au châtiment) » (31). Il dit, que Sa mention soit exaltée : la parole de notre Seigneur s'est réalisée contre nous, c'est-à-dire que le châtiment de notre Seigneur est devenu obligatoire pour nous, certes nous allons goûter le châtiment, nous et vous, en raison de ce que nous avons avancé de nos péchés et de notre désobéissance dans le bas monde ; c'est un récit d'Allah sur les paroles des djinns et des humains. Comme Bishr nous l'a rapporté, dit : Yazid nous a rapporté, dit : Sa'id nous a rapporté, d'après Qatada : « Alors la parole de notre Seigneur s'est réalisée contre nous » ... jusqu'au verset. Il dit : c'est la parole des djinns.
📜 Texte arabe source
القول في تأويل قوله تعالى : فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَا إِنَّا لَذَائِقُونَ (31)
يقول تعالى ذكره: فحق علينا قول ربنا، فوجب علينا عذاب ربنا، إنا لذائقون العذاب نحن وأنتم بما قدمنا من ذنوبنا ومعصيتنا في الدنيا; فهذا خبر من الله عن قيل الجن والإنس.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنا ) ..........الآية. قال: هذا قول الجن.
Verset 32
Et Sa parole : « Nous vous avons égarés, certes nous étions nous-mêmes égarés » : il dit : nous vous avons égarés du chemin d'Allah et de la foi en Lui, certes nous étions nous-mêmes égarés ; c'est aussi un récit d'Allah sur les paroles des djinns et des humains, qu'Allah a dit.
📜 Texte arabe source
وقوله ( فأغْويْناكُمْ إِنَّا كُنَّا غاوِينَ ) يقول: فأضللناكم عن سبيل الله والإيمان به إنا كنا ضالين; وهذا أيضا خبر من الله عن قيل الجن والإنس، قال الله .
Verset 33
« Alors, ce jour-là, ils seront tous associés dans le châtiment » : il dit : les humains qui ont mécru en Allah, leurs conjoints, ce qu'ils adoraient en dehors d'Allah, et les djinns qui ont égaré les humains, seront tous, le Jour de la Résurrection, associés dans le châtiment, tous ensemble dans le Feu, comme ils ont été associés dans le bas monde dans la désobéissance à Allah. Yunus m'a rapporté, dit : Ibn Wahb nous a informés, dit : Ibn Zayd a dit au sujet de Sa parole : « Alors, ce jour-là, ils seront tous associés dans le châtiment » : il dit : eux et les diables.
📜 Texte arabe source
( فإنَّهُمْ يَوْمَئِذٍ فِي العَذَابِ مُشْتَرِكُونَ ) يقول: فإن الإنس الذين كفروا بالله وأزواجهم، وما كانوا يعبدون من دون الله، والَّذين أَغْوَوا الإنس من الجن يوم القيامة في العذاب مشتركون جميعا في النار، كما اشتركوا في الدنيا في معصية الله.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله ( فإنَّهُمْ يَوْمَئِذٍ فِي الْعَذَابِ مُشْتَرِكُونَ ) قال: هم والشياطين.
Verset 34
« Certes, c'est ainsi que Nous agissons avec les criminels » : Il dit, que Sa mention soit exaltée : c'est ainsi que Nous agissons avec ceux qui ont choisi la désobéissance à Allah dans le bas monde plutôt que Son obéissance, et la mécréance plutôt que la foi ; Nous leur faisons goûter le châtiment douloureux, et Nous les réunissons avec leurs semblables dans le Feu.
📜 Texte arabe source
( إِنَّا كذلكَ نَفْعَلُ بالمُجْرِمِينَ ) يقول تعالى ذكره: إنا هكذا نفعل بالذين اختاروا معاصي الله في الدنيا على طاعته، والكفر به على الإيمان، فنذيقهم العذاب الأليم، ونجمع بينهم وبين قرنائهم في النار.
Verset 35
Le discours sur l'interprétation de la parole d'Allah : « En vérité, lorsqu'on leur disait : "Il n'y a de divinité qu'Allah", ils s'enflaient d'orgueil » (35). Allah, que Son rappel soit exalté, dit : Ces associateurs à Allah, dont Il a décrit l'attribut dans ces versets, étaient dans la vie d'ici-bas, lorsqu'on leur disait : « Dites : "Il n'y a de divinité qu'Allah" », ils s'enflaient d'orgueil, c'est-à-dire qu'ils s'estimaient trop grands pour dire cela et s'enorgueillissaient. Le mot « dites » a été omis du discours, en raison de l'indication du contexte qui le rend évident. Et c'est ce que nous avons dit que les gens de l'interprétation ont affirmé. * Mention de ceux qui ont dit cela : Muhammad ibn al-Husayn nous a rapporté, disant : Ahmad ibn al-Mufaddal nous a rapporté, disant : Asbat nous a rapporté, d'après al-Suddi, concernant Sa parole « lorsqu'on leur disait : "Il n'y a de divinité qu'Allah", ils s'enflaient d'orgueil », il a dit : Cela signifie les associateurs en particulier. Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada, concernant Sa parole « En vérité, lorsqu'on leur disait : "Il n'y a de divinité qu'Allah", ils s'enflaient d'orgueil », il a dit : 'Umar ibn al-Khattab a dit : « Assistez à vos mourants et faites-leur réciter "Il n'y a de divinité qu'Allah", car ils voient et entendent. »
📜 Texte arabe source
القول في تأويل قوله تعالى : إِنَّهُمْ كَانُوا إِذَا قِيلَ لَهُمْ لا إِلَهَ إِلا اللَّهُ يَسْتَكْبِرُونَ (35)
يقول تعالى ذكره: وإن هؤلاء المشركين بالله الذين وصف صفتهم في هذه الآيات كانوا في الدنيا إذا قيل لهم: قولوا(لا إِلهَ إِلا اللَّهُ يَسْتَكْبِرُونَ ) يقول: يتعظَّمون عن قِيل ذلك ويتكبرون; وترك من الكلام قولوا، اكتفاء بدلالة الكلام عليه من ذكره.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السدي، في قوله ( إذَا قِيلَ لَهُمْ لا إِلَهَ إِلا اللَّهُ يَسْتَكْبِرُونَ ) قال: يعني المشركين خاصة.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( إنَّهُمْ كَانُوا إِذَا قِيلَ لَهُمْ لا إِلَهَ إِلا اللَّهُ يَسْتَكْبِرُونَ ) قال: قال عمر بن الخطاب: احْضُروا موتاكم ، ولقنوهم لا إله إلا الله، فإنهم يرون ويسمعون.
Verset 36
Et Sa parole « Et ils disent : "Allons-nous vraiment abandonner nos divinités pour un poète fou ?" » (36). Allah, que Son rappel soit exalté, dit : Et ces associateurs de Quraysh disent : « Abandonnerons-nous l'adoration de nos divinités pour un poète fou ? », c'est-à-dire pour suivre un poète fou, voulant par cela le Prophète d'Allah, paix et bénédictions d'Allah sur lui, et ils disent : « Il n'y a de divinité qu'Allah ». Comme Bishr nous l'a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada, concernant « Et ils disent : "Allons-nous vraiment abandonner nos divinités pour un poète fou ?" », voulant dire Muhammad, paix et bénédictions d'Allah sur lui.
📜 Texte arabe source
وقوله ( وَيَقُولُونَ أَئِنَّا لَتَارِكُو آلِهَتِنَا لِشَاعِرٍ مَجْنُونٍ ) يقول تعالى ذكره: ويقول هؤلاء المشركون من قريش،أنترك عبادة آلهتنا لشاعر مجنون يقول: لاتباع شاعر مجنون، يعنون بذلك نبي الله صَلَّى الله عَلَيْهِ وَسَلَّمَ، ونقول: لا إله إلا الله.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَيَقُولُونَ أَئِنَّا لَتَارِكُو آلِهَتِنَا لِشَاعِرٍ مَجْنُون ) يعنون محمدا صَلَّى الله عَلَيْهِ وَسَلَّمَ.
Verset 37
Et Sa parole « Plutôt, il est venu avec la vérité » (37). C'est une information d'Allah démentant les associateurs qui ont dit au Prophète, paix et bénédictions d'Allah sur lui : « poète fou ». Ils ont menti : Muhammad n'est pas comme ils l'ont décrit, comme poète fou, mais il est un Prophète d'Allah venu avec la vérité de Sa part, c'est-à-dire le Coran qu'Il a fait descendre sur lui, et il a confirmé les messagers qui l'ont précédé. Et c'est ce que nous avons dit que les gens de l'interprétation ont affirmé. * Mention de ceux qui ont dit cela : Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada, concernant « Plutôt, il est venu avec la vérité », c'est-à-dire avec le Coran, « et il a confirmé les messagers », c'est-à-dire : il a confirmé ceux qui l'ont précédé parmi les messagers.
📜 Texte arabe source
وقوله ( بَلْ جَاءَ بِالْحَقِّ ) وهذا خبر من الله مكذبا للمشركين الذين قالوا للنبي صَلَّى الله عَلَيْهِ وَسَلَّمَ: شاعر مجنون، كذبوا، ما محمد كما وصفوه به من أنه شاعر مجنون، بل هو لله نبي جاء بالحق من عنده، وهو القرآن الذي أنـزله عليه، وصدق المرسلين الذين كانوا من قبله.
وبمثل الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( بَلْ جَاءَ بِالْحَقِّ ) بالقرآن ( وَصَدَّقَ الْمُرْسَلِينَ ) : أي صدق من كان قبله من المرسلين.
Verset 38
Le discours sur l'interprétation de la parole d'Allah : « Vous goûterez certainement au châtiment douloureux » (38). Allah, que Son rappel soit exalté, dit à ces associateurs des gens de La Mecque, qui ont dit à Muhammad : « poète fou » : « Vous », ô associateurs, « goûterez certainement au châtiment douloureux », c'est-à-dire le châtiment pénible dans l'au-delà.
📜 Texte arabe source
القول في تأويل قوله تعالى : إِنَّكُمْ لَذَائِقُو الْعَذَابِ الأَلِيمِ (38)
يقول تعالى ذكره لهؤلاء المشركين من أهل مكة، القائلين لمحمد: شاعر مجنون (إنَّكُمْ) أيها المشركون ( لَذَائِقُو الْعَذَابِ الألِيم ) الموجع في الآخرة .
Verset 39
« Et vous ne serez rétribués » (39), Il dit : Et vous ne serez récompensés dans l'au-delà, lorsque vous aurez goûté le châtiment douloureux, que par la rétribution de « ce que vous faisiez » dans la vie d'ici-bas, c'est-à-dire les désobéissances à Allah.
📜 Texte arabe source
( وَمَا تُجْزَوْنَ ) يقول: وما تثابون في الآخرة إذا ذقتم العذاب الأليم فيها(إلا) ثواب ( مَا كُنْتُمْ تَعْمَلُونَ ) في الدنيا، معاصِيَ الله.
Verset 40
Sa parole : « sauf les serviteurs d'Allah élus » — Il dit : sauf les serviteurs d'Allah qu'Il a élus le jour où Il les a créés pour Sa miséricorde, et pour lesquels Il a écrit le bonheur dans le Livre Mère ; ceux-là ne goûteront pas le châtiment, car ils sont les gens de l'obéissance à Allah et les gens de la foi en Lui. — Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada, au sujet de « sauf les serviteurs d'Allah élus » : il dit : c'est la louange d'Allah.
📜 Texte arabe source
وقوله ( إِلا عِبَادَ اللَّهِ الْمُخْلَصِينَ ) يقول: إلا عباد الله الذين أخلصهم يوم خلقهم لرحمته، وكتب لهم السعادة في أم الكتاب، فإنهم لا يذوقون العذاب، لأنهم أهل طاعة الله، وأهل الإيمان به.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( إِلا عِبَادَ اللَّهِ الْمُخْلَصِينَ ) قال: هذه ثَنِية الله.
Verset 41
Sa parole : « Ceux-là auront une subsistance connue » — Il dit : ceux-là sont les serviteurs d'Allah élus, ils auront une subsistance connue ; et cette subsistance connue, ce sont les fruits qu'Allah a créés pour eux au Paradis. — Comme Bishr nous l'a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada, au sujet de « Ceux-là auront une subsistance connue » : au Paradis. — Muhammad ibn al-Husayn nous a rapporté, disant : Ahmad ibn al-Mufaddal nous a rapporté, disant : Asbat nous a rapporté, d'après al-Suddi, au sujet de Sa parole « Ceux-là auront une subsistance connue » : il dit : au Paradis.
📜 Texte arabe source
وقوله ( أُولَئِكَ لَهُمْ رِزْقٌ مَعْلُومٌ ) يقول: هؤلاء هم عباد الله المخلصون لهم رزق معلوم; وذلك الرزق المعلوم: هو الفواكه التي خلقها الله لهم في الجنة.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( أُولَئِكَ لَهُمْ رِزْقٌ مَعْلُومٌ ) في الجنة.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السدي، في قوله ( أُولَئِكَ لَهُمْ رِزْقٌ مَعْلُومٌ ) قال: في الجنة.
Verset 42
L'exégèse de Sa parole : « Des fruits, et ils seront honorés » (42) — Sa parole « des fruits » est une réponse à la subsistance connue, en guise d'explication de celle-ci, et c'est pour cela qu'elle est au nominatif. Et Sa parole « et ils seront honorés » — Il dit : et ils seront, avec ce qu'ils ont comme subsistance connue au Paradis, honorés de l'honneur qu'Allah leur a accordé.
📜 Texte arabe source
القول في تأويل قوله تعالى : فَوَاكِهُ وَهُمْ مُكْرَمُونَ (42)
قوله (فَوَاكِهُ) ردا على الرزق المعلوم تفسيرا له، ولذلك رفعت وقوله ( وَهُمْ مُكْرَمُونَ ) يقول: وهم مع الذي لهم من الرزق المعلوم في الجنة، مكرمون بكرامة الله التي أكرمهم الله بها
Verset 43
« Dans les jardins des délices » — c'est-à-dire : dans les vergers des délices.
📜 Texte arabe source
( فِي جَنَّاتِ النَّعِيمِ ) يعني: في بساتين النعيم
Verset 44
« Sur des lits, se faisant face » — c'est-à-dire : les uns font face aux autres, et aucun ne regarde la nuque d'un autre.
📜 Texte arabe source
( عَلَى سُرُرٍ مُتَقَابِلِينَ ) يعني: أن بعضهم يقابل بعضا، ولا ينظر بعضهم في قفا بعض.
Verset 45
Sa parole : « On fera circuler parmi eux une coupe d'une source vive » — Dieu, qu'Il soit exalté, dit : les serviteurs feront circuler parmi eux une coupe de vin coulant visiblement à leurs yeux, non caché. Comme nous l'a rapporté Bishr, qui a dit : Yazid nous a rapporté, qui a dit : Sa'id nous a rapporté, d'après Qatada, à propos de « On fera circuler parmi eux une coupe d'une source vive » : il a dit : une coupe de vin coulant, et « al-ma'in » désigne ce qui coule. Muhammad ibn Bashshar nous a rapporté, qui a dit : Abu 'Asim nous a rapporté, qui a dit : Sufyan nous a rapporté, d'après Salama ibn Nubayt, d'après al-Dahhak ibn Muzahim, à propos de Sa parole « une coupe d'une source vive » : il a dit : toute coupe dans le Coran est du vin. Ibn Bashshar nous a rapporté, qui a dit : 'Abdullah ibn Dawud nous a rapporté, d'après Salama ibn Nubayt, d'après al-Dahhak ibn Muzahim, qui a dit : toute coupe dans le Coran est du vin. Muhammad ibn al-Husayn nous a rapporté, qui a dit : Ahmad nous a rapporté, qui a dit : Asbat nous a rapporté, d'après al-Suddi, à propos de Sa parole « une coupe d'une source vive » : il a dit : le vin. Et chez les Arabes, « al-ka's » (la coupe) désigne tout récipient contenant une boisson ; s'il n'y a pas de boisson, ce n'est pas une coupe, mais un récipient.
📜 Texte arabe source
وقوله ( يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِنْ مَعِينٍ ) يقول تعالى ذكره: يطوف الخدم عليهم بكأس من خمر جارية ظاهرة لأعينهم غير غائرة.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( يُطَافُ عَلَيْهِمْ بِكَأْسٍ مِنْ مَعِينٍ ) قال: كأس من خمر جارية، والمعين: هي الجارية.
حدثنا محمد بن بشار، قال: ثنا أبو عاصم، قال: ثنا سفيان، عن سلمة بن نبيط، عن الضحاك بن مزاحم، في قوله ( بِكَأْسٍ مِنْ مَعِينٍ ) قال: كل كأس في القرآن فهو خمر.
حدثنا ابن بشار، قال: ثنا عبد الله بن داود، عن سلمة بن نبيط، عن الضحاك بن مزاحم، قال: كل كأس في القرآن فهو خمر
حدثنا محمد بن الحسين، قال: ثنا أحمد، قال: ثنا أسباط، عن السدي، في قوله ( بِكَأْسٍ مِنْ مَعِينٍ ) قال: الخمر. والكأس عند العرب: كل إناء فيه شراب، فإن لم يكن فيه شراب لم يكن كأسا، ولكنه يكون إناء.
Verset 46
Sa parole : « Blanche, délicieuse pour ceux qui boivent » — Il veut dire par « blanche » : la coupe, et c'est parce que « coupe » est féminin que « blanche » est au féminin, et Il n'a pas dit « blanc ». Et il a été mentionné que dans la lecture de 'Abdullah, cela est « jaune ». Muhammad ibn al-Husayn nous a rapporté, qui a dit : Ahmad nous a rapporté, qui a dit : Asbat nous a rapporté, d'après al-Suddi, à propos de Sa parole « Blanche » : al-Suddi a dit : dans la lecture de 'Abdullah : jaune. Et Sa parole : « délicieuse pour ceux qui boivent » — Il dit : ce vin est une délice dont se délectent ceux qui le boivent.
📜 Texte arabe source
وقوله ( بَيْضَاءَ لَذَّةٍ لِلشَّارِبِينَ ) يعني بالبيضاء: الكأس، ولتأنيث الكأس أنثت البيضاء، ولم يقل أبيض، وذكر أن ذلك في قراءة عبد الله: صفراء.
حدثنا محمد بن الحسين، قال: ثنا أحمد، قال: ثنا أسباط، عن السدي، في قوله (بَيْضَاءَ) قال السدي: في قراءة عبد الله:صفراء
Sa parole : « Il n'y a là ni ivresse » — Il dit : il n'y a pas dans ce vin d'ivresse, c'est-à-dire qu'il ne ravit pas leurs esprits : Il dit : ce vin ne fait pas perdre la raison à ceux qui le boivent comme le font les vins de ce monde quand on en boit en abondance, comme l'a dit le poète : « Et la coupe n'a cessé de nous ravir / Et d'emporter le premier, le premier ». Les Arabes disent : il n'y a en elle ni ghayla, ni gha'ila, ni ghawl, tout cela ayant le même sens. Et « ghawl » est au nominatif et non à l'accusatif à cause de « la » (négation), du fait de l'entrée de la particule descriptive entre elle et « ghawl » ; ainsi font les Arabes dans la négation absolue (tibri'a) : quand un terme descriptif s'interpose entre « la » et le nom, ils mettent le nom au nominatif et non à l'accusatif. Et il est possible que Sa parole « Il n'y a là ni ivresse » signifie : il n'y a en elle rien de nuisible pour eux, car les Arabes disent d'un homme frappé par une chose désagréable ou atteint d'une grande calamité : « un ghawl a ravi untel ». Et les gens de l'interprétation ont divergé sur ce sens : certains ont dit : cela signifie : il n'y a en elle ni mal de tête. — Mention de ceux qui ont dit cela : 'Ali m'a rapporté, qui a dit : Abu Salih nous a rapporté, qui a dit : Mu'awiya m'a rapporté, d'après 'Ali, d'après Ibn 'Abbas, à propos de Sa parole « Il n'y a là ni ivresse » : il dit : il n'y a en elle ni mal de tête. Et d'autres ont dit : plutôt, cela signifie : il n'y a en elle aucune nuisance qui afflige leurs ventres. — Mention de ceux qui ont dit cela : Muhammad ibn Sa'd m'a rapporté, qui a dit : mon père m'a rapporté, qui a dit : mon oncle m'a rapporté, qui a dit : mon père m'a rapporté, d'après son père, d'après Ibn 'Abbas, à propos de « Il n'y a là ni ivresse » : il a dit : c'est le vin, il n'y a en lui ni mal de ventre. Muhammad ibn 'Amr m'a rapporté, qui a dit : Abu 'Asim nous a rapporté, qui a dit : 'Isa nous a rapporté ; et al-Harith m'a rapporté, qui a dit : al-Hasan nous a rapporté, qui a dit : Warqa' nous a rapporté, tous deux d'après Ibn Abi Najih, d'après Mujahid, à propos de Sa parole « Il n'y a là ni ivresse » : il a dit : mal de ventre.
📜 Texte arabe source
وقوله ( لا فِيهَا غَوْلٌ ) يقول: لا في هذه الخمر غول، وهو أن تغتال عقولهم: يقول: لا تذهب هذه الخمر بعقول شاربيها كما تذهب بها خمور أهل الدنيا إذا شربوها فأكثروا منها، كما قال الشاعر:
وَمــا زَالَــتِ الكــأْسُ تَغْتَالُنَــا
وَتَـــــذْهَبُ بِــــالأوَّلِ الأوَّلِ (2)
والعرب تقول: ليس فيها غيلة وغائلة وغَوْل بمعنى واحد; ورفع غول ولم ينصب بلا لدخول حرف الصفة بينها وبين الغول، وكذلك تفعل العرب في التبرِئة إذا حالت بين لا والاسم بحرف من حروف الصفات رفعوا الاسم ولم ينصبوه ، وقد يحتمل قوله ( لا فِيهَا غَوْلٌ ) أن يكون معنيا به: ليس فيها ما يؤذيهم من مكروه، وذلك أن العرب تقول للرجل يصاب بأمر مكروه، أو ينال بداهية عظيمة: غالَ فلانا غولٌ وقد اختلف أهل التأويل في تأويل ذلك، فقال بعضهم: معناه: ليس فيها صُداع.
* ذكر من قال ذلك:
حدثني علي، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( لا فِيهَا غَوْلٌ ) يقول: ليس فيها صداع.
وقال آخرون: بل معنى ذلك: ليس فيها أذى فتشكَّى منه بطونهم.
* ذكر من قال ذلك:
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس ( لا فِيهَا غَوْلٌ ) قال: هي الخمر ليس فيها وجع بطن.
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 فِيهَا غَوْلٌ ) قال: وجع بطن.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله ( لا فِيهَا غَوْلٌ ) قال: الغول ما يوجع البطون، وشارب الخمر ههنا يشتكي بطنه.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( لا فِيهَا غَوْلٌ ) يقول: ليس فيها وجع بطن، ولا صُداع رأس.
وقال آخرون: معنى ذلك: أنها لا تغول عقولهم.
* ذكر من قال ذلك:
حدثنا محمد بن الحسين، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ( لا فِيهَا غَوْلٌ ) قال: لا تغتال عقولهم.
وقال آخرون: بل معنى ذلك: ليس فيها أذًى ولا مكروه.
* ذكر من قال ذلك:
حُدثت عن يحيى بن زكريا بن أبي زائدة، عن إسرائيل، عن سالم الأفطس، عن سعيد بن جُبَير، في قوله ( لا فيها غَوْلٌ ) قال: أذًى ولا مكروه.
حدثنا محمد بن سنان القزاز، قال: ثنا عبد الله بن يزيعة، قال: أخبرنا إسرائيل، عن سالم، عن سعيد بن جُبَير، في قوله:( لا فيها غَوْلٌ ) قال: ليس فيها أذًى ولا مكروه.
وقال آخرون: بل معنى ذلك: ليس فيها إثم.
ولكل هذه الأقوال التي ذكرناها وجه، وذلك أن الغَوْل في كلام العرب: هو ما غال الإنسان فذهب به، فكل من ناله أمر يكرهه ضربوا له بذلك المثل، فقالوا: غالت فلانا غول، فالذاهب العقل من شرب الشراب، والمشتكي البطن منه، والمصدع الرأس من ذلك، والذي ناله منه مكروه كلهم قد غالته غُول.
فإذا كان ذلك كذلك، وكان الله تعالى ذكره قد نفى عن شراب الجنة أن يكون فيه غَوْل، فالذي هو أولى بصفته أن يقال فيه كما قال جل ثناؤه ( لا فِيها غَوْلٌ ) فيعم بنفي كل معاني الغَوْل عنه، وأعم ذلك أن يقال: لا أذى فيها ولا مكروه على شاربيها في جسم ولا عقل، ولا غير ذلك.
واختلفت القرّاء في قراءة قوله ( وَلا هُمْ عَنْها يُنـزفُونَ ) فقرأته عامة قراء المدينة والبصرة وبعض قراء الكوفة (يُنـزفُونَ) بفتح الزاي، بمعنى: ولا هم عن شربها تُنـزف عقولهم. وقرأ ذلك عامة قراء الكوفة:( وَلا هُمْ عَنْهَا يُنـزفُونَ ) بكسر الزاي، بمعنى: ولا هم عن شربها يَنْفَد شرابهم.
والصواب من القول في ذلك أنهما قراءتان معروفتان صحيحتا المعنى غير مختلفتيه، فبأيتهما قرأ القارئ فمصيب، وذلك أن أهل الجنة لا ينفد شرابهم، ولا يُسكرهم شربهم إياه، فيُذْهب عقولهم.
واختلف أهل التأويل في معنى ذلك، فقال بعضهم: معناه: لا تذهب عقولهم.
* ذكر من قال ذلك:
حدثني علي، قال: ثنا أبو صالح، قال: ثني معاوية، عن علي، عن ابن عباس ( وَلا هُمْ عنْها يُنـزفُونَ ) يقول: لا تذهب عقولهم.
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس ( وَلا هُمْ عَنْهَا يُنـزفُونَ ) قال: لا تُنـزف فتذهب عقولهم.
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 ( وَلا هُمْ عَنْهَا يُنـزفُونَ ) قال: لا تذهب عقولهم.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السدي، في قوله ( وَلا هُمْ عَنْهَا يُنـزفُونَ ) قال: لا تُنـزف عقولهم.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَلا هُمْ عَنْهَا يُنـزفُونَ ) قال: لا تُنـزف العقول.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَلا هُمْ عَنْهَا يُنـزفُونَ ) قال: لا تغلبهم على عقولهم.
وهذا التأويل الذي ذكرناه عمَّن ذكرنا عنه لم تفصل لنا رواته القراءة الذي هذا تأويلها، وقد يحتمل أن يكون ذلك تأويل قراءة من قرأها ينـزفُونَ ويُنـزفُونَ كلتيهما، وذلك أن العرب تقول: قد نـزف الرجل فهو منـزوف: إذا ذهب عقله من السكر، وأنـزف فهو مُنـزف، محكية عنهم اللغتان كلتاهما في ذهاب العقل من السكر; وأما إذا فَنِيت خمر القوم فإني لم أسمع فيه إلا أنـزفَ القوم بالألف، ومن الإنـزاف بمعنى: ذهاب العقل من السكر، قول الأبَيْرد:
(2) البيت من شواهد أبي عبيدة في مجاز القرآن ( مصورة الجامعة الورقة 209 - 1 ) قال:"لا فيها غول": مجازه: ليس فيها غول. والغول: أن تغتال عقولهم. قال الشاعر:" وما زالت الكأس .... البيت". وقال الفرّاء في معاني القرآن ( مصورة الجامعة ص 272 ): وقوله"لا فيها غول":" لو قلت: لا غول فيها كان رفعا ونصبا ( أي كانت"لا" عاملة عمل ليس أو عمل إن ). قال: فإذا حلت بين الغول بلام أو بغيرها من الصفات ( حروف جر ) لم يكن إلا الرفع. والغول: يقول: ليس فيها غيلة، غائلة وغول.اهـ. وأنشد البيت في ( اللسان: غول ) عن أبي عبيدة، وفيه:"الخمر" في موضع:"الكأس".اهـ.
(3) البيت من شواهد أبي عبيدة في مجاز القرآن ( مصورة الجامعة الورقة 209 - 1 ) قال في" ولا هم عنها ينزفون": تقول العرب لا تقطع عنه وتنزف سكرا. وقال الأبيرد الرياحي من بني عجل:" لعمري ...... البيت" قال:" آل أبجرا": آل أبجر من عجل. وقال الفرّاء في معاني القرآن ( مصورة الجامعة ص 272 )، وقوله" ولا هم عنها ينزفون" وينزفون ( مبنيا للمجهول والمعلوم ) وأصحاب عبد الله يقرءون: ينزفون، وله معنيان يقال: قد أنزف الرجل: إذا فنيت خمره ، وأنزف: إذا ذهب عقله. فهذان وجهان. ومن قال: ينزفون يقول: لا تذهب عقولهم وهو منزوف. وفي ( اللسان: نزف ): وفي التنزيل:" لا يصدعون فيها ولا ينزفون": أي لا يسكرون. وأنشد الجوهري للأبيرد:
لعمــري لئـن أنـزفتمُ أو صحـوتمُ
لبئــس النــدامى كـنتم آل أبجـرا
شـربتم ومــدرتم وكــان أبـوكم
كـذاكمْ إذا مـا يشـربُ الكـأس مدرَ
قال ابن بري: هو أبجر بن جابر العجلي، وكان نصرانيا. قال: وقوم يجعلون المنزف مثل المنزوف، الذي قد نزف دمه. وقال اللحياني: نزف الرجل، فهو منزوف ونزيف سكر، فذهب عقله.اهـ.. وقول الأبيرد" شربتم ومدرتم" لعله يريد: سلحتم على أنفسكم لذهاب عقولكم، من قولهم مدرت الضبع: إذا سلحت. وانظر ( اللسان: مدر ).
Verset 48
L'interprétation de Sa parole : « Et auprès d'eux seront des femmes au regard chaste, aux grands yeux » — Dieu, qu'Il soit exalté, dit : auprès de ces serviteurs sincères de Dieu, au Paradis, seront des femmes au regard chaste, c'est-à-dire des femmes qui ont retenu leurs regards sur leurs époux, ne désirant personne d'autre qu'eux, et ne portant pas leurs yeux vers d'autres qu'eux. Et c'est ce qu'ont dit les gens de l'interprétation. — Mention de ceux qui ont dit cela : 'Ali m'a rapporté, qui a dit : Abu Salih nous a rapporté, qui a dit : Mu'awiya m'a rapporté, d'après 'Ali, d'après Ibn 'Abbas, à propos de « Et auprès d'eux seront des femmes au regard chaste, aux grands yeux » : il dit : [chastes] envers d'autres que leurs époux. Muhammad ibn 'Amr m'a rapporté, qui a dit : Abu 'Asim nous a rapporté, qui a dit : 'Isa nous a rapporté ; et al-Harith m'a rapporté, qui a dit : al-Hasan nous a rapporté, qui a dit : Warqa' nous a rapporté, tous deux d'après Ibn Abi Najih, d'après Mujahid, à propos de « Et auprès d'eux seront des femmes au regard chaste, aux grands yeux » : il a dit : [chastes] envers leurs époux ; al-Harith a ajouté dans son récit : elles ne désirent personne d'autre qu'eux. Muhammad ibn al-Husayn nous a rapporté, qui a dit : Ahmad nous a rapporté, qui a dit : Asbat nous a rapporté, d'après al-Suddi, à propos de Sa parole « Et auprès d'eux seront des femmes au regard chaste » : il a dit : elles ont retenu leurs regards et leurs cœurs sur leurs époux, ne désirant personne d'autre qu'eux. Muhammad ibn al-Husayn nous a rapporté, qui a dit : Ahmad nous a rapporté, qui a dit : Asbat nous a rapporté, d'après al-Suddi, qui a dit : il a aussi été mentionné d'après Mansur, d'après Mujahid, quelque chose de semblable. Bishr nous a rapporté, qui a dit : Yazid nous a rapporté, qui a dit : Sa'id nous a rapporté, d'après Qatada, à propos de « Et auprès d'eux seront des femmes au regard chaste » : il a dit : elles ont retenu leurs regards sur leurs époux, ne désirant personne d'autre qu'eux. Yunus m'a rapporté, qui a dit : Ibn Wahb nous a informés, qui a dit : Ibn Zayd a dit, à propos de la parole de Dieu « au regard chaste » : [elles sont chastes] envers leurs époux.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَعِنْدَهُمْ قَاصِرَاتُ الطَّرْفِ عِينٌ (48)
يقول تعالى ذكره: وعند هؤلاء المخلصين من عباد الله في الجنة قاصرات الطرف، وهن النساء اللواتي قصرن أطرافهن على بعولتهن، لا يردن غيرهم، ولا يمددن أبصارهن إلى غيرهم.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني علي، قال: ثنا أبو صالح، قال: ثني معاوية، عن علي، عن ابن عباس ( وَعِنْدَهُمْ قَاصِرَاتُ الطَّرْفِ عِينٌ ) يقول: عن غير أزواجهن.
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 ( وَعِنْدَهُمْ قَاصِرَاتُ الطَّرْفِ عِينٌ ) قال: على أزواجهن; زاد الحارث في حديثه: لا تبغي غيرهم.
حدثنا محمد بن الحسين، قال: ثنا أحمد، قال: ثنا أسباط، عن السدي، في قوله ( وَعِنْدَهُمْ قَاصِرَاتُ الطَّرْفِ ) قال: قصرن أبصارهن وقلوبهن على أزواجهن، فلا يردن غيرهم.
حدثنا محمد بن الحسين، قال: ثنا أحمد، قال: ثنا أسباط، عن السدي، قال: ذُكر أيضا عن منصور، عن مجاهد ، مثله.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَعِنْدَهُمْ قَاصِرَاتُ الطَّرْفِ ) قال: قَصَرْن طرفهن على أزواجهن، فلا يُردن غيرهم.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قول الله (قاصرات الطرف) قال: لا ينظرن إلا إلى أزواجهن، قد قَصَرْن أطرافهن على أزواجهن، ليس كما يكون نساء أهل الدنيا.
وقوله (عِينٌ) يعني بالعين: النُّجْلَ العيون عِظامها، وهي جمع عيناء، والعيناء: المرأة الواسعة العين عظيمتها، وهي أحسن ما تكون من العيون.
ونحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا محمد بن الحسين، قال: ثنا أحمد، قال: ثنا أسباط، عن السدي، في قوله (عِينٌ) قال: عظام الأعين.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله (عِينٌ) قال: العيناء: العظيمة العين.
حدثنا أحمد بن عبد الرحمن بن وهب، قال: ثنا محمد بن الفرج الصَّدَفي الدِّمْياطي، عن عمرو بن هاشم، عن ابن أبي كريمة، عن هشام بن حسان، عن أبيه، عن أم سلمة زوج النبي صَلَّى الله عَلَيْهِ وَسَلَّمَ أنها قالت: قلت: يا رسول الله أخبرني عن قول الله: ( حُورٌ عِينٌ ) قال: " العِينُ: الضِّخَامُ العُيونِ; شُفْر الحُورَاء بمَنـزلَة جَناحِ النِّسْرِ" .
Verset 49
Sa parole : « Comme si elles étaient des œufs cachés » — Les gens de l'interprétation ont divergé sur ce à quoi elles sont comparées parmi les œufs dans cette parole. Certains ont dit : elles sont comparées à l'intérieur de l'œuf en blancheur, c'est-à-dire ce qui est à l'intérieur de la coquille, car cela n'a été touché par rien. — Mention de ceux qui ont dit cela : Abu Kurayb nous a rapporté, qui a dit : Ibn Yaman nous a rapporté, d'après Ash'ath, d'après Ja'far, d'après Sa'id ibn Jubayr, à propos de Sa parole « Comme si elles étaient des œufs cachés » : il a dit : comme si elles étaient l'intérieur de l'œuf. Muhammad ibn al-Husayn nous a rapporté, qui a dit : Ahmad ibn al-Mufaddal nous a rapporté, qui a dit : Asbat nous a rapporté, d'après al-Suddi, à propos de « Comme si elles étaient des œufs cachés » : il a dit : les œufs lorsqu'ils sont épluchés avant que les mains ne les touchent. Bishr nous a rapporté, qui a dit : Yazid nous a rapporté, qui a dit : Sa'id nous a rapporté, d'après Qatada, à propos de « Comme si elles étaient des œufs cachés » : les mains n'y ont pas passé et ne les ont pas touchés, elles sont comparées à leur blancheur. Et d'autres ont dit : plutôt, elles sont comparées aux œufs que l'oiseau couve, qui tirent vers le jaune, et leur blancheur est comparée à cela dans sa teinte jaunâtre. — Mention de ceux qui ont dit cela : Yunus m'a rapporté, qui a dit : Ibn Wahb nous a informés, qui a dit : Ibn Zayd a dit, à propos de Sa parole « Comme si elles étaient des œufs cachés » : il a dit : les œufs que les plumes couvent, comme les œufs d'autruche que les plumes ont couverts du vent, blancs tirant vers le jaune, comme s'ils brillaient ; c'est cela « makinun » (caché). Et d'autres ont dit : par « œufs » en ce lieu, Il veut dire : les perles, et elles leur sont comparées en blancheur et en pureté. — Mention de ceux qui ont dit cela : 'Ali m'a rapporté, qui a dit : Abu Salih nous a rapporté, qui a dit : Mu'awiya m'a rapporté, d'après 'Ali, d'après Ibn 'Abbas, à propos de Sa parole « Comme si elles étaient des œufs cachés » : il dit : les perles cachées. Et l'opinion la plus juste parmi ces dires à mon avis est celle de celui qui a dit : elles sont comparées en leur blancheur et au fait qu'aucun homme avant leurs époux ne les a touchées.
📜 Texte arabe source
وقوله ( كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ ) اختلف أهل التأويل في الذي به شبهن من البيض بهذا القول، فقال بعضهم: شبهن ببطن البيض في البياض، وهو الذي داخل القِشْر، وذلك أن ذلك لم يمسه شيء.
* ذكر من قال ذلك:
حدثنا أبو كُرَيب، قال: ثنا ابن يمان، عن أشعث، عن جعفر، عن سعيد بن جُبَير، في قوله ( كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ ) قال: كأنهن بطن البيض.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السدي ( كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ ) قال: البيض حين يُقْشر قبل أن تمسَّه الأيدي.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ ) لم تمر به الأيدي ولم تمسه، يشبهن بياضه.
وقال آخرون: بل شبهن بالبيض الذي يحضنه الطائر، فهو إلى الصفرة، فشبه بياضهن في الصفرة بذلك.
* ذكر من قال ذلك:
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ ) قال: البيض الذي يكنه الريش، مثل بيض النعام الذي قد أكنه الريش من الريح، فهو أبيض إلى الصفرة فكأنه يبرق، فذلك المكنون.
وقال آخرون: بل عنى بالبيض في هذا الموضع: اللؤلؤ، وبه شبهن في بياضه وصفائه.
* ذكر من قال ذلك:
حدثني علي، قال: ثنا أبو صالح، قال: ثني معاوية، عن علي، عن ابن عباس، قوله (كأَنَّهُنَّ بَيضٌ مَكْنُونٌ) يقول: اللؤلؤ المكنون.
وأولى الأقوال في ذلك بالصواب عندي قول من قال: شبهن في بياضهن، وأنهن لم يمسهن قبل أزواجهن إنس ولا جان ببياض البيض الذي هو داخل القشر، وذلك هو الجلدة المُلْبَسة المُح قبل أن تمسه يد أو شيء غيرها، وذلك لا شك هو المكنون; فأما القشرة العليا فإن الطائر يمسها، والأيدي تباشرها، والعش يلقاها. والعرب تقول لكل مصون مكنون ما كان ذلك الشيء لؤلؤا كان أو بيضا أو متاعا، كما قال أبو دَهْبَل:
وَهْــيَ زَهْـرَاءُ مِثْـلُ لُؤْلُـؤةِ الغَـوَّا
صِ مِــيزَتْ مِـنْ جَـوْهَرٍ مَكْنُـونِ (4)
وتقول لكل شيء أضمرته الصدور: أكنته، فهو مُكَنٌّ.
وبنحو الذي قلنا في ذلك جاء الأثر عن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّمَ.
* ذكر من قال ذلك:
حدثنا أحمد بن عبد الرحمن بن وهب، قال: ثنا محمد بن الفرج الصَّدَفي الدمياطي، عن عمرو بن هاشم عن ابن أبي كريمة، عن هشام، عن الحسن، عن أمه، عن أم سلمة " قلت: يا رسول الله أخبرني عن قوله (كأنهن بيض مكنون) قال: " رِقَّتُهُنَّ كَرِقَّةِ الْجِلْدَةِ الَّتِي رَأَيْتها فِي داخِلِ البَيْضَة التي تَلِي القِشْرِ وَهِيَ الغِرْقِئُ"
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الهوامش:
(4) البيت من شواهد أبي عبيدة في مجاز القرآن ( مصورة الجامعة الورقة 209 - 1 ) قال في قوله تعالى:" بيض مكنون" أي مصون كل لؤلؤ أو بيض أو متاع صنته، فهو مكنون. وكل شيء أضمرته في نفسك فقد أكننته. قال الشاعر:" وهي زهراء ...." البيت .اهـ. ولم يصرح باسم القائل، وصرح به المؤلف.
Verset 50
Et Sa parole : « Puis les uns se tournèrent vers les autres, s'interrogeant mutuellement » — Il dit, que Dieu Le Très-Haut : Alors les habitants du Paradis se tournèrent les uns vers les autres, s'interrogeant mutuellement. Il dit : certains d'entre eux interrogent les autres. Comme nous l'a rapporté Bishr, disant : nous a rapporté Yazid, disant : nous a rapporté Sa'id, d'après Qatada : « Puis les uns se tournèrent vers les autres, s'interrogeant mutuellement » — les habitants du Paradis. Yunus m'a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit à propos de Sa parole : « Puis les uns se tournèrent vers les autres, s'interrogeant mutuellement » : il a dit : les habitants du Paradis.
📜 Texte arabe source
وقوله ( فَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ ) يقول تعالى ذكره: فأقبل بعض أهل الجنة على بعض يتساءلون، يقول: يسأل بعضهم بعضا.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ ) أهل الجنة.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( فَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءَلُونَ ) قال: أهل الجنة.
Verset 51
L'interprétation de Sa parole : « L'un d'eux dit : J'avais un compagnon » (51) — Il dit, que Dieu Le Très-Haut : L'un des habitants du Paradis dit, lorsqu'ils se tournèrent les uns vers les autres en s'interrogeant : « J'avais un compagnon ». Les exégètes ont divergé sur le compagnon mentionné ici. Certains ont dit : ce compagnon était un démon, celui qui lui disait : « Es-tu vraiment de ceux qui croient » à la résurrection après la mort. Mention de ceux qui ont dit cela : Muhammad ibn 'Amr m'a rapporté, disant : Abu 'Asim nous a rapporté, disant : 'Isa nous a rapporté ; et al-Harith m'a rapporté, disant : al-Hasan nous a rapporté, disant : Warqa' nous a rapporté, tous d'après Ibn Abi Najih, d'après Mujahid, à propos de la parole de Dieu : « J'avais un compagnon » : il a dit : un démon. D'autres ont dit : ce compagnon était un associé qu'il avait parmi les fils d'Adam, ou un ami. Mention de ceux qui ont dit cela : Muhammad ibn Sa'd m'a rapporté, disant : mon père m'a rapporté, disant : mon oncle m'a rapporté, disant : mon père m'a rapporté, d'après son père, d'après Ibn 'Abbas, à propos de Sa parole : « L'un d'eux dit : J'avais un compagnon * qui disait : Es-tu vraiment de ceux qui croient » : il a dit : c'est l'homme polythéiste qui avait un compagnon dans ce monde parmi les gens de la foi, et le polythéiste lui disait : Tu crois vraiment que tu seras ressuscité après la mort, lorsque nous serons poussière ? Puis, lorsqu'ils arrivèrent dans l'au-delà, que le croyant fut admis au Paradis et le polythéiste en Enfer, le croyant regarda et vit son compagnon au milieu de la Géhenne, il dit : « Par Dieu, tu as failli me perdre ».
📜 Texte arabe source
القول في تأويل قوله تعالى : قَالَ قَائِلٌ مِنْهُمْ إِنِّي كَانَ لِي قَرِينٌ (51)
يقول تعالى ذكره: قال قائل من أهل الجنة إذ أقبل بعضهم على بعض يتساءلون: ( إِنِّي كانَ لِي قَرِينٌ ) فاختلف أهل التأويل في القرين الذي ذكر في هذا الموضع، فقال بعضهم: كان ذلك القرين شيطانا، وهو الذي كان يقول له:( أَئِنَّكَ لَمِنَ الْمُصَدِّقِينَ ) بالبعث بعد الممات.
* 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 قول الله:(إِنّي كَانَ لِي قَرِينٌ ) قال: شيطان. وقال آخرون: ذلك القرين شريك كان له من بني آدم أو صاحب.
* ذكر من قال ذلك:
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله قَالَ قَائِلٌ مِنْهُمْ إِنِّي كَانَ لِي قَرِينٌ * يَقُولُ أَئِنَّكَ لَمِنَ الْمُصَدِّقِينَ قال: هو الرجل المشرك يكون له الصاحب في الدنيا من أهل الإيمان، فيقول له المشرك: إنك لتُصدق بأنك مبعوث من بعد الموت أئذا كنا ترابا؟ فلما أن صاروا إلى الآخرة وأدخل المؤمنُ الجنة، وأدخل المشرك النار، فاطلع المؤمن، فرأى صاحبه في سَواء الجحيم قَالَ تَاللَّهِ إِنْ كِدْتَ لَتُرْدِينِ
Verset 52
L'interprétation de Sa parole : « Qui disait : Es-tu vraiment de ceux qui croient » (52) — Ishaq ibn Ibrahim ibn Habib ibn al-Shahid m'a rapporté, disant : 'Attab ibn Bashir nous a rapporté, d'après Khasif, d'après Furat ibn Tha'laba al-Bahrani, à propos de Sa parole : « J'avais un compagnon » : il a dit : deux hommes étaient associés, ils accumulèrent huit mille dinars, et l'un d'eux avait un métier, l'autre n'en avait pas. Celui qui avait un métier dit à l'autre : Tu n'as pas de métier, je pense que je vais te quitter et partager avec toi. Il partagea avec lui et le quitta. Puis l'homme acheta une maison pour mille dinars qui avait appartenu à un roi mort, il invita son compagnon et la lui montra, disant : Que penses-tu de cette maison, je l'ai achetée pour mille dinars ? Il dit : Qu'elle est belle ! Lorsqu'il sortit, il dit : Ô Dieu, mon compagnon a acheté cette maison pour mille dinars, et je Te demande une maison parmi les maisons du Paradis. Il fit l'aumône de mille dinars. Puis il resta aussi longtemps que Dieu voulut qu'il reste, puis il épousa une femme pour mille dinars, il l'invita et lui prépara de la nourriture. Lorsqu'il vint, il dit : J'ai épousé cette femme pour mille dinars. Il dit : Qu'est-ce que c'est beau ! Lorsqu'il s'en alla, il dit : Ô Seigneur, mon compagnon a épousé une femme pour mille dinars, et je Te demande une femme parmi les houris. Il fit l'aumône de mille dinars. Puis il resta aussi longtemps que Dieu voulut, puis il acheta deux jardins pour deux mille dinars, puis il l'invita et les lui montra, disant : J'ai acheté ces deux jardins. Il dit : Qu'est-ce que c'est beau ! Lorsqu'il sortit, il dit : Ô Seigneur, mon compagnon a acheté deux jardins pour deux mille dinars, et je Te demande deux jardins du Paradis. Il fit l'aumône de deux mille dinars. Puis l'ange de la mort vint à eux et les fit mourir. Puis ce charitable fut emmené et introduit dans une demeure qui l'émerveilla, et voilà qu'une femme apparaissait, dont la beauté illuminait ce qui était sous elle. Puis il fut introduit dans deux jardins, et quelque chose que Dieu seul connaît. Il dit alors : Comme cela ressemble à un homme dont l'affaire était telle et telle. Il lui fut dit : C'est bien lui, et à toi cette demeure, ces deux jardins et cette femme. Il dit : J'avais un compagnon qui disait : « Es-tu vraiment de ceux qui croient ». Il lui fut dit : Il est dans la Géhenne. Il dit : Voulez-vous que nous regardions ? Il regarda et le vit au milieu de la Géhenne.
📜 Texte arabe source
القول في تأويل قوله تعالى : يَقُولُ أَئِنَّكَ لَمِنَ الْمُصَدِّقِينَ (52)
حدثني إسحاق بن إبراهيم بن حبيب بن الشهيد، قال: ثنا عتاب بن بشير، عن خَصِيف، عن فُرات بن ثعلبة البهراني في قوله ( إِنِّي كَانَ لِي قَرِينٌ ) قال: إن رجلين كانا شريكين، فاجتمع لهما ثمانية آلاف دينار، وكان أحدهما له حرفة، والآخر ليس له حرفة، فقال الذي له حرفة للآخر: ليس لك حرفة، ما أُراني &; 21-46 &; إلا مفارقك ومُقاسمك، فقاسمه وفارقه; ثم إن الرجل اشترى دارًا بألف دينار كانت لملك قد مات فدعا صاحبه فأراه، فقال: كيف ترى هذه الدار ابتعتُها بألف دينار؟ قال: ما أحسنها; فلما خرج قال: اللهم إن صاحبي هذا قد ابتاع هذه الدار بألف دينار، وإني أسألك دارًا من دور الجنة، فتَصَدَّقَ بألف دينار; ثم مكث ما شاء الله أن يمكث، ثم إنه تزوج امرأة بألف دينار، فدعاه وصنع له طعاما; فلما أتاه قال: إني تزوجت هذه المرأة بألف دينار; قال: ما أحسن هذا; فلما انصرف قال: يا رب إن صاحبي تزوج امرأة بألف دينار، وإني أسألك امرأة من الحُور العين، فتصدق بألف دينار; ثم إنه مكث ما شاء الله أن يمكث، ثم اشترى بستانين بألفي دينار، ثم دعاه فأراه، فقال: إني ابتعت هذين البستانين، فقال: ما أحسن هذا; فلما خرج قال: يا رب إن صاحبي قد اشترى بستانين بألفي دينار، وأنا أسألك بستانين من الجنة، فتصدقَ بألفي دينار; ثم إن الملك أتاهما فتوفَّاهما; ثم انطلق بهذا المتصدق فأدخله دارًا تعجبه، فإذا امرأة تطلع يضيء ما تحتها من حُسنها، ثم أدخله بستانين، وشيئا الله به عليم، فقال عند ذلك: ما أشبه هذا برجل كان من أمره كذا وكذا. قال: فإنه ذاك، ولك هذا المنـزل والبستانان والمرأة. قال: فإنه كان لي صاحب يقول: ( أَئِنَّكَ لَمِنَ الْمُصَدِّقِينَ ) قيل له: فإنه في الجحيم، قال: فهل أنتم مُطَّلِعون ؟ فاطَّلَعَ فرآه في سواء الجحيم، فقال عند ذلك: تَاللَّهِ إِنْ كِدْتَ لَتُرْدِينِ * وَلَوْلا نِعْمَةُ رَبِّي لَكُنْتُ مِنَ الْمُحْضَرِينَ . ...الآيات. وهذا التأويل الذي تأوله فرات بن ثعلبة يقوي قراءة من قرأ " إنَّكَ لَمِنَ المُصَّدِّقِينَ" بتشديد الصاد بمعنى: لمن المتصدقين، لأنه يذكر أن الله تعالى ذكره إنما أعطاه ما أعطاه على الصدقة لا على التصديق، وقراءة قراء الأمصار على خلاف ذلك، بل قراءتها بتخفيف الصاد وتشديد الدال، بمعنى: إنكار قرينه عليه التصديق أنه يبعث بعد الموت، كأنه قال: أتصدق بأنك تبعث بعد مماتك، وتُجْزَى بعملك، وتحاسَب؟.
Verset 53
Cela est indiqué par la parole de Dieu : « Lorsque nous serons morts et devenus poussière et ossements, serons-nous vraiment rétribués ? » — et c'est la lecture correcte chez nous, qu'il n'est pas permis de contredire, en raison du consensus des lecteurs autorisés sur elle. Et Sa parole : « Serons-nous vraiment rétribués » — il dit : serons-nous vraiment jugés et rétribués après être devenus ossements et nos chairs poussière ? Et c'est ce que nous avons dit à ce sujet que les exégètes ont dit. Mention de ceux qui ont dit cela : Muhammad ibn Sa'd m'a rapporté, disant : mon père m'a rapporté, disant : mon oncle m'a rapporté, disant : mon père m'a rapporté, d'après son père, d'après Ibn 'Abbas, à propos de Sa parole : « Serons-nous vraiment rétribués » : il dit : serons-nous vraiment rétribués pour nos œuvres, comme on rétribue selon ce qu'on a fait. Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada, à propos de Sa parole : « Serons-nous vraiment rétribués » : serons-nous vraiment jugés. Muhammad ibn al-Husayn nous a rapporté, disant : Ahmad ibn al-Mufaddal nous a rapporté, disant : Asbat nous a rapporté, d'après al-Suddi : « Serons-nous vraiment rétribués » : jugés.
📜 Texte arabe source
يدل على ذلك قول الله: ( أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَئِنَّا لَمَدِينُونَ ) وهي القراءة الصحيحة عندنا التي لا يجوز خِلافُها لإجماع الحجة من القرّاء عليها.
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( أَئِنَّا لَمَدِينُونَ ) يقول: أئنا لمجازوْن بالعمل، كما تَدِين تُدان.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( أَئِنَّا لَمَدِينُونَ ) : أئنا لمحاسبون.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السدي ( أَئِنَّا لَمَدِينُونَ ) محاسبون.
Verset 54
L'interprétation de Sa parole : « Il dit : Voulez-vous que nous regardions ? » (54) — Il dit, que Dieu Le Très-Haut : Ce croyant qui fut admis au Paradis dit à ses compagnons : « Voulez-vous que nous regardions » dans le Feu, « peut-être que je verrai mon compagnon qui me disait : Tu es vraiment de ceux qui croient » que nous serons ressuscités après la mort.
📜 Texte arabe source
القول في تأويل قوله تعالى : قَالَ هَلْ أَنْتُمْ مُطَّلِعُونَ (54)
يقول تعالى ذكره: قال هذا المؤمن الذي أدخل الجنة لأصحابه: ( هَلْ أَنْتُمْ مُطَّلِعُونَ ) في النار، لعلي أرى قريني الذي كان يقول لي: إنك لمن المُصَدِّقين بأنا مبعوثون بعد الممات.
Verset 55
Sa parole : « Il a alors regardé d’en haut et l’a vu au milieu de la Fournaise » : il dit : il a regardé d’en haut dans le Feu et l’a vu au milieu de la Géhenne. Dans le discours, il y a un élément omis dont on se passe grâce à l’indication du contexte, à savoir : ils dirent : oui. Et selon ce que nous avons dit concernant l’interprétation de Sa parole « Il a alors regardé d’en haut et l’a vu au milieu de la Fournaise », les exégètes ont dit. * Mention de ceux qui ont dit cela : Ali m’a rapporté, dit-il : Abou Salih nous a rapporté, dit-il : Mu’awiya m’a rapporté, d’après Ali, d’après Ibn Abbas, Sa parole « au milieu de la Fournaise » signifie : au centre de la Géhenne. 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 milieu de la Fournaise » signifie : au centre de la Géhenne. Ibn Bashshar nous a rapporté, dit-il : Abd al-Rahman nous a rapporté, dit-il : Abbad ibn Rashid nous a rapporté, d’après al-Hasan, concernant Sa parole « au milieu de la Fournaise » : il dit : au centre de la Géhenne. Ibn Sinan nous a rapporté, dit-il : Abd al-Samad nous a rapporté, dit-il : Abbad ibn Rashid nous a rapporté, dit-il : j’ai entendu al-Hasan, et il a mentionné quelque chose de semblable. Ibn Bashshar nous a rapporté, dit-il : Sulayman ibn Harb nous a rapporté, dit-il : Abou Hilal nous a rapporté, dit-il : Qatada nous a rapporté, concernant Sa parole « au milieu de la Fournaise » : il dit : son centre. Bishr nous a rapporté, dit-il : Yazid nous a rapporté, dit-il : Sa’id nous a rapporté, d’après Qatada, dit-il : « Êtes-vous à regarder d’en haut ? » il dit : il a demandé à son Seigneur de lui permettre de regarder d’en haut, il dit : « Il a alors regardé d’en haut et l’a vu au milieu de la Fournaise » : c’est-à-dire au centre de la Géhenne. Bishr nous a rapporté, dit-il : [suite omise]
📜 Texte arabe source
وقوله ( فَاطَّلَعَ فَرَآهُ فِي سَوَاءِ الْجَحِيمِ ) يقول: فاطلع في النار فرآه في وسط الجحيم. وفي الكلام متروك استغني بدلالة الكلام عليه من ذكره، وهو فقالوا: نعم.
وبنحو الذي قلنا في تأويل قوله ( فَاطَّلَعَ فَرَآهُ فِي سَوَاءِ الْجَحِيمِ ) قال أهل التأويل.
* ذكر من قال ذلك:
حدثني عليّ ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( فِي سَوَاءِ الْجَحِيمِ ) يعني: في وَسَط الجحيم.
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس ( فِي سَوَاءِ الْجَحِيمِ ) يعني: في وَسَط الجحيم.
حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال ثنا عباد بن راشد، عن الحسن، في قوله ( فِي سَوَاءِ الْجَحِيمِ ) يقول: في وسط الجحيم.
حدثنا ابن سنان، قال: ثنا عبد الصمد، قال ثنا عباد بن راشد، قال: سمعت الحسن، فذكر مثله.
حدثنا ابن بشار، قال: ثنا سليمان بن حرب، قال: ثنا أبو هلال، قال: ثنا قتادة، في قوله ( سَوَاءِ الْجَحِيم ) قال: وَسَطها.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قال:( هَلْ أَنْتُمْ مُطَّلِعُونَ ) قال: سأل ربه أن يطلعه، قال ( فَاطَّلَعَ فَرَآهُ فِي سَوَاءِ الْجَحِيمِ ) : أي في وسط الجحيم.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، عن خليد العصري، قال: لولا أن الله عرفه إياه ما عرفه، لقد تغير حبره وسبرة بعده، وذُكر لنا أنه اطلع فرأى جماجم القوم، فقال:(تَاللَّهِ إِنْ كِدْتَ لَتُرْدِينِ * وَلَوْلا نِعْمَةُ رَبِّي لَكُنْتُ مِنَ الْمُحْضَرِينَ)
حدثنا ابن بشار، قال: ثنا إبراهيم بن أبي الوزير، قال: ثنا سفيان بن عيينة، عن سعيد بن أبي عروبة، عن قتادة، عن مطرف بن عبد الله، في قوله ( فَاطَّلَعَ فَرَآهُ فِي سَوَاءِ الْجَحِيمِ ) قال: والله لولا أنه عرفه ما عرفه، لقد غيرت النار حِبْره وسِبْره (1) .
حدثنا محمد بن الحسين، قال: ثنا أحمد، قال: ثنا أسباط، عن السدي، قوله ( هَلْ أَنْتُمْ مُطَّلِعُونَ ) قال: كان ابن عباس يقرؤها: " هَلْ أنتُمْ مُطْلِعُونِى فَاطَّلَعَ فَرَآهُ فِي سَوَاءِ الْجَحِيمِ " قال: في وسط الجحيم.
وهذه القراءة التي ذكرها السدي، عن ابن عباس، أنه كان يقرأ في (مُطَّلِعُونَ) إن كانت محفوظة عنه، فإنها من شواذ الحروف، وذلك أن العرب لا تؤثر في المكنى من الأسماء إذا اتصل بفاعل على الإضافة في جمع أو توحيد، لا يكادون أن يقولوا أنت مُكَلِّمُني ولا أنتما مكلماني ولا أنتم مكلِّموني ولا مكلِّمونني، وإنما يقولون أنت مكلِّمي، وأنتما مكلِّماي، وأنتم مكلمي; وإن قال قائل منهم ذلك قاله على وجه الغلط توهما به: أنت تكلمني، وأنتما تكلمانني، وأنتم تكلمونني، كما قال الشاعر:
وَمــا أدْرِي وَظَنِّــي كُــلَّ ظَـن
أَمُسْــلِمُنِي إلــى قَـوْمي شَـرَاحِي? (2)
فقال: مسلمني، وليس ذلك وجه الكلام، بل وجه الكلام أمسلمي; فأما إذا كان الكلام ظاهرا ولم يكن متصلا بالفاعل، فإنهم ربما أضافوا، وربما لم يضيفوا، فيقال: هذا مكلم أخاك، ومكلم أخيك، وهذان مكلما أخيك، ومكلمان أخاك، وهؤلاء مكلمو أخيك، ومكلمون أخاك; وإنما تختار الإضافة في المكنى المتصل بفاعل لمصير الحرفين باتصال أحدهما بصاحبه كالحرف الواحد.
Verset 56
Sa parole : « Par Allah, tu as failli me perdre » : il dit : lorsqu’il a vu son compagnon dans le Feu, il a dit : par Allah, tu as failli, dans la vie d’ici-bas, me faire périr en me détournant de la foi en la résurrection, la récompense et le châtiment. Et selon ce que nous avons dit à ce sujet, les exégètes ont dit. * Mention de ceux qui ont dit cela : Muhammad ibn al-Husayn m’a rapporté, dit-il : Ahmad nous a rapporté, dit-il : Asbat nous a rapporté, d’après al-Suddi, Sa parole « tu as failli me perdre » : il dit : tu as failli me faire périr ; on dit : untel a perdu untel : s’il l’a fait périr, et untel a péri : s’il est mort, comme l’a dit al-A’sha : « As-tu craint pour moi la perte dans le détour, et combien de pertes n’ont pas quitté leurs gens » — il veut dire par « combien de pertes » : combien de morts. ------------------------ Notes : (1) Dans (Lisan : habr), al-habr et al-sabr sont la beauté et l’éclat. (2) Le vers est un témoignage d’al-Farra’ dans Ma’ani al-Qur’an (photo de l’université p. 272), il a dit concernant la parole du Très-Haut « Êtes-vous à regarder d’en haut » et certains lecteurs ont lu « Êtes-vous à regarder d’en haut, puis il a regardé d’en haut » en cassant le noun, ce qui est anormal ; car les Arabes ne préfèrent pas l’annexion lorsqu’ils attribuent un agent pluriel ou singulier à un pronom. Parmi cela, ils disent : tu es mon frappeur, et pour deux : vous deux êtes mes frappeurs, et pour le pluriel : vous êtes mon frappeur, et ils ne disent pas pour deux : vous deux êtes mes frappeurs, ni pour le pluriel : vous êtes mes frappeurs ; cette particule n’est que dans « ils me frappent, il me frappe », et parfois le poète se trompe, allant vers le sens, et dit : tu es mon frappeur, imaginant qu’il veut dire : veux-tu me frapper, ce qui n’est pas correct. Le poète a dit : « Et je ne sais pas, et mon opinion... le vers », voulant Sharahil, et il n’a pas dit : mon musulman.
📜 Texte arabe source
وقوله ( تَاللَّهِ إِنْ كِدْتَ لَتُرْدِينِ ) يقول: فلما رأى قرينه في النار قال: تالله إن كدت في الدنيا لتهلكني بصدك إياي عن الإيمان بالبعث والثواب والعقاب.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني محمد بن الحسين، قال: ثنا أحمد، قال: ثنا أسباط، عن السدي قوله ( إِنْ كِدْتَ لَتُرْدِينِ ) قال: لتهلكني، يقال منه: أردى فلان فلانا: إذا أهلكه، وردي فلان: إذا هلك، كما قال الأعشى.
أفِـي الطَّـوْفِ خِـفْتِ عـليّ الـرَّدَى
وَكَــمْ مِــنْ رَدٍ أهْلَــهُ لَـمْ يَـرِمْ (3)
يعني بقوله: " وكم من رَد ": وكم من هالك.
------------------------
الهوامش:
(1) في ( اللسان: حبر ) الحبر والسبر، الحسن والبهاء.
(2) البيت من شواهد الفرّاء في معاني القرآن ( مصورة الجامعة ص 272 ) قال في قوله تعالى " هل أنتم مطلعون" وقرأ بعض القراء " هل أنتم مطلعون فاطلع" فكسر النون، وهو شاذ؛ لأن العرب لا تختار على الإضافة إذا أسندوا فاعلا مجموعا أو موحدا، إلى مكنى عنه. فمن ذلك أن يقولوا: أنت ضاربي ويقولون للاثنين: أنتما ضارباي، وللجميع: أنتم ضاربي ولا يقولون للاثنين أنتما ضاربانني، ولا للجميع: أنتم ضاربونني، وإنما تكون هذه النون يضربونني يضربني، وربما غلط الشاعر، فيذهب إلى المعنى، فيقول: أنت ضاربني يتوهم أنه أراد: هل تضربني، فيكون ذلك على غير صحة قال الشاعر:" وما أدري وظني ......البيت"، يريد شراحيل، ولم يقل: أمسلمي، وهو وجه الكلام. وقال آخر:
هــم القــائلون الخـير والفاعلونـه
إذا مـا خشوا من محدث الأمر معظما
ولم يقل:" الفاعلوه"، وهو وجه الكلام. وإنما اختاروا ( العرب ) الإضافة في الاسم المكنى، لأنه يختلط بما قبله ( أي يلتصق به ) فيصير الحرفان كالحرف الواحد، استحبوا الإضافة في المكنى، وقالوا هما ضاربان زيدا، وضاربا زيد، لأن زيدا في ظهوره لا يختلط بما قبله، لأنه ليس بحرف واحد، والمكنى ( الضمير ): حرف. فأما قوله"فاطلع" فإنه على جهة فعل ذلك به، كما تقول: دعا فأجيب يا هذا. ويكون: هل أنتم مطلعون فاطلع أنا، فيكون منصوبا بجواب الفاء . اهـ.
(3) البيت لأعشى بني قيس بن ثعلبة ( ديوانه طبع القاهرة 41 ) من قصيدة ميمية مطولة يمدح بها قيس بن معد يكرب. والبيت من أبيات في آخرها يخاطب الشاعر بها ابنته التي تخشى عليه الموت بسبب طول أسفاره وكثرتها، فيرد عليها قائلا: أخفت عليّ الموت بسبب السفر؟ فانظري كم إنسان يموت ولا يبرح ديار أهله! والردى الهلاك، وهو محل الشاهد على قوله تعالى:" إن كدت لتردين" أي إنك كدت تهلكني. قال أبو عبيدة في مجاز القرآن ( مصورة الجامعة الورقة 209 - ب ): أرديته: أهلكته وردي هو: أي هلك. اهـ.
وقال الفراء في معاني القرآن ( مصورة الجامعة 272 ) قال:" هل أنتم مطلعون": هذا رجل من أهل الجنة، قد كان له أخ من أهل الكفر، فأحب أن يرى مكانه، فيأذن الله له، فيطلع في النار ويخاطبه، فإذا رآه قال" تالله إن كدت لتردين". وفي قراءة عبد الله . هو بن مسعود:" إن كدت لتغوين، ولولا رحمة ربي لكنت من المحضرين": أي معك في النار محضرا.
Verset 57
Sa parole : « Et sans la grâce de mon Seigneur, j’aurais été parmi ceux qui sont présents » : il dit : et sans qu’Allah m’ait accordé Sa grâce par Sa guidance et le succès de croire en la résurrection après la mort, j’aurais été parmi ceux qui sont présents avec toi dans le châtiment d’Allah. Comme Bishr nous a rapporté, dit-il : Yazid nous a rapporté, dit-il : Sa’id nous a rapporté, d’après Qatada « j’aurais été parmi ceux qui sont présents » : c’est-à-dire dans le châtiment d’Allah. Muhammad ibn al-Husayn nous a rapporté, dit-il : Ahmad nous a rapporté, dit-il : Asbat nous a rapporté, d’après al-Suddi, Sa parole « j’aurais été parmi ceux qui sont présents » : il dit : parmi les châtiés.
📜 Texte arabe source
وقوله ( وَلَوْلا نِعْمَةُ رَبِّي لَكُنْتُ مِنَ الْمُحْضَرِينَ ) يقول: ولولا أن الله أنعم عليّ بهدايته، والتوفيق للإيمان بالبعث بعد الموت، لكنتُ من المحضَرِين معك في عذاب الله.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( لَكُنْتُ مِنَ الْمُحْضَرِينَ ) : أي في عذاب الله.
حدثنا محمد بن الحسين، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ، قوله ( لَكُنْتُ مِنَ المُحْضَرِينَ ) قال: من المعذبين.
Verset 58
Le discours sur l’interprétation de la parole du Très-Haut : « Sommes-nous donc pas morts ? » (58). Il dit — que Sa mention soit exaltée — rapportant le propos de ce croyant à qui Allah a donné ce qu’Il lui a donné de Son honneur dans Son Paradis, par joie de ce qu’Il lui a donné là-bas : « Sommes-nous donc pas morts, sinon notre première mort » : il dit : sommes-nous donc pas morts, hormis notre première mort dans la vie d’ici-bas.
📜 Texte arabe source
القول في تأويل قوله تعالى : أَفَمَا نَحْنُ بِمَيِّتِينَ (58)
يقول تعالى ذكره مخبرا عن قيل هذا المؤمن الذي أعطاه الله ما أعطاه من كرامته في جنته سرورا منه بما أعطاه فيها(أَفَمَا نَحْنُ بِمَيِّتِينَ * إِلا مَوْتَتَنَا الأُولَى) يقول: أفما نحن بميتين غير موتتنا الأولى في الدنيا.
Verset 59
« Et nous ne serons pas châtiés » : il dit : et nous ne serons pas châtiés après être entrés au Paradis.
📜 Texte arabe source
( وَمَا نَحْنُ بِمُعَذَّبِينَ ) يقول: وما نحن بمعذبين بعد دخولنا الجنة .
Verset 60
« Certes, voilà l'énorme succès » : Il dit : Ce que Dieu nous a accordé comme honneur au Paradis, que nous ne serons ni châtiés ni ne mourrons, est certes la grande délivrance de ce dont nous redoutions en ce monde le châtiment de Dieu, et l'obtention de ce que nous y espérions par notre foi et notre obéissance à notre Seigneur. Comme nous l'a rapporté Bishr, dit-il : nous a rapporté Yazid, dit-il : nous a rapporté Sa'id, d'après Qatada, à propos de Sa parole « Ne serons-nous donc pas morts » jusqu'à Sa parole « l'énorme succès », il dit : Ceci est la parole des gens du Paradis.
📜 Texte arabe source
( إِنَّ هَذَا لَهُوَ الْفَوْزُ الْعَظِيمُ ) يقول: إن هذا الذي أعطاناه الله من الكرامة في الجنة، أنا لا نعذب ولا نموت لهو النَّجاء العظيم مما كنا في الدنيا نحذر من عقاب الله، وإدراك ما كنا فيها، نؤمل بإيماننا، وطاعتنا ربنا.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد عن قتادة، قوله ( أَفَمَا نَحْنُ بِمَيِّتِينَ ) إلى قوله ( الْفَوْزُ الْعَظِيمُ ) قال: هذا قول أهل الجنة.
Verset 61
Et Sa parole « Pour un pareil [bonheur], que les œuvrants œuvrent » : Dieu, que Son rappel soit exalté, dit : Pour un pareil [bonheur] que J'ai accordé à ces croyants comme honneur dans l'au-delà, que les œuvrants œuvrent en ce monde pour eux-mêmes, afin d'atteindre ce que ceux-là ont atteint par l'obéissance à leur Seigneur.
📜 Texte arabe source
وقوله ( لِمِثْلِ هَذَا فَلْيَعْمَلِ الْعَامِلُونَ ) يقول تعالى ذكره: لمثل هذا الذي أعْطَيتُ هؤلاء المؤمنين من الكرامة في الآخرة، فليعمل في الدنيا لأنفسهم العاملون، ليدركوا ما أدرك هؤلاء بطاعة ربهم.
Verset 62
L'interprétation de Sa parole : « Est-ce là un meilleur séjour, ou l'arbre de Zaqqoum ? » (62) : Dieu, que Son rappel soit exalté, dit : Est-ce que ce que J'ai accordé à ces croyants dont J'ai décrit la qualité, de Mon honneur au Paradis, et ce que Je leur ai attribué comme délices, est meilleur, ou ce que J'ai préparé pour les gens du Feu, à savoir le Zaqqoum ? Par « séjour » (nuzul), il est entendu : la faveur. Il y a deux prononciations : nuzul et nuzul ; on dit d'une nourriture qui a du profit : c'est une nourriture qui a un nuzul et un nuzul. Et Sa parole « ou l'arbre de Zaqqoum » : il est rapporté que lorsque Dieu a révélé ce verset, les associateurs ont dit : Comment l'arbre pousse-t-il dans le Feu, alors que le Feu brûle l'arbre ?
📜 Texte arabe source
القول في تأويل قوله تعالى : أَذَلِكَ خَيْرٌ نُزُلا أَمْ شَجَرَةُ الزَّقُّومِ (62)
يقول تعالى ذكره: أهذا الذي أعطيت هؤلاء المؤمنين الذين وصفت صفتهم من كرامتي في الجنة، ورزقتهم فيها من النعيم خير، أو ما أعددت لأهل النار من الزَّقُّوم. وعُنِي بالنـزل: الفضل، وفيه لغتان: نـزل ونـزل; يقال للطعام الذي له ريع: هو طعام له نـزل ونـزل. وقوله ( أَمْ شَجَرَةُ الزَّقُّومِ ) ذكر أن الله تعالى لما أنـزل هذه الآية قال المشركون: كيف ينبت الشجر في النار، والنار تحرق الشجر؟ .
Verset 63
Alors Dieu dit : « Nous l'avons certes fait comme une épreuve pour les injustes » : c'est-à-dire pour ces associateurs qui ont dit à ce sujet ce qu'ils ont dit.
📜 Texte arabe source
فقال الله: ( إِنَّا جَعَلْنَاهَا فِتْنَةً لِلظَّالِمِينَ ) يعني لهؤلاء المشركين الذين قالوا في ذلك ما قالوا.
Verset 64
Puis Il les informa de la description de cet arbre en disant : « C'est un arbre qui sort du fond de la Géhenne ». Et c'est ce que nous avons dit à ce sujet que disent les gens de l'interprétation. * Mention de ceux qui l'ont dit : Nous a rapporté Bishr, dit-il : nous a rapporté Yazid, dit-il : nous a rapporté Sa'id, d'après Qatada, à propos de « Est-ce là un meilleur séjour, ou l'arbre de Zaqqoum ? » jusqu'à « du fond de la Géhenne », il dit : Lorsque l'arbre de Zaqqoum fut mentionné, les injustes furent tentés, et ils dirent : Votre compagnon vous annonce qu'il y a dans le Feu un arbre, alors que le Feu mange les arbres. Dieu révéla alors ce que vous entendez : C'est un arbre qui sort du fond de la Géhenne, nourri par le Feu et créé de lui. Nous a rapporté Muhammad ibn al-Husayn, dit-il : nous a rapporté Ahmad ibn al-Mufaddal, dit-il : nous a rapporté Asbat, d'après al-Suddi, dit-il : Abu Jahl dit lorsque fut révélé « Certes, l'arbre de Zaqqoum » : Le connaissez-vous dans la langue des Arabes ? Je vais vous l'apporter. Il appela une servante et dit : Apporte-moi des dattes et du beurre, puis il dit : Tenez, tazaqqamou (mangez-en), voilà le Zaqqoum dont Muhammad vous menace. Dieu révéla alors son interprétation : « Est-ce là un meilleur séjour, ou l'arbre de Zaqqoum * Nous l'avons certes fait comme une épreuve pour les injustes », dit-il : pour Abu Jahl et ses compagnons. Nous a rapporté Muhammad ibn Amr, dit-il : nous a rapporté Abu Asim, dit-il : nous a rapporté Isa ; et nous a rapporté al-Harith, dit-il : nous a rapporté al-Hasan, dit-il : nous a rapporté Warqa', tous deux d'après Ibn Abi Najih, d'après Mujahid, à propos de Sa parole « Nous l'avons certes fait comme une épreuve pour les injustes », il dit : C'est la parole d'Abu Jahl : Le Zaqqoum n'est que des dattes et du beurre, je le tazaqqamou (je le mange).
📜 Texte arabe source
ثم أخبرهم بصفة هذه الشجرة فقال ( إِنَّهَا شَجَرَةٌ تَخْرُجُ فِي أَصْلِ الْجَحِيمِ )
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( أَذَلِكَ خَيْرٌ نـزلا أَمْ شَجَرَةُ الزَّقُّومِ ) حتى بلغ ( فِي أَصْلِ الْجَحِيمِ ) قال: لما ذكر شجرة الزقوم افتتن الظلَمة، فقالوا: ينبئكم صاحبكم هذا أن في النار شجرة، والنار تأكل الشجر، فأنـزل الله ما تسمعون: إنها شجرة تخرج في أصل الجحيم، غُذِيت بالنار ومنها خُلقت.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السدي، قال: قال أبو جهل لما نـزلت إِنَّ شَجَرَةَ الزَّقُّومِ قال: تعرفونها في كلام العرب: أنا آتيكم بها، فدعا جارية فقال: ائتيني بتمر وزُبد، فقال: دونكم تَزَقَّموا، فهذا الزَّقوم الذي يخوفكم به محمد، فأنـزل الله تفسيرها:(أَذَلِكَ خَيْرٌ نُزُلا أَمْ شَجَرَةُ الزَّقُّومِ * إِنَّا جَعَلْنَاهَا فِتْنَةً لِلظَّالِمِينَ) قال: لأبي جهل وأصحابه.
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 ( إِنَّا جَعَلْنَاهَا فِتْنَةً لِلظَّالِمِينَ ) قال: قول أبي جهل: إنما الزَّقوم التمر والزبد أَتَزَقَّمه.
Verset 65
Sa parole : « Ses fruits sont comme des têtes de démons » — Dieu, qu'Il soit exalté, dit : comme si les fruits de cet arbre, c'est-à-dire l'arbre de Zaqqoum, étaient, dans leur laideur et leur hideur, des têtes de démons dans leur laideur. Et il est mentionné que dans la lecture de 'Abdullah : « C'est un arbre qui pousse au fond de la Géhenne. » Comme nous l'a rapporté Bishr, qui a dit : nous a rapporté Yazid, qui a dit : nous a rapporté Sa'id, d'après Qatada, au sujet de Sa parole : « Ses fruits sont comme des têtes de démons » — il a dit : Il l'a comparé à cela. Si quelqu'un dit : « Quelle est la raison de comparer les fruits de cet arbre aux têtes de démons en laideur, alors que nous n'avons aucune connaissance de l'ampleur de la laideur des têtes de démons ? En effet, on ne compare une chose à une autre que pour faire connaître à celui à qui l'on s'adresse la proximité de ressemblance entre les deux choses comparées, avec la connaissance par l'interlocuteur des deux choses, ou de l'une d'elles. Or, il est connu que ceux à qui ce verset s'adresse parmi les associateurs ne connaissaient pas l'arbre de Zaqqoum, ni les têtes de démons, et ne les avaient pas vus, ni l'un ni l'autre. » On lui répond : Quant à l'arbre de Zaqqoum, Dieu, qu'Il soit exalté, le leur a décrit et expliqué jusqu'à ce qu'ils le connaissent, ce qu'il est et quelle est sa description. Il leur a dit : « Un arbre qui sort du fond de la Géhenne. Ses fruits sont comme des têtes de démons. » Il ne les a donc pas laissés dans l'ignorance à son sujet. Quant à Sa comparaison de ses fruits aux têtes de démons, je dis que chacune de ces interprétations a un sens compréhensible : L'une d'elles est qu'Il les a comparés aux têtes de démons selon l'usage établi parmi les interlocuteurs du verset. En effet, l'usage courant parmi les gens, lorsqu'ils veulent exagérer dans la laideur d'une chose, est de dire : « C'est comme un démon. » C'est là l'une des interprétations. La deuxième est qu'Il les a comparés à la tête d'un serpent connu chez les Arabes, appelé « démon » (shaytan), qui est un serpent ayant, selon ce qui a été rapporté, une crête au visage et à l'apparence laids. C'est à cela que le poète fait allusion dans ses vers : « Un serpent 'anjarid qui jure quand je jure, comme le démon des buissons d'hamat, à crête. » Et on rapporte aussi « 'ujayyiz ». La troisième est qu'Il les a comparés à une plante connue sous le nom de « têtes de démons », dont il a été mentionné qu'elle a une tête laide.
📜 Texte arabe source
وقوله ( طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ ) يقول تعالى ذكره: كأن طلع هذه الشجرة، يعني شجرة الزقوم في قُبحه وسماجته رءوس الشياطين في قبحها.
وذكر أن ذلك في قراءة عبد الله: " إنَّهَا شَجَرَةٌ نَابِتَةُ فِي أصْلِ الجَحِيم.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ ) قال: شبهه بذلك.
فإن قال قائل: وما وجه تشبيهه طلع هذه الشجرة برءوس الشياطين في القبح، ولا علم عندنا بمبلغ قبح رءوس الشياطين، وإنما يمثَّل الشيء بالشيء تعريفا من المُمَثِّل له قُرب اشتباه الممثَّل أحدهما بصاحبه مع معرفة المُمَثَّل له الشيئين كليهما، أو أحدهما، ومعلوم أن الذين خوطبوا بهذه الآية من المشركين، لم يكونوا عارفين شَجَرة الزقوم، ولا برءوس الشياطين، ولا كانوا رأوهما، ولا واحدا منهما؟.
قيل له: أما شجرة الزقوم فقد وصفها الله تعالى ذكره لهم وبينها حتى عرفوها ما هي وما صفتها، فقال لهم:( شَجَرَةٌ تَخْرُجُ فِي أَصْلِ الْجَحِيمِ * طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ ) فلم يتركهم في عَماء منها. وأما في تمثيله طلعها برءوس الشياطين، فأقول لكل منها وجه مفهوم: أحدها أن يكون مثل ذلك برءوس الشياطين على نحو ما قد جرى به استعمال المخاطبين بالآية بينهم وذلك أن استعمال الناس قد جرى بينهم في مبالغتهم إذا أراد أحدهم المبالغة في تقبيح الشيء، قال: كأنه شيطان، فذلك أحد الأقوال. والثاني أن يكون مثل برأس حية معروفة عند العرب تسمى شيطانا، وهي حية لها عرف فيما ذكر قبيح الوجه والمنظر، وإياه عنى الراجز بقوله
عَنْجَــرِدٌ تَحْــلِفُ حِــينَ أحْـلِفُ
كمِثْــلِ شَــيْطَانِ الحَمـاطِ أعْـرَفُ (4)
ويروى عُجَيِّزٌ. والثالث: أن يكون مثل نبت معروف برءوس الشياطين ذُكِر أنه قبيح الرأس .
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الهوامش:
(4) هذان البيتان من مشطور الرجز ، أنشدهما الفرّاء في معاني القرآن ( مصورة الجامعة 273 ) عند تفسير قوله تعالى:" كأنه رءوس الشياطين" قال: فإن فيه في العربية ثلاثة أوجه: أحدها: أن تشبه طلعها في قبحه برءوس الشياطين، لأنها موصوفة بالقبح، كانت لا ترى، وأنت قائل للرجل كأنه شيطان: إذا استقبحته. والآخر أن: العرب تسمي بعض الحيات شيطانا، وهو حية ذو عرف، قال الشاعر وهو يذم امرأة له:" عنجرد تحلف ... البيت". ويقال: إنه بيت قبيح يسمى برءوس الشياطين. والأوجه الثلاثة إلى معنى واحد في القبح .اهـ. وفي ( اللسان: عنجرد ): الأزهري - الفرّاء: امرأة عنجرد خبيثة سيئة الخلق وأنشد بيت الشاهد. وقال غيره: امرأة عنجرد: سليطة. وفي ( اللسان: حمط ) عن الجوهري: الحماط يبيس الأفاعي، يألفه الحيات، يقال شيطان حماط، كما يقال ذئب غضبى، وتيس حلب. وقال الأزهري العرب تقول لجنس من الحيات: شيطان الحماط. وقيل الحماط بلغة هذيل: شجرة عظام تنبت في بلادهم، تألفها الحيات، والحماط تبن الذرة خاصة عن أبي حنيفة. اهـ.
Verset 66
« Ils en mangeront et s'en rempliront le ventre » — Dieu, qu'Il soit exalté, dit : Ces associateurs pour qui Dieu a fait de cet arbre une épreuve, mangeront de cet arbre qui est l'arbre de Zaqqoum, et rempliront leurs ventres de son Zaqqoum.
📜 Texte arabe source
( فَإِنَّهُمْ لآكِلُونَ مِنْهَا فَمَالِئُونَ مِنْهَا الْبُطُونَ ) يقول تعالى ذكره: فإن هؤلاء المشركين الذين جعل الله هذه الشجرة لهم فتنة، لآكلون من هذه الشجرة التي هي شجرة الزقوم، فمالئون من زقومها بطونهم.
Verset 67
L'interprétation de Sa parole : « Puis ils auront par-dessus un mélange d'eau bouillante » — Dieu, qu'Il soit exalté, dit : Puis ces associateurs auront, sur ce qu'ils mangent de cet arbre, l'arbre de Zaqqoum, un mélange (shawb), qui est le fait de mélanger, selon le dire des Arabes : « Untel a mélangé sa nourriture, il la mélange, un mélange (shawb) et un mélange (shiyab) », d'eau bouillante (hamim). Le hamim est l'eau chauffée, celle qui a été portée à ébullition jusqu'à ce que sa chaleur soit extrême. Son origine est « maf'ul » (chauffée) transformé en « fa'il ». Et c'est ce qu'ont dit les gens de l'interprétation. — Mention de ceux qui l'ont dit : Ali m'a rapporté, qui a dit : Abu Salih nous a rapporté, qui a dit : Mu'awiya m'a rapporté, d'après Ali, d'après Ibn 'Abbas, au sujet de Sa parole : « Puis ils auront par-dessus un mélange d'eau bouillante » — il a dit : un mélange. Muhammad ibn Sa'd m'a rapporté, qui a dit : mon père m'a rapporté, qui a dit : mon oncle m'a rapporté, qui a dit : mon père m'a rapporté, d'après son père, d'après Ibn 'Abbas, au sujet de Sa parole : « Puis ils auront par-dessus un mélange d'eau bouillante » — cela signifie : boire l'eau bouillante par-dessus le Zaqqoum. Bishr nous a rapporté, qui a dit : Yazid nous a rapporté, qui a dit : Sa'id nous a rapporté, d'après Qatada, au sujet de Sa parole : « Puis ils auront par-dessus un mélange d'eau bouillante » — il a dit : un mélange d'eau bouillante. Muhammad ibn al-Husayn nous a rapporté, qui a dit : Ahmad ibn al-Mufaddal nous a rapporté, qui a dit : Asbat nous a rapporté, d'après al-Suddi, au sujet de Sa parole : « Puis ils auront par-dessus un mélange d'eau bouillante » — il a dit : le mélange (shawb) est le fait de mélanger, c'est-à-dire le mélange (mazj). Yunus m'a rapporté, qui a dit : Ibn Wahb nous a informés, qui a dit : Ibn Zayd a dit au sujet de Sa parole : « Puis ils auront par-dessus un mélange d'eau bouillante »...
📜 Texte arabe source
القول في تأويل قوله تعالى : ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِنْ حَمِيمٍ (67)
يقول تعالى ذكره: ( ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِنْ حَمِيمٍ ) ثم إن لهؤلاء المشركين على ما يأكلون من هذه الشجرة شجرة الزقوم شَوْبا، وهو الخلط من قول العرب: شاب فلان طعامه فهو يشوبه شَوْبا وشيابا(من حميم) والحميم: الماء المحموم، وهو الذي أسخن فانتهى حره، وأصله مفعول صرف إلى فعيل.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِنْ حَمِيمٍ ) يقول: لَمَزْجا.
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِنْ حَمِيمٍ ) يعني: شرب الحميم على الزَّقوم.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِنْ حَمِيمٍ ) قال: مِزاجا من حميم.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ( ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِنْ حَمِيمٍ ) قال: الشَّوب: الخلط، وهو المَزْج.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله ( ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِنْ حَمِيمٍ ) قال: حميم يُشاب لهم بغساق مما تَغْسِق أعينهم، وصديد من قيحهم ودمائهم مما يخرج من أجسادهم.
Verset 68
Sa parole : « Puis leur retour sera vers la Géhenne » — Dieu, qu'Il soit exalté, dit : Puis leur lieu de retour et de destination sera la Géhenne. Comme nous l'a rapporté Bishr, qui a dit : Yazid nous a rapporté, qui a dit : Sa'id nous a rapporté, d'après Qatada, au sujet de Sa parole : « Puis leur retour sera vers la Géhenne » — ils seront dans la peine et le châtiment du feu de l'Enfer, et il a récité ce verset : « Ils circuleront entre elle et une eau bouillante ardente. » Muhammad ibn al-Husayn nous a rapporté, qui a dit : Ahmad nous a rapporté, qui a dit : Asbat nous a rapporté, d'après al-Suddi, au sujet de Sa parole : « Puis leur retour sera vers la Géhenne » — il a dit : dans la lecture de 'Abdullah : « Puis leur lieu de retournement sera vers la Géhenne. » Et 'Abdullah disait : « Par Celui qui tient mon âme dans Sa main, la moitié du jour du Jugement ne s'écoulera pas avant que les gens du Paradis ne fassent la sieste au Paradis et les gens du Feu dans le Feu. » Puis il a récité : « Les gens du Paradis seront ce jour-là dans un meilleur lieu de repos et un plus beau lieu de sieste. » Yunus m'a rapporté, qui a dit : Ibn Wahb nous a informés, qui a dit : Ibn Zayd a dit au sujet de Sa parole : « Puis leur retour sera vers la Géhenne » — il a dit : leur mort. (Note : peut-être : leur lieu de séjour ou leur destination.)
📜 Texte arabe source
وقوله ( ثُمَّ إِنَّ مَرْجِعَهُمْ لإلَى الْجَحِيمِ ) يقول تعالى ذكره: ثم إن مآبهم ومصيرهم لإلى الجحيم.
كما حدثنا بشر، قال: ثنا يزيد قال: ثنا سعيد، عن قتادة، قوله ( ثُمَّ إِنَّ مَرْجِعَهُمْ لإلَى الْجَحِيمِ ) فهم في عناء وعذاب من نار جهنم، وتلا هذه الآية: يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ
حدثنا محمد بن الحسين، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ، في قوله ( ثُمَّ إِنَّ مَرْجِعَهُمْ لإلَى الْجَحِيمِ ) قال: في قراءة عبد الله: " ثم إن منقلبهم لإلى الجحيم " وكان عبد الله يقول: والذي نفسي بيده، لا ينتصف النهار يوم القيامة حتى يَقِيلَ أهلُ الجنة في الجنة، وأهل النار في النار، ثم قال: أَصْحَابُ الْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُسْتَقَرًّا وَأَحْسَنُ مَقِيلا
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( ثُمَّ إِنَّ مَرْجِعَهُمْ لإلَى الْجَحِيمِ ) قال: موتهم (5) .
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الهوامش:
(5) لعله: مقرهم أو مآلهم.
Verset 69
Sa parole : « Ils ont trouvé leurs pères égarés » — Il dit : Ces associateurs qui, lorsqu'on leur dit : « Dites : il n'y a de dieu que Dieu », s'enorgueillissent, ont trouvé leurs pères égarés, s'écartant du droit chemin, ne suivant pas la voie de la vérité.
📜 Texte arabe source
وقوله ( إِنَّهُمْ أَلْفَوْا آبَاءَهُمْ ضَالِّينَ ) يقول: إن هؤلاء المشركين الذين إذا قيل لهم: قولوا لا إله إلا الله يستكبرون، وجدوا آباءهم ضلالا عن قصد السبيل، غير سالكين مَحَجَّة الحق.
Verset 70
« فَهُمْ عَلَى آثَارِهِمْ يُهْرَعُونَ » : Il dit : ceux-là sont précipités sur leur chemin, pour suivre leurs traces et leur tradition ; on dit de cela : « ahra'a » untel, lorsqu’il marche d’une marche rapide qui ressemble à un tremblement. Et selon ce que nous avons dit à ce sujet, les exégètes ont opiné. * Mention de ceux qui l’ont dit : Ali m’a rapporté, disant : Abou Salih nous a rapporté, disant : Mu‘awiya m’a rapporté, d’après Ali, d’après Ibn ‘Abbas, au sujet de Sa parole « إِنَّهُمْ أَلْفَوْا آبَاءَهُمْ ضَالِّينَ » : c’est-à-dire ils ont trouvé leurs pères. Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa‘id nous a rapporté, d’après Qatada, « إنهم ألفوا آباءهم » : c’est-à-dire ils ont trouvé leurs pères. Et selon ce que nous avons dit à propos de « يُهْرَعُونَ » également, les exégètes ont opiné. * Mention de ceux qui l’ont dit : Muhammad ibn ‘Amr m’a rapporté, disant : Abou ‘Asim nous a rapporté, disant : ‘Isa nous a rapporté ; et al-Harith m’a rapporté, disant : al-Hasan nous a rapporté, disant : Warqa’ nous a rapporté, tous d’après Ibn Abi Najih, d’après Mujahid, au sujet de Sa parole « فَهُمْ عَلَى آثَارِهِمْ يُهْرَعُونَ » : il a dit : comme une sorte de trot rapide. Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa‘id nous a rapporté, d’après Qatada, « فَهُمْ عَلَى آثَارِهِمْ يُهْرَعُونَ » : c’est-à-dire ils se hâtent avec empressement en cela. Muhammad ibn al-Husayn nous a rapporté, disant : Ahmad ibn al-Mufaddal nous a rapporté, disant : Asbat nous a rapporté, d’après al-Suddi, au sujet de Sa parole « يُهْرَعُونَ » : il a dit : ils se hâtent. Yunus m’a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit, au sujet de Sa parole « يُهْرَعُونَ إِلَيْهِ » : il a dit : ils se précipitent vers lui.
📜 Texte arabe source
( فَهُمْ عَلَى آثَارِهِمْ يُهْرَعُونَ ) يقول: فهؤلاء يُسْرع بهم في طريقهم، ليقتفوا آثارهم وسنتهم; يقال منه: أهرع فلان: إذا سار سيرا حثيثا فيه شبه بالرعدة.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( إِنَّهُمْ أَلْفَوْا آبَاءَهُمْ ضَالِّينَ )أي وجدوا آباءهم.
حدثنا بشر، قال ثنا يزيد، قال: ثنا سعيد، عن قتادة (إنهم ألفوا آباءهم) : أي وجدوا آباءهم.
وبنحو الذي قلنا في يهرعون أيضا، 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 ( فَهُمْ عَلَى آثَارِهِمْ يُهْرَعُونَ ) قال: كهيئة الهرْولَة.
حدثنا بشر، قال ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَهُمْ عَلَى آثَارِهِمْ يُهْرَعُونَ ) : أي يُسرعون إسراعا في ذلك.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( يُهْرَعُونَ ) قال: يُسْرِعون.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، فى قوله يُهْرَعُونَ إِلَيْهِ قال: يستعجلون إليه
Verset 71
Le discours sur l’interprétation de la parole du Très-Haut : « وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ الأَوَّلِينَ » (71). Il dit — que Sa mention soit exaltée : Certes, ô Muhammad, se sont égarés du droit chemin et de la voie de la vérité, avant les associateurs de ton peuple parmi les Qurayshites, la plupart des nations passées avant eux.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ الأَوَّلِينَ (71)
يقول تعالى ذكره: ولقد ضل يا محمد عن قصد السبيل ومَحجة الحق قبل مشركي قومك من قريش أكثر الأمم الخالية من قبلهم .
Verset 72
« وَلَقَدْ أَرْسَلْنَا فِيهِمْ مُنْذِرِينَ » : Il dit : Et certes Nous avons envoyé parmi les nations qui ont passé avant ta communauté, et avant ton peuple qui te traite de menteur, des avertisseurs qui les avertissaient de Notre châtiment pour leur mécréance envers Nous ; ils les ont traités de menteurs et n’ont pas accepté leurs conseils, alors Nous avons fait descendre sur eux Notre châtiment et Notre punition.
📜 Texte arabe source
( وَلَقَدْ أَرْسَلْنَا فِيهِمْ مُنْذِرِينَ ) يقول: ولقد أرسلنا في الأمم التي خلت من قبل أمتك، ومن قبل قومك المكذبيك منذرين تنذرهم بأسنا على كفرهم بنا، فكذبوهم ولم يقبلوا منهم نصائحهم، فأحللنا بهم بأسنا وعقوبتنا.
Verset 73
« فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُنْذَرِينَ » : Il dit : Contemple et examine comment fut l’issue de l’affaire de ceux que Nos prophètes ont avertis, et où leur affaire a abouti, et ce que leur mécréance envers Dieu leur a valu en retour : ne les avons-Nous pas anéantis, les rendant une leçon pour les serviteurs et un exemple pour ceux qui viendront après eux ?
📜 Texte arabe source
( فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُنْذَرِينَ ) يقول: فتأمل وتبين كيف كان غِبُّ أمر الذين أنذرتهم أنبياؤنا، وإلام صار أمرهم، وما الذي أعقبهم كفرهم بالله، ألم نهلكهم فنصيرهم للعباد عبرة ولمن بعدهم عظة؟.
Verset 74
Et Sa parole « إِلا عِبَادَ اللَّهِ الْمُخْلَصِينَ » : Il dit — que Sa mention soit exaltée : Contemple donc comment fut l’issue des avertis, sauf les serviteurs de Dieu que Nous avons purifiés pour la foi en Dieu et en Ses messagers ; et Il a excepté les serviteurs de Dieu des avertis, car le sens de la parole est : Contemple comment Nous avons anéanti les avertis, sauf les serviteurs de Dieu croyants, c’est pourquoi leur exception d’entre eux est correcte. Et selon ce que nous avons dit au sujet de Sa parole « إِلا عِبَادَ اللَّهِ الْمُخْلَصِينَ », les exégètes ont opiné. * Mention de ceux qui l’ont dit : Muhammad ibn al-Husayn nous a rapporté, disant : Ahmad ibn al-Mufaddal nous a rapporté, disant : Asbat nous a rapporté, d’après al-Suddi, au sujet de Sa parole « إِلا عِبَادَ اللَّهِ الْمُخْلَصِينَ » : il a dit : ceux que Dieu a choisis pour Lui-même.
📜 Texte arabe source
وقوله ( إِلا عِبَادَ اللَّهِ الْمُخْلَصِينَ ) يقول تعالى: فانظر كيف كان عاقبة المنذَرين، إلا عباد الله الذين أخلصناهم للإيمان بالله وبرسله; واستثنى عباد الله من المنذَرين، لأن معنى الكلام: فانظر كيف أهلكنا المنذَرين إلا عباد الله المؤمنين، فلذلك حسن استثناؤهم منهم.
وبنحو الذي قلنا في قوله ( إِلا عِبَادَ اللَّهِ الْمُخْلَصِينَ ) قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( إِلا عِبَادَ اللَّهِ الْمُخْلَصِينَ ) قال: الذين استخلصهم الله.
Verset 75
Le Très-Haut dit : « Certes, Noé Nous a appelés » — par sa demande de faire périr son peuple — « et Nous sommes les Meilleurs Répondeurs » : Nous avons été les meilleurs à lui répondre lorsqu'il Nous a invoqués, car Nous avons exaucé sa prière et fait périr son peuple.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ (75)
يقول تعالى ذكره: لقد نادانا نوح بمسألته إيانا هلاك قومه، فقال: رَبِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلا وَنَهَارًا * فَلَمْ يَزِدْهُمْ دُعَائِي إِلا فِرَارًا ...إلى قوله رَبِّ لا تَذَرْ عَلَى الأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا وقوله ( فَلَنِعْمَ الْمُجِيبُونَ ) يقول: فلنعم المجيبون كنا له إذ دعانا، فأجبنا له دعاءه، فأهلكنا قومه .
Verset 76
« Et Nous le sauvâmes, lui et sa famille » — c'est-à-dire les gens de Noé qui montèrent avec lui dans l'arche. Nous avons déjà mentionné cela précédemment et exposé la divergence des savants sur leur nombre. Et c'est ce que disent les exégètes. Qatada a dit : « Allah lui a répondu. » Et « de la grande détresse » signifie : de la nuisance et du mal qu'il subissait de la part des mécréants, et de la détresse du déluge et de la noyade par lesquels le peuple de Noé fut anéanti. As-Suddi a dit : « de la noyade. »
📜 Texte arabe source
( وَنَجَّيْنَاهُ وَأَهْلَهُ ) يعني: أهل نوح الذين ركبوا معه السفينة. وقد ذكرناهم فيما مضى، وبيَّنا اختلاف العلماء في عددهم .
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ ) قال: أجابه الله. وقوله ( مِنَ الْكَرْبِ الْعَظِيمِ ) يقول: من الأذى والمكروه الذي كان فيه &; 21-59 &; من الكافرين، ومن كرب الطُّوفان والغرق الذي هلك به قوم نوح.
كما حدثني محمد بن الحسين، قال: ثنا أحمد بن المفضَّل، قال: ثنا أسباط عن السديّ، ( وَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ ) قال: من الغرق.
Verset 77
« Et Nous fîmes de sa descendance les seuls survivants » — c'est-à-dire que Nous fîmes que la descendance de Noé soit celle qui resta sur terre après la destruction de son peuple. En effet, tous les hommes après la destruction de Noé jusqu'à aujourd'hui sont issus de la descendance de Noé : les Arabes et les non-Arabes sont les enfants de Sam fils de Noé, les Turcs, les Slaves et les Khazars sont les enfants de Yafith fils de Noé, et les Noirs sont les enfants de Ham fils de Noé. C'est ce que rapportent les traditions et ce que disent les savants. Le Prophète (paix et salut sur lui) a dit à propos de ce verset : « Sam, Ham et Yafith. » Qatada a dit : « Tous les hommes sont issus de la descendance de Noé. » Ibn Abbas a dit : « Il ne resta que la descendance de Noé. »
📜 Texte arabe source
القول في تأويل قوله تعالى : وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ (77)
وقوله ( وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ ) يقول: وجعلنا ذريّة نوح هم الذين بقوا في الأرض بعد مَهْلِك قومه، وذلك أن الناس كلهم من بعد مَهْلِك نوح إلى اليوم إنما هم ذرية نوح، فالعجم والعرب أولاد سام بن نوح، والترك والصقالبة والخَزَر أولاد يافث بن نوح، والسودان أولاد حام بن نوح، وبذلك جاءت الآثار، وقالت العلماء.
حدثنا محمد بن بشار، قال: ثنا ابن عَشْمَة، قال: ثنا سعيد بن بشير، عن قتادة، عن الحسن، عن سَمُرة، عن النبي صَلَّى الله عَلَيْهِ وَسَلَّمَ ، في قوله ( وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ ) قال: " سام وحام ويافث ".
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، في قوله ( وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ ) قال: فالناس كلهم من ذرية نوح.
حدثنا عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، في قوله ( وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ ) يقول: لم يبق إلا ذرية نوح
Verset 78
« Et Nous laissâmes sur lui parmi les générations suivantes » — c'est-à-dire que Nous lui conservâmes, à Noé, une belle mémoire et une louange excellente parmi ceux qui vinrent après lui, qui le mentionnent par elle. Ibn Abbas a dit : « Il est mentionné en bien. » Mujahid a dit : « Nous fîmes de lui une parole de vérité pour tous les prophètes. » Qatada a dit : « Allah lui conserva la belle louange parmi les générations suivantes. » As-Suddi a dit : « la belle louange. »
📜 Texte arabe source
القول في تأويل قوله تعالى : وَتَرَكْنَا عَلَيْهِ فِي الآخِرِينَ (78)
يعني تعالى ذكره بقوله ( وَتَرَكْنَا عَلَيْهِ فِي الآخِرِينَ ) وأبقينا عليه، يعني على نوح ذكرا جميلا وثناء حسنا في الآخرين، يعني: فيمن تأخَّر بعده من الناس يذكرونه به.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( وَتَرَكْنَا عَلَيْهِ فِي الآخِرِينَ ) يقول: يُذْكَر بخير.
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 ( وَتَرَكْنَا عَلَيْهِ فِي الآخِرِينَ ) يقول: جعلنا لسان صدق للأنبياء كُلِّهم.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَتَرَكْنَا عَلَيْهِ فِي الآخِرِينَ ) قال: أبقى الله عليه الثناء الحسن في الآخرين.
حدثنا محمد بن الحسين، قال: ثنا أسباط، عن السديّ، قوله ( وَتَرَكْنَا عَلَيْهِ فِي الآخِرِينَ ) قال: الثناء الحسن.
Verset 79
« Paix sur Noé dans les mondes » — c'est-à-dire une sécurité venant d'Allah pour Noé dans les mondes, afin que personne ne le mentionne en mal. « Paix » est élevé par « sur ». Certains grammairiens de Koufa ont dit : le sens est « Et Nous laissâmes sur lui parmi les générations suivantes : Paix sur Noé », c'est-à-dire que Nous laissâmes sur lui cette parole, comme on dit : « J'ai lu du Coran : Louange à Allah, Seigneur des mondes », où la phrase a un sens d'accusatif mais est élevée par la préposition. De même, « Paix sur Noé » est élevé par « sur », avec un sens d'accusatif. Et si on disait « Nous laissâmes sur lui une paix », ce serait correct.
📜 Texte arabe source
وقوله ( سَلامٌ عَلَى نُوحٍ فِي الْعَالَمِينَ ) يقول: أمنة من الله لنوح في العالمين أن يذكره أحد بسوء; وسلام مرفوع بعلى. وقد كان بعض أهل العربية من أهل الكوفة يقول: معناه: وتركنا عليه في الآخرين، ( سَلامٌ عَلَى نُوحٍ ) أي تركنا عليه هذه الكلمة، كما تقول: قرأت من القرآن الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ فتكون الجملة في معنى نصب، وترفعها باللام، كذلك سلام على نوح ترفعه بعلى، وهو في تأويل نصب، قال: ولو كان: تركنا عليه سلاما، كان صوابا.
Verset 80
Sa parole : « C’est ainsi que Nous récompensons les bienfaisants » — Dieu, que Sa mention soit exaltée, dit : De même que Nous avons agi envers Noé en le récompensant pour son obéissance envers Nous, sa patience face au tort de son peuple pour Notre agrément, et que Nous l’avons sauvé, lui et sa famille, de la grande détresse, et que Nous avons fait de sa descendance les survivants, et que Nous lui avons laissé une louange élogieuse parmi les générations futures — « C’est ainsi que Nous récompensons » ceux qui font le bien en Nous obéissant, en se conformant à Notre ordre, et en patientant face au tort enduré pour Nous.
📜 Texte arabe source
وقوله ( إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ ) يقول تعالى ذكره: إنا كما فعلنا بنوح مجازاة له على طاعتنا وصبره على أذى قومه في رضانا وَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ وأبقينا عليه ثناء في الآخرين ( كَذَلِكَ نَجْزِي ) الذين يحسنون فيطيعوننا، وينتهون إلى أمرنا، ويصبرون على الأذى فينا.
Verset 81
Sa parole : « Il était parmi Nos serviteurs croyants » — Il dit : Noé était parmi Nos serviteurs qui ont cru en Nous, qui Nous ont uni, qui Nous ont voué un culte sincère, et qui Nous ont réservé l’exclusivité de la divinité.
📜 Texte arabe source
وقوله ( إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ ) يقول: إن نوحا من عبادنا الذين آمنوا بنا، فوحدونا، وأخلصوا لنا العبادة، وأفردونا بالألوهة.
Verset 82
Sa parole : « Puis Nous noyâmes les autres » — Dieu, que Sa mention soit exaltée, dit : Puis, lorsque Nous eûmes sauvé Noé et sa famille de la grande détresse, Nous noyâmes ceux qui restaient de son peuple. Et c’est ce que disent les exégètes. * Mention de ceux qui l’ont dit : Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa’id nous a rapporté, d’après Qatada, au sujet de « Puis Nous noyâmes les autres » : Dieu sauva Noé et ceux qui étaient avec lui dans l’arche, et noya le reste de son peuple.
📜 Texte arabe source
وقوله ( ثُمَّ أَغْرَقْنَا الآخَرِينَ ) يقول تعالى ذكره: ثم أغرقنا حين نجَّينا نوحا وأهله من الكرب العظيم من بقي من قومه.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: يزيد، قال: ثنا سعيد، عن قتادة ( ثُمَّ أَغْرَقْنَا الآخَرِينَ ) قال: أنجاه الله ومن معه في السفينة، وأغرق بقية قومه.
Verset 83
L’interprétation de la parole de Dieu : « Et parmi sa secte se trouvait Abraham » (83) — Dieu, que Sa mention soit exaltée, dit : Et parmi les partisans de Noé, suivant sa voie et sa religion, se trouvait Abraham, l’ami intime du Miséricordieux. Et c’est ce que disent les exégètes. * Mention de ceux qui l’ont dit : Ali nous a rapporté, disant : Abu Salih nous a rapporté, disant : Mu’awiya nous a rapporté, d’après Ali, d’après Ibn Abbas, au sujet de « Et parmi sa secte se trouvait Abraham » : cela signifie parmi les gens de sa religion. Ibn Humayd nous a rapporté, disant : Hakkam nous a rapporté, d’après Anbasa, d’après Muhammad ibn Abd al-Rahman, d’après al-Qasim ibn Abi Bazzah, d’après Mujahid, au sujet de « Et parmi sa secte se trouvait Abraham » : il a dit : sur la voie de Noé et sa sunna. Muhammad ibn Amr nous a rapporté, disant : Abu Asim nous a rapporté, disant : Isa nous a rapporté ; et al-Harith nous 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 « Et parmi sa secte se trouvait Abraham » : il a dit : sur sa voie et sa sunna. Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa’id nous a rapporté, d’après Qatada, au sujet de « Et parmi sa secte se trouvait Abraham » : il a dit : sur sa religion et sa foi. Muhammad ibn al-Husayn nous a rapporté, disant : Ahmad nous a rapporté, disant : Asbat nous a rapporté, d’après al-Suddi, au sujet de « Et parmi sa secte se trouvait Abraham » : il a dit : parmi les gens de sa religion. Certains spécialistes de la langue arabe ont prétendu que cela signifie : parmi la secte de Muhammad se trouvait Abraham, et ils ont dit : c’est comme Sa parole « Et un signe pour eux est que Nous avons porté leur descendance » — au sens de : Nous avons porté la descendance de ceux dont ils sont issus, la leur attribuant, bien qu’elle les ait précédés.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَإِنَّ مِنْ شِيعَتِهِ لإِبْرَاهِيمَ (83)
يقول تعالى ذكره: وإن من أشياع نوح على منهاجه وملته والله لإبراهيمَ خليل الرحمن.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني عليّ، قال: ثنا أبو صالح، قال: ثنا معاوية، عن عليّ، عن ابن عباس، قوله ( وَإِنَّ مِنْ شِيعَتِهِ لإبْرَاهِيمَ ) يقول: من أهل دينه.
حدثني ابن حميد، قال: ثنا حكام، عن عنبسة، عن محمد بن عبد الرحمن، عن القاسم بن أبي بَزّة، عن مجاهد، في قوله ( وَإِنَّ مِنْ شِيعَتِهِ لإبْرَاهِيمَ ) قال: على منهاج نوح وسنته.
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 ( وَإِنَّ مِنْ شِيعَتِهِ لإبْرَاهِيمَ ) قال: على مِنهاجه وسنته.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَإِنَّ مِنْ شِيعَتِهِ لإبْرَاهِيمَ ) قال: على دينه وملته.
حدثنا محمد بن الحسين، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ، في قوله ( وَإِنَّ مِنْ شِيعَتِهِ لإبْرَاهِيمَ ) قال: من أهل دينه.
وقد زعم بعض أهل العربية أن معنى ذلك: وإن من شيعة محمد لإبراهيم، وقال: ذلك مثل قوله وَآيَةٌ لَهُمْ أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ بمعنى: أنا حملنا ذرية من هم منه، فجعلها ذرية لهم، وقد سبقتهم.
Verset 84
Sa parole : « Quand il vint à son Seigneur avec un cœur sain » — Dieu, que Sa mention soit exaltée, dit : Quand Abraham vint à son Seigneur avec un cœur pur de l’associationnisme, sincère envers Lui dans l’unicité. Comme Bishr nous l’a rapporté, disant : Yazid nous a rapporté, disant : Sa’id nous a rapporté, d’après Qatada, au sujet de « Quand il vint à son Seigneur avec un cœur sain » : par Dieu, pur de l’associationnisme. Muhammad nous a rapporté, disant : Ahmad nous a rapporté, disant : Asbat nous a rapporté, d’après al-Suddi, au sujet de « Quand il vint à son Seigneur avec un cœur sain » : il a dit : pur de l’associationnisme. Ibn Humayd nous a rapporté, disant : Jarir nous a rapporté, d’après Layth, d’après Mujahid, au sujet de « avec un cœur sain » : il a dit : sans aucun doute en lui. D’autres ont dit à ce sujet ce que Abu Kurayb nous a rapporté, disant : Aththam ibn Ali nous a rapporté, disant : Hisham nous a rapporté, d’après son père, disant : Ô mes fils, ne soyez pas des maudisseurs. N’avez-vous pas vu qu’Abraham n’a jamais maudit quoi que ce soit ? Alors Dieu dit : « Quand il vint à son Seigneur avec un cœur sain ».
📜 Texte arabe source
وقوله ( إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ ) يقول تعالى ذكره: إذ جاء إبراهيم ربه بقلب سليم من الشرك، مخلص له التوحيد.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ ) والله من الشرك.
حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ، في قوله ( إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ ) قال: سليم من الشرك.
حدثنا ابن حميد، قال: ثنا جرير، عن ليث، عن مجاهد ( بِقَلْبٍ سَلِيمٍ ) قال: لا شك فيه. وقال آخرون في ذلك بما حدثنا أبو كُرَيب، قال: ثنا عَثَّام بن عليّ، قال: ثنا هشام، عن أبيه، قال: يا بني لا تكونوا لعانين، ألم تروا إلى إبراهيم لم يلعن شيئا قطّ، فقال الله:( إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ )
Verset 85
Et Sa parole : (Quand il dit à son père et à son peuple : "Qu'adorez-vous ?") Il dit : quand il dit, c'est-à-dire Ibrâhîm, à son père et à son peuple : quelle chose adorez-vous ?
📜 Texte arabe source
وقوله ( إِذْ قَالَ لأبِيهِ وَقَوْمِهِ مَاذَا تَعْبُدُونَ ) يقول حين قال: يعني إبراهيم لأبيه وقومه: أي شيء تعبدون.
Verset 86
Et Sa parole : (Est-ce par mensonge que vous voulez des divinités en dehors d'Allah ?) Il dit : est-ce un mensonge, une divinité autre qu'Allah, que vous voulez ?
📜 Texte arabe source
وقوله ( أَئِفْكًا آلِهَةً دُونَ اللَّهِ تُرِيدُونَ ) يقول: أكذبا معبودا غير الله تريدون.
Verset 87
L'exégèse de la parole du Très-Haut : (Quelle est donc votre pensée du Seigneur des mondes ?) (87) — Il dit, que le Très-Haut mentionne, rapportant la parole d'Ibrâhîm à son père et à son peuple : (Quelle est donc votre pensée du Seigneur des mondes ?) Il dit : qu'est-ce que vous pensez, ô peuple, qu'Il fera de vous si vous Le rencontrez alors que vous avez adoré autre que Lui. — Comme nous l'a rapporté Bishr, dit-il : nous a rapporté Yazîd, dit-il : nous a rapporté Sa'îd, d'après Qatâda : (Quelle est donc votre pensée du Seigneur des mondes ?) Il dit : quand vous Le rencontrez alors que vous avez adoré autre que Lui.
📜 Texte arabe source
القول في تأويل قوله تعالى : فَمَا ظَنُّكُمْ بِرَبِّ الْعَالَمِينَ (87)
يقول تعالى ذكره مخبرا عن قيل إبراهيم لأبيه وقومه: ( فَمَا ظَنُّكُمْ بِرَبِّ الْعَالَمِينَ )؟ يقول: فأي شيء تظنون أيها القوم أنه يصنع بكم إن لقيتموه وقد عبدتم غيره.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة (فما ظنكم برب العالمين) يقول: إذا لقيتموه وقد عبدتم غيره.
Verset 88
Et Sa parole : (Puis il jeta un regard vers les étoiles, et dit : "Je suis malade") — Il est mentionné que son peuple était versé dans l'astrologie, et il vit une étoile qui s'était levée, alors il s'entoura la tête d'un bandeau et dit : je suis atteint de la peste, et son peuple fuyait la peste, il voulut donc qu'ils le laissent dans la maison de leurs idoles et qu'ils sortent, afin de s'opposer à eux en les brisant. — Et c'est ce que disent les gens de l'exégèse à ce sujet. — * Mention de ceux qui l'ont dit : — M'ont rapporté Muhammad ibn Sa'd, dit-il : m'a rapporté mon père, dit-il : m'a rapporté mon oncle, dit-il : m'a rapporté mon père, d'après son père, d'après Ibn 'Abbâs, sa parole : (Puis il jeta un regard vers les étoiles, et dit : "Je suis malade") Il vit une étoile qui s'était levée. — M'a rapporté Ya'qûb, dit-il : nous a rapporté Ibn 'Ulayya, d'après Sa'îd, d'après Qatâda, d'après Sa'îd ibn al-Musayyab : (Puis il jeta un regard vers les étoiles, et dit : "Je suis malade") Il vit une étoile qui s'était levée. — Nous a rapporté Bishr, dit-il : le Prophète d'Allah rusa pour sa religion, et dit : je suis malade. — On m'a rapporté d'après al-Husayn, dit-il : j'ai entendu Abû Mu'âdh dire : nous a informés 'Ubayd, dit-il : j'ai entendu al-Dahhâk dire à propos de Sa parole : (Puis il jeta un regard vers les étoiles, et dit : "Je suis malade") Ils dirent à Ibrâhîm alors qu'il était dans la maison de leurs idoles : sors avec nous, il leur dit : je suis atteint de la peste, alors ils le laissèrent par crainte qu'il ne les contamine. — M'a rapporté Yûnus, dit-il : nous a informés Ibn Wahb, dit-il : a dit Ibn Zayd, d'après son père, à propos de la parole d'Allah : (Puis il jeta un regard vers les étoiles, et dit : "Je suis malade") Il dit : leur roi lui envoya un message, disant : demain est notre fête, assiste avec nous, dit-il : alors il regarda une étoile et dit : cette étoile ne s'est jamais levée sans que je sois frappé de maladie, alors il dit : (Je suis malade).
📜 Texte arabe source
وقوله ( فَنَظَرَ نَظْرَةً فِي النُّجُومِ فَقَالَ إِنِّي سَقِيمٌ ) ذكر أن قومه كانوا أهل تنجيم، فرأى نجما قد طلع، فعصب رأسه وقال: إني مَطْعُون، وكان قومه يهربون من الطاعون، فأراد أن يتركوه في بيت آلهتهم، ويخرجوا عنه، ليخالفهم إليها فيكسرها.
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 ( فَنَظَرَ نَظْرَةً فِي النُّجُومِ فَقَالَ إِنِّي سَقِيمٌ ) رأى نجما طلع.
حدثني يعقوب، قال: ثنا ابن عليه، عن سعيد، عن قتادة، عن سعيد بن المسيب (فنظر نظرة في النجوم فقال إني سقيم) رأى نجما طلع.
حدثنا بشر، قال: كَايَدَ نبي الله عن دينه، فقال: إني سقيم.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله ( فَنَظَرَ نَظْرَةً فِي النُّجُومِ فَقَالَ إِنِّي سَقِيمٌ ) قالوا لإبراهيم وهو في بيت آلهتهم: أخرج معنا، فقال لهم: إني مطعون، فتركوه مخافة أن يعديهم.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، عن أبيه، &; 21-64 &; في قول الله:(فنظر نظرة في النجوم فقال إني سقيم) قال: أرسل إليه ملكهم، فقال: إن غدا عيدنا، فاحضر معنا، قال: فنظر إلى نجم فقال: إن ذلك النجم لم يطلع قط إلا طلع بسقم لي، فقال:( إِنِّي سَقِيمٌ )
حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق ( فَنَظَرَ نَظْرَةً فِي النُّجُومِ فَقَالَ إِنِّي سَقِيمٌ ) يقول الله: ( فَتَوَلَّوْا عَنْهُ مُدْبِرِينَ )
Verset 89
Et Sa parole : (Je suis malade) : c'est-à-dire atteint de la peste, ou d'une maladie dont ils fuyaient quand ils en entendaient parler, et Ibrâhîm voulait seulement qu'ils sortent de chez lui, afin d'atteindre leurs idoles comme il le voulait. — Et l'on a divergé sur la raison de la parole d'Ibrâhîm à son peuple : (Je suis malade) alors qu'il était sain, et il est rapporté du Messager d'Allah, qu'Allah prie sur lui et le salue, qu'il a dit : "Ibrâhîm n'a menti que trois mensonges." — * Mention de ceux qui l'ont dit : — Nous a rapporté Abû Kurayb, dit-il : nous a rapporté Abû Usâma, dit-il : m'a rapporté Hishâm, d'après Muhammad, d'après Abû Hurayra, que le Messager d'Allah a dit : "Ibrâhîm n'a menti que trois mensonges, deux dans la cause d'Allah : sa parole (Je suis malade) et sa parole : 'C'est leur plus grand qui a fait cela', et sa parole à propos de Sâra : 'Elle est ma sœur'." — Nous a rapporté Sa'îd ibn Yahyâ, dit-il : nous a rapporté mon père, dit-il : nous a rapporté Muhammad ibn Ishâq, dit-il : m'a rapporté Abû al-Zinâd, d'après 'Abd al-Rahmân al-A'raj, d'après Abû Hurayra, dit-il : a dit le Messager d'Allah, qu'Allah prie sur lui et le salue : "Ibrâhîm n'a jamais menti en rien, sauf en trois choses" puis il mentionna quelque chose de similaire. — Nous a rapporté Ibn Humayd, dit-il : nous a rapporté Jarîr, d'après Mughîra, d'après al-Musayyab ibn Râfi', d'après Abû Hurayra, dit-il : "Ibrâhîm n'a menti que trois mensonges : sa parole (Je suis malade), et sa parole : 'C'est leur plus grand qui a fait cela', et il ne l'a dit que comme exhortation, et sa parole quand le roi l'interrogea, il dit : elle est ma sœur, à propos de Sâra, qui était sa femme." — M'a rapporté Ya'qûb ibn Ibrâhîm, dit-il : nous a rapporté Ibn 'Ulayya, d'après Ayyûb, d'après Muhammad, dit-il : "Ibrâhîm n'a menti que tr
📜 Texte arabe source
وقوله ( إِنِّي سَقِيمٌ ) : أي طعين، أو لسقم كانوا يهربون منه إذا سمعوا به، وإنما يريد إبراهيم أن يخرجوا عنه، ليبلغ من أصنامهم الذي يريد.
واختلف في وجه قيل إبراهيم لقومه: ( إِنِّي سَقِيمٌ ) وهو صحيح، فروي عن رسول الله صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أنه قال:" لَمْ يَكْذِبْ إِبْرَاهِيمُ إلا ثَلاثَ كَذَبَاتٍ" .
* ذكر من قال ذلك:
حدثنا أبو كُرَيب، قال: ثنا أبو أسامة، قال: ثني هشام، عن محمد، عن أبي هريرة، أن رسول الله قال:" وَلَمْ يَكْذِبْ إبْرَاهِيمُ غَيْرَ ثَلاثَ كَذَبَاتٍ ، ثِنْتَيْنِ فِي ذَاتِ الله ، قوله ( إِنِّي سَقِيمٌ ) وقَوْلِهِ بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا ، وقَوْلِهِ فِي سارَة: هِي أُخْتِي" .
حدثنا سعيد بن يحيى، قال: ثنا أبي، قال: ثنا محمد بن إسحاق، قال: ثني أبو الزناد، عن عبد الرحمن الأعرج، عن أبي هريرة، قال: قال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم: " لَمْ يَكْذِبْ إبْرَاهِيمُ فِي شَيْءٍ قَطُّ إلا فِي ثَلاثٍ" ثم ذكر نحوه .
حدثنا ابن حميد، قال: ثنا جرير، عن مغيرة، عن المسيب بن رافع، عن أبي هريرة، قال:" ما كذب إبراهيم غير ثلاث كذبات، قوله ( إِنِّي سَقِيمٌ ) ، وقوله بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا ، وإنما قاله موعظة، وقوله حين سأله الملك، فقال أختي لسارَة، وكانت امرأته ".
حدثني يعقوب بن إبراهيم، قال: ثنا ابن عُلَية، عن أيوب، عن محمد، قالَ:" إن إبراهيم ما كذب إلا ثلاث كذبات ، ثنتان في الله، وواحدة في ذات نفسه; فأما الثنتان فقوله ( إِنِّي سَقِيمٌ ) ، وقوله بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا وقصته في سارَة، وذكر قصتها وقصة الملك ".
وقال آخرون: إن قوله ( إِنِّي سَقِيمٌ ) كلمة فيها مِعْراض، ومعناها أن كل من كان في عقبة الموت فهو سقيم، وإن لم يكن به حين قالها سقم ظاهر، والخبر عن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّمَ بخلاف هذا القول، وقول رسول الله صَلَّى الله عَلَيْهِ وَسَلَّمَ هو الحقّ دون غيره.
Verset 90
Sa parole : « Ils se détournèrent de lui en s’en allant » — Il dit : ils se détournèrent d’Ibrahim, s’éloignant de lui, par crainte que la maladie qu’il prétendait avoir ne les contamine. Comme il a été rapporté de Yahya ibn Zakariyya, d’après certains de ses compagnons, d’après Hakim ibn Jubayr, d’après Sa’id ibn Jubayr, d’après Ibn Abbas : « Je suis malade » — il dit : frappé de peste, alors ils se détournèrent de lui en s’en allant. Sa’id dit : Si fuir la peste est ancien, c’est bien le cas. Nous avons été informés par Bishr, dit-il : nous a rapporté Yazid, dit-il : nous a rapporté Sa’id, d’après Qatada : « Ils se détournèrent » — ils reculèrent devant lui « en s’en allant » — en partant.
📜 Texte arabe source
قوله ( فَتَوَلَّوْا عَنْهُ مُدْبِرِينَ ) يقول: فتولوا عن إبراهيم مدبرين عنه، خوفا من أن يعدِيَهُمْ السقم الذي ذكر أنه به.
كما حُدثت عن يحيى بن زكريا، عن بعض أصحابه، عن حكيم بن جُبَير، عن سعيد بن جُبَير، عن ابن عباس ( إِنِّي سَقِيمٌ ) يقول: مطعون فتولَّوا عنه مدبرين، قال سعيد: إن كان الفرار من الطاعون لقديما.
حدثنا بشر، قال: ثنا يزيد قال: ثنا سعيد عن قتادة ( فَتَوَلَّوْا ) فنكصوا عنه ( مُدْبِرِينَ ) منطلقين.
Verset 91
Sa parole : « Puis il se glissa vers leurs divinités » — Dieu, que Sa mention soit exaltée, dit : il se dirigea vers leurs divinités après qu’ils furent sortis et s’en furent allés. Je pense que cela vient de leur parole : « Râgha » untel de untel, c’est-à-dire : il s’écarta de lui ; le sens serait alors : il s’écarta de son peuple et de sortir avec eux vers leurs divinités ; comme l’a dit Adi ibn Zayd : « Quand ni la ruse ni la fuite ne servent, seul le sincère perspicace est utile » — il veut dire par « la ruse ne sert pas » : la déviation. Quant aux gens de l’interprétation, ils l’ont expliqué par le sens de « il se dirigea ». * Mention de ceux qui ont dit cela : Nous a rapporté Bishr, dit-il : nous a rapporté Yazid, dit-il : nous a rapporté Sa’id, d’après Qatada : « Puis il se glissa vers leurs divinités » — c’est-à-dire : il se dirigea vers leurs divinités, dit-il : il alla. Nous a rapporté Muhammad, dit-il : nous a rapporté Ahmad, dit-il : nous a rapporté Asbat, d’après al-Suddi, sa parole : « Puis il se glissa vers leurs divinités » — il dit : il alla. Et sa parole : « Il dit : Ne mangez-vous pas ? Qu’avez-vous à ne pas parler ? » — c’est une information de Dieu sur la parole d’Ibrahim aux divinités ; dans le discours, il y a un élément omis dont la mention est rendue superflue par le contexte, à savoir : il leur présenta la nourriture et ne les vit pas manger, alors il leur dit : « Ne mangez-vous pas ? » Puis, ne les voyant pas manger, il leur dit : « Qu’avez-vous à ne pas manger ? »
📜 Texte arabe source
وقوله ( فَرَاغَ إِلَى آلِهَتِهِمْ ) يقول تعالى ذكره: فمال إلى آلهتهم بعد ما خرجوا عنه وأدبروا; وأرى أن أصل ذلك من قولهم: راغ فلان عن فلان: إذا حاد عنه، فيكون معناه إذا كان كذلك: فراغ عن قومه والخروج معهم إلى آلهتهم; كما قال عدي بن زيد:
حِــينَ لا يَنْفَــعُ الـرَّوَاغُ وَلا يَـنْ
فَـــعُ إلا المُصَـــادِقُ النِّحْــرِيرُ (1)
يعني بقوله " لا ينفع الرّوَاغ ": الحِياد. أما أهل التأويل فإنهم فسَّروه بمعنى فَمَال.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَرَاغَ إِلَى آلِهَتِهِمْ ) : أي فمال إلى آلهتهم، قال: ذهب.
حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ قوله ( فَرَاغَ إِلَى آلِهَتِهِمْ ) قال: ذهب.
وقوله ( فَقَالَ أَلا تَأْكُلُونَ مَا لَكُمْ لا تَنْطِقُونَ ) هذا خبر من الله عن قيل إبراهيم للآلهة; وفي الكلام محذوف استغني بدلالة الكلام عليه من ذكره، وهو: فقرّب إليها الطعام فلم يرها تأكل، فقال لها:( أَلا تَأْكُلُونَ ) فلما لم يرها تأكل قال لها: ما لكم لا تأكلون.
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الهوامش:
(1) البيت نسبه المؤلف لعدي بن زيد العبادي، ولم أجده في ترجمته في الأغاني ولا في شعره في شعراء النصرانية. ولعله من قصيدته التي مطلعها" أرواح مودع أم بكور" . واستشهد به المؤلف عند قوله تعالى:" فراغ عليهم ضربا باليمين" على أن معنى راغ: حاد. وفسره بعضهم بمال." وفي اللسان: روغ" راغ يروغ روغا وروغانا: حاد. وراغ إلى كذا أي مال إليه سرا وحاد.
وقوله تعالى" فراغ عليهم ضربا" أي مال وأقبل .اهـ. وفي ( اللسان: نحر ): والنحر( بكسر النون ) والنحرير : الحاذق الماهر العاقل المجرب. وقيل: النحرير: الرجل: الطبن الفطن المتقن البصير في كل شيء. وجمعه: النحارير. اهـ.
وقال الفرّاء في معاني القرآن 273 :" فراغ عليهم ضربا باليمين" : أي مال عليهم ضربا، واغتنم خلوتهم من أهل دينهم. وفي قراءة عبد الله ( أي ابن مسعود ):" فراغ عليهم صفقا باليمين" .
Verset 92
Il ne les vit pas parler, alors il leur dit : « Qu’avez-vous à ne pas parler ? » en se moquant d’elles, et c’est ainsi qu’il est mentionné qu’il fit avec elles, et nous avons déjà rapporté le récit à ce sujet précédemment. Et Qatada a dit à ce sujet ce que nous a rapporté Bishr, dit-il : nous a rapporté Yazid, dit-il : nous a rapporté Sa’id, d’après Qatada : « Il dit : Ne mangez-vous pas ? » — il les interrogeait pour les faire parler — « Qu’avez-vous à ne pas parler ? »
📜 Texte arabe source
فلم يرها تنطق، فقال لها:( مَا لَكُمْ لا تَنْطِقُونَ ) مستهزئا بها، وكذلك ذكر أنه فعل بها، وقد ذكرنا الخبر بذلك فيما مضى قبلُ.
وقال قتادة في ذلك ما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة (قَالَ أَلا تَأْكُلُونَ) يستنطقهم ( مَا لَكُمْ لا تَنْطِقُونَ ) ؟
Verset 93
Le propos sur l’interprétation de la parole de Dieu : « Puis il se glissa vers elles, frappant de la main droite » (93) — Dieu, que Sa mention soit exaltée, dit : il se dirigea vers les divinités de son peuple, les frappant de la main droite avec une hache qu’il tenait, les brisant. Comme me l’a rapporté Muhammad ibn Sa’d, dit-il : m’a rapporté mon père, dit-il : m’a rapporté mon oncle, dit-il : m’a rapporté mon père, d’après son père, d’après Ibn Abbas, il dit : Quand il fut seul, il se mit à frapper leurs divinités de la main droite. Il a été rapporté d’al-Husayn, dit-il : j’ai entendu Abu Mu’adh dire : nous a informé Ubayd, dit-il : j’ai entendu al-Dahhak, et il mentionna la même chose. Nous a rapporté Bishr, dit-il : nous a rapporté Yazid, dit-il : nous a rapporté Sa’id, d’après Qatada : « Puis il se glissa vers elles, frappant de la main droite » — il se tourna vers elles pour les briser. Nous a rapporté Ibn Humayd, dit-il : nous a rapporté Salama, d’après Ibn Ishaq : Puis il se tourna vers elles, comme Dieu l’a dit, frappant de la main droite, puis il se mit à les briser avec une hache qu’il tenait. Et certains parmi les gens de la langue arabe interprétaient cela par le sens : il se glissa vers elles, frappant avec force et puissance, et ils disaient : la « main droite » dans ce contexte signifie la force ; et certains interprétaient la « main droite » ici comme le serment, et ils disaient : il se mit à les frapper avec le serment qu’il avait fait par sa parole : « Et par Dieu, je ruserai contre vos idoles après que vous vous serez détournés en partant » — et il est mentionné que cela est dans la lecture d’Abdullah : « Puis il se glissa vers elles, frappant de la main droite » — et quelque chose de semblable a été rapporté d’al-Hasan. Nous a rapporté Ibn Humayd, dit-il : nous a rapporté Yahya ibn Wadih, dit-il : nous a rapporté Khalid ibn Abdullah al-Jushami, dit-il : j’ai entendu al-Hasan lire : « Puis il se glissa vers elles, frappant de la main droite » — c’est-à-dire : frappant de la main droite.
📜 Texte arabe source
القول في تأويل قوله تعالى : فَرَاغَ عَلَيْهِمْ ضَرْبًا بِالْيَمِينِ (93)
يقول تعالى ذكره: فمال على آلهة قومه ضربا لها باليمين بفأس في يده يكسرهن.
كما حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس قال: لما خلا جعل يضرب آلهتهم باليمين
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك، فذكر مثله.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَرَاغَ عَلَيْهِمْ ضَرْبًا بِالْيَمِينِ ) فأقبل عليهم يكسرهم.
حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق: ثم أقبل عليهم كما قال الله ضربا باليمين، ثم جعل يكسرهنّ بفأس في يده
وكان بعض أهل العربية يتأوّل ذلك بمعنى: فراغ عليهم ضربا بالقوّة والقدرة، ويقول: اليمين في هذا الموضع: القوّة: وبعضهم كان يتأوّل اليمين في هذا الموضع: الحلف، ويقول: جعل يضربهنّ باليمين التي حلف بها بقوله وَتَاللَّهِ لأَكِيدَنَّ أَصْنَامَكُمْ بَعْدَ أَنْ تُوَلُّوا مُدْبِرِينَ وذُكر أن ذلك في قراءة عبد الله: " فراغ عليهم صفقا باليمين ". ورُوي نحو ذلك عن الحسن.
حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا خالد بن عبد الله الجُشَمِي، قال: سمعت الحسن قرأ: " فَرَاغَ عَلَيْهِمْ صَفْقًا بِالْيَمِينِ": أي ضربا باليمين.
Verset 94
Sa parole : « Ils vinrent à lui en se hâtant » — les lecteurs ont divergé sur la lecture de cela. La plupart des lecteurs de Médine et de Bassora, ainsi que certains lecteurs de Koufa, l’ont lu : « Ils vinrent à lui en se hâtant » (yaziffuna) avec la fat-ha sur le ya et le tashdid sur le fa, du mot « zaffat » l’autruche, qui est le début de sa course et la fin de sa marche ; et de cela vient la parole d’al-Farazdaq : « Et le chef des chamelles est venu avant ses petits, se hâtant, et elles sont venues derrière lui, pressées » — Et un groupe de gens de Koufa a lu : « Ils viennent en se hâtant » (yuziffuna) avec la dhamma sur le ya et le tashdid sur le fa, de « azaffa », il est donc « yuziffu ». Al-Farra’ prétendait n’avoir entendu à ce sujet que « zafaftu », et il disait : Peut-être la lecture de celui qui l’a lu « yuziffuna » avec la dhamma sur le ya vient-elle de la parole des Arabes : « atradtu al-rajul » — c’est-à-dire : je l’ai rendu exilé, et « taradtuhu » : si tu l’as repoussé, quand tu dis : va-t’en de nous ; ainsi « yuziffuna » signifierait : ils sont venus dans cet état, comme la mariée amenée dans cette condition, et l’alif entre alors. Comme tu dis : « ahmadtu al-rajul » : si tu montres sa louange, et il est « muhammad » : si tu vois sa situation tendre vers la louange sans publier sa louange ; il dit : al-Mufaddal m’a récité : « Husayn a souhaité que Jidha’a devienne chef, mais Husayn est devenu humilié et vaincu » — il a dit « aqhara » alors que c’est « quhira », mais il a voulu dire : il est devenu dans un état de défaite. Et certains ont lu cela : « yazifuna » avec la fat-ha sur le ya et l’allègement du fa, de « wazafa, yazifu » — et il a été rapporté d’al-Kisa’i qu’il ne la connaissait pas, et al-Farra’ a dit : Je ne la connais pas, sauf si c’est une langue que je n’ai pas entendue. Et il a été rapporté de Mujahid qu’il disait : « al-wazf » est le pas rapide.
📜 Texte arabe source
وقوله ( فَأَقْبَلُوا إِلَيْهِ يَزِفُّونَ ) اختلفت القرّاء في قراءة ذلك، فقرأته عامة قراء المدينة والبصرة، وبعض قرّاء الكوفة:( فَأَقْبَلُوا إِلَيْهِ يَزِفُّونَ ) بفتح الياء وتشديد الفاء من قولهم: زَفَّتِ النعامة، وذلك أوّل عدوها، وآخر مشيها; ومنه قول الفرزدق:
وَجَــاءَ قَـرِيعُ الشَّـوْلِ قَبْـلَ إِفَالِهَـا
يَـزِفُّ وَجَـاءَتْ خَلْفَـهُ وَهِـيَ زُفَّفُ (2)
.
وقرأ ذلك جماعة من أهل الكوفة: " يُزِفُّونَ" بضم الياء وتشديد الفاء من أزف فهو يزف. وكان الفرّاء يزعم أنه لم يسمع في ذلك إلا زَفَفْت، ويقول: لعلّ قراءة من قرأه: " يُزِفُّونَ" بضم الياء من قول العرب: أطْرَدْتُ الرجل: أي صيرته طريدا، وطردته: إذا أنت خسئته إذا قلت: اذهب عنا; فيكون يزفون: أي جاءوا على هذه الهيئة بمنـزلة المزفوفة على هذه الحالة، فتدخل الألف. كما تقول: أحمدت الرجل: إذا أظهرت حمده، وهو محمد: إذا رأيت أمره إلى الحمد، ولم تنشر حمده; قال: وأنشدني المفضَّل:
تَمَنَّــى حُـصَيْنٌ أنْ يَسُـودَ جِذَاعَـةُ
فأَمْسَــى حُـصَيْنٌ قَـدْ أذَلَّ وَأَقْهَـرا (3)
فقال: أقهر، وإنما هو قُهِر، ولكنه أراد صار إلى حال قهر. وقرأ ذلك بعضهم.
" يَزِفُونَ" بفتح الياء وتخفيف الفاء من وَزَفَ يَزِفُ وذُكر عن الكسائي أنه لا يعرفها، وقال الفرّاء: لا أعرفها إلا أن تكون لغة لم أسمعها. وذُكر عن مجاهد أنه كان يقول: الوَزْف: النَّسَلان.
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 (إليه يزفون) قال: الوزيف: النسلان.
والصواب من القراءة في ذلك عندنا قراءة من قرأه بفتح الياء وتشديد الفاء، لأن ذلك هو الصحيح المعروف من كلام العرب، والذي عليه قراءة الفصحاء من القرّاء.
وقد اختلف أهل التأويل في معناه، فقال بعضهم: معناه: فأقبل قوم إبراهيم إلى إبراهيم يَجْرُون.
* ذكر من قال ذلك:
حدثني عليّ ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( فَأَقْبَلُوا إِلَيْهِ يَزِفُّونَ ) : فأقبلوا إليه يجرون.
وقال آخرون: أقبلوا إليه يَمْشُون.
* ذكر من قال ذلك:
محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( فَأَقْبَلُوا إِلَيْهِ يَزِفُّونَ ) قال: يَمْشُون.
وقال آخرون: معناه: فأقبلوا يستعجلون.
* ذكر من قال ذلك:
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، عن أبيه ( فَأَقْبَلُوا إِلَيْهِ يَزِفُّونَ ) قال: يستعجلون، قال: يَزِفّ: يستعجل.
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الهوامش:
(2) البيت للفرزدق ( ديوانه طبعة الصاوي 558 ) من قصيدته التي مطلعها:" عزفت بأعشاش وما كدت تعزف" . ( وفي اللسان: قرع ) : القريع من الإبل الذي يأخذ بذراع الناقة فينيخها. وقيل سمي قريعا لأنه يقرع الناقة، قال الفرزدق ( وأنشد بيت الشاهد ). والإفال: جمع أفيل وأفيلة، وهو الفصيل. وقال أبو عبيد: الإفال بنات المخاض. وفي ( اللسان: زفف ) الزفيف: سرعة المشي مع تقارب وسكون. وقيل: هو أول عدو النعام: زف يزف زفا، وزفيفا وزفوفا، وأزف عن الأعرابي. قال الفرّاء في معاني القرآن : والناس يزفون بفتح الياء، أي يسرعون. وقرأها الأعمش يزفون ( بضم الياء ) أي يجيئون على هيئة الزفيف، بمنزلة المزفوفة على هذه الحال. وقال الزجاج: يزفون: يسرعون. وأصله من زفيف النعامة، وهو ابتداء عدوها .اهـ.
(3) البيت للمخبل السعدي يهجو الزبرقان. واستشهد به الفرّاء في معاني القرآن ( مصورة الجامعة 273 ) لتخريج قراءة الأعمش قوله تعالى:" فأقبلوا إليه يزفون" بضم الياء. قال كأنها من أزفت، ولم نسمعها إلا زففت تقول للرجل: جاءنا يزف ( بفتح الياء ) . ولعل قراءة الأعمش من قول العرب: قد أطردت الرجل: أي صيرته طريدا، طردته إذا أنت قلت له: اذهب عنا." يزفون" : أي جاءوا على هذه الهيئة بمنزلة المزفوفة. على هذه الحال، فتدخل الألف، كما تقول للرجلك هو محمود: إذا أظهرت حمده، وهو محمد: إذا رأيت أمره إلى الحمد؛ ولم تنشر حمده. قال: وأنشدني المفضل:" تمنى حصين ... البيت" فقال: اقهر: أي صار إلى القهر، وإنما هو قهر. وقرأ الناس بعد" يزفون" بفتح الياء وكسر الزاي. وقد قرأ بعض القراء:" يزفون" بالتخفيف كأنها من وزف يزف. وزعم الكسائي أنه لا يعرفها. وقال الفرّاء: لا أعرفها أيضا، إلا أن تكون لم تقع إلينا . وفي اللسان إلينا. وفي اللسان والمحكم: جذع: ( وجذاع الرجل: قومه، لا واحد لها ). قال المخبل يهجو الزبرقان:" تمنى... البيت". أي قد صار أصحابه أذلاء مقهورين ورواه الأصمعي: قد أذل وأقهرا ( بالبناء للمجهول ). أو يكون" أقهر" وجد مقهورا . وخص أبو عبيدة بالجذاع رهط الزبرقان.
Verset 95
Et Son dire : « Il dit : Adorez-vous ce que vous sculptez ? » — Dieu, qu'Il soit exalté, dit : Ibrahim dit à son peuple : Adorez-vous, ô peuple, ce que vous sculptez de vos mains parmi les idoles ? Comme me l'a rapporté Bishr, qui dit : Yazid nous a rapporté, qui dit : Sa'id nous a rapporté, d'après Qatada : « Il dit : Adorez-vous ce que vous sculptez ? » — c'est-à-dire les idoles.
📜 Texte arabe source
وقوله ( قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ ) يقول تعالى ذكره: قال إبراهيم لقومه: أتعبدون أيها القوم ما تنحتون بأيديكم من الأصنام.
كما حدثني بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ ) الأصنام.
Verset 96
Et Son dire : « Or Dieu vous a créés, vous et ce que vous faites » — Dieu, qu'Il soit exalté, dit, rapportant la parole d'Ibrahim à son peuple : Dieu vous a créés, ô peuple, et ce que vous faites. Dans Son dire « et ce que vous faites », il y a deux aspects : l'un est que « ma » (ce que) soit au sens de l'infinitif, et le sens de la parole serait alors : Dieu vous a créés, vous et votre œuvre. L'autre est qu'il soit au sens de « alladhi » (celui qui), et le sens de la parole serait alors : Dieu vous a créés, vous et ce que vous fabriquez, c'est-à-dire ce à partir de quoi vous fabriquez les idoles, à savoir le bois, le cuivre et les choses dont ils sculptaient leurs idoles. Et ce second sens est celui visé, si Dieu le veut, par Qatada dans son dire que nous a rapporté Bishr, qui dit : Yazid nous a rapporté, qui dit : Sa'id nous a rapporté, d'après Qatada : « Or Dieu vous a créés, vous et ce que vous faites » — avec vos mains.
📜 Texte arabe source
وقوله ( وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ ) يقول تعالى ذكره مخبرا عن قيل إبراهيم لقومه: والله خلقكم أيها القوم وما تعملون. وفي قوله ( وَمَا تَعْمَلُونَ ) وجهان: أحدهما: أن يكون قوله " ما " بمعنى المصدر، فيكون معنى الكلام حينئذ: والله خلقكم وعملكم.
والآخر أن يكون بمعنى " الذي"، فيكون معنى الكلام عند ذلك: والله خلقكم والذي تعملونه: أي والذي تعملون منه الأصنام، وهو الخشب والنحاس والأشياء التي كانوا ينحتون منها أصنامهم.
وهذا المعنى الثاني قصد إن شاء الله قتادةُ بقوله: الذي حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة:( وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ ) : بِأَيْدِكُمْ
Verset 97
Le propos sur l'interprétation de Sa parole : « Ils dirent : Construisez pour lui un édifice, puis jetez-le dans la fournaise » (97). Dieu, qu'Il soit exalté, dit : Le peuple d'Ibrahim dit, lorsqu'Ibrahim leur eut dit : « Adorez-vous ce que vous sculptez ? Or Dieu vous a créés, vous et ce que vous faites » : Construisez pour Ibrahim un édifice ; il est mentionné qu'ils lui construisirent un édifice semblable à un four, puis ils y transportèrent du bois et y allumèrent le feu — « puis jetez-le dans la fournaise ». Et « al-jahim » chez les Arabes désigne les braises du feu empilées les unes sur les autres, et le feu sur le feu.
📜 Texte arabe source
القول في تأويل قوله تعالى : قَالُوا ابْنُوا لَهُ بُنْيَانًا فَأَلْقُوهُ فِي الْجَحِيمِ (97)
يقول تعالى ذكره: قال قوم إبراهيم لما قال لهم إبراهيم: أَتَعْبُدُونَ مَا تَنْحِتُونَ * وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ ابنوا لإبراهيم بنيانا; ذكر أنهم بنوا له بنيانا يشبه التنور، ثم نقلوا إليه الحطب، وأوقدوا عليه ( فَأَلْقُوهُ فِي الْجَحِيمِ ) والجحيم عند العرب: جمر النار بعضُه على بعض، والنار على النار.
Verset 98
Et Son dire : « Ils voulurent alors lui jouer un mauvais tour » — Dieu, qu'Il soit exalté, dit : Le peuple d'Ibrahim voulut lui jouer un mauvais tour, à savoir ce qu'ils avaient voulu de le brûler par le feu. Dieu dit : « Nous les fîmes alors les plus bas » — c'est-à-dire Nous fîmes le peuple d'Ibrahim les plus humiliés par l'argument, et Nous donnâmes à Ibrahim la victoire sur eux par l'argument, et Nous le sauvâmes de ce qu'ils avaient voulu contre lui comme mauvais tour. Comme nous l'a rapporté Bishr, qui dit : Yazid nous a rapporté, qui dit : Sa'id nous a rapporté, d'après Qatada : « Ils voulurent alors lui jouer un mauvais tour, et Nous les fîmes les plus bas » — il dit : il ne les confronta plus après cela jusqu'à ce qu'Il les anéantît.
📜 Texte arabe source
وقوله ( فَأَرَادُوا بِهِ كَيْدًا ) يقول تعالى ذكره: فأراد قوم إبراهيم كيدًا، وذلك ما كانوا أرادوا من إحراقه بالنار. يقول الله:( فَجَعَلْنَاهُمُ ) أي فجعلنا قوم إبراهيم ( الأسْفَلِينَ ) يعني الأذلين حجة، وغَلَّبنا إبراهيم عليهم بالحجة، وأنقذناه مما أرادوا به من الكيد.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة:( فَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الأسْفَلِينَ ) قال: فما ناظرهم بعد ذلك حتى أهلكهم.
Verset 99
Et Son dire : « Et il dit : Je m'en vais vers mon Seigneur, Il me guidera » — il dit : Ibrahim dit, lorsque Dieu lui eut donné la victoire sur son peuple et l'eut sauvé de leur mauvais tour : « Je m'en vais vers mon Seigneur » — c'est-à-dire : je suis émigrant de la terre de mon peuple vers Dieu, c'est-à-dire vers la terre sainte, les quittant et m'isolant d'eux pour l'adoration de Dieu. Et Qatada disait à ce sujet ce que nous a rapporté Bishr, qui dit : Yazid nous a rapporté, qui dit : Sa'id nous a rapporté, d'après Qatada : « Et il dit : Je m'en vais vers mon Seigneur, Il me guidera » — s'en allant avec son œuvre, son cœur et son intention. Et d'autres dirent à ce sujet : Ibrahim ne dit « Je m'en vais vers mon Seigneur » que lorsqu'ils voulurent le jeter dans le feu. *Mention de ceux qui dirent cela :* Muhammad ibn al-Muthanna nous a rapporté, qui dit : Abu Dawud nous a rapporté, qui dit : Shu'ba nous a rapporté, d'après Abu Ishaq, qui dit : J'ai entendu Sulayman ibn Surad dire : Lorsqu'ils voulurent jeter Ibrahim dans le feu, « il dit : Je m'en vais vers mon Seigneur, Il me guidera ». Alors ils rassemblèrent du bois, et une vieille femme vint avec du bois sur son dos ; on lui dit : Où vas-tu ? Elle dit : Je veux aller vers cet homme qui va être jeté dans le feu. Lorsqu'il y fut jeté, il dit : Dieu me suffit, je m'en remets à Lui — ou il dit : Dieu me suffit, et quel excellent garant ! Il dit : Alors Dieu dit : « Ô feu, sois fraîcheur et paix sur Ibrahim ». Il dit : Alors un fils de Lot, ou un neveu de Lot, dit : Le feu ne l'a pas brûlé à cause de moi, et il y avait entre eux une parenté ; Dieu envoya alors sur lui une colonne de feu qui le brûla. Et je n'ai choisi le dire que j'ai dit à ce sujet que parce que Dieu, béni et exalté soit-Il, mentionna son histoire et celle de son peuple dans un autre endroit, et rapporta que lorsqu'Il l'eut sauvé de ce que son peuple avait tenté de le brûler, il dit : « Je suis émigrant vers mon Seigneur ». Et les gens de l'interprétation expliquèrent cela comme...
📜 Texte arabe source
وقوله ( وَقَالَ إِنِّي ذَاهِبٌ إِلَى رَبِّي سَيَهْدِينِ ) يقول: وقال إبراهيم لما أفْلَجَه الله على قومه ونجاه من كيدهم: ( إِنِّي ذَاهِبٌ إِلَى رَبِّي ) يقول: إني مُهَاجِرٌ من بلدة قومي إلى الله: أي إلى الأرض المقدَّسة، ومفارقهم، فمعتزلهم لعبادة الله.
وكان قتادة يقول في ذلك ما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة:( وَقَالَ إِنِّي ذَاهِبٌ إِلَى رَبِّي سَيَهْدِينِ ) : ذاهب بعمله وقلبه ونيته.
وقال آخرون في ذلك: إنما قال إبراهيم ( إِنِّي ذَاهِبٌ إِلَى رَبِّي ) حين أرادوا أن يلقوه في النار.
* ذكر من قال ذلك:
حدثنا محمد بن المثني، قال: ثنا أبو داود، قال: ثنا شعبة، عن أبي إسحاق، قال: سمعت سليمان بن صُرَد يقول: لما أرادوا أن يُلْقوا إبراهيم في النار ( قَالَ إِنِّي ذَاهِبٌ إِلَى رَبِّي سَيَهْدِينِ ) فجمع الحطب، فجاءت عجوز على ظهرها حطب، فقيل لها: أين تريدين ؟ قالت: أريد أذهب إلى هذا الرجل الذي يُلْقَى في النار; فلما ألقي فيها، قال: حَسْبِيَ الله عليه توكلت، أو قال: حسبي الله ونعم الوكيل، قال: فقال الله: يَا نَارُ كُونِي بَرْدًا وَسَلامًا عَلَى إِبْرَاهِيمَ قال: فقال ابن لُوط، أو ابن أخي لوط: إن النار لم تحرقه من أجلي، وكان بينهما قرابة، فأرسل الله عليه عُنُقا من النار فأحرقته.
وإنما اخترت القول الذي قلت في ذلك، لأن الله تبارك وتعالى ذكر خبره &; 21-72 &; وخبر قومه في موضع آخر، فأخبر أنه لما نجاه مما حاول قومه من إحراقه قال إِنِّي مُهَاجِرٌ إِلَى رَبِّي ففسر أهل التأويل ذلك أن معناه: إني مهاجر إلى أرض الشام، فكذلك قوله ( إِنِّي ذَاهِبٌ إِلَى رَبِّي ) لأنه كقوله إِنِّي مُهَاجِرٌ إِلَى رَبِّي وقوله ( سَيَهْدِينِ ) يقول: سيثبتني على الهدى الذي أبصرته، ويعيننى عليه.
Verset 100
Sa parole : « Seigneur, donne-moi [un enfant] parmi les vertueux » — c’est une demande d’Ibrahim à son Seigneur de lui accorder un enfant vertueux ; il dit : « Ô mon Seigneur, donne-moi de Ta part un enfant qui soit parmi les vertueux, ceux qui T’obéissent et ne Te désobéissent pas, qui œuvrent à la réforme sur terre et n’y sèment pas la corruption. » Comme nous l’a rapporté Muhammad ibn al-Husayn, disant : Ahmad ibn al-Mufaddal nous a rapporté, disant : Asbat nous a rapporté, d’après al-Suddi, à propos de Sa parole « Seigneur, donne-moi [un enfant] parmi les vertueux », il dit : un enfant vertueux. Et Il dit : « parmi les vertueux », sans dire « un vertueux parmi les vertueux », se contentant de mentionner ce qui est omis, comme Il a dit, Gloire à Lui : « Et ils étaient parmi ceux qui s’en détachaient » (S37 V87), au sens de « détachés parmi les détachés ».
📜 Texte arabe source
وقوله ( رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ ) وهذا مسألة إبراهيم ربه أن يرزقه ولدا صالحا; يقول: قال: يا رب هب لي منك ولدا يكون من الصالحين الذين يطيعونك، ولا يعصونك، ويصلحون في الأرض، ولا يفسدون.
كما حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ ) قال: ولدا صالحا.
وقال: من الصالحين، ولم يَقُلْ: صالحا من الصالحين، اجتزاء بمن ذكر المتروك، كما قال عز وجل: وَكَانُوا فِيهِ مِنَ الزَّاهِدِينَ بمعنى زاهدين من الزاهدين.
Verset 101
L’interprétation de la parole du Très-Haut : « Nous lui annonçâmes alors un garçon clément » (101). Il dit, que Son souvenir soit exalté : Nous annonçâmes à Ibrahim un garçon clément, c’est-à-dire un garçon doté de clémence lorsqu’il grandira ; quant à son enfance au berceau, il n’est pas décrit ainsi. Et l’on rapporte que le garçon dont Dieu annonça la bonne nouvelle à Ibrahim est Ishaq. * Mention de ceux qui ont dit cela : Muhammad ibn Humayd nous a rapporté, disant : Yahya ibn Wadih nous a rapporté, disant : al-Husayn nous a rapporté, d’après Yazid, d’après Ikrima : « Nous lui annonçâmes alors un garçon clément », il dit : c’est Ishaq. Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa’id nous a rapporté, d’après Qatada : « Nous lui annonçâmes alors un garçon clément » — il fut annoncé Ishaq ; il dit : la clémence ne fut louée chez personne d’autre qu’Ishaq et Ibrahim.
📜 Texte arabe source
القول في تأويل قوله تعالى : فَبَشَّرْنَاهُ بِغُلامٍ حَلِيمٍ (101)
يقول تعالى ذكره: فبشَّرنا إبراهيم بغلام حليم، يعني بغلام ذي حِلْم إذا هو كَبِر، فأما في طفولته في المهد، فلا يوصف بذلك. وذكر أن الغلام الذي بشر الله به إبراهيم إسحاق.
* ذكر من قال ذلك:
حدثنا محمد بن حميد، قال: ثنا يحيى بن واضح، قال: ثنا الحسين، عن يزيد، عن عكرمة:( فَبَشَّرْنَاهُ بِغُلامٍ حَلِيمٍ ) قال: هو إسحاق.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَبَشَّرْنَاهُ بِغُلامٍ حَلِيمٍ ) بشر بإسحاق، قال: لم يُثْن بالحلم على أحد غير إسحاق وإبراهيم.
Verset 102
Sa parole : « Puis quand il eut atteint l’âge de l’effort avec lui » — il dit : quand le garçon annoncé à Ibrahim eut atteint, avec Ibrahim, l’effort, c’est-à-dire le travail, et cela lorsqu’il fut capable de l’aider dans son œuvre. Les gens de l’interprétation ont divergé sur le sens de cela ; certains dirent ce que nous avons dit à ce sujet. * Mention de ceux qui ont dit cela : Ali m’a rapporté, disant : Abu Salih nous a rapporté, disant : Mu’awiya m’a rapporté, d’après Ali, d’après Ibn Abbas, sa parole « Puis quand il eut atteint l’âge de l’effort avec lui » — il dit : le travail. 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, à propos de Sa parole « Puis quand il eut atteint l’âge de l’effort avec lui » — il dit : quand il grandit jusqu’à ce que son effort atteigne l’effort d’Ibrahim dans le travail. Al-Harith m’a rapporté, disant : al-Hasan nous a rapporté, disant : Warqa’ nous a rapporté, d’après Ibn Abi Najih, d’après Mujahid, de même, sauf qu’il dit : quand il grandit lorsqu’il atteignit son effort. Ibn al-Muthanna nous a rapporté, disant : Ibn Abi Adiyy nous a rapporté, d’après Shu’ba, d’après al-Hakam, d’après Mujahid : « Puis quand il eut atteint l’âge de l’effort avec lui » — il dit : l’effort d’Ibrahim. Ibn al-Muthanna nous a rapporté, disant : Sahl ibn Yusuf nous a rapporté, d’après Shu’ba, d’après al-Hakam, d’après Mujahid : « Puis quand il eut atteint l’âge de l’effort avec lui » : l’effort d’Ibrahim. Yunus m’a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd dit, à propos de Sa parole « Puis quand il eut atteint l’âge de l’effort avec lui » — il dit : l’effort ici est l’adoration. Et d’autres dirent : le sens est : quand il marcha avec Ibrahim. * Mention de ceux qui ont dit cela : Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa’id nous a rapporté, d’après Qatada, à propos de Sa parole « Puis quand il eut atteint l’âge de l’effort avec lui » — il dit : quand il marcha avec lui.
📜 Texte arabe source
وقوله ( فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ ) يقول: فلما بلغ الغلام الذي بشر به إبراهيم مع إبراهيم العمل، وهو السعي، وذلك حين أطاق معونته على عمله.
وقد اختلف أهل التأويل في معنى ذلك، فقال بعضهم نحو الذي قلنا فيه.
* ذكر من قال ذلك:
حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قولهِ( فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ ) يقول: العمل.
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 ( فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ ) قال: لما شبّ حتى أدرك سعيه سَعْي إبراهيمَ في العمل.
حدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، عن ابن أبي نجيح، عن مجاهد، مثله، إلا أنه قال: لما شبّ حين أدرك سعيه.
حدثنا ابن المثنى، قال: ثنا ابن أبي عديّ، عن شعبة، عن الحكم، عن مجاهد ( فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ ) قال: سَعي إبراهيم.
حدثنا ابن المثنى، قال: ثنا سهل بن يوسف، عن شعبة، عن الحكم، عن مجاهد ( فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ ) : سَعي إبراهيم.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ ) قال: السَّعْيُ ها هنا العبادة.
وقال آخرون: معنى ذلك: فلما مشى مع إبراهيم.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ ) : أي لما مشى مع أبيه.
وقوله ( قَالَ يَا بُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ ) يقول تعالى ذكره: قال إبراهيم خليل الرحمن لابنه: ( يَا بُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ ) وكان فيما ذكر أن إبراهيم نذر حين بشَّرته الملائكة بإسحاق ولدًا أن يجعله إذا ولدته سارَة لله ذبيحا; فلما بلغ إسحاقُ مع أبيه السَّعْي أرِي إبراهيم في المنام، فقيل له: أوف لله بنذرك، ورؤيا الأنبياء يقين، فلذلك مضى لما رأى في المنام، وقال له ابنه إسحاق ما قال.
* ذكر من قال ذلك:
حدثنا موسى بن هارون، قال: ثنا عمرو بن حماد، قال: ثنا أسباط، عن السديّ، قال: قال جبرائيل لسارَة: أبشري بولد اسمه إسحاق، ومن وراء إسحاق يعقوب، فضربت جبهتها عَجَبا، فذلك قوله فَصَكَّتْ وَجْهَهَا و قَالَتْ يَا وَيْلَتَى أَأَلِدُ وَأَنَا عَجُوزٌ وَهَذَا بَعْلِي شَيْخًا إِنَّ هَذَا لَشَيْءٌ عَجِيبٌ إلى قوله حَمِيدٌ مَجِيدٌ قالت سارَة لجبريل: ما آية ذلك ؟ فأخذ بيده عودا يابسا، فلواه بين أصابعه، فاهتز أخضر، فقال إبراهيم: هو لله إذن ذَبيح; فلما كبر إسحاق أُتِيَ إبراهيمُ في النوم، فقيل له: أوف بنذرك الذي نَذَرْت، إن الله رزقك غلاما من سارَة أن تذبحه، فقال لإسحاق: انطلق نقرب قُرْبَانا إلى الله، وأخذ سكينا وحبلا ثم انطلق معه حتى إذا ذهب به بين الجبال قال له الغلام: يا أبت أين قُرْبانك؟( قَالَ يَا بُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَى ؟ قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ ) فقال له إسحاق: يا أبت أشدد رباطي حتى لا أضطرب، واكففْ عني ثيابك حتى لا ينتضح عليها من دمي شيء، فتراه سارَة فتحزن، وأَسْرِعْ مرّ السكين على حَلْقي؛ ليكون أهون للموت عليّ، فإذا أتيت سارَة فاقرأ عليها مني السلام; فأقبل عليه إبراهيم يقبله وقد ربطه وهو يبكي وإسحاق يبكي، حتى استنقع الدموع تحت خدّ إسحاق، ثم إنه جرّ السكين على حلقه، فلم تَحِكِ السكين، وضرب الله صفيحة من النحاس على حلق إسحاق; فلما رأى ذلك ضرب به على جبينه، وحزّ من قفاه، فذلك قوله فَلَمَّا أَسْلَمَا يقول: سلما لله الأمر وَتَلَّهُ لِلْجَبِينِ فنودي يا إبراهيم قَدْ صَدَّقْتَ الرُّؤْيَا بالحق فالتفت فإذا بكبش، فأخذه وخَلَّى عن ابنه، فأكبّ على ابنه يقبله، وهو يقول: اليوم يا بُنَيّ وُهِبْتَ لي; فلذلك يقول الله: وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ فرجع إلى سارَة فأخبرها الخبر، فجَزِعَت سارَة وقالت: يا إبراهيم أردت أن تذبح ابني ولا تُعْلِمني!.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( يَا بُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ ) قال: رؤيا الأنبياء حق إذا رأوا فى المنام شيئا فعلوه.
حدثنا مجاهد بن موسى، قال: ثنا يزيد، قال: ثنا سفيان بن عيينة، عن عمرو بن دينار، عن عبيد بن عمير، قال: رؤيا الأنبياء وحي، ثم تلا هذه الآية:( إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ ).
قوله ( فَانْظُرْ مَاذَا تَرَى ) : اختلفت القرّاء في قراءة قوله ( مَاذَا تَرَى ؟ ) ، فقرأته عامة قرّاء أهل المدينة والبصرة، وبعض قراء أهل الكوفة:( فَانْظُرْ مَاذَا تَرَى ؟) بفتح التاء، بمعنى: أي شيء تأمر، أو فانظر ما الذي تأمر، وقرأ ذلك عامة قراء الكوفة:" مَاذَا تُرَى " بضم التاء، بمعنى: ماذا تُشير، وماذا تُرَى من صبرك أو جزعك من الذبح؟.
والذي هو أولى القراءتين في ذلك عندي بالصواب قراءة من قرأه: ( مَاذَا تَرَى ) بفتح التاء، بمعنى: ماذا ترى من الرأي.
فإن قال قائل: أو كان إبراهيم يؤامر ابنه في المضيّ لأمر الله، والانتهاء إلى طاعته؟ قيل: لم يكن ذلك منه مشاورة لابنه في طاعة الله، ولكنه كان منه ليعلم ما عند ابنه من العَزْم: هل هو من الصبر على أمر الله على مثل الذي هو عليه، فيسر بذلك أم لا وهو في الأحوال كلها ماض لأمر الله.
وقوله ( قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ ) يقول تعالى ذكره: قال إسحاق لأبيه: يا أبت افعل ما يأمرك به ربك من ذبحي.( سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ ) يقول: ستجدني إن شاء الله صابرا من الصابرين لما يأمرنا به ربنا، وقال: (افعل ما تُؤْمَرُ، ولم يقل: ما تؤمر به، لأن المعنى: افعل الأمر الذي تؤمره، وذكر أن ذلك في قراءة عبد الله:" إني أرى في المنام: افعل ما أُمِرْت به ".
Verset 103
L’interprétation de la parole du Très-Haut : « Puis quand tous deux se soumirent et qu’il le coucha sur le front » (103). Il dit, que Son souvenir soit exalté : quand tous deux soumirent leur affaire à Dieu et s’en remirent à Lui, s’accordant sur la soumission à Son ordre et l’agrément de Son décret. Et c’est ce que dirent les gens de l’interprétation. * Mention de ceux qui ont dit cela : Sulayman ibn Abd al-Jabbar m’a rapporté, disant : Thabit ibn Muhammad nous a rapporté, et Ibn Bashshar nous a rapporté, disant : Muslim ibn Salih nous a rapporté, tous deux dirent : Abd Allah ibn al-Mubarak nous a rapporté, d’après Isma’il ibn Abi Khalid, d’après Abu Salih, à propos de Sa parole « Puis quand tous deux se soumirent » — il dit : ils s’accordèrent sur une seule affaire. Ibn Humayd nous a rapporté, disant : Yahya ibn Wadih nous a rapporté, disant : al-Husayn nous a rapporté, d’après Yazid, d’après Ikrima, sa parole « Puis quand tous deux se soumirent et qu’il le coucha sur le front » — il dit : tous deux se soumirent à l’ordre de Dieu, le garçon agréa l’égorgement et le père agréa de l’égorger ; il dit : « Ô mon père, jette-moi sur le visage afin que tu ne me regardes pas et que tu aies pitié de moi, et que je ne regarde pas la lame et ne m’effraie, mais fais passer la lame sous moi et poursuis l’ordre de Dieu » — c’est cela Sa parole « Puis quand tous deux se soumirent et qu’il le coucha sur le front » ; quand il fit cela, « Nous l’appelâmes : Ô Ibrahim, tu as réalisé la vision ; c’est ainsi que Nous récompensons les bienfaisants ». Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa’id nous a rapporté, d’après Qatada : « Puis quand tous deux se soumirent » — il dit : celui-ci soumit son âme à Dieu, et celui-ci soumit son fils à Dieu. Muhammad ibn Amr nous 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, à propos de Sa parole « Puis quand tous deux se soumirent » — il dit : ils se soumirent à ce qui leur fut ordonné.
📜 Texte arabe source
القول في تأويل قوله تعالى : فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ (103)
يقول تعالى ذكره: فلما أسلما أمرهما لله وفوّضاه إليه واتفقا على التسليم لأمره والرضا بقضائه.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني سليمان بن عبد الجبار، قال: ثنا ثابت بن محمد، وحدثنا ابن بشار، قال: ثنا مسلم بن صالح، قالا ثنا عبد الله بن المبارك، عن إسماعيل بن أبي خالد، عن أبي صالح، في قوله ( فَلَمَّا أَسْلَمَا ) قال: اتفقا على أمر واحد.
حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا الحسين، عن يزيد، عن عكرمة، قوله ( فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ ) قال: أسلما جميعا لأمر الله ورضي الغلام بالذبح، ورضي الأب بأن يذبحه، فقال: يا أبت اقذفني للوجه كيلا تنظر إلي فترحمني، وأنظر أنا إلى الشفرة فأجزع، ولكن أدخل الشفرة من تحتي، وامض لأمر الله، فذلك قوله ( فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ ) فلما فعل ذلك ( وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَا إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ ).
&; 21-76 &;
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَلَمَّا أَسْلَمَا ) قال: أسلم هذا نفسه لله، وأسلم هذا ابنه لله.
حدثنا محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى; وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، في قوله ( فَلَمَّا أَسْلَمَا ) قال: أسلما ما أمرا به.
حدثني موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ( فَلَمَّا أَسْلَمَا ) يقول: أسلما لأمر الله.
حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق ( فَلَمَّا أَسْلَمَا ) : أي سلم إبراهيم لذبحه حين أمر به وسلم ابنه للصبر عليه، حين عرف أن الله أمره بذلك فيه.
وقوله ( وَتَلَّهُ لِلْجَبِينِ ) يقول: وصَرَعَه للجَبِيِن، والجبينان ما عن يمين الجبهة وعن شمالها، وللوجه جبينان، والجبهة بينهما.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني محمد بن عمرو، قال: ثنا أبو العاصم، قال: ثنا عيسى: وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، في قوله ( وَتَلَّهُ لِلْجَبِينِ ) قال: وضع وجهه للأرض، قال: لا تذبحني وأنت تنظر إلى وجهي عسى أن ترحمني، ولا تجهز عليّ، اربط يدي إلى رقبتي ثم ضع وجهي للأرض.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَتَلَّهُ لِلْجَبِينِ ) : أى وكبه لفيه وأخذ الشفرة ( وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَا ) حتى بلغ وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، &; 21-78 &; عن أبيه، عن ابن عباس ( وَتَلَّهُ لِلْجَبِينِ ) قال: أكبه على جبهته.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَتَلَّهُ لِلْجَبِينِ ) قال: جبينه، قال: أخذ جبينه ليذبحه.
حدثنا ابن سنان، قال: ثنا حجاج، عن حماد، عن أبي عاصم الغَنَوِيّ عن أبي الطُّفَيل، قال: قال ابن عباس: إن إبراهيم لما أُمر بالمناسك عرض له الشيطان عند المسعى فسابقه، فسبقه إبراهيم، ثم ذهب به جبريل إلى جمرة العقبة، فعرض له الشيطان، فرماه بسبع حَصَيَات حتى ذهب، ثم عرض له عند الجمرة الوُسْطَى، فرماه بسبع حَصَيَات حتى ذهب، ثم تلَّه للجَبِين، وعلى إسماعيل قَميص أبيض، فقال له: يا أبت إنه ليس لي ثوب تكفنني فيه غير هذا، فاخلعه حتى تكفنني فيه، فالتفت إبراهيم فإذا هو بكبش أعْيَن أبيض فذبحه، فقال ابن عباس: لقد رأيتنا نتبع هذا الضرب من الكِباش.
Verset 104
Sa parole : « Et Nous l’appelâmes : Ô Ibrahim, tu as réalisé la vision » — c’est la réponse à Sa parole « Puis quand tous deux se soumirent » ; et le sens du discours est : quand tous deux se soumirent et qu’il le coucha sur le front, Nous l’appelâmes : Ô Ibrahim ; le waw y est introduit comme il est introduit dans Sa parole « Jusqu’à ce que, lorsqu’ils y arrivent, et que ses portes s’ouvrent » (S39 V73) — les Arabes font cela, introduisant le waw dans la réponse de « lammā », « hattā » et « idhā », en le laissant tomber.
📜 Texte arabe source
وقوله ( وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَا ) وهذا جواب قوله ( فَلَمَّا أَسْلَمَا ) ومعنى الكلام: فلما أسلما وتلَّه للجبين، وناديناه أن يا إبراهيم; وأدخلت الواو في ذلك كما أدخلت في قوله حَتَّى إِذَا جَاءُوهَا وَفُتِحَتْ أَبْوَابُهَا وقد تفعل العرب ذلك فتدخل الواو في جواب فلما، وحتى وإذا تلقيها.
Verset 105
Il dit dans Sa parole « Tu as confirmé la vision » : celle que Nous t’avons montrée en songe, par laquelle Nous t’avons ordonné d’égorger ton fils. Et Sa parole « C’est ainsi que Nous récompensons les bienfaisants » : Il dit : de même que Nous t’avons récompensé pour ton obéissance envers Nous, ô Ibrâhîm, ainsi récompensons-Nous ceux qui font le bien, obéissent à Notre ordre et œuvrent pour Notre agrément.
📜 Texte arabe source
ويعني بقوله ( قَدْ صَدَّقْتَ الرُّؤْيَا ) التي أريناكها في منامك بأمرناك بذبح ابنك.
وقوله ( إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ ) يقول: إنا كما جَزَيْناك بطاعتنا يا إبراهيم، كذلك نجزى الذين أحسنوا، وأطاعوا أمرنا، وعملوا في رضانا.
Verset 106
Sa parole « Voilà certes l’épreuve manifeste » : Il dit, que Son souvenir soit exalté : Notre ordre de t’égorger ton fils Isḥâq, ô Ibrâhîm, est certes l’épreuve — Il dit : le test qui montre à celui qui y réfléchit que c’est une épreuve sévère et une grande calamité. Ibn Zayd disait : l’épreuve ici est le mal, et non le test. Yûnus m’a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd, à propos de Sa parole « Voilà certes l’épreuve manifeste », a dit : cela concerne l’épreuve qui lui est descendue, celle d’égorger son fils. « Tu as confirmé la vision » : tu as été éprouvé par une grande épreuve, on t’a ordonné d’égorger ton fils. Il a dit : cela fait partie de l’épreuve détestée, c’est-à-dire le mal, et non l’épreuve du test.
📜 Texte arabe source
وقوله ( إِنَّ هَذَا لَهُوَ الْبَلاءُ الْمُبِينُ ) : يقول تعالى ذكره: إن أمرنا إياك يا إبراهيم بذبح ابنك إسحاق، لهو البلاء، يقول: لهو الاختبار الذي يبين لمن فكَّرَ فيه أنه بلاء شديد ومِحْنة عظيمة. وكان ابن زيد يقول: البلاء في هذا الموضع الشرّ وليس باختبار.
&; 21-79 &;
حدثني يونس، قال: أخبرنا ابن وهب، قال: ابن زيد، في قوله ( إِنَّ هَذَا لَهُوَ الْبَلاءُ الْمُبِينُ ) قال: هذا فى البلاء الذي نـزل به في أن يذبح ابنه.( صَدَّقْتَ الرُّؤْيَا ) : ابتليتَ ببلاء عظيم أمرت أن تذبح ابنك، قال: وهذا من البلاء المكروه وهو الشرّ وليس من بلاء الاختبار.
Verset 107
Sa parole « Et Nous le rançonnâmes d’une immolation généreuse » : Il dit : Nous avons rançonné Isḥâq par une immolation généreuse — la rançon est la compensation — Il dit : Nous l’avons compensé en mettant à la place de son égorgement l’égorgement d’un grand bélier, et Nous l’avons sauvé de l’égorgement. Les exégètes ont divergé sur celui qui fut rançonné parmi les deux fils d’Ibrâhîm : certains ont dit que c’est Isḥâq. — Mention de ceux qui l’ont dit : Abû Kurayb nous a rapporté, disant : Ibn Yamân nous a rapporté, d’après Mubârak, d’après Al-Ḥasan, d’après Al-Aḥnaf ibn Qays, d’après Al-‘Abbâs ibn ‘Abd al-Muṭṭalib, à propos de « Et Nous le rançonnâmes d’une immolation généreuse », il a dit : c’est Isḥâq. Al-Ḥusayn ibn Yazîd ibn Isḥâq m’a rapporté, disant : Ibn Idrîs nous a rapporté, d’après Dâwud ibn Abî Hind, d’après ‘Ikrima, d’après Ibn ‘Abbâs, il a dit : celui qu’Ibrâhîm fut ordonné d’égorger est Isḥâq. Ibn al-Muthannâ nous a rapporté, disant : Ibn Abî ‘Adiyy nous a rapporté, d’après Dâwud, d’après ‘Ikrima, d’après Ibn ‘Abbâs, à propos de « Et Nous le rançonnâmes d’une immolation généreuse », il a dit : c’est Isḥâq. Ya‘qûb m’a rapporté, disant : Ibn ‘Ulayya nous a rapporté, d’après Dâwud, d’après ‘Ikrima, il a dit : Ibn ‘Abbâs a dit : le sacrifié est Isḥâq. Abû Kurayb nous a rapporté, disant : Zayd ibn Ḥabâb nous a rapporté, d’après Al-Ḥasan ibn Dînâr, d’après ‘Alî ibn Zayd ibn Jud‘ân, d’après Al-Ḥasan, d’après Al-Aḥnaf ibn Qays, d’après Al-‘Abbâs ibn ‘Abd al-Muṭṭalib, d’après le Prophète, que la prière et la paix d’Allah soient sur lui, dans un hadith qu’il a mentionné, il a dit : « C’est Isḥâq ». Ibn al-Muthannâ nous a rapporté, disant : Muḥammad ibn Ja‘far nous a rapporté, disant : Shu‘ba nous a rapporté, d’après Abû Isḥâq, d’après Abû al-Aḥwaṣ, il a dit : un homme s’est vanté devant Ibn Mas‘ûd, disant : je suis untel, fils d’untel, des nobles anciens.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ (107)
وقوله ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) يقول: وفدينا إسحاق بذبح عظيم، والفدية: الجزاء، يقول: جزيناه بأن جعلنا مكان ذبحه ذبح كبش عظيم، وأنقذناه من الذبح.
واختلف أهل التأويل، في المفديّ من الذبح من ابني إبراهيم، فقال بعضهم: هو إسحاق.
* ذكر من قال ذلك:
حدثنا أبو كُرَيب، قال: حدثنا ابن يمان، عن مبارك، عن الحسن، عن الأحنف بن قيس، عن العباس بن عبد المطلب ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: هو إسحاق.
حدثني الحسين بن يزيد بن إسحاق، قال: ثنا ابن إدريس، عن داود بن أبي هند، عن عكرمة، عن ابن عباس، قال: الذي أُمِر بذبحه إبراهيم هو إسحاق.
حدثنا ابن المثنى، قال: ثنا ابن أبي عديّ، عن داود، عن عكرمة، عن ابن عباس ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: هو إسحاق.
حدثني يعقوب، قال: ثنا ابن علية، عن داود، عن عكرمة، قال: &; 21-80 &; قال ابن عباس: الذبيح إسحاق.
حدثنا أبو كُرَيب، قال: ثنا زيد بن حباب، عن الحسن بن دينار، عن عليّ بن زيد بن جُدْعان، عن الحسن، عن الأحنف بن قيس، عن العباس بن عبد المطلب، عن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّمَ في حديث ذكره، قال:" هو إسحاق " .
حدثنا ابن المثنى، قال: ثنا محمد بن جعفر، قال: ثنا شعبة، عن أبي إسحاق، عن أبي الأحوص، قال: افتخر رجل عند ابن مسعود، فقال: أنا فلان بن فلان ابن الأشياخ الكرام، فقال عبد الله: ذاك يوسف بن يعقوب بن إسحاق ذبيح الله بن إبراهيم خليل الله.
حدثنا ابن حميد، قال: ثنا إبراهيم بن المختار، قال: ثنا محمد بن إسحاق، عن عبد الرحمن بن أبي بكر، عن الزهري، عن العلاء بن حارثة الثقفي، عن أبي هريرة، عن كعب في قوله ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: من ابنه إسحاق.
حدثني يعقوب، قال: ثنا هشيم، قال: ثنا زكريا وشعبة، عن ابن إسحاق، عن مسروق، في قوله ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: هو إسحاق.
حدثنا أبو كُرَيب، قال: ثنا ابن يمان، عن سفيان، عن زيد بن أسلم، عن عبيد بن عمير، قال: هو إسحاق.
حدثنا عمرو بن عليّ، قال: ثنا أبو عاصم، قال: ثنا سفيان، عن زيد بن أسلم، عن عبد الله بن عمير قال:( قال موسى: يا ربّ يقولون يا إله &; 21-81 &; إبراهيم وإسحاق ويعقوب، فبم قالوا ذلك؟ قال: إن إبراهيم لم يعدل بي شيئا قطّ إلا اختارني عليه، وإن إسحاق جاد لي بالذبح، وهو بغير ذلك أجود، وإن يعقوب كلما زدته بلاء زادني حسن ظنّ ).
حدثنا ابن بشار، قال: ثنا مؤمل، قال: ثنا سفيان، عن زيد بن أسلم، عن عبد الله بن عبيد بن عمير، عن أبيه، قال: قال موسى: أي ربّ بم أعطيت إبراهيم وإسحاق ويعقوب ما أعطيتهم؟ فذكر معنى حديث عمرو بن عليّ.
حدثنا أبو كُرَيب، قال: ثنا ابن يمان، عن سفيان، عن أبي سنان الشيباني، عن ابن أبي الهذيل، قال: الذبيح هو إسحاق.
حدثني يونس، قال: أخبرنا ابن وهب، قال: أخبرنا يونس، عن ابن شهاب أن عمرو بن أبي سفيان بن أسيد بن حارثة الثقفي، أخبره أن كعبا قال لأبي هريرة: ألا أخبرك عن إسحاق بن إبراهيم النبيّ؟ قال أبو هريرة: بلى، قال كعب: لما رأى إبراهيم ذبح إسحاق ، قال الشيطان: والله لئن لم أفتن عند هذا آل إبراهيم لا أفتن أحدا منهم أبدا، فتمثل الشيطان لهم رجلا يعرفونه، فأقبل حتى إذا خرج إبراهيم بإسحاق ليذبحه دخل على سارَة امرأة إبراهيم، فقال لها: أين أصبح إبراهيم غاديا بإسحاق ؟ قالت سارَة: غدا لبعض حاجته، قال الشيطان: لا والله ما لذلك غدا به، قالت سارَة: فَلِمَ غدا به؟ قال: غدا به ليذبحه! قالت سارَة: ليس من ذلك شيء، لم يكن ليذبح ابنه! قال الشيطان: بلى والله! قالت سارَة: فلم يذبحه؟ قال: زعم أن ربه أمره بذلك; قالت سارَة: فهذا أحسن بأن يطيع ربه إن كان أمره بذلك. فخرج الشيطان من عند سارَة حتى أدرك إسحاق وهو يمشي على إثر أبيه، فقال: أين أصبح أبوك غاديا بك ؟ قال: غدا بي لبعض حاجته، قال الشيطان: لا والله ما غدا بك لبعض حاجته، ولكن غدا بك ليذبحك، قال إسحاق: ما كان أبي ليذبحني! قال: بلى; قال: لِمَ ؟ قال: زعم أن ربه أمره بذلك; قال إسحاق: فوالله لئن أمره بذلك ليطيعنَّه، قال: فتركه الشيطان وأسرع إلى إبراهيم، فقال: أين أصبحت غاديا بابنك؟ قال: غدوت به لبعض حاجتي، قال: أما والله ما غدوت به إلا لتذبحه، قال: لِمَ أذبحه؟ قال: زعمت أن ربك أمرك بذلك; قال: الله فوالله لئن كان أمرني بذلك ربي لأفعلنّ; قال: فلما أخذ إبراهيم إسحاق ليذبحه وسَلَّم إسحاق، أعفاه الله وفداه بذبح عظيم، قال إبراهيم لإسحاق: قم أي بنيّ، فإن الله قد أعفاك; وأوحى الله إلى إسحاق: إني قد أعطيتك دعوة أستجيب &; 21-82 &; لك فيها; قال، قال إسحاق: اللهمّ إني أدعوك أن تستجيب لي، أيما عبد لقيك من الأوّلين والآخرين لا يُشرك بك شيئا، فأدخله الجنة.
حدثنا ابن حميد، قال: ثنا سلمة، قال: ثني ابن إسحاق، عن عبد الله بن أبي بكر، عن محمد بن مسلم الزهري، عن أبي سفيان بن العلاء بن حارثة الثقفي، حليف بني زُهرة، عن أبي هريرة، عن كعب الأحبار أن الذي أُمِر إبراهيم بذبحه من ابنيه إسحاق، وأن الله لما فرج له ولابنه من البلاء العظيم الذي كان فيه، قال الله لإسحاق: إني قد أعطيتك بصبرك لأمري دعوة أعطيك فيها ما سألت، فسلني، قال: ربّ أسألك أن لا تعذّب عبدا من عبادك لقيك وهو يؤمن بك، فكانت تلك مسألته التي سأل.
حدثنا أبو كُرَيب، قال: ثنا ابن يمان، قال: ثنا إسرائيل، عن جابر، عن ابن سابط، قال: هو إسحاق.
حدثنا أبو كُرَيب، قال: ثنا سفيان بن عُقْبة، عن حمزة الزيات، عن أبي ميسرة، قال: قال يوسف للملِك في وجهه: ترغب أن تأكل معي، وأنا والله يوسف بن يعقوب نبيّ الله، ابن إسحاق ذبيح الله، ابن إبراهيم خليل الله.
قال: ثنا أبو كُرَيب، قال: ثنا وكيع، عن سفيان، عن أبى سنان، عن ابن أبي الهُذَيل، قال: قال يوسف للملِك، فذكر نحوه.
وقال آخرون: الذي فُدِي بالذبح العظيم من بني إبراهيم: إسماعيل.
* ذكر من قال ذلك:
حدثنا أبو كُرَيب وإسحاق بن إبراهيم بن حبيب بن الشهيد، قالا ثنا يحيى بن يمان، عن إسرائيل، عن ثور، عن مجاهد، عن ابن عمر، قال: الذبيح: إسماعيل.
حدثنا ابن بشار، قال: ثنا سفيان، قال: ثني بيان، عن الشعبيّ، عن ابن عباس ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: إسماعيل.
حدثنا ابن حميد، قال: ثنا يحيى بن واضح، قال: ثنا أبو حمزة، عن محمد بن ميمون السكريّ، عن عطاء بن السائب، عن سعيد بن جُبَير، عن ابن عباس، قال: إن الذي أمر بذبحه إبراهيم إسماعيلُ.
حدثني يعقوب، قال: ثنا هشيم، عن عليّ بن زيد، عن عمار، مولى بني هاشم، أو عن يوسف بن مِهْران، عن ابن عباس، قال: هو إسماعيل، يعني ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ).
حدثني يعقوب، قال: ثنا ابن عُلَية، قال: ثنا داود، عن الشعبيّ، قال: قال ابن عباس: هو إسماعيل.
وحدثني به يعقوب مرّة أخرى، قال: ثنا ابن عُلَية، قال: سئل داود بن أبي هند: أيّ ابني إبراهيم الذي أُمِر بذبحه؟ فزعم أن الشعبي قال: قال ابن عباس: هو إسماعيل.
حدثنا ابن المثني، قال: ثنا محمد بن جعفر، قال: ثنا شعبة، عن بيان، عن الشعبيّ، عن ابن عباس أنه قال في الذي فداه الله بذبح عظيم قال: هو إسماعيل.
حدثنا يعقوب، قال: ثنا ابن علية، قال: ثنا ليث، عن مجاهد، عن ابن عباس، قوله ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: هو إسماعيل.
حدثني يونس، قال: أخبرنا ابن وهب، قال: أخبرني عمر بن قيس، عن عطاء بن أبي رَباح، عن عبد الله بن عباس أنه قال: المَفْدِيّ إسماعيل، وزعمت اليهود أنه إسحاق وكذبت اليهود.
حدثنا محمد بن سنان القزاز، قال: ثنا أبو عاصم، عن مبارك، عن عليّ بن زيد، عن يوسف بن مهران، عن ابن عباس: الذي فداه الله هو إسماعيل.
حدثنا ابن سنان القزّاز، قال: ثنا حجاج بن حماد، عن أبي عاصم &; 21-84 &; الغنوي، عن أبي الطفيل، عن ابن عباس، مثله.
حدثني إسحاق بن شاهين، قال: ثنا خالد بن عبد الله، عن داود، عن عامر، قال: الذي أراد إبراهيم ذبحه: إسماعيل.
حدثني المثنى، قال: ثنا عبد الأعلى، قال: ثنا داود، عن عامر أنه قال في هذه الآية ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: هو إسماعيل، قال: وكان قَرْنا الكبش مَنُوطَيْن بالكعبة.
حدثنا أبو كُرَيب، قال: ثنا ابن يمان، عن إسرائيل، عن جابر، عن الشعبي، قال: الذبيح إسماعيل.
قال: ثنا ابن يمان، عن إسرائيل، عن جابر، عن الشعبي، قال: رأيت قرني الكبش في الكعبة.
قال: ثنا ابن يمان، عن مبارك بن فضالة، عن عليّ بن زيد بن جُدْعان، عن يوسف بن مهران، قال: هو إسماعيل.
قال: ثنا ابن يمان، قال: ثنا سفيان، عن ابن أبي نجيح، عن مجاهد، قال: هو إسماعيل.
حدثني يعقوب بن إبراهيم، قال: ثنا هشيم، قال: ثنا عوف، عن الحسن ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: هو إسماعيل.
حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: سمعت محمد بن كعب القُرَظِيّ وهو يقول: إن الذي أمر الله إبراهيم بذبحه من بنيه إسماعيل، وإنا لنجد ذلك في كتاب الله في قصة الخبر عن إبراهيم وما أُمر به من ذبح ابنه إسماعيل، وذلك أن الله يقول، حين فرغ من قصة المذبوح من إبراهيم، قال: وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ يقول: بشرناه بإسحاق ومن وراء إسحاق يعقوب، يقول: بابن وابن ابن، فلم يكن ليأمره بذبح إسحاق وله فيه من الله الموعود ما وعده الله، وما الذي أمر بذبحه إلا إسماعيل.
حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن الحسن بن دينار وعمرو بن عبيد، عن الحسن البصري أنه كان لا يشك في ذلك أن الذي أمر بذبحه من ابني إبراهيم: إسماعيل.
حدثنا ابن حميد، قال: ثنا سلمة، قال: قال محمد بن إسحاق: سمعت محمد بن كعب القُرَظِيّ يقول ذلك كثيرا.
حدثنا ابن حميد، قال: ثنا سلمة، قال: ثني محمد بن إسحاق، عن بريدة بن سفيان بن فَرْوة الأسلمي عن محمد بن كعب القُرَظِيّ، أنه حدثهم أنه ذكر ذلك لعمر بن عبد العزيز وهو خليفة، إذ كان معه بالشام فقال له عمر: إن هذا لشيء ما كنت أنظر فيه، وإني لأراه كما هو; ثم أرسل إلى رجل كان عنده بالشام كان يهوديا، فأسلم فحسُن إسلامه، وكان يرى أنه من علماء يهود، فسأله عمر بن عبد العزيز عن ذلك، فقال محمد بن كعب: وأنا عند عمر بن عبد العزيز، فقال له عمر: أيّ ابني إبراهيم أُمِر بذبحه؟ فقال: إسماعيل والله يا أمير المؤمنين، وإن يهود لتعلم بذلك، ولكنهم يحسُدونكم معشر العرب على أن يكون أباكم الذي كان من أمر الله فيه، والفضل الذي ذكره الله منه لصبره لما أمر به، فهم يجحدون ذلك ويزعمون أنه إسحاق، لأن إسحاق أبوهم، فالله أعلم أيهما كان، كل قد كان طاهرا طيبا مطيعا لربه.
حدثني محمد بن عمار الرازي، قال: ثنا إسماعيل بن عبيد بن أبي كريمة، قال: ثنا عمر بن عبد الرحيم الخطابيّ، عن عبيد بن محمد العُتبي من ولد عتبة بن أبي سفيان، عن أبيه، قال: ثني عبد الله بن سعيد، عن الصّنَابحي، قال: كنا عند معاوية بن أبي سفيان، فذكروا الذبيح إسماعيل أو إسحاق، فقال: على الخبير سقطتم: ( كنا عند رسول الله صَلَّى الله عَلَيْهِ وَسَلَّمَ فجاءه رجل، فقال: يا رسول الله عُدّ عليّ مما أفاء الله عليك يا ابن الذبيحين; فضحك عليه الصلاة &; 21-86 &; والسلام ; فقلنا له: يا أمير المؤمنين، وما الذبيحان؟ فقال: إن عبد المطلب لما أُمِر بحفْر زمزم، نذر لله لئن سَهُل عليه أمرها ليذبحنّ أحد ولده، قال: فخرج السهم على عبد الله، فمنعه أخواله، وقالوا: افْدِ ابنك بمئة من الإبل، ففداه بمئة من الإبل، وإسماعيل الثاني ) .
حدثنا محمد بن بشار، قال: ثنا عثمان بن عمر، قال: ثنا ابن جريج، عن ابن أبى نجيح، عن مجاهد ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: الذي فُدِيَ به إسماعيل، ويعني تعالى ذكره الكبش الذي فُدِيَ به إسحاق، والعرب تقول لكلّ ما أُعِدّ للذبح ذِبْح، وأما الذَّبح بفتح الذال فهو الفعل.
قال أبو جعفر: وأولى القولين بالصواب في المَفْديّ من ابني إبراهيم خليل الرحمن على ظاهر التنـزيل قول من قال: هو إسحاق، لأن الله قال:( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) فذكر أنه فدَى الغلامَ الحليمَ الذي بُشِّر به إبراهيم حين سأله أن يهب له ولدًا صالحًا من الصالحين، فقال: رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ فإذ كان المفدِيّ بالذبح من ابنيه هو المبشَّر به، وكان الله تبارك اسمه قد بين في كتابه أن الذي بُشِّر به هو إسحاق، ومن وراء إسحاق يعقوب، فقال جل ثناؤه: فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ وكان في كل موضع من القرآن ذكر تبشيره إياه بولد، فإنما هو معنيّ به إسحاق، كان بيَّنا أن تبشيره إياه بقوله فَبَشَّرْنَاهُ بِغُلامٍ حَلِيمٍ في هذا الموضع نحو سائر أخباره في غيره من آيات القرآن.
وبعد: فإن الله أخبر جل ثناؤه في هذه الآية عن خليله أنه بشَّره بالغلام الحليم عن مسألته إياه أن يهب له من الصالحين، ومعلوم أنه لم يسأله ذلك إلا في حال لم يكن له فيه ولد من الصالحين، لأنه لم يكن له من ابنيه إلا إمام الصالحين، وغير موهم منه أن يكون سأل ربه في هبة ما قد كان أعطاه ووهبه له. فإذ كان ذلك كذلك فمعلوم أن الذي ذكر تعالى ذكره في هذا الموضع هو الذي ذكر في سائر القرآن أنه بشَّره به وذلك لا شك أنه إسحاق، إذ كان المفديّ هو المبشَّر به. وأما الذي اعتلّ به من اعتلّ في أنه إسماعيل، أن الله قد كان وعد إبراهيم أن يكون له من إسحاق ابن ابن، فلم يكن جائزا أن يأمره بذبحه مع الوعد الذي قد تقدم; فإن الله إنما أمره بذبحه بعد أن بلغ معه السعي، وتلك حال غير ممكن أن يكون قد وُلد لإسحاق فيها أولاد، فكيف الواحد؟ وأما اعتلال من اعتل بأن الله أتبع قصة المفديّ من ولد إبراهيم بقوله وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا ولو كان المفديّ هو إسحاق لم يبشَّر به بعد، وقد ولد، وبلغ معه السعي، فإن البشارة بنبوة إسحاق من الله فيما جاءت به الأخبار جاءت إبراهيم وإسحاق بعد أن فُدِي تكرمة من الله له على صبره لأمر ربه فيما امتحنه به من الذبح، وقد تقدمت الرواية قبلُ عمن قال ذلك. وأما اعتلال من اعتلّ بأن قرن الكبش كان معلقا في الكعبة فغير مستحيل أن يكون حُمل من الشام إلى الكعبة. وقد رُوي عن جماعة من أهل العلم أن إبراهيم إنما أمر بذبح ابنه إسحاق بالشام، وبها أراد ذبحه.
اختلف أهل العلم في الذِّبح الذي فُدِي به إسحاق، فقال بعضهم: كان كبشا.
* ذكر من قال ذلك:
حدثنا أبو كُرَيب، قال: ثنا ابن يمان، عن سفيان، عن جابر، عن أبي الطفيل، عن عليّ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: كبش أبيض أقرن أعين مربوط بسَمُرَة في ثَبِير.
حدثني يونس، قال: أخبرنا ابن وهب، قال: أخبرني ابن جريج، عن عطاء بن أبي رباح، عن ابن عباس ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: كبش قال عبيد بن عمير: ذُبِح بالمَقام، وقال مجاهد: ذبح بمنًى في المَنْحَر.
حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن ابن خثيم، عن سعيد، عن ابن عباس قال: الكبش الذي ذبحه إبراهيم هو الكبش الذي قربه ابن آدم فتقبل منه.
حدثني يعقوب بن إبراهيم، قال: ثنا هشيم، قال: أخبرنا سيار، عن عكرمة، أن ابن عباس كان أفتى الذي جعل عليه أن ينحر نفسه، فأمره بمئة من الإبل، قال: فقال ابن عباس بعد ذلك: لو كنت أفتيته بكبش لأجزأه أن يذبح كبشا، فإن الله قال في كتابه:( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) .
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: ذبح كبش.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: قال ابن عباس: التفتَ فإذا كبش، فأخذه فذبحه.
حدثنا ابن حميد، قال: ثنا يعقوب، عن جعفر، عن سعيد بن جُبَير ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: كان الكبش الذي ذبحه إبراهيم رعى في الجنة أربعين سنة، وكان كبشا أملح، صوفه مثل العِهْنِ الأحمر.
حدثنا أبو كُرَيب، قال: ثنا وكيع، عن سفيان، عن ابن أبي نجيح، عن مجاهد ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: بكبش.
حدثني يعقوب، قال: ثنا ابن عُلَية، قال: أخبرنا ليث، قال مجاهد: الذبح العظيم: شاة.
حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى; وحدثني الحارث، قال: ثنا الحسن، قال: وثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد قوله ( بِذِبْحٍ عَظِيمٍ ) قال: بكبش.
* وحدثنا الحارث، قال: ثنا الحسن، قال: ثنا شريك، عن ليث، عن مجاهد ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: الذِّبح: الكبش.
حدثنا موسى، قال: ثنا عمرو، قال: ثنا أسباط، عن السديّ، قال: التفت، يعني ابراهيم، فإذا بكبش، فأخذه وخلَّى عن ابنه.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد: الذبح العظيم: الكبش الذي فدى الله به إسحاق.
حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن الحسن بن دينار، عن قتادة بن دِعامة، عن جعفر بن إياس، عن عبد الله بن العباس، في قوله ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: خرج عليه كبش من الجنة قد رعاها قبل ذلك أربعين خريفا، فأرسل إبراهيم ابنه واتبع الكبش، فأخرجه إلى الجمرة الأولى فرمي بسبع حصيات، فأفلته عنده، فجاء الجمرة الوسطى، فأخرجه عندها، فرماه بسبع حصيات، ثم أفلته فأدركه عند الجمرة الكبرى، فرماه بسبع حصيات، فأخرجه عندها، ثم أخذه فأتى به المنحر من مِنَى، فذبحه; فوالذي نفس ابن عباس بيده، لقد كان أوّل الإسلام، وإن رأس الكبش لمعلق بقرنيه عند ميزاب الكعبة قد حُشّ، يعني يبس.
حدثنا ابن حميد، قال: ثنا سلمة، قال ابن إسحاق: ويزعم أهل الكتاب الأول وكثير من العلماء أن ذبيحة إبراهيم التي فدى بها ابنه كبش أملح اقرن أعين.
حدثنا عمرو بن عبد الحميد، قال: ثنا مروان بن معاوية، عن جويبر، عن الضحاك في قوله ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: بكبش.
وقال آخرون: كان الذبح وعلا.
* ذكر من قال ذلك:
حدثنا أبو كُرَيب، قال: ثنا معاوية بن هشام، عن سفيان، عن رجل، عن أبي صالح، عن ابن عباس ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: كان وَعِلا.
حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن عمرو بن عبيد، عن الحسن أنه كان يقول: ما فدي إسماعيل إلا بتيس من الأرويّ أهبط عليه من ثبير.
واختلف أهل التأويل في السبب الذي من أجله قيل للذِّبح الذي فدي &; 21-90 &; به إسحاق عظيم، فقال بعضهم: قيل ذلك كذلك، لأنه كان رَعَى في الجنة.
* ذكر من قال ذلك:
حدثنا أبو كُرَيب، قال: ثنا ابن يمان، عن سفيان، عن عبد الله بن عيسى، عن سعيد بن جُبَير عن ابن عباس ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: رعى في الجنة أربعين خريفا.
وقال آخرون: قيل له عظيم، لأنه كان ذِبْحًا متقبَّلا.
* ذكر من قال ذلك:
حدثنا أبو كُرَيب، قال: ثنا وكيع، عن سفيان، عن ابن جريج، عن مجاهد، ( عَظِيمٌ ) قال: متقبَّل.
حدثنا الحارث، قال: ثنا الحسن، قال: ثنا شريك، عن ليث، عن مجاهد في ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) قال: العظيم: المتقبل.
وقال آخرون: قيل له عظيم، لأنه ذِبْح ذُبِحَ بالحقّ، وذلك ذبحه بدين إبراهيم.
* ذكر من قال ذلك:
حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن عمرو بن عبيد، عن الحسن أنه كان يقول: ما يقول الله ( وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ) لذبيحته التي ذبح فقط، ولكنه الذَّبح على دينه، فتلك السُّنَّة إلى يوم القيامة، فاعلموا أن الذبيحة تدفع مِيتة السُّوء، فضحُّوا عباد الله.
قال أبو جعفر: ولا قول في ذلك أصح مما قال الله جلّ ثناؤه، وهو أن يقال: فداه الله بذِبح عظيم، وذلك أن الله عم وصفه إياه بالعظم دون تخصيصه، فهو كما عمه به.
Verset 108
Sa parole « Et Nous perpétuâmes sur lui parmi les générations suivantes » : Il dit, que Son souvenir soit exalté : Nous avons laissé sur lui, parmi ceux qui viendront après lui jusqu’au Jour de la Résurrection, une belle louange. Comme Bishr nous l’a rapporté, disant : Yazîd nous a rapporté, disant : Sa‘îd nous a rapporté, d’après Qatâda, à propos de « Et Nous perpétuâmes sur lui parmi les générations suivantes », il a dit : Allah a laissé sur lui la belle louange parmi les générations suivantes. Yûnus m’a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit à propos de Sa parole « Et Nous perpétuâmes sur lui parmi les générations suivantes » : Ibrâhîm a demandé, disant : « Et fais que j’aie une langue de vérité parmi les générations suivantes » — il a dit : Allah a donc laissé sur lui la belle louange parmi les générations suivantes, comme Il a laissé la mauvaise langue sur Pharaon et ses semblables ; de même, Il a laissé la langue de vérité et la bonne louange sur ceux-ci. Et il a été dit : le sens de cela est : Nous avons perpétué sur lui parmi les générations suivantes le salut, c’est-à-dire Sa parole « Paix sur Ibrâhîm » — et c’est une parole rapportée d’Ibn ‘Abbâs ; Nous avons omis de la mentionner car dans sa chaîne de transmission il y a quelqu’un que nous ne jugeons pas permis de mentionner ; et Nous avons déjà mentionné les récits rapportés sur Sa parole « Et Nous perpétuâmes sur lui parmi les générations suivantes » dans ce qui précède. Et il a été dit : le sens de cela est : Nous avons perpétué sur lui parmi les générations suivantes que l’on dise : Paix sur Ibrâhîm.
📜 Texte arabe source
وقوله ( وَتَرَكْنَا عَلَيْهِ فِي الآخِرِينَ ) يقول تعالى ذكره: وأبقينا عليه فيمن بعده إلى يوم القيامة ثناءً حسنا.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَتَرَكْنَا عَلَيْهِ فِي الآخِرِينَ ) قال: أبقى الله عليه الثناء الحسن في الآخرين.
حدثني يونس قال: أخبرنا ابن وهب قال: قال ابن زيد في قوله ( وَتَرَكْنَا عَلَيْهِ فِي الآخِرِينَ ) قال: سأل إبراهيمُ، فقال: وَاجْعَلْ لِي لِسَانَ صِدْقٍ فِي الآخِرِينَ قال: فترك الله عليه الثناء الحسن في الآخرين، كما ترك اللسانَ السَّوْء على فرعون وأشباهه كذلك ترك اللسان الصدق والثناء الصالح على هؤلاء.
وقيل: معنى ذلك: وتركنا عليه في الآخرين السلام، وهو قوله ( سَلامٌ عَلَى إِبْرَاهِيمَ ) ، وذلك قول يُرْوى عن ابن عباس تركنا ذكره لأن في إسناده من لم نستجز ذكره; وقد ذكرنا الأخبار المروية في قوله ( وَتَرَكْنَا عَلَيْهِ فِي الآخِرِينَ ) فيما مضى قبل. وقيل:
معنى ذلك: وتركنا عليه في الآخرين أن يقال: سلام على إبراهيم.
Verset 109
Sa parole « Paix sur Ibrâhîm » : Il dit, que Son souvenir soit exalté : une sécurité d’Allah sur terre pour Ibrâhîm, afin qu’il ne soit mentionné après lui que par une belle mention.
📜 Texte arabe source
وقوله ( سَلامٌ عَلَى إِبْرَاهِيمَ ) يقول تعالى ذكره: أمَنَة من الله في الأرض لإبراهيم أن لا يذكر من بعده إلا بالجميل من الذكر.
Verset 110
Sa parole : « Ainsi récompensons-Nous les bienfaisants » : Il dit : De même que Nous avons récompensé Ibrahim pour son obéissance envers Nous et sa bienfaisance dans sa soumission à Notre ordre, ainsi récompensons-Nous les bienfaisants.
📜 Texte arabe source
وقوله ( كَذَلِكَ نَجْزِي الْمُحْسِنِينَ ) يقول: كما جزينا إبراهيم على طاعته إيانا وإحسانه في الانتهاء إلى أمرنا، كذلك نجزي المحسنين .
Verset 111
« Il était parmi Nos serviteurs croyants » : Il dit : Ibrahim était parmi Nos serviteurs sincères dans leur foi envers Nous.
📜 Texte arabe source
( إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ ) يقول: إن إبراهيم من عبادنا المخلصين لنا الإيمان.
Verset 112
L’interprétation de la parole du Très-Haut : « Et Nous lui annonçâmes la bonne nouvelle d’Ishaq, prophète parmi les vertueux » (112). Il dit, que Son rappel soit exalté : Nous annonçâmes à Ibrahim la bonne nouvelle d’Ishaq, prophète, en récompense de sa bienfaisance et de son obéissance. Comme nous l’a rapporté Bishr, qui dit : Yazid nous a rapporté, qui dit : Sa’id nous a rapporté, d’après Qatada, au sujet de « Et Nous lui annonçâmes la bonne nouvelle d’Ishaq, prophète parmi les vertueux » : Il dit : Il lui fut annoncé après cela comme prophète, après ce qui s’était passé de son affaire, lorsqu’il se sacrifia pour Allah. Ya’qub m’a rapporté, qui dit : Ibn ‘Ulayya nous a rapporté, d’après Dawud, d’après ‘Ikrima, qui dit : Ibn ‘Abbas a dit : Le sacrifié est Ishaq ; il dit : Sa parole « Et Nous lui annonçâmes la bonne nouvelle d’Ishaq, prophète parmi les vertueux » : Il dit : Il lui fut annoncé sa prophétie. Il dit : Sa parole « Et Nous lui donnâmes de Notre miséricorde son frère Harun, prophète » : Il dit : Harun était plus âgé que Musa, mais Il voulut dire qu’Allah lui donna sa prophétie. Ibn ‘Abd al-A’la nous a rapporté, qui dit : Mu’tamir ibn Sulayman nous a rapporté, qui dit : J’ai entendu Dawud rapporter, d’après ‘Ikrima, d’après Ibn ‘Abbas, au sujet de ce verset « Et Nous lui annonçâmes la bonne nouvelle d’Ishaq, prophète parmi les vertueux » : Il dit : Il ne lui annonça sa prophétie que lorsqu’Il le racheta du sacrifice, et l’annonce de la prophétie n’eut pas lieu à sa naissance. Al-Husayn ibn Yazid al-Tahhan m’a rapporté, qui dit : Ibn Idris nous a rapporté, d’après Dawud, d’après ‘Ikrima, d’après Ibn ‘Abbas, au sujet de la parole d’Allah : « Et Nous lui annonçâmes la bonne nouvelle d’Ishaq, prophète » : Il dit : Il ne lui fut annoncé que la prophétie. Muhammad ibn Sa’d m’a rapporté, qui dit : Mon père m’a rapporté, qui dit : Mon oncle m’a rapporté, qui dit : Mon père m’a rapporté, d’après son père, d’après Ibn ‘Abbas, au sujet de Sa parole « Et Nous lui annonçâmes la bonne nouvelle d’Ishaq, prophète parmi les vertueux » : Il dit : Ibrahim reçut l’annonce d’Ishaq. Muhammad nous a rapporté, qui dit : ...
📜 Texte arabe source
القول في تأويل قوله تعالى : وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ (112)
يقول تعالى ذكره: وبشَّرنا إبراهيم بإسحاق نبيا شكرا له على إحسانه وطاعته.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ ) قال: بشر به بعد ذلك نبيا، بعد ما كان هذا من أمره لمَّا جاد لله بنفسه.
حدثني يعقوب، قال: ثنا ابن عُلَية، عن داود، عن عكرمة، قال: قال ابن عباس: الذبيح إسحاق; قال: وقوله ( وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ ) قال بُشِّر بنبوته. قال: وقوله وَوَهَبْنَا لَهُ مِنْ رَحْمَتِنَا أَخَاهُ هَارُونَ نَبِيًّا قال: كان هارون أكبر من موسى، ولكن أراد وهب الله له نبوته.
حدثنا ابن عبد الأعلى، قال: ثنا معتمر بن سليمان، قال: سمعت داود يحدّث، عن عكرمة، عن ابن عباس في هذه الآية ( وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ ) قال: إنما بشره به نبيا حين فداه من الذبح، ولم تكن البشارة بالنبوة عند مولده.
حدثني الحسين بن يزيد الطحان، قال: ثنا ابن إدريس، عن داود، عن عكرمة، عن ابن عباس، في قول الله:( وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا ) قال: إنما بُشِّر بالنبوّة.
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ ) قال: بُشِّر إبراهيم بإسحاق.
حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ( وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ ) قال: بنبوته.
حدثني أبو السائب، قال: ثنا ابن فضيل، عن ضرار، عن شيخ من أهل المسجد، قال: بُشِّر إبراهيم لسبع عشرة ومئة سنة.
Verset 113
Sa parole « Et Nous mîmes la bénédiction sur lui et sur Ishaq » : Il dit, que Son rappel soit exalté : Nous mîmes la bénédiction sur Ibrahim et sur Ishaq. « Et parmi leur descendance, il y a le bienfaisant » : Il entend par le bienfaisant : le croyant obéissant à Allah, bienfaisant dans son obéissance envers Lui. « Et celui qui est manifestement injuste envers lui-même » : Il entend par l’injuste envers lui-même : le mécréant envers Allah, qui attire sur lui-même par sa mécréance le châtiment d’Allah et Son supplice douloureux. « Manifestement » : c’est-à-dire celui dont l’injustice envers lui-même est apparue clairement par sa mécréance envers Allah. Et c’est ce que les gens de l’interprétation ont dit à ce sujet. * Mention de ceux qui l’ont dit : Muhammad ibn al-Husayn nous a rapporté, qui dit : Ahmad ibn al-Mufaddal nous a rapporté, qui dit : Asbat nous a rapporté, d’après al-Suddi, au sujet de Sa parole « Le bienfaisant et celui qui est manifestement injuste envers lui-même » : Il dit : Le bienfaisant : l’obéissant à Allah ; et l’injuste envers lui-même : le désobéissant à Allah.
📜 Texte arabe source
وقوله ( وَبَارَكْنَا عَلَيْهِ وَعَلَى إِسْحَاقَ ) يقول تعالى ذكره: وباركنا على إبراهيم وعلى إسحاق ( وَمِنْ ذُرِّيَّتِهِمَا مُحْسِنٌ ) يعني بالمحسن: المؤمن المطيع لله، المحسن في طاعته إياه ( وَظَالِمٌ لِنَفْسِهِ مُبِينٌ ) ويعني بالظالم لنفسه: الكافر بالله، الجالب على نفسه بكفره عذاب الله وأليم عقابه ( مبين ) : يعني الذي قد أبان ظلمه نفسه بكفره بالله.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( مُحْسِنٌ وَظَالِمٌ لِنَفْسِهِ مُبِينٌ ) قال: المحسن: المطيع لله، والظالم لنفسه: العاصي لله.
Verset 114
L’interprétation de la parole du Très-Haut : « Et Nous avons certes accordé une faveur à Musa et à Harun » (114). Il dit, que Son rappel soit exalté : Nous avons accordé Notre faveur à Musa et à Harun, les deux fils de ‘Imran, en faisant d’eux des prophètes, en les sauvant, eux et leur peuple, de l’angoisse et de la grande affliction dans lesquelles ils se trouvaient à cause de l’esclavage de la famille de Pharaon, et de ce que Nous avons fait subir à Pharaon et à son peuple comme noyade. Et c’est ce que les gens de l’interprétation ont dit à ce sujet. * Mention de ceux qui l’ont dit :
📜 Texte arabe source
القول في تأويل قوله تعالى : وَلَقَدْ مَنَنَّا عَلَى مُوسَى وَهَارُونَ (114)
يقول تعالى ذكره: ولقد تفضلنا على موسى وهارون ابني عمران، فجعلناهما نبيين، ونجيناهما وقومهما من الغم والمكروه العظيم الذي كانوا فيه من عُبودة آل فرعون، ومما أهلكنا به فرعون وقومه من الغرق.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
Verset 115
Nous a rapporté Muhammad ibn al-Husayn, dit-il : nous a rapporté Ahmad ibn al-Mufaddal, dit-il : nous a rapporté Asbât, d'après al-Suddî, au sujet de la parole d'Allah « Et Nous les sauvâmes, eux et leur peuple, de la grande détresse » : il dit : de la noyade. Nous a rapporté Bishr, dit-il : nous a rapporté Yazîd, dit-il : nous a rapporté Sa'îd, d'après Qatâda, « Et Nous les sauvâmes, eux et leur peuple, de la grande détresse » : c'est-à-dire de Pharaon et de son peuple.
📜 Texte arabe source
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السدّيّ، في قوله ( وَنَجَّيْنَاهُمَا وَقَوْمَهُمَا مِنَ الْكَرْبِ الْعَظِيمِ ) قال: من الغرق.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَنَجَّيْنَاهُمَا وَقَوْمَهُمَا مِنَ الْكَرْبِ الْعَظِيمِ ) : أي من آل فرعون.
Verset 116
Et Sa parole « Et Nous les secourûmes » : Il dit : Nous avons secouru Mûsâ, Hârûn et leur peuple contre Pharaon et ses gens en les noyant, « et ils furent les vainqueurs » contre eux. Et certains savants de la langue arabe ont dit : par le pronom "hum" dans « Et Nous les secourûmes », on vise Mûsâ et Hârûn, mais il est sorti sous forme de pluriel, car les Arabes font passer le chef — comme le prophète, l'émir et autres — au pluriel avec ses troupes et ses partisans, et à l'unicité car il est un à l'origine ; et de même : « dans la crainte de Pharaon et de leurs notables » et dans un autre endroit : « et de ses notables ». Il dit : et parfois les Arabes font passer le duel au pluriel comme ils font passer le singulier au pluriel, et tu t'adresses à l'homme en disant : « Que vous êtes bons et généreux ! » alors que tu ne vis que lui seul. Et cette parole que celui dont nous avons rapporté le propos a dite au sujet de « Et Nous les secourûmes », bien qu'elle ne soit pas rejetée, nous n'avons pas besoin de recourir à elle pour Sa parole « Et Nous les secourûmes », car Allah a fait suivre cela de Sa parole « Et Nous les sauvâmes, eux et leur peuple, de la grande détresse », puis Il dit : « Et Nous les secourûmes », c'est-à-dire : eux deux et leur peuple, car Pharaon et son peuple étaient les ennemis de tous les enfants d'Israël, ils les avaient affaiblis, égorgeant leurs fils et épargnant leurs femmes ; Allah les a donc secourus contre eux en les noyant et en sauvant les autres.
📜 Texte arabe source
وقوله ( وَنَصَرْنَاهُمْ ) يقول: ونصرنا موسى وهارون وقومهما على فرعون وآله بتغريقناهم، ( فَكَانُوا هُمُ الْغَالِبِينَ ) لهم.
وقال بعض أهل العربية: إنما أريد بالهاء والميم في قوله ( وَنَصَرْنَاهُمْ ) موسى وهارون، ولكنها أخرجت على مخرج مكنيّ الجمع، لأن العرب تذهب بالرئيس &; 21-94 &; كالنبي والأمير وشبه إلى الجمع بجنوده وأتباعه، وإلى التوحيد لأنه واحد في الأصل، ومثله: عَلَى خَوْفٍ مِنْ فِرْعَوْنَ وَمَلَئِهِمْ وفي موضع آخر: وملئه قال: وربما ذهبت العرب بالاثنين إلى الجمع كما تذهب بالواحد إلى الجمع، فتخاطب الرجل، فتقول: ما أحسنتم ولا أجملتم، وإنما تريده بعينه، وهذا القول الذي قاله هذا الذي حكينا قوله في قوله ( وَنَصَرْنَاهُمْ ) وإن كان قولا غير مدفوع، فإنه لا حاجة بنا إلى الاحتيال به لقوله ( وَنَصَرْنَاهُمْ ) لأن الله أتبع ذلك قوله ( وَنَجَّيْنَاهُمَا وَقَوْمَهُمَا مِنَ الْكَرْبِ الْعَظِيمِ ) ثم قال: ( وَنَصَرْنَاهُمْ ) يعني: هما وقومهما، لأن فرعون وقومه كانوا أعداء لجميع بني إسرائيل، قد استضعفوهم، يذبحون أبناءهم، ويستحيون نساءهم، فنصرهم الله عليهم، بأن غرّقهم ونجى الآخرين.
Verset 117
Le propos sur l'interprétation de la parole du Très-Haut : « Et Nous leur donnâmes le Livre clair » (117). Il dit, que le Très-Haut soit exalté : Et Nous donnâmes à Mûsâ et Hârûn le Livre : c'est-à-dire la Tawrât. Comme nous l'a rapporté Bishr, dit-il : nous a rapporté Yazîd, dit-il : nous a rapporté Sa'îd, d'après Qatâda, « Et Nous leur donnâmes le Livre clair » : la Tawrât. Et par "clair", Il veut dire : où se manifestent la guidance de ce qu'il contient, son détail et ses jugements.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَآتَيْنَاهُمَا الْكِتَابَ الْمُسْتَبِينَ (117)
يقول تعالى ذكره: وآتينا موسى وهارون الكتاب: يعني التوراة.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَآتَيْنَاهُمَا الْكِتَابَ الْمُسْتَبِينَ ) : التوراة.
ويعني بالمستبين: المتبيِّن هُدَى ما فيه وتفصيله وأحكامه.
Verset 118
Et Sa parole « Et Nous les guidâmes vers le droit chemin » : Il dit, que le Très-Haut soit exalté : Et Nous guidâmes Mûsâ et Hârûn vers le chemin droit, qui n'a aucune déviation, c'est l'islâm, la religion d'Allah par laquelle Il a envoyé Ses prophètes. Et c'est ce que les gens de l'interprétation ont dit à ce sujet. * Mention de ceux qui l'ont dit : Nous a rapporté Bishr, dit-il : nous a rapporté Yazîd, dit-il : nous a rapporté Sa'îd, d'après Qatâda, « Et Nous les guidâmes vers le droit chemin » : l'islâm.
📜 Texte arabe source
وقوله ( وَهَدَيْنَاهُمَا الصِّرَاطَ الْمُسْتَقِيمَ ) يقول تعالى ذكره: وهدينا موسى وهارون الطريق المستقيم، الذي لا اعوجاج فيه وهو الإسلام دين الله، الذي ابتعث به أنبياءه.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَهَدَيْنَاهُمَا الصِّرَاطَ الْمُسْتَقِيمَ ) الإسلام.
Verset 119
Et Sa parole « Et Nous laissâmes sur eux deux parmi les générations suivantes » : Il dit : Et Nous laissâmes sur eux deux parmi les générations qui vinrent après eux la belle louange à leur sujet.
📜 Texte arabe source
وقوله ( وَتَرَكْنَا عَلَيْهِمَا فِي الآخِرِينَ ) يقول: وتركنا عليهما في الآخرين بعدهم الثناء الحسن عليهما.
Verset 120
Et Sa parole : « Paix sur Moïse et Aaron » — Il dit : cela signifie qu’il sera dit : Paix sur Moïse et Aaron.
📜 Texte arabe source
وقوله ( سَلامٌ عَلَى مُوسَى وَهَارُونَ ) يقول: وذلك أن يقال: سلام على موسى وهارون.
Verset 121
Et Sa parole : « C’est ainsi que Nous récompensons les bienfaisants » — Il dit : c’est ainsi que Nous récompensons ceux qui Nous obéissent et ceux qui agissent selon ce qui Nous agrée d’eux.
📜 Texte arabe source
وقوله ( إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ ) يقول: هكذا نجزي أهل طاعتنا، والعاملين بما يرضينا عنهم .
Verset 122
« Ils sont tous deux parmi Nos serviteurs croyants » — Il dit : Moïse et Aaron sont parmi Nos serviteurs sincères dans la foi en Nous.
📜 Texte arabe source
( إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ ) يقول: إن موسى وهارون من عبادنا المخلصين لنا الإيمان.
Verset 123
L’interprétation de la parole du Très-Haut : « Et Élie était certes parmi les envoyés » — Il dit, que Sa majesté soit exaltée : Et Élie, qui est Élie fils de Yâsîn, fils de Finhâs, fils d’Al-‘Ayzar, fils d’Aaron, fils d’Imrân, selon ce que nous a rapporté Ibn Humayd, qui dit : nous a rapporté Salama, d’après Ibn Ishâq. Et il a été dit qu’il est Idrîs ; nous a rapporté cela Bishr, qui dit : nous a rapporté Yazîd, qui dit : nous a rapporté Sa’îd, d’après Qatâda, qui dit : on disait qu’Élie est Idrîs. Nous avons déjà mentionné cela précédemment. Et Sa parole : « parmi les envoyés » — Il dit, que Sa majesté soit exaltée : certes, il est un envoyé parmi les envoyés.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ (123)
يقول تعالى ذكره: وإن إلياس، وهو إلياس بن ياسين بن فنحاص بن العيزار بن هارون بن عمران فيما حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق.
وقيل: إنه إدريس، حدثنا بذلك بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قال: كان يقال: إلياس هو إدريس. وقد ذكرنا ذلك فيما مضى قبل.
وقوله (لَمِنَ الْمُرْسَلِينَ) يقول جلّ ثناؤه: لمرسل من المرسلين.
Verset 124
« Quand il dit à son peuple : Ne craignez-vous pas [Allah] ? » — Il dit : lorsqu’il dit à son peuple parmi les enfants d’Israël : Ne craignez-vous pas Allah, ô peuple, et ne redoutez-vous pas Son châtiment pour avoir adoré un seigneur autre qu’Allah et une divinité en dehors de Lui ?
📜 Texte arabe source
(إِذْ قَالَ لِقَوْمِهِ أَلا تَتَّقُونَ) .
يقول حين قال لقومه في بني إسرائيل: ألا تتقون الله أيها &; 21-96 &; القوم، فتخافونه، وتحذرون عقوبته على عبادتكم ربا غير الله، وإلهًا سواه .
Verset 125
« Et vous délaissez le Meilleur des créateurs » : Il dit : vous délaissez l'adoration du meilleur de ceux dont on dit qu'ils sont créateurs. On a divergé sur le sens de « Ba'l » : certains ont dit : son sens est : invoquez-vous un seigneur ? Ils ont dit : c'est une langue connue des habitants du Yémen. * Mention de ceux qui ont dit cela : Ibn al-Muthanna nous a rapporté, dit-il : Harma ibn 'Umara nous a rapporté, dit-il : Shu'ba nous a rapporté, dit-il : 'Umara nous a informé, d'après 'Ikrima, au sujet de Sa parole « Invoquez-vous Ba'l » : il dit : une divinité. 'Imran ibn Musa nous a rapporté, dit-il : 'Abd al-Warith nous a rapporté, dit-il : 'Umara nous a rapporté, d'après 'Ikrima, au sujet de Sa parole « Invoquez-vous Ba'l » : il dit : invoquez-vous un seigneur, et c'est la langue des habitants du Yémen, ils disent : qui est le ba'l de ce taureau, c'est-à-dire : qui est son seigneur ? Zakariyya ibn Yahya ibn Abi Zayda et Muhammad ibn 'Amr m'ont rapporté, ils ont dit : Abu 'Asim nous a rapporté, dit-il : 'Isa nous a rapporté, et al-Harith m'a rapporté, dit-il : al-Hasan nous a rapporté, dit-il : Warqa' nous a rapporté, tous d'après Ibn Abi Najih, d'après Mujahid, au sujet de Sa parole « Invoquez-vous Ba'l » : il dit : un seigneur. Bishr nous a rapporté, dit-il : Yazid nous a rapporté, dit-il : Sa'id nous a rapporté, d'après Qatada, au sujet de Sa parole « Invoquez-vous Ba'l » : il dit : c'est une langue yéménite : invoquez-vous un seigneur en dehors de Dieu. Muhammad nous a rapporté, dit-il : Ahmad nous a rapporté, dit-il : Asbat nous a rapporté, d'après al-Suddi, au sujet de Sa parole « Invoquez-vous Ba'l » : il dit : un seigneur. Muhammad ibn 'Amr m'a rapporté, dit-il : Abu 'Asim nous a rapporté, dit-il : 'Isa nous a rapporté, d'après 'Abd Allah ibn Abi Yazid, dit-il : j'étais auprès d'Ibn 'Abbas et ils l'interrogèrent sur ce verset : « Invoquez-vous Ba'l »
📜 Texte arabe source
(وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ) يقول: وتَدعون عبادة أحسن مَن قيل له خالق.
وقد اختلف في معنى بَعْل، فقال بعضهم: معناه: أتدعون ربا؟ وقالوا: هي لغة لأهل اليمن معروفة فيهم.
* ذكر من قال ذلك :
حدثنا ابن المثنى، قال: ثنا حرمي بن عمارة، قال: ثنا شعبة، قال: أخبرني عُمارة، عن عكرمة، في قوله ( أَتَدْعُونَ بَعْلا ) قال: إلها.
حدثنا عمران بن موسى، قال: ثنا عبد الوارث، قال: ثنا عمارة، عن عكرمة، في قوله ( أَتَدْعُونَ بَعْلا ) يقول: أتدعون ربا، وهي لغة أهل اليمن، تقول: من بعل هذا الثور: أي من ربُّه؟
حدثني زكريا بن يحيى بن أبي زائدة ومحمد بن عمرو، قالا ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، في قوله ( أَتَدْعُونَ بَعْلا ) قال: ربا.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( أَتَدْعُونَ بَعْلا ) قال: هذه لغة باليمانية: أتدعون ربا دون الله.
حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ، قوله ( أَتَدْعُونَ بَعْلا ) قال: ربّا.
حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، عن عبد الله بن أبي يزيد، قال: كنت عند ابن عباس فسألوه عن هذه الآية: ( أَتَدْعُونَ بَعْلا ) قال: فسكت ابن عباس، فقال رجل: أنا بعلها، فقال ابن عباس: كفاني هذا الجواب.
وقال آخرون: هو صنم كان لهم يقال له بَعْل، وبه سميت بعلبك.
* ذكر من قال ذلك:
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله ( أَتَدْعُونَ بَعْلا ) يعني: صنما كان لهم يسمى بَعْلا.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( أَتَدْعُونَ بَعْلا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ ) ؟ قال: بعل: صنم كانوا يعبدون، كانوا ببعلك، وهم وراء دمشق، وكان بها البعل الذي كانوا يعبدون.
وقال آخرون: كان بَعْل: امرأة كانوا يعبدونها.
* ذكر من قال ذلك:
حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: سمعت بعض أهل العلم يقول: ما كان بَعْل إلا امرأة يعبدونها من دون الله.
وللبَعْل في كلام العرب أوجه. يقولون لربّ الشيء هو بَعْله، يقال: هذا بَعْل هذه الدار، يعني ربُّها; ويقولون لزوج المرأة بعلُها; ويقولون لما كان من الغروس والزروع مستغنيا بماء السماء، ولم يكن سقيا بل هو بعل، وهو العَذْي. وذُكر أن الله بعث إلى بني إسرائيل إلياس بعد مهلك حِزْقيل بن يوزا.
وكان من قصته وقصة قومه فيما بلغنا، ما حدثنا ابن حميد، قال: ثنا سلمة، عن محمد بن إسحاق، عن وهب بن منبه، قال: إن الله قبض حِزْقيل، وعظمت في بني إسرائيل الأحداث، ونُسوا ما كان من عهد الله إليهم، حتى نصبوا الأوثان وعبدوها دون الله، فبعث الله إليهم إلياس بن ياسين بن فنحاص بن العيزار بن هارون بن عمران نبيا. وإنما كانت الأنبياء من بني إسرائيل بعد موسى يُبعثون إليهم بتجديد ما نُسوا من التوراة، فكان إلياس مع ملك من ملوك بني إسرائيل، يقال له: أحاب، كان اسم امرأته: أربل، وكان يسمع منه ويصدّقه، وكان إلياس يقيم له أمره، وكان سائر بني إسرائيل قد اتخذوا صنما يعبدونه من دون الله يقال له بعل.
قال ابن إسحاق: وقد سمعت بعض أهل العلم يقول: ( ما كان بعل إلا امرأة يعبدونها من دون الله ); يقول الله لمحمد: ( وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ إِذْ قَالَ لِقَوْمِهِ أَلا تَتَّقُونَ أَتَدْعُونَ بَعْلا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ اللَّهَ رَبَّكُمْ وَرَبَّ آبَائِكُمُ الأوَّلِينَ ) فجعل إلياس يدعوهم إلى الله، وجعلوا لا يسمعون منه شيئا إلا ما كان من ذلك الملك، والملوك متفرّقة بالشام، كل ملك له ناحية منها يأكلها، فقال ذلك الملك الذي كان إلياس معه يقوم له أمره، ويراه على هدى من بين أصحابه يوما: يا إلياس، والله ما أرى ما تدعو إليه إلا باطلا والله ما أرى فلانا وفلانا - يعدّد ملوكًا من ملوك بني إسرائيل قد عبدوا الأوثان من دون الله- إلا على مثل ما نحن عليه، يأكلون ويشربون وينعمون مملكين، ما ينقص دنياهم أمرهم الذي تزعم أنه باطل، وما نرى لنا عليهم من فضل; فيزعمون- والله أعلم- أن إلياس استرجع وقام شعر رأسه وجلده، ثم رفضه وخرج عنه، ففعل ذلك الملك فعل أصحابه: عبد الأوثان، وصنع ما يصنعون، فقال إلياس: اللهمّ إن بني إسرائيل قد أبَوْا إلا أن يكفروا بك والعبادة لغيرك، فغير ما بهم من نعمتك ) أو كما قال.
حدثنا ابن حميد، قال: ثنا سلمة، قال: ثنا محمد بن إسحاق، قال: فذكر لي أنه أوحي إليه: إنا قد جعلنا أمر أرزاقهم بيدك وإليك حتى تكون أنت الذي تأذن في ذلك، فقال إلياس: اللهم فأمسك عليهم المطر; فحبس عنهم ثلاث سنين، حتى هلكت الماشية والهوامّ والدوابّ والشجر، وجهد الناس جهدا شديدا. وكان إلياس فيما يذكرون حين دعا بذلك على بني إسرائيل قد استخفى، شفقا على نفسه منهم، وكان حيثما كان وضع له رزق، وكانوا إذا وجدوا ريح الخبز في دار أو بيت، قالوا: لقد دخل إلياس هذا المكان فطلبوه، ولقي منهم أهل ذلك المنـزل شرا. ثم إنه أوى ليلة إلى امرأة من بني إسرائيل لها ابن يقال له اليسع ابن أخطوب به ضرّ، فآوته وأخفت أمره، فدعا إلياس لابنها، فعُوفِيَ من الضرّ الذي كان به، واتبع اليسع غلاما شابا، فيزعمون- والله أعلم- أن أوحى إلى إلياس: إنك قد أهلكت كثيرا من الخلق ممن لم يعص سوى بني إسرائيل من البهائم والدوابّ والطير والهوامّ والشجر، بحبس المطر عن بني إسرائيل، فيزعمون والله أعلم أن إلياس قال: أي ربّ دعني أنا الذي أدعو لهم وأكون أنا الذي آتيهم بالفرج مما هم فيه من البلاء الذي أصابهم، لعلهم أن يرجعوا وينـزعوا عما هم عليه من عبادة غيرك، قيل له: نعم; فجاء إلياس إلى بني إسرائيل فقال لهم: إنكم قد هلكتم جهدا، وهلكت البهائم والدوابّ والطير والهوامّ والشجر بخطاياكم، وإنكم على باطل وغرور، أو كما قال لهم، فإن كنتم تحبون أن تعلموا ذلك، وتعلموا أن الله عليكم ساخط فيما أنتم عليه، وأن الذي أدعوكم إليه الحقّ، فاخرجوا بأصنامكم هذه التي تعبدون وتزعمون أنها خير مما أدعوكم إليه، فإن استجابت لكم، فذلك كما تقولون، وإن هي لم تفعل علمتم أنكم على باطل، فنـزعتم، ودعوت الله ففرّج عنكم ما أنتم فيه من البلاء، قالوا: أنصفت; فخرجوا بأوثانهم، وما يتقربون به إلى الله من إحداثهم الذي لا يرضى، فدعوها فلم تستجب لهم، ولم تفرج عنهم ما كانوا فيه من البلاء حتى عرفوا ما هم فيه من الضلالة والباطل، ثم قالوا لإلياس: يا إلياس إنا قد هلكنا فادع الله لنا، فدعا لهم إلياس بالفرج مما هم فيه، وأن يسقوا، فخرجت سحابة مثل التُّرس بإذن الله على ظهر البحر وهم ينظرون، ثم ترامى إليه السحاب، ثم أدحَسَتْ ثم أرسل المطر، فأغاثهم، فحيت بلادهم، وفرج عنهم ما كانوا فيه من البلاء، فلم ينـزعوا ولم يرجعوا، وأقاموا على أخبث ما كانوا عليه; فلما رأى ذلك إلياس من كفرهم، دعا ربه أن يقبضه إليه، فيريحه منهم، فقيل له فيما يزعمون: انظر يوم كذا وكذا، فاخرج فيه إلى بلد كذا وكذا، فماذا جاءوك من شيء فاركبه ولا تهبه; فخرج إلياس وخرج معه اليسع بن أخطوب، حتى إذا كان في البلد الذي ذُكر له في المكان الذي أُمر به، أقبل إليه فرس من نار حتى وقف بين يديه، فوثب عليه، فانطلق به، فناداه اليسع: يا إلياس، يا إلياس ما تأمرني؟ فكان آخر عهدهم به، فكساه الله الريش، وألبسه النور، وقطع عنه لذّة المطعم والمشرب، وطار في الملائكة، فكان إنسيا ملكيا أرضيا سَماويا.
Verset 126
Les lecteurs ont divergé sur la lecture de Sa parole « Allah, votre Seigneur et le Seigneur de vos premiers pères ». La plupart des lecteurs de La Mecque, de Médine, de Bassora et certains lecteurs de Koufa ont lu : « Allah, votre Seigneur et le Seigneur de vos premiers pères » au nominatif, comme une reprise, car l'information s'achève à Sa parole « le Meilleur des créateurs ». La plupart des lecteurs de Koufa ont lu cela : « Allah, votre Seigneur et le Seigneur de vos premiers pères » à l'accusatif, en l'attachant à Sa parole « et vous délaissez le Meilleur des créateurs », considérant que tout cela est un seul discours. Le jugement correct à ce sujet selon nous est que ce sont deux lectures au sens proche, avec la diffusion de la lecture par les deux chez les lecteurs ; quelle que soit celle que le lecteur adopte, il est correct. Et l'interprétation du discours : cela est votre adoré, ô gens, celui qui mérite de vous l'adoration : votre Seigneur qui vous a créés, et le Seigneur de vos pères passés avant vous, non l'idole qui ne crée rien, ne nuit ni ne profite.
📜 Texte arabe source
واختلفت القرّاء في قراءة قوله ( اللَّهَ رَبَّكُمْ وَرَبَّ آبَائِكُمُ الأوَّلِينَ ) فقرأته عامة قراء مكة والمدينة والبصرة وبعض قراء الكوفة: ( الله رَبُّكُمْ وَرَبُّ آبَائِكُمُ الأوَّلِينَ ) رفعا على الاستئناف، وأن الخبر قد تناهى عند قوله ( أَحْسَنَ الْخَالِقِينَ ) وقرأ ذلك عامة قرّاء الكوفة: ( اللَّهَ رَبَّكُمْ وَرَبَّ آبَائِكُمُ الأوَّلِينَ ) نصبا، على الردّ على قوله ( وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ ) على أن ذلك كله كلام واحد.
والصواب من القول في ذلك عندنا أنهما قراءتان متقاربتا المعنى، مع استفاضة القراءة بهما في القرّاء، فبأي ذلك قرأ القارئ فمصيب. وتأويل الكلام: ذلك معبودكم أيها الناس الذي يستحق عليكم العبادة: ربكم الذي خلقكم، وربّ آبائكم الماضين قبلكم، لا الصنم الذي لا يخلق شيئا، ولا يضرّ ولا ينفع.
Verset 127
Le discours sur l'interprétation de Sa parole : « Ils le traitèrent de menteur, et ils seront certainement amenés (au châtiment) » (127). Et Sa parole « Ils le traitèrent de menteur, et ils seront certainement amenés (au châtiment) » : il dit : le peuple d'Élie l'a traité de menteur, « et ils seront certainement amenés (au châtiment) » : il dit : ils seront certainement amenés au châtiment de Dieu et ils le subiront. Comme Bishr nous l'a rapporté, dit-il : Yazid nous a rapporté, dit-il : Sa'id nous a rapporté, d'après Qatada : « et ils seront certainement amenés (au châtiment) » : au châtiment de Dieu.
📜 Texte arabe source
القول في تأويل قوله تعالى : فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ (127)
وقوله ( فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ ) يقول: فكَذّب إلياس قَومُهُ، فإنهم لمحضرون: يقول: فإنهم لمحضرون في عذاب الله فيشهدونه.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَإِنَّهُمْ لَمُحْضَرُونَ ) في عذاب الله..
Verset 128
« Sauf les serviteurs élus de Dieu » : il dit : ils seront amenés au châtiment de Dieu, sauf les serviteurs de Dieu qu'Il a préservés du châtiment.
📜 Texte arabe source
( إِلا عِبَادَ اللَّهِ الْمُخْلَصِينَ ) يقول: فإنهم يحضرون في عذاب الله، إلا عباد الله الذين أخلصهم من العذاب .
Verset 129
« Et Nous lui laissâmes une belle renommée parmi la postérité » : il dit : Nous lui avons laissé la belle louange parmi les nations venues après lui.
📜 Texte arabe source
( وَتَرَكْنَا عَلَيْهِ فِي الآخِرِينَ ) يقول: وأبقينا عليه الثناء الحسن في الآخرين من الأمم بعده.
Verset 130
Exégèse de la parole d'Allah : « Paix sur Îl-Yâsîn » (130). Il dit, qu'Allah soit exalté : une sécurité venant d'Allah pour la famille de Yâsîn. Les lecteurs ont divergé sur la lecture de « Paix sur Îl-Yâsîn » : la majorité des lecteurs de La Mecque, de Bassora et de Koufa l'ont lu « Salâmun 'alâ Ilyâsîn » avec la kasra sur l'alif d'Ilyâsîn. Certains d'entre eux disaient : c'est le nom d'Élie (Ilyâs), et il avait deux noms : Ilyâs et Ilyâsîn, comme Ibrâhîm et Ibrâhâm. Ils s'appuyaient sur le fait que tout « Salâmun » dans la sourate est une salutation au prophète mentionné sans sa famille, donc Ilyâsîn est une salutation à Élie seul sans sa famille. Certains spécialistes de la langue arabe disaient : Ilyâs est un nom hébreu, comme Ismâ'îl et Ishâq, avec l'article défini, et si on le rendait arabe à partir de « al-ils » (l'intimité), on en ferait un « if'âl » comme « al-ikhrâj » (la sortie) et « al-Idkhâl » (l'entrée). Il dit : « Salâmun 'alâ Ilyâsîn » avec le nûn, et les Arabes font cela avec les noms étrangers, disant : Mîkâl, Mîkâ'îl et Mîkâ'îl. Les Banû Asad disent : « ceci est Ismâ'în venu », tandis que le reste des Arabes utilise le lâm. Il dit : un membre des Banû Numayr m'a rapporté pour Dab (un poète) : « Le maître du marché dit quand nous sommes venus : ceci, par le Seigneur de la Maison, est Isrâ'înâ » — c'est comme Ilyâsîn. Il dit : si tu veux, tu peux considérer Ilyâsîn comme un pluriel, incluant ses compagnons dans son nom, comme on dit pour un peuple dont le chef est al-Muhallab : « les Muhâliba et les Muhallabûn sont venus à vous », équivalent à « al-Ash'arîn » avec allègement, et « al-Sa'dîn » avec allègement et autres. Le poète a dit : « Je suis le fils de Sa'd, seigneur des Sa'dîn ». Il dit : pour le duel, on joint l'un à l'autre s'il est plus célèbre, comme le poète a dit : « Il m'a récompensé... »
📜 Texte arabe source
القول في تأويل قوله تعالى : سَلامٌ عَلَى إِلْ يَاسِينَ (130)
يقول تعالى ذكره: أمنة من الله لآل ياسين.
واختلفت القرّاء في قراءة قوله ( سَلامٌ عَلَى إِلْ يَاسِينَ ) فقرأته عامة قرّاء مكة والبصرة والكوفة: ( سَلامُ عَلى إلْياسِينَ ) بكسر الألف من إلياسين ، فكان بعضهم يقول: هو اسم إلياس، ويقول: إنه كان يُسمى باسمين: إلياس، وإليا سين مثل إبراهيم، وإبراهام; يُستشهد على ذلك أن ذلك كذلك بأن جميع ما في السورة من قوله ( سَلامٌ ) فإنه سلام على النبي الذي ذكر دون آله، فكذلك إلياسين ، إنما هو سلام على إلياس دون آله. وكان بعض أهل العربية يقول: إلياس: اسم من أسماء العبرانية، كقولهم: إسماعيل وإسحاق، والألف واللام منه، ويقول: لو جعلته عربيا من الإلس، فتجعله إفعالا مثل الإخراج، والإدخال أجْري ; ويقول: قال: سلام على إلياسين، فتجعله بالنون، والعجمي من الأسماء قد تفعل به هذا العرب، تقول: ميكال وميكائيل وميكائيل، وهي في بني أسد تقول: هذا إسماعين قد جاء، وسائر العرب باللام; قال: وأنشدني بعض بني نمير لضب صاده:
يَقُــولُ رَبُّ السُّــوقِ لَمَّــا جِيْنـا
هَـــذَا وَرَبّ البَيْـــتِ إسْــرَائِينا (1)
قال: فهذا كقوله إلياسين; قال: وإن شئت ذهبت بإلياسين إلى أن تجعله جمعا، فتجعل أصحابه داخلين في اسمه، كما تقول لقوم رئيسهم المهلب: قد جاءتكم المهالبة والمهلبون، فيكون بمنـزلة قولهم الأشعرين بالتخفيف، والسعدين بالتخفيف وشبهه، قال الشاعر :
أنا ابْنُ سَعْدٍ سَيِّدِ السَّعْدِينَا (2)
قال: وهو في الاثنين أن يضمّ أحدهما إلى صاحبه إذا كان أشهر منه اسما كقول الشاعر :
وقرأ ذلك عامة قرّاء المدينة: " سَلام عَلى آل يَاسِينَ" بقطع آل من ياسين، فكان بعضهم يتأول ذلك بمعنى: سلام على آل محمد. وذُكر عن بعض القرّاء أنه كان يقرأ قوله وَإِنَّ إِلْيَاسَ بترك الهمز في إلياس ويجعل الألف واللام داخلتين على " ياس " للتعريف، ويقول: إنما كان اسمه " ياس " أدخلت عليه ألف ولام ثم يقرأ على ذلك: " سلام على إلياسين ".
والصواب من القراءة في ذلك عندنا قراءة من قرأه: ( سَلامٌ عَلَى إِلْ يَاسِينَ ) بكسر ألفها على مثال إدراسين، لأن الله تعالى ذكره إنما أخبر عن كل موضع ذكر فيه نبيا من أنبيائه صلوات الله عليهم في هذه السورة بأن عليه سلاما لا على آله، فكذلك السلام في هذا الموضع ينبغي أن يكون على إلياس كسلامه على غيره من أنبيائه، لا على آله، على نحو ما بيَّنا من معنى ذلك.
فإن ظنّ ظانّ أن إلياسين غير إلياس، فإن فيما حكينا من احتجاج من احتج بأن إلياسين هو إلياس غني عن الزيادة فيه.
مع أن فيما حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ( سَلامٌ عَلَى إِلْ يَاسِينَ ) قال: إلياس.
وفي قراءة عبد الله بن مسعود: " سَلامٌ عَلى إدْرَاسِينَ" دلالة واضحة على خطأ قول من قال: عنى بذلك سلام على آل محمد، وفساد قراءة من قرأ:" وإنَّ إلياسَ" بوصل &; 21-104 &; النون من " إن " بالياس، وتوجيه الألف واللام فيه إلى أنهما أدخلتا تعريفا للاسم الذي هو ياس، وذلك أن عبد الله كان يقول: إلياس هو إدريس، ويقرأ:" وَإِنَّ إدْرِيسَ لَمِنَ الْمُرْسَلِينَ"، ثم يقرأ على ذلك:" سَلامٌ عَلَى إدْرَاسِينَ"، كما قرأ الآخرون:( سَلامٌ عَلَى إِلْ يَاسِينَ ) بقطع الآل من ياسين. ونظير تسمية إلياس بإل ياسين : وَشَجَرَةً تَخْرُجُ مِنْ طُورِ سَيْنَاءَ [ثم قال في موضع آخر: وَطُورِ سِينِينَ وهو موضع واحد سمي بذلك.
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الهوامش:
(1) هذان البيتان من شواهد الفراء في معاني القرآن (مصورة الجامعة ص 274) قال : وقوله :" وإن إلياس لمن المرسلين" : ذكر أنه نبي ، وأن هذا الاسم اسم من أسماء العبرانية ، كقولهم : إسماعيل وإسحاق ، والألف واللام منه . ولو جعلته عربيا من الألف فتعجل إفعالا . مثل الإخراج والإدخال ، لجرى (أي صرف) . ثم قال :" سلام على إلياسين" ، فجعله بالنون ، والعجمي من الأسماء قد يفعل به هذا العرب ، تقول : ميكال وميكائيل وميكائين ، بالنون ، وهي في بني أسد ، يقولون : هذا إسماعين قد جاء ، بالنون ، وسائر العرب باللام . قال : وأنشدني بعض بني نمير لضب صاده بعضهم :"يقول أهل السوق .... البيتين . فهذا وجه لقوله" إلياسين" في (مجاز القرآن : مصورة الجامعة الورقة 210 - 1) قال أبو عبيدة :"سلام على إلياسين" : أي سلام على إلياس وأهله ، وعلى أهل دينه جميعهم ، بغير إضافة إلياء على العدد . قال الشاعر
قـدني مـن نصـر الحـبيبين قـدي
فجعل عبدالله بن الزبير أبا خبيب" مصغرا" ومن كان على رأيه عددا ولم يضفهما بالياء" أي لم ينسبهم إليه بياء النسب" فيقول خبيبيون وقال أبو عمر وبن العلاء : نادى مناد يوم الكلاب فقال : هلك اليزيدون . يعني يزيد بن عبدالمدان ، ويزيد بن هوبر ، ويزيد بن مخرمة الحارثيون .
ويقال : جاءك الحارثون والأشعرون .
(2) وهذا أيضا من شواهد الفراء في معاني القرآن ، جاء بعد الشاهد الذي قبله . قال الفراء بعد كلامه السابق في أن إلياسين لغة في إلياس عند بني أسد : وإن شئت ذهبت" بإلياسين" على أن تجعله جمعا ، فتجعل أصحابه داخلين في اسمه ، كما تقول للقوم رئيسهم المهلب : قد جاءتكم المهالبة والمهلبون ، فيكون بمنزلة قوله : الأشعرين والسعدين وشبهه . قال الشاعر :" أنا ابن سعد ..." البيت . وهذا يشبه كلام أبي عبيدة في مجاز القرآن ، وقد نقلناه في آخر الشاهد السابق على هذا.
(3) هذا الشاهد الثالث على قراءة قوله تعالى" سلام على إلياسين" . نقله الفراء وأبو عبيدة في كتابيهما . قال الفراء بعد كلامه السابق : وهو في الاثنين أكثر أن يضم أحدهما إلى صاحبه ، إذا كان أشهر منه اسما ، كقول الشاعر :" جزاني الزهدمان ... البيت" . واسم أحدهما زهدم . وقال أبو عبيدة : وكذلك يقال في الاثنين . وأنشد البيت ، ونسبه إلى قيس بن زهير . ثم قال بعده : وإنما هو زهدم وكردم العبسيان : أخوان . وقيل لعلي بن أبي طالب : نسألك سنة العمرين : يعنون أبا بكر وعمر رضي الله عنهما . ثم ذكر أبو عبيدة بعد ذلك وجها آخر فقال : إن أهل المدينة يقولون :" سلام على آل ياسن" أي على أهل ياسين . فقال سعد بن أبي وقاص وأبو عمرو وأهل الشام : هم قومه ومن كان معه على دينه . وقالت الشيعة : آل محمد : أهل بيته . واحتجوا بأنك تصغر الآل ، فتجعله أهيلا. ا هـ . وذكر بعد كلامه السابق في الموضوع وجها آخر فقال : وقد قرأ بعضهم :" وإن إلياس" يجعل اسمه" ياسا" أدخل عليه الألف واللام . ثم يقرءون :" سلام على آل ياسين" . جاء التفسير في تفسير الكلبي : على آل ياسين : على آل محمد صلى الله عليه وسلم والأول أشبه بالصواب والله أعلم ، لأن في قراءة عبدالله (يعني ابن مسعود) :" وإن إدريس لمن المرسلين"" سلام على إدراسين" . وقد يشهد على صواب هذا قوله :" وشجرة تخرج من طور سيناء" . ثم قال في موضع آخر :" وطور سينين" . وهو معنى واحد . والله أعلم .
(4) هذا هو الشاهد الرابع في الموضوع نفسه ، أنشده الفراء في معاني القرآن بعد سابقه . وأنشده صاحب اللسان في ضجم ، ونسبه إلى الأخطل ، وروايته فيه" ملامة" في موضع" ذمامة" . وقال : الضجم : العوج في الأنف ، يميل إلى أحد شقيه . والمتضاجم : المعوج الفم قال الأخطل :" جزى الله ... البيت" . وفروة : اسم رجل . ا هـ . وموضع الشاهد فيه قوله" الأعورين" كالذي قبله تماما .
Verset 131
Sa parole : « C'est ainsi que Nous récompensons les bienfaisants » (131) — Il dit, qu'Allah soit exalté : c'est ainsi que Nous récompensons ceux qui Nous obéissent et ceux qui font de bonnes œuvres.
📜 Texte arabe source
وقوله ( إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ ) يقول تعالى ذكره: إنا هكذا نجزي أهل طاعتنا والمحسنين أعمالا
Verset 132
Sa parole : « Il était de Nos serviteurs croyants » (132) — Il dit : Ilyâs était un serviteur parmi Nos serviteurs qui ont cru, Nous ont unifié, Nous ont obéi et ne Nous ont rien associé.
📜 Texte arabe source
وقوله ( إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ ) يقول: إن إلياس عبد من عبادنا الذين آمنوا، فوحَّدونا، وأطاعونا، ولم يشركوا بنا شيئا.
Verset 133
Exégèse de la parole d'Allah : « Et Lot était parmi les envoyés » (133). Il dit, qu'Allah soit exalté : et Lot était un envoyé parmi les envoyés.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَإِنَّ لُوطًا لَمِنَ الْمُرْسَلِينَ (133)
يقول تعالى ذكره: وإن لوطا المرسل من المرسلين.
Verset 134
« Quand Nous le sauvâmes, lui et sa famille, tout entière » (134) — Il dit : quand Nous avons sauvé Lot et sa famille, tous, du châtiment que Nous avons fait descendre sur son peuple et par lequel Nous les avons anéantis.
📜 Texte arabe source
( إِذْ نَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِينَ ) يقول: إذ نجَّينا لوطا وأهله أجمَعينَ من العذاب الذي أحللناه بقومه، فأهلكناهم به.
Verset 135
« Sauf une vieille femme parmi les restants » : Il dit : sauf une vieille femme parmi ceux qui demeurèrent en arrière, à savoir la femme de Lot. Nous avons déjà mentionné son histoire précédemment, ainsi que la divergence des exégètes sur le sens de « parmi les restants » (fī al-ghābirīn), et la parole correcte à ce sujet selon nous. — Il m’a été rapporté d’après al-Musayyib ibn Sharīk, d’après Abū Rawq, d’après al-Dahhāk : « Sauf une vieille femme parmi les restants » : Il dit : sauf sa femme qui resta en arrière et fut transformée en pierre, et elle s’appelait Hīshafa‘. (5) — Muhammad nous a rapporté, dit : Aḥmad nous a rapporté, dit : Asbāṭ nous a rapporté, d’après al-Suddī, au sujet de la parole « Sauf une vieille femme parmi les restants » : Il dit : les périssants. — Notes : (5) Dans ‘Arā’is al-Majālis d’al-Tha‘ālibī, édition al-Halabī, p. 106 : elle s’appelait Halsafa‘.
📜 Texte arabe source
( إِلا عَجُوزًا فِي الْغَابِرِينَ ) يقول: إلا عجوزا في الباقين، وهي امرأة لوط، وقد ذكرنا خبرها فيما مضى، واختلاف المختلفين في معنى قوله ( فِي الْغَابِرِينَ ) ، والصواب من القول في ذلك عندنا.
وقد حُدثت عن المسيِّب بن شريك، عن أبي روق، عن الضحاك ( إِلا عَجُوزًا فِي الْغَابِرِينَ ) يقول: إلا امرأته تخلَّفت فمسخت حجرا، وكانت تسمى هيشفع. (5)
حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ، في قوله ( إِلا عَجُوزًا فِي الْغَابِرِينَ ) قال: الهالكين.
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الهوامش:
(5) في عرائس المجالس للثعالبي ، طبعة الحلبي 106 : وكانت تسمى هلسفع .
Verset 136
Et Sa parole « Puis Nous fîmes périr les autres » : Il dit : Puis Nous les frappâmes de pierres venant d’en haut, et Nous les fîmes périr par cela.
📜 Texte arabe source
وقوله ( ثُمَّ دَمَّرْنَا الآخَرِينَ ) يقول: ثم قذفناهم بالحجارة من فوقهم، فأهلكناهم بذلك.
Verset 137
L’exégèse de la parole du Très-Haut : « Et certes vous passez près d’eux au matin » (137). Il dit — que Sa mention soit élevée — aux associateurs de Quraysh : Et certes vous passez près du peuple de Lot que Nous avons fait périr, à votre matin, de jour et de nuit. Comme nous l’a rapporté Bishr, dit : Yazīd nous a rapporté, dit : Sa‘īd nous a rapporté, d’après Qatāda : « Et certes vous passez près d’eux au matin » : Ils dirent : Oui, par Allah, matin et soir, ils les foulent de leurs pas ; quiconque va de Médine au Shām passe par Sodome, la cité du peuple de Lot. — Muhammad ibn al-Husayn nous a rapporté, dit : Aḥmad ibn al-Mufaḍḍal nous a rapporté, dit : Asbāṭ nous a rapporté, d’après al-Suddī, au sujet de la parole « Certes vous passez près d’eux au matin » : Il dit : dans vos voyages.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ (137)
يقول تعالى ذكره لمشركي قريش: وإنكم لتمرون على قوم لوط الذين دمرناهم عند إصباحكم نهارا وبالليل. كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ ) قالوا: نعم والله صباحا ومساء يطئونها وطْئًا، من أخذ من المدينة إلى الشام، أخذ على سدوم قرية قوم لوط.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ في قوله ( لَتَمُرُّونَ عَلَيْهِمْ مُصْبِحِينَ ) قال: في أسفاركم.
Verset 138
Et Sa parole « Ne raisonnez-vous donc pas ? » : Il dit : N’avez-vous donc pas des esprits avec lesquels vous méditez et réfléchissez, pour savoir que quiconque parmi les serviteurs d’Allah suit dans la mécréance en Lui et le démenti de Ses messagers la voie de ceux dont Il a décrit l’état, à savoir le peuple de Lot, subira d’Allah un châtiment semblable à celui qui leur est descendu pour leur mécréance en Allah et leur démenti de Son messager, afin que cela vous empêche de ce sur quoi vous êtes, à savoir l’association à Allah et le démenti de Muhammad — sur lui la prière et la paix ? — Comme me l’a rapporté Yūnus, dit : Ibn Wahb nous a informés, dit : Ibn Zayd a dit, au sujet de la parole « Ne raisonnez-vous donc pas ? » : Il dit : Ne réfléchissez-vous donc pas à ce qui les a frappés pour leurs désobéissances à Allah, de peur que vous ne soyez frappés par ce qui les a frappés ? Il dit : Et cela est le passage près d’eux.
📜 Texte arabe source
وقوله ( أَفَلا تَعْقِلُونَ ) يقول: أفليس لكم عقول تتدبرون بها وتتفكَّرون، فتعلمون أن من سلك من عباد الله في الكفر به، وتكذيب رسله، مسلك هؤلاء الذين وصف صفتهم من قوم لوط، نازل بهم من عقوبة الله، مثل الذي نـزل بهم على كفرهم بالله، وتكذيب رسوله، فيزجركم ذلك عما أنتم عليه من الشرك بالله، وتكذيب محمد عليه الصلاة والسلام.
كما حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( أَفَلا تَعْقِلُونَ ) قال: أفلا تتفكَّرون ما أصابهم في معاصي الله أن يصيبكم ما أصابهم، قال: وذلك المرور أن يمر عليهم.
Verset 139
L’exégèse de la parole du Très-Haut : « Et certes Yūnus fut parmi les envoyés » (139). Il dit — que Sa mention soit élevée : Et certes Yūnus fut envoyé parmi les envoyés à leurs peuples.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ (139)
يقول تعالى ذكره: وإن يونس لمرسل من المرسلين إلى أقوامهم .
Verset 140
Lorsqu'il s'enfuit vers le vaisseau chargé, il dit : quand il s'enfuit vers le vaisseau, c'est-à-dire le bateau, « al-mashhūn » : c'est-à-dire rempli de cargaison, chargé à pleine capacité. Bishr nous a rapporté, dit-il : Yazīd nous a rapporté, dit-il : Sa'īd nous a rapporté, d'après Qatāda, (vers le vaisseau chargé) : nous racontions qu'il s'agissait du vaisseau chargé à pleine capacité. Muhammad nous a rapporté, dit-il : Ahmad nous a rapporté, dit-il : Asbāṭ nous a rapporté, d'après al-Suddī, au sujet de Sa parole (le vaisseau chargé) : il dit : chargé à pleine capacité. Et Sa parole (il tira au sort) : il dit : il participa au tirage au sort. Et c'est ce que les gens de l'interprétation ont dit à ce sujet. * Mention de ceux qui ont dit cela : 'Alī m'a rapporté, dit-il : Abū Ṣāliḥ nous a rapporté, dit-il : Mu'āwiya nous a rapporté, d'après 'Alī, d'après Ibn 'Abbās, au sujet de Sa parole (il tira au sort) : il dit : il participa au tirage au sort. Bishr nous a rapporté, dit-il : Yazīd nous a rapporté, dit-il : Sa'īd nous a rapporté, d'après Qatāda.
📜 Texte arabe source
( إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ ) يقول: حين فرّ إلى الفُلك، وهو السفينة، المشحون: وهو المملوء من الحمولة المُوقَر.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( إِلَى الْفُلْكِ الْمَشْحُونِ ) كنَّا نحدّث أنه الموقر من الفُلك.
حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ، في قوله ( الْفُلْكِ الْمَشْحُونِ ) قال: الموقر. وقوله ( فَسَاهَمَ ) يقول: فَقَارَعَ.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني عليّ، قال: ثنا أبو صالح، قال: ثنا معاوية، عن عليّ، عن ابن عباس، قوله ( فَسَاهَمَ ) يقول أقْرَعَ.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة .
Verset 141
(Il tira au sort et fut de ceux qui furent vaincus) : il dit : le vaisseau s'arrêta, et les gens surent qu'il ne s'était arrêté qu'à cause d'un événement qu'ils avaient commis, alors ils tirèrent au sort, et le sort tomba sur Yūnus, il se jeta lui-même, et la baleine l'avala. Muhammad nous a rapporté, dit-il : Ahmad nous a rapporté, dit-il : Asbāṭ nous a rapporté, d'après al-Suddī, au sujet de Sa parole (il tira au sort) : il dit : il participa au tirage au sort. Et Sa parole (et fut de ceux qui furent vaincus) : c'est-à-dire : il fut de ceux qui furent tirés au sort et vaincus ; on dit : Dieu a invalidé l'argument de untel, et il a été invalidé, c'est-à-dire : Il l'a annulé et il a été annulé ; et « al-daḥḍ » : son origine est le glissement dans l'eau et la boue ; et il a été rapporté d'eux : Dieu a fait glisser son argument, et c'est rare. Et c'est ce que les gens de l'interprétation ont dit à ce sujet. * Mention de ceux qui ont dit cela : 'Alī m'a rapporté, dit-il : Abū Ṣāliḥ nous a rapporté, dit-il : Mu'āwiya m'a rapporté, d'après 'Alī, d'après Ibn 'Abbās, au sujet de Sa parole (et fut de ceux qui furent vaincus) : il dit : de ceux qui furent tirés au sort. Muhammad ibn 'Amr m'a rapporté, dit-il : Abū 'Āṣim nous a rapporté, dit-il : 'Īsā nous a rapporté ; et al-Ḥārith m'a rapporté, dit-il : al-Ḥasan nous a rapporté, dit-il : Waraqā' nous a rapporté, tous deux d'après Ibn Abī Najīḥ, d'après Mujāhid, au sujet de Sa parole (de ceux qui furent vaincus) : il dit : de ceux qui furent tirés au sort. Muhammad ibn al-Ḥusayn nous a rapporté, dit-il : Ahmad ibn al-Mufaḍḍal nous a rapporté, dit-il : Asbāṭ nous a rapporté, d'après al-Suddī, au sujet de Sa parole (et fut de ceux qui furent vaincus) : il dit : de ceux qui furent tirés au sort.
📜 Texte arabe source
( فَسَاهَمَ فَكَانَ مِنَ الْمُدْحَضِينَ ) قال: فاحتبست السفينة، فعلم القوم أنما احتبست من حدث أحدثوه، فتساهموا، فقُرِعَ يونس، فرمى بنفسه، فالتقمه الحوت.
حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ، في قوله ( فَسَاهَمَ ) قال: قارع.
وقوله ( فَكَانَ مِنَ الْمُدْحَضِينَ ) يعني: فكان من المسهومين المغلوبين، يقال منه: أدحض الله حجة فلان فدحضت: أي أبطلها فبطلت، والدَّحْض: أصله الزلق في الماء والطين، وقد ذُكر عنهم: دَحَض الله حجته، وهي قليلة.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( فَكَانَ مِنَ الْمُدْحَضِينَ ) يقول: من المقروعين.
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 ( مِنَ الْمُدْحَضِينَ ) قال: من المسهومين.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، قوله ( فَكَانَ مِنَ الْمُدْحَضِينَ ) قال: من المقرعين.
Verset 142
Et Sa parole (alors la baleine l'avala) : il dit : la baleine l'engloutit ; c'est un dérivé de « al-laqm » (avaler). Et Sa parole (et il était blâmable) : il dit : il avait acquis le blâme ; on dit : un homme est « mulīm » lorsqu'il commet un acte pour lequel il mérite d'être blâmé, même s'il n'est pas blâmé ; comme on dit : tu es devenu « muḥmiq » (insensé) et « mu'ṭish » (assoiffé), c'est-à-dire : tu as en toi la sottise et la soif ; et de cela vient la parole de Labīd : « Tu as blâmé avec sottise, et tu as blâmé quelqu'un qui n'est pas blâmable, / Et il t'a guidé avant ce jour quelqu'un qui n'est pas sage. » Quant à « al-malūm », c'est celui qui est blâmé par la langue et réprimandé par la parole. Et c'est ce que les gens de l'interprétation ont dit à ce sujet. * Mention de ceux qui ont dit cela : Muhammad ibn 'Amr m'a rapporté, dit-il : Abū 'Āṣim m'a rapporté, dit-il : 'Īsā nous a rapporté ; et al-Ḥārith m'a rapporté, dit-il : al-Ḥasan nous a rapporté, dit-il : Waraqā' nous a rapporté, tous deux d'après Ibn Abī Najīḥ, d'après Mujāhid, au sujet de Sa parole (et il était blâmable) : il dit : pécheur. Bishr nous a rapporté, dit-il : Yazīd nous a rapporté, dit-il : Sa'īd nous a rapporté, d'après Qatāda (et il était blâmable) : c'est-à-dire dans son acte. Yūnus m'a rapporté, dit-il : Ibn Wahb nous a informés, dit-il : Ibn Zayd a dit, au sujet de Sa parole (et il était blâmable) : il dit : il était pécheur, dit-il : et « al-mulīm » : le pécheur. ------------------------ Notes : (6) Le vers est de Labīd ibn Rabī'a al-'Āmirī. Abū 'Ubayda l'a cité dans Majāz al-Qur'ān (folio 211-1), disant à propos de Sa parole « et il est blâmable » : les Arabes disent : untel est « alāma » dans son affaire, c'est-à-dire lorsqu'il commet un acte pour lequel il mérite d'être blâmé. Et Labīd a dit : « Avec sottise... le vers ». Il a été cité dans (Lisān : lwm) pour un exemple similaire.
📜 Texte arabe source
وقوله ( فَالْتَقَمَهُ الْحُوتُ ) يقول: فابتلعه الحوت; وهو افتعل من اللَّقْم. وقوله ( وَهُوَ مُلِيمٌ ) يقول: وهو مكتسب اللوم، يقال: قد ألام الرجل، إذا أتى ما يُلام عليه من الأمر وإن لم يُلَم، كما يقال: أصبحت مُحْمِقا مُعْطِشا: أي عندك الحمق والعطش; ومنه قول لبيد:
سَــفَها عَـذَلْتَ ولُمْـتَ غـيرَ مُلِيـمِ
وَهَــداكَ قَبـلَ الْيـومِ غـيرُ حَـكيمِ (6)
فأما الملوم فهو الذي يلام باللسان، ويعذل بالقول.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني محمد بن عمرو، قال: ثني أبو عاصم، قال: ثنا عيسى; وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله ( وَهُوَ مُلِيمٌ ) قال: مذنب.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَهُوَ مُلِيمٌ ) : أي في صنعه.
حدثني يونس، قال. أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَهُوَ مُلِيمٌ ) قال: وهو مذنب، قال: والمليم: المذنب.
------------------------
الهوامش:
(6) البيت للبيد بن ربيعة العامري . استشهد به أبو عبيدة في مجاز القرآن (الورقة 211 - 1) قال في قوله تعالى" وهو مليم" يقول العرب : ألام فلان في أمره : وذاك إذا أتى أمرا يلام عليه . وقال لبيد :" سفها ... البيت" . ا هـ . واستشهد به في ( اللسان : لوم ) على مثل ما استشهد به أبو عبيدة . وقال : لام فلان غير مليم .
Verset 143
L'interprétation de Sa parole : « S'il n'avait pas été de ceux qui glorifient (Allah) » (143). Il dit, que Sa mention soit exaltée : (S'il n'avait pas été) c'est-à-dire Yūnus (de ceux qui) prient pour Allah avant l'épreuve dont il fut éprouvé par la punition d'être retenu dans le ventre de la baleine.
📜 Texte arabe source
القول في تأويل قوله تعالى : فَلَوْلا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ (143)
يقول تعالى ذكره: ( فَلَوْلا أَنَّهُ ) يعني يونس ( كَانَ مِنَ ) المُصَلِّينَ لله قبل البلاء الذي ابتُلي به من العقوبة بالحبس في بطن الحوت .
Verset 144
(Il serait resté dans son ventre jusqu'au jour où ils seront ressuscités) : il dit : il serait resté dans le ventre de la baleine jusqu'au Jour de la Résurrection, le jour où Dieu ressuscitera Ses créatures, retenu ; mais il était de ceux qui se souviennent d'Allah avant l'épreuve, alors Allah s'est souvenu de lui dans l'épreuve, et l'a sauvé et délivré. Et les gens de l'interprétation ont divergé sur le moment de la glorification de Yūnus que Dieu a mentionnée, et Il a dit (S'il n'avait pas été de ceux qui glorifient (Allah)) : certains ont dit ce que nous avons dit à ce sujet, et ils ont dit comme nous l'avons dit sur le sens de Sa parole (de ceux qui glorifient (Allah)). * Mention de ceux qui ont dit cela : Bishr nous a rapporté, dit-il : Yazīd nous a rapporté, dit-il : Sa'īd nous a rapporté, d'après Qatāda (S'il n'avait pas été de ceux qui glorifient (Allah)) : il était très assidu dans la prière pendant la prospérité, et Allah l'a sauvé grâce à cela ; il dit : et il était dit dans la sagesse : l'œuvre pieuse élève son auteur lorsqu'il trébuche, et s'il est renversé, il trouve un appui. Ya'qūb m'a rapporté, dit-il : Ibn 'Ulayya nous a rapporté, d'après certains de ses compagnons, d'après Qatāda, au sujet de Sa parole (S'il n'avait pas été de ceux qui glorifient (Allah)) : il dit : il était long dans la prière pendant la prospérité ; il dit : et l'œuvre pieuse élève son auteur lorsqu'il trébuche, et s'il est renversé, il trouve un appui. Yūnus m'a rapporté, dit-il : Ibn Wahb nous a informés, dit-il : Abū Ḍaḥr nous a rapporté, que Yazīd al-Raqqāshī lui a rapporté, dit-il : j'ai entendu Anas ibn Mālik dire, et je ne pense pas qu'Anas ait élevé le hadith jusqu'au Prophète, que Dieu prie sur lui et le salue : « Le prophète Yūnus, lorsqu'il décida d'invoquer Dieu avec les paroles lorsqu'il L'appela dans le ventre de la baleine, dit : Ô Dieu, il n'y a de divinité que Toi, gloire à Toi, j'étais parmi les injustes. Alors l'invocation s'éleva sous le Trône, et les anges dirent : Ô Seigneur, c'est une voix faible et connue dans
📜 Texte arabe source
( لَلَبِثَ فِي بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ ) يقول: لبقي في بطن الحوت إلى يوم القيامة، يوم يبعث الله فيه خلقه محبوسا، ولكنه كان من الذاكرين الله قبل البلاء، فذكره الله في حال البلاء، فأنقذه ونجَّاه.
وقد اختلف أهل التأويل في وقت تسبيح يونس الذي ذكره الله به، فقال ( فَلَوْلا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ ) فقال بعضهم نحو الذي قلنا في ذلك، وقالوا مثل قولنا في معنى قوله ( مِنَ الْمُسَبِّحِينَ )
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَلَوْلا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ ) كان كثير الصَّلاةِ في الرّخاء، فنجَّاه الله بذلك; قال: وقد كان يقال في الحكمة: إن العمل الصالح يرفع صاحبه إذا ما عَثَر، فإذا صُرع وجد متكئا.
حدثني يعقوب، قال: ثنا ابن عُلَيَّة، عن بعض أصحابه، عن قتادة، في قوله ( فَلَوْلا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ ) قال: كان طويل الصلاة في الرّخاء; قال: وإنّ العمل الصالح يرفع صاحبه إذا عثر، إذا صرع وجد متكئا .
حدثني يونس، قال: أخبرنا ابن وهب، قال: ثنا أبو ضحر، أن يزيد الرَّقاشي، حدثه، قال: سمعت أنس بن مالك، قال: ولا أعلم إلا أن أنسا يرفع الحديث إلى النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم : " أنَّ يُونُسَ النَّبِيّ حِينَ بَدَا لَهُ أنْ يَدْعُوَ الله بالكَلِماتِ حِينَ نَادَاهُ وَهُوَ فِي بَطْنِ الحُوتِ، فَقَالَ: اللَّهُمَّ لا إلهَ إلا أنْتَ سُبْحَانَكَ إنِّي كُنْتُ مِنَ الظَّالِمِينَ، فَأَقْبَلَتِ الدَّعْوَةُ تَحْتَ الْعَرْشِ، فَقَالَتِ المَلائِكَةُ: يَا رَبِّ هَذَا صَوْتٌ ضَعِيفٌ مَعْرُوفٌ فِي بِلادٍ غَرِيبَة، قَالَ: أما تَعْرِفُونَ ذلكَ؟ قَالُوا يَا رَبّ وَمَنْ هُوَ؟ قَالَ: ذَلكَ عَبْدِي يُونُسُ، قَالُوا: عَبْدُكَ يُونُسُ الَّذِي لَمْ يَزَلْ يُرْفَعُ لَهُ عَمَلٌ مُتَقَبَّلٌ وَدَعْوَةٌ مُسْتَجَابَةٌ، قَالُوا: يَا رَبّ أوَلا يُرْحَمُ بِمَا كَانَ يَصْنَعُ فِي الرَّخَاءِ فَتُنَجِّيهِ مِنَ البَلاءِ؟ قَالَ: بَلَى، فَأَمَرَ الْحُوتَ فَطَرَحَهُ بالعَرَاءِ" .
حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن عاصم، عن أبي رزين، عن ابن عباس ( فَلَوْلا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ ) قال: من المصلِّين.
حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن أبي الهيثم، عن سعيد بن جُبَير ( فَلَوْلا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ ) قال: من المصلين.
حدثنا أبو كُرَيب، قال: ثنا ابن يمان، عن أبي جعفر، عن الربيع بن أنس، عن أبي العالية ( فَلَوْلا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ ) قال: كان له عمل صالح فيما خلا.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( مِنَ الْمُسَبِّحِينَ ) قال: المصلين.
حدثني يعقوب بن إبراهيم، قال: ثنا كثير بن هشام، قال: ثنا جعفر، قال: ثنا ميمون بن مهران، قال: سمعت الضحاك بن قيس يقول على منبره: اذكروا الله في الرخاء يذكركم في الشدّة، إن يونس كان عبدًا لله ذاكرا، فلما أصابته الشدّة دعا الله فقال الله:( لَوْلا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ لَلَبِثَ فِي بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ ) فذكره الله بما كان منه، وكان فرعون طاغيا باغيا فلمَّا أَدْرَكَهُ الْغَرَقُ قَالَ آمَنْتُ أَنَّهُ لا إِلَهَ إِلا الَّذِي آمَنَتْ بِهِ بَنُو إِسْرَائِيلَ وَأَنَا مِنَ الْمُسْلِمِينَ * آلآنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنْتَ مِنَ الْمُفْسِدِينَ قال الضحاك: فاذكروا الله في الرخاء يذكركم في الشدّة.
قال أبو جعفر: وقيل: إنما أحدث الصلاة التي أخبر الله عنه بها، فقال:( فَلَوْلا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ ) في بطن الحوت.
وقال بعضهم: كان ذلك تسبيحا، لا صلاة.
* ذكر من قال ذلك:
حدثنا ابن بشار، قال: ثنا أبو داود، قال: ثنا عمران القطان، قال: سمعت الحسن يقول في قوله ( فَلَوْلا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ ) قال: فوالله ما كانت إلا صلاة أحدثها في بطن الحوت; قال عمران: فذكرت ذلك لقتادة، فأنكر ذلك وقال: كان والله يكثر الصلاة في الرخاء.
حدثنا ابن حميد، قال: ثنا حكام، عن عنبسة، عن المغيرة بن النعمان، عن سعيد بن جُبَير: فَالْتَقَمَهُ الْحُوتُ وَهُوَ مُلِيمٌ قال: قال لا إِلَهَ إِلا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ فلما قالها، قذفه الحوت، وهو مغرب.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( لَلَبِثَ فِي بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ ) : لصار له بطن الحوت قبرًا إلى يوم القيامة.
حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن السديّ، عن أبي مالك، قال: لبث يونس في بطن الحوت أربعين يوما.
Verset 145
Sa parole : « Nous le jetâmes sur la terre nue » signifie : Nous le lançâmes sur l’étendue vide de la terre, là où rien ne le couvrait, ni arbre ni autre chose ; et de cela, le poète a dit : « J’ai levé une jambe sans craindre sa chute, et j’ai jeté mes vêtements sur le pays nu » — il veut dire par « pays » : l’espace vide. Et c’est ce que les exégètes ont affirmé. * Mention de ceux qui l’ont dit : Ali m’a rapporté, disant : Abou Salih m’a rapporté, disant : Mu’awiya m’a rapporté, d’après Ali, d’après Ibn Abbas, sur Sa parole « Nous le jetâmes sur la terre nue » : il dit : Nous l’avons déposé sur le rivage. Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa’id nous a rapporté, d’après Qatada : « Nous le jetâmes sur la terre nue » : sur une terre où il n’y a rien ni végétation. Muhammad ibn al-Husayn nous a rapporté, disant : Ahmad ibn al-Mufaddal nous a rapporté, disant : Asbat nous a rapporté, d’après al-Suddi, sur Sa parole « sur la terre nue » : il dit : sur la terre. Et Sa parole « alors qu’il était malade » : il dit : comme un nouveau-né : de la chair crue. Comme Muhammad ibn al-Husayn nous l’a rapporté, disant : Ahmad nous a rapporté, disant : Asbat nous a rapporté, d’après al-Suddi : « alors qu’il était malade » : comme l’apparence d’un nourrisson. Ibn Humayd nous a rapporté, disant : Salama nous a rapporté, d’après Ibn Ishaq, d’après Yazid ibn Ziyad, d’après Abd Allah ibn Abi Salama, d’après Sa’id ibn Jubayr, d’après Ibn Abbas, disant : Il sortit avec lui, c’est-à-dire le poisson, jusqu’à ce qu’il le rejette sur le rivage de la mer, et il le déposa comme un nouveau-né, sans que rien de sa création ne manque. Yunus m’a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit : Le poisson ne l’a rejeté qu’après qu’il soit devenu comme un nouveau-né, la chair et l’os ayant été déployés, jusqu’à ce qu’il devienne comme
📜 Texte arabe source
وقوله ( فَنَبَذْنَاهُ بِالْعَرَاءِ ) يقول: فقذفناه بالفضاء من الأرض، حيث لا يواريه شيء من شجر ولا غيره; ومنه قول الشاعر:
ورَفَعْـتُ رِجْـلا لا أخـافُ عِثارَهـا
وَنَبَــذْتُ بــالبَلدِ العَــرَاءِ ثِيـابِي (7)
يعني بالبلد: الفضاء.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني عليّ، قال: ثني أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( فَنَبَذْنَاهُ بِالْعَرَاءِ ) يقول: ألقيناه بالساحل.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَنَبَذْنَاهُ بِالْعَرَاءِ ) بأرض ليس فيها شيء ولا نبات.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( بِالْعَرَاءِ ) قال: بالأرض. وقوله ( وَهُوَ سَقِيمٌ ) يقول: وهو كالصبي المنفوس: لحم نِيء.
كما حدثنا محمد بن الحسين، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ( وَهُوَ سَقِيمٌ ) كهيئة الصبيّ.
حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، عن يزيد بن زياد، عن عبد الله بن أبي سلمة، عن سعيد بن جُبَير، عن ابن عباس، قال: خرج به، يعني الحوت، حتى لفظه في ساحل البحر، فطرحه مثل الصبيّ المنفوس، لم ينقص من خلقه شيء.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد: ما لَفَظَه الحوت حتى صار مثل الصبيّ المنفوس، قد نشر اللحم والعظم، فصار مثل الصبيّ المنفوس، فألقاه في موضع، وأنبت الله عليه شجرة من يقطين.
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الهوامش:
(7) البيت من شواهد أبي عبيدة في" مجاز القرآن ، الورقة 211 - ب) . قال في قوله تعالى :" فنبذناه بالعراء" : تقول العرب :" نبذته بالعراء" : أي الأرض الفضاء . قال الخزاعي :" ورفعت رجلا ... إلخ البيت" . العراء : لا شيء يواريه من شجر ولا من غيره اهـ . ، أنشده صاحب (اللسان : عرا) ولم ينسبه . قال : وقال أبو عبيده إنما قيل له عراء ، لأنه لا شجر فيه، ولا شيء يغطيه . وقيل : عن العراء وجه الأرض الخالي وأنشد :" ورفعته رجلا ... البيت" . ونقل بعد ذلك كلام الزجاج في معنى العراء ، فراجعه ثمة .
Verset 146
Sa parole : « Et Nous fîmes pousser sur lui un arbre de yaqṭīn » — Dieu, que Son rappel soit élevé, dit : Nous fîmes pousser sur Yunus un arbre parmi les arbres qui ne tiennent pas sur une tige, et tout arbre qui ne tient pas sur une tige, comme la courge, le melon, la coloquinte et autres semblables, est appelé chez les Arabes yaqṭīn. Les exégètes ont divergé à ce sujet : certains ont dit ce que nous avons dit. * Mention de ceux qui l’ont dit : Ya’qub ibn Ibrahim m’a rapporté, disant : Hushaym nous a rapporté, d’après al-Qasim ibn Abi Ayyub, d’après Sa’id ibn Jubayr, sur Sa parole « Et Nous fîmes pousser sur lui un arbre de yaqṭīn » : il dit : c’est tout ce qui pousse sur la surface de la terre sans avoir de tige. Matar ibn Muhammad al-Dabbi m’a rapporté, disant : Yazid nous a rapporté, disant : al-Asbagh ibn Zayd nous a rapporté, d’après al-Qasim ibn Abi Ayyub, d’après Sa’id ibn Jubayr, sur Sa parole « Et Nous fîmes pousser sur lui un arbre de yaqṭīn » : il dit : tout ce qui pousse puis meurt dans la même année. Ibn Bashshar nous a rapporté, disant : Abd al-Rahman nous a rapporté, disant : Sufyan nous a rapporté, d’après Habib, d’après Sa’id ibn Jubayr, d’après Ibn Abbas, disant : « un arbre de yaqṭīn » — ils dirent chez lui : la courge ; il dit : qu’est-ce qui la rend plus digne que le melon ? Muhammad ibn Amr m’a rapporté, disant : Abou Asim nous a rapporté, disant : Isa nous a rapporté ; et al-Harith m’a rapporté, disant : al-Hasan nous a rapporté, disant : Warqa’ nous a rapporté, tous deux d’après Ibn Abi Najih, d’après Mujahid, sur Sa parole « un arbre de yaqṭīn » : il dit : sans racine, de la courge ou autre chose de semblable. Et d’autres ont dit : c’est la courge. * Mention de ceux qui l’ont dit : Ali m’a rapporté, disant : Abou Salih nous a rapporté, disant : Mu’awiya m’a rapporté, d’après Ali, d’après Ibn Abbas, sur Sa parole « Et Nous fîmes pousser sur lui un arbre de
📜 Texte arabe source
وقوله ( وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ ) يقول تعالى ذكره: وأنبتنا على يونس شجرة من الشجر التي لا تقوم على ساق، وكل شجرة لا تقوم على ساق كالدُّباء والبِطِّيخ والحَنْظَل ونحو ذلك، فهي عند العرب يَقْطِين.
واختلف أهل التأويل في ذلك، فقال بعضهم نحو الذي قلنا في ذلك.
* ذكر من قال ذلك:
حدثني يعقوب بن إبراهيم، قال: ثنا هشيم، عن القاسم بن أبي أيوب، عن سعيد بن جُبَير، في قوله ( وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ ) قال: هو كل شيء ينبت على وجه الأرض ليس له ساق.
حدثني مطر بن محمد الضبي، قال: ثنا يزيد، قال: ثنا الأصبغ بن زيد، عن القاسم بن أبي أيوب، عن سعيد بن جُبَير، في قوله ( وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ ) قال: كلّ شيء ينبت ثم يموت من عامه.
حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن حبيب، عن سعيد بن جُبَير، عن ابن عباس، قال:( شَجَرَةً مِنْ يَقْطِينٍ ) فقالوا عنده: القرع; قال: وما يجعله أحقّ من البطيخ.
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 ( شَجَرَةً مِنْ يَقْطِينٍ ) قال: غير ذات أصل من الدُّبَّاء، أو غيره من نحوه. وقال آخرون: هو القرع.
* ذكر من قال ذلك:
حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ ) قال: القرع.
حدثنا محمد بن المثنى، قال: ثنا محمد بن جعفر، قال: ثنا شعبة، عن أبي إسحاق، عن عمرو بن ميمون، عن عبد الله، أنه قال في هذه الآية:( وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ ) قال: القرع.
حدثني مطر بن محمد الضبيّ، قال: ثنا عبد الله بن داود الواسطي، قال: ثنا شريك، عن أبي إسحاق عن عمرو بن ميمون الأودي، في قوله ( وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ ) قال: القرع.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ ) : كنَّا نحدَّث أنها الدُّبَّاء، هذا القرع الذي رأيتم أنبتها الله عليه يأكل منها.
حدثني يونس، قال: أخبرنا ابن وهب، قال: ثني أبو صخر، قال: ثني ابن قسيط، أنه سمع أبا هُرَيرة يقول: طرح بالعراء، فأنبت الله عليه يقطينة، فقلنا: يا أبا هريرة وما اليقطينة؟ قال: الشجرة الدُّبَّاء، هيأ الله له أروية وحشية تأكل من خَشاش الأرض -أو هَشاش- فتفشح عليه فترويه من لبنها كل عشية وبكرة حتى نبت. وقال ابن أبي الصلت قبل الإسلام في ذلك بيتا من شعر:
فَــأَنْبَتَ يَقْطِينــا عَلَيْــه برَحْمَـةٍ
مِـنَ اللـه لَـوْلا اللـه أُلْفِـيَ ضَاحِيـا (8)
حدثني يحيى بن طلحة اليربوعي، قال: ثنا فضيل بن عياض، عن مغيرة في قوله ( وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ ) قال: القرع.
حدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله ( شَجَرَةً مِنْ يَقْطِينٍ ) قال: القرع.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد: أنبت الله عليه شجرة من يقطين; قال: فكان لا يتناول منها ورقة فيأخذها إلا أروته لبنا، أو قال: شرب منها ما شاء حتى نبت.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( شَجَرَةً مِنْ يَقْطِينٍ ) قال: هو القرع، والعرب تسميه الدُّبَّاء.
حدثنا عمرو بن عبد الحميد، قال: ثنا مروان بن معاوية، عن ورقاء، عن سعيد بن جُبَير في قول الله:( وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ ) قال: هو القرع.
حدثنا ابن حميد، قال: ثنا جرير، عن منصور، عن مجاهد، قوله ( وَأَنْبَتْنَا عَلَيْهِ شَجَرَةً مِنْ يَقْطِينٍ ) قال: القرع.
وقال آخرون: كان اليقطين شجرة أظلَّت يونس.
* ذكر من قال ذلك:
حدثني الحارث، قال: ثنا الحسن، قال: ثنا ثابت بن يزيد، عن هلال بن خباب عن سعيد بن جُبَير، قال: اليقطين: شجرة سماها الله يقطينا أظلته، وليس بالقرع. قال: فيما ذُكر أرسل الله عليه دابة الأرض، فجعلت تقرض عروقها، وجعل ورقها يتساقط حتى أفضت إليه الشمس وشكاها، فقال: يا يونس جزعت من حرّ الشمس، ولم تجزع لمئة ألف أو يزيدون تابوا إليّ، فتبت عليهم؟
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الهوامش:
(8) البيت لأمية بن أبي الصلت كما قال المؤلف ، ولم أجده في شعراء النصرانية ولا في ترجمته في الأغاني . وقال أبو عبيدة في مجاز القرآن (الورقة 211 - ب) : في قوله تعالى" شجرة من يقطين) : كل شجرة لا تقوم على ساق فهي يقطين ، مثل الدباء والحنظل والبطيخ . اهـ . وفي (اللسان : قطن) : قال الفراء قيل عند ابن عباس : هو ورق القرع . وما جعل القرع من بين الشجر يقطينا ؛ كل ورقة اتسعت وشترت فهي يقطين . قال الفراء : وقال مجاهد : كل شيء ذهب بسطا في الأرض : يقطين . ونحو ذلك قال الكلبي . قال : ومنه القرع ، والبطيخ ، والقثاء والشريان . وقال سعيد بن جبير : كل شيء ينبت ثم يموت من عامه فهو يقطين . ا هـ .
Verset 147
L’interprétation de la parole de Dieu : « Et Nous l’envoyâmes à cent mille [hommes] ou plus » — Dieu, que Son rappel soit élevé, dit : Nous envoyâmes Yunus à cent mille personnes, ou plus de cent mille. Et il est rapporté d’Ibn Abbas qu’il disait : le sens de Sa parole « ou » est : mais plutôt ils dépassaient. * Mention de la narration à ce sujet : Ibn Bashshar nous a rapporté, disant : Mu’ammal nous a rapporté, disant : Sufyan nous a rapporté, d’après Mansur, d’après Salim ibn Abi al-Ja’d, d’après al-Hakam ibn Abd Allah ibn al-Azwar, d’après Ibn Abbas, sur Sa parole « Et Nous l’envoyâmes à cent mille [hommes] ou plus » : il dit : mais plutôt ils dépassaient, ils étaient cent trente mille. Ibn Humayd nous a rapporté, disant : Ya’qub nous a rapporté, d’après Ja’far, d’après Sa’id ibn Jubayr, sur Sa parole « cent mille ou plus » : il dit : ils dépassaient de soixante-dix mille, et le châtiment avait été envoyé sur eux, mais lorsqu’ils séparèrent les femmes de leurs enfants, et les bêtes de leurs petits, et crièrent vers Dieu, Il écarta d’eux le châtiment, et le ciel fit pleuvoir du sang. Muhammad ibn Abd al-Rahim al-Barqi m’a rapporté, disant : Amr ibn Abi Salama nous a rapporté, disant : j’ai entendu Zuhayr, d’après quelqu’un qui avait entendu Abou al-‘Aliya, disant : Ubayy ibn Ka’b m’a rapporté qu’il demanda au Messager de Dieu, que la prière et la paix soient sur lui, à propos de Sa parole « Et Nous l’envoyâmes à cent mille [hommes] ou plus » : il dit : ils dépassaient de vingt mille. Et certains grammairiens de Bassora disaient à ce sujet : le sens est : à cent mille, ou ils étaient plus selon vous, disant : ainsi étaient-ils chez vous. Et par Sa parole « Et Nous l’envoyâmes à cent mille [hommes] ou plus », Il veut dire qu’Il l’envoya à son peuple à qui le châtiment avait été promis, et lorsque celui-ci les enveloppa, ils se repentirent, et Dieu l’écarta d’eux. Et il est dit : ils étaient les gens de Ninive. * Mention de ceux qui l’ont dit : Had
📜 Texte arabe source
القول في تأويل قوله تعالى : وَأَرْسَلْنَاهُ إِلَى مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ (147)
يقول تعالى ذكره: فأرسلنا يونس إلى مئة ألف من الناس، أو يزيدون على مئة ألف. وذكر عن ابن عباس أنه كان يقول: معنى قوله ( أوْ ) : بل يزيدون.
* ذكر الرواية بذلك:
حدثنا ابن بشار، قال: ثنا مؤمل، قال: ثنا سفيان، عن منصور، عن سالم بن أبي الجعد، عن الحكم بن عبد الله بن الأزور، عن ابن عباس، في قوله ( وَأَرْسَلْنَاهُ إِلَى مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ ) قال: بل يزيدون، كانوا مئة ألف وثلاثين ألفا.
حدثنا ابن حميد، قال: ثنا يعقوب، عن جعفر، عن سعيد بن جُبَير، في قوله ( مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ ) قال: يزيدون سبعين ألفا، وقد كان العذاب أرسل عليهم، فلما فرقوا بين النساء وأولادها، والبهائم وأولادها، وعجُّوا إلى الله، كشف عنهم العذاب، وأمطرت السماء دما.
حدثني محمد بن عبد الرحيم البرقي، قال: ثنا عمرو بن أبي سلمة، قال: سمعت زهيرا، عمن سمع أبا العالية، قال: ثني أبيّ بن كعب، أنه سأل رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم عن قوله ( وَأَرْسَلْنَاهُ إِلَى مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ ) قال: يزيدون عشرون ألفا.
وكان بعض أهل العربية من أهل البصرة يقول في ذلك: معناه إلى مئة ألف أو كانوا يزيدون عندكم، يقول: كذلك كانوا عندكم.
وإنما عنى بقوله ( وَأَرْسَلْنَاهُ إِلَى مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ ) أنه أرسله إلى قومه الذين وعدهم العذاب، فلما أظلهم تابوا، فكشف الله عنهم. وقيل: إنهم أهل نينَوَى.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَأَرْسَلْنَاهُ إِلَى مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ ) أرسل إلى أهل نينوى من أرض الموصل، قال: قال الحسن: بعثه الله قبل أن يصيبه ما أصابه ( فَآمَنُوا فَمَتَّعْنَاهُمْ إِلَى حِينٍ )
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 مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ ) قال: قوم يونس الذين أرسل إليهم قبل أن يلتقمه الحوت.
وقيل: إن يونس أرسل إلى أهل نِيْنَوَى بعد ما نبذه الحوت بالعراء.
* ذكر من قال ذلك:
حدثني الحارث، قال: ثنا الحسن، قال: سمعت أبا هلال محمد بن سليمان، قال: ثنا شهر بن حوشب، قال:( أتاه جبرائيل، يعني يونس، وقال: انطلق إلى أهل نِينَوَى فأنذرهم أن العذاب قد حضرهم; قال: ألتمس دابة; قال: الأمر أعجل من ذلك، قال: ألتمس حذاء، قال: الأمر أعجل من ذلك، قال: فغضب فانطلق إلى السفينة فركب; فلما ركب احتبست السفينة لا تُقدم ولا تُؤخر; قال: فتساهموا، قال: فسُهم، فجاء الحوت يبصبص بذنبه، فنودي الحوت: أيا حوت إنا لم نجعل يونس لك رزقا، إنما جعلناك له حوزا ومسجدا; قال: فالتقمه الحوت، فانطلق به من ذلك المكان حتى مر به على الأيْلة، ثم انطلق به حتى مر به على دجلة، ثم انطلق به حتى ألقاه في نينوى ).
حدثني الحارث، قال: ثنا الحسن، قال: ثنا أبو هلال، قال: ثنا شهر بن حوشب، عن ابن عباس قال: إنما كانت رسالة يونس بعد ما نبذه الحوت.
Verset 148
Sa parole : « Et ils crurent » signifie : ils unifièrent Dieu qui leur avait envoyé Yunus, et ils confirmèrent la vérité de ce que Yunus leur avait apporté de la part de Dieu. Et Sa parole : « Nous les fîmes jouir jusqu’à un moment » signifie : Nous éloignâmes d’eux le châtiment, et Nous les fîmes jouir de leur vie jusqu’à l’atteinte de leurs termes de mort. Et c’est ce que les exégètes ont affirmé. * Mention de ceux qui l’ont dit : Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa’id nous a rapporté, d’après Qatada : « Nous les fîmes jouir jusqu’à un moment » : la mort. Muhammad ibn al-Husayn m’a rapporté, disant : Ahmad ibn al-Mufaddal nous a rapporté, disant : Asbat nous a rapporté, d’après al-Suddi, sur Sa parole « Nous les fîmes jouir jusqu’à un moment » : il dit : la mort.
📜 Texte arabe source
وقوله ( فَآمَنُوا ) يقول: فوحدوا الله الذي أرسل إليهم يونس، وصدقوا بحقيقة ما جاءهم به يونس من عند الله.
وقوله ( فَمَتَّعْنَاهُمْ إِلَى حِينٍ ) يقول: فأخرنا عنهم العذاب، ومتعناهم إلى حين بحياتهم إلى بلوغ آجالهم من الموت.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَمَتَّعْنَاهُمْ إِلَى حِينٍ ) : الموت.
حدثني محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( فَمَتَّعْنَاهُمْ إِلَى حِينٍ ) قال: الموت.
Verset 149
Sa parole : « Demande-leur donc » — Dieu, que Son rappel soit élevé, dit à Son prophète Muhammad, que la prière et la paix soient sur lui : Demande, ô Muhammad, aux associateurs de ton peuple parmi les Quraysh. Comme Bishr nous l’a rapporté, disant : Yazid nous a rapporté, disant : Sa’id nous a rapporté, d’après Qatada : « Demande-leur donc : Est-ce à ton Seigneur les filles, et à eux les fils ? » : il veut dire les associateurs des Quraysh. Yunus m’a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit, sur Sa parole « Demande-leur donc : Est-ce à ton Seigneur les filles, et à eux les fils ? » : il dit : demande-leur, et il lut : « Et ils te demandent » : ils t’interrogent. Muhammad nous a rapporté, disant : Ahmad nous a rapporté, disant : Asbat nous a rapporté, d’après al-Suddi : « Demande-leur donc » : dis, ô Muhammad : demande-leur. Et Sa parole : « Est-ce à ton Seigneur les filles, et à eux les fils ? » : il est rapporté que les associateurs des Quraysh disaient : les anges sont les filles de Dieu, et ils les adoraient ; alors Dieu dit à Son prophète Muhammad, que la prière et la paix soient sur lui : Demande-leur, et dis-leur : Est-ce à ton Seigneur les filles, et à vous les fils ? Et c’est ce que les exégètes ont affirmé. * Mention de ceux qui l’ont dit : Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa’id nous a rapporté, d’après Qatada : « Est-ce à ton Seigneur les filles, et à eux les fils ? » — parce qu’ils disaient, c’est-à-dire les associateurs des Quraysh : à Dieu les filles, et à eux les fils. Muhammad ibn al-Husayn nous a rapporté, disant : Ahmad ibn al-Mufaddal nous a rapporté, disant : Asbat nous a rapporté, d’après al-Suddi, sur Sa parole « Demande-leur donc : Est-ce à ton Seigneur les filles, et à eux les fils ? » : il dit : ils adoraient les anges.
📜 Texte arabe source
وقوله ( فَاسْتَفْتِهِمْ ) يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم : سل يا محمد مشركي قومك من قريش.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَاسْتَفْتِهِمْ أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ ) : يعني مشركي قريش.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( فَاسْتَفْتِهِمْ أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ ) قال: سلهم، وقرأ: وَيَسْتَفْتُونَكَ قال: يسألونك.
حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ ( فَاسْتَفْتِهِمْ ) يقول: يا محمد سلهم.
وقوله ( أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ ) : ذكر أن مشركي قريش كانوا يقولون: الملائكة بنات الله، وكانوا يعبدونها، فقال الله لنبيه محمد عليه الصلاة والسلام : سلهم، وقل لهم: ألربي البنات ولكم البنون؟.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، ( أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ ) ؟ لأنهم قالوا: يعني مشركي قريش: لله البنات، ولهم البنون.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( فَاسْتَفْتِهِمْ أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ ) قال: كانوا يعبدون الملائكة.
Verset 150
Le propos sur l'interprétation de la parole d'Allah : « Ou bien avons-Nous créé les anges de sexe féminin, et ils en étaient témoins ? » (150) Il signifie, que Sa mention soit élevée : Est-ce que ces polythéistes qui disent que les anges sont les filles d'Allah ont-ils été témoins de Ma création des anges, alors que Je les créais de sexe féminin, et ont-ils attesté de ce témoignage, décrivant les anges comme étant de sexe féminin ?
📜 Texte arabe source
القول في تأويل قوله تعالى : أَمْ خَلَقْنَا الْمَلائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ (150)
يعني تعالى ذكره: أم شهد هؤلاء القائلون من المشركين: الملائكة بنات الله خلقي الملائكة وأنا أخلقهم إناثا، فشهدوا هذه الشهادة، ووصفوا الملائكة بأنها إناث.
Verset 151
Et Sa parole : « Certes, c'est de leur mensonge » Il dit, que Sa mention soit élevée : Certes, ces polythéistes, parmi leurs mensonges, « ils disent : Allah a engendré, et ils sont certes menteurs » dans ce qu'ils disent. Comme nous l'a rapporté Bishr, dit-il : nous a rapporté Yazid, dit-il : nous a rapporté Sa'id, d'après Qatada : « Certes, c'est de leur mensonge qu'ils disent » Il dit : de leur fausseté.
📜 Texte arabe source
وقوله ( أَلا إِنَّهُمْ مِنْ إِفْكِهِمْ ) يقول تعالى ذكره: ألا إن هؤلاء المشركين من كذبهم ( لَيَقُولُونَ وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَاذِبُونَ ) في قيلهم ذلك.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( أَلا إِنَّهُمْ مِنْ إِفْكِهِمْ لَيَقُولُونَ ) يقول: من كذبهم.
Verset 152
Et Sa parole : « Certes, c'est de leur mensonge » Il dit, que Sa mention soit élevée : Certes, ces polythéistes, parmi leurs mensonges, « ils disent : Allah a engendré, et ils sont certes menteurs » dans ce qu'ils disent. Comme nous l'a rapporté Bishr, dit-il : nous a rapporté Yazid, dit-il : nous a rapporté Sa'id, d'après Qatada : « Certes, c'est de leur mensonge qu'ils disent » Il dit : de leur fausseté.
📜 Texte arabe source
وقوله ( أَلا إِنَّهُمْ مِنْ إِفْكِهِمْ ) يقول تعالى ذكره: ألا إن هؤلاء المشركين من كذبهم ( لَيَقُولُونَ وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَاذِبُونَ ) في قيلهم ذلك.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( أَلا إِنَّهُمْ مِنْ إِفْكِهِمْ لَيَقُولُونَ ) يقول: من كذبهم.
Verset 153
Le propos sur l'interprétation de la parole d'Allah : « A-t-Il choisi les filles de préférence aux fils ? » (153) Il dit, que Sa mention soit élevée, en réprimandant ces polythéistes de Quraysh qui attribuent à Allah des filles : « A-t-Il choisi », ô gens, « les filles de préférence aux fils ? » Et les Arabes, lorsqu'ils orientent l'interrogation vers la réprimande, ajoutent parfois la lettre d'interrogation "alif" et parfois la suppriment, comme il a été dit : « Avez-vous épuisé vos bonnes choses dans votre vie d'ici-bas » avec l'interrogation, et sans interrogation, et le sens dans les deux cas est un. Et lorsqu'il n'y a pas d'interrogation dans Sa parole « A-t-Il choisi les filles », l'alif de "istafa" est supprimé dans la liaison, et on commence par une kasra, et lorsqu'il y a interrogation, on l'ouvre et on la détache. Et il a été rapporté de certains habitants de Médine qu'ils ont lu cela en omettant l'interrogation et en faisant la liaison. Quant aux lecteurs de Koufa et de Bassora, ils sont sur la lecture avec interrogation, en ouvrant son alif dans tous les cas, et c'est la lecture que nous choisissons en raison de l'unanimité des lecteurs autorisés sur elle.
📜 Texte arabe source
القول في تأويل قوله تعالى : أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ (153)
يقول تعالى ذكره موَبّخا هؤلاء القائلين لله البنات من مشركي قريش: ( أَصْطَفَى ) الله أيها القوم ( الْبَنَاتِ عَلَى الْبَنِينَ ) ؟ والعرب إذا وجهوا الاستفهام إلى التوبيخ أثبتوا ألف الاستفهام أحيانا وطرحوها أحيانا، كما قيل: أَذْهَبْتُمْ بالقصر طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا يستفهم بها، ولا يستفهم بها، والمعنى في الحالين واحد، وإذا لم يستفهم في قوله ( أَصْطَفَى الْبَنَاتِ ) ذهبت ألف اصطفى في الوصل، ويبتدأ بها بالكسر، وإذا استفهم فتحت وقطعت.
وقد ذُكر عن بعض أهل المدينة أنه قرأ ذلك بترك الاستفهام والوصل. فأما قرّاء الكوفة والبصرة، فإنهم في ذلك على قراءته بالاستفهام، وفتح ألفه في الأحوال كلها، وهي القراءة التي نختار لإجماع الحجة من القرّاء عليها.
Verset 154
Le propos sur l'interprétation de la parole d'Allah : « Qu'avez-vous ? Comment jugez-vous ? » (154) Et Sa parole : « Qu'avez-vous ? Comment jugez-vous ? » Il dit : Quel mauvais jugement que le vôtre, ô gens, de faire qu'Allah ait des filles et que vous ayez des fils, alors que vous n'agréez pas les filles pour vous-mêmes, et vous Lui attribuez ce que vous n'agréez pas pour vous-mêmes ? Et c'est ce que nous avons dit que les gens de l'interprétation ont dit. * Mention de ceux qui ont dit cela : Nous a rapporté Bishr, dit-il : nous a rapporté Yazid, dit-il : nous a rapporté Sa'id, d'après Qatada : « A-t-Il choisi les filles de préférence aux fils ? Qu'avez-vous ? Comment jugez-vous ? » Il dit : Comment fait-Il pour vous les fils et pour Lui-même les filles ? Qu'avez-vous ? Comment jugez-vous ?
📜 Texte arabe source
القول في تأويل قوله تعالى : مَا لَكُمْ كَيْفَ تَحْكُمُونَ (154)
وقوله ( مَا لَكُمْ كَيْفَ تَحْكُمُونَ ) يقول: بئس الحكم تحكمون أيها القوم أن يكون لله البنات ولكم البنون، وأنتم لا ترضون البنات لأنفسكم، فتجعلون له ما لا ترضونه لأنفسكم؟
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ مَا لَكُمْ كَيْفَ تَحْكُمُونَ ) يقول: كيف يجعل لكم البنين ولنفسه البنات، ما لكم كيف تحكمون؟.
Verset 155
Sa parole : « Ne réfléchissez-vous donc pas ? » signifie : ne méditez-vous pas sur ce que vous dites, afin de reconnaître son erreur et de cesser de le prononcer ?
📜 Texte arabe source
وقوله ( أَفَلا تَذَكَّرُونَ ) يقول: أفلا تتدبرون ما تقولون؟ فتعرفوا خطأه فتنتهوا عن قيله.
Verset 156
Sa parole : « Ou avez-vous une autorité évidente ? » signifie : avez-vous une preuve qui montre sa validité à quiconque l’entend, confirmant la vérité de ce que vous dites ? — Comme nous l’a rapporté Bishr, qui a dit : Yaziḍ nous a rapporté, qui a dit : Sa’īd nous a rapporté, d’après Qatāda : « Ou avez-vous une autorité évidente ? » c’est-à-dire une excuse claire. — Muḥammad nous a rapporté, qui a dit : Aḥmad nous a rapporté, qui a dit : Asbāṭ nous a rapporté, d’après al-Suddī, à propos de Sa parole « une autorité évidente » : il a dit : une preuve.
📜 Texte arabe source
وقوله ( أَمْ لَكُمْ سُلْطَانٌ مُبِينٌ ) يقول: ألكم حجة تبين صحتها لمن سمعها بحقيقة ما تقولون؟
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( أَمْ لَكُمْ سُلْطَانٌ مُبِينٌ ) : أي عذر مبين.
حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ، في قوله ( سُلْطَانٌ مُبِينٌ ) قال حجة.
Verset 157
Sa parole : « Apportez donc votre Livre » signifie : apportez votre preuve, tirée d’un Livre venu de Dieu, confirmant ce que vous dites, à savoir qu’Il a des filles et que vous avez des fils, comme vous le prétendez. — C’est ce qu’ont dit les exégètes. — Mention de ceux qui l’ont dit : Bishr nous a rapporté, qui a dit : Yaziḍ nous a rapporté, qui a dit : Sa’īd nous a rapporté, d’après Qatāda : « Apportez donc votre Livre » c’est-à-dire votre excuse, « si vous êtes véridiques ». — Muḥammad nous a rapporté, qui a dit : Aḥmad nous a rapporté, qui a dit : Asbāṭ nous a rapporté, d’après al-Suddī : « Apportez donc votre Livre » [prouvant] que cela est ainsi, qu’Il a des filles et que vous avez des fils. — Sa parole : « si vous êtes véridiques » signifie : si vous êtes sincères en prétendant avoir une preuve de cela.
📜 Texte arabe source
وقوله ( فَأْتُوا بِكِتَابِكُمْ ) يقول: فأتوا بحجتكم من كتاب جاءكم من عند الله بأن الذي تقولون من أن له البنات ولكم البنين كما تقولون.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَأْتُوا بِكِتَابِكُمْ ) : أي بعذركم ( إِنْ كُنْتُمْ صَادِقِينَ )
حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ:( فَأْتُوا بِكِتَابِكُمْ ) أن هذا كذا بأن له البنات ولكم البنون.
وقوله ( إِنْ كُنْتُمْ صَادِقِينَ ) يقول: إن كنتم صادقين أن لكم بذلك حُجَّة.
Verset 158
Exégèse de la parole de Dieu : « Et ils ont établi entre Lui et les djinns une parenté, alors que les djinns savent qu’ils seront certainement amenés [au châtiment] » (158). Dieu dit : ces associateurs ont établi entre Dieu et les djinns une parenté. — Les exégètes ont divergé sur le sens de cette parenté qu’ils ont attribuée à Dieu. Certains ont dit : c’est qu’ils disaient, les ennemis de Dieu : Dieu et Iblīs sont frères. — Mention de ceux qui l’ont dit : Muḥammad ibn Sa’d m’a rapporté, qui a dit : mon père m’a rapporté, qui a dit : mon oncle m’a rapporté, qui a dit : mon père m’a rapporté, d’après son père, d’après Ibn ‘Abbās, à propos de Sa parole « Et ils ont établi entre Lui et les djinns une parenté » : il a dit : les ennemis de Dieu ont prétendu que Lui, béni et exalté, et Iblīs sont frères. — D’autres ont dit : c’est qu’ils disaient : les anges sont les filles de Dieu, et ils disaient : les djinns sont les anges. — Mention de ceux qui l’ont dit : Muḥammad ibn ‘Amr m’a rapporté, qui a dit : Abū ‘Āṣim nous a rapporté, qui a dit : ‘Īsā nous a rapporté ; et al-Ḥārith m’a rapporté, qui a dit : al-Ḥasan nous a rapporté, qui a dit : Waraqā’ nous a rapporté, tous deux d’après Ibn Abī Najīḥ, d’après Mujāhid : « Et ils ont établi entre Lui et les djinns une parenté » : il a dit : les mécréants de Quraysh ont dit : les anges sont les filles de Dieu. Abū Bakr demanda : qui sont leurs mères ? Ils répondirent : les filles des chefs des djinns, croyant qu’ils avaient été créés de ce dont Iblīs a été créé. — ‘Amr ibn Yaḥyā ibn ‘Imrān ibn ‘Afra nous a rapporté, qui a dit : ‘Amr ibn Sa’īd al-Abaḥ nous a rapporté, d’après Sa’īd ibn Abī ‘Arūba, d’après Qatāda, à propos de Sa parole « Et ils ont établi entre Lui et les djinns une parenté » : les juifs ont dit : Dieu, béni et exalté, s’est marié avec les djinns, et de ces deux sont issus les anges. Il a dit : Gloire à Lui, Il s’est Lui-même déclaré exempt. — Muḥammad nous a rapporté, qui a dit : Aḥmad nous a rapporté, qui a dit : Asbāṭ nous a rapporté,
📜 Texte arabe source
القول في تأويل قوله تعالى : وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ (158)
يقول تعالى ذكره: وجعل هؤلاء المشركون بين الله وبين الجنة نسبا.
واختلف أهل التأويل في معنى النسب الذي أخبر الله عنهم أنهم جعلوه لله تعالى، فقال بعضهم: هو أنهم قالوا أعداء الله: إن الله وإبليس أخوان.
* ذكر من قال ذلك:
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال ثني أبي، عن أبيه، عن ابن عباس، قوله ( وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ) قال: زعم أعداء الله أنه تبارك وتعالى وإبليس أخوان.
وقال آخرون: هو أنهم قالوا: الملائكة بنات الله، وقالوا: الجنة: هي الملائكة.
* 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:( وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ) قال: قال كفار قريش: الملائكة بنات الله، فسأل أبو بكر: مَنْ أمهاتهنّ؟ فقالوا: بنات سَرَوات الجنّ، يحسبون أنهم خلقوا مما خلق منه إبليس.
حدثنا عمرو بن يحيى بن عمران بن عفرة، قال: ثنا عمرو بن سعيد الأبح، عن سعيد بن أبي عروبة، عن قتادة، في قوله ( وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ) قالت اليهود: إن الله تبارك وتعالى تزوّج إلى الجنّ، فخرج منهما الملائكة، قال: سبحانه سبح نفسه.
حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ، في قوله ( وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ) قال: الجنة: الملائكة، قالوا: هنّ بنات الله.
حدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد ( وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ) : الملائكة.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ) قال: بين الله وبين الجنة نسبا افتروا.
وقوله ( وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ ) اختلف أهل التأويل في معنى ذلك، فقال بعضهم: معناه: ولقد علمت الجنة إنهم لمشهدون &; 21-122 &; الحساب.
* 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 ( وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ ) أنها ستُحضر الحساب.
وقال آخرون: معناه: إن قائلي هذا القول سيُحضرون العذاب في النار.
* ذكر من قال ذلك:
حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط، عن السديّ( إِنَّهُمْ لَمُحْضَرُونَ ) إن هؤلاء الذين قالوا هذا لمحضَرُون: لمعذّبون. وأولى القولين في ذلك بالصواب قول من قال: إنهم لمحضرون العذاب، لأن سائر الآيات التي ذكر فيها الإحضار في هذه السورة، إنما عُنِيَ به الإحضار في العذاب، فكذلك في هذا الموضع.
Verset 159
Sa parole : « Gloire à Dieu, loin de ce qu’ils décrivent » : Dieu, exalté soit-Il, se déclare exempt et pur de ce que ces associateurs Lui attribuent, inventent contre Lui et décrivent, à savoir qu’Il aurait des filles et une compagne.
📜 Texte arabe source
وقوله ( سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ ) يقول تعالى ذكره تنـزيهًا لله، وتبرئة له مما يضيف إليه هؤلاء المشركون به، ويفترون عليه، ويصفونه، من أن له بنات، وأن له صاحبة.
Verset 160
Sa parole : « excepté les serviteurs d'Allah élus » — Il dit : Et certes, les djinns ont su que ceux qui ont dit que les anges sont les filles d'Allah seront amenés au châtiment, excepté les serviteurs d'Allah qu'Il a élus pour Sa miséricorde et qu'Il a créés pour Son paradis.
📜 Texte arabe source
وقوله ( إِلا عِبَادَ اللَّهِ الْمُخْلَصِينَ ) يقول: ولقد علمت الجنَّةُ أن الذين قالوا: إن الملائكة بنات الله لمحضرون العذاب، إلا عباد الله الذين أخلصَهُمْ لرحمته، وخلقهم لجنته.
Verset 161
L'exégèse de la parole du Très-Haut : « Car vous et ce que vous adorez (161) » — Il dit, que Son rappel soit exalté : « Car vous », ô associateurs à Allah, « et ce que vous adorez » parmi les divinités et les idoles.
📜 Texte arabe source
القول في تأويل قوله تعالى : فَإِنَّكُمْ وَمَا تَعْبُدُونَ (161)
يقول تعالى ذكره: ( فَإِنَّكُمْ ) أيها المشركون بالله ( وَمَا تَعْبُدُونَ ) من الآلهة والأوثان .
Verset 162
« Vous n'êtes pas sur lui des séducteurs » — Il dit : Vous n'êtes pas, sur ce que vous adorez en dehors d'Allah, des séducteurs : c'est-à-dire des égareurs de quiconque.
📜 Texte arabe source
( مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ ) يقول: ما أنتم على ما تعبدون من دون الله بفاتنين: أي بمضِلِّينَ أحدًا.
Verset 163
« Excepté celui qui est destiné à la Géhenne » — Il dit : Excepté quiconque a été prédestiné dans Ma science à être destiné à la Géhenne. Et il a été dit que le sens de « sur lui » dans Sa parole « Vous n'êtes pas sur lui des séducteurs » est « par lui ». Et c'est ce que nous avons dit que les exégètes ont affirmé. — Mention de ceux qui l'ont dit : 'Ali m'a rapporté, disant : Abou Salih nous a rapporté, disant : Mu'awiya m'a rapporté, d'après 'Ali, d'après Ibn 'Abbas, à propos de Sa parole « Car vous et ce que vous adorez, vous n'êtes pas sur lui des séducteurs » : Il dit : Vous n'égarez pas, et nul parmi vous n'égare, excepté celui dont J'ai décrété qu'il serait destiné à la Géhenne. — Muhammad ibn Sa'd m'a rapporté, disant : Mon père m'a rapporté, disant : Mon oncle m'a rapporté, disant : Mon père m'a rapporté, d'après son père, d'après Ibn 'Abbas, à propos de Sa parole « Vous n'êtes pas sur lui des séducteurs, excepté celui qui est destiné à la Géhenne » : Il dit : Vous n'égarez personne par vos idoles, excepté celui dont il a été prédestiné qu'il serait destiné à la Géhenne. — Ya'qub ibn Ibrahim m'a rapporté, disant : Ibn 'Ulayya nous a rapporté, d'après Khalid, disant : J'ai dit à al-Hasan, à propos de Sa parole « Vous n'êtes pas sur lui des séducteurs, excepté celui qui est destiné à la Géhenne » : Excepté celui qu'Allah a rendu obligatoire pour lui d'être destiné à la Géhenne. — 'Ali ibn Sahl nous a rapporté, disant : Zayd ibn Abi al-Zarqa' nous a rapporté, d'après Hammad ibn Salama, d'après Humayd, disant : J'ai interrogé al-Hasan sur la parole d'Allah : « Vous n'êtes pas sur lui des séducteurs, excepté celui qui est destiné à la Géhenne » — Il dit : Vous n'êtes pas des égareurs, excepté celui qui, dans la science d'Allah, était destiné à brûler dans la Géhenne. — Ibn Bashshar nous a rapporté, disant : 'Abd al-Rahman nous a rapporté, disant : Sufyan nous a rapporté, d'après Mansour, d'après Ibrahim : « Vous n'êtes pas sur lui des séducteurs »...
📜 Texte arabe source
( إِلا مَنْ هُوَ صَالِ الْجَحِيمِ ) يقول: إلا أحدًا سبق في علمي أنه صال الجحيم.
وقد قيل: إن معنى ( عَلَيْهِ ) في قوله ( مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ ) بمعنى به.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( فَإِنَّكُمْ وَمَا تَعْبُدُونَ مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ ) يقول: لا تضلون أنتم، ولا أضل منكم إلا من قد قضيت أنه صال الجحيم.
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ إِلا مَنْ هُوَ صَالِ الْجَحِيمِ ) يقول: ما أنتم بفاتنين على أوثانكم أحدا، إلا من قد سبق له أنه صال الجحيم.
حدثني يعقوب بن إبراهيم، قال: ثنا ابن عُلَية، عن خالد، قال: قلت للحسن، قوله ( مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ إِلا مَنْ هُوَ صَالِ الْجَحِيمِ ) إلا من أوجب الله عليه أن يَصْلَى الجحيم.
حدثنا عليّ بن سهل، قال: ثنا زيد بن أبي الزرقاء، عن حماد بن سلمة، عن حميد، قال: سألت الحسن، عن قول الله:( مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ إِلا مَنْ هُوَ صَالِ الْجَحِيمِ ) قال: ما أنتم عليه بمضلين إلا من كان في علم الله أنه سيصْلَى الجحيم.
حدثنا إن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن منصور، عن إبراهيم ( مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ إِلا مَنْ هُوَ صَالِ الْجَحِيمِ ) : إلا من قدر عليه أنه يَصْلَى الجحيم.
حدثنا ابن حميد، قال: ثنا يعقوب، عن جعفر، عن العشرة الذين دخلوا على عمر بن عبد العزيز، وكانوا متكلمين كلهم، فتكلموا، ثم إن عمر بن عبد العزيز تكلم بشيء، فظننا أنه تكلم بشيء رد به ما كان في أيدينا، فقال لنا: هل تعرفون تفسير هذه الآية: ( فَإِنَّكُمْ وَمَا تَعْبُدُونَ مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ إِلا مَنْ هُوَ صَالِ الْجَحِيمِ ) قال: إنكم والآلهة التي تعبدونها لستم بالذي تفتنون عليها إلا من قَضَيْت عليه أنه يَصْلَى الجحيم.
حدثنا ابن حميد، قال: ثنا جرير، عن منصور، عن إبراهيم ( إِلا مَنْ هُوَ صَالِ الْجَحِيم ) قال: ما أنتم بمضلين إلا من كتب عليه إنه يصلى الجحيم.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَإِنَّكُمْ وَمَا تَعْبُدُونَ ) حتى بلغ: ( صَالِ الْجَحِيمِ ) يقول: ما أنتم بمضلين أحدا من عبادي بباطلكم هذا، إلا من تولاكُم بعمل النار.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط عن السديّ( مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ ) بمضلين ( إِلا مَنْ هُوَ صَالِ الْجَحِيمِ ) إلا من كتب الله أنه يصلى الجحيم.
حدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله ( مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ إِلا مَنْ هُوَ صَالِ الْجَحِيمِ ) يقول: لا تضلون بآلهتكم أحدا إلا من سبقت له الشقاوة، ومن هو صال الجحيم.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( فَإِنَّكُمْ وَمَا تَعْبُدُونَ مَا أَنْتُمْ عَلَيْهِ بِفَاتِنِينَ إِلا مَنْ هُوَ صَالِ الْجَحِيمِ ) يقول: لا تفتنون به أحدا، ولا تضلونه، إلا من قضى الله أنه صال الجحيم، إلا من قد قضى أنه من أهل النار.
وقيل: ( بِفَاتِنِينَ ) من فتنت أفتن، وذلك لغة أهل الحجاز، وأما أهل نجد فإنهم يقولون: أفتنته فأنا أفتنه. وقد ذُكر عن الحسن أنه قرأ:" إلا مَنْ هُوَ صَالُ الجَحِيمِ" برفع اللام من " صالِ"، فإن كان أراد بذلك الجمع كما قال الشاعر:
إذَا مــا حــاتِم وُجِـدَ ابْـنَ عَمِّـي
مَجْدَنـــا مــنْ تَكَــلَّمُ أجْمعِينــا (1)
فقال: أجمعينا، ولم يقل: تكلموا، وكما يقال في الرجال: من هو إخوتك، يذهب بهو إلى الاسم المجهول ويخرج فعله على الجمع، فذلك وجه وإن كان غيره أفصح منه; وإن كان أراد بذلك واحدا فهو عند أهل العربية لحن، لأنه لحن عندهم أن يقال: هذا رامٌ وقاضٌ، إلا أن يكون سمع في ذلك من العرب لغة مقلوبة، مثل قولهم: شاكُ السلاح، وشاكي السلاح، وعاث وعثا وعاق وعقا، فيكون لغة، ولم أسمع أحدا يذكر سماع ذلك من العرب.
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الهوامش:
(1) البيت من شواهد الفراء في معاني القرآن (الورقة 275) ولم ينسبه . قال : وقد يكون أن تجعل" صالو" جمعا ، كما تقول : من الرجال من هو أخوتك . تذهب بهو إلى الاسم المجهول ، وتخرج فعله على الجمع ، كما قال الشاعر :" إذا ما حاتم ... البيت" . ولم يقل تكلموا . واجود ذلك في العربية ، إذا أخرجت الكناية ، أن تخرجها على المعنى والعدد ، لأنك تنوى تحقيق الاسم . ا هـ . وفي فتح القدير للشوكاني (4 : 403) في تفسير قوله تعالى :" إلا من هو صال الجحيم" : قرأ الجمهور :" صال" بكسر اللام ، لأنه منقوص مضاف ، حذفت الياء للالتقاء الساكنين ، وحمل على لفظ من ، وأفرد ، كما أفرد" هو" . وقرأ الحسن وابن أبي عبلة بضم اللام ، مع واو بعدها ؛ وروى عنهما قرأ بضم اللام بدون واو . فاما مع الواو فعلى انه جمع سلامة بالواو ، حملا على معنى" من" وحذفت نون الجمع للإضافة . وأما بدون الواو ، فيحتمل أن يكون جمعا ، وإنما حذفت الواو خطا ، كما حذفت لفظا . ويحتمل أن يكون مفرداً ؛ وحقه على هذا كسر اللام . قال النحاس : وجماعة أهل التفسير يقولون : إنه لحن ، لأنه لا يجوز : هذا قاض المدينة . والمعنى أن الكفار وما يبعدونه ، لا يقدرون على إضلال أحد من عباد الله ، إلا من هو من أهل النار . أي يدخلها . ا هـ .
Verset 164
Sa parole « Et il n'est personne parmi nous qui n'ait une station connue » — Ceci est une information d'Allah sur la parole des anges, qu'ils ont dit : Et il n'est personne parmi nous, ô assemblée des anges, qui n'ait une station connue dans le ciel. Et c'est ce que nous avons dit que les exégètes ont affirmé. — Mention de ceux qui l'ont dit : Muhammad ibn al-Husayn nous a rapporté, disant : Ahmad ibn al-Mufaddal nous a rapporté, disant : Asbat nous a rapporté, d'après al-Suddi, à propos de Sa parole « Et il n'est personne parmi nous qui n'ait une station connue » : Il dit : Les anges. — Yunus m'a rapporté, disant : Asbat nous a rapporté, d'après al-Suddi, à propos de Sa parole « Et il n'est personne parmi nous qui n'ait une station connue » : Il dit : Les anges. — Yunus m'a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit, à propos de Sa parole « Et il n'est personne parmi nous qui n'ait une station connue » : Ce sont les anges. — On m'a rapporté d'après al-Husayn, disant : J'ai entendu Abou Mu'adh dire : 'Ubayd nous a informés, disant : J'ai entendu al-Dahhak dire à propos de Sa parole « Et nous sommes certes les rangés en rangs * Et nous sommes certes les glorificateurs » : Masrouq ibn al-Ajda' rapportait d'après 'A'isha qu'elle a dit : Le Prophète d'Allah, qu'Allah prie sur lui et le salue, a dit : « Il n'y a dans le ciel de ce monde aucun emplacement pour un pied sans qu'il n'y ait dessus un ange prosterné ou debout ». C'est là la parole des anges : « Et il n'est personne parmi nous qui n'ait une station connue * Et nous sommes certes les rangés en rangs * Et nous sommes certes les glorificateurs ». — Musa ibn Ishaq al-Haba'i, connu sous le nom d'Ibn al-Qawwas, m'a rapporté, disant : Yahya ibn 'Isa al-Ramli nous a rapporté, d'après al-A'mash, d'après Abou Yahya, d'après Mujahid, d'après Ibn 'Abbas, disant : Si une goutte du zaqqoum de la Géhenne descendait sur ce monde, elle corromprait les moyens de subsistance des gens, et certes votre feu-ci cherche refuge auprès du feu de la Géhenne. — Musa ibn Ishaq nous a rapporté, disant : Yahya ibn 'Isa nous a rapporté, d'après...
📜 Texte arabe source
وقوله ( وَمَا مِنَّا إِلا لَهُ مَقَامٌ مَعْلُومٌ ) وهذا خبر من الله عن قيل الملائكة أنهم قالوا: وما منا معشر الملائكة إلا من له مقام في السماء معلوم.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( وَمَا مِنَّا إِلا لَهُ مَقَامٌ مَعْلُومٌ ) قال: الملائكة.
حدثني يونس، قال: ثنا أسباط، عن السديّ في قوله ( وَمَا مِنَّا إِلا لَهُ مَقَامٌ مَعْلُومٌ ) قال الملائكة.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَمَا مِنَّا إِلا لَهُ مَقَامٌ مَعْلُومٌ ) هؤلاء الملائكة.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله وَإِنَّا لَنَحْنُ الصَّافُّونَ * وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ كان مسروق بن الأجدع يروي عن عائشة أنها قالت: قال نبيّ الله صَلَّى الله عَلَيْهِ وَسَلَّم : " ما فِي سَماءِ الدُّنْيا مَوْضِعُ قَدَمٍ إلا عَلَيْه مَلَكٌ ساجِد أوْ قائم ". فذلك قول الملائكة: وَمَا مِنَّا إِلا لَهُ مَقَامٌ مَعْلُومٌ * وَإِنَّا لَنَحْنُ الصَّافُّونَ * وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ
حدثني موسى بن إسحاق الحَبَئِيُّ المعروف بابن القوّاس، قال: ثنا يحيى بن عيسى الرملي، عن الأعمش عن أبي يحيى، عن مجاهد، عن ابن عباس، قال: لو أن قطرة من زقوم جهنم أنـزلت إلى الدنيا، لأفسدت على الناس معايشهم، وإن ناركم هذه لتعوذ من نار جهنم.
حدثنا موسى بن إسحاق، قال: ثنا يحيى بن عيسى، عن الأعمش، عن زيد بن وهب، قال: قال عبد الله بن مسعود: إن ناركم هذه لما أنـزلت، ضربت في البحر مرتين ففترت، فلولا ذلك لم تنتفعوا بها.
Verset 165
Le propos sur l'interprétation de la parole d'Allah : « Et c'est nous qui nous tenons en rangs » (165). Il dit, qu'Allah soit exalté, en informant du dire de Ses anges : « Et c'est nous qui nous tenons en rangs » pour Lui, pour Son adoration.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَإِنَّا لَنَحْنُ الصَّافُّونَ (165)
يقول تعالى ذكره مخبرًا عن قيل ملائكته: ( وَإِنَّا لَنَحْنُ الصَّافُّونَ ) لله لعبادته .
Verset 166
« Et c'est nous qui célébrons Sa gloire » c'est-à-dire, nous Lui prions. Et selon ce que nous avons dit à ce sujet, un récit est venu du Messager d'Allah, qu'Allah prie sur lui et le salue, et les gens de l'interprétation l'ont adopté. * Mention de ceux qui ont dit cela : Muhammad ibn Ali ibn al-Hasan ibn Shafiq al-Marwazi m'a rapporté, disant : Abu Mu'adh al-Fadl ibn Khalid nous a rapporté, disant : Ubayd ibn Sulayman nous a rapporté, disant : j'ai entendu al-Dahhak ibn Muzahim dire à propos de Sa parole « Et c'est nous qui nous tenons en rangs et c'est nous qui célébrons Sa gloire » : Masruq ibn al-Ajda' rapportait d'après Aïcha qu'elle a dit : Le Prophète d'Allah, qu'Allah prie sur lui et le salue, a dit : « Il n'y a dans le ciel le plus proche aucun endroit pour un pied sans qu'il n'y ait un ange prosterné ou debout », et c'est la parole d'Allah : « Et il n'y a personne parmi nous qui n'ait une station connue * Et c'est nous qui nous tenons en rangs * Et c'est nous qui célébrons Sa gloire ». Abu al-Sa'ib m'a rapporté, disant : Abu Mu'awiya nous a rapporté, d'après al-A'mash, d'après Muslim, d'après Masruq, disant : Abdullah a dit : Parmi les cieux, il y a un ciel où il n'y a aucun endroit d'un empan sans qu'il n'y ait un front d'ange ou son pied debout ; puis il a récité : « Et c'est nous qui nous tenons en rangs et c'est nous qui célébrons Sa gloire ». Ibn Bashshar nous a rapporté, disant : Abd al-Rahman nous a rapporté, disant : Sufyan nous a rapporté, d'après al-A'mash, d'après Abu al-Duha, d'après Masruq, d'après Abdullah, disant : Parmi les cieux, il y a un ciel où il n'y a aucun endroit sans qu'il n'y ait un ange prosterné, ou ses pieds debout, puis il a récité : « Et c'est nous qui nous tenons en rangs et c'est nous qui célébrons Sa gloire ». Ya'qub ibn Ibrahim m'a rapporté, disant : Ibn Ulayya nous a rapporté, disant : al-Jurayri nous a informés, d'après Abu Nadra, disant : Umar, lorsque la prière était établie...
📜 Texte arabe source
( وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ ) له، يعني بذلك المصلون له.
وبنحو الذي قلنا في ذلك جاء الأثر عن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم، وقال به أهل التأويل.
* ذكر من قال ذلك:
حدثني محمد بن عليّ بن الحسن بن شفيق المَرْوزي، قال: ثنا أبو معاذ الفضل بن خالد، قال: ثنا عبيد بن سليمان، قال: سمعت الضحاك بن مزاحم يقول قوله ( وَإِنَّا لَنَحْنُ الصَّافُّونَ وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ ) كان مسروق بن الأجدع، يروي عن عائشة أنها قالت: قال نبي الله صَلَّى الله عَلَيْهِ وَسَلَّم : " مَا فِي السَّمَاءِ الدُّنْيا مَوْضِعُ قَدَمٍ إلا عَلَيْهِ مَلَكٌ سَاجِدٌ أوْ قائم "، فذلك قول الله: وَمَا مِنَّا إِلا لَهُ مَقَامٌ مَعْلُومٌ * وَإِنَّا لَنَحْنُ الصَّافُّونَ * وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ
حدثني أبو السائب، قال: ثنا أبو معاوية، عن الأعمش، عن مسلم، عن مسروق، قال: قال عبد الله: إن من السموات لسماء ما فيها موضع شبر إلا وعليه جبهة ملك أو قدمه قائما; قال: ثم قرأ: ( وَإِنَّا لَنَحْنُ الصَّافُّونَ وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ ) .
حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن الأعمش، عن أبي الضحى عن مسروق عن عبد الله، قال: إن من السموات سماءً ما فيها موضع إلا فيه ملك ساجد، أو قدماه قائم، ثم قرأ:( وَإِنَّا لَنَحْنُ الصَّافُّونَ وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ ) .
حدثني يعقوب بن إبراهيم، قال: ثنا ابن عُلَية، قال: أخبرنا الجريري، عن أبي نضرة، قال: كان عمر إذا أقيمت الصلاة أقبل على الناس بوجهه، فقال: يا أيها الناس استَوُوا، إن الله إنما يريد بكم هدى الملائكة ( وَإِنَّا لَنَحْنُ الصَّافُّونَ وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ ) استَوُوا، تقدّم أنت يا فلان، تأخر أنت أي هذا، فإذا استَوُوا تقدّم فكبر.
حدثني موسى بن عبد الرحمن، قال: ثني أبو أسامة، قال: ثني الجريري سعيد بن إياس أبو مسعود، قال: ثني أبو نضرة، قال: كان عمر إذا أقيمت الصلاة استقبل الناس بوجهه، ثم قال: أقيموا صفوفكم واستووا فإنما يريد الله بكم هدي الملائكة، يقول:( وَإِنَّا لَنَحْنُ الصَّافُّونَ وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ ) ثم ذكر نحوه.
حدثني محمد بن سعد، قال: ثني أبي، قال; ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( وَإِنَّا لَنَحْنُ الصَّافُّونَ ) قال: يعني الملائكة ( وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ ) قال: الملائكة صافون تسَبِّح لله عز وجل.
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 ( وَإِنَّا لَنَحْنُ الصَّافُّونَ ) قال: الملائكة.
حدثنا ابن بشار، قال: ثنا سليمان، قال: ثنا أبو هلال، عن قتادة ( وَإِنَّا لَنَحْنُ الصَّافُّونَ ) قال: الملائكة.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( وَإِنَّا لَنَحْنُ الصَّافُّونَ ) قال: صفوف في السماء ( وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ ) : أي المصلون، هذا قول الملائكة يثنون بمكانهم من العبادة.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( وَإِنَّا لَنَحْنُ الصَّافُّونَ ) قال: للصلاة.
حدثنا محمد، قال: ثنا أحمد، قال: ثنا أسباط عن السديّ، قال: وذكر السديّ، عن عبد الله، قال: ما في السماء موضع شبر إلا عليه جبهة ملك أو قدماه، ساجدا أو قائما أو راكعا، ثم قرأ هذه الآية ( وَإِنَّا لَنَحْنُ الصَّافُّونَ وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ ) .
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَإِنَّا لَنَحْنُ الصَّافُّونَ ) قال: الملائكة، هذا كله لهم.
Verset 167
Et Sa parole « Et ils disaient certes : Si nous avions un rappel des anciens, nous serions des serviteurs d'Allah » — Il dit, qu'Allah soit exalté : Ces associateurs de Quraysh disaient avant qu'il ne leur envoie Muhammad, qu'Allah prie sur lui et le salue, comme prophète : « Si nous avions un rappel des anciens » c'est-à-dire un livre descendu du ciel comme la Torah et l'Évangile, ou un prophète venu à nous comme celui qui est venu aux Juifs et aux Chrétiens.
📜 Texte arabe source
وقوله ( وَإِنْ كَانُوا لَيَقُولُونَ لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الأوَّلِينَ لَكُنَّا عِبَادَ اللَّهِ ) يقول تعالى ذكره: وكان هؤلاء المشركون من قريش يقولون قبل أن يبعث إليهم محمد صَلَّى الله عَلَيْهِ وَسَلَّم نبيا، ( لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الأوَّلِينَ ) يعني كتابا أنـزل من السماء كالتوراة والإنجيل، أو نبي أتانا مثل الذي أتى اليهود والنصارى
Verset 168
« Nous serions des serviteurs d'Allah » ceux qu'Il a purifiés pour Son adoration et qu'Il a choisis pour Son paradis. Et selon ce que nous avons dit à ce sujet, les gens de l'interprétation ont parlé. Mention de ceux qui ont dit cela : Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada, à propos de Sa parole « Et ils disaient certes : Si nous avions un rappel des anciens, nous serions des serviteurs d'Allah purifiés » — il a dit : Cette communauté a dit cela avant que Muhammad, qu'Allah prie sur lui et le salue, ne soit envoyé : Si nous avions un rappel des anciens, nous serions des serviteurs d'Allah purifiés ; puis quand Muhammad, qu'Allah prie sur lui et le salue, leur est venu, ils ont mécru en lui, alors ils sauront bientôt. Muhammad ibn al-Husayn nous a rapporté, disant : Ahmad ibn al-Mufaddal nous a rapporté, disant : Asbat nous a rapporté, d'après al-Suddi, à propos de Sa parole « un rappel des anciens » — il a dit : Ce sont des gens des associateurs arabes qui ont dit : Si nous avions un livre des livres des anciens, ou si une science des sciences des anciens nous était venue — il a dit : Muhammad vous est venu avec cela. Yunus m'a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit : Le discours revient aux anciens, les gens du polythéisme « Et ils disaient certes : Si nous avions un rappel des anciens ». On m'a rapporté d'après al-Husayn, disant : j'ai entendu Abu Mu'adh dire : Ubayd nous a informés, disant : j'ai entendu al-Dahhak dire à propos de Sa parole « Si nous avions un rappel des anciens, nous serions des serviteurs d'Allah purifiés » : C'est la parole des associateurs des gens de La Mecque, puis quand le rappel des anciens et la science des derniers leur est venu, ils ont mécru en lui, alors ils sauront bientôt.
📜 Texte arabe source
( لَكُنَّا عِبَادَ اللَّهِ ) الذين أخلصهم لعبادته، واصطفاهم لجنته.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( وَإِنْ كَانُوا لَيَقُولُونَ لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الأوَّلِينَ لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ ) قال: قد قالت هذه الأمة ذاك قبل أن يبعث محمد صَلَّى الله عَلَيْهِ وَسَلَّم : لو كان عندنا ذكر من الأولين، لكنا عباد الله المخلصين; فلما جاءهم محمد صَلَّى الله عَلَيْهِ وَسَلَّم كفروا به، فسوف يعلمون.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ في قوله ( ذِكْرًا مِنَ الأوَّلِينَ ) قال: هؤلاء ناس من مشركي العرب قالوا: لو أن عندنا كتابا من كتب الأولين، أو جاءنا علم من علم الأولين قال: قد جاءكم محمد بذلك.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد: رجع الحديث إلى الأولين أهل الشرك ( وَإِنْ كَانُوا لَيَقُولُونَ لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الأوَّلِينَ )
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، قال: سمعت الضحاك يقول في قوله ( لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الأوَّلِينَ لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ ) هذا قول مشركي أهل مكة، فلما جاءهم ذكر الأولين وعلم الآخرين، كفروا به فسوف يعلمون.
Verset 169
Le propos sur l'interprétation de la parole d'Allah : « Ils y ont mécru, alors ils sauront bientôt » (170). Il dit, qu'Allah soit exalté : Quand le rappel leur est venu de la part d'Allah, ils y ont mécru, et c'est leur mécréance en Muhammad, qu'Allah prie sur lui et le salue, et en ce qui leur est venu de la part d'Allah comme révélation et livre. Allah dit : Ils sauront bientôt, quand ils reviendront à Moi, quel châtiment ils auront pour leur mécréance en cela. Et selon ce que nous avons dit à ce sujet, les gens de l'interprétation ont parlé. * Mention de ceux qui ont dit cela :
📜 Texte arabe source
القول في تأويل قوله تعالى : فَكَفَرُوا بِهِ فَسَوْفَ يَعْلَمُونَ (170)
يقول تعالى ذكره: فلما جاءهم الذكر من عند الله كفروا به، وذلك كفرهم بمحمد صَلَّى الله عَلَيْهِ وَسَلَّم وبما جاءهم به من عند الله من التنـزيل والكتاب، يقول الله: فسوف يعلمون إذا وردوا عليّ ماذا لهم من العذاب بكفرهم بذلك.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
Verset 170
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 : « Si nous avions eu un rappel des anciens, nous aurions été les serviteurs sincères d'Allah » : Lorsque les associateurs de la gens de La Mecque eurent connaissance du rappel des anciens et de la science des derniers, ils mécrurent au Livre. (Ils sauront bientôt) : Il dit : Muhammad est venu à vous avec cela, ils ont mécru au Coran et à ce que Muhammad a apporté.
📜 Texte arabe source
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله لَوْ أَنَّ عِنْدَنَا ذِكْرًا مِنَ الأَوَّلِينَ * لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ قال: لما جاء المشركين من أهل مكة ذكر الأولين وعلم الآخرين كفروا بالكتاب ( فَسَوْفَ يَعْلَمُونَ ) يقول: قد جاءكم محمد بذلك، فكفروا بالقرآن وبما جاء به محمد.
Verset 171
Et Sa parole : « Et Notre parole a déjà précédé pour Nos serviteurs les Messagers : ce sont eux qui seront secourus » : Il dit, que Son rappel soit exalté : Notre parole a déjà précédé pour Nos Messagers qu'ils seront secourus : c'est-à-dire que le décret et le jugement en ont déjà été prononcés de Notre part dans la Mère du Livre, à savoir qu'ils auront le secours et la victoire par les preuves.
📜 Texte arabe source
وقوله ( وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ إِنَّهُمْ لَهُمُ الْمَنْصُورُونَ ) يقول تعالى ذكره: ولقد سبق منا القول لرسلنا إنهم لهم المنصورون: أي مضى بهذا منا القضاء والحكم في أمّ الكتاب، وهو أنهم لهم النُّصرة والغَلبة بالحجج.
Verset 172
Comme nous l'a rapporté Bishr, disant : Yazîd nous l'a rapporté, disant : Sa'îd nous l'a rapporté, d'après Qatâda : « Et Notre parole a déjà précédé pour Nos serviteurs les Messagers » jusqu'à : « ce sont eux les vainqueurs » : Il dit : Cela a précédé de la part d'Allah pour eux, qu'Il les secourrait. — Muhammad ibn al-Husayn nous l'a rapporté, disant : Ahmad ibn al-Mufaddal nous l'a rapporté, disant : Asbât nous l'a rapporté, d'après al-Suddî, concernant Sa parole : « Et Notre parole a déjà précédé pour Nos serviteurs les Messagers : ce sont eux qui seront secourus » : Il dit : par les preuves. — Et certains spécialistes de la langue arabe interprétaient cela : Et Notre parole a déjà précédé pour Nos serviteurs les Messagers, par le bonheur. Et il a été mentionné que dans la lecture de 'Abd Allah : « Et Notre parole a déjà précédé sur Nos serviteurs les Messagers », en mettant « sur » à la place de « pour », comme si le sens était : elle s'est imposée à eux et pour eux, comme on dit : sur la royauté de Salomon, et dans la royauté de Salomon, puisque le sens est le même.
📜 Texte arabe source
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ ) حتى بلغ: ( لَهُمُ الْغَالِبُونَ ) قال: سبق هذا من الله لهم أن ينصرهم.
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ إِنَّهُمْ لَهُمُ الْمَنْصُورُونَ ) يقول: بالحجج.
وكان بعض أهل العربية يتأوّل ذلك: ولقد سبقت كلمتنا لعبادنا المرسلين بالسعادة. وذُكر أن ذلك في قراءة عبد الله:" ولقد سبقت كلمتنا على عبادنا المرسلين " فجعلت على مكان اللام، فكأن المعنى: حقت عليهم ولهم، كما قيل: على مُلك سليمان، وفي مُلك سليمان، إذ كان معنى ذلك واحدا.
Verset 173
Et Sa parole : « Et Nos soldats sont eux les vainqueurs » : Il dit : Et Notre parti et les gens de Notre allégeance sont eux les vainqueurs, dit-il : ils auront le triomphe et la réussite sur les gens de la mécréance envers Nous et de l'opposition à Notre égard.
📜 Texte arabe source
وقوله ( وَإِنَّ جُنْدَنَا لَهُمُ الْغَالِبُونَ ) يقول: وإن حزبنا وأهل ولايتنا لهم الغالبون، يقول: لهم الظفر والفلاح على أهل الكفر بنا، والخلاف علينا.
Verset 174
L'interprétation de Sa parole, qu'Il soit exalté : « Détourne-toi d'eux jusqu'à un moment » (174). Il veut dire, que Son rappel soit exalté, par Sa parole : « Détourne-toi d'eux jusqu'à un moment » : écarte-toi d'eux jusqu'à un moment. Et les gens de l'interprétation ont divergé au sujet de ce moment : certains ont dit : son sens est jusqu'à la mort. — Mention de ceux qui ont dit cela : Bishr nous l'a rapporté, disant : Yazîd nous l'a rapporté, disant : Sa'îd nous l'a rapporté, d'après Qatâda : « Détourne-toi d'eux jusqu'à un moment » : c'est-à-dire jusqu'à la mort. — Et d'autres ont dit : jusqu'au jour de Badr. — Mention de ceux qui ont dit cela : Muhammad ibn al-Husayn nous l'a rapporté, disant : Ahmad ibn al-Mufaddal nous l'a rapporté, disant : Asbât nous l'a rapporté, d'après al-Suddî, concernant Sa parole : « Détourne-toi d'eux jusqu'à un moment » : Il dit : jusqu'au jour de Badr. Et d'autres ont dit : le sens de cela est jusqu'au Jour de la Résurrection. — Mention de ceux qui ont dit cela : Yûnus m'a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit, concernant Sa parole : « Détourne-toi d'eux jusqu'à un moment » : Il dit : le Jour de la Résurrection. — Et cette parole qu'a dite al-Suddî est la plus conforme à ce qu'indique l'apparence de la Révélation, car Allah les a menacés du châtiment qu'ils hâtaient, en disant : « Est-ce Notre châtiment qu'ils hâtent ? », et Il a ordonné à Son Prophète, qu'Allah prie sur lui et le salue, de s'écarter d'eux jusqu'à la venue de son moment. L'interprétation de la parole est donc : Détourne-toi d'eux, ô Muhammad, jusqu'au moment de la venue de Notre châtiment et de sa descente sur eux.
📜 Texte arabe source
القول في تأويل قوله تعالى : فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ (174)
يعني تعالى ذكره بقوله ( فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ ) : فأعرض عنهم إلى حين.
واختلف أهل التأويل في هذا الحين، فقال بعضهم: معناه إلى الموت.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ ) : أي إلى الموت.
وقال آخرون: إلى يوم بدر.
* ذكر من قال ذلك:
حدثنا محمد بن الحسين، قال: ثنا أحمد بن المفضل، قال: ثنا أسباط، عن السديّ، في قوله ( فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ ) قال: حتى يوم بدر. وقال آخرون: معنى ذلك: إلى يوم القيامة.
* ذكر من قال ذلك:
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( فَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ ) قال: يوم القيامة.
وهذا القول الذي قاله السديّ، أشبه بما دلّ عليه ظاهر التنـزيل، وذلك أن الله توعدهم بالعذاب الذي كانوا يستعجلونه، فقال:( أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ ) ، وأمر نبيه صَلَّى الله عَلَيْهِ وَسَلَّم أن يُعْرِض عليهم إلى مجيء حينه. فتأويل الكلام: فتول عنهم يا محمد إلى حين مجيء عذابنا، ونـزوله بهم.
Verset 175
Et Sa parole : « Et observe-les : ils verront bientôt » : c’est-à-dire : regarde-les, ils verront bientôt ce qui les frappera de Notre châtiment. Et les exégètes ont dit à ce sujet ce que nous avons mentionné. * Parmi ceux qui l’ont dit : Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa’id nous a rapporté, d’après Qatada, au sujet de « Et observe-les : ils verront bientôt » : au moment où la vue ne leur sera d’aucune utilité. Younous m’a rapporté, disant : Ibn Wahb nous a informé, disant : Ibn Zayd a dit, à propos de Sa parole « Et observe-les : ils verront bientôt » : il dit : regarde-les, ils verront bientôt ce qui leur arrivera après aujourd’hui, dit-il : ils verront au Jour de la Résurrection ce qu’ils ont négligé de l’ordre de Dieu, leur mécréance en Dieu, Son Messager et Son Livre, dit-il : « observe-les » et « regarde » sont une seule et même chose.
📜 Texte arabe source
وقوله ( وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ ) : وأنظرهم فسوف يرون ما يحل بهم من عقابنا.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ ) حين لا ينفعهم البصر.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ ) يقول: أنظرهم فسوف يبصرون ما لهم بعد اليوم، قال: يقول: يبصرون يوم القيامة ما ضيعوا من أمر الله، وكفرهم بالله ورسوله وكتابه، قال: فأبصرهم وأبصر، واحد.
Verset 176
Et Sa parole : « Est-ce Notre châtiment qu’ils hâtent ? » : il dit : est-ce la descente de Notre châtiment sur eux qu’ils te hâtent, ô Muhammad ? C’est leur parole au Prophète : « Quand donc cette promesse se réalisera-t-elle, si vous êtes véridiques ? »
📜 Texte arabe source
وقوله ( أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ ) يقول: فبنـزول عذابنا بهم يستعجلونك يا محمد، وذلك قولهم للنبي مَتَى هَذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ .
Verset 177
Et Sa parole : « Lorsqu’il descendra dans leur cour » : il dit : lorsque le châtiment descendra sur ces associateurs qui hâtent le châtiment de Dieu. Les Arabes disent : le châtiment et la punition sont descendus dans la cour d’un tel, et cela lorsqu’il s’abat sur lui ; et la cour est l’espace devant la maison d’un homme. « Quel mauvais matin pour ceux qui ont été avertis ! » : il dit : quel mauvais matin pour les gens que Notre Messager a avertis de la descente de ce châtiment sur eux, mais qui n’y ont pas cru. Et les exégètes ont dit à ce sujet ce que nous avons mentionné. * Parmi ceux qui l’ont dit : Muhammad nous a rapporté, disant : Ahmad nous a rapporté, disant : Asbat nous a rapporté, d’après al-Suddi, à propos de Sa parole « Lorsqu’il descendra dans leur cour » : il dit : dans leur demeure, « Quel mauvais matin pour ceux qui ont été avertis ! » : il dit : quel mauvais matin ils auront.
📜 Texte arabe source
وقوله ( فَإِذَا نـزلَ بِسَاحَتِهِمْ ) يقول: فإذا نـزل بهؤلاء المشركين المستعجلين بعذاب الله العذاب. العرب تقول: نـزل بساحة فلان العذاب والعقوبة، وذلك إذا نـزل به; والساحة: هي فناء دار الرجل، ( فَسَاءَ صَبَاحُ الْمُنْذَرِينَ ) يقول: فبئس صباح القوم الذين أنذرهم رسولنا نـزول ذلك العذاب بهم فلم يصدقوا به.
ونحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا محمد، قال: ثنا أحمد قال ثنا أسباط، عن السديّ، في قوله ( فَإِذَا نـزلَ بِسَاحَتِهِمْ ) قال: بدارهم، ( فَسَاءَ صَبَاحُ الْمُنْذَرِينَ ) قال: بئس ما يصبحون.
Verset 178
L’interprétation de la parole du Très-Haut : « Et détourne-toi d’eux jusqu’à un certain temps » (178). Il dit, que Dieu soit exalté, à Son Prophète Muhammad, que la prière et la paix de Dieu soient sur lui : et détourne-toi, ô Muhammad, de ces associateurs, laisse-les et leur tribu à leur Seigneur, « jusqu’à un certain temps » : il dit : jusqu’au moment où Dieu permettra leur perdition.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَتَوَلَّ عَنْهُمْ حَتَّى حِينٍ (178)
يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم : وأعرض يا محمد عن هؤلاء المشركين، وخلهم وقريتهم على ربهم ( حَتَّى حِينٍ ) يقول: إلى حين يأذن الله بهلاكهم .
Verset 179
« Et observe : ils verront bientôt » : il dit : regarde-les, ils verront bientôt ce qui les frappera de Notre châtiment, au moment où le repentir ne leur sera d’aucune utilité, et cela lors de la descente de la rigueur de Dieu sur eux.
📜 Texte arabe source
( وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ ) يقول: وانظرهم فسوف يرون ما يحل بهم من عقابنا في حين لا تنفعهم التوبة، وذلك عند نـزول بأس الله بهم.
Verset 180
Sa parole : « Gloire à ton Seigneur, le Seigneur de la Puissance, au-dessus de ce qu’ils décrivent » — Il dit, que le Très-Haut soit exalté : purification de ton Seigneur, ô Muhammad, et déclaration de Son innocence. « Le Seigneur de la Puissance » : Il dit : le Seigneur de la force et de la rigueur. « Au-dessus de ce qu’ils décrivent » : Il dit : au-dessus de ce que ces calomniateurs parmi les associateurs de Quraysh décrivent à Son sujet, de leurs paroles « Allah a engendré », et de leurs dires : « Les anges sont les filles d’Allah », et autres de leur polythéisme et de leurs calomnies contre leur Seigneur. — Comme nous l’a rapporté Bishr, dit-il : nous a rapporté Yazîd, dit-il : nous a rapporté Sa’îd, d’après Qatâda : « Gloire à ton Seigneur, le Seigneur de la Puissance, au-dessus de ce qu’ils décrivent » : c’est-à-dire au-dessus de ce qu’ils inventent comme mensonges ; Il Se glorifie Lui-même lorsqu’on profère contre Lui des calomnies.
📜 Texte arabe source
وقوله ( سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ ) يقول تعالى ذكره تنـزيها لربك يا محمد وتبرئة له.( رَبِّ الْعِزَّةِ ) يقول: ربّ القوّة والبطش ( عَمَّا يَصِفُونَ ) يقول: عمَّا يصف هؤلاء المفترون عليه من مشركي قريش، من قولهم ولد الله، وقولهم: الملائكة بنات الله، وغير ذلك من شركهم وفريتهم على ربهم.
كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ ) : أي عما يكذبون يسبح نفسه إذا قيل عليه البهتان.
Verset 181
Sa parole : « Et paix sur les messagers » — Il dit : et une sécurité de la part d’Allah pour les messagers qu’Il a envoyés à leurs communautés, ceux qu’Il a mentionnés dans cette sourate et d’autres, contre la frayeur du Grand Jour du châtiment, et contre tout autre mal qui pourrait les atteindre de la part d’Allah, le Béni, le Très-Haut. — Nous a rapporté Bishr, dit-il : nous a rapporté Yazîd, dit-il : nous a rapporté Sa’îd, d’après Qatâda : « Paix sur les messagers » — Le Messager d’Allah, qu’Allah prie sur lui et le salue, a dit : « Lorsque vous me saluez, saluez aussi les messagers, car je ne suis qu’un messager parmi les messagers. »
📜 Texte arabe source
وقوله ( وَسَلامٌ عَلَى الْمُرْسَلِينَ ) يقول: وأمة من الله للمرسلين الذين أرسلهم إلى أممهم الذي ذكرهم في هذه السورة وغيرهم من فزع يوم العذاب الأكبر، وغير ذلك من مكروه أن ينالهم من قبل الله تبارك وتعالى.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( سَلامٌ عَلَى الْمُرْسَلِينَ ) قال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم : " إذا سلمتم عليّ فسلموا على المرسلين فإنما أنا رسول من المرسلين ".
Verset 182
« Et louange à Allah, Seigneur des mondes » — Il dit, que le Très-Haut soit exalté : et la louange appartient à Allah, Seigneur des deux poids lourds, les djinns et les humains, exclusivement à Lui en dehors de tout autre, car toute grâce accordée à Ses serviteurs provient de Lui ; la louange Lui est donc due exclusivement, sans associé, de même qu’Il n’a point d’associé dans Ses grâces envers eux, mais toutes viennent de Lui et de chez Lui. — (Fin de l’exégèse de la sourate As-Sâffât)
📜 Texte arabe source
( وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ ) يقول تعالى ذكره: والحمد لله رب الثقلين الجن والإنس، خالصا دون ما سواه،لأن كلّ نعمة لعباده فمنه، فالحمد له خالص لا شريك له، كما لا شريك له في نعمه عندهم، بل كلها من قبله، ومن عنده.
(آخر تفسير سورة الصافات)
Verset 1
Sourate al-Saffat. Exégèse de la sourate al-Saffat. Mecquoise selon l'avis unanime. Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Sa parole : « Par ceux qui se rangent en rangs, par ceux qui repoussent avec force, par ceux qui récitent le Rappel. En vérité, votre Dieu est Unique, Seigneur des cieux et de la terre et de ce qui est entre eux, et Seigneur des levers du soleil. » Sa parole : « Par ceux qui se rangent en rangs, par ceux qui repoussent avec force, par ceux qui récitent le Rappel » : c'est la lecture de la majorité des lecteurs. Hamza a lu avec idgham (assimilation) dans ces mots. C'est cette lecture qu'Ahmad ibn Hanbal a fuie lorsqu'il l'a entendue. Al-Nahhas dit : elle est éloignée en arabe pour trois raisons : premièrement, le tā' n'est pas du point d'articulation du sād, ni du zāy, ni du dhāl, ni de leurs semblables ; ses sœurs sont plutôt le tā' et le dāl, et la sœur du zāy est le sād et le sīn, et la sœur du dhāl est le zā' et le thā'. Deuxièmement, le tā' est dans un mot et ce qui le suit dans un autre mot. Troisièmement, si tu fais l'idgham, tu réunis deux lettres quiescentes de deux mots différents, alors que la réunion de deux quiescentes n'est permise dans ce genre que si elles sont dans un seul mot, comme « dābba » et « shābba ». L'interprétation de la lecture de Hamza est que le tā' a un point d'articulation proche de ces lettres. « Par ceux qui se rangent en rangs » est un serment, le wāw remplaçant le bā'. Le sens est : par le Seigneur de ceux qui se rangent en rangs, et « ceux qui repoussent » y est coordonné. « En vérité, votre Dieu est Unique » est la réponse au serment. Al-Kisa'i a permis l'ouverture de « inna » dans le serment. Ce qui est visé par « ceux qui se rangent en rangs » et ce qui suit jusqu'à « ceux qui récitent le Rappel », ce sont les anges, selon Ibn 'Abbas, Ibn Mas'ud, 'Ikrima, Sa'id ibn Jubayr, Mujahid et Qatada. Ils se rangent dans le ciel comme les rangées des créatures dans le monde pour la prière. On a dit : ils rangent leurs ailes dans l'air, s'y tenant immobiles jusqu'à ce qu'Allah leur ordonne ce qu'Il veut. C'est comme les serviteurs qui se tiennent en rangées devant leurs rois. Al-Hasan a dit : « en rangs » pour leurs rangées auprès de leur Seigneur dans leur prière. On a dit : ce sont les oiseaux, la preuve étant Sa parole : « N'ont-ils pas vu les oiseaux au-dessus d'eux, déployant leurs ailes ? » Le « saff » (rang) est l'arrangement d'un groupe sur une ligne, comme le rang dans la prière. « Al-saffāt » est le pluriel du pluriel ; on dit : un groupe « sāffa », puis on le met au pluriel « saffāt ». On a dit : « al-saffāt » désigne le groupe des croyants lorsqu'ils se tiennent en rang dans la prière ou dans le jihad, mentionné par al-Qushayri.
📜 Texte arabe source
سورة الصافاتتفسير سورة الصافاتمكية في قول الجميعبسم الله الرحمن الرحيمقوله تعالى : والصافات صفا فالزاجرات زجرا فالتاليات ذكرا إن إلهكم لواحد رب السماوات والأرض وما بينهما ورب المشارققوله تعالى : والصافات صفا فالزاجرات زجرا فالتاليات ذكرا هذه قراءة أكثر القراء . وقرأ حمزة بالإدغام فيهن . وهذه القراءة التي نفر منها أحمد بن حنبل لما سمعها . النحاس : وهي بعيدة في العربية من ثلاث جهات : إحداهن : أن التاء ليست من مخرج الصاد ، ولا من مخرج الزاي ، ولا من مخرج الذال ، ولا من أخواتهن ، وإنما أختاها الطاء والدال ، وأخت الزاي الصاد والسين ، وأخت الذال الظاء والثاء . والجهة الثانية : أن التاء في كلمة وما بعدها في كلمة أخرى . والجهة الثالثة : أنك إذا أدغمت جمعت بين ساكنين من كلمتين ، وإنما يجوز الجمع بين ساكنين في مثل هذا إذا كانا في كلمة واحدة ، نحو دابة وشابة . ومجاز قراءة حمزة أن التاء قريبة المخرج من هذه الحروف . " والصافات " قسم ، الواو بدل من الباء . والمعنى برب الصافات و " الزاجرات " عطف عليه . إن إلهكم لواحد جواب القسم . وأجاز الكسائي فتح إن في القسم . والمراد ب " الصافات " وما بعدها إلى قوله : فالتاليات ذكرا الملائكة في قول ابن عباس وابن مسعود وعكرمة وسعيد بن جبير ومجاهد وقتادة . تصف في السماء كصفوف الخلق في الدنيا للصلاة . وقيل : تصف أجنحتها في الهواء واقفة فيه [ ص: 58 ] حتى يأمرها الله بما يريد . وهذا كما تقوم العبيد بين أيدي ملوكهم صفوفا . وقال الحسن : صفا لصفوفهم عند ربهم في صلاتهم . وقيل : هي الطير ، دليله قوله تعالى : أولم يروا إلى الطير فوقهم صافات والصف ترتيب الجمع على خط كالصف في الصلاة . والصافات جمع الجمع ، يقال : جماعة صافة ثم يجمع صافات . وقيل : الصافات جماعة الناس المؤمنين إذا قاموا صفا في الصلاة أو في الجهاد ، ذكره القشيري .
Verset 2
« Par ceux qui repoussent avec force » : ce sont les anges, selon Ibn 'Abbas, Ibn Mas'ud, Masruq et d'autres, comme nous l'avons mentionné, soit parce qu'ils repoussent les nuages et les poussent, selon al-Suddi, soit parce qu'ils repoussent des péchés par les exhortations et les conseils. Qatada a dit : ce sont les repousseurs du Coran (ses versets qui repoussent le mal).
📜 Texte arabe source
فالزاجرات زجرا الملائكة في قول ابن عباس وابن مسعود ومسروق وغيرهم على ما ذكرناه ، إما لأنها تزجر السحاب وتسوقه في قول السدي . وإما لأنها تزجر عن المعاصي بالمواعظ والنصائح . وقال قتادة : هي زواجر القرآن .
Verset 3
« Par ceux qui récitent le Rappel » : ce sont les anges qui récitent le Livre d'Allah (exalté soit-Il), dit Ibn Mas'ud, Ibn 'Abbas, al-Hasan, Mujahid, Ibn Jubayr et al-Suddi. On a dit : il s'agit de Jibril seul, mentionné au pluriel parce qu'il est le grand des anges et qu'il n'est pas dépourvu de soldats et de partisans. Qatada a dit : il s'agit de quiconque récite le Rappel d'Allah et Ses livres. On a dit : ce sont les versets du Coran, décrits comme récitants, comme Il dit : « Ce Coran raconte aux fils d'Israël » ; il est permis de dire des versets du Coran qu'ils sont « récitants » (tāliyāt) car certaines lettres suivent d'autres, mentionné par al-Qushayri. Al-Mawardi a mentionné que ce qui est visé par « les récitants » (al-tāliyāt) ce sont les prophètes qui récitent le Rappel à leurs nations. Si l'on dit : quel est le statut de la fā' lorsqu'elle vient comme conjonction dans les attributs ? On lui répond : soit elle indique l'ordre de leurs significations dans l'existence, comme la parole de Salama ibn Dhuhl : « Ô regret de Ziyāba pour al-Hārit al-Sābiḥ, puis le gagnant, puis le revenant » — comme s'il disait : celui qui a attaqué à l'aube, puis a gagné, puis est revenu. Soit elle indique leur ordre dans la gradation sous certains aspects, comme tu dis : « Prends le meilleur, puis le plus complet, et fais le plus beau, puis le plus parfait. » Soit elle indique l'ordre de leurs qualifiés dans cela, comme sa parole : « Qu'Allah fasse miséricorde aux rasés, puis aux raccourcis. » C'est selon ces trois lois que s'ordonne l'affaire de la fā' conjonctive dans les attributs, dit al-Zamakhshari.
📜 Texte arabe source
فالتاليات ذكرا الملائكة تقرأ كتاب الله تعالى ، قاله ابن مسعود وابن عباس والحسن ومجاهد وابن جبير والسدي . وقيل : المراد جبريل وحده فذكر بلفظ الجمع ; لأنه كبير الملائكة فلا يخلو من جنود وأتباع . وقال قتادة : المراد كل من تلا ذكر الله تعالى وكتبه . وقيل : هي آيات القرآن ، وصفها بالتلاوة كما قال تعالى : إن هذا القرآن يقص على بني إسرائيل ويجوز أن يقال لآيات القرآن تاليات ; لأن بعض الحروف يتبع بعضا ، ذكره القشيري .وذكر الماوردي : أن المراد بالتاليات الأنبياء يتلون الذكر على أممهم . فإن قيل : ما حكم الفاء إذا جاءت عاطفة في الصفات ؟ قيل له : إما أن تدل على ترتب معانيها في الوجود ، كقوله : [ سلمة بن ذهل ] :يا لهف زيابة للحارث الص ابح فالغانم فالآيبكأنه قال : الذي صبح فغنم فآب . وإما على ترتبها في التفاوت من بعض الوجوه كقولك : خذ الأفضل فالأكمل ، واعمل الأحسن فالأجمل . وإما على ترتب موصوفاتها في ذلك كقوله : رحم الله المحلقين فالمقصرين . فعلى هذه القوانين الثلاثة ينساق أمر الفاء العاطفة في الصفات ، قاله الزمخشري .
Verset 4
« Certes, votre Dieu est unique » est la réponse au serment. Muqatil a dit : Cela est venu parce que les mécréants de La Mecque dirent : « A-t-Il fait des divinités un seul Dieu ? Comment cette création pourrait-elle être contenue par un seul Dieu ?! » Alors Allah jura par ceux-ci (les rangés en rangs) pour les honorer. Et le verset fut révélé. Ibn al-Anbari a dit : C'est une pause correcte.
📜 Texte arabe source
إن إلهكم لواحد جواب القسم . قال مقاتل : وذلك أن الكفار بمكة قالوا أجعل الآلهة إلها واحدا ، وكيف يسع هذا الخلق فرد إله ؟ ! فأقسم الله بهؤلاء تشريفا . ونزلت الآية . قال ابن الأنباري : وهو وقف حسن .
Verset 5
« Seigneur des cieux et de la terre et de ce qui est entre eux » au sens de « Il est le Seigneur des cieux ». Al-Nahhas : Il est permis que « Seigneur des cieux et de la terre » soit une information après une information, et il est permis qu'il soit un substitut de « unique ». Je dis : Selon ces deux aspects, on ne s'arrête pas sur « unique ». Al-Akhfash a rapporté : « Seigneur des cieux — et Seigneur des levants » à l'accusatif comme qualificatif du nom de « inna ». Il a clarifié le sens de Son unicité, de Sa divinité et de la perfection de Sa puissance en ce qu'Il est le Seigneur des cieux et de la terre, c'est-à-dire leur Créateur et leur Possesseur, et le Seigneur des levants, c'est-à-dire le Possesseur des lieux de lever du soleil. Ibn Abbas : Le soleil a chaque jour un levant et un couchant, car Allah Très-Haut a créé pour le soleil trois cent soixante-cinq ouvertures dans son lieu de lever, et autant dans son lieu de coucher, selon le nombre des jours de l'année solaire. Il se lève chaque jour dans une de ces ouvertures et se couche dans une autre, ne se levant dans cette ouverture que ce jour-là de l'année suivante. Il ne se lève jamais sans être contraint, disant : « Seigneur, ne me fais pas te lever sur Tes serviteurs, car je les vois Te désobéir. » Abu Umar l'a mentionné dans le livre al-Tamhid, et Ibn al-Anbari dans le livre al-Radd, d'après Ikrimah, qui dit : J'ai dit à Ibn Abbas : « Que penses-tu de ce qui est rapporté du Prophète — paix et bénédiction sur lui — concernant Umayya ibn Abi al-Salt, dont la poésie a cru et dont le cœur a mécru ? » Il dit : « C'est vrai, qu'avez-vous donc rejeté de cela ? » Je dis : « Nous avons rejeté sa parole : "Et le soleil se lève à la fin de chaque nuit / Rouge, son teint devient vermeil / Il n'est pas levant pour eux dans ses messagers / Sauf châtié ou flagellé." Qu'est-ce que la flagellation du soleil ? » Il dit : « Par Celui qui tient mon âme dans Sa main, aucun soleil ne s'est jamais levé sans que soixante-dix mille anges ne le piquent, lui disant : Lève-toi, lève-toi. Il dit : Je ne me lèverai pas sur un peuple qui m'adore en dehors d'Allah. Un ange vient alors et s'élève pour la lumière des fils d'Adam, puis un diable vient voulant le détourner du lever, et il se lève entre ses deux cornes, et Allah le brûle en dessous. C'est cela la parole du Messager d'Allah — paix et bénédiction sur lui : "Il ne s'est levé qu'entre les deux cornes d'un diable, ni ne s'est couché qu'entre les deux cornes d'un diable, et il ne s'est jamais couché sans se prosterner devant Allah, puis un diable vient voulant le détourner de la prosternation, et il se couche entre ses deux cornes, et Allah le brûle en dessous." » C'est le texte d'Ibn al-Anbari. Et il a mentionné d'après Ikrimah, d'après Ibn Abbas, qu'il dit : Le Messager d'Allah — paix et bénédiction sur lui — a confirmé Umayya ibn Abi al-Salt dans cette poésie : « Saturne et le Taureau sous le pied de Sa droite / Et l'Aigle pour l'autre, et le Lion aux aguets / Et le soleil se lève à la fin de chaque nuit / Rouge, son teint devient vermeil / Il n'est pas levant pour eux dans ses messagers / Sauf châtié ou flagellé. » Ikrimah dit : Je dis à Ibn Abbas : « Ô mon maître, le soleil est-il flagellé ? » Il dit : « C'est la rime qui l'a contraint à la flagellation, mais il craint le châtiment. » Et en mentionnant les levants, il a indiqué les couchants, c'est pourquoi il n'a pas mentionné les couchants, comme Sa parole : « Des tuniques »
📜 Texte arabe source
رب السماوات والأرض وما بينهما على معنى هو رب السموات . النحاس : ويجوز أن يكون رب السماوات والأرض خبرا بعد خبر ، ويجوز أن يكون بدلا من " واحد " .قلت : وعلى هذين الوجهين لا يوقف على " لواحد " . وحكى الأخفش : [ ص: 59 ] " رب السماوات - ورب المشارق " بالنصب على النعت لاسم إن ، بين سبحانه معنى وحدانيته وألوهيته وكمال قدرته بأنه رب السماوات والأرض أي : خالقهما ومالكهما ورب المشارق أي : مالك مطالع الشمس . ابن عباس : للشمس كل يوم مشرق ومغرب ، وذلك أن الله تعالى خلق للشمس ثلاثمائة وخمسة وستين كوة في مطلعها ، ومثلها في مغربها على عدد أيام السنة الشمسية ، تطلع في كل يوم في كوة منها ، وتغيب في كوة ، لا تطلع في تلك الكوة إلا في ذلك اليوم من العام المقبل . ولا تطلع إلا وهي كارهة فتقول : رب لا تطلعني على عبادك ؛ فإني أراهم يعصونك . ذكره أبو عمر في كتاب التمهيد ، وابن الأنباري في كتاب الرد عن عكرمة ، قال : قلت لابن عباس أرأيت ما جاء عن النبي - صلى الله عليه وسلم - في أمية بن أبي الصلت آمن شعره وكفر قلبه ، قال : هو حق ، فما أنكرتم من ذلك ؟ قلت : أنكرنا قوله :والشمس تطلع كل آخر ليلة حمراء يصبح لونها يتوردليست بطالعة لهم في رسلها إلا معذبة وإلا تجلدما بال الشمس تجلد ؟ فقال : والذي نفسي بيده ما طلعت شمس قط حتى ينخسها سبعون ألف ملك ، فيقولون لها : اطلعي اطلعي ، فتقول : لا أطلع على قوم يعبدونني من دون الله ، فيأتيها ملك فيستقل لضياء بني آدم ، فيأتيها شيطان يريد أن يصدها عن الطلوع فتطل بين قرنيه فيحرقه الله تعالى تحتها ، فذلك قول رسول الله - صلى الله عليه وسلم - : ما طلعت إلا بين قرني شيطان ، ولا غربت إلا بين قرني شيطان ، وما غربت قط إلا خرت لله ساجدة ، فيأتيها شيطان يريد أن يصدها عن السجود ، فتغرب بين قرنيه فيحرقه الله تعالى تحتها لفظ ابن الأنباري . وذكر عن عكرمة عن ابن عباس قال : صدق رسول الله - صلى الله عليه وسلم - أمية بن أبي الصلت في هذا الشعر :زحل وثور تحت رجل يمينه والنسر للأخرى وليث مرصدوالشمس تطلع كل آخر ليلة حمراء يصبح لونها يتوردليست بطالعة لهم في رسلها إلا معذبة وإلا تجلدقال عكرمة : فقلت لابن عباس : يا مولاي أتجلد الشمس ؟ فقال : إنما اضطره الروي [ ص: 60 ] إلى الجلد لكنها تخاف العقاب . ودل بذكر المطالع على المغارب ، فلهذا لم يذكر المغارب ، وهو كقوله : سرابيل تقيكم الحر وخص المشارق بالذكر ; لأن الشروق قبل الغروب . وقال في سورة [ الرحمن ] : رب المشرقين ورب المغربين أراد بالمشرقين أقصى مطلع تطلع منه الشمس في الأيام الطوال ، وأقصر يوم في الأيام القصار على ما تقدم في [ يس ] والله أعلم .
Verset 6
La parole du Très-Haut : « Nous avons certes orné le ciel le plus proche d'une parure d'étoiles » — Qatada a dit : Les étoiles ont été créées pour trois choses : comme projectiles contre les diables, comme lumière pour se guider, et comme parure du ciel le plus proche. Masruq, al-A'mash, al-Nakha'i, Asim et Hamza ont lu : « bi-zīnatin » (avec une parure) au génitif avec tanwin, « al-kawākibi » (les étoiles) au génitif comme substitut de « parure » car elles sont elle-même. Abu Bakr a lu de même, sauf qu'il a mis « al-kawākib » à l'accusatif par le nom verbal qu'est « zīna ». Le sens est : « car Nous avons orné les étoiles en elle ». Il est permis qu'il soit à l'accusatif avec « j'entends par là » sous-entendu, comme s'il disait : « Nous l'avons ornée d'une parure, j'entends par là les étoiles. » On a dit : C'est un substitut de « parure » selon la position. Et il est permis « bi-zīnati al-kawākibi » au sens où leur parure est les étoiles, ou au sens où elles sont les étoiles. Les autres ont lu « bi-zīnati al-kawākibi » avec annexion. Le sens est : « Nous avons orné le ciel le plus proche de l'ornement des étoiles », c'est-à-dire par la beauté des étoiles. Et il est permis que ce soit comme la lecture de celui qui met le tanwin, sauf qu'il a supprimé le tanwin par allègement.
📜 Texte arabe source
قوله تعالى : إنا زينا السماء الدنيا بزينة الكواكب وحفظا من كل شيطان مارد لا يسمعون إلى الملأ الأعلى ويقذفون من كل جانب دحورا ولهم عذاب واصب إلا من خطف الخطفة فأتبعه شهاب ثاقبقوله تعالى : إنا زينا السماء الدنيا بزينة الكواكب قال قتادة : خلقت النجوم ثلاثا ، رجوما للشياطين ، ونورا يهتدى بها ، وزينة لسماء الدنيا . وقرأ مسروق والأعمش والنخعي وعاصم وحمزة : " بزينة " مخفوض منون " الكواكب " خفض على البدل من زينة لأنها هي . وقرأ أبو بكر كذلك إلا أنه نصب الكواكب بالمصدر الذي هو زينة . والمعنى بأن زينا الكواكب فيها . ويجوز أن يكون منصوبا بإضمار أعني ، كأنه قال : إنا زيناها بزينة أعني الكواكب . وقيل : هي بدل من زينة على الموضع . ويجوز " بزينة الكواكب " بمعنى أن زينتها الكواكب . أو بمعنى هي الكواكب . الباقون " بزينة الكواكب " على الإضافة . والمعنى زينا السماء الدنيا بتزيين الكواكب ، أي : بحسن الكواكب . ويجوز أن يكون كقراءة من نون إلا أنه حذف التنوين استخفافا .
Verset 7
« Et comme protection » est un nom verbal, c'est-à-dire : « Nous l'avons protégé d'une protection. » « Contre tout diable rebelle » — Lorsqu'Il a informé que les anges descendent avec la révélation du ciel, Il a clarifié que le ciel est gardé contre l'écoute furtive après l'avoir orné d'étoiles. Le « rebelle » (al-mārid) : le tyran parmi les djinns et les humains, et les Arabes l'appellent diable.
📜 Texte arabe source
وحفظا مصدر أي : حفظناها حفظا . من كل شيطان مارد لما أخبر أن الملائكة تنزل بالوحي من السماء ، بين أنه حرس السماء عن استراق السمع بعد أن زينها بالكواكب . والمارد : العاتي من الجن والإنس ، والعرب تسميه شيطانا .
Verset 8
La parole du Très-Haut : « Ils ne peuvent écouter l'assemblée suprême » — Abu Hatim a dit : C'est-à-dire « afin qu'ils n'écoutent pas », puis « an » a été supprimé et le verbe a été élevé. L'assemblée suprême : les habitants du ciel le plus proche et au-dessus, et ils sont tous appelés « suprêmes » par rapport à l'assemblée de la terre. Le pronom dans « ils écoutent » se réfère aux diables. La majorité des gens ont lu « yasmaʿūna » avec un sīn non accentué et un mīm allégé. Hamza et Asim dans la narration de Hafs ont lu « lā yastamiʿūna » avec un sīn et un mīm accentués, du verbe « tasammi'a » (écouter attentivement). Selon la première lecture, leur écoute est niée même s'ils écoutent, et c'est le sens correct, appuyé par Sa parole : « Ils sont écartés de l'écoute ». Selon la dernière lecture, il est nié qu'il y ait de leur part une écoute attentive ou une audition. Mujahid a dit : Ils écoutaient mais n'entendaient pas. Et il est rapporté d'Ibn Abbas : « Ils n'écoutent pas l'assemblée » — il dit : Ils n'entendent ni n'écoutent. L'origine de « yastamiʿūna » est « yatasammaʿūna », et le tā' a été assimilé au sīn en raison de leur proximité. Abu Ubayd l'a choisie, car les Arabes disent rarement « sami'tu ilayhi » et disent « tasamma'tu ilayhi ». « Et ils sont lapidés de tout côté » c'est-à-dire : ils sont lancés de tout côté, c'est-à-dire avec des météores.
📜 Texte arabe source
قوله تعالى : لا يسمعون إلى الملأ الأعلى قال أبو حاتم : أي : لئلا يسمعوا ثم حذف " أن " فرفع الفعل . الملأ الأعلى : أهل السماء الدنيا فما فوقها ، وسمي الكل منهم أعلى بالإضافة إلى ملإ الأرض . الضمير في يسمعون للشياطين . وقرأ جمهور الناس " يسمعون " بسكون السين وتخفيف الميم . وقرأ حمزة وعاصم في رواية حفص لا يسمعون بتشديد السين والميم من التسميع . فينتفي على القراءة الأولى سماعهم وإن كانوا [ ص: 61 ] يستمعون ، وهو المعنى الصحيح ، ويعضده قوله تعالى : إنهم عن السمع لمعزولون وينتفي على القراءة الأخيرة أن يقع منهم استماع أو سماع . قال مجاهد : كانوا يتسمعون ولكن لا يسمعون . وروي عن ابن عباس لا يسمعون إلى الملأ قال : هم لا يسمعون ولا يتسمعون . وأصل يسمعون يتسمعون ، فأدغمت التاء في السين لقربها منها . واختارها أبو عبيد ; لأن العرب لا تكاد تقول : سمعت إليه ، وتقول : تسمعت إليه . ويقذفون من كل جانب أي يرمون من كل جانب ، أي : بالشهب .
Verset 9
« Duhūran » est un infinitif car le sens de « ils sont repoussés » est : ils sont chassés. On dit « daharathu dahrān wa duhūran », c’est-à-dire : je l’ai chassé. As-Sulamī et Ya‘qūb al-Hadramī ont lu « duhūran » avec une fatḥa sur le dāl, ce qui en fait un infinitif sur le modèle « fu‘ūl ». Quant à al-Farrā’, il l’a considéré comme un nom d’agent, c’est-à-dire : ils sont repoussés par ce qui les chasse, soit « bi-dāḥir », puis la préposition « bi » a été supprimée. Les Kūfiens utilisent fréquemment ce procédé, comme ils l’ont cité en exemple : « Vous passez devant les demeures sans vous y arrêter ». On a divergé sur le fait que ce repoussement (par les météores) ait eu lieu avant l’envoi (du Prophète) ou après, à cause de cet envoi, selon deux opinions. Les hadiths à ce sujet sont rapportés, comme cela sera mentionné dans la sourate [Al-Jinn] d’après Ibn ‘Abbās. On peut concilier les deux en disant : ceux qui affirment que les démons n’étaient pas lapidés par les étoiles avant l’envoi du Prophète – paix et salut sur lui – puis qu’ils l’ont été, signifient qu’ils n’étaient pas lapidés d’une manière qui les empêchait d’écouter, mais qu’ils étaient lapidés parfois et pas d’autres, d’un côté et pas d’un autre. Peut-être l’indication dans la parole de Dieu : « Et ils sont repoussés de chaque côté, chassés, et ils auront un châtiment permanent » fait référence à ce sens, à savoir qu’ils n’étaient repoussés que de certains côtés, puis ils sont devenus repoussés en permanence. Auparavant, ils étaient comme les devins parmi les humains : l’un atteignait son but, l’autre non ; l’un était épargné, l’autre non, mais était capturé, puni et châtié. Lorsque le Prophète – paix et salut sur lui – fut envoyé, la garde du ciel fut renforcée, et des météores furent préparés pour eux, qui n’existaient pas auparavant, afin de les chasser de tous les côtés du ciel, et ils ne purent plus s’installer dans aucune des places qu’ils occupaient. Ils ne purent plus entendre quoi que ce soit de ce qui s’y passe, sauf que l’un d’eux, par la rapidité de son mouvement, arrache un fragment, alors un météore brillant le poursuit avant qu’il ne descende sur terre pour le transmettre à ses frères, et le brûle. Ainsi, la divination fut annulée et la mission prophétique et la prophétie furent établies. Si l’on dit : si ce repoussement était pour la prophétie, pourquoi a-t-il continué après le Prophète – paix et salut sur lui ? La réponse est : il a continué tant que la prophétie dure, car le Prophète – paix et salut sur lui – a annoncé l’annulation de la divination en disant : « N’est pas des nôtres celui qui pratique la divination ». Si le ciel n’était plus gardé après sa mort, les djinns reviendraient à leur écoute, et la divination reviendrait. Cela n’est pas permis après qu’elle a été annulée, car si la garde du ciel était levée alors qu’elle avait été établie pour la prophétie, et que la divination revenait, cela jetterait le doute chez les musulmans faibles, et l’on craindrait qu’ils pensent que la divination n’est revenue que parce que la prophétie a pris fin. Il est donc établi que la sagesse exige la continuité de la garde pendant la vie du Prophète – paix sur lui – et après que Dieu l’a rappelé à Son honneur, que la prière et le salut soient sur lui et sur sa famille. « Et ils auront un châtiment wāṣib », c’est-à-dire permanent, selon Mujāhid et Qatāda. Ibn ‘Abbās a dit : sévère. Al-Kalbī, As-Suddī et Abū Ṣāliḥ : douloureux, c’est-à-dire celui qui atteint.
📜 Texte arabe source
دحورا مصدر لأن معنى يقذفون : يدحرون . دحرته دحرا ودحورا أي : طردته . وقرأ السلمي ويعقوب الحضرمي " دحورا " بفتح الدال يكون مصدرا على فعول . وأما الفراء فإنه قدره على أنه اسم الفاعل . أي : ويقذفون بما يدحرهم أي : بدحور ، ثم حذف الباء ، والكوفيون يستعملون هذا كثيرا كما أنشدوا :تمرون الديار ولم تعوجواواختلف هل كان هذا القذف قبل المبعث ، أو بعده لأجل المبعث ، على قولين . وجاءت الأحاديث بذلك على ما يأتي من ذكرها في سورة [ الجن ] عن ابن عباس . وقد يمكن الجمع بينهما أن يقال : إن الذين قالوا : لم تكن الشياطين ترمى بالنجوم قبل مبعث النبي - صلى الله عليه وسلم - ثم رميت ، أي : لم تكن ترمى رميا يقطعها عن السمع ، ولكنها كانت ترمى وقتا ولا ترمى وقتا ، وترمى من جانب ولا ترمى من جانب . ولعل الإشارة بقوله تعالى : ويقذفون من كل جانب دحورا ولهم عذاب واصب إلى هذا المعنى ، وهو أنهم كانوا لا يقذفون إلا من بعض الجوانب فصاروا يرمون واصبا ، وإنما كانوا من قبل كالمتجسسة من الإنس ، يبلغ الواحد منهم حاجته ولا يبلغها غيره ، ويسلم واحد ولا يسلم غيره ، بل يقبض عليه ويعاقب وينكل . فلما بعث النبي - صلى الله عليه وسلم - زيد في حفظ السماء ، وأعدت لهم شهب لم تكن من قبل ، ليدحروا عن جميع جوانب السماء ، ولا يقروا في مقعد من المقاعد التي كانت لهم منها ، فصاروا لا يقدرون على سماع شيء مما يجري فيها ،إلا أن يختطف أحد منهم بخفة حركته خطفة ، فيتبعه شهاب ثاقب قبل أن ينزل إلى الأرض فيلقيها إلى إخوانه فيحرقه ، فبطلت من ذلك الكهانة وحصلت الرسالة والنبوة . فإن قيل : إن هذا القذف إن كان لأجل النبوة فلم دام بعد النبي - صلى الله عليه وسلم - ؟ فالجواب : أنه دام بدوام النبوة ، فإن النبي - صلى الله عليه وسلم - أخبر ببطلان الكهانة فقال : ليس منا من تكهن فلو لم [ ص: 62 ] تحرس بعد موته لعادت الجن إلى تسمعها ، وعادت الكهانة . ولا يجوز ذلك بعد أن بطل ، ولأن قطع الحراسة عن السماء إذا وقع لأجل النبوة فعادت الكهانة دخلت الشبهة على ضعفاء المسلمين ، ولم يؤمن أن يظنوا أن الكهانة إنما عادت لتناهي النبوة ، فصح أن الحكمة تقضي دوام الحراسة في حياة النبي - عليه السلام - ، وبعد أن توفاه الله إلى كرامته صلى الله عليه وعلى آله . ولهم عذاب واصب أي دائم ، عن مجاهد وقتادة . وقال ابن عباس : شديد . الكلبي والسدي وأبو صالح : موجع ، أي : الذي يصل وجعه إلى القلب ، مأخوذ من الوصب وهو المرض
Verset 10
« Sauf celui qui arrache un fragment » est une exception à Sa parole : « Et ils sont repoussés de chaque côté ». On a dit : l’exception se rapporte à autre chose que la révélation, selon la parole de Dieu : « Ils sont écartés de l’écoute ». L’un d’eux dérobe quelque chose de ce dont les anges s’entretiennent, concernant ce qui adviendra dans le monde avant que les habitants de la terre ne le sachent, et cela en raison de la légèreté des corps des démons, qui sont alors lapidés par les météores. Des hadiths authentiques ont été rapportés à ce sujet, dont le contenu est : les démons montaient au ciel et s’asseyaient pour écouter, l’un au-dessus de l’autre ; le plus audacieux s’approchait du ciel, puis celui qui le suivait, puis celui qui le suivait. Dieu décrète une affaire de la terre, les habitants du ciel en parlent, le démon le plus proche l’entend d’eux et le transmet à celui qui est en dessous de lui. Parfois un météore le brûle après qu’il a transmis la parole, parfois il ne le brûle pas, comme nous l’avons expliqué. Cette parole descend alors aux devins, qui y ajoutent cent mensonges, et cette parole se réalise, si bien que les ignorants croient tout, comme nous l’avons expliqué dans [Al-An‘ām]. Lorsque Dieu a apporté l’islam, le ciel fut gardé sévèrement, et aucun démon ne put s’échapper pour écouter du tout. Les étoiles qui lapident sont celles que les gens voient tomber. An-Naqqāsh et Makkī ont dit : ce ne sont pas les étoiles fixes qui circulent dans le ciel, car celles-ci ne voient pas leur mouvement, tandis que ces météores voient leur mouvement, car ils sont proches de nous. Nous avons déjà donné dans la sourate [Al-Ḥijr] des explications suffisantes sur ce sujet. Nous avons mentionné dans [Saba’] le hadith d’Abū Hurayra, dans lequel il est dit : « Et les démons, les uns au-dessus des autres ». At-Tirmidhī a dit à son sujet : hadith hasan ṣaḥīḥ. Il y est rapporté d’après Ibn ‘Abbās : « Les démons arrachent l’écoute et sont lapidés, puis ils la transmettent à leurs alliés ; ce qu’ils apportent correctement est vrai, mais ils le déforment et y ajoutent ». Il a dit : hadith hasan ṣaḥīḥ. « Al-khaṭf » est la prise rapide d’une chose ; on dit : khaṭafa, khaṭifa, khaṭufa, khaṭafa et khaṭifa. L’origine des formes redoublées est « ikhtafa », où le tā’ est assimilé au ṭā’ car ils sont proches, et le khā’ est ouvert car la voyelle du tā’ lui a été transférée. Celui qui le casse le fait à cause de la rencontre de deux consonnes muettes. Celui qui casse le ṭā’ suit la cassure par la cassure. « Alors un météore brillant le poursuit », c’est-à-dire lumineux, selon Ad-Daḥḥāk, Al-Ḥasan et d’autres. On a dit : il s’agit des étoiles de feu qui les poursuivent jusqu’à les faire tomber dans la mer. Ibn ‘Abbās a dit à propos des météores : ils les brûlent sans les faire mourir. Les météores avec lesquels les gens sont lapidés ne font pas partie des étoiles fixes. Ce qui le prouve est la vision de leurs mouvements, tandis que les fixes se déplacent sans que leurs mouvements soient visibles en raison de leur éloignement. Cela a déjà été mentionné. Le pluriel de « shihāb » est « shuhub », et la forme analogique pour le petit nombre serait « ashhiba » bien que cela ne soit pas rapporté des Arabes. « Thāqib » signifie lumineux, selon Al-Ḥasan, Mujāhid et Abū Majlaz. De cela vient la parole : « Et ton briquet est le plus lumineux de ses briquets », c’est-à-dire le plus éclairant. Al-Akhfash a rapporté pour le pluriel : « shuhub thuqub ».
📜 Texte arabe source
" إلا من خطف الخطفة " استثناء من قوله :ويقذفون من كل جانب وقيل : الاستثناء يرجع إلى غير الوحي ، لقوله تعالى : إنهم عن السمع لمعزولون فيسترق الواحد منهم شيئا مما يتفاوض فيه الملائكة ، مما سيكون في العالم قبل أن يعلمه أهل الأرض ، وهذا لخفة أجسام الشياطين فيرجمون بالشهب حينئذ . وروي في هذا الباب أحاديث صحاح ، مضمنها : أن الشياطين كانت تصعد إلى السماء ، فتقعد للسمع واحدا فوق واحد ، فيتقدم الأجسر نحو السماء ثم الذي يليه ثم الذي يليه ، فيقضي الله تعالى الأمر من أمر الأرض ، فيتحدث به أهل السماء فيسمعه منهم الشيطان الأدنى ، فيلقيه إلى الذي تحته ، فربما أحرقه شهاب ، وقد ألقى الكلام ، وربما لم يحرقه على ما بيناه . فتنزل تلك الكلمة إلى الكهان ، فيكذبون معها مائة كذبة ، وتصدق تلك الكلمة فيصدق الجاهلون الجميع كما بيناه في [ الأنعام ] . فلما جاء الله بالإسلام حرست السماء بشدة ، فلا يفلت شيطان سمع بتة . والكواكب الراجمة هي التي يراها الناس تنقض . قال النقاش ومكي : وليست بالكواكب الجارية في السماء ; لأن تلك لا ترى حركتها ، وهذه الراجمة ترى حركتها ; لأنها قريبة منا . وقد مضى في هذا الباب في سورة [ الحجر ] من البيان ما فيه كفاية . وذكرنا في [ سبأ ] حديث أبي هريرة . وفيه ( والشياطين بعضهم فوق بعض ) وقال فيه الترمذي : حديث حسن صحيح . وفيه عن ابن عباس : ويختطف الشياطين السمع فيرمون ، فيقذفونه إلى أوليائهم ، فما جاءوا به على وجهه فهو حق ولكنهم يحرفونه ويزيدون . قال : هذا حديث حسن صحيح . والخطف : أخذ الشيء بسرعة ، يقال : خطف وخطف وخطف وخطف وخطف . والأصل في المشددات اختطف ، فأدغم التاء في الطاء لأنها أختها ، وفتحت الخاء ; لأن حركة التاء ألقيت عليها . ومن كسرها فلالتقاء الساكنين . ومن كسر الطاء أتبع [ ص: 63 ] الكسر الكسر .فأتبعه شهاب ثاقب أي مضيء ، قاله الضحاك والحسن وغيرهما . وقيل : المراد كواكب النار تتبعهم حتى تسقطهم في البحر . وقال ابن عباس في الشهب : تحرقهم من غير موت . وليست الشهب التي يرجم الناس بها من الكواكب الثوابت . يدل على ذلك رؤية حركاتها ، والثابتة تجري ولا ترى حركاتها لبعدها . وقد مضى هذا . وجمع شهاب شهب ، والقياس في القليل أشهبة وإن لم يسمع من العرب ، و " ثاقب " معناه مضيء ، قاله الحسن ومجاهد وأبو مجلز . ومنه قوله :وزندك أثقب أزنادهاأي : أضوأ . وحكى الأخفش في الجمع : شهب ثقب وثواقب وثقاب . وحكى الكسائي : ثقبت النار تثقب ثقابة وثقوبا إذا اتقدت ، وأثقبتها أنا . وقال زيد بن أسلم في الثاقب : إنه المستوقد ، من قولهم : أثقب زندك أي : استوقد نارك ، قاله الأخفش . وأنشد قول الشاعر :بينما المرء شهاب ثاقب ضرب الدهر سناه فخمد
Verset 11
Sa parole : « Demande-leur donc » signifie : interroge-les, c’est-à-dire les gens de La Mecque, dérivé de la consultation d’un mufti. « Sont-ils plus forts en création ou ce que Nous avons créé ? » Mujāhid a dit : c’est-à-dire ce que Nous avons créé des cieux, de la terre, des montagnes et des mers. On a dit : cela inclut les anges et les nations passées. Ce qui le prouve est qu’Il les a désignés par « man » (qui). Sa‘īd ibn Jubayr a dit : les anges. Un autre a dit : « man » désigne les nations passées qui ont péri, et elles sont plus fortes en création qu’eux. Cela a été révélé à propos d’Abū al-Ashad ibn Kalada, surnommé Abū al-Ashad en raison de la force de sa poigne et de sa puissance. Sa mention viendra dans [Al-Balad]. L’équivalent de cela est : « La création des cieux et de la terre est plus grande que la création des hommes » et Sa parole : « Êtes-vous plus durs à créer ou le ciel ? » Sa parole : « Nous les avons créés d’une argile lāzib », c’est-à-dire collante, selon Ibn ‘Abbās. De cela vient la parole de ‘Alī – que Dieu l’agrée – : « Apprends, car Dieu t’a accru en ampleur, et des qualités de bien, toutes te sont collantes (lāzib) ». Qatāda et Ibn Zayd ont dit : le sens de « lāzib » est adhérent. Al-Māwardī : la différence entre « lāṣiq » (collant) et « lāziq » (adhérent) est que « lāṣiq » est ce qui est collé à lui-même, tandis que « lāziq » est ce qui adhère à ce qu’il touche. ‘Ikrima a dit : « lāzib » signifie visqueux. Sa‘īd ibn Jubayr : c’est-à-dire une bonne argile pure qui colle à la main. Mujāhid : « lāzib » signifie persistant. Les Arabes disent « ṭīn lāzib » et « lāzim », en remplaçant le bā’ par le mīm. De même, ils disent « lātib » et « lāzim », avec substitution du bā’ au mīm. « Al-lāzib » est le stable ; on dit : la chose est devenue un coup stable (ḍarba lāzib), et c’est plus éloquent que « lāzim ». An-Nābigha a dit : « Et ils ne croient pas que le bien n’a pas de mal après lui, et ils ne croient pas que le mal est un coup stable (ḍarba lāzib) ». Al-Farrā’ a rapporté des Arabes : « ṭīn lātib » au sens de persistant. « Al-lātib » est le stable ; on dit : « lataba yaltibu latban wa lutūban », comme « lazaba yalzubu bi-ḍ-ḍamma luzūban ». Abū al-Jarrāḥ a cité en exemple pour « al-lātib » : « Si cela vient d’une boisson fermentée que j’ai bue, alors je suis, pour avoir bu cette boisson, repentant : un mal de tête, une douleur des os, une faiblesse, et une oppression dans la poitrine au matin, lātib (persistant) ». « Al-lātib » signifie aussi collant, comme « al-lāzib », selon al-Aṣma‘ī, rapporté par al-Jawharī. As-Suddī et al-Kalbī ont dit à propos de « al-lāzib » : c’est le pur. Mujāhid et ad-Daḥḥāk : c’est le puant.
📜 Texte arabe source
قوله تعالى : فاستفتهم أي سلهم يعني أهل مكة ، مأخوذ من استفتاء المفتي . أهم أشد خلقا أم من خلقنا قال مجاهد : أي : من خلقنا من السماوات والأرض والجبال والبحار . وقيل : يدخل فيه الملائكة ومن سلف من الأمم الماضية . يدل على ذلك أنه أخبر عنهم " بمن " قال سعيد بن جبير : الملائكة . وقال غيره : " من " الأمم الماضية وقد هلكوا وهم أشد خلقا منهم . نزلت في أبي الأشد بن كلدة ، وسمي بأبي الأشد لشدة بطشه وقوته . وسيأتي في [ البلد ] ذكره . ونظير هذه : لخلق السماوات والأرض أكبر من خلق الناس وقوله : ( أأنتم أشد خلقا أم السماء ) .قوله تعالى : إنا خلقناهم من طين لازب أي لاصق ، قاله ابن عباس . ومنه قول علي - رضي الله عنه - :[ ص: 64 ]تعلم فإن الله زادك بسطة وأخلاق خير كلها لك لازبوقال قتادة وابن زيد : معنى لازب : لازق . الماوردي : والفرق بين اللاصق واللازق أن اللاصق : هو الذي قد لصق بعضه ببعض ، واللازق : هو الذي يلتزق بما أصابه . وقال عكرمة : لازب : لزج . سعيد بن جبير : أي : جيد حر يلصق باليد . مجاهد : لازب : لازم . والعرب تقول : طين لازب ولازم ، تبدل الباء من الميم . ومثله قولهم : لاتب ولازم . على إبدال الباء بالميم . واللازب الثابت ، تقول : صار الشيء ضربة لازب ، وهو أفصح من لازم . قال النابغة :ولا يحسبون الخير لا شر بعده ولا يحسبون الشر ضربة لازبوحكى الفراء عن العرب : طين لاتب بمعنى لازم . واللاتب الثابت ، تقول منه : لتب يلتب لتبا ولتوبا ، مثل لزب يلزب بالضم لزوبا ، وأنشد أبو الجراح في اللاتب :فإن يك هذا من نبيذ شربته فإني من شرب النبيذ لتائبصداع وتوصيم العظام وفترة وغم مع الإشراق في الجوف لاتبواللاتب أيضا : اللاصق مثل اللازب ، عن الأصمعي حكاه الجوهري . وقال السدي والكلبي في اللازب : إنه الخالص . مجاهد والضحاك : إنه المنتن .
Verset 12
Sa parole : « Mais tu t’étonnes » – la lecture des gens de Médine, d’Abū ‘Amr et de ‘Āṣim est avec une fatḥa sur le tā’, s’adressant au Prophète – paix et salut sur lui –, c’est-à-dire : tu t’étonnes de ce qui t’a été révélé du Coran tandis qu’ils s’en moquent. C’est la lecture de Shurayḥ, qui a désapprouvé la lecture avec ḍamma en disant : Dieu ne s’étonne de rien, car seul s’étonne celui qui ne sait pas. On a dit : le sens est : tu t’étonnes de leur déni de la résurrection. Les Kūfiens, sauf ‘Āṣim, ont lu avec une ḍamma sur le tā’. Abū ‘Ubayd et al-Farrā’ ont choisi cette lecture, et elle est rapportée de ‘Alī et Ibn Mas‘ūd ; Shu‘ba l’a rapportée d’al-A‘mash, d’Abū Wā’il, de ‘Abd Allāh ibn Mas‘ūd qu’il lisait : « Bal ‘ajibtu » avec ḍamma sur le tā’. Elle est aussi rapportée d’Ibn ‘Abbās. Al-Farrā’ a dit à propos de Sa parole – Gloire à Lui – : « Bal ‘ajibta wa yaskharūn », les gens l’ont lu avec nasb et raf‘ du tā’, et le raf‘ m’est plus aimable, car il vient de ‘Alī, ‘Abd Allāh et Ibn ‘Abbās. Abū Zakariyyā al-Farrā’ a dit : l’étonnement, s’il est attribué à Dieu – Puissant et Majestueux –, n’a pas pour Lui le même sens que pour les serviteurs. De même, Sa parole : « Dieu se moque d’eux » n’est pas pour Dieu comme pour les serviteurs. Cela explique la cassure de l’argument de Shurayḥ qui a désapprouvé cette lecture. Jarīr et al-A‘mash ont rapporté d’Abū Wā’il, Shaqīq ibn Salama, qui a dit : ‘Abd Allāh, c’est-à-dire Ibn Mas‘ūd, l’a lu « Bal ‘ajibtu wa yaskharūn ». Shurayḥ a dit : Dieu ne s’étonne de rien, seul s’étonne celui qui ne sait pas. Al-A‘mash a dit : je l’ai mentionné à Ibrāhīm, qui a dit : Shurayḥ était satisfait de son opinion ; ‘Abd Allāh était plus savant que Shurayḥ et le lisait « Bal ‘ajibtu ». Al-Harawī a dit : certains imams ont dit : le sens de « Bal ‘ajibtu » est : mais Je les ai rétribués pour leur étonnement, car Dieu a rapporté d’eux en plusieurs endroits leur étonnement face à la vérité, en disant : « Et ils s’étonnèrent qu’un avertisseur parmi eux soit venu à eux » et « C’est vraiment une chose étonnante », « Est-ce une chose étonnante pour les gens que Nous ayons révélé à un homme d’entre eux ? » Alors Dieu dit : « Bal ‘ajibtu » : mais Je les ai rétribués pour leur étonnement. Je dis : cela complète le sens de la parole d’al-Farrā’, et al-Bayhaqī l’a choisi. ‘Alī ibn Sulaymān a dit : le sens des deux lectures est un, l’estimation étant : il a été dit : ô Muhammad, tu t’étonnes, car le Prophète – paix et salut sur lui – est adressé par le Coran. An-Naḥḥās a dit : c’est une bonne parole, et l’ellipse du verbe « dire » est fréquente. Al-Bayhaqī : la première est plus correcte. Al-Mahdawī : il est possible que l’information de Dieu sur Lui-même par l’étonnement soit portée sur le fait qu’Il a manifesté de Son ordre et de Sa colère contre ceux qui ont mécru en Lui ce qui tient lieu d’étonnement chez les créatures, comme Son information sur Lui-même par le rire envers ceux dont Il est satisfait – selon ce qui est venu dans le hadith du Prophète – paix et salut sur lui – est portée sur le fait qu’Il a manifesté pour eux de Sa satisfaction ce qui tient lieu de rire chez les créatures, par métaphore et extension. Al-Harawī a dit : on dit aussi le sens de « votre Seigneur s’étonne » est…
📜 Texte arabe source
قوله تعالى : " بل عجبت " قراءة أهل المدينة وأبي عمرو وعاصم بفتح التاء خطابا للنبي - صلى الله عليه وسلم - ، أي : بل عجبت مما نزل عليك من القرآن وهم يسخرون به . وهي قراءة شريح وأنكر قراءة الضم وقال : إن الله لا يعجب من شيء ، وإنما يعجب من لا يعلم . وقيل : المعنى بل عجبت من إنكارهم للبعث . وقرأ الكوفيون إلا عاصما بضم التاء . واختارها أبو عبيد والفراء ، وهي مروية عن علي وابن مسعود ، رواه شعبة عن الأعمش عن أبي وائل عن عبد الله بن مسعود أنه قرأ : " بل عجبت " بضم التاء . ويروى عن ابن عباس . قال الفراء في قوله - سبحانه - : بل عجبت ويسخرون قرأها الناس بنصب التاء ورفعها ، والرفع أحب إلي ; لأنها عن علي وعبد الله وابن عباس . وقال أبو زكريا الفراء : العجب إن أسند إلى الله - عز وجل - فليس معناه من الله كمعناه من العباد ، وكذلك قوله : الله يستهزئ بهم ليس ذلك من الله كمعناه من العباد . وفي هذا بيان الكسر لقول شريح حيث أنكر القراءة بها . روى جرير والأعمش عن أبي وائل شقيق بن سلمة قال : قرأها عبد الله ، يعني : ابن مسعود بل عجبت ويسخرون [ ص: 65 ] قال شريح : إن الله لا يعجب من شيء ، إنما يعجب من لا يعلم . قال الأعمش : فذكرته لإبراهيم فقال : إن شريحا كان يعجبه رأيه ، إن عبد الله كان أعلم من شريح وكان يقرؤها عبد الله " بل عجبت " . قال الهروي : وقال بعض الأئمة : معنى قوله : " بل عجبت " بل جازيتهم على عجبهم ; لأن الله تعالى أخبر عنهم في غير موضع بالتعجب من الحق ، فقال : وعجبوا أن جاءهم منذر منهم وقال : إن هذا لشيء عجاب ، أكان للناس عجبا أن أوحينا إلى رجل منهم فقال تعالى : " بل عجبت " بل جازيتهم على التعجب .قلت : وهذا تمام معنى قول الفراء واختاره البيهقي . وقال علي بن سليمان : معنى القراءتين واحد ، التقدير : قيل يا محمد بل عجبت ; لأن النبي - صلى الله عليه وسلم - مخاطب بالقرآن . النحاس : وهذا قول حسن ، وإضمار القول كثير . البيهقي : والأول أصح . المهدوي : ويجوز أن يكون إخبار الله عن نفسه بالعجب محمولا على أنه أظهر من أمره وسخطه على من كفر به ما يقوم مقام العجب من المخلوقين ، كما يحمل إخباره تعالى عن نفسه بالضحك لمن يرضى عنه - على ما جاء في الخبر عن النبي - صلى الله عليه وسلم - على أنه أظهر له من رضاه عنه ما يقوم له مقام الضحك من المخلوقين مجازا واتساعا . قال الهروي : ويقال معنى ( عجب ربكم ) أي : رضي وأثاب ، فسماه عجبا وليس بعجب في الحقيقة ، كما قال تعالى : " ويمكر الله " معناه ويجازيهم الله على مكرهم ، ومثله في الحديث عجب ربكم من إلكم وقنوطكم . وقد يكون العجب بمعنى وقوع ذلك العمل عند الله عظيما . فيكون معنى قوله : " بل عجبت " أي : بل عظم فعلهم عندي . قال البيهقي : ويشبه أن يكون هذا معنى حديث عقبة بن عامر قال : سمعت رسول الله - صلى الله عليه وسلم - يقول : عجب ربك من شاب ليست له صبوة وكذلك ما خرجه البخاري عن أبي هريرة عن النبي - صلى الله عليه وسلم - قال : عجب الله من قوم يدخلون الجنة في السلاسل قال [ ص: 66 ] البيهقي : وقد يكون هذا الحديث وما ورد من أمثاله أنه يعجب ملائكته من كرمه ورأفته بعباده ، حين حملهم على الإيمان به بالقتال والأسر في السلاسل ، حتى إذا آمنوا أدخلهم الجنة . وقيل : معنى " بل عجبت " بل أنكرت . حكاه النقاش . وقال الحسين بن الفضل : التعجب من الله إنكار الشيء وتعظيمه ، وهو لغة العرب . وقد جاء في الخبر عجب ربكم من إلكم وقنوطكم . ويسخرون قيل : الواو واو الحال ، أي : عجبت منهم في حال سخريتهم . وقيل : تم الكلام عند قوله : بل عجبت ثم استأنف فقال : ويسخرون أي : مما جئت به إذا تلوته عليهم . وقيل : يسخرون منك إذا دعوتهم .
Verset 13
Sa parole : « Et lorsqu’ils sont rappelés », c’est-à-dire exhortés par le Coran, selon Qatāda : ils ne se souviennent pas, ils n’en profitent pas. Sa‘īd ibn Jubayr a dit : c’est-à-dire lorsqu’on leur rappelle ce qui est arrivé aux dénégateurs avant eux, ils s’en détournent et n’y réfléchissent pas.
📜 Texte arabe source
قوله تعالى : وإذا ذكروا أي : وعظوا بالقرآن في قول قتادة : لا يذكرون لا ينتفعون به . وقال سعيد بن جبير : أي : إذا ذكر لهم ما حل بالمكذبين من قبلهم أعرضوا عنه ولم يتدبروا .
Verset 14
Et lorsqu'ils voient un signe, c'est-à-dire un miracle, ils se moquent, selon le dire de Qatada. Et ils disent : « C'est de la magie. » « Istaskhara » et « sakhira » ont le même sens, comme « istaqarra » et « qarra », « ista'jaba » et « 'ajiba ». On a dit aussi : « Istaskhara » signifie : ils cherchent à provoquer la moquerie des autres. Et Mujahid a dit : ils se raillent. On a dit aussi : c'est-à-dire : ils pensent que ce signe est une moquerie.
📜 Texte arabe source
وإذا رأوا آية أي معجزة يستسخرون أي يسخرون في قول قتادة . ويقولون إنها سحر . واستسخر وسخر بمعنى ، مثل استقر وقر ، واستعجب ، وعجب . وقيل : يستسخرون أي : يستدعون السخرية من غيرهم . وقال مجاهد : يستهزئون . وقيل : أي : يظنون أن تلك الآية سخرية .
Verset 15
Et ils disent : « Ce n'est là que magie évidente », c'est-à-dire : lorsqu'ils sont incapables de répondre aux miracles par quoi que ce soit, ils disent : c'est de la magie, une illusion et une tromperie.
📜 Texte arabe source
وقالوا إن هذا إلا سحر مبين أي : إذا عجزوا عن مقابلة المعجزات بشيء قالوا هذا سحر وتخييل وخداع .
Verset 16
« Est-ce que, lorsque nous serons morts et devenus poussière et ossements, nous serons vraiment ressuscités ? » C'est-à-dire : serons-nous ressuscités après notre mort ? C'est une interrogation d'incrédulité et de moquerie de leur part.
📜 Texte arabe source
أئذا متنا وكنا ترابا وعظاما أئنا لمبعوثون أي أنبعث إذا متنا ؟ . فهو استفهام إنكار منهم وسخرية .
Verset 17
« Ou bien nos ancêtres les premiers ? » C'est-à-dire : ou bien nos ancêtres seront-ils ressuscités ? La hamza interrogative est entrée sur la lettre de coordination. Nafi' a lu « aw aba'una » avec la waw en sukun. Cela a déjà été évoqué dans la sourate (Al-A'raf), dans la parole d'Allah : « Les gens des cités se sentaient-ils donc en sécurité... »
📜 Texte arabe source
أوآباؤنا الأولون أي : أوتبعث آباؤنا ، دخلت ألف الاستفهام على حرف العطف . وقرأ نافع : " أو آباؤنا " بسكون الواو . وقد مضى هذا في سورة ( الأعراف ) . في قوله تعالى : أفأمن أهل القرى
Verset 18
La parole d'Allah : « Dis : Oui », c'est-à-dire : oui, vous serez ressuscités. « Et vous serez humiliés », c'est-à-dire : rabaissés et avilis, car lorsqu'ils verront la réalisation de ce qu'ils niaient, ils seront inévitablement humiliés. On a dit aussi : c'est-à-dire : l'Heure se lèvera même si vous le détestez, c'est une chose qui adviendra malgré vous, même si vous la niez aujourd'hui selon votre prétention.
📜 Texte arabe source
قوله تعالى : قل نعم أي نعم تبعثون . وأنتم داخرون أي : صاغرون أذلاء ، لأنهم إذا رأوا وقوع ما أنكروه فلا محالة يذلون . وقيل : أي : ستقوم القيامة وإن كرهتم ، فهذا أمر واقع على رغمكم وإن أنكرتموه اليوم بزعمكم .
Verset 19
Ce ne sera qu'un seul cri, c'est-à-dire une seule clameur, selon al-Hasan, et c'est le deuxième soufflement (dans la Trompe). Cette clameur est appelée "zajra" (cri de réprimande) car son but est de réprimander, c'est-à-dire qu'on réprimande par elle comme on réprimande les chameaux et les chevaux lorsqu'on les pousse. Et voilà qu'ils se tiendront debout, regardant, c'est-à-dire se regardant les uns les autres. [p. 67] On a dit aussi : le sens est qu'ils attendent ce qui sera fait d'eux. On a dit aussi : c'est comme Sa parole : "Et voilà que les regards de ceux qui ont mécru seront hagards". On a dit aussi : c'est-à-dire qu'ils regardent la résurrection qu'ils avaient niée.
📜 Texte arabe source
فإنما هي زجرة واحدة أي صيحة واحدة ، قاله الحسن وهي النفخة الثانية . وسميت الصيحة زجرة ; لأن مقصودها الزجر أي : يزجر بها كزجر الإبل والخيل عند السوق . فإذا هم قيام ينظرون أي ينظر بعضهم إلى بعض . [ ص: 67 ] وقيل : المعنى ينتظرون ما يفعل بهم . وقيل : هي مثل قوله : فإذا هي شاخصة أبصار الذين كفروا وقيل : أي : ينظرون إلى البعث الذي أنكروه .
Verset 20
La parole du Très-Haut : "Et ils diront : Malheur à nous ! Voici le jour de la Rétribution" — ils s'appellent eux-mêmes au malheur, car ce jour-là ils sauront ce qui les a frappés. Il est à l'accusatif comme étant un infinitif selon les Basriens. Al-Farrâ' a prétendu que son estimation est "yâ way lanâ" (ô malheur pour nous), et "way" signifie chagrin. An-Nahhâs a dit : si c'était comme il l'a dit, il serait séparé, alors qu'il est dans le Coran écrit de façon jointe, et nous ne connaissons personne qui l'écrive autrement que joint. Et "le jour de la Rétribution" est le jour du Jugement. On a dit : le jour de la Rétribution (partielle).
📜 Texte arabe source
قوله تعالى : وقالوا يا ويلنا هذا يوم الدين نادوا على أنفسهم بالويل ; لأنهم يومئذ يعلمون ما حل بهم . وهو منصوب على أنه مصدر عند البصريين . وزعم الفراء أن تقديره : ياوي لنا ، ووي بمعنى حزن . النحاس : ولو كان كما قال لكان منفصلا ، وهو في المصحف متصل ، ولا نعلم أحدا يكتبه إلا متصلا . و " يوم الدين " يوم الحساب . وقيل : يوم الجزاء .
Verset 21
"Voici le jour de la Décision que vous traitiez de mensonge" — on a dit : c'est une parole de certains d'entre eux à d'autres, c'est-à-dire : voici le jour que nous traitions de mensonge. On a dit : c'est la parole d'Allah Très-Haut à leur encontre. On a dit : c'est la parole des anges, c'est-à-dire : voici le jour du jugement entre les gens, où l'on distingue le véridique du menteur. "Un groupe au Paradis et un groupe dans la Fournaise".
📜 Texte arabe source
هذا يوم الفصل الذي كنتم به تكذبون قيل : هو من قول بعضهم لبعض ، أي : هذا اليوم الذي كذبنا به . وقيل : هو قول الله تعالى لهم . وقيل : من قول الملائكة ، أي : هذا يوم الحكم بين الناس فيبين المحق من المبطل . ف فريق في الجنة وفريق في السعير
Verset 22
La parole du Très-Haut : "Rassemblez ceux qui ont été injustes et leurs épouses" — c'est une parole d'Allah Très-Haut aux anges : rassemblez les associateurs et leurs épouses, c'est-à-dire leurs semblables dans l'association (à Allah), et l'association est l'injustice, Allah Très-Haut a dit : "L'association est certes une grande injustice". Ainsi le mécréant sera rassemblé avec le mécréant, selon Qatâda et Abû al-Âliya. Et Umar ibn al-Khattâb a dit à propos de la parole d'Allah - Puissant et Majestueux - : "Rassemblez ceux qui ont été injustes et leurs épouses" : l'adultère avec l'adultère, le buveur de vin avec le buveur de vin, le voleur avec le voleur. Et Ibn [p. 68] Abbâs a dit : "et leurs épouses" c'est-à-dire leurs semblables. Cela revient à la parole de Umar. On a dit aussi : "et leurs épouses" : leurs femmes qui ont consenti à la mécréance, selon Mujâhid et al-Hasan, et an-Nu'mân ibn Bashîr l'a rapporté de Umar ibn al-Khattâb. Et ad-Dahhâk a dit : "et leurs épouses" : leurs compagnons parmi les diables. C'est aussi la parole de Muqâtil : chaque mécréant sera rassemblé avec son diable dans une chaîne.
📜 Texte arabe source
قوله تعالى : احشروا الذين ظلموا وأزواجهم هو من قول الله تعالى للملائكة : احشروا المشركين وأزواجهم أي : أشياعهم في الشرك ، والشرك : الظلم ، قال الله تعالى : إن الشرك لظلم عظيم فيحشر الكافر مع الكافر ، قاله قتادة وأبو العالية . وقال عمر بن الخطاب في قول الله - عز وجل - : احشروا الذين ظلموا وأزواجهم قال : الزاني مع الزاني ، وشارب الخمر مع شارب الخمر ، وصاحب السرقة مع صاحب السرقة . وقال ابن [ ص: 68 ] عباس : وأزواجهم أي : أشباههم . وهذا يرجع إلى قول عمر . وقيل : " وأزواجهم " : نساؤهم الموافقات على الكفر ، قاله مجاهد والحسن ، ورواه النعمان بن بشير عن عمر بن الخطاب . وقال الضحاك : وأزواجهم قرناءهم من الشياطين . وهذا قول مقاتل أيضا : يحشر كل كافر مع شيطانه في سلسلة .
Verset 23
"En dehors d'Allah" c'est-à-dire les idoles, les diables et Iblîs. "Puis guidez-les vers le chemin de la Fournaise" c'est-à-dire poussez-les vers le Feu. On a dit : "guidez-les" c'est-à-dire montrez-leur le chemin. On dit : "hadaytuhu ilâ at-tarîq" (je l'ai guidé vers le chemin) et "hadaytuhu at-tarîq" (je l'ai guidé au chemin), c'est-à-dire je le lui ai indiqué. Et "ahdaytu al-hadiyya" (j'ai offert le cadeau) et "haddadtu al-arûs" (j'ai conduit la mariée), et on dit "ahdaytuhâ", c'est-à-dire je l'ai traitée comme un cadeau.
📜 Texte arabe source
من دون الله أي من الأصنام والشياطين وإبليس . فاهدوهم إلى صراط الجحيم أي سوقوهم إلى النار . وقيل : فاهدوهم أي : دلوهم . يقال : هديته إلى الطريق ، وهديته الطريق ، أي : دللته عليه . وأهديت الهدية وهديت العروس ، ويقال أهديتها ، أي : جعلتها بمنزلة الهدية .
Verset 24
Sa parole - Exalté soit-Il - : « Et arrêtez-les, ils seront interrogés ». Issa ibn Omar a rapporté « annahum » avec la hamza ouverte. Al-Kisa'i a dit : c'est-à-dire « parce qu'ils » et « et parce qu'ils ». On dit : waqaftu ad-dâbbata aqifuhâ waqfan, puis waqafat hiya wuqûfan, verbe transitif et intransitif, c'est-à-dire : retenez-les. Cela se produit avant la conduite vers la Géhenne, et il y a là une antériorité et une postériorité, c'est-à-dire : arrêtez-les pour le jugement, puis conduisez-les vers le Feu. On a dit : ils sont conduits vers le Feu d'abord, puis rassemblés pour l'interrogatoire lorsqu'ils s'approchent du Feu. « Ils seront interrogés » sur leurs œuvres, leurs paroles et leurs actes, dit Al-Qurazi et Al-Kalbi. Ad-Dahhak : sur leurs péchés. Ibn Abbas : sur « il n'y a de divinité qu'Allah ». Et aussi de lui : sur l'injustice envers les créatures. Tout cela prouve que le mécréant est jugé. La discussion à ce sujet a déjà eu lieu dans [Al-Hijr]. On a dit : leur interrogatoire consiste à leur dire : « Ne vous sont-ils pas venus des messagers parmi vous ? » pour établir l'argument contre eux. Et on leur dit :
📜 Texte arabe source
قوله تعالى : وقفوهم إنهم مسئولون وحكى عيسى بن عمر " أنهم " بفتح الهمزة . قال الكسائي : أي : لأنهم وبأنهم ، يقال : وقفت الدابة أقفها وقفا فوقفت هي وقوفا ، يتعدى ولا يتعدى ، أي : احبسوهم . وهذا يكون قبل السوق إلى الجحيم ، وفيه تقديم وتأخير ، أي : قفوهم للحساب ثم سوقوهم إلى النار . وقيل : يساقون إلى النار أولا ثم يحشرون للسؤال إذا قربوا من النار . إنهم مسئولون عن أعمالهم وأقوالهم وأفعالهم ، قاله القرظي والكلبي . الضحاك : عن خطاياهم . ابن عباس : عن لا إله إلا الله . وعنه أيضا : عن ظلم الخلق . وفي هذا كله دليل على أن الكافر يحاسب . وقد مضى في [ الحجر ] الكلام فيه . وقيل : سؤالهم أن يقال لهم : ألم يأتكم رسل منكم إقامة للحجة . ويقال لهم :
Verset 25
« Qu'avez-vous à ne pas vous secourir mutuellement ? » sur le mode du reproche et du blâme, c'est-à-dire : pourquoi certains d'entre vous ne secourent-ils pas les autres pour les protéger du châtiment d'Allah ? On a dit : c'est une allusion à la parole d'Abu Jahl le jour de Badr : « Nous sommes un groupe uni et victorieux ». L'origine est tatanâsarûna, on a supprimé l'un des deux t pour alléger. Al-Bazzi a doublé le t dans la liaison.
📜 Texte arabe source
ما لكم لا تناصرون على جهة التقريع والتوبيخ ، أي : ينصر بعضكم بعضا فيمنعه من عذاب الله . وقيل : هو إشارة إلى قول أبي جهل يوم بدر : نحن جميع منتصر وأصله تتناصرون ، فطرحت إحدى التاءين تخفيفا . وشدد البزي التاء في الوصل .
Verset 26
Sa parole - Exalté soit-Il - : « Mais aujourd'hui ils sont soumis ». Qatada a dit : soumis au châtiment d'Allah - Puissant et Majestueux. Ibn Abbas : humiliés et abaissés. Al-Hasan : obéissants. Al-Akhfash : jetés à terre par leurs mains. Le sens est proche.
📜 Texte arabe source
قوله تعالى : بل هم اليوم مستسلمون قال قتادة : مستسلمون في عذاب الله عز وجل . ابن عباس : خاضعون ذليلون . الحسن : منقادون . الأخفش : ملقون بأيديهم . والمعنى متقارب .
Verset 27
« Et les uns se tourneront vers les autres » c'est-à-dire les chefs et les suiveurs « en s'interrogeant » : en se disputant. On dit : ils ne s'interrogent pas, le « lâ » est tombé. An-Nahhas : seul l'ignorant de la langue se trompe en croyant que cela vient de Sa parole : « Il n'y aura entre eux ni parenté ce jour-là, ni interrogations mutuelles » — il s'agit en fait de ne pas s'interroger par les liens de parenté, où l'un dirait : « Je te demande par le lien de parenté qui m'unit à toi de me profiter, ou de me remettre un droit que tu as sur moi, ou de me donner une bonne action ». Et cela est clair, car avant cela il y a « il n'y aura entre eux ni parenté », c'est-à-dire qu'ils ne tirent aucun profit des liens de parenté entre eux, comme cela vient dans le hadith : l'homme se réjouit d'avoir un droit sur son père ou son fils et de le lui prendre, car ce sont les bonnes actions et les mauvaises actions. Et dans un autre hadith : « Qu'Allah fasse miséricorde à un homme qui a une injustice envers son frère, en biens ou en honneur, et qui vient lui demander de l'en décharger avant qu'il ne le réclame et ne prenne de ses bonnes actions ; et s'il n'a pas de bonnes actions, on ajoutera sur lui des mauvaises actions du réclamant ». Et « ils s'interrogent » ici signifie que certains interrogent d'autres et les blâment de les avoir égarés, ou de leur avoir ouvert une porte de désobéissance. Ce qui le montre, c'est ce qui suit : « Vous veniez à nous par la droite »
📜 Texte arabe source
وأقبل بعضهم على بعض يعني الرؤساء والأتباع " يتساءلون " : يتخاصمون . ويقال : لا يتساءلون فسقطت لا . النحاس : وإنما غلط الجاهل باللغة فتوهم أن هذا من قوله : فلا أنساب بينهم يومئذ ولا يتساءلون إنما هو لا يتساءلون بالأرحام ، فيقول أحدهم : أسألك بالرحم الذي بيني وبينك لما نفعتني ، أو أسقطت لي حقا لك علي ، أو وهبت لي حسنة . وهذا بين ; لأن قبله " فلا أنساب بينهم " أي : ليس ينتفعون بالأنساب التي بينهم ، كما جاء في الحديث : إن الرجل ليسر بأن يصبح له على أبيه أو على ابنه حق فيأخذه منه لأنها [ ص: 69 ] الحسنات والسيئات ، وفي حديث آخر : رحم الله امرأ كان لأخيه عنده مظلمة من مال أو عرض فأتاه فاستحله قبل أن يطالبه به فيأخذ من حسناته ، فإن لم تكن له حسنات زيد عليه من سيئات المطالب . و " يتساءلون " هاهنا إنما هو أن يسأل بعضهم بعضا ويوبخه في أنه أضله ، أو فتح له بابا من المعصية ، يبين ذلك أن بعده " إنكم كنتم تأتوننا عن اليمين
Verset 28
« Mujahid a dit : c'est la parole des mécréants aux diables. Qatada : c'est la parole des humains aux djinns. On a dit : c'est la parole des suiveurs à ceux qu'ils ont suivis, preuve en est Sa parole - Exalté soit-Il - : « Et si tu voyais les injustes arrêtés devant leur Seigneur, se renvoyant la parole les uns aux autres » (le verset). Sa'id a rapporté de Qatada : c'est-à-dire : vous veniez à nous par le chemin du bien et vous nous en détourniez. Et d'Ibn Abbas quelque chose de semblable. On a dit : vous veniez à nous par la droite que nous aimons et dont nous tirons un bon augure, pour nous séduire par cela sous couvert de conseil. Les Arabes tirent un bon augure de ce qui vient de la droite et l'appellent sânih. On a dit : vous veniez à nous par la droite, vous veniez à nous comme celui qui, s'il nous jurait, nous le croyions. On a dit : vous veniez à nous du côté de la religion, vous nous rendiez les choses de la Loi faciles et vous nous en éloigniez. Je dis : cette parole est très bonne, car c'est du côté de la religion que viennent le bien et le mal, et « la droite » signifie la religion, c'est-à-dire : vous embellissiez pour nous l'égarement. On a dit : « la droite » signifie la force, c'est-à-dire : vous nous empêchiez par la force, la domination et la contrainte. Allah - Exalté soit-Il - a dit : « Il se tourna vers eux en les frappant de la droite » c'est-à-dire par la force, et la force de l'homme est dans sa droite. Le poète a dit : « Quand une bannière est levée pour la gloire, 'Urâba la saisit de la droite » c'est-à-dire par la force et le pouvoir. C'est la parole d'Ibn Abbas. Et Mujahid a dit : vous veniez à nous par la droite, c'est-à-dire du côté de la vérité, qu'elle était avec vous. Tout cela a un sens proche.
📜 Texte arabe source
" قال مجاهد : هو قول الكفار للشياطين . قتادة : هو قول الإنس للجن . وقيل : هو من قول الأتباع للمتبوعين ، دليله قوله تعالى : ولو ترى إذ الظالمون موقوفون عند ربهم يرجع بعضهم إلى بعض القول الآية . قال سعيد عن قتادة : أي : تأتوننا عن طريق الخير وتصدوننا عنها . وعن ابن عباس نحو منه . وقيل : تأتوننا عن اليمين التي نحبها ونتفاءل بها لتغرونا بذلك من جهة النصح . والعرب تتفاءل بما جاء عن اليمين وتسميه السانح . وقيل : تأتوننا عن اليمين تأتوننا مجيء من إذا حلف لنا صدقناه . وقيل : تأتوننا من قبل الدين فتهونون علينا أمر الشريعة وتنفروننا عنها .قلت : وهذا القول حسن جدا ; لأن من جهة الدين يكون الخير والشر ، واليمين بمعنى الدين ، أي : كنتم تزينون لنا الضلالة . وقيل : اليمين بمعنى القوة ، أي : تمنعوننا بقوة وغلبة وقهر ، قال الله تعالى : فراغ عليهم ضربا باليمين أي : بالقوة وقوة الرجل في يمينه ، وقال الشاعر :إذا ما راية رفعت لمجد تلقاها عرابة باليمينأي : بالقوة والقدرة . وهذا قول ابن عباس . وقال مجاهد : تأتوننا عن اليمين أي : من قبل الحق أنه معكم ، وكله متقارب المعنى .
Verset 29
Ils dirent : « Mais vous ne croyiez pas. » Qatada a dit : ce sont les paroles des diables à leur encontre. Et il a été dit : c’est la parole des chefs, c’est-à-dire : vous n’avez jamais été croyants pour que nous vous ayons fait passer de la foi à la mécréance, mais vous étiez dans la mécréance et vous y êtes restés par habitude et par attachement.
📜 Texte arabe source
قالوا بل لم تكونوا مؤمنين قال قتادة : هذا قول الشياطين لهم . وقيل : من قول الرؤساء ، أي : لم تكونوا مؤمنين قط حتى ننقلكم منه إلى الكفر ، بل كنتم على الكفر فأقمتم عليه للإلف والعادة .
Verset 30
« Et nous n’avions aucune autorité sur vous » c’est-à-dire aucune preuve pour vous faire abandonner la vérité, « mais vous étiez un peuple transgresseur » c’est-à-dire égaré et dépassant les limites.
📜 Texte arabe source
وما كان لنا عليكم من سلطان أي من حجة في ترك الحق بل كنتم قوما طاغين أي ضالين متجاوزين الحد .
Verset 31
« La parole de notre Seigneur s’est donc réalisée contre nous : nous allons sûrement goûter [le châtiment] » Cela aussi fait partie des paroles des suivis, c’est-à-dire : la parole de notre Seigneur s’est imposée à nous et à vous, et nous goûterons tous le châtiment, comme Allah l’a écrit et annoncé par la bouche des messagers : « Je remplirai l’Enfer des djinns et des hommes tous ensemble. » Et cela est conforme au hadith : Allah - Gloire et Majesté à Lui - a écrit pour le Feu ses habitants et pour le Paradis ses habitants, sans qu’on y ajoute ni qu’on en retranche.
📜 Texte arabe source
فحق علينا قول ربنا إنا لذائقون هو أيضا من قول المتبوعين ، أي : وجب علينا وعليكم قول ربنا ، فكلنا ذائقون العذاب ، كما كتب الله وأخبر على ألسنة الرسل لأملأن جهنم من الجنة والناس أجمعين وهذا [ ص: 70 ] موافق للحديث : إن الله - جل وعز - كتب للنار أهلا وللجنة أهلا ، لا يزاد فيهم ولا ينقص منهم .
Verset 32
« Nous vous avons donc égarés » c’est-à-dire nous vous avons embelli ce sur quoi vous étiez de mécréance, « car nous étions nous-mêmes égarés » par la suggestion et l’appel [au mal].
📜 Texte arabe source
فأغويناكم أي زينا لكم ما كنتم عليه من الكفر إنا كنا غاوين بالوسوسة والاستدعاء .
Verset 33
« Ce jour-là donc, ils seront associés dans le châtiment » l’égaré et celui qui égare.
📜 Texte arabe source
فإنهم يومئذ في العذاب مشتركون الضال والمضل .
Verset 34
Certes, c'est ainsi que Nous agissons avec les criminels, c'est-à-dire les associateurs.
📜 Texte arabe source
إنا كذلك أي مثل هذا الفعل نفعل بالمجرمين أي المشركين .
Verset 35
En vérité, lorsqu'on leur disait : « Il n'y a de divinité que Allah », ils s'enflaient d'orgueil, c'est-à-dire lorsqu'on leur disait : « Dites-le », le verbe « dire » étant sous-entendu. Et « s'enflaient d'orgueil » est à l'accusatif comme attribut de « étaient ». Il est également permis qu'il soit au nominatif comme attribut de « en vérité », « était » étant alors considéré comme superflu. Lorsque le Prophète - qu'Allah prie sur lui et le salue - dit à Abû Tâlib à l'heure de sa mort, alors que les Qurayshites étaient réunis : « Dites : Il n'y a de divinité que Allah, par laquelle vous dominerez les Arabes et les non-Arabes se soumettront à vous », ils refusèrent et s'en indignèrent. Abû Hurayra rapporte du Prophète - qu'Allah prie sur lui et le salue - qu'il dit : « Allah Très-Haut a révélé dans Son Livre, mentionnant un peuple qui s'enfla d'orgueil, et Il dit : "En vérité, lorsqu'on leur disait : Il n'y a de divinité que Allah, ils s'enflaient d'orgueil." » Et Allah dit : « Quand ceux qui ont mécru mirent dans leurs cœurs la ferveur, la ferveur de l'ignorance, Allah fit descendre Sa sérénité sur Son Messager et sur les croyants, et leur imposa la parole de piété, dont ils étaient les plus dignes et les plus méritants » - c'est-à-dire « Il n'y a de divinité que Allah, Muhammad est le Messager d'Allah » - dont les associateurs s'enorgueillirent le jour de Hudaybiyya, lorsque le Messager d'Allah - qu'Allah prie sur lui et le salue - conclut avec eux le pacte de la trêve. Ce récit a été rapporté par al-Bayhaqî, et le précédent par al-Qushayrî.
📜 Texte arabe source
إنهم كانوا إذا قيل لهم لا إله إلا الله يستكبرون أي إذا قيل لهم قولوا ، فأضمر القول . و " يستكبرون " في موضع نصب على خبر كان . ويجوز أن يكون في موضع رفع على أنه خبر إن ، وكان ملغاة . ولما قال النبي - صلى الله عليه وسلم - لأبي طالب عند موته واجتماع قريش : قولوا لا إله إلا الله تملكوا بها العرب وتدين لكم بها العجم أبوا وأنفوا من ذلك . وقال أبو هريرة عن النبي - صلى الله عليه وسلم - قال : أنزل الله تعالى في كتابه فذكر قوما استكبروا فقال : إنهم كانوا إذا قيل لهم لا إله إلا الله يستكبرون وقال تعالى : إذ جعل الذين كفروا في قلوبهم الحمية حمية الجاهلية فأنزل الله سكينته على رسوله وعلى المؤمنين وألزمهم كلمة التقوى وكانوا أحق بها وأهلها وهي ( لا إله إلا الله محمد رسول الله ) استكبر عنها المشركون يوم الحديبية يوم كاتبهم رسول الله - صلى الله عليه وسلم - على قضية المدة ، ذكر هذا الخبر البيهقي ، والذي قبله القشيري .
Verset 36
La parole d'Allah Très-Haut : « Et ils disaient : Allons-nous abandonner nos divinités pour un poète fou ? » c'est-à-dire : pour la parole d'un poète fou.
📜 Texte arabe source
قوله تعالى : ويقولون أئنا لتاركو آلهتنا لشاعر مجنون أي : لقول شاعر مجنون ،
Verset 37
Allah - Gloire et Pureté à Lui - leur répondit : « Plutôt, il est venu avec la vérité », c'est-à-dire le Coran et l'unicité divine, « et il a confirmé les messagers » dans ce qu'ils ont apporté comme unicité divine.
📜 Texte arabe source
فرد الله - جل وعز - عليهم فقال : بل جاء بالحق يعني القرآن والتوحيد " وصدق المرسلين " فيما جاءوا به من التوحيد .
Verset 38
« En vérité, vous goûterez au châtiment douloureux » - la forme originale est « dhâ'iqûna » (vous goûterez), la lettre nûn a été supprimée pour alléger et le mot a été décliné au génitif à cause de l'annexion. Il est également permis de le mettre à l'accusatif, comme l'a cité Sîbawayh dans son vers : « Et je l'ai trouvé qui ne se faisait pas aider, ni ne se souvenait d'Allah que rarement. » Et Sîbawayh a permis « al-muqîmî al-salât » (ceux qui accomplissent la prière) sur cette base.
📜 Texte arabe source
إنكم لذائقو العذاب الأليم الأصل لذائقون ، فحذفت النون استخفافا وخفضت للإضافة . ويجوز النصب كما أنشد سيبويه :فألفيته غير مستقتب ولا ذاكر الله إلا قليلاوأجاز سيبويه " والمقيمي الصلاة " على هذا .
Verset 39
Et vous ne serez rétribués que selon ce que vous faisiez — c'est-à-dire uniquement selon vos actes de polythéisme.
📜 Texte arabe source
وما تجزون إلا ما كنتم تعملون [ ص: 71 ] أي إلا بما عملتم من الشرك
Verset 40
Sauf les serviteurs d'Allah, les élus — exception faite de ceux qui goûteront au châtiment. La lecture des gens de Médine et de Kufa est "al-mukhlasin" (avec fatha sur le lam), signifiant ceux qu'Allah a purifiés pour Son obéissance, Sa religion et Son alliance. Les autres lisent "al-mukhlisin" (avec kasra sur le lam), c'est-à-dire ceux qui ont voué sincèrement leur adoration à Allah. On a dit aussi que c'est une exception discontinue, c'est-à-dire : vous, les criminels, vous goûterez au châtiment, mais les serviteurs élus d'Allah n'y goûteront pas.
📜 Texte arabe source
إلا عباد الله المخلصين استثناء ممن يذوق العذاب . وقراءة أهل المدينة والكوفة المخلصين بفتح اللام ، يعني الذين أخلصهم الله لطاعته ودينه وولايته . الباقون بكسر اللام ، أي : الذين أخلصوا لله العبادة . وقيل : هو استثناء منقطع ، أي : إنكم أيها المجرمون ذائقو العذاب ، لكن عباد الله المخلصين لا يذوقون العذاب .
Verset 41
Sa parole : "Ceux-là auront une subsistance connue" — désigne les élus, c'est-à-dire qu'ils auront un don déterminé qui ne s'interrompt pas. Qatada a dit : il s'agit du Paradis. D'autres ont dit : la subsistance du Paradis. On a dit aussi : ce sont les fruits mentionnés. Muqatil a dit : au moment où ils les désirent. Ibn al-Sa'ib a dit : c'est selon la mesure du matin et du soir, comme Allah dit : "Et ils auront leur subsistance là-bas, matin et soir."
📜 Texte arabe source
قوله تعالى : أولئك لهم رزق معلوم يعني المخلصين ، أي : لهم عطية معلومة لا تنقطع . قال قتادة : يعني الجنة . وقال غيره : يعني رزق الجنة . وقيل : هي الفواكه التي ذكر . قال مقاتل : حين يشتهونه . وقال ابن السائب : إنه بمقدار الغداة والعشي ، قال الله تعالى : ولهم رزقهم فيها بكرة وعشيا
Verset 42
"Des fruits" — pluriel de "fakiha" (fruit). Allah dit : "Et Nous les pourvoyons de fruits" — c'est-à-dire toutes sortes de fruits, frais et secs, selon Ibn Abbas. "Et ils seront honorés" — c'est-à-dire qu'ils auront un honneur d'Allah — gloire à Lui — par l'élévation des degrés, l'audition de Sa parole et Sa rencontre.
📜 Texte arabe source
فواكه جمع فاكهة ، قال الله تعالى : وأمددناهم بفاكهة وهي الثمار كلها رطبها ويابسها ، قاله ابن عباس . وهم مكرمون أي ولهم إكرام من الله - جل وعز - برفع الدرجات وسماع كلامه ولقائه .
Verset 43
"Dans les jardins des délices" — c'est-à-dire dans des vergers où ils se délectent. Il a déjà été mentionné que les jardins sont au nombre de sept dans la sourate Yunus, dont celui des délices.
📜 Texte arabe source
في جنات النعيم أي في بساتين يتنعمون فيها . وقد تقدم أن الجنان سبع في سورة [ يونس ] منها النعيم .
Verset 44
Sa parole : « sur des lits, se faisant face » — ‘Ikrima et Mujâhid ont dit : ils ne regardent pas la nuque des uns des autres, par affection et amour mutuels. On a dit aussi : les lits tournent comme ils veulent, si bien que nul ne voit la nuque d’un autre. Ibn ‘Abbâs a dit : sur des lits ornés de perles, de rubis et de chrysolithe ; le lit s’étend de Sanaa jusqu’à al-Jâbiya, et de Aden jusqu’à Ayla. On a dit aussi : ils tournent avec les habitants d’une même demeure. Et Allah sait mieux.
📜 Texte arabe source
قوله تعالى : على سرر متقابلين قال عكرمة ومجاهد : لا ينظر بعضهم في قفا بعض تواصلا وتحاببا . وقيل : الأسرة تدور كيف شاءوا ، فلا يرى أحد قفا أحد . وقال ابن عباس : على سرر مكللة بالدر والياقوت والزبرجد ، السرير ما بين صنعاء إلى الجابية ، وما بين عدن إلى أيلة . وقيل : تدور بأهل المنزل الواحد . والله أعلم .
Verset 45
Sa parole : « On fera circuler parmi eux une coupe d’une source » — Après avoir mentionné leurs nourritures, Il mentionne leurs boissons. La coupe (al-ka’s), selon les linguistes, est un terme englobant tout récipient avec son contenu ; si elle est vide, ce n’est pas une coupe. Ad-Dahhâk et As-Suddî ont dit : chaque coupe dans le Coran désigne le vin. Les Arabes appellent « coupe » le récipient lorsqu’il contient du vin ; s’il n’en contient pas, ils disent « récipient » ou « verre ». An-Nahhâs : quelqu’un de fiable parmi les linguistes a rapporté que les Arabes appellent « coupe » le verre lorsqu’il contient du vin ; s’il n’en contient pas, c’est un verre, comme on appelle « table servie » (mâ’ida) le plateau lorsqu’il y a de la nourriture dessus ; s’il n’y a pas de nourriture, on ne l’appelle pas ainsi. Abû al-Hasan ibn Kaysân a dit : de même, on dit « ẓa‘îna » pour la litière lorsqu’une femme s’y trouve. Az-Zajjâj a dit : « d’une source » (min ma‘în) signifie : d’un vin qui coule comme coulent les sources à la surface de la terre. Al-ma‘în est l’eau courante et visible.
📜 Texte arabe source
قوله تعالى : يطاف عليهم بكأس من معين لما ذكر مطاعمهم ذكر شرابهم . والكأس عند أهل اللغة اسم شامل لكل إناء مع شرابه ، فإن كان فارغا فليس بكأس . قال الضحاك والسدي : كل كأس في القرآن فهي الخمر ، والعرب تقول للإناء إذا كان فيه خمر : كأس ، فإذا [ ص: 72 ] لم يكن فيه خمر قالوا : إناء وقدح . النحاس : وحكى من يوثق به من أهل اللغة أن العرب تقول للقدح إذا كان فيه خمر : كأس ، فإذا لم يكن فيه خمر فهو قدح ، كما يقال للخوان إذا كان عليه طعام : مائدة ، فإذا لم يكن عليه طعام لم تقل له مائدة . قال أبو الحسن بن كيسان : ومنه ظعينة للهودج إذا كان فيه المرأة . وقال الزجاج : بكأس من معين أي : من خمر تجري كما تجري العيون على وجه الأرض . والمعين : الماء الجاري الظاهر .
Verset 46
« Blanche » — qualificatif de la coupe. On a dit : du vin. « Délicieuse pour ceux qui boivent » — Al-Hasan a dit : le vin du Paradis est plus blanc que le lait. « Délicieuse » — Az-Zajjâj a dit : c’est-à-dire possédant une délicatesse, l’attribut étant supprimé. On a dit : c’est un infinitif pris comme nom, c’est-à-dire blanche et délicieuse ; on dit « boisson délicieuse » (ladhdh et ladhdhîdh), comme « plante tendre » (ghadd et ghadîd). Quant à la parole du poète (ar-Râ‘î) : « Et un sommeil délicieux comme le goût du vin sec, je l’ai laissé au pays de l’ennemi par crainte des vicissitudes » — il veut dire le sommeil. On a dit aussi : « blanche » signifie : que les hommes n’ont pas pressée avec leurs pieds.
📜 Texte arabe source
بيضاء صفة للكأس . وقيل : للخمر . لذة للشاربين قال الحسن : خمر الجنة أشد بياضا من اللبن . لذة قال الزجاج : أي : ذات لذة ، فحذف المضاف . وقيل : هو مصدر جعل اسما أي : بيضاء لذيذة ، يقال شراب لذ ولذيذ ، مثل نبات غض وغضيض . فأما قول القائل [ الشاعر الراعي ] :ولذ كطعم الصرخدي تركته بأرض العدا من خشية الحدثانفإنه يريد النوم .وقيل : بيضاء أي : لم يعتصرها الرجال بأقدامهم .
Verset 47
« Elle n’offrira ni ivresse » — c’est-à-dire qu’elle ne ravira pas leurs esprits, et qu’ils n’en éprouveront ni maladie ni migraine. « Ni ils n’en seront enivrés » — c’est-à-dire qu’elle ne fera pas disparaître leurs esprits par sa consommation. On dit : le vin est la perte de la raison, et la guerre est la perte des âmes, c’est-à-dire qu’elle les emporte. On dit : « nuzifa ar-rajul » (l’homme fut enivré), il est « manzûf » et « nazîf » lorsqu’il est ivre. Imru’ al-Qays a dit : « Et elle marche comme la démarche de l’ivrogne, que la chaleur renverse sur la dune de sable ». Il a dit aussi : « Ivrogne, quand elle se lève pour un visage, elle chancelle, retenant son cœur tendre de ne pas trébucher ». Un autre a dit : « Je baisai sa bouche en saisissant ses mèches, comme boit l’ivrogne l’eau fraîche du ruisseau ». Hamza et al-Kisâ’î ont lu avec la kasra sur le zâ’ (nuzifûn), de « anzafa al-qawm » lorsqu’ils sont proches de l’ivresse. On dit : « ahsada az-zar‘ » lorsque le moment de la moisson est proche, « aqtafa al-karm » lorsque le moment de la cueillette est proche, « arkaba al-muhr » lorsque le moment de la monte est proche. On a dit aussi : le sens est : ils n’épuisent pas leur boisson, car c’est leur habitude constante. On dit : « anzafa ar-rajul », il est « manzûf », lorsque son vin est épuisé. Al-Hutay’a a dit : « Par ma vie, que vous soyez à court de vin ou sobres, vous êtes de mauvais compagnons de boisson, ô famille d’Abjar ». An-Nahhâs : la première lecture est plus claire et plus correcte quant au sens, car le sens de « yunzafûn » selon les grands exégètes, dont Mujâhid, est : leurs esprits ne disparaissent pas. Allah — Gloire à Lui — a donc écarté du vin du Paradis les maux qui frappent le vin d’ici-bas : migraine et ivresse. Le sens correct de « yunzafûn » est qu’on dit « anzafa ar-rajul » lorsque sa boisson est épuisée, mais il est improbable de décrire ainsi le vin du Paradis ; cependant, son sens figuré est : il ne s’épuise jamais. On a dit : « lâ yunzifûn » avec la kasra sur le zâ’ signifie : ils ne s’enivrent pas — rapporté par Az-Zajjâj et Abû ‘Alî selon ce qu’a mentionné Al-Qushayrî. Al-Mahdawî : son sens ne peut pas être « ils s’enivrent », car avant il y a « elle n’offrira ni ivresse », c’est-à-dire qu’elle ne ravira pas leurs esprits, ce serait une répétition, et cela est permis dans [sourate al-Wâqi‘a]. Il est possible que le sens de « elle n’offrira ni ivresse » soit : ils ne tomberont pas malades, et alors le sens de « ni ils n’en seront enivrés » serait : ils ne s’enivrent pas, ou : leur boisson ne s’épuise pas. Qatâda a dit : la « ghawl » est le mal de ventre. De même, Ibn Abî Najîh a rapporté de Mujâhid : « elle n’offrira ni ivresse » — il a dit : pas de mal de ventre. Al-Hasan : migraine. C’est la parole d’Ibn ‘Abbâs : « elle n’offrira ni ivresse » : pas de migraine. Ad-Dahhâk a rapporté de lui qu’il a dit : le vin a quatre défauts : l’ivresse, la migraine, le vomissement et l’urine ; Allah a mentionné le vin du Paradis et l’a purifié de ces défauts. Mujâhid : maladie. Ibn Kaysân : coliques. Ces paroles sont proches les unes des autres. Al-Kalbî a dit : « elle n’offrira ni ivresse » c’est-à-dire : pas de péché, comme l’équivalent : « il n’y a là ni futilité ni péché » [at-Tûr : 23]. Ash-Sha‘bî, As-Suddî et Abû ‘Ubayda ont dit : elle ne ravira pas leurs esprits et ne les emportera pas. De cela vient la parole du poète : « La coupe n’a cessé de nous ravir, emportant les premiers, un par un » — c’est-à-dire : elle terrasse un à un. Allah — Exalté — a donc détourné l’ivresse de ses gens...
📜 Texte arabe source
لا فيها غول أي لا تغتال عقولهم ، ولا يصيبهم منها مرض ولا صداع . ولا هم عنها ينزفون أي لا تذهب عقولهم بشربها ، يقال : الخمر غول للحلم ، والحرب غول للنفوس ، أي : تذهب بها . ويقال : نزف الرجل ينزف فهو منزوف ونزيف إذا سكر . قال امرؤ القيس :وإذ هي تمشي كمشي النزي ف يصرعه بالكثيب البهروقال أيضا :نزيف إذا قامت لوجه تمايلت تراشي الفؤاد الرخص ألا تختراوقال آخر :فلثمت فاها آخذا بقرونها شرب النزيف ببرد ماء الحشرجوقرأ حمزة والكسائي بكسر الزاي ، من أنزف القوم إذا حان منهم النزف وهو السكر . يقال : أحصد الزرع إذا حان حصاده ، وأقطف الكرم إذا حان قطافه ، وأركب المهر إذا حان ركوبه . وقيل : المعنى : لا ينفدون شرابهم ; لأنه دأبهم ، يقال : أنزف الرجل فهو منزوف إذا فنيت خمره . قال الحطيئة :[ ص: 73 ]لعمري لئن أنزفتم أو صحوتم لبئس الندامى كنتم آل أبجراالنحاس : والقراءة الأولى أبين وأصح في المعنى ; لأن معنى ينزفون عند جلة أهل التفسير منهم مجاهد : لا تذهب عقولهم ، فنفى الله - عز وجل - عن خمر الجنة الآفات التي تلحق في الدنيا من خمرها من الصداع والسكر . ومعنى ينزفون الصحيح فيه أنه يقال : أنزف الرجل إذا نفد شرابه ، وهو يبعد أن يوصف به شراب الجنة ، ولكن مجازه أن يكون بمعنى : لا ينفد أبدا . وقيل : " لا ينزفون " بكسر الزاي لا يسكرون ، ذكره الزجاج وأبو علي على ما ذكره القشيري . المهدوي : ولا يكون معناه يسكرون ; لأن قبله لا فيها غول . أي : لا تغتال عقولهم فيكون تكرارا ، ويسوغ ذلك في [ الواقعة ] . ويجوز أن يكون معنى لا فيها غول لا يمرضون ، فيكون معنى ولا هم عنها ينزفون لا يسكرون أو لا ينفد شرابهم . قال قتادة : الغول وجع البطن . وكذا روى ابن أبي نجيح عن مجاهد لا فيها غول قال : لا فيها وجع بطن . الحسن : صداع . وهو قول ابن عباس : لا فيها غول : لا فيها صداع . وحكى الضحاك عنه أنه قال : في الخمر أربع خصال : السكر والصداع والقيء والبول ، فذكر الله خمر الجنة فنزهها عن هذه الخصال . مجاهد : داء . ابن كيسان : مغص . وهذه الأقوال متقاربة . وقال الكلبي : لا فيها غول أي : إثم ، نظيره : لا لغو فيها ولا تأثيم [ الطور : 23 ] . وقال الشعبي والسدي وأبو عبيدة : لا تغتال عقولهم فتذهب بها . ومنه قول الشاعر :وما زالت الكأس تغتالنا وتذهب بالأول الأولأي : تصرع واحدا واحدا . وإنما صرف الله تعالى السكر عن أهل الجنة لئلا ينقطع الالتذاذ عنهم بنعيمهم . وقال أهل المعاني : الغول فساد يلحق في خفاء . يقال : اغتاله اغتيالا إذا أفسد عليه أمره في خفية . ومنه الغول والغيلة : وهو القتل خفية .
Verset 48
Sa parole : « Et auprès d’eux, des femmes au regard chaste » — c’est-à-dire des femmes qui ont fixé leurs regards sur leurs époux et ne regardent pas d’autres qu’eux — dit Ibn ‘Abbâs, Mujâhid, Muhammad ibn Ka‘b et d’autres. ‘Ikrima : « au regard chaste » signifie : retenues auprès de leurs époux. La première interprétation est plus claire, car dans le verset il n’y a pas « maqsûrât » (retenues), mais dans un autre endroit « maqsûrât » dont l’explication viendra. « Qâṣirât » vient de l’expression « iqtaṣara ‘alâ kadhâ » lorsqu’on s’en contente et qu’on délaisse autre chose. Imru’ al-Qays a dit : « Parmi celles au regard chaste, si une petite fourmi rampait sur sa tunique, elle y laisserait une trace » — et on rapporte : « sur sa joue ». La première est plus éloquente. Al-ittab est la chemise, et al-muhawwal est la petite fourmi. Mujâhid a dit aussi : le sens est : elles ne trompent pas. « Aux grands yeux » — aux yeux grands, le singulier est « ‘aynâ’ » — dit As-Suddî. Mujâhid : aux beaux yeux. Al-Hasan : très blanches dans le blanc de l’œil, très noires dans le noir. La première est la plus célèbre en langue. On dit : un homme « a‘yan » aux yeux larges, et le pluriel est « ‘în ». Sa forme originelle est « fu‘l » avec damma, puis la ‘ayn a été brisée pour que le wâw ne se transforme pas en yâ’. De là, on appelle les gazelles « ‘în », le taureau « a‘yan » et la vache « ‘aynâ’ ».
📜 Texte arabe source
قوله تعالى : وعندهم قاصرات الطرف أي نساء قد قصرن طرفهن على أزواجهن فلا ينظرن إلى غيرهم ، قاله ابن عباس ومجاهد ومحمد بن كعب وغيرهم . عكرمة : قاصرات الطرف أي : محبوسات على أزواجهن . والتفسير الأول أبين ; لأنه ليس في الآية [ ص: 74 ] مقصورات ، ولكن في موضع آخر " مقصورات " يأتي بيانه . و " قاصرات " مأخوذ من قولهم : قد اقتصر على كذا إذا اقتنع به وعدل عن غيره ، قال امرؤ القيس :من القاصرات الطرف لو دب محول من الذر فوق الإتب منها لأثراويروى : فوق الخد . والأول أبلغ . والإتب القميص ، والمحول الصغير من الذر . وقال مجاهد أيضا : معناه لا يغرن . عين عظام العيون ، الواحدة عيناء ، وقاله السدي . مجاهد : عين حسان العيون . الحسن : الشديدات بياض العين ، الشديدات سوادها . والأول أشهر في اللغة . يقال : رجل أعين واسع العين بين العين ، والجمع عين . وأصله فعل بالضم ، فكسرت العين لئلا تنقلب الواو ياء . ومنه قيل لبقر الوحش عين ، والثور أعين ، والبقرة عيناء .
Verset 49
Comme s'ils étaient des œufs protégés, c'est-à-dire préservés. Al-Hasan et Ibn Zayd ont dit : ils sont comparés aux œufs d'autruche, que l'autruche protège avec ses plumes du vent et de la poussière, leur couleur étant blanche teintée de jaune, ce qui est la plus belle couleur chez les femmes. Ibn Abbas, Ibn Jubayr et Al-Suddi ont dit : ils sont comparés à l'intérieur de l'œuf avant qu'il ne soit pelé et touché par les mains. Ata a dit : ils sont comparés à la membrane qui se trouve entre la coquille supérieure et le jaune de l'œuf. La membrane de toute chose est sa pellicule, au pluriel siha, comme l'a dit Al-Jawhari. C'est aussi l'avis d'Al-Tabari, qui a dit : c'est la fine pellicule qui recouvre l'œuf entre ces deux couches. Un hadith similaire est rapporté du Prophète (paix et bénédictions sur lui). Les Arabes comparent la femme à l'œuf pour sa pureté et sa blancheur. Imru' al-Qays a dit : "Et une femme de tente, dont l'abri ne peut être approché, j'ai joui de ses charmes sans hâte." Les Arabes disent, lorsqu'ils décrivent une chose comme belle et propre : "C'est comme un œuf d'autruche couvert de plumes." On a dit aussi : "protégé" signifie préservé de la cassure, c'est-à-dire qu'elles sont vierges. On a dit aussi : par "œufs", on entend les perles, comme dans la parole d'Allah : "Et des houris aux grands yeux, semblables à des perles protégées", c'est-à-dire dans leurs coquilles, selon Ibn Abbas également. De là, le poète a dit : "Elle est blanche comme une perle, distinguée d'un joyau protégé." Si "protégé" est mentionné au singulier alors qu'œufs est au pluriel, c'est parce que l'adjectif est rapporté au mot (au singulier).
📜 Texte arabe source
كأنهن بيض مكنون أي مصون . قال الحسن وابن زيد : شبهن ببيض النعام ، تكنها النعامة بالريش من الريح والغبار ، فلونها أبيض في صفرة وهو أحسن ألوان النساء . وقال ابن عباس وابن جبير والسدي : شبهن ببطن البيض قبل أن يقشر وتمسه الأيدي . وقال عطاء : شبهن بالسحاء الذي يكون بين القشرة العليا ولباب البيض . وسحاة كل شيء : قشره ، والجمع سحا ، قاله الجوهري . ونحوه قول الطبري ، قال : هو القشر الرقيق الذي على البيضة بين ذلك . وروي نحوه عن النبي صلى الله عليه وسلم . والعرب تشبه المرأة بالبيضة لصفائها وبياضها ، قال امرؤ القيس :وبيضة خدر لا يرام خباؤها تمتعت من لهو بها غير معجلوتقول العرب إذا وصفت الشيء بالحسن والنظافة : كأنه بيض النعام المغطى بالريش . وقيل : المكنون المصون عن الكسر ، أي : إنهن عذارى . وقيل : المراد بالبيض اللؤلؤ ، كقوله تعالى : وحور عين كأمثال اللؤلؤ المكنون أي : في أصدافه ، قاله ابن عباس أيضا . ومنه قول الشاعر :وهي بيضاء مثل لؤلؤة الغ واص ميزت من جوهر مكنونوإنما ذكر المكنون ، والبيض جمع ; لأنه رد النعت إلى اللفظ .
Verset 50
Sa parole : "Puis les uns se tournèrent vers les autres, s'interrogeant", c'est-à-dire qu'ils échangent entre eux leurs conversations sur la vie d'ici-bas. Cela fait partie de la plénitude de l'intimité au Paradis. C'est coordonné au sens de "l'on fera circuler parmi eux" : le sens est qu'ils boivent puis conversent en buvant, comme c'est l'habitude des buveurs. Certains ont dit : "Il ne reste des plaisirs que les conversations des nobles autour de la coupe." Ils se tournent donc les uns vers les autres, s'interrogeant sur ce qui leur est arrivé et ce qui leur est arrivé dans la vie d'ici-bas, mais cela est exprimé au passé, selon la coutume d'Allah dans Ses récits.
📜 Texte arabe source
قوله تعالى : فأقبل بعضهم على بعض يتساءلون أي يتفاوضون فيما بينهم أحاديثهم في الدنيا . وهو من تمام الأنس في الجنة . وهو معطوف على معنى " يطاف عليهم " المعنى يشربون فيتحادثون على الشراب كعادة الشراب . قال بعضهم :وما بقيت من اللذات إلا أحاديث الكرام على المدامفيقبل بعضهم على بعض يتساءلون عما جرى لهم وعليهم في الدنيا ، إلا أنه جيء به ماضيا على عادة الله تعالى في إخباره .
Verset 51
Sa parole : "L'un d'eux dit", c'est-à-dire parmi les gens du Paradis : "J'avais un compagnon", c'est-à-dire un ami intime. On a dit aussi : par "compagnon", il entend son compagnon parmi les démons, qui lui soufflait le déni de la résurrection.
📜 Texte arabe source
قوله تعالى : قال قائل منهم أي من أهل الجنة إني كان لي قرين أي صديق ملازم ، وقيل : أراد بالقرين قرينه من الشيطان ، كان يوسوس إليه بإنكار البعث .
Verset 52
Il disait : "Es-tu vraiment de ceux qui croient", c'est-à-dire à la résurrection et à la rétribution. Sa'id ibn Jubayr a dit : son compagnon était son associé. Cela a déjà été mentionné dans la sourate Al-Kahf, leur histoire et la divergence sur leurs noms, de manière complète, à propos de Sa parole : "Et donne-leur l'exemple de deux hommes" (18:32), et c'est à leur sujet qu'Allah - Gloire et Majesté à Lui - a révélé : "L'un d'eux dit : J'avais un compagnon" jusqu'à "parmi ceux qui sont présents" (37:51-53). On a lu : "A-innaka la-min al-musaddiqin" avec un tashdid sur le sad. Rapporté par Ali ibn Kaysa d'après Sulaym d'après Hamza. Al-Nahhas a dit : "A-innaka la-min al-musaddiqin" n'est pas permis, car il n'y a pas de sens de l'aumône ici. Al-Qushayri a dit : dans une lecture de Hamza, "A-innaka la-min al-musaddiqin" avec tashdid sur le sad. On lui a objecté que cela vient de la croyance (tasdiq) et non de l'aumône (tasaddaq). Mais l'objection est invalide, car lorsqu'une lecture est établie du Prophète (paix et bénédictions sur lui), il n'y a pas de place pour la critiquer. Le sens serait alors : "Es-tu vraiment de ceux qui donnent en aumône (musaddiqin) leurs biens en quête de la récompense de l'au-delà ?"
📜 Texte arabe source
يقول أإنك لمن المصدقين أي بالمبعث والجزاء . وقال سعيد بن جبير : قرينه شريكه . وقد مضى في [ الكهف ] ذكرهما وقصتهما والاختلاف في اسميهما مستوفى عند قوله تعالى : واضرب لهم مثلا رجلين وفيهما أنزل الله - جل وعز - : قال قائل منهم إني كان لي قرين إلى من المحضرين . وقرئ : " أإنك لمن المصدقين " بتشديد الصاد . رواه علي بن كيسة عن سليم عن حمزة . قال النحاس : ولا يجوز " أإنك لمن المصدقين " لأنه لا معنى للصدقة هاهنا . وقال القشيري : وفي قراءة عن حمزة " أإنك لمن المصدقين " بتشديد الصاد . واعترض عليه بأن هذا من التصديق لا من التصدق . والاعتراض باطل ; لأن القراءة إذا ثبتت عن النبي - صلى الله عليه وسلم - فلا مجال للطعن فيها . فالمعنى " أإنك لمن المصدقين " بالمال طلبا في ثواب الآخرة .
Verset 53
"Est-ce que, quand nous serons morts et devenus poussière et ossements, nous serons vraiment jugés", c'est-à-dire rétribués et rendus des comptes après la mort.
📜 Texte arabe source
أئذا متنا وكنا ترابا وعظاما أئنا لمدينون أي مجزيون محاسبون بعد الموت .
Verset 54
Il dit : « Êtes-vous en train de regarder ? » — « Il dit » : Allah, exalté soit-Il, dit aux gens du Paradis : « Êtes-vous en train de regarder ? » Et on a dit : c'est la parole du croyant à ses frères au Paradis : « Êtes-vous en train de regarder vers le Feu pour voir comment est ce compagnon ? » Et on a dit : c'est la parole des anges. Et « Êtes-vous en train de regarder » n'est pas une interrogation, mais plutôt un ordre, c'est-à-dire : « Regardez », dit Ibn al-A'rabi et d'autres. De cela, quand le verset sur le vin fut révélé, 'Umar se leva devant le Prophète — paix et salut sur lui — puis leva la tête vers le ciel et dit : « Ô Seigneur, une clarification plus satisfaisante que celle-ci sur le vin ! » Alors fut révélé : « Ne vous arrêterez-vous donc pas ? » Il dit : alors 'Umar s'écria : « Nous nous sommes arrêtés, ô notre Seigneur ! » Et Ibn 'Abbas lut : « Hal antum muttali'ûn » avec la lettre ṭā' en sukūn et allégée, « fa-ṭṭali' » avec l'alif coupé et allégé, au sens de : « Êtes-vous en train de venir ? Alors venez. » Al-Naḥḥās dit : « fa-ṭṭali' fa-ra'âhu » — il y a deux avis : l'un : c'est un verbe au futur signifiant « alors je regarderai », et il est au subjonctif comme réponse à l'interrogation. Le deuxième avis : c'est un verbe au passé, et « iṭṭala'a » et « aṭṭala'a » sont équivalents. Al-Zajjāj dit : on dit « ṭala'a », « aṭṭala'a » et « iṭṭala'a » avec le même sens. Et on a rapporté « Hal antum muttali'ûn » avec la kasra sur le nūn, mais Abū Ḥātim et d'autres l'ont rejeté. Al-Naḥḥās dit : c'est une faute de langue qui n'est pas permise, car elle combine le nūn et l'annexion ; si c'était annexé, ce serait « Hal antum muttali'î ». Bien que Sībawayh et al-Farrā' aient rapporté des exemples similaires, et ont cité : « Ils sont ceux qui disent le bien et qui le commandent, quand ils craignent d'une affaire nouvelle un grand mal » — et al-Farrā' a cité : « et ceux qui le font » — et Sībawayh seul a cité : « et il ne s'appuie pas, tandis que les gens sont présents autour de lui ». Ceci est anormal et sort du langage des Arabes, et ce qui est de cette sorte n'est pas utilisé comme preuve dans le Livre d'Allah, gloire à Lui, et n'entre pas dans l'éloquent. Et on a dit pour l'expliquer : le nom d'agent a été traité comme le verbe au présent en raison de sa proximité avec lui, donc « muttali'ûn » a été traité comme « yaṭṭali'ûn ». Abū al-Fatḥ 'Uthmān ibn Jinnī l'a mentionné et a cité : « As-tu vu si je venais avec lui, bien frisé et portant des manteaux brodés — dirais-tu vraiment : amenez les témoins ? » — il a donc traité « aqā'ilun » comme « a-taqūlun ». Et Ibn 'Abbas dit à propos de la parole d'Allah, exalté soit-Il : « Êtes-vous en train de regarder ? Alors il regarda et le vit » : dans le Paradis, il y a des ouvertures par lesquelles ses habitants regardent vers le Feu et ses habitants. Et c'est aussi ce que dit Ka'b, selon ce qu'a rapporté Ibn al-Mubārak : il dit : entre le Paradis et le Feu, il y a des ouvertures ; quand le croyant veut regarder un ennemi qu'il avait dans le monde d'ici-bas, il regarde par l'une de ces ouvertures.
📜 Texte arabe source
قال هل أنتم مطلعون ف " قال " الله تعالى لأهل الجنة : هل أنتم مطلعون . وقيل : هو من قول المؤمن لإخوانه في الجنة هل أنتم مطلعون إلى النار لننظر كيف حال ذلك القرين . وقيل : هو من قول الملائكة . وليس هل أنتم مطلعون [ ص: 76 ] باستفهام ، إنما هو بمعنى الأمر ، أي : اطلعوا ، قاله ابن الأعرابي وغيره . ومنه لما نزلت آية الخمر ، قام عمر قائما بين يدي النبي - صلى الله عليه وسلم - ، ثم رفع رأسه إلى السماء ، ثم قال : يا رب بيانا أشفى من هذا في الخمر . فنزلت : فهل أنتم منتهون قال : فنادى عمر : انتهينا يا ربنا . وقرأ ابن عباس : " هل أنتم مطلعون " بإسكان الطاء خفيفة " فأطلع " بقطع الألف مخففة على معنى هل أنتم مقبلون ، فأقبل . قال النحاس " فأطلع فرآه " فيه قولان : أحدهما : أن يكون فعلا مستقبلا معناه : فأطلع أنا ، ويكون منصوبا على أنه جواب الاستفهام . والقول الثاني : أن يكون فعلا ماضيا ويكون اطلع وأطلع واحدا . قال الزجاج : يقال طلع وأطلع واطلع بمعنى واحد . وقد حكي هل أنتم مطلعون بكسر النون وأنكره أبو حاتم وغيره . النحاس : وهو لحن لا يجوز ; لأنه جمع بين النون والإضافة ، ولو كان مضافا لكان هل أنتم مطلعي ، وإن كان سيبويه والفراء قد حكيا مثله ، وأنشدا :هم القائلون الخير والآمرونه إذا ما خشوا من محدث الأمر معظماوأنشد الفراء : والفاعلونه . وأنشد سيبويه وحده :ولم يرتفق والناس محتضرونهوهذا شاذ خارج عن كلام العرب ، وما كان مثل هذا لم يحتج به في كتاب الله عز وجل ، ولا يدخل في الفصيح . وقد قيل في توجيهه : إنه أجرى اسم الفاعل مجرى المضارع لقربه منه ، فجرى مطلعون مجرى يطلعون . ذكره أبو الفتح عثمان بن جني وأنشد :أرأيت إن جئت به أملودا مرجلا ويلبس البروداأقائلن أحضروا الشهودافأجرى أقائلن مجرى أتقولن . وقال ابن عباس في قوله تعالى : هل أنتم مطلعون فاطلع فرآه إن في الجنة كوى ينظر أهلها منها إلى النار وأهلها . وكذلك قال كعب فيما ذكر ابن المبارك ، قال : إن بين الجنة والنار كوى ، فإذا أراد المؤمن أن ينظر إلى عدو كان له في الدنيا اطلع من بعض الكوى ،
Verset 55
Allah, exalté soit-Il, dit : « Alors il regarda et le vit au milieu de la Fournaise » — c'est-à-dire au centre du Feu, avec les braises autour de lui, dit Ibn Mas'ūd. Et on dit : « J'ai peiné jusqu'à ce que mon milieu (sawā'ī) se rompe », c'est-à-dire mon centre. Et d'après Abū 'Ubayda : 'Īsā ibn 'Umar me dit : « J'écrivais, ô Abū 'Ubayda, jusqu'à ce que mon milieu se rompe. » Et d'après Qatāda, il dit : un savant dit : « Si Allah — gloire et majesté à Lui — ne le lui avait pas fait reconnaître, il ne l'aurait pas reconnu ; son encre et son apparence ont bien changé. » C'est alors qu'il dit :
📜 Texte arabe source
قال الله تعالى : فاطلع فرآه في سواء الجحيم أي في وسط النار والحسك حواليه ، قاله ابن مسعود . ويقال : تعبت حتى انقطع سوائي : أي : وسطي . وعن أبي عبيدة : قال لي عيسى بن عمر : كنت أكتب يا أبا عبيدة حتى ينقطع سوائي . وعن قتادة قال : قال بعض العلماء : لولا أن الله - جل وعز - عرفه إياه لما عرفه ، لقد تغير حبره وسبره . فعند ذلك [ ص: 77 ] يقول :
Verset 56
« Par Allah ! Tu as failli me perdre » — « inna » allégée de la forme lourde entre sur « kāda » comme elle entre sur « kāna ». Et de même : « Il a failli nous égarer » — et le lām est ce qui la distingue de la négative. Et al-Kisā'ī dit : « la-turdīnī » c'est-à-dire « tu vas me faire périr », et « al-radā » est la perdition. Et al-Mubarrad dit : si on disait « la-turdīnī » au sens de « tu vas me faire tomber dans le Feu », ce serait permis.
📜 Texte arabe source
تالله إن كدت لتردين إن مخففة من الثقيلة دخلت على كاد كما تدخل على كان . ونحوه إن كاد ليضلنا واللام هي الفارقة بينها وبين النافية . وقال الكسائي : " لتردين " أي : لتهلكني ، والردى الهلاك . وقال المبرد : لو قيل : " لتردين " لتوقعني في النار لكان جائزا
Verset 57
« Et sans la grâce de mon Seigneur » — c'est-à-dire Sa protection et Son succès en s'accrochant à la corde de l'Islam et en se désavouant du mauvais compagnon. Et ce qui suit « lawlā » est au nominatif comme sujet selon Sībawayh, et le prédicat est sous-entendu. « J'aurais été parmi ceux qu'on amène » — al-Farrā' dit : c'est-à-dire « j'aurais été avec toi dans le Feu, amené ». Et « aḥḍara » n'est utilisé de manière absolue que pour le mal, dit al-Māwardī.
📜 Texte arabe source
ولولا نعمة ربي أي عصمته وتوفيقه بالاستمساك بعروة الإسلام والبراءة من القرين السوء . وما بعد لولا مرفوع بالابتداء عند سيبويه ، والخبر محذوف . لكنت من المحضرين قال الفراء : أي : لكنت معك في النار محضرا . وأحضر لا يستعمل مطلقا إلا في الشر ، قاله الماوردي .
Verset 58
La parole d'Allah, exalté soit-Il : « Ne serons-nous donc pas morts ? » — et on a lu « bi-mā'itīn » (avec un alif). Et le hamza dans « a-fa-mā » est pour l'interrogation, entrant sur la particule de coordination « fa », et le coordonné est sous-entendu ; le sens est : « Sommes-nous immortels et comblés, au point que nous ne mourrons pas et ne serons pas châtiés ? »
📜 Texte arabe source
قوله تعالى : أفما نحن بميتين وقرئ " بمائتين " والهمزة في " أفما " للاستفهام ، دخلت على فاء العطف ، والمعطوف محذوف ، معناه أنحن مخلدون منعمون فما نحن بميتين ولا معذبين .
Verset 59
« sauf notre première mort, et nous ne serons pas châtiés » — c'est une exception qui ne se rattache pas à ce qui précède, et c'est un substantif verbal, car il est qualifié. Cela provient des propos des gens du Paradis adressés aux anges lorsque la mort sera égorgée, et l'on dira : « Ô gens du Paradis, éternité sans mort, et ô gens du Feu, éternité sans mort. » On a dit aussi que c'est le croyant qui parle ainsi pour évoquer la grâce de Dieu en ce qu'ils ne meurent ni ne sont châtiés, c'est-à-dire : telle est notre condition et notre attribut. On a dit encore que c'est le croyant qui parle ainsi pour blâmer le mécréant qui niait la résurrection, prétendant qu'il n'y a que la mort en ce monde.
📜 Texte arabe source
إلا موتتنا الأولى وما نحن بمعذبين يكون استثناء ليس من الأول ويكون مصدرا ; لأنه منعوت . وهو من قول أهل الجنة للملائكة حين يذبح الموت ، ويقال : يا أهل الجنة خلود ولا موت ، ويا أهل النار خلود ولا موت . وقيل : هو من قول المؤمن على جهة الحديث بنعمة الله في أنهم لا يموتون ولا يعذبون ، أي : هذه حالنا وصفتنا . وقيل : هو من قول المؤمن توبيخا للكافر لما كان ينكره من البعث ، وأنه ليس إلا الموت في الدنيا .
Verset 60
Puis le croyant dit, indiquant ce dont il jouit : « Voilà certes la réussite éclatante » — « hâdha » (ceci) est le sujet, ce qui suit en est l'attribut, et la phrase entière est l'information de « inna ». Il est également permis que « hâdha » soit un pronom séparateur.
📜 Texte arabe source
ثم قال المؤمن مشيرا إلى ما هو فيه إن هذا لهو الفوز العظيم يكون " هو " مبتدأ وما بعده خبر عنه ، والجملة خبر إن . ويجوز أن يكون " هو " فاصلا .
Verset 61
« Pour une pareille chose, que les œuvriers œuvrent » — cela peut être du discours du croyant qui, voyant ce que Dieu lui a préparé au Paradis et ce qu'Il lui a donné, dit : « Pour une pareille récompense et faveur, que les œuvriers œuvrent », en écho à ce que le mécréant lui avait dit : « Je suis plus riche que toi et plus puissant en hommes. » Cela peut aussi être du discours des anges. On a dit que c'est Dieu — Gloire à Lui — qui s'adresse aux gens de ce monde, c'est-à-dire : vous avez entendu ce qu'il y a au Paradis comme biens et récompenses, et « pour une pareille » récompense, « que les œuvriers œuvrent ». An-Nahhâs dit : l'estimation de la phrase — et Dieu sait mieux — est « que les œuvriers œuvrent pour une pareille chose ». Si quelqu'un dit : en arabe, le « fâ » indique que ce qui suit vient après ce qui précède, comment se fait-il que ce qui vient après soit conçu comme antéposé ? La réponse est : l'antéposition est comme le report, car les particules de déclinaison et ce qui les suit doivent normalement venir en fin de phrase.
📜 Texte arabe source
لمثل هذا فليعمل العاملون يحتمل أن يكون من كلام المؤمن لما رأى ما أعد الله له في الجنة وما أعطاه قال : لمثل هذا العطاء والفضل فليعمل العاملون نظير ما قال له الكافر : أنا أكثر منك مالا وأعز نفرا ويحتمل أن يكون من قول الملائكة . وقيل : هو من قول الله - عز وجل - لأهل الدنيا ، أي : قد سمعتم ما في الجنة من الخيرات والجزاء ، و " لمثل هذا " الجزاء فليعمل العاملون . النحاس : وتقدير الكلام - والله أعلم - فليعمل العاملون لمثل هذا . فإن قال قائل : الفاء في العربية تدل على أن الثاني بعد الأول ، فكيف صار ما بعدها ينوى به التقديم ؟ فالجواب : أن التقديم كمثل التأخير ; لأن حق حروف الخفض وما بعدها أن تكون متأخرة .
Verset 62
La parole de Dieu — Exalté soit-Il : « Cela est-il meilleur » — sujet et attribut, et c'est une parole de Dieu — Gloire et Majesté à Lui. « Comme réception » (nuzulan) est un accusatif d'explication, et le sens est : la félicité du Paradis est-elle meilleure comme réception ? « Ou l'arbre de Zaqqûm » est-il meilleur comme réception ? Le « nuzul » en langue est la subsistance abondante — dit An-Nahhâs — et de même « nuzul », sauf qu'il est permis que « nuzul » avec la voyelle muette sur le zâ' soit une variante, et il est permis que son origine soit « nuzul », d'où l'expression : « on prépare pour les gens leur nuzul » (réception). Son étymologie est la nourriture avec laquelle on peut s'arrêter et séjourner. Cela a déjà été traité à la fin de la sourate [Âl 'Imrân]. « L'arbre de Zaqqûm » dérive de « tazaqqama », qui signifie avaler avec effort à cause de son caractère répugnant et de sa puanteur. Les exégètes disent : il se trouve au sixième niveau (de l'Enfer), et il vit de la flamme du Feu comme l'arbre vit de l'eau froide. Il est inévitable que les gens du Feu qui sont au-dessus descendent vers lui et en mangent, et que ceux qui sont en dessous y montent. On a divergé sur le point de savoir s'il s'agit d'un arbre de ce monde connu des Arabes ou non, selon deux opinions : la première : c'est un arbre connu de ce monde. Ceux qui soutiennent cela ont divergé entre eux : Qutrub dit que c'est un arbre amer qui se trouve à Tihâma, parmi les arbres les plus vils. D'autres disent : c'est plutôt toute plante mortelle. La deuxième opinion : il n'est pas connu parmi les arbres de ce monde. Lorsque ce verset sur l'arbre de Zaqqûm fut révélé, les mécréants de Quraysh dirent : « Nous ne connaissons pas cet arbre. » Un homme d'Ifrîqiya vint à eux, ils l'interrogèrent et il dit : « Chez nous, c'est le beurre et les dattes. » Ibn az-Ziba'râ dit alors : « Que Dieu multiplie dans nos maisons le Zaqqûm ! » Abû Jahl dit à sa servante : « Zaqqimînâ » (fais-nous avaler), elle lui apporta du beurre et des dattes. Puis il dit à ses compagnons : « Tazaqqamû » (avalez), « voilà ce dont Muhammad nous menace, il prétend que le Feu fait pousser des arbres, alors que le Feu brûle les arbres. »
📜 Texte arabe source
قوله تعالى : أذلك خير مبتدأ وخبر ، وهو من قول الله - جل وعز - . نزلا على البيان ، والمعنى أنعيم الجنة خير نزلا . أم شجرة الزقوم خير نزلا . والنزل في اللغة الرزق الذي له سعة - النحاس - وكذا النزل ، إلا أنه يجوز أن يكون النزل بإسكان الزاي لغة ، ويجوز أن يكون أصله النزل ، ومنه : أقيم للقوم نزلهم ، واشتقاقه أنه الغذاء الذي يصلح أن ينزلوا معه ويقيموا فيه . وقد مضى هذا في آخر سورة [ آل عمران ] وشجرة الزقوم مشتقة من التزقم وهو البلع على جهد لكراهتها ونتنها . قال المفسرون : وهي في الباب السادس ، وأنها تحيا بلهب النار كما تحيا الشجرة ببرد الماء ، فلا بد لأهل النار من أن ينحدر إليها من كان فوقها فيأكلون منها ، وكذلك يصعد إليها من كان أسفل . واختلف فيها هل هي من شجر الدنيا التي تعرفها العرب أم لا على قولين : أحدهما : أنها معروفة من شجر الدنيا . ومن قال بهذا اختلفوا فيها ، فقال قطرب : إنها شجرة مرة تكون بتهامة من أخبث الشجر . وقال غيره : بل هو كل نبات قاتل . القول الثاني : إنها لا تعرف في شجر الدنيا . فلما نزلت هذه الآية في شجرة الزقوم قالت كفار قريش : ما نعرف هذه الشجرة . فقدم عليهم رجل من إفريقية فسألوه فقال : هو عندنا الزبد والتمر . فقال ابن الزبعرى : أكثر الله في بيوتنا الزقوم ، فقال أبو جهل لجاريته : زقمينا ، فأتته بزبد وتمر . ثم قال لأصحابه : تزقموا ، هذا الذي يخوفنا به محمد ، يزعم أن النار تنبت الشجر ، والنار تحرق الشجر .
Verset 63
La parole de Dieu — Exalté soit-Il : « Nous l'avons faite comme épreuve pour les injustes » — c'est-à-dire les associateurs, car ils dirent : « Comment un arbre peut-il être dans le Feu alors que le Feu brûle les arbres ? » Ce sens a déjà été traité dans [Subhân] (sourate al-Isrâ'). Leur moquerie à ce sujet est comme leur parole concernant la parole de Dieu — Exalté soit-Il : « Ils sont dix-neuf sur lui » — « qu'est-ce qui particularise ce nombre ? » jusqu'à ce que certains d'entre eux disent : « Je vous suffis pour tant d'entre eux, alors suffisez-moi pour le reste. » Dieu — Exalté soit-Il — dit alors : « Nous n'avons fait leur nombre que comme épreuve pour ceux qui ont mécru » — et l'épreuve est le test. Cette parole de leur part était de l'ignorance, car il n'est pas impossible rationnellement que Dieu crée dans le Feu un arbre de sa nature que le Feu ne consume pas, comme Il y crée les chaînes, les entraves, les serpents, les scorpions et les gardiens du Feu. On a dit : cette impossibilité perçue par les mécréants est celle que perçoivent aujourd'hui les hérétiques, [p. 79] au point qu'ils ont interprété le Paradis et l'Enfer comme un bonheur ou un châtiment que les âmes traversent, et ils ont interprété la pesée des œuvres, le Sirât (pont), la Tablette et le Calame comme des significations qu'ils ont inventées en eux-mêmes, contrairement à ce que les musulmans ont compris des sources de la Loi. Lorsque la nouvelle du Véridique parvient sur une chose que l'esprit juge improbable, il est obligatoire de la croire, même s'il est possible qu'elle ait une interprétation ; puis l'interprétation, là où il y a consensus des musulmans, est une interprétation invalide qu'il n'est pas permis de suivre, et les musulmans sont unanimes à adopter ces choses sans recourir à la science ésotérique. On a dit aussi : c'est une épreuve, c'est-à-dire un châtiment pour les injustes, comme Il a dit : « Goûtez votre épreuve : voilà ce que vous hâtiez. »
📜 Texte arabe source
قوله تعالى : إنا جعلناها فتنة للظالمين أي المشركين ، وذلك أنهم قالوا : كيف تكون في النار شجرة وهي تحرق الشجر ؟ وقد مضى هذا المعنى في [ سبحان ] واستخفافهم في هذا كقولهم في قوله تعالى : عليها تسعة عشر ما الذي يخصص هذا العدد ؟ حتى قال بعضهم : أنا أكفيكم منهم كذا فاكفوني الباقين . فقال الله تعالى : وما جعلنا عدتهم إلا فتنة للذين كفروا والفتنة الاختبار ، وكان هذا القول منهم جهلا ، إذ لا يستحيل في العقل أن يخلق الله في النار شجرا من جنسها لا تأكله النار ، كما يخلق الله فيها الأغلال والقيود والحيات والعقارب وخزنة النار . وقيل : هذا الاستبعاد الذي وقع للكفار هو الذي وقع الآن للملحدة ، [ ص: 79 ] حتى حملوا الجنة والنار على نعيم أو عقاب تتخلله الأرواح ، وحملوا وزن الأعمال والصراط واللوح والقلم على معان زوروها في أنفسهم ، دون ما فهمه المسلمون من موارد الشرع ، وإذا ورد خبر الصادق بشيء موهوم في العقل ، فالواجب تصديقه وإن جاز أن يكون له تأويل ، ثم التأويل في موضع إجماع المسلمين على أنه تأويل باطل لا يجوز ، والمسلمون مجمعون على الأخذ بهذه الأشياء من غير مصير إلى علم الباطن . وقيل : إنها فتنة أي : عقوبة للظالمين ، كما قال : ذوقوا فتنتكم هذا الذي كنتم به تستعجلون
Verset 64
Sa parole : « C’est un arbre qui sort du fond de la Géhenne », c’est-à-dire du plus profond du Feu, et c’est de là qu’il provient, puis il se ramifie dans l’Enfer.
📜 Texte arabe source
قوله تعالى : إنها شجرة تخرج في أصل الجحيم أي قعر النار ، ومنها منشؤها ، ثم هي متفرعة في جهنم .
Verset 65
« Son fruit » : c’est-à-dire son fruit, appelé *tala‘* parce qu’il apparaît (yatala‘u). « Comme s’il était des têtes de démons » : on a dit que cela désigne les démons eux-mêmes, comparés à leurs têtes en raison de leur laideur, et les têtes des démons sont imaginées dans les esprits bien qu’elles ne soient pas visibles. De là, on dit de toute chose laide qu’elle est comme l’image du démon, et de toute belle image qu’elle est comme l’image d’un ange. De même, Sa parole rapportant les compagnes de Yûsuf : « Ce n’est pas un être humain, ce n’est qu’un ange noble » — c’est une comparaison imaginaire, dont le sens est rapporté d’Ibn ‘Abbâs et d’al-Qurazî. De là aussi la parole d’Imru’ al-Qays : « Me tuera-t-il alors que le sabre indien est ma couche, et des lances polies, bleues, comme des crocs de goules ? » — bien que la goule soit inconnue, mais en raison de sa laideur imaginée dans les esprits. Dieu a dit : « Les démons parmi les humains et les djinns » — les rebelles parmi les humains sont des démons visibles. Dans le hadith authentique : « Et comme si ses palmiers étaient des têtes de démons. » Beaucoup d’Arabes ont prétendu avoir vu des démons et des goules. Al-Zajjâj et al-Farrâ’ ont dit : les démons sont des serpents ayant des têtes et des crinières, parmi les plus laids, les plus vils et les plus légers de corps des serpents. Le poète rajiz a comparé une femme à un serpent à crinière : « Une femme hardie qui jure quand je jure, comme un démon des acacias à crinière » — l’unité est *hamâta*, et *a‘raf* signifie celui qui a une crinière. Le poète décrivant sa chamelle a dit : « Elle joue avec un double [cavalier] hadramî, comme s’il se tordait comme un démon dans un désert de *kharwa‘* » — *ta‘ammuj* : la torsion dans la marche ; une flèche *‘amûj* : qui se tord dans sa course ; *ta‘ammajat* la serpent : lorsqu’elle se tord en rampant. On a dit aussi que cela est comparé à une plante laide au Yémen appelée *al-astan* et *al-shaytân*. Al-Nahhâs a dit : cela n’est pas connu chez les Arabes. Al-Zamakhsharî : c’est un arbre rugueux, puant, amer, à l’image repoussante, dont le fruit est appelé têtes de démons. Al-Nahhâs : on a dit que les démons sont une espèce de serpents laids.
📜 Texte arabe source
طلعها أي ثمرها ، سمي طلعا لطلوعه . كأنه رءوس الشياطين قيل : يعني الشياطين بأعيانهم ، شبهها برءوسهم لقبحهم ، ورءوس الشياطين متصور في النفوس وإن كان غير مرئي . ومن ذلك قولهم لكل قبيح هو كصورة الشيطان ، ولكل صورة حسنة هي كصورة ملك . ومنه قوله تعالى مخبرا عن صواحب يوسف : ما هذا بشرا إن هذا إلا ملك كريم وهذا تشبيه تخييلي ، روي معناه عن ابن عباس والقرظي . ومنه قول امرئ القيس :[ أيقتلني والمشرفي مضاجعي ] ومسنونة زرق كأنياب أغوالوإن كانت الغول لا تعرف ، ولكن لما تصور من قبحها في النفوس . وقد قال الله تعالى : شياطين الإنس والجن فمردة الإنس شياطين مرئية . وفي الحديث الصحيح : ولكأن نخلها رءوس الشياطين وقد ادعى كثير من العرب رؤية الشياطين والغيلان . وقال الزجاج والفراء : الشياطين حيات لها رءوس وأعراف ، وهي من أقبح الحيات وأخبثها وأخفها جسما . قال الراجز وقد شبه المرأة بحية لها عرف :عنجرد تحلف حين أحلف كمثل شيطان الحماط أعرفالواحدة حماطة . والأعرف الذي له عرف . وقال الشاعر يصف ناقته :تلاعب مثنى حضرمي كأنه تعمج شيطان بذي خروع قفر[ ص: 80 ] التعمج : الاعوجاج في السير . وسهم عموج : يتلوى في ذهابه . وتعمجت الحية : إذا تلوت في سيرها .وقيل : إنما شبه ذلك بنبت قبيح في اليمن يقال له الأستن والشيطان . قال النحاس : وليس ذلك معروفا عند العرب . الزمخشري : هو شجر خشن منتن مر منكر الصورة يسمى ثمره رءوس الشياطين . النحاس : وقيل : الشياطين ضرب من الحيات قباح .
Verset 66
« Puis ils en mangeront et s’en rempliront le ventre » : voilà leur nourriture et leur fruit, en place du riz des gens du Paradis. Il a dit dans [al-Ghâshiya] : « Ils n’auront comme nourriture que du *darî‘* » — et cela viendra.
📜 Texte arabe source
فإنهم لآكلون منها فمالئون منها البطون فهذا طعامهم وفاكهتهم بدل رزق أهل الجنة . وقال في [ الغاشية ] : ليس لهم طعام إلا من ضريع وسيأتي .
Verset 67
« Puis ils auront par-dessus » : c’est-à-dire après avoir mangé de l’arbre, « un mélange d’eau bouillante » — *al-shawb* signifie le mélange, et *shawb* et *shûb* sont deux lectures, comme *faqr* et *fuqr*, la forme avec *fatha* étant la plus connue. Al-Farrâ’ a dit : on dit *shâba* son pain et sa boisson lorsqu’on les mélange avec quelque chose, *shawban* et *shiyâba*. Il a donc informé qu’on leur mélange cela. *Al-Hamîm* : l’eau brûlante, pour que ce soit plus atroce. Dieu a dit : « Et on leur fera boire une eau bouillante qui leur coupera les entrailles. » Al-Suddî : on leur mélange l’eau bouillante avec le *ghassâq* de leurs yeux et le pus de leurs plaies et de leur sang. On a dit : on leur mélange le *zaqqûm* avec l’eau bouillante, pour réunir contre eux l’amertume du *zaqqûm* et la chaleur de l’eau bouillante, aggravant leur châtiment et renouvelant leur épreuve.
📜 Texte arabe source
ثم إن لهم عليها أي بعد الأكل من الشجرة لشوبا من حميم الشوب الخلط ، والشوب والشوب لغتان ، كالفقر والفقر ، والفتح أشهر . قال الفراء : شاب طعامه وشرابه إذا خلطهما بشيء يشوبهما شوبا وشيابة . فأخبر أنه يشاب لهم . والحميم : الماء الحار ليكون أشنع ، قال الله تعالى : وسقوا ماء حميما فقطع أمعاءهم السدي : يشاب لهم الحميم بغساق أعينهم وصديد من قيحهم ودمائهم . وقيل : يمزج لهم الزقوم بالحميم ليجمع لهم بين مرارة الزقوم وحرارة الحميم ، تغليظا لعذابهم وتجديدا لبلائهم .
Verset 68
« Puis leur retour sera vers la Géhenne » : on a dit que cela indique qu’au moment où ils mangeaient le *zaqqûm*, ils étaient dans un châtiment autre que le Feu, puis ils y seront ramenés. Muqâtil a dit : l’eau bouillante est hors de la Géhenne, ils sont conduits à l’eau bouillante pour la boire, puis ramenés à la Géhenne, selon Sa parole : « Voici la Géhenne que les criminels traitaient de mensonge. Ils circuleront entre elle et une eau bouillante ardente. » Ibn Mas‘ûd a lu : « Puis leur retournement sera vers la Géhenne. » Abû ‘Ubayda a dit : il est possible que *thumma* ait le sens de *wâw* (et). Al-Qushayrî : peut-être l’eau bouillante est-elle dans un endroit de la Géhenne, sur un de ses bords. « Puis leur retour sera vers la Géhenne » : on a dit que cela indique qu’au moment où ils mangeaient le *zaqqûm*, ils étaient dans un châtiment autre que le Feu, puis ils y seront ramenés. Muqâtil a dit : l’eau bouillante est hors de la Géhenne, ils sont conduits à l’eau bouillante pour la boire, puis ramenés à la Géhenne, selon Sa parole : « Voici la Géhenne que les criminels traitaient de mensonge. Ils circuleront entre elle et une eau bouillante ardente. » Ibn Mas‘ûd a lu : « Puis leur retournement sera vers la Géhenne. » Abû ‘Ubayda a dit : il est possible que *thumma* ait le sens de *wâw* (et). Al-Qushayrî : peut-être l’eau bouillante est-elle dans un endroit de la Géhenne, sur un de ses bords.
📜 Texte arabe source
ثم إن مرجعهم لإلى الجحيم قيل : إن هذا يدل على أنهم كانوا حين أكلوا الزقوم في عذاب غير النار ثم يردون إليها . وقال مقاتل : الحميم خارج الجحيم ، فهم يوردون الحميم لشربه ثم يردون إلى الجحيم ، لقوله تعالى : هذه جهنم التي يكذب بها المجرمون . يطوفون بينها وبين حميم آن وقرأ ابن مسعود : ثم إن منقلبهم لإلى الجحيم . قال أبو عبيدة : يجوز أن تكون " ثم " بمعنى الواو . القشيري : ولعل الحميم في موضع من جهنم على طرف منها . ثم إن مرجعهم لإلى الجحيم قيل : إن هذا يدل على أنهم كانوا حين أكلوا الزقوم في عذاب غير النار ثم يردون إليها . وقال مقاتل : الحميم خارج الجحيم ، فهم يوردون الحميم لشربه ثم يردون إلى الجحيم ، لقوله تعالى : هذه جهنم التي يكذب بها المجرمون . يطوفون بينها وبين حميم آن وقرأ ابن مسعود : ثم إن منقلبهم لإلى الجحيم . قال أبو عبيدة : يجوز أن تكون " ثم " بمعنى الواو . القشيري : ولعل الحميم في موضع من جهنم على طرف منها .
Verset 69
c'est-à-dire qu'ils les ont rencontrés ainsi et les ont suivis.
📜 Texte arabe source
أي صادفوهم كذلك فاقتدوا بهم .
Verset 70
et ils se précipitent sur leurs traces, c'est-à-dire ils se hâtent, selon Qatada. Mujahid a dit : comme une allure de course rapide. Al-Farra' a dit : l'ihra' [p. 81] est une hâte accompagnée de tremblement. Abu Ubayda a dit : yuhri'un signifie qu'ils sont poussés de derrière. C'est aussi l'avis d'al-Mubarrad, qui a dit : al-muhra' est celui qui est pressé ; on dit : untel est venu yahri' vers le feu lorsqu'il est poussé par le froid vers elle. On a dit aussi : ils sont bousculés par la violence de la hâte, selon al-Fadl. Al-Zajjaj : on dit hara'a et ahra'a lorsqu'on est pressé et bousculé.
📜 Texte arabe source
فهم على آثارهم يهرعون أي يسرعون ، عن قتادة . وقال مجاهد : كهيئة الهرولة . قال الفراء : الإهراع [ ص: 81 ] الإسراع برعدة . وقال أبو عبيدة : يهرعون يستحثون من خلفهم . ونحوه قول المبرد . قال : المهرع المستحث ، يقال : جاء فلان يهرع إلى النار إذا استحثه البرد إليها . وقيل : يزعجون من شدة الإسراع ، قاله الفضل . الزجاج : يقال هرع وأهرع إذا استحث وأزعج .
Verset 71
Parole d'Allah : "Et certes, avant eux, la plupart des anciens se sont égarés", c'est-à-dire parmi les nations passées.
📜 Texte arabe source
قوله تعالى : ولقد ضل قبلهم أكثر الأولين أي من الأمم الماضية .
Verset 72
"Et Nous avons envoyé parmi eux des avertisseurs", c'est-à-dire des messagers qui les ont avertis du châtiment, mais ils ont mécru.
📜 Texte arabe source
ولقد أرسلنا فيهم منذرين أي رسلا أنذروهم العذاب فكفروا .
Verset 73
"Regarde donc comment fut la fin de ceux qui ont été avertis", c'est-à-dire leur issue finale.
📜 Texte arabe source
فانظر كيف كان عاقبة المنذرين أي آخر أمرهم .
Verset 74
Sauf les serviteurs d'Allah sincères, c'est-à-dire ceux qu'Allah a choisis et préservés de la mécréance. Cela a déjà été mentionné. Puis il a été dit : c'est une exception tirée de "ceux qui ont été avertis". Et il a été dit : cela vient de la parole d'Allah : "Et certes, avant eux, la plupart des premiers ont égaré."
📜 Texte arabe source
إلا عباد الله المخلصين أي الذين استخلصهم الله من الكفر . وقد تقدم . ثم قيل : هو استثناء من المنذرين . وقيل : هو من قوله تعالى : ولقد ضل قبلهم أكثر الأولين .
Verset 75
Sa parole : "Et certes, Noé Nous a appelés" — de l'appel qui est une invocation de secours, et il a prié en demandant la destruction de son peuple, disant : "Seigneur, ne laisse sur terre aucun des mécréants." — "Quel bon Répondeur Nous fûmes !" Al-Kisa'i a dit : c'est-à-dire : quel bon Répondeur Nous fûmes pour lui.
📜 Texte arabe source
قوله تعالى : ولقد نادانا نوح من النداء الذي هو الاستغاثة ، ودعا قيل بمسألة هلاك قومه فقال : رب لا تذر على الأرض من الكافرين ديارا . فلنعم المجيبون قال الكسائي : أي : فلنعم المجيبون له كنا .
Verset 76
"Et Nous le sauvâmes, lui et sa famille" — c'est-à-dire les gens de sa religion, ceux qui crurent avec lui, et ils étaient quatre-vingts, comme cela a été mentionné précédemment — "de la grande détresse", c'est-à-dire la noyade.
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ونجيناه وأهله يعني أهل دينه ، وهم من آمن معه وكانوا ثمانين على ما تقدم . من الكرب العظيم وهو الغرق .
Verset 77
"Et Nous fîmes de sa descendance les seuls survivants." Ibn Abbas a dit : lorsque Noé sortit de l'arche, tous les hommes et femmes qui étaient avec lui moururent, sauf ses enfants et ses femmes ; c'est le sens de : "Et Nous fîmes de sa descendance les seuls survivants." Sa'id ibn al-Musayyib a dit : les enfants de Noé étaient trois, et tous les hommes descendent de Noé : Sem, père des Arabes, des Perses, des Romains, des Juifs et des Chrétiens ; Cham, père des Noirs, de l'Orient à l'Occident : les Sindis, les Indiens, les Nubiens, les Zanj, les Abyssins, les Coptes, les Berbères et autres ; et Japhet, père des Slaves, des Turcs, des Lân, des Khazars, de Gog et Magog et de ceux qui se trouvent là. Certains ont dit : la descendance de ceux qui n'étaient pas enfants de Noé a aussi subsisté, comme le prouve la parole : "une descendance de ceux que Nous avons transportés avec Noé" et Sa parole : "Ô Noé, descends avec une paix de Notre part et des bénédictions sur toi et sur des communautés de ceux qui sont avec toi, et des communautés auxquelles Nous donnerons jouissance, puis un châtiment douloureux les touchera de Notre part." Selon cela, le sens du verset est : Nous fîmes de sa descendance les seuls survivants, tandis que la descendance de ceux qui mécrurent, Nous les noyâmes.
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وجعلنا ذريته هم الباقين قال ابن عباس : لما خرج نوح من السفينة مات من معه من الرجال والنساء إلا ولده ونساءه ، فذلك قوله : وجعلنا ذريته هم الباقين . وقال سعيد بن المسيب : كان ولد نوح ثلاثة ، والناس كلهم من ولد نوح : فسام أبو العرب وفارس والروم واليهود والنصارى . وحام أبو السودان من المشرق إلى المغرب : السند والهند والنوب والزنج والحبشة والقبط والبربر وغيرهم . ويافث أبو الصقالبة والترك واللان والخزر ويأجوج ومأجوج وما هنالك . وقال قوم : كان لغير ولد نوح أيضا نسل ، بدليل قوله : ذرية من حملنا مع نوح وقوله : قيل يانوح اهبط بسلام منا وبركات عليك وعلى أمم ممن معك وأمم سنمتعهم ثم يمسهم منا عذاب أليم [ ص: 82 ] فعلى هذا معنى الآية : وجعلنا ذريته هم الباقين دون ذرية من كفر أنا أغرقنا أولئك .
Verset 78
Sa parole : "Et Nous laissâmes sur lui dans les générations suivantes" — c'est-à-dire Nous laissâmes sur lui une belle louange dans chaque communauté, car il est aimé de tous, au point que parmi les mages, certains disent qu'il est Afridoun. Cela a été rapporté de Mujahid et d'autres. Al-Kisa'i a prétendu qu'il y a deux interprétations : la première : "Et Nous laissâmes sur lui dans les générations suivantes" — on dit : "Paix sur Noé", c'est-à-dire : Nous laissâmes sur lui cette belle louange. C'est la doctrine d'Abu al-Abbas al-Mubarrad, c'est-à-dire : Nous laissâmes sur lui cette parole permanente, ils le saluent et prient pour lui, et c'est un discours rapporté, comme Sa parole : "Une sourate que Nous avons fait descendre." L'autre interprétation : le sens serait : Nous fîmes perdurer sur lui,
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قوله تعالى : وتركنا عليه في الآخرين أي تركنا عليه ثناء حسنا في كل أمة ، فإنه محبب إلى الجميع ، حتى إن في المجوس من يقول إنه أفريدون . روي معناه عن مجاهد وغيره . وزعم الكسائي أن فيه تقديرين : أحدهما : وتركنا عليه في الآخرين يقال : سلام على نوح أي : تركنا عليه هذا الثناء الحسن . وهذا مذهب أبي العباس المبرد . أي : تركنا عليه هذه الكلمة باقية ، يعني يسلمون عليه تسليما ويدعون له ، وهو من الكلام المحكي ، كقوله تعالى : سورة أنزلناها . والقول الآخر : أن يكون المعنى وأبقينا عليه ،
Verset 79
La parole s'achève, puis Il commence en disant : « Paix sur Nouh » c'est-à-dire qu'il est préservé d'être mentionné en mal dans les générations futures. Al-Kisa'i a dit : Dans la lecture d'Ibn Mas'ud, « salaman » est à l'accusatif, rattaché à « tarakna », c'est-à-dire : Nous lui avons laissé une louange excellente et une paix. On a dit : « dans les générations futures » signifie dans la communauté de Muhammad, paix et salut sur lui. On a dit : parmi les prophètes, car aucun prophète après lui ne fut envoyé sans qu'il ne soit ordonné de suivre son exemple. Allah dit : « Il vous a prescrit en matière de religion ce qu'Il avait enjoint à Nouh ». Sa'id ibn al-Musayyab a dit : Il m'est parvenu que celui qui dit le soir : « Paix sur Nouh dans les mondes », aucun scorpion ne le piquera. Abu 'Umar l'a mentionné dans At-Tamhid. Dans Al-Muwatta', d'après Khawla bint Hakim, le Messager d'Allah, paix et salut sur lui, a dit : « Celui qui descend dans un lieu, qu'il dise : Je cherche refuge auprès des paroles parfaites d'Allah contre le mal de ce qu'Il a créé, car rien ne lui nuira jusqu'à ce qu'il reparte. » Et dans celui-ci, d'après Abu Hurayra, un homme de la tribu d'Aslam dit : « Je n'ai pas dormi cette nuit. » Le Messager d'Allah, paix et salut sur lui, demanda : « À cause de quoi ? » Il répondit : « Un scorpion m'a piqué. » Le Messager d'Allah, paix et salut sur lui, dit : « Si tu avais dit le soir : Je cherche refuge auprès des paroles parfaites d'Allah contre le mal de ce qu'Il a créé, il ne t'aurait pas nui. »
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وتم الكلام ثم ابتدأ فقال : سلام على نوح أي سلامة له من أن يذكر بسوء في الآخرين . قال الكسائي : وفي قراءة ابن مسعود " سلاما " منصوب ب " تركنا " أي : تركنا عليه ثناء حسنا سلاما . وقيل : في الآخرين أي : في أمة محمد صلى الله عليه وسلم . وقيل : في الأنبياء ، إذ لم يبعث بعده نبي إلا أمر بالاقتداء به ، قال الله تعالى : شرع لكم من الدين ما وصى به نوحا وقال سعيد بن المسيب : وبلغني أنه من قال حين يمسي : سلام على نوح في العالمين لم تلدغه عقرب . ذكره أبو عمر في التمهيد . وفي الموطأ عن خولة بنت حكيم أن رسول الله - صلى الله عليه وسلم - قال : من نزل منزلا فليقل : أعوذ بكلمات الله التامات من شر ما خلق ، فإنه لن يضره شيء حتى يرتحل . وفيه عن أبي هريرة أن رجلا من أسلم قال : ما نمت هذه الليلة ، فقال رسول الله - صلى الله عليه وسلم - : من أي شيء ؟ . فقال : لدغتني عقرب ، فقال رسول الله - صلى الله عليه وسلم - : أما إنك لو قلت حين أمسيت : أعوذ بكلمات الله التامات من شر ما خلق لم تضرك .
Verset 80
Sa parole : « Ainsi récompensons-Nous les bienfaisants », c'est-à-dire Nous leur laissons une louange excellente. Le « kaf » est à l'accusatif, c'est-à-dire : une récompense semblable.
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قوله تعالى : إنا كذلك نجزي المحسنين أي نبقي عليهم الثناء الحسن . والكاف في موضع نصب ، أي : جزاء كذلك .
Verset 81
Ceci est l'explication de sa bienfaisance.
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هذا بيان إحسانه .
Verset 82
« Il était parmi Nos serviteurs croyants » : ceci est l'explication de sa bienfaisance. Sa parole : « Puis Nous noyâmes les autres », c'est-à-dire ceux qui ont mécru. Le pluriel est « akhar ». À l'origine, il devrait être accompagné de « min », mais elle a été supprimée, car le sens est connu, et « akhar » ne vient qu'après quelque chose de son genre. « Thumma » (puis) n'indique pas ici un intervalle, mais plutôt l'énumération des bienfaits, comme dans Sa parole : « ou un pauvre dans la détresse, puis il fut parmi ceux qui croient », c'est-à-dire : puis Je vous informe que J'ai noyé les autres, ceux qui ont tardé à croire.
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إنه من عبادنا المؤمنين هذا بيان إحسانه .قوله تعالى : [ ص: 83 ] ثم أغرقنا الآخرين أي من كفر . وجمعه أخر . والأصل فيه أن يكون معه " من " إلا أنها حذفت ; لأن المعنى معروف ، ولا يكون آخرا إلا وقبله شيء من جنسه . ثم ليس للتراخي هاهنا بل هو لتعديد النعم ، كقوله : أو مسكينا ذا متربة ثم كان من الذين آمنوا أي : ثم أخبركم أني قد أغرقت الآخرين ، وهم الذين تأخروا عن الإيمان .
Verset 83
Sa parole : « Et parmi ses partisans se trouve Ibrahim ». Ibn 'Abbas a dit : c'est-à-dire parmi les gens de sa religion. Mujahid a dit : c'est-à-dire sur sa voie et sa sunna. Al-Asma'i a dit : la chi'a (partisans) sont les aides, dérivé de « shiya' », qui sont les petits bois que l'on allume avec les grands pour qu'ils s'enflamment. Al-Kalbi et Al-Farra' ont dit : le sens est : parmi les partisans de Muhammad se trouve Ibrahim. Le « ha » dans « shi'atihi » se rapporte alors à Muhammad, paix et salut sur lui. Selon la première interprétation, il se rapporte à Nouh, ce qui est plus apparent, car c'est lui qui est mentionné en premier, et entre Nouh et Ibrahim il n'y eut que deux prophètes : Houd et Salih. Entre Nouh et Ibrahim, il y eut deux mille six cent quarante ans, rapporté par Az-Zamakhshari.
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قوله تعالى : وإن من شيعته لإبراهيم قال ابن عباس : أي : من أهل دينه . وقال مجاهد : أي : على منهاجه وسنته . قال الأصمعي : الشيعة الأعوان ، وهو مأخوذ من الشياع ، وهو الحطب الصغار الذي يوقد مع الكبار حتى يستوقد . وقال الكلبي والفراء : المعنى : وإن من شيعة محمد لإبراهيم . فالهاء في شيعته على هذا لمحمد عليه السلام . وعلى الأول لنوح وهو أظهر ; لأنه هو المذكور أولا ، وما كان بين نوح وإبراهيم إلا نبيان هود وصالح ، وكان بين نوح وإبراهيم ألفان وستمائة وأربعون سنة ، حكاه الزمخشري .
Verset 84
Sa parole : « Quand il vint à son Seigneur avec un cœur sain », c'est-à-dire pur de tout polythéisme et de tout doute. 'Awf al-A'rābī a dit : J'ai interrogé Muhammad ibn Sīrīn sur le cœur sain, et il a répondu : celui qui est sincère envers Allah - exalté soit-Il - envers Ses créatures. At-Tabarī a rapporté de Ghālib al-Qaṭṭān, 'Awf et d'autres, que Muhammad ibn Sīrīn disait à propos d'al-Ḥajjāj : Pauvre Abū Muhammad ! Si Allah le châtie, c'est pour son péché ; s'Il lui pardonne, qu'il en soit félicité ; et si son cœur est sain, alors des gens meilleurs que lui ont commis des péchés. 'Awf dit : J'ai alors demandé à Muhammad : Qu'est-ce que le cœur sain ? Il répondit : C'est de savoir qu'Allah est la Vérité, que l'Heure viendra, et qu'Allah ressuscitera ceux qui sont dans les tombes. Hishām ibn 'Urwa a dit : Mon père nous disait : Ô mes fils, ne soyez pas des maudisseurs, ne voyez-vous pas qu'Abraham n'a jamais maudit quoi que ce soit ? Allah dit alors : « Quand il vint à son Seigneur avec un cœur sain ». Et sa venue à son Seigneur peut s'entendre de deux manières : premièrement, lors de son appel à Son unicité et à Son obéissance ; deuxièmement, lorsqu'il fut jeté dans le feu.
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قوله تعالى : إذ جاء ربه بقلب سليم أي مخلص من الشرك والشك . وقال عوف الأعرابي : سألت محمد بن سيرين ما القلب السليم ؟ فقال : الناصح لله - عز وجل - في خلقه . وذكر الطبري عن غالب القطان وعوف وغيرهما عن محمد بن سيرين أنه كان يقول للحجاج : مسكين أبو محمد ! إن عذبه الله فبذنبه ، وإن غفر له فهنيئا له ، وإن كان قلبه سليما فقد أصاب الذنوب من هو خير منه . قال عوف : فقلت لمحمد ما القلب السليم ؟ قال : أن يعلم أن الله حق ، وأن الساعة قائمة ، وأن الله يبعث من في القبور . وقال هشام بن عروة : كان أبي يقول لنا : يا بني لا تكونوا لعانين ، ألم تروا إلى إبراهيم لم يلعن شيئا قط ، فقال تعالى : إذ جاء ربه بقلب سليم . ويحتمل مجيئه إلى ربه وجهين : أحدهما : عند دعائه إلى توحيده وطاعته ، الثاني : عند إلقائه في النار .
Verset 85
Quand il dit à son père — et c'était Āzar, dont il a déjà été question — et à son peuple : « Qu'adorez-vous ? » [p. 84] « Mā » est au nominatif comme sujet, et « dhā » en est le prédicat. Il est également permis que « mā » et « dhā » soient à l'accusatif comme objet de « ta'budūn ».
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إذ قال لأبيه وهو آزر ، وقد مضى الكلام فيه . وقومه ماذا تعبدون [ ص: 84 ] تكون ما في موضع رفع بالابتداء و " ذا " خبره . ويجوز أن تكون " ما " و " ذا " في موضع نصب ب " تعبدون " .
Verset 86
« A-ifkan » est à l'accusatif comme objet, signifiant : Voulez-vous un mensonge ? Al-Mubarrad a dit : L'ifk est le pire des mensonges, celui qui ne se tient pas et vacille ; de là vient « i'tafakat bihim al-arḍ » (la terre les engloutit). « Ālihatan » est une apposition à « ifkan » : « des divinités en dehors d'Allah, vous voulez », c'est-à-dire vous adorez. Il est aussi permis que ce soit un état (ḥāl), signifiant : Voulez-vous des divinités en dehors d'Allah, en étant menteurs ?
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أئفكا نصب على المفعول به ، بمعنى أتريدون إفكا . قال المبرد : والإفك أسوأ الكذب ، وهو الذي لا يثبت ويضطرب ، ومنه ائتفكت بهم الأرض . " آلهة " بدل من إفك دون الله تريدون أي تعبدون . ويجوز أن يكون حالا بمعنى أتريدون آلهة من دون الله آفكين .
Verset 87
« Que pensez-vous donc du Seigneur des mondes ? » C'est-à-dire : Que pensez-vous de Lui lorsque vous Le rencontrerez après avoir adoré autre que Lui ? C'est un avertissement, comme Sa parole : « Qu'est-ce qui t'a trompé au sujet de ton Seigneur, le Généreux ? » On a dit aussi : Quelle illusion vous a fait croire que vous pouviez Lui associer autre que Lui ?
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فما ظنكم برب العالمين أي ما ظنكم به إذا لقيتموه وقد عبدتم غيره ؟ فهو تحذير ، مثل قوله : ما غرك بربك الكريم وقيل : أي شيء أوهمتموه حتى أشركتم به غيره .
Verset 88
Sa parole : « Puis il jeta un regard vers les étoiles ». Ibn Zayd a rapporté de son père : Leur roi lui envoya dire : Demain est notre fête, sors avec nous. Il regarda alors une étoile qui se levait et dit : « Celle-ci se lève avec ma maladie ». La science des étoiles était en usage chez eux et tenue en considération ; il les leurra donc par ce biais, et leur montra, à partir de leur propre croyance, une excuse pour lui-même, car ils étaient gens de soin des troupeaux et d'agriculture, et ces deux activités nécessitent l'observation des étoiles. Ibn 'Abbās a dit : La science des étoiles relevait de la prophétie ; lorsque Allah retint le soleil pour Yūsha' ibn Nūn, cela fut aboli, et le regard d'Abraham sur elles était une science prophétique. Juwaybir a rapporté d'adh-Ḍaḥḥāk : La science des étoiles demeura jusqu'à l'époque de Jésus - paix sur lui - au point qu'ils entrèrent chez lui dans un lieu où nul ne pouvait le voir, et Marie leur dit : D'où avez-vous su sa position ? Ils répondirent : Des étoiles. Il invoqua alors son Seigneur : Ô Allah, ne leur fais pas comprendre cette science ! Ainsi nul ne connut la science des étoiles, et son usage devint interdit dans la Loi, et sa connaissance inconnue des gens. Al-Kalbī a dit : Ils étaient dans un village entre Bassora et Koufa, appelé Hurmuz Jurd, et ils observaient les étoiles. Telle est une opinion. Al-Ḥasan a dit : Le sens est que lorsqu'ils l'obligèrent à sortir avec eux, il réfléchit à ce qu'il ferait. Le sens serait donc qu'il regarda ce qui lui apparaissait de l'opinion, c'est-à-dire ce qui s'élevait en lui, et il sut que tout être vivant tombe malade, alors il dit : « Je suis malade ». Al-Khalīl et al-Mubarrad : On dit d'un homme qui réfléchit à une affaire qu'il la gère : il regarda dans les étoiles. On a dit aussi : L'heure où ils l'appelèrent à sortir avec eux était une heure où la fièvre le saisissait. On a dit encore : Le sens est qu'il regarda ce qui émergeait des choses et sut qu'elles ont un Créateur et un Ordonnateur, et qu'il change comme elles changent.
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قوله تعالى : فنظر نظرة في النجوم قال ابن زيد عن أبيه : أرسل إليه ملكهم إن غدا عيدنا فاخرج معنا ، فنظر إلى نجم طالع فقال : إن هذا يطلع مع سقمي . وكان علم النجوم مستعملا عندهم منظورا فيه ، فأوهمهم هو من تلك الجهة ، وأراهم من معتقدهم عذرا لنفسه ، وذلك أنهم كانوا أهل رعاية وفلاحة ، وهاتان المعيشتان يحتاج فيهما إلى نظر في النجوم . وقال ابن عباس : كان علم النجوم من النبوة ، فلما حبس الله تعالى الشمس على يوشع بن نون أبطل ذلك ، فكان نظر إبراهيم فيها علما نبويا . وحكى جويبر عن الضحاك : كان علم النجوم باقيا إلى زمن عيسى - عليه السلام - ، حتى دخلوا عليه في موضع لا يطلع عليه منه ، فقالت لهم مريم : من أين علمتم بموضعه ؟ قالوا : من النجوم . فدعا ربه عند ذلك فقال : اللهم لا تفهمهم في علمها ، فلا يعلم علم النجوم أحد ، فصار حكمها في الشرع محظورا ، وعلمها في الناس مجهولا . قال الكلبي : وكانوا في قرية بين البصرة والكوفة يقال لهم هرمز جرد ، وكانوا ينظرون في النجوم . فهذا قول . وقال الحسن : المعنى أنهم لما كلفوه الخروج معهم تفكر فيما يعمل . فالمعنى على هذا أنه نظر فيما نجم له من الرأي ، أي : فيما طلع له منه ، فعلم أن كل حي يسقم فقال . إني سقيم . الخليل والمبرد : يقال للرجل إذا فكر في الشيء يدبره : نظر في النجوم . وقيل : كانت الساعة التي دعوه إلى الخروج معهم فيها ساعة تغشاه فيها الحمى . وقيل : المعنى فنظر فيما نجم من الأشياء فعلم أن لها خالقا . ومدبرا ، وأنه يتغير كتغيرها .
Verset 89
Il dit : « Je suis malade ». Ad-Dahhak a dit : le sens de « malade » est « je serai malade de la maladie de la mort » ; car celui dont la mort est écrite tombe généralement malade puis meurt. C’est une dissimulation et une allusion, comme lorsqu’il dit au roi qui l’interrogeait sur Sara : « Elle est ma sœur », voulant dire sœur en religion. Ibn Abbas, Ibn Jubayr et aussi Ad-Dahhak ont dit : il leur fit signe d’une maladie et d’un mal contagieux comme la peste, et ils fuyaient la peste. C’est pourquoi [p. 85] ils se détournèrent de lui en s’en allant, c’est-à-dire fuyant par crainte de la contagion. At-Tirmidhi al-Hakim a rapporté : il dit : mon père nous a rapporté : Amr ibn Hammad nous a rapporté, d’après Asbat, d’après As-Suddi, d’après Abu Malik et Abu Salih, d’après Ibn Abbas, et d’après Samura al-Hamdani, d’après Ibn Mas’ud, il dit : ils dirent à Ibrahim : « Nous avons une fête, si tu sortais avec nous, tu admirerais notre religion. » Le jour de la fête, ils sortirent vers lui et il sortit avec eux. En chemin, il se jeta à terre et dit : « Je suis malade, j’ai mal à la jambe. » Ils marchèrent sur sa jambe pendant qu’il était étendu. Quand ils furent partis, il cria à leurs derniers : « Par Allah, je ruserai contre vos idoles. » Abu Abdullah dit : cela ne contredit pas ce qu’ont dit Ibn Abbas et Ibn Jubayr, car il est possible que les deux choses se soient réunies pour lui. Je dis : dans le Sahih, d’après le Prophète - paix et bénédiction sur lui - : « Ibrahim le Prophète - paix sur lui - n’a menti que trois mensonges... » le hadith. Cela a déjà été mentionné dans la sourate [Al-Anbiya], et cela indique qu’il n’était pas réellement malade, mais qu’il leur fit une allusion. Allah - Gloire et Majesté à Lui - a dit : « En vérité tu es mort, et ils sont morts » (S39 V30). Le sens est donc : « Je serai malade dans l’avenir », et eux crurent qu’il était malade sur-le-champ. C’est une forme de langage équivoque comme nous l’avons mentionné, et de là vient le proverbe courant : « La santé suffit comme maladie », et la parole de Labid : « J’ai invoqué mon Seigneur pour la santé avec effort, pour me guérir, et voilà que la santé est une maladie. » Un homme mourut subitement, les gens s’attroupèrent autour de lui et dirent : « Il est mort en bonne santé ! » Un bédouin dit : « Est-ce sain, celui qui a la mort au cou ? » Ibrahim était véridique, mais comme les prophètes, en raison de leur proximité et de leur élection, cela fut compté comme un péché. C’est pourquoi il dit : « Et Celui dont j’espère qu’Il me pardonnera ma faute au Jour du Jugement » (S26 V82). Tout cela a déjà été expliqué, louange à Allah. On a aussi dit : il voulait dire « malade d’âme » à cause de leur mécréance. « An-Nujum » (les étoiles) peut être un pluriel de « najm » ou un singulier comme infinitif.
📜 Texte arabe source
فقال إني سقيم وقال الضحاك : معنى سقيم سأسقم سقم الموت ; لأن من كتب عليه الموت يسقم في الغالب ثم يموت ، وهذا تورية وتعريض ، كما قال للملك لما سأله عن سارة : هي أختي ، يعني أخوة الدين . وقال ابن عباس وابن جبير والضحاك أيضا : أشار لهم إلى مرض وسقم يعدي كالطاعون ، وكانوا يهربون من الطاعون ، " ف " لذلك [ ص: 85 ] تولوا عنه مدبرين أي : فارين منه خوفا من العدوى .وروى الترمذي الحكيم قال : حدثنا أبي قال : حدثنا عمرو بن حماد ، عن أسباط ، عن السدي ، عن أبي مالك وأبي صالح ، عن ابن عباس ، وعن سمرة عن الهمداني عن ابن مسعود قال : قالوا لإبراهيم : إن لنا عيدا لو خرجت معنا لأعجبك ديننا . فلما كان يوم العيد خرجوا إليه وخرج معهم ، فلما كان ببعض الطريق ألقى بنفسه ، وقال إني سقيم أشتكي رجلي ، فوطئوا رجله وهو صريع ، فلما مضوا نادى في آخرهم وتالله لأكيدن أصنامكم قال أبو عبد الله : وهذا ليس بمعارض لما قال ابن عباس وابن جبير ; لأنه يحتمل أن يكون قد اجتمع له أمران .قلت : وفي الصحيح عن النبي - صلى الله عليه وسلم - : لم يكذب إبراهيم النبي - عليه السلام - إلا ثلاث كذبات . . . الحديث . وقد مضى في سورة [ الأنبياء ] وهو يدل على أنه لم يكن سقيما ، وإنما عرض لهم . وقد قال - جل وعز - : إنك ميت وإنهم ميتون فالمعنى إني سقيم فيما أستقبل ، فتوهموا هم أنه سقيم الساعة . وهذا من معاريض الكلام على ما ذكرنا ، ومنه المثل السائر [ كفى بالسلامة داء ] وقول لبيد :فدعوت ربي بالسلامة جاهدا ليصحني فإذا السلامة داءوقد مات رجل فجأة فالتف عليه الناس فقالوا : مات وهو صحيح! فقال أعرابي : أصحيح من الموت في عنقه! فإبراهيم صادق ، لكن لما كان الأنبياء لقرب محلهم واصطفائهم عد هذا ذنبا ، ولهذا قال : والذي أطمع أن يغفر لي خطيئتي يوم الدين وقد مضى هذا كله مبينا والحمد لله . وقيل : أراد سقيم النفس لكفرهم . والنجوم يكون جمع نجم ويكون واحدا مصدرا .
Verset 90
« C’est pourquoi ils se détournèrent de lui en s’en allant », c’est-à-dire fuyant par crainte de la contagion.
📜 Texte arabe source
" فـ " لذلك " تولوا عنه مدبرين " أي فارين منه خوفا من العدوى .
Verset 91
La parole d’Allah : « Puis il se glissa vers leurs divinités ». As-Suddi a dit : il alla vers elles. Abu Malik a dit : il vint vers elles. Qatada a dit : il s’inclina vers elles. Al-Kalbi a dit : il se tourna vers elles. On a dit : il dévia. Le sens est proche. « Râgha » (se glisser) signifie « mâla » (s’incliner), et un chemin « râ’igh » signifie incliné. Le poète a dit : « Il te montre de la pointe de la langue une douceur, et il se dérobe à toi comme se dérobe le renard. » Il dit : « Ne mangez-vous pas ? » Il leur adressa la parole comme on parle à un être doué de raison, car ils les avaient élevées à ce rang. On a dit aussi : il y avait devant les idoles de la nourriture qu’ils avaient laissée pour la manger à leur retour de la fête, et ils ne l’avaient laissée que pour que la bénédiction de leurs idoles l’atteigne, selon leur prétention. On a dit : ils l’avaient laissée pour les gardiens (du temple). On a dit : c’est lui qui leur offrit de la nourriture par moquerie, puis dit : « Ne mangez-vous pas ? »
📜 Texte arabe source
قوله تعالى : فراغ إلى آلهتهم قال السدي : ذهب إليهم . وقال أبو مالك : جاء إليهم . وقال قتادة : مال إليهم . وقال الكلبي : أقبل عليهم . وقيل : عدل . والمعنى متقارب . فراغ يروغ روغا وروغانا إذا مال . وطريق رائغ أي : مائل . وقال الشاعر :ويريك من طرف اللسان حلاوة ويروغ عنك كما يروغ الثعلبفقال : ألا تأكلون فخاطبها كما يخاطب من يعقل ; لأنهم أنزلوها بتلك المنزلة . وكذا قيل : كان بين يدي الأصنام طعام تركوه ليأكلوه إذا رجعوا من العيد ، وإنما تركوه لتصيبه بركة أصنامهم بزعمهم . وقيل : تركوه للسدنة . وقيل : قرب هو إليها طعاما على جهة الاستهزاء ، فقال : ألا تأكلون
Verset 92
Il leur adressa la parole comme on parle à un être doué de raison, car ils les avaient élevées à ce rang.
📜 Texte arabe source
فخاطبها كما يخاطب من يعقل ; لأنهم أنزلوها بتلك المنزلة .
Verset 93
« Puis il se tourna vers elles en frappant de la main droite ». Il a spécifié la main droite parce qu’elle est plus forte, et frapper avec elle est plus violent, selon Ad-Dahhak et Ar-Rabi’ ibn Anas. On a dit : par « la droite » on entend le serment qu’il avait fait en disant : « Par Allah, je ruserai contre vos idoles » (S21 V57). Al-Farra et Tha’lab ont dit : frapper avec force, et « la droite » signifie la force. On a dit : avec la justice, et « la droite » ici signifie la justice. De là la parole d’Allah : « Et s’Il avait inventé contre Nous quelques paroles, Nous l’aurions saisi par la droite » (S69 V44-45), c’est-à-dire par la justice. La justice est à la droite et l’injustice à la gauche. Ne vois-tu pas que l’ennemi vient de la gauche, les péchés viennent de la gauche, et l’obéissance vient de la droite ? C’est pourquoi Il dit : « Vous veniez à nous par la droite » (S37 V28), c’est-à-dire du côté de l’obéissance. La droite est le lieu de la justice chez le musulman, et la gauche le lieu de l’injustice. Ne vois-tu pas qu’il a fait alliance avec Allah par sa main droite le jour du pacte ? L’allégeance se fait par la droite. C’est pourquoi demain il recevra son livre par sa droite, car il a tenu l’allégeance, et celui qui a rompu l’allégeance et fui par sa nuque d’Allah recevra son livre par sa gauche, car l’injustice est là. Sa parole : « Puis il se tourna vers elles en frappant de la main droite » signifie : avec cette justice par laquelle il avait fait alliance avec Allah le jour du pacte, puis il Lui fut fidèle ici. Il fit de ces idoles des débris (« juthadhan »), c’est-à-dire des morceaux comme la « jadhidha » qui est le sawiq (farine grillée), et cela ne relève pas de la force, selon At-Tirmidhi al-Hakim.
📜 Texte arabe source
" فراغ عليهم ضربا باليمين " خص الضرب باليمين لأنها أقوى ، والضرب بها أشد ، قال الضحاك والربيع بن أنس . وقيل : المراد باليمين اليمين التي حلفها حين قال : وتالله لأكيدن أصنامكم وقال الفراء وثعلب : ضربا بالقوة ، واليمين : القوة . وقيل : بالعدل ، واليمين هاهنا العدل . ومنه قوله تعالى : ولو تقول علينا بعض الأقاويل . لأخذنا منه باليمين أي : بالعدل ، فالعدل لليمين والجور للشمال . ألا ترى أن العدو عن الشمال ، والمعاصي عن الشمال ، والطاعة عن اليمين ، ولذلك قال : إنكم كنتم تأتوننا عن اليمين أي : من قبل الطاعة . فاليمين هو موضع العدل من المسلم ، والشمال موضع الجور . ألا ترى أنه بايع الله بيمينه يوم الميثاق ، فالبيعة باليمين ، فلذلك يعطى كتابه غدا بيمينه ; لأنه وفى بالبيعة ، ويعطى الناكث للبيعة الهارب برقبته من الله بشماله ; لأن الجور هناك . فقوله : فراغ عليهم ضربا باليمين أي : بذلك العدل الذي كان بايع الله عليه يوم الميثاق ثم وفى له هاهنا . فجعل تلك الأوثان جذاذا ، أي : فتاتا كالجذيذة وهي السويق ، وليس من قبيل القوة ، قاله الترمذي الحكيم
Verset 94
Alors ils se tournèrent vers lui en se hâtant. Hamza a lu « yazifūn » avec la damma sur le yā'. Les autres l'ont lu avec la fatḥa. C'est-à-dire : ils se précipitèrent, dit Ibn Zayd. Qatāda et al-Suddī : ils marchèrent. On dit aussi : le sens est qu'ils marchèrent ensemble tranquillement, sûrs qu'aucun de leurs dieux ne subirait de mal. On dit aussi : le sens est qu'ils se glissèrent entre la marche et la course, comme le glissement de l'autruche. Al-Ḍaḥḥāk dit : ils coururent. Yaḥyā ibn Salām rapporte : ils tremblaient de colère. On dit aussi : ils marchèrent avec orgueil, une démarche pleine de fierté, dit Mujāhid. C'est de là qu'est tiré le fait de conduire la mariée (zafāf) vers son époux. Al-Farazdaq dit : « Et vint le chef des chamelles avant ses petits, il se hâtait (yazifu), et elles vinrent derrière lui, hâtées (zuzuf) ». [p. 87] Quant à celui qui lit « yuzifūn » (avec damma), le sens est qu'ils faisaient hâter les autres, c'est-à-dire qu'ils les poussaient à se hâter. Selon cette lecture, l'objet est sous-entendu. Al-Aṣma'ī dit : « azfaftu al-ibil » signifie : je les ai poussées à se hâter. On dit aussi que ce sont deux formes verbales équivalentes. On dit : zaffa al-qawm et azafū, et zaffaftu al-'arūs et azfaftuhā et izdafaftuhā avec le même sens. Al-mizzaffa est la litière (mahaffa) dans laquelle la mariée est conduite. Cela a été rapporté d'al-Khalīl. Al-Naḥḥās : « yuzifūn » avec damma sur le yā'. Abū Ḥātim prétend ne pas connaître cette forme, mais un groupe de savants l'a connue, dont al-Farrā', qui l'a comparée à leur dire : « aṭradtu al-rajul » c'est-à-dire je l'ai fait devenir tel, et « ṭaradtuhu » je l'ai repoussé. Et il a cité [d'al-Mukhabbil al-Sa'dī], lui et d'autres : « Ḥuṣayn a souhaité dominer Judhā'a, mais Ḥuṣayn est devenu humilié et vaincu », c'est-à-dire : il a été réduit à cela. De même, « yuzifūn » signifie : ils sont réduits à la hâte (zafīf). Muḥammad ibn Yazīd dit : le zafīf est la précipitation. Abū Isḥāq dit : le zafīf est le premier galop de l'autruche. Abū Ḥātim dit : al-Kisā'ī a prétendu que certains gens ont lu « fa-aqbalū ilayhi yazifūn » avec légèreté, de wazafa yazifu, comme wazana yazinu. Al-Naḥḥās dit : ceci est le récit d'Abū Ḥātim, et Abū Ḥātim n'a rien entendu d'al-Kisā'ī. Al-Farrā', qui est le compagnon d'al-Kisā'ī, a rapporté d'al-Kisā'ī qu'il ne connaissait pas « yazifūn » allégé. Al-Farrā' dit : et moi non plus je ne le connais pas. Abū Isḥāq dit : d'autres que eux deux l'ont connu, on dit wazafa yazifu quand il se hâte. Al-Naḥḥās dit : et nous ne connaissons personne qui ait lu « yazifūn ». Je dis : c'est la lecture de 'Abd Allāh ibn Yazīd selon ce qu'a mentionné al-Mahdawī. Al-Zamakhsharī : « yuzifūn » est à la voix passive. « yuzifūn » vient de zafāhu s'il le poussait, comme si certains poussaient les autres à cause de leur précipitation vers lui. Al-Tha'labī a mentionné d'al-Ḥasan, Mujāhid et Ibn al-Samiqā' : « yarifūn » avec un rā', du rafīf de l'autruche, qui est une allure entre la marche et le vol.
📜 Texte arabe source
فأقبلوا إليه يزفون قرأ حمزة " يزفون " بضم الياء . الباقون بفتحها . أي : يسرعون ، قاله ابن زيد . قتادة والسدي : يمشون . وقيل : المعنى يمشون بجمعهم على مهل آمنين أن يصيب أحد آلهتهم بسوء . وقيل : المعنى يتسللون تسللا بين المشي والعدو ، ومنه زفيف النعامة . وقال الضحاك : يسعون . وحكى يحيى بن سلام : يرعدون غضبا . وقيل : يختالون وهو مشي الخيلاء ، قاله مجاهد . ومنه أخذ زفاف العروس إلى زوجها . وقال الفرزدق :وجاء قريع الشول قبل إفالها يزف وجاءت خلفه وهي زفف[ ص: 87 ] ومن قرأ : " يزفون " فمعناه يزفون غيرهم أي : يحملونهم على التزفيف . وعلى هذا فالمفعول محذوف . قال الأصمعي : أزففت الإبل أي : حملتها على أن تزف . وقيل : هما لغتان . يقال : زف القوم وأزفوا ، وزففت العروس وأزففتها وازدففتها بمعنى ، والمزفة : المحفة التي تزف فيها العروس ، حكى ذلك عن الخليل النحاس : " يزفون " بضم الياء . زعم أبو حاتم أنه لا يعرف هذه اللغة ، وقد عرفها جماعة من العلماء منهم الفراء وشبهها بقولهم : أطردت الرجل أي : صيرته إلى ذلك . وطردته نحيته ، وأنشد [ للمخبل السعدي ] هو وغيره :تمنى حصين أن يسود جذاعة فأمسى حصين قد أذل وأقهراأي : صير إلى ذلك ، فكذلك " يزفون " يصيرون إلى الزفيف . قال محمد بن يزيد : الزفيف الإسراع . وقال أبو إسحاق : الزفيف أول عدو النعام . وقال أبو حاتم : وزعم الكسائي أن قوما قرءوا " فأقبلوا إليه يزفون " خفيفة ، من وزف يزف ، مثل وزن يزن . قال النحاس : فهذه حكاية أبي حاتم وأبو حاتم لم يسمع من الكسائي شيئا . وروى الفراء وهو صاحب الكسائي عن الكسائي أنه لا يعرف " يزفون " مخففة . قال الفراء : وأنا لا أعرفها . قال أبو إسحاق : وقد عرفها غيرهما أنه يقال وزف يزف إذا أسرع . قال النحاس : ولا نعلم أحدا قرأ " يزفون " .قلت : هي قراءة عبد الله بن يزيد فيما ذكر المهدوي . الزمخشري : و " يزفون " على البناء للمفعول . " يزفون " من زفاه إذا حداه ، كأن بعضهم يزف بعضا لتسارعهم إليه . وذكر الثعلبي عن الحسن ومجاهد وابن السميقع : " يرفون " بالراء من رفيف النعام ، وهو ركض بين المشي والطيران .
Verset 95
La parole d'Allah : Il dit : « Adorez-vous ce que vous sculptez ? » Il y a une ellipse, c'est-à-dire : ils dirent : qui a fait cela à nos dieux ? Alors il dit en argumentant : « Adorez-vous ce que vous sculptez ? » c'est-à-dire : adorez-vous des idoles que vous sculptez de vos propres mains, que vous taillez ? La sculpture (al-naḥt) est la taille et le rabotage. Naḥatahu yanḥatuhu (avec kasra) naḥtan, c'est-à-dire : il l'a raboté. Al-nuḥāta est la raboture, et al-minḥat est l'outil avec lequel on sculpte.
📜 Texte arabe source
قوله تعالى : قال أتعبدون ما تنحتون فيه حذف ، أي : قالوا من فعل هذا بآلهتنا ، فقال محتجا : أتعبدون ما تنحتون أي : أتعبدون أصناما أنتم تنحتونها بأيديكم تنجرونها . والنحت النجر والبري ، نحته ينحته بالكسر نحتا أي : براه . والنحاتة البراية ، والمنحت ما ينحت به .
Verset 96
« Alors qu'Allah vous a créés, vous et ce que vous fabriquez » : « mā » est à l'accusatif, c'est-à-dire : et Il a créé ce que vous fabriquez comme idoles, c'est-à-dire le bois, les pierres et autres, comme dans Sa parole : « Mais votre Seigneur est le Seigneur des cieux et de la terre, qui les a créés ». On dit aussi que « mā » est interrogatif, et son sens est le mépris de leur œuvre. On dit aussi qu'elle est négative, et le sens est : et vous ne fabriquez pas cela, mais c'est Allah qui le crée. Le mieux est que « mā » avec le verbe forme un infinitif, et l'estimation est : Allah vous a créés, vous et votre œuvre. [p. 88] C'est la doctrine des gens de la Sunna : les actes sont créés par Allah - Gloire à Lui - et acquis par les serviteurs. Ceci invalide les doctrines des Qadarites et des Jabarites. Abū Hurayra a rapporté du Prophète - paix et salut sur lui - qu'il a dit : « Allah est le Créateur de tout artisan et de son artisanat ». Cela a été mentionné par al-Tha'labī. Al-Bayhaqī l'a rapporté du hadith de Ḥudhayfa, qui a dit : le Messager d'Allah - paix et salut sur lui - a dit : « Allah - Gloire à Lui - a fait tout artisan et son artisanat, Il est le Créateur et l'Artisan, Gloire à Lui ». Nous l'avons expliqué dans le livre al-Asnā dans le commentaire des plus beaux noms d'Allah.
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والله خلقكم وما تعملون " ما " في موضع نصب ، أي : وخلق ما تعملونه من الأصنام ، يعني الخشب والحجارة وغيرهما ، كقوله : بل ربكم رب السماوات والأرض الذي فطرهن وقيل : إن " ما " استفهام ، ومعناه التحقير لعملهم . وقيل : هي نفي ، والمعنى : وما تعملون ذلك لكن الله خالقه . والأحسن أن تكون " ما " مع الفعل مصدرا ، والتقدير : والله خلقكم وعملكم [ ص: 88 ] وهذا مذهب أهل السنة : أن الأفعال خلق لله - عز وجل - واكتساب للعباد . وفي هذا إبطال مذاهب القدرية والجبرية . وروى أبو هريرة عن النبي - صلى الله عليه وسلم - قال : إن الله خالق كل صانع وصنعته ذكره الثعلبي . وخرجه البيهقي من حديث حذيفة قال : قال رسول الله - صلى الله عليه وسلم - : إن الله - عز وجل - صنع كل صانع وصنعته ، فهو الخالق وهو الصانع سبحانه وقد بيناهما في الكتاب الأسنى في شرح أسماء الله الحسنى .
Verset 97
La parole d'Allah : Ils dirent : « Construisez pour lui un édifice » c'est-à-dire ils délibérèrent sur son affaire, car il les avait vaincus par l'argument, comme cela a été expliqué précédemment dans [al-Anbiyā']. Alors ils dirent : « Construisez pour lui un édifice » que vous remplirez de bois, puis vous y allumerez le feu, puis vous l'y jetterez, et c'est la Géhenne (al-jaḥīm). Ibn 'Abbās dit : ils construisirent un mur de pierres s'élevant dans le ciel de trente coudées, le remplirent de feu et l'y jetèrent. 'Abd Allāh ibn 'Amr ibn al-'Āṣ dit : lorsqu'il fut dans l'édifice, il dit : « Allah me suffit, et Il est le meilleur garant ». L'article défini « al » dans al-jaḥīm indique une allusion, c'est-à-dire : dans sa géhenne, c'est-à-dire dans la géhenne de cet édifice. Al-Ṭabarī a mentionné que celui qui a dit cela s'appelait al-Hayzan, un homme des Arabes de Perse, et ce sont les Turcs, et c'est lui dont il est question dans le hadith : « Pendant qu'un homme marchait dans son manteau en se pavanant, la terre s'est enfoncée sous lui, et il s'enfonce dans la terre jusqu'au Jour de la Résurrection ». Et Allah sait mieux.
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قوله تعالى : قالوا ابنوا له بنيانا أي تشاوروا في أمره لما غلبهم بالحجة حسب ما تقدم في [ الأنبياء ] بيانه . ف قالوا ابنوا له بنيانا تملئونه حطبا فتضرمونه ، ثم ألقوه فيه وهو الجحيم . قال ابن عباس : بنوا حائطا من حجارة طوله في السماء ثلاثون ذراعا ، وملئوه نارا وطرحوه فيها . وقال عبد الله بن عمرو بن العاص : فلما صار في البنيان قال : حسبي الله ونعم الوكيل . والألف واللام في الجحيم تدل على الكناية ، أي : في جحيمه ، أي : في جحيم ذلك البنيان . وذكر الطبري : أن قائل ذلك اسمه الهيزن رجل من أعراب فارس وهم الترك ، وهو الذي جاء فيه الحديث : بينما رجل يمشي في حلة له يتبختر فيها فخسف به فهو يتجلجل في الأرض إلى يوم القيامة والله أعلم .
Verset 98
« Ils voulurent lui jouer un mauvais tour » c'est-à-dire à Ibrāhīm. Le « kayd » est la ruse, c'est-à-dire : ils complotèrent pour le détruire. « Mais Nous les fîmes les plus humiliés » : les vaincus, les dominés, car son argument avait prévalu d'une manière qu'ils ne pouvaient repousser, et leur ruse ni leur stratagème n'eurent d'effet sur lui.
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فأرادوا به كيدا أي بإبراهيم . والكيد المكر ، أي : احتالوا لإهلاكه . فجعلناهم الأسفلين المقهورين المغلوبين ، إذ نفذت حجته من حيث لم يمكنهم دفعها ، ولم ينفذ فيه مكرهم ولا كيدهم .
Verset 99
Ce verset est une base concernant l'émigration (hijra) et l'isolement. Le premier à avoir fait cela fut Ibrahim - paix sur lui - lorsqu'Allah l'eut sauvé du feu, il dit : « Je m'en vais vers mon Seigneur », c'est-à-dire : émigrant du pays de mon peuple et de mon lieu de naissance vers un endroit où je pourrai adorer mon Seigneur, car Il me guidera dans ce que j'ai l'intention de faire vers ce qui est juste. Muqatil a dit : Il est le premier des créatures à avoir émigré avec Lut et Sara vers la terre sainte, qui est la terre du Sham. On a dit aussi : « Je m'en vais avec mon œuvre et mon adoration, mon cœur et mon intention. » Selon cette interprétation, son départ est par l'action, non par le corps. Cela a déjà été expliqué en détail dans [Al-Kahf]. Selon la première interprétation, il s'agit de l'émigration vers le Sham et Bayt al-Maqdis. On a dit : Il sortit vers Harran et y demeura un certain temps. Puis on a dit : Il dit cela à ceux qui s'étaient séparés de lui parmi son peuple, ce serait alors un reproche pour eux. On a dit : Il le dit à ceux qui émigrèrent avec lui parmi sa famille, ce serait alors une incitation de sa part. On a dit : Il dit cela avant d'être jeté dans le feu. Selon cette dernière opinion, il y a deux interprétations : Premièrement : « Je m'en vais vers ce que mon Seigneur a décrété pour moi. » Deuxièmement : « Je vais mourir », comme on dit de celui qui meurt : il est allé vers Allah le Très-Haut ; car il - paix sur lui - pensait qu'il mourrait en étant jeté dans le feu, selon ce qui était habituel concernant son effet de consumer ce qui y était jeté, jusqu'à ce qu'il lui soit dit : « Sois fraîcheur et paix » et c'est alors qu'Ibrahim en fut sauvé. Dans sa parole : « Il me guidera », selon cette opinion, il y a deux interprétations : Premièrement : Il me guidera vers la délivrance du feu. Deuxièmement : vers le Paradis. Sulayman ibn Surad, qui a rencontré le Prophète - paix et bénédiction d'Allah sur lui - a dit : Lorsqu'ils voulurent jeter Ibrahim dans le feu, ils se mirent à rassembler du bois pour lui, et une vieille femme portait du bois sur son dos en disant : « Je vais avec cela à celui qui mentionne nos divinités. » Lorsqu'il fut emmené pour être jeté dans le feu, il dit : « Je m'en vais vers mon Seigneur. » Lorsqu'il fut jeté dans le feu, il dit : « Allah me suffit, et Il est le meilleur garant. » Alors Allah le Très-Haut dit : « Ô feu, sois fraîcheur et paix. » Abu Lut, qui était son cousin, dit : « Le feu ne l'a pas brûlé à cause de sa parenté avec moi. » Alors Allah envoya une colonne de feu qui le brûla.
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هذه الآية أصل في الهجرة والعزلة . وأول من فعل ذلك إبراهيم - عليه السلام - ، وذلك حين خلصه الله من النار قال إني ذاهب إلى ربي أي : مهاجر من بلد قومي ومولدي إلى حيث أتمكن من عبادة ربي فإنه سيهدين فيما نويت إلى الصواب . قال مقاتل : هو أول من هاجر من الخلق مع لوط وسارة ، إلى الأرض المقدسة وهي أرض الشام . وقيل : ذاهب بعملي وعبادتي ، وقلبي ونيتي . فعلى هذا ذهابه بالعمل لا بالبدن . وقد مضى بيان هذا في [ الكهف ] مستوفى . وعلى الأول بالمهاجرة إلى الشام وبيت المقدس . وقيل : خرج إلى حران فأقام بها مدة . ثم قيل : قال ذلك لمن فارقه من قومه ، فيكون ذلك توبيخا لهم . وقيل : قاله لمن هاجر معه من أهله ، فيكون ذلك منه ترغيبا . وقيل : قال هذا قبل إلقائه في النار . وفيه على هذا القول تأويلان : أحدهما : إني ذاهب إلى ما قضاه علي ربي . الثاني : إني ميت ، كما يقال لمن مات : قد ذهب إلى الله تعالى ; لأنه - عليه السلام - تصور أنه يموت بإلقائه في النار ، على المعهود من حالها في تلف ما يلقى فيها ، إلى أن قيل لها : كوني بردا وسلاما فحينئذ سلم إبراهيم منها . وفي قوله : سيهدين على هذا القول تأويلان : أحدهما سيهدين إلى الخلاص منها . الثاني : إلى الجنة . وقال سليمان بن صرد وهو ممن أدرك النبي - صلى الله عليه وسلم - : لما أرادوا إلقاء إبراهيم في النار جعلوا يجمعون له الحطب ، فجعلت المرأة العجوز تحمل على ظهرها وتقول : أذهب به إلى هذا الذي يذكر آلهتنا ، فلما ذهب به ليطرح في النار قال إني ذاهب إلى ربي . فلما طرح في النار قال : حسبي الله ونعم الوكيل فقال الله تعالى : يا نار كوني بردا وسلاما فقال أبو لوط وكان ابن عمه : إن النار لم تحرقه من أجل قرابته مني . فأرسل الله عنقا من النار فأحرقه .
Verset 100
Sa parole - le Très-Haut - : « Seigneur, donne-moi parmi les vertueux » : Lorsqu'Allah lui fit savoir qu'Il le sauverait, il invoqua Allah pour qu'Il le soutienne par un enfant avec lequel il trouverait de la compagnie dans son exil. Cela a déjà été abordé dans [Al-Imran]. Dans le discours, il y a une ellipse, c'est-à-dire : « Donne-moi un enfant vertueux parmi les vertueux », et ce type d'ellipse est fréquent.
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قوله تعالى : رب هب لي من الصالحين لما عرفه الله أنه مخلصه دعا الله ليعضده بولد يأنس به في غربته . وقد مضى في [ آل عمران ] القول في هذا . وفي الكلام حذف ، أي : هب لي ولدا صالحا من الصالحين ، وحذف مثل هذا كثير .
Verset 101
« Nous lui annonçâmes un garçon clément » : c'est-à-dire qu'il serait clément dans son âge adulte, comme si on lui annonçait la survie de cet enfant ; car le petit enfant n'est pas décrit ainsi. L'annonce fut faite par la langue des anges, comme cela a été mentionné dans [Hud]. Cela viendra aussi dans [Adh-Dhariyat].
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فبشرناه بغلام حليم أي إنه يكون حليما في كبره ، فكأنه بشر ببقاء ذلك الولد ; لأن الصغير لا يوصف بذلك ، فكانت البشرى على ألسنة الملائكة كما تقدم في [ هود ] . ويأتي أيضا في [ الذاريات ] .
Verset 102
Sa parole - le Très-Haut - : « Puis quand il eut atteint avec lui l'âge de s'efforcer » : c'est-à-dire que Nous lui donnâmes le garçon, et lorsqu'il eut atteint avec lui l'âge où il pouvait s'efforcer avec son père dans les affaires de sa vie mondaine, l'aidant dans ses travaux, il dit : « Ô mon fils, je vois en songe que je t'immole. » Mujahid a dit : « Quand il eut atteint avec lui l'âge de s'efforcer », c'est-à-dire qu'il grandit et que son effort devint semblable à celui d'Ibrahim. Al-Farra' a dit : Il avait alors treize ans. Ibn Abbas a dit : C'est l'âge de la puberté. Qatada : Il marchait avec son père. Al-Hasan et Muqatil : C'est l'âge de la raison par lequel l'argument est établi. Ibn Zayd : C'est l'effort dans l'adoration. Ibn Abbas : Il jeûna et pria, n'as-tu pas entendu Allah - Gloire à Lui - dire : « Et qui s'efforce pour elle » ? Les savants ont divergé sur celui qui devait être immolé. La majorité a dit : L'immolé est Ishaq. Parmi ceux qui ont dit cela figurent Al-Abbas ibn Abd al-Muttalib et son fils Abd Allah, et c'est l'avis authentique rapporté de lui. Al-Thawri et Ibn Jurayj ont rapporté en l'élevant jusqu'à Ibn Abbas qu'il a dit : L'immolé est Ishaq. Et il est authentique que Abd Allah ibn Mas'ud, à qui un homme dit : « Ô fils des nobles anciens », répondit : « Cela est Yusuf ibn Ya'qub ibn Ishaq, l'immolé d'Allah, fils d'Ibrahim, l'ami intime d'Allah - paix sur eux. » Hammad ibn Zayd a rapporté en l'élevant jusqu'au Messager d'Allah - paix et bénédiction d'Allah sur lui - qu'il a dit : « Le généreux, fils du généreux, fils du généreux, fils du généreux : Yusuf ibn Ya'qub ibn Ishaq ibn Ibrahim - paix et bénédiction d'Allah sur eux. » Abu al-Zubayr a rapporté de Jabir qu'il a dit : L'immolé est Ishaq. Cela est également rapporté de Ali ibn Abi Talib - qu'Allah l'agrée. Et de Abd Allah ibn Umar : que l'immolé est Ishaq. C'est aussi l'avis de Umar - qu'Allah l'agrée. Ce sont sept compagnons. Ont également soutenu cela parmi les successeurs et autres : Alqama, Al-Sha'bi, Mujahid, Sa'id ibn Jubayr, Ka'b al-Ahbar, Qatada, Masruq, Ikrima, Al-Qasim ibn Abi Bazzah, Ata', Muqatil, Abd al-Rahman ibn Sabit, Al-Zuhri, Al-Suddi, Abd Allah ibn Abi al-Hudhayl et Malik ibn Anas, tous ont dit : L'immolé est Ishaq. C'est aussi l'avis des gens des deux Écritures, les Juifs et les Chrétiens, et plusieurs l'ont choisi, dont Al-Nahhas, Al-Tabari et d'autres. Sa'id ibn Jubayr a dit : Ibrahim vit en songe l'immolation d'Ishaq, alors il marcha avec lui la distance d'un mois en une seule matinée, jusqu'à ce qu'il l'amène au lieu d'immolation de Mina. Lorsqu'Allah détourna de lui l'immolation et lui ordonna d'immoler le bélier, il l'immola, puis marcha avec lui la distance d'un mois en une seule soirée, les vallées et les montagnes ayant été repliées pour lui. Cette opinion est plus forte dans la transmission du Prophète - paix et bénédiction d'Allah sur lui - et des compagnons et des successeurs. D'autres ont dit : C'est Isma'il. Parmi ceux qui ont dit cela figurent Abu Hurayra et Abu al-Tufayl Amir ibn Wathila. Cela a également été rapporté d'Ibn Umar et d'Ibn Abbas, et parmi les successeurs : Sa'id ibn al-Musayyab, Al-Sha'bi, Yusuf ibn Mihran et Mujahid.
📜 Texte arabe source
قوله تعالى : فلما بلغ معه السعي أي فوهبنا له الغلام ، فلما بلغ معه المبلغ الذي يسعى مع أبيه في أمور دنياه معينا له على أعماله قال يا بني إني أرى في المنام أني أذبحك . وقال مجاهد : فلما بلغ معه السعي أي : شب وأدرك سعيه سعي إبراهيم . وقال الفراء : كان يومئذ ابن ثلاث عشرة سنة . وقال ابن عباس : هو الاحتلام . قتادة : مشى مع أبيه . الحسن ومقاتل : هو سعي العقل الذي تقوم به الحجة . ابن زيد : هو السعي في العبادة . ابن عباس : صام وصلى ، ألم تسمع الله - عز وجل - يقول : وسعى لها سعيهااختلف العلماء في المأمور بذبحه . فقال أكثرهم : الذبيح إسحاق . وممن قال بذلك العباس بن عبد المطلب وابنه عبد الله وهو الصحيح عنه . روى الثوري وابن جريج يرفعانه إلى ابن عباس قال : الذبيح إسحاق . وهو الصحيح عن عبد الله بن مسعود أن رجلا قال له : يا ابن الأشياخ الكرام . فقال عبد الله : ذلك يوسف بن يعقوب بن إسحاق ذبيح الله ابن إبراهيم خليل الله صلى الله عليه وسلم . وقد روى حماد بن زيد يرفعه إلى رسول الله - صلى الله عليه وسلم - قال : إن الكريم ابن الكريم ابن الكريم ابن الكريم يوسف بن يعقوب بن إسحاق بن إبراهيم صلى الله عليهم وسلم . وروى أبو الزبير عن [ ص: 91 ] جابر قال : الذبيح إسحاق . وذلك مروي أيضا عن علي بن أبي طالب - رضي الله عنه - . وعن عبد الله بن عمر : أن الذبيح إسحاق . وهو قول عمر - رضي الله عنه - . فهؤلاء سبعة من الصحابة . وقال به من التابعين وغيرهم علقمة والشعبي ومجاهد وسعيد بن جبير وكعب الأحبار وقتادة ومسروق وعكرمة والقاسم بن أبي بزة وعطاء ومقاتل وعبد الرحمن بن سابط والزهري والسدي وعبد الله بن أبي الهذيل ومالك بن أنس ، كلهم قالوا : الذبيح إسحاق . وعليه أهل الكتابين اليهود والنصارى ، واختاره غير واحد منهم النحاس والطبري وغيرهما . قال سعيد بن جبير : أري إبراهيم ذبح إسحاق في المنام ، فسار به مسيرة شهر في غداة واحدة ، حتى أتى به المنحر من منى ، فلما صرف الله عنه الذبح وأمره أن يذبح الكبش فذبحه ، وسار به مسيرة شهر في روحة واحدة طويت له الأودية والجبال . وهذا القول أقوى في النقل عن النبي - صلى الله عليه وسلم - وعن الصحابة والتابعين . وقال آخرون : هو إسماعيل . وممن قال ذلك أبو هريرة وأبو الطفيل عامر بن واثلة . وروي ذلك عن ابن عمر وابن عباس أيضا ، ومن التابعين سعيد بن المسيب والشعبي ويوسف بن مهران ومجاهد والربيع بن أنس ومحمد بن كعب القرظي والكلبي وعلقمة . وسئل أبو سعيد الضرير عن الذبيح فأنشد :إن الذبيح هديت إسماعيل نطق الكتاب بذاك والتنزيل شرف به خص الإله نبيناوأتى به التفسير والتأويل إن كنت أمته فلا تنكر لهشرفا به قد خصه التفضيلوعن الأصمعي قال : سألت أبا عمرو بن العلاء عن الذبيح ، فقال : يا أصمعي أين عزب [ ص: 92 ] عنك عقلك! ومتى كان إسحاق بمكة ؟ وإنما كان إسماعيل بمكة ، وهو الذي بنى البيت مع أبيه والمنحر بمكة . وروي عن النبي - صلى الله عليه وسلم - : أن الذبيح إسماعيل . والأول أكثر عن النبي - صلى الله عليه وسلم - وعن أصحابه وعن التابعين . واحتجوا بأن الله - عز وجل - قد أخبر عن إبراهيم حين فارق قومه ، فهاجر إلى الشام مع امرأته سارة وابن أخيه لوط فقال : إني ذاهب إلى ربي سيهدين أنه دعا فقال : رب هب لي من الصالحين فقال تعالى : فلما اعتزلهم وما يعبدون من دون الله وهبنا له إسحاق ويعقوب ولأن الله قال : وفديناه بذبح عظيم فذكر أن الفداء في الغلام الحليم الذي بشر به إبراهيم وإنما بشر بإسحاق ; لأنه قال : وبشرناه بإسحاق ، وقال هنا : بغلام حليم ، وذلك قبل أن يتزوج هاجر وقبل أن يولد له إسماعيل ، وليس في القرآن أنه بشر بولد إلا إسحاق . احتج من قال إنه إسماعيل : بأن الله تعالى وصفه بالصبر دون إسحاق في قوله تعالى : وإسماعيل وإدريس وذا الكفل كل من الصابرين وهو صبره على الذبح ، ووصفه بصدق الوعد في قوله : إنه كان صادق الوعد لأنه وعد أباه من نفسه الصبر على الذبح فوفى به ، ولأن الله تعالى قال : وبشرناه بإسحاق نبيا فكيف يأمره بذبحه وقد وعده أن يكون نبيا ، وأيضا فإن الله تعالى قال : فبشرناها بإسحاق ومن وراء إسحاق يعقوب فكيف يؤمر بذبح إسحاق قبل إنجاز الوعد في يعقوب . وأيضا ورد في الأخبار تعليق قرن الكبش في الكعبة ، فدل على أن الذبيح إسماعيل ، ولو كان إسحاق لكان الذبح يقع ببيت المقدس . وهذا الاستدلال كله ليس بقاطع ، أما قولهم : كيف يأمره بذبحه وقد وعده بأنه يكون نبيا ، فإنه يحتمل أن يكون المعنى : وبشرناه بنبوته بعد أن كان من أمره ما كان ، قاله ابن عباس وسيأتي . ولعله أمر بذبح إسحاق بعد أن ولد لإسحاق يعقوب . ويقال : لم يرد في القرآن أن يعقوب يولد من إسحاق .وأما قولهم : ولو كان الذبيح إسحاق لكان الذبح يقع ببيت المقدس ، فالجواب عنه ما قاله سعيد بن جبير على ما تقدم . وقال الزجاج : الله أعلم أيهما الذبيح . وهذا مذهب ثالث .قوله تعالى : قال يا بني إني أرى في المنام أني أذبحك فانظر ماذا ترى قال مقاتل : رأى ذلك إبراهيم - عليه السلام - ثلاث ليال متتابعات . وقال محمد بن كعب : كانت الرسل يأتيهم الوحي من الله تعالى أيقاظا ورقودا ، فإن الأنبياء لا تنام قلوبهم . وهذا ثابت في [ ص: 93 ] الخبر المرفوع ، قال - صلى الله عليه وسلم - : إنا معاشر الأنبياء تنام أعيننا ولا تنام قلوبنا . وقال ابن عباس : رؤيا الأنبياء وحي ، واستدل بهذه الآية . وقال السدي : لما بشر إبراهيم بإسحاق قبل أن يولد له قال : هو إذن لله ذبيح ، فقيل له في منامه : قد نذرت نذرا فف بنذرك . ويقال : إن إبراهيم رأى في ليلة التروية كأن قائلا يقول : إن الله يأمرك بذبح ابنك ؛ فلما أصبح روى في نفسه أي فكر ، أهذا الحلم من الله أم من الشيطان ؟ فسمي يوم التروية . فلما كانت الليلة الثانية رأى ذلك أيضا وقيل له : الوعد ، فلما أصبح عرف أن ذلك من الله فسمي يوم عرفة . ثم رأى مثله في الليلة الثالثة فهم بنحره فسمي يوم النحر ، وروي أنه لما ذبحه قال جبريل : الله أكبر الله أكبر . فقال الذبيح : لا إله إلا الله والله أكبر . فقال إبراهيم : الله أكبر ، والحمد لله ، فبقي سنة ، وقد اختلف الناس في وقوع هذا الأمر وهي : الثالثة : فقال أهل السنة : إن نفس الذبح لم يقع ، وإنما وقع الأمر بالذبح قبل أن يقع الذبح ، ولو وقع لم يتصور رفعه ، فكان هذا من باب النسخ قبل الفعل ؛ لأنه لو حصل الفراغ من امتثال الأمر بالذبح ما تحقق الفداء ، وقوله تعالى : " قد صدقت الرؤيا " ، أي حققت ما نبهناك عليه ، وفعلت ما أمكنك ثم امتنعت لما منعناك . هذا أصح ما قيل به في هذا الباب . وقالت طائفة : ليس هذا مما ينسخ بوجه ؛ لأن معنى ذبحت الشيء قطعته . واستدل على هذا بقول مجاهد : قال إسحاق لإبراهيم : لا تنظر إلي فترحمني ، ولكن اجعل وجهي إلى الأرض ، فأخذ إبراهيم السكين ، فأمرها على حلقه فانقلبت . فقال له : ما لك ؟ قال : انقلبت السكين ، قال : اطعني بها طعنا ، وقال بعضهم : كان كلما قطع جزءا التأم . وقالت طائفة : وجد حلقه نحاسا أو مغشى بنحاس ، وكان كلما أراد قطعا وجد منعا ، وهذا كله جائز في القدرة الإلهية ، لكنه يفتقر إلى نقل صحيح ، فإنه أمر لا يدرك بالنظر ، وإنما طريقه الخبر . ولو كان قد جرى ذلك لبينه الله تعالى تعظيما لرتبة إسماعيل وإبراهيم صلوات الله عليهما ، وكان أولى بالبيان من الفداء ، وقال بعضهم : إن إبراهيم ما أمر بالذبح الحقيقي الذي هو فري الأوداج وإنهار الدم ، وإنما رأى أنه أضجعه للذبح فتوهم أنه أمر بالذبح الحقيقي ، فلما أتى بما أمر به من الإضجاع قيل له : " قد صدقت الرؤيا " ، وهذا كله خارج عن المفهوم ، ولا يظن بالخليل والذبيح أن يفهما من هذا الأمر ما ليس له حقيقة حتى يكون منهما التوهم . وأيضا لو صحت هذه الأشياء لما احتيج إلى الفداء . الرابعة : قوله تعالى : " فانظر ماذا ترى " قرأ أهل الكوفة غير عاصم : {ماذا تري} بضم التاء وكسر الراء من أري يري . قال الفراء : أي فانظر ماذا تري من صبرك وجزعك . قال الزجاج : لم يقل هذا أحد غيره ، وإنما قال العلماء ماذا تشير ، أي ما تريك نفسك من الرأي ، وأنكر أبو عبيد {تري} ، وقال : إنما يكون هذا من رؤية العين خاصة ، وكذلك قال أبو حاتم . النحاس : وهذا غلط ، وهذا يكون من رؤية العين وغيرها وهو مشهور ، يقال : أريت فلانا الصواب ، وأريته رشده ، وهذا ليس من رؤية العين . الباقون : {ترى} مضارع رأيت ، وقد روي عن الضحاك والأعمش {ترى} غير مسمى الفاعل . ولم يقل له ذلك على وجه المؤامرة في أمر الله ، وإنما شاوره ليعلم صبره لأمر الله ، أو لتقر عينه إذا رأى من ابنه طاعة في أمر الله ف{قال يا أبت افعل ما تؤمر} أي ما تؤمر به فحذف الجار كما حذف من قوله : أمرتك الخير فافعل ما أمرت به فوصل الفعل إلى الضمير فصار تؤمره ، ثم حذفت الهاء ؛ كقوله : {وسلام على عباده الذين اصطفى} أي اصطفاهم على ما تقدم . و ( ما ) بمعنى الذي {ستجدني إن شاء الله من الصابرين} قال بعض أهل الإشارة : لما استثنى وفقه الله للصبر . وقد مضى الكلام في {يا أبت} وكذلك في {يا بني} في ( يوسف ) وغيرها .
Verset 103
Sa parole - le Très-Haut - : « Puis quand tous deux se furent soumis » : c'est-à-dire qu'ils se soumirent à l'ordre d'Allah. Ibn Mas'ud, Ibn Abbas et Ali - qu'Allah les agrée - ont lu : « Quand tous deux eurent remis » c'est-à-dire qu'ils confièrent leur affaire à Allah. Ibn Abbas a dit : Ils se soumirent. Qatada a dit : L'un soumit son âme à Allah - Gloire à Lui - et l'autre soumit son fils. « Et l'eut couché sur le front » : Qatada a dit : Il le renversa et tourna son visage vers la qibla. La réponse de « quand » est omise selon les Basriens, son estimation étant : « Quand tous deux se furent soumis et qu'il l'eut couché sur le front, Nous le rançonnâmes par un bélier. » Les Kufiens ont dit : La réponse est « Nous l'appelâmes » et le waw est redondant et superflu, comme dans Sa parole : « Quand ils l'eurent emmené et qu'ils se furent mis d'accord pour le jeter au fond du puits, et Nous lui révélâmes » c'est-à-dire : Nous lui révélâmes. Et Sa parole : « Et ils descendent de chaque hauteur » et « et s'approche » c'est-à-dire : s'approche. Et Sa parole : « Jusqu'à ce que, quand ils y seront arrivés et que les portes en auront été ouvertes, et ils diront » c'est-à-dire : ils diront. Imru' al-Qays a dit : « Quand nous eûmes traversé la cour de la tribu et qu'il se pencha » c'est-à-dire : il se pencha, et le waw est redondant. Il a dit aussi : « Jusqu'à ce que, quand vos ventres furent chargés, et que vous vîtes vos fils grandir, et que vous eûtes retourné le bouclier contre nous, certes le vil et pervers est le fourbe » il voulait dire : vous retournâtes. Al-Nahhas : Le waw est une lettre de sens, il n'est pas permis qu'elle soit redondante. Dans le récit : L'immolé dit à Ibrahim - paix sur lui - lorsqu'il voulut l'immoler : « Ô mon père, serre mes liens afin que je ne m'agite pas, et écarte tes vêtements pour qu'aucune de mon sang n'y éclabousse et que ma mère ne le voie et ne s'afflige, et fais passer rapidement le couteau sur ma gorge pour que la mort me soit plus facile, et jette-moi sur le visage, afin que tu ne regardes pas mon visage et que tu aies pitié de moi, et afin que je ne regarde pas la lame et que je ne m'effraie pas. Et lorsque tu iras auprès de ma mère, transmets-lui mon salut. » Lorsqu'Ibrahim - paix sur lui - fit passer le couteau, Allah plaça sur lui une plaque de cuivre, et le couteau ne fit rien, puis il le frappa sur son front et entailla sa nuque, mais le couteau ne fit rien. C'est cela Sa parole - le Très-Haut - : « Et l'eut couché sur le front. » Ainsi a dit Ibn Abbas : Son sens est qu'il le renversa sur son visage, puis : « Ô Ibrahim, tu as réalisé la vision » et il se retourna et voilà un bélier, rapporté par Al-Mahdawi. Il a déjà été signalé que cela n'est pas authentique, et que le sens est que lorsqu'il eut cru en l'obligation et se prépara à l'acte, celui-ci sous la forme de l'immolateur, et celui-là sous la forme de l'immolé, ils furent donnés comme lieu d'immolation en rançon, et il n'y eut pas de passage de couteau. Et c'est sur cela qu'on conçoit l'abrogation avant l'acte, comme cela a été mentionné. Et Allah sait mieux. Al-Jawhari a dit : « Et l'eut couché sur le front » c'est-à-dire : il le renversa, comme on dit : il le jeta sur son visage. Al-Harawi : « Al-tall » est la poussée et le renversement, et de cela vient le hadith d'Abu al-Darda' - qu'Allah l'agrée - : « Et ils t'ont laissé pour ton tall » c'est-à-dire : pour ton lieu de chute. Dans un autre hadith : « Il vint avec une chamelle à grande bosse et la talla » c'est-à-dire : il la fit s'agenouiller. Et dans le hadith : « Pendant que je dormais, on m'apporta les clés des trésors de la terre, et elles furent tallées dans ma main » Ibn al-Anbari a dit : c'est-à-dire : elles furent jetées dans ma main. On dit : « tallaltu al-rajul » lorsque tu l'as jeté.
📜 Texte arabe source
قوله تعالى : فلما أسلما أي انقادا لأمر الله . وقرأ ابن مسعود وابن عباس وعلي رضوان الله عليهم " فلما سلما " أي : فوضا أمرهما إلى الله . وقال ابن عباس : استسلما . وقال قتادة : أسلم أحدهما نفسه لله - عز وجل - وأسلم الآخر ابنه .وتله للجبين قال قتادة : كبه وحول وجهه إلى القبلة . وجواب " لما " محذوف عند البصريين تقديره فلما أسلما وتله للجبين فديناه بكبش . وقال الكوفيون : الجواب " ناديناه " والواو زائدة مقحمة ، كقوله : فلما ذهبوا به وأجمعوا أن يجعلوه في غيابة الجب وأوحينا أي : أوحينا . وقوله : وهم من كل حدب ينسلون واقترب أي : اقترب . وقوله : حتى إذا جاءوها وفتحت أبوابها وقال أي : قال لهم . وقال امرؤ القيس :فلما أجزنا ساحة الحي وانتحىأي : انتحى ، والواو زائدة . وقال أيضا :حتى إذا حملت بطونكم ورأيتم أبناءكم شبوا[ ص: 95 ] وقلبتم ظهر المجن لنا إن اللئيم الفاجر الخبأراد قلبتم . النحاس : والواو من حروف المعاني لا يجوز أن تزاد . وفي الخبر : إن الذبيح قال لإبراهيم - عليه السلام - حين أراد ذبحه : يا أبت اشدد رباطي حتى لا أضطرب ، واكفف ثيابك لئلا ينتضح عليها شيء من دمي فتراه أمي فتحزن ، وأسرع مر السكين على حلقي ليكون الموت أهون علي ، واقذفني للوجه ، لئلا تنظر إلى وجهي فترحمني ، ولئلا أنظر إلى الشفرة فأجزع ، وإذا أتيت إلى أمي فأقرئها مني السلام . فلما جر إبراهيم - عليه السلام - السكين ضرب الله عليه صفيحة من نحاس ، فلم تعمل السكين شيئا ، ثم ضرب به على جبينه وحز في قفاه فلم تعمل السكين شيئا ، فذلك قوله تعالى : وتله للجبين . كذلك قال ابن عباس : معناه كبه على وجهه فنودي يا إبراهيم قد صدقت الرؤيا فالتفت فإذا بكبش ، ذكره المهدوي . وقد تقدمت الإشارة إلى عدم صحته ، وأن المعنى لما اعتقد الوجوب وتهيأ للعمل ، هذا بهيئة الذبح ، وهذا بصورة المذبوح ، أعطيا محلا للذبح فداء ، ولم يكن هناك مر سكين . وعلى هذا يتصور النسخ قبل الفعل على ما تقدم . والله أعلم . قال الجوهري : وتله للجبين أي : صرعه ، كما تقول : كبه لوجهه . الهروي : والتل الدفع والصرع ، ومنه حديث أبي الدرداء - رضي الله عنه - : وتركوك لمتلك أي : لمصرعك . وفي حديث آخر : فجاء بناقة كوماء فتلها أي : أناخها . وفي الحديث : بينا أنا نائم أتيت بمفاتيح خزائن الأرض فتلت في يدي قال ابن الأنباري : أي : فألقيت في يدي ، يقال : تللت الرجل إذا ألقيته . قال ابن الأعرابي : فصبت في يدي ، والتل الصب ، يقال : تل يتل إذا صب ، وتل يتل بالكسر إذا سقط .قلت : وفي صحيح مسلم عن سهل بن سعد الساعدي أن رسول الله - صلى الله عليه وسلم - أتي بشراب فشرب منه ، وعن يمينه غلام وعن يساره أشياخ ، فقال للغلام : أتأذن لي أن أعطي هؤلاء ، فقال الغلام : لا والله ، لا أوثر بنصيبي منك أحدا . قال ، فتله رسول الله - صلى الله عليه وسلم - في يده ، يريد جعله في يده . وقال بعض أهل الإشارة : إن إبراهيم ادعى محبة الله ، ثم نظر إلى الولد بالمحبة ، فلم يرض حبيبه محبة مشتركة ، فقيل له : يا إبراهيم اذبح ولدك في مرضاتي ، فشمر وأخذ السكين وأضجع ولده ، ثم قال : اللهم تقبله مني في مرضاتك . فأوحى الله إليه : يا إبراهيم لم يكن المراد ذبح الولد ، وإنما المراد أن ترد قلبك إلينا ، فلما رددت قلبك بكليته إلينا رددنا ولدك إليك . وقال كعب وغيره : لما أري إبراهيم ذبح ولده في منامه ، قال الشيطان : والله لئن لم أفتن عند هذا آل إبراهيم لا أفتن منهم أحدا أبدا . فتمثل الشيطان لهم في صورة الرجل ، ثم أتى أم الغلام [ ص: 96 ] وقال : أتدرين أين يذهب إبراهيم بابنك ؟ قالت : لا . قال : إنه يذهب به ليذبحه . قالت : كلا هو أرأف به من ذلك . فقال : إنه يزعم أن ربه أمره بذلك . قالت : فإن كان ربه قد أمره بذلك فقد أحسن أن يطيع ربه . ثم أتى الغلام فقال : أتدري أين يذهب بك أبوك ؟ قال : لا . قال : فإنه يذهب بك ليذبحك . قال : ولم ؟ قال : زعم أن ربه أمره بذلك . قال : فليفعل ما أمره الله به ، سمعا وطاعة لأمر الله . ثم جاء إبراهيم فقال : أين تريد ؟ والله إني لأظن أن الشيطان قد جاءك في منامك فأمرك بذبح ابنك . فعرفه إبراهيم فقال : إليك عني يا عدو الله ، فوالله لأمضين لأمر ربي . فلم يصب الملعون منهم شيئا . وقال ابن عباس : لما أمر إبراهيم بذبح ابنه عرض له الشيطان عند جمرة العقبة فرماه بسبع حصيات حتى ذهب ، ثم عرض له عند الجمرة الوسطى فرماه بسبع حصيات حتى ذهب ، ثم عرض له عند الجمرة الأخرى فرماه بسبع حصيات حتى ذهب ، ثم مضى إبراهيم لأمر الله تعالى . واختلف في الموضع الذي أراد ذبحه فيه ، فقيل : بمكة في المقام . وقيل : في المنحر بمنى عند الجمار التي رمى بها إبليس لعنه الله ، قاله ابن عباس وابن عمر ومحمد بن كعب وسعيد بن المسيب . وحكي عن سعيد بن جبير : أنه ذبحه على الصخرة التي بأصل ثبير بمنى . وقال ابن جريج : ذبحه بالشام وهو من بيت المقدس على ميلين . والأول أكثر ، فإنه ورد في الأخبار تعليق قرن الكبش في الكعبة ، فدل على أنه ذبحه بمكة . وقال ابن عباس : فوالذي نفسي بيده لقد كان أول الإسلام ، وإن رأس الكبش لمعلق بقرنيه من ميزاب الكعبة وقد يبس . أجاب من قال بأن الذبح وقع بالشام : لعل الرأس حمل من الشام إلى مكة . والله أعلم .
Verset 104
Alors il fut appelé : « Ô Ibrâhîm, tu as réalisé la vision en vérité. »
📜 Texte arabe source
فنودي " يا إبراهيم قد صدقت الرؤيا "
Verset 105
Sa parole : « C’est ainsi que Nous récompensons les bienfaisants », c’est-à-dire que Nous les récompensons en les délivrant des épreuves dans ce monde et dans l’au-delà.
📜 Texte arabe source
قوله تعالى : إنا كذلك نجزي المحسنين أي نجزيهم بالخلاص من الشدائد في الدنيا والآخرة .
Verset 106
« Ceci est certes l’épreuve manifeste », c’est-à-dire la grâce évidente. On dit : « ablâhu Allâhu iblâ’an wa balâ’an » lorsqu’Il lui accorde un bienfait. On peut aussi dire « balâhu ». Zuhayr a dit : « Et Il les a éprouvés de la meilleure épreuve, celle qui éprouve. » Certains prétendent qu’il a utilisé les deux formes. D’autres disent que la seconde vient de « balâhu yablûhu » lorsqu’on teste, et on ne dit pas « yablûhu » pour l’épreuve (al-ibtilâ’), ni « yablûhu » pour le test. L’origine de tout cela est l’examen, qui peut être par le bien ou le mal. Allah - Gloire à Lui - a dit : « Nous vous éprouvons par le mal et le bien comme tentation. » Abû Zayd a dit : ceci fait partie de l’épreuve qui l’a frappé concernant le sacrifice de son fils, et il a dit que cela relève de l’épreuve détestable.
📜 Texte arabe source
إن هذا لهو البلاء المبين أي النعمة الظاهرة ، يقال : أبلاه الله إبلاء وبلاء إذا أنعم عليه . وقد يقال بلاه . قال زهير : .فأبلاهما خير البلاء الذي يبلوفزعم قوم أنه جاء باللغتين . وقال آخرون : بل الثاني من بلاه يبلوه إذا اختبره ، ولا يقال من الاختبار إلا بلاه يبلوه ، ولا يقال من الابتلاء يبلوه . وأصل هذا كله من الاختبار أن يكون بالخير والشر ، قال الله - عز وجل - : ونبلوكم بالشر والخير فتنة . وقال أبو زيد : هذا من البلاء الذي نزل به في أن يذبح ابنه ، قال : وهذا من البلاء المكروه .
Verset 107
Sa parole : « Et Nous le rachetâmes par une immolation généreuse » : « al-dhibh » (l’immolation) est le nom de la chose immolée, et son pluriel est « dhubûh », comme « al-tahn » est le nom de ce qui est moulu. « Al-dhabh » avec la fat-ha est le nom verbal. « Généreuse » signifie de grande valeur, et non pas de grande corpulence. Sa valeur est grande parce qu’elle a servi de rançon pour le sacrifié, ou parce qu’elle a été agréée. Al-Nahhâs a dit : « Généreux » en langue peut signifier grand ou noble. Les exégètes s’accordent à dire qu’ici cela signifie noble ou agréé. Ibn ‘Abbâs a dit : c’est le bélier que Hâbîl avait offert en sacrifice, qui paissait au Paradis jusqu’à ce qu’Allah le rachète avec Ismâ‘îl. Il a aussi rapporté que c’était un bélier qu’Allah avait envoyé du Paradis, ayant paît au Paradis pendant quarante automnes. Al-Hasan a dit : Ismâ‘îl ne fut racheté que par un bouc de montagne (al-arwâ) descendu de Thabîr, qu’Ibrâhîm immola en rançon pour son fils, et c’est l’avis de ‘Alî - qu’Allah l’agrée. Lorsqu’Ibrâhîm le vit, il le prit, l’immola et libéra son fils, en disant : « Ô mon fils, aujourd’hui tu m’es donné. » Abû Ishâq al-Zajjâj a dit : on a dit qu’il fut racheté par un bouquetin (al-wa‘l), qui est le bouc de montagne. Les exégètes s’accordent à dire qu’il fut racheté par un bélier. Dans ce verset, il y a une preuve que le sacrifice d’un mouton est meilleur que celui d’un chameau ou d’une vache. C’est la doctrine de Mâlik et de ses compagnons. Ils disent : les meilleurs sacrifices sont les béliers mâles parmi les moutons, les brebis femelles sont meilleures que les boucs mâles, les boucs mâles sont meilleurs que leurs femelles, et les femelles de chèvres sont meilleures que les chameaux et les vaches. Leur argument est Sa parole - Gloire à Lui : « Nous le rachetâmes par une immolation généreuse », c’est-à-dire de grande corpulence et grasse, et cela est un bélier, non un chameau ni une vache. Mujâhid et d’autres ont rapporté d’Ibn ‘Abbâs qu’un homme lui demanda : « J’ai fait vœu de sacrifier mon fils ? » Il répondit : « Un bélier gras te suffit », puis il récita : « Nous le rachetâmes par une immolation généreuse. » Certains ont dit : si Allah avait connu un animal meilleur que le bélier, Il aurait racheté Ishâq avec. Le Messager d’Allah - paix et bénédiction sur lui - sacrifia deux béliers blancs et noirs. La plupart de ses sacrifices étaient des béliers. Ibn Abî Shayba a mentionné d’après Ibn ‘Ulayya, d’après al-Layth, d’après Mujâhid : « l’immolation généreuse » est la brebis. Ils ont divergé sur ce qui est meilleur : le sacrifice ou l’aumône de son prix. Mâlik et ses compagnons disent : le sacrifice est meilleur, sauf à Minâ, car ce n’est pas un lieu de sacrifice, rapporté par Abû ‘Umar. Ibn al-Mundhir a dit : nous avons rapporté de Bilâl qu’il a dit : « Peu m’importe de ne sacrifier qu’un coq, et que je le place chez un orphelin qui s’y est enfoncé - ainsi a dit le traditionniste - m’est plus cher que de sacrifier avec. » C’est l’avis d’al-Sha‘bî : l’aumône est meilleure. C’est aussi l’avis de Mâlik et d’Abû Thawr. Il y a une deuxième opinion : le sacrifice est meilleur, c’est l’avis de Rabî‘a et d’Abû al-Zinâd, et c’est aussi l’avis des partisans de l’opinion (ahl al-ra’y). Abû ‘Umar a ajouté : et Ahmad ibn Hanbal. Ils disent : le sacrifice est meilleur que l’aumône, car le sacrifice est une sunna confirmée comme la prière de l’Aïd. Or, il est connu que la prière de l’Aïd est meilleure que les autres prières surérogatoires. De même, les prières de la sunna sont plus...
📜 Texte arabe source
قوله تعالى : وفديناه بذبح عظيم الذبح اسم المذبوح وجمعه ذبوح ، كالطحن اسم المطحون . والذبح بالفتح المصدر . " عظيم " أي : عظيم القدر ، ولم يرد عظيم الجثة . وإنما عظم قدره لأنه فدي به الذبيح ، أو لأنه متقبل . قال النحاس : عظيم في اللغة يكون للكبير وللشريف . وأهل التفسير على أنه هاهنا للشريف ، أو المتقبل . وقال ابن عباس : هو الكبش الذي تقرب به هابيل ، وكان في الجنة يرعى حتى فدى الله به إسماعيل . وعنه أيضا : أنه كبش أرسله الله من الجنة كان قد رعى في الجنة أربعين خريفا . وقال الحسن : ما فدي إسماعيل إلا بتيس من الأروى هبط عليه من ثبير ، فذبحه إبراهيم فداء عن ابنه ، وهذا قول علي - رضي الله عنه - . فلما رآه إبراهيم أخذه فذبحه وأعتق ابنه . وقال : يا بني اليوم وهبت لي . وقال أبو إسحاق الزجاج : قد قيل إنه فدي بوعل ، والوعل : التيس الجبلي . وأهل التفسير على أنه فدي بكبش .في هذه الآية دليل على أن الأضحية بالغنم أفضل من الإبل والبقر . وهذا مذهب مالك وأصحابه . قالوا : أفضل الضحايا الفحول من الضأن ، وإناث الضأن أفضل من فحل المعز ، وفحول المعز خير من إناثها ، وإناث المعز خير من الإبل والبقر . وحجتهم قوله سبحانه وتعالى : وفديناه بذبح عظيم أي : ضخم الجثة سمين ، وذلك كبش لا جمل ولا بقرة . وروى مجاهد وغيره عن ابن عباس أنه سأله رجل : إني نذرت أن أنحر ابني ؟ فقال : يجزيك كبش سمين ، ثم قرأ : وفديناه بذبح عظيم . وقال بعضهم : لو علم الله حيوانا أفضل من الكبش لفدى به إسحاق . وضحى رسول الله - صلى الله عليه وسلم - بكبشين أملحين . وأكثر ما ضحى به الكباش . وذكر ابن أبي شيبة عن ابن علية عن الليث عن مجاهد قال : الذبح العظيم : الشاة .واختلفوا أيهما أفضل : الأضحية أو الصدقة بثمنها . فقال مالك وأصحابه : الضحية أفضل إلا بمنى ; لأنه ليس موضع الأضحية ، حكاه أبو عمر . وقال ابن المنذر : روينا عن بلال أنه قال : ما أبالي ألا أضحي إلا بديك ، ولأن أضعه في يتيم قد ترب فيه - هكذا قال المحدث - أحب إلي من أن أضحي به . وهذا قول الشعبي : إن الصدقة أفضل . وبه قال مالك وأبو ثور . وفيه قول ثان : إن الضحية أفضل ، هذا قول ربيعة وأبي الزناد . وبه قال أصحاب الرأي . زاد أبو عمر : وأحمد بن حنبل . قالوا : الضحية أفضل من الصدقة ; لأن الضحية سنة مؤكدة كصلاة العيد . ومعلوم أن صلاة العيد أفضل من سائر النوافل . وكذلك صلوات السنن أفضل من التطوع كله . قال أبو عمر : وقد روي في فضل الضحايا آثار حسان ، فمنها ما رواه سعيد بن داود بن أبي زنبر عن مالك عن ثور بن زيد عن عكرمة عن [ ص: 98 ] ابن عباس قال : قال رسول الله - صلى الله عليه وسلم - : ما من نفقة بعد صلة الرحم أفضل عند الله من إهراق الدم قال أبو عمر : وهو حديث غريب من حديث مالك . وعن عائشة قالت : يا أيها الناس ضحوا وطيبوا أنفسا ، فإني سمعت رسول الله - صلى الله عليه وسلم - يقول : ما من عبد توجه بأضحيته إلى القبلة إلا كان دمها وقرنها وصوفها حسنات محضرات في ميزانه يوم القيامة ، فإن الدم إن وقع في التراب فإنما يقع في حرز الله حتى يوفيه صاحبه يوم القيامة ذكره أبو عمر في كتاب التمهيد . وخرج الترمذي أيضا عنها أن رسول الله - صلى الله عليه وسلم - قال : ما عمل آدمي من عمل يوم النحر أحب إلى الله من إهراق الدم ، إنها لتأتي يوم القيامة بقرونها وأشعارها وأظلافها ، وإن الدم ليقع من الله بمكان قبل أن يقع إلى الأرض ، فطيبوا بها نفسا قال : وفي الباب عن عمران بن حصين وزيد بن أرقم . وهذا حديث حسن .الضحية ليست بواجبة ولكنها سنة ومعروف . وقال عكرمة : كان ابن عباس يبعثني يوم الأضحى بدرهمين أشتري له لحما ، ويقول : من لقيت فقل : هذه أضحية ابن عباس . قال أبو عمر : ومجمل هذا وما روي عن أبي بكر وعمر أنهما لا يضحيان عند أهل العلم ، لئلا يعتقد في المواظبة عليها أنها واجبة فرض ، وكانوا أئمة يقتدي بهم من بعدهم ممن ينظر في دينه إليهم ; لأنهم الواسطة بين النبي - صلى الله عليه وسلم - وبين أمته ، فساغ لهم من الاجتهاد في ذلك ما لا يسوغ اليوم لغيرهم . وقد حكى الطحاوي في مختصره : وقال أبو حنيفة : الأضحية واجبة على المقيمين الواجدين من أهل الأمصار ، ولا تجب على المسافر . قال : ويجب على الرجل من الأضحية على ولده الصغير مثل الذي يجب عليه من نفسه . وخالفه أبو يوسف ومحمد فقالا : ليست بواجبة ولكنها سنة غير مرخص لمن وجد السبيل إليها في تركها . قال : وبه نأخذ . قال أبو عمر : وهذا قول مالك ، قال : لا ينبغي لأحد تركها مسافرا كان أو مقيما ، فإن تركها فبئس ما صنع إلا أن يكون له عذر إلا الحاج بمنى . وقال الإمام الشافعي : هي سنة على جميع الناس وعلى الحاج بمنى وليست بواجبة . وقد احتج من [ ص: 99 ] أوجبها بأن النبي - صلى الله عليه وسلم - أمر أبا بردة بن نيار أن يعيد ضحية أخرى ; لأن ما لم يكن فرضا لا يؤمر فيه بالإعادة . احتج آخرون بحديث أم سلمة عن النبي - صلى الله عليه وسلم - أنه قال : إذا دخل العشر وأراد أحدكم أن يضحي قالوا : فلو كان ذلك واجبا لم يجعل ذلك إلى إرادة المضحي . وهو قول أبي بكر وعمر وأبي مسعود البدري وبلال .والذي يضحى به بإجماع المسلمين الأزواج الثمانية : وهي الضأن والمعز والإبل والبقر . قال ابن المنذر : وقد حكي عن الحسن بن صالح أنه قال : يضحى ببقرة الوحش عن سبعة ، وبالظبي عن رجل . وقال الإمام الشافعي : لو نزا ثور وحشي على بقرة إنسية ، أو ثور إنسي على بقرة وحشية لا يجوز شيء من هذا أضحية . وقال أصحاب الرأي : جائز ; لأن ولدها بمنزلة أمه . وقال أبو ثور : يجوز إذا كان منسوبا إلى الأنعام .قد مضى في سورة [ الحج ] الكلام في وقت الذبح والأكل من الأضحية مستوفى . وفي صحيح مسلم عن أنس قال : ضحى النبي - صلى الله عليه وسلم - بكبشين أملحين أقرنين ، ذبحهما بيده ، وسمى وكبر ، ووضع رجله على صفاحهما في رواية قال : ويقول : بسم الله والله أكبر وقد مضى في آخر [ الأنعام ] حديث عمران بن حصين ، ومضى في [ المائدة ] القول في التذكية وبيانها وما يذكى به ، وأن ذكاة الجنين ذكاة أمه مستوفى . وفي صحيح مسلم عن عائشة أن رسول الله - صلى الله عليه وسلم - أمر بكبش أقرن يطأ في سواد ويبرك في سواد وينظر في سواد فأتي به ليضحي به فقال لها : يا عائشة ، هلمي المدية ، ثم قال : اشحذيها بحجر ، ففعلت ، ثم أخذها وأخذ الكبش فأضجعه ثم ذبحه ، ثم قال : بسم الله ، اللهم تقبل من محمد وآل محمد ومن أمة محمد ، ثم ضحى به . وقد اختلف العلماء في هذا فكان الحسن البصري يقول في الأضحية : بسم الله والله أكبر ، هذا منك ولك ، تقبل من فلان . وقال مالك : إن فعل ذلك فحسن ، وإن لم يفعل وسمى الله أجزأه . وقال الشافعي : والتسمية على [ ص: 100 ] الذبيحة بسم الله ، فإن زاد بعد ذلك شيئا من ذكر الله ، أو صلى على محمد - عليه السلام - لم أكرهه ، أو قال : اللهم تقبل مني ، أو قال : تقبل من فلان ، فلا بأس . وقال النعمان : يكره أن يذكر مع اسم الله غيره ، يكره أن يقول : اللهم تقبل من فلان عند الذبح . وقال : لا بأس إذا كان قبل التسمية وقبل أن يضجع للذبح . وحديث عائشة يرد هذا القول . وقد تقدم أن إبراهيم - عليه السلام - قال لما أراد ذبح ابنه : الله أكبر والحمد لله . فبقي سنة .روى البراء بن عازب أن رسول الله - صلى الله عليه وسلم - سئل : ماذا يتقى من الضحايا ؟ فأشار بيده وقال : أربعا - وكان البراء يشير بيده ويقول : يدي أقصر من يد رسول الله - صلى الله عليه وسلم - - العرجاء البين ظلعها ، والعوراء البين عورها ، والمريضة البين مرضها والعجفاء التي لا تنقى لفظ مالك ولا خلاف فيه . واختلف في اليسير من ذلك . وفي الترمذي عن علي - رضي الله عنه - قال : أمرنا رسول الله - صلى الله عليه وسلم - أن نستشرف العين والأذن ، وألا نضحي بمقابلة ، ولا مدابرة ، ولا شرقاء ، ولا خرقاء . قال : والمقابلة ما قطع طرف أذنها ، والمدابرة ما قطع من جانب الأذن ، والشرقاء المشقوقة ، والخرقاء المثقوبة ، قال : هذا حديث حسن صحيح . وفي الموطأ عن نافع : أن عبد الله بن عمر كان يتقي من الضحايا والبدن التي لم تسنن ، والتي نقص من خلقها . قال مالك : وهذا أحب ما سمعت إلي . قال القتبي : لم تسنن أي : لم تنبت أسنانها كأنها لم تعط أسنانا . وهذا كما يقال : فلان لم يلبن أي : لم يعط لبنا ، ولم يسمن أي : لم يعط سمنا ، ولم يعسل أي : لم يعط عسلا . وهذا مثل النهي في الأضاحي عن الهتماء . قال أبو عمر : ولا بأس أن يضحى عند مالك بالشاة الهتماء إذا كان سقوط أسنانها من الكبر والهرم وكانت سمينة ، فإن كانت ساقطة الأسنان وهي فتية لم يجز أن يضحى بها ; لأنه عيب غير خفيف . والنقصان كله مكروه ، وشرحه وتفصيله في كتب الفقه . وفي الخبر عن النبي - صلى الله عليه وسلم - : استشرقوا ضحاياكم ؛ فإنها على الصراط مطاياكم ذكره الزمخشري .ودلت الآية على أن من نذر نحر ابنه أو ذبحه أنه يفديه بكبش كما فدى [ ص: 101 ] به إبراهيم ابنه ، قاله ابن عباس . وعنه رواية أخرى : ينحر مائة من الإبل كما فدى بها عبد المطلب ابنه ، روى الروايتين عنه الشعبي . وروى عنه القاسم بن محمد : يجزيه كفارة يمين . وقال مسروق : لا شيء عليه . وقال الشافعي : هو معصية يستغفر الله منها . وقال أبو حنيفة : هي كلمة يلزمه بها في ولده ذبح شاة ، ولا يلزمه في غير ولده شيء . قال محمد : عليه في الحلف بنحر عبده مثل الذي عليه في الحلف بنحر ولده إذا حنث . وذكر ابن عبد الحكم عن مالك فيمن قال : أنا أنحر ولدي عند مقام إبراهيم في يمين ثم حنث فعليه هدي . قال : ومن نذر أن ينحر ابنه ولم يقل عند مقام إبراهيم ولا أراد فلا شيء عليه . قال : ومن جعل ابنه هديا أهدى عنه ، قال القاضي ابن العربي : يلزمه شاة كما قال أبو حنيفة ; لأن الله تعالى جعل ذبح الولد عبارة عن ذبح الشاة شرعا ، فألزم الله إبراهيم ذبح الولد ، وأخرجه عنه بذبح شاة . وكذلك إذا نذر العبد ذبح ولده يلزمه أن يذبح شاة ; لأن الله تعالى قال : ملة أبيكم إبراهيم والإيمان التزام أصلي ، والنذر التزام فرعي ، فيجب أن يكون محمولا عليه . فإن قيل : كيف يؤمر إبراهيم بذبح الولد وهو معصية ، والأمر بالمعصية لا يجوز ؟ . قلنا : هذا اعتراض على كتاب الله ، ولا يكون ذلك ممن يعتقد الإسلام ، فكيف بمن يفتي في الحلال والحرام ، وقد قال الله تعالى : افعل ما تؤمر والذي يجلو الإلباس عن قلوب الناس في ذلك : أن المعاصي والطاعات ليست بأوصاف ذاتية للأعيان ، وإنما الطاعات عبارة عما تعلق به الأمر من الأفعال ، والمعصية عبارة عما تعلق به النهي من الأفعال ، فلما تعلق الأمر بذبح الولد إسماعيل من إبراهيم صار طاعة وابتلاء ، ولهذا قال الله تعالى : إن هذا لهو البلاء المبين في الصبر على ذبح الولد والنفس ، ولما تعلق النهي بنا في ذبح أبنائنا صار معصية . فإن قيل : كيف يصير نذرا وهو معصية . قلنا : إنما يكون معصية لو كان يقصد ذبح الولد بنذره ولا ينوي الفداء ؟ فإن قيل : فلو وقع ذلك وقصد المعصية ولم ينو الفداء ؟ قلنا : لو قصد ذلك لم يضره في قصده ولا أثر في نذره ; لأن نذر الولد صار عبارة عن ذبح الشاة شرعا .
Verset 108
Sa parole : « Et Nous laissâmes sur lui parmi les générations suivantes », c’est-à-dire sur Ibrâhîm une belle louange parmi les nations après lui, car il n’y a aucune nation qui ne prie sur lui et ne l’aime.
📜 Texte arabe source
قوله تعالى : وتركنا عليه في الآخرين أي على إبراهيم ثناء جميلا في الأمم بعده ، فما من أمة إلا تصلي عليه وتحبه .
Verset 109
« Paix sur Ibrahim » — on a dit que c'est une invocation d'Ibrahim, paix sur lui, et « fais que je sois honoré par les générations futures » ; et Ikrimah a dit : c'est la paix sur Ibrahim, c'est-à-dire une paix de Notre part. On a aussi dit : une sécurité pour lui contre les fléaux, comme « Paix sur Nuh parmi les mondes », selon ce qui a déjà été mentionné.
📜 Texte arabe source
سلام على إبراهيم وقيل : هو دعاء إبراهيم - عليه السلام - واجعل لي لسان صدق في الآخرين وقال عكرمة : هو السلام على إبراهيم أي : سلاما منا . وقيل : سلامة له من الآفات مثل : سلام على نوح في العالمين حسب [ ص: 102 ] ما تقدم .
Verset 110
« Ainsi récompensons-Nous les bienfaisants » — c'est-à-dire que Nous perpétuons sur eux la belle louange. Le « kaf » est à l'accusatif, signifiant « une récompense semblable ». Ou bien : Nous les récompensons en les délivrant des épreuves dans ce monde et dans l'au-delà.
📜 Texte arabe source
كذلك نجزي المحسنين أي نبقي عليهم الثناء الحسن . والكاف في موضع نصب ، أي : جزاء كذلك . أو نجزيهم بالخلاص من الشدائد في الدنيا والآخرة .
Verset 111
« Il était parmi Nos serviteurs croyants » — c'est-à-dire parmi ceux qui ont donné à la servitude son droit jusqu'à mériter d'être attribués à Allah, exalté soit-Il.
📜 Texte arabe source
إنه من عبادنا المؤمنين أي من الذين أعطوا العبودية حقها حتى استحقوا الإضافة إلى الله تعالى ..
Verset 112
Seizième point : la parole d'Allah, exalté soit-Il : « Et Nous lui annonçâmes la bonne nouvelle d'Ishaq, prophète parmi les vertueux ». Ibn Abbas a dit : il fut annoncé comme prophète. Il a estimé que l'annonce eut lieu deux fois ; selon cela, le sacrifié est Ishaq, annoncé comme prophète en récompense de sa patience, de son agrément de l'ordre de son Seigneur et de sa soumission à Lui.
📜 Texte arabe source
السادسة عشرة : قوله تعالى : وبشرناه بإسحاق نبيا من الصالحين قال ابن عباس : بشر بنبوته . وذهب إلى أن البشارة كانت مرتين ، فعلى هذا الذبيح هو إسحاق ، بشر بنبوته جزاء على صبره ورضاه بأمر ربه واستسلامه له .
Verset 113
« Et Nous le bénîmes, lui et Ishaq » — c'est-à-dire que Nous avons doublé pour eux la grâce ; on a dit : Nous avons multiplié leur descendance, c'est-à-dire que Nous avons béni Ibrahim et ses enfants, et Ishaq lorsqu'Il fit sortir de sa lignée les prophètes des enfants d'Israël. On a dit que le pronom dans « sur lui » renvoie à Ismaïl et que c'est lui le sacrifié. Al-Mufaddal a dit : ce qui est correct et ce que le Coran indique, c'est que c'est Ismaïl, car Il a raconté l'histoire du sacrifié, puis à la fin du récit Il a dit : « Et Nous le rançonnâmes par une immolation magnifique », puis : « Paix sur Ibrahim. Ainsi récompensons-Nous les bienfaisants », puis Il a dit : « Et Nous lui annonçâmes la bonne nouvelle d'Ishaq, prophète parmi les vertueux. Et Nous le bénîmes, lui » — c'est-à-dire sur Ismaïl — « et sur Ishaq » ; Il l'a mentionné par le pronom car il a déjà été évoqué. Puis Il a dit : « Et de leur descendance », ce qui indique qu'il s'agit de la descendance d'Ismaïl et d'Ishaq. Et les narrateurs ne divergent pas sur le fait qu'Ismaïl était plus âgé qu'Ishaq de treize ans. Je dis : nous avons déjà mentionné au début ce qui indique qu'Ishaq était plus âgé qu'Ismaïl, et que l'annoncé est Ishaq selon le texte explicite de la révélation ; si l'annonce d'Ishaq est explicite, alors le sacrifié est sans doute Ishaq, et Ibrahim fut annoncé de lui deux fois : la première à sa naissance, la seconde à sa prophétie, comme l'a dit Ibn Abbas. Et la prophétie n'advient qu'à l'âge mûr ; « prophète » est à l'accusatif comme état (hal), et le pronom dans « sur lui » renvoie à Ibrahim, et Ismaïl n'est pas mentionné dans le verset pour que le pronom y revienne. Quant à ce qui a été rapporté par la voie de Mu'awiya : il a dit : j'ai entendu un homme dire au Prophète, paix et salut sur lui : « Ô fils des deux sacrifiés », et le Prophète, paix et salut sur lui, sourit. Puis Mu'awiya a dit : lorsque Abd al-Muttalib creusa le puits de Zamzam, il fit vœu à Allah que si Il lui facilitait cette affaire, il sacrifierait l'un de ses fils pour Allah ; Allah lui facilita l'affaire, le sort tomba sur Abd Allah, mais ses oncles maternels, les Banu Makhzum, l'en empêchèrent et dirent : rachète ton fils ; il le racheta avec cent chameaux, et c'est lui le sacrifié, et Ismaïl est le deuxième sacrifié. Il n'y a pas d'argument là-dedans, car sa chaîne de transmission n'est pas établie, comme nous l'avons mentionné dans le livre « Al-A'lam » sur la connaissance de la naissance du Mustafa, paix et salut sur lui ; et parce que les Arabes considèrent l'oncle paternel comme un père — Allah, exalté soit-Il, a dit : « Ils dirent : nous adorons ton Dieu et le Dieu de tes pères Ibrahim, Ismaïl et Ishaq » — et Il a dit : « Et il éleva ses deux parents sur le trône », alors qu'ils étaient son père et sa tante maternelle. De même, ce qui a été rapporté du poète Al-Farazdaq d'après Abu Hurayra, qu'Allah l'agrée, d'après le Prophète, paix et salut sur lui, même si sa chaîne était authentique — et comment le serait-elle, alors qu'Al-Farazdaq lui-même est sujet à critique ? — La parole d'Allah, exalté soit-Il : « Et de leur descendance, il y a celui qui est bienfaisant et celui qui est manifestement injuste envers lui-même » — après avoir mentionné la bénédiction dans la descendance et la multitude, Il a dit : parmi eux il y a le bienfaisant et parmi eux le mauvais, et le mauvais ne tire pas profit de la filiation prophétique ; ainsi les Juifs et les Chrétiens, bien qu'ils soient de la descendance d'Ishaq, et les Arabes, bien qu'ils soient de la descendance d'Ismaïl.
📜 Texte arabe source
وباركنا عليه وعلى إسحاق أي ثنينا عليهما النعمة ، وقيل كثرنا ولدهما ، أي : باركنا على إبراهيم وعلى أولاده ، وعلى إسحاق حين أخرج أنبياء بني إسرائيل من صلبه . وقد قيل : إن الكناية في " عليه " تعود على إسماعيل وأنه هو الذبيح . قال المفضل : الصحيح الذي يدل عليه القرآن أنه إسماعيل ، وذلك أنه قص قصة الذبيح ، فلما قال في آخر القصة : وفديناه بذبح عظيم ثم قال : سلام على إبراهيم . كذلك نجزي المحسنين قال : وبشرناه بإسحاق نبيا من الصالحين . وباركنا عليه أي : على إسماعيل " وعلى إسحاق " كنى عنه ; لأنه قد تقدم ذكره . ثم قال : " ومن ذريتهما " فدل على أنها ذرية إسماعيل وإسحاق ، وليس تختلف الرواة في أن إسماعيل كان أكبر من إسحاق بثلاث عشرة سنة .قلت : قد ذكرنا أولا ما يدل على أن إسحاق أكبر من إسماعيل ، وأن المبشر به هو إسحاق بنص التنزيل ، فإذا كانت البشارة بإسحاق نصا فالذبيح لا شك هو إسحاق ، وبشر به إبراهيم مرتين ، الأولى بولادته والثانية بنبوته ، كما قال ابن عباس . ولا تكون النبوة إلا في حال الكبر و " نبيا " نصب على الحال ، والهاء في عليه عائدة إلى إبراهيم وليس لإسماعيل في الآية ذكر حتى ترجع الكناية إليه . وأما ما روي من طريق معاوية قال : سمعت رجلا يقول للنبي - صلى الله عليه وسلم - : يا ابن الذبيحين ، فضحك النبي صلى الله عليه وسلم . ثم قال معاوية : إن عبد المطلب لما حفر بئر زمزم ، نذر لله إن سهل عليه أمرها ليذبحن أحد ولده لله ، فسهل الله عليه أمرها ، فوقع السهم على عبد الله ، فمنعه أخواله بنو مخزوم ، وقالوا : افد ابنك ، ففداه بمائة من الإبل وهو الذبيح ، وإسماعيل هو الذبيح الثاني فلا حجة فيه ; لأن سنده لا يثبت على ما ذكرناه في كتاب الأعلام في معرفة مولد المصطفى عليه الصلاة والسلام ، ولأن العرب تجعل العم أبا ، قال الله تعالى : قالوا نعبد إلهك وإله آبائك إبراهيم وإسماعيل وإسحاق وقال تعالى : ورفع أبويه على العرش وهما أبوه وخالته . وكذلك ما روي عن الشاعر [ ص: 103 ] الفرزدق عن أبي هريرة - رضي الله عنه - عن النبي - صلى الله عليه وسلم - لو صح إسناده ، فكيف وفي الفرزدق نفسه مقال .قوله تعالى : ومن ذريتهما محسن وظالم لنفسه مبين لما ذكر البركة في الذرية والكثرة قال : منهم محسن ومنهم مسيء ، وإن المسيء لا تنفعه بنوة النبوة ، فاليهود والنصارى ، وإن كانوا من ولد إسحاق ، والعرب وإن كانوا من ولد إسماعيل ، فلا بد من الفرق بين المحسن والمسيء والمؤمن والكافر ، وفي التنزيل : وقالت اليهود والنصارى نحن أبناء الله وأحباؤه الآية ، أي : أبناء رسل الله ، فرأوا لأنفسهم فضلا . وقد تقدم
Verset 114
Sa parole : « Et Nous avons certes accordé des faveurs à Mûsâ et Hârûn » — Lorsqu'Il mentionna le salut d'Is'hâq de l'égorgement, et la faveur qu'Il lui accorda après la prophétie, Il mentionna également la faveur qu'Il accorda à Mûsâ et Hârûn de cela.
📜 Texte arabe source
قوله تعالى : ولقد مننا على موسى وهارون لما ذكر إنجاء إسحاق من الذبح ، وما من به عليه بعد النبوة ، ذكر ما من به أيضا على موسى وهارون من ذلك .
Verset 115
« Et Nous les sauvâmes, eux et leur peuple, de la grande détresse » — On dit : de la servitude qui frappa les Banû Isrâ'îl. Et on dit : de la noyade qui frappa Fir'awn.
📜 Texte arabe source
ونجيناهما وقومهما من الكرب العظيم قيل : من الرق الذي لحق بني إسرائيل . وقيل : من الغرق الذي لحق فرعون .
Verset 116
« Et Nous les secourûmes, et ils furent les vainqueurs » — Al-Farrâ' dit : le pronom se réfère à Mûsâ et Hârûn seuls, et cela est basé sur le fait que le duel est considéré comme un pluriel ; sa preuve est Sa parole : « Et Nous leur donnâmes et Nous les guidâmes ». Et on dit : le pronom se réfère à Mûsâ, Hârûn et leur peuple, et c'est la bonne opinion ; car avant cela Il dit : « Et Nous les sauvâmes, eux et leur peuple ».
📜 Texte arabe source
ونصرناهم فكانوا هم الغالبين قال الفراء : الضمير لموسى وهارون وحدهما ، وهذا على أن الاثنين جمع ، دليله قوله : وآتيناهما وهديناهما . وقيل : الضمير لموسى وهارون وقومهما ، وهذا هو الصواب ; لأن قبله ونجيناهما وقومهما .
Verset 117
« Et le Livre explicite » — la Tawrât. On dit : istabâna telle chose, c'est-à-dire qu'elle est devenue claire, et istabânahu untel, comme tabayyana la chose par elle-même et tabayyanahu untel.
📜 Texte arabe source
و الكتاب المستبين التوراة ، يقال : استبان كذا أي : صار بينا ، واستبانه فلان مثل تبين الشيء بنفسه وتبينه فلان .
Verset 118
« Et Nous les guidâmes vers le droit chemin » — la religion droite qui n'a aucun tort, et c'est la religion de l'Islâm.
📜 Texte arabe source
و وهديناهما الصراط المستقيم : الدين القويم الذي لا اعوجاج فيه وهو دين الإسلام .
Verset 119
Et Nous avons laissé sur eux deux, parmi les générations suivantes, la belle louange.
📜 Texte arabe source
وتركنا عليهما في الآخرين يريد الثناء الجميل .
Verset 120
C'est-à-dire le salut pour lui d'être mentionné en mal "parmi les générations suivantes". Al-Kisa'i a dit : dans la lecture d'Ibn Mas'ud, "salāman" est à l'accusatif en raison de "taraknā", c'est-à-dire Nous avons laissé sur lui une belle louange, un salut. On a dit : "parmi les générations suivantes" signifie dans la communauté de Muhammad, paix et salut sur lui. On a dit : parmi les prophètes.
📜 Texte arabe source
أي سلامة له من أن يذكر بسوء " في الآخرين " .قال الكسائي : وفي قراءة ابن مسعود " سلاما " منصوب بـ " تركنا " أي تركنا عليه ثناء حسنا سلاما .وقيل : " في الآخرين " أي في أمة محمد صلى الله عليه وسلم .وقيل : في الأنبياء
Verset 121
C'est-à-dire Nous leur maintenons la belle louange. Le kāf est à l'accusatif, c'est-à-dire une récompense semblable. Ou bien Nous les récompensons par la délivrance des épreuves en ce monde et dans l'au-delà.
📜 Texte arabe source
أي نبقي عليهم الثناء الحسن .والكاف في موضع نصب ; أي جزاء كذلك .أو نجزيهم بالخلاص من الشدائد في الدنيا والآخرة .
Verset 122
C'est-à-dire parmi ceux qui ont donné à l'adoration son droit jusqu'à mériter d'être attribués à Allah, le Très-Haut.
📜 Texte arabe source
أي من الذين أعطوا العبودية حقها حتى استحقوا الإضافة إلى الله تعالى .
Verset 123
La parole du Très-Haut : "Et Ilyās était certes parmi les envoyés." Les exégètes ont dit : Ilyās est un prophète des enfants d'Isrā'īl. Il a été rapporté d'Ibn Mas'ūd qu'il a dit : Isrā'īl est Ya'qūb, et Ilyās est Idrīs. Il a lu : "Et Idrīs" et 'Ikrima l'a dit aussi. Il a dit : dans le mushaf de 'Abd Allāh, il est écrit : "Et Idrīs était certes parmi les envoyés." Il s'est singularisé par cette opinion. Ibn 'Abbās a dit : il est l'oncle d'Al-Yasa'. Ibn Ishāq et d'autres ont dit : celui qui prit en charge les affaires des enfants d'Isrā'īl après Yūsha' fut Kālib ibn Yūqannā, puis Hizqīl. Lorsqu'Allah rappela Hizqīl le prophète, les événements graves s'intensifièrent parmi les enfants d'Isrā'īl, ils oublièrent le pacte d'Allah et adorèrent les idoles en dehors de Lui. Allah leur envoya alors Ilyās comme prophète, et Al-Yasa' le suivit et crut en lui. Lorsque les enfants d'Isrā'īl devinrent rebelles contre lui, il invoqua son Seigneur pour qu'Il le soulage d'eux. Il lui fut dit : sors tel jour à tel endroit, et tout ce qui se présentera à toi, monte dessus et ne le crains pas. Il sortit avec Al-Yasa', qui dit : ô Ilyās, que m'ordonnes-tu ? Alors un manteau lui fut jeté d'en haut, et ce fut le signe de sa succession sur les enfants d'Isrā'īl, et ce fut la fin de leur rencontre. Allah coupa pour Ilyās le plaisir de la nourriture et de la boisson, le revêtit de plumes et l'habilla de lumière, et il vola avec les anges, devenant à la fois humain et angélique, céleste et terrestre. Ibn Qutayba a dit : Allah dit à Ilyās : "Demande-Moi, Je te donnerai." Il dit : élève-moi vers Toi et éloigne de moi le goût de la mort. Il devint alors volant avec les anges. Certains ont dit : il tomba malade et sentit la mort, puis pleura. Allah lui révéla : pourquoi pleures-tu ? Par convoitise du monde, ou par peur de la mort, ou par crainte du feu ? Il dit : non, rien de tout cela, par Ta puissance ! Mon inquiétude est seulement : comment les louangeurs Te loueront-ils après moi sans que je Te loue ? Comment les mentionnants Te mentionneront-ils après moi sans que je Te mentionne ? Comment les jeûneurs jeûneront-ils après moi sans que je jeûne ? Comment les priants prieront-ils sans que je prie ? Il lui fut dit : "Ô Ilyās, par Ma puissance, Je Te retarderai jusqu'à un temps où aucun mentionnant ne Me mentionnera." C'est-à-dire le Jour de la Résurrection. 'Abd al-'Azīz ibn Abī Rawwād a dit : Ilyās et Al-Khidr, paix sur eux, jeûnent le mois de Ramadan chaque année à Bayt al-Maqdis et assistent au pèlerinage chaque année. Ibn Abī al-Dunyā a mentionné qu'ils disent à leur séparation du pèlerinage : "Ce qu'Allah veut, ce qu'Allah veut, nul ne conduit le bien qu'Allah. Ce qu'Allah veut, ce qu'Allah veut, nul n'écarte le mal qu'Allah. Ce qu'Allah veut, ce qu'Allah veut, toute grâce vient d'Allah. Ce qu'Allah veut, ce qu'Allah veut, je m'en remets à Allah. Allah nous suffit, et Il est le meilleur garant." Cela a déjà été mentionné dans [Al-Kahf]. Il a été rapporté par la voie de Makhūl, d'Anas, qui a dit : nous avons fait une expédition avec le Messager d'Allah, paix et salut sur lui, jusqu'à ce que nous soyons au col de la chamelle près d'Al-Hijr, quand soudain nous entendîmes une voix disant : "Ô Allah..."
📜 Texte arabe source
قوله تعالى : وإن إلياس لمن المرسلين قال المفسرون : إلياس نبي من بني إسرائيل . وروي عن ابن مسعود قال : إسرائيل هو يعقوب وإلياس هو إدريس . وقرأ : " وإن إدريس " وقاله عكرمة . وقال : هو في مصحف عبد الله : " وإن إدريس لمن المرسلين " وانفرد بهذا القول . وقال ابن عباس : هو عم اليسع . وقال ابن إسحاق وغيره : كان القيم بأمر بني إسرائيل بعد يوشع كالب بن يوقنا ثم حزقيل ، ثم لما قبض الله حزقيل النبي عظمت الأحداث في بني إسرائيل ، ونسوا عهد الله وعبدوا الأوثان من دونه ، فبعث الله إليهم إلياس نبيا وتبعه اليسع وآمن به ، فلما عتا عليه بنو إسرائيل دعا ربه أن يريحه منهم فقيل له : اخرج يوم كذا وكذا إلى موضع كذا وكذا ، فما استقبلك من شيء فاركبه ولا تهبه . فخرج ومعه اليسع فقال : يا إلياس ما تأمرني ؟ . فقذف إليه بكسائه من الجو الأعلى ، فكان ذلك علامة استخلافه إياه على بني إسرائيل ، وكان ذلك آخر العهد به . وقطع الله على إلياس لذة المطعم والمشرب ، وكساه الريش وألبسه النور ، فطار مع الملائكة ، فكان إنسيا ملكيا سماويا أرضيا . قال ابن قتيبة : وذلك أن الله تعالى قال لإلياس : " سلني أعطك " . قال : ترفعني إليك ، وتؤخر عني مذاقة الموت . فصار يطير مع الملائكة . وقال بعضهم : كان قد مرض وأحس الموت فبكى ، فأوحى الله إليه : لم تبكي ؟ حرصا على الدنيا ، أو جزعا من الموت ، أو خوفا من النار ؟ قال : لا ، ولا شيء من هذا وعزتك ، إنما جزعي كيف يحمدك الحامدون بعدي ولا أحمدك! ويذكرك الذاكرون بعدي ولا أذكرك! ويصوم الصائمون بعدي ولا أصوم! ويصلي المصلون ولا [ ص: 105 ] أصلي!! فقيل له : " يا إلياس وعزتي لأؤخرنك إلى وقت لا يذكرني فيه ذاكر " . يعني يوم القيامة . وقال عبد العزيز بن أبي رواد : إن إلياس والخضر عليهما السلام يصومان شهر رمضان في كل عام ببيت المقدس يوافيان الموسم في كل عام . وذكر ابن أبي الدنيا ، إنهما يقولان عند افتراقهما عن الموسم : ما شاء الله ما شاء الله ، لا يسوق الخير إلا الله ، ما شاء الله ما شاء الله ، لا يصرف السوء إلا الله ، ما شاء الله ما شاء الله ، ما يكون من نعمة فمن الله ، ما شاء الله ما شاء الله ، توكلت على الله ، حسبنا الله ونعم الوكيل . وقد مضى في [ الكهف ] . وذكر من طريق مكحول عن أنس قال : غزونا مع رسول الله - صلى الله عليه وسلم - حتى إذا كنا بفج الناقة عند الحجر ، إذا نحن بصوت يقول : اللهم اجعلني من أمة محمد المرحومة ، المغفور لها ، المتوب عليها ، المستجاب لها ، فقال رسول الله - صلى الله عليه وسلم - : يا أنس ، انظر ما هذا الصوت . فدخلت الجبل ، فإذا أنا برجل أبيض اللحية والرأس ، عليه ثياب بيض ، طوله أكثر من ثلاثمائة ذراع ، فلما نظر إلي قال : أنت رسول النبي ؟ قلت : نعم ، قال : ارجع إليه فأقرئه مني السلام وقل له : هذا أخوك إلياس يريد لقاءك . فجاء النبي - صلى الله عليه وسلم - وأنا معه ، حتى إذا كنا قريبا منه ، تقدم النبي - صلى الله عليه وسلم - وتأخرت ، فتحدثا طويلا ، فنزل عليهما شيء من السماء شبه السفرة فدعواني فأكلت معهما ، فإذا فيها كمأة ورمان وكرفس ، فلما أكلت قمت فتنحيت ، وجاءت سحابة فاحتملته فإذا أنا أنظر إلى بياض ثيابه فيها تهوي به ، فقلت للنبي - صلى الله عليه وسلم - : بأبي أنت وأمي! هذا الطعام الذي أكلنا أمن السماء نزل عليه ؟ فقال النبي - صلى الله عليه وسلم - : سألته عنه فقال : يأتيني به جبريل في كل أربعين يوما أكلة ، وفي كل حول شربة من ماء زمزم ، وربما رأيته على الجب يملأ بالدلو فيشرب وربما سقاني .
Verset 124
Il n'y a pas d'exégèse pour ce verset.
📜 Texte arabe source
لا يوجد تفسير لهذه الأية
Verset 125
Tha'lab a dit : Les gens ont divergé sur le mot "ba'l" ici. Un groupe a dit : "ba'l" désigne ici l'idole. Un autre groupe a dit : "ba'l" désigne ici un roi. Ibn Ishaq a dit : c'était une femme qu'ils adoraient. La première opinion est la plus répandue. Al-Hakam ibn Aban a rapporté d'après 'Ikrima, d'après Ibn 'Abbas : "Invoquez-vous Ba'l" — il a dit : une idole. 'Ata' ibn al-Sa'ib a rapporté d'après 'Ikrima, d'après Ibn 'Abbas : "Invoquez-vous Ba'l" — il a dit : un seigneur. Al-Nahhas a dit : Les deux opinions sont correctes, c'est-à-dire : invoquez-vous une idole que vous avez faite comme seigneur ? On dit : "ba'l al-dar" c'est-à-dire son maître. Le sens est donc : invoquez-vous un seigneur que vous avez inventé ? Et "a-tad'una" signifie "nommez-vous". C'est ce qu'a rapporté Sibawayh. Mujahid, 'Ikrima, Qatada et al-Suddi ont dit : "al-ba'l" est le seigneur dans la langue du Yémen. Ibn 'Abbas a entendu un homme du Yémen qui marchandait une chamelle à Mina, disant : "Qui est le ba'l de celle-ci ?" c'est-à-dire : qui est son maître ? Et c'est de là que le mari est appelé "ba'l". Abu Du'ad a dit : "Et j'ai vu ton ba'l dans la mêlée, portant une épée et une lance." Qatada a dit : c'était une idole qu'Ilyas a brisée, puis il s'est enfui d'eux. On a dit : elle était en or, mesurant vingt coudées, avec quatre visages. Ils s'y sont adonnés et l'ont vénérée jusqu'à lui assigner quatre cents gardiens qu'ils ont faits ses prophètes. Le diable entrait dans le ventre de Ba'l et parlait avec la loi de l'égarement, et les gardiens la préservaient et l'enseignaient aux gens. C'étaient les habitants de Ba'labakk (Baalbek) dans le pays du Sham (Syrie). C'est de là que leur ville fut nommée Ba'labakk, comme nous l'avons mentionné. "Et vous délaissez le Meilleur des créateurs" — c'est-à-dire le meilleur de ceux dont on dit qu'ils créent. On a dit : le sens est le meilleur des faiseurs, car les gens fabriquent mais ne créent pas.
📜 Texte arabe source
قال ثعلب : اختلف الناس في قوله - عز وجل - هاهنا " بعلا " فقالت طائفة : البعل هاهنا الصنم . وقالت طائفة : البعل هاهنا ملك . وقال ابن إسحاق : امرأة كانوا يعبدونها . والأول أكثر . وروى الحكم بن أبان عن عكرمة عن ابن عباس : أتدعون بعلا قال : صنما . وروى عطاء بن السائب عن عكرمة عن ابن عباس : أتدعون بعلا قال : ربا . النحاس : والقولان صحيحان ، أي : أتدعون صنما عملتموه ربا . يقال : هذا بعل الدار أي : ربها . فالمعنى أتدعون ربا اختلقتموه ، و " أتدعون " بمعنى أتسمون . حكى ذلك سيبويه . وقال مجاهد وعكرمة [ ص: 106 ] وقتادة والسدي : البعل الرب بلغة اليمن . وسمع ابن عباس رجلا من أهل اليمن يسوم ناقة بمنى فقال : من بعل هذه ؟ . أي : من ربها ، ومنه سمي الزوج بعلا . قال أبو دؤاد :ورأيت بعلك في الوغى متقلدا سيفا ورمحامقاتل : صنم كسره إلياس وهرب منهم . وقيل : كان من ذهب ، وكان طوله عشرين ذراعا ، وله أربعة أوجه ، فتنوا به وعظموه حتى أخدموه أربعمائة سادن وجعلوهم أنبياءه ، فكان الشيطان يدخل في جوف بعل ويتكلم بشريعة الضلالة ، والسدنة يحفظونها ويعلمونها الناس ، وهم أهل بعلبك من بلاد الشام . وبه سميت مدينتهم بعلبك كما ذكرنا .وتذرون أحسن الخالقين أي أحسن من يقال له خالق . وقيل : المعنى أحسن الصانعين ; لأن الناس يصنعون ولا يخلقون .
Verset 126
[Parole d'Allah] : "Allah, votre Seigneur et le Seigneur de vos ancêtres les premiers" — avec l'accusatif sur les trois noms, c'est la lecture de al-Rabi' ibn Khuthaym, al-Hasan, Ibn Abi Ishaq, Ibn Waththab, al-A'mash, Hamza et al-Kisa'i. Abu 'Ubayd et Abu Hatim penchent vers cette lecture. Abu 'Ubayd a rapporté qu'elle est comme un adjectif (na't). Al-Nahhas a dit : c'est une erreur ; c'est plutôt un substitut (badal), et l'adjectif n'est pas permis ici, car ce n'est pas une description. Ibn Kathir, Abu 'Amr, 'Asim, Abu Ja'far, Shayba et Nafi' ont lu au nominatif. Abu Hatim a dit : au sens de "Il est Allah, votre Seigneur". Al-Nahhas a dit : ce qui est plus approprié que ce qu'il a dit — c'est qu'il est un sujet et un prédicat sans ellipse ni suppression. J'ai vu 'Ali ibn Sulayman soutenir que le nominatif est plus approprié et meilleur, car ce qui précède est une fin de verset, donc la reprise (ist'naf) est préférable. Ibn al-Anbari a dit : celui qui met l'accusatif ou le nominatif ne s'arrête pas sur "le Meilleur des créateurs" de manière complète, car Allah — gloire à Lui — est une explication de "le Meilleur des créateurs" dans les deux cas.
📜 Texte arabe source
[ قوله تعالى ] الله ربكم ورب آبائكم الأولين بالنصب في الأسماء الثلاثة قرأ الربيع بن خيثم والحسن وابن أبي إسحاق وابن وثاب والأعمش وحمزة والكسائي . وإليها يذهب أبو عبيد وأبو حاتم . وحكى أبو عبيد أنها على النعت . النحاس : وهو غلط ، وإنما هو على البدل ، ولا يجوز النعت هاهنا ; لأنه ليس بتخلية . وقرأ ابن كثير وأبو عمرو وعاصم وأبو جعفر وشيبة ونافع بالرفع . قال أبو حاتم : بمعنى هو الله ربكم . قال النحاس : وأولى مما قال - أنه مبتدأ وخبر بغير إضمار ولا حذف . ورأيت علي بن سليمان يذهب إلى أن الرفع أولى وأحسن ; لأن قبله رأس آية ، فالاستئناف أولى . ابن الأنباري : من نصب أو رفع لم يقف على أحسن الخالقين على جهة التمام ; لأن الله - عز وجل - مترجم عن أحسن الخالقين من الوجهين جميعا .
Verset 127
Parole d'Allah : "Ils l'ont traité de menteur" — Il informe que le peuple d'Ilyas l'a traité de menteur. "Ils seront donc certainement amenés (au châtiment)" — c'est-à-dire dans le châtiment.
📜 Texte arabe source
قوله تعالى : " فكذبوه " أخبر عن قوم إلياس أنهم كذبوه .فإنهم لمحضرون أي في العذاب .
Verset 128
"Sauf les serviteurs d'Allah, les élus (mukhlasin)" — c'est-à-dire parmi son peuple, car ils ont échappé au châtiment. On a lu "mukhlisin" avec un kasra sur le lam, et cela a déjà été mentionné.
📜 Texte arabe source
إلا عباد الله المخلصين أي من قومه فإنهم نجوا من العذاب . وقرئ " المخلصين " بكسر اللام ، وقد تقدم .
Verset 129
Et Nous avons laissé sur lui (un souvenir) parmi les générations suivantes : "Paix sur lui". C'est ainsi que Nous récompensons les bienfaisants. Il était parmi Nos serviteurs croyants.
📜 Texte arabe source
وتركنا عليه في الآخرين تقدم .
Verset 130
"Paix sur Ilyâsîn" — lecture d'al-A'raj, de Shayba et de Nâfi'. Quant à 'Ikrima, Abû 'Amr, Ibn Kathîr, Hamza et al-Kisâ'î, ils ont lu : "Paix sur al-Yâsîn". Al-Hasan a lu : "Paix sur al-Yâsîn" avec la liaison de l'alif, comme si c'était Yâsîn avec l'article défini al- et lâm. Le visé est Ilyâs — paix sur lui — et c'est sur lui que la salutation est prononcée, mais c'est un nom étranger (non arabe). Les Arabes varient dans ces noms étrangers et les modifient fréquemment. Ibn Jinnî a dit : les Arabes jouent avec les noms étrangers, et Yâsîn, Ilyâs et al-Yâsîn sont une seule chose. Al-Zamakhsharî : Hamza, lorsqu'il faisait la liaison, mettait au nominatif, et lorsqu'il s'arrêtait, il mettait au nominatif aussi. On a lu : "sur Ilyâsîn" et "Idrîsîn, Idrisîn et Idrâsîn" comme des variantes de Ilyâs et Idrîs. Peut-être l'ajout du yâ' et du nûn a-t-il un sens en syriaque. Al-Nahhâs : celui qui lit "Paix sur Âl Yâsîn" (la famille de Yâsîn), c'est comme s'il faisait de son nom Ilyâs et Yâsîn, puis saluait sa famille, c'est-à-dire les gens de sa religion et ceux qui suivent sa voie, sachant que s'il salue sa famille à cause de lui, il est inclus dans la salutation, comme le Prophète — paix et bénédictions sur lui — a dit : "Ô Allah, prie sur la famille d'Abû Awfâ", et Dieu a dit : "Faites entrer la famille de Pharaon dans le châtiment le plus dur". Quant à celui qui lit "Ilyâsîn", les savants ont plusieurs avis. Hârûn rapporte d'Ibn Abî Ishâq qu'il a dit : Ilyâsîn est comme Ibrâhîm, il considère que c'est son nom. Abû 'Ubayda considère que c'est un pluriel, rassemblant la salutation sur lui et sa famille, et il a cité : "Il me suffit, de la victoire des deux Khubayb, il me suffit" — on dit "qadanî" et "qadî" comme deux formes signifiant "suffisant". Il veut dire Abû Khubayb 'Abd Allah ibn al-Zubayr, et il l'a mis au pluriel car ceux qui suivent sa voie sont inclus avec lui. D'autres qu'Abû 'Ubayda rapportent : "des deux Khubayb" au duel, voulant 'Abd Allah et Mus'ab. J'ai vu 'Alî ibn Sulaymân l'expliquer plus que cela, disant : les Arabes nomment le peuple d'un homme par le nom de l'homme illustre parmi eux, disant "al-Muhalliba" (les Muhallab) en nommant chaque homme d'entre eux al-Muhallab. Il a dit : sur cette base, "Paix sur Ilyâsîn" signifie que chaque homme d'entre eux est nommé Ilyâs. Sîbawayh a mentionné quelque chose de cela dans son livre, sauf qu'il a dit que les Arabes font cela par voie d'attribution (nisba), disant "al-Ash'arûn" voulant l'attribution. Al-Mahdawî : celui qui lit "Ilyâsîn", c'est un pluriel qui inclut Ilyâs, c'est le pluriel de Ilyâsî, et on a supprimé le yâ' de la nisba, comme on supprime le yâ' de la nisba dans le pluriel brisé comme "al-Mahâliba" pour le pluriel de Muhallabî, de même on l'a supprimé dans le pluriel sain et on a dit "al-Muhallabûn". Sîbawayh a rapporté : "al-Ash'arûn" et "al-Numayrûn" voulant al-Ash'ariyyîn et al-Numayriyyîn. Al-Suhaylî : cela n'est pas correct,
📜 Texte arabe source
سلام على إل ياسين قراءة الأعرج وشيبة ونافع . وقرأ عكرمة وأبو عمرو وابن كثير وحمزة والكسائي : " سلام على الياسين " . وقرأ الحسن : " سلام على الياسين " بوصل الألف كأنها ياسين دخلت عليها الألف واللام التي للتعريف . والمراد إلياس - عليه السلام - ، وعليه وقع التسليم ، ولكنه اسم أعجمي . والعرب تضطرب في هذه الأسماء الأعجمية ويكثر تغييرهم لها . قال ابن جني : العرب تتلاعب بالأسماء الأعجمية تلاعبا ، فياسين وإلياس والياسين شيء واحد . الزمخشري : وكان حمزة إذا وصل نصب ، وإذا وقف رفع . وقرئ : " على إلياسين " و " إدريسين وإدرسين وإدراسين " على أنها لغات في إلياس وإدريس . ولعل لزيادة الياء [ ص: 107 ] والنون في السريانية معنى . النحاس : ومن قرأ : " سلام على آل ياسين " فكأنه والله أعلم جعل اسمه إلياس وياسين ثم سلم على آله ، أي : أهل دينه ومن كان على مذهبه ، وعلم أنه إذا سلم على آله من أجله فهو داخل في السلام ، كما قال النبي - صلى الله عليه وسلم - : اللهم صل على آل أبي أوفى وقال الله تعالى : أدخلوا آل فرعون أشد العذاب . ومن قرأ " إلياسين " فللعلماء فيه غير قول . فروى هارون عن ابن أبي إسحاق قال : إلياسين مثل إبراهيم يذهب إلى أنه اسم له . وأبو عبيدة يذهب إلى أنه جمع ، جمع التسليم على أنه وأهل بيته سلم عليهم ، وأنشد : [ من أرجوزة لحميد الأرقط ] .قدني من نصر الخبيبين قدي [ ليس الإمام بالشحيح الملحد ]يقال : قدني وقدي لغتان بمعنى حسب . وإنما يريد أبا خبيب عبد الله بن الزبير فجمعه على أن من كان على مذهبه داخل معه . وغير أبي عبيدة يرويه : الخبيبين على التثنية ، يريد عبد الله ومصعبا . ورأيت علي بن سليمان يشرحه بأكثر من هذا ، قال : فإن العرب تسمي قوم الرجل باسم الرجل الجليل منهم ، فيقولون : المهالبة على أنهم سموا كل رجل منهم بالمهلب . قال : فعلى هذا " سلام على إلياسين " سمي كل رجل منهم بإلياس . وقد ذكر سيبويه في كتابه شيئا من هذا ، إلا أنه ذكر أن العرب تفعل هذا على جهة النسبة ، فيقولون : الأشعرون يريدون به النسب . المهدوي : ومن قرأ " إلياسين " فهو جمع يدخل فيه إلياس فهو جمع إلياسي ، فحذفت ياء النسبة ، كما حذفت ياء النسبة في جمع المكسر في نحو المهالبة في جمع مهلبي ، كذلك حذفت في المسلم فقيل المهلبون . وقد حكى سيبويه : الأشعرون والنميرون يريدون الأشعريين والنميريين . السهيلي : وهذا لا يصح ، بل هي لغة في إلياس ، ولو أراد ما قالوه لأدخل الألف واللام كما تدخل في المهالبة والأشعريين ، فكان يقول : " سلام على الإلياسين " لأن العلم إذا جمع ينكر حتى يعرف بالألف واللام ، لا تقول : سلام على زيدين ، بل على الزيدين بالألف واللام . فإلياس - عليه السلام - فيه ثلاث لغات . النحاس : واحتج أبو عبيد في قراءته " سلام على إلياسين " وأنه اسمه كما أن اسمه إلياس لأنه ليس في السورة سلام على " آل " لغيره من الأنبياء صلى الله عليهم وسلم ، فكما سمي الأنبياء كذا سمي هو . وهذا الاحتجاج أصله لأبي عمرو وهو غير لازم ، لأنا بينا قول أهل اللغة أنه إذا سلم على آله من أجله فهو سلام [ ص: 108 ] عليه . والقول بأن اسمه " إلياسين " يحتاج إلى دليل ورواية ، فقد وقع في الأمر إشكال . قال الماوردي : وقرأ الحسن " سلام على ياسين " بإسقاط الألف واللام وفيه وجهان : أحدهما : أنهم آل محمد صلى الله عليه وسلم ، قاله ابن عباس . والثاني : أنهم آل ياسين ، فعلى هذا في دخول الزيادة في ياسين وجهان : أحدهما : أنها زيدت لتساوي الآي ، كما قال في موضع : طور سيناء وفي موضع آخر طور سينين فعلى هذا يكون السلام على أهله دونه ، وتكون الإضافة إليه تشريفا له . الثاني : أنها دخلت للجمع فيكون داخلا في جملتهم ، فيكون السلام عليه وعليهم . قال السهيلي : قال بعض المتكلمين في معاني القرآن : آل ياسين آل محمد - عليه السلام - ، ونزع إلى قول من قال في تفسير " يس " يا محمد . وهذا القول يبطل من وجوه كثيرة : أحدها : أن سياقة الكلام في قصة إلياسين يلزم أن تكون كما هي في قصة إبراهيم ونوح وموسى وهارون وأن التسليم راجع عليهم ، ولا معنى للخروج عن مقصود الكلام لقول قيل في تلك الآية الأخرى مع ضعف ذلك القول أيضا ، فإن " يس " و " حم " و " الم " ونحو ذلك القول فيها واحد ، إنما هي حروف مقطعة ، إما مأخوذة من أسماء الله تعالى كما قال ابن عباس ، وإما من صفات القرآن ، وإما كما قال الشعبي : لله في كل كتاب سر ، وسره في القرآن فواتح القرآن . وأيضا فإن رسول الله - صلى الله عليه وسلم - قال : لي خمسة أسماء ولم يذكر فيها " يس " . وأيضا فإن " يس " جاءت التلاوة فيها بالسكون والوقف ، ولو كان اسما للنبي - صلى الله عليه وسلم - لقال : " ياسين " بالضم ، كما قال تعالى : يوسف أيها الصديق وإذا بطل هذا القول لما ذكرناه ، ف " إلياسين " هو إلياس المذكور ، وعليه وقع التسليم . وقال أبو عمرو بن العلاء : هو مثل إدريس وإدراسين ، كذلك هو في مصحف ابن مسعود . " وإن إدريس لمن المرسلين " ثم قال : " سلام على إدراسين "
Verset 131
C'est-à-dire : Nous leur conservons la belle louange. Le kâf est à l'accusatif ; c'est-à-dire : une rétribution semblable. Ou bien : Nous les récompensons par la délivrance des épreuves en ce monde et dans l'au-delà.
📜 Texte arabe source
أي نبقي عليهم الثناء الحسن .والكاف في موضع نصب ; أي جزاء كذلك .أو نجزيهم بالخلاص من الشدائد في الدنيا والآخرة .
Verset 132
C'est-à-dire : parmi ceux qui ont donné à l'adoration son dû jusqu'à mériter d'être attribués à Dieu — exalté soit-Il.
📜 Texte arabe source
أي من الذين أعطوا العبودية حقها حتى استحقوا الإضافة إلى الله تعالى .
Verset 133
Sa parole — exalté soit-Il : "Et certes, Loth était parmi les envoyés, lorsque Nous l'avons sauvé, lui et sa famille entière, sauf une vieille femme parmi ceux qui restèrent en arrière" — l'histoire de Loth a déjà été exposée précédemment.
📜 Texte arabe source
قوله تعالى : وإن لوطا لمن المرسلين إذ نجيناه وأهله أجمعين إلا عجوزا في الغابرين تقدم قصة لوط .
Verset 134
Il fit voyager Loût avec sa famille comme Allah l'a décrit « avec une partie de la nuit » [Houd : 81], puis Il ordonna à Jibrîl, que la paix soit sur lui, qui inséra son aile sous leurs cités, les déracina et les souleva jusqu'à ce que les habitants du ciel entendirent le chant des coqs et les aboiements des chiens, puis Il renversa leur haut en bas, et fit pleuvoir sur eux des pierres de sijjîl. On dit : sur ceux qui étaient absents parmi eux. Et la femme de Loût — qui était avec lui — fut atteinte par une pierre qui la tua. Et elle était, selon ce qui est mentionné, de quatre villages. On dit : cinq, contenant quatre cent mille personnes.
📜 Texte arabe source
سرى لوط بأهله كما وصف الله " بقطع من الليل " [ هود : 81 ] ثم أمر جبريل , عليه السلام فأدخل جناحه تحت مدائنهم فاقتلعها ورفعها حتى سمع أهل السماء صياح الديكة ونباح الكلاب , ثم جعل عاليها سافلها , وأمطرت عليهم حجارة من سجيل , قيل : على من غاب منهم .وأدرك امرأة لوط - وكانت معه - حجر فقتلها .وكانت - فيما ذكر - أربع قرى .وقيل : خمس فيها أربعمائة ألف .
Verset 135
« Al-ghâbirîn » c'est-à-dire ceux qui restent dans le châtiment d'Allah ; dit Ibn Abbâs et Qatâda. Ghabara la chose signifie si elle est passée, et ghabara si elle reste. C'est un mot aux sens opposés. Et certains disent : le passé est « âbir » avec un ayn non pointé, et le restant est « ghâbir » avec un ghayn pointé. Rapporté par Ibn Fâris dans Al-Mujmal. Et Az-Zajjâj dit : « min al-ghâbirîn » c'est-à-dire de ceux qui sont absents du salut, et on dit : à cause de sa longue vie. An-Nahhâs dit : Abû Ubayda est d'avis que le sens est de ceux qui ont vécu longtemps, c'est-à-dire qu'elle avait vieilli. Et le plus courant dans la langue est que ghâbir signifie le restant ; dit le rajiz : « Muhammad n'a pas faibli depuis qu'Allah lui a pardonné ce qui est passé et ce qui reste ».
📜 Texte arabe source
" " الغابرين " أي الباقين في عذاب الله ; قال ابن عباس وقتادة .غبر الشيء إذا مضى , وغبر إذا بقي .وهو من الأضداد .وقال قوم : الماضي عابر بالعين غير معجمة .والباقي غابر بالغين معجمة .حكاه ابن فارس في المجمل .وقال الزجاج : " من الغابرين " أي من الغائبين عن النجاة وقيل : لطول عمرها .قال النحاس : وأبو عبيدة يذهب إلى أن المعنى من المعمرين ; أي إنها قد هرمت .والأكثر في اللغة أن يكون الغابر الباقي ; قال الراجز : فما ونى محمد مذ أن غفر له الإله ما مضى وما غبر
Verset 136
Puis Nous avons détruit les autres, c'est-à-dire par le châtiment.
📜 Texte arabe source
ثم دمرنا الآخرين أي بالعقوبة .
Verset 137
Et certes vous passez près d'eux au matin — s'adressant aux Arabes : c'est-à-dire vous passez près de leurs demeures et de leurs vestiges « au matin » au moment du matin.
📜 Texte arabe source
وإنكم لتمرون عليهم مصبحين خاطب العرب : أي : تمرون على منازلهم وآثارهم " مصبحين " وقت الصباح
Verset 138
« Et la nuit » vous passez aussi près d'eux, et la parole est complète. Ne raisonnez-vous donc pas ? c'est-à-dire ne tirez-vous pas de leçons et ne méditez-vous pas.
📜 Texte arabe source
" وبالليل " تمرون عليهم أيضا وتم الكلام . أفلا تعقلون أي تعتبرون وتتدبرون .
Verset 139
Sa parole (S37 V139) : « Et Yûnus était certes du nombre des Messagers ». Yûnus est Dhû an-Nûn, fils de Mattâ, fils de la vieille femme chez qui Ilyâs s'était caché, se dissimulant de son peuple pendant six mois, tandis que Yûnus était un nourrisson. Sa mère le servait elle-même et le tenait compagnie, ne lui épargnant aucune marque d'honneur qu'elle pouvait lui offrir. Puis Ilyâs, las de l'étroitesse des maisons, gagna les montagnes, et le fils de la femme, Yûnus, mourut. Elle sortit à la recherche d'Ilyâs, errant derrière lui dans les montagnes jusqu'à ce qu'elle le trouvât, et lui demanda d'invoquer Allah pour elle, espérant qu'Il ressuscite son fils. Ilyâs vint alors auprès de l'enfant quatorze jours après sa mort, fit ses ablutions, pria et invoqua Allah, et Allah ressuscita Yûnus ibn Mattâ par l'invocation d'Ilyâs, paix sur lui. Allah envoya Yûnus aux habitants de Ninive, dans la région de Mossoul, qui adoraient des idoles, puis ils se repentirent, comme cela a été exposé dans la sourate [Yûnus] et mentionné dans [Al-Anbiyâ'] concernant l'histoire de Yûnus dans sa sortie en colère. On a divergé sur sa mission : était-elle avant que la baleine ne l'avale ou après ? At-Tabarî rapporte de Shahr ibn Hawshab : Jibrîl, paix sur lui, vint à Yûnus et dit : « Va vers les habitants de Ninive et avertis-les que le châtiment s'est approché d'eux. » Il dit : « Je cherche une monture. » Il dit : « L'affaire est plus pressante que cela. » Il dit : « Je cherche des sandales. » Il dit : « L'affaire est plus pressante que cela. » Il dit : « Il se mit en colère et partit vers le bateau et y monta. Quand il monta sur le bateau, celui-ci s'immobilisa, n'avançant ni ne reculant. » Il dit : « Ils tirèrent au sort, et le sort tomba sur lui. Alors la baleine vint en remuant la queue, et il fut appelé : Ô baleine ! Nous ne t'avons pas fait de Yûnus une proie, mais Nous t'avons fait pour lui un refuge et une mosquée. » Il dit : « La baleine l'avala de cet endroit, passa avec lui jusqu'à Al-Ubulla, puis le porta jusqu'au Tigre, puis le porta jusqu'à ce qu'elle le déposât à Ninive. » Al-Hârith nous a rapporté, disant : Al-Hasan nous a rapporté, disant : Abû Hilâl nous a rapporté, disant : Shahr ibn Hawshab nous a rapporté d'Ibn Abbâs, disant : « La mission de Yûnus ne fut qu'après que la baleine l'eut rejeté. » Ceux-ci s'appuient sur le fait qu'un Messager ne sort pas en colère contre son Seigneur, et ce qui lui arriva fut avant la prophétie. D'autres dirent : cela lui arriva après qu'il eut appelé ceux à qui il fut envoyé à ce qu'Allah lui ordonna de les appeler, et leur eut transmis le message de son Seigneur, mais il leur promit la descente du châtiment d'Allah qu'il les avait avertis, à un moment qu'il leur fixa. Il les quitta lorsqu'ils ne se repentirent pas et ne revinrent pas à l'obéissance d'Allah. Quand le châtiment enveloppa le peuple et les couvrit — comme Allah l'a dit dans Sa révélation — ils se repentirent à Allah, et Allah leva le châtiment d'eux. Yûnus apprit leur salut et la levée du châtiment qu'il leur avait promis, et il se fâcha de cela, disant : « Je leur ai fait une promesse, et ma promesse a été démentie. » Il partit donc en colère contre son Seigneur, refusant de revenir vers eux, car ils avaient éprouvé son mensonge. Ceci est rapporté par Sa'îd ibn Jubayr d'Ibn Abbâs. Cela a déjà été mentionné.
📜 Texte arabe source
قوله تعالى : وإن يونس لمن المرسلين يونس هو ذو النون ، وهو ابن متى ، وهو ابن العجوز التي نزل عليها إلياس ، فاستخفى عندها من قومه ستة أشهر ويونس صبي يرضع ، وكانت أم يونس تخدمه بنفسها وتؤانسه ، ولا تدخر عنه كرامة تقدر عليها . ثم إن إلياس سئم ضيق البيوت فلحق بالجبال ، ومات ابن المرأة يونس ، فخرجت في أثر إلياس تطوف وراءه في الجبال حتى وجدته ، فسألته أن يدعو الله لها لعله يحيي لها ولدها ، فجاء إلياس إلى الصبي بعد أربعة عشر يوما من موته ، فتوضأ وصلى ودعا الله فأحيا الله يونس بن متى بدعوة إلياس عليه السلام . وأرسل الله يونس إلى أهل نينوى من أرض الموصل وكانوا يعبدون الأصنام ثم تابوا ، حسبما تقدم بيانه في سورة [ يونس ] ومضى في [ الأنبياء ] قصة يونس في خروجه مغاضبا . واختلف في رسالته هل كانت قبل التقام الحوت إياه أو بعده . قال الطبري عن شهر بن حوشب : إن جبريل - عليه السلام - أتى يونس فقال : انطلق إلى أهل نينوى فأنذرهم أن العذاب قد حضرهم . قال : ألتمس دابة . قال : الأمر أعجل من ذلك . قال : ألتمس حذاء . قال : الأمر أعجل من ذلك . قال : فغضب فانطلق إلى السفينة فركب ، فلما ركب السفينة احتبست السفينة لا تتقدم ولا تتأخر . قال : فتساهموا ، قال : فسهم ، فجاء الحوت يبصبص بذنبه ، فنودي الحوت : أيا حوت! إنا لم نجعل لك يونس رزقا ، إنما جعلناك له حرزا ومسجدا . قال : فالتقمه الحوت من ذلك المكان حتى مر به إلى الأبلة ، ثم انطلق به حتى مر به على دجلة ، ثم انطلق [ ص: 110 ] حتى ألقاه في نينوى . حدثنا الحارث قال حدثنا الحسن قال حدثنا أبو هلال قال حدثنا شهر بن حوشب عن ابن عباس قال : إنما كانت رسالة يونس بعد ما نبذه الحوت ، واستدل هؤلاء بأن الرسول لا يخرج مغاضبا لربه ، فكان ما جرى منه قبل النبوة . وقال آخرون : كان ذلك منه بعد دعائه من أرسل إليهم إلى ما أمره الله بدعائهم إليه ، وتبليغه إياهم رسالة ربه ، ولكنه وعدهم نزول ما كان حذرهم من بأس الله في وقت وقته لهم ، ففارقهم إذ لم يتوبوا ولم يراجعوا طاعة الله ، فلما أظل القوم العذاب وغشيهم - كما قال الله تعالى في تنزيله - تابوا إلى الله ، فرفع الله العذاب عنهم ، وبلغ يونس سلامتهم وارتفاع العذاب الذي كان وعدهموه فغضب من ذلك وقال : وعدتهم وعدا فكذب وعدي . فذهب مغاضبا ربه وكره الرجوع إليهم ، وقد جربوا عليه الكذب ، رواه سعيد بن جبير عن ابن عباس . وقد مضى هذا في [ الأنبياء ] وهو الصحيح على ما يأتي عند قوله تعالى : وأرسلناه إلى مائة ألف أو يزيدون ولم ينصرف يونس ; لأنه اسم أعجمي ، ولو كان عربيا لانصرف وإن كانت في أوله الياء ; لأنه ليس في الأفعال " يفعل " كما أنك إذا سميت بيعفر صرفته ، وإن سميت بيعفر لم تصرفه .
Verset 140
Sa parole (S37 V140) : « Quand il s'enfuit » — Al-Mubarrad dit : l'origine de « abaqa » est s'éloigner, et de là vient « ghulâm âbiq » (esclave fugitif). D'autres dirent : on dit de Yûnus « âbiq » car il sortit sans ordre d'Allah — Gloire à Lui — en se cachant des gens, vers « le bateau chargé » (al-fulk al-mashhûn), c'est-à-dire rempli. « Al-fulk » est masculin et féminin, singulier et pluriel, comme cela a déjà été exposé. At-Tirmidhî al-Hakîm dit : Il l'appela « âbiq » car il s'enfuit de l'adoration, et l'adoration consiste à abandonner les passions et à se livrer entièrement aux ordres d'Allah. Quand il ne se livra pas lorsque la résolution du roi (l'ange) se fit pressante, comme cela a été expliqué dans [Al-Anbiyâ'], et préféra sa passion, le nom d'« âbiq » lui revint. La résolution du roi était dans l'ordre d'Allah, non dans son propre ordre, et pour le droit d'Allah, non pour son propre intérêt. Yûnus chercha mais ne trouva pas la juste voie auprès d'Allah, et Il l'appela « âbiq » et « mulîm » (blâmable).
📜 Texte arabe source
قوله تعالى : إذ أبق قال المبرد : أصل أبق تباعد ، ومنه غلام آبق . وقال غيره : إنما قيل ليونس أبق ; لأنه خرج بغير أمر الله - عز وجل - مستترا من الناس . إلى الفلك المشحون أي المملوءة ، والفلك يذكر ويؤنث ويكون واحدا وجمعا ، وقد تقدم . قال الترمذي الحكيم : سماه آبقا لأنه أبق عن العبودية ، وإنما العبودية ترك الهوى وبذل النفس عند أمور الله ، فلما لم يبذل النفس عندما اشتدت عليه العزمة من الملك حسبما تقدم بيانه في [ الأنبياء ] ، وآثر هواه لزمه اسم الآبق ، وكانت عزمة الملك في أمر الله لا في أمر نفسه ، وبحظ حق الله لا بحظ نفسه ، فتحرى يونس فلم يصب الصواب الذي عند الله ، فسماه آبقا ومليما .
Verset 141
Sa parole (S37 V141) : « Puis il tira au sort » — Al-Mubarrad dit : il participa au tirage au sort, et il dit : l'origine vient des flèches utilisées pour le sort. « Et il fut de ceux qui furent vaincus » (al-mudhadîn) — il dit : parmi les vaincus. Al-Farrâ' dit : sa preuve fut réfutée et Allah la fit échouer. L'origine vient du glissement. Le poète dit : « Nous avons tué les vaincus dans chaque défilé, et les yeux se sont apaisés de leur mort » — c'est-à-dire les vaincus.
📜 Texte arabe source
قوله تعالى : " فساهم " قال المبرد : فقارع ، قال : وأصله من السهام التي تجال . فكان من المدحضين قال : من المغلوبين . قال الفراء : دحضت حجته وأدحضها الله . وأصله من الزلق ، قال الشاعر :قتلنا المدحضين بكل فج فقد قرت بقتلهم العيون[ ص: 111 ] أي : المغلوبين .
Verset 142
Sa parole (S37 V142) : « Alors la baleine l'avala, alors qu'il était blâmable » (mulîm) — c'est-à-dire ayant commis ce qui mérite le blâme. Quant à « malûm », c'est celui qui est blâmé, qu'il le mérite ou non. On dit aussi : « mulîm » signifie celui qui est critiquable. On dit : « lâma ar-rajul » quand un homme fait une chose et devient critiquable à cause de cet acte.
📜 Texte arabe source
قوله تعالى : فالتقمه الحوت وهو مليم أي أتى بما يلام عليه . فأما الملوم فهو الذي يلام ، استحق ذلك أو لم يستحق . وقيل : المليم المعيب . يقال : لام الرجل إذا عمل شيئا فصار معيبا بذلك العمل .
Verset 143
Sa parole (S37 V143) : « S'il n'avait pas été parmi ceux qui glorifient » — Al-Kisâ'î dit : « an » n'est pas décliné à cause de l'entrée de la lam, car la lam n'est pas pour elle. An-Nahhâs dit : c'est comme il l'a dit, la lam est la réponse de « lawlâ ». « S'il n'avait pas été parmi ceux qui glorifient » — c'est-à-dire parmi ceux qui prient — « il serait resté dans son ventre jusqu'au jour où ils seront ressuscités » — c'est-à-dire comme punition pour lui, c'est-à-dire que le ventre de la baleine serait devenu sa tombe jusqu'au Jour de la Résurrection. On a divergé sur la durée de son séjour dans le ventre de la baleine. As-Suddî, al-Kalbî et Muqâtil ibn Sulaymân dirent : quarante jours. Ad-Dahhâk : vingt jours. Atâ' : sept jours. Muqâtil ibn Hayyân : trois jours. On dit aussi : une seule heure. Et Allah sait mieux. At-Tabarî rapporte du hadith d'Abû Hurayra, disant : le Messager d'Allah, paix et bénédiction sur lui, dit : « Quand Allah — que Sa mention soit élevée — voulut retenir Yûnus dans le ventre de la baleine, Il révéla à la baleine : prends-le sans égratigner sa chair ni briser son os. Elle le prit, puis descendit avec lui vers sa demeure dans la mer. Quand elle atteignit le fond de la mer, Yûnus entendit un bruit et dit en lui-même : qu'est-ce que cela ? Allah — Béni et Exalté — lui révéla alors qu'il était dans le ventre de la baleine : c'est la glorification des créatures de la mer. Il dit : il glorifia donc alors qu'il était dans le ventre de la baleine. Il dit : les anges entendirent sa glorification et dirent : Ô notre Seigneur, nous entendons une voix faible dans une terre étrangère. Il dit : c'est Mon serviteur Yûnus qui M'a désobéi, et Je l'ai emprisonné dans le ventre de la baleine dans la mer. Ils dirent : le serviteur vertueux dont montait vers Toi chaque jour et chaque nuit une œuvre pie ? Il dit : oui. Ils intercédèrent pour lui à ce moment-là, et Il ordonna à la baleine de le rejeter sur la côte, comme Allah l'a dit : "alors qu'il était malade" (wa huwa saqîm). Sa maladie, qu'Allah — que Sa mention soit élevée — décrivit, était que la baleine l'avait jeté sur la côte comme un nouveau-né, la chair et les os exposés. Il a été rapporté que la baleine voyagea avec le bateau, levant la tête, Yûnus respirant et glorifiant en elle, et elle ne les quitta pas jusqu'à ce qu'ils atteignissent la terre ferme, puis elle le rejeta sain et sauf, sans que rien de lui ne fût altéré, et ils embrassèrent l'Islam. Az-Zamakhsharî l'a mentionné dans son exégèse. Ibn al-Arabî dit : plusieurs de nos compagnons m'ont rapporté de l'Imam des Deux Sanctuaires, Abû al-Ma'âlî Abd al-Malik ibn Abd Allah ibn Yûsuf al-Juwaynî : il fut interrogé sur le Créateur étant dans une direction ? Il dit : non, Il est bien au-dessus de cela. On lui dit : quelle en est la preuve ? Il dit : la preuve est la parole du Prophète, paix et bénédiction sur lui : « Ne me préférez pas à Yûnus ibn Mattâ. » On lui dit : quel est l'argument dans ce récit ? Il dit : je ne le dirai pas jusqu'à ce que mon invité prenne mille dinars pour payer une dette. Deux hommes se levèrent et dirent : cela nous incombe. Il dit : qu'il ne soit pas suivi par deux, car cela lui serait pénible. Un homme dit : cela m'incombe à moi. Il dit : Yûnus ibn Mattâ se jeta dans la mer, la baleine l'avala, et il fut au fond de la mer dans trois ténèbres, et il appela : « Il n'y a de divinité que Toi, gloire à Toi, j'étais parmi les injustes » — et cela n'aurait pas été exaucé s'il n'avait pas été dans une direction, car celui qui appelle doit avoir un appelé vers qui il se dirige.
📜 Texte arabe source
فلولا أنه كان من المسبحين قال الكسائي : لم تكسر " أن " لدخول اللام ; لأن اللام ليست لها . النحاس : والأمر كما قال ، إنما اللام في جواب لولا . فلولا أنه كان من المسبحين أي : من المصلين للبث في بطنه إلى يوم يبعثون أي عقوبة له ، أي : يكون بطن الحوت قبرا له إلى يوم القيامة . واختلف كم أقام في بطن الحوت . فقال السدي والكلبي ومقاتل بن سليمان : أربعين يوما . الضحاك : عشرين يوما . عطاء : سبعة أيام . مقاتل بن حيان : ثلاثة أيام . وقيل : ساعة واحدة . والله أعلم .روى الطبري من حديث أبي هريرة قال : قال رسول الله - صلى الله عليه وسلم - : لما أراد الله تعالى ذكره - حبس يونس في بطن الحوت أوحى الله إلى الحوت أن خذه ولا تخدش لحما ، ولا تكسر عظما ، فأخذه ثم هوى به إلى مسكنه من البحر ، فلما انتهى به إلى أسفل البحر سمع يونس حسا فقال في نفسه : ما هذا ؟ فأوحى الله تبارك وتعالى إليه وهو في بطن الحوت : ( إن هذا تسبيح دواب البحر ) قال : ( فسبح وهو في بطن الحوت ) قال : ( فسمعت الملائكة تسبيحه فقالوا : يا ربنا إنا نسمع صوتا ضعيفا بأرض غريبة ) قال : ( ذلك عبدي يونس عصاني فحبسته في بطن الحوت في البحر ) قالوا : العبد الصالح الذي كان يصعد إليك منه في كل يوم وليلة عمل صالح ؟ قال نعم . فشفعوا له عند ذلك فأمر الحوت بقذفه في الساحل ، كما قال تعالى : وهو سقيم . وكان سقمه الذي وصفه به الله - تعالى ذكره - أنه ألقاه الحوت على الساحل كالصبي المنفوس قد نشر اللحم والعظم . وقد روي : أن الحوت سار مع السفينة رافعا رأسه يتنفس فيه يونس ويسبح ، ولم يفارقهم حتى انتهوا إلى البر ، فلفظه سالما لم يتغير منه شيء فأسلموا ، ذكره الزمخشري في تفسيره . وقال ابن العربي : أخبرني غير واحد من أصحابنا عن إمام الحرمين أبي المعالي عبد الملك بن عبد الله بن يوسف الجويني : أنه سئل عن الباري في جهة ؟ فقال : لا ، هو يتعالى عن ذلك . قيل له : ما الدليل عليه ؟ قال : الدليل عليه قول النبي - صلى الله عليه وسلم - : لا تفضلوني على يونس بن متى فقيل له : ما وجه الدليل في هذا الخبر ؟ فقال : لا أقوله حتى يأخذ ضيفي هذا ألف دينار يقضي بها دينا . فقام رجلان فقالا : هي علينا . فقال : لا يتبع بها اثنين ; لأنه يشق عليه . فقال واحد : هي علي . فقال : إن يونس بن متى رمى بنفسه [ ص: 112 ] في البحر فالتقمه الحوت ، فصار في قعر البحر في ظلمات ثلاث ، ونادى لا إله إلا أنت سبحانك إني كنت من الظالمين كما أخبر الله عنه ، ولم يكن محمد - صلى الله عليه وسلم - حين جلس على الرفرف الأخضر وارتقى به صعدا ، حتى انتهى به إلى موضع يسمع فيه صريف الأقلام ، وناجاه ربه بما ناجاه به ، وأوحى إليه ما أوحى بأقرب إلى الله تعالى من يونس في بطن الحوت في ظلمة البحر .ذكر الطبري : أن يونس - عليه السلام - لما ركب في السفينة أصاب أهلها عاصف من الريح ، فقالوا : هذه بخطيئة أحدكم . فقال يونس وعرف أنه هو صاحب الذنب : هذه خطيئتي فألقوني في البحر ، وأنهم أبوا عليه حتى أفاضوا بسهامهم . فساهم فكان من المدحضين فقال لهم : قد أخبرتكم أن هذا الأمر بذنبي . وأنهم أبوا عليه حتى أفاضوا بسهامهم الثانية فكان من المدحضين ، وأنهم أبوا أن يلقوه في البحر حتى أعادوا سهامهم الثالثة فكان من المدحضين . فلما رأى ذلك ألقى نفسه في البحر ، وذلك تحت الليل فابتلعه الحوت . وروي أنه لما ركب في السفينة تقنع ورقد فساروا غير بعيد إذ جاءتهم ريح كادت السفينة أن تغرق ، فاجتمع أهل السفينة فدعوا فقالوا : أيقظوا الرجل النائم يدعو معنا ، فدعا الله معهم فرفع الله عنهم تلك الريح . ثم انطلق يونس إلى مكانه فرقد ، فجاءت ريح كادت السفينة أن تغرق ، فأيقظوه ودعوا الله فارتفعت الريح . قال : فبينما هم كذلك إذ رفع حوت عظيم رأسه إليهم أراد أن يبتلع السفينة ، فقال لهم يونس : يا قوم هذا من أجلي ، فلو طرحتموني في البحر لسرتم ولذهب الريح عنكم والروع . قالوا : لا نطرحك حتى نتساهم ، فمن وقعت عليه رميناه في البحر . قال : فتساهموا فوقع على يونس ، فقال لهم : يا قوم اطرحوني ، فمن أجلي أوتيتم ، فقالوا : لا نفعل حتى نتساهم مرة أخرى . ففعلوا فوقع على يونس . فقال لهم : يا قوم اطرحوني ، فمن أجلي أوتيتم ، فذلك قول الله - عز وجل - : فساهم فكان من المدحضين أي : وقع السهم عليه ، فانطلقوا به إلى صدر السفينة ليلقوه في البحر ، فإذا الحوت فاتح فاه ، ثم جاءوا به إلى جانب السفينة ، فإذا بالحوت ، ثم رجعوا به إلى الجانب الآخر ، فإذا بالحوت فاتح فاه ، فلما رأى ذلك ألقى بنفسه فالتقمه الحوت ، فأوحى الله تعالى إلى الحوت : إني لم أجعله لك رزقا ، ولكن جعلت بطنك له وعاء . فمكث في بطن الحوت أربعين ليلة فنادى في الظلمات : أن لا إله إلا أنت سبحانك إني كنت من الظالمين . فاستجبنا له ونجيناه من الغم وكذلك ننجي المؤمنين وقد تقدم ويأتي . ففي هذا من الفقه أن القرعة كانت معمولا بها في شرع [ ص: 113 ] من قبلنا ، وجاءت في شرعنا على ما تقدم في [ آل عمران ] قال ابن العربي : وقد وردت القرعة في الشرع في ثلاثة مواطن . الأول : كان النبي - صلى الله عليه وسلم - إذا أراد سفرا أقرع بين نسائه ، فأيتهن خرج سهمها خرج بها معه . الثاني : أن النبي - صلى الله عليه وسلم - رفع إليه أن رجلا أعتق ستة أعبد لا مال له غيرهم ، فأقرع بينهم ، فأعتق اثنين وأرق أربعة . الثالث : أن رجلين اختصما إليه في مواريث قد درست فقال : ( اذهبا وتوخيا الحق ، واستهما ، وليحلل كل واحد منكما صاحبه ) . فهذه ثلاثة مواطن ، وهي القسم في النكاح ، والعتق ، والقسمة ، وجريان القرعة فيها لرفع الإشكال وحسم داء التشهي . واختلف علماؤنا في القرعة بين الزوجات في الغزو على قولين ، الصحيح منهما الإقراع ، وبه قال فقهاء الأمصار . وذلك أن السفر بجميعهن لا يمكن ، واختيار واحدة منهن إيثار ، فلم يبق إلا القرعة . وكذلك في مسألة الأعبد الستة ، فإن كل اثنين منهما ثلث ، وهو القدر الذي يجوز له فيه العتق في مرض الموت ، وتعيينهما بالتشهي لا يجوز شرعا ، فلم يبق إلا القرعة . وكذلك التشاجر إذا وقع في أعيان المواريث لم يميز الحق إلا القرعة ، فصارت أصلا في تعيين المستحق إذا أشكل . قال : والحق عندي أن تجرى في كل مشكل ، فذلك أبين لها وأقوى لفصل الحكم فيها ، وأجلى لرفع الإشكال عنها ، ولذلك قلنا : إن القرعة بين الزوجات في الطلاق كالقرعة بين الإماء في العتق .الاقتراع على إلقاء الآدمي في البحر لا يجوز . وإنما كان ذلك في يونس وزمانه مقدمة لتحقيق برهانه ، وزيادة في إيمانه ، فإنه لا يجوز لمن كان عاصيا أن يقتل ولا يرمى به في النار أو البحر ، وإنما تجرى عليه الحدود والتعزير على مقدار جنايته . وقد ظن بعض الناس أن البحر إذا هال على القوم فاضطروا إلى تخفيف السفينة أن القرعة تضرب عليهم ، فيطرح [ ص: 114 ] بعضهم تخفيفا ، وهذا فاسد ، فإنها لا تخف برمي بعض الرجال ، وإنما ذلك في الأموال ، ولكنهم يصبرون على قضاء الله عز وجل .أخبر الله - عز وجل - أن يونس كان من المسبحين ، وأن تسبيحه كان سبب نجاته ، ولذلك قيل : إن العمل الصالح يرفع صاحبه إذا عثر . قال ابن عباس : من المسبحين من المصلين . قال قتادة : كان يصلي قبل ذلك لحفظ الله - عز وجل - له فنجاه . وقال الربيع بن أنس : لولا أنه كان له قبل ذلك عمل صالح للبث في بطنه إلى يوم يبعثون قال : ومكتوب في الحكمة - إن العمل الصالح يرفع ربه إذا عثر . وقال مقاتل : من المسبحين من المصلين المطيعين قبل المعصية . وقال وهب : من العابدين . وقال الحسن : ما كان له صلاة في بطن الحوت ، ولكنه قدم عملا صالحا في حال الرخاء فذكره الله به في حال البلاء ، وإن العمل الصالح ليرفع صاحبه ، وإذا عثر وجد متكأ .قلت : ومن هذا المعنى قوله - صلى الله عليه وسلم - : من استطاع منكم أن تكون له خبيئة من عمل صالح فليفعل فيجتهد العبد ، ويحرص على خصلة من صالح عمله ، يخلص فيها بينه وبين ربه ، ويدخرها ليوم فاقته وفقره ، ويخبئها بجهده ، ويسترها عن خلقه ، يصل إليه نفعها أحوج ما كان إليه . وقد خرج البخاري ومسلم من حديث ابن عمر عن رسول الله - صلى الله عليه وسلم - أنه قال : بينما ثلاثة نفر - في رواية : ممن كان قبلكم - يتماشون أخذهم المطر فأووا إلى غار في جبل فانحطت على فم الغار صخرة من الجبل فانطبقت عليهم ، فقال بعضهم لبعض : انظروا أعمالا عملتموها صالحة لله فادعوا الله بها لعله يفرجها عنكم الحديث بكماله ، وهو مشهور ، شهرته أغنت عن تمامه . وقال سعيد بن جبير : لما قال في بطن الحوت : لا إله إلا أنت سبحانك إني كنت من الظالمين قذفه الحوت . وقيل : من المسبحين من المصلين في بطن الحوت .قلت : والأظهر أنه تسبيح اللسان الموافق للجنان ، وعليه يدل حديث أبي هريرة المذكور قبل الذي ذكره الطبري . قال : فسبح في بطن الحوت . قال : فسمعت الملائكة تسبيحه ، فقالوا : يا ربنا إنا نسمع صوتا ضعيفا بأرض غريبة . وتكون " كان " على هذا القول زائدة ، أي : فلولا أنه من المسبحين . وفي كتاب أبي داود عن سعد بن أبي وقاص عن النبي - صلى الله عليه وسلم - قال : [ ص: 115 ] دعاء ذي النون في بطن الحوت لا إله إلا أنت سبحانك إني كنت من الظالمين لم يدع به رجل مسلم في شيء قط إلا استجيب له وقد مضى هذا في سورة [ الأنبياء ] فيونس - عليه السلام - كان قبل مصليا مسبحا ، وفي بطن الحوت كذلك . وفي الخبر : فنودي الحوت : إنا لم نجعل يونس لك رزقا ، إنما جعلناك له حرزا ومسجدا . وقد تقدم .
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c'est-à-dire comme punition pour lui ; c'est-à-dire que le ventre de la baleine serait une tombe pour lui jusqu'au Jour de la Résurrection. On a divergé sur la durée de son séjour dans le ventre de la baleine. Al-Suddi, al-Kalbi et Muqatil ibn Sulayman ont dit : quarante jours. Al-Dahhak : vingt jours. 'Ata' : sept jours. Muqatil ibn Hayyan : trois jours. Et on a dit : une seule heure. Et Allah sait mieux. Al-Tabari a rapporté d'après le hadith d'Abu Hurayra, qui a dit : le Messager d'Allah, paix et bénédictions sur lui, a dit : (Lorsqu'Allah, dont la mention est exaltée, voulut retenir Yunus dans le ventre de la baleine, Il révéla à la baleine de le prendre sans égratigner sa chair ni briser son os. Elle le prit puis descendit avec lui vers sa demeure dans la mer. Lorsqu'elle atteignit le fond de la mer, Yunus entendit un bruit et se dit en lui-même : qu'est-ce que cela ? Allah, béni et exalté, lui révéla alors qu'il était dans le ventre de la baleine : (C'est la glorification des animaux de la mer). Il dit : (Il glorifia donc alors qu'il était dans le ventre de la baleine). Il dit : (Les anges entendirent sa glorification et dirent : Ô notre Seigneur, nous entendons une voix faible dans une terre étrangère). Il dit : (C'est Mon serviteur Yunus qui M'a désobéi, alors Je l'ai retenu dans le ventre de la baleine dans la mer). Ils dirent : le serviteur vertueux dont montait vers Toi chaque jour et chaque nuit une œuvre pie ? Il dit : oui. Ils intercédèrent alors pour lui, et Il ordonna à la baleine de le rejeter sur le rivage, comme dit Allah, exalté soit-Il : "alors qu'il était malade"). Et sa maladie qu'Allah, exalté soit-Il, a décrite était qu'il fut jeté par la baleine sur le rivage comme un nouveau-né dont la chair et les os étaient exposés. Et il a été rapporté que la baleine voyagea avec le navire, levant sa tête pour que Yunus respire et glorifie, et elle ne les quitta pas jusqu'à ce qu'ils atteignent la terre ferme, puis elle le rejeta sain et sauf, rien de lui n'ayant changé, et ils embrassèrent l'Islam ; al-Zamakhshari l'a mentionné dans son exégèse. Et Ibn al-'Arabi a dit : plusieurs de nos compagnons m'ont rapporté d'après l'imam des Deux Sanctuaires, Abu al-Ma'ali 'Abd al-Malik ibn 'Abd Allah ibn Yusuf al-Juwayni, qu'on lui demanda à propos du Créateur s'Il était dans une direction ? Il dit : non, Il est bien au-dessus de cela. On lui dit : quelle en est la preuve ? Il dit : la preuve en est la parole du Prophète, paix et bénédictions sur lui : (Ne me préférez pas à Yunus ibn Matta). On lui dit : quel est l'aspect de la preuve dans ce récit ? Il dit : je ne le dirai pas jusqu'à ce que mon invité prenne mille dinars pour payer une dette. Deux hommes se levèrent et dirent : c'est à nous. Il dit : qu'elle ne soit pas suivie par deux, car cela lui serait pénible. Un homme dit : c'est à moi. Il dit : Yunus ibn Matta s'est jeté lui-même dans la mer, la baleine l'a avalé, et il se retrouva au fond de la mer dans trois ténèbres, et il appela : "Point de divinité à part Toi ! Gloire à Toi ! J'étais parmi les injustes" [al-Anbiya' : 87] comme Allah l'a rapporté de lui, et Muhammad, paix et bénédictions sur lui, n'était pas lorsqu'il s'assit sur le tapis vert et s'éleva avec lui vers le haut, jusqu'à ce qu'il atteigne un endroit où il entendait le grincement des plumes, et son Seigneur lui parla en confidence de ce qu'Il lui parla, et lui révéla ce qu'Il lui révéla...
📜 Texte arabe source
أي عقوبة له ; أي يكون بطن الحوت قبرا له إلى يوم القيامة .واختلف كم أقام في بطن الحوت .فقال السدي والكلبي ومقاتل بن سليمان : أربعين يوما .الضحاك : عشرين يوما .عطاء : سبعة أيام .مقاتل بن حيان : ثلاثة أيام .وقيل : ساعة واحدة .والله أعلم .روى الطبري من حديث أبي هريرة قال : قال رسول الله صلى الله عليه وسلم : ( لما أراد الله تعالى ذكره - حبس يونس في بطن الحوت أوحى الله إلى الحوت أن خذه ولا تخدش لحما ولا تكسر عظما فأخذه ثم هوى به إلى مسكنه من البحر ; فلما انتهى به إلى أسفل البحر سمع يونس حسا فقال في نفسه ما هذا ؟ فأوحى الله تبارك وتعالى إليه وهو في بطن الحوت : ( إن هذا تسبيح دواب البحر ) قال : ( فسبح وهو في بطن الحوت ) قال : ( فسمعت الملائكة تسبيحه فقالوا : يا ربنا إنا نسمع صوتا ضعيفا بأرض غريبة ) قال : ( ذلك عبدي يونس عصاني فحبسته في بطن الحوت في البحر ) قالوا : العبد الصالح الذي كان يصعد إليك منه في كل يوم وليلة عمل صالح ؟ قال نعم .فشفعوا له عند ذلك فأمر الحوت بقذفه في الساحل كما قال تعالى : " وهو سقيم " ) .وكان سقمه الذي وصفه به الله - تعالى ذكره - أنه ألقاه الحوت على الساحل كالصبي المنفوس قد نشر اللحم والعظم .وقد روي : أن الحوت سار مع السفينة رافعا رأسه يتنفس فيه يونس ويسبح , ولم يفارقهم حتى انتهوا إلى البر , فلفظه سالما لم يتغير منه شيء فأسلموا ; ذكره الزمخشري في تفسيره .وقال ابن العربي : أخبرني غير واحد من أصحابنا عن إمام الحرمين أبي المعالي عبد الملك بن عبد الله بن يوسف الجويني : أنه سئل عن الباري في جهة ؟ فقال : لا , هو يتعالى عن ذلك .قيل له : ما الدليل عليه ؟ قال : الدليل عليه قول النبي صلى الله عليه وسلم : ( لا تفضلوني على يونس بن متى ) فقيل له : ما وجه الدليل في هذا الخبر ؟ فقال : لا أقوله حتى يأخذ ضيفي هذا ألف دينار يقضي بها دينا .فقام رجلان فقالا : هي علينا .فقال لا يتبع بها اثنين ; لأنه يشق عليه .فقال واحد : هي علي .فقال : إن يونس بن متى رمى بنفسه في البحر فالتقمه الحوت , فصار في قعر البحر في ظلمات ثلاث , ونادى " لا إله إلا أنت سبحانك إني كنت من الظالمين " [ الأنبياء : 87 ] كما أخبر الله عنه , ولم يكن محمد صلى الله عليه وسلم حين جلس على الرفرف الأخضر وارتقى به صعدا , حتى انتهى به إلى موضع يسمع فيه صريف الأقلام , وناجاه ربه بما ناجاه به , وأوحى إليه ما أوحى بأقرب إلى الله تعالى من يونس في بطن الحوت في ظلمة البحر .
Verset 145
La parole d'Allah, exalté soit-Il : "Nous le jetâmes sur la terre nue, alors qu'il était malade, et Nous fîmes pousser sur lui un plant de courge." Il a été rapporté que la baleine le rejeta sur le rivage d'un village de Mossoul. Et Ibn Qusayt a rapporté d'après Abu Hurayra : Yunus fut jeté sur la terre nue et Allah fit pousser sur lui une courge. Nous dîmes : ô Abu Hurayra, qu'est-ce que la courge ? Il dit : l'arbre de la calebasse. Allah lui prépara une gazelle sauvage qui mangeait des insectes de la terre — ou des herbes de la terre — et elle s'ouvrait sur lui et l'abreuvait de son lait chaque soir et chaque matin jusqu'à ce qu'il guérisse. Et Sa'id ibn Jubayr a rapporté d'après Ibn 'Abbas : il sortit avec lui — c'est-à-dire la baleine — jusqu'à ce qu'elle le rejette sur le rivage de la mer, et elle le jeta comme un nouveau-né, rien de sa constitution n'ayant changé. Et on a dit : lorsque Yunus fut jeté par la baleine sur le rivage de la mer, Allah fit pousser sur lui un plant de courge, et c'est, selon ce qui a été mentionné, l'arbre de la calebasse qui dégouttait sur lui du lait jusqu'à ce que sa force lui revienne. Puis il revint un jour vers l'arbre et le trouva desséché, il s'affligea et pleura dessus, et il fut réprimandé, et on lui dit : tu t'affliges pour un arbre et tu pleures dessus, et tu ne t'affliges pas pour cent mille ou plus des enfants d'Israël, des descendants d'Ibrahim, Mon ami intime, captifs entre les mains de l'ennemi, et tu as voulu les faire périr tous. Et on a dit : c'est l'arbre du figuier. Et on a dit : le bananier, il se couvrait de ses feuilles, s'ombrageait de ses branches, et rompait le jeûne avec ses fruits. Et la majorité est qu'il s'agit de la courge, comme cela viendra. Puis Allah, béni et exalté, l'élut et le fit parmi les vertueux. Puis Il lui ordonna d'aller vers son peuple et de leur annoncer qu'Allah, exalté soit-Il, avait accepté leur repentir. Il se dirigea vers eux jusqu'à ce qu'il rencontre un berger et lui demanda à propos du peuple de Yunus, de leur état et de leur condition. Il lui dit qu'ils allaient bien et qu'ils espéraient le retour de leur messager. Il lui dit : annonce-leur que j'ai rencontré Yunus. Il dit : et quoi ? Il dit : cette parcelle de terre où tu es témoignera pour toi que tu as rencontré Yunus. Il dit : et quoi ? Il dit : cet arbre témoignera pour toi que tu as rencontré Yunus. Et le berger retourna vers son peuple et leur annonça qu'il avait rencontré Yunus, mais ils le traitèrent de menteur et voulurent lui faire du mal. Il dit : ne vous précipitez pas contre moi jusqu'au matin. Lorsqu'il fit jour, il les emmena à l'endroit où il avait rencontré Yunus, et il fit parler la terre qui leur dit qu'il avait rencontré Yunus, et il fit parler la brebis et l'arbre qui leur dirent qu'il avait rencontré Yunus. Puis Yunus vint à eux après cela. Al-Tabari, qu'Allah lui fasse miséricorde, a mentionné ce récit et ce qui précède. "Fabadhnahu" : Nous l'avons jeté. Et on a dit : Nous l'avons laissé. "Bi-l-'ara'" : dans le désert, dit Ibn al-A'rabi. Al-Akhfash : dans l'espace vide. Abu 'Ubayda : la terre vaste. Al-Farra' : al-'ara' est l'endroit vide. Il dit : et Abu 'Ubayda a dit : al-'ara' est la surface de la terre, et il a cité un homme de Khuza'a : "Et j'ai levé un pied dont je ne crains pas la chute, et j'ai jeté mes vêtements dans la terre nue du pays." Et al-Akhfash a rapporté dans sa parole : "alors qu'il était malade" : le pluriel de malade est suqma et saqama...
📜 Texte arabe source
قوله تعالى : فنبذناه بالعراء وهو سقيم وأنبتنا عليه شجرة من يقطين روي أن الحوت قذفه بساحل قرية من الموصل . وقال ابن قسيط عن أبي هريرة : طرح يونس بالعراء وأنبت الله عليه يقطينة ، فقلنا : يا أبا هريرة وما اليقطينة ؟ قال : شجرة الدباء ، هيأ الله له أروية وحشية تأكل من خشاش الأرض - أو هشاش الأرض - فتفشج عليه فترويه من لبنها كل عشية وبكرة حتى نبت . وقال سعيد بن جبير عن ابن عباس قال : خرج به - يعني الحوت - حتى لفظه في ساحل البحر ، فطرحه مثل الصبي المنفوس لم ينقص من خلقه شيء . وقيل : إن يونس لما ألقاه الحوت على ساحل البحر أنبت الله عليه شجرة من يقطين ، وهي فيما ذكر شجرة القرع تتقطر عليه من اللبن حتى رجعت إليه قوته . ثم رجع ذات يوم إلى الشجرة فوجدها يبست ، فحزن وبكى عليها فعوتب ، فقيل له : أحزنت على شجرة وبكيت عليها ، ولم تحزن على مائة ألف وزيادة من بني إسرائيل ، من أولاد إبراهيم خليلي ، أسرى في أيدي العدو ، وأردت إهلاكهم جميعا . وقيل : هي شجرة التين . وقيل : شجرة الموز تغطى بورقها ، واستظل بأغصانها ، وأفطر على ثمارها . والأكثر على أنها شجرة اليقطين على ما يأتي . ثم إن الله تبارك وتعالى اجتباه فجعله من الصالحين . ثم أمره أن يأتي قومه ويخبرهم أن الله تعالى قد [ ص: 116 ] تاب عليهم ، فعمد إليهم حتى لقي راعيا فسأله عن قوم يونس وعن حالهم وكيف هم ، فأخبره أنهم بخير ، وأنهم على رجاء أن يرجع إليهم رسولهم . فقال له : فأخبرهم أني قد لقيت يونس . قال : وماذا ؟ قال : وهذه البقعة التي أنت فيها تشهد لك أنك لقيت يونس ، قال : وماذا ؟ قال : وهذه الشجرة تشهد لك أنك لقيت يونس . وأنه رجع الراعي إلى قومه فأخبرهم أنه لقي يونس فكذبوه وهموا به شرا ، فقال : لا تعجلوا علي حتى أصبح ، فلما أصبح غدا بهم إلى البقعة التي لقي فيها يونس ، فاستنطقها فأخبرتهم أنه لقي يونس ، واستنطق الشاة والشجرة فأخبرتاهم أنه لقي يونس ، ثم إن يونس أتاهم بعد ذلك . ذكر هذا الخبر وما قبله الطبري رحمه الله . فنبذناه : طرحناه . وقيل : تركناه . بالعراء : بالصحراء ، قاله ابن الأعرابي . الأخفش : بالفضاء . أبو عبيدة : الواسع من الأرض . الفراء : العراء : المكان الخالي . قال : وقال أبو عبيدة : العراء وجه الأرض ، وأنشد لرجل من خزاعة :ورفعت رجلا لا أخاف عثارها ونبذت بالبلد العراء ثيابيوحكى الأخفش في قوله : وهو سقيم : جمع سقيم سقمى وسقامى وسقام . وقال في هذه السورة : فنبذناه بالعراء وقال في " ن والقلم " لولا أن تداركه نعمة من ربه لنبذ بالعراء وهو مذموم والجواب : أن الله - عز وجل - خبر هاهنا أنه نبذه بالعراء وهو غير مذموم ولولا رحمة الله - عز وجل - لنبذ بالعراء وهو مذموم ، قاله النحاس .
Verset 146
Et Sa parole : "Et Nous fîmes pousser sur lui un plant de courge" signifie sur lui, c'est-à-dire auprès de lui, comme la parole d'Allah, exalté soit-Il : "et ils ont sur moi un péché" c'est-à-dire auprès de moi. Et on a dit : "sur lui" au sens de "pour lui". "Un plant de courge" : la courge est l'arbre de la calebasse ; et on a dit autre chose, mentionné par Ibn al-A'rabi. Et dans le hadith : (La calebasse et le melon sont du Paradis) et nous l'avons mentionné dans le livre al-Tadhkira. Et al-Mubarrad a dit : on appelle courge tout arbre qui n'a pas de tronc et dont les feuilles s'étalent sur la terre, comme la calebasse, le melon et la coloquinte. S'il a un tronc qui le porte, c'est un arbre simplement. Et s'il est dressé, c'est-à-dire avec des racines qui s'étalent, c'est une étoile, et leur pluriel est étoiles. Allah, exalté soit-Il, a dit : "Et l'étoile et l'arbre se prosternent." Et une chose similaire a été rapportée d'après Ibn 'Abbas, al-Hasan et Muqatil. Ils ont dit : toute plante qui s'étend et s'étale sur la terre, ne reste pas droite et n'a pas de tronc, comme le concombre, le melon, la courge et la coloquinte, c'est de la courge. Et Sa'id ibn Jubayr a dit : c'est tout ce qui pousse puis meurt dans la même année, et cela inclut la banane. Je dis : et c'est ce qui a un tronc. Al-Jawhari : la courge est ce qui n'a pas de tronc, comme l'arbre de la calebasse et autres. Al-Zajjaj : l'étymologie de la courge vient de "qatana" dans un lieu, s'il y demeure, c'est donc un "yafi'il". Et on a dit : c'est un nom étranger. Et on a dit : la courge a été spécifiquement mentionnée parce qu'aucune mouche ne s'y pose. Et on a dit : il n'y avait pas de courge là-bas, et Allah la fit pousser immédiatement. Al-Qushayri : dans le verset, il y a une indication qu'elle était étalée pour lui fournir de l'ombre. Al-Tha'labi : elle l'ombrageait, et il vit sa verdure et l'admira, puis elle se dessécha et il s'affligea dessus. On lui dit : ô Yunus, toi qui n'as ni créé, ni arrosé, ni fait pousser, tu t'affliges pour un arbrisseau, alors que Moi, J'ai créé cent mille personnes ou plus, et tu voulais que Je les anéantisse en une seule heure, et ils se sont repentis et J'ai accepté leur repentir. Où est Ma miséricorde, ô Yunus ? Je suis le Plus Miséricordieux des miséricordieux. Et il a été rapporté du Prophète, paix et bénédictions sur lui, qu'il mangeait du tharid avec de la viande et de la courge, et il aimait la courge et disait : c'est l'arbre de mon frère Yunus. Et Anas a dit : on présenta au Prophète, paix et bénédictions sur lui, un bouillon contenant de la calebasse et de la viande séchée, et il se mit à suivre la calebasse autour du plat. Anas dit : je n'ai cessé d'aimer la calebasse depuis ce jour. Rapporté par les imams.
📜 Texte arabe source
وقوله : وأنبتنا عليه شجرة من يقطين يعني عليه أي : عنده ، كقوله تعالى : ولهم علي ذنب أي : عندي . وقيل : عليه بمعنى له . شجرة من يقطين اليقطين : شجر الدباء : وقيل غيرها ، ذكره ابن الأعرابي . وفي الخبر : ( الدباء والبطيخ من الجنة ) وقد ذكرناه في كتاب التذكرة . وقال المبرد : يقال لكل شجرة ليس لها ساق يفترش ورقها على الأرض يقطينة ، نحو الدباء والبطيخ والحنظل ، فإن كان لها ساق يقلها فهي شجرة فقط ، وإن كانت قائمة أي : بعروق تفترش فهي [ ص: 117 ] نجمة وجمعها نجم . قال الله تعالى : والنجم والشجر يسجدان وروي نحوه عن ابن عباس والحسن ومقاتل . قالوا : كل نبت يمتد ويبسط على الأرض ولا يبقى على استواء وليس له ساق نحو القثاء والبطيخ والقرع والحنظل فهو يقطين . وقال سعيد بن جبير : هو كل شيء ينبت ثم يموت من عامه ، فيدخل في هذا الموز .قلت : وهو مما له ساق . الجوهري : واليقطين ما لا ساق له كشجر القرع ونحوه . الزجاج : اشتقاق اليقطين من قطن بالمكان إذا أقام به ، فهو يفعيل . وقيل : هو اسم أعجمي . وقيل : إنما خص اليقطين بالذكر ، لأنه لا ينزل عليه ذباب . وقيل : ما كان ثم يقطين فأنبته الله في الحال . القشيري : وفي الآية ما يدل على أنه كان مفروشا ليكون له ظل . الثعلبي : كانت تظله فرأى خضرتها فأعجبته ، فيبست فجعل يتحزن عليها ، فقيل له : يا يونس أنت الذي لم تخلق ولم تسق ولم تنبت تحزن على شجيرة ، فأنا الذي خلقت مائة ألف من الناس أو يزيدون تريد مني أن أستأصلهم في ساعة واحدة ، وقد تابوا وتبت عليهم ، فأين رحمتي يا يونس ؟ أنا أرحم الراحمين . وروي عن النبي - صلى الله عليه وسلم - أنه كان يأكل الثريد باللحم والقرع ، وكان يحب القرع ويقول : إنها شجرة أخي يونس وقال أنس : قدم للنبي - صلى الله عليه وسلم - مرق فيه دباء وقديد فجعل يتبع الدباء حوالي القصعة . قال أنس : فلم أزل أحب الدباء من يومئذ . أخرجه الأئمة .
Verset 147
La parole d'Allah, exalté soit-Il : "Et Nous l'envoyâmes vers cent mille ou plus." Il a déjà été mentionné d'après Ibn 'Abbas que la mission de Yunus, paix sur lui, n'eut lieu qu'après que la baleine l'eut rejeté. Et cela n'a de voie que par Shahr ibn Hawshab. Al-Nahhas : et ce qui est meilleur que cela en chaîne de transmission et plus authentique est ce que nous a rapporté 'Ali ibn al-Husayn, qui a dit : al-Hasan ibn Muhammad nous a rapporté, qui a dit : 'Amr ibn al-'Anqazi nous a rapporté, qui a dit : Isra'il nous a rapporté d'après Abu Ishaq d'après 'Amr ibn Maymun, qui a dit : 'Abd Allah ibn Mas'ud nous a rapporté dans la maison du trésor public, d'après le Prophète Yunus, paix sur lui, qui a dit : Yunus promit à son peuple le châtiment et leur annonça qu'il viendrait à eux dans trois jours. Ils séparèrent alors chaque mère de son enfant, sortirent et crièrent vers Allah, Puissant et Majestueux, et demandèrent pardon, et Allah, Puissant et Majestueux, écarta d'eux le châtiment. Et Yunus, paix sur lui, se leva au matin attendant le châtiment et ne vit rien — et quiconque mentait sans preuve était tué — alors Yunus sortit en colère, arriva auprès d'un peuple dans un navire, ils le portèrent et le reconnurent. Lorsqu'il entra dans le navire, le navire s'immobilisa alors que les navires allaient à droite et à gauche. Ils dirent : qu'a donc notre navire ? Ils dirent : nous ne savons pas. Yunus, paix sur lui, dit : il y a en lui un serviteur fugitif de son Seigneur, Puissant et Majestueux, et il n'avancera pas jusqu'à ce que vous le jetiez. Ils dirent : quant à toi, ô Prophète d'Allah, nous ne te jetterons pas. Il dit : tirez au sort, et celui qui sera désigné devra se jeter. Ils tirèrent au sort et le sort désigna Yunus, mais ils refusèrent de le laisser. Il dit : tirez au sort trois fois, et celui qui sera désigné devra se jeter. Ils tirèrent au sort et le sort désigna Yunus trois fois, ou il dit : trois fois, et il se jeta. Et Allah, Puissant et Majestueux, avait confié à une baleine de l'avaler, et elle l'avala alors qu'elle descendait avec lui vers le fond de la terre. Yunus, paix sur lui, entendit la glorification des cailloux, "alors il appela dans les ténèbres : Point de divinité à part Toi ! Gloire à Toi ! J'étais parmi les injustes." Il dit : la ténèbre de la nuit, la ténèbre de la mer, et la ténèbre du ventre de la baleine. Il dit : "Nous le jetâmes sur la terre nue, alors qu'il était malade" : comme un poussin plumé qui n'a pas de plumes. Il dit : "Et Allah fit pousser sur lui un plant de courge" et il poussa, et il s'ombrageait dessous et en mangeait, puis il se dessécha et il pleura dessus. Allah, Puissant et Majestueux, lui révéla : tu pleures pour un arbre desséché, et tu ne pleures pas pour cent mille ou plus que tu as voulu faire périr ? Il dit : et le Messager d'Allah Yunus sortit, et voici qu'il rencontra un jeune garçon qui gardait. Il dit : ô jeune homme, qui es-tu ? Il dit : du peuple de Yunus. Il dit : lorsque tu iras vers eux, annonce-leur que tu as rencontré Yunus. Il dit : si tu es Yunus, tu sais que quiconque ment est tué s'il n'a pas de preuve, qui témoignera pour moi ? Il dit : cet arbre et cette parcelle de terre. Il dit : ordonne-leur. Yunus leur dit : lorsque ce jeune homme viendra vers vous, témoignez pour lui. Elles dirent : oui. Il dit : le jeune homme retourna vers son peuple, et il était dans une protection et avait des frères. Il vint auprès du roi et dit : ...
📜 Texte arabe source
قوله تعالى : وأرسلناه إلى مائة ألف أو يزيدون قد تقدم عن ابن عباس أن رسالة يونس - عليه السلام - إنما كانت بعد ما نبذه الحوت . وليس له طريق إلا عن شهر بن حوشب . النحاس : وأجود منه إسنادا وأصح ما حدثناه عن علي بن الحسين قال : حدثنا الحسن بن محمد قال حدثنا عمرو بن العنقزي قال حدثنا إسرائيل عن أبي إسحاق عن عمرو بن ميمون قال حدثنا عبد الله بن مسعود في بيت المال عن يونس النبي - صلى الله عليه وسلم - قال : إن يونس وعد قومه العذاب وأخبرهم أن يأتيهم إلى ثلاثة أيام ، ففرقوا بين كل والدة وولدها ، وخرجوا فجأروا إلى الله - عز وجل - واستغفروا ، فكف الله - عز وجل - عنهم العذاب ، وغدا يونس - عليه السلام - ينتظر [ ص: 118 ] العذاب فلم ير شيئا - وكان من كذب ولم تكن له بينة قتل - فخرج يونس مغاضبا ، فأتى قوما في سفينة فحملوه وعرفوه ، فلما دخل السفينة ركدت السفينة والسفن تسير يمينا وشمالا ، فقالوا : ما لسفينتكم ؟ فقالوا : لا ندري . فقال يونس - عليه السلام - : إن فيها عبدا آبقا من ربه - جل وعز - وإنها لن تسير حتى تلقوه . قالوا أما أنت يا نبي الله فإنا لا نلقيك . قال : فأقرعوا فمن قرع فليقع ، فاقترعوا فقرعهم يونس فأبوا أن يدعوه ، قال : فاقترعوا ثلاثا فمن قرع فليقع . فاقترعوا فقرعهم يونس ثلاث مرات أو قال ثلاثا فوقع . وقد وكل الله به - جل وعز - حوتا فابتلعه وهو يهوي به إلى قرار الأرض ، فسمع يونس - عليه السلام - تسبيح الحصى " فنادى في الظلمات أن لا إله إلا أنت سبحانك إني كنت من الظالمين قال : ظلمة الليل ، وظلمة البحر ، وظلمة بطن الحوت . قال : فنبذناه بالعراء وهو سقيم قال : كهيئة الفرخ الممعوط الذي ليس عليه ريش . قال : وأنبت الله عليه شجرة من يقطين فنبتت ، فكان يستظل بها ويصيب منها ، فيبست فبكى عليها ، فأوحى الله - جل وعز - إليه : أتبكي على شجرة يبست ، ولا تبكي على مائة ألف أو يزيدون أردت أن تهلكهم ؟ قال : وخرج رسول الله يونس فإذا هو بغلام يرعى ، قال : يا غلام من أنت ؟ قال : من قوم يونس . قال : فإذا جئت إليهم فأخبرهم أنك قد لقيت يونس . قال : إن كنت يونس فقد علمت أنه من كذب قتل إذا لم تكن له بينة ، فمن يشهد لي ؟ قال : هذه الشجرة ، وهذه البقعة . قال : فمرهما ، فقال لهما يونس : إذا جاءكما هذا الغلام فاشهدا له . قالتا : نعم . قال : فرجع الغلام إلى قومه وكان في منعة وكان له إخوة ، فأتى الملك فقال : إني قد لقيت يونس وهو يقرأ عليك السلام . قال : فأمر به أن يقتل ، فقالوا : إن له بينة ، فأرسلوا معه . فأتى الشجرة والبقعة فقال لهما : نشدتكما بالله - جل وعز - أتشهدان أني لقيت يونس ؟ قالتا : نعم . قال : فرجع القوم مذعورين يقولون له : شهدت له الشجرة والأرض ، فأتوا الملك فأخبروه بما رأوا . قال عبد الله : فتناول الملك يد الغلام فأجلسه في مجلسه ، وقال : أنت أحق بهذا المكان مني . قال عبد الله : فأقام لهم ذلك الغلام أمرهم أربعين سنة . قال أبو جعفر النحاس : فقد تبين في هذا الحديث أن يونس كان قد أرسل قبل أن يلتقمه الحوت بهذا الإسناد الذي لا يؤخذ بالقياس . وفيه أيضا من الفائدة أن قوم يونس آمنوا وندموا قبل أن يروا العذاب ; لأن فيه أنه أخبرهم أنه يأتيهم العذاب إلى ثلاثة أيام ، ففرقوا بين كل والدة وولدها ، وضجوا ضجة واحدة إلى الله عز وجل . وهذا هو الصحيح في الباب ، وأنه لم يكن حكم الله - عز وجل - فيهم كحكمه في غيرهم في [ ص: 119 ] قوله - عز وجل - : فلم يك ينفعهم إيمانهم لما رأوا بأسنا وقوله - عز وجل - : وليست التوبة للذين يعملون السيئات حتى إذا حضر أحدهم الموت الآية . وقال بعض العلماء : إنهم رأوا مخائل العذاب فتابوا . وهذا لا يمنع ، وقد تقدم ما للعلماء في هذا في سورة [ يونس ] فلينظر هناك .قوله تعالى : أو يزيدون قد مضى في [ البقرة ] محامل " أو " في قوله تعالى : أو أشد قسوة قال الفراء : " أو " بمعنى بل . وقال غيره : إنها بمعنى الواو ، ومنه قول الشاعر :فلما اشتد أمر الحرب فينا تأملنا رياحا أو رزاماأي : ورزاما . وهذا كقوله تعالى : وما أمر الساعة إلا كلمح البصر أو هو أقرب وقرأ جعفر بن محمد " إلى مائة ألف ويزيدون " بغير همز ، ف " يزيدون " في موضع رفع بأنه خبر مبتدأ محذوف ، أي : وهم يزيدون . النحاس : ولا يصح هذان القولان عند البصريين ، وأنكروا كون " أو " بمعنى بل وبمعنى الواو ; لأن بل للإضراب عن الأول والإيجاب لما بعده ، وتعالى الله - عز وجل - عن ذلك ، أو خروج من شيء إلى شيء ، وليس هذا موضع ذلك ، والواو معناه خلاف معنى " أو " فلو كان أحدهما بمعنى الآخر لبطلت المعاني ، ولو جاز ذلك لكان : وأرسلناه إلى أكثر من مائتي ألف أخصر . وقال المبرد : المعنى : وأرسلناه إلى جماعة لو رأيتموهم لقلتم هم مائة ألف أو أكثر ، وإنما خوطب العباد على ما يعرفون . وقيل : هو كما تقول : جاءني زيد أو عمرو ، وأنت تعرف من جاءك منهما ، إلا أنك أبهمت على المخاطب . وقال الأخفش والزجاج : أي : أو يزيدون في تقديركم . قال ابن عباس : زادوا على مائة ألف عشرين ألفا . ورواه أبي بن كعب مرفوعا . وعن ابن عباس أيضا : ثلاثين ألفا . الحسن والربيع : بضعا وثلاثين ألفا . وقال مقاتل بن حيان : سبعين ألفا .
Verset 148
"Ils crurent donc, et Nous leur donnâmes jouissance jusqu'à un terme" c'est-à-dire jusqu'à la fin de leurs échéances.
📜 Texte arabe source
فآمنوا فمتعناهم إلى حين أي إلى منتهى آجالهم .
Verset 149
Sa parole - exalté soit-Il - : « Interroge-les donc » : après avoir mentionné les récits des peuples passés comme consolation pour le Prophète - paix et salut sur lui -, Il argumente contre les mécréants de Quraysh concernant leur affirmation que les anges sont les filles d'Allah. Il dit donc : « Interroge-les donc ». Ceci est coordonné à un passage similaire au début de la sourate, malgré la distance entre eux, c'est-à-dire : « Demande, ô Muhammad, aux habitants de La Mecque : Ton Seigneur aurait-Il des filles ? » En effet, les tribus de Juhayna, Khuzā‘a, Banū Mulayh, Banū Salama et ‘Abd al-Dār prétendaient que les anges étaient les filles d'Allah. C'est une question de réprimande.
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قوله تعالى : فاستفتهم لما ذكر أخبار الماضين تسلية للنبي - صلى الله عليه وسلم - احتج على كفار قريش في قولهم : إن الملائكة بنات الله ، فقال : فاستفتهم . وهو معطوف على مثله في أول السورة وإن تباعدت بينهم المسافة ، أي : فسل يا محمد أهل مكةألربك البنات وذلك أن جهينة وخزاعة وبني مليح وبني سلمة وعبد الدار زعموا أن الملائكة بنات الله . وهذا سؤال توبيخ .
Verset 150
« Ou bien avons-Nous créé les anges de sexe féminin, et ils en étaient témoins ? » c'est-à-dire présents lors de Notre création d'eux en tant que femelles. C'est comme Allah - gloire à Lui - a dit : « Ils ont fait des anges, qui sont les serviteurs du Tout-Miséricordieux, des êtres féminins. Étaient-ils témoins de leur création ? »
📜 Texte arabe source
أم خلقنا الملائكة إناثا وهم شاهدون أي حاضرون لخلقنا إياهم إناثا ، وهذا كما قال الله - عز وجل - : وجعلوا الملائكة الذين هم عباد الرحمن إناثا أشهدوا خلقهم
Verset 151
Puis Il dit : « Certes, c'est dans leur mensonge » - qui est le pire des parjures.
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ثم قال : ألا إنهم من إفكهم وهو أسوأ الكذب
Verset 152
« qu'ils disent : Allah a engendré » - et ils sont certainement menteurs dans leur affirmation qu'Allah a un enfant, Lui qui n'engendre pas et n'est pas engendré. Le « inna » après « alā » est en cas oblique (kasra) car il commence une proposition indépendante. Sībawayh a rapporté qu'après « ammā », il peut être ouvert (fatḥa) ou fermé (kasra) : l'ouverture si « ammā » signifie « vraiment », et la fermeture si « ammā » signifie « certes ». Al-Naḥḥās dit : J'ai entendu ‘Alī ibn Sulaymān dire qu'il est permis de l'ouvrir après « alā » par analogie avec « ammā », mais dans ce verset, seule la fermeture est permise car ce qui suit est au nominatif. La fin de la phrase est : « ils sont certainement menteurs ».
📜 Texte arabe source
ليقولون ولد الله وإنهم لكاذبون في قولهم إن لله ولدا وهو الذي لا يلد ولا يولد . و " إن " بعد " ألا " مكسورة ; لأنها مبتدأة . وحكى سيبويه أنها تكون بعد أما مفتوحة أو مكسورة ، فالفتح على أن تكون أما بمعنى حقا ، والكسر على أن تكون أما بمعنى ألا . النحاس : وسمعت علي بن سليمان يقول : يجوز فتحها بعد ألا تشبيها بأما ، وأما في الآية فلا يجوز إلا كسرها ; لأن بعدها الرفع . وتمام الكلام : لكاذبون .
Verset 153
Puis Il commence : « A-t-Il choisi » sur le mode de la réprimande et du reproche, comme s'Il disait : « Malheur à vous ! A-t-Il choisi les filles ? » c'est-à-dire : a-t-Il préféré les filles et délaissé les fils ? La lecture générale est « aṣṭafā » avec l'alif coupé, car c'est un alif d'interrogation qui s'est joint à l'alif de liaison, on supprime l'alif de liaison et on garde l'alif d'interrogation ouvert et coupé dans son état, comme dans « aṭṭala‘a al-ghayba » (a-t-il vu l'invisible ?) comme déjà mentionné. Abū Ja‘far, Shayba, Nāfi‘ et Ḥamza ont lu « iṣṭafā » avec l'alif de liaison, sur le mode de l'affirmation sans interrogation. Quand on commence, on casse le hamza. Abū Ḥātim a prétendu que cette lecture n'a pas de justification, car après vient « Qu'avez-vous ? Comment jugez-vous ? » - le discours se poursuit donc sur la réprimande de deux manières : la première, que cela soit une clarification et une explication de ce qu'ils ont dit comme mensonge, et que « Qu'avez-vous ? Comment jugez-vous ? » soit détaché de ce qui précède. La seconde manière : les grammairiens - dont al-Farrā' - ont rapporté que la réprimande peut se faire avec ou sans interrogation, comme Allah - gloire à Lui - a dit : « Avez-vous dissipé vos biens précieux dans votre vie d'ici-bas ? » Et l'on dit que c'est sur un verbe sous-entendu, c'est-à-dire : « Ils disent : Il a choisi les filles ». Ou bien cela serait un substitut de Sa parole : « Allah a engendré » [p. 121] car la naissance des filles et leur adoption équivaut à un choix en leur faveur ; on substitue donc un exemple du passé à un autre exemple du passé. Dans ce cas, on ne s'arrête pas sur « ils sont certainement menteurs ».
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ثم يبتدئ أصطفى على معنى التقريع والتوبيخ كأنه قال : ويحكم أصطفى البنات أي : اختار البنات وترك البنين . وقراءة العامة " أصطفى " بقطع الألف ; لأنها ألف استفهام دخلت على ألف الوصل ، فحذفت ألف الوصل وبقيت ألف الاستفهام مفتوحة مقطوعة على حالها مثل : أطلع الغيب على ما تقدم . وقرأ أبو جعفر وشيبة ونافع وحمزة " اصطفى " بوصل الألف على الخبر بغير استفهام . وإذا ابتدأ كسر الهمزة . وزعم أبو حاتم أنه لا وجه لها ; لأن بعدها ما لكم كيف تحكمون فالكلام جار على التوبيخ من جهتين : إحداهما أن يكون تبيينا وتفسيرا لما قالوه من الكذب ويكون ما لكم كيف تحكمون منقطعا مما قبله . والجهة الثانية أنه قد حكى النحويون - منهم الفراء - أن التوبيخ يكون باستفهام وبغير استفهام كما قال - جل وعز - : أذهبتم طيباتكم في حياتكم الدنيا وقيل : هو على إضمار القول ، أي : ويقولون " اصطفى البنات " . أو يكون بدلا من قوله : ولد الله [ ص: 121 ] لأن ولادة البنات واتخاذهن اصطفاء لهن ، فأبدل مثال الماضي من مثال الماضي ، فلا يوقف على هذا على " لكاذبون " .
Verset 154
Le discours procède du reproche sous deux aspects : le premier est qu'il constitue une clarification et une explication de ce qu'ils ont dit comme mensonge, et "qu'avez-vous à juger ainsi ?" est détaché de ce qui précède. Le second aspect est que les grammairiens - parmi eux Al-Farrâ' - ont rapporté que le reproche peut se faire avec une interrogation ou sans interrogation, comme dit le Glorieux et Très-Haut : "Avez-vous épuisé vos bonnes choses dans votre vie d'ici-bas ?" [Al-Ahqâf : 20]. Et on a dit : cela est sur une ellipse du verbe "dire" ; c'est-à-dire qu'ils disent : "Il a choisi les filles". Ou bien cela pourrait être un substitut de Sa parole : "Allah a engendré", car la naissance des filles et leur adoption constituent un choix pour elles ; on a donc substitué un exemple au passé par un autre exemple au passé. On ne s'arrête donc pas sur "vous êtes certainement des menteurs".
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الكلام جار على التوبيخ من جهتين : إحداهما أن يكون تبيينا وتفسيرا لما قالوه من الكذب ويكون " ما لكم كيف تحكمون " منقطعا مما قبله .والجهة الثانية أنه قد حكى النحويون - منهم الفراء - أن التوبيخ يكون باستفهام وبغير استفهام كما قال جل وعز : " أذهبتم طيباتكم في حياتكم الدنيا " [ الأحقاف : 20 ] .وقيل : هو على إضمار القول ; أي ويقولون " اصطفى البنات " .أو يكون بدلا من قوله : " ولد الله " لأن ولادة البنات واتخاذهن اصطفاء لهن , فأبدل مثال الماضي مثال الماضي فلا يوقف على هذا على " لكاذبون " .
Verset 155
Ne réfléchissez-vous donc pas qu'il n'est pas possible qu'Il ait un enfant ?
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أفلا تذكرون في أنه لا يجوز أن يكون له ولد .
Verset 156
Ou bien avez-vous une autorité évidente, une preuve et un argument ?
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أم لكم سلطان مبين حجة وبرهان .
Verset 157
Apportez donc votre Livre, c'est-à-dire vos preuves, si vous êtes véridiques dans votre parole.
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فأتوا بكتابكم أي بحججكم إن كنتم صادقين في قولكم .
Verset 158
Parole du Très-Haut : "Et ils ont établi entre Lui et les Jinn" - la plupart des exégètes disent que "Jinn" ici signifie les anges. Ibn Abî Najîh a rapporté de Mujâhid qu'il a dit : ils ont dit - c'est-à-dire les mécréants de Quraysh - que les anges sont les filles d'Allah, Gloire et Exalté soit-Il. Abû Bakr As-Siddîq - qu'Allah l'agrée - dit alors : "Qui sont donc leurs mères ?" Ils répondirent : "Des vierges parmi les Jinn." Et les spécialistes de l'étymologie ont dit : on les a appelés "Jinn" parce qu'ils sont invisibles. Mujâhid a dit : c'est une tribu parmi les tribus des anges appelée "Al-Jinnah". Cela a été rapporté d'Ibn Abbâs. Isrâ'îl a rapporté d'As-Suddî, d'Abû Mâlik, qu'il a dit : on les a appelés "Jinn" seulement parce qu'ils sont les gardiens des paradis, et tous les anges sont des "Jinn". "Nasaban" : une alliance par mariage. Qatâdah, Al-Kalbî et Muqâtil ont dit : les Juifs - qu'Allah les maudisse - ont dit qu'Allah s'est allié par mariage aux Jinn, et les anges sont issus d'eux. Mujâhid, As-Suddî et aussi Muqâtil ont dit : celui qui a dit cela, ce sont Kinânah et Khuzâ'ah ; ils ont dit qu'Allah a demandé en mariage aux chefs des Jinn, et ils Lui ont donné en mariage les plus nobles de leurs filles ; ainsi les anges sont les filles d'Allah issues des plus nobles filles des Jinn. Al-Hasan a dit : ils ont associé Satan dans l'adoration d'Allah, et c'est cela la parenté qu'ils ont établie. Je dis : la parole d'Al-Hasan à ce sujet est la meilleure ; sa preuve est la parole du Très-Haut : "Quand nous vous égalions au Seigneur des mondes", c'est-à-dire dans l'adoration. Ibn Abbâs, Ad-Dahhâk et aussi Al-Hasan ont dit : c'est leur parole : "Allah Très-Haut et Iblîs sont frères", qu'Allah soit exalté au-dessus de leur parole d'une haute élévation. Parole du Très-Haut : "Et certes les Jinn ont su" - c'est-à-dire les anges - "qu'ils" - c'est-à-dire ceux qui tiennent ce propos - "seront amenés" dans le Feu, dit Qatâdah. Mujâhid a dit : pour le compte. Ath-Tha'labî : la première interprétation est plus juste, car l'amener est répété dans cette sourate et Allah n'y a voulu que le châtiment.
📜 Texte arabe source
قوله تعالى : وجعلوا بينه وبين الجنة أكثر أهل التفسير أن الجنة هاهنا الملائكة . روى ابن أبي نجيح عن مجاهد قال : قالوا - يعني كفار قريش - الملائكة بنات الله ، جل وتعالى . فقال أبو بكر الصديق - رضي الله عنه - : فمن أمهاتهن . قالوا : مخدرات الجن . وقال أهل الاشتقاق : قيل لهم جنة لأنهم لا يرون . وقال مجاهد : إنهم بطن من بطون الملائكة يقال لهم الجنة . وروي عن ابن عباس . وروى إسرائيل عن السدي عن أبي مالك قال : إنما قيل لهم جنة لأنهم خزان على الجنان ، والملائكة كلهم جنة .نسبا : مصاهرة . قال قتادة والكلبي ومقاتل : قالت اليهود لعنهم الله : إن الله صاهر الجن فكانت الملائكة من بينهم . وقال مجاهد والسدي ومقاتل أيضا . القائل ذلك كنانة وخزاعة ، قالوا : إن الله خطب إلى سادات الجن فزوجوه من سروات بناتهم ، فالملائكة بنات الله من سروات بنات الجن . وقال الحسن : أشركوا الشيطان في عبادة الله فهو النسب الذي جعلوه .قلت : قول الحسن في هذا أحسن ، دليله قوله تعالى : إذ نسويكم برب العالمين أي : في العبادة . وقال ابن عباس والضحاك والحسن أيضا : هو قولهم : إن الله تعالى وإبليس أخوان ، تعالى الله عن قولهم علوا كبيرا .قوله تعالى ولقد علمت الجنة أي الملائكة إنهم - يعني قائل هذا القول - لمحضرون في النار ، قاله قتادة . وقال مجاهد : للحساب . الثعلبي : الأول أولى ; لأن الإحضار تكرر في هذه السورة ولم يرد الله به غير العذاب .
Verset 159
Gloire à Allah, exalté soit-Il au-dessus de ce qu’ils décrivent, c’est-à-dire qu’Il est exempt de ce qu’ils Lui attribuent.
📜 Texte arabe source
سبحان الله عما يصفون أي تنزيها لله عما يصفون .
Verset 160
Sauf les serviteurs d’Allah élus et sincères, car ceux-là seront sauvés du Feu.
📜 Texte arabe source
إلا عباد الله المخلصين فإنهم ناجون من النار .
Verset 161
Parole d’Allah : « Car vous et ce que vous adorez » — « ce que » a le sens de « celui qui ». On a dit aussi qu’il a le sens de l’infinitif, c’est-à-dire : « vous et votre adoration de ces idoles ». On a dit encore : « vous avec ce que vous adorez en dehors d’Allah » ; on dit : untel est venu et untel, ou untel est venu avec untel.
📜 Texte arabe source
قوله تعالى : فإنكم وما تعبدونقوله تعالى : فإنكم وما تعبدون ما بمعنى الذي . وقيل : بمعنى المصدر ، أي : فإنكم وعبادتكم لهذه الأصنام . وقيل : أي : فإنكم مع ما تعبدون من دون الله ، يقال : جاء فلان وفلان . وجاء فلان مع فلان .
Verset 162
« Vous n’êtes pas, contre Lui, des tentateurs » c’est-à-dire des égareurs. An-Nahas dit : les exégètes sont unanimes, autant que je sache, sur le fait que le sens est : vous n’égarez personne, sauf celui qu’Allah — Puissant et Majestueux — a décrété d’égarer. Le poète a dit : « Il a repoussé par Sa grâce sa ruse contre lui, et il fut pour nous un tentateur », c’est-à-dire un égareur. Ce verset est une réfutation des qadarites. Amr ibn Dhar a dit : nous sommes venus auprès de Umar ibn Abd al-Aziz et on évoqua le destin ; Umar dit : si Allah n’avait pas voulu qu’on Lui désobéisse, Il n’aurait pas créé Iblis, qui est la tête du péché ; il y a là une science dans le Livre d’Allah — Puissant et Majestueux — que connaît qui la connaît et qu’ignore qui l’ignore. Puis il récita : « Car vous et ce que vous adorez, vous n’êtes pas contre Lui des tentateurs, sauf celui qu’Allah — Puissant et Majestueux — a écrit qu’il brûlera dans la Géhenne. » Il dit : ce verset a départagé les gens, et il contient parmi ses sens que les diables ne parviennent à égarer personne, sauf celui qu’Allah a écrit qu’il ne sera pas guidé ; et si Allah — Glorieux et Très-Haut — savait qu’il serait guidé, Il aurait fait obstacle entre lui et eux. C’est sur cela que repose Sa parole : « Et mobilise contre eux ta cavalerie et ton infanterie », c’est-à-dire : tu n’atteins d’eux rien, sauf ce qui est dans Ma science. Labid ibn Rabi’a a dit, en confirmant le destin, et il a bien fait : « Certes, la piété envers notre Seigneur est le meilleur butin, et par la permission d’Allah mon retard et ma hâte. Je loue Allah, nul n’est Son égal ; entre Ses mains est le bien, Il fait ce qu’Il veut. Celui qu’Il guide vers les voies du bien est guidé, dans l’aisance, et celui qu’Il veut, Il l’égare. » Al-Farra’ a dit : les gens du Hedjaz disent « fatantu ar-rajul » (j’ai tenté l’homme), et les gens du Najd disent « aftantuhu ».
📜 Texte arabe source
ما أنتم عليه أي على الله بفاتنين بمضلين . النحاس . أهل التفسير مجمعون فيما علمت على أن المعنى : ما أنتم بمضلين أحدا إلا من قدر الله - عز وجل - عليه أن يضل . وقال الشاعر :فرد بنعمته كيده عليه وكان لنا فاتناأي : مضلا .في هذه الآية رد على القدرية . قال عمرو بن ذر : قدمنا على عمر بن عبد العزيز فذكر عنده القدر ، فقال عمر : لو أراد الله ألا يعصى ما خلق إبليس ، وهو رأس الخطيئة ، وإن في ذلك لعلما في كتاب الله عز وجل ، عرفه من عرفه ، وجهله من جهله ، ثم قرأ : فإنكم وما تعبدون ما أنتم عليه بفاتنينإلا من كتب الله - عز وجل - عليه أن يصلى الجحيم . وقال : فصلت هذه الآية بين الناس ، وفيها من المعاني أن الشياطين لا يصلون إلى إضلال أحد إلا من كتب الله عليه أنه لا يهتدي ، ولو علم الله - جل وعز - أنه يهتدي لحال بينه وبينهم ، وعلى هذا قوله تعالى : وأجلب عليهم بخيلك ورجلك أي : لست تصل منهم إلى شيء إلا إلى ما في علمي . وقال لبيد بن ربيعة في تثبيت القدر فأحسن :إن تقوى ربنا خير نفل وبإذن الله ريثي وعجلأحمد الله فلا ند له بيديه الخير ما شاء فعلمن هداه سبل الخير اهتدى ناعم البال ومن شاء أضلقال الفراء : أهل الحجاز يقولون : فتنت الرجل ، وأهل نجد يقولون : أفتنته .
Verset 163
Il est rapporté d’Al-Hasan qu’il a lu : « illa man huwa sali al-jahim » avec la damma sur le lam. An-Nahas dit : [p. 123] et le groupe des exégètes dit que c’est une faute de langue, car cela n’est pas permis — c’est le qadi de Médine. Parmi ce qui a été dit de mieux à ce sujet, ce que j’ai entendu Ali ibn Sulayman dire : cela est porté sur le sens, car le sens de « man » est un groupe, donc l’estimation est « salun » (ils brûleront), puis le nun a été supprimé pour l’annexion, et le waw a été supprimé pour la rencontre de deux consonnes muettes. On a dit aussi : son origine est « fa’il », mais il a été inversé de « sali » à « sayil », puis le ya’ a été supprimé et le lam est resté avec la damma ; c’est comme « shafa jurufin har » (le bord d’une berge effondrée). Et un troisième avis : on supprime le lam de « sali » par allègement et on fait porter la déclinaison sur sa lettre médiane, comme on l’a supprimé dans leur parole « ma balaytu bihi balah » (je ne m’en suis pas soucié) ; son origine est « baliyah » de « bali », comme « afiyah » de « afi ». Et son analogue est la lecture de celui qui a lu « wa janna al-jannatayni dan » et « wa lahu al-jawar al-munsha’at » — on fait porter la déclinaison sur la lettre médiane. L’origine de la lecture du groupe est « sali » avec le ya’, et le scribe l’a supprimé dans l’écriture parce qu’il tombe dans la prononciation.
📜 Texte arabe source
روي عن الحسن أنه قرأ : ( إلا من هو صال الجحيم ) بضم اللام . النحاس : [ ص: 123 ] وجماعة أهل التفسير يقولون إنه لحن ; لأنه لا يجوز هذا قاض المدينة . ومن أحسن ما قيل فيه ما سمعت علي بن سليمان يقوله ، قال : هو محمول على المعنى ; لأن معنى من جماعة ، فالتقدير صالون ، فحذفت النون للإضافة ، وحذفت الواو لالتقاء الساكنين . وقيل : أصله فاعل إلا أنه قلب من صال إلى صايل ، وحذفت الياء وبقيت اللام مضمومة ، فهو مثل شفا جرف هار ووجه ثالث : أن تحذف لام " صال " تخفيفا وتجري الإعراب على عينه ، كما حذف من قولهم : ما باليت به بالة . وأصلها بالية من بالي ، كعافية من عافي ، ونظيره قراءة من قرأ ، " وجنى الجنتين دان " " وله الجوار المنشآت " أجرى الإعراب على العين . والأصل في قراءة الجماعة صالي بالياء ، فحذفها الكاتب من الخط لسقوطها في اللفظ .
Verset 164
Sa parole - qu'Il soit exalté - : « Et il n'y a personne parmi nous qui n'ait une place connue » : Ceci est une parole des anges, glorifiant Allah - qu'Il soit exalté - et désavouant l'adoration de ceux qui les adoraient. « Et nous sommes certes ceux qui se tiennent en rangs. Et nous sommes certes ceux qui glorifient » : Muqatil a dit : « Ces trois versets ont été révélés alors que le Messager d'Allah - paix et bénédiction sur lui - était près du Lotus de la limite (Sidrat al-Muntaha). Jibril recula, et le Prophète - paix et bénédiction sur lui - dit : "Est-ce ici que tu me quittes ?" Il répondit : "Je ne peux pas avancer au-delà de ma place." Allah - exalté soit-Il - révéla alors, rapportant la parole des anges : « Et il n'y a personne parmi nous qui n'ait une place connue » et les versets suivants. L'estimation grammaticale selon les grammairiens de Koufa est : « Et il n'y a personne parmi nous qui n'ait une place connue » - le relatif étant supprimé. Selon les grammairiens de Bassora, l'estimation est : « Et il n'y a pas d'ange parmi nous qui n'ait une place connue », c'est-à-dire une place déterminée dans l'adoration - dit Ibn Mas'ud et Ibn Jubayr. Ibn Abbas a dit : « Il n'y a pas dans les cieux un empan sans qu'il n'y ait un ange qui prie et glorifie. » Aïcha - qu'Allah l'agrée - a dit : « Le Prophète - paix et bénédiction sur lui - a dit : "Il n'y a pas dans le ciel une place d'un pied sans qu'il n'y ait un ange prosterné ou debout." » D'après Abu Dharr, il a dit : « Le Messager d'Allah - paix et bénédiction sur lui - a dit : "Je vois ce que vous ne voyez pas, et j'entends ce que vous n'entendez pas. Le ciel a gémi, et il a bien raison de gémir : il n'y a pas en lui une place de quatre doigts sans qu'il n'y ait un ange posant son front prosterné devant Allah. Par Allah, si vous saviez ce que je sais, vous ririez peu et pleureriez beaucoup, vous ne prendriez pas de plaisir avec les femmes sur les lits, et vous sortiriez vers les hauteurs en implorant Allah. Je souhaiterais être un arbre coupé." » Rapporté par Abu Isa at-Tirmidhi qui a dit : « Hadith hassan gharib. » Il est rapporté par une autre voie qu'Abu Dharr a dit : « Je souhaiterais être un arbre coupé. » Et il est rapporté d'Abu Dharr comme étant mawquf (arrêté sur lui). Qatada a dit : « Hommes et femmes priaient ensemble jusqu'à ce que ce verset soit révélé : « Et il n'y a personne parmi nous qui n'ait une place connue. » Il dit : « Alors les hommes s'avancèrent et les femmes reculèrent. » Et il a été dit : « Et il n'y a personne parmi nous qui n'ait une place connue » est une parole du Messager - paix et bénédiction sur lui - et des croyants adressée aux associateurs, c'est-à-dire : chacun de nous et de vous aura dans l'au-delà une place connue, à savoir le lieu du jugement. Et il a été dit : c'est-à-dire : parmi nous, il y a celui qui a la station de la crainte, parmi nous celui qui a la station de l'espérance, parmi nous celui qui a la station de la sincérité, parmi nous celui qui a la station de la gratitude, et ainsi de suite parmi les stations. Je dis : le plus apparent est que cela se rapporte à la parole des anges : « Et il n'y a personne parmi nous qui n'ait une place connue » - et Allah sait mieux.
📜 Texte arabe source
قوله تعالى : وما منا إلا له مقام معلومهذا من قول الملائكة تعظيما لله عز وجل ، وإنكارا منهم عبادة من عبدهم . وإنا لنحن الصافون . وإنا لنحن المسبحون قال مقاتل : هذه الثلاث الآيات نزلت ، ورسول الله - صلى الله عليه وسلم - عند سدرة المنتهى ، فتأخر جبريل ، فقال النبي - صلى الله عليه وسلم - : أهنا تفارقني فقال : ما أستطيع أن أتقدم عن مكاني . وأنزل الله تعالى حكاية عن قول الملائكة : وما منا إلا له مقام معلوم الآيات . والتقدير عند الكوفيين : وما منا إلا من له مقام معلوم . فحذف الموصول . وتقديره عند البصريين : وما منا ملك إلا له مقام معلوم ، أي : مكان معلوم في العبادة ، قاله ابن مسعود وابن جبير . وقال ابن عباس : ما في السماوات موضع شبر إلا وعليه ملك يصلي ويسبح . وقالت عائشة رضي الله عنها : قال النبي - صلى الله عليه وسلم - : ما في السماء موضع قدم إلا عليه ملك ساجد أو قائم . وعن أبي ذر قال : قال رسول الله - صلى الله عليه وسلم - : إني أرى ما لا ترون ، وأسمع ما لا تسمعون ، أطت السماء وحق لها أن تئط ، ما فيها موضع أربع أصابع إلا وملك واضع جبهته ساجدا لله ، والله لو تعلمون ما أعلم لضحكتم قليلا ، ولبكيتم كثيرا ، وما تلذذتم بالنساء على الفرش ، ولخرجتم إلى الصعدات تجأرون إلى الله ، لوددت أني كنت شجرة تعضد خرجه أبو عيسى الترمذي وقال [ ص: 124 ] فيه : حديث حسن غريب . ويروى من غير هذا الوجه أن أبا ذر قال : لوددت أني كنت شجرة تعضد . ويروى عن أبي ذر موقوفا . وقال قتادة : كان يصلي الرجال والنساء جميعا حتى نزلت هذه الآية : وما منا إلا له مقام معلوم . قال : فتقدم الرجال وتأخر النساء .وقيل : وما منا إلا له مقام معلوم من قول الرسول - صلى الله عليه وسلم - والمؤمنين للمشركين ، أي : لكل واحد منا ومنكم في الآخرة مقام معلوم وهو مقام الحساب . وقيل : أي : منا من له مقام الخوف ، ومنا من له مقام الرجاء ، ومنا من له مقام الإخلاص ، ومنا من له مقام الشكر . إلى غيرها من المقامات .قلت : والأظهر أن ذلك راجع إلى قول الملائكة : وما منا إلا له مقام معلوم والله أعلم .
Verset 165
« Et nous sommes certes ceux qui se tiennent en rangs » : al-Kalbi a dit : « Leurs rangs sont comme les rangs des gens de la terre. » Dans le Sahih de Muslim, d'après Jabir ibn Samura, il a dit : « Le Messager d'Allah - paix et bénédiction sur lui - sortit vers nous alors que nous étions dans la mosquée et dit : "Ne vous alignez-vous pas comme s'alignent les anges devant leur Seigneur ?" Nous dîmes : "Ô Messager d'Allah, comment les anges s'alignent-ils devant leur Seigneur ?" Il dit : "Ils complètent les premiers rangs et se serrent dans le rang." » Umar disait lorsqu'il se levait pour la prière : « Redressez vos rangs et alignez-vous, Allah ne veut de vous que la guidée des anges devant leur Seigneur », et il récitait : « Et nous sommes certes ceux qui se tiennent en rangs », puis : « Recule, ô untel, avance, ô untel », puis il s'avançait et prononçait le takbir. Son explication a déjà été donnée dans la sourate [al-Hijr]. Abu Malik a dit : « Les gens priaient dispersés, alors Allah - exalté soit-Il - révéla : « Et nous sommes certes ceux qui se tiennent en rangs », et le Prophète - paix et bénédiction sur lui - leur ordonna de s'aligner. » Al-Sha'bi a dit : « Jibril ou un ange vint au Prophète - paix et bénédiction sur lui - et dit : "Tu te lèves moins des deux tiers de la nuit, sa moitié et son tiers ; certes les anges prient et glorifient, il n'y a pas dans le ciel un ange inoccupé." » Et il a été dit : c'est-à-dire : nous sommes ceux qui se tiennent en rangs, nos ailes dans l'air, debout, attendant ce qui nous est ordonné. Et il a été dit : c'est-à-dire : nous sommes ceux qui se tiennent en rangs autour du Trône.
📜 Texte arabe source
وإنا لنحن الصافون قال الكلبي : صفوفهم كصفوف أهل الدنيا في الأرض . وفي صحيح مسلم عن جابر بن سمرة قال : خرج علينا رسول الله - صلى الله عليه وسلم - ونحن في المسجد ، فقال : ألا تصفون كما تصف الملائكة عند ربها ؟ فقلنا : يا رسول الله كيف تصف الملائكة عند ربها ؟ قال : يتمون الصفوف الأول ، ويتراصون في الصف وكان عمر يقول إذا قام للصلاة : أقيموا صفوفكم واستووا ، إنما يريد الله بكم هدي الملائكة عند ربها ، ويقرأ : وإنا لنحن الصافون تأخر يا فلان ، تقدم يا فلان ، ثم يتقدم فيكبر . وقد مضى في سورة [ الحجر ] بيانه . وقال أبو مالك : كان الناس يصلون متبددين ، فأنزل الله تعالى : وإنا لنحن الصافون فأمرهم النبي - صلى الله عليه وسلم - أن يصطفوا . وقال الشعبي . جاء جبريل أو ملك إلى النبي - صلى الله عليه وسلم - فقال : تقوم أدنى من ثلثي الليل ونصفه وثلثه ، إن الملائكة لتصلي وتسبح ، ما في السماء ملك فارغ . وقيل : أي : لنحن الصافون أجنحتنا في الهواء وقوفا ننتظر ما نؤمر به . وقيل : أي : نحن الصافون حول العرش .
Verset 166
« Et nous sommes certes ceux qui glorifient » : c'est-à-dire ceux qui prient - dit Qatada. Et il a été dit : c'est-à-dire : ceux qui déclarent Allah exempt de ce que les associateurs Lui attribuent. Le but est qu'ils informent qu'ils adorent Allah par la glorification et la prière, et qu'ils ne sont pas adorés ni les filles d'Allah.
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وإنا لنحن المسبحون أي المصلون ، قاله قتادة . وقيل : أي : المنزهون الله عما أضافه إليه المشركون . والمراد أنهم يخبرون أنهم يعبدون الله بالتسبيح والصلاة وليسوا معبودين ولا بنات الله .
Verset 167
Il revient à l'information sur la parole des associateurs, c'est-à-dire : ils disaient avant l'envoi de Muhammad - paix et bénédiction sur lui - lorsqu'ils étaient blâmés pour leur ignorance : « Si seulement nous avions un rappel des anciens »
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عاد إلى الإخبار عن قول المشركين , أي كانوا قبل بعثة محمد صلى الله عليه وسلم إذا عيروا بالجهل قالوا : " لو أن عندنا ذكرا من الأولين "
Verset 168
Il revient à l'information sur la parole des associateurs, c'est-à-dire : ils disaient avant l'envoi de Muhammad - paix et bénédiction sur lui - lorsqu'ils étaient blâmés pour leur ignorance : « Si seulement nous avions un rappel des anciens », c'est-à-dire : si un prophète nous était envoyé pour exposer les lois, nous l'aurions suivi. Lorsque « inna » a été allégée, elle s'est appliquée au verbe et « lam » lui est devenue nécessaire pour distinguer la négation de l'affirmation. Les grammairiens de Koufa disent : « inna » a le sens de « ma » (négation) et « lam » a le sens de « illa » (sauf). Et il a été dit : le sens de « si seulement nous avions un rappel » c'est-à-dire : un livre des livres des prophètes.
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عاد إلى الإخبار عن قول المشركين ، أي : كانوا قبل بعثة محمد - صلى الله عليه وسلم - إذا عيروا بالجهل قالوا : لو أن عندنا ذكرا من الأولين أي لو بعث إلينا نبي ببيان الشرائع لاتبعناه . ولما خففت " إن " دخلت على الفعل ولزمتها اللام فرقا بين النفي والإيجاب . والكوفيون يقولون : " إن " بمعنى ما واللام بمعنى إلا . وقيل : معنى لو أن عندنا ذكرا أي : كتابا من كتب الأنبياء .
Verset 169
« nous aurions été les serviteurs sincères d'Allah » c'est-à-dire : si un rappel nous était parvenu comme il est parvenu aux premiers, nous aurions voué un culte sincère à Allah.
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لكنا عباد الله المخلصين أي لو جاءنا ذكر كما جاء الأولين لأخلصنا العبادة لله .
Verset 170
Ils y ont mécru, c'est-à-dire au rappel. Al-Farrâ' le considère avec une ellipse, c'est-à-dire : Muhammad - qu'Allah prie sur lui et le salue - leur est venu avec le rappel, et ils y ont mécru. C'est une expression d'étonnement à leur égard, c'est-à-dire : un prophète leur est venu, un livre leur a été révélé contenant l'exposé de ce dont ils ont besoin, et ils ont mécru sans tenir leur parole. « Ils sauront bientôt » : Az-Zajjâj dit : ils connaîtront la conséquence de leur mécréance.
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فكفروا به أي بالذكر . والفراء يقدره على حذف ، أي : فجاءهم محمد - صلى الله عليه وسلم - بالذكر فكفروا به . وهذا تعجيب منهم ، أي : فقد جاءهم نبي وأنزل عليهم كتاب فيه بيان ما يحتاجون إليه فكفروا وما وفوا بما قالوا .فسوف يعلمون قال الزجاج : يعلمون مغبة كفرهم .
Verset 171
La parole d'Allah : « Et Notre parole a déjà précédé pour Nos serviteurs les messagers » : Al-Farrâ' dit : c'est-à-dire la félicité. On a dit aussi que par « la parole », Il veut dire Sa parole - qu'Il soit exalté - : « Allah a prescrit : Je triompherai, moi et Mes messagers ». Al-Hasan dit : aucun des compagnons des législations n'a jamais été tué.
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قوله تعالى : ولقد سبقت كلمتنا لعبادنا المرسلين قال الفراء : أي : بالسعادة . وقيل : أراد بالكلمة قوله - عز وجل - : كتب الله لأغلبن أنا ورسلي قال الحسن : لم يقتل من أصحاب الشرائع قط أحد
Verset 172
« Ce sont eux qui seront secourus » : c'est-à-dire que la promesse de leur victoire par l'argument et la domination a précédé.
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إنهم لهم المنصورون أي سبق الوعد بنصرهم بالحجة والغلبة .
Verset 173
« Et Nos soldats seront les vainqueurs » selon le sens, et si c'était selon la lettre, on dirait « il est le vainqueur », comme « une armée qui, là-bas, sera vaincue parmi les coalisés ». Ach-Chaybânî dit : il est venu ici au pluriel parce que c'est une fin de verset.
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وإن جندنا لهم الغالبون على المعنى ولو كان على اللفظ لكان هو الغالب مثل جند ما هنالك مهزوم من الأحزاب وقال الشيباني : جاء هاهنا على الجمع من أجل أنه رأس آية .
Verset 174
Sa parole : « Détourne-toi d’eux » c’est-à-dire : écarte-toi d’eux. « Jusqu’à un certain temps » : Qatada a dit : jusqu’à la mort. Al-Zajjaj a dit : jusqu’au moment qui leur a été accordé. Ibn Abbas a dit : cela signifie le massacre de Badr. On a dit : cela signifie la conquête de La Mecque. On a dit : ce verset est abrogé par le verset de l’épée.
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قوله تعالى : فتول عنهم أي أعرض عنهم . حتى حين قال قتادة : إلى الموت . وقال الزجاج : إلى الوقت الذي أمهلوا إليه . وقال ابن عباس : يعني القتل ببدر . وقيل : يعني [ ص: 126 ] فتح مكة . وقيل : الآية منسوخة بآية السيف .
Verset 175
« Et observe-les : ils verront bientôt » : Qatada a dit : ils verront bientôt quand la vue ne leur sera d’aucune utilité. « Asa » de la part d’Allah implique l’obligation, et l’expression « voir » indique la proximité de la chose, c’est-à-dire : bientôt ils verront. On a dit : le sens est : ils verront bientôt le châtiment au Jour de la Résurrection.
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وأبصرهم فسوف يبصرون قال قتادة : سوف يبصرون حين لا ينفعهم الإبصار . وعسى من الله للوجوب ، وعبر بالإبصار عن تقريب الأمر ، أي : عن قريب يبصرون . وقيل : المعنى : فسوف يبصرون العذاب يوم القيامة .
Verset 176
« Est-ce notre châtiment qu’ils cherchent à hâter ? » Ils disaient, par excès de démenti : quand donc ce châtiment ? C’est-à-dire : ne le hâtez pas, car il s’abattra sur vous.
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أفبعذابنا يستعجلون كانوا يقولون من فرط تكذيبهم : متى هذا العذاب ، أي : لا تستعجلوه فإنه واقع بكم .
Verset 177
Sa parole : « Lorsqu’il descendra dans leur cour » c’est-à-dire le châtiment. Al-Zajjaj a dit : le châtiment de ceux-ci fut par le meurtre. Le sens de « dans leur cour » c’est-à-dire : dans leur demeure, selon al-Suddi et d’autres. La « saha » et la « sahsa » en langue désignent la vaste cour de la maison. Al-Farra’ : « descendre dans leur cour » et « descendre sur eux » sont équivalents. « Quel mauvais matin pour ceux qui ont été avertis ! » c’est-à-dire : quel mauvais matin que le leur. Le matin est spécifiquement mentionné car le châtiment leur venait à ce moment-là. De là vient le hadith rapporté par Anas - qu’Allah l’agrée - qui a dit : lorsque le Messager d’Allah - paix et bénédiction sur lui - arriva à Khaybar, alors qu’ils sortaient vers leurs champs avec leurs houes, ils dirent : Muhammad et l’armée ! Et ils retournèrent à leur forteresse. Il dit alors : Allahu akbar ! Khaybar est détruite ! « Lorsque nous descendons dans la cour d’un peuple, quel mauvais matin pour ceux qui ont été avertis ! » Cela éclaire le sens de : « Lorsqu’il descendra dans leur cour », visant le Prophète - paix et bénédiction sur lui.
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قوله تعالى : فإذا نزل بساحتهم أي العذاب . قال الزجاج : وكان عذاب هؤلاء بالقتل . ومعنى بساحتهم أي : بدارهم ، عن السدي وغيره . والساحة والسحسة في اللغة فناء الدار الواسع . الفراء : نزل بساحتهم ونزل بهم سواء .فساء صباح المنذرين أي بئس صباح الذين أنذروا بالعذاب . وفيه إضمار أي : فساء الصباح صباحهم . وخص الصباح بالذكر ; لأن العذاب كان يأتيهم فيه . ومنه الحديث الذي رواه أنس - رضي الله عنه - قال : لما أتى رسول الله - صلى الله عليه وسلم - خيبر ، وكانوا خارجين إلى مزارعهم ومعهم المساحي ، فقالوا : محمد والخميس ، ورجعوا إلى حصنهم ، فقال - صلى الله عليه وسلم - : الله أكبر خربت خيبر ، إنا إذا نزلنا بساحة قوم فساء صباح المنذرين وهو يبين معنى : فإذا نزل بساحتهم يريد النبي صلى الله عليه وسلم .
Verset 178
« Et détourne-toi d’eux jusqu’à un certain temps » : répété pour insister.
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وتول عنهم حتى حين كرر تأكيدا .
Verset 179
C'est aussi une confirmation.
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تأكيد أيضا .
Verset 180
La parole d'Allah : « Gloire à ton Seigneur » — Il a exalté Sa propre personne au-dessus de ce que les associateurs Lui attribuent. « Le Seigneur de la Puissance » (Rabb al-'Izza) est en apposition. Il est également permis de le mettre à l'accusatif comme éloge, ou au nominatif avec le sens de « Il est le Seigneur de la Puissance ». « Au-dessus de ce qu'ils décrivent » — c'est-à-dire au-dessus de l'épouse et de l'enfant. On a interrogé le Messager d'Allah — paix et prière sur lui — sur le sens de « Subhan Allah », et il a dit : « C'est la déclaration de l'innocence d'Allah à l'égard de tout mal. » Cela a déjà été traité en détail dans la sourate Al-Baqarah. [p. 127] Deuxièmement : On a interrogé Muhammad ibn Sahnun sur le sens de « Rabb al-'Izza » — pourquoi cela est-il permis alors que la 'izza (puissance) fait partie des attributs de l'essence, et qu'on ne dit pas « Seigneur de la capacité » (Rabb al-Qudra) ni d'autres attributs de Son essence — Gloire et Majesté à Lui ? Il a répondu : « La 'izza peut être un attribut de l'essence et un attribut de l'action. L'attribut de l'essence est comme Sa parole : "À Allah appartient toute la puissance" (fa-lillahi al-'izza jami'an). L'attribut de l'action est comme Sa parole : "Rabb al-'Izza" — le sens étant le Seigneur de la puissance par laquelle les créatures se glorifient entre elles, car elle fait partie de la création d'Allah — Gloire et Majesté à Lui. » Il a dit : « Il est rapporté dans l'exégèse que la 'izza signifie ici les anges. » Il a dit : « Certains de nos savants ont dit : Celui qui jure par la 'izza d'Allah — s'il a voulu Sa 'izza qui est Son attribut et qu'il a violé son serment, il doit une expiation ; mais s'il a voulu celle qu'Allah a établie entre Ses serviteurs, il n'y a pas d'expiation pour lui. » Al-Mawardi : « Rabb al-'Izza » peut avoir deux sens : premier : le Possesseur de la puissance ; deuxième : le Seigneur de toute chose qui se glorifie, qu'il s'agisse d'un roi ou d'un tyran. Je dis : Selon les deux sens, il n'y a pas d'expiation si celui qui jure les a visés. Troisièmement : Il est rapporté du hadith d'Abu Sa'id al-Khudri que le Messager d'Allah — paix et prière sur lui — disait avant de saluer : « Subhana rabbika rabbi al-'izzati » jusqu'à la fin de la sourate. Cela a été mentionné par al-Tha'labi. Je dis : J'ai lu devant le cheikh imam, le muhaddith, le hafiz Abu Ali al-Hasan ibn Muhammad ibn Muhammad ibn Muhammad ibn Amruk al-Bakri dans l'île en face de Mansoura en Égypte, il a dit : « Nous a informés la noble Umm al-Mu'ayyad Zaynab bint Abd al-Rahman ibn al-Hasan al-Sha'riyya à Nishapur lors de la première fois, nous a informés Abu Muhammad Isma'il ibn Abi Bakr al-Qari', il a dit : nous a rapporté Abu al-Hasan Abd al-Qadir ibn Muhammad al-Farisi, il a dit : nous a rapporté Abu Sahl Bishr ibn Ahmad al-Isfarayini, il a dit : nous a rapporté Abu Sulayman Dawud ibn al-Husayn al-Bayhaqi, il a dit : nous a rapporté Abu Zakariyya Yahya ibn Yahya ibn Abd al-Rahman al-Tamimi al-Naysaburi, il a dit : nous a rapporté Hushaym d'après Abu Harun al-Abdi d'après Abu Sa'id al-Khudri, il a dit : J'ai entendu le Messager d'Allah — paix et prière sur lui — plus d'une fois ou deux fois dire à la fin de sa prière ou au moment de se retirer : « Subhana rabbika rabbi al-'izzati 'amma yasifun. Subhana rabbika rabbi al-'izzati 'amma yasifun. Wa salamun 'ala al-mursalin. Wa al-hamdu li-Llahi rabbi al-'alamin. » Al-Mawardi a dit : Al-Sha'bi a rapporté que le Messager d'Allah — paix et prière sur lui — a dit : « Celui qui aime être récompensé avec la mesure la plus pleine au Jour de la Résurrection, qu'il dise à la fin de son assemblée lorsqu'il veut... »
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قوله تعالى : سبحان ربك نزه سبحانه نفسه عما أضاف إليه المشركون ." رب العزة " على البدل . ويجوز النصب على المدح ، والرفع بمعنى هو رب العزة . عما يصفون أي من الصاحبة والولد . وسئل رسول الله - صلى الله عليه وسلم - عن معنى سبحان الله فقال : هو تنزيه الله عن كل سوء وقد مضى في [ البقرة ] مستوفى .[ ص: 127 ] الثانية : سئل محمد بن سحنون عن معنى رب العزة لم جاز ذلك والعزة من صفات الذات ، ولا يقال رب القدرة ونحوها من صفات ذاته - جل وعز - ؟ فقال : العزة تكون صفة ذات وصفة فعل ، فصفة الذات نحو قوله : فلله العزة جميعا وصفة الفعل نحو قوله : رب العزة والمعنى رب العزة التي يتعاز بها الخلق فيما بينهم ، فهي من خلق الله عز وجل . قال : وقد جاء في التفسير إن العزة هاهنا يراد بها الملائكة . قال : وقال بعض علمائنا : من حلف بعزة الله فإن أراد عزته التي هي صفته فحنث فعليه الكفارة ، وإن أراد التي جعلها الله بين عباده فلا كفارة عليه . الماوردي : رب العزة يحتمل وجهين : أحدهما : مالك العزة ، والثاني : رب كل شيء متعزز من ملك أو متجبر .قلت : وعلى الوجهين فلا كفارة إذا نواها الحالف . الثالثة : روي من حديث أبى سعيد الخدري أن رسول الله - صلى الله عليه وسلم - كان يقول قبل أن يسلم : سبحان ربك رب العزة إلى آخر السورة ، ذكره الثعلبي .قلت : قرأت على الشيخ الإمام المحدث الحافظ أبي علي الحسن بن محمد بن محمد بن محمد بن عمروك البكري بالجزيرة قبالة المنصورة من الديار المصرية ، قال : أخبرتنا الحرة أم المؤيد زينب بنت عبد الرحمن بن الحسن الشعري بنيسابور في المرة الأولى ، أخبرنا أبو محمد إسماعيل بن أبي بكر القارئ ، قال حدثنا أبو الحسن عبد القادر بن محمد الفارسي ، قال حدثنا أبو سهل بشر بن أحمد الإسفراييني ، قال حدثنا أبو سليمان داود بن الحسين البيهقي ، قال حدثنا أبو زكرياء يحيى بن يحيى بن عبد الرحمن التميمي النيسابوري ، قال حدثنا هشيم عن أبي هارون العبدي عن أبي سعيد الخدري قال : سمعت رسول الله - صلى الله عليه وسلم - غير مرة ولا مرتين يقول في آخر صلاته أو حين ينصرف سبحان ربك رب العزة عما يصفون . سبحان ربك رب العزة عما يصفون . وسلام على المرسلين . والحمد لله رب العالمين . قال الماوردي : روى الشعبي قال : قال رسول الله - صلى الله عليه وسلم - : من سره أن يكتال بالمكيال الأوفى من الأجر يوم القيامة فليقل آخر مجلسه حين يريد أن يقوم : سبحان ربك رب العزة عما يصفون . وسلام على المرسلين . والحمد لله رب العالمين [ ص: 128 ] . ذكره الثعلبي من حديث علي - رضي الله عنه - مرفوعا .
Verset 181
Sa parole : « Et paix sur les messagers » — c'est-à-dire ceux qui ont transmis de la part d'Allah — Gloire et Majesté à Lui — l'unicité et le message. Anas a dit : Le Prophète — paix et prière sur lui — a dit : « Lorsque vous me saluez, saluez aussi les messagers, car je ne suis qu'un messager parmi les messagers. » On a dit : Le sens de « Et paix sur les messagers » est : qu'ils sont en sécurité de la part d'Allah — Gloire et Majesté à Lui — au Jour de la Grande Terreur.
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قوله تعالى : وسلام على المرسلين أي الذين بلغوا عن الله تعالى التوحيد والرسالة . وقال أنس قال النبي - صلى الله عليه وسلم - : إذا سلمتم علي فسلموا على المرسلين ، فإنما أنا رسول من المرسلين وقيل : معنى وسلام على المرسلين أي : أمن لهم من الله - جل وعز - يوم الفزع الأكبر .
Verset 182
« Et louange à Allah, Seigneur des mondes » — c'est-à-dire pour l'envoi des messagers, annonciateurs et avertisseurs. On a dit : pour tous les bienfaits qu'Allah a accordés à toutes les créatures. On a dit : pour la destruction des associateurs, dont la preuve est : « Ainsi fut tranchée la postérité du peuple injuste, et louange à Allah, Seigneur des mondes. » Je dis : Tout cela est visé, et la louange est générale. Le sens de « yasifun » (ils décrivent) est « ils mentent », et l'estimation est : « au-dessus de ce qu'ils décrivent comme mensonge ». Fin de l'exégèse d'As-Saffat.
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والحمد لله رب العالمين أي على إرسال المرسلين مبشرين ومنذرين . وقيل : أي : على جميع ما أنعم الله به على الخلق أجمعين . وقيل : أي : على هلاك المشركين ، دليله : فقطع دابر القوم الذين ظلموا والحمد لله رب العالمين .قلت : والكل مراد ، والحمد يعم . ومعنى يصفون يكذبون ، والتقدير عما يصفون من الكذب .تم تفسير الصافات .
Verset 1
Mecquoise. « Par ceux qui se rangent en rangs » — Ibn Abbas, al-Hasan et Qatada ont dit : ce sont les anges dans le ciel, qui se rangent comme les rangs des créatures sur terre pour la prière. — Umar ibn Abd al-Aziz al-Qashani nous a rapporté, Abou Umar al-Qasim ibn Ja'far al-Hashimi nous a rapporté, Abou Ali Muhammad ibn Ahmad al-Lu'lu'i nous a rapporté, Abou Dawud Sulayman ibn al-Ash'ath nous a rapporté, Abd Allah ibn Muhammad al-Nufayli nous a rapporté, Zuhayr nous a rapporté, qui a dit : j'ai interrogé Sulayman al-A'mash sur le hadith de Jabir ibn Samura concernant les rangs avancés, et il nous a rapporté d'après al-Musayyab ibn Rafi', d'après Tamim ibn Tarafa, d'après Jabir ibn Samura, qui a dit : le Messager d'Allah — paix et bénédiction sur lui — a dit : « Ne vous rangez-vous pas comme se rangent les anges auprès de leur Seigneur ? » Nous avons dit : « Et comment les anges se rangent-ils auprès de leur Seigneur ? » Il a dit : « Ils complètent les rangs avancés et se serrent dans le rang. » — Et il a été dit : ce sont les anges qui déploient leurs ailes dans l'air, s'arrêtant jusqu'à ce qu'Allah — Exalté soit-Il — leur ordonne ce qu'Il veut. — Et il a été dit : ce sont les oiseaux, dont la preuve est la parole d'Allah : « Et les oiseaux qui déploient leurs ailes » (al-Nur, 41).
📜 Texte arabe source
مكية ( والصافات صفا ) قال ابن عباس ، والحسن ، وقتادة : هم الملائكة في السماء يصفون كصفوف الخلق في الدنيا للصلاة .
أخبرنا عمر بن عبد العزيز القاشاني ، أخبرنا أبو عمر القاسم بن جعفر الهاشمي ، أخبرنا أبو علي محمد بن أحمد اللؤلؤي ، حدثنا أبو داود سليمان بن الأشعث ، حدثنا عبد الله بن محمد النفيلي ، حدثنا زهير قال : سألت سليمان الأعمش عن حديث جابر بن سمرة في الصفوف المقدمة فحدثنا عن المسيب بن رافع عن تميم بن طرفة عن جابر بن سمرة قال : قال رسول الله - صلى الله عليه وسلم - :" ألا تصفون كما تصف الملائكة عند ربهم " ؟ قلنا : وكيف تصف الملائكة عند ربهم ؟ قال :" يتمون الصفوف المقدمة ويتراصون في الصف " .
وقيل : هم الملائكة تصف أجنحتها في الهواء واقفة حتى يأمرها الله تعالى بما يريد .
وقيل : هي الطيور ، دليله قوله تعالى :" والطير صافات "( النور - 41 ) .
Verset 2
Sa parole (Exalté soit-Il) : « Par ceux qui poussent en repoussant » signifie : les anges qui poussent les nuages et les mènent. Qatada a dit : ce sont les récitateurs du Coran qui interdisent et repoussent les mauvaises actions.
📜 Texte arabe source
قوله تعالى ( فالزاجرات زجرا ) يعني : الملائكة تزجر السحاب وتسوقه ، وقال قتادة : هي زواجر القرآن تنهى وتزجر عن القبائح .
Verset 3
« Par ceux qui récitent le rappel » : ce sont les anges qui récitent la mention d'Allah, Puissant et Majestueux. On a dit aussi : ce sont les groupes de lecteurs du Coran. Tout cela est un serment par lequel Allah, Exalté soit-Il, a juré.
📜 Texte arabe source
( فالتاليات ذكرا ) هم الملائكة يتلون ذكر الله عز وجل . وقيل : هم جماعة قراء القرآن ، وهذا كله قسم أقسم الله تعالى به
Verset 4
La place du serment est dans Sa parole : « Votre Dieu est unique ». On a dit : il y a une ellipse, c'est-à-dire : par le Seigneur des rangs, des repousseurs et des récitateurs. Cela parce que les mécréants de La Mecque ont dit : « Fera-t-Il des divinités une seule divinité ? » Alors Allah a juré par ceux-ci : « Votre Dieu est unique ».
📜 Texte arabe source
وموضع القسم قوله: " إن إلهكم لواحد "، وقيل: فيه إضمار، أي: ورب الصافات والزاجرات والتاليات، وذلك أن كفار مكة قالوا:(( أجعل الآلهة إلهاً واحداً ))؟ فأقسم الله بهؤلاء:(( إن إلهكم لواحد )).
Verset 5
« Le Seigneur des cieux et de la terre et de ce qui est entre eux, et le Seigneur des levers » c'est-à-dire : les points de lever du soleil. On a dit : Il a voulu les levers et les couchers, comme Il l'a dit ailleurs : « Non ! Je jure par le Seigneur des levers et des couchers » (Al-Ma'arij - 40). Si l'on dit : Il a dit à un endroit : « Par le Seigneur des levers et des couchers », et à un autre : « Le Seigneur des deux levers et le Seigneur des deux couchers » (Ar-Rahman - 17), et à un autre : « Le Seigneur du lever et du coucher » (Al-Muzzammil - 9), comment concilier ces versets ? On répond : quant à Sa parole : « Le Seigneur du lever et du coucher », Il a voulu la direction, car le lever est une direction et le coucher est une direction. Quant à Sa parole : « Le Seigneur des deux levers et le Seigneur des deux couchers », Il a voulu le lever de l'hiver et le lever de l'été, et par les deux couchers : le coucher de l'hiver et le coucher de l'été. Quant à Sa parole : « Par le Seigneur des levers et des couchers », Allah - Exalté soit-Il - a voulu dire qu'Il a créé pour le soleil trois cent soixante ouvertures au lever et trois cent soixante ouvertures au coucher, selon le nombre des jours de l'année ; le soleil se lève chaque jour d'une de ces ouvertures et se couche dans une autre, sans revenir à celle d'où il s'est levé jusqu'au même jour de l'année suivante. Ce sont donc les levers et les couchers. On a dit aussi : tout endroit où le soleil se lève est un lever, et tout endroit où il se couche est un coucher, comme s'Il voulait dire : le Seigneur de tout ce sur quoi le soleil s'est levé et couché.
📜 Texte arabe source
( رب السماوات والأرض وما بينهما ورب المشارق ) أي : مطالع الشمس قيل : أراد به المشارق والمغارب ، كما قال في موضع آخر :" فلا أقسم برب المشارق والمغارب "( المعارج - 40 )
فإن قيل : قد قال في موضع : " برب المشارق والمغارب " ، وقال في موضع :" رب المشرقين ورب المغربين "( الرحمن - 17 ) وقال في موضع : " رب المشرق والمغرب "( المزمل - 9 ) ، فكيف وجه التوفيق بين هذه الآيات ؟
قيل : أما قوله : " رب المشرق والمغرب " ، أراد به الجهة ، فالمشرق جهة والمغرب جهة .
وقوله : " رب المشرقين ورب المغربين " أراد : مشرق الشتاء ومشرق الصيف ، وأراد بالمغربين : مغرب الشتاء ومغرب الصيف .
وقوله : " برب المشارق والمغارب " أراد الله - تعالى - أنه خلق للشمس ثلاثمائة وستين كوة في المشرق ، وثلاثمائة وستين كوة في المغرب ، على عدد أيام السنة ، تطلع الشمس كل يوم من كوة منها ، وتغرب في كوة منها ، لا ترجع إلى الكوة التي تطلع منها إلى ذلك اليوم من العام المقبل ، فهي المشارق والمغارب ، وقيل : كل موضع شرقت عليه الشمس فهو مشرق وكل موضع غربت عليه الشمس فهو مغرب ، كأنه أراد رب جميع ما أشرقت عليه الشمس وغربت .
Verset 6
« Nous avons orné le ciel le plus proche d'une parure d'étoiles ». 'Asim a lu, selon la transmission d'Abu Bakr : « d'une parure » avec tanwin et « les étoiles » à l'accusatif, c'est-à-dire : par notre ornement des étoiles. Hamza et Hafs ont lu : « d'une parure » avec tanwin et « les étoiles » au génitif en apposition, c'est-à-dire : d'une parure par les étoiles, c'est-à-dire : Nous l'avons orné par les étoiles. Les autres ont lu : « d'une parure d'étoiles » sans tanwin, en annexion. Ibn 'Abbas a dit : par la lumière des étoiles.
📜 Texte arabe source
" إنا زينا السماء الدنيا بزينة الكواكب "، قرأ عاصم، برواية أبي بكر:(( بزينة )) منونة (( الكواكب )) نصب، أي: بتزييننا الكواكب، وقرأ حمزة ، وحفص:(( بزينة )) منونة، (( الكواكب )) خفضاً على البدل، أي: بزينة بالكواكب، أي: زيناها بالكواكب. وقرأ الآخرون:(( بزينة الكواكب ))، بلا تنوين على الإضافة. قال ابن عباس: بضوء الكواكب.
Verset 7
Et comme protection, c'est-à-dire : Nous l'avons protégée d'une protection, contre tout diable rebelle, insolent qui lance des projectiles.
📜 Texte arabe source
( وحفظا ) أي : وحفظناها حفظا ( من كل شيطان مارد ) متمرد يرمون بها .
Verset 8
Ils ne peuvent pas entendre — Hamza, al-Kisa'i et Hafs ont lu « yasma'ûn » avec un chaddah sur le sîn et le mîm, c'est-à-dire : ils ne cherchent pas à écouter, la tâ' étant assimilée au sîn ; les autres lecteurs ont lu avec un sîn non accentué et un mîm léger — vers l'assemblée suprême, c'est-à-dire vers les anges scribes. « L'assemblée suprême » désigne les anges, car ils sont au ciel ; le sens est qu'ils ne peuvent pas écouter l'assemblée suprême, et ils sont repoussés, c'est-à-dire lancés, de tous les côtés, des horizons du ciel, par des météores.
📜 Texte arabe source
( لا يسمعون ) قرأ حمزة ، والكسائي ، وحفص :" يسمعون " بتشديد السين والميم ، أي : لا يتسمعون ، فأدغمت التاء في السين ، وقرأ الآخرون بسكون السين وتخفيف الميم ، ( إلى الملإ الأعلى ) أي : إلى الكتبة من الملائكة .
" والملأ الأعلى " هم الملائكة ؛ لأنهم في السماء ، ومعناه : أنهم لا يستطيعون الاستماع إلى الملأ الأعلى ، ) ( ويقذفون ) يرمون ، ( من كل جانب ) من آفاق السماء بالشهب . )
Verset 9
Comme expulsion, ils les éloignent des assemblées des anges ; on dit : daharahu dahrân wa duhûrân, lorsqu'on le chasse et l'éloigne. Et pour eux un châtiment permanent, continu, selon Muqâtil : continu jusqu'au premier soufflement (de la trompette), car ils sont brûlés et rendus fous.
📜 Texte arabe source
( دحورا ) يبعدونهم عن مجالس الملائكة ، يقال : دحره دحرا ودحورا ، إذا طرده وأبعده ، ( ولهم عذاب واصب )
دائم ، قال مقاتل : دائم إلى النفخة الأولى ، لأنهم يحرقون ويتخبلون .
Verset 10
Sauf celui qui ravit un rapt, c'est-à-dire dérobe une parole des anges en cachette, alors une flamme pénétrante le poursuit, c'est-à-dire l'atteint : une étoile lumineuse et puissante qui ne le manque pas, le tue, le brûle ou le rend fou. Ils reviennent pourtant à l'écoute furtive, sachant qu'ils n'y parviendront pas, par espoir de salut et d'obtention de leur but, comme le navigateur. Selon 'Atâ' : l'étoile lancée contre les diables est appelée « thâqib » (pénétrante) parce qu'elle les transperce.
📜 Texte arabe source
( إلا من خطف الخطفة ) اختلس الكلمة من كلام الملائكة مسارقة ، ) ( فأتبعه ) لحقه ، ( شهاب ثاقب )
كوكب مضيء قوي لا يخطئه ، يقتله ، أو يحرقه أو يخبله ، وإنما يعودون إلى استراق السمع مع علمهم بأنهم لا يصلون إليه طمعا في السلامة ونيل المراد ، كراكب البحر . قال عطاء : سمي النجم الذي يرمى به الشياطين ثاقبا لأنه يثقبهم .
Verset 11
Demande-leur donc, c'est-à-dire : interroge-les, à savoir les gens de la Mecque : sont-ils plus durs à créer que ceux que Nous avons créés ? C'est-à-dire : les cieux, la terre et les montagnes. C'est une interrogation à valeur de confirmation, c'est-à-dire : ces choses sont plus dures à créer, comme Il a dit : « La création des cieux et de la terre est plus grande que la création des hommes » (Ghâfir, 57), et : « Est-ce vous qui êtes plus durs à créer ou le ciel qu'Il a bâti ? » (an-Nâzi'ât, 27). On a dit aussi : « ou ceux que Nous avons créés » signifie : les nations passées, car « man » s'emploie pour les êtres doués de raison ; Il dit : ceux-ci ne sont pas plus solides dans leur création que d'autres nations, et Nous les avons anéantis pour leurs péchés ; qu'est-ce qui garantit donc ceux-ci contre le châtiment ? Puis Il mentionne la création de l'homme et dit : Nous les avons créés d'une argile collante, c'est-à-dire : bonne, pure, qui adhère à la main ; le sens est « nécessaire », le b ayant remplacé le mîm, comme si elle collait à la main. Mujâhid et ad-Dahhâk ont dit : putride.
📜 Texte arabe source
( فاستفتهم ) أي : سلهم ، يعني : أهل مكة ، ( أهم أشد خلقا أم من خلقنا ) يعني : من السماوات والأرض والجبال ، وهذا استفهام بمعنى التقرير ، أي : هذه الأشياء أشد خلقا كما قال : " لخلق السماوات والأرض أكبر من خلق الناس "( غافر - 57 ) وقال : " أأنتم أشد خلقا أم السماء بناها "( النازعات - 27 ) .
وقيل : " أم من خلقنا " يعني : من الأمم الخالية ؛ لأن " من " يذكر فيمن يعقل ، يقول : إن هؤلاء ليسوا بأحكم خلقا من غيرهم من الأمم ، وقد أهلكناهم بذنوبهم فما الذي يؤمن هؤلاء من العذاب ؟ ثم ذكر خلق الإنسان ، فقال :
( إنا خلقناهم من طين لازب ) يعني : جيد حر لاصق يعلق باليد ، ومعناه اللازم ، أبدل الميم باء كأنه يلزم اليد . وقال مجاهد والضحاك : منتن .
Verset 12
(Mais tu t’étonnes) Hamza et Al-Kisa’i ont lu avec une damma sur le ta (c’est-à-dire « tu t’étonnes »), et c’est la lecture d’Ibn Mas’ud et d’Ibn Abbas. L’étonnement de Dieu – Gloire à Lui – n’est pas comme l’étonnement des humains, comme Il l’a dit : « Ils se moquent d’eux, mais Dieu se moque d’eux » (At-Tawba - 79), et Il a dit, Gloire à Lui : « Ils ont oublié Dieu, alors Dieu les a oubliés » (At-Tawba - 67). L’étonnement des humains est leur désaveu et leur vénération, tandis que l’étonnement de Dieu – Exalté soit-Il – peut signifier le désaveu et le blâme, ou bien l’approbation et la satisfaction, comme cela est rapporté dans le hadith : « Votre Seigneur s’étonne d’un jeune homme qui n’a pas de penchant (vers les passions) ». Et il est rapporté dans le hadith : « Votre Seigneur s’étonne de votre demande, de votre désespoir et de la rapidité avec laquelle Il vous répond ». Al-Junayd fut interrogé sur ce verset et dit : « Dieu ne s’étonne de rien, mais Dieu a approuvé Son Messager lorsqu’il s’est étonné, en disant : "Et si tu t’étonnes, alors leur parole est étonnante" (Ar-Ra’d - 5), c’est-à-dire : c’est comme tu le dis. » Les autres lecteurs ont lu avec une fat-ha sur le ta, s’adressant au Prophète – paix et bénédictions sur lui – c’est-à-dire : tu t’es étonné de leur démenti envers toi, (et ils se moquent) de ton étonnement. Qatada a dit : Le Prophète – paix et bénédictions sur lui – s’est étonné de ce Coran lorsqu’il fut révélé et de l’égarement des fils d’Adam, car le Prophète – paix et bénédictions sur lui – pensait que quiconque entendait le Coran y croirait. Lorsque les associateurs entendirent le Coran, ils s’en moquèrent et n’y crurent pas, alors le Prophète – paix et bénédictions sur lui – s’en étonna. Dieu – Exalté soit-Il – dit alors : « Mais tu t’étonnes, et ils se moquent ».
📜 Texte arabe source
( بل عجبت ) قرأ حمزة ، والكسائي : بضم التاء ، وهي قراءة ابن مسعود ، وابن عباس . والعجب من الله - عز وجل - ليس كالتعجب من الآدميين ، كما قال :" فيسخرون منهم سخر الله منهم "( التوبة - 79 ) ، وقال عز وجل :" نسوا الله فنسيهم "( التوبة - 67 ) ، فالعجب من الآدميين : إنكاره وتعظيمه ، والعجب من الله - تعالى - قد يكون بمعنى الإنكار والذم ، وقد يكون بمعنى الاستحسان والرضا كما جاء في الحديث :" عجب ربكم من شاب ليست له صبوة " .
وجاء في الحديث : " عجب ربكم من سؤالكم وقنوطكم وسرعة إجابته إياكم "
وسئل الجنيد عن هذه الآية فقال : إن الله لا يعجب من شيء ، ولكن الله وافق رسوله لما عجب رسوله فقال :" وإن تعجب فعجب قولهم "( الرعد - 5 ) أي : هو كما تقوله .
وقرأ الآخرون بفتح التاء على خطاب النبي - صلى الله عليه وسلم - : أي : عجبت من تكذيبهم إياك ، ) ( ويسخرون ) من تعجبك .
قال قتادة : عجب النبي - صلى الله عليه وسلم - من هذا القرآن حين أنزل وضلال بني آدم ، وذلك أن النبي - صلى الله عليه وسلم - كان يظن أن كل من يسمع القرآن يؤمن به ، فلما سمع المشركون القرآن سخروا منه ولم يؤمنوا به ، فعجب من ذلك النبي - صلى الله عليه وسلم - ، فقال الله تعالى :" بل عجبت ويسخرون " .
Verset 13
(Et quand ils sont rappelés, ils ne se rappellent pas) c’est-à-dire : quand ils sont exhortés par le Coran, ils ne s’exhortent pas.
📜 Texte arabe source
( وإذا ذكروا لا يذكرون ) أي : إذا وعظوا بالقرآن لا يتعظون .
Verset 14
(Et quand ils voient un signe) Ibn Abbas et Muqatil ont dit : c’est-à-dire la fente de la lune (ils se moquent) ils se moquent et raillent, et on a dit : ils se demandent mutuellement de se moquer.
📜 Texte arabe source
( وإذا رأوا آية ) قال ابن عباس ومقاتل : يعني انشقاق القمر ) ( يستسخرون ) يسخرون ويستهزءون ، وقيل : يستدعي بعضهم عن بعض السخرية .
Verset 15
(Et ils disent : Ce n’est là que de la magie évidente) c’est-à-dire une magie claire.
📜 Texte arabe source
( وقالوا إن هذا إلا سحر مبين ) يعني سحر بين .
Verset 16
« Est-ce que, quand nous serons morts et devenus poussière et ossements, nous serons ressuscités ? »
📜 Texte arabe source
" أإذا متنا وكنا ترابا وعظاما أإنا لمبعوثون ".
Verset 17
« Ou nos ancêtres les premiers » c'est-à-dire : et nos ancêtres les premiers.
📜 Texte arabe source
" أو آباؤنا الأولون " أي: وآباؤنا الأولون.
Verset 18
(Dis : Oui) vous serez ressuscités, (et vous serez humiliés) c'est-à-dire rabaissés, et l'humiliation (ad-dukhūr) est la forme la plus sévère de l'avilissement.
(Ce ne sera qu') c'est-à-dire : l'affaire de la résurrection ou du Jour dernier, (un seul cri) c'est-à-dire : un seul son, (unique) c'est-à-dire : le souffle de la résurrection, (et voilà qu'ils regarderont) vivants.
📜 Texte arabe source
( فإنما هي ) أي : قصة البعث أو القيامة ، ) ( زجرة ) أي : صيحة ، ) ( واحدة ) يعني : نفخة البعث ، ( فإذا هم ينظرون ) أحياء .
Verset 20
(Et ils diront : Malheur à nous ! Voici le Jour de la Rétribution) c'est-à-dire : le Jour du Jugement et le Jour de la Récompense.
📜 Texte arabe source
( وقالوا ياويلنا هذا يوم الدين ) أي : يوم الحساب ويوم الجزاء .
Verset 21
(Voici le Jour de la Décision) le Jour du Jugement, et il est dit : le Jour de la séparation entre le bienfaiteur et le malfaisant, (que vous traitiez de mensonge).
📜 Texte arabe source
( هذا يوم الفصل ) يوم القضاء ، وقيل : يوم الفصل بين المحسن والمسيء ، ( الذي كنتم به تكذبون ) .
Verset 22
« Rassemblez ceux qui ont été injustes », c’est-à-dire ceux qui ont associé (des divinités à Allah), rassemblez-les vers le lieu de la station pour le jugement et la rétribution, « ainsi que leurs conjoints », c’est-à-dire leurs semblables, leurs adeptes et leurs pareils. Qatada et al-Kalbi ont dit : chacun avec ceux qui ont fait comme lui, les gens du vin avec les gens du vin, et les gens de la fornication avec les gens de la fornication. Al-Dahhak et Muqatil ont dit : leurs compagnons parmi les démons, chaque mécréant avec son démon dans une chaîne. Al-Hasan a dit : et leurs conjoints, les femmes polythéistes.
📜 Texte arabe source
( احشروا الذين ظلموا ) أي : أشركوا ، اجمعوهم إلى الموقف للحساب والجزاء ، ) ( وأزواجهم ) أشباههم وأتباعهم وأمثالهم .
قال قتادة والكلبي : كل مع عمل مثل عملهم ، فأهل الخمر مع أهل الخمر ، وأهل الزنا مع أهل الزنا .
وقال الضحاك ومقاتل : قرناءهم من الشياطين ، كل كافر مع شيطانه في سلسلة . وقال الحسن : وأزواجهم المشركات .
Verset 23
« Et ce qu’ils adoraient en dehors d’Allah » dans la vie d’ici-bas, c’est-à-dire les idoles et les tyrans. Muqatil a dit : c’est-à-dire Iblis et ses soldats, et il s’est appuyé sur Sa parole : « Ne adorez pas le diable » (Ya-Sin, 60). « Puis guidez-les vers le chemin de la Géhenne » : Ibn Abbas a dit : menez-les vers le chemin du Feu. Ibn Kaysan a dit : faites-les avancer, car les Arabes appellent le guide « hadi ».
📜 Texte arabe source
( وما كانوا يعبدون من دون الله ) في الدنيا ، يعني : الأوثان والطواغيت . وقال : مقاتل : يعني إبليس وجنوده ، واحتج بقوله :" أن لا تعبدوا الشيطان "( يس - 60 ) .( فاهدوهم إلى صراط الجحيم ) قال ابن عباس : دلوهم إلى طريق النار . وقال ابن كيسان : قدموهم . والعرب تسمي السابق هاديا .
Verset 24
« Et arrêtez-les », retenez-les, on dit : je l’ai arrêté, un arrêt, et il s’est arrêté, un arrêt. Les exégètes ont dit : lorsqu’ils seront conduits vers le Feu, ils seront retenus près du Sirat, car l’interrogatoire se fait près du Sirat. Il fut dit : arrêtez-les, « car ils seront interrogés ». Ibn Abbas a dit : sur toutes leurs paroles et leurs actes. Et il a été rapporté de lui : sur « il n’y a de divinité qu’Allah ». Dans le hadith du Prophète - paix et bénédiction sur lui - il a dit : « Les pieds du fils d’Adam ne bougeront pas le Jour de la Résurrection jusqu’à ce qu’il soit interrogé sur quatre choses : sa jeunesse, en quoi il l’a usée ; sa vie, en quoi il l’a consumée ; ses biens, d’où il les a acquis et en quoi il les a dépensés ; et sa science, ce qu’il en a fait ».
قال المفسرون : لما سيقوا إلى النار حبسوا عند الصراط لأن السؤال عند الصراط ، فقيل : وقفوهم ( إنهم مسئولون ) قال ابن عباس : عن جميع أقوالهم وأفعالهم .
وروي عنه : عن : لا إله إلا الله .
وفي الخبر عن النبي - صلى الله عليه وسلم - قال :" لا تزول قدما ابن آدم يوم القيامة حتى يسأل عن أربعة أشياء : عن شبابه فيما أبلاه ، وعن عمره فيما أفناه ، وعن ماله من أين اكتسبه وفيم أنفقه ، وعن علمه ماذا عمل به " .
Verset 25
« Qu’avez-vous à ne pas vous secourir mutuellement ? », c’est-à-dire : pourquoi ne vous portez-vous pas secours les uns aux autres ? On leur dit en guise de reproche : qu’avez-vous à ce que les uns ne secourent pas les autres ? Les gardiens de l’Enfer leur disent cela. C’est une réponse à Abu Jahl lorsqu’il a dit le jour de Badr : « Nous sommes un groupe vainqueur » (al-Qamar, 44).
📜 Texte arabe source
( ما لكم لا تناصرون ) أي : لا تتناصرون ، يقال لهم توبيخا : ما لكم لا ينصر بعضكم بعضا ، يقول لهم خزنة النار . هذا جواب لأبي جهل حين قال يوم بدر :" نحن جميع منتصر "( القمر - 44 ) .
Verset 26
Allah a dit : « Mais aujourd’hui, ils sont soumis ». Ibn Abbas a dit : humiliés. Al-Hasan a dit : soumis, on dit : il s’est soumis à la chose lorsqu’il s’y est rendu et humilié. Le sens est : aujourd’hui, ils sont avilis et soumis, sans aucun stratagème.
📜 Texte arabe source
فقال الله تعالى : ( بل هم اليوم مستسلمون ) قال ابن عباس : خاضعون . وقال الحسن : منقادون ، يقال : استسلم للشيء إذا انقاد له وخضع له ، والمعنى : هم اليوم أذلاء منقادون لا حيلة لهم .
Verset 27
(Et ils se tournèrent les uns vers les autres) c'est-à-dire : les chefs et les suiveurs) (en se questionnant mutuellement) en se querellant.
📜 Texte arabe source
( وأقبل بعضهم على بعض ) أي : الرؤساء والأتباع ) ( يتساءلون ) يتخاصمون .
Verset 28
(Ils dirent) c'est-à-dire : les suiveurs aux chefs, (Vous veniez à nous par la droite) c'est-à-dire : du côté de la religion, et vous nous en égariez, en nous montrant que la religion était ce par quoi vous nous égariez, dit ad-Dahhak. Et Mujahid dit : du droit chemin, et la droite est une expression de la religion et de la vérité, comme Allah - le Très-Haut - l'a rapporté d'Iblis :"Puis je les assaillirai par devant, par derrière, par leur droite et par leur gauche"(al-A'raf - 17) Celui à qui le diable vient par la droite, il lui vient par la religion et lui embrouille la vérité.
Et certains dirent : les chefs leur juraient que ce à quoi ils les appelaient était la vérité, donc le sens de Sa parole :"Vous veniez à nous par la droite" c'est-à-dire : du côté des serments que vous faisiez, et nous y avons accordé notre confiance.
Et il fut dit : "par la droite" c'est-à-dire : par la force et la puissance, comme Sa parole :"Nous l'aurions saisi de la main droite"(al-Haqqah - 45), et les exégètes sont sur la première opinion.
📜 Texte arabe source
( قالوا ) أي : الأتباع للرؤساء ، ( إنكم كنتم تأتوننا عن اليمين ) أي : من قبل الدين فتضلوننا عنه وتروننا أن الدين ما تضلوننا به ، قاله الضحاك . وقال مجاهد : عن الصراط الحق ، واليمين عبارة عن الدين والحق ، كما أخبر الله - تعالى - عن إبليس :" ثم لآتينهم من بين أيديهم ومن خلفهم وعن أيمانهم "( الأعراف - 17 ) فمن أتاه الشيطان من قبل اليمين أتاه من قبل الدين فلبس عليه الحق .
وقال بعضهم : كان الرؤساء يحلفون لهم أن ما يدعونهم إليه هو الحق ، فمعنى قوله :" تأتوننا عن اليمين " أي : من ناحية الأيمان التي كنتم تحلفونها فوثقنا بها .
وقيل : " عن اليمين " أي : عن القوة والقدرة ، كقوله :" لأخذنا منه باليمين "( الحاقة - 45 ) ، والمفسرون على القول الأول .
Verset 29
(Ils dirent) c'est-à-dire : les chefs aux suiveurs, (Mais vous n'étiez pas croyants) vous n'étiez pas sur la vérité pour que nous vous en égarions, c'est-à-dire : la mécréance vient de vous-mêmes.
📜 Texte arabe source
( قالوا ) يعني : الرؤساء للأتباع ، ( بل لم تكونوا مؤمنين ) لم تكونوا على الحق فنضلكم عنه ، أي : إنما الكفر من قبلكم .
Verset 30
(Et nous n'avions aucune autorité sur vous) aucune force ni puissance pour vous contraindre à nous suivre, (mais vous étiez un peuple transgresseur) égaré.
📜 Texte arabe source
( وما كان لنا عليكم من سلطان ) من قوة وقدرة فنقهركم على متابعتنا ، ( بل كنتم قوما طاغين ) ضالين .
Verset 31
(Alors s'est réalisée) s'est rendue obligatoire, (sur nous) tous, (la parole de notre Seigneur) c'est-à-dire : la parole du châtiment, qui est Sa parole :"Je remplirai certainement la Géhenne de djinns et d'hommes, tous ensemble"(as-Sajdah - 13)(nous allons sûrement la goûter) le châtiment, c'est-à-dire que l'égaré et celui qui égare seront tous deux dans le Feu.
📜 Texte arabe source
( فحق ) وجب ، ) ( علينا ) جميعا ، ) ( قول ربنا ) يعني : كلمة العذاب ، وهي قوله :" لأملأن جهنم من الجنة والناس أجمعين "( السجدة - 13 )( إنا لذائقون ) العذاب ، أي أن الضال والمضل جميعا في النار .
Verset 32
« Nous vous avons égarés » : nous vous avons écartés de la guidée et appelés à ce sur quoi nous étions. « Nous étions nous-mêmes égarés » : dans l’égarement.
📜 Texte arabe source
( فأغويناكم ) فأضللناكم عن الهدى ودعوناكم إلى ما كنا عليه ) ( إنا كنا غاوين ) ضالين .
Verset 33
Allah - Gloire à Lui - dit : « Ce jour-là, ils seront associés dans le châtiment » : les chefs et les suiveurs.
📜 Texte arabe source
قال الله - عز وجل - :( فإنهم يومئذ في العذاب مشتركون ) الرؤساء والأتباع .
Verset 34
« C’est ainsi que Nous agissons envers les criminels », Ibn Abbas dit : ceux qui ont attribué des associés à Allah.
📜 Texte arabe source
" إنا كذلك نفعل بالمجرمين"، قال ابن عباس: الذين جعلوا لله شركاء.
Verset 35
« Lorsqu’on leur disait : “Il n’y a de divinité qu’Allah”, ils s’enflaient d’orgueil » : ils se montraient arrogants face à la parole de l’unicité et s’en abstenaient.
📜 Texte arabe source
( إنهم كانوا إذا قيل لهم لا إله إلا الله يستكبرون ) يتكبرون عن كلمة التوحيد ، ويمتنعون منها .
Verset 36
« Et ils disaient : “Allons-nous abandonner nos divinités pour un poète possédé ?” » : ils voulaient dire le Prophète - paix et bénédictions sur lui -.
📜 Texte arabe source
( ويقولون أئنا لتاركو آلهتنا لشاعر مجنون ) يعنون النبي - صلى الله عليه وسلم - .
Verset 37
Allah - Gloire à Lui - dit, en réponse à eux : « Mais il est venu », Muhammad, « avec la vérité et a confirmé les messagers », c’est-à-dire qu’il a apporté ce que les messagers avant lui avaient apporté.
📜 Texte arabe source
قال الله - عز وجل - ردا عليهم : ) ( بل جاء ) محمد ، ( بالحق وصدق المرسلين ) أي : أنه أتى بما أتى به المرسلون قبله .
Verset 38
« Certes, vous goûterez au châtiment douloureux »
📜 Texte arabe source
" إنكم لذائقوا العذاب الأليم "
Verset 39
« Et vous ne serez rétribués que selon ce que vous faisiez » dans ce monde, c’est-à-dire l’association (à Allah).
📜 Texte arabe source
( وما تجزون إلا ما كنتم تعملون ) في الدنيا من الشرك .
Verset 40
« Sauf les serviteurs d’Allah, les sincères » c’est-à-dire ceux qui professent l’unicité (d’Allah).
📜 Texte arabe source
( إلا عباد الله المخلصين ) الموحدين .
Verset 41
« Ceux-là auront une subsistance connue », c’est-à-dire matin et soir, comme il est dit : « Et ils auront leur subsistance là-bas, matin et soir » (Maryam-62).
📜 Texte arabe source
" أولئك لهم رزق معلوم "، يعني: بكرة وعشياً [كما قال: " ولهم رزقهم فيها بكرةً وعشياً "(مريم-62)].
Verset 42
(Des fruits) : pluriel de fruit, c’est-à-dire toutes les récoltes, fraîches ou sèches, et toute nourriture consommée pour le plaisir et non pour la subsistance. (Et ils seront honorés) par la récompense d’Allah.
📜 Texte arabe source
( فواكه ) جمع الفاكهة ، وهي الثمار كلها رطبها ويابسها ، وهي كل طعام يؤكل للتلذذ لا للقوت ، ( وهم مكرمون ) بثواب الله .
Verset 43
"Dans les jardins de la félicité."
📜 Texte arabe source
" في جنات النعيم "
Verset 44
(Dans les jardins de la félicité, sur des lits, se faisant face) : aucun d’eux ne voit la nuque de l’autre.
📜 Texte arabe source
( في جنات النعيم على سرر متقابلين ) لا يرى بعضهم قفا بعض .
Verset 45
(On fera circuler parmi eux une coupe) : un récipient contenant une boisson ; elle n’est appelée coupe que si elle contient une boisson, sinon c’est un simple récipient. (D’une source) : un vin coulant dans les rivières, apparent, que les yeux peuvent voir.
📜 Texte arabe source
( يطاف عليهم بكأس ) إناء فيه شراب ولا يكون كأسا حتى يكون فيه شراب ، وإلا فهو إناء ، ( من معين ) خمر جارية في الأنهار ظاهرة تراها العيون .
Verset 46
(Blanche) : al-Hasan a dit : le vin du Paradis est plus blanc que le lait. (Délicieuse) : c’est-à-dire agréable au goût. (Pour les buveurs).
📜 Texte arabe source
( بيضاء ) قال الحسن : خمر الجنة أشد بياضا من اللبن ، ) ( لذة ) أي : لذيذة ، ) ( للشاربين ) .
Verset 47
« Il n'y a là ni ivresse nuisible » — Ash-Sha'bi a dit : elle ne corrompt pas leurs esprits au point de les faire disparaître. Al-Kalbi a dit : un péché. Qatada a dit : un mal de ventre. Al-Hasan a dit : un mal de tête. Et les spécialistes du sens ont dit : « al-ghawl » est une corruption qui survient de manière cachée ; on dit : « ightalahu ightiyalan » lorsqu'on corrompt sa affaire en secret. Or, le vin de ce monde produit plusieurs types de corruption : l'ivresse, la perte de l'esprit, le mal de ventre, le mal de tête, les vomissements et l'urine — et rien de tout cela n'existe dans le vin du Paradis. « Et ils n'en seront pas vidés » — Hamza et Al-Kisa'i ont lu « yunzifun » avec une kasra sur le zay, et 'Asim les a suivis dans la sourate Al-Waqi'a ; les autres ont lu avec une fatha sur le zay dans les deux endroits. Celui qui lit avec fatha, le sens est : cela ne domine pas leurs esprits et ils ne s'enivrent pas ; on dit : « nuzifa ar-rajul » — il est « manzuf » ou « nazif » lorsqu'il est ivre. Celui qui lit avec kasra, le sens est : leur boisson ne s'épuise pas ; on dit : « anzafa ar-rajul » — il est « munzif » lorsque son vin est épuisé.
📜 Texte arabe source
( لا فيها غول ) قال الشعبي : لا تغتال عقولهم فتذهب بها . قال الكلبي : إثم . وقال قتادة : وجع البطن . وقال الحسن : صداع .
وقال أهل المعاني : " الغول " فساد يلحق في خفاء ، يقال : اغتاله اغتيالا إذا أفسد عليه أمره في خفية ، وخمرة الدنيا يحصل منها أنواع من الفساد منها السكر وذهاب العقل ، ووجع البطن ، والصداع ، والقيء ، والبول ، ولا يوجد شيء من ذلك في خمر الجنة .
( ولا هم عنها ينزفون ) قرأ حمزة والكسائي : " ينزفون " بكسر الزاي ، وافقهما عاصم في الواقعة ، وقرأ الآخرون بفتح الزاي فيهما ، فمن فتح الزاي فمعناه : لا يغلبهم على عقولهم ولا يسكرون يقال : نزف الرجل فهو منزوف ونزيف إذا سكر ، ومن كسر الزاي فمعناه : لا ينفد شرابهم ، يقال : أنزف الرجل فهو منزوف ، إذا فنيت خمره .
Verset 48
« Et auprès d'eux, des femmes au regard chaste » — elles retiennent leurs yeux et baissent leurs paupières, ayant limité leurs regards à leurs époux, ne regardant personne d'autre. « Aux grands yeux » — c'est-à-dire belles des yeux ; on dit : un homme « a'yan » et une femme « 'ayna' » et des femmes « 'in ».
📜 Texte arabe source
( وعندهم قاصرات الطرف ) حابسات الأعين غاضات الجفون ، قصرن أعينهن على أزواجهن لا ينظرن إلى غيرهم ، ) ( عين ) أي : حسان الأعين ، يقال : رجل أعين وامرأة عيناء ونساء عين .
Verset 49
« Comme si elles étaient des œufs » — pluriel d'œuf — « préservés » — protégés et couverts. Et il a mentionné « al-maknun » et « al-bayd » au pluriel parce qu'il l'a rapporté au terme. Al-Hasan a dit : il les a comparées aux œufs d'autruche que celle-ci protège avec ses plumes du vent et de la poussière, leur couleur étant blanche teintée de jaune. On dit : c'est la plus belle couleur chez les femmes que d'être blanche avec une teinte jaune, et les Arabes les comparent à l'œuf d'autruche.
📜 Texte arabe source
( كأنهن بيض ) جمع البيضة ) ( مكنون ) مصون مستور ، وإنما ذكر " المكنون والبيض " جمعا ؛ لأنه رده إلى اللفظ .
قال الحسن : شبههن ببيض النعامة تكنها بالريش من الريح والغبار ، فلونها أبيض في صفرة . ويقال : هذا أحسن ألوان النساء أن تكون المرأة بيضاء مشربة صفرة ، والعرب تشبهها ببيضة النعامة .
Verset 50
« Puis les uns se tournèrent vers les autres, s'interrogeant » — c'est-à-dire : les gens du Paradis, au Paradis, se demandent mutuellement au sujet de leur état dans le monde d'ici-bas.
📜 Texte arabe source
( فأقبل بعضهم على بعض يتساءلون ) يعني : أهل الجنة في الجنة يسأل بعضهم بعضا عن حاله في الدنيا .
Verset 51
« L'un d'eux dit » — c'est-à-dire parmi les gens du Paradis : « J'avais un compagnon » dans le monde d'ici-bas qui niait la résurrection. Mujahid a dit : c'était un démon. Les autres ont dit : c'était un être humain. Muqatil a dit : ils étaient deux frères. Les autres ont dit : ils étaient deux associés, l'un mécréant nommé Qitrus, l'autre croyant nommé Yahudha, et ce sont ceux dont Allah — le Très-Haut — a rapporté l'histoire dans la sourate Al-Kahf dans Sa parole : « Et donne-leur l'exemple de deux hommes » (Al-Kahf - 32).
📜 Texte arabe source
( قال قائل منهم ) يعني : من أهل الجنة : ( إني كان لي قرين ) في الدنيا ينكر البعث .
قال مجاهد : كان شيطانا . وقال الآخرون : كان من الإنس . وقال مقاتل : كانا أخوين . وقال الباقون : كانا شريكين أحدهما كافر اسمه قطروس ، والآخر مؤمن اسمه يهوذا ، وهما اللذان قص الله - تعالى - خبرهما في سورة الكهف في قوله تعالى :" واضرب لهم مثلا رجلين "( الكهف - 32 ) .
Verset 52
(Il dit : « Es-tu vraiment de ceux qui croient ») à la résurrection.
📜 Texte arabe source
( يقول أئنك لمن المصدقين ) بالبعث .
Verset 53
(Lorsque nous serons morts et devenus poussière et ossements, serons-nous vraiment jugés ?) C’est-à-dire rétribués et rendus des comptes, et c’est une interrogation de négation.
(Il dit) Allah, exalté soit-Il, aux gens du Paradis : (Êtes-vous disposés à regarder) vers le Feu, et l’on dit : le croyant dit à ses frères parmi les gens du Paradis : Êtes-vous disposés à regarder vers le Feu pour voir comment est le sort de mon frère ? Alors les gens du Paradis disent : Tu le connais mieux que nous.
📜 Texte arabe source
( قال ) الله تعالى لأهل الجنة : ( هل أنتم مطلعون ) إلى النار ، وقيل : يقول المؤمن لإخوانه من أهل الجنة : هل أنتم مطلعون إلى النار لننظر كيف منزلة أخي ، فيقول أهل الجنة : أنت أعرف به منا .
Verset 55
(Il regarda) Ibn Abbas dit : Dans le Paradis, il y a des ouvertures par lesquelles ses habitants regardent vers le Feu, et ce croyant regarda, (et il le vit au milieu de la Géhenne) il vit son compagnon au centre du Feu, et le milieu d’une chose est appelé ainsi parce que ses côtés sont égaux.
📜 Texte arabe source
( فاطلع ) قال ابن عباس : إن في الجنة كوى ينظر أهلها منها إلى النار فاطلع هذا المؤمن ، ( فرآه في سواء الجحيم ) فرأى قرينه في وسط النار ، وإنما سمي وسط الشيء سواء لاستواء الجوانب منه .
Verset 56
(Il dit) à lui : (Par Allah, tu as failli me perdre) Par Allah, tu as failli me faire périr. Muqatil dit : Par Allah, tu as failli m’égarer, et quiconque égare un homme l’a perdu.
📜 Texte arabe source
( قال ) له : ( تالله إن كدت لتردين ) والله لقد كدت أن تهلكني . قال مقاتل : والله لقد كدت أن تغويني ، ومن أغوى إنسانا فقد أهلكه .
Verset 57
(Et sans la grâce de mon Seigneur) Sa miséricorde et Son bienfait envers moi par l'islam, (j'aurais été parmi ceux qu'on traîne [au châtiment]) avec toi dans le feu.
📜 Texte arabe source
( ولولا نعمة ربي ) رحمته وإنعامه علي بالإسلام ، ( لكنت من المحضرين ) معك في النار .
Verset 58
"Ne serons-nous donc pas morts ?"
📜 Texte arabe source
" أفما نحن بميتين "
Verset 59
(Que notre première mort) dans le bas monde (et nous ne serons pas châtiés) Certains disent : c'est ce que les gens du Paradis disent aux anges lorsque la mort est égorgée : "Ne serons-nous donc pas morts ?" Alors les anges leur répondent : Non.
📜 Texte arabe source
( إلا موتتنا الأولى ) في الدنيا ( وما نحن بمعذبين ) قال بعضهم : يقول هذا أهل الجنة للملائكة حين يذبح الموت : أفما نحن بميتين ؟ فتقول لهم الملائكة : لا .
Verset 60
Ils disent alors : (Voilà certes la réussite éclatante) Et il a été dit : ils ne le disent que pour évoquer le bienfait d'Allah sur eux, en ce qu'ils ne meurent pas et ne sont pas châtiés. Et il a été dit : c'est le croyant qui le dit à son compagnon, sur le ton du reproche, pour ce qu'il niait.
📜 Texte arabe source
فيقولون ( إن هذا لهو الفوز العظيم ) وقيل : إنما يقولونه على جهة الحديث بنعمة الله عليهم في أنهم لا يموتون ولا يعذبون . وقيل : يقوله المؤمن لقرينه على جهة التوبيخ بما كان ينكره .
Verset 61
Allah dit : (Que ceux qui œuvrent œuvrent pour une chose pareille) c'est-à-dire : pour une demeure pareille et pour ce bonheur pareil qu'Il a mentionné, depuis Sa parole : "Ceux-là auront une subsistance connue" jusqu'à "que ceux qui œuvrent œuvrent".
📜 Texte arabe source
قال الله تعالى : ( لمثل هذا فليعمل العاملون ) أي : لمثل هذا المنزل ولمثل هذا النعيم الذي ذكره من قوله : " أولئك لهم رزق معلوم " إلى " فليعمل العاملون " .
Verset 62
« Cela » c’est-à-dire ce qui a été mentionné pour les gens du Paradis, « est-il meilleur comme séjour, ou l’arbre de Zaqqoum » qui est le séjour des gens de l’Enfer ? Et Zaqqoum : un fruit d’un arbre mauvais, amer, au goût désagréable, dont les gens de l’Enfer sont contraints de se nourrir, et ils l’avaient avec la plus grande répugnance. De là vient leur expression : « tazaqqama » la nourriture lorsqu’on la prend avec aversion et difficulté.
📜 Texte arabe source
( أذلك ) أي : ذلك الذي ذكر لأهل الجنة ، ( خير نزلا أم شجرة الزقوم ) التي هي نزل أهل النار ، والزقوم : ثمرة شجرة خبيثة مرة كريهة الطعم ، يكره أهل النار على تناولها ، فهم يتزقمونه على أشد كراهية ، ومنه قولهم : تزقم الطعام إذا تناوله على كره ومشقة .
Verset 63
« Nous l’avons certes établi comme épreuve pour les injustes » c’est-à-dire les mécréants, car ils disaient : comment peut-il y avoir un arbre dans le Feu alors que le Feu brûle les arbres ? Et Ibn Az-Ziba‘ra dit aux notables de Quraysh : Muhammad nous menace avec Zaqqoum, or Zaqqoum en langue berbère est le beurre et les dattes. Abou Jahl les fit entrer dans sa maison et dit : Ô servante, donne-nous du zaqqoum ! Elle leur apporta du beurre et des dattes, puis il dit : Mangez-en, voilà ce dont Muhammad vous menace !
📜 Texte arabe source
( إنا جعلناها فتنة للظالمين ) الكافرين وذلك أنهم قالوا : كيف يكون في النار شجرة والنار تحرق الشجر ؟ وقال ابن الزبعرى لصناديد قريش : إن محمدا يخوفنا بالزقوم ، والزقوم بلسان بربر : الزبد والتمر ، فأدخلهم أبو جهل بيته وقال : يا جارية زقمينا ، فأتتهم بالزبد والتمر ، فقال : تزقموا فهذا ما يوعدكم به محمد .
Verset 64
Allah dit alors : « C’est un arbre qui sort du fond de la Géhenne » c’est-à-dire du fond du Feu. Al-Hassan dit : sa racine est au fond de l’Enfer et ses branches s’élèvent jusqu’à ses différents degrés.
📜 Texte arabe source
فقال الله تعالى : ( إنها شجرة تخرج في أصل الجحيم ) قعر النار ، قال الحسن : أصلها في قعر جهنم وأغصانها ترتفع إلى دركاتها .
Verset 65
« Ses fruits » c’est-à-dire ses fruits, appelés « tal‘ » parce qu’ils apparaissent (yatala‘), « comme s’ils étaient des têtes de démons ». Ibn ‘Abbas - qu’Allah les agrée - dit : ce sont les démons eux-mêmes, comparés à eux pour leur laideur ; car lorsque les gens décrivent quelque chose comme extrêmement laid, ils disent : c’est comme un démon, même si les démons ne sont pas vus, car la laideur de leur forme est imaginable dans l’esprit. C’est le sens de la parole d’Ibn ‘Abbas et d’Al-Qurazi. Certains dirent : par « démons », il veut dire les serpents, et les Arabes appellent le serpent à l’aspect repoussant « shaytan ». Et il fut dit : c’est un arbre laid, amer, puant, qui pousse dans le désert, que les Arabes appellent « têtes de démons ».
📜 Texte arabe source
) ( طلعها ) ثمرها سمي طلعا لطلوعه ، ( كأنه رءوس الشياطين ) قال ابن عباس - رضي الله عنهما - : هم الشياطين بأعيانهم شبه بها لقبحها ؛ لأن الناس إذا وصفوا شيئا بغاية القبح قالوا : كأنه شيطان ، وإن كانت الشياطين لا ترى لأن قبح صورتها متصور في النفس ، وهذا معنى قول ابن عباس والقرظي . وقال بعضهم : أراد بالشياطين الحيات ، والعرب تسمي الحية القبيحة المنظر شيطانا .
وقيل : هي شجرة قبيحة مرة منتنة تكون في البادية تسميها العرب رءوس الشياطين .
Verset 66
« Puis ils en mangeront et s’en rempliront le ventre » et le remplissage (al-mal‘) : c’est bourrer le récipient sans pouvoir y ajouter davantage.
📜 Texte arabe source
( فإنهم لآكلون منها فمالئون منها البطون ) والملء : حشو الوعاء لا يحتمل الزيادة عليه .
Verset 67
( Puis ils auront par-dessus un mélange ) un mélange et un alliage ( d’eau bouillante ) d’eau chaude extrêmement brûlante, on leur dira lorsqu’ils mangeront le Zaqqoum : buvez par-dessus l’eau bouillante, et l’eau bouillante se mêlera dans leurs ventres au Zaqqoum, devenant ainsi un mélange pour eux.
📜 Texte arabe source
( ثم إن لهم عليها لشوبا ) خلطا ومزاجا ( من حميم ) من ماء حار شديد الحرارة ، يقال لهم إذا أكلوا الزقوم : اشربوا عليه الحميم ، فيشوب الحميم في بطونهم الزقوم فيصير شوبا لهم .
Verset 68
( Puis leur retour ) après avoir bu l’eau bouillante, ( sera vers la Géhenne ) car ils seront menés à l’eau bouillante pour la boire, qui sort de la Géhenne, comme on mène les chameaux à l’eau, puis ils seront ramenés à la Géhenne, ce que confirme la parole d’Allah :" Ils circuleront entre elle et une eau bouillante ardente "( Ar-Rahman - 44 ) et Ibn Mas’oud a lu : ( Puis leur lieu de repos sera vers la Géhenne ).
📜 Texte arabe source
( ثم إن مرجعهم ) بعد شرب الحميم ، ( لإلى الجحيم ) وذلك أنهم يوردون الحميم لشربه وهو خارج من الحميم كما تورد الإبل الماء ، ثم يردون إلى الجحيم ، دل عليه قوله تعالى :" يطوفون بينها وبين حميم آن "( الرحمن - 44 ) وقرأ ابن مسعود : ( ثم إن مقيلهم لإلى الجحيم ) .
Verset 69
" Ils ont trouvé " découvert, " leurs pères égarés "
📜 Texte arabe source
" إنهم ألفوا " وجدوا، " آباءهم ضالين "
Verset 70
( Et ils se précipitent sur leurs traces ) ils se hâtent, Al-Kalbi a dit : ils agissent comme leurs actions.
📜 Texte arabe source
( فهم على آثارهم يهرعون ) يسرعون ، قال الكلبي : يعملون مثل أعمالهم .
Verset 71
( Et avant eux, la plupart des premiers ont certes erré ) parmi les nations passées.
📜 Texte arabe source
(ولقد ضل قبلهم أكثر الأولين ) من الأمم الخالية .
Verset 72
"Et Nous avons envoyé parmi eux des avertisseurs"
📜 Texte arabe source
" ولقد أرسلنا فيهم منذرين "
Verset 73
(Et Nous avons envoyé parmi eux des avertisseurs. Regarde donc comment fut la fin de ceux qui ont été avertis) les mécréants, c'est-à-dire : leur fin fut le châtiment.
📜 Texte arabe source
( ولقد أرسلنا فيهم منذرين فانظر كيف كان عاقبة المنذرين ) الكافرين أي : كان عاقبتهم العذاب .
Verset 74
(Sauf les serviteurs d'Allah élus) les monothéistes, sauvés du châtiment.
📜 Texte arabe source
( إلا عباد الله المخلصين ) الموحدين نجوا من العذاب .
Verset 75
La parole d'Allah, gloire à Lui : (Et certes, Noé Nous a appelés) il invoqua son Seigneur contre son peuple en disant : "Je suis vaincu, secours-moi" (Al-Qamar - 10) (Et Nous sommes les Meilleurs à répondre) Nous, c'est-à-dire : Nous avons répondu à son invocation et détruit son peuple.
📜 Texte arabe source
قوله عز وجل : ( ولقد نادانا نوح ) دعا ربه على قومه فقال : " إني مغلوب فانتصر "( القمر - 10 )( فلنعم المجيبون ) نحن ، يعني : أجبنا دعاءه وأهلكنا قومه .
Verset 76
(Et Nous le sauvâmes, lui et sa famille, de la grande détresse) [l'immense angoisse] qui frappa son peuple, à savoir la noyade.
📜 Texte arabe source
( ونجيناه وأهله من الكرب العظيم )[ الغم العظيم ] الذي لحق قومه وهو الغرق
Verset 77
« Et Nous fîmes de sa descendance les seuls survivants » — Il voulait dire que tous les hommes descendent de la progéniture de Nûh. Ad-Dahhâk rapporte d’après Ibn ‘Abbâs : « Lorsque Nûh sortit de l’arche, tous les hommes et femmes qui étaient avec lui moururent, à l’exception de ses enfants et de leurs épouses. » Sa‘îd ibn al-Musayyab dit : « Les enfants de Nûh étaient trois : Sâm, Hâm et Yâfith. Sâm est l’ancêtre des Arabes, des Perses et des Romains ; Hâm est l’ancêtre des Noirs ; Yâfith est l’ancêtre des Turcs, des Khazars, de Ya’jûj et Ma’jûj, et de ceux qui se trouvent là-bas. »
📜 Texte arabe source
( وجعلنا ذريته هم الباقين ) وأراد أن الناس كلهم من نسل نوح .
روى الضحاك عن ابن عباس قال : لما خرج نوح من السفينة مات من كان معه من الرجال والنساء إلا ولده ونساءهم .
قال سعيد بن المسيب : كان ولد نوح ثلاثة : ساما وحاما ويافث ، فسام أبو العرب وفارس والروم ، وحام أبو السودان ، ويافث أبو الترك والخزر ويأجوج ومأجوج وما هنالك .
Verset 78
« Et Nous laissâmes sur lui [une mention] parmi les générations suivantes » — c’est-à-dire : Nous lui avons conservé une louange excellente et un souvenir élogieux parmi ceux qui vinrent après lui, parmi les prophètes et les nations, jusqu’au Jour de la Résurrection.
📜 Texte arabe source
( وتركنا عليه في الآخرين ) أي : أبقينا له ثناء حسنا وذكرا جميلا فيمن بعده من الأنبياء والأمم إلى يوم القيامة .
Verset 79
« Paix sur Nûh dans les mondes » — c’est-à-dire : paix sur lui de Notre part dans les mondes. Et il a été dit : c’est-à-dire que Nous avons laissé sur lui, parmi les générations suivantes, le fait qu’on prie sur lui jusqu’au Jour de la Résurrection.
📜 Texte arabe source
( سلام على نوح في العالمين ) أي : سلام عليه منا في العالمين ] وقيل : أي تركنا عليه في الآخرين أن يصلى عليه إلى يوم القيامة .
Verset 80
« C’est ainsi que Nous récompensons les bienfaisants » — Muqâtil dit : « Allah l’a récompensé pour son bienfait par une louange excellente dans les mondes. »
📜 Texte arabe source
( إنا كذلك نجزي المحسنين ) قال مقاتل : جزاه الله بإحسانه الثناء الحسن في العالمين .
Verset 81
« Il était certes parmi Nos serviteurs croyants. »
📜 Texte arabe source
" إنه من عبادنا المؤمنين "
Verset 82
(Puis Nous noyâmes les autres)[c'est-à-dire les mécréants].
📜 Texte arabe source
( ثم أغرقنا الآخرين )[ يعني الكفار ] .
Verset 83
La parole d'Allah (Et parmi sa secte) c'est-à-dire : les gens de sa religion et de sa tradition. (était Ibrahim)
📜 Texte arabe source
قوله تعالى ( وإن من شيعته ) أي : أهل دينه وسنته . ( لإبراهيم)
Verset 84
(Quand il vint à son Seigneur avec un cœur sain) purifié de l'association et du doute.
📜 Texte arabe source
(إذ جاء ربه بقلب سليم ) مخلص من الشرك والشك .
Verset 85
(Quand il dit à son père et à son peuple : "Qu'adorez-vous ?") une interrogation de reproche.
📜 Texte arabe source
( إذ قال لأبيه وقومه ماذا تعبدون ) استفهام توبيخ .
Verset 86
(Désirez-vous, en dehors d'Allah, des divinités inventées ?) c'est-à-dire : commettez-vous un mensonge, qui est le pire des mensonges, et adorez-vous des divinités en dehors d'Allah ?
📜 Texte arabe source
( أئفكا آلهة دون الله تريدون ) يعني : أتأفكون إفكا وهو أسوأ الكذب وتعبدون آلهة سوى الله .
Verset 87
« Que pensez-vous donc du Seigneur de l’univers ? » — lorsque vous Le rencontrerez après avoir adoré d’autres que Lui — qu’Il vous fera subir [comme châtiment] ?
📜 Texte arabe source
( فما ظنكم برب العالمين ) - إذ لقيتموه وقد عبدتم غيره - أنه يصنع بكم .
Verset 88
« Puis il jeta un regard vers les étoiles »
📜 Texte arabe source
" فنظر نظرةً في النجوم "
Verset 89
« Il jeta un regard vers les étoiles et dit : “Je suis malade” » — Ibn ‘Abbâs a dit : son peuple pratiquait la science des astres, et il les traita selon leur propre domaine pour qu’ils ne le désavouent pas. Il voulait en effet ruser contre leurs idoles afin de leur imposer la preuve qu’elles ne méritaient pas d’être adorées. Le lendemain, ils avaient une fête et un rassemblement ; ils entraient auprès de leurs idoles [et leur offraient des sacrifices], et plaçaient devant elles de la nourriture avant de sortir à leur fête — prétendaient-ils — pour en tirer bénédiction ; puis, à leur retour de la fête, ils la mangeaient. Ils dirent à Ibrâhîm : « Ne sortiras-tu pas demain avec nous à notre fête ? » Il regarda alors les étoiles et dit : « Je suis malade. » Ibn ‘Abbâs a dit : « Frappé de peste », et ils fuyaient la peste d’une fuite très grande. Al-Hasan a dit : « Malade. » Muqâtil a dit : « Souffrant. » Al-Dahhâk a dit : « Je serai malade. »
📜 Texte arabe source
( فنظر نظرة في النجوم فقال إني سقيم ) قال ابن عباس : كان قومه يتعاطون علم النجوم فعاملهم من حيث كانوا لئلا ينكروا عليه ، وذلك أنه أراد أن يكايدهم في أصنامهم ليلزمهم الحجة في أنها غير معبودة ، وكان لهم من الغد عيد ومجمع ، وكانوا يدخلون على أصنامهم [ ويقربون لهم القرابين ] ، ويصنعون بين أيديهم الطعام قبل خروجهم إلى عيدهم - زعموا - للتبرك عليه فإذا انصرفوا من عيدهم أكلوه ، فقالوا لإبراهيم : ألا تخرج غدا معنا إلى عيدنا ؟ فنظر إلى النجوم فقال : إني سقيم . قال ابن عباس : مطعون ، وكانوا يفرون من الطاعون فرارا عظيما . قال الحسن : مريض . وقال مقاتل : وجع . وقال الضحاك : سأسقم .
Verset 90
« Ils lui tournèrent le dos en s’en allant » — vers leur fête, et Ibrâhîm entra auprès des idoles et les brisa.
📜 Texte arabe source
( فتولوا عنه مدبرين ) إلى عيدهم ، فدخل إبراهيم على الأصنام فكسرها .
Verset 91
Comme Allah a dit : « Il se glissa furtivement vers leurs divinités » — il s’inclina vers elles en cachette, et on ne dit « râgha » que lorsque celui qui agit dissimule ses allées et venues — « et dit », en se moquant d’elles : « Ne mangez-vous pas ? » — c’est-à-dire la nourriture placée devant elles.
📜 Texte arabe source
كما قال الله تعالى : ( فراغ إلى آلهتهم ) مال إليها ميلة في خفية ، ولا يقال :" راغ " حتى يكون صاحبه مخفيا لذهابه ومجيئه ، ) ( فقال ) استهزاء بها : ( ألا تأكلون ) يعني : الطعام الذي بين أيديكم .
Verset 92
« Qu’avez-vous à ne pas parler ? »
📜 Texte arabe source
" ما لكم لا تنطقون "
Verset 93
« Qu’avez-vous à ne pas parler ? » Puis il se tourna vers eux, c’est-à-dire qu’il se pencha sur eux, « les frappant de la main droite », c’est-à-dire qu’il les frappait de sa main droite, car elle est plus forte pour l’action que la gauche. Et on a dit : par la droite, c’est-à-dire par la force. Et on a dit : il voulait par là le serment qu’il avait fait auparavant, à savoir sa parole : « Par Allah, je mènerai un stratagème contre vos idoles » (Les Prophètes - 57).
📜 Texte arabe source
( ما لكم لا تنطقون فراغ عليهم ) مال عليهم ، ( ضربا باليمين ) أي : كان يضربهم بيده اليمنى ؛ لأنها أقوى على العمل من الشمال . وقيل : باليمين أي : بالقوة . وقيل : أراد به القسم الذي سبق منه وهو قوله : " وتالله لأكيدن أصنامكم "( الأنبياء - 57 ) .
Verset 94
« Alors ils se tournèrent vers lui », c’est-à-dire vers Ibrahim, « en se hâtant », c’est-à-dire en se précipitant, car ils avaient été informés de ce qu’Ibrahim avait fait à leurs divinités, alors ils se hâtèrent vers lui pour le saisir. Al-A‘mash et Hamza ont lu « yaziffūn » avec une damma sur le ya, et les autres ont lu avec une fatha, et ce sont deux dialectes. Et on a dit : avec une damma sur le ya, c’est-à-dire qu’ils poussaient leurs montures avec sérieux et rapidité.
📜 Texte arabe source
( فأقبلوا إليه ) يعني : إلى إبراهيم ) ( يزفون ) يسرعون ، وذلك أنهم أخبروا بصنيع إبراهيم بآلهتهم فأسرعوا إليه ليأخذوه .
قرأ الأعمش وحمزة : " يزفون " بضم الياء وقرأ الآخرون بفتحها ، وهما لغتان . وقيل : بضم الياء ، أي : يحملون دوابهم على الجد والإسراع .
Verset 95
Ibrahim leur dit, sur le mode de l’argumentation : « Adorez-vous ce que vous sculptez », c’est-à-dire ce que vous façonnez de vos propres mains.
📜 Texte arabe source
( قال ) لهم إبراهيم على وجه الحجاج : ( أتعبدون ما تنحتون ) يعني : ما تنحتون بأيديكم .
Verset 96
« Alors qu’Allah vous a créés, vous et ce que vous faites » de vos mains comme idoles, et cela prouve que les actes des serviteurs sont créés par Allah, le Très-Haut.
📜 Texte arabe source
( والله خلقكم وما تعملون ) بأيديكم من الأصنام ، وفيه دليل على أن أفعال العباد مخلوقة لله تعالى .
Verset 97
Ils dirent : « Bâtissez pour lui un édifice et jetez-le dans la fournaise » — c’est-à-dire le plus grand feu. Muqatil dit : ils bâtirent pour lui un mur de pierre dont la hauteur dans le ciel était de trente coudées, la largeur de vingt coudées, ils le remplirent de bois, y allumèrent le feu et l’y jetèrent.
📜 Texte arabe source
( قالوا ابنوا له بنيانا فألقوه في الجحيم ) معظم النار ، قال مقاتل : بنوا له حائطا من الحجر طوله في السماء ثلاثون ذراعا ، وعرضه عشرون ذراعا ، وملئوه من الحطب وأوقدوا فيه النار وطرحوه فيها .
Verset 98
Ils voulurent lui faire un mauvais tour — c’est-à-dire un mal, à savoir le brûler — « mais Nous les fîmes les plus bas » — c’est-à-dire les vaincus, car Allah préserva Ibrahim et rendit vaine leur ruse.
📜 Texte arabe source
( فأرادوا به كيدا ) شرا وهو أن يحرقوه ، ( فجعلناهم الأسفلين ) أي : المقهورين حيث سلم الله تعالى إبراهيم ورد كيدهم .
Verset 99
Et il dit — c’est-à-dire Ibrahim : « Je m’en vais vers mon Seigneur » — c’est-à-dire émigrant vers mon Seigneur. Le sens est : je quitte la demeure de la mécréance et je vais vers ce qui agrée mon Seigneur. Il le dit après être sorti du feu, comme il est dit : « Je suis émigrant vers mon Seigneur » (al-‘Ankabut, 26). « Il me guidera » — vers là où Il m’a ordonné d’aller, c’est-à-dire le Sham.
📜 Texte arabe source
( وقال ) - يعني - إبراهيم :( إني ذاهب إلى ربي ) أي : مهاجر إلى ربي ، والمعنى : أهجر دار الكفر وأذهب إلى مرضاة ربي ، قاله بعد الخروج من النار ، كما قال :" إني مهاجر إلى ربي "( العنكبوت - 26 ) ، ) ( سيهدين ) إلى حيث أمرني بالمصير إليه ، وهو الشام .
Verset 100
Muqatil dit : lorsqu’il arriva en terre sainte, il demanda à son Seigneur une descendance en disant : « Seigneur, donne-moi [un enfant] parmi les vertueux » — c’est-à-dire : donne-moi un enfant vertueux parmi les vertueux.
📜 Texte arabe source
قال مقاتل : فلما قدم الأرض المقدسة سأل ربه الولد فقال : ( رب هب لي من الصالحين ) يعني : هب لي ولدا صالحا من الصالحين .
Verset 101
« Nous lui annonçâmes un garçon clément » — on dit : un garçon dans sa jeunesse, clément dans sa maturité. Cela contient l’annonce qu’il est un fils et qu’il vivra jusqu’à atteindre un âge avancé où il sera décrit comme clément.
📜 Texte arabe source
( فبشرناه بغلام حليم ) قيل : غلام في صغره ، حليم في كبره ، ففيه بشارة أنه ابن وأنه يعيش فينتهي في السن حتى يوصف بالحلم .
Verset 102
« Lorsqu’il eut atteint l’âge de s’efforcer avec lui » — Ibn ‘Abbâs et Qatâda dirent : cela signifie marcher avec lui vers la montagne. Et Mujâhid rapporta d’Ibn ‘Abbâs : lorsqu’il grandit jusqu’à ce que son effort égale celui d’Ibrâhîm, le sens étant : il atteignit l’âge d’agir avec lui et de l’aider dans son œuvre. Al-Kalbî dit : cela signifie œuvrer pour Allah, exalté soit-Il, et c’est la parole d’Al-Hasan, Muqâtil ibn Hayyân et Ibn Zayd, qui dirent : c’est l’adoration d’Allah, exalté soit-Il. Et ils divergèrent sur son âge : on dit qu’il avait treize ans, et on dit qu’il avait sept ans. « Il dit : Ô mon fils, je vois en songe que je t’égorge » — les savants musulmans divergèrent sur ce garçon qu’Ibrâhîm fut ordonné d’égorger, après l’accord des deux gens du Livre qu’il s’agissait d’Isḥâq. Certains dirent : c’est Isḥâq, et c’est l’avis parmi les Compagnons de ‘Umar, ‘Alî, Ibn Mas‘ûd et Ibn ‘Abbâs, et parmi les Successeurs et leurs disciples : Ka‘b al-Aḥbâr, Sa‘îd ibn Jubayr, Qatâda, Masrûq, ‘Ikrima, ‘Atâ’, Muqâtil, Az-Zuhrî et As-Suddî, et c’est la narration de ‘Ikrima et Sa‘îd ibn Jubayr d’après Ibn ‘Abbâs, et ils dirent : cette histoire eut lieu au Shâm. Et il est rapporté de Sa‘îd ibn Jubayr qu’il dit : Ibrâhîm vit en songe l’égorgement d’Isḥâq, alors il voyagea avec lui une distance d’un mois en une seule matinée jusqu’à ce qu’il l’amena au lieu de sacrifice à Minâ. Lorsqu’Allah lui ordonna d’égorger le bélier, il l’égorgea et voyagea avec lui une distance d’un mois en une seule après-midi, et les vallées et montagnes furent pliées pour lui. Et d’autres dirent : c’est Ismâ‘îl, et c’est l’avis de ‘Abd Allah ibn ‘Umar, et c’est la parole de Sa‘îd ibn Al-Musayyab, Ash-Sha‘bî, Al-Hasan al-Basrî, Mujâhid, Ar-Rabî‘ ibn Anas, Muhammad ibn Ka‘b al-Qurazî et Al-Kalbî, et c’est la narration de ‘Atâ’ ibn Abî Rabâḥ et Yûsuf ibn Mâhak d’après Ibn ‘Abbâs qui dit : le racheté est Ismâ‘îl. Et les deux avis sont rapportés du Messager d’Allah, paix et bénédictions sur lui. Et celui qui soutient que le sacrifié est Isḥâq argumente du Coran par Sa parole : « Nous lui annonçâmes un garçon clément. Lorsqu’il eut atteint l’âge de s’efforcer avec lui » (As-Sâffât - 101), ordonnant d’égorger celui dont il avait reçu l’annonce, et il n’y a pas dans le Coran d’annonce d’un enfant autre qu’Isḥâq, comme...
📜 Texte arabe source
( فلما بلغ معه السعي ) قال ابن عباس وقتادة : يعني المشي معه إلى الجبل . وقال مجاهد عن ابن عباس : لما شب حتى بلغ سعيه سعي إبراهيم والمعنى : بلغ أن يتصرف معه ويعينه في عمله . قال الكلبي : يعني العمل لله تعالى ، وهو قول الحسن ومقاتل بن حيان وابن زيد ، قالوا : هو العبادة لله تعالى .
واختلفوا في سنه ، قيل : كان ابن ثلاث عشرة سنة . وقيل : كان ابن سبع سنين .
( قال يابني إني أرى في المنام أني أذبحك ) واختلف العلماء من المسلمين في هذا الغلام الذي أمر إبراهيم بذبحه بعد اتفاق أهل الكتابين على أنه إسحاق ، فقال قوم : هو إسحاق وإليه ذهب من الصحابة : عمر ، وعلي ، وابن مسعود ، وابن عباس ، ومن التابعين وأتباعهم : كعب الأحبار ، وسعيد بن جبير ، وقتادة ، ومسروق ، وعكرمة ، وعطاء ، ومقاتل ، والزهري ، والسدي ، وهي رواية عكرمة وسعيد بن جبير عن ابن عباس ، وقالوا : كانت هذه القصة بالشام .
وروي عن سعيد بن جبير قال : أري إبراهيم ذبح إسحاق في المنام ، فسار به مسيرة شهر في غداة واحدة حتى أتى به المنحر بمنى ، فلما أمره الله تعالى بذبح الكبش ، ذبحه وسار به مسيرة شهر في روحة واحدة وطويت له الأودية والجبال .
وقال آخرون : هو إسماعيل ، وإليه ذهب عبد الله بن عمر ، وهو قول سعيد بن المسيب ، والشعبي ، والحسن البصري ، ومجاهد ، والربيع بن أنس ، ومحمد بن كعب القرظي ، والكلبي ، وهي رواية عطاء بن أبي رباح ، ويوسف بن ماهك عن ابن عباس قال : المفدى إسماعيل .
وكلا القولين يروى عن رسول الله - صلى الله عليه وسلم - ومن ذهب إلى أن الذبيح إسحاق احتج من القرآن بقوله :" فبشرناه بغلام حليم فلما بلغ معه السعي "( الصافات - 101 ) أمره بذبح من بشره به ، وليس في القرآن أنه بشر بولد سوى إسحاق ، كما قال في سورة هود :" فبشرناها بإسحاق "( هود - 71 ) .
ومن ذهب إلى أنه إسماعيل احتج بأن الله تعالى ذكر البشارة بإسحاق بعد الفراغ من قصة المذبوح فقال : " وبشرناه بإسحاق نبيا من الصالحين "( الصافات - 112 ) دل على أن المذبوح غيره ، وأيضا قال الله - تعالى - في سورة هود :" فبشرناها بإسحاق ومن وراء إسحاق يعقوب "( هود - 71 ) فكما بشره بإسحاق بشره بابنه يعقوب ، فكيف يأمره بذبح إسحاق وقد وعده بنافلة منه .
قال القرظي : سأل عمر بن عبد العزيز رجلا كان من علماء اليهود أسلم وحسن إسلامه : أي ابني إبراهيم أمر بذبحه ؟ فقال : إسماعيل ، ثم قال : يا أمير المؤمنين إن اليهود لتعلم ذلك ، ولكنهم يحسدونكم معشر العرب على أن يكون أباكم الذي كان من أمر الله - تعالى - بذبحه ، ويزعمون أنه إسحاق .
ومن الدليل عليه : أن قرني الكبش كانا منوطين بالكعبة في أيدي بني إسماعيل إلى أن احترق البيت واحترق القرنان في أيام ابن الزبير والحجاج .
قال الشعبي : رأيت قرني الكبش منوطين بالكعبة .
وعن ابن عباس قال : والذي نفسي بيده لقد كان أول الإسلام وإن رأس الكبش لمعلق بقرنيه في ميزاب الكعبة ، قد وحش يعني يبس .
قال الأصمعي : سألت أبا عمرو بن العلاء عن الذبيح إسحاق كان أو إسماعيل ؟ فقال : يا صميع أين ذهب عقلك متى كان إسحاق بمكة ؟ إنما كان إسماعيل بمكة ، وهو الذي بنى البيت مع أبيه .
وأما قصة الذبح قال السدي : لما دعا إبراهيم فقال : رب هب لي من الصالحين ، وبشر به ، قال : هو إذا لله ذبيح ، فلما ولد وبلغ معه السعي قيل له : أوف بنذرك ، هذا هو السبب في أمر الله تعالى إياه بذبح ابنه ، فقال عند ذلك لإسحاق : انطلق فقرب قربانا لله - تعالى - فأخذ سكينا وحبلا وانطلق معه حتى ذهب به بين الجبال ، فقال له الغلام : يا أبت أين قربانك ؟ فقال :" يابني إني أرى في المنام أني أذبحك فانظر ماذا ترى قال ياأبت افعل ما تؤمر " .
وقال محمد بن إسحاق : كان إبراهيم إذا زار هاجر وإسماعيل حمل على البراق فيغدو من الشام فيقيل بمكة ، ويروح من مكة فيبيت عند أهله بالشام ، حتى إذا بلغ إسماعيل معه السعي ، وأخذ بنفسه ورجاه لما كان يأمل فيه من عبادة ربه وتعظيم حرماته ، أمر في المنام أن يذبحه ، وذلك أنه رأى ليلة التروية كأن قائلا يقول له : إن الله يأمرك بذبح ابنك هذا ، فلما أصبح روي في نفسه أي : فكر من الصباح إلى الرواح ، أمن الله هذا الحلم أم من الشيطان ؟ فمن ثم سمي يوم التروية فلما أمسى رأى في المنام ثانيا ، فلما أصبح عرف أن ذلك من الله - عز وجل - ، فمن ثم سمي يوم عرفة .
قال مقاتل : رأى ذلك إبراهيم ثلاث ليال متواليات ، فلما تيقن ذلك أخبر به ابنه ، فقال :" يابني إني أرى في المنام أني أذبحك فانظر ماذا ترى " .
قرأ حمزة والكسائي : " ترى " بضم التاء وكسر الراء : ماذا تشير . وإنما أمره ليعلم صبره على أمر الله تعالى ، وعزيمته على طاعته .
وقرأ العامة بفتح التاء والراء إلا أبا عمرو فإنه يميل الراء .
قال له ابنه : ( ياأبت افعل ما تؤمر ) وقال ابن إسحاق وغيره : فلما أمر إبراهيم بذلك قال لابنه : يا بني خذ الحبل والمدية ننطلق إلى هذا الشعب نحتطب ، فلما خلا إبراهيم بابنه في شعب ثبير أخبره بما أمر ، ( قال ياأبت افعل ما تؤمر ستجدني إن شاء الله من الصابرين ) .
Verset 103
« Lorsqu’ils se soumirent tous deux » — ils s’inclinèrent et se soumirent à l’ordre d’Allah, exalté soit-Il. Qatâda dit : Ibrâhîm soumit son fils, et le fils se soumit lui-même. « Et le coucha sur le front » — c’est-à-dire : il le jeta à terre. Ibn ‘Abbâs dit : il l’étendit sur son front à terre, le front étant entre les deux tempes. Ils dirent : son fils qu’il voulait égorger lui dit : Ô mon père, serre mes liens afin que je ne m’agite pas, et écarte de moi tes vêtements pour que rien de mon sang n’y éclabousse, ce qui diminuerait ma récompense, et que ma mère le voie et s’attriste. Aiguise ta lame et fais passer rapidement le couteau sur ma gorge, car cela me sera plus facile, car la mort est dure. Et lorsque tu iras voir ma mère, transmets-lui mon salut, et si tu vois de rendre ma chemise à ma mère, fais-le, car il se peut que cela la console de moi. Ibrâhîm, paix sur lui, lui dit : quel excellent aide tu es, ô mon fils, pour l’ordre d’Allah. Ibrâhîm fit ce que son fils lui avait demandé, puis il se pencha vers lui et l’embrassa après l’avoir lié, pleurant, et le fils pleurait aussi. Puis il posa le couteau sur sa gorge, mais le couteau ne coupa pas. Et il est rapporté qu’il traînait la lame sur sa gorge sans qu’elle coupe, il l’aiguisa deux ou trois fois sur la pierre, mais à chaque fois elle ne put rien. As-Suddî dit : Allah, exalté soit-Il, plaça une plaque de cuivre sur sa gorge. Ils dirent : alors le fils dit : Ô mon père, tourne mon visage vers mon front, car si tu regardes mon visage, tu auras pitié de moi et une tendresse te saisira qui t’empêchera d’accomplir l’ordre d’Allah, et je ne veux pas voir la lame pour ne pas m’effrayer. Ibrâhîm fit cela, puis posa la lame sur sa nuque, mais le couteau se retourna et il fut appelé : Ô Ibrâhîm, tu as réalisé la vision. Et Abû Hurayra rapporta de Ka‘b al-Aḥbâr et Ibn Isḥâq d’après ses hommes : lorsque Ibrâhîm vit l’égorgement de son fils, le diable dit : si je ne séduis pas en cela la famille d’Ibrâhîm, je ne séduirai jamais personne d’entre eux. Alors le diable se présenta à lui comme un homme et vint à la mère du garçon, et lui dit : sais-tu où Ibrâhîm est allé avec ton fils ? Elle dit : il est allé chercher du bois dans cette vallée. Il dit : non, par Allah, il n’est allé que pour l’égorger. Elle dit : non, il est plus tendre envers lui et l’aime plus que cela. Il dit : il prétend qu’Allah lui a ordonné cela. Elle dit :...
📜 Texte arabe source
( فلما أسلما ) انقادا وخضعا لأمر الله - تعالى - قال قتادة : أسلم إبراهيم ابنه وأسلم الابن نفسه ، ( وتله للجبين ) أي : صرعه على الأرض . قال ابن عباس : أضجعه على جبينه على الأرض والجبهة بين الجبينين ، قالوا : فقال له ابنه الذي أراد ذبحه : يا أبت اشدد رباطي حتى لا أضطرب ، واكفف عني ثيابك حتى لا ينتضح عليها من دمي شيء فينقص أجري وتراه أمي فتحزن ، واشحذ شفرتك ، وأسرع مر السكين على حلقي ليكون أهون علي فإن الموت شديد ، وإذا أتيت أمي فاقرأ عليها السلام مني ، وإن رأيت أن ترد قميصي على أمي فافعل ، فإنه عسى أن يكون أسلى لها عني ، فقال له إبراهيم عليه السلام : نعم العون أنت يا بني على أمر الله ، ففعل إبراهيم ما أمر به ابنه ، ثم أقبل عليه فقبله وقد ربطه وهو يبكي والابن - أيضا - يبكي ثم إنه وضع السكين على حلقه فلم تحك السكين .
ويروى أنه كان يجر الشفرة في حلقه فلا تقطع ، فشحذها مرتين أو ثلاثة بالحجر ، كل ذلك لا تستطيع .
قال السدي : ضرب الله - تعالى - صفحة من نحاس على حلقه قالوا : فقال الابن عند ذلك : يا أبت كبني لوجهي على جبيني فإنك إذا نظرت في وجهي رحمتني وأدركتك رقة تحول بينك وبين أمر الله تعالى ، وإني لا أنظر إلى الشفرة فأجزع ، ففعل ذلك إبراهيم ثم وضع الشفرة على قفاه فانقلبت السكين ونودي : أن يا إبراهيم قد صدقت الرؤيا .
وروى أبو هريرة عن كعب الأحبار وابن إسحاق عن رجاله قال : لما رأى إبراهيم ذبح ابنه قال الشيطان : لئن لم أفتن عند هذا آل إبراهيم لا أفتن منهم أحدا أبدا ، فتمثل له الشيطان رجلا وأتى أم الغلام ، فقال لها : هل تدرين أين ذهب إبراهيم بابنك ؟ قالت : ذهب به يحتطبان من هذا الشعب ، قال : لا والله ما ذهب به إلا ليذبحه ، قالت : كلا هو أرحم به وأشد حبا له من ذلك ، قال : إنه يزعم أن الله قد أمره بذلك ، قالت : فإن كان ربه أمره بذلك فقد أحسن أن يطيع ربه ، فخرج الشيطان من عندها حتى أدرك الابن وهو يمشي على إثر أبيه ، فقال له : يا غلام هل تدري أين يذهب بك أبوك ؟ قال : نحتطب لأهلنا من هذا الشعب ، قال : والله ما يريد إلا أن يذبحك ، قال : ولم ؟ قال : زعم أن ربه أمره بذلك ، قال : فليفعل ما أمره به ربه فسمعا وطاعة ، فلما امتنع منه الغلام أقبل على إبراهيم - عليه السلام - فقال له : أين تريد أيها الشيخ ؟ قال : أريد هذا الشعب لحاجة لي فيه ، قال : والله إني لأرى الشيطان قد جاءك في منامك فأمرك بذبح ابنك هذا ، فعرفه إبراهيم - عليه السلام - فقال : إليك عني يا عدو الله فوالله لأمضين لأمر ربي ، فرجع إبليس بغيظه لم يصب من إبراهيم وآله شيئا مما أراد ، قد امتنعوا منه بعون الله تعالى .
وروى أبو الطفيل عن ابن عباس : أن إبراهيم لما أمر بذبح ابنه عرض له الشيطان بهذا المشعر فسابقه فسبقه إبراهيم ، ثم ذهب إلى جمرة العقبة فعرض له الشيطان فرماه بسبع حصيات حتى ذهب ، ثم عرض له عند الجمرة الوسطى فرماه بسبع حصيات حتى ذهب ، ثم أدركه عند الجمرة الكبرى فرماه بسبع حصيات حتى ذهب ، ثم مضى إبراهيم لأمر الله - عز وجل - .
قال الله عز وجل : " فلما أسلما وتله للجبين " .
Verset 104
« Et Nous l’appelâmes » — le wâw dans « et Nous l’appelâmes » est redondant, ajouté pour la liaison, son sens étant : Nous l’appelâmes, comme Sa parole : « Et ils décidèrent de le jeter au fond du puits, et Nous lui révélâmes » (Yûsuf - 15), c’est-à-dire : Nous lui révélâmes. Il fut donc appelé depuis la montagne : « Ô Ibrâhîm »
📜 Texte arabe source
( وناديناه ) الواو في " وناديناه " مقحمة صلة ، مجازه : ناديناه كقوله : " وأجمعوا أن يجعلوه في غيابة الجب وأوحينا إليه "( يوسف - 15 ) أي : أوحينا إليه ، فنودي من الجبل :( أن يا إبراهيم)
Verset 105
« Tu as réalisé la vision » — la parole s’achève ici. Puis Il commence en disant : « Ainsi récompensons-Nous les bienfaisants » — le sens étant : de même que Nous avons épargné à Ibrâhîm l’égorgement de son fils, Nous récompensons celui qui fait le bien dans notre obéissance. Muqâtil dit : Allah le récompensa pour son bien dans son obéissance en épargnant l’égorgement de son fils.
📜 Texte arabe source
( قد صدقت الرؤيا ) ، تم الكلام هاهنا . ثم ابتدأ فقال :( إنا كذلك نجزي المحسنين ) والمعنى : إنا كما عفونا إبراهيم عن ذبح ولده نجزي من أحسن في طاعتنا . قال مقاتل : جزاه الله بإحسانه في طاعته العفو عن ذبح ابنه .
Verset 106
« Voilà certes l’épreuve manifeste » — le choix évident, car Il l’éprouva par l’égorgement de son fils. Et Muqâtil dit : l’épreuve ici est la grâce, à savoir qu’il racheta son fils par le bélier. Si l’on dit : comment a-t-Il dit « tu as réalisé la vision » alors qu’il avait vu l’égorgement sans égorger ? On répond : il fut considéré comme réalisateur car il avait fait tout ce qui était en son pouvoir, et ce qui était demandé était leur soumission à l’ordre d’Allah, exalté soit-Il, et ils l’avaient fait. Et on dit : il avait vu en rêve la manipulation de l’égorgement sans voir le sang couler, et il fit en réalité ce qu’il avait vu en rêve, c’est pourquoi Il lui dit : « Tu as réalisé la vision ».
📜 Texte arabe source
( إن هذا لهو البلاء المبين ) الاختيار الظاهر حيث اختبره بذبح ابنه . وقال مقاتل : البلاء هاهنا : النعمة ، وهي أن فدي ابنه بالكبش .
فإن قيل : كيف قال : صدقت الرؤيا ، وكان قد رأى الذبح ولم يذبح ؟ .
قيل : جعله مصدقا لأنه قد أتى بما أمكنه ، والمطلوب إسلامهما لأمر الله - تعالى - وقد فعلا .
وقيل : كان قد رأى في النوم معالجة الذبح ولم ير إراقة الدم ، وقد فعل في اليقظة ما رأى في النوم ، فلذلك قال له :" قد صدقت الرؤيا " .
Verset 107
(Et Nous le rachetâmes par une immolation magnifique) Ibrahim regarda alors et voilà que Jibril était avec lui, portant un bélier blanc aux yeux noirs et aux cornes. Il dit : « Ceci est la rançon de ton fils, égorge-le à sa place. » Jibril prononça le takbir, le bélier prononça le takbir, et son fils prononça le takbir. Ibrahim prit alors le bélier, l’emmena au lieu de sacrifice à Mina et l’égorgea. La plupart des exégètes disent : ce bélier avait paissé au Paradis pendant quarante automnes. Il est rapporté de Sa’id ibn Jubayr, d’après Ibn Abbas, qu’il a dit : le bélier qu’Ibrahim égorgea est celui que Habil, fils d’Adam, avait offert en sacrifice. Sa’id ibn Jubayr dit : il méritait bien d’être magnifique. Mujahid dit : il l’a appelé magnifique parce qu’il était agréé. Al-Husayn ibn al-Fadl dit : parce qu’il venait d’Allah. On dit aussi : magnifique par sa taille. On dit encore : magnifique par la récompense. Al-Hasan dit : Isma’il ne fut racheté que par un bouc de montagne descendu sur lui depuis Thabir.
📜 Texte arabe source
( وفديناه بذبح عظيم ) فنظر إبراهيم فإذا هو بجبريل ومعه كبش أملح أقرن ، فقال : هذا فداء لابنك فاذبحه دونه ، فكبر جبريل ، وكبر الكبش ، وكبر ابنه ، فأخذ إبراهيم الكبش فأتى به المنحر من منى فذبحه .
قال أكثر المفسرين : كان ذلك الكبش رعى في الجنة أربعين خريفا .
وروي عن سعيد بن جبير عن ابن عباس قال : الكبش الذي ذبحه إبراهيم هو الذي قربه ابن آدم هابيل .
قال سعيد بن جبير : حق له أن يكون عظيما . قال مجاهد : سماه عظيما ؛ لأنه متقبل . وقال الحسين بن الفضل : لأنه كان من عند الله . وقيل : عظيم في الشخص . وقيل : في الثواب .
وقال الحسن : ما فدي إسماعيل إلا بتيس من الأروى أهبط عليه من ثبير .
Verset 108
(Et Nous laissâmes sur lui dans les générations suivantes) c’est-à-dire : Nous laissâmes sur lui, dans les générations suivantes, une belle louange.
📜 Texte arabe source
( وتركنا عليه في الآخرين ) أي : تركنا له في الآخرين ثناء حسنا .
Verset 109
« Paix sur Ibrahim »
📜 Texte arabe source
" سلام على إبراهيم "
Verset 110
« Ainsi récompensons-Nous les bienfaisants »
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" كذلك نجزي المحسنين "
Verset 111
« Il était certes parmi Nos serviteurs croyants »
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" إنه من عبادنا المؤمنين "
Verset 112
(Et Nous lui annonçâmes la bonne nouvelle d'Isaac, prophète parmi les vertueux) — Celui qui considère que le sacrifié est Ismaël dit : Il lui annonça après cette histoire la naissance d'Isaac comme prophète, en récompense de son obéissance. Et celui qui considère que le sacrifié est Isaac dit : Ibrahim reçut l'annonce de la prophétie d'Isaac. Rapporté par 'Ikrima d'après Ibn 'Abbas. Il dit : Il lui fut annoncé deux fois : à sa naissance et lorsqu'il fut investi de la prophétie.
📜 Texte arabe source
( وبشرناه بإسحاق نبيا من الصالحين ) فمن جعل الذبيح إسماعيل قال : بشره بعد هذه القصة بإسحاق نبيا جزاء لطاعته ، ومن جعل الذبيح إسحاق قال : بشر إبراهيم بنبوة إسحاق . رواه عكرمة عن ابن عباس . قال : بشر به مرتين حين ولد وحين نبئ .
Verset 113
(Et Nous le bénîmes) — c'est-à-dire : Ibrahim, dans sa descendance, (et Isaac) — par le fait que la plupart des prophètes sont issus de sa lignée. (Et parmi leurs descendances, il y a celui qui est bienfaisant) — c'est-à-dire : croyant, (et celui qui est injuste envers lui-même) — c'est-à-dire : mécréant, (manifeste) — évident.
📜 Texte arabe source
( وباركنا عليه ) يعني : على إبراهيم في أولاده ، ( وعلى إسحاق ) بكون أكثر الأنبياء من نسله ، ( ومن ذريتهما محسن ) أي : مؤمن ، ) ( وظالم لنفسه ) أي : كافر ، ) ( مبين ) ظاهر .
Verset 114
La parole d'Allah : (Et certes, Nous avons accordé une faveur à Moïse et Aaron) — Nous leur avons octroyé la prophétie.
📜 Texte arabe source
قوله تعالى : ( ولقد مننا على موسى وهارون ) أنعمنا عليهما بالنبوة .
Verset 115
(Et Nous les sauvâmes, eux et leur peuple) — les enfants d'Israël, (de la grande détresse) — c'est-à-dire : de l'immense affliction dans laquelle ils se trouvaient, due à l'asservissement de Pharaon à leur égard. Et il a été dit : de la noyade.
📜 Texte arabe source
( ونجيناهما وقومهما ) بني إسرائيل ، ( من الكرب العظيم ) أي : الغم العظيم وهو الذي كانوا فيه من استعباد فرعون إياهم . وقيل : من الغرق .
Verset 116
(Et Nous les secourûmes) — c'est-à-dire : Moïse, Aaron et leur peuple, (et ils furent les vainqueurs) — sur les Coptes.
📜 Texte arabe source
( ونصرناهم ) يعني : موسى وهارون وقومهما ، ( فكانوا هم الغالبين ) على القبط .
Verset 117
« Et Nous leur donnâmes le Livre explicite » c'est-à-dire : le Livre lumineux, qui est la Thora.
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( وآتيناهما الكتاب المستبين ) أي : المستنير وهو التوراة .
Verset 118
« Et Nous les guidâmes vers le droit chemin »
📜 Texte arabe source
" وهديناهما الصراط المستقيم"
Verset 119
« Et Nous laissâmes sur eux [une mention] parmi les générations suivantes »
📜 Texte arabe source
" وتركنا عليهما في الآخرين "
Verset 120
« Paix sur Moussa et Hârûn »
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" سلام على موسى وهارون "
Verset 121
« Ainsi récompensons-Nous les bienfaisants »
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" إنا كذلك نجزي المحسنين "
Verset 122
« Certes, ils sont tous deux parmi Nos serviteurs croyants. »
📜 Texte arabe source
" إنهما من عبادنا المؤمنين ".
Verset 123
Parole d'Allah : « Et Élie était certes parmi les envoyés. » Il est rapporté d'Abdullah ibn Mas'ud qu'Élie est Idris. Dans son mushaf : « Et Idris était parmi les envoyés. » C'est l'avis d'Ikrimah. D'autres disent : c'est un prophète parmi les prophètes des enfants d'Israël. Ibn Abbas dit : il est le cousin d'al-Yasa'. Muhammad ibn Ishaq dit : il est Élie fils de Bishr fils de Finhas fils d'al-'Azar fils de Harun fils d'Imran. Muhammad ibn Ishaq et les savants parmi les gens des récits disent aussi : lorsqu'Allah, exalté soit-Il, reprit le prophète Hizqil, paix sur lui, les événements graves s'accrurent parmi les enfants d'Israël, la corruption et l'association apparurent parmi eux, ils dressèrent des idoles et les adorèrent en dehors d'Allah. Allah, exalté soit-Il, leur envoya alors Élie comme prophète. Les prophètes parmi les enfants d'Israël étaient envoyés après Moïse pour renouveler ce qu'ils avaient oublié de la Torah. Les enfants d'Israël étaient dispersés dans la terre du Sham. La cause en était que Yusha' ibn Nun, lorsqu'il conquit le Sham, y établit les enfants d'Israël et le partagea entre eux. Il installa une de leurs tribus à Baalbek et ses environs, et c'était la tribu dont Élie était issu. Allah, exalté soit-Il, l'envoya donc à eux comme prophète. Sur eux régnait alors un roi appelé Ajab, qui avait égaré son peuple et l'avait contraint à adorer les idoles. Lui et son peuple adoraient une idole appelée Ba'l, dont la hauteur était de vingt coudées et qui avait quatre visages. Élie les appelait à Allah, exalté soit-Il, mais ils n'écoutaient rien de lui, sauf ce qui concernait le roi, car celui-ci le crut et devint croyant. Élie dirigeait alors ses affaires, le soutenait et le guidait. Ce roi Ajab avait une femme appelée Azbil, qu'il laissait comme son représentant sur ses sujets lorsqu'il s'absentait pour une expédition ou autre. Elle se montrait aux gens et jugeait entre eux. Elle tuait les prophètes. On dit que c'est elle qui tua Yahya ibn Zakariyya, paix sur eux deux. Elle avait un secrétaire, un homme croyant et sage qui cachait sa foi. Il avait sauvé de ses mains trois cents prophètes qu'elle voulait tuer chacun lorsqu'il était envoyé, en plus de ceux qu'elle avait tués. Elle n'était pas chaste en elle-même, et elle avait épousé sept rois des enfants d'Israël, les tuant tous par traîtrise. Elle vécut longtemps, et on dit qu'elle enfanta soixante-dix enfants. Ce roi Ajab avait un voisin, un homme vertueux appelé Mazdaki, qui possédait un jardin dont il vivait et qu'il s'occupait d'entretenir et de réparer. Le jardin était à côté du palais du roi et de sa femme, et ils dominaient une colline.
📜 Texte arabe source
قوله تعالى : ( وإن إلياس لمن المرسلين ) روي عن عبد الله بن مسعود قال : إلياس هو إدريس . وفي مصحفه : وإن إدريس لمن المرسلين . وهذا قول عكرمة .
وقال الآخرون : هو نبي من أنبياء بني إسرائيل .
قال ابن عباس : هو ابن عم اليسع .
قال محمد بن إسحاق : هو إلياس بن بشر بن فنحاص بن العيزار بن هارون بن عمران .
وقال أيضا محمد بن إسحاق ، والعلماء من أصحاب الأخبار : لما قبض الله عز وجل حزقيل النبي - صلى الله عليه وسلم - عظمت الأحداث في بني إسرائيل وظهر فيهم الفساد والشرك ، ونصبوا الأوثان وعبدوها من دون الله ، فبعث الله - عز وجل - إليهم إلياس نبيا وكانت الأنبياء من بني إسرائيل يبعثون بعد موسى بتجديد ما نسوا من التوراة ، وبنو إسرائيل كانوا متفرقين في أرض الشام ، وكان سبب ذلك أن يوشع بن نون لما فتح الشام بوأها بني إسرائيل وقسمها بينهم ، فأحل سبطا منهم ببعلبك ونواحيها ، وهم السبط الذين كان منهم إلياس فبعثه الله - تعالى - إليهم نبيا ، وعليهم يومئذ ملك يقال له : آجب قد أضل قومه وأجبرهم على عبادة الأصنام ، وكان يعبد هو وقومه صنما يقال له : بعل ، وكان طوله عشرين ذراعا وله أربعة وجوه ، فجعل إلياس يدعوهم إلى الله - عز وجل - وهم لا يسمعون منه شيئا إلا ما كان من أمر الملك فإنه صدقه وآمن به فكان إلياس يقوم أمره ويسدده ويرشده ، وكان لآجب الملك هذا امرأة يقال لها : أزبيل وكان يستخلفها على رعيته إذا غاب عنهم في غزاة أو غيرها ، وكانت تبرز للناس وتقضي بين الناس ، وكانت قتالة للأنبياء ، يقال : هي التي قتلت يحيى بن زكريا عليهما السلام ، وكان لها كاتب رجل مؤمن حكيم يكتم إيمانه ، وكان قد خلص من يدها ثلاثمائة نبي كانت تريد قتل كل واحد منهم إذا بعث سوى الذين قتلتهم ، وكانت في نفسها غير محصنة ، وكانت قد تزوجت سبعة من ملوك بني إسرائيل ، وقتلت كلهم بالاغتيال وكانت معمرة يقال إنها ولدت سبعين ولدا وكان لآجب هذا جار رجل صالح يقال له مزدكي ، وكانت له جنينة يعيش منها ، ويقبل على عمارتها ومرمتها وكانت الجنينة إلى جانب قصر الملك وامرأته ، وكانا يشرفان على تلك الجنينة يتنزهان فيها ويأكلان ويشربان ويقيلان فيها ، وكان آجب الملك يحسن جوار صاحبها مزدكي ، ويحسن إليه ، وامرأته أزبيل تحسده لأجل تلك الجنينة ، وتحتال أن تغصبها منه لما تسمع الناس يكثرون ذكرها ويتعجبون من حسنها ، وتحتال أن تقتله والملك ينهاها عن ذلك ولا تجد عليه سبيلا ، ثم إنه اتفق خروج الملك إلى سفر بعيد وطالت غيبته فاغتنمت امرأته أزبيل ذلك فجمعت جمعا من الناس وأمرتهم أن يشهدوا على مزدكي أنه سب زوجها آجب فأجابوها إليه ، وكان في حكمهم في ذلك الزمان القتل على من سب الملك إذا قامت عليه البينة ، فأحضرت مزدكي وقالت له : بلغني أنك شتمت الملك فأنكر مزدكي ، فأحضرت الشهود فشهدوا عليه بالزور ، فأمرت بقتله وأخذت جنينته ، فغضب الله عليهم للعبد الصالح ، فلما قدم الملك من سفره أخبرته الخبر ، فقال لها : ما أصبت ولا أرانا نفلح بعده ، فقد جاورنا منذ زمان فأحسنا جواره وكففنا عنه الأذى لوجوب حقه علينا ، فختمت أمره بأسوأ الجوار ، فقالت : إنما غضبت لك وحكمت بحكمك ، فقال لها : أوما كان يسعه حلمك فتحفظين له جواره ؟ قالت : قد كان ما كان ، فبعث الله تعالى إلياس إلى آجب الملك وقومه ، وأمره أن يخبرهم أن الله تعالى قد غضب لوليه حين قتلوه ظلما ، وآلى على نفسه أنهما إن لم يتوبا عن صنيعهما ولم يردا الجنينة على ورثة مزدكي أن يهلكهما - يعني آجب وامرأته - في جوف الجنينة ، ثم يدعهما جيفتين ملقاتين فيها حتى تتعرى عظامهما من لحومهما ، ولا يتمتعان بها إلا قليلا . قال : فجاء إلياس وأخبره بما أوحى الله - تعالى - إليه في أمره وأمر امرأته ورد الجنينة ، فلما سمع الملك ذلك اشتد غضبه عليه ثم قال له : يا إلياس والله ما أرى ما تدعو إليه إلا باطلا وما أرى فلانا وفلانا - سمى ملوكا منهم قد عبدوا الأوثان - إلا على مثل ما نحن عليه يأكلون ويتمتعون مملكين ، ما ينقص من دنياهم أمرهم الذي تزعم أنه باطل ، وما نرى لنا عليهم من فضل ، قال : وهم الملك بتعذيب إلياس وقتله ، فلما أحس إلياس بالشر والمكر به رفضه وخرج عنه ، فلحق بشواهق الجبال ، وعاد الملك إلى عبادة بعل ، وارتقى إلياس إلى أصعب جبل وأشمخه فدخل مغارة فيه .
ويقال : إنه بقي سبع سنين شريدا خائفا يأوي إلى الشعاب والكهوف يأكل من نبات الأرض وثمار الشجر وهم في طلبه قد وضعوا عليه العيون والله يستره ، فلما مضى سبع سنين أذن الله في إظهاره عليهم وشفاء غيظه منهم ، فأمرض الله - عز وجل - ابنا لآجب وكان أحب ولده إليه وأشبههم به ، فأدنف حتى يئس منه ، فدعا صنمه بعلا - وكانوا قد فتنوا ببعل وعظموه حتى جعلوا له أربعمائة سادن - فوكلوهم به وجعلوهم أنبياءه ، وكان الشيطان يدخل في جوف الصنم فيتكلم ، والأربعمائة يصغون بآذانهم إلى ما يقول الشيطان ويوسوس إليهم الشيطان بشريعة من الضلال فيبثونها للناس ، فيعملون بها ويسمونهم أنبياء .
فلما اشتد مرض ابن الملك طلب إليهم الملك أن يتشفعوا إلى بعل ، ويطلبوا لابنه من قبله الشفاء فدعوه فلم يجبهم ، ومنع الله الشيطان فلم يمكنه الولوج في جوفه ، وهم مجتهدون في التضرع إليه ، فلما طال عليهم ذلك قالوا لآجب : إن في ناحية الشام آلهة أخرى فابعث إليها أنبياءك فلعلها تشفع لك إلى إلهك بعل ، فإنه غضبان عليك ، ولولا غضبه عليك لأجابك . قال آجب : ومن أجل ماذا غضب علي وأنا أطيعه ؟ قالوا : من أجل أنك لم تقتل إلياس وفرطت فيه حتى نجا سليما وهو كافر بإلهك . قال آجب : وكيف لي أن أقتل إلياس وأنا مشغول عن طلبه بوجع ابني ، وليس لإلياس مطلب ولا يعرف له موضع فيقصد ، فلو عوفي ابني لفرغت لطلبه حتى أجده فأقتله فأرضي إلهي ، ثم إنه بعث أنبياءه الأربعمائة إلى الآلهة التي بالشام يسألونها أن تشفع إلى صنم الملك ليشفي ابنه ، فانطلقوا حتى إذا كانوا بحيال الجبل الذي فيه إلياس أوحى الله - تعالى - إلى إلياس - عليه السلام - أن يهبط من الجبل ويعارضهم ويكلمهم ، وقال له : لا تخف فإني سأصرف عنك شرهم وألقي الرعب في قلوبهم ، فنزل إلياس من الجبل ، فلما لقيهم استوقفهم ، فلما وقفوا قال لهم : إن الله - تعالى - أرسلني إليكم وإلى من ورائكم فاسمعوا أيها القوم رسالة ربكم لتبلغوا صاحبكم فارجعوا إليه ، وقولوا له : إن الله - تعالى - يقول لك : ألست تعلم يا آجب أني أنا الله لا إله إلا أنا إله بني إسرائيل الذي خلقهم ، ورزقهم وأحياهم وأماتهم ، فجهلك وقلة علمك حملك على أن تشرك بي ، وتطلب الشفاء لابنك من غيري ممن لا يملكون لأنفسهم شيئا إلا ما شئت ، إني حلفت باسمي لأغيظنك في ابنك ولأميتنه في فوره هذا حتى تعلم أن أحدا لا يملك له شيئا دوني .
فلما قال لهم هذا رجعوا وقد ملئوا منه رعبا ، فلما صاروا إلى الملك أخبروه بأن إلياس قد انحط عليهم ، وهو رجل نحيف طوال قد نحل وتمعط شعره وتقشر جلده ، عليه جبة من شعر وعباءة قد خللها على صدره بخلال فاستوقفنا فلما صار معنا قذف له في قلوبنا الهيبة والرعب فانقطعت ألسنتنا ونحن في هذا العدد الكثير فلم نقدر على أن نكلمه ونراجعه حتى رجعنا إليك ، وقصوا عليه كلام إلياس . فقال آجب : لا ننتفع بالحياة ما كان إلياس حيا وما يطاق إلا بالمكر والخديعة ، فقيض له خمسين رجلا من قومه ذوي القوة والبأس ، وعهد إليهم عهده ، وأمرهم بالاحتيال له والاغتيال به وأن يطمعوه في أنهم قد آمنوا به ، هم ومن وراءهم [ ليستنهم إليهم ] ويغتر بهم فيمكنهم من نفسه فيأتون به ملكهم ، فانطلقوا حتى ارتقوا ذلك الجبل الذي فيه إلياس ، ثم تفرقوا فيه ينادونه بأعلى أصواتهم ، ويقولون : يا نبي الله ابرز لنا وامنن علينا بنفسك ، فإنا قد آمنا بك وصدقناك ، وملكنا آجب وجميع قومنا ، وأنت آمن على نفسك ، وجميع بني إسرائيل يقرءون عليك السلام ويقولون : قد بلغتنا رسالتك وعرفنا ما قلت ، [ فآمنا بك وأجبناك إلى ما دعوتنا فهلم إلينا وأقم بين أظهرنا واحكم فينا ] فإنا ننقاد لما أمرتنا وننتهي عما نهيتنا ، وليس يسعك أن تتخلف عنا مع إيماننا وطاعتنا ، فارجع إلينا . وكل هذا منهم مماكرة وخديعة .
فلما سمع إلياس مقالتهم وقعت في قلبه وطمع في إيمانهم ، وخاف الله إن هو لم يظهر لهم ، فألهمه الله التوقف والدعاء ، فقال : اللهم إن كانوا صادقين فيما يقولون فأذن لي في البروز إليهم ، وإن كانوا كاذبين فاكفنيهم وارمهم بنار تحرقهم ، فما استتم قوله حتى حصبوا بالنار من فوقهم ، فاحترقوا أجمعين . قال : وبلغ آجب الخبر فلم يرتدع من همه بالسوء ، واحتال ثانيا في أمر إلياس ، وقيض له فئة أخرى مثل عدد أولئك أقوى منهم وأمكن من الحيلة والرأي ، فأقبلوا ، أي : حتى توقلوا ، أي : صعدوا قلل تلك الجبال متفرقين ، وجعلوا ينادون يا نبي الله إنا نعوذ بالله وبك من غضب الله وسطواته ، إنا لسنا كالذين أتوك قبلنا وإن أولئك فرقة نافقوا فصاروا إليك ليكيدوا بك في غير رأينا ، ولو علمنا بهم لقتلناهم ولكفيناك مؤنتهم ، فالآن قد كفاك ربك أمرهم وأهلكهم وانتقم لنا ولك منهم ، فلما سمع إلياس مقالتهم دعا الله بدعوته الأولى فأمطر عليهم النار ، فاحترقوا عن آخرهم ، وفي كل ذلك ابن الملك في البلاء الشديد من وجعه ، فلما سمع الملك بهلاك أصحابه ثانيا ازداد غضبا على غضب ، وأراد أن يخرج في طلب إلياس بنفسه ، إلا أنه شغله عن ذلك مرض ابنه ، فلم يمكنه فوجه نحو إلياس المؤمن الذي هو كاتب امرأته رجاء أن يأنس به إلياس فينزل معه ، وأظهر للكاتب أنه لا يريد بإلياس سوءا ، وإنما أظهر له لما اطلع عليه من إيمانه ، وكان الملك مع اطلاعه على إيمانه مغضيا عليه لما هو عليه من الكفاية والأمانة وسداد الرأي ، فلما وجهه نحوه أرسل معه فئة من أصحابه ، وأوعز إلى الفئة - دون الكاتب - أن يوثقوا إلياس ويأتوا به إن أراد التخلف عنهم ، وإن جاء مع الكاتب واثقا به لم يروعوه ، ثم أظهر مع الكاتب الإنابة وقال له : قد آن لي أن أتوب وقد أصابتنا بلايا من حريق أصحابنا والبلاء الذي فيه ابني ، وقد عرفت أن ذلك بدعوة إلياس ، ولست آمن أن يدعو على جميع من بقي منا فنهلك بدعوته ، فانطلق إليه وأخبره أنا قد تبنا وأنبنا ، وأنه لا يصلحنا في توبتنا ، وما نريد من رضاء ربنا وخلع أصنامنا إلا أن يكون إلياس بين أظهرنا ، يأمرنا وينهانا ، ويخبرنا بما يرضي ربنا ، وأمر قومه فاعتزلوا الأصنام ، وقال له : أخبر إلياس أنا قد خلعنا آلهتنا التي كنا نعبد ، وأرجينا أمرها حتى ينزل إلياس فيكون هو الذي يحرقها ويهلكها ، وكان ذلك مكرا من الملك .
فانطلق الكاتب والفئة حتى علا الجبل الذي فيه إلياس ثم ناداه ، فعرف إلياس صوته ، فتاقت نفسه إليه ، وكان مشتاقا إلى لقائه فأوحى الله تعالى إليه أن ابرز إلى أخيك الصالح فالقه ، وجدد العهد به فبرز إليه وسلم عليه وصافحه ، وقال له : ما الخبر ؟ فقال المؤمن : إنه قد بعثني إليك هذا الجبار الطاغية وقومه ، ثم قص عليه ما قالوا ثم قال له : وإني لخائف إن رجعت إليه ولست معي أن يقتلني فمرني بما شئت أفعله ، إن شئت انقطعت إليك وكنت معك وتركته ، وإن شئت جاهدته معك وإن شئت ترسلني إليه بما تحب فأبلغه رسالتك ، وإن شئت دعوت ربك يجعل لنا من أمرنا فرجا ومخرجا ، فأوحى الله تعالى إلى إلياس أن كل شيء جاءك منهم مكر وكذب ليظفروا بك ، وإن آجب إن أخبرته رسله أنك قد لقيت هذا الرجل ولم يأت بك اتهمه وعرف أنه قد داهن في أمرك ، فلم يأمن أن يقتله ، فانطلق معه فإني سأشغل عنكما آجب فأضاعف على ابنه البلاء ، حتى لا يكون له هم غيره ، ثم أميته على شر حال ، فإذا مات فارجع عنه ، قال فانطلق معهم حتى قدموا على آجب ، فلما قدموا شدد الله - تعالى - الوجع على ابنه وأخذ الموت يكظمه ، فشغل الله تعالى بذلك آجب وأصحابه عن إلياس ، فرجع إلياس سالما إلى مكانه ، فلما مات ابن آجب وفرغوا من أمره وقل جزعه انتبه لإلياس ، وسأل عنه الكاتب الذي جاء به ، فقال : ليس لي به علم شغلني عنه موت ابنك والجزع عليه ، ولم أكن أحسبك إلا قد استوثقت منه ، فانصرف عنه آجب وتركه لما فيه من الحزن على ابنه .
فلما طال الأمر على إلياس مل السكون في الجبال واشتاق إلى الناس نزل من الجبل فانطلق حتى نزل بامرأة من بني إسرائيل ، وهي أم يونس بن متى ذي النون استخفى عندها ستة أشهر ويونس بن متى يومئذ مولود يرضع ، فكانت أم يونس تخدمه بنفسها وتواسيه بذات يدها ، ثم إن إلياس سئم ضيق البيوت بعد تعوده فسحة الجبال ، فأحب اللحوق بالجبال فخرج وعاد إلى مكانه ، فجزعت أم يونس لفراقه فأوحشها فقده ، ثم لم تلبث إلا يسيرا حتى مات ابنها يونس حين فطمته ، فعظمت مصيبتها فخرجت في طلب إلياس ، فلم تزل ترقى الجبال وتطوف فيها حتى عثرت عليه ، فوجدته وقالت له : إني قد فجعت بعدك لموت ابني فعظمت فيه مصيبتي واشتد لفقده بلائي ، وليس لي ولد غيره ، فارحمني وادع لي ربك جل جلاله ليحيي لي ابني وإني قد تركته مسجى لم أدفنه ، وقد أخفيت مكانه ، فقال لها إلياس : ليس هذا مما أمرت به ، وإنما أنا عبد مأمور أعمل بما يأمرني ربي ، فجزعت المرأة وتضرعت فأعطف الله - تعالى - قلب إلياس لها ، فقال لها : متى مات ابنك ؟ قالت : منذ سبعة أيام فانطلق إلياس معها وسار سبعة أيام أخرى حتى انتهى إلى منزلها ، فوجد ابنها ميتا له أربعة عشر يوما ، فتوضأ وصلى ودعا ، فأحيا الله تعالى يونس بن متى ، فلما عاش وجلس وثب إلياس وتركه ، وعاد إلى موضعه .
فلما طال عصيان قومه ضاق بذلك إلياس ذرعا فأوحى الله - تعالى - إليه بعد سبع سنين وهو خائف مجهود : يا إلياس ما هذا الحزن والجزع الذي أنت فيه ؟ ألست أميني على وحيي وحجتي في أرضي وصفوتي من خلقي ؟ فسلني أعطك ، فإني ذو الرحمة الواسعة والفضل العظيم ، قال : تميتني وتلحقني بآبائي فإني قد مللت بني إسرائيل وملوني ، فأوحى الله - تعالى - إليه : يا إلياس ما هذا باليوم الذي أعري عنك الأرض وأهلها ، وإنما قوامها وصلاحها بك وبأشباهك ، وإن كنتم قليلا ولكن سلني فأعطك ، فقال إلياس : إن لم تمتني فأعطني ثأري من بني إسرائيل ، قال الله تعالى : فأي شيء تريد أن أعطيك ؟ قال : تمكنني من خزائن السماء سبع سنين فلا تنشر عليهم سحابة إلا بدعوتي ، ولا تمطر عليهم سبع سنين قطرة إلا بشفاعتي ، فإنهم لا يذلهم إلا ذلك ، قال الله تعالى : يا إلياس أنا أرحم بخلقي من ذلك ، وإن كانوا ظالمين ، قال : فست سنين ، قال : أنا أرحم بخلقي من ذلك ، قال : فخمس سنين ، قال : أنا أرحم بخلقي من ذلك ولكني أعطيك ثأرك ثلاث سنين ، أجعل خزائن المطر بيدك ، قال إلياس : : فبأي شيء أعيش ؟ قال : أسخر لك جيشا من الطير ينقل إليك طعامك وشرابك من الريف والأرض التي لم تقحط . قال إلياس : قد رضيت ، قال : فأمسك الله - تعالى - عنهم المطر حتى هلكت الماشية والدواب والهوام والشجر وجهد الناس جهدا شديدا ، وإلياس على حالته مستخف من قومه ، يوضع له الرزق حيثما كان ، وقد عرف ذلك قومه وكانوا إذا وجدوا ريح الخبز في بيت قالوا : لقد دخل إلياس هذا المكان ، وطلبوه ولقي من أهل ذلك المنزل شرا .
قال ابن عباس : أصاب بني إسرائيل ثلاث سنين القحط ، فمر إلياس بعجوز فقال لها : هل عندك طعام ؟ قالت : نعم شيء من دقيق وزيت قليل ، قال : فدعا بهما ودعا فيه بالبركة ومسه حتى ملأ جرابها دقيقا ، وملأ خوابيها زيتا ، فلما رأوا ذلك عندها قالوا : من أين لك هذا ؟ قالت : مر بي رجل من حاله كذا وكذا فوصفته بوصفه فعرفوه ، فقالوا : ذلك إلياس ، فطلبوه فوجدوه فهرب منهم ، ثم إنه أوى إلى بيت امرأة من بني إسرائيل لها ابن يقال له اليسع بن أخطوب ، به ضر فآوته وأخفت أمره ، فدعا له فعوفي من الضر الذي كان به ، واتبع اليسع إلياس فآمن به وصدقه ولزمه ، وكان يذهب حيثما ذهب وكان إلياس قد أسن فكبر واليسع شاب ، ثم إن الله - تعالى - أوحى إلى إلياس : إنك قد أهلكت كثيرا من الخلق ممن لم يعص من البهائم والدواب والطير والهوام بحبس المطر ، فيزعمون - والله أعلم - أن إلياس قال : يا رب دعني أكن أنا الذي أدعو لهم وآتيهم بالفرج مما هم فيه من البلاء ، لعلهم أن يرجعوا وينزعوا عما هم عليه من عبادة غيرك ، فقيل له : نعم ، فجاء إلياس إلى بني إسرائيل ، فقال : إنكم قد هلكتم جوعا وجهدا ، وهلكت البهائم والدواب والطير والهوام والشجر بخطاياكم ، وإنكم على باطل فإن كنتم تحبون أن تعلموا ذلك فاخرجوا بأصنامكم ، فإن استجابت لكم فذلك كما تقولون ، وإن هي لم تفعل علمتم أنكم على باطل ، فنزعتم ودعوت الله - تعالى - ففرج عنكم ما أنتم فيه من البلاء ، قالوا : أنصفت فخرجوا بأوثانهم فدعوها ، فلم تفرج عنهم ما كانوا فيه من البلاء ، ثم قالوا لإلياس : إنا قد هلكنا فادع الله تعالى لنا ، فدعا لهم إلياس ومعه اليسع بالفرج ، فخرجت سحابة مثل الترس على ظهر البحر وهم ينظرون ، فأقبلت نحوهم وطبقت الآفاق ثم أرسل الله تعالى عليهم المطر فأغاثهم ، وأحييت بلادهم ، فلما كشف الله - تعالى - عنهم الضر نقضوا العهد ، ولم ينزعوا عن كفرهم وأقاموا على أخبث ما كانوا عليه ، فلما رأى ذلك إلياس دعا ربه - عز وجل - أن يريحه منهم ، فقيل له فيما يزعمون : انظر يوم كذا وكذا فاخرج فيه إلى موضع كذا فما جاءك من شيء فاركبه ولا تهبه ، فخرج إلياس ومعه اليسع حتى إذا كانا بالموضع الذي أمر أقبل فرس من نار ، وقيل : لونه كلون النار ، حتى وقف بين يديه ، فوثب عليه إلياس ، فانطلق به الفرس فناداه اليسع : يا إلياس ، ما تأمرني ؟ فقذف إليه إلياس بكسائه من الجو الأعلى ، فكان ذلك علامة استخلافه إياه على بني إسرائيل ، فكان ذلك آخر العهد به ، فرفع الله تعالى إلياس من بين أظهرهم ، وقطع عنه لذة المطعم والمشرب ، وكساه الريش فكان إنسيا ملكيا أرضيا سماويا ، وسلط الله تعالى على آجب الملك وقومه عدوا لهم فقصدهم من حيث لم يشعروا به حتى رهقهم ، فقتل آجب وامرأته أزبيل في بستان مزدكي ، فلم تزل جيفتاهما ملقاتين في تلك الجنينة حتى بليت لحومهما ورمت عظامهما ، ونبأ الله - تعالى - اليسع وبعثه رسولا إلى بني إسرائيل ، وأوحى الله - تعالى - إليه وأيده ، فآمنت به بنو إسرائيل فكانوا يعظمونه ، وحكم الله - تعالى - فيهم قائم إلى أن فارقهم اليسع .
وروى السري بن يحيى عن عبد العزيز بن أبي رواد قال : الخضر وإلياس يصومان شهر رمضان ببيت المقدس ، ويوافيان الموسم في كل عام .
وقيل : إن إلياس موكل بالفيافي ، والخضر موكل بالبحار فذلك قوله تعالى :" وإن إلياس لمن المرسلين " .
Verset 124
« Lorsqu'il dit à son peuple : Ne craignez-vous pas ? »
📜 Texte arabe source
" إذ قال لقومه ألا تتقون "
Verset 125
« Lorsqu'il dit à son peuple : Ne craignez-vous pas ? Invoquez-vous » c'est-à-dire adorez-vous « Ba'l » — c'est le nom d'une idole qu'ils adoraient, et c'est pourquoi leur ville fut nommée Baalbek. Mujahid, Ikrimah et Qatada disent : « al-ba'l » signifie le Seigneur dans la langue des gens du Yémen. « Et délaissez-vous le Meilleur des créateurs » — vous ne L'adorez donc pas.
📜 Texte arabe source
( إذ قال لقومه ألا تتقون أتدعون ) أتعبدون ) ( بعلا ) وهو اسم صنم لهم كانوا يعبدونه ، ولذلك سميت مدينتهم : بعلبك . قال مجاهد وعكرمة وقتادة :" البعل " : الرب بلغة أهل اليمن .
( وتذرون أحسن الخالقين ) فلا تبعدونه .
Verset 126
« Allah, votre Seigneur et le Seigneur de vos premiers ancêtres » — Hamza, al-Kisa'i, Hafs et Ya'qub ont lu « Allah, votre Seigneur et le Seigneur » avec la nasba (accusatif) sur « Allah » et les deux « ba » comme substitut (badal). Les autres ont lu avec le raf' (nominatif) sur eux comme reprise (istinaf).
📜 Texte arabe source
( الله ربكم ورب آبائكم الأولين ) قرأ حمزة ، والكسائي ، وحفص ، ويعقوب :" الله ربكم ورب " بنصب الهاء والباءين على البدل ، وقرأ الآخرون برفعهن على الاستئناف .
Verset 127
( Ils l’ont traité de menteur, donc ils seront certainement amenés au châtiment ) dans le Feu.
📜 Texte arabe source
( فكذبوه فإنهم لمحضرون ) في النار .
Verset 128
( Sauf les serviteurs d’Allah, les élus ) parmi son peuple, car ceux-là seront sauvés du châtiment.
📜 Texte arabe source
( إلا عباد الله المخلصين ) من قومه فإنهم نجوا من العذاب .
Verset 129
" Et Nous avons laissé sur lui [une mention] parmi les générations suivantes "
📜 Texte arabe source
" وتركنا عليه في الآخرين "
Verset 130
( Et Nous avons laissé sur lui [une mention] parmi les générations suivantes : Paix sur Ilyâsîn ) Nâfi‘ et Ibn ‘Âmir ont lu : " Âl Yâsîn " avec une hamza ouverte et allongée, et un lâm coupé, car dans le mushaf elle est séparée ; les autres ont lu avec une hamza fermée et un lâm silencieux, connecté.
Quant à celui qui lit " Âl Yâsîn " de manière séparée, on a dit : il vise la famille de Muhammad - paix et salut sur lui -. Cette opinion est éloignée, car il n’en a pas été fait mention auparavant. Et on a dit : il vise la famille d’Ilyâs.
La lecture connue est celle avec la connexion, et ils ont divergé à ce sujet. On a dit : Ilyâsîn est une variante linguistique d’Ilyâs, comme : Ismâ‘îl et Ismâ‘în, Mîkâ’îl et Mîkâ’în.
Al-Farrâ’ a dit : c’est un pluriel visant Ilyâs et ses adeptes parmi les croyants, ce qui le rend comparable à al-Ash‘arîn et al-A‘jamîn avec allègement. Et dans la copie de ‘Abd Allah ibn Mas‘ûd : Paix sur Idrâsîn, c’est-à-dire Idrîs et ses adeptes ; car il est lu : " Et Idrîs était parmi les envoyés "
📜 Texte arabe source
( وتركنا عليه في الآخرين سلام على إلياسين ) قرأ نافع وابن عامر : " آل ياسين " بفتح الهمزة مشبعة ، وكسر اللام مقطوعة ، لأنها في المصحف مفصولة ، وقرأ الآخرون بكسر الهمزة وسكون اللام موصولة
فمن قرأ " آل يس " مقطوعة ، قيل : أراد آل محمد - صلى الله عليه وسلم - . وهذا القول بعيد لأنه لم يسبق له ذكر . وقيل : أراد آل إلياس .
والقراءة المعروفة بالوصل ، واختلفوا فيه ، فقد قيل : إلياسين لغة في إلياس ، مثل : إسماعيل وإسماعين ، وميكائيل وميكائين .
وقال الفراء : هو جمع أراد إلياس وأتباعه من المؤمنين ، فيكون بمنزلة الأشعرين والأعجمين بالتخفيف ، وفي حرف عبد الله بن مسعود : سلام على إدراسين يعني : إدريس وأتباعه ؛ لأنه يقرأ : وإن إدريس لمن المرسلين .
Verset 131
" C’est ainsi que Nous récompensons les bienfaisants "
📜 Texte arabe source
" إنا كذلك نجزي المحسنين "
Verset 132
"Il est certes parmi Nos serviteurs croyants."
📜 Texte arabe source
" إنه من عبادنا المؤمنين "
Verset 133
"Et Loût était, certes, parmi les envoyés."
📜 Texte arabe source
" وإن لوطاً لمن المرسلين "
Verset 134
"Lorsque Nous le sauvâmes, lui et sa famille tout entière."
📜 Texte arabe source
"إذ نجيناه وأهله أجمعين "
Verset 135
"(Sauf une vieille femme, parmi ceux qui restèrent en arrière)" c'est-à-dire : parmi ceux qui demeurèrent dans le châtiment.
📜 Texte arabe source
( إلا عجوزا في الغابرين ) أي : الباقين في العذاب .
Verset 136
"Puis Nous anéantîmes les autres." Et l'anéantissement (at-tadmîr) signifie : la destruction.
📜 Texte arabe source
( ثم دمرنا الآخرين ) والتدمير : الإهلاك .
Verset 137
(Et vous passez certainement auprès d’eux) auprès de leurs traces et de leurs demeures, (au matin) au moment du matin.
📜 Texte arabe source
( وإنكم لتمرون عليهم ) على آثارهم ومنازلهم ، ) ( مصبحين ) وقت الصباح .
Verset 138
(Et la nuit) c’est-à-dire : vous passez le jour et la nuit auprès d’eux lorsque vous partez en voyage et lorsque vous revenez, (ne raisonnez-vous donc pas) pour tirer leçon d’eux ?
📜 Texte arabe source
( وبالليل ) يريد : تمرون بالنهار وبالليل عليهم إذا ذهبتم إلى أسفاركم ورجعتم ، ( أفلا تعقلون ) فتعتبرون بهم .
Verset 139
Sa parole – qu’Il soit exalté – : (Et Yûnus était certes du nombre des messagers) parmi les messagers d’Allah.
📜 Texte arabe source
قوله تعالى : ( وإن يونس لمن المرسلين ) من جملة رسل الله .
Verset 140
(Quand il s’enfuit vers le bateau chargé) c’est-à-dire : il prit la fuite. Ibn ‘Abbâs – qu’Allah les agrée – et Wahb dirent : Yûnus avait promis à son peuple le châtiment, et lorsque le châtiment tarda à venir, il sortit comme celui qui est blâmé par eux, puis il se dirigea vers la mer et monta sur un bateau. Le bateau s’immobilisa, et les marins dirent : il y a ici un esclave fugitif de son maître. Ils tirèrent au sort, et le sort tomba sur Yûnus. Ils tirèrent au sort trois fois, et le sort tomba sur Yûnus. Yûnus dit : je suis le fugitif, et il se jeta dans l’eau. Il est rapporté dans l’histoire : lorsqu’il arriva à la mer, il avait avec lui sa femme et deux fils. Un bateau vint, et il voulut monter avec eux. Il fit monter sa femme d’abord pour monter après elle, mais la vague s’interposa entre lui et le bateau, et le bateau passa. Puis une autre vague vint et emporta son fils aîné, et un loup vint et prit le plus jeune fils. Il resta seul, puis un autre bateau vint et il y monta, s’asseyant à l’écart des gens. Lorsque le bateau fut en pleine mer, il s’immobilisa, et ils tirèrent au sort – et nous avons déjà mentionné cette histoire dans la sourate Yûnus.
📜 Texte arabe source
( إذ أبق إلى الفلك المشحون ) يعني : هرب .
قال ابن عباس - رضي الله عنهما - ووهب : كان يونس وعد قومه العذاب ، فلما تأخر عنهم العذاب خرج كالمشور منهم ، فقصد البحر فركب السفينة ، فاحتبست السفينة فقال الملاحون : هاهنا عبد آبق من سيده ، فاقترعوا فوقعت القرعة على يونس ، فاقترعوا ثلاثا فوقعت على يونس ، فقال يونس : أنا الآبق ، وزج نفسه في الماء .
وروي في القصة : أنه لما وصل إلى البحر كانت معه امرأته وابنان له ، فجاء مركب فأراد أن يركب معهم فقدم امرأته ليركب بعدها ، فحال الموج بينه وبين المركب ومر المركب ، ثم جاءت موجة أخرى وأخذت ابنه الأكبر وجاء ذئب فأخذ الابن الأصغر ، فبقي فريدا ، فجاء مركب آخر فركبه فقعد ناحية من القوم ، فلما مرت السفينة في البحر ركدت ، فاقترعوا ، وقد ذكرنا القصة في سورة يونس .
Verset 141
C’est ce que dit Allah – qu’Il soit exalté – : (Il tira au sort) c’est-à-dire qu’il participa au tirage au sort, et la musâhama consiste à jeter des flèches par voie de sort. (Et il fut de ceux qui furent vaincus) c’est-à-dire ceux sur qui le sort tomba.
📜 Texte arabe source
فذلك قوله عز وجل: ( فساهم ) فقارع ، والمساهمة : إلقاء السهام على جهة القرعة ، ( فكان من المدحضين ) المقروعين .
Verset 142
(Le poisson l'avala) : il l'engloutit, (alors qu'il était blâmable) : ayant commis ce qui mérite le blâme.
📜 Texte arabe source
( فالتقمه الحوت ) ابتلعه ، ( وهو مليم ) آت بما يلام عليه .
Verset 143
(S'il n'avait pas été de ceux qui glorifient) : parmi ceux qui se souviennent d'Allah avant cela, et il était très assidu dans le rappel. Ibn Abbas dit : parmi ceux qui prient. Wahb dit : parmi les adorateurs. Al-Hasan dit : il n'avait pas de prière dans le ventre du poisson, mais il avait avancé une œuvre pieuse. Ad-Dahhak dit : Allah lui a rendu grâce pour son obéissance antérieure. Et il est dit : "S'il n'avait pas été de ceux qui glorifient" dans le ventre du poisson. Sa'id ibn Jubayr dit : c'est-à-dire sa parole : "Il n'y a de divinité que Toi, gloire à Toi, j'étais parmi les injustes" (Al-Anbiya - 87).
📜 Texte arabe source
( فلولا أنه كان من المسبحين ) من الذاكرين لله قبل ذلك ، وكان كثير الذكر . وقال ابن عباس : من المصلين . وقال وهب : من العابدين . وقال الحسن : ما كانت له صلاة في بطن الحوت ولكنه قدم عملا صالحا . وقال الضحاك : شكر الله تعالى له طاعته القديمة .
وقيل : " فلولا أنه كان من المسبحين " في بطن الحوت . قال سعيد بن جبير : يعني قوله : " لا إله إلا أنت سبحانك إني كنت من الظالمين "( الأنبياء - 87 ) .
Verset 144
(Il serait resté dans son ventre jusqu'au jour où ils seront ressuscités) : le ventre du poisson serait devenu sa tombe jusqu'au Jour de la Résurrection.
📜 Texte arabe source
( للبث في بطنه إلى يوم يبعثون ) لصار بطن الحوت له قبرا إلى يوم القيامة .
Verset 145
(Nous le jetâmes) : Nous le lançâmes (sur la terre nue) : c'est-à-dire à la surface du sol. As-Suddi dit : sur le rivage, et la terre nue : le sol vide d'arbres et de végétation. (Alors qu'il était malade) : souffrant, comme un poussin déplumé. Et il est dit : sa chair s'était décomposée, ses os étaient devenus fins, et il ne lui restait plus de force. Ils ont divergé sur la durée de son séjour dans le ventre du poisson : Muqatil ibn Hayyan dit : trois jours. Ata dit : sept jours. Ad-Dahhak dit : vingt jours. As-Suddi, Al-Kalbi et Muqatil ibn Sulayman disent : quarante jours. Ash-Sha'bi dit : le poisson l'avala le matin et le rejeta le soir.
📜 Texte arabe source
( فنبذناه ) طرحناه ( بالعراء ) يعني : على وجه الأرض ، قال السدي : بالساحل ، والعراء : الأرض الخالية عن الشجر والنبات ) . ( وهو سقيم ) عليل كالفرخ الممعط . وقيل : كان قد بلي لحمه ورق عظمه ولم يبق له قوة .
واختلفوا في مدة لبثه في بطن الحوت ، فقال مقاتل بن حيان : ثلاثة أيام . وقال عطاء : سبعة أيام . وقال الضحاك : عشرين يوما . وقال السدي والكلبي ومقاتل بن سليمان : أربعين يوما . وقال الشعبي : التقمه ضحى ولفظه عشية .
Verset 146
(Et Nous fîmes pousser sur lui) : c'est-à-dire pour lui, et il est dit : auprès de lui (une plante de courge) : c'est-à-dire la citrouille, selon l'avis de tous les exégètes. Al-Hasan et Muqatil disent : toute plante qui s'étend et s'étale sur la surface du sol, sans tige, et qui ne survit pas à l'hiver, comme la citrouille, le concombre et le melon, est une courge. Muqatil ibn Hayyan dit : Yunus se mettait à l'ombre de l'arbre, et une gazelle venait à lui, il buvait de son lait matin et soir jusqu'à ce que sa chair se raffermît, ses cheveux repoussassent et il devînt fort. Puis il dormit, et à son réveil l'arbre avait séché. Il en fut très affligé et souffrit du soleil, se mettant à pleurer. Allah - exalté soit-Il - envoya alors Jibril à lui et dit : t'affliges-tu pour un arbre et ne t'affliges-tu pas pour cent mille de ta communauté qui ont embrassé l'islam et se sont repentis ? S'il est dit : Il est dit ici : "Nous le jetâmes sur la terre nue, malade", et dans un autre passage : "Sans une grâce de son Seigneur, il aurait été jeté sur la terre nue" (Al-Qalam - 49), cela indique qu'il n'a pas été jeté ? Il est répondu : "Sans" là-bas se rapporte au blâme, son sens est : sans une grâce de son Seigneur, il aurait été jeté sur la terre nue, blâmé, mais la grâce l'a rattrapé, et il fut jeté sans être blâmé.
📜 Texte arabe source
(وأنبتنا عليه ) أي : له ، وقيل : عنده ( شجرة من يقطين ) يعني : القرع ، على قول جميع المفسرين .
وقال الحسن ومقاتل : كل نبت يمتد وينبسط على وجه الأرض ليس له ساق ولا يبقى على الشتاء نحو القرع والقثاء والبطيخ فهو يقطين .
قال مقاتل بن حيان : فكان يونس يستظل بالشجرة ، وكانت وعلة تختلف إليه فيشرب من لبنها بكرة وعشية حتى اشتد لحمه ونبت شعره وقوي ، فنام نومة فاستيقظ وقد يبست الشجرة فحزن حزنا شديدا وأصابه أذى الشمس فجعل يبكي ، فبعث الله - تعالى - إليه جبريل وقال : أتحزن على شجرة ولا تحزن على مائة ألف من أمتك وقد أسلموا وتابوا .
فإن قيل : قال هاهنا : " فنبذناه بالعراء وهو سقيم " ، وقال في موضع آخر :" لولا أن تداركه نعمة من ربه لنبذ بالعراء "( القلم - 49 ) فهذا يدل على أنه لم ينبذ ؟
قيل : " لولا " هناك يرجع إلى الذم ، معناه : لولا نعمة من ربه لنبذ بالعراء وهو مذموم ، ولكن تداركه النعمة فنبذ وهو غير مذموم .
Verset 147
Sa parole - Gloire à Lui : « Et Nous l’envoyâmes vers cent mille » : Qatada a dit : il fut envoyé aux habitants de Ninive, dans la région de Mossoul, avant que ne l’atteigne ce qui l’atteignit. Sa parole : « Et Nous l’envoyâmes » signifie : et Nous l’avions envoyé. On a dit : son envoi eut lieu après sa sortie du ventre de la baleine vers eux. On a dit : vers un autre peuple. « Ou ils augmentent » : Ibn Abbas a dit : son sens est « et ils augmentent », « ou » ayant le sens de « et », comme dans Sa parole : « excuse ou avertissement » (Les Envoyés, 6). Muqatil et al-Kalbi ont dit : son sens est « mais ils augmentent ». Al-Zajjaj a dit : « ou » est ici à son sens originel, et son sens est : ou ils augmentent selon votre estimation et votre supposition, comme un homme qui voit un groupe et dit : ceux-ci sont mille ou plus, le doute portant sur l’estimation des créatures. La majorité est d’avis que son sens est : et ils augmentent. On a divergé sur le montant de cette augmentation : Ibn Abbas et Muqatil ont dit : ils étaient vingt mille, et Ubayy ibn Ka'b l’a rapporté du Messager d’Allah - paix et bénédiction sur lui. Al-Hasan a dit : trente-trois mille environ. Sa'id ibn Jubayr a dit : soixante-dix mille.
📜 Texte arabe source
قوله عز وجل : ( وأرسلناه إلى مائة ألف ) قال قتادة : أرسل إلى أهل نينوى من أرض الموصل قبل أن يصيبه ما أصابه ، وقوله :" وأرسلناه " أي : وقد أرسلناه ، وقيل : كان إرساله بعد خروجه من بطن الحوت إليهم ، وقيل : إلى قوم آخرين . ) ( أو يزيدون ) قال ابن عباس : معناه : ويزيدون " أو " بمعنى الواو ، كقوله :" عذرا أو نذرا "( المرسلات - 6 ) ، وقال مقاتل والكلبي : معناه بل يزيدون . وقال الزجاج :" أو " هاهنا على أصله ، ومعناه : أو يزيدون على تقديركم وظنكم ، كالرجل يرى قوما فيقول : هؤلاء ألف أو يزيدون ، فالشك على تقدير المخلوقين ، والأكثرون على أن معناه : ويزيدون .
واختلفوا في مبلغ تلك الزيادة فقال ابن عباس ، ومقاتل : كانوا عشرين ألفا ، ورواه أبي بن كعب عن رسول الله - صلى الله عليه وسلم - .
وقال الحسن : بضعا وثلاثين ألفا .
وقال سعيد بن جبير : سبعين ألفا
Verset 148
« Ils crurent » : c’est-à-dire ceux vers qui Yunus fut envoyé, après avoir vu le châtiment. « Et Nous les fîmes jouir jusqu’à un terme » : jusqu’à la fin de leurs échéances.
📜 Texte arabe source
( فآمنوا ) يعني : الذين أرسل إليهم يونس بعد معاينة العذاب ، ( فمتعناهم إلى حين ) إلى انقضاء آجالهم .
Verset 149
Sa parole - Exalté soit-Il : « Interroge-les » : demande, ô Muhammad, aux habitants de La Mecque, et c’est une question de reproche. « Ton Seigneur aurait-Il les filles et à eux les fils ? » : car Juhayna et les Banu Salama ibn Abd al-Dar prétendaient que les anges étaient les filles d’Allah. Il dit : ils ont attribué à Allah les filles et à eux-mêmes les fils.
📜 Texte arabe source
قوله تعالى : ) ( فاستفتهم ) فاسأل يا محمد أهل مكة وهو سؤال توبيخ ، ( ألربك البنات ولهم البنون ) وذلك أن جهينة وبني سلمة بن عبد الدار زعموا أن الملائكة بنات الله يقول : جعلوا لله البنات ولأنفسهم البنين .
Verset 150
« Ou avons-Nous créé les anges femelles ? » : son sens est : avons-Nous créé les anges femelles ? « Et ils en étaient témoins » : présents à Notre création d’eux. Son équivalent est Sa parole : « Ont-ils été témoins de leur création ? » (Al-Zukhruf, 19).
« Certes, c’est dans leur mensonge » : dans leur fausseté, « qu’ils disent ».
📜 Texte arabe source
( ألا إنهم من إفكهم ) من كذبهم ، ( ليقولون ).
Verset 152
« Allah a engendré » et ils sont certainement menteurs.
📜 Texte arabe source
" ولد الله وإنهم لكاذبون "
Verset 153
(A-t-Il choisi) : Abou Ja‘far a lu « ils sont certainement menteurs, a-t-Il choisi » en continuité, comme une information rapportant les propos des associateurs. À la pause, on commence par « a-t-Il choisi » avec un alif ouvert (kasra sur l’alif), tandis que la lecture générale se fait avec un alif coupé, car c’est un alif interrogatif qui s’est joint à l’alif de liaison, supprimant ce dernier et laissant l’alif interrogatif ouvert et détaché, comme dans « astakbarta » et autres. (A-t-Il choisi les filles de préférence aux fils ?)
📜 Texte arabe source
( أصطفى ) قرأ أبو جعفر : " لكاذبون اصطفى " موصولا على الخبر عن قول المشركين ، وعند الوقف يبتدئ :" اصطفى " بكسر الألف ، وقراءة العامة بقطع الألف ، لأنها ألف استفهام دخلت على ألف الوصل ، فحذفت ألف الوصل وبقيت ألف الاستفهام مفتوحة مقطوعة ، مثل : أستكبر ونحوها ، ( أصطفى البنات على البنين ) .
Verset 154
(Qu’avez-vous ? Comment jugez-vous ?) : vous attribuez à Allah les filles et à vous-mêmes les fils.
📜 Texte arabe source
( ما لكم كيف تحكمون ) لله بالبنات ولكم بالبنين .
Verset 155
(Ne vous souvenez-vous donc pas ?) : ne réfléchissez-vous donc pas ?
📜 Texte arabe source
( أفلا تذكرون ) أفلا تتعظون .
Verset 156
(Ou avez-vous une autorité évidente ?) : une preuve claire qu’Allah a un enfant.
📜 Texte arabe source
( أم لكم سلطان مبين ) برهان بين على أن لله ولدا .
Verset 157
« Apportez donc votre Livre » dans lequel vous avez un argument « si vous êtes véridiques » dans votre parole.
📜 Texte arabe source
( فأتوا بكتابكم ) الذي لكم فيه حجة ( إن كنتم صادقين ) في قولكم .
Verset 158
« Et ils ont établi entre Lui et les djinns un lien de parenté » — Mujâhid et Qatâda ont dit : par « djinns », il entend les anges, appelés djinns parce qu’ils sont voilés aux regards. Ibn ‘Abbâs a dit : une tribu d’anges appelée les djinns, dont fait partie Iblîs ; ils ont dit : ce sont les filles d’Allah. Al-Kalbî a dit : ils ont dit — qu’Allah les maudisse — plutôt Il s’est marié avec les djinns et les anges en sont issus — Allah est bien au-dessus de cela. Certains Qurayshites avaient prétendu que les anges étaient les filles d’Allah — Allah est bien au-dessus de cela. Abû Bakr al-Siddîq dit alors : et qui sont leurs mères ? Ils répondirent : les nobles des djinns. Al-Hasan a dit : le sens de la parenté est qu’ils ont associé les démons à l’adoration d’Allah. « Et les djinns ont bien su qu’eux » — c’est-à-dire ceux qui tiennent ce propos — « seront amenés » au Feu. Puis Il a purifié Lui-même de ce qu’ils ont dit, en disant :
📜 Texte arabe source
( وجعلوا بينه وبين الجنة نسبا ) قال مجاهد وقتادة : أراد بالجنة الملائكة ، سموا جنة لاجتنانهم عن الأبصار .
وقال ابن عباس : حي من الملائكة يقال لهم الجن ، ومنهم إبليس ، قالوا : هم بنات الله .
وقال الكلبي : قالوا - لعنهم الله - بل تزوج من الجن فخرج منها الملائكة تعالى الله عن ذلك ، وقد كان زعم بعض قريش أن الملائكة بنات الله تعالى الله . فقال أبو بكر الصديق : فمن أمهاتهم ؟ قالوا : سروات الجن .
وقال الحسن : معنى النسب أنهم أشركوا الشياطين في عبادة الله ، ( ولقد علمت الجنة أنهم ) يعني قائلي هذا القول ) ( لمحضرون ) في النار ، ثم نزه نفسه عما قالوا فقال :
Verset 159
Il a dit : « Gloire à Allah, loin de ce qu’ils décrivent ! »
📜 Texte arabe source
فقال: " سبحان الله عما يصفون "
Verset 160
« Excepté les serviteurs sincères d’Allah » — c’est une exception parmi ceux qui seront amenés, c’est-à-dire : ils n’y seront pas amenés.
📜 Texte arabe source
( إلا عباد الله المخلصين ) هذا استثناء من المحضرين ، أي : أنهم لا يحضرون .
Verset 161
La parole d’Allah — gloire à Lui : « Car vous » — Il s’adresse aux gens de La Mecque : « et ce que vous adorez » parmi les idoles.
📜 Texte arabe source
قوله عز وجل : ) ( فإنكم ) يقول لأهل مكة : ( وما تعبدون ) من الأصنام .
Verset 162
(Vous n'êtes pas) sur ce que vous adorez, (tentateurs) c'est-à-dire égarant quelqu'un.
📜 Texte arabe source
( ما أنتم عليه ) على ما تعبدون ، ) ( بفاتنين ) بمضلين أحدا .
Verset 163
(Sauf celui qui brûlera dans la Fournaise) sauf celui qu'Allah a décrété qu'il entrerait dans le Feu, c'est-à-dire : à qui la misère a été préétablie dans Sa science.
📜 Texte arabe source
( إلا من هو صال الجحيم ) إلا من قدر الله أنه سيدخل النار ، أي : سبق له في علم الله الشقاوة .
Verset 164
Sa parole - gloire à Lui : (Et il n'y a personne parmi nous qui n'ait une station connue) - Jibril dit au Prophète - paix et salut sur lui - : Et il n'y a personne parmi nous, assemblée des anges, qui n'ait une station connue, c'est-à-dire : il n'y a aucun ange parmi nous sans une station connue dans les cieux où il adore Allah. Ibn Abbas a dit : Il n'y a pas dans les cieux un endroit d'un empan sans qu'un ange s'y trouve en prière ou en glorification. Et nous avons rapporté d'Abu Dharr, du Prophète - paix et salut sur lui - qui a dit : "Le ciel a gémi, et il est en droit de gémir. Par Celui qui tient mon âme en Sa main, il n'y a pas dans le ciel un endroit de quatre doigts sans qu'un ange y pose son front en prosternation devant Allah." Al-Suddi a dit : Il n'y a personne parmi nous sans une station connue dans la proximité et la contemplation. Abu Bakr al-Warraq a dit : Il n'y a personne parmi nous sans une station connue sur laquelle il adore Allah, comme la crainte, l'espérance, l'amour et l'agrément.
📜 Texte arabe source
قوله عز وجل : ( وما منا إلا له مقام معلوم ) يقول جبرائيل للنبي - صلى الله عليه وسلم - وما منا معشر الملائكة إلا له مقام معلوم ، أي : ما منا ملك إلا له مقام معلوم في السماوات يعبد الله فيه .
قال ابن عباس : ما في السماوات موضع شبر إلا وعليه ملك يصلي أو يسبح .
وروينا عن أبي ذر عن النبي - صلى الله عليه وسلم - قال :" أطت السماء ، وحق لها أن تئط ، والذي نفسي بيده ما فيها موضع أربعة أصابع إلا وملك واضع جبهته ساجدا لله "
قال السدي : إلا له مقام معلوم في القربة والمشاهدة .
وقال أبو بكر الوراق : إلا له مقام معلوم يعبد الله عليه ، كالخوف والرجاء والمحبة والرضا .
Verset 165
(Et nous sommes certes les rangés en rangs) - Qatada a dit : Ce sont les anges qui alignent leurs pieds. Al-Kalbi a dit : Les rangs des anges dans le ciel pour l'adoration, comme les rangs des gens sur terre.
📜 Texte arabe source
( وإنا لنحن الصافون ) قال قتادة : هم الملائكة صفوا أقدامهم . وقال الكلبي : صفوف الملائكة في السماء للعبادة كصفوف الناس في الأرض .
Verset 166
(Et nous sommes certes ceux qui glorifient) c'est-à-dire : ceux qui prient et déclarent Allah exempt de tout mal. Jibril - paix sur lui - informe le Prophète - paix et salut sur lui - qu'ils adorent Allah par la prière et la glorification, et qu'ils ne sont pas adorés, comme l'ont prétendu les mécréants. Puis le discours revient à l'information sur les associateurs, et Il dit :
📜 Texte arabe source
( وإنا لنحن المسبحون ) أي : المصلون المنزهون الله عن السوء ، يخبر جبريل عليه السلام النبي - صلى الله عليه وسلم - أنهم يعبدون الله بالصلاة والتسبيح ، وأنهم ليسوا بمعبودين ، كما زعمت الكفار ، ثم أعاد الكلام إلى الإخبار عن المشركين فقال :
Verset 167
(Et ils étaient) et ils étaient, c'est-à-dire : les gens de la Mecque, (pour dire) avec le lam d'affirmation.
📜 Texte arabe source
( وإن كانوا ) وقد كانوا يعني : أهل مكة ، ) ( ليقولون ) لام التأكيد .
Verset 168
(Si nous avions eu un rappel des anciens) c'est-à-dire : un livre comme le livre des anciens.
📜 Texte arabe source
( لو أن عندنا ذكرا من الأولين ) أي : كتابا مثل كتاب الأولين .
Verset 169
"Nous aurions été les serviteurs sincères d'Allah."
📜 Texte arabe source
" لكنا عباد الله المخلصين "
Verset 170
(Mais ils y ont mécru) c'est-à-dire : lorsque ce livre leur est venu, ils y ont mécru, (et ils sauront bientôt) c'est une menace pour eux.
📜 Texte arabe source
( فكفروا به ) أي : فلما أتاهم ذلك الكتاب كفروا به ، ) ( فسوف يعلمون ) هذا تهديد لهم .
Verset 171
(Et Notre parole a déjà précédé pour Nos serviteurs les messagers) et c'est Sa parole : "Allah a écrit : 'Je triompherai, moi et Mes messagers'" (Al-Mujadila - 21).
📜 Texte arabe source
( ولقد سبقت كلمتنا لعبادنا المرسلين ) وهي قوله : " كتب الله لأغلبن أنا ورسلي "( المجادلة - 21 ) .
Verset 172
« Eux, ils seront secourus. »
📜 Texte arabe source
"إنهم لهم المنصورون "
Verset 173
« Et Nos soldats seront les vainqueurs. » C’est-à-dire : le parti de Dieu aura la victoire par l’argument et le secours, en fin de compte.
📜 Texte arabe source
( وإن جندنا لهم الغالبون ) أي : حزب الله لهم الغلبة بالحجة والنصرة في العاقبة .
Verset 174
« Détourne-toi donc d’eux jusqu’à un certain temps. » Ibn ‘Abbâs a dit : cela signifie la mort. Mujâhid a dit : le jour de Badr. Al-Suddî a dit : jusqu’à ce que Nous t’ordonnions de combattre. On a dit aussi : jusqu’à ce que le châtiment de Dieu leur vienne. Muqâtil ibn Hayyân a dit : ce verset est abrogé par le verset du combat.
📜 Texte arabe source
( فتول ) أعرض ( عنهم حتى حين ) قال ابن عباس : يعني الموت . وقال مجاهد : يوم بدر . وقال السدي : حتى نأمرك بالقتال . وقيل : إلى أن يأتيهم عذاب الله ، قال مقاتل بن حيان : نسختها آية القتال .
Verset 175
« Et observe-les : ils verront bientôt. » Lorsque le châtiment descendra sur eux, ils verront cela. Ils dirent alors : quand donc ce châtiment ?
📜 Texte arabe source
( وأبصرهم ) إذا نزل بهم العذاب ) ( فسوف يبصرون ) ذلك فقالوا : متى هذا العذاب ؟
Verset 176
Dieu, Gloire à Lui, dit : « Est-ce Notre châtiment qu’ils hâtent ? »
📜 Texte arabe source
قال الله عز وجل: " أفبعذابنا يستعجلون "
Verset 177
Allah - Gloire à Lui - a dit : « Lorsque descendra » c'est-à-dire : le châtiment « dans leur cour » - Muqatil a dit : dans leur voisinage. Et il a été dit : dans leur enceinte. Al-Farra' a dit : les Arabes se contentent de mentionner la cour pour désigner le peuple - « quel mauvais matin pour ceux qui ont été avertis ! » Quel mauvais matin pour les mécréants qui ont été avertis du châtiment. Abou Al-Hasan Al-Sarkhasi nous a rapporté, Zahir ibn Ahmad nous a rapporté, Abou Ishaq Al-Hachimi nous a rapporté, Abou Mus'ab nous a rapporté, Malik nous a rapporté, d'après Humayd Al-Tawil, d'après Anas ibn Malik : que le Messager d'Allah - paix et bénédiction sur lui - lorsqu'il sortit vers Khaybar, y arriva de nuit, et lorsqu'il arrivait à un peuple de nuit, il n'attaquait pas jusqu'au matin. Il dit : quand le matin vint, les Juifs de Khaybar sortirent avec leurs pelles et leurs paniers, et lorsqu'ils virent le Prophète - paix et bénédiction sur lui - ils dirent : Muhammad, par Allah, Muhammad et l'armée ! Alors le Messager d'Allah - paix et bénédiction sur lui - dit : « Allah est le Plus Grand, Khaybar est détruite ! Lorsque nous descendons dans la cour d'un peuple, quel mauvais matin pour ceux qui ont été avertis ! » Puis Il répéta ce que nous avons mentionné pour confirmer la menace du châtiment, en disant :
📜 Texte arabe source
قال الله عز وجل : ( فإذا نزل ) يعني : العذاب ( بساحتهم ) قال مقاتل : بحضرتهم . وقيل : بفنائهم . قال الفراء : العرب تكتفي بذكر الساحة عن القوم ، ( فساء صباح المنذرين ) فبئس صباح الكافرين الذين أنذروا بالعذاب .
أخبرنا أبو الحسن السرخسي ، أخبرنا زاهر بن أحمد ، أخبرنا أبو إسحاق الهاشمي ، أخبرنا أبو مصعب ، أخبرنا مالك ، عن حميد الطويل ، عن أنس بن مالك : أن رسول الله - صلى الله عليه وسلم - حين خرج إلى خيبر ، أتاها ليلا وكان إذا جاء قوما بليل لم يغز حتى يصبح ، قال : فلما أصبح خرجت يهود خيبر بمساحيها ومكاتلها ، فلما رأوا النبي - صلى الله عليه وسلم - قالوا : محمد والله محمد والخميس ، فقال رسول الله - صلى الله عليه وسلم - :" الله أكبر خربت خيبر ، إنا إذا نزلنا بساحة قوم فساء صباح المنذرين " .
ثم كرر ما ذكرنا تأكيدا لوعيد العذاب فقال :
Verset 178
Il dit : « Et détourne-toi d'eux pour un temps »
📜 Texte arabe source
فقال: " وتول عنهم حتى حين "
Verset 179
« Et observe » le châtiment lorsqu'il descendra sur eux, « et ils verront bientôt ». Puis Il glorifia Lui-même en disant :
📜 Texte arabe source
( وأبصر ) العذاب إذا نزل بهم ، ( فسوف يبصرون ) . ثم نزه نفسه فقال :
Verset 180
« Gloire à ton Seigneur, le Seigneur de la Puissance » c'est-à-dire de la domination et de la force, « au-dessus de ce qu'ils décrivent » comme la prise d'une compagne et d'enfants.
« Et paix sur les messagers » qui ont transmis de la part d'Allah l'unicité et les lois religieuses.
📜 Texte arabe source
" وسلام على المرسلين " الذين بلغوا عن الله التوحيد والشرائع.
Verset 182
(Et louange à Allah, Seigneur des mondes) pour la destruction des ennemis et le triomphe des prophètes, paix sur eux. Abou Saïd Ahmad ibn Ibrahim al-Sharihi nous a rapporté, Abou Ishaq al-Tha'labi nous a rapporté, Ibn Fanguyah nous a rapporté, Ahmad ibn Ja'far ibn Hamdan nous a rapporté, Ibrahim ibn Sahlawayh nous a rapporté, Ali ibn Muhammad al-Tanafisi nous a rapporté, Waki' nous a rapporté, d'après Thabit ibn Abi Safiya, d'après Asbagh ibn Nabata, d'après Ali qui a dit : « Que celui qui aime recevoir la mesure la plus pleine de récompense au Jour de la Résurrection fasse que ses dernières paroles en sortant de son assemblée soient : Gloire à ton Seigneur, le Seigneur de la puissance, loin de ce qu'ils décrivent ! Et paix sur les messagers ! Et louange à Allah, Seigneur des mondes ! »
📜 Texte arabe source
( والحمد لله رب العالمين ) على هلاك الأعداء ونصرة الأنبياء عليهم السلام .
أخبرنا أبو سعيد أحمد بن إبراهيم الشريحي ، أخبرنا أبو إسحاق الثعلبي ، أخبرني ابن فنجويه ، أخبرنا أحمد بن جعفر بن حمدان ، حدثنا إبراهيم بن سهلويه ، حدثنا علي بن محمد الطنافسي ، حدثنا وكيع ، عن ثابت بن أبي صفية ، عن أصبغ بن نبانة ، عن علي قال :" من أحب أن يكتال بالمكيال الأوفى من الأجر يوم القيامة ، فليكن آخر كلامه من مجلسه : سبحان ربك رب العزة عما يصفون ، وسلام على المرسلين ، والحمد لله رب العالمين " .
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