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Ibn KathirAl-TabariAl-QurtubiAl-Baghawi
Verset 1
Qui a été révélée à La Mecque
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
Au nom d’Allah, le Tout-Miséricordieux, le Très-Miséricordieux
حـم - تَنزِيلُ الْكِتَـبِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ
(Ha-Mim. Par le Livre manifeste.) signifie, clair et évident à la fois dans les mots et le sens, car il a été révélé dans la langue des Arabes, qui est la langue la plus éloquente pour la communication entre les gens. Allah dit : إِنَّا جَعَلْنَـهُ (En vérité, Nous l’avons fait) signifie, révélé, قُرْءَاناً عَرَبِيّاً (un Coran en arabe) signifie, dans la langue des Arabes, éloquent et clair ; لَعَلَّكُمْ تَعْقِلُونَ (afin que vous puissiez comprendre.) signifie, afin que vous le compreniez et méditiez ses significations. C’est comme le verset : بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ (Dans la langue arabe claire.) (26:195) وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ (Et en vérité, il est dans la Mère du Livre auprès de Nous, certes élevé, plein de sagesse.) Cela explique le statut élevé du Coran parmi les hôtes célestes (les anges), afin que les gens de la terre le respectent, le vénèrent et lui obéissent. وَأَنَّهُ (Et en vérité, il) signifie, le Coran, فِى أُمِّ الْكِتَـبِ (est dans la Mère du Livre) signifie, Al-Lawh Al-Mahfuz (la Tablette Préservée). C’était l’avis d’Ibn `Abbas et de Mujahid. لَدَيْنَآ (auprès de Nous,) signifie, en Notre présence. C’était l’avis de Qatadah et d’autres. لَّعَلِّى (certes élevé) signifie, occupant une position d’honneur et de vertu. C’était l’avis de Qatadah. حَكِيمٌ (plein de sagesse.) signifie, clair, sans confusion ni déviation. Tout cela indique son statut noble et sa vertu, comme Allah le dit ailleurs : إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ (C’est certes une récitation honorable. Dans un Livre bien gardé. Que nul ne touche, sauf les purs. Une révélation du Seigneur de tous les mondes.) (56:77-80) كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مّ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the name of Allah, the Beneficent, the Merciful
حـم - تَنزِيلُ الْكِتَـبِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ
(Ha-Mim. By the manifest Book.) means, plain and clear in both wording and meaning, because it was revealed in the language of the Arabs, which is the most eloquent language for communication among people. Allah says:
إِنَّا جَعَلْنَـهُ
(Verily, We have made it) meaning, revealed it,
قُرْءَاناً عَرَبِيّاً
(a Qur'an in Arabic) meaning, in the language of the Arabs, eloquent and clear;
لَعَلَّكُمْ تَعْقِلُونَ
(that you may be able to understand.) means, that you may understand it and ponder its meanings. This is like the Ayah:
بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ
(In the plain Arabic language.) (26:195)
وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ
(And verily, it is in the Mother of the Book with Us, indeed exalted, full of wisdom.) This explains the high status of the Qur'an among the hosts on high (the angels), so that the people of earth will respect it, venerate it and obey it.
وَأَنَّهُ
(And verily, it) means, the Qur'an,
فِى أُمِّ الْكِتَـبِ
(is in the Mother of the Book) meaning, Al-Lawh Al-Mahfuz (the Preserved Tablet). This was the view of Ibn `Abbas and Mujahid.
لَدَيْنَآ
(with Us,) means, in Our presence. This was the view of Qatadah and others.
لَّعَلِّى
(indeed exalted) means, occupying a position of honor and virtue. This was the view of Qatadah.
حَكِيمٌ
(full of wisdom.) means, clear, with no confusion or deviation. All of this indicates its noble status and virtue, as Allah says elsewhere:
إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ
(That (this) is indeed an honorable recitation. In a Book well-guarded. Which none can touch but the pure. A revelation from the Lord of the all that exists.) (56:77-80)
كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ
(Nay, indeed it is an admonition. So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honor, exalted, purified, in the hands of scribes (angels), honorable and obedient.) (80:11-16)
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً أَن كُنتُمْ قَوْماً مُّسْرِفِينَ
(Shall We then take away the Reminder (this Qur'an) from you, because you are a people excessive.) means, `do you think that We will forgive you and not punish you, when you do not do as you have been commanded' This was the view of Ibn `Abbas, may Allah be pleased with him, Abu Salih, Mujahid and As-Suddi, and was the view favored by Ibn Jarir.
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً
(Shall We then take away the Reminder (this Qur'an) from you,) Qatadah said, "By Allah, if this Qur'an had been taken away when the first generations of this Ummah rejected it, they would have been doomed, but Allah by His mercy persisted in sending it and calling them to it for twenty years, or for as long as He willed." What Qatadah said is very good, and his point is that Allah, by His grace and mercy towards His creation, did not stop calling them to the truth and to the wise Reminder, i.e., the Qur'an, even though they were heedless and turned away from it. Indeed, He sent it so that those who were decreed to be guided might be guided by it, and so that proof might be established against those who were decreed to be.
(In the Name of Allah, the Most Gracious, the Most Merciful.)
Consolation to the Prophet for the Disbelief of Quraysh
Then Allah consoles His Prophet for the disbelief of his people, and commands him to bear it with patience.
وَكَمْ أَرْسَلْنَا مِن نَّبِيٍّ فِى الاٌّوَّلِينَ
(And how many a Prophet have We sent amongst the men of old.) meaning, among the sects (communities) of old.
وَمَا يَأْتِيهِم مِّنْ نَّبِىٍّ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ
(And never came there a Prophet to them but they used to mock at him.) means, they disbelieved him and mock at him.
فَأَهْلَكْنَآ أَشَدَّ مِنْهُم بَطْشاً
(Then We destroyed men stronger than these) means, `We destroyed those who disbelieved in the Messengers, and they were stronger in power than these who disbelieve in you, O Muhammad.' This is like the Ayah:
أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَيَنظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الَّذِينَ مِن قَبْلِهِمْ كَانُواْ أَكْـثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً
(Have they not traveled through the earth and seen what was the end of those before them They were more in number than them and mightier in strength) (40:82). And there are many similar Ayat.
وَمَضَى مَثَلُ الاٌّوَّلِينَ
(and the example of the ancients has passed away. ) Mujahid said, "The way of their life." Qatadah said, "Their punishment." Others said, "Their lesson," i.e., `We made them a lesson for those disbelievers who came after them, that they would suffer the same end as them,' as in the Ayah at the end of this Surah:
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) (43:56);
سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ
(this has been the way of Allah in dealing with His servants) (40:85).
وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً
(and you will not find any change in the way of Allah.) (33:62)
📜 Texte arabe source
القول في تأويل قوله تعالى : حم (1)
قد بينَّا فيما مضى قوله ( حم ) بما أغنى عن إعادته في هذا الموضع.
Verset 2
Qui a été révélée à La Mecque
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
Au nom d’Allah, le Tout-Miséricordieux, le Très-Miséricordieux
حـم - تَنزِيلُ الْكِتَـبِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ
(Ha-Mim. Par le Livre manifeste.) signifie, clair et évident à la fois dans les mots et le sens, car il a été révélé dans la langue des Arabes, qui est la langue la plus éloquente pour la communication entre les gens. Allah dit : إِنَّا جَعَلْنَـهُ (En vérité, Nous l’avons fait) signifie, révélé, قُرْءَاناً عَرَبِيّاً (un Coran en arabe) signifie, dans la langue des Arabes, éloquent et clair ; لَعَلَّكُمْ تَعْقِلُونَ (afin que vous puissiez comprendre.) signifie, afin que vous le compreniez et méditiez ses significations. C’est comme le verset : بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ (Dans la langue arabe claire.) (26:195) وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ (Et en vérité, il est dans la Mère du Livre auprès de Nous, certes élevé, plein de sagesse.) Cela explique le statut élevé du Coran parmi les hôtes célestes (les anges), afin que les gens de la terre le respectent, le vénèrent et lui obéissent. وَأَنَّهُ (Et en vérité, il) signifie, le Coran, فِى أُمِّ الْكِتَـبِ (est dans la Mère du Livre) signifie, Al-Lawh Al-Mahfuz (la Tablette Préservée). C’était l’avis d’Ibn `Abbas et de Mujahid. لَدَيْنَآ (auprès de Nous,) signifie, en Notre présence. C’était l’avis de Qatadah et d’autres. لَّعَلِّى (certes élevé) signifie, occupant une position d’honneur et de vertu. C’était l’avis de Qatadah. حَكِيمٌ (plein de sagesse.) signifie, clair, sans confusion ni déviation. Tout cela indique son statut noble et sa vertu, comme Allah le dit ailleurs : إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ (C’est certes une récitation honorable. Dans un Livre bien gardé. Que nul ne touche, sauf les purs. Une révélation du Seigneur de tous les mondes.) (56:77-80) كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مّ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the name of Allah, the Beneficent, the Merciful
حـم - تَنزِيلُ الْكِتَـبِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ
(Ha-Mim. By the manifest Book.) means, plain and clear in both wording and meaning, because it was revealed in the language of the Arabs, which is the most eloquent language for communication among people. Allah says:
إِنَّا جَعَلْنَـهُ
(Verily, We have made it) meaning, revealed it,
قُرْءَاناً عَرَبِيّاً
(a Qur'an in Arabic) meaning, in the language of the Arabs, eloquent and clear;
لَعَلَّكُمْ تَعْقِلُونَ
(that you may be able to understand.) means, that you may understand it and ponder its meanings. This is like the Ayah:
بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ
(In the plain Arabic language.) (26:195)
وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ
(And verily, it is in the Mother of the Book with Us, indeed exalted, full of wisdom.) This explains the high status of the Qur'an among the hosts on high (the angels), so that the people of earth will respect it, venerate it and obey it.
وَأَنَّهُ
(And verily, it) means, the Qur'an,
فِى أُمِّ الْكِتَـبِ
(is in the Mother of the Book) meaning, Al-Lawh Al-Mahfuz (the Preserved Tablet). This was the view of Ibn `Abbas and Mujahid.
لَدَيْنَآ
(with Us,) means, in Our presence. This was the view of Qatadah and others.
لَّعَلِّى
(indeed exalted) means, occupying a position of honor and virtue. This was the view of Qatadah.
حَكِيمٌ
(full of wisdom.) means, clear, with no confusion or deviation. All of this indicates its noble status and virtue, as Allah says elsewhere:
إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ
(That (this) is indeed an honorable recitation. In a Book well-guarded. Which none can touch but the pure. A revelation from the Lord of the all that exists.) (56:77-80)
كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ
(Nay, indeed it is an admonition. So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honor, exalted, purified, in the hands of scribes (angels), honorable and obedient.) (80:11-16)
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً أَن كُنتُمْ قَوْماً مُّسْرِفِينَ
(Shall We then take away the Reminder (this Qur'an) from you, because you are a people excessive.) means, `do you think that We will forgive you and not punish you, when you do not do as you have been commanded' This was the view of Ibn `Abbas, may Allah be pleased with him, Abu Salih, Mujahid and As-Suddi, and was the view favored by Ibn Jarir.
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً
(Shall We then take away the Reminder (this Qur'an) from you,) Qatadah said, "By Allah, if this Qur'an had been taken away when the first generations of this Ummah rejected it, they would have been doomed, but Allah by His mercy persisted in sending it and calling them to it for twenty years, or for as long as He willed." What Qatadah said is very good, and his point is that Allah, by His grace and mercy towards His creation, did not stop calling them to the truth and to the wise Reminder, i.e., the Qur'an, even though they were heedless and turned away from it. Indeed, He sent it so that those who were decreed to be guided might be guided by it, and so that proof might be established against those who were decreed to be.
(In the Name of Allah, the Most Gracious, the Most Merciful.)
Consolation to the Prophet for the Disbelief of Quraysh
Then Allah consoles His Prophet for the disbelief of his people, and commands him to bear it with patience.
وَكَمْ أَرْسَلْنَا مِن نَّبِيٍّ فِى الاٌّوَّلِينَ
(And how many a Prophet have We sent amongst the men of old.) meaning, among the sects (communities) of old.
وَمَا يَأْتِيهِم مِّنْ نَّبِىٍّ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ
(And never came there a Prophet to them but they used to mock at him.) means, they disbelieved him and mock at him.
فَأَهْلَكْنَآ أَشَدَّ مِنْهُم بَطْشاً
(Then We destroyed men stronger than these) means, `We destroyed those who disbelieved in the Messengers, and they were stronger in power than these who disbelieve in you, O Muhammad.' This is like the Ayah:
أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَيَنظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الَّذِينَ مِن قَبْلِهِمْ كَانُواْ أَكْـثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً
(Have they not traveled through the earth and seen what was the end of those before them They were more in number than them and mightier in strength) (40:82). And there are many similar Ayat.
وَمَضَى مَثَلُ الاٌّوَّلِينَ
(and the example of the ancients has passed away. ) Mujahid said, "The way of their life." Qatadah said, "Their punishment." Others said, "Their lesson," i.e., `We made them a lesson for those disbelievers who came after them, that they would suffer the same end as them,' as in the Ayah at the end of this Surah:
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) (43:56);
سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ
(this has been the way of Allah in dealing with His servants) (40:85).
وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً
(and you will not find any change in the way of Allah.) (33:62)
📜 Texte arabe source
وقوله: (وَالْكِتَابِ الْمُبِينِ) قسم من الله تعالى أقسم بهذا الكتاب الذي أنـزله على نبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم فقال: (وَالْكِتَابِ الْمُبِينِ) لمن تدبَّره وفكَّر في عبره وعظاته هداه ورشده وأدلته على حقيته, وأنه تنـزيل من حكيم حميد, لا اختلاق من محمد صَلَّى الله عَلَيْهِ وَسَلَّم ولا افتراء من أحد
Verset 3
Qui a été révélée à La Mecque
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
Au nom d’Allah, le Tout-Miséricordieux, le Très-Miséricordieux
حـم - تَنزِيلُ الْكِتَـبِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ
(Ha-Mim. Par le Livre manifeste.) signifie, clair et évident à la fois dans les mots et le sens, car il a été révélé dans la langue des Arabes, qui est la langue la plus éloquente pour la communication entre les gens. Allah dit : إِنَّا جَعَلْنَـهُ (En vérité, Nous l’avons fait) signifie, révélé, قُرْءَاناً عَرَبِيّاً (un Coran en arabe) signifie, dans la langue des Arabes, éloquent et clair ; لَعَلَّكُمْ تَعْقِلُونَ (afin que vous puissiez comprendre.) signifie, afin que vous le compreniez et méditiez ses significations. C’est comme le verset : بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ (Dans la langue arabe claire.) (26:195) وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ (Et en vérité, il est dans la Mère du Livre auprès de Nous, certes élevé, plein de sagesse.) Cela explique le statut élevé du Coran parmi les hôtes célestes (les anges), afin que les gens de la terre le respectent, le vénèrent et lui obéissent. وَأَنَّهُ (Et en vérité, il) signifie, le Coran, فِى أُمِّ الْكِتَـبِ (est dans la Mère du Livre) signifie, Al-Lawh Al-Mahfuz (la Tablette Préservée). C’était l’avis d’Ibn `Abbas et de Mujahid. لَدَيْنَآ (auprès de Nous,) signifie, en Notre présence. C’était l’avis de Qatadah et d’autres. لَّعَلِّى (certes élevé) signifie, occupant une position d’honneur et de vertu. C’était l’avis de Qatadah. حَكِيمٌ (plein de sagesse.) signifie, clair, sans confusion ni déviation. Tout cela indique son statut noble et sa vertu, comme Allah le dit ailleurs : إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ (C’est certes une récitation honorable. Dans un Livre bien gardé. Que nul ne touche, sauf les purs. Une révélation du Seigneur de tous les mondes.) (56:77-80) كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مّ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the name of Allah, the Beneficent, the Merciful
حـم - تَنزِيلُ الْكِتَـبِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ
(Ha-Mim. By the manifest Book.) means, plain and clear in both wording and meaning, because it was revealed in the language of the Arabs, which is the most eloquent language for communication among people. Allah says:
إِنَّا جَعَلْنَـهُ
(Verily, We have made it) meaning, revealed it,
قُرْءَاناً عَرَبِيّاً
(a Qur'an in Arabic) meaning, in the language of the Arabs, eloquent and clear;
لَعَلَّكُمْ تَعْقِلُونَ
(that you may be able to understand.) means, that you may understand it and ponder its meanings. This is like the Ayah:
بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ
(In the plain Arabic language.) (26:195)
وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ
(And verily, it is in the Mother of the Book with Us, indeed exalted, full of wisdom.) This explains the high status of the Qur'an among the hosts on high (the angels), so that the people of earth will respect it, venerate it and obey it.
وَأَنَّهُ
(And verily, it) means, the Qur'an,
فِى أُمِّ الْكِتَـبِ
(is in the Mother of the Book) meaning, Al-Lawh Al-Mahfuz (the Preserved Tablet). This was the view of Ibn `Abbas and Mujahid.
لَدَيْنَآ
(with Us,) means, in Our presence. This was the view of Qatadah and others.
لَّعَلِّى
(indeed exalted) means, occupying a position of honor and virtue. This was the view of Qatadah.
حَكِيمٌ
(full of wisdom.) means, clear, with no confusion or deviation. All of this indicates its noble status and virtue, as Allah says elsewhere:
إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ
(That (this) is indeed an honorable recitation. In a Book well-guarded. Which none can touch but the pure. A revelation from the Lord of the all that exists.) (56:77-80)
كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ
(Nay, indeed it is an admonition. So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honor, exalted, purified, in the hands of scribes (angels), honorable and obedient.) (80:11-16)
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً أَن كُنتُمْ قَوْماً مُّسْرِفِينَ
(Shall We then take away the Reminder (this Qur'an) from you, because you are a people excessive.) means, `do you think that We will forgive you and not punish you, when you do not do as you have been commanded' This was the view of Ibn `Abbas, may Allah be pleased with him, Abu Salih, Mujahid and As-Suddi, and was the view favored by Ibn Jarir.
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً
(Shall We then take away the Reminder (this Qur'an) from you,) Qatadah said, "By Allah, if this Qur'an had been taken away when the first generations of this Ummah rejected it, they would have been doomed, but Allah by His mercy persisted in sending it and calling them to it for twenty years, or for as long as He willed." What Qatadah said is very good, and his point is that Allah, by His grace and mercy towards His creation, did not stop calling them to the truth and to the wise Reminder, i.e., the Qur'an, even though they were heedless and turned away from it. Indeed, He sent it so that those who were decreed to be guided might be guided by it, and so that proof might be established against those who were decreed to be.
(In the Name of Allah, the Most Gracious, the Most Merciful.)
Consolation to the Prophet for the Disbelief of Quraysh
Then Allah consoles His Prophet for the disbelief of his people, and commands him to bear it with patience.
وَكَمْ أَرْسَلْنَا مِن نَّبِيٍّ فِى الاٌّوَّلِينَ
(And how many a Prophet have We sent amongst the men of old.) meaning, among the sects (communities) of old.
وَمَا يَأْتِيهِم مِّنْ نَّبِىٍّ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ
(And never came there a Prophet to them but they used to mock at him.) means, they disbelieved him and mock at him.
فَأَهْلَكْنَآ أَشَدَّ مِنْهُم بَطْشاً
(Then We destroyed men stronger than these) means, `We destroyed those who disbelieved in the Messengers, and they were stronger in power than these who disbelieve in you, O Muhammad.' This is like the Ayah:
أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَيَنظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الَّذِينَ مِن قَبْلِهِمْ كَانُواْ أَكْـثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً
(Have they not traveled through the earth and seen what was the end of those before them They were more in number than them and mightier in strength) (40:82). And there are many similar Ayat.
وَمَضَى مَثَلُ الاٌّوَّلِينَ
(and the example of the ancients has passed away. ) Mujahid said, "The way of their life." Qatadah said, "Their punishment." Others said, "Their lesson," i.e., `We made them a lesson for those disbelievers who came after them, that they would suffer the same end as them,' as in the Ayah at the end of this Surah:
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) (43:56);
سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ
(this has been the way of Allah in dealing with His servants) (40:85).
وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً
(and you will not find any change in the way of Allah.) (33:62)
📜 Texte arabe source
( إِنَّا جَعَلْنَاهُ قُرْآنًا عَرَبِيًّا ) يقول: إنا أنـزلناه قرآنا عربيا بلسان العرب, إذا كنتم أيها المنذرون به من رهط محمد صَلَّى الله عَلَيْهِ وَسَلَّم عربا( لَعَلَّكُمْ تَعْقِلُونَ ) يقول: معانيه وما فيه من مواعظ, ولم ينـزله بلسان العجم, فيجعله أعجميا, فتقولوا نحن: نحن عرب, وهذا كلام أعجمي لا نفقه معانيه.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ (حم * وَالْكِتَابِ الْمُبِينِ) هو هذا الكتاب المبين.
حدثنا بشر, قال: ثنا يزيد, قال:(حم * وَالْكِتَابِ الْمُبِينِ ) مبين والله بركته, وهداه ورشده.
Verset 4
Révélé à La Mecque. Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Hâ-Mîm. Par le Livre manifeste. Cela signifie, clair et évident tant dans les termes que dans le sens, car il a été révélé dans la langue des Arabes, qui est la langue la plus éloquente pour la communication entre les hommes. Allah dit : « En vérité, Nous l'avons fait » c'est-à-dire révélé, « un Coran en arabe » c'est-à-dire, dans la langue des Arabes, éloquent et clair ; « afin que vous puissiez comprendre » c'est-à-dire, afin que vous le compreniez et méditiez ses sens. Ceci est semblable au verset : « En une langue arabe claire » (26:195). « Et il est auprès de Nous, dans le Livre Mère, certes élevé, plein de sagesse. » Ceci explique le rang élevé du Coran auprès des hôtes célestes (les anges), afin que les gens de la terre le respectent, le vénèrent et lui obéissent. « Et il est » c'est-à-dire le Coran, « dans le Livre Mère » c'est-à-dire, Al-Lawh Al-Mahfuz (la Tablette Préservée). C'était l'avis d'Ibn `Abbas et de Mujahid. « auprès de Nous » c'est-à-dire, en Notre présence. C'était l'avis de Qatadah et d'autres. « certes élevé » c'est-à-dire, occupant une position d'honneur et de vertu. C'était l'avis de Qatadah. « plein de sagesse » c'est-à-dire, clair, sans confusion ni déviation. Tout cela indique son statut noble et sa vertu, comme Allah le dit ailleurs : « C'est vraiment un Coran noble, dans un Livre bien gardé, que seuls les purifiés touchent. Une révélation du Seigneur de l'univers. » (56:77-80). Non, c'est un rappel. Que celui qui veut s'en souvienne, dans des feuillets honorés, élevés, purifiés.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the name of Allah, the Beneficent, the Merciful
حـم - تَنزِيلُ الْكِتَـبِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ
(Ha-Mim. By the manifest Book.) means, plain and clear in both wording and meaning, because it was revealed in the language of the Arabs, which is the most eloquent language for communication among people. Allah says:
إِنَّا جَعَلْنَـهُ
(Verily, We have made it) meaning, revealed it,
قُرْءَاناً عَرَبِيّاً
(a Qur'an in Arabic) meaning, in the language of the Arabs, eloquent and clear;
لَعَلَّكُمْ تَعْقِلُونَ
(that you may be able to understand.) means, that you may understand it and ponder its meanings. This is like the Ayah:
بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ
(In the plain Arabic language.) (26:195)
وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ
(And verily, it is in the Mother of the Book with Us, indeed exalted, full of wisdom.) This explains the high status of the Qur'an among the hosts on high (the angels), so that the people of earth will respect it, venerate it and obey it.
وَأَنَّهُ
(And verily, it) means, the Qur'an,
فِى أُمِّ الْكِتَـبِ
(is in the Mother of the Book) meaning, Al-Lawh Al-Mahfuz (the Preserved Tablet). This was the view of Ibn `Abbas and Mujahid.
لَدَيْنَآ
(with Us,) means, in Our presence. This was the view of Qatadah and others.
لَّعَلِّى
(indeed exalted) means, occupying a position of honor and virtue. This was the view of Qatadah.
حَكِيمٌ
(full of wisdom.) means, clear, with no confusion or deviation. All of this indicates its noble status and virtue, as Allah says elsewhere:
إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ
(That (this) is indeed an honorable recitation. In a Book well-guarded. Which none can touch but the pure. A revelation from the Lord of the all that exists.) (56:77-80)
كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ
(Nay, indeed it is an admonition. So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honor, exalted, purified, in the hands of scribes (angels), honorable and obedient.) (80:11-16)
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً أَن كُنتُمْ قَوْماً مُّسْرِفِينَ
(Shall We then take away the Reminder (this Qur'an) from you, because you are a people excessive.) means, `do you think that We will forgive you and not punish you, when you do not do as you have been commanded' This was the view of Ibn `Abbas, may Allah be pleased with him, Abu Salih, Mujahid and As-Suddi, and was the view favored by Ibn Jarir.
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً
(Shall We then take away the Reminder (this Qur'an) from you,) Qatadah said, "By Allah, if this Qur'an had been taken away when the first generations of this Ummah rejected it, they would have been doomed, but Allah by His mercy persisted in sending it and calling them to it for twenty years, or for as long as He willed." What Qatadah said is very good, and his point is that Allah, by His grace and mercy towards His creation, did not stop calling them to the truth and to the wise Reminder, i.e., the Qur'an, even though they were heedless and turned away from it. Indeed, He sent it so that those who were decreed to be guided might be guided by it, and so that proof might be established against those who were decreed to be.
(In the Name of Allah, the Most Gracious, the Most Merciful.)
Consolation to the Prophet for the Disbelief of Quraysh
Then Allah consoles His Prophet for the disbelief of his people, and commands him to bear it with patience.
وَكَمْ أَرْسَلْنَا مِن نَّبِيٍّ فِى الاٌّوَّلِينَ
(And how many a Prophet have We sent amongst the men of old.) meaning, among the sects (communities) of old.
وَمَا يَأْتِيهِم مِّنْ نَّبِىٍّ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ
(And never came there a Prophet to them but they used to mock at him.) means, they disbelieved him and mock at him.
فَأَهْلَكْنَآ أَشَدَّ مِنْهُم بَطْشاً
(Then We destroyed men stronger than these) means, `We destroyed those who disbelieved in the Messengers, and they were stronger in power than these who disbelieve in you, O Muhammad.' This is like the Ayah:
أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَيَنظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الَّذِينَ مِن قَبْلِهِمْ كَانُواْ أَكْـثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً
(Have they not traveled through the earth and seen what was the end of those before them They were more in number than them and mightier in strength) (40:82). And there are many similar Ayat.
وَمَضَى مَثَلُ الاٌّوَّلِينَ
(and the example of the ancients has passed away. ) Mujahid said, "The way of their life." Qatadah said, "Their punishment." Others said, "Their lesson," i.e., `We made them a lesson for those disbelievers who came after them, that they would suffer the same end as them,' as in the Ayah at the end of this Surah:
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) (43:56);
سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ
(this has been the way of Allah in dealing with His servants) (40:85).
وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً
(and you will not find any change in the way of Allah.) (33:62)
📜 Texte arabe source
القول في تأويل قوله تعالى : وَإِنَّهُ فِي أُمِّ الْكِتَابِ لَدَيْنَا لَعَلِيٌّ حَكِيمٌ (4)
يقول تعالى ذكره: وإن هذا الكتاب أصل الكتاب الذي منه نسخ هذا الكتاب عندنا لعليّ: يقول: لذو علوّ ورفعة, حكيم: قد أحكمت آياته, ثم فصلت فهو ذو حكمة.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني يعقوب, قال: ثنا ابن علية, عن هشام الدستوائي, عن القاسم بن أبي بزة, قال: ثنا عروة بن عامر, أنه سمع ابن عباس يقول: أول ما خلق الله القلم, فأمره أن يكتب ما يريد أن يخلق, قال: والكتاب عنده, قال:( وَإِنَّهُ فِي أُمِّ الْكِتَابِ لَدَيْنَا لَعَلِيٌّ حَكِيمٌ ). يعني القرآن في أمّ الكتاب الذي عند الله منه نسخ.
حدثني أبو السائب, قال: ثنا ابن إدريس, قال: سمعت أبي, عن عطية بن سعد في قول الله تبارك وتعالى:( وَإِنَّهُ فِي أُمِّ الْكِتَابِ لَدَيْنَا لَعَلِيٌّ حَكِيمٌ ) يعني القرآن في أمّ الكتاب الذي عند الله منه نسخ.
حدثني أبو السائب, قال: ثنا ابن إدريس, قال: سمعت مالكا يروي عن عمران, عن عكرمة ( وَإِنَّهُ فِي أُمِّ الْكِتَابِ لَدَيْنَا ) قال: أمّ الكتاب القرآن.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, في قوله:( وَإِنَّهُ فِي أُمِّ الْكِتَابِ لَدَيْنَا ) قال: أمّ الكتاب: أصل الكتاب وجملته.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَإِنَّهُ فِي أُمِّ الْكِتَابِ ) : أي جملة الكتاب أي أصل الكتاب.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَإِنَّهُ فِي أُمِّ الْكِتَابِ ) يقول: في الكتاب الذي عند الله في الأصل.
وقوله: ( لَدَيْنَا لَعَلِيٌّ حَكِيمٌ ) وقد ذكرنا معناه.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( لَدَيْنَا لَعَلِيٌّ حَكِيمٌ ) يخبر عن منـزلته وفضله وشرفه.
Verset 5
Révélé à La Mecque. Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Hâ-Mîm. Par le Livre manifeste. Cela signifie, clair et évident tant dans les termes que dans le sens, car il a été révélé dans la langue des Arabes, qui est la langue la plus éloquente pour la communication entre les hommes. Allah dit : « En vérité, Nous l'avons fait » c'est-à-dire révélé, « un Coran en arabe » c'est-à-dire, dans la langue des Arabes, éloquent et clair ; « afin que vous puissiez comprendre » c'est-à-dire, afin que vous le compreniez et méditiez ses sens. Ceci est semblable au verset : « En une langue arabe claire » (26:195). « Et il est auprès de Nous, dans le Livre Mère, certes élevé, plein de sagesse. » Ceci explique le rang élevé du Coran auprès des hôtes célestes (les anges), afin que les gens de la terre le respectent, le vénèrent et lui obéissent. « Et il est » c'est-à-dire le Coran, « dans le Livre Mère » c'est-à-dire, Al-Lawh Al-Mahfuz (la Tablette Préservée). C'était l'avis d'Ibn `Abbas et de Mujahid. « auprès de Nous » c'est-à-dire, en Notre présence. C'était l'avis de Qatadah et d'autres. « certes élevé » c'est-à-dire, occupant une position d'honneur et de vertu. C'était l'avis de Qatadah. « plein de sagesse » c'est-à-dire, clair, avec aucune confusion ni déviation. Tout cela indique son statut noble et sa vertu, comme Allah le dit ailleurs : « C'est vraiment un Coran noble, dans un Livre bien gardé, que seuls les purifiés touchent. Une révélation du Seigneur de l'univers. » (56:77-80). Non, c'est un rappel. Que celui qui veut s'en souvienne, dans des feuillets honorés, élevés, purifiés.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the name of Allah, the Beneficent, the Merciful
حـم - تَنزِيلُ الْكِتَـبِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ
(Ha-Mim. By the manifest Book.) means, plain and clear in both wording and meaning, because it was revealed in the language of the Arabs, which is the most eloquent language for communication among people. Allah says:
إِنَّا جَعَلْنَـهُ
(Verily, We have made it) meaning, revealed it,
قُرْءَاناً عَرَبِيّاً
(a Qur'an in Arabic) meaning, in the language of the Arabs, eloquent and clear;
لَعَلَّكُمْ تَعْقِلُونَ
(that you may be able to understand.) means, that you may understand it and ponder its meanings. This is like the Ayah:
بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ
(In the plain Arabic language.) (26:195)
وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ
(And verily, it is in the Mother of the Book with Us, indeed exalted, full of wisdom.) This explains the high status of the Qur'an among the hosts on high (the angels), so that the people of earth will respect it, venerate it and obey it.
وَأَنَّهُ
(And verily, it) means, the Qur'an,
فِى أُمِّ الْكِتَـبِ
(is in the Mother of the Book) meaning, Al-Lawh Al-Mahfuz (the Preserved Tablet). This was the view of Ibn `Abbas and Mujahid.
لَدَيْنَآ
(with Us,) means, in Our presence. This was the view of Qatadah and others.
لَّعَلِّى
(indeed exalted) means, occupying a position of honor and virtue. This was the view of Qatadah.
حَكِيمٌ
(full of wisdom.) means, clear, with no confusion or deviation. All of this indicates its noble status and virtue, as Allah says elsewhere:
إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ
(That (this) is indeed an honorable recitation. In a Book well-guarded. Which none can touch but the pure. A revelation from the Lord of the all that exists.) (56:77-80)
كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ
(Nay, indeed it is an admonition. So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honor, exalted, purified, in the hands of scribes (angels), honorable and obedient.) (80:11-16)
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً أَن كُنتُمْ قَوْماً مُّسْرِفِينَ
(Shall We then take away the Reminder (this Qur'an) from you, because you are a people excessive.) means, `do you think that We will forgive you and not punish you, when you do not do as you have been commanded' This was the view of Ibn `Abbas, may Allah be pleased with him, Abu Salih, Mujahid and As-Suddi, and was the view favored by Ibn Jarir.
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً
(Shall We then take away the Reminder (this Qur'an) from you,) Qatadah said, "By Allah, if this Qur'an had been taken away when the first generations of this Ummah rejected it, they would have been doomed, but Allah by His mercy persisted in sending it and calling them to it for twenty years, or for as long as He willed." What Qatadah said is very good, and his point is that Allah, by His grace and mercy towards His creation, did not stop calling them to the truth and to the wise Reminder, i.e., the Qur'an, even though they were heedless and turned away from it. Indeed, He sent it so that those who were decreed to be guided might be guided by it, and so that proof might be established against those who were decreed to be.
(In the Name of Allah, the Most Gracious, the Most Merciful.)
Consolation to the Prophet for the Disbelief of Quraysh
Then Allah consoles His Prophet for the disbelief of his people, and commands him to bear it with patience.
وَكَمْ أَرْسَلْنَا مِن نَّبِيٍّ فِى الاٌّوَّلِينَ
(And how many a Prophet have We sent amongst the men of old.) meaning, among the sects (communities) of old.
وَمَا يَأْتِيهِم مِّنْ نَّبِىٍّ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ
(And never came there a Prophet to them but they used to mock at him.) means, they disbelieved him and mock at him.
فَأَهْلَكْنَآ أَشَدَّ مِنْهُم بَطْشاً
(Then We destroyed men stronger than these) means, `We destroyed those who disbelieved in the Messengers, and they were stronger in power than these who disbelieve in you, O Muhammad.' This is like the Ayah:
أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَيَنظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الَّذِينَ مِن قَبْلِهِمْ كَانُواْ أَكْـثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً
(Have they not traveled through the earth and seen what was the end of those before them They were more in number than them and mightier in strength) (40:82). And there are many similar Ayat.
وَمَضَى مَثَلُ الاٌّوَّلِينَ
(and the example of the ancients has passed away. ) Mujahid said, "The way of their life." Qatadah said, "Their punishment." Others said, "Their lesson," i.e., `We made them a lesson for those disbelievers who came after them, that they would suffer the same end as them,' as in the Ayah at the end of this Surah:
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) (43:56);
سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ
(this has been the way of Allah in dealing with His servants) (40:85).
وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً
(and you will not find any change in the way of Allah.) (33:62)
📜 Texte arabe source
القول في تأويل قوله تعالى : أَفَنَضْرِبُ عَنْكُمُ الذِّكْرَ صَفْحًا أَنْ كُنْتُمْ قَوْمًا مُسْرِفِينَ (5)
اختلف أهل التأويل في تأويل ذلك, فقال بعضهم: معناه: أفنضرب عنكم ونترككم أيها المشركون فيما تحسبون, فلا نذكركم بعقابنا من أجل أنكم قوم مشركون.
* 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 عزّ وجلّ:( أَفَنَضْرِبُ عَنْكُمُ الذِّكْرَ صَفْحًا ) قال: تكذّبون بالقرآن ثم لا تعاقبون عليه.
حدثني محمد بن عمارة, قال: ثنا عبيد الله بن موسى, قال: اخبرنا سفيان, عن إسماعيل, عن أبي صالح, قوله:( أَفَنَضْرِبُ عَنْكُمُ الذِّكْرَ صَفْحًا ) قال: بالعذاب.
حدثني محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( أَفَنَضْرِبُ عَنْكُمُ الذِّكْرَ صَفْحًا ) قال: أفنضرب عنكم العذاب.
حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس, قوله:( أَفَنَضْرِبُ عَنْكُمُ الذِّكْرَ صَفْحًا أَنْ كُنْتُمْ قَوْمًا مُسْرِفِينَ ) يقول: أحسبتم أن نصفح عنكم ولما تفعلوا ما أمرتم به.
وقال آخرون: بل معنى ذلك: أفنترك تذكيركم بهذا القرآن, ولا نذكركم به, لأن كنتم قوما مسرفين.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( أَفَنَضْرِبُ عَنْكُمُ الذِّكْرَ صَفْحًا أَنْ كُنْتُمْ قَوْمًا مُسْرِفِينَ ) : أي مشركين, والله لو كان هذا القرآن رفع حين ردّه أوائل هذه الأمة لهلكوا, فدعاهم إليه عشرين سنة, أو ما شاء الله من ذلك.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, في قوله:( أَفَنَضْرِبُ عَنْكُمُ الذِّكْرَ صَفْحًا ) قال: لو أن هذه الأمة لم يؤمنوا لضرب عنهم الذكر صفحا, قال: الذكر ما أنـزل عليهم مما أمرهم الله به ونهاهم صفحا, لا يذكر لكم منه شيئا.
وأولى التأويلين في ذلك بالصواب تأويل من تأوّله: أفنضرب عنكم العذاب فنترككم ونعرض عنكم, لأن كنتم قوما مسرفين لا تؤمنون بربكم.
وإنما قلنا ذلك أولى التأويلين بالآية, لأن الله تبارك وتعالى أتبع ذلك خبره عن الأمم السالفة قبل الأمم التي توعدها بهذه الآية في تكذيبها رسلها, وما أحل بها من نقمته, ففي ذلك دليل على أن قوله:( أَفَنَضْرِبُ عَنْكُمُ الذِّكْرَ صَفْحًا ) وعيد منه للمخاطبين به من أهل الشرك, إذ سلكوا في التكذيب بما جاءهم عن الله رسولهم مسلك الماضين قبلهم.
واختلفت القرّاء في قراءة ذلك, فقرأته عامة قرّاء المدينة والكوفة " إنْ كُنْتُمْ" بكسر الألف من " إن " بمعنى: أفنضرب عنكم الذكر صفحا إذ كنتم قوما مسرفين. وقرأه بعض قرّاء أهل مكة والكوفة وعامة قرّاء البصرة " أنْ" بفتح الألف من " أنْ", بمعنى: لأن كنتم.
واختلف أهل العربية في وجه فتح الألف من أن في هذا الموضع, فقال بعض نحويي البصرة: فتحت لأن معنى الكلام: لأن كنتم. وقال بعض نحويي الكوفة: من فتحها فكأنه أراد شيئا ماضيا, فقال: وأنت تقول في الكلام: أتيت أن حرمتني, تريد: إذ حرمتني, ويكسر إذا أردت: أتيت إن تحرمني. ومثله: وَلا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ أَنْ صَدُّوكُمْ و (إِنْ صَدُّوكُمْ) بكسر وبفتح.
قال: وفي كل واحد من البيتين ما في صاحبه من الكسر والفتح.
والصواب من القول في ذلك عندنا: أن الكسر والفتح في الألف في هذا الموضع قراءتان مشهورتان في قرأة الأمصار صحيحتا المعنى, فبأيتهما قرأ القارئ فمصيب, وذلك أن العرب إذا تقدم " أن " وهي بمعنى الجزاء فعل مستقبل كسروا ألفها أحيانا, فمحضوا لها الجزاء, فقالوا: أقوم إن قمت, وفتحوها أحيانا, وهم ينوون ذلك المعنى, فقالوا: أقوم أن قمت بتأويل, لأن قمت, فإذا كان الذي تقدمها من الفعل ماضيا لم يتكلموا إلا بفتح الألف من " أن " فقالوا: قمت أن قمت, وبذلك جاء التنـزيل, وتتابع شعر الشعراء.
------------------------
الهوامش:
(1) البيت من شواهد النحويين ومن شواهد الفراء في معاني القرآن ( الورقة 294 ) قال عند قوله تعالى في سورة الزخرف : ( أفنضرب عنكم الذكر صفحا أن كنتم( قرأ الأعمش : ( إن كنتم ) بالكسر . وقرأ عاصم والحسن ( أن كنتم ) بفتح أن ، كأنهم أرادوا شيئا ماضيا ، وأنت تقول في الكلام : أأسبك أن حرمتني ، وتكسر إذا أردت : أأسبك إن تحرمني ؟ ومثله :( لا يجرمنكم شنآن قوم إن صدوكم) تكسر إن وتفتح ومثله ( فعلك باخع نفسك على آثارهم إن لم يؤمنوا) . والعرب تنشد . قول الفرزدق" أتجزع إن أذنا قتيبة ..." البيت . بالفتح والكسر . ورواية البيت في شرح شواهد المغني للسيوطي :" أتغضب" في مكان" أتجزع" قال : وضمير تغضب راجع على قيس. والحز : القطع . وابن خازم : عبد الله بن خازم ، بمعجمتين ، كما ضبطه الدارقطني وغيره أمير خراسان ، وليها سنتين ، ثم ثار به أهل خرسان ، فقتلوه ، وحملوا رأسه إلى عبد الملك بن مروان. وقتيبة بن مسلم الباهلي ، من أكبر قواد المسلمين ، وفاتحي بلاد الشرق ، وهو الذي افتتح خوارزم وسمرقند وبخارى . وقتل سنة سبع وتسعين رحمه الله . والظاهر أن قول المؤلف" أتيت أن حرمتني" . فيه تصحيف من الناسخ لقول الفراء في معاني القرآن" أأسبك حرمتني" .
(2) البيت لكثير عزة ، وهو من شواهد الفراء أورده بعد الشاهد السابق ، قال : أنشدوني" أتجزع أن بان" ... البيت . ثم قال : وفي كل واحد من البيتين ، ما في صاحبه من الفتح والكسر .
Verset 6
Révélé à La Mecque. Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Hâ-Mîm. Par le Livre manifeste. Cela signifie, clair et évident tant dans les termes que dans le sens, car il a été révélé dans la langue des Arabes, qui est la langue la plus éloquente pour la communication entre les hommes. Allah dit : « En vérité, Nous l'avons fait » c'est-à-dire révélé, « un Coran en arabe » c'est-à-dire, dans la langue des Arabes, éloquent et clair ; « afin que vous puissiez comprendre » c'est-à-dire, afin que vous le compreniez et méditiez ses sens. Ceci est semblable au verset : « En une langue arabe claire » (26:195). « Et il est auprès de Nous, dans le Livre Mère, certes élevé, plein de sagesse. » Ceci explique le rang élevé du Coran auprès des hôtes célestes (les anges), afin que les gens de la terre le respectent, le vénèrent et lui obéissent. « Et il est » c'est-à-dire le Coran, « dans le Livre Mère » c'est-à-dire, Al-Lawh Al-Mahfuz (la Tablette Préservée). C'était l'avis d'Ibn `Abbas et de Mujahid. « auprès de Nous » c'est-à-dire, en Notre présence. C'était l'avis de Qatadah et d'autres. « certes élevé » c'est-à-dire, occupant une position d'honneur et de vertu. C'était l'avis de Qatadah. « plein de sagesse » c'est-à-dire, clair, avec aucune confusion ni déviation. Tout cela indique son statut noble et sa vertu, comme Allah le dit ailleurs : « C'est vraiment un Coran noble, dans un Livre bien gardé, que seuls les purifiés touchent. Une révélation du Seigneur de l'univers. » (56:77-80). Non, c'est un rappel. Que celui qui veut s'en souvienne, dans des feuillets honorés, élevés, purifiés.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the name of Allah, the Beneficent, the Merciful
حـم - تَنزِيلُ الْكِتَـبِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ
(Ha-Mim. By the manifest Book.) means, plain and clear in both wording and meaning, because it was revealed in the language of the Arabs, which is the most eloquent language for communication among people. Allah says:
إِنَّا جَعَلْنَـهُ
(Verily, We have made it) meaning, revealed it,
قُرْءَاناً عَرَبِيّاً
(a Qur'an in Arabic) meaning, in the language of the Arabs, eloquent and clear;
لَعَلَّكُمْ تَعْقِلُونَ
(that you may be able to understand.) means, that you may understand it and ponder its meanings. This is like the Ayah:
بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ
(In the plain Arabic language.) (26:195)
وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ
(And verily, it is in the Mother of the Book with Us, indeed exalted, full of wisdom.) This explains the high status of the Qur'an among the hosts on high (the angels), so that the people of earth will respect it, venerate it and obey it.
وَأَنَّهُ
(And verily, it) means, the Qur'an,
فِى أُمِّ الْكِتَـبِ
(is in the Mother of the Book) meaning, Al-Lawh Al-Mahfuz (the Preserved Tablet). This was the view of Ibn `Abbas and Mujahid.
لَدَيْنَآ
(with Us,) means, in Our presence. This was the view of Qatadah and others.
لَّعَلِّى
(indeed exalted) means, occupying a position of honor and virtue. This was the view of Qatadah.
حَكِيمٌ
(full of wisdom.) means, clear, with no confusion or deviation. All of this indicates its noble status and virtue, as Allah says elsewhere:
إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ
(That (this) is indeed an honorable recitation. In a Book well-guarded. Which none can touch but the pure. A revelation from the Lord of the all that exists.) (56:77-80)
كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ
(Nay, indeed it is an admonition. So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honor, exalted, purified, in the hands of scribes (angels), honorable and obedient.) (80:11-16)
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً أَن كُنتُمْ قَوْماً مُّسْرِفِينَ
(Shall We then take away the Reminder (this Qur'an) from you, because you are a people excessive.) means, `do you think that We will forgive you and not punish you, when you do not do as you have been commanded' This was the view of Ibn `Abbas, may Allah be pleased with him, Abu Salih, Mujahid and As-Suddi, and was the view favored by Ibn Jarir.
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً
(Shall We then take away the Reminder (this Qur'an) from you,) Qatadah said, "By Allah, if this Qur'an had been taken away when the first generations of this Ummah rejected it, they would have been doomed, but Allah by His mercy persisted in sending it and calling them to it for twenty years, or for as long as He willed." What Qatadah said is very good, and his point is that Allah, by His grace and mercy towards His creation, did not stop calling them to the truth and to the wise Reminder, i.e., the Qur'an, even though they were heedless and turned away from it. Indeed, He sent it so that those who were decreed to be guided might be guided by it, and so that proof might be established against those who were decreed to be.
(In the Name of Allah, the Most Gracious, the Most Merciful.)
Consolation to the Prophet for the Disbelief of Quraysh
Then Allah consoles His Prophet for the disbelief of his people, and commands him to bear it with patience.
وَكَمْ أَرْسَلْنَا مِن نَّبِيٍّ فِى الاٌّوَّلِينَ
(And how many a Prophet have We sent amongst the men of old.) meaning, among the sects (communities) of old.
وَمَا يَأْتِيهِم مِّنْ نَّبِىٍّ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ
(And never came there a Prophet to them but they used to mock at him.) means, they disbelieved him and mock at him.
فَأَهْلَكْنَآ أَشَدَّ مِنْهُم بَطْشاً
(Then We destroyed men stronger than these) means, `We destroyed those who disbelieved in the Messengers, and they were stronger in power than these who disbelieve in you, O Muhammad.' This is like the Ayah:
أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَيَنظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الَّذِينَ مِن قَبْلِهِمْ كَانُواْ أَكْـثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً
(Have they not traveled through the earth and seen what was the end of those before them They were more in number than them and mightier in strength) (40:82). And there are many similar Ayat.
وَمَضَى مَثَلُ الاٌّوَّلِينَ
(and the example of the ancients has passed away. ) Mujahid said, "The way of their life." Qatadah said, "Their punishment." Others said, "Their lesson," i.e., `We made them a lesson for those disbelievers who came after them, that they would suffer the same end as them,' as in the Ayah at the end of this Surah:
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) (43:56);
سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ
(this has been the way of Allah in dealing with His servants) (40:85).
وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً
(and you will not find any change in the way of Allah.) (33:62)
📜 Texte arabe source
القول في تأويل قوله تعالى : وَكَمْ أَرْسَلْنَا مِنْ نَبِيٍّ فِي الأَوَّلِينَ (6)
يقول تعالى ذكره: (وَكَمْ أَرْسَلْنَا مِنْ نَبِيٍّ) يا محمد في القرون الأولين الذين مضوا قبل قرنك الذي بعثت فيه كما أرسلناك في قومك من قريش.
Verset 7
Révélé à La Mecque. Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Hâ-Mîm. Par le Livre manifeste. Cela signifie, clair et évident tant dans les termes que dans le sens, car il a été révélé dans la langue des Arabes, qui est la langue la plus éloquente pour la communication entre les hommes. Allah dit : « En vérité, Nous l'avons fait » c'est-à-dire révélé, « un Coran en arabe » c'est-à-dire, dans la langue des Arabes, éloquent et clair ; « afin que vous puissiez comprendre » c'est-à-dire, afin que vous le compreniez et méditiez ses sens. Ceci est semblable au verset : « En une langue arabe claire » (26:195). « Et il est auprès de Nous, dans le Livre Mère, certes élevé, plein de sagesse. » Ceci explique le rang élevé du Coran auprès des hôtes célestes (les anges), afin que les gens de la terre le respectent, le vénèrent et lui obéissent. « Et il est » c'est-à-dire le Coran, « dans le Livre Mère » c'est-à-dire, Al-Lawh Al-Mahfuz (la Tablette Préservée). C'était l'avis d'Ibn `Abbas et de Mujahid. « auprès de Nous » c'est-à-dire, en Notre présence. C'était l'avis de Qatadah et d'autres. « certes élevé » c'est-à-dire, occupant une position d'honneur et de vertu. C'était l'avis de Qatadah. « plein de sagesse » c'est-à-dire, clair, avec aucune confusion ni déviation. Tout cela indique son statut noble et sa vertu, comme Allah le dit ailleurs : « C'est vraiment un Coran noble, dans un Livre bien gardé, que seuls les purifiés touchent. Une révélation du Seigneur de l'univers. » (56:77-80). Non, c'est un rappel. Que celui qui veut s'en souvienne, dans des feuillets honorés, élevés, purifiés.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the name of Allah, the Beneficent, the Merciful
حـم - تَنزِيلُ الْكِتَـبِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ
(Ha-Mim. By the manifest Book.) means, plain and clear in both wording and meaning, because it was revealed in the language of the Arabs, which is the most eloquent language for communication among people. Allah says:
إِنَّا جَعَلْنَـهُ
(Verily, We have made it) meaning, revealed it,
قُرْءَاناً عَرَبِيّاً
(a Qur'an in Arabic) meaning, in the language of the Arabs, eloquent and clear;
لَعَلَّكُمْ تَعْقِلُونَ
(that you may be able to understand.) means, that you may understand it and ponder its meanings. This is like the Ayah:
بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ
(In the plain Arabic language.) (26:195)
وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ
(And verily, it is in the Mother of the Book with Us, indeed exalted, full of wisdom.) This explains the high status of the Qur'an among the hosts on high (the angels), so that the people of earth will respect it, venerate it and obey it.
وَأَنَّهُ
(And verily, it) means, the Qur'an,
فِى أُمِّ الْكِتَـبِ
(is in the Mother of the Book) meaning, Al-Lawh Al-Mahfuz (the Preserved Tablet). This was the view of Ibn `Abbas and Mujahid.
لَدَيْنَآ
(with Us,) means, in Our presence. This was the view of Qatadah and others.
لَّعَلِّى
(indeed exalted) means, occupying a position of honor and virtue. This was the view of Qatadah.
حَكِيمٌ
(full of wisdom.) means, clear, with no confusion or deviation. All of this indicates its noble status and virtue, as Allah says elsewhere:
إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ
(That (this) is indeed an honorable recitation. In a Book well-guarded. Which none can touch but the pure. A revelation from the Lord of the all that exists.) (56:77-80)
كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ
(Nay, indeed it is an admonition. So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honor, exalted, purified, in the hands of scribes (angels), honorable and obedient.) (80:11-16)
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً أَن كُنتُمْ قَوْماً مُّسْرِفِينَ
(Shall We then take away the Reminder (this Qur'an) from you, because you are a people excessive.) means, `do you think that We will forgive you and not punish you, when you do not do as you have been commanded' This was the view of Ibn `Abbas, may Allah be pleased with him, Abu Salih, Mujahid and As-Suddi, and was the view favored by Ibn Jarir.
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً
(Shall We then take away the Reminder (this Qur'an) from you,) Qatadah said, "By Allah, if this Qur'an had been taken away when the first generations of this Ummah rejected it, they would have been doomed, but Allah by His mercy persisted in sending it and calling them to it for twenty years, or for as long as He willed." What Qatadah said is very good, and his point is that Allah, by His grace and mercy towards His creation, did not stop calling them to the truth and to the wise Reminder, i.e., the Qur'an, even though they were heedless and turned away from it. Indeed, He sent it so that those who were decreed to be guided might be guided by it, and so that proof might be established against those who were decreed to be.
(In the Name of Allah, the Most Gracious, the Most Merciful.)
Consolation to the Prophet for the Disbelief of Quraysh
Then Allah consoles His Prophet for the disbelief of his people, and commands him to bear it with patience.
وَكَمْ أَرْسَلْنَا مِن نَّبِيٍّ فِى الاٌّوَّلِينَ
(And how many a Prophet have We sent amongst the men of old.) meaning, among the sects (communities) of old.
وَمَا يَأْتِيهِم مِّنْ نَّبِىٍّ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ
(And never came there a Prophet to them but they used to mock at him.) means, they disbelieved him and mock at him.
فَأَهْلَكْنَآ أَشَدَّ مِنْهُم بَطْشاً
(Then We destroyed men stronger than these) means, `We destroyed those who disbelieved in the Messengers, and they were stronger in power than these who disbelieve in you, O Muhammad.' This is like the Ayah:
أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَيَنظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الَّذِينَ مِن قَبْلِهِمْ كَانُواْ أَكْـثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً
(Have they not traveled through the earth and seen what was the end of those before them They were more in number than them and mightier in strength) (40:82). And there are many similar Ayat.
وَمَضَى مَثَلُ الاٌّوَّلِينَ
(and the example of the ancients has passed away. ) Mujahid said, "The way of their life." Qatadah said, "Their punishment." Others said, "Their lesson," i.e., `We made them a lesson for those disbelievers who came after them, that they would suffer the same end as them,' as in the Ayah at the end of this Surah:
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) (43:56);
سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ
(this has been the way of Allah in dealing with His servants) (40:85).
وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً
(and you will not find any change in the way of Allah.) (33:62)
📜 Texte arabe source
( وَمَا يَأْتِيهِمْ مِنْ نَبِيٍّ إِلا كَانُوا بِهِ يَسْتَهْزِئُونَ ) يقول وما كان يأتي قرنا من أولئك القرون وأمة من أولئك الأمم الأولين لنا من نبيّ يدعوهم إلى الهدى وطريق الحق, إلا كان الذين يأتيهم ذلك من تلك الأمم نبيهم الذي أرسله إليهم يستهزئون سخرية منهم بهم كاستهزاء قومك بك يا محمد. يقول: فلا يعظمن عليك ما يفعل بك قومك, ولا يشقنّ عليك, فإنهم إنما سلكوا في استهزائهم بك مسلك أسلافهم, ومنهاج أئمتهم الماضين من أهل الكفر بالله.
Verset 8
Révélé à La Mecque. Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Hâ-Mîm. Par le Livre manifeste. Cela signifie, clair et évident tant dans les termes que dans le sens, car il a été révélé dans la langue des Arabes, qui est la langue la plus éloquente pour la communication entre les hommes. Allah dit : « En vérité, Nous l'avons fait » c'est-à-dire révélé, « un Coran en arabe » c'est-à-dire, dans la langue des Arabes, éloquent et clair ; « afin que vous puissiez comprendre » c'est-à-dire, afin que vous le compreniez et méditiez ses sens. Ceci est semblable au verset : « En une langue arabe claire » (26:195). « Et il est auprès de Nous, dans le Livre Mère, certes élevé, plein de sagesse. » Ceci explique le rang élevé du Coran auprès des hôtes célestes (les anges), afin que les gens de la terre le respectent, le vénèrent et lui obéissent. « Et il est » c'est-à-dire le Coran, « dans le Livre Mère » c'est-à-dire, Al-Lawh Al-Mahfuz (la Tablette Préservée). C'était l'avis d'Ibn `Abbas et de Mujahid. « auprès de Nous » c'est-à-dire, en Notre présence. C'était l'avis de Qatadah et d'autres. « certes élevé » c'est-à-dire, occupant une position d'honneur et de vertu. C'était l'avis de Qatadah. « plein de sagesse » c'est-à-dire, clair, avec aucune confusion ni déviation. Tout cela indique son statut noble et sa vertu, comme Allah le dit ailleurs : « C'est vraiment un Coran noble, dans un Livre bien gardé, que seuls les purifiés touchent. Une révélation du Seigneur de l'univers. » (56:77-80). Non, c'est un rappel. Que celui qui veut s'en souvienne, dans des feuillets honorés, élevés, purifiés.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
In the name of Allah, the Beneficent, the Merciful
حـم - تَنزِيلُ الْكِتَـبِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ
(Ha-Mim. By the manifest Book.) means, plain and clear in both wording and meaning, because it was revealed in the language of the Arabs, which is the most eloquent language for communication among people. Allah says:
إِنَّا جَعَلْنَـهُ
(Verily, We have made it) meaning, revealed it,
قُرْءَاناً عَرَبِيّاً
(a Qur'an in Arabic) meaning, in the language of the Arabs, eloquent and clear;
لَعَلَّكُمْ تَعْقِلُونَ
(that you may be able to understand.) means, that you may understand it and ponder its meanings. This is like the Ayah:
بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ
(In the plain Arabic language.) (26:195)
وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ
(And verily, it is in the Mother of the Book with Us, indeed exalted, full of wisdom.) This explains the high status of the Qur'an among the hosts on high (the angels), so that the people of earth will respect it, venerate it and obey it.
وَأَنَّهُ
(And verily, it) means, the Qur'an,
فِى أُمِّ الْكِتَـبِ
(is in the Mother of the Book) meaning, Al-Lawh Al-Mahfuz (the Preserved Tablet). This was the view of Ibn `Abbas and Mujahid.
لَدَيْنَآ
(with Us,) means, in Our presence. This was the view of Qatadah and others.
لَّعَلِّى
(indeed exalted) means, occupying a position of honor and virtue. This was the view of Qatadah.
حَكِيمٌ
(full of wisdom.) means, clear, with no confusion or deviation. All of this indicates its noble status and virtue, as Allah says elsewhere:
إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ
(That (this) is indeed an honorable recitation. In a Book well-guarded. Which none can touch but the pure. A revelation from the Lord of the all that exists.) (56:77-80)
كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ
(Nay, indeed it is an admonition. So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honor, exalted, purified, in the hands of scribes (angels), honorable and obedient.) (80:11-16)
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً أَن كُنتُمْ قَوْماً مُّسْرِفِينَ
(Shall We then take away the Reminder (this Qur'an) from you, because you are a people excessive.) means, `do you think that We will forgive you and not punish you, when you do not do as you have been commanded' This was the view of Ibn `Abbas, may Allah be pleased with him, Abu Salih, Mujahid and As-Suddi, and was the view favored by Ibn Jarir.
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً
(Shall We then take away the Reminder (this Qur'an) from you,) Qatadah said, "By Allah, if this Qur'an had been taken away when the first generations of this Ummah rejected it, they would have been doomed, but Allah by His mercy persisted in sending it and calling them to it for twenty years, or for as long as He willed." What Qatadah said is very good, and his point is that Allah, by His grace and mercy towards His creation, did not stop calling them to the truth and to the wise Reminder, i.e., the Qur'an, even though they were heedless and turned away from it. Indeed, He sent it so that those who were decreed to be guided might be guided by it, and so that proof might be established against those who were decreed to be.
(In the Name of Allah, the Most Gracious, the Most Merciful.)
Consolation to the Prophet for the Disbelief of Quraysh
Then Allah consoles His Prophet for the disbelief of his people, and commands him to bear it with patience.
وَكَمْ أَرْسَلْنَا مِن نَّبِيٍّ فِى الاٌّوَّلِينَ
(And how many a Prophet have We sent amongst the men of old.) meaning, among the sects (communities) of old.
وَمَا يَأْتِيهِم مِّنْ نَّبِىٍّ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ
(And never came there a Prophet to them but they used to mock at him.) means, they disbelieved him and mock at him.
فَأَهْلَكْنَآ أَشَدَّ مِنْهُم بَطْشاً
(Then We destroyed men stronger than these) means, `We destroyed those who disbelieved in the Messengers, and they were stronger in power than these who disbelieve in you, O Muhammad.' This is like the Ayah:
أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَيَنظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الَّذِينَ مِن قَبْلِهِمْ كَانُواْ أَكْـثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً
(Have they not traveled through the earth and seen what was the end of those before them They were more in number than them and mightier in strength) (40:82). And there are many similar Ayat.
وَمَضَى مَثَلُ الاٌّوَّلِينَ
(and the example of the ancients has passed away. ) Mujahid said, "The way of their life." Qatadah said, "Their punishment." Others said, "Their lesson," i.e., `We made them a lesson for those disbelievers who came after them, that they would suffer the same end as them,' as in the Ayah at the end of this Surah:
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) (43:56);
سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ
(this has been the way of Allah in dealing with His servants) (40:85).
وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً
(and you will not find any change in the way of Allah.) (33:62)
📜 Texte arabe source
القول في تأويل قوله تعالى : فَأَهْلَكْنَا أَشَدَّ مِنْهُمْ بَطْشًا وَمَضَى مَثَلُ الأَوَّلِينَ (8)
يقول تعالى ذكره: فأهلكنا أشدّ من هؤلاء المستهزئين بأنبيائهم بطشا إذا بطشوا فلم يعجزونا بقواهم وشدة بطشهم, ولم يقدروا على الامتناع من بأسنا إذ أتاهم, فالذين هم أضعف منهم قوة أحرى أن لا يقدروا على الامتناع من نقمنا إذا حلَّت بهم. يقول جلّ ثناؤه: ومضى لهؤلاء المشركين المستهزئين بك ولمن قبلهم من ضربائهم مثلنا لهم في أمثالهم من مكذّبي رسلنا الذين أهلكناهم, يقول: فليتوقع هؤلاء الذين يستهزئون بك يا محمد من عقوبتنا مثل الذي أحللناه بأولئك الذين أقاموا على تكذيبك.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَمَضَى مَثَلُ الأوَّلِينَ ) قال: عقوبة الأولين.
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:( مَثَلُ الأوَّلِينَ ) قال: سُنتهم.
Verset 9
Allah dit : « Si tu demandais, ô Muhammad, à ces associateurs qui associent d'autres à Allah et adorent d'autres que Lui : "Qui a créé les cieux et la terre ?", ils répondraient sûrement : "Le Tout-Puissant, l'Omniscient les a créés." » En d'autres termes, ils admettent que le Créateur de tout cela est Allah Seul, sans associé ni partenaire, mais ils adorent pourtant d'autres — idoles et faux dieux — en plus de Lui. (Qui a fait de la terre pour vous comme un lit,) signifie : lisse, stable et ferme, afin que vous puissiez y voyager, vous y tenir debout, dormir et marcher, bien qu'elle soit créée au-dessus de l'eau, mais Il l'a renforcée par les montagnes, de peur qu'elle ne s'ébranle. (et y a fait pour vous des routes,) signifie : des chemins entre les montagnes et les vallées. (afin que vous soyez guidés.) signifie : dans vos voyages de ville en ville, de région en région, de terre en terre. (Et Qui fait descendre du ciel une eau en mesure,) signifie : selon ce qui suffit à vos cultures, fruits et eau potable pour vous-mêmes et vos troupeaux. (puis Nous en ranimons une terre morte,) signifie : une terre aride, car lorsque l'eau y parvient, elle est remuée (à la vie), elle enfle et fait pousser toute espèce charmante (de végétation). En évoquant la revivification de la terre, Allah attire l'attention sur la manière dont Il ressuscitera les corps au Jour de la Résurrection, après qu'ils auront été morts. (et c'est ainsi que vous serez sortis.) Puis Allah dit : (Et Qui a créé tous les couples) signifie : de tout ce qui pousse sur la terre, toutes sortes de plantes, cultures, fruits, fleurs, etc., et
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Idolators' admission that Allah is the Sole Creator, and Further Evidence of that
Allah says: `If you, O Muhammad, were to ask these idolators who associate others with Allah and worship others besides Him,'
مَّنْ خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ لَيَقُولُنَّ خَلَقَهُنَّ الْعَزِيزُ الْعَلِيمُ
("Who has created the heavens and the earth" They will surely say: "The All-Mighty, the All-Knower created them.") In other words, they will admit that the Creator of all that is Allah Alone, with no partner or associate, yet they still worship others -- idols and false gods -- alongside Him.
الَّذِى جَعَلَ لَكُمُ الاٌّرْضَ مَهْداً
(Who has made for you the earth like a bed,) means, smooth, stable and firm, so that you can travel about in it, and stand on it and sleep and walk about, even though it is created above water, but He has strengthened it with the mountains, lest it should shake.
وَجَعَلَ لَكُمْ فِيهَا سُبُلاً
(and has made for you roads therein,) means, paths between the mountains and the valleys.
لَعَلَّكُمْ تَهْتَدُونَ
(in order that you may find your way.) means, in your journeys from city to city, region to region, land to land.
وَالَّذِى نَزَّلَ مِنَ السَّمَآءِ مَآءً بِقَدَرٍ
(And Who sends down water from the sky in due measure, ) means, according to what is sufficient for your crops, fruits and drinking water for yourselves and your cattle.
فَأَنشَرْنَا بِهِ بَلْدَةً مَّيْتاً
(then We revive a dead land therewith,) means, a barren land, for when the water comes to it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth). By referring to the revival of the earth, Allah draws attention to how He will bring bodies back to life on the Day of Resurrection, after they have been dead.
كَذَلِكَ تُخْرَجُونَ
(and even so you will be brought forth.) Then Allah says:
وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا
(And Who has created all the pairs) meaning, of everything that grows in the earth, all kinds of plants, crops, fruits, flowers, etc., and all different kinds of animals.
وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ
(and has appointed for you ships) or vessels,
وَالاٌّنْعَـمِ مَا تَرْكَبُونَ
(and cattle on which you ride.) means, He has subjugated them to you and made it easy for you to eat their meat, drink their milk and ride on their backs. Allah says:
لِتَسْتَوُواْ عَلَى ظُهُورِهِ
(In order that you may mount on their backs, ) meaning, sit comfortably and securely,
عَلَى ظُهُورِهِ
(on their backs) means, on the backs of these kinds of animals.
ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ
(and then may remember the favor of your Lord) means, whereby these animals are subjugated to you.
إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ
(when you mount thereon, and say: "Glory to Him Who has subjected this to us, and we could have never had it.") means, if it were not for the fact that Allah has subjugated these things to us, we could never have done this by our own strength.' Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd said: "We could not have done this ourselves."
وَإِنَّآ إِلَى رَبِّنَا لَمُنقَلِبُونَ
(And verily, to Our Lord we indeed are to return.) means, `We will return to Him after our death, and our ultimate destination is with Him.' In this Ayah, mention of earthly journeys draws attention to the journey of the Hereafter, just as elsewhere, mention of earthly provision draws attention to the importance of ensuring provision for the Hereafter, as Allah says:
وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى
(And take a provision (with you) for the journey, but the best provision is the Taqwa) (2:197). And mention of earthly garments is also used to draw attention to the raiment of the Hereafter:
وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ
(and as an adornment; and the raiment of the Taqwa, that is better) (7:26).
📜 Texte arabe source
القول في تأويل قوله تعالى : وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّمَاوَاتِ وَالأَرْضَ لَيَقُولُنَّ خَلَقَهُنَّ الْعَزِيزُ الْعَلِيمُ (9)
يقول تعالى ذكره: ولئن سألت يا محمد هؤلاء المشركين من قومك: من خلق السموات السبع والأرضين, فأحدثهن وأنشأهن؟ ليقولنّ: خلقهنّ العزيز في سلطانه وانتقامه من أعدائه, العليم بهن وما فيهنّ من الأشياء, لا يخفى عليه شيء.
Verset 10
Allah dit : « Si tu demandais, ô Muhammad, à ces associateurs qui associent d'autres à Allah et adorent d'autres que Lui : "Qui a créé les cieux et la terre ?", ils répondraient sûrement : "Le Tout-Puissant, l'Omniscient les a créés." » En d'autres termes, ils admettent que le Créateur de tout cela est Allah Seul, sans associé ni partenaire, mais ils adorent pourtant d'autres — idoles et faux dieux — en plus de Lui. (Qui a fait de la terre pour vous comme un lit,) signifie : lisse, stable et ferme, afin que vous puissiez y voyager, vous y tenir debout, dormir et marcher, bien qu'elle soit créée au-dessus de l'eau, mais Il l'a renforcée par les montagnes, de peur qu'elle ne s'ébranle. (et y a fait pour vous des routes,) signifie : des chemins entre les montagnes et les vallées. (afin que vous soyez guidés.) signifie : dans vos voyages de ville en ville, de région en région, de terre en terre. (Et Qui fait descendre du ciel une eau en mesure,) signifie : selon ce qui suffit à vos cultures, fruits et eau potable pour vous-mêmes et vos troupeaux. (puis Nous en ranimons une terre morte,) signifie : une terre aride, car lorsque l'eau y parvient, elle est remuée (à la vie), elle enfle et fait pousser toute espèce charmante (de végétation). En évoquant la revivification de la terre, Allah attire l'attention sur la manière dont Il ressuscitera les corps au Jour de la Résurrection, après qu'ils auront été morts. (et c'est ainsi que vous serez sortis.) Puis Allah dit : (Et Qui a créé tous les couples) signifie : de tout ce qui pousse sur la terre, toutes sortes de plantes, cultures, fruits, fleurs, etc., et
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Idolators' admission that Allah is the Sole Creator, and Further Evidence of that
Allah says: `If you, O Muhammad, were to ask these idolators who associate others with Allah and worship others besides Him,'
مَّنْ خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ لَيَقُولُنَّ خَلَقَهُنَّ الْعَزِيزُ الْعَلِيمُ
("Who has created the heavens and the earth" They will surely say: "The All-Mighty, the All-Knower created them.") In other words, they will admit that the Creator of all that is Allah Alone, with no partner or associate, yet they still worship others -- idols and false gods -- alongside Him.
الَّذِى جَعَلَ لَكُمُ الاٌّرْضَ مَهْداً
(Who has made for you the earth like a bed,) means, smooth, stable and firm, so that you can travel about in it, and stand on it and sleep and walk about, even though it is created above water, but He has strengthened it with the mountains, lest it should shake.
وَجَعَلَ لَكُمْ فِيهَا سُبُلاً
(and has made for you roads therein,) means, paths between the mountains and the valleys.
لَعَلَّكُمْ تَهْتَدُونَ
(in order that you may find your way.) means, in your journeys from city to city, region to region, land to land.
وَالَّذِى نَزَّلَ مِنَ السَّمَآءِ مَآءً بِقَدَرٍ
(And Who sends down water from the sky in due measure, ) means, according to what is sufficient for your crops, fruits and drinking water for yourselves and your cattle.
فَأَنشَرْنَا بِهِ بَلْدَةً مَّيْتاً
(then We revive a dead land therewith,) means, a barren land, for when the water comes to it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth). By referring to the revival of the earth, Allah draws attention to how He will bring bodies back to life on the Day of Resurrection, after they have been dead.
كَذَلِكَ تُخْرَجُونَ
(and even so you will be brought forth.) Then Allah says:
وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا
(And Who has created all the pairs) meaning, of everything that grows in the earth, all kinds of plants, crops, fruits, flowers, etc., and all different kinds of animals.
وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ
(and has appointed for you ships) or vessels,
وَالاٌّنْعَـمِ مَا تَرْكَبُونَ
(and cattle on which you ride.) means, He has subjugated them to you and made it easy for you to eat their meat, drink their milk and ride on their backs. Allah says:
لِتَسْتَوُواْ عَلَى ظُهُورِهِ
(In order that you may mount on their backs, ) meaning, sit comfortably and securely,
عَلَى ظُهُورِهِ
(on their backs) means, on the backs of these kinds of animals.
ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ
(and then may remember the favor of your Lord) means, whereby these animals are subjugated to you.
إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ
(when you mount thereon, and say: "Glory to Him Who has subjected this to us, and we could have never had it.") means, if it were not for the fact that Allah has subjugated these things to us, we could never have done this by our own strength.' Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd said: "We could not have done this ourselves."
وَإِنَّآ إِلَى رَبِّنَا لَمُنقَلِبُونَ
(And verily, to Our Lord we indeed are to return.) means, `We will return to Him after our death, and our ultimate destination is with Him.' In this Ayah, mention of earthly journeys draws attention to the journey of the Hereafter, just as elsewhere, mention of earthly provision draws attention to the importance of ensuring provision for the Hereafter, as Allah says:
وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى
(And take a provision (with you) for the journey, but the best provision is the Taqwa) (2:197). And mention of earthly garments is also used to draw attention to the raiment of the Hereafter:
وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ
(and as an adornment; and the raiment of the Taqwa, that is better) (7:26).
📜 Texte arabe source
( الَّذِي جَعَلَ لَكُمُ الأرْضَ مَهْدًا )
يقول: الذي مهد لكم الأرض, فجعلها لكم وطاء توطئونها بأقدامكم, وتمشون عليها بأرجلكم.( وَجَعَلَ لَكُمْ فِيهَا سُبُلا ) يقول: وسهل لكم فيها طرقا تتطرّقونها من بلدة إلى بلدة, لمعايشكم ومتاجركم.
كما حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَجَعَلَ لَكُمْ فِيهَا سُبُلا ) أي طرقا. حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( الَّذِي جَعَلَ لَكُمُ الأرْضَ مَهْدًا ) قال: بساطا( وَجَعَلَ لَكُمْ فِيهَا سُبُلا ) قال: الطرق.( لَعَلَّكُمْ تَهْتَدُونَ ) يقول: لكي تهتدوا بتلك السبل إلى حيث أردتم من البلدان والقرى والأمصار, لولا ذلك لم تطيقوا براح أفنيتكم ودوركم, ولكنها نعمة أنعم بها عليكم.
Verset 11
Allah dit : « Si tu demandais, ô Muhammad, à ces associateurs qui associent d'autres à Allah et adorent d'autres que Lui : "Qui a créé les cieux et la terre ?", ils répondraient sûrement : "Le Tout-Puissant, l'Omniscient les a créés." » En d'autres termes, ils admettent que le Créateur de tout cela est Allah Seul, sans associé ni partenaire, mais ils adorent pourtant d'autres — idoles et faux dieux — en plus de Lui. (Qui a fait de la terre pour vous comme un lit,) signifie : lisse, stable et ferme, afin que vous puissiez y voyager, vous y tenir debout, dormir et marcher, bien qu'elle soit créée au-dessus de l'eau, mais Il l'a renforcée par les montagnes, de peur qu'elle ne s'ébranle. (et y a fait pour vous des routes,) signifie : des chemins entre les montagnes et les vallées. (afin que vous soyez guidés.) signifie : dans vos voyages de ville en ville, de région en région, de terre en terre. (Et Qui fait descendre du ciel une eau en mesure,) signifie : selon ce qui suffit à vos cultures, fruits et eau potable pour vous-mêmes et vos troupeaux. (puis Nous en ranimons une terre morte,) signifie : une terre aride, car lorsque l'eau y parvient, elle est remuée (à la vie), elle enfle et fait pousser toute espèce charmante (de végétation). En évoquant la revivification de la terre, Allah attire l'attention sur la manière dont Il ressuscitera les corps au Jour de la Résurrection, après qu'ils auront été morts. (et c'est ainsi que vous serez sortis.) Puis Allah dit : (Et Qui a créé tous les couples) signifie : de tout ce qui pousse sur la terre, toutes sortes de plantes, cultures, fruits, fleurs, etc., et
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Idolators' admission that Allah is the Sole Creator, and Further Evidence of that
Allah says: `If you, O Muhammad, were to ask these idolators who associate others with Allah and worship others besides Him,'
مَّنْ خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ لَيَقُولُنَّ خَلَقَهُنَّ الْعَزِيزُ الْعَلِيمُ
("Who has created the heavens and the earth" They will surely say: "The All-Mighty, the All-Knower created them.") In other words, they will admit that the Creator of all that is Allah Alone, with no partner or associate, yet they still worship others -- idols and false gods -- alongside Him.
الَّذِى جَعَلَ لَكُمُ الاٌّرْضَ مَهْداً
(Who has made for you the earth like a bed,) means, smooth, stable and firm, so that you can travel about in it, and stand on it and sleep and walk about, even though it is created above water, but He has strengthened it with the mountains, lest it should shake.
وَجَعَلَ لَكُمْ فِيهَا سُبُلاً
(and has made for you roads therein,) means, paths between the mountains and the valleys.
لَعَلَّكُمْ تَهْتَدُونَ
(in order that you may find your way.) means, in your journeys from city to city, region to region, land to land.
وَالَّذِى نَزَّلَ مِنَ السَّمَآءِ مَآءً بِقَدَرٍ
(And Who sends down water from the sky in due measure, ) means, according to what is sufficient for your crops, fruits and drinking water for yourselves and your cattle.
فَأَنشَرْنَا بِهِ بَلْدَةً مَّيْتاً
(then We revive a dead land therewith,) means, a barren land, for when the water comes to it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth). By referring to the revival of the earth, Allah draws attention to how He will bring bodies back to life on the Day of Resurrection, after they have been dead.
كَذَلِكَ تُخْرَجُونَ
(and even so you will be brought forth.) Then Allah says:
وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا
(And Who has created all the pairs) meaning, of everything that grows in the earth, all kinds of plants, crops, fruits, flowers, etc., and all different kinds of animals.
وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ
(and has appointed for you ships) or vessels,
وَالاٌّنْعَـمِ مَا تَرْكَبُونَ
(and cattle on which you ride.) means, He has subjugated them to you and made it easy for you to eat their meat, drink their milk and ride on their backs. Allah says:
لِتَسْتَوُواْ عَلَى ظُهُورِهِ
(In order that you may mount on their backs, ) meaning, sit comfortably and securely,
عَلَى ظُهُورِهِ
(on their backs) means, on the backs of these kinds of animals.
ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ
(and then may remember the favor of your Lord) means, whereby these animals are subjugated to you.
إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ
(when you mount thereon, and say: "Glory to Him Who has subjected this to us, and we could have never had it.") means, if it were not for the fact that Allah has subjugated these things to us, we could never have done this by our own strength.' Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd said: "We could not have done this ourselves."
وَإِنَّآ إِلَى رَبِّنَا لَمُنقَلِبُونَ
(And verily, to Our Lord we indeed are to return.) means, `We will return to Him after our death, and our ultimate destination is with Him.' In this Ayah, mention of earthly journeys draws attention to the journey of the Hereafter, just as elsewhere, mention of earthly provision draws attention to the importance of ensuring provision for the Hereafter, as Allah says:
وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى
(And take a provision (with you) for the journey, but the best provision is the Taqwa) (2:197). And mention of earthly garments is also used to draw attention to the raiment of the Hereafter:
وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ
(and as an adornment; and the raiment of the Taqwa, that is better) (7:26).
📜 Texte arabe source
القول في تأويل قوله تعالى : وَالَّذِي نـَزَّلَ مِنَ السَّمَاءِ مَاءً بِقَدَرٍ فَأَنْشَرْنَا بِهِ بَلْدَةً مَيْتًا كَذَلِكَ تُخْرَجُونَ (11)
يقول تعالى ذكره: ( وَالَّذِي نـَزَّلَ مِنَ السَّمَاءِ مَاءً بِقَدَرٍ ) يعني: ما نـزل جلّ ثناؤه من الأمطار من السماء بقدر: يقول: بمقدار حاجتكم إليه, فلم يجعله كالطوفان, فيكون عذابا كالذي أنـزل على قوم نوح, ولا جعله قليلا لا ينبت به النبات والزرع من قلته, ولكن جعله غيثا, حيا للأرض الميتة محييا.( فَأَنْشَرْنَا بِهِ بَلْدَةً مَيْتًا ) يقول جلّ ثناؤه: فأحيينا به بلده من بلادكم ميتا, يعني مجدبة لا نبات بها ولا زرع, قد درست من الجدوب, وتعفنت من القحوط ( كَذَلِكَ تُخْرَجُونَ ) يقول تعالى ذكره:
كما أخرجنا بهذا الماء الذي نـزلناه من السماء من هذه البلدة الميتة بعد جدوبها وقحوطها النبات والزرع, كذلك أيها الناس تخرجون من بعد فنائكم ومصيركم في الأرض رفاتًا بالماء الذي أنـزله إليها لإحيائكم من بعد مماتكم منها أحياء كهيئتكم التي بها قبل مماتكم.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَالَّذِي نَـزَّلَ مِنَ السَّمَاءِ مَاءً بِقَدَرٍ ).... الآية, كما أحيا الله هذه الأرض الميتة بهذا الماء كذلك تبعثون يوم القيامة.
وقيل: أنشرنا به, لأن معناه: أحيينا به, ولو وصفت الأرض بأنها أحييت, قيل: نشرت الأرض, كما قال الأعشى:?
حــتى يَقُــولَ النَّــاسُ ممَّـا رأوْا
يـــا عَجَبــا للْمَيِّــتِ النَّاشِــرِ (1)
Verset 12
Allah dit : « Si tu demandais, ô Muhammad, à ces associateurs qui associent d'autres à Allah et adorent d'autres que Lui : "Qui a créé les cieux et la terre ?", ils répondraient sûrement : "Le Tout-Puissant, l'Omniscient les a créés." » En d'autres termes, ils admettent que le Créateur de tout cela est Allah Seul, sans associé ni partenaire, mais ils adorent pourtant d'autres — idoles et faux dieux — en plus de Lui. (Qui a fait de la terre pour vous comme un lit,) signifie : lisse, stable et ferme, afin que vous puissiez y voyager, vous y tenir debout, dormir et marcher, bien qu'elle soit créée au-dessus de l'eau, mais Il l'a renforcée par les montagnes, de peur qu'elle ne s'ébranle. (et y a fait pour vous des routes,) signifie : des chemins entre les montagnes et les vallées. (afin que vous soyez guidés.) signifie : dans vos voyages de ville en ville, de région en région, de terre en terre. (Et Qui fait descendre du ciel une eau en mesure,) signifie : selon ce qui suffit à vos cultures, fruits et eau potable pour vous-mêmes et vos troupeaux. (puis Nous en ranimons une terre morte,) signifie : une terre aride, car lorsque l'eau y parvient, elle est remuée (à la vie), elle enfle et fait pousser toute espèce charmante (de végétation). En évoquant la revivification de la terre, Allah attire l'attention sur la manière dont Il ressuscitera les corps au Jour de la Résurrection, après qu'ils auront été morts. (et c'est ainsi que vous serez sortis.) Puis Allah dit : (Et Qui a créé tous les couples) signifie : de tout ce qui pousse sur la terre, toutes sortes de plantes, cultures, fruits, fleurs, etc., et
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Idolators' admission that Allah is the Sole Creator, and Further Evidence of that
Allah says: `If you, O Muhammad, were to ask these idolators who associate others with Allah and worship others besides Him,'
مَّنْ خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ لَيَقُولُنَّ خَلَقَهُنَّ الْعَزِيزُ الْعَلِيمُ
("Who has created the heavens and the earth" They will surely say: "The All-Mighty, the All-Knower created them.") In other words, they will admit that the Creator of all that is Allah Alone, with no partner or associate, yet they still worship others -- idols and false gods -- alongside Him.
الَّذِى جَعَلَ لَكُمُ الاٌّرْضَ مَهْداً
(Who has made for you the earth like a bed,) means, smooth, stable and firm, so that you can travel about in it, and stand on it and sleep and walk about, even though it is created above water, but He has strengthened it with the mountains, lest it should shake.
وَجَعَلَ لَكُمْ فِيهَا سُبُلاً
(and has made for you roads therein,) means, paths between the mountains and the valleys.
لَعَلَّكُمْ تَهْتَدُونَ
(in order that you may find your way.) means, in your journeys from city to city, region to region, land to land.
وَالَّذِى نَزَّلَ مِنَ السَّمَآءِ مَآءً بِقَدَرٍ
(And Who sends down water from the sky in due measure, ) means, according to what is sufficient for your crops, fruits and drinking water for yourselves and your cattle.
فَأَنشَرْنَا بِهِ بَلْدَةً مَّيْتاً
(then We revive a dead land therewith,) means, a barren land, for when the water comes to it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth). By referring to the revival of the earth, Allah draws attention to how He will bring bodies back to life on the Day of Resurrection, after they have been dead.
كَذَلِكَ تُخْرَجُونَ
(and even so you will be brought forth.) Then Allah says:
وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا
(And Who has created all the pairs) meaning, of everything that grows in the earth, all kinds of plants, crops, fruits, flowers, etc., and all different kinds of animals.
وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ
(and has appointed for you ships) or vessels,
وَالاٌّنْعَـمِ مَا تَرْكَبُونَ
(and cattle on which you ride.) means, He has subjugated them to you and made it easy for you to eat their meat, drink their milk and ride on their backs. Allah says:
لِتَسْتَوُواْ عَلَى ظُهُورِهِ
(In order that you may mount on their backs, ) meaning, sit comfortably and securely,
عَلَى ظُهُورِهِ
(on their backs) means, on the backs of these kinds of animals.
ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ
(and then may remember the favor of your Lord) means, whereby these animals are subjugated to you.
إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ
(when you mount thereon, and say: "Glory to Him Who has subjected this to us, and we could have never had it.") means, if it were not for the fact that Allah has subjugated these things to us, we could never have done this by our own strength.' Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd said: "We could not have done this ourselves."
وَإِنَّآ إِلَى رَبِّنَا لَمُنقَلِبُونَ
(And verily, to Our Lord we indeed are to return.) means, `We will return to Him after our death, and our ultimate destination is with Him.' In this Ayah, mention of earthly journeys draws attention to the journey of the Hereafter, just as elsewhere, mention of earthly provision draws attention to the importance of ensuring provision for the Hereafter, as Allah says:
وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى
(And take a provision (with you) for the journey, but the best provision is the Taqwa) (2:197). And mention of earthly garments is also used to draw attention to the raiment of the Hereafter:
وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ
(and as an adornment; and the raiment of the Taqwa, that is better) (7:26).
📜 Texte arabe source
وقوله: ( وَالَّذِي خَلَقَ الأزْوَاجَ كُلَّهَا ) يقول تعالى ذكره: والذي خلق كلّ شيء فزوّجه, أي (2) خلق الذكور من الإناث أزواجا, الإناث من الذكور أزواجا( لَكُمْ مِنَ الْفُلْكِ ) وهي السفن ( وَالأنْعَامِ ) وهي البهائم ( مَا تَرْكَبُونَ ) يقول: جعل لكم من السفن ما تركبونه في البحار إلى حيث قصدتم واعتمدتم في سيركم فيها لمعايشكم ومطالبكم, ومن الأنعام ما تركبونه في البر إلى حيث أردتم من البلدان, كالإبل والخيل والبغال والحمير.
-----------------
الهوامش :
(1) البيت للأعشى ميمون بن قيس من قصيدة يهجو بها علقمة بن علاثة ويمدح عامر بن الطفيل ، في المنافرة التي جرت بينهما ( ديوانه 139 ) وعلقمة بن علاثة صحابي ، قدم على النبي صلى الله عليه وسلم ، وهو شيخ ، فأسلم وبايع . والبيت : من شواهد ( أبي عبيدة في مجاز القرآن الورقة 220 - 1 ) عند قوله تعالى في سورة الزخرف : ( فأنشرنا به بلدة ميتا ) قال : أحيينا . ونشرت الأرض : حييت ، قال الأعشى :" حتى يقول ..." البيت . وفي ( اللسان : نشر ) : ونشر الله الميت ينشره نشرا ونشورا . وأنشره ، أحياه فنشر هو ، قال الأعشى :" حتى يقول الناس ... البيت" . ا هـ .
(2) في الأصل : أن . ولعله من تحريف الناسخ .
Verset 13
Allah dit : « Si tu demandais, ô Muhammad, à ces associateurs qui associent d'autres à Allah et adorent d'autres que Lui : "Qui a créé les cieux et la terre ?", ils répondraient sûrement : "Le Tout-Puissant, l'Omniscient les a créés." » En d'autres termes, ils admettent que le Créateur de tout cela est Allah Seul, sans associé ni partenaire, mais ils adorent pourtant d'autres — idoles et faux dieux — en plus de Lui. (Qui a fait de la terre pour vous comme un lit,) signifie : lisse, stable et ferme, afin que vous puissiez y voyager, vous y tenir debout, dormir et marcher, bien qu'elle soit créée au-dessus de l'eau, mais Il l'a renforcée par les montagnes, de peur qu'elle ne s'ébranle. (et y a fait pour vous des routes,) signifie : des chemins entre les montagnes et les vallées. (afin que vous soyez guidés.) signifie : dans vos voyages de ville en ville, de région en région, de terre en terre. (Et Qui fait descendre du ciel une eau en mesure,) signifie : selon ce qui suffit à vos cultures, fruits et eau potable pour vous-mêmes et vos troupeaux. (puis Nous en ranimons une terre morte,) signifie : une terre aride, car lorsque l'eau y parvient, elle est remuée (à la vie), elle enfle et fait pousser toute espèce charmante (de végétation). En évoquant la revivification de la terre, Allah attire l'attention sur la manière dont Il ressuscitera les corps au Jour de la Résurrection, après qu'ils auront été morts. (et c'est ainsi que vous serez sortis.) Puis Allah dit : (Et Qui a créé tous les couples) signifie : de tout ce qui pousse sur la terre, toutes sortes de plantes, cultures, fruits, fleurs, etc., et
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Idolators' admission that Allah is the Sole Creator, and Further Evidence of that
Allah says: `If you, O Muhammad, were to ask these idolators who associate others with Allah and worship others besides Him,'
مَّنْ خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ لَيَقُولُنَّ خَلَقَهُنَّ الْعَزِيزُ الْعَلِيمُ
("Who has created the heavens and the earth" They will surely say: "The All-Mighty, the All-Knower created them.") In other words, they will admit that the Creator of all that is Allah Alone, with no partner or associate, yet they still worship others -- idols and false gods -- alongside Him.
الَّذِى جَعَلَ لَكُمُ الاٌّرْضَ مَهْداً
(Who has made for you the earth like a bed,) means, smooth, stable and firm, so that you can travel about in it, and stand on it and sleep and walk about, even though it is created above water, but He has strengthened it with the mountains, lest it should shake.
وَجَعَلَ لَكُمْ فِيهَا سُبُلاً
(and has made for you roads therein,) means, paths between the mountains and the valleys.
لَعَلَّكُمْ تَهْتَدُونَ
(in order that you may find your way.) means, in your journeys from city to city, region to region, land to land.
وَالَّذِى نَزَّلَ مِنَ السَّمَآءِ مَآءً بِقَدَرٍ
(And Who sends down water from the sky in due measure, ) means, according to what is sufficient for your crops, fruits and drinking water for yourselves and your cattle.
فَأَنشَرْنَا بِهِ بَلْدَةً مَّيْتاً
(then We revive a dead land therewith,) means, a barren land, for when the water comes to it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth). By referring to the revival of the earth, Allah draws attention to how He will bring bodies back to life on the Day of Resurrection, after they have been dead.
كَذَلِكَ تُخْرَجُونَ
(and even so you will be brought forth.) Then Allah says:
وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا
(And Who has created all the pairs) meaning, of everything that grows in the earth, all kinds of plants, crops, fruits, flowers, etc., and all different kinds of animals.
وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ
(and has appointed for you ships) or vessels,
وَالاٌّنْعَـمِ مَا تَرْكَبُونَ
(and cattle on which you ride.) means, He has subjugated them to you and made it easy for you to eat their meat, drink their milk and ride on their backs. Allah says:
لِتَسْتَوُواْ عَلَى ظُهُورِهِ
(In order that you may mount on their backs, ) meaning, sit comfortably and securely,
عَلَى ظُهُورِهِ
(on their backs) means, on the backs of these kinds of animals.
ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ
(and then may remember the favor of your Lord) means, whereby these animals are subjugated to you.
إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ
(when you mount thereon, and say: "Glory to Him Who has subjected this to us, and we could have never had it.") means, if it were not for the fact that Allah has subjugated these things to us, we could never have done this by our own strength.' Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd said: "We could not have done this ourselves."
وَإِنَّآ إِلَى رَبِّنَا لَمُنقَلِبُونَ
(And verily, to Our Lord we indeed are to return.) means, `We will return to Him after our death, and our ultimate destination is with Him.' In this Ayah, mention of earthly journeys draws attention to the journey of the Hereafter, just as elsewhere, mention of earthly provision draws attention to the importance of ensuring provision for the Hereafter, as Allah says:
وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى
(And take a provision (with you) for the journey, but the best provision is the Taqwa) (2:197). And mention of earthly garments is also used to draw attention to the raiment of the Hereafter:
وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ
(and as an adornment; and the raiment of the Taqwa, that is better) (7:26).
📜 Texte arabe source
القول في تأويل قوله تعالى : لِتَسْتَوُوا عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُوا سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ (13)
يقول تعالى ذكره: كي تستوا على ظهور ما تركبون.
واختلف أهل العربية في وجه توحيد الهاء في قوله: ( عَلَى ظُهُورِهِ ) وتذكيرها, فقال بعض نحويي البصرة: تذكيره يعود على ما تركبون, وما هو مذكر, كما يقال: عندي من النساء من يوافقك ويسرك, وقد تذكر الأنعام وتؤنث. وقد قال في موضع آخر: مِمَّا فِي بُطُونِهِ وقال في موضع آخر: بُطُونِهَا وقال بعض نحوييّ الكوفة: أضيفت الظهور إلى الواحد, لأن ذلك الواحد في معنى جمع بمنـزلة الجند والجيش. قال: فإن قيل: فهلا قلت: لتستووا على ظهره, فجعلت الظهر واحدا إذا أضفته إلى واحد. قلت: إن الواحد فيه معنى الجمع, فردّت الظهور إلى المعنى, ولم يقل ظهره, فيكون كالواحد الذي معناه ولفظه واحد. وكذلك تقول: قد كثر نساء الجند, وقلت: ورفع الجند أعينه ولم يقل عينه. قال: وكذلك كلّ ما أضفت إليه من الأسماء الموصوفة, فأخرجها على الجمع, وإذا أضفت إليه اسما في معنى فعل جاز جمعه وتوحيده, مثل قولك: رفع العسكر صوتَه, وأصواته أجود وجاز هذا لأن الفعل لا صورة له في الاثنين إلا الصورة في الواحد.
وقال آخر منهم: قيل: لتستووا على ظهره, لأنه وصف للفلك, ولكنه وحد الهاء, لأن الفلك بتأويل جمع, فجمع, الظهور ووحد الهاء, لأن أفعال كل واحد تأويله الجمع توحد وتجمع مثل: الجند منهزم ومنهزمون, فإذا جاءت الأسماء خرج على الأسماء لا غير, فقلت: الجند رجال, فلذلك جمعت الظهور ووحدت الهاء, ولو كان مثل الصوت وأشباهه جاز الجند رافع صوته وأصواته.
قوله: ( ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ ) يقول تعالى ذكره: ثم تذكروا نعمة ربكم التي أنعمها عليكم بتسخيره ذلك لكم مراكب في البر والبحر ( إِذَا اسْتَوَيْتُمْ عَلَيْهِ ) فتعظموه وتمجدوه, وتقولوا تنـزيها لله الذي سخر لنا هذا الذي ركبناه من هذه الفلك والأنعام, مما يصفه به المشركون, وتشرك معه في العبادة من الأوثان والأصنام ( وَمَا كُنَّا لَهُ مُقْرِنِينَ ).
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا أبو كريب وعبيد بن إسماعيل الهباري, قالا ثنا المحاربيّ, عن عاصم الأحول, عن أبي هاشم عن أبي مجلز, قال: ركبت دابة, فقلت:( سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ ), فسمعني رجل من أهل البيت; قال أبو كُرَيب والهباريّ: قال المحاربيّ: فسمعت سفيان يقول: هو الحسن بن علي رضوان الله تعالى عليهما, فقال: أهكذا أمرت؟ قال: قلت: كيف أقول؟ قال: تقول الحمد لله الذي هدانا الإسلام, الحمد لله الذي من علينا بمحمد عليه الصلاة والسلام, الحمد لله الذي جعلنا في خير أمة أُخرجت للناس, فإذا أنت قد ذكرت نعما عظاما, ثم يقول بعد ذلك ( سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ * وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ ).
حدثنا ابن بشار, قال: ثنا عبد الرحمن, قال: ثنا سفيان, عن أبي هاشم, عن أبي مجلز, أن الحسن بن عليّ رضى الله عنه, رأى رجلا ركب دابة, فقال: الحمد لله الذي سخر لنا هذا, ثم ذكر نحوه.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( لِتَسْتَوُوا عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ ) يعلمكم كيف تقولون إذا ركبتم في الفلك تقولون: بِسْمِ اللَّهِ مَجْرَاهَا وَمُرْسَاهَا إِنَّ رَبِّي لَغَفُورٌ رَحِيمٌ وإذا ركبتم الإبل قلتم: ( سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ * وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ ) ويعلمكم ما تقولون إذا نـزلتم من الفلك والأنعام جميعا تقولون: اللهمّ أنـزلنا منـزلا مباركًا وأنت خير المنـزلين.
حدثنا محمد بن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن ابن طاوس, عن أبيه أنه كان إذا ركب قال: اللهمّ هذا من منك وفضلك, ثم يقول:( سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ * وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ ).
وقوله: ( وَمَا كُنَّا لَهُ مُقْرِنِينَ ) وما كنا له مطيقين ولا ضابطين, من قولهم: قد أقرنت لهذا: إذا صرت له قرنا وأطقته, وفلان مقرن لفلان: أي ضابط له مُطِيق.
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 ( وَمَا كُنَّا لَهُ مُقْرِنِينَ ) يقول: مطيقين.
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 عزّ وجلّ:( مُقْرِنِينَ ) قال: الإبل والخيل والبغال والحمير.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَمَا كُنَّا لَهُ مُقْرِنِينَ ) أي مُطِيقين, لا والله لا في الأيدي ولا في القوّة.
حدثنا محمد بن عبد الأعلى, قال: ثنا محمد بن ثور, عن معمر, عن قتادة, قوله:( وَمَا كُنَّا لَهُ مُقْرِنِينَ ) قال: في القوّة.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَمَا كُنَّا لَهُ مُقْرِنِينَ ) قال: مُطِيقين.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد في قول الله جلّ ثناؤه: ( سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ ) قال: لسنا له مطيقين, قال: لا نطيقها إلا بك, لو لا أنت ما قوينا عليها ولا أطقناها.
Verset 14
La reconnaissance par les idolâtres qu'Allah est le Seul Créateur, et preuves supplémentaires de cela. Allah dit : « Si tu demandais, ô Muhammad, à ces idolâtres qui associent d'autres à Allah et adorent d'autres en dehors de Lui : "Qui a créé les cieux et la terre ?" Ils répondraient sûrement : "Le Tout-Puissant, l'Omniscient les a créés." » En d'autres termes, ils admettent que le Créateur de tout cela est Allah Seul, sans associé ni partenaire, mais ils adorent pourtant d'autres choses — des idoles et de faux dieux — en plus de Lui. « Celui qui a fait de la terre un lit pour vous » signifie : lisse, stable et ferme, afin que vous puissiez y voyager, vous y tenir debout, y dormir et y marcher, bien qu'elle soit créée au-dessus de l'eau, mais Il l'a renforcée avec les montagnes, de peur qu'elle ne s'ébranle. « Et y a tracé pour vous des chemins » signifie : des sentiers entre les montagnes et les vallées. « Afin que vous soyez guidés » signifie : dans vos voyages de ville en ville, de région en région, de terre en terre. « Et Qui fait descendre du ciel une eau en quantité mesurée » signifie : selon ce qui est suffisant pour vos cultures, vos fruits et votre eau potable, pour vous et vos troupeaux. « Puis Nous en ranimons une terre morte » signifie : une terre aride, car lorsque l'eau y parvient, elle est remuée (à la vie), elle gonfle et produit toute sorte de croissance charmante. En évoquant la renaissance de la terre, Allah attire l'attention sur la manière dont Il ressuscitera les corps au Jour de la Résurrection, après qu'ils auront été morts. « Et c'est ainsi que vous serez sortis (des tombes). » Puis Allah dit : « Et Qui a créé tous les couples » signifie : de tout ce qui pousse sur la terre, toutes sortes de plantes, de cultures, de fruits, de fleurs, etc., et
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Idolators' admission that Allah is the Sole Creator, and Further Evidence of that
Allah says: `If you, O Muhammad, were to ask these idolators who associate others with Allah and worship others besides Him,'
مَّنْ خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ لَيَقُولُنَّ خَلَقَهُنَّ الْعَزِيزُ الْعَلِيمُ
("Who has created the heavens and the earth" They will surely say: "The All-Mighty, the All-Knower created them.") In other words, they will admit that the Creator of all that is Allah Alone, with no partner or associate, yet they still worship others -- idols and false gods -- alongside Him.
الَّذِى جَعَلَ لَكُمُ الاٌّرْضَ مَهْداً
(Who has made for you the earth like a bed,) means, smooth, stable and firm, so that you can travel about in it, and stand on it and sleep and walk about, even though it is created above water, but He has strengthened it with the mountains, lest it should shake.
وَجَعَلَ لَكُمْ فِيهَا سُبُلاً
(and has made for you roads therein,) means, paths between the mountains and the valleys.
لَعَلَّكُمْ تَهْتَدُونَ
(in order that you may find your way.) means, in your journeys from city to city, region to region, land to land.
وَالَّذِى نَزَّلَ مِنَ السَّمَآءِ مَآءً بِقَدَرٍ
(And Who sends down water from the sky in due measure, ) means, according to what is sufficient for your crops, fruits and drinking water for yourselves and your cattle.
فَأَنشَرْنَا بِهِ بَلْدَةً مَّيْتاً
(then We revive a dead land therewith,) means, a barren land, for when the water comes to it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth). By referring to the revival of the earth, Allah draws attention to how He will bring bodies back to life on the Day of Resurrection, after they have been dead.
كَذَلِكَ تُخْرَجُونَ
(and even so you will be brought forth.) Then Allah says:
وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا
(And Who has created all the pairs) meaning, of everything that grows in the earth, all kinds of plants, crops, fruits, flowers, etc., and all different kinds of animals.
وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ
(and has appointed for you ships) or vessels,
وَالاٌّنْعَـمِ مَا تَرْكَبُونَ
(and cattle on which you ride.) means, He has subjugated them to you and made it easy for you to eat their meat, drink their milk and ride on their backs. Allah says:
لِتَسْتَوُواْ عَلَى ظُهُورِهِ
(In order that you may mount on their backs, ) meaning, sit comfortably and securely,
عَلَى ظُهُورِهِ
(on their backs) means, on the backs of these kinds of animals.
ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ
(and then may remember the favor of your Lord) means, whereby these animals are subjugated to you.
إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ
(when you mount thereon, and say: "Glory to Him Who has subjected this to us, and we could have never had it.") means, if it were not for the fact that Allah has subjugated these things to us, we could never have done this by our own strength.' Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd said: "We could not have done this ourselves."
وَإِنَّآ إِلَى رَبِّنَا لَمُنقَلِبُونَ
(And verily, to Our Lord we indeed are to return.) means, `We will return to Him after our death, and our ultimate destination is with Him.' In this Ayah, mention of earthly journeys draws attention to the journey of the Hereafter, just as elsewhere, mention of earthly provision draws attention to the importance of ensuring provision for the Hereafter, as Allah says:
وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى
(And take a provision (with you) for the journey, but the best provision is the Taqwa) (2:197). And mention of earthly garments is also used to draw attention to the raiment of the Hereafter:
وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ
(and as an adornment; and the raiment of the Taqwa, that is better) (7:26).
📜 Texte arabe source
وقوله: ( وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ ) يقول جلّ ثناؤه: وليقولوا أيضا: وإنا إلى ربنا من بعد مماتنا لصائرون إليه راجعون.
Verset 15
Condamnation de l'attribution d'une progéniture à Allah par les idolâtres. Ici, Allah parle des mensonges et des fabrications des idolâtres, lorsqu'ils ont consacré une partie de leurs troupeaux à leurs fausses divinités et une partie à Allah, comme Il l'a décrit dans la sourate Al-An`am où Il a dit : « Et ils assignent à Allah une part des récoltes et des troupeaux qu'Il a créés, et ils disent : "Ceci est pour Allah", selon leur prétention, "et ceci est pour nos associés." Mais la part de leurs associés n'atteint pas Allah, tandis que la part d'Allah atteint leurs associés ! Quel mauvais jugement que le leur ! » (6:136). De même, parmi les deux sortes de progéniture, fils et filles, ils Lui ont assigné la pire et la moins précieuse (à leurs yeux), c'est-à-dire les filles, comme Allah le dit : « Est-ce à vous les mâles et à Lui les femelles ? Voilà alors un partage injuste ! » (53:21-22). Et Allah dit ici : « Et ils Lui assignent une part de Ses serviteurs. En vérité, l'homme est un ingrat manifeste ! » Puis Il dit : « Ou bien a-t-Il pris des filles parmi ce qu'Il a créé, et vous a-t-Il choisis avec des fils ? » C'est une réprobation d'eux dans les termes les plus forts, comme Il continue en disant : « Et si l'un d'eux est informé de la nouvelle de ce qu'il attribue comme parabole au Tout-Miséricordieux, son visage s'assombrit et il est rempli de chagrin ! » signifie : si l'un de ces gens reçoit la nouvelle de la naissance de l'une de celles qu'il attribue à Allah, c'est-à-dire une
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Condemnation of the Idolators' attribution of Offspring to Allah
Here Allah speaks of the lies and fabrications of the idolators, when they devoted some of their cattle to their false gods and some to Allah, as He described in Surat Al-An`am where He said:
وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالاٌّنْعَامِ نَصِيباً فَقَالُواْ هَـذَا لِلَّهِ بِزَعْمِهِمْ وَهَـذَا لِشُرَكَآئِنَا فَمَا كَانَ لِشُرَكَآئِهِمْ فَلاَ يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَآئِهِمْ سَآءَ مَا يَحْكُمُونَ
(And they assign to Allah share of the tilth and cattle which He has created, and they say: "This is for Allah" according to their claim, "and this is for our partners." But the share of their partners reaches not Allah, while the share of Allah reaches their partners! Evil is the way they judge!) (6:136). Similarly, out of the two kinds of offspring, sons and daughters, they assigned to Him the worst and least valuable (in their eyes), i.e., daughters, as Allah says:
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) And Allah says here:
وَجَعَلُواْ لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ الإنسَـنَ لَكَفُورٌ مُّبِينٌ
(Yet, they assign to some of His servants a share with Him. Verily, man is indeed a manifest ingrate!) Then He says:
أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَـكُم بِالْبَنِينَ
(Or has He taken daughters out of what He has created, and He has selected for you sons) This is a denunciation of them in the strongest terms, as He goes on to say:
وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَـنِ مَثَلاً ظَلَّ وَجْهُهُ مُسْوَدّاً وَهُوَ كَظِيمٌ
(And if one of them is informed of the news of that which he sets forth as a parable to the Most Gracious, his face becomes dark, and he is filled with grief!) means, if one of these people is given the news that there has been born to him one of those which he attributes to Allah, i.e., a daughter, he hates this news and it depresses and overwhelms him so much that he keeps away from people because he feels so ashamed. Allah says, so how can they dislike that so much and yet they attribute it to Allah
أَوَمَن يُنَشَّأُ فِى الْحِلْيَةِ وَهُوَ فِى الْخِصَامِ غَيْرُ مُبِينٍ
(A creature who is brought up in adornments, and who in dispute cannot make itself clear) means, women are regarded as lacking something, which they make up for with jewelry and adornments from the time of childhood onwards, and when there is a dispute, they cannot speak up and defend themselves clearly, so how can this be attributed to Allah
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً
(And they make females the angels who themselves are servants of the Most Gracious.) means, that is what they believe about them, but Allah denounces them for that and says:
أَشَهِدُواْ خَلْقَهُمْ
(Did they witness their creation) meaning, did they see Allah creating them as females
سَتُكْتَبُ شَهَـدَتُهُمْ
(Their testimony will be recorded,) means, concerning that,
وَيُسْـَلُونَ
(and they will be questioned!) means, about that, on the Day of Resurrection. This is a stern warning and a serious threat.
وَقَالُواْ لَوْ شَآءَ الرَّحْمَـنُ مَا عَبَدْنَـهُمْ
(And they said: "If it had been the will of the Most Gracious, we should not have worshipped them.") means, (they said:) `if Allah had willed, He would have prevented us from worshipping these idols which are images of the angels who are the daughters of Allah; He knows about this and He approves of it.' By saying this, they combined several types of error: First: They attributed offspring to Allah -- exalted and sanctified be He far above that. Second: They claimed that He chose daughters rather than sons, and they made the angels, who are the servants of the Most Gracious, female. Third: They worshipped them with no proof, evidence or permission from Allah. This was based on mere opinion, whims and desires, imitation of their elders and forefathers, and pure ignorance. They used Allah's decree as an excuse, and this reasoning betrayed their ignorance. Fourth: Allah denounced them for this in the strongest terms, for from the time He first sent Messengers and revealed Books, the command was to worship Him Alone with no partner or associate, and it was forbidden to worship anything other than Him. Allah says:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُمْ مَّنْ حَقَّتْ عَلَيْهِ الضَّلَـلَةُ فَسِيرُواْ فِى الاٌّرْضِ فَانظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid all false deities." Then of them were some whom Allah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied.) (16:36)
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask those of Our Messengers whom We sent before you: "Did We ever appoint gods to be worshipped besides the Most Gracious") (43:45) And Allah says in this Ayah, after mentioning this argument of theirs:
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ
(They have no knowledge whatsoever of that.) meaning, of the truth of what they say and the arguments they put forward.
وَإِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They do nothing but lie!) means, they tell lies and fabricate untruths.
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They have no knowledge whatsoever of that. They do nothing but lie!) Mujahid said, "They do not appreciate the power of Allah."
📜 Texte arabe source
القول في تأويل قوله تعالى : وَجَعَلُوا لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ الإِنْسَانَ لَكَفُورٌ مُبِينٌ (15)
يقول تعالى ذكره: وجعل هؤلاء المشركون لله من خلقه نصيبا, وذلك قولهم للملائكة: هم بنات الله.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني في محمد بن عمرو, قال: ثنا عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد في قول الله عزّ وجلّ:( وَجَعَلُوا لَهُ مِنْ عِبَادِهِ جُزْءًا ) قال: ولدا وبنات من الملائكة.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَجَعَلُوا لَهُ مِنْ عِبَادِهِ جُزْءًا ) قال: البنات.
وقال آخرون: عنى بالجزء ها هنا: العدل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَجَعَلُوا لَهُ مِنْ عِبَادِهِ جُزْءًا ) : أي عدلا.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, في قوله:( وَجَعَلُوا لَهُ مِنْ عِبَادِهِ جُزْءًا ) : أي عدلا.
Verset 16
Condamnation de l'attribution d'une progéniture à Allah par les idolâtres. Ici, Allah parle des mensonges et des fabrications des idolâtres, lorsqu'ils ont consacré une partie de leurs troupeaux à leurs fausses divinités et une partie à Allah, comme Il l'a décrit dans la sourate Al-An`am où Il a dit : « Et ils assignent à Allah une part des récoltes et des troupeaux qu'Il a créés, et ils disent : "Ceci est pour Allah", selon leur prétention, "et ceci est pour nos associés." Mais la part de leurs associés n'atteint pas Allah, tandis que la part d'Allah atteint leurs associés ! Quel mauvais jugement que le leur ! » (6:136). De même, parmi les deux sortes de progéniture, fils et filles, ils Lui ont assigné la pire et la moins précieuse (à leurs yeux), c'est-à-dire les filles, comme Allah le dit : « Est-ce à vous les mâles et à Lui les femelles ? Voilà alors un partage injuste ! » (53:21-22). Et Allah dit ici : « Et ils Lui assignent une part de Ses serviteurs. En vérité, l'homme est un ingrat manifeste ! » Puis Il dit : « Ou bien a-t-Il pris des filles parmi ce qu'Il a créé, et vous a-t-Il choisis avec des fils ? » C'est une réprobation d'eux dans les termes les plus forts, comme Il continue en disant : « Et si l'un d'eux est informé de la nouvelle de ce qu'il attribue comme parabole au Tout-Miséricordieux, son visage s'assombrit et il est rempli de chagrin ! » signifie : si l'un de ces gens reçoit la nouvelle de la naissance de l'une de celles qu'il attribue à Allah, c'est-à-dire une
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Condemnation of the Idolators' attribution of Offspring to Allah
Here Allah speaks of the lies and fabrications of the idolators, when they devoted some of their cattle to their false gods and some to Allah, as He described in Surat Al-An`am where He said:
وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالاٌّنْعَامِ نَصِيباً فَقَالُواْ هَـذَا لِلَّهِ بِزَعْمِهِمْ وَهَـذَا لِشُرَكَآئِنَا فَمَا كَانَ لِشُرَكَآئِهِمْ فَلاَ يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَآئِهِمْ سَآءَ مَا يَحْكُمُونَ
(And they assign to Allah share of the tilth and cattle which He has created, and they say: "This is for Allah" according to their claim, "and this is for our partners." But the share of their partners reaches not Allah, while the share of Allah reaches their partners! Evil is the way they judge!) (6:136). Similarly, out of the two kinds of offspring, sons and daughters, they assigned to Him the worst and least valuable (in their eyes), i.e., daughters, as Allah says:
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) And Allah says here:
وَجَعَلُواْ لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ الإنسَـنَ لَكَفُورٌ مُّبِينٌ
(Yet, they assign to some of His servants a share with Him. Verily, man is indeed a manifest ingrate!) Then He says:
أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَـكُم بِالْبَنِينَ
(Or has He taken daughters out of what He has created, and He has selected for you sons) This is a denunciation of them in the strongest terms, as He goes on to say:
وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَـنِ مَثَلاً ظَلَّ وَجْهُهُ مُسْوَدّاً وَهُوَ كَظِيمٌ
(And if one of them is informed of the news of that which he sets forth as a parable to the Most Gracious, his face becomes dark, and he is filled with grief!) means, if one of these people is given the news that there has been born to him one of those which he attributes to Allah, i.e., a daughter, he hates this news and it depresses and overwhelms him so much that he keeps away from people because he feels so ashamed. Allah says, so how can they dislike that so much and yet they attribute it to Allah
أَوَمَن يُنَشَّأُ فِى الْحِلْيَةِ وَهُوَ فِى الْخِصَامِ غَيْرُ مُبِينٍ
(A creature who is brought up in adornments, and who in dispute cannot make itself clear) means, women are regarded as lacking something, which they make up for with jewelry and adornments from the time of childhood onwards, and when there is a dispute, they cannot speak up and defend themselves clearly, so how can this be attributed to Allah
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً
(And they make females the angels who themselves are servants of the Most Gracious.) means, that is what they believe about them, but Allah denounces them for that and says:
أَشَهِدُواْ خَلْقَهُمْ
(Did they witness their creation) meaning, did they see Allah creating them as females
سَتُكْتَبُ شَهَـدَتُهُمْ
(Their testimony will be recorded,) means, concerning that,
وَيُسْـَلُونَ
(and they will be questioned!) means, about that, on the Day of Resurrection. This is a stern warning and a serious threat.
وَقَالُواْ لَوْ شَآءَ الرَّحْمَـنُ مَا عَبَدْنَـهُمْ
(And they said: "If it had been the will of the Most Gracious, we should not have worshipped them.") means, (they said:) `if Allah had willed, He would have prevented us from worshipping these idols which are images of the angels who are the daughters of Allah; He knows about this and He approves of it.' By saying this, they combined several types of error: First: They attributed offspring to Allah -- exalted and sanctified be He far above that. Second: They claimed that He chose daughters rather than sons, and they made the angels, who are the servants of the Most Gracious, female. Third: They worshipped them with no proof, evidence or permission from Allah. This was based on mere opinion, whims and desires, imitation of their elders and forefathers, and pure ignorance. They used Allah's decree as an excuse, and this reasoning betrayed their ignorance. Fourth: Allah denounced them for this in the strongest terms, for from the time He first sent Messengers and revealed Books, the command was to worship Him Alone with no partner or associate, and it was forbidden to worship anything other than Him. Allah says:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُمْ مَّنْ حَقَّتْ عَلَيْهِ الضَّلَـلَةُ فَسِيرُواْ فِى الاٌّرْضِ فَانظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid all false deities." Then of them were some whom Allah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied.) (16:36)
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask those of Our Messengers whom We sent before you: "Did We ever appoint gods to be worshipped besides the Most Gracious") (43:45) And Allah says in this Ayah, after mentioning this argument of theirs:
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ
(They have no knowledge whatsoever of that.) meaning, of the truth of what they say and the arguments they put forward.
وَإِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They do nothing but lie!) means, they tell lies and fabricate untruths.
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They have no knowledge whatsoever of that. They do nothing but lie!) Mujahid said, "They do not appreciate the power of Allah."
📜 Texte arabe source
وإنما اخترنا القول الذي اخترناه في تأويل ذلك, لأن الله جلّ ثناؤه أتبع ذلك قوله:( أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَاكُمْ بِالْبَنِينَ ) توبيخًا لهم على قولهم ذلك, فكان معلوما أن توبيخه إياهم بذلك إنما هو عما أخبر عنهم من قيلهم ما قالوا في إضافة البنات إلى الله جلّ ثناؤه.
وقوله: ( إِنَّ الإنْسَانَ لَكَفُورٌ مُبِينٌ ) يقول تعالى ذكره: إن الإنسان لذو جحد لنعم ربه التي أنعمها عليه مبين: يقول: يبين كفرانه نعمه عليه, لمن تأمله بفكر قلبه, وتدبر حاله.
وقوله: ( أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ ) يقول جلّ ثناؤه موبخا هؤلاء المشركين الذين وصفوه بأن الملائكة بناته: اتخذ ربكم أيها الجاهلون مما يخلق بنات, وأنتم لا ترضون لأنفسكم, وأصفاكـم بالبنين. يقول: وأخلصكم بالبنين, فجعلهم لكم.
Verset 17
Condamnation de l'attribution d'une progéniture à Allah par les idolâtres. Ici, Allah parle des mensonges et des fabrications des idolâtres, lorsqu'ils ont consacré une partie de leurs troupeaux à leurs fausses divinités et une partie à Allah, comme Il l'a décrit dans la sourate Al-An`am où Il a dit : « Et ils assignent à Allah une part des récoltes et des troupeaux qu'Il a créés, et ils disent : "Ceci est pour Allah", selon leur prétention, "et ceci est pour nos associés." Mais la part de leurs associés n'atteint pas Allah, tandis que la part d'Allah atteint leurs associés ! Quel mauvais jugement que le leur ! » (6:136). De même, parmi les deux sortes de progéniture, fils et filles, ils Lui ont assigné la pire et la moins précieuse (à leurs yeux), c'est-à-dire les filles, comme Allah le dit : « Est-ce à vous les mâles et à Lui les femelles ? Voilà alors un partage injuste ! » (53:21-22). Et Allah dit ici : « Et ils Lui assignent une part de Ses serviteurs. En vérité, l'homme est un ingrat manifeste ! » Puis Il dit : « Ou bien a-t-Il pris des filles parmi ce qu'Il a créé, et vous a-t-Il choisis avec des fils ? » C'est une réprobation d'eux dans les termes les plus forts, comme Il continue en disant : « Et si l'un d'eux est informé de la nouvelle de ce qu'il attribue comme parabole au Tout-Miséricordieux, son visage s'assombrit et il est rempli de chagrin ! » signifie : si l'un de ces gens reçoit la nouvelle de la naissance de l'une de celles qu'il attribue à Allah, c'est-à-dire une
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Condemnation of the Idolators' attribution of Offspring to Allah
Here Allah speaks of the lies and fabrications of the idolators, when they devoted some of their cattle to their false gods and some to Allah, as He described in Surat Al-An`am where He said:
وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالاٌّنْعَامِ نَصِيباً فَقَالُواْ هَـذَا لِلَّهِ بِزَعْمِهِمْ وَهَـذَا لِشُرَكَآئِنَا فَمَا كَانَ لِشُرَكَآئِهِمْ فَلاَ يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَآئِهِمْ سَآءَ مَا يَحْكُمُونَ
(And they assign to Allah share of the tilth and cattle which He has created, and they say: "This is for Allah" according to their claim, "and this is for our partners." But the share of their partners reaches not Allah, while the share of Allah reaches their partners! Evil is the way they judge!) (6:136). Similarly, out of the two kinds of offspring, sons and daughters, they assigned to Him the worst and least valuable (in their eyes), i.e., daughters, as Allah says:
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) And Allah says here:
وَجَعَلُواْ لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ الإنسَـنَ لَكَفُورٌ مُّبِينٌ
(Yet, they assign to some of His servants a share with Him. Verily, man is indeed a manifest ingrate!) Then He says:
أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَـكُم بِالْبَنِينَ
(Or has He taken daughters out of what He has created, and He has selected for you sons) This is a denunciation of them in the strongest terms, as He goes on to say:
وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَـنِ مَثَلاً ظَلَّ وَجْهُهُ مُسْوَدّاً وَهُوَ كَظِيمٌ
(And if one of them is informed of the news of that which he sets forth as a parable to the Most Gracious, his face becomes dark, and he is filled with grief!) means, if one of these people is given the news that there has been born to him one of those which he attributes to Allah, i.e., a daughter, he hates this news and it depresses and overwhelms him so much that he keeps away from people because he feels so ashamed. Allah says, so how can they dislike that so much and yet they attribute it to Allah
أَوَمَن يُنَشَّأُ فِى الْحِلْيَةِ وَهُوَ فِى الْخِصَامِ غَيْرُ مُبِينٍ
(A creature who is brought up in adornments, and who in dispute cannot make itself clear) means, women are regarded as lacking something, which they make up for with jewelry and adornments from the time of childhood onwards, and when there is a dispute, they cannot speak up and defend themselves clearly, so how can this be attributed to Allah
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً
(And they make females the angels who themselves are servants of the Most Gracious.) means, that is what they believe about them, but Allah denounces them for that and says:
أَشَهِدُواْ خَلْقَهُمْ
(Did they witness their creation) meaning, did they see Allah creating them as females
سَتُكْتَبُ شَهَـدَتُهُمْ
(Their testimony will be recorded,) means, concerning that,
وَيُسْـَلُونَ
(and they will be questioned!) means, about that, on the Day of Resurrection. This is a stern warning and a serious threat.
وَقَالُواْ لَوْ شَآءَ الرَّحْمَـنُ مَا عَبَدْنَـهُمْ
(And they said: "If it had been the will of the Most Gracious, we should not have worshipped them.") means, (they said:) `if Allah had willed, He would have prevented us from worshipping these idols which are images of the angels who are the daughters of Allah; He knows about this and He approves of it.' By saying this, they combined several types of error: First: They attributed offspring to Allah -- exalted and sanctified be He far above that. Second: They claimed that He chose daughters rather than sons, and they made the angels, who are the servants of the Most Gracious, female. Third: They worshipped them with no proof, evidence or permission from Allah. This was based on mere opinion, whims and desires, imitation of their elders and forefathers, and pure ignorance. They used Allah's decree as an excuse, and this reasoning betrayed their ignorance. Fourth: Allah denounced them for this in the strongest terms, for from the time He first sent Messengers and revealed Books, the command was to worship Him Alone with no partner or associate, and it was forbidden to worship anything other than Him. Allah says:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُمْ مَّنْ حَقَّتْ عَلَيْهِ الضَّلَـلَةُ فَسِيرُواْ فِى الاٌّرْضِ فَانظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid all false deities." Then of them were some whom Allah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied.) (16:36)
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask those of Our Messengers whom We sent before you: "Did We ever appoint gods to be worshipped besides the Most Gracious") (43:45) And Allah says in this Ayah, after mentioning this argument of theirs:
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ
(They have no knowledge whatsoever of that.) meaning, of the truth of what they say and the arguments they put forward.
وَإِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They do nothing but lie!) means, they tell lies and fabricate untruths.
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They have no knowledge whatsoever of that. They do nothing but lie!) Mujahid said, "They do not appreciate the power of Allah."
📜 Texte arabe source
( وَإِذَا بُشِّرَ أَحَدُهُمْ بِمَا ضَرَبَ لِلرَّحْمَنِ مَثَلا ) يقول تعالى ذكره: وإذا بشر أحد هؤلاء المشركين الجاعلين لله من عباده حزءا بما ضرب للرحمن مثلا يقول: بما مثل لله, فشبهه شبها, وذلك ما وصفه به من أن له بنات.
كما حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, في قوله:( بِمَا ضَرَبَ لِلرَّحْمَنِ مَثَلا ) قال: ولدا.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( بِمَا ضَرَبَ لِلرَّحْمَنِ مَثَلا ) بما جعل لله.
وقوله: ( ظَلَّ وَجْهُهُ مُسْوَدًّا ) يقول تعالى ذكره: ظلّ وجه هذا الذي بشَّر بما ضرب للرحمن مثلا من البنات مسودّا من سوء ما بشر به.( وَهُوَ كَظِيمٌ ) يقول: وهو حزين.
كما حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَهُوَ كَظِيمٌ ) : أي حزين.
Verset 18
Condamnation de l'attribution d'une progéniture à Allah par les idolâtres. Ici, Allah parle des mensonges et des fabrications des idolâtres, lorsqu'ils ont consacré une partie de leurs troupeaux à leurs fausses divinités et une partie à Allah, comme Il l'a décrit dans la sourate Al-An`am où Il a dit : « Et ils assignent à Allah une part des récoltes et des troupeaux qu'Il a créés, et ils disent : "Ceci est pour Allah", selon leur prétention, "et ceci est pour nos associés." Mais la part de leurs associés n'atteint pas Allah, tandis que la part d'Allah atteint leurs associés ! Quel mauvais jugement que le leur ! » (6:136). De même, parmi les deux sortes de progéniture, fils et filles, ils Lui ont assigné la pire et la moins précieuse (à leurs yeux), c'est-à-dire les filles, comme Allah le dit : « Est-ce à vous les mâles et à Lui les femelles ? Voilà alors un partage injuste ! » (53:21-22). Et Allah dit ici : « Et ils Lui assignent une part de Ses serviteurs. En vérité, l'homme est un ingrat manifeste ! » Puis Il dit : « Ou bien a-t-Il pris des filles parmi ce qu'Il a créé, et vous a-t-Il choisis avec des fils ? » C'est une réprobation d'eux dans les termes les plus forts, comme Il continue en disant : « Et si l'un d'eux est informé de la nouvelle de ce qu'il attribue comme parabole au Tout-Miséricordieux, son visage s'assombrit et il est rempli de chagrin ! » signifie : si l'un de ces gens reçoit la nouvelle de la naissance de l'une de celles qu'il attribue à Allah, c'est-à-dire une
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Condemnation of the Idolators' attribution of Offspring to Allah
Here Allah speaks of the lies and fabrications of the idolators, when they devoted some of their cattle to their false gods and some to Allah, as He described in Surat Al-An`am where He said:
وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالاٌّنْعَامِ نَصِيباً فَقَالُواْ هَـذَا لِلَّهِ بِزَعْمِهِمْ وَهَـذَا لِشُرَكَآئِنَا فَمَا كَانَ لِشُرَكَآئِهِمْ فَلاَ يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَآئِهِمْ سَآءَ مَا يَحْكُمُونَ
(And they assign to Allah share of the tilth and cattle which He has created, and they say: "This is for Allah" according to their claim, "and this is for our partners." But the share of their partners reaches not Allah, while the share of Allah reaches their partners! Evil is the way they judge!) (6:136). Similarly, out of the two kinds of offspring, sons and daughters, they assigned to Him the worst and least valuable (in their eyes), i.e., daughters, as Allah says:
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) And Allah says here:
وَجَعَلُواْ لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ الإنسَـنَ لَكَفُورٌ مُّبِينٌ
(Yet, they assign to some of His servants a share with Him. Verily, man is indeed a manifest ingrate!) Then He says:
أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَـكُم بِالْبَنِينَ
(Or has He taken daughters out of what He has created, and He has selected for you sons) This is a denunciation of them in the strongest terms, as He goes on to say:
وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَـنِ مَثَلاً ظَلَّ وَجْهُهُ مُسْوَدّاً وَهُوَ كَظِيمٌ
(And if one of them is informed of the news of that which he sets forth as a parable to the Most Gracious, his face becomes dark, and he is filled with grief!) means, if one of these people is given the news that there has been born to him one of those which he attributes to Allah, i.e., a daughter, he hates this news and it depresses and overwhelms him so much that he keeps away from people because he feels so ashamed. Allah says, so how can they dislike that so much and yet they attribute it to Allah
أَوَمَن يُنَشَّأُ فِى الْحِلْيَةِ وَهُوَ فِى الْخِصَامِ غَيْرُ مُبِينٍ
(A creature who is brought up in adornments, and who in dispute cannot make itself clear) means, women are regarded as lacking something, which they make up for with jewelry and adornments from the time of childhood onwards, and when there is a dispute, they cannot speak up and defend themselves clearly, so how can this be attributed to Allah
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً
(And they make females the angels who themselves are servants of the Most Gracious.) means, that is what they believe about them, but Allah denounces them for that and says:
أَشَهِدُواْ خَلْقَهُمْ
(Did they witness their creation) meaning, did they see Allah creating them as females
سَتُكْتَبُ شَهَـدَتُهُمْ
(Their testimony will be recorded,) means, concerning that,
وَيُسْـَلُونَ
(and they will be questioned!) means, about that, on the Day of Resurrection. This is a stern warning and a serious threat.
وَقَالُواْ لَوْ شَآءَ الرَّحْمَـنُ مَا عَبَدْنَـهُمْ
(And they said: "If it had been the will of the Most Gracious, we should not have worshipped them.") means, (they said:) `if Allah had willed, He would have prevented us from worshipping these idols which are images of the angels who are the daughters of Allah; He knows about this and He approves of it.' By saying this, they combined several types of error: First: They attributed offspring to Allah -- exalted and sanctified be He far above that. Second: They claimed that He chose daughters rather than sons, and they made the angels, who are the servants of the Most Gracious, female. Third: They worshipped them with no proof, evidence or permission from Allah. This was based on mere opinion, whims and desires, imitation of their elders and forefathers, and pure ignorance. They used Allah's decree as an excuse, and this reasoning betrayed their ignorance. Fourth: Allah denounced them for this in the strongest terms, for from the time He first sent Messengers and revealed Books, the command was to worship Him Alone with no partner or associate, and it was forbidden to worship anything other than Him. Allah says:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُمْ مَّنْ حَقَّتْ عَلَيْهِ الضَّلَـلَةُ فَسِيرُواْ فِى الاٌّرْضِ فَانظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid all false deities." Then of them were some whom Allah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied.) (16:36)
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask those of Our Messengers whom We sent before you: "Did We ever appoint gods to be worshipped besides the Most Gracious") (43:45) And Allah says in this Ayah, after mentioning this argument of theirs:
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ
(They have no knowledge whatsoever of that.) meaning, of the truth of what they say and the arguments they put forward.
وَإِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They do nothing but lie!) means, they tell lies and fabricate untruths.
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They have no knowledge whatsoever of that. They do nothing but lie!) Mujahid said, "They do not appreciate the power of Allah."
📜 Texte arabe source
القول في تأويل قوله تعالى : أَوَمَنْ يُنَشَّأُ فِي الْحِلْيَةِ وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ (18)
يقول تعالى ذكره: أو من ينبت في الحلية ويزين بها( وَهُوَ فِي الْخِصَامِ ) يقول: وهو في مخاصمة من خاصمه عند الخصام غير مبين, ومن خصمه ببرهان وحجة, لعجزه وضعفه, جعلتموه جزء الله من خلقه وزعمتم أنه نصيبه منهم, وفي الكلام متروك استغنى بدلالة ما ذكر منه وهو ما ذكرت.
واختلف أهل التأويل في المعنيّ بقوله: ( أَوَمَنْ يُنَشَّأُ فِي الْحِلْيَةِ وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ ), فقال بعضهم: عُنِي بذلك الجواري والنساء.
* ذكر من قال ذلك:
حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس, قوله:( أَوَمَنْ يُنَشَّأُ فِي الْحِلْيَةِ وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ ) قال: يعني المرأة.
حدثنا محمد بن بشار, قال: ثنا عبد الرحمن, قال: ثنا سفيان, عن علقمة, عن مرثد, عن مجاهد, قال: رخص للنساء في الحرير والذهب, وقرأ ( أَوَمَنْ يُنَشَّأُ فِي الْحِلْيَةِ وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ ) قال: يعني المرأة.
حدثني محمد بن عمرو, قال: قال ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, في قوله ( أَوَمَنْ يُنَشَّأُ فِي الْحِلْيَةِ وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ ) قال: الجواري جعلتموهنّ للرحمن ولدا, كيف تحكمون.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( أَوَمَنْ يُنَشَّأُ فِي الْحِلْيَةِ وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ ) قال: الجواري يسفههنّ بذلك, غير مبين بضعفهنّ.
حدثنا محمد بن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة ( أَوَمَنْ يُنَشَّأُ فِي الْحِلْيَةِ ) يقول: جعلوا له البنات وهم إذا بشِّر أحدهم بهنّ ظلّ وجهه مسودّا وهو كظيم. قال: وأما قوله: ( وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ ) يقول: قلما تتكلم امرأة فتريد أن تتكلم بحجتها إلا تكلمت بالحجة عليها.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( أَوَمَنْ يُنَشَّأُ فِي الْحِلْيَةِ وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ ) قال: النساء.
وقال آخرون: عُنِي بذلك أوثانهم التي كانوا يعبدونها من دون الله.
* ذكر من قال ذلك:
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله:( أَوَمَنْ يُنَشَّأُ فِي الْحِلْيَةِ ) ... الآية, قال: هذه تماثيلهم التي يضربونها من فضة وذهب يعبدونها هم الذين أنشئوها, ضربوها من تلك الحلية, ثم عبدوها( وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ ) قال: لا يتكلم, وقرأ ( فَإِذَا هُوَ خَصِيمٌ مُبِينٌ ) .
وأولى القولين في ذلك بالصواب قول من قال: عُنِي بذلك الجواري والنساء, لأن ذلك عقيب خبر الله عن إضافة المشركين إليه ما يكرهونه لأنفسهم من البنات, وقلة معرفتهم بحقه, وتحليتهم إياه من الصفات والبخل, وهو خالقهم ومالكهم ورازقهم, والمنعم عليهم النعم التي عددها في أول هذه السورة ما لا يرضونه لأنفسهم, فاتباع ذلك من الكلام ما كان نظيرا له أشبه وأولى من اتباعه ما لم يجر له ذكر.
واختلف القرّاء في قراءة قوله: ( أَوَمَنْ يُنَشَّأُ فِي الْحِلْيَةِ ) فقرأته عامة قرّاء المدينة والبصرة وبعض المكيين والكوفيين " أوْ مَنْ يَنْشَأُ" بفتح الياء والتخفيف من نَشَأَ ينشأ. وقرأته عامة قرّاء الكوفة ( يُنَشَّأُ ) بضم الياء وتشديد الشين من نَشَّأْتُهُ فهو يُنَشَّأُ. والصواب من القول في ذلك عندنا أن يقال: إنهما قراءتان معروفتان في قراءة الأمصار, متقاربتا المعنى, لأن المُنَشَّأ من الإنشاء ناشئ, والناشئ منشأ, فبأيتهما قرأ القارئ فمصيب. وقد ذُكر أن ذلك في قراءة عبد الله " أوَ مَنْ لا يُنشَّأُ إلا فِي الحلْية ", وفي" من " وجوه من الإعراب الرفع على الاستئناف والنصب على إضمار يجعلون كأنه قيل: أو من ينشأ في الحلية يجعلون بنات الله. وقد يجوز النصب فيه أيضا على الردّ على قوله: أم اتخذ مما يخلق بنات أو من ينشأ في الحلية, فيردّ" من " على البنات, والخفض على الردّ على " ما " التي في قوله: وَإِذَا بُشِّرَ أَحَدُهُمْ بِمَا ضَرَبَ لِلرَّحْمَنِ مَثَلا .
Verset 19
Condamnation de l'attribution par les idolâtres d'une progéniture à Allah
Ici, Allah évoque les mensonges et les fabrications des idolâtres, lorsqu'ils consacrèrent une partie de leurs troupeaux à leurs fausses divinités et une partie à Allah, comme Il l'a décrit dans la Sourate Al-An`am où Il a dit :
وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالاٌّنْعَامِ نَصِيباً فَقَالُواْ هَـذَا لِلَّهِ بِزَعْمِهِمْ وَهَـذَا لِشُرَكَآئِنَا فَمَا كَانَ لِشُرَكَآئِهِمْ فَلاَ يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَآئِهِمْ سَآءَ مَا يَحْكُمُونَ
(Et ils assignent à Allah une part des récoltes et des troupeaux qu'Il a créés, et ils disent : "Ceci est pour Allah" selon leur prétention, "et ceci est pour nos associés." Mais la part de leurs associés n'atteint pas Allah, tandis que la part d'Allah atteint leurs associés ! Quel mauvais jugement que le leur !) (6:136). De même, parmi les deux sortes de progéniture, fils et filles, ils Lui assignèrent la pire et la moins précieuse (à leurs yeux), c'est-à-dire les filles, comme Allah le dit :
أَلَكُمُ الذَّكَرُ وَلَهُ الاٍّنثَى - تِلْكَ إِذاً قِسْمَةٌ ضِيزَى
(Est-ce à vous les mâles et à Lui les femelles ? Voilà alors un partage injuste !) (53:21-22) Et Allah dit ici :
وَجَعَلُواْ لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ الإنسَـنَ لَكَفُورٌ مُّبِينٌ
(Pourtant, ils Lui assignent une part de Ses serviteurs. En vérité, l'homme est un ingrat manifeste !) Puis Il dit :
أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَـكُم بِالْبَنِينَ
(Ou bien a-t-Il pris des filles parmi ce qu'Il crée, et vous a-t-Il choisi des fils ?) C'est une réprobation de leur part dans les termes les plus forts, comme Il continue en disant :
وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَـنِ مَثَلاً ظَلَّ وَجْهُهُ مُسْوَدّاً وَهُوَ كَظِيمٌ
(Et si l'un d'eux est informé de la nouvelle de ce qu'il donne comme parabole au Tout-Miséricordieux, son visage s'assombrit et il est rempli de chagrin !) Cela signifie que si l'un de ces gens reçoit la nouvelle de la naissance de l'une de celles qu'il attribue à Allah, c'est-à-dire une
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Condemnation of the Idolators' attribution of Offspring to Allah
Here Allah speaks of the lies and fabrications of the idolators, when they devoted some of their cattle to their false gods and some to Allah, as He described in Surat Al-An`am where He said:
وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالاٌّنْعَامِ نَصِيباً فَقَالُواْ هَـذَا لِلَّهِ بِزَعْمِهِمْ وَهَـذَا لِشُرَكَآئِنَا فَمَا كَانَ لِشُرَكَآئِهِمْ فَلاَ يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَآئِهِمْ سَآءَ مَا يَحْكُمُونَ
(And they assign to Allah share of the tilth and cattle which He has created, and they say: "This is for Allah" according to their claim, "and this is for our partners." But the share of their partners reaches not Allah, while the share of Allah reaches their partners! Evil is the way they judge!) (6:136). Similarly, out of the two kinds of offspring, sons and daughters, they assigned to Him the worst and least valuable (in their eyes), i.e., daughters, as Allah says:
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) And Allah says here:
وَجَعَلُواْ لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ الإنسَـنَ لَكَفُورٌ مُّبِينٌ
(Yet, they assign to some of His servants a share with Him. Verily, man is indeed a manifest ingrate!) Then He says:
أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَـكُم بِالْبَنِينَ
(Or has He taken daughters out of what He has created, and He has selected for you sons) This is a denunciation of them in the strongest terms, as He goes on to say:
وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَـنِ مَثَلاً ظَلَّ وَجْهُهُ مُسْوَدّاً وَهُوَ كَظِيمٌ
(And if one of them is informed of the news of that which he sets forth as a parable to the Most Gracious, his face becomes dark, and he is filled with grief!) means, if one of these people is given the news that there has been born to him one of those which he attributes to Allah, i.e., a daughter, he hates this news and it depresses and overwhelms him so much that he keeps away from people because he feels so ashamed. Allah says, so how can they dislike that so much and yet they attribute it to Allah
أَوَمَن يُنَشَّأُ فِى الْحِلْيَةِ وَهُوَ فِى الْخِصَامِ غَيْرُ مُبِينٍ
(A creature who is brought up in adornments, and who in dispute cannot make itself clear) means, women are regarded as lacking something, which they make up for with jewelry and adornments from the time of childhood onwards, and when there is a dispute, they cannot speak up and defend themselves clearly, so how can this be attributed to Allah
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً
(And they make females the angels who themselves are servants of the Most Gracious.) means, that is what they believe about them, but Allah denounces them for that and says:
أَشَهِدُواْ خَلْقَهُمْ
(Did they witness their creation) meaning, did they see Allah creating them as females
سَتُكْتَبُ شَهَـدَتُهُمْ
(Their testimony will be recorded,) means, concerning that,
وَيُسْـَلُونَ
(and they will be questioned!) means, about that, on the Day of Resurrection. This is a stern warning and a serious threat.
وَقَالُواْ لَوْ شَآءَ الرَّحْمَـنُ مَا عَبَدْنَـهُمْ
(And they said: "If it had been the will of the Most Gracious, we should not have worshipped them.") means, (they said:) `if Allah had willed, He would have prevented us from worshipping these idols which are images of the angels who are the daughters of Allah; He knows about this and He approves of it.' By saying this, they combined several types of error: First: They attributed offspring to Allah -- exalted and sanctified be He far above that. Second: They claimed that He chose daughters rather than sons, and they made the angels, who are the servants of the Most Gracious, female. Third: They worshipped them with no proof, evidence or permission from Allah. This was based on mere opinion, whims and desires, imitation of their elders and forefathers, and pure ignorance. They used Allah's decree as an excuse, and this reasoning betrayed their ignorance. Fourth: Allah denounced them for this in the strongest terms, for from the time He first sent Messengers and revealed Books, the command was to worship Him Alone with no partner or associate, and it was forbidden to worship anything other than Him. Allah says:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُمْ مَّنْ حَقَّتْ عَلَيْهِ الضَّلَـلَةُ فَسِيرُواْ فِى الاٌّرْضِ فَانظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid all false deities." Then of them were some whom Allah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied.) (16:36)
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask those of Our Messengers whom We sent before you: "Did We ever appoint gods to be worshipped besides the Most Gracious") (43:45) And Allah says in this Ayah, after mentioning this argument of theirs:
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ
(They have no knowledge whatsoever of that.) meaning, of the truth of what they say and the arguments they put forward.
وَإِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They do nothing but lie!) means, they tell lies and fabricate untruths.
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They have no knowledge whatsoever of that. They do nothing but lie!) Mujahid said, "They do not appreciate the power of Allah."
📜 Texte arabe source
القول في تأويل قوله تعالى : وَجَعَلُوا الْمَلائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَنِ إِنَاثًا أَشَهِدُوا خَلْقَهُمْ سَتُكْتَبُ شَهَادَتُهُمْ وَيُسْأَلُونَ (19)
يقول تعالى ذكره: وجعل هؤلاء المشركون بالله ملائكته الذين هم عباد الرحمن.
واختلفت القرّاء في قراءة ذلك, فقرأته عامة قرّاء المدينة " الذين هم عند الرحمن " بالنون, فكأنهم تأولوا في ذلك قول الله جلّ ثناؤه: إِنَّ الَّذِينَ عِنْدَ رَبِّكَ لا يَسْتَكْبِرُونَ فتأويل الكلام على هذه القراءة: وجعلوا ملائكة الله الذين هم عنده يسبحونه ويقدسونه إناثا, فقالوا: هم بنات الله جهلا منهم بحق الله, وجرأة منهم على قيل الكذب والباطل. وقرأ ذلك عامة قرّاء الكوفة والبصرة ( وَجَعَلُوا الْمَلائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَنِ إِنَاثًا ) بمعنى: جمع عبد. فمعنى الكلام على قراءة هؤلاء: وجعلوا ملائكة الله الذين هم خلقه وعباده بنات الله, فأنثوهم بوصفهم إياهم بأنهم إناث.
والصواب من القول في ذلك عندي أنهما قراءتان معروفتان في قراءة الأمصار صحيحتا المعنى, فبأيتهما قرأ القارئ فمصيب, وذلك أن الملائكة عباد الله وعنده.
واختلفوا أيضًا في قراءة قوله: ( أَشَهِدُوا خَلْقَهُمْ ) فقرأ ذلك بعض قرّاء المدينة " أشهدوا خلقهم " بضم الألف, على وجه ما لم يسمّ فاعله, بمعنى: أأشهد الله هؤلاء المشركين الجاعلين ملائكة الله إناثا, خلق ملائكته الذين هم عنده, فعلموا ما هم, وأنهم إناث, فوصفوهم بذلك, لعلمهم بهم, وبرؤيتهم إياهم, ثم رد ذلك إلى ما لم يسمّ فاعله.
وقرئ بفتح الألف, بمعنى: أشهدوا هم ذلك فعلموه؟ والصواب من القول في ذلك عندي أنهما قراءتان معروفتان, فبأيتهما قرأ القارئ فمصيب.
وقوله: ( سَتُكْتَبُ شَهَادَتُهُمْ ) يقول تعالى ذكره: ستكتب شهادة هؤلاء القائلين: الملائكة بنات الله في الدنيا, بما شهدوا به عليهم, ويسألون عن شهادتهم تلك في الآخرة أن يأتوا ببرهان على حقيقتها, ولن يجدوا إلى ذلك سبيلا.
Verset 20
Condamnation de l'attribution par les idolâtres d'une progéniture à Allah
Ici, Allah évoque les mensonges et les fabrications des idolâtres, lorsqu'ils consacrèrent une partie de leurs troupeaux à leurs fausses divinités et une partie à Allah, comme Il l'a décrit dans la Sourate Al-An`am où Il a dit :
وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالاٌّنْعَامِ نَصِيباً فَقَالُواْ هَـذَا لِلَّهِ بِزَعْمِهِمْ وَهَـذَا لِشُرَكَآئِنَا فَمَا كَانَ لِشُرَكَآئِهِمْ فَلاَ يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَآئِهِمْ سَآءَ مَا يَحْكُمُونَ
(Et ils assignent à Allah une part des récoltes et des troupeaux qu'Il a créés, et ils disent : "Ceci est pour Allah" selon leur prétention, "et ceci est pour nos associés." Mais la part de leurs associés n'atteint pas Allah, tandis que la part d'Allah atteint leurs associés ! Quel mauvais jugement que le leur !) (6:136). De même, parmi les deux sortes de progéniture, fils et filles, ils Lui assignèrent la pire et la moins précieuse (à leurs yeux), c'est-à-dire les filles, comme Allah le dit :
أَلَكُمُ الذَّكَرُ وَلَهُ الاٍّنثَى - تِلْكَ إِذاً قِسْمَةٌ ضِيزَى
(Est-ce à vous les mâles et à Lui les femelles ? Voilà alors un partage injuste !) (53:21-22) Et Allah dit ici :
وَجَعَلُواْ لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ الإنسَـنَ لَكَفُورٌ مُّبِينٌ
(Pourtant, ils Lui assignent une part de Ses serviteurs. En vérité, l'homme est un ingrat manifeste !) Puis Il dit :
أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَـكُم بِالْبَنِينَ
(Ou bien a-t-Il pris des filles parmi ce qu'Il crée, et vous a-t-Il choisi des fils ?) C'est une réprobation de leur part dans les termes les plus forts, comme Il continue en disant :
وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَـنِ مَثَلاً ظَلَّ وَجْهُهُ مُسْوَدّاً وَهُوَ كَظِيمٌ
(Et si l'un d'eux est informé de la nouvelle de ce qu'il donne comme parabole au Tout-Miséricordieux, son visage s'assombrit et il est rempli de chagrin !) Cela signifie que si l'un de ces gens reçoit la nouvelle de la naissance de l'une de celles qu'il attribue à Allah, c'est-à-dire une
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Condemnation of the Idolators' attribution of Offspring to Allah
Here Allah speaks of the lies and fabrications of the idolators, when they devoted some of their cattle to their false gods and some to Allah, as He described in Surat Al-An`am where He said:
وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالاٌّنْعَامِ نَصِيباً فَقَالُواْ هَـذَا لِلَّهِ بِزَعْمِهِمْ وَهَـذَا لِشُرَكَآئِنَا فَمَا كَانَ لِشُرَكَآئِهِمْ فَلاَ يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَآئِهِمْ سَآءَ مَا يَحْكُمُونَ
(And they assign to Allah share of the tilth and cattle which He has created, and they say: "This is for Allah" according to their claim, "and this is for our partners." But the share of their partners reaches not Allah, while the share of Allah reaches their partners! Evil is the way they judge!) (6:136). Similarly, out of the two kinds of offspring, sons and daughters, they assigned to Him the worst and least valuable (in their eyes), i.e., daughters, as Allah says:
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) And Allah says here:
وَجَعَلُواْ لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ الإنسَـنَ لَكَفُورٌ مُّبِينٌ
(Yet, they assign to some of His servants a share with Him. Verily, man is indeed a manifest ingrate!) Then He says:
أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَـكُم بِالْبَنِينَ
(Or has He taken daughters out of what He has created, and He has selected for you sons) This is a denunciation of them in the strongest terms, as He goes on to say:
وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَـنِ مَثَلاً ظَلَّ وَجْهُهُ مُسْوَدّاً وَهُوَ كَظِيمٌ
(And if one of them is informed of the news of that which he sets forth as a parable to the Most Gracious, his face becomes dark, and he is filled with grief!) means, if one of these people is given the news that there has been born to him one of those which he attributes to Allah, i.e., a daughter, he hates this news and it depresses and overwhelms him so much that he keeps away from people because he feels so ashamed. Allah says, so how can they dislike that so much and yet they attribute it to Allah
أَوَمَن يُنَشَّأُ فِى الْحِلْيَةِ وَهُوَ فِى الْخِصَامِ غَيْرُ مُبِينٍ
(A creature who is brought up in adornments, and who in dispute cannot make itself clear) means, women are regarded as lacking something, which they make up for with jewelry and adornments from the time of childhood onwards, and when there is a dispute, they cannot speak up and defend themselves clearly, so how can this be attributed to Allah
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً
(And they make females the angels who themselves are servants of the Most Gracious.) means, that is what they believe about them, but Allah denounces them for that and says:
أَشَهِدُواْ خَلْقَهُمْ
(Did they witness their creation) meaning, did they see Allah creating them as females
سَتُكْتَبُ شَهَـدَتُهُمْ
(Their testimony will be recorded,) means, concerning that,
وَيُسْـَلُونَ
(and they will be questioned!) means, about that, on the Day of Resurrection. This is a stern warning and a serious threat.
وَقَالُواْ لَوْ شَآءَ الرَّحْمَـنُ مَا عَبَدْنَـهُمْ
(And they said: "If it had been the will of the Most Gracious, we should not have worshipped them.") means, (they said:) `if Allah had willed, He would have prevented us from worshipping these idols which are images of the angels who are the daughters of Allah; He knows about this and He approves of it.' By saying this, they combined several types of error: First: They attributed offspring to Allah -- exalted and sanctified be He far above that. Second: They claimed that He chose daughters rather than sons, and they made the angels, who are the servants of the Most Gracious, female. Third: They worshipped them with no proof, evidence or permission from Allah. This was based on mere opinion, whims and desires, imitation of their elders and forefathers, and pure ignorance. They used Allah's decree as an excuse, and this reasoning betrayed their ignorance. Fourth: Allah denounced them for this in the strongest terms, for from the time He first sent Messengers and revealed Books, the command was to worship Him Alone with no partner or associate, and it was forbidden to worship anything other than Him. Allah says:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُمْ مَّنْ حَقَّتْ عَلَيْهِ الضَّلَـلَةُ فَسِيرُواْ فِى الاٌّرْضِ فَانظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid all false deities." Then of them were some whom Allah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied.) (16:36)
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask those of Our Messengers whom We sent before you: "Did We ever appoint gods to be worshipped besides the Most Gracious") (43:45) And Allah says in this Ayah, after mentioning this argument of theirs:
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ
(They have no knowledge whatsoever of that.) meaning, of the truth of what they say and the arguments they put forward.
وَإِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They do nothing but lie!) means, they tell lies and fabricate untruths.
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They have no knowledge whatsoever of that. They do nothing but lie!) Mujahid said, "They do not appreciate the power of Allah."
📜 Texte arabe source
القول في تأويل قوله تعالى : وَقَالُوا لَوْ شَاءَ الرَّحْمَنُ مَا عَبَدْنَاهُمْ مَا لَهُمْ بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلا يَخْرُصُونَ (20)
يقول تعالى ذكره: وقال هؤلاء المشركون من قريش: لو شاء الرحمن ما عبدنا أوثاننا التي نعبدها من دونه, وإنما لم يحلّ بنا عقوبة على عبادتنا إياها لرضاه منا بعبادتناها.
كما حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, قوله:( لَوْ شَاءَ الرَّحْمَنُ مَا عَبَدْنَاهُمْ ) للأوثان يقول الله عزّ وجلّ.( مَا لَهُمْ بِذَلِكَ مِنْ عِلْمٍ ) يقول: ما لهم بحقيقة ما يقولون من ذلك من علم, وإنما يقولونه تخرّصا وتكذّبا, لأنهم لا خبر عندهم مني بذلك ولا بُرْهان. وإنما يقولونه ظنا وحسبانا.( إِنْ هُمْ إِلا يَخْرُصُونَ ) يقول: ما هم إلا متخرّصون هذا القول الذي قالوه, وذلك قولهم ( لَوْ شَاءَ الرَّحْمَنُ مَا عَبَدْنَاهُمْ ).
وكان مجاهد يقول في تأويل ذلك, ما حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثنا الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, قوله:( إِنْ هُمْ إِلا يَخْرُصُونَ ) ما يعلمون قُدرة الله على ذلك.
Verset 21
Les idolâtres n'ont aucune preuve
Allah condamne les idolâtres pour avoir adoré d'autres qu'Allah sans aucune évidence ni preuve pour le faire.
أَمْ ءَاتَيْنَـهُمْ كِتَـباً مِّن قَبْلِهِ
(Ou bien leur avons-Nous donné un Livre avant ceci ?) c'est-à-dire avant leur idolâtrie.
فَهُم بِهِ مُسْتَمْسِكُونَ
(auquel ils s'accrochent fermement ?) c'est-à-dire, concernant ce qu'ils font. Ce n'est pas le cas. Ceci est comme le verset :
أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَـناً فَهُوَ يَتَكَلَّمُ بِمَا كَانُواْ بِهِ يُشْرِكُونَ
(Ou bien leur avons-Nous révélé une autorité (une Écriture), qui parle de ce qu'ils associaient à Lui ?) (30:35) c'est-à-dire, cela n'a pas eu lieu. Puis Allah dit :
بَلْ قَالُواْ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّهْتَدُونَ
(Non ! Ils disent : "Nous avons trouvé nos pères suivant une certaine voie et religion (Ummah), et nous nous guidons sur leurs traces.") c'est-à-dire, ils n'ont aucun fondement pour leur croyance en l'idolâtrie, si ce n'est le fait qu'ils imitent leurs pères et ancêtres qui suivaient une certaine Ummah ou voie, c'est-à-dire une religion. Le mot Ummah est utilisé de manière similaire ailleurs, où Allah dit :
إِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً
(Et certes, cette religion (Ummah) qui est la vôtre est une religion unique) (23:52), et ils dirent ;
وَإِنَّا عَلَى ءَاثَـرِهِم
(et nous, sur leurs traces) c'est-à-dire, derrière eux
مُّهْتَدُونَ
(Nous nous guidons) C'est leur prétention sans aucune preuve. Puis Allah souligne que ce que ces gens disent avait déjà été dit par ceux qui leur ressemblaient parmi les nations passées qui avaient mécru aux Messagers. Leurs cœurs et leurs paroles sont similaires.
كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ - أَتَوَاصَوْاْ بِهِ بَلْ هُمْ قَوْمٌ طَـغُونَ
(De même, aucun Messager n'est venu à ceux qui les ont précédés sans qu'ils disent : "Un sorcier ou un fou !" Se sont-ils transmis cette parole les uns aux autres ? Non, ils sont eux-mêmes un peuple transgresseur !) (51:52-53) Et Allah dit qu'il
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Idolators have no Proof
Allah condemns the idolators for worshipping others instead of Allah with no evidence or proof for doing so.
أَمْ ءَاتَيْنَـهُمْ كِتَـباً مِّن قَبْلِهِ
(Or have We given them any Book before this) means, before their idolatry.
فَهُم بِهِ مُسْتَمْسِكُونَ
(to which they are holding fast) means, with regard to what they are doing. This is not the case. This is like the Ayah:
أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَـناً فَهُوَ يَتَكَلَّمُ بِمَا كَانُواْ بِهِ يُشْرِكُونَ
(Or have We revealed to them an authority (a Scripture), which speaks of that which they have been associating with Him) (30:35) meaning, that did not happen. Then Allah says:
بَلْ قَالُواْ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّهْتَدُونَ
(Nay! They say: "we found our fathers following a certain way and religion (Ummah), and we guide ourselves by their footsteps.") meaning, they have no grounds for their belief in idolatry apart from the fact that they are imitating their fathers and forefathers who were following a certain Ummah or way, i.e., religion. The word Ummah is used in a similar manner elsewhere, where Allah says:
إِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً
(And verily, this your religion (Ummah) is one religion) (23:52), and they said;
وَإِنَّا عَلَى ءَاثَـرِهِم
(and we by their footsteps) means, behind them
مُّهْتَدُونَ
(We guide ourselves) This is their claim with no evidence. Then Allah points out that what these people say was already said by those who were like them among the nations of the past who disbelieved in the Messengers. Their hearts and their words are similar.
كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ - أَتَوَاصَوْاْ بِهِ بَلْ هُمْ قَوْمٌ طَـغُونَ
(Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!" Have they transmitted this saying to these Nay, they are themselves a people transgressing beyond bounds!) (51:52-53) And Allah says here:
وَكَذَلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ
(And similarly, We sent not a warner before you to any town (people) but the luxurious ones among them said: "We found our fathers following a certain way and religion, and we will indeed follow their footsteps.") Then He says:
قُلْ
(Say) -- `O Muhammad, to these idolators --'
أَوَلَوْ جِئْتُكُمْ بِأَهْدَى مِمَّا وَجَدتُّمْ عَلَيْهِ ءَابَآءَكُمْ قَالُواْ إِنَّا بِمَآ أُرْسِلْتُمْ بِهِ كَـفِرُونَ
("Even if I bring you better guidance than that which you found your fathers following" They said: "Verily, we disbelieve in that with which you have been sent.") `Even if they were convinced of the truth of what you have brought to them, they will not follow it, because of their evil intentions and their arrogance towards the truth and its people.'
فَانتَقَمْنَا مِنْهُمْ
(So We took revenge on them) means, on the disbelieving nations, by inflicting various kinds of punishments, as Allah has described in the stories of those nations.
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(then see what was the end of those who denied) means, see what became of them, how they were destroyed and how Allah saved the believers.
📜 Texte arabe source
وقوله: ( أَمْ آتَيْنَاهُمْ كِتَابًا مِنْ قَبْلِهِ ) يقول تعالى ذكره ما (3) آتينا هؤلاء المتخرّصين القائلين لو شاء الرحمن ما عبدنا الآلهة كتابا بحقيقة ما يقولون من ذلك, من قبل هذا القرآن الذي أنـزلناه إليك يا محمد.( فَهُمْ بِهِ مُسْتَمْسِكُونَ ) يقول: فهم بذلك الكتاب الذي جاءهم من عندي من قبل هذا القرآن, مستمسكون يعملون به, ويدينون بما فيه, ويحتجون به عليك.
----------------------
الهوامش :
(3) ما : ساقطة من المطبوعة .
Verset 22
Les idolâtres n'ont aucune preuve
Allah condamne les idolâtres pour avoir adoré d'autres qu'Allah sans aucune évidence ni preuve pour le faire.
أَمْ ءَاتَيْنَـهُمْ كِتَـباً مِّن قَبْلِهِ
(Ou bien leur avons-Nous donné un Livre avant ceci ?) c'est-à-dire avant leur idolâtrie.
فَهُم بِهِ مُسْتَمْسِكُونَ
(auquel ils s'accrochent fermement ?) c'est-à-dire, concernant ce qu'ils font. Ce n'est pas le cas. Ceci est comme le verset :
أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَـناً فَهُوَ يَتَكَلَّمُ بِمَا كَانُواْ بِهِ يُشْرِكُونَ
(Ou bien leur avons-Nous révélé une autorité (une Écriture), qui parle de ce qu'ils associaient à Lui ?) (30:35) c'est-à-dire, cela n'a pas eu lieu. Puis Allah dit :
بَلْ قَالُواْ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّهْتَدُونَ
(Non ! Ils disent : "Nous avons trouvé nos pères suivant une certaine voie et religion (Ummah), et nous nous guidons sur leurs traces.") c'est-à-dire, ils n'ont aucun fondement pour leur croyance en l'idolâtrie, si ce n'est le fait qu'ils imitent leurs pères et ancêtres qui suivaient une certaine Ummah ou voie, c'est-à-dire une religion. Le mot Ummah est utilisé de manière similaire ailleurs, où Allah dit :
إِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً
(Et certes, cette religion (Ummah) qui est la vôtre est une religion unique) (23:52), et ils dirent ;
وَإِنَّا عَلَى ءَاثَـرِهِم
(et nous, sur leurs traces) c'est-à-dire, derrière eux
مُّهْتَدُونَ
(Nous nous guidons) C'est leur prétention sans aucune preuve. Puis Allah souligne que ce que ces gens disent avait déjà été dit par ceux qui leur ressemblaient parmi les nations passées qui avaient mécru aux Messagers. Leurs cœurs et leurs paroles sont similaires.
كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ - أَتَوَاصَوْاْ بِهِ بَلْ هُمْ قَوْمٌ طَـغُونَ
(De même, aucun Messager n'est venu à ceux qui les ont précédés sans qu'ils disent : "Un sorcier ou un fou !" Se sont-ils transmis cette parole les uns aux autres ? Non, ils sont eux-mêmes un peuple transgresseur !) (51:52-53) Et Allah dit qu'il
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Idolators have no Proof
Allah condemns the idolators for worshipping others instead of Allah with no evidence or proof for doing so.
أَمْ ءَاتَيْنَـهُمْ كِتَـباً مِّن قَبْلِهِ
(Or have We given them any Book before this) means, before their idolatry.
فَهُم بِهِ مُسْتَمْسِكُونَ
(to which they are holding fast) means, with regard to what they are doing. This is not the case. This is like the Ayah:
أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَـناً فَهُوَ يَتَكَلَّمُ بِمَا كَانُواْ بِهِ يُشْرِكُونَ
(Or have We revealed to them an authority (a Scripture), which speaks of that which they have been associating with Him) (30:35) meaning, that did not happen. Then Allah says:
بَلْ قَالُواْ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّهْتَدُونَ
(Nay! They say: "we found our fathers following a certain way and religion (Ummah), and we guide ourselves by their footsteps.") meaning, they have no grounds for their belief in idolatry apart from the fact that they are imitating their fathers and forefathers who were following a certain Ummah or way, i.e., religion. The word Ummah is used in a similar manner elsewhere, where Allah says:
إِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً
(And verily, this your religion (Ummah) is one religion) (23:52), and they said;
وَإِنَّا عَلَى ءَاثَـرِهِم
(and we by their footsteps) means, behind them
مُّهْتَدُونَ
(We guide ourselves) This is their claim with no evidence. Then Allah points out that what these people say was already said by those who were like them among the nations of the past who disbelieved in the Messengers. Their hearts and their words are similar.
كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ - أَتَوَاصَوْاْ بِهِ بَلْ هُمْ قَوْمٌ طَـغُونَ
(Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!" Have they transmitted this saying to these Nay, they are themselves a people transgressing beyond bounds!) (51:52-53) And Allah says here:
وَكَذَلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ
(And similarly, We sent not a warner before you to any town (people) but the luxurious ones among them said: "We found our fathers following a certain way and religion, and we will indeed follow their footsteps.") Then He says:
قُلْ
(Say) -- `O Muhammad, to these idolators --'
أَوَلَوْ جِئْتُكُمْ بِأَهْدَى مِمَّا وَجَدتُّمْ عَلَيْهِ ءَابَآءَكُمْ قَالُواْ إِنَّا بِمَآ أُرْسِلْتُمْ بِهِ كَـفِرُونَ
("Even if I bring you better guidance than that which you found your fathers following" They said: "Verily, we disbelieve in that with which you have been sent.") `Even if they were convinced of the truth of what you have brought to them, they will not follow it, because of their evil intentions and their arrogance towards the truth and its people.'
فَانتَقَمْنَا مِنْهُمْ
(So We took revenge on them) means, on the disbelieving nations, by inflicting various kinds of punishments, as Allah has described in the stories of those nations.
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(then see what was the end of those who denied) means, see what became of them, how they were destroyed and how Allah saved the believers.
📜 Texte arabe source
القول في تأويل قوله تعالى : بَلْ قَالُوا إِنَّا وَجَدْنَا آبَاءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى آثَارِهِمْ مُهْتَدُونَ (22)
يقول تعالى ذكره: ما آتينا هؤلاء القائلين: لو شاء الرحمن ما عبدنا هؤلاء الأوثان بالأمر بعبادتها, كتابا من عندنا, ولكنهم قالوا: وجدنا آباءنا الذين كانوا قبلنا يعبدونها, فنحن نعبدها كما كانوا يعبدونها; وعنى جلّ ثناؤه بقوله:( بَلْ قالوا إنا (4) وَجَدْنَا آباءنَا على أُمَّةٍ ). بل وجدنا آباءنا على دين وملة, وذلك هو عبادتهم الأوثان.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد قوله:( عَلَى أُمَّةٍ ) : مِلَّة.
حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس, قوله:( إِنَّا وَجَدْنَا آبَاءَنَا عَلَى أُمَّةٍ ) يقول: وجدنا آباءنا على دين.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( إِنَّا وَجَدْنَا آبَاءَنَا عَلَى أُمَّةٍ ) قال: قد قال ذلك مشركو قريش: إنا وجدنا آباءنا على دين.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط عن السديّ( قَالُوا إِنَّا وَجَدْنَا آبَاءَنَا عَلَى أُمَّةٍ ) قال: على دين.
واختلفت القرّاء في قراءة قوله: ( عَلَى أُمَّةٍ ) فقرأته عامة قرّاء الأمصار ( عَلَى أُمَّةٍ ) بضم الألف بالمعنى الذي وصفت من الدين والملة والسنة. وذُكر عن مجاهد وعمر بن عبد العزيز أنهما قرأاه " على إمَّةٍ" بكسر الألف. وقد اختلف في معناها إذا كسرت ألفها, فكان بعضهم يوجه تأويلها إذا كسرت على أنها الطريقة وأنها مصدر من قول القائل: أممت القوم فأنا أؤمهم إمَّة. وذُكر عن العرب سماعا: ما أحسن عمته وإمته وجلسته إذا كان مصدرا. ووجهه بعضهم إذا كُسرت ألفها إلى أنها الإمة التي بمعنى النعيم والمُلك, كما قال عدي بن زيد. ثُــمَّ بَعْــدَ الفَــلاحِ والمُلْـكِ والإم
ة وَارَتهُـــمْ هُنـــاكَ القُبـــور (5)
وقال: أراد إمامة الملك ونعيمه. وقال بعضهم:(الأمَّة بالضم, والإمَّة بالكسر بمعنى واحد).
والصواب من القراءة في ذلك الذي لا أستجيز غيره: الضم في الألف لإجماع الحجة من قرّاء الأمصار عليه. وأما الذين كسروها فإني لا أراهم قصدوا بكسرها إلا معنى الطريقة والمنهاج, على ما ذكرناه قبل, لا النعمة والملك, لأنه لا وجه لأن يقال: إنا وجدنا آباءنا على نعمة ونحن لهم متبعون في ذلك, لأن الاتباع إنما يكون في الملل والأديان وما أشبه ذلك لا في الملك والنعمة, لأن الاتباع في الملك ليس بالأمر الذي يصل إليه كلّ من أراده.
وقوله: ( وَإِنَّا عَلَى آثَارِهِمْ مُهْتَدُونَ ) يقول: وإنا على آثار آبائنا فيما كانوا عليه من دينهم مهتدون, يعني: لهم متبعون على منهاجهم.
كما حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس ( وَإِنَّا عَلَى آثَارِهِمْ مُهْتَدُونَ ) يقول: وإنا على دينهم.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَإِنَّا عَلَى آثَارِهِمْ مُهْتَدُونَ ) يقول: وإنا متبعوهم على ذلك.
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الهوامش:
(3) ما : ساقطة من المطبوعة .
(4) التلاوة : ( بل قالوا إنا وجدنا آباءنا على أمة ) .
(5) البيت لعدي بن زيد العبادي ( اللسان : أمم ) وهو من شواهد الفراء في معاني القرآن ، عند قوله تعالى ( إنا وجدنا آباءنا على أمة )( الورقة 294 ) قال : قرأها القراء بضم الألف من" أمة" ، وكسرها مجاهد ، وعمر بن عبد العزيز . وكأن الإمة : الطريقة ، والمصدر من أممت القوم ؛ فإن العرب تقول : ما أحسن إمته وعمته وجلسته ، إذا كان مصدرا . والأمة أيضا : الملك والنعيم . قال عدي :" ثم بعد الفلاج ..." البيت . فكأنه أراد إمامة الملك ونعيمه . ا هـ . وفي اللسان : والأمة ( بالضم ) والكسر الدين . والأمة ( بالكسر ) لغة في الأمة ( بالضم ) وهي الطريقة والدين . ا هـ .
Verset 23
Les idolâtres n'ont aucune preuve
Allah condamne les idolâtres pour avoir adoré d'autres qu'Allah sans aucune évidence ni preuve pour le faire.
أَمْ ءَاتَيْنَـهُمْ كِتَـباً مِّن قَبْلِهِ
(Ou bien leur avons-Nous donné un Livre avant ceci ?) c'est-à-dire avant leur idolâtrie.
فَهُم بِهِ مُسْتَمْسِكُونَ
(auquel ils s'accrochent fermement ?) c'est-à-dire, concernant ce qu'ils font. Ce n'est pas le cas. Ceci est comme le verset :
أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَـناً فَهُوَ يَتَكَلَّمُ بِمَا كَانُواْ بِهِ يُشْرِكُونَ
(Ou bien leur avons-Nous révélé une autorité (une Écriture), qui parle de ce qu'ils associaient à Lui ?) (30:35) c'est-à-dire, cela n'a pas eu lieu. Puis Allah dit :
بَلْ قَالُواْ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّهْتَدُونَ
(Non ! Ils disent : "Nous avons trouvé nos pères suivant une certaine voie et religion (Ummah), et nous nous guidons sur leurs traces.") c'est-à-dire, ils n'ont aucun fondement pour leur croyance en l'idolâtrie, si ce n'est le fait qu'ils imitent leurs pères et ancêtres qui suivaient une certaine Ummah ou voie, c'est-à-dire une religion. Le mot Ummah est utilisé de manière similaire ailleurs, où Allah dit :
إِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً
(Et certes, cette religion (Ummah) qui est la vôtre est une religion unique) (23:52), et ils dirent ;
وَإِنَّا عَلَى ءَاثَـرِهِم
(et nous, sur leurs traces) c'est-à-dire, derrière eux
مُّهْتَدُونَ
(Nous nous guidons) C'est leur prétention sans aucune preuve. Puis Allah souligne que ce que ces gens disent avait déjà été dit par ceux qui leur ressemblaient parmi les nations passées qui avaient mécru aux Messagers. Leurs cœurs et leurs paroles sont similaires.
كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ - أَتَوَاصَوْاْ بِهِ بَلْ هُمْ قَوْمٌ طَـغُونَ
(De même, aucun Messager n'est venu à ceux qui les ont précédés sans qu'ils disent : "Un sorcier ou un fou !" Se sont-ils transmis cette parole les uns aux autres ? Non, ils sont eux-mêmes un peuple transgresseur !) (51:52-53) Et Allah dit qu'il
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Idolators have no Proof
Allah condemns the idolators for worshipping others instead of Allah with no evidence or proof for doing so.
أَمْ ءَاتَيْنَـهُمْ كِتَـباً مِّن قَبْلِهِ
(Or have We given them any Book before this) means, before their idolatry.
فَهُم بِهِ مُسْتَمْسِكُونَ
(to which they are holding fast) means, with regard to what they are doing. This is not the case. This is like the Ayah:
أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَـناً فَهُوَ يَتَكَلَّمُ بِمَا كَانُواْ بِهِ يُشْرِكُونَ
(Or have We revealed to them an authority (a Scripture), which speaks of that which they have been associating with Him) (30:35) meaning, that did not happen. Then Allah says:
بَلْ قَالُواْ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّهْتَدُونَ
(Nay! They say: "we found our fathers following a certain way and religion (Ummah), and we guide ourselves by their footsteps.") meaning, they have no grounds for their belief in idolatry apart from the fact that they are imitating their fathers and forefathers who were following a certain Ummah or way, i.e., religion. The word Ummah is used in a similar manner elsewhere, where Allah says:
إِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً
(And verily, this your religion (Ummah) is one religion) (23:52), and they said;
وَإِنَّا عَلَى ءَاثَـرِهِم
(and we by their footsteps) means, behind them
مُّهْتَدُونَ
(We guide ourselves) This is their claim with no evidence. Then Allah points out that what these people say was already said by those who were like them among the nations of the past who disbelieved in the Messengers. Their hearts and their words are similar.
كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ - أَتَوَاصَوْاْ بِهِ بَلْ هُمْ قَوْمٌ طَـغُونَ
(Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!" Have they transmitted this saying to these Nay, they are themselves a people transgressing beyond bounds!) (51:52-53) And Allah says here:
وَكَذَلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ
(And similarly, We sent not a warner before you to any town (people) but the luxurious ones among them said: "We found our fathers following a certain way and religion, and we will indeed follow their footsteps.") Then He says:
قُلْ
(Say) -- `O Muhammad, to these idolators --'
أَوَلَوْ جِئْتُكُمْ بِأَهْدَى مِمَّا وَجَدتُّمْ عَلَيْهِ ءَابَآءَكُمْ قَالُواْ إِنَّا بِمَآ أُرْسِلْتُمْ بِهِ كَـفِرُونَ
("Even if I bring you better guidance than that which you found your fathers following" They said: "Verily, we disbelieve in that with which you have been sent.") `Even if they were convinced of the truth of what you have brought to them, they will not follow it, because of their evil intentions and their arrogance towards the truth and its people.'
فَانتَقَمْنَا مِنْهُمْ
(So We took revenge on them) means, on the disbelieving nations, by inflicting various kinds of punishments, as Allah has described in the stories of those nations.
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(then see what was the end of those who denied) means, see what became of them, how they were destroyed and how Allah saved the believers.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَكَذَلِكَ مَا أَرْسَلْنَا مِنْ قَبْلِكَ فِي قَرْيَةٍ مِنْ نَذِيرٍ إِلا قَالَ مُتْرَفُوهَا إِنَّا وَجَدْنَا آبَاءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى آثَارِهِمْ مُقْتَدُونَ (23)
يقول تعالى ذكره: وهكذا كما فعل هؤلاء المشركون من قريش فعل من قبلهم من أهل الكفر بالله, وقالوا مثل قولهم, لم نرسل من قبلك يا محمد في قرية, يعني إلى أهلها رسلا تنذرهم عقابنا على كفرهم بنا فأنذروهم وحذروهم سخطنا, وحلول عقوبتنا بهم ( إِلا قَالَ مُتْرَفُوهَا ), وهم رؤساؤهم وكبراؤهم.
كما حدثنا محمد بن عبد الأعلى, قال: ثنا محمد بن ثور, عن معمر, عن قتادة, في قوله:( إِلا قَالَ مُتْرَفُوهَا ) قال: رؤساؤهم وأشرافهم.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( وَكَذَلِكَ مَا أَرْسَلْنَا مِنْ قَبْلِكَ فِي قَرْيَةٍ مِنْ نَذِيرٍ إِلا قَالَ مُتْرَفُوهَا ) قادتهم ورءوسهم فى الشرك.
وقوله: ( إِنَّا وَجَدْنَا آبَاءَنَا عَلَى أُمَّةٍ ) يقول: قالوا: إنا وجدنا آباءنا على ملة ودين ( وَإِنَّا عَلَى آثَارِهِمْ ) يعني: وإنا على منهاجهم وطريقتهم مقتدون بفعلهم نفعل كالذي فعلوا, ونعبد ما كانوا يعبدون; يقول جلّ ثناؤه لمحمد صَلَّى الله عَلَيْهِ وَسَلَّم: فإنما سلك مشركو قومك منهاج من قبلهم من إخوانهم من أهل الشرك بالله في إجابتهم إياك بما أجابوك به, وردّهم ما ردّوا عليك من النصيحة, واحتجاجهم بما احتجوا به لمُقامهم على دينهم الباطل.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, قوله:( وَإِنَّا عَلَى آثَارِهِمْ مُقْتَدُونَ ) قال بفعلهم.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَإِنَّا عَلَى آثَارِهِمْ مُقْتَدُونَ ) فاتبعوهم على ذلك.
Verset 24
Les idolâtres n'ont aucune preuve. Allah condamne les idolâtres pour avoir adoré d'autres en dehors d'Allah sans aucune preuve ni argument pour le faire. أَمْ ءَاتَيْنَـهُمْ كِتَـباً مِّن قَبْلِهِ (Ou leur avons-Nous donné un Livre avant ceci) signifie, avant leur idolâtrie. فَهُم بِهِ مُسْتَمْسِكُونَ (auquel ils s'accrochent fermement) signifie, concernant ce qu'ils font. Ce n'est pas le cas. Ceci est semblable au verset : أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَـناً فَهُوَ يَتَكَلَّمُ بِمَا كَانُواْ بِهِ يُشْرِكُونَ (Ou leur avons-Nous révélé une autorité (un Écriture), qui parle de ce qu'ils associaient à Lui) (30:35) signifiant, cela n'a pas eu lieu. Puis Allah dit : بَلْ قَالُواْ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّهْتَدُونَ (Non ! Ils disent : "Nous avons trouvé nos pères suivant une certaine voie et religion (Ummah), et nous nous guidons par leurs traces.") signifiant, ils n'ont aucun fondement pour leur croyance en l'idolâtrie en dehors du fait qu'ils imitent leurs pères et ancêtres qui suivaient une certaine Ummah ou voie, c'est-à-dire une religion. Le mot Ummah est utilisé de manière similaire ailleurs, où Allah dit : إِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً (Et certes, cette religion (Ummah) qui est la vôtre est une seule religion) (23:52), et ils ont dit ; وَإِنَّا عَلَى ءَاثَـرِهِم (et nous par leurs traces) signifie, derrière eux مُّهْتَدُونَ (Nous nous guidons) C'est leur prétention sans preuve. Puis Allah souligne que ce que ces gens disent a déjà été dit par ceux qui leur ressemblaient parmi les nations passées qui ont mécru aux Messagers. Leurs cœurs et leurs paroles sont similaires. كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ - أَتَوَاصَوْاْ بِهِ بَلْ هُمْ قَوْمٌ طَـغُونَ (De même, aucun Messager n'est venu à ceux d'avant eux sans qu'ils disent : "Un sorcier ou un fou !" Se sont-ils transmis cette parole ? Non, ils sont eux-mêmes un peuple transgresseur au-delà des limites !) (51:52-53) Et Allah dit qu'il
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Idolators have no Proof
Allah condemns the idolators for worshipping others instead of Allah with no evidence or proof for doing so.
أَمْ ءَاتَيْنَـهُمْ كِتَـباً مِّن قَبْلِهِ
(Or have We given them any Book before this) means, before their idolatry.
فَهُم بِهِ مُسْتَمْسِكُونَ
(to which they are holding fast) means, with regard to what they are doing. This is not the case. This is like the Ayah:
أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَـناً فَهُوَ يَتَكَلَّمُ بِمَا كَانُواْ بِهِ يُشْرِكُونَ
(Or have We revealed to them an authority (a Scripture), which speaks of that which they have been associating with Him) (30:35) meaning, that did not happen. Then Allah says:
بَلْ قَالُواْ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّهْتَدُونَ
(Nay! They say: "we found our fathers following a certain way and religion (Ummah), and we guide ourselves by their footsteps.") meaning, they have no grounds for their belief in idolatry apart from the fact that they are imitating their fathers and forefathers who were following a certain Ummah or way, i.e., religion. The word Ummah is used in a similar manner elsewhere, where Allah says:
إِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً
(And verily, this your religion (Ummah) is one religion) (23:52), and they said;
وَإِنَّا عَلَى ءَاثَـرِهِم
(and we by their footsteps) means, behind them
مُّهْتَدُونَ
(We guide ourselves) This is their claim with no evidence. Then Allah points out that what these people say was already said by those who were like them among the nations of the past who disbelieved in the Messengers. Their hearts and their words are similar.
كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ - أَتَوَاصَوْاْ بِهِ بَلْ هُمْ قَوْمٌ طَـغُونَ
(Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!" Have they transmitted this saying to these Nay, they are themselves a people transgressing beyond bounds!) (51:52-53) And Allah says here:
وَكَذَلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ
(And similarly, We sent not a warner before you to any town (people) but the luxurious ones among them said: "We found our fathers following a certain way and religion, and we will indeed follow their footsteps.") Then He says:
قُلْ
(Say) -- `O Muhammad, to these idolators --'
أَوَلَوْ جِئْتُكُمْ بِأَهْدَى مِمَّا وَجَدتُّمْ عَلَيْهِ ءَابَآءَكُمْ قَالُواْ إِنَّا بِمَآ أُرْسِلْتُمْ بِهِ كَـفِرُونَ
("Even if I bring you better guidance than that which you found your fathers following" They said: "Verily, we disbelieve in that with which you have been sent.") `Even if they were convinced of the truth of what you have brought to them, they will not follow it, because of their evil intentions and their arrogance towards the truth and its people.'
فَانتَقَمْنَا مِنْهُمْ
(So We took revenge on them) means, on the disbelieving nations, by inflicting various kinds of punishments, as Allah has described in the stories of those nations.
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(then see what was the end of those who denied) means, see what became of them, how they were destroyed and how Allah saved the believers.
📜 Texte arabe source
القول في تأويل قوله تعالى : قَالَ أَوَلَوْ جِئْتُكُمْ بِأَهْدَى مِمَّا وَجَدْتُمْ عَلَيْهِ آبَاءَكُمْ قَالُوا إِنَّا بِمَا أُرْسِلْتُمْ بِهِ كَافِرُونَ (24)
يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم: قل يا محمد لهؤلاء المشركين من قومك, القائلين إنا وجدنا آباءنا على أمة وإنا على آثارهم مقتدون ( أَوَلَوْ جِئْتُكُمْ ) أيها القوم من عند ربكم ( بِأَهْدَى ) إلى طريق الحق, وأدل لكم على سبيل الرشاد ( مِمَّا وَجَدْتُمْ ) أنتم عليه آباءكم من الدين والمِلَّة.( قَالُوا إِنَّا بِمَا أُرْسِلْتُمْ بِهِ كَافِرُونَ ) يقول: فقال ذلك لهم, فأجابوه بأن قالوا له كما قال الذين من قبلهم من الأمم المكذّبة رسلها لأنبيائها: إنا بما أرسلتم به يا أيها القوم كافرون, يعني: جاحدون منكرون.
وقرأ ذلك قرّاء الأمصار سوى أبي جعفر " قل أولو جئتكم " بالتاء. وذُكر عن أبي جعفر القارئ أنه قرأه " قُلْ أوَلَوْ جِئْنَاكُمْ" بالنون والألف.
والقراءة عندنا ما عليه قرّاء الأمصار لإجماع الحجة عليه.
Verset 25
Les idolâtres n'ont aucune preuve. Allah condamne les idolâtres pour avoir adoré d'autres en dehors d'Allah sans aucune preuve ni argument pour le faire. أَمْ ءَاتَيْنَـهُمْ كِتَـباً مِّن قَبْلِهِ (Ou leur avons-Nous donné un Livre avant ceci) signifie, avant leur idolâtrie. فَهُم بِهِ مُسْتَمْسِكُونَ (auquel ils s'accrochent fermement) signifie, concernant ce qu'ils font. Ce n'est pas le cas. Ceci est semblable au verset : أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَـناً فَهُوَ يَتَكَلَّمُ بِمَا كَانُواْ بِهِ يُشْرِكُونَ (Ou leur avons-Nous révélé une autorité (un Écriture), qui parle de ce qu'ils associaient à Lui) (30:35) signifiant, cela n'a pas eu lieu. Puis Allah dit : بَلْ قَالُواْ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّهْتَدُونَ (Non ! Ils disent : "Nous avons trouvé nos pères suivant une certaine voie et religion (Ummah), et nous nous guidons par leurs traces.") signifiant, ils n'ont aucun fondement pour leur croyance en l'idolâtrie en dehors du fait qu'ils imitent leurs pères et ancêtres qui suivaient une certaine Ummah ou voie, c'est-à-dire une religion. Le mot Ummah est utilisé de manière similaire ailleurs, où Allah dit : إِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً (Et certes, cette religion (Ummah) qui est la vôtre est une seule religion) (23:52), et ils ont dit ; وَإِنَّا عَلَى ءَاثَـرِهِم (et nous par leurs traces) signifie, derrière eux مُّهْتَدُونَ (Nous nous guidons) C'est leur prétention sans preuve. Puis Allah souligne que ce que ces gens disent a déjà été dit par ceux qui leur ressemblaient parmi les nations passées qui ont mécru aux Messagers. Leurs cœurs et leurs paroles sont similaires. كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ - أَتَوَاصَوْاْ بِهِ بَلْ هُمْ قَوْمٌ طَـغُونَ (De même, aucun Messager n'est venu à ceux d'avant eux sans qu'ils disent : "Un sorcier ou un fou !" Se sont-ils transmis cette parole ? Non, ils sont eux-mêmes un peuple transgresseur au-delà des limites !) (51:52-53) Et Allah dit qu'il
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Idolators have no Proof
Allah condemns the idolators for worshipping others instead of Allah with no evidence or proof for doing so.
أَمْ ءَاتَيْنَـهُمْ كِتَـباً مِّن قَبْلِهِ
(Or have We given them any Book before this) means, before their idolatry.
فَهُم بِهِ مُسْتَمْسِكُونَ
(to which they are holding fast) means, with regard to what they are doing. This is not the case. This is like the Ayah:
أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَـناً فَهُوَ يَتَكَلَّمُ بِمَا كَانُواْ بِهِ يُشْرِكُونَ
(Or have We revealed to them an authority (a Scripture), which speaks of that which they have been associating with Him) (30:35) meaning, that did not happen. Then Allah says:
بَلْ قَالُواْ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّهْتَدُونَ
(Nay! They say: "we found our fathers following a certain way and religion (Ummah), and we guide ourselves by their footsteps.") meaning, they have no grounds for their belief in idolatry apart from the fact that they are imitating their fathers and forefathers who were following a certain Ummah or way, i.e., religion. The word Ummah is used in a similar manner elsewhere, where Allah says:
إِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً
(And verily, this your religion (Ummah) is one religion) (23:52), and they said;
وَإِنَّا عَلَى ءَاثَـرِهِم
(and we by their footsteps) means, behind them
مُّهْتَدُونَ
(We guide ourselves) This is their claim with no evidence. Then Allah points out that what these people say was already said by those who were like them among the nations of the past who disbelieved in the Messengers. Their hearts and their words are similar.
كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ - أَتَوَاصَوْاْ بِهِ بَلْ هُمْ قَوْمٌ طَـغُونَ
(Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!" Have they transmitted this saying to these Nay, they are themselves a people transgressing beyond bounds!) (51:52-53) And Allah says here:
وَكَذَلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ
(And similarly, We sent not a warner before you to any town (people) but the luxurious ones among them said: "We found our fathers following a certain way and religion, and we will indeed follow their footsteps.") Then He says:
قُلْ
(Say) -- `O Muhammad, to these idolators --'
أَوَلَوْ جِئْتُكُمْ بِأَهْدَى مِمَّا وَجَدتُّمْ عَلَيْهِ ءَابَآءَكُمْ قَالُواْ إِنَّا بِمَآ أُرْسِلْتُمْ بِهِ كَـفِرُونَ
("Even if I bring you better guidance than that which you found your fathers following" They said: "Verily, we disbelieve in that with which you have been sent.") `Even if they were convinced of the truth of what you have brought to them, they will not follow it, because of their evil intentions and their arrogance towards the truth and its people.'
فَانتَقَمْنَا مِنْهُمْ
(So We took revenge on them) means, on the disbelieving nations, by inflicting various kinds of punishments, as Allah has described in the stories of those nations.
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(then see what was the end of those who denied) means, see what became of them, how they were destroyed and how Allah saved the believers.
📜 Texte arabe source
القول في تأويل قوله تعالى : فَانْتَقَمْنَا مِنْهُمْ فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ (25)
يقول تعالى ذكره: فانتقمنا من هؤلاء المكذّبة رسلها من الأمم الكافرة بربها, بإحلالنا العقوبة بهم, فانظر يا محمد كيف كان عقبى أمرهم, إذ كذّبوا بآيات الله. ويعني بقوله:( عَاقِبَةُ الْمُكَذِّبِينَ ) آخر أمر الذين كذبوا رسل الله إلام صار, يقول: ألم نهلكهم فنجعلهم عبرة لغيرهم؟
كما حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( فَانْتَقَمْنَا مِنْهُمْ فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ ) قال: شر والله, أخذهم بخسف وغرق, ثم أهلكهم فأدخلهم النار.
Verset 26
La déclaration de Tawhid d'Ibrahim ici. Allah nous informe de Son serviteur, Messager et Ami intime, le chef des monothéistes et le père de tous les Prophètes ultérieurs, dont Quraysh descendait et prétendait avoir pris leur religion. Il a désavoué l'adoration des idoles par son père et son peuple et a dit : وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ ("Certes, je suis innocent de ce que vous adorez, sauf de Celui qui m'a créé ; et certes, Il me guidera." Et il en fit une Parole durable parmi sa descendance,) La Parole signifie l'adoration d'Allah Seul sans associé ni partenaire, et la dénonciation de tous les dieux en dehors de Lui, c'est-à-dire La ilaha illallah. Il a laissé cette parole comme un exemple à suivre par ceux de sa progéniture qui ont été guidés par Allah. لَعَلَّهُمْ يَرْجِعُونَ (afin qu'ils reviennent) signifie, reviennent à cette parole. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi et d'autres ont commenté le verset : وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ (Et il en fit une Parole durable parmi sa descendance,) "Cela signifie, La ilaha illallah, et il y a encore parmi sa descendance ceux qui la disent." Une opinion similaire a été rapportée d'Ibn `Abbas, qu'Allah soit satisfait de lui. Ibn Zayd a dit, "La parole de l'Islam," ce qui renvoie à la même chose suggérée par le groupe. Comment les gens de Makkah se sont détournés du Messager et s'y sont opposés, et Sa réponse. Allah dit en outre : بَلْ مَتَّعْتُ هَـؤُلاَءِ (Non, mais J'ai donné à ceux-ci) signifie, les idolâtres, وَءَابَآءَهُمْ (et à leurs pères) signifie, ils ont vécu une longue vie dans leur égarement. حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ (jusqu'à ce que la vérité leur vienne, et un Messager rendant les choses claires.) signifie, son message est clair et son avertissement est clair. وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ (Et quand la vérité leur est venue, ils ont dit : "Ceci est de la magie, et nous y
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Ibrahim's Declaration of Tawhid Here
Allah tells us about His servant, Messenger and close Friend, the leader of the monotheists and the father of all subsequent Prophets, from whom Quraysh were descended and claimed to have taken their religion. He disowned his father's and his people's worship of idols and said:
وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
("Verily, I am innocent of what you worship, except Him Who created me; and verily, He will guide me." And he made it a Word lasting among his offspring,) The Word means the worship of Allah Alone with no partner or associate, and the denunciation of all gods apart from Him, i.e., La ilaha illallah. He left this word as an example to be followed by those of his progeny who were guided by Allah.
لَعَلَّهُمْ يَرْجِعُونَ
(that they may turn back.) means, come back to this word. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi and others commented on the Ayah:
وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
(And he made it a Word lasting among his offspring,) "This means, La ilaha illallah, and there are still those among his offspring who say it." A similar view was narrated from Ibn `Abbas, may Allah be pleased with him. Ibn Zayd said, "The word of Islam," which refers to the same thing suggested by the group.
How the People of Makkah turned away from the Messenger and opposed Him, and His Response
Allah further says:
بَلْ مَتَّعْتُ هَـؤُلاَءِ
(Nay, but I gave to these) means, the idolators,
وَءَابَآءَهُمْ
(and their fathers) means, they lived a long life in their misguidance.
حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ
(till there came to them the truth, and a Messenger making things clear.) means, his message is clear and his warning is clear.
وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ
(And when the truth came to them, they said: "This is magic, and we disbelieve therein.") means, they were arrogant and stubborn, and they pushed him away out of disbelief, envy and transgression.
وَقَالُواْ
(And they say) means, objecting to that which Allah has revealed to him,
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
(Why is not this Qur'an sent down to some great man of the two towns) meaning, why was this Qur'an not revealed to some man who was great and prominent in their eyes, from the two towns, i.e., Makkah and At-Ta'if This was the view of Ibn `Abbas, may Allah be pleased with him, `Ikrimah, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and Ibn Zayd. Several scholars of Tafsir stated that by this, the Quraysh meant Al-Walid bin Al-Mughirah and `Urwah bin Mas`ud Ath-Thaqafi. The apparent meaning is that what they meant was a great man from either of the two towns. Allah responded to their rejection by saying:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) meaning, the matter has nothing to do with them; it is for Allah to decide. Allah knows best where to direct His Message, and He does not reveal it except to the one who is the purest in heart and soul, and of the noblest descent. Then Allah points out that He differentiates among His creation in terms of what He gives them of wealth, provision, intellect, understanding and other visible and hidden strengths:
نَحْنُ قَسَمْنَا بَيْنَهُمْ مَّعِيشَتَهُمْ فِى الْحَيَوةِ الدُّنْيَا
(It is We Who portion out between them their livelihood in this world,)
لِّيَتَّخِذَ بَعْضُهُم بَعْضاً سُخْرِيّاً
(so that some may employ others in their work.) It was said that this means that some employ others in their work, because one needs the other, and vice versa. This was the view of As-Suddi and others.
وَرَحْمَةُ رَبِّكَ خَيْرٌ مِّمَّا يَجْمَعُونَ
(But the mercy of your Lord is better than which they amass.) means, the mercy of Allah towards His creation is better for them than the wealth and conveniences of this world which they possess.
Wealth is not a Sign of Divine Pleasure
وَلَوْلاَ أَن يَكُونَ النَّاسُ أُمَّةً وَحِدَةً
(And were it not that mankind would have become of one community,) means, `were it not for the fact that many ignorant people would think that Our giving them wealth was a sign that We love the person to whom We give it, and thus they would have agreed upon disbelief for the sake of wealth.' This is the view of Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and others.
لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَـنِ لِبُيُوتِهِمْ سُقُفاً مِّن فِضَّةٍ وَمَعَارِجَ
(We would have provided for those who disbelieve in the Most Gracious, silver roofs for their houses, and elevators) means, ladders and staircases of silver. This was the view of Ibn `Abbas, Mujahid, Qatadah, As-Suddi, Ibn Zayd and others.
عَلَيْهَا يَظْهَرُونَ
(whereby they ascend,) means, go up. And their houses would have doors, i.e., locks on their doors,
وَسُرُراً عَلَيْهَا يَتَّكِئُونَ
(and thrones on which they could recline,) means, all of that would be made of silver.
وَزُخْرُفاً
(And adornments) means, and gold. This was the view of Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd.
وَإِن كُلُّ ذَلِكَ لَمَّا مَتَـعُ الْحَيَوةِ الدُّنْيَا
(Yet all this would have been nothing but an enjoyment of this world.) means, all that belongs to this transient world which is insignificant before Allah. He hastens their reward for good deeds in the form of luxuries in this world, so that when they reach the Hereafter, they will have no good merits with Allah for which they may be rewarded, as was reported in the Sahih Hadith. It was reported in another Hadith:
«لَوْ أَنَّ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاء»
(If this world were worth a gnat's wing before Allah, He would not give a disbeliever a drink of water.) Al-Baghawi narrated its chain of narration.
وَالاٌّخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ
(And the Hereafter with your Lord is (only) for those who have Taqwa.) means, it is exclusively for them, and no one else will share it with them. When `Umar bin Al-Khattab, may Allah be pleased with him, visited the Messenger of Allah ﷺ in seclusion, when he was keeping away from his wives, and he saw him resting on a rough mat which had left marks on his side, his eyes filled with tears and he said, "O Messenger of Allah, look at this Chosroes and this Caesar with all that they have, and you are the best of Allah's creation. " The Messenger of Allah ﷺ was reclining, but he sat up and said:
«أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟»
(Are you in doubt, O son of Al-Khattab) Then he said:
«أُولئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَـيِّـبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا»
(Those are people for whom the enjoyments are hastened in this world.) According to another report:
«أَمَا تَرْضَى أَنْ تَــكُونَ لَهُمُ الدُّنْيَا وَلَنَا الْاخِرَة»
(Does it not please you that this world is for them and the Hereafter is for us) In as the Two Sahihs and elsewhere, it is reported that the Messenger of Allah ﷺ said:
«لَا تَشْرَبُوا فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ، وَلَا تَأْكُلُوا فِي صِحَافِهَا، فَإِنَّهَا لَهُمْ فِي الدُّنْيَا وَلَنَا فِي الْاخِرَة»
(Do not drink from vessels of gold and silver, and do not eat from plates of the same, for these things are for them in this world and for us in the Hereafter.) Allah has granted these things to them in this world because it is insignificant, as was reported by At-Tirmidhi and Ibn Majah via Abu Hazim from Sahl bin Sa`d, who said, "The Messenger of Allah ﷺ said:
«لَوْ كَانَتِ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاءٍ أَبَدًا»
n(If this world were worth a gnat's wing before Allah, He would never give a disbeliever a drink of water.)" At-Tirmidhi said: "Hasan Sahih."
📜 Texte arabe source
القول في تأويل قوله تعالى : وَإِذْ قَالَ إِبْرَاهِيمُ لأَبِيهِ وَقَوْمِهِ إِنَّنِي بَرَاءٌ مِمَّا تَعْبُدُونَ (26)
يقول تعالى ذكره: ( وَإِذْ قَالَ إِبْرَاهِيمُ لأبِيهِ وَقَوْمِهِ ) الذين كانوا يعبدون ما يعبده مشركو قومك يا محمد ( إِنَّنِي بَرَاءٌ مِمَّا تَعْبُدُونَ ) من دون الله, فكذّبوه, فانتقمنا منهم كما انتقمنا ممن قبلهم من الأمم المكذّبة رسلها. وقيل:( إِنَّنِي بَرَاءٌ مِمَّا تَعْبُدُونَ ) فوضع البراء وهو مصدر موضع النعت, والعرب لا تثني البراء ولا تجمع ولا تؤنث, فتقول: نحن البراء والخلاء: لِما ذكرت أنه مصدر, وإذا قالوا: هو بريء منك ثنوا وجمعوا وأنَّثوا, فقالوا: هما بريئان منك, وهم بريئون منك. وذُكر أنها في قراءة عبد الله:" إنَّنِي بَرِيءٌ" بالياء, وقد يجمع برئ: براء وأبراء.
Verset 27
La déclaration de Tawhid d'Ibrahim ici. Allah nous informe de Son serviteur, Messager et Ami intime, le chef des monothéistes et le père de tous les Prophètes ultérieurs, dont Quraysh descendait et prétendait avoir pris leur religion. Il a désavoué l'adoration des idoles par son père et son peuple et a dit : وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ ("Certes, je suis innocent de ce que vous adorez, sauf de Celui qui m'a créé ; et certes, Il me guidera." Et il en fit une Parole durable parmi sa descendance,) La Parole signifie l'adoration d'Allah Seul sans associé ni partenaire, et la dénonciation de tous les dieux en dehors de Lui, c'est-à-dire La ilaha illallah. Il a laissé cette parole comme un exemple à suivre par ceux de sa progéniture qui ont été guidés par Allah. لَعَلَّهُمْ يَرْجِعُونَ (afin qu'ils reviennent) signifie, reviennent à cette parole. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi et d'autres ont commenté le verset : وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ (Et il en fit une Parole durable parmi sa descendance,) "Cela signifie, La ilaha illallah, et il y a encore parmi sa descendance ceux qui la disent." Une opinion similaire a été rapportée d'Ibn `Abbas, qu'Allah soit satisfait de lui. Ibn Zayd a dit, "La parole de l'Islam," ce qui renvoie à la même chose suggérée par le groupe. Comment les gens de Makkah se sont détournés du Messager et s'y sont opposés, et Sa réponse. Allah dit en outre : بَلْ مَتَّعْتُ هَـؤُلاَءِ (Non, mais J'ai donné à ceux-ci) signifie, les idolâtres, وَءَابَآءَهُمْ (et à leurs pères) signifie, ils ont vécu une longue vie dans leur égarement. حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ (jusqu'à ce que la vérité leur vienne, et un Messager rendant les choses claires.) signifie, son message est clair et son avertissement est clair. وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ (Et quand la vérité leur est venue, ils ont dit : "Ceci est de la magie, et nous y
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Ibrahim's Declaration of Tawhid Here
Allah tells us about His servant, Messenger and close Friend, the leader of the monotheists and the father of all subsequent Prophets, from whom Quraysh were descended and claimed to have taken their religion. He disowned his father's and his people's worship of idols and said:
وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
("Verily, I am innocent of what you worship, except Him Who created me; and verily, He will guide me." And he made it a Word lasting among his offspring,) The Word means the worship of Allah Alone with no partner or associate, and the denunciation of all gods apart from Him, i.e., La ilaha illallah. He left this word as an example to be followed by those of his progeny who were guided by Allah.
لَعَلَّهُمْ يَرْجِعُونَ
(that they may turn back.) means, come back to this word. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi and others commented on the Ayah:
وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
(And he made it a Word lasting among his offspring,) "This means, La ilaha illallah, and there are still those among his offspring who say it." A similar view was narrated from Ibn `Abbas, may Allah be pleased with him. Ibn Zayd said, "The word of Islam," which refers to the same thing suggested by the group.
How the People of Makkah turned away from the Messenger and opposed Him, and His Response
Allah further says:
بَلْ مَتَّعْتُ هَـؤُلاَءِ
(Nay, but I gave to these) means, the idolators,
وَءَابَآءَهُمْ
(and their fathers) means, they lived a long life in their misguidance.
حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ
(till there came to them the truth, and a Messenger making things clear.) means, his message is clear and his warning is clear.
وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ
(And when the truth came to them, they said: "This is magic, and we disbelieve therein.") means, they were arrogant and stubborn, and they pushed him away out of disbelief, envy and transgression.
وَقَالُواْ
(And they say) means, objecting to that which Allah has revealed to him,
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
(Why is not this Qur'an sent down to some great man of the two towns) meaning, why was this Qur'an not revealed to some man who was great and prominent in their eyes, from the two towns, i.e., Makkah and At-Ta'if This was the view of Ibn `Abbas, may Allah be pleased with him, `Ikrimah, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and Ibn Zayd. Several scholars of Tafsir stated that by this, the Quraysh meant Al-Walid bin Al-Mughirah and `Urwah bin Mas`ud Ath-Thaqafi. The apparent meaning is that what they meant was a great man from either of the two towns. Allah responded to their rejection by saying:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) meaning, the matter has nothing to do with them; it is for Allah to decide. Allah knows best where to direct His Message, and He does not reveal it except to the one who is the purest in heart and soul, and of the noblest descent. Then Allah points out that He differentiates among His creation in terms of what He gives them of wealth, provision, intellect, understanding and other visible and hidden strengths:
نَحْنُ قَسَمْنَا بَيْنَهُمْ مَّعِيشَتَهُمْ فِى الْحَيَوةِ الدُّنْيَا
(It is We Who portion out between them their livelihood in this world,)
لِّيَتَّخِذَ بَعْضُهُم بَعْضاً سُخْرِيّاً
(so that some may employ others in their work.) It was said that this means that some employ others in their work, because one needs the other, and vice versa. This was the view of As-Suddi and others.
وَرَحْمَةُ رَبِّكَ خَيْرٌ مِّمَّا يَجْمَعُونَ
(But the mercy of your Lord is better than which they amass.) means, the mercy of Allah towards His creation is better for them than the wealth and conveniences of this world which they possess.
Wealth is not a Sign of Divine Pleasure
وَلَوْلاَ أَن يَكُونَ النَّاسُ أُمَّةً وَحِدَةً
(And were it not that mankind would have become of one community,) means, `were it not for the fact that many ignorant people would think that Our giving them wealth was a sign that We love the person to whom We give it, and thus they would have agreed upon disbelief for the sake of wealth.' This is the view of Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and others.
لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَـنِ لِبُيُوتِهِمْ سُقُفاً مِّن فِضَّةٍ وَمَعَارِجَ
(We would have provided for those who disbelieve in the Most Gracious, silver roofs for their houses, and elevators) means, ladders and staircases of silver. This was the view of Ibn `Abbas, Mujahid, Qatadah, As-Suddi, Ibn Zayd and others.
عَلَيْهَا يَظْهَرُونَ
(whereby they ascend,) means, go up. And their houses would have doors, i.e., locks on their doors,
وَسُرُراً عَلَيْهَا يَتَّكِئُونَ
(and thrones on which they could recline,) means, all of that would be made of silver.
وَزُخْرُفاً
(And adornments) means, and gold. This was the view of Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd.
وَإِن كُلُّ ذَلِكَ لَمَّا مَتَـعُ الْحَيَوةِ الدُّنْيَا
(Yet all this would have been nothing but an enjoyment of this world.) means, all that belongs to this transient world which is insignificant before Allah. He hastens their reward for good deeds in the form of luxuries in this world, so that when they reach the Hereafter, they will have no good merits with Allah for which they may be rewarded, as was reported in the Sahih Hadith. It was reported in another Hadith:
«لَوْ أَنَّ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاء»
(If this world were worth a gnat's wing before Allah, He would not give a disbeliever a drink of water.) Al-Baghawi narrated its chain of narration.
وَالاٌّخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ
(And the Hereafter with your Lord is (only) for those who have Taqwa.) means, it is exclusively for them, and no one else will share it with them. When `Umar bin Al-Khattab, may Allah be pleased with him, visited the Messenger of Allah ﷺ in seclusion, when he was keeping away from his wives, and he saw him resting on a rough mat which had left marks on his side, his eyes filled with tears and he said, "O Messenger of Allah, look at this Chosroes and this Caesar with all that they have, and you are the best of Allah's creation. " The Messenger of Allah ﷺ was reclining, but he sat up and said:
«أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟»
(Are you in doubt, O son of Al-Khattab) Then he said:
«أُولئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَـيِّـبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا»
(Those are people for whom the enjoyments are hastened in this world.) According to another report:
«أَمَا تَرْضَى أَنْ تَــكُونَ لَهُمُ الدُّنْيَا وَلَنَا الْاخِرَة»
(Does it not please you that this world is for them and the Hereafter is for us) In as the Two Sahihs and elsewhere, it is reported that the Messenger of Allah ﷺ said:
«لَا تَشْرَبُوا فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ، وَلَا تَأْكُلُوا فِي صِحَافِهَا، فَإِنَّهَا لَهُمْ فِي الدُّنْيَا وَلَنَا فِي الْاخِرَة»
(Do not drink from vessels of gold and silver, and do not eat from plates of the same, for these things are for them in this world and for us in the Hereafter.) Allah has granted these things to them in this world because it is insignificant, as was reported by At-Tirmidhi and Ibn Majah via Abu Hazim from Sahl bin Sa`d, who said, "The Messenger of Allah ﷺ said:
«لَوْ كَانَتِ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاءٍ أَبَدًا»
n(If this world were worth a gnat's wing before Allah, He would never give a disbeliever a drink of water.)" At-Tirmidhi said: "Hasan Sahih."
📜 Texte arabe source
( إِلا الَّذِي فَطَرَنِي ) يقول: إني بريء مما تعبدون من شيء إلا من الذي فطرني, يعني الذي خلقني ( فَإِنَّهُ سَيَهْدِينِ ) يقول: فإنه سيقومني للدين الحقّ,ويوفقني لاتباع سبيل الرشد.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( وَإِذْ قَالَ إِبْرَاهِيمُ لأبِيهِ وَقَوْمِهِ )... الآية, قال: كايدهم, كانوا يقولون: إن الله ربنا وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّمَاوَاتِ وَالأَرْضَ لَيَقُولُنَّ اللَّهُ فلم يبرأ من ربه.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, قوله:( إِنَّنِي بَرَاءٌ مِمَّا تَعْبُدُونَ ) يقول: إنني بريء مما تعبدون " إلا الذي خلقني".
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( إِلا الَّذِي فَطَرَنِي ) قال: خلقني.
Verset 28
La déclaration de Tawhid d'Ibrahim ici. Allah nous informe de Son serviteur, Messager et Ami intime, le chef des monothéistes et le père de tous les Prophètes ultérieurs, dont Quraysh descendait et prétendait avoir pris leur religion. Il a désavoué l'adoration des idoles par son père et son peuple et a dit : وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ ("Certes, je suis innocent de ce que vous adorez, sauf de Celui qui m'a créé ; et certes, Il me guidera." Et il en fit une Parole durable parmi sa descendance,) La Parole signifie l'adoration d'Allah Seul sans associé ni partenaire, et la dénonciation de tous les dieux en dehors de Lui, c'est-à-dire La ilaha illallah. Il a laissé cette parole comme un exemple à suivre par ceux de sa progéniture qui ont été guidés par Allah. لَعَلَّهُمْ يَرْجِعُونَ (afin qu'ils reviennent) signifie, reviennent à cette parole. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi et d'autres ont commenté le verset : وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ (Et il en fit une Parole durable parmi sa descendance,) "Cela signifie, La ilaha illallah, et il y a encore parmi sa descendance ceux qui la disent." Une opinion similaire a été rapportée d'Ibn `Abbas, qu'Allah soit satisfait de lui. Ibn Zayd a dit, "La parole de l'Islam," ce qui renvoie à la même chose suggérée par le groupe. Comment les gens de Makkah se sont détournés du Messager et s'y sont opposés, et Sa réponse. Allah dit en outre : بَلْ مَتَّعْتُ هَـؤُلاَءِ (Non, mais J'ai donné à ceux-ci) signifie, les idolâtres, وَءَابَآءَهُمْ (et à leurs pères) signifie, ils ont vécu une longue vie dans leur égarement. حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ (jusqu'à ce que la vérité leur vienne, et un Messager rendant les choses claires.) signifie, son message est clair et son avertissement est clair. وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ (Et quand la vérité leur est venue, ils ont dit : "Ceci est de la magie, et nous y
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Ibrahim's Declaration of Tawhid Here
Allah tells us about His servant, Messenger and close Friend, the leader of the monotheists and the father of all subsequent Prophets, from whom Quraysh were descended and claimed to have taken their religion. He disowned his father's and his people's worship of idols and said:
وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
("Verily, I am innocent of what you worship, except Him Who created me; and verily, He will guide me." And he made it a Word lasting among his offspring,) The Word means the worship of Allah Alone with no partner or associate, and the denunciation of all gods apart from Him, i.e., La ilaha illallah. He left this word as an example to be followed by those of his progeny who were guided by Allah.
لَعَلَّهُمْ يَرْجِعُونَ
(that they may turn back.) means, come back to this word. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi and others commented on the Ayah:
وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
(And he made it a Word lasting among his offspring,) "This means, La ilaha illallah, and there are still those among his offspring who say it." A similar view was narrated from Ibn `Abbas, may Allah be pleased with him. Ibn Zayd said, "The word of Islam," which refers to the same thing suggested by the group.
How the People of Makkah turned away from the Messenger and opposed Him, and His Response
Allah further says:
بَلْ مَتَّعْتُ هَـؤُلاَءِ
(Nay, but I gave to these) means, the idolators,
وَءَابَآءَهُمْ
(and their fathers) means, they lived a long life in their misguidance.
حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ
(till there came to them the truth, and a Messenger making things clear.) means, his message is clear and his warning is clear.
وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ
(And when the truth came to them, they said: "This is magic, and we disbelieve therein.") means, they were arrogant and stubborn, and they pushed him away out of disbelief, envy and transgression.
وَقَالُواْ
(And they say) means, objecting to that which Allah has revealed to him,
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
(Why is not this Qur'an sent down to some great man of the two towns) meaning, why was this Qur'an not revealed to some man who was great and prominent in their eyes, from the two towns, i.e., Makkah and At-Ta'if This was the view of Ibn `Abbas, may Allah be pleased with him, `Ikrimah, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and Ibn Zayd. Several scholars of Tafsir stated that by this, the Quraysh meant Al-Walid bin Al-Mughirah and `Urwah bin Mas`ud Ath-Thaqafi. The apparent meaning is that what they meant was a great man from either of the two towns. Allah responded to their rejection by saying:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) meaning, the matter has nothing to do with them; it is for Allah to decide. Allah knows best where to direct His Message, and He does not reveal it except to the one who is the purest in heart and soul, and of the noblest descent. Then Allah points out that He differentiates among His creation in terms of what He gives them of wealth, provision, intellect, understanding and other visible and hidden strengths:
نَحْنُ قَسَمْنَا بَيْنَهُمْ مَّعِيشَتَهُمْ فِى الْحَيَوةِ الدُّنْيَا
(It is We Who portion out between them their livelihood in this world,)
لِّيَتَّخِذَ بَعْضُهُم بَعْضاً سُخْرِيّاً
(so that some may employ others in their work.) It was said that this means that some employ others in their work, because one needs the other, and vice versa. This was the view of As-Suddi and others.
وَرَحْمَةُ رَبِّكَ خَيْرٌ مِّمَّا يَجْمَعُونَ
(But the mercy of your Lord is better than which they amass.) means, the mercy of Allah towards His creation is better for them than the wealth and conveniences of this world which they possess.
Wealth is not a Sign of Divine Pleasure
وَلَوْلاَ أَن يَكُونَ النَّاسُ أُمَّةً وَحِدَةً
(And were it not that mankind would have become of one community,) means, `were it not for the fact that many ignorant people would think that Our giving them wealth was a sign that We love the person to whom We give it, and thus they would have agreed upon disbelief for the sake of wealth.' This is the view of Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and others.
لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَـنِ لِبُيُوتِهِمْ سُقُفاً مِّن فِضَّةٍ وَمَعَارِجَ
(We would have provided for those who disbelieve in the Most Gracious, silver roofs for their houses, and elevators) means, ladders and staircases of silver. This was the view of Ibn `Abbas, Mujahid, Qatadah, As-Suddi, Ibn Zayd and others.
عَلَيْهَا يَظْهَرُونَ
(whereby they ascend,) means, go up. And their houses would have doors, i.e., locks on their doors,
وَسُرُراً عَلَيْهَا يَتَّكِئُونَ
(and thrones on which they could recline,) means, all of that would be made of silver.
وَزُخْرُفاً
(And adornments) means, and gold. This was the view of Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd.
وَإِن كُلُّ ذَلِكَ لَمَّا مَتَـعُ الْحَيَوةِ الدُّنْيَا
(Yet all this would have been nothing but an enjoyment of this world.) means, all that belongs to this transient world which is insignificant before Allah. He hastens their reward for good deeds in the form of luxuries in this world, so that when they reach the Hereafter, they will have no good merits with Allah for which they may be rewarded, as was reported in the Sahih Hadith. It was reported in another Hadith:
«لَوْ أَنَّ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاء»
(If this world were worth a gnat's wing before Allah, He would not give a disbeliever a drink of water.) Al-Baghawi narrated its chain of narration.
وَالاٌّخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ
(And the Hereafter with your Lord is (only) for those who have Taqwa.) means, it is exclusively for them, and no one else will share it with them. When `Umar bin Al-Khattab, may Allah be pleased with him, visited the Messenger of Allah ﷺ in seclusion, when he was keeping away from his wives, and he saw him resting on a rough mat which had left marks on his side, his eyes filled with tears and he said, "O Messenger of Allah, look at this Chosroes and this Caesar with all that they have, and you are the best of Allah's creation. " The Messenger of Allah ﷺ was reclining, but he sat up and said:
«أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟»
(Are you in doubt, O son of Al-Khattab) Then he said:
«أُولئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَـيِّـبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا»
(Those are people for whom the enjoyments are hastened in this world.) According to another report:
«أَمَا تَرْضَى أَنْ تَــكُونَ لَهُمُ الدُّنْيَا وَلَنَا الْاخِرَة»
(Does it not please you that this world is for them and the Hereafter is for us) In as the Two Sahihs and elsewhere, it is reported that the Messenger of Allah ﷺ said:
«لَا تَشْرَبُوا فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ، وَلَا تَأْكُلُوا فِي صِحَافِهَا، فَإِنَّهَا لَهُمْ فِي الدُّنْيَا وَلَنَا فِي الْاخِرَة»
(Do not drink from vessels of gold and silver, and do not eat from plates of the same, for these things are for them in this world and for us in the Hereafter.) Allah has granted these things to them in this world because it is insignificant, as was reported by At-Tirmidhi and Ibn Majah via Abu Hazim from Sahl bin Sa`d, who said, "The Messenger of Allah ﷺ said:
«لَوْ كَانَتِ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاءٍ أَبَدًا»
n(If this world were worth a gnat's wing before Allah, He would never give a disbeliever a drink of water.)" At-Tirmidhi said: "Hasan Sahih."
📜 Texte arabe source
وقوله: ( وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ ) يقول تعالى ذكره: وجعل قوله: ( إِنَّنِي بَرَاءٌ مِمَّا تَعْبُدُونَ إِلا الَّذِي فَطَرَنِي ) وهو قول: لا إله إلا الله, كلمة باقية في عقبه, وهم ذريّته, فلم يزل فى ذريّته من يقول ذلك من بعده.
واختلف أهل التأويل في معنى الكلمة التي جعلها خليل الرحمن باقية في عقبه, فقال بعضهم: بنحو الذي قلنا في ذلك.
* ذكر من قال ذلك:
حدثنا ابن بشار, قال: ثنا عبد الرحمن, قال: ثنا سفيان, عن ليث, عن مجاهد ( وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ ) قال: لا إله إلا الله.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَجَعَلَهَا كَلِمَةً بَاقِيَةً ) قال: شهادة أن لا إله إلا الله, والتوحيد لم يزل في ذريته من يقولها من بعده.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة ( وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ ) قال: التوحيد والإخلاص, ولا يزال في ذريّته من يوحد الله ويعبده.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ ) قال: لا إله إلا الله.
وقال آخرون: الكلمة التي جعلها الله في عقبه اسم الإسلام.
* ذكر من قال ذلك:
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, فى قوله:( وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ ) فقرأ إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ قال: جعل هذه باقية في عقبه, قال: الإسلام, وقرأ هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِنْ قَبْلُ فقرأ وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ
وبنحو ما قلنا في معنى العقب قال أهل التأويل.
* ذكر من قال ذلك:
حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, قوله:( فِي عَقِبِهِ ) قال: ولده.
حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس, قوله:( وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ ) قال: يعني من خلَفه.
حدثني محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( فِي عَقِبِهِ ) قال: في عقب إبراهيم آل محمد صَلَّى الله عَلَيْهِ وَسَلَّم.
حدثني محمد بن عبد الله بن عبد الحكم, قال: ثنا ابن أبي فديك, قال: ثنا ابن أبي ذئب, عن ابن شهاب أنه كان يقول: العقب: الولد, وولد الولد.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد ( فِي عَقِبِهِ ) قال: عقبه: ذرّيته.
وقوله: ( لَعَلَّهُمْ يَرْجِعُونَ ) يقول: ليرجعوا إلى طاعة ربهم, ويثوبوا إلى عبادته, ويتوبوا من كفرهم وذنوبهم.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( لَعَلَّهُمْ يَرْجِعُونَ ) : أي يتوبون, أو يذَّكرون.
Verset 29
La déclaration de Tawhid par Ibrahim ici. Allah nous informe de Son serviteur, Messager et ami intime, le chef des monothéistes et le père de tous les Prophètes ultérieurs, dont Quraysh descendait et prétendait avoir pris leur religion. Il désavoua le culte des idoles de son père et de son peuple et dit : وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ (« En vérité, je suis innocent de ce que vous adorez, sauf de Celui qui m’a créé ; et en vérité, Il me guidera. » Et il en fit une Parole durable parmi sa descendance,) La Parole signifie l’adoration d’Allah Seul, sans associé ni partenaire, et la dénonciation de toute divinité en dehors de Lui, c’est-à-dire La ilaha illallah. Il laissa cette parole comme exemple à suivre pour ceux de sa progéniture qu’Allah a guidés. لَعَلَّهُمْ يَرْجِعُونَ (afin qu’ils reviennent.) signifie, revenir à cette parole. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi et d’autres ont commenté le verset : وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ (Et il en fit une Parole durable parmi sa descendance,) « Cela signifie, La ilaha illallah, et il y a encore parmi sa descendance ceux qui la prononcent. » Une opinion similaire a été rapportée d’Ibn `Abbas, qu’Allah l’agrée. Ibn Zayd a dit : « La parole de l’Islam, » ce qui renvoie à la même chose suggérée par le groupe. Comment les gens de Makkah se sont détournés du Messager et s’y sont opposés, et Sa réponse. Allah dit en outre : بَلْ مَتَّعْتُ هَـؤُلاَءِ (Non, mais J’ai donné à ceux-ci) signifie, les idolâtres, وَءَابَآءَهُمْ (et à leurs pères) signifie, ils vécurent longtemps dans leur égarement. حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ (jusqu’à ce que leur vînt la vérité et un Messager clarifiant les choses.) signifie, son message est clair et son avertissement est clair. وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ (Et quand la vérité leur vint, ils dirent : « C’est de la magie, et nous y
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Ibrahim's Declaration of Tawhid Here
Allah tells us about His servant, Messenger and close Friend, the leader of the monotheists and the father of all subsequent Prophets, from whom Quraysh were descended and claimed to have taken their religion. He disowned his father's and his people's worship of idols and said:
وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
("Verily, I am innocent of what you worship, except Him Who created me; and verily, He will guide me." And he made it a Word lasting among his offspring,) The Word means the worship of Allah Alone with no partner or associate, and the denunciation of all gods apart from Him, i.e., La ilaha illallah. He left this word as an example to be followed by those of his progeny who were guided by Allah.
لَعَلَّهُمْ يَرْجِعُونَ
(that they may turn back.) means, come back to this word. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi and others commented on the Ayah:
وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
(And he made it a Word lasting among his offspring,) "This means, La ilaha illallah, and there are still those among his offspring who say it." A similar view was narrated from Ibn `Abbas, may Allah be pleased with him. Ibn Zayd said, "The word of Islam," which refers to the same thing suggested by the group.
How the People of Makkah turned away from the Messenger and opposed Him, and His Response
Allah further says:
بَلْ مَتَّعْتُ هَـؤُلاَءِ
(Nay, but I gave to these) means, the idolators,
وَءَابَآءَهُمْ
(and their fathers) means, they lived a long life in their misguidance.
حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ
(till there came to them the truth, and a Messenger making things clear.) means, his message is clear and his warning is clear.
وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ
(And when the truth came to them, they said: "This is magic, and we disbelieve therein.") means, they were arrogant and stubborn, and they pushed him away out of disbelief, envy and transgression.
وَقَالُواْ
(And they say) means, objecting to that which Allah has revealed to him,
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
(Why is not this Qur'an sent down to some great man of the two towns) meaning, why was this Qur'an not revealed to some man who was great and prominent in their eyes, from the two towns, i.e., Makkah and At-Ta'if This was the view of Ibn `Abbas, may Allah be pleased with him, `Ikrimah, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and Ibn Zayd. Several scholars of Tafsir stated that by this, the Quraysh meant Al-Walid bin Al-Mughirah and `Urwah bin Mas`ud Ath-Thaqafi. The apparent meaning is that what they meant was a great man from either of the two towns. Allah responded to their rejection by saying:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) meaning, the matter has nothing to do with them; it is for Allah to decide. Allah knows best where to direct His Message, and He does not reveal it except to the one who is the purest in heart and soul, and of the noblest descent. Then Allah points out that He differentiates among His creation in terms of what He gives them of wealth, provision, intellect, understanding and other visible and hidden strengths:
نَحْنُ قَسَمْنَا بَيْنَهُمْ مَّعِيشَتَهُمْ فِى الْحَيَوةِ الدُّنْيَا
(It is We Who portion out between them their livelihood in this world,)
لِّيَتَّخِذَ بَعْضُهُم بَعْضاً سُخْرِيّاً
(so that some may employ others in their work.) It was said that this means that some employ others in their work, because one needs the other, and vice versa. This was the view of As-Suddi and others.
وَرَحْمَةُ رَبِّكَ خَيْرٌ مِّمَّا يَجْمَعُونَ
(But the mercy of your Lord is better than which they amass.) means, the mercy of Allah towards His creation is better for them than the wealth and conveniences of this world which they possess.
Wealth is not a Sign of Divine Pleasure
وَلَوْلاَ أَن يَكُونَ النَّاسُ أُمَّةً وَحِدَةً
(And were it not that mankind would have become of one community,) means, `were it not for the fact that many ignorant people would think that Our giving them wealth was a sign that We love the person to whom We give it, and thus they would have agreed upon disbelief for the sake of wealth.' This is the view of Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and others.
لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَـنِ لِبُيُوتِهِمْ سُقُفاً مِّن فِضَّةٍ وَمَعَارِجَ
(We would have provided for those who disbelieve in the Most Gracious, silver roofs for their houses, and elevators) means, ladders and staircases of silver. This was the view of Ibn `Abbas, Mujahid, Qatadah, As-Suddi, Ibn Zayd and others.
عَلَيْهَا يَظْهَرُونَ
(whereby they ascend,) means, go up. And their houses would have doors, i.e., locks on their doors,
وَسُرُراً عَلَيْهَا يَتَّكِئُونَ
(and thrones on which they could recline,) means, all of that would be made of silver.
وَزُخْرُفاً
(And adornments) means, and gold. This was the view of Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd.
وَإِن كُلُّ ذَلِكَ لَمَّا مَتَـعُ الْحَيَوةِ الدُّنْيَا
(Yet all this would have been nothing but an enjoyment of this world.) means, all that belongs to this transient world which is insignificant before Allah. He hastens their reward for good deeds in the form of luxuries in this world, so that when they reach the Hereafter, they will have no good merits with Allah for which they may be rewarded, as was reported in the Sahih Hadith. It was reported in another Hadith:
«لَوْ أَنَّ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاء»
(If this world were worth a gnat's wing before Allah, He would not give a disbeliever a drink of water.) Al-Baghawi narrated its chain of narration.
وَالاٌّخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ
(And the Hereafter with your Lord is (only) for those who have Taqwa.) means, it is exclusively for them, and no one else will share it with them. When `Umar bin Al-Khattab, may Allah be pleased with him, visited the Messenger of Allah ﷺ in seclusion, when he was keeping away from his wives, and he saw him resting on a rough mat which had left marks on his side, his eyes filled with tears and he said, "O Messenger of Allah, look at this Chosroes and this Caesar with all that they have, and you are the best of Allah's creation. " The Messenger of Allah ﷺ was reclining, but he sat up and said:
«أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟»
(Are you in doubt, O son of Al-Khattab) Then he said:
«أُولئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَـيِّـبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا»
(Those are people for whom the enjoyments are hastened in this world.) According to another report:
«أَمَا تَرْضَى أَنْ تَــكُونَ لَهُمُ الدُّنْيَا وَلَنَا الْاخِرَة»
(Does it not please you that this world is for them and the Hereafter is for us) In as the Two Sahihs and elsewhere, it is reported that the Messenger of Allah ﷺ said:
«لَا تَشْرَبُوا فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ، وَلَا تَأْكُلُوا فِي صِحَافِهَا، فَإِنَّهَا لَهُمْ فِي الدُّنْيَا وَلَنَا فِي الْاخِرَة»
(Do not drink from vessels of gold and silver, and do not eat from plates of the same, for these things are for them in this world and for us in the Hereafter.) Allah has granted these things to them in this world because it is insignificant, as was reported by At-Tirmidhi and Ibn Majah via Abu Hazim from Sahl bin Sa`d, who said, "The Messenger of Allah ﷺ said:
«لَوْ كَانَتِ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاءٍ أَبَدًا»
n(If this world were worth a gnat's wing before Allah, He would never give a disbeliever a drink of water.)" At-Tirmidhi said: "Hasan Sahih."
📜 Texte arabe source
القول في تأويل قوله تعالى : بَلْ مَتَّعْتُ هَؤُلاءِ وَآبَاءَهُمْ حَتَّى جَاءَهُمُ الْحَقُّ وَرَسُولٌ مُبِينٌ (29)
يقول تعالى ذكره: ( بَلْ مَتَّعْتُ ) يا محمد ( هَؤُلاءِ ) المشركين من قومك ( وَآبَاءَهُمْ ) من قبلهم بالحياة, فلم أعاجلهم بالعقوبة على كفرهم ( حَتَّى جَاءَهُمُ الْحَقُّ ) يعني جلّ ثناؤه بالحقّ: هذا القرآن: يقول: لم أهلكهم بالعذاب حتى أنـزلت عليهم الكتاب, وبعثت فيهم رسولا مبينا. يعني بقوله:( وَرَسُولٌ مُبِينٌ ) : محمدا صَلَّى الله عَلَيْهِ وَسَلَّم, والمبين: أنه يبين لهم بالحجج التي يحتج بها عليهم أنه لله رسول محقّ فيما يقول
Verset 30
La déclaration de Tawhid par Ibrahim ici. Allah nous informe de Son serviteur, Messager et ami intime, le chef des monothéistes et le père de tous les Prophètes ultérieurs, dont Quraysh descendait et prétendait avoir pris leur religion. Il désavoua le culte des idoles de son père et de son peuple et dit : وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ (« En vérité, je suis innocent de ce que vous adorez, sauf de Celui qui m’a créé ; et en vérité, Il me guidera. » Et il en fit une Parole durable parmi sa descendance,) La Parole signifie l’adoration d’Allah Seul, sans associé ni partenaire, et la dénonciation de toute divinité en dehors de Lui, c’est-à-dire La ilaha illallah. Il laissa cette parole comme exemple à suivre pour ceux de sa progéniture qu’Allah a guidés. لَعَلَّهُمْ يَرْجِعُونَ (afin qu’ils reviennent.) signifie, revenir à cette parole. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi et d’autres ont commenté le verset : وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ (Et il en fit une Parole durable parmi sa descendance,) « Cela signifie, La ilaha illallah, et il y a encore parmi sa descendance ceux qui la prononcent. » Une opinion similaire a été rapportée d’Ibn `Abbas, qu’Allah l’agrée. Ibn Zayd a dit : « La parole de l’Islam, » ce qui renvoie à la même chose suggérée par le groupe. Comment les gens de Makkah se sont détournés du Messager et s’y sont opposés, et Sa réponse. Allah dit en outre : بَلْ مَتَّعْتُ هَـؤُلاَءِ (Non, mais J’ai donné à ceux-ci) signifie, les idolâtres, وَءَابَآءَهُمْ (et à leurs pères) signifie, ils vécurent longtemps dans leur égarement. حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ (jusqu’à ce que leur vînt la vérité et un Messager clarifiant les choses.) signifie, son message est clair et son avertissement est clair. وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ (Et quand la vérité leur vint, ils dirent : « C’est de la magie, et nous y
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Ibrahim's Declaration of Tawhid Here
Allah tells us about His servant, Messenger and close Friend, the leader of the monotheists and the father of all subsequent Prophets, from whom Quraysh were descended and claimed to have taken their religion. He disowned his father's and his people's worship of idols and said:
وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
("Verily, I am innocent of what you worship, except Him Who created me; and verily, He will guide me." And he made it a Word lasting among his offspring,) The Word means the worship of Allah Alone with no partner or associate, and the denunciation of all gods apart from Him, i.e., La ilaha illallah. He left this word as an example to be followed by those of his progeny who were guided by Allah.
لَعَلَّهُمْ يَرْجِعُونَ
(that they may turn back.) means, come back to this word. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi and others commented on the Ayah:
وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
(And he made it a Word lasting among his offspring,) "This means, La ilaha illallah, and there are still those among his offspring who say it." A similar view was narrated from Ibn `Abbas, may Allah be pleased with him. Ibn Zayd said, "The word of Islam," which refers to the same thing suggested by the group.
How the People of Makkah turned away from the Messenger and opposed Him, and His Response
Allah further says:
بَلْ مَتَّعْتُ هَـؤُلاَءِ
(Nay, but I gave to these) means, the idolators,
وَءَابَآءَهُمْ
(and their fathers) means, they lived a long life in their misguidance.
حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ
(till there came to them the truth, and a Messenger making things clear.) means, his message is clear and his warning is clear.
وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ
(And when the truth came to them, they said: "This is magic, and we disbelieve therein.") means, they were arrogant and stubborn, and they pushed him away out of disbelief, envy and transgression.
وَقَالُواْ
(And they say) means, objecting to that which Allah has revealed to him,
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
(Why is not this Qur'an sent down to some great man of the two towns) meaning, why was this Qur'an not revealed to some man who was great and prominent in their eyes, from the two towns, i.e., Makkah and At-Ta'if This was the view of Ibn `Abbas, may Allah be pleased with him, `Ikrimah, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and Ibn Zayd. Several scholars of Tafsir stated that by this, the Quraysh meant Al-Walid bin Al-Mughirah and `Urwah bin Mas`ud Ath-Thaqafi. The apparent meaning is that what they meant was a great man from either of the two towns. Allah responded to their rejection by saying:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) meaning, the matter has nothing to do with them; it is for Allah to decide. Allah knows best where to direct His Message, and He does not reveal it except to the one who is the purest in heart and soul, and of the noblest descent. Then Allah points out that He differentiates among His creation in terms of what He gives them of wealth, provision, intellect, understanding and other visible and hidden strengths:
نَحْنُ قَسَمْنَا بَيْنَهُمْ مَّعِيشَتَهُمْ فِى الْحَيَوةِ الدُّنْيَا
(It is We Who portion out between them their livelihood in this world,)
لِّيَتَّخِذَ بَعْضُهُم بَعْضاً سُخْرِيّاً
(so that some may employ others in their work.) It was said that this means that some employ others in their work, because one needs the other, and vice versa. This was the view of As-Suddi and others.
وَرَحْمَةُ رَبِّكَ خَيْرٌ مِّمَّا يَجْمَعُونَ
(But the mercy of your Lord is better than which they amass.) means, the mercy of Allah towards His creation is better for them than the wealth and conveniences of this world which they possess.
Wealth is not a Sign of Divine Pleasure
وَلَوْلاَ أَن يَكُونَ النَّاسُ أُمَّةً وَحِدَةً
(And were it not that mankind would have become of one community,) means, `were it not for the fact that many ignorant people would think that Our giving them wealth was a sign that We love the person to whom We give it, and thus they would have agreed upon disbelief for the sake of wealth.' This is the view of Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and others.
لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَـنِ لِبُيُوتِهِمْ سُقُفاً مِّن فِضَّةٍ وَمَعَارِجَ
(We would have provided for those who disbelieve in the Most Gracious, silver roofs for their houses, and elevators) means, ladders and staircases of silver. This was the view of Ibn `Abbas, Mujahid, Qatadah, As-Suddi, Ibn Zayd and others.
عَلَيْهَا يَظْهَرُونَ
(whereby they ascend,) means, go up. And their houses would have doors, i.e., locks on their doors,
وَسُرُراً عَلَيْهَا يَتَّكِئُونَ
(and thrones on which they could recline,) means, all of that would be made of silver.
وَزُخْرُفاً
(And adornments) means, and gold. This was the view of Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd.
وَإِن كُلُّ ذَلِكَ لَمَّا مَتَـعُ الْحَيَوةِ الدُّنْيَا
(Yet all this would have been nothing but an enjoyment of this world.) means, all that belongs to this transient world which is insignificant before Allah. He hastens their reward for good deeds in the form of luxuries in this world, so that when they reach the Hereafter, they will have no good merits with Allah for which they may be rewarded, as was reported in the Sahih Hadith. It was reported in another Hadith:
«لَوْ أَنَّ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاء»
(If this world were worth a gnat's wing before Allah, He would not give a disbeliever a drink of water.) Al-Baghawi narrated its chain of narration.
وَالاٌّخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ
(And the Hereafter with your Lord is (only) for those who have Taqwa.) means, it is exclusively for them, and no one else will share it with them. When `Umar bin Al-Khattab, may Allah be pleased with him, visited the Messenger of Allah ﷺ in seclusion, when he was keeping away from his wives, and he saw him resting on a rough mat which had left marks on his side, his eyes filled with tears and he said, "O Messenger of Allah, look at this Chosroes and this Caesar with all that they have, and you are the best of Allah's creation. " The Messenger of Allah ﷺ was reclining, but he sat up and said:
«أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟»
(Are you in doubt, O son of Al-Khattab) Then he said:
«أُولئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَـيِّـبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا»
(Those are people for whom the enjoyments are hastened in this world.) According to another report:
«أَمَا تَرْضَى أَنْ تَــكُونَ لَهُمُ الدُّنْيَا وَلَنَا الْاخِرَة»
(Does it not please you that this world is for them and the Hereafter is for us) In as the Two Sahihs and elsewhere, it is reported that the Messenger of Allah ﷺ said:
«لَا تَشْرَبُوا فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ، وَلَا تَأْكُلُوا فِي صِحَافِهَا، فَإِنَّهَا لَهُمْ فِي الدُّنْيَا وَلَنَا فِي الْاخِرَة»
(Do not drink from vessels of gold and silver, and do not eat from plates of the same, for these things are for them in this world and for us in the Hereafter.) Allah has granted these things to them in this world because it is insignificant, as was reported by At-Tirmidhi and Ibn Majah via Abu Hazim from Sahl bin Sa`d, who said, "The Messenger of Allah ﷺ said:
«لَوْ كَانَتِ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاءٍ أَبَدًا»
n(If this world were worth a gnat's wing before Allah, He would never give a disbeliever a drink of water.)" At-Tirmidhi said: "Hasan Sahih."
📜 Texte arabe source
( وَلَمَّا جَاءَهُمُ الْحَقُّ ) يقول جلّ ثناؤه: ولما جاء هؤلاء المشركين القرآنُ من عند الله, ورسول من الله أرسله إليهم بالدعاء إليه ( قَالُوا هَذَا سِحْرٌ ) يقول: هذا الذي جاءنا به هذا الرسول سحر يسحرنا به, ليس بوحي من الله ( وَإِنَّا بِهِ كَافِرُونَ ) يقول: قالوا: وإنا به جاحدون, ننكر أن يكون هذا من الله.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ, في قوله:( وَلَمَّا جَاءَهُمُ الْحَقُّ قَالُوا هَذَا سِحْرٌ وَإِنَّا بِهِ كَافِرُونَ ) قال: هؤلاء قريش قالوا القرآن الذي جاء به محمد صَلَّى الله عَلَيْهِ وَسَلَّم: هذا سحر.
Verset 31
La déclaration de Tawhid par Ibrahim ici. Allah nous informe de Son serviteur, Messager et ami intime, le chef des monothéistes et le père de tous les Prophètes ultérieurs, dont Quraysh descendait et prétendait avoir pris leur religion. Il désavoua le culte des idoles de son père et de son peuple et dit : وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ (« En vérité, je suis innocent de ce que vous adorez, sauf de Celui qui m’a créé ; et en vérité, Il me guidera. » Et il en fit une Parole durable parmi sa descendance,) La Parole signifie l’adoration d’Allah Seul, sans associé ni partenaire, et la dénonciation de toute divinité en dehors de Lui, c’est-à-dire La ilaha illallah. Il laissa cette parole comme exemple à suivre pour ceux de sa progéniture qu’Allah a guidés. لَعَلَّهُمْ يَرْجِعُونَ (afin qu’ils reviennent.) signifie, revenir à cette parole. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi et d’autres ont commenté le verset : وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ (Et il en fit une Parole durable parmi sa descendance,) « Cela signifie, La ilaha illallah, et il y a encore parmi sa descendance ceux qui la prononcent. » Une opinion similaire a été rapportée d’Ibn `Abbas, qu’Allah l’agrée. Ibn Zayd a dit : « La parole de l’Islam, » ce qui renvoie à la même chose suggérée par le groupe. Comment les gens de Makkah se sont détournés du Messager et s’y sont opposés, et Sa réponse. Allah dit en outre : بَلْ مَتَّعْتُ هَـؤُلاَءِ (Non, mais J’ai donné à ceux-ci) signifie, les idolâtres, وَءَابَآءَهُمْ (et à leurs pères) signifie, ils vécurent longtemps dans leur égarement. حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ (jusqu’à ce que leur vînt la vérité et un Messager clarifiant les choses.) signifie, son message est clair et son avertissement est clair. وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ (Et quand la vérité leur vint, ils dirent : « C’est de la magie, et nous y
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Ibrahim's Declaration of Tawhid Here
Allah tells us about His servant, Messenger and close Friend, the leader of the monotheists and the father of all subsequent Prophets, from whom Quraysh were descended and claimed to have taken their religion. He disowned his father's and his people's worship of idols and said:
وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
("Verily, I am innocent of what you worship, except Him Who created me; and verily, He will guide me." And he made it a Word lasting among his offspring,) The Word means the worship of Allah Alone with no partner or associate, and the denunciation of all gods apart from Him, i.e., La ilaha illallah. He left this word as an example to be followed by those of his progeny who were guided by Allah.
لَعَلَّهُمْ يَرْجِعُونَ
(that they may turn back.) means, come back to this word. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi and others commented on the Ayah:
وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
(And he made it a Word lasting among his offspring,) "This means, La ilaha illallah, and there are still those among his offspring who say it." A similar view was narrated from Ibn `Abbas, may Allah be pleased with him. Ibn Zayd said, "The word of Islam," which refers to the same thing suggested by the group.
How the People of Makkah turned away from the Messenger and opposed Him, and His Response
Allah further says:
بَلْ مَتَّعْتُ هَـؤُلاَءِ
(Nay, but I gave to these) means, the idolators,
وَءَابَآءَهُمْ
(and their fathers) means, they lived a long life in their misguidance.
حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ
(till there came to them the truth, and a Messenger making things clear.) means, his message is clear and his warning is clear.
وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ
(And when the truth came to them, they said: "This is magic, and we disbelieve therein.") means, they were arrogant and stubborn, and they pushed him away out of disbelief, envy and transgression.
وَقَالُواْ
(And they say) means, objecting to that which Allah has revealed to him,
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
(Why is not this Qur'an sent down to some great man of the two towns) meaning, why was this Qur'an not revealed to some man who was great and prominent in their eyes, from the two towns, i.e., Makkah and At-Ta'if This was the view of Ibn `Abbas, may Allah be pleased with him, `Ikrimah, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and Ibn Zayd. Several scholars of Tafsir stated that by this, the Quraysh meant Al-Walid bin Al-Mughirah and `Urwah bin Mas`ud Ath-Thaqafi. The apparent meaning is that what they meant was a great man from either of the two towns. Allah responded to their rejection by saying:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) meaning, the matter has nothing to do with them; it is for Allah to decide. Allah knows best where to direct His Message, and He does not reveal it except to the one who is the purest in heart and soul, and of the noblest descent. Then Allah points out that He differentiates among His creation in terms of what He gives them of wealth, provision, intellect, understanding and other visible and hidden strengths:
نَحْنُ قَسَمْنَا بَيْنَهُمْ مَّعِيشَتَهُمْ فِى الْحَيَوةِ الدُّنْيَا
(It is We Who portion out between them their livelihood in this world,)
لِّيَتَّخِذَ بَعْضُهُم بَعْضاً سُخْرِيّاً
(so that some may employ others in their work.) It was said that this means that some employ others in their work, because one needs the other, and vice versa. This was the view of As-Suddi and others.
وَرَحْمَةُ رَبِّكَ خَيْرٌ مِّمَّا يَجْمَعُونَ
(But the mercy of your Lord is better than which they amass.) means, the mercy of Allah towards His creation is better for them than the wealth and conveniences of this world which they possess.
Wealth is not a Sign of Divine Pleasure
وَلَوْلاَ أَن يَكُونَ النَّاسُ أُمَّةً وَحِدَةً
(And were it not that mankind would have become of one community,) means, `were it not for the fact that many ignorant people would think that Our giving them wealth was a sign that We love the person to whom We give it, and thus they would have agreed upon disbelief for the sake of wealth.' This is the view of Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and others.
لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَـنِ لِبُيُوتِهِمْ سُقُفاً مِّن فِضَّةٍ وَمَعَارِجَ
(We would have provided for those who disbelieve in the Most Gracious, silver roofs for their houses, and elevators) means, ladders and staircases of silver. This was the view of Ibn `Abbas, Mujahid, Qatadah, As-Suddi, Ibn Zayd and others.
عَلَيْهَا يَظْهَرُونَ
(whereby they ascend,) means, go up. And their houses would have doors, i.e., locks on their doors,
وَسُرُراً عَلَيْهَا يَتَّكِئُونَ
(and thrones on which they could recline,) means, all of that would be made of silver.
وَزُخْرُفاً
(And adornments) means, and gold. This was the view of Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd.
وَإِن كُلُّ ذَلِكَ لَمَّا مَتَـعُ الْحَيَوةِ الدُّنْيَا
(Yet all this would have been nothing but an enjoyment of this world.) means, all that belongs to this transient world which is insignificant before Allah. He hastens their reward for good deeds in the form of luxuries in this world, so that when they reach the Hereafter, they will have no good merits with Allah for which they may be rewarded, as was reported in the Sahih Hadith. It was reported in another Hadith:
«لَوْ أَنَّ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاء»
(If this world were worth a gnat's wing before Allah, He would not give a disbeliever a drink of water.) Al-Baghawi narrated its chain of narration.
وَالاٌّخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ
(And the Hereafter with your Lord is (only) for those who have Taqwa.) means, it is exclusively for them, and no one else will share it with them. When `Umar bin Al-Khattab, may Allah be pleased with him, visited the Messenger of Allah ﷺ in seclusion, when he was keeping away from his wives, and he saw him resting on a rough mat which had left marks on his side, his eyes filled with tears and he said, "O Messenger of Allah, look at this Chosroes and this Caesar with all that they have, and you are the best of Allah's creation. " The Messenger of Allah ﷺ was reclining, but he sat up and said:
«أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟»
(Are you in doubt, O son of Al-Khattab) Then he said:
«أُولئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَـيِّـبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا»
(Those are people for whom the enjoyments are hastened in this world.) According to another report:
«أَمَا تَرْضَى أَنْ تَــكُونَ لَهُمُ الدُّنْيَا وَلَنَا الْاخِرَة»
(Does it not please you that this world is for them and the Hereafter is for us) In as the Two Sahihs and elsewhere, it is reported that the Messenger of Allah ﷺ said:
«لَا تَشْرَبُوا فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ، وَلَا تَأْكُلُوا فِي صِحَافِهَا، فَإِنَّهَا لَهُمْ فِي الدُّنْيَا وَلَنَا فِي الْاخِرَة»
(Do not drink from vessels of gold and silver, and do not eat from plates of the same, for these things are for them in this world and for us in the Hereafter.) Allah has granted these things to them in this world because it is insignificant, as was reported by At-Tirmidhi and Ibn Majah via Abu Hazim from Sahl bin Sa`d, who said, "The Messenger of Allah ﷺ said:
«لَوْ كَانَتِ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاءٍ أَبَدًا»
n(If this world were worth a gnat's wing before Allah, He would never give a disbeliever a drink of water.)" At-Tirmidhi said: "Hasan Sahih."
📜 Texte arabe source
القول في تأويل قوله تعالى : وَقَالُوا لَوْلا نُزِّلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ (31)
يقول تعالى ذكره: وقال هؤلاء المشركون بالله من قريش لما جاءهم القرآن من عند الله: هذا سحر, فإن كان حقا فهلا نـزل على رجل عظيم من إحدى هاتين القريتين مكة أو الطائف.
واختلف في الرجل الذي وصفوه بأنه عظيم, فقالوا: هلا نـزل عليه هذا القرآن, فقال بعضهم: هلا نـزل على الوليد بن المُغيرة المخزومي من أهل مكة, أو حبيب بن عمرو بن عمير الثقفي من أهل الطائف؟.
* ذكر من قال ذلك:
حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس, قوله:( لَوْلا نـزلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ ) قال: يعني بالعظيم: الوليد بن المغيرة القرشيّ, أو حبيب بن عمرو بن عمير الثقفي, وبالقريتين: مكة والطائف.
وقال آخرون: بل عُنِي به عُتْبةُ بن ربيعة من أهل مكة, وابن عبد ياليل, من أهل الطائف.
* ذكر من قال ذلك:
حدثنا محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد ( عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ ) قال عتبة بن ربيعة من أهل مكة, وابن عبد ياليل الثقفي من الطائف.
وقال آخرون: بل عني به من أهل مكة: الوليد بن المُغيرة, ومن أهل الطائف: ابن مسعود (1) .
* ذكر من قال ذلك:
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, في قوله:( رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ ) قال: الرجل: الوليد بن المغيرة, قال: لو كان ما يقول محمد حقا أنـزل عليّ هذا, أو على ابن مسعود الثقفي, والقريتان: الطائف ومكة, وابن مسعود الثقفي من الطائف اسمه عروة بن مسعود.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( لَوْلا نـزلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ ) والقريتان: مكة والطائف; قال: قد قال ذلك مشركو قريش, قال: بلغنا أنه ليس فخذ من قريش إلا قد ادّعته, وقالوا: هو منا, فكنا نحدّث أن الرجلين: الوليد بن المغيرة, وعروة الثقفي أبو مسعود, يقولون: هلا كان أنـزل على أحد هذين الرجلين.
حدثني يونس, قال: أخبرنا ابن وهب: قال ابن زيد, في قوله:( لَوْلا نـزلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ ) قال: كان أحد العظيمين عروة بن مسعود الثقفي, كان عظيم أهل الطائف.
وقال آخرون: بل عني به من أهل مكة: الوليد بن المغيرة, ومن أهل الطائف: كنانة بن عَبد بنِ عمرو.
* ذكر من قال ذلك:
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَقَالُوا لَوْلا نـزلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ ) قال: الوليد بن المغيرة القرشي, وكنانة بن عبد بن عمرو بن عمير, عظيم أهل الطائف.
وأولى الأقوال في ذلك بالصواب أن يقال كما قال جلّ ثناؤه, مخبرا عن هؤلاء المشركين ( وَقَالُوا لَوْلا نـزلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ ) إذ كان جائزا أن يكون بعض هؤلاء, ولم يضع الله تبارك وتعالى لنا الدلالة على الذين عنوا منهم في كتابه, ولا على لسان رسوله صَلَّى الله عَلَيْهِ وَسَلَّم, والاختلاف فيه موجود على ما بيَّنت.
--------------------
الهوامش :
(1) هو عروة بن مسعود الثقفي ، كما تكرر في الروايات ، لا أبو مسعود ، كما في هذه الرواية ؛ فلعلها من تحريف الناسخ .
Verset 32
La déclaration de Tawhid par Ibrahim ici. Allah nous informe de Son serviteur, Messager et ami intime, le chef des monothéistes et le père de tous les Prophètes ultérieurs, dont Quraysh descendait et prétendait avoir pris leur religion. Il désavoua le culte des idoles de son père et de son peuple et dit : وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ (« En vérité, je suis innocent de ce que vous adorez, sauf de Celui qui m’a créé ; et en vérité, Il me guidera. » Et il en fit une Parole durable parmi sa descendance,) La Parole signifie l’adoration d’Allah Seul, sans associé ni partenaire, et la dénonciation de toute divinité en dehors de Lui, c’est-à-dire La ilaha illallah. Il laissa cette parole comme exemple à suivre pour ceux de sa progéniture qu’Allah a guidés. لَعَلَّهُمْ يَرْجِعُونَ (afin qu’ils reviennent.) signifie, revenir à cette parole. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi et d’autres ont commenté le verset : وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ (Et il en fit une Parole durable parmi sa descendance,) « Cela signifie, La ilaha illallah, et il y a encore parmi sa descendance ceux qui la prononcent. » Une opinion similaire a été rapportée d’Ibn `Abbas, qu’Allah l’agrée. Ibn Zayd a dit : « La parole de l’Islam, » ce qui renvoie à la même chose suggérée par le groupe. Comment les gens de Makkah se sont détournés du Messager et s’y sont opposés, et Sa réponse. Allah dit en outre : بَلْ مَتَّعْتُ هَـؤُلاَءِ (Non, mais J’ai donné à ceux-ci) signifie, les idolâtres, وَءَابَآءَهُمْ (et à leurs pères) signifie, ils vécurent longtemps dans leur égarement. حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ (jusqu’à ce que leur vînt la vérité et un Messager clarifiant les choses.) signifie, son message est clair et son avertissement est clair. وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ (Et quand la vérité leur vint, ils dirent : « C’est de la magie, et nous y
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Ibrahim's Declaration of Tawhid Here
Allah tells us about His servant, Messenger and close Friend, the leader of the monotheists and the father of all subsequent Prophets, from whom Quraysh were descended and claimed to have taken their religion. He disowned his father's and his people's worship of idols and said:
وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
("Verily, I am innocent of what you worship, except Him Who created me; and verily, He will guide me." And he made it a Word lasting among his offspring,) The Word means the worship of Allah Alone with no partner or associate, and the denunciation of all gods apart from Him, i.e., La ilaha illallah. He left this word as an example to be followed by those of his progeny who were guided by Allah.
لَعَلَّهُمْ يَرْجِعُونَ
(that they may turn back.) means, come back to this word. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi and others commented on the Ayah:
وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
(And he made it a Word lasting among his offspring,) "This means, La ilaha illallah, and there are still those among his offspring who say it." A similar view was narrated from Ibn `Abbas, may Allah be pleased with him. Ibn Zayd said, "The word of Islam," which refers to the same thing suggested by the group.
How the People of Makkah turned away from the Messenger and opposed Him, and His Response
Allah further says:
بَلْ مَتَّعْتُ هَـؤُلاَءِ
(Nay, but I gave to these) means, the idolators,
وَءَابَآءَهُمْ
(and their fathers) means, they lived a long life in their misguidance.
حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ
(till there came to them the truth, and a Messenger making things clear.) means, his message is clear and his warning is clear.
وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ
(And when the truth came to them, they said: "This is magic, and we disbelieve therein.") means, they were arrogant and stubborn, and they pushed him away out of disbelief, envy and transgression.
وَقَالُواْ
(And they say) means, objecting to that which Allah has revealed to him,
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
(Why is not this Qur'an sent down to some great man of the two towns) meaning, why was this Qur'an not revealed to some man who was great and prominent in their eyes, from the two towns, i.e., Makkah and At-Ta'if This was the view of Ibn `Abbas, may Allah be pleased with him, `Ikrimah, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and Ibn Zayd. Several scholars of Tafsir stated that by this, the Quraysh meant Al-Walid bin Al-Mughirah and `Urwah bin Mas`ud Ath-Thaqafi. The apparent meaning is that what they meant was a great man from either of the two towns. Allah responded to their rejection by saying:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) meaning, the matter has nothing to do with them; it is for Allah to decide. Allah knows best where to direct His Message, and He does not reveal it except to the one who is the purest in heart and soul, and of the noblest descent. Then Allah points out that He differentiates among His creation in terms of what He gives them of wealth, provision, intellect, understanding and other visible and hidden strengths:
نَحْنُ قَسَمْنَا بَيْنَهُمْ مَّعِيشَتَهُمْ فِى الْحَيَوةِ الدُّنْيَا
(It is We Who portion out between them their livelihood in this world,)
لِّيَتَّخِذَ بَعْضُهُم بَعْضاً سُخْرِيّاً
(so that some may employ others in their work.) It was said that this means that some employ others in their work, because one needs the other, and vice versa. This was the view of As-Suddi and others.
وَرَحْمَةُ رَبِّكَ خَيْرٌ مِّمَّا يَجْمَعُونَ
(But the mercy of your Lord is better than which they amass.) means, the mercy of Allah towards His creation is better for them than the wealth and conveniences of this world which they possess.
Wealth is not a Sign of Divine Pleasure
وَلَوْلاَ أَن يَكُونَ النَّاسُ أُمَّةً وَحِدَةً
(And were it not that mankind would have become of one community,) means, `were it not for the fact that many ignorant people would think that Our giving them wealth was a sign that We love the person to whom We give it, and thus they would have agreed upon disbelief for the sake of wealth.' This is the view of Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and others.
لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَـنِ لِبُيُوتِهِمْ سُقُفاً مِّن فِضَّةٍ وَمَعَارِجَ
(We would have provided for those who disbelieve in the Most Gracious, silver roofs for their houses, and elevators) means, ladders and staircases of silver. This was the view of Ibn `Abbas, Mujahid, Qatadah, As-Suddi, Ibn Zayd and others.
عَلَيْهَا يَظْهَرُونَ
(whereby they ascend,) means, go up. And their houses would have doors, i.e., locks on their doors,
وَسُرُراً عَلَيْهَا يَتَّكِئُونَ
(and thrones on which they could recline,) means, all of that would be made of silver.
وَزُخْرُفاً
(And adornments) means, and gold. This was the view of Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd.
وَإِن كُلُّ ذَلِكَ لَمَّا مَتَـعُ الْحَيَوةِ الدُّنْيَا
(Yet all this would have been nothing but an enjoyment of this world.) means, all that belongs to this transient world which is insignificant before Allah. He hastens their reward for good deeds in the form of luxuries in this world, so that when they reach the Hereafter, they will have no good merits with Allah for which they may be rewarded, as was reported in the Sahih Hadith. It was reported in another Hadith:
«لَوْ أَنَّ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاء»
(If this world were worth a gnat's wing before Allah, He would not give a disbeliever a drink of water.) Al-Baghawi narrated its chain of narration.
وَالاٌّخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ
(And the Hereafter with your Lord is (only) for those who have Taqwa.) means, it is exclusively for them, and no one else will share it with them. When `Umar bin Al-Khattab, may Allah be pleased with him, visited the Messenger of Allah ﷺ in seclusion, when he was keeping away from his wives, and he saw him resting on a rough mat which had left marks on his side, his eyes filled with tears and he said, "O Messenger of Allah, look at this Chosroes and this Caesar with all that they have, and you are the best of Allah's creation. " The Messenger of Allah ﷺ was reclining, but he sat up and said:
«أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟»
(Are you in doubt, O son of Al-Khattab) Then he said:
«أُولئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَـيِّـبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا»
(Those are people for whom the enjoyments are hastened in this world.) According to another report:
«أَمَا تَرْضَى أَنْ تَــكُونَ لَهُمُ الدُّنْيَا وَلَنَا الْاخِرَة»
(Does it not please you that this world is for them and the Hereafter is for us) In as the Two Sahihs and elsewhere, it is reported that the Messenger of Allah ﷺ said:
«لَا تَشْرَبُوا فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ، وَلَا تَأْكُلُوا فِي صِحَافِهَا، فَإِنَّهَا لَهُمْ فِي الدُّنْيَا وَلَنَا فِي الْاخِرَة»
(Do not drink from vessels of gold and silver, and do not eat from plates of the same, for these things are for them in this world and for us in the Hereafter.) Allah has granted these things to them in this world because it is insignificant, as was reported by At-Tirmidhi and Ibn Majah via Abu Hazim from Sahl bin Sa`d, who said, "The Messenger of Allah ﷺ said:
«لَوْ كَانَتِ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاءٍ أَبَدًا»
n(If this world were worth a gnat's wing before Allah, He would never give a disbeliever a drink of water.)" At-Tirmidhi said: "Hasan Sahih."
📜 Texte arabe source
وقوله: ( أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ ) يقول تعالى ذكره: أهؤلاء القائلون: لولا نـزل هذا القرآن على رجل من القريتين عظيم يا محمد, يقسمون رحمة ربك بين خلقه, فيجعلون كرامته لمن شاءوا, وفضله لمن أرادوا, أم الله الذي يقسم ذلك, فيعطيه من أحبّ, ويحرمه مَنْ شاء؟.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا أبو كريب, قال: ثنا عثمان بن سعيد, قال: ثنا بشر بن عمارة, عن أبي روق, عن الضحاك عن ابن عباس, قال: لما بعث الله محمدا رسولا أنكرت العرب ذلك, ومن أنكر منهم, فقالوا: الله أعظم من أن يكون رسوله بشرا مثل محمد, قال: فأنـزل الله عزّ وجلّ: أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَا إِلَى رَجُلٍ مِنْهُمْ أَنْ أَنْذِرِ النَّاسَ وقال وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلا رِجَالا نُوحِي إِلَيْهِمْ فَاسْأَلُوا أَهْلَ الذِّكْرِ يعني: أهل الكتب الماضية, أبشرا كانت الرسل التي أتتكم أم ملائكة؟ فإن كانوا ملائكة أتتكم, وإن كانوا بشرا فلا تنكرون أن يكون محمد رسولا قال: ثم قال: وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلا رِجَالا نُوحِي إِلَيْهِمْ مِنْ أَهْلِ الْقُرَى أي ليسوا من أهل السماء كما قلتم; قال: فلما كرر الله عليهم الحجج قالوا, وإذا كان بشرا فغير محمد كان أحق بالرسالة فـ( لَوْلا نـزلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ ) يقولون: أشرف من محمد صَلَّى الله عَلَيْهِ وَسَلَّم, يعنون الوليد بن المغيرة المخزومي, وكان يسمى ريحانة قريش, هذا من مكة, ومسعود بن عمرو بن عبيد الله الثقفي من أهل الطائف, قال: يقول الله عزّ وجلّ ردّا عليهم ( أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ ) أنا أفعل ما شئت.
وقوله: ( نَحْنُ قَسَمْنَا بَيْنَهُمْ مَعِيشَتَهُمْ فِي الْحَيَاةِ الدُّنْيَا ) يقول تعالى ذكره: بل نحن نقسم رحمتنا وكرامتنا بين من شئنا من خلقنا, فنجعل من شئنا رسولا ومن أردنا صديقا, ونتخذ من أردنا خليلا كما قسمنا بينهم معيشتهم التي يعيشون بها في حياتهم الدنيا من الأرزاق والأقوات, فجعلنا بعضهم فيها أرفع من بعض درجة, بل جعلنا هذا غنيا, وهذا فقيرا, وهذا ملكًا, وهذا مملوكًا( لِيَتَّخِذَ بَعْضُهُمْ بَعْضًا سُخْرِيًّا ).
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قال: قال الله تبارك وتعالى ( أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ نَحْنُ قَسَمْنَا بَيْنَهُمْ مَعِيشَتَهُمْ فِي الْحَيَاةِ الدُّنْيَا ) فتلقاه ضعيف الحيلة, عي اللسان, وهو مبسوط له في الرزق, وتلقاه شديد الحيلة, سليط اللسان, وهو مقتور عليه, قال الله جلّ ثناؤه:( نَحْنُ قَسَمْنَا بَيْنَهُمْ مَعِيشَتَهُمْ فِي الْحَيَاةِ الدُّنْيَا ) كما قسم بينهم صورهم وأخلاقهم تبارك ربنا وتعالى.
وقوله: ( لِيَتَّخِذَ بَعْضُهُمْ بَعْضًا سُخْرِيًّا ) يقول: ليستسخر هذا هذا في خدمته إياه, وفي عود هذا على هذا بما في يديه من فضل, يقول: جعل تعالى ذكره بعضا لبعض سببا فى المعاش, في الدنيا.
وقد اختلف أهل التأويل فيما عنى بقوله: ( لِيَتَّخِذَ بَعْضُهُمْ بَعْضًا سُخْرِيًّا ) فقال بعضهم: معناه ما قلنا فيه.
* ذكر من قال ذلك:
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ, في قوله:( لِيَتَّخِذَ بَعْضُهُمْ بَعْضًا سُخْرِيًّا ) قال: يستخدم بعضهم بعضا في السخرة.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله:( لِيَتَّخِذَ بَعْضُهُمْ بَعْضًا سُخْرِيًّا ) قال: هم بنو آدم جميعا, قال: وهذا عبد هذا, ورفع هذا على هذا درجة, فهو يسخره بالعمل, يستعمله به, كما يقال: سخر فلان فلانا.
وقال بعضهم: بل عنى بذلك: ليملك بعضهم بعضا.
* ذكر من قال ذلك:
حدثنا ابن حميد, قال: ثنا يحيى بن واضح, قال: ثنا عبيد بن سليمان, عن الضحاك, في قوله:( لِيَتَّخِذَ بَعْضُهُمْ بَعْضًا سُخْرِيًّا ) يعني بذلك: العبيد والخدم سخر لهم.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( لِيَتَّخِذَ بَعْضُهُمْ بَعْضًا سُخْرِيًّا ) مِلْكة.
وقوله: ( وَرَحْمَةُ رَبِّكَ خَيْرٌ مِمَّا يَجْمَعُونَ ) يقول تعالى ذكره: ورحمة ربك يا محمد بإدخالهم الجنة خير لهم مما يجمعون من الأموال في الدنيا.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَرَحْمَةُ رَبِّكَ خَيْرٌ مِمَّا يَجْمَعُونَ ) يعني الجنة.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَرَحْمَةُ رَبِّكَ ) يقول: الجنة خير مما يجمعون في الدنيا.
Verset 33
La déclaration de Tawhid par Ibrahim ici. Allah nous informe de Son serviteur, Messager et ami intime, le chef des monothéistes et le père de tous les Prophètes ultérieurs, dont Quraysh descendait et prétendait avoir pris leur religion. Il désavoua le culte des idoles de son père et de son peuple et dit : وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ (« En vérité, je suis innocent de ce que vous adorez, sauf de Celui qui m’a créé ; et en vérité, Il me guidera. » Et il en fit une Parole durable parmi sa descendance,) La Parole signifie l’adoration d’Allah Seul, sans associé ni partenaire, et la dénonciation de toute divinité en dehors de Lui, c’est-à-dire La ilaha illallah. Il laissa cette parole comme exemple à suivre pour ceux de sa progéniture qu’Allah a guidés. لَعَلَّهُمْ يَرْجِعُونَ (afin qu’ils reviennent.) signifie, revenir à cette parole. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi et d’autres ont commenté le verset : وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ (Et il en fit une Parole durable parmi sa descendance,) « Cela signifie, La ilaha illallah, et il y a encore parmi sa descendance ceux qui la prononcent. » Une opinion similaire a été rapportée d’Ibn `Abbas, qu’Allah l’agrée. Ibn Zayd a dit : « La parole de l’Islam, » ce qui renvoie à la même chose suggérée par le groupe. Comment les gens de Makkah se sont détournés du Messager et s’y sont opposés, et Sa réponse. Allah dit en outre : بَلْ مَتَّعْتُ هَـؤُلاَءِ (Non, mais J’ai donné à ceux-ci) signifie, les idolâtres, وَءَابَآءَهُمْ (et à leurs pères) signifie, ils vécurent longtemps dans leur égarement. حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ (jusqu’à ce que leur vînt la vérité et un Messager clarifiant les choses.) signifie, son message est clair et son avertissement est clair. وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ (Et quand la vérité leur vint, ils dirent : « C’est de la magie, et nous y
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Ibrahim's Declaration of Tawhid Here
Allah tells us about His servant, Messenger and close Friend, the leader of the monotheists and the father of all subsequent Prophets, from whom Quraysh were descended and claimed to have taken their religion. He disowned his father's and his people's worship of idols and said:
وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
("Verily, I am innocent of what you worship, except Him Who created me; and verily, He will guide me." And he made it a Word lasting among his offspring,) The Word means the worship of Allah Alone with no partner or associate, and the denunciation of all gods apart from Him, i.e., La ilaha illallah. He left this word as an example to be followed by those of his progeny who were guided by Allah.
لَعَلَّهُمْ يَرْجِعُونَ
(that they may turn back.) means, come back to this word. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi and others commented on the Ayah:
وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
(And he made it a Word lasting among his offspring,) "This means, La ilaha illallah, and there are still those among his offspring who say it." A similar view was narrated from Ibn `Abbas, may Allah be pleased with him. Ibn Zayd said, "The word of Islam," which refers to the same thing suggested by the group.
How the People of Makkah turned away from the Messenger and opposed Him, and His Response
Allah further says:
بَلْ مَتَّعْتُ هَـؤُلاَءِ
(Nay, but I gave to these) means, the idolators,
وَءَابَآءَهُمْ
(and their fathers) means, they lived a long life in their misguidance.
حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ
(till there came to them the truth, and a Messenger making things clear.) means, his message is clear and his warning is clear.
وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ
(And when the truth came to them, they said: "This is magic, and we disbelieve therein.") means, they were arrogant and stubborn, and they pushed him away out of disbelief, envy and transgression.
وَقَالُواْ
(And they say) means, objecting to that which Allah has revealed to him,
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
(Why is not this Qur'an sent down to some great man of the two towns) meaning, why was this Qur'an not revealed to some man who was great and prominent in their eyes, from the two towns, i.e., Makkah and At-Ta'if This was the view of Ibn `Abbas, may Allah be pleased with him, `Ikrimah, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and Ibn Zayd. Several scholars of Tafsir stated that by this, the Quraysh meant Al-Walid bin Al-Mughirah and `Urwah bin Mas`ud Ath-Thaqafi. The apparent meaning is that what they meant was a great man from either of the two towns. Allah responded to their rejection by saying:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) meaning, the matter has nothing to do with them; it is for Allah to decide. Allah knows best where to direct His Message, and He does not reveal it except to the one who is the purest in heart and soul, and of the noblest descent. Then Allah points out that He differentiates among His creation in terms of what He gives them of wealth, provision, intellect, understanding and other visible and hidden strengths:
نَحْنُ قَسَمْنَا بَيْنَهُمْ مَّعِيشَتَهُمْ فِى الْحَيَوةِ الدُّنْيَا
(It is We Who portion out between them their livelihood in this world,)
لِّيَتَّخِذَ بَعْضُهُم بَعْضاً سُخْرِيّاً
(so that some may employ others in their work.) It was said that this means that some employ others in their work, because one needs the other, and vice versa. This was the view of As-Suddi and others.
وَرَحْمَةُ رَبِّكَ خَيْرٌ مِّمَّا يَجْمَعُونَ
(But the mercy of your Lord is better than which they amass.) means, the mercy of Allah towards His creation is better for them than the wealth and conveniences of this world which they possess.
Wealth is not a Sign of Divine Pleasure
وَلَوْلاَ أَن يَكُونَ النَّاسُ أُمَّةً وَحِدَةً
(And were it not that mankind would have become of one community,) means, `were it not for the fact that many ignorant people would think that Our giving them wealth was a sign that We love the person to whom We give it, and thus they would have agreed upon disbelief for the sake of wealth.' This is the view of Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and others.
لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَـنِ لِبُيُوتِهِمْ سُقُفاً مِّن فِضَّةٍ وَمَعَارِجَ
(We would have provided for those who disbelieve in the Most Gracious, silver roofs for their houses, and elevators) means, ladders and staircases of silver. This was the view of Ibn `Abbas, Mujahid, Qatadah, As-Suddi, Ibn Zayd and others.
عَلَيْهَا يَظْهَرُونَ
(whereby they ascend,) means, go up. And their houses would have doors, i.e., locks on their doors,
وَسُرُراً عَلَيْهَا يَتَّكِئُونَ
(and thrones on which they could recline,) means, all of that would be made of silver.
وَزُخْرُفاً
(And adornments) means, and gold. This was the view of Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd.
وَإِن كُلُّ ذَلِكَ لَمَّا مَتَـعُ الْحَيَوةِ الدُّنْيَا
(Yet all this would have been nothing but an enjoyment of this world.) means, all that belongs to this transient world which is insignificant before Allah. He hastens their reward for good deeds in the form of luxuries in this world, so that when they reach the Hereafter, they will have no good merits with Allah for which they may be rewarded, as was reported in the Sahih Hadith. It was reported in another Hadith:
«لَوْ أَنَّ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاء»
(If this world were worth a gnat's wing before Allah, He would not give a disbeliever a drink of water.) Al-Baghawi narrated its chain of narration.
وَالاٌّخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ
(And the Hereafter with your Lord is (only) for those who have Taqwa.) means, it is exclusively for them, and no one else will share it with them. When `Umar bin Al-Khattab, may Allah be pleased with him, visited the Messenger of Allah ﷺ in seclusion, when he was keeping away from his wives, and he saw him resting on a rough mat which had left marks on his side, his eyes filled with tears and he said, "O Messenger of Allah, look at this Chosroes and this Caesar with all that they have, and you are the best of Allah's creation. " The Messenger of Allah ﷺ was reclining, but he sat up and said:
«أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟»
(Are you in doubt, O son of Al-Khattab) Then he said:
«أُولئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَـيِّـبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا»
(Those are people for whom the enjoyments are hastened in this world.) According to another report:
«أَمَا تَرْضَى أَنْ تَــكُونَ لَهُمُ الدُّنْيَا وَلَنَا الْاخِرَة»
(Does it not please you that this world is for them and the Hereafter is for us) In as the Two Sahihs and elsewhere, it is reported that the Messenger of Allah ﷺ said:
«لَا تَشْرَبُوا فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ، وَلَا تَأْكُلُوا فِي صِحَافِهَا، فَإِنَّهَا لَهُمْ فِي الدُّنْيَا وَلَنَا فِي الْاخِرَة»
(Do not drink from vessels of gold and silver, and do not eat from plates of the same, for these things are for them in this world and for us in the Hereafter.) Allah has granted these things to them in this world because it is insignificant, as was reported by At-Tirmidhi and Ibn Majah via Abu Hazim from Sahl bin Sa`d, who said, "The Messenger of Allah ﷺ said:
«لَوْ كَانَتِ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاءٍ أَبَدًا»
n(If this world were worth a gnat's wing before Allah, He would never give a disbeliever a drink of water.)" At-Tirmidhi said: "Hasan Sahih."
📜 Texte arabe source
القول في تأويل قوله تعالى : وَلَوْلا أَنْ يَكُونَ النَّاسُ أُمَّةً وَاحِدَةً لَجَعَلْنَا لِمَنْ يَكْفُرُ بِالرَّحْمَنِ لِبُيُوتِهِمْ سُقُفًا مِنْ فِضَّةٍ وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ (33)
يقول تعالى ذكره: ( وَلَوْلا أَنْ يَكُونَ النَّاسُ أُمَّةً ) : جماعة واحدة.
ثم اختلف أهل التأويل في المعنى الذي لم يؤمن اجتماعهم عليه, لو فعل ما قال جلّ ثناؤه, وما به لم يفعله من أجله, فقال بعضهم: ذلك اجتماعهم على الكفر. وقال: معنى الكلام: ولولا أن يكون الناس أمة واحدة على الكفر, فيصيرَ جميعهم كفارا( لَجَعَلْنَا لِمَنْ يَكْفُرُ بِالرَّحْمَنِ لِبُيُوتِهِمْ سُقُفًا مِنْ فِضَّةٍ ).
* ذكر من قال ذلك.
حدثني عليّ, قال: ثنا أبو صالح, قال: ثني معاوية, عن عليّ, عن ابن عباس, قوله:( وَلَوْلا أَنْ يَكُونَ النَّاسُ أُمَّةً وَاحِدَةً ) يقول الله سبحانه: لولا أن أجعل الناس كلهم كفارا, لجعلت للكفار لبيوتهم سقفا من فضة.
حدثنا ابن بشار, قال: ثنا هوذة بن خليفة, قال: ثنا عوف, عن الحسن, في قوله:( وَلَوْلا أَنْ يَكُونَ النَّاسُ أُمَّةً وَاحِدَةً ) قال: لولا أن يكون الناس كفارا أجمعون, يميلون إلى الدنيا, لجعل الله تبارك وتعالى الذي قال, ثم قال: والله لقد مالت الدنيا بأكثر أهلها, وما فعل ذلك, فكيف لو فعله.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( وَلَوْلا أَنْ يَكُونَ النَّاسُ أُمَّةً وَاحِدَةً ) : أي كفارا كلهم.
حدثنا محمد بن عيد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة ( وَلَوْلا أَنْ يَكُونَ النَّاسُ أُمَّةً وَاحِدَةً ) قال: لولا أن يكون الناس كفارا.
حدثنا محمد, قال: ثنا أحمد, قال. ثما أسباط, عن السديّ( وَلَوْلا أَنْ يَكُونَ النَّاسُ أُمَّةً وَاحِدَةً ) يقول: كفارا على دين واحد.
وقال آخرون: اجتماعهم على طلب الدنيا وترك طلب الآخرة. وقال: معنى الكلام: ولولا أن يكون الناس أمة واحدة على طلب الدنيا ورفض الآخرة.
* ذكر من قال ذلك:
حدثنا يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله:( وَلَوْلا أَنْ يَكُونَ النَّاسُ أُمَّةً وَاحِدَةً ) قال: لولا أن يختار الناس دنياهم على دينهم, لجعلنا هذا لأهل الكفر.
وقوله: ( لَجَعَلْنَا لِمَنْ يَكْفُرُ بِالرَّحْمَنِ لِبُيُوتِهِمْ سُقُفًا مِنْ فِضَّةٍ ) يقول تعالى ذكره: لجعلنا لمن يكفر بالرحمن فى الدنيا سقفا, يعني أعالي بيوتهم, وهي السطوح فضة .
كما حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( لِبُيُوتِهِمْ سُقُفًا مِنْ فِضَّةٍ ) السقف: أعلى البيوت.
واختلف أهل العربية فى تكرير اللام التي في قوله: ( لِمَنْ يَكْفُرُ ) وفي قوله: ( لِبُيُوتِهِمْ ), فكان بعض نحويي البصرة يزعم أنها أدخلت في البيوت على البدل. وكان بعض نحويي الكوفة يقول: إن شئت حملتها في ( لِبُيُوتِهِمْ ) مكرّرة، كما في يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ وإن شئت جعلت اللامين مختلفتين, كأن الثانية في معنى على, كأنه قال: جعلنا لهم على بيوتهم سقفا. قال: وتقول العرب للرجل في وجهه: جعلت لك لقومك الأعطية: أي جعلته من أجلك لهم.
واختلفت القرّاء في قراءة قوله: " سُقُفًا " فقرأته عامة قرّاء أهل مكة وبعض المدنيين وعامة البصريين ( سَقْفا ) بفتح السين وسكون القاف اعتبارا منهم ذلك بقوله: فَخَرَّ عَلَيْهِمُ السَّقْفُ مِنْ فَوْقِهِمْ وتوجيها منهم ذلك إلى أنه بلفظ واحد معناه الجمع. وقرأه بعض قرّاء المدينة وعامة قرّاء الكوفة ( سُقُفًا ) بضم السين والقاف، ووجهوها إلى أنها جمع سقيفة أو سقوف. وإذا وجهت إلى أنها جمع سقوف كانت جمع الجمع, لأن السقوف: جمع سقف, ثم تجمع السقوف سقفا, فيكون ذلك نظير قراءة من قرأه " فَرُهُنٌ مَقْبُوضَةٌ" بضم الراء والهاء, وهي الجمع, واحدها رهان ورهون, وواحد الرهون والرهان: رهن.
وكذلك قراءة من قرأ " كُلُوا مِنْ ثُمُرِهِ" بضم الثاء والميم, ونظير قول الراجز:
حتى إذَا ابْتَلَّتْ حَلاقِيمُ الحُلُقْ (2)
وقد زعم بعضهم أن السُّقُف بضم السين والقاف جمع سقف, والرُّهُن بضم الراء والهاء جمع رهن, فأغفل وجه الصواب في ذلك, وذلك أنه غير موجود في كلام العرب اسم على تقدير فعل بفتح الفاء وسكون العين مجموعا على فعل, فيجعل السُّقُف والرُّهُن مثله.
والصواب من القول في ذلك عندي, أنهما قراءتان متقاربتا المعنى, معروفتان في قراءة الأمصار, فبأيتهما قرأ القارئ فمصيب.
وقوله: ( وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ ) يقول: ومراقي ودَرَجا عليها يصعدون, فيظهرون على السقف والمعارج: هي الدرج نفسها, كما قال المثنى بن جندل?
يا رَبّ ربَّ البَيْتِ ذي المَعَارِج (3)
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 ( وَمَعَارِجَ ) قال: معارج من فضة, وهي درج.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ ): أي دَرجا عليها يصعدون.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ ) قال: المعارج: المراقي.
حدثنا محمد, قال: ثنا ابن ثور, عن حمر, عن قتادة, في قوله:( وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ ) قال: درج عليها يرفعون.
حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن ابن عباس قوله:( وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ ) قال: درج عليها يصعدون إلى الغرف.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله:( وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ ) قال: المعارج: درج من فضة.
------------------------
الهوامش:
(2) البيت في ( اللسان : حلق ) ، ولم ينسبه ، ولعله لرؤبة . قال : الحلق : مساغ الطعام والشراب في المريء ، والجمع القليل : أحلاق ، والكثير : حلوق ، وحلق . الأخيرة ككتب عزيزة . أنشد الفارسي :
* حـتى إذا ابتلـت حـلاقيم الحلق *
وفي معاني القرآن للفراء ( الورقة 295) قال عند قوله تعالى : ( لجعلنا لمن يكفر بالرحمن لبيوتهم سقفا ) : والسقف قرأها عاصم والأعمش" سقفا"( أي بضم السين والقاف ) . وإن شئت جعلت واحدها" سقيفة" ، وإن شئت جعلت" سقوفا" ، فيكون جمع الجمع ، كما قال الشاعر :
* حـتى إذَا بُلَّـتْ حَـلاقِيمُ الحُـلُقْ *
* أهْـوَى لأدْنـى فَقْـرَةٍ عَلى شَفَقٍ *
ومثله قراءة من قرأ :" كلوا من ثمره"( بضم الثاء والميم ) ، وهو جمع ، وواحده : ثمار وكقول من قرأ :" فرهن مقبوضة" واحدها" رهان" و" رهون" . ا هـ .
(3) البيت نسبه المؤلف إلى المثنى بن جندل . ونسبه أبو عبيدة في مجاز القرآن ، ( الورقة 220 - ب ) إلى جندل بن المثنى ، وهو الصواب ، وهو جندل بن المثنى الطهوي ، كما في سمط اللآلي ( 702 ) . والمعارج : جمع معراج ، وهي كما في ( اللسان : عرج ) المصاعد والدرج . واستشهد به المؤلف عند قوله تعالى :( ومعارج عليها يظهرون ) . قال أبو عبيدة : المعارج : الدرج . قال جندل ابن المثنى :
* يـا رب رب البيـت ذي المعارج *
Verset 34
La déclaration de Tawhid par Ibrahim ici. Allah nous informe de Son serviteur, Messager et Ami intime, le chef des monothéistes et le père de tous les Prophètes ultérieurs, dont Quraysh descendait et prétendait avoir pris leur religion. Il désavoua l'adoration des idoles par son père et son peuple et dit : « Et quand Ibrahim dit à son père et à son peuple : "Je suis innocent de ce que vous adorez, sauf de Celui qui m'a créé, car Il me guidera certainement." Et il en fit une parole durable dans sa descendance. » La Parole signifie l'adoration d'Allah Seul, sans associé ni partenaire, et la dénonciation de toutes les divinités en dehors de Lui, c'est-à-dire La ilaha illallah. Il laissa cette parole comme exemple à suivre pour ceux de sa progéniture qui furent guidés par Allah. « Peut-être reviendront-ils » signifie revenir à cette parole. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi et d'autres commentèrent le verset : « Et il en fit une parole durable dans sa descendance » : "Cela signifie La ilaha illallah, et il y a encore parmi sa descendance ceux qui la prononcent." Une opinion similaire fut rapportée d'Ibn `Abbas, qu'Allah l'agrée. Ibn Zayd dit : "La parole de l'Islam," ce qui renvoie à la même chose suggérée par le groupe. Comment les gens de Makkah se détournèrent du Messager et s'opposèrent à lui, et sa réponse. Allah dit en outre : « Mais J'ai donné à ceux-ci » c'est-à-dire les associateurs, « et à leurs pères » c'est-à-dire qu'ils vécurent longtemps dans leur égarement. « Jusqu'à ce que leur vînt la vérité et un Messager clarifiant » c'est-à-dire que son message est clair et son avertissement est clair. « Et quand la vérité leur vint, ils dirent : "C'est de la magie, et nous y
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Ibrahim's Declaration of Tawhid Here
Allah tells us about His servant, Messenger and close Friend, the leader of the monotheists and the father of all subsequent Prophets, from whom Quraysh were descended and claimed to have taken their religion. He disowned his father's and his people's worship of idols and said:
وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
("Verily, I am innocent of what you worship, except Him Who created me; and verily, He will guide me." And he made it a Word lasting among his offspring,) The Word means the worship of Allah Alone with no partner or associate, and the denunciation of all gods apart from Him, i.e., La ilaha illallah. He left this word as an example to be followed by those of his progeny who were guided by Allah.
لَعَلَّهُمْ يَرْجِعُونَ
(that they may turn back.) means, come back to this word. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi and others commented on the Ayah:
وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
(And he made it a Word lasting among his offspring,) "This means, La ilaha illallah, and there are still those among his offspring who say it." A similar view was narrated from Ibn `Abbas, may Allah be pleased with him. Ibn Zayd said, "The word of Islam," which refers to the same thing suggested by the group.
How the People of Makkah turned away from the Messenger and opposed Him, and His Response
Allah further says:
بَلْ مَتَّعْتُ هَـؤُلاَءِ
(Nay, but I gave to these) means, the idolators,
وَءَابَآءَهُمْ
(and their fathers) means, they lived a long life in their misguidance.
حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ
(till there came to them the truth, and a Messenger making things clear.) means, his message is clear and his warning is clear.
وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ
(And when the truth came to them, they said: "This is magic, and we disbelieve therein.") means, they were arrogant and stubborn, and they pushed him away out of disbelief, envy and transgression.
وَقَالُواْ
(And they say) means, objecting to that which Allah has revealed to him,
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
(Why is not this Qur'an sent down to some great man of the two towns) meaning, why was this Qur'an not revealed to some man who was great and prominent in their eyes, from the two towns, i.e., Makkah and At-Ta'if This was the view of Ibn `Abbas, may Allah be pleased with him, `Ikrimah, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and Ibn Zayd. Several scholars of Tafsir stated that by this, the Quraysh meant Al-Walid bin Al-Mughirah and `Urwah bin Mas`ud Ath-Thaqafi. The apparent meaning is that what they meant was a great man from either of the two towns. Allah responded to their rejection by saying:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) meaning, the matter has nothing to do with them; it is for Allah to decide. Allah knows best where to direct His Message, and He does not reveal it except to the one who is the purest in heart and soul, and of the noblest descent. Then Allah points out that He differentiates among His creation in terms of what He gives them of wealth, provision, intellect, understanding and other visible and hidden strengths:
نَحْنُ قَسَمْنَا بَيْنَهُمْ مَّعِيشَتَهُمْ فِى الْحَيَوةِ الدُّنْيَا
(It is We Who portion out between them their livelihood in this world,)
لِّيَتَّخِذَ بَعْضُهُم بَعْضاً سُخْرِيّاً
(so that some may employ others in their work.) It was said that this means that some employ others in their work, because one needs the other, and vice versa. This was the view of As-Suddi and others.
وَرَحْمَةُ رَبِّكَ خَيْرٌ مِّمَّا يَجْمَعُونَ
(But the mercy of your Lord is better than which they amass.) means, the mercy of Allah towards His creation is better for them than the wealth and conveniences of this world which they possess.
Wealth is not a Sign of Divine Pleasure
وَلَوْلاَ أَن يَكُونَ النَّاسُ أُمَّةً وَحِدَةً
(And were it not that mankind would have become of one community,) means, `were it not for the fact that many ignorant people would think that Our giving them wealth was a sign that We love the person to whom We give it, and thus they would have agreed upon disbelief for the sake of wealth.' This is the view of Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and others.
لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَـنِ لِبُيُوتِهِمْ سُقُفاً مِّن فِضَّةٍ وَمَعَارِجَ
(We would have provided for those who disbelieve in the Most Gracious, silver roofs for their houses, and elevators) means, ladders and staircases of silver. This was the view of Ibn `Abbas, Mujahid, Qatadah, As-Suddi, Ibn Zayd and others.
عَلَيْهَا يَظْهَرُونَ
(whereby they ascend,) means, go up. And their houses would have doors, i.e., locks on their doors,
وَسُرُراً عَلَيْهَا يَتَّكِئُونَ
(and thrones on which they could recline,) means, all of that would be made of silver.
وَزُخْرُفاً
(And adornments) means, and gold. This was the view of Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd.
وَإِن كُلُّ ذَلِكَ لَمَّا مَتَـعُ الْحَيَوةِ الدُّنْيَا
(Yet all this would have been nothing but an enjoyment of this world.) means, all that belongs to this transient world which is insignificant before Allah. He hastens their reward for good deeds in the form of luxuries in this world, so that when they reach the Hereafter, they will have no good merits with Allah for which they may be rewarded, as was reported in the Sahih Hadith. It was reported in another Hadith:
«لَوْ أَنَّ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاء»
(If this world were worth a gnat's wing before Allah, He would not give a disbeliever a drink of water.) Al-Baghawi narrated its chain of narration.
وَالاٌّخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ
(And the Hereafter with your Lord is (only) for those who have Taqwa.) means, it is exclusively for them, and no one else will share it with them. When `Umar bin Al-Khattab, may Allah be pleased with him, visited the Messenger of Allah ﷺ in seclusion, when he was keeping away from his wives, and he saw him resting on a rough mat which had left marks on his side, his eyes filled with tears and he said, "O Messenger of Allah, look at this Chosroes and this Caesar with all that they have, and you are the best of Allah's creation. " The Messenger of Allah ﷺ was reclining, but he sat up and said:
«أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟»
(Are you in doubt, O son of Al-Khattab) Then he said:
«أُولئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَـيِّـبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا»
(Those are people for whom the enjoyments are hastened in this world.) According to another report:
«أَمَا تَرْضَى أَنْ تَــكُونَ لَهُمُ الدُّنْيَا وَلَنَا الْاخِرَة»
(Does it not please you that this world is for them and the Hereafter is for us) In as the Two Sahihs and elsewhere, it is reported that the Messenger of Allah ﷺ said:
«لَا تَشْرَبُوا فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ، وَلَا تَأْكُلُوا فِي صِحَافِهَا، فَإِنَّهَا لَهُمْ فِي الدُّنْيَا وَلَنَا فِي الْاخِرَة»
(Do not drink from vessels of gold and silver, and do not eat from plates of the same, for these things are for them in this world and for us in the Hereafter.) Allah has granted these things to them in this world because it is insignificant, as was reported by At-Tirmidhi and Ibn Majah via Abu Hazim from Sahl bin Sa`d, who said, "The Messenger of Allah ﷺ said:
«لَوْ كَانَتِ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاءٍ أَبَدًا»
n(If this world were worth a gnat's wing before Allah, He would never give a disbeliever a drink of water.)" At-Tirmidhi said: "Hasan Sahih."
📜 Texte arabe source
القول في تأويل قوله تعالى : وَلِبُيُوتِهِمْ أَبْوَابًا وَسُرُرًا عَلَيْهَا يَتَّكِئُونَ (34)
يقول تعالى ذكره: وجعلنا لبيوتهم أبوابا من فضة, وسُرُرا من فضة.
كما حدثني عليّ, قال: ثنا أبو صالح, قال: ثني معاوية, عن عليّ, عن ابن عباس, وسررا قال: سرر فضة.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, فى قوله:( وَلِبُيُوتِهِمْ أَبْوَابًا وَسُرُرًا عَلَيْهَا يَتَّكِئُونَ ) قال: الأبواب من فضة, والسرر من فضة عليها يتكئون, يقول: على السرر يتكئون.
Verset 35
La déclaration de Tawhid par Ibrahim ici. Allah nous informe de Son serviteur, Messager et Ami intime, le chef des monothéistes et le père de tous les Prophètes ultérieurs, dont Quraysh descendait et prétendait avoir pris leur religion. Il désavoua l'adoration des idoles par son père et son peuple et dit : « Et quand Ibrahim dit à son père et à son peuple : "Je suis innocent de ce que vous adorez, sauf de Celui qui m'a créé, car Il me guidera certainement." Et il en fit une parole durable dans sa descendance. » La Parole signifie l'adoration d'Allah Seul, sans associé ni partenaire, et la dénonciation de toutes les divinités en dehors de Lui, c'est-à-dire La ilaha illallah. Il laissa cette parole comme exemple à suivre pour ceux de sa progéniture qui furent guidés par Allah. « Peut-être reviendront-ils » signifie revenir à cette parole. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi et d'autres commentèrent le verset : « Et il en fit une parole durable dans sa descendance » : "Cela signifie La ilaha illallah, et il y a encore parmi sa descendance ceux qui la prononcent." Une opinion similaire fut rapportée d'Ibn `Abbas, qu'Allah l'agrée. Ibn Zayd dit : "La parole de l'Islam," ce qui renvoie à la même chose suggérée par le groupe. Comment les gens de Makkah se détournèrent du Messager et s'opposèrent à lui, et sa réponse. Allah dit en outre : « Mais J'ai donné à ceux-ci » c'est-à-dire les associateurs, « et à leurs pères » c'est-à-dire qu'ils vécurent longtemps dans leur égarement. « Jusqu'à ce que leur vînt la vérité et un Messager clarifiant » c'est-à-dire que son message est clair et son avertissement est clair. « Et quand la vérité leur vint, ils dirent : "C'est de la magie, et nous y
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Ibrahim's Declaration of Tawhid Here
Allah tells us about His servant, Messenger and close Friend, the leader of the monotheists and the father of all subsequent Prophets, from whom Quraysh were descended and claimed to have taken their religion. He disowned his father's and his people's worship of idols and said:
وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
("Verily, I am innocent of what you worship, except Him Who created me; and verily, He will guide me." And he made it a Word lasting among his offspring,) The Word means the worship of Allah Alone with no partner or associate, and the denunciation of all gods apart from Him, i.e., La ilaha illallah. He left this word as an example to be followed by those of his progeny who were guided by Allah.
لَعَلَّهُمْ يَرْجِعُونَ
(that they may turn back.) means, come back to this word. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi and others commented on the Ayah:
وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
(And he made it a Word lasting among his offspring,) "This means, La ilaha illallah, and there are still those among his offspring who say it." A similar view was narrated from Ibn `Abbas, may Allah be pleased with him. Ibn Zayd said, "The word of Islam," which refers to the same thing suggested by the group.
How the People of Makkah turned away from the Messenger and opposed Him, and His Response
Allah further says:
بَلْ مَتَّعْتُ هَـؤُلاَءِ
(Nay, but I gave to these) means, the idolators,
وَءَابَآءَهُمْ
(and their fathers) means, they lived a long life in their misguidance.
حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ
(till there came to them the truth, and a Messenger making things clear.) means, his message is clear and his warning is clear.
وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ
(And when the truth came to them, they said: "This is magic, and we disbelieve therein.") means, they were arrogant and stubborn, and they pushed him away out of disbelief, envy and transgression.
وَقَالُواْ
(And they say) means, objecting to that which Allah has revealed to him,
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
(Why is not this Qur'an sent down to some great man of the two towns) meaning, why was this Qur'an not revealed to some man who was great and prominent in their eyes, from the two towns, i.e., Makkah and At-Ta'if This was the view of Ibn `Abbas, may Allah be pleased with him, `Ikrimah, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and Ibn Zayd. Several scholars of Tafsir stated that by this, the Quraysh meant Al-Walid bin Al-Mughirah and `Urwah bin Mas`ud Ath-Thaqafi. The apparent meaning is that what they meant was a great man from either of the two towns. Allah responded to their rejection by saying:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) meaning, the matter has nothing to do with them; it is for Allah to decide. Allah knows best where to direct His Message, and He does not reveal it except to the one who is the purest in heart and soul, and of the noblest descent. Then Allah points out that He differentiates among His creation in terms of what He gives them of wealth, provision, intellect, understanding and other visible and hidden strengths:
نَحْنُ قَسَمْنَا بَيْنَهُمْ مَّعِيشَتَهُمْ فِى الْحَيَوةِ الدُّنْيَا
(It is We Who portion out between them their livelihood in this world,)
لِّيَتَّخِذَ بَعْضُهُم بَعْضاً سُخْرِيّاً
(so that some may employ others in their work.) It was said that this means that some employ others in their work, because one needs the other, and vice versa. This was the view of As-Suddi and others.
وَرَحْمَةُ رَبِّكَ خَيْرٌ مِّمَّا يَجْمَعُونَ
(But the mercy of your Lord is better than which they amass.) means, the mercy of Allah towards His creation is better for them than the wealth and conveniences of this world which they possess.
Wealth is not a Sign of Divine Pleasure
وَلَوْلاَ أَن يَكُونَ النَّاسُ أُمَّةً وَحِدَةً
(And were it not that mankind would have become of one community,) means, `were it not for the fact that many ignorant people would think that Our giving them wealth was a sign that We love the person to whom We give it, and thus they would have agreed upon disbelief for the sake of wealth.' This is the view of Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and others.
لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَـنِ لِبُيُوتِهِمْ سُقُفاً مِّن فِضَّةٍ وَمَعَارِجَ
(We would have provided for those who disbelieve in the Most Gracious, silver roofs for their houses, and elevators) means, ladders and staircases of silver. This was the view of Ibn `Abbas, Mujahid, Qatadah, As-Suddi, Ibn Zayd and others.
عَلَيْهَا يَظْهَرُونَ
(whereby they ascend,) means, go up. And their houses would have doors, i.e., locks on their doors,
وَسُرُراً عَلَيْهَا يَتَّكِئُونَ
(and thrones on which they could recline,) means, all of that would be made of silver.
وَزُخْرُفاً
(And adornments) means, and gold. This was the view of Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd.
وَإِن كُلُّ ذَلِكَ لَمَّا مَتَـعُ الْحَيَوةِ الدُّنْيَا
(Yet all this would have been nothing but an enjoyment of this world.) means, all that belongs to this transient world which is insignificant before Allah. He hastens their reward for good deeds in the form of luxuries in this world, so that when they reach the Hereafter, they will have no good merits with Allah for which they may be rewarded, as was reported in the Sahih Hadith. It was reported in another Hadith:
«لَوْ أَنَّ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاء»
(If this world were worth a gnat's wing before Allah, He would not give a disbeliever a drink of water.) Al-Baghawi narrated its chain of narration.
وَالاٌّخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ
(And the Hereafter with your Lord is (only) for those who have Taqwa.) means, it is exclusively for them, and no one else will share it with them. When `Umar bin Al-Khattab, may Allah be pleased with him, visited the Messenger of Allah ﷺ in seclusion, when he was keeping away from his wives, and he saw him resting on a rough mat which had left marks on his side, his eyes filled with tears and he said, "O Messenger of Allah, look at this Chosroes and this Caesar with all that they have, and you are the best of Allah's creation. " The Messenger of Allah ﷺ was reclining, but he sat up and said:
«أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟»
(Are you in doubt, O son of Al-Khattab) Then he said:
«أُولئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَـيِّـبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا»
(Those are people for whom the enjoyments are hastened in this world.) According to another report:
«أَمَا تَرْضَى أَنْ تَــكُونَ لَهُمُ الدُّنْيَا وَلَنَا الْاخِرَة»
(Does it not please you that this world is for them and the Hereafter is for us) In as the Two Sahihs and elsewhere, it is reported that the Messenger of Allah ﷺ said:
«لَا تَشْرَبُوا فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ، وَلَا تَأْكُلُوا فِي صِحَافِهَا، فَإِنَّهَا لَهُمْ فِي الدُّنْيَا وَلَنَا فِي الْاخِرَة»
(Do not drink from vessels of gold and silver, and do not eat from plates of the same, for these things are for them in this world and for us in the Hereafter.) Allah has granted these things to them in this world because it is insignificant, as was reported by At-Tirmidhi and Ibn Majah via Abu Hazim from Sahl bin Sa`d, who said, "The Messenger of Allah ﷺ said:
«لَوْ كَانَتِ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاءٍ أَبَدًا»
n(If this world were worth a gnat's wing before Allah, He would never give a disbeliever a drink of water.)" At-Tirmidhi said: "Hasan Sahih."
📜 Texte arabe source
وقوله: ( وَزُخْرُفًا ) يقول: ولجعلنا لهم مع ذلك زخرفا, وهو الذهب.
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 ( وَزُخْرُفًا ) وهو الذهب.
حدثنا محمد بن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, في قوله:( وَزُخْرُفًا ) قال: الذهب. وقال الحسن: بيت من زُخرف, قال: ذهب.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَزُخْرُفًا ) الزخرف: الذهب, قال: قد والله كانت تكره ثياب الشهرة. وذُكر لنا أن نبي الله صَلَّى الله عَلَيْهِ وَسَلَّم كان يقول:" إيَّاكُمْ والحُمْرَةَ فإنَّها مِنْ أحَبّ الزّينَةِ إلى الشَّيْطَانِ".
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَزُخْرُفًا ) قال: الذهب.
حدثنا أحمد (1) قال: ثنا أسباط, عن السديّ( وَزُخْرُفًا ) قال: الذهب.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله:( وَزُخْرُفًا ) لجعلنا هذا لأهل الكفر, يعني لبيوتهم سقفا من فضة وما ذكر معها. والزخرف سمي هذا الذي سمي السقف, والمعارج والأبواب والسرر من الأثاث والفرش والمتاع.
حُدثت عن الحسين, قال: سمعت أبا معاذ يقول: أخبرنا عبيد, قال: سمعت الضحاك يقول في قوله: ( وَزُخْرُفًا ) يقول: ذهبا. والزخرف على قول ابن زيد: هذا هو ما تتخذه الناس من منازلهم من الفرش والأمتعة والآلات.
وفي نصب الزخرف وجهان: أحدهما: أن يكون معناه: لجعلنا لمن يكفر بالرحمن لبيوتهم سقفا من فضة ومن زخرف, فلما لم يكرّر عليه من نصب على إعمال الفعل فيه ذلك, والمعنى فيه: فكأنه قيل: وزخرفا يجعل ذلك لهم منه. والوجه الثاني: أن يكون معطوفا على السرر, فيكون معناه: لجعلنا لهم هذه الأشياء من فضة, وجعلنا لهم مع ذلك ذهبا يكون لهم غنى يستغنون بها, ولو كان التنـزيل جاء بخفض الزخرف لكان: لجعلنا لمن يكفر بالرحمن لبيوتهم سقفا من فضة ومن زخرف, فكان الزخرف يكون معطوفا على الفضة. وأما المعارج فإنها جُمعت على مفاعل, وواحدها معراج, على جمع معرج, كما يجمع المفتاح مفاتح على جمع مفتح, لأنهما لغتان: معرج, ومفتح, ولو جمع معاريج كان صوابا, كما يجمع المفتاح مفاتيح, إذ كان واحده معراج.
وقوله: ( وَإِنْ كُلُّ ذَلِكَ لَمَّا مَتَاعُ الْحَيَاةِ الدُّنْيَا ) يقول تعالى ذكره: وما كل هذه الأشياء التي ذكرت من السقف من الفضة والمعارج والأبواب والسرر من الفضة والزخرف, إلا متاع يستمتع به أهل الدنيا في الدنيا.( وَالآخِرَةُ عِنْدَ رَبِّكَ لِلْمُتَّقِينَ ) يقول تعالى ذكره: وزين الدار الآخرة وبهاؤها عند ربك للمتقين, الذين اتقوا الله فخافوا عقابه, فجدوا في طاعته, وحذروا معاصيه خاصة دون غيرهم من خلق الله.
كما حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَالآخِرَةُ عِنْدَ رَبِّكَ لِلْمُتَّقِينَ ) خصوصا.
-----------------
الهوامش :
(1) يظهر أن هذا مكرر .
Verset 36
Le Shaytan est le compagnon de celui qui se détourne d'Ar-Rahman. « Et quiconque Ya`shu (se détourne aveuglément) » signifie quiconque ignore volontairement et se détourne « du rappel du Tout-Miséricordieux ». Al-`Asha (la racine de Ya`sh) fait référence à la faiblesse de la vision ; ce qui est visé ici est la faiblesse de la perspicacité. « Nous lui assignons un Shaytan pour être un Qarin (un compagnon) pour lui. » Ceci est semblable aux versets : « Et quiconque contredit et s'oppose au Messager après que la bonne voie lui a été clairement montrée » (4:115), « Alors quand ils se détournèrent, Allah détourna leurs cœurs » (61:5), et « Et Nous leur avons assigné des compagnons intimes, qui leur ont embelli ce qui était devant eux et ce qui était derrière eux » (41:25). Allah dit ici : « Et en vérité, ils les empêchent du chemin, mais ils pensent qu'ils sont bien guidés ! Jusqu'à ce que, quand il vient à Nous » c'est-à-dire, pour cette personne qui néglige volontairement la vraie guidance, Nous lui envoyons un Shaytan pour l'égarer et lui montrer le chemin de l'Enfer. Quand il se présente devant Allah au Jour de la Résurrection, il se plaindra du Shaytan qui lui fut assigné comme compagnon. « Il dit : "Que n'y a-t-il entre moi et toi la distance des deux orients — quel mauvais compagnon (en effet) !" » Certains d'entre eux récitèrent : « Jusqu'à ce que, quand ils viennent tous deux à Nous » se référant au Shaytan compagnon et à celui qu'il accompagne. Puis Allah dit : « Il ne vous profitera pas aujourd'hui, puisque vous avez fait du tort, (que vous soyez
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Shaytan is the Companion of the One Who turns away from Ar-Rahman
وَمَن يَعْشُ
(And whosoever Ya`shu (turns away blindly)) means, whoever willfully ignores and turns away
عَن ذِكْرِ الرَّحْمَـنِ
(from the remembrance of the Most Gracious,) Al-`Asha (the root of Ya`sh) refers to weakness of vision; what is meant here is weakness of insight.
نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ
(We appoint for him Shaytan to be a Qarin (a companion) to him.) This is like the Ayat:
وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى
(And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him) (4:115),
فَلَمَّا زَاغُواْ أَزَاغَ اللَّهُ قُلُوبَهُمْ
(So when they turned away, Allah turned their hearts away) (61:5), and
وَقَيَّضْنَا لَهُمْ قُرَنَآءَ فَزَيَّنُواْ لَهُم مَّا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
(And We have assigned for them intimate companions, who have made fair seeming to them, what was before them and what was behind them) (41:25). Allah says here:
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ حَتَّى إِذَا جَآءَنَا
(And verily, they hinder them from the path, but they think that they are guided aright! Until, when he comes to Us,) meaning, for this person who willfully neglects true guidance, We send to him a Shaytan to lead him astray and show him the path to Hell. When he comes before Allah on the Day of Resurrection, he will complain about the Shaytan who was appointed to accompany him.
قَالَ يلَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ
(he says, "Would that between me and you were the distance of the two easts -- a worst companion (indeed)!") Some of them recited it; (حَتْى إِذَا جَاءَانَا) (Till, when they both come to Us.) referring to the companion Shaytan and the one whom he accompanies. Then Allah says:
وَلَن يَنفَعَكُمُ الْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِى الْعَذَابِ مُشْتَرِكُونَ
(It will profit you not this Day as you did wrong, (and) that you will be sharers in the punishment.) means, `your being together in the Fire will not help you in the slightest, and you will both partake of the painful punishment.' Allah says:
أَفَأَنتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِى الْعُمْىَ وَمَن كَانَ فِى ضَلَـلٍ مُّبِينٍ
Can you make the deaf to hear, or can you guide the blind or him who is in manifest error؟ means, `that is not up to you. All you have to do is convey the Message, but you do not have to guide them. Allah guides whomsoever He wills and sends astray whomsoever He wills, and He is Wise and Just in doing so.'
Allah's Vengeance upon the Enemies of His Messenger will surely come to pass
Allah further says:
فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُم مُّنتَقِمُونَ
(And even if We take you away, We shall indeed take vengeance on them.) means, `We will inevitably wreak vengeance upon them and punish them, even if you pass away.'
أَوْ نُرِيَنَّكَ الَّذِى وَعَدْنَـهُمْ فَإِنَّا عَلَيْهِمْ مُّقْتَدِرُونَ
(Or (if) We show you that wherewith We threaten them, then verily, We have perfect command over them.) means, `We are able to do both,' but Allah will not take His Messenger (in death) until He gives him the joy of seeing his enemies brought low and gives him power and authority over them and their wealth. This was the view of As-Suddi and was the opinion favored by Ibn Jarir.
Encouragement to adhere to the Qur'an
Allah then says;
فَاسْتَمْسِكْ بِالَّذِى أُوحِىَ إِلَيْكَ إِنَّكَ عَلَى صِرَطٍ مُّسْتَقِيمٍ
(So hold you fast to that which is revealed to you. Verily, you are on the straight path.) means, hold fast to the Qur'an which has been sent down to your heart, for it is truth and what it leads to is truth that shows the way to the straight path that leads to Gardens of Delight and eternal, everlasting goodness.
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is a Dhikr for you and your people,) It was said that this means, `it is an honor for you and your people;' this was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah, As-Suddi and Ibn Zayd. This means that it is an honor for them in that it was revealed in their language, so they are the people who have the best understanding of it among mankind and hence are obliged to be the most steadfast in adhering to its commandments. This is how the best of them were, the first immigrants and those who emulated them and followed them. It was also said that the meaning of the phrase;
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is indeed a Dhikr for you and your people,) was that `it was sent to remind you and your people.' The fact that they are singled out does not exclude others. This is like the Ayat:
لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَـباً فِيهِ ذِكْرُكُمْ أَفَلاَ تَعْقِلُونَ
(Indeed, We have sent down for you (O mankind) a Book in which there is Dhikrukum (your Reminder). Will you not then understand) (21:10)
وَأَنذِرْ عَشِيرَتَكَ الاٌّقْرَبِينَ
(And warn your tribe of near kindred) (26:214)
وَسَوْفَ تُسْـَلُونَ
(and you will be questioned.) means, `about this Qur'an, and how you acted upon it and what your response to it was.'
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask whom We sent before you of Our Messengers: "Did We ever appoint gods to be worshipped besides the Most Gracious") means, `all the Messengers called their people to the same as that to which you are calling mankind, namely the worship of Allah Alone with no partner or associate, and they forbade the worship of idols and false gods.' This is like the Ayah:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah (nation) a Messenger (proclaiming): "Worship Allah, and avoid all false deities.") (16:36) Mujahid said that `Abdullah bin Mas`ud recited it: (وَاسْأَلِ الَّذِينَ أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ (مِنْ) رُسُلِنَا) (And ask those whom We sent before you of Our Messengers.) This was narrated by Qatadah, Ad-Dahhak and As-Suddi from Ibn Mas`ud, may Allah be pleased with him. Yet this appears to be an explanation rather than an alternate version of recitation. And Allah knows best.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَمَنْ يَعْشُ عَنْ ذِكْرِ الرَّحْمَنِ نُقَيِّضْ لَهُ شَيْطَانًا فَهُوَ لَهُ قَرِينٌ (36)
يقول تعالى ذكره: ومن يعرض عن ذكر الله فلم يخف سطوته, ولم يخش عقابه ( نُقَيِّضْ لَهُ شَيْطَانًا فَهُوَ لَهُ قَرِينٌ ) يقول: نجعل له شيطانا يغويه فهو له قرين: يقول: فهو للشيطان قرين, أي يصير كذلك, وأصل العشو: النظر بغير ثبت لعلة في العين, يقال منه: عشا فلان يعشو عشوا وعشوّا: إذا ضعف بصره, وأظلمت عينه, كأن عليه غشاوة, كما قال الشاعر:
مَتـى تَأتِـهِ تَعْشُـو إلـى ضَـوْءِ نارِهِ
تَجِـدْ حَطَبـا جَـزْلا وَنـارًا تَأَجَّجـا (2)
يعني: متى تفتقر فتأته يعنك. وأما إذا ذهب البصر ولم يبصر, فإنه يقال فيه: عَشِيَ فلان يَعْشَى عَشًى منقوص, ومنه قول الأعشى?
رأتْ رَجُـــلا غَــائِبَ الوَافِــدَيْنِ
مُخْــتَلِفَ الخَـلْقِ أعْشَـى ضَرِيـرا (3)
يقال منه: رجل أعشى وامرأة عشواء. وإنما معنى الكلام: ومن لا ينظر في حجج الله بالإعراض منه عنه إلا نظرًا ضعيفًا, كنظر من قد عَشِيَ بصره ( نُقَيِّضْ لَهُ شَيْطَانًا ). وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( وَمَنْ يَعْشُ عَنْ ذِكْرِ الرَّحْمَنِ نُقَيِّضْ لَهُ شَيْطَانًا ) يقول: إذا أعرض عن ذكر الله نقيض له شيطانا( فَهُوَ لَهُ قَرِينٌ ).
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ, في قوله:( وَمَنْ يَعْشُ عَنْ ذِكْرِ الرَّحْمَنِ ) قال: يعرض.
وقد تأوّله بعضهم بمعنى. ومن يعمَ, ومن تأوّل ذلك كذلك, فيحب أن تكون قراءته ( وَمَنْ يَعْشَ ) بفتح الشين على ما بيَّنت قيل.
* ذكر من تأوّله كذلك: حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله:( وَمَنْ يَعْشُ عَنْ ذِكْرِ الرَّحْمَنِ ) قال: من يعمَ عن ذكر الرحمن.
Verset 37
Le Shaytan est le compagnon de celui qui se détourne d'Ar-Rahman. « Et quiconque Ya`shu (se détourne aveuglément) » signifie quiconque ignore volontairement et se détourne « du rappel du Tout-Miséricordieux ». Al-`Asha (la racine de Ya`sh) fait référence à la faiblesse de la vision ; ce qui est visé ici est la faiblesse de la perspicacité. « Nous lui assignons un Shaytan pour être un Qarin (un compagnon) pour lui. » Ceci est semblable aux versets : « Et quiconque contredit et s'oppose au Messager après que la bonne voie lui a été clairement montrée » (4:115), « Alors quand ils se détournèrent, Allah détourna leurs cœurs » (61:5), et « Et Nous leur avons assigné des compagnons intimes, qui leur ont embelli ce qui était devant eux et ce qui était derrière eux » (41:25). Allah dit ici : « Et en vérité, ils les empêchent du chemin, mais ils pensent qu'ils sont bien guidés ! Jusqu'à ce que, quand il vient à Nous » c'est-à-dire, pour cette personne qui néglige volontairement la vraie guidance, Nous lui envoyons un Shaytan pour l'égarer et lui montrer le chemin de l'Enfer. Quand il se présente devant Allah au Jour de la Résurrection, il se plaindra du Shaytan qui lui fut assigné comme compagnon. « Il dit : "Que n'y a-t-il entre moi et toi la distance des deux orients — quel mauvais compagnon (en effet) !" » Certains d'entre eux récitèrent : « Jusqu'à ce que, quand ils viennent tous deux à Nous » se référant au Shaytan compagnon et à celui qu'il accompagne. Puis Allah dit : « Il ne vous profitera pas aujourd'hui, puisque vous avez fait du tort, (que vous soyez
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Shaytan is the Companion of the One Who turns away from Ar-Rahman
وَمَن يَعْشُ
(And whosoever Ya`shu (turns away blindly)) means, whoever willfully ignores and turns away
عَن ذِكْرِ الرَّحْمَـنِ
(from the remembrance of the Most Gracious,) Al-`Asha (the root of Ya`sh) refers to weakness of vision; what is meant here is weakness of insight.
نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ
(We appoint for him Shaytan to be a Qarin (a companion) to him.) This is like the Ayat:
وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى
(And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him) (4:115),
فَلَمَّا زَاغُواْ أَزَاغَ اللَّهُ قُلُوبَهُمْ
(So when they turned away, Allah turned their hearts away) (61:5), and
وَقَيَّضْنَا لَهُمْ قُرَنَآءَ فَزَيَّنُواْ لَهُم مَّا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
(And We have assigned for them intimate companions, who have made fair seeming to them, what was before them and what was behind them) (41:25). Allah says here:
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ حَتَّى إِذَا جَآءَنَا
(And verily, they hinder them from the path, but they think that they are guided aright! Until, when he comes to Us,) meaning, for this person who willfully neglects true guidance, We send to him a Shaytan to lead him astray and show him the path to Hell. When he comes before Allah on the Day of Resurrection, he will complain about the Shaytan who was appointed to accompany him.
قَالَ يلَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ
(he says, "Would that between me and you were the distance of the two easts -- a worst companion (indeed)!") Some of them recited it; (حَتْى إِذَا جَاءَانَا) (Till, when they both come to Us.) referring to the companion Shaytan and the one whom he accompanies. Then Allah says:
وَلَن يَنفَعَكُمُ الْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِى الْعَذَابِ مُشْتَرِكُونَ
(It will profit you not this Day as you did wrong, (and) that you will be sharers in the punishment.) means, `your being together in the Fire will not help you in the slightest, and you will both partake of the painful punishment.' Allah says:
أَفَأَنتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِى الْعُمْىَ وَمَن كَانَ فِى ضَلَـلٍ مُّبِينٍ
Can you make the deaf to hear, or can you guide the blind or him who is in manifest error؟ means, `that is not up to you. All you have to do is convey the Message, but you do not have to guide them. Allah guides whomsoever He wills and sends astray whomsoever He wills, and He is Wise and Just in doing so.'
Allah's Vengeance upon the Enemies of His Messenger will surely come to pass
Allah further says:
فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُم مُّنتَقِمُونَ
(And even if We take you away, We shall indeed take vengeance on them.) means, `We will inevitably wreak vengeance upon them and punish them, even if you pass away.'
أَوْ نُرِيَنَّكَ الَّذِى وَعَدْنَـهُمْ فَإِنَّا عَلَيْهِمْ مُّقْتَدِرُونَ
(Or (if) We show you that wherewith We threaten them, then verily, We have perfect command over them.) means, `We are able to do both,' but Allah will not take His Messenger (in death) until He gives him the joy of seeing his enemies brought low and gives him power and authority over them and their wealth. This was the view of As-Suddi and was the opinion favored by Ibn Jarir.
Encouragement to adhere to the Qur'an
Allah then says;
فَاسْتَمْسِكْ بِالَّذِى أُوحِىَ إِلَيْكَ إِنَّكَ عَلَى صِرَطٍ مُّسْتَقِيمٍ
(So hold you fast to that which is revealed to you. Verily, you are on the straight path.) means, hold fast to the Qur'an which has been sent down to your heart, for it is truth and what it leads to is truth that shows the way to the straight path that leads to Gardens of Delight and eternal, everlasting goodness.
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is a Dhikr for you and your people,) It was said that this means, `it is an honor for you and your people;' this was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah, As-Suddi and Ibn Zayd. This means that it is an honor for them in that it was revealed in their language, so they are the people who have the best understanding of it among mankind and hence are obliged to be the most steadfast in adhering to its commandments. This is how the best of them were, the first immigrants and those who emulated them and followed them. It was also said that the meaning of the phrase;
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is indeed a Dhikr for you and your people,) was that `it was sent to remind you and your people.' The fact that they are singled out does not exclude others. This is like the Ayat:
لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَـباً فِيهِ ذِكْرُكُمْ أَفَلاَ تَعْقِلُونَ
(Indeed, We have sent down for you (O mankind) a Book in which there is Dhikrukum (your Reminder). Will you not then understand) (21:10)
وَأَنذِرْ عَشِيرَتَكَ الاٌّقْرَبِينَ
(And warn your tribe of near kindred) (26:214)
وَسَوْفَ تُسْـَلُونَ
(and you will be questioned.) means, `about this Qur'an, and how you acted upon it and what your response to it was.'
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask whom We sent before you of Our Messengers: "Did We ever appoint gods to be worshipped besides the Most Gracious") means, `all the Messengers called their people to the same as that to which you are calling mankind, namely the worship of Allah Alone with no partner or associate, and they forbade the worship of idols and false gods.' This is like the Ayah:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah (nation) a Messenger (proclaiming): "Worship Allah, and avoid all false deities.") (16:36) Mujahid said that `Abdullah bin Mas`ud recited it: (وَاسْأَلِ الَّذِينَ أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ (مِنْ) رُسُلِنَا) (And ask those whom We sent before you of Our Messengers.) This was narrated by Qatadah, Ad-Dahhak and As-Suddi from Ibn Mas`ud, may Allah be pleased with him. Yet this appears to be an explanation rather than an alternate version of recitation. And Allah knows best.
📜 Texte arabe source
وقوله: ( وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ ) يقول تعالى ذكره: وإن الشياطين ليصدّون هؤلاء الذين يعشون عن ذكر الله, عن سبيل الحقّ, فيزينون لهم الضلالة, ويكرهون إليهم الإيمان بالله, والعمل بطاعته ( وَيَحْسَبُونَ أَنَّهُمْ مُهْتَدُونَ ) يقول: ويظن المشركون بالله بتحسين الشياطين لهم ما هم عليه من الضلالة, أنهم على الحق والصواب, يخبر تعالى ذكره عنهم أنهم من الذي هم عليه من الشرك على شكّ وعلى غير بصيرة. وقال جلّ ثناؤه:( وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ ) فأخرج ذكرهم مخرج ذكر الجميع, وإنما ذُكر قبل واحدا, فقال:( نُقَيِّضْ لَهُ شَيْطَانًا ) لأن الشيطان وإن كان لفظه واحدا, ففي معنى جمع.
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الهوامش :
(2) هذا بيت مركب من شطرين من بيتين مختلفين ؛ فصدره للحطيئة من قصدية مدح بها بغيض بن عامر بن شماس بن لأي بن أنف الناقة التميمي. وعجزه من بيت لعبد بن الحر من قصيدة قالها وهو في حبس مصعب بن الزبير في الكوفة وبيت الحطيئة بتمامه كما في ( خزانة الأدب الكبير للبغدادي 3 : 662 ) :
مَتـى تَأْتِـهِ تَعْشُـو إلـى ضَـوْءِ نَارِهِ
تجِـدْ خَـيرَ نـارٍ عِنْدَهـا خَـيرُ مُوقِدِ
وبيت عبد الله بن الحر بتمامه هو ، كما في ( الخزانة 3 : 663 ) :
َتـى تَأْتِنـا تُلْمِـمْ بِنـا فِـي دِيارِنـا
تَجِـدْ حَطَبـا جَـزْلا ونـاراً تَأجَّجـا
واستشهد المؤلف بالبيت عند قوله تعالى : ( ومن يعش عن ذكر الرحمن ) . قال أبو عبيدة في مجاز القرآن ( الورقة 220 ) : أي تظلم عينه عنه ، كأن عليها غشاوة . وقال الفراء في معاني القرآن ( الورقة 295) : يريد : ومن يعرض عنه . ومن قرأها (ومن يعش ) فتح الشين ، فمعناه : من يعم عنه . وقال القتيبي ( اللسان : عشي ) معنى قوله ( ومن يعش عن ذكر الرحمن ) أي يظلم بصره . قال : وهذا قول أبي عبيدة . ثم ذهب يرد قول الفراء ويقول : لم أر أحداً يجيزه : عشوت عن الشيء : أعرضت عنه . إنما يقال : تعايشت عن الشيء : أي تغافلت عنه ، كأني لم أره . وكذلك تعاميت . قال : وعشوت إلى النار : أي استدللت عليها ببصر ضعيف . وقال الأزهري يرد كلام ابن قتيبة : أغفل القتيبي موضع الصواب ، واعترض مع غفلته على الفراء . والعرب تقول : عشوت إلى النار أعشو عشوا ، أي قصدتها مهتديا . وعشوت عنها : أي أعرضت عنها . فيفرقون بين إلى وعن موصولين بالفعل . ا هـ .
(3) البيت لأعشى بن قيس بن ثعلبة ، ميمون بن قيس ( ديوانه طبع القاهرة 95 ) الضمير في رأت يعود على امرأة ذكرها من أول القصيدة ، وسماها ليلى . والوافدان : العينان . ومختلف الخلق : غيرته السن والأحداث عما عهدته عليه من النضرة والقوة . والأعشى الذي به سوء في عينيه ، أو هو الذي لا يبصر ليلاً ، أو هو الأعمى . وهو الأقرب لقوله بعده" ضريرا" . وفعله عشي يعشى عشى ، مثل عمي يعمى . وهو غير عشا إلى الشيء يعشو إذا نظر إليه وأقبل عليه ؛ أو عشا عنه يعشو عشا : إذا أعرض عنه ؛ كما بيناه في الشاهد الذي قبله . ا هـ .
Verset 38
Le Shaytan est le compagnon de celui qui se détourne d'Ar-Rahman. « Et quiconque Ya`shu (se détourne aveuglément) » signifie quiconque ignore volontairement et se détourne « du rappel du Tout-Miséricordieux ». Al-`Asha (la racine de Ya`sh) fait référence à la faiblesse de la vision ; ce qui est visé ici est la faiblesse de la perspicacité. « Nous lui assignons un Shaytan pour être un Qarin (un compagnon) pour lui. » Ceci est semblable aux versets : « Et quiconque contredit et s'oppose au Messager après que la bonne voie lui a été clairement montrée » (4:115), « Alors quand ils se détournèrent, Allah détourna leurs cœurs » (61:5), et « Et Nous leur avons assigné des compagnons intimes, qui leur ont embelli ce qui était devant eux et ce qui était derrière eux » (41:25). Allah dit ici : « Et en vérité, ils les empêchent du chemin, mais ils pensent qu'ils sont bien guidés ! Jusqu'à ce que, quand il vient à Nous » c'est-à-dire, pour cette personne qui néglige volontairement la vraie guidance, Nous lui envoyons un Shaytan pour l'égarer et lui montrer le chemin de l'Enfer. Quand il se présente devant Allah au Jour de la Résurrection, il se plaindra du Shaytan qui lui fut assigné comme compagnon. « Il dit : "Que n'y a-t-il entre moi et toi la distance des deux orients — quel mauvais compagnon (en effet) !" » Certains d'entre eux récitèrent : « Jusqu'à ce que, quand ils viennent tous deux à Nous » se référant au Shaytan compagnon et à celui qu'il accompagne. Puis Allah dit : « Il ne vous profitera pas aujourd'hui, puisque vous avez fait du tort, (que vous soyez
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Shaytan is the Companion of the One Who turns away from Ar-Rahman
وَمَن يَعْشُ
(And whosoever Ya`shu (turns away blindly)) means, whoever willfully ignores and turns away
عَن ذِكْرِ الرَّحْمَـنِ
(from the remembrance of the Most Gracious,) Al-`Asha (the root of Ya`sh) refers to weakness of vision; what is meant here is weakness of insight.
نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ
(We appoint for him Shaytan to be a Qarin (a companion) to him.) This is like the Ayat:
وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى
(And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him) (4:115),
فَلَمَّا زَاغُواْ أَزَاغَ اللَّهُ قُلُوبَهُمْ
(So when they turned away, Allah turned their hearts away) (61:5), and
وَقَيَّضْنَا لَهُمْ قُرَنَآءَ فَزَيَّنُواْ لَهُم مَّا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
(And We have assigned for them intimate companions, who have made fair seeming to them, what was before them and what was behind them) (41:25). Allah says here:
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ حَتَّى إِذَا جَآءَنَا
(And verily, they hinder them from the path, but they think that they are guided aright! Until, when he comes to Us,) meaning, for this person who willfully neglects true guidance, We send to him a Shaytan to lead him astray and show him the path to Hell. When he comes before Allah on the Day of Resurrection, he will complain about the Shaytan who was appointed to accompany him.
قَالَ يلَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ
(he says, "Would that between me and you were the distance of the two easts -- a worst companion (indeed)!") Some of them recited it; (حَتْى إِذَا جَاءَانَا) (Till, when they both come to Us.) referring to the companion Shaytan and the one whom he accompanies. Then Allah says:
وَلَن يَنفَعَكُمُ الْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِى الْعَذَابِ مُشْتَرِكُونَ
(It will profit you not this Day as you did wrong, (and) that you will be sharers in the punishment.) means, `your being together in the Fire will not help you in the slightest, and you will both partake of the painful punishment.' Allah says:
أَفَأَنتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِى الْعُمْىَ وَمَن كَانَ فِى ضَلَـلٍ مُّبِينٍ
Can you make the deaf to hear, or can you guide the blind or him who is in manifest error؟ means, `that is not up to you. All you have to do is convey the Message, but you do not have to guide them. Allah guides whomsoever He wills and sends astray whomsoever He wills, and He is Wise and Just in doing so.'
Allah's Vengeance upon the Enemies of His Messenger will surely come to pass
Allah further says:
فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُم مُّنتَقِمُونَ
(And even if We take you away, We shall indeed take vengeance on them.) means, `We will inevitably wreak vengeance upon them and punish them, even if you pass away.'
أَوْ نُرِيَنَّكَ الَّذِى وَعَدْنَـهُمْ فَإِنَّا عَلَيْهِمْ مُّقْتَدِرُونَ
(Or (if) We show you that wherewith We threaten them, then verily, We have perfect command over them.) means, `We are able to do both,' but Allah will not take His Messenger (in death) until He gives him the joy of seeing his enemies brought low and gives him power and authority over them and their wealth. This was the view of As-Suddi and was the opinion favored by Ibn Jarir.
Encouragement to adhere to the Qur'an
Allah then says;
فَاسْتَمْسِكْ بِالَّذِى أُوحِىَ إِلَيْكَ إِنَّكَ عَلَى صِرَطٍ مُّسْتَقِيمٍ
(So hold you fast to that which is revealed to you. Verily, you are on the straight path.) means, hold fast to the Qur'an which has been sent down to your heart, for it is truth and what it leads to is truth that shows the way to the straight path that leads to Gardens of Delight and eternal, everlasting goodness.
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is a Dhikr for you and your people,) It was said that this means, `it is an honor for you and your people;' this was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah, As-Suddi and Ibn Zayd. This means that it is an honor for them in that it was revealed in their language, so they are the people who have the best understanding of it among mankind and hence are obliged to be the most steadfast in adhering to its commandments. This is how the best of them were, the first immigrants and those who emulated them and followed them. It was also said that the meaning of the phrase;
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is indeed a Dhikr for you and your people,) was that `it was sent to remind you and your people.' The fact that they are singled out does not exclude others. This is like the Ayat:
لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَـباً فِيهِ ذِكْرُكُمْ أَفَلاَ تَعْقِلُونَ
(Indeed, We have sent down for you (O mankind) a Book in which there is Dhikrukum (your Reminder). Will you not then understand) (21:10)
وَأَنذِرْ عَشِيرَتَكَ الاٌّقْرَبِينَ
(And warn your tribe of near kindred) (26:214)
وَسَوْفَ تُسْـَلُونَ
(and you will be questioned.) means, `about this Qur'an, and how you acted upon it and what your response to it was.'
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask whom We sent before you of Our Messengers: "Did We ever appoint gods to be worshipped besides the Most Gracious") means, `all the Messengers called their people to the same as that to which you are calling mankind, namely the worship of Allah Alone with no partner or associate, and they forbade the worship of idols and false gods.' This is like the Ayah:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah (nation) a Messenger (proclaiming): "Worship Allah, and avoid all false deities.") (16:36) Mujahid said that `Abdullah bin Mas`ud recited it: (وَاسْأَلِ الَّذِينَ أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ (مِنْ) رُسُلِنَا) (And ask those whom We sent before you of Our Messengers.) This was narrated by Qatadah, Ad-Dahhak and As-Suddi from Ibn Mas`ud, may Allah be pleased with him. Yet this appears to be an explanation rather than an alternate version of recitation. And Allah knows best.
📜 Texte arabe source
القول في تأويل قوله تعالى : حَتَّى إِذَا جَاءَنَا قَالَ يَا لَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ (38)
اختلفت القرّاء في قراءة قوله: ( حَتَّى إِذَا جَاءَنَا ) فقرأته عامة قرّاء الحجاز سوى ابن محيصن, وبعض الكوفيين وبعض الشاميين " حتى إذا جاءنا " على التوحيد بمعنى: حتى إذا جاءنا هذا الذي عَشِي عن ذكر الرحمن, وقرينه الذي قيض له من الشياطين. وقرأ ذلك عامة قرّاء الكوفة والبصرة وابن محيصن:( حَتَّى إِذَا جَاءَنَا ) على التوحيد, بمعنى: حتى إذا جاءنا هذا العاشي من بني آدم عن ذكر الرحمن.
والصواب من القول في ذلك عندنا أنهما قراءتان متقاربتا المعنى وذلك أن في خبر الله تبارك وتعالى عن حال أحد الفريقين عند مقدمه عليه فيما أقرنا فيه في الدنيا, الكفاية للسامع عن خبر الآخر, إذ كان الخبر عن حال أحدهما معلوما به خبر حال الآخر, وهما مع ذلك قراءتان مستفيضتان في قرءة الأمصار, فبأيتهما قرأ القارئ فمصيب.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة: حتى إذَا جاءنا هو وقرينه جميعا.
وقوله: ( يَا لَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ ) يقول تعالى ذكره: قال أحد هذين القرينين لصاحبه الآخر: وددت أن بيني وبينك بعد المشرقين: أى بعد ما بين المشرق والمغرب, فغلب اسم أحدهما على الآخر, كما قيل: شبه القمرين, وكما قال الشاعر?
يعني: الموصل والجزيرة, فقال: الموصلان, فغلب الموصل.
وقد قيل: عنى بقوله ( بُعْدَ الْمَشْرِقَيْنِ ) : مشرق الشتاء, ومشرق الصيف, وذلك أن الشمس تطلع في الشتاء من مشرق, وفي الصيف من مشرق غيره; وكذلك المغرب تغرب في مغربين مختلفين, كما قال جلّ ثناؤه: رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ .
وذُكر أن هذا قول أحدهما لصاحبه عند لزوم كل واحد منهما صاحبه حتى يورده جهنم.
* ذكر من قال ذلك:
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن سعيد الجريري, قال: بلغني أن الكافر إذا بُعث يوم القيامة من قبره, سفع بيده الشيطان, فلم يفارقه حتى يصيرهما الله إلى النار, فذلك حين يقول: يا ليت بيني وبينك بعد المشرقين, فبئس القرين. وأما المؤمن فيوكَّل به ملك فهو معه حتى قال: إما يفصل بين الناس, أو نصير إلى ما شاء الله.
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الهوامش :
(4) البيت للفرزدق ( ديوانه طبعة الصاوي 519 ) . قال : وقمراها : الشمس والقمر ، ثناهما تغليبا . ورواه المبرد في الكامل :" أخذنا بأطراف" في موضع ، ورواه في آخر بآفاق . ا هـ . واستشهد به المؤلف عند قوله تعالى :(يا ليت بيني وبينك بعد المشرقين) : أي بعد ما بين المشرق والمغرب . وأخذ كلامه من كلام الفراء في معاني القرآن ( الورقة 295 ) قال الفراء : يريد ما بين مشرق الشتاء ومشرق الصيف . ويقال إنه أراد المشرق والمغرب ، فقال المشرقين ، وهو أشبه الوجهين بالصواب ؛ لأن العرب قد تجمع الاسمين ، على تسمية أشهرهما فيقال : جاءك الزهدمان ، وإنما أحدهما زهم ( أي والآخر : كردم العبسيان كما تقدم في شاهد سابق ) وقال الشاعر :" أخذنا بآفاق السماء ..." البيت .
(5) هذا الشاهد في معنى الذي قبله . استشهد به الفراء أيضا في معاني القرآن كسابقه ، على أن الشيئين المختلفي اللفظ ، قد يجمعان بلفظ واحد ، فيقال البصرتان ، البصرة والكوفة ، والموصلان للموصل والجزيرة . وكل هذا من باب تغليب الأشهر من اللفظين على الآخر . قال : وأنشدني رجل من طيئ :" فبصرة الأزد منا ..." البيت ، يريد الجزيرة والموصل .
Verset 39
Le Shaytan est le compagnon de celui qui se détourne d'Ar-Rahman. Et quiconque Ya`shu (se détourne aveuglément) signifie : quiconque ignore volontairement et se détourne de la mention du Tout-Miséricordieux. Al-`Asha (la racine de Ya`sh) fait référence à la faiblesse de la vision ; ce qui est visé ici est la faiblesse de la perspicacité. Nous lui assignons un Shaytan pour être son Qarin (compagnon). Ceci est semblable aux versets : Et quiconque contredit et s'oppose au Messager après que la bonne voie lui a été clairement montrée (4:115), Puis quand ils se sont détournés, Allah a détourné leurs cœurs (61:5), et Nous leur avons assigné des compagnons intimes, qui leur ont embelli ce qui était devant eux et ce qui était derrière eux (41:25). Allah dit ici : Et en vérité, ils les détournent du chemin, mais ils pensent qu'ils sont bien guidés ! Jusqu'à ce que, quand il vient à Nous, c'est-à-dire, pour cette personne qui néglige volontairement la vraie guidance, Nous lui envoyons un Shaytan pour l'égarer et lui montrer le chemin de l'Enfer. Quand il se présente devant Allah au Jour de la Résurrection, il se plaindra du Shaytan qui lui a été assigné comme compagnon. Il dit : "Que n'y a-t-il entre moi et toi la distance des deux orients — quel mauvais compagnon (en effet) !" Certains l'ont récité : (حَتْى إِذَا جَاءَانَا) (Jusqu'à ce que, quand ils viennent tous deux à Nous), se référant au Shaytan compagnon et à celui qu'il accompagne. Puis Allah dit : Il ne vous profitera pas ce Jour, car vous avez fait du tort, (
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Shaytan is the Companion of the One Who turns away from Ar-Rahman
وَمَن يَعْشُ
(And whosoever Ya`shu (turns away blindly)) means, whoever willfully ignores and turns away
عَن ذِكْرِ الرَّحْمَـنِ
(from the remembrance of the Most Gracious,) Al-`Asha (the root of Ya`sh) refers to weakness of vision; what is meant here is weakness of insight.
نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ
(We appoint for him Shaytan to be a Qarin (a companion) to him.) This is like the Ayat:
وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى
(And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him) (4:115),
فَلَمَّا زَاغُواْ أَزَاغَ اللَّهُ قُلُوبَهُمْ
(So when they turned away, Allah turned their hearts away) (61:5), and
وَقَيَّضْنَا لَهُمْ قُرَنَآءَ فَزَيَّنُواْ لَهُم مَّا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
(And We have assigned for them intimate companions, who have made fair seeming to them, what was before them and what was behind them) (41:25). Allah says here:
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ حَتَّى إِذَا جَآءَنَا
(And verily, they hinder them from the path, but they think that they are guided aright! Until, when he comes to Us,) meaning, for this person who willfully neglects true guidance, We send to him a Shaytan to lead him astray and show him the path to Hell. When he comes before Allah on the Day of Resurrection, he will complain about the Shaytan who was appointed to accompany him.
قَالَ يلَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ
(he says, "Would that between me and you were the distance of the two easts -- a worst companion (indeed)!") Some of them recited it; (حَتْى إِذَا جَاءَانَا) (Till, when they both come to Us.) referring to the companion Shaytan and the one whom he accompanies. Then Allah says:
وَلَن يَنفَعَكُمُ الْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِى الْعَذَابِ مُشْتَرِكُونَ
(It will profit you not this Day as you did wrong, (and) that you will be sharers in the punishment.) means, `your being together in the Fire will not help you in the slightest, and you will both partake of the painful punishment.' Allah says:
أَفَأَنتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِى الْعُمْىَ وَمَن كَانَ فِى ضَلَـلٍ مُّبِينٍ
Can you make the deaf to hear, or can you guide the blind or him who is in manifest error؟ means, `that is not up to you. All you have to do is convey the Message, but you do not have to guide them. Allah guides whomsoever He wills and sends astray whomsoever He wills, and He is Wise and Just in doing so.'
Allah's Vengeance upon the Enemies of His Messenger will surely come to pass
Allah further says:
فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُم مُّنتَقِمُونَ
(And even if We take you away, We shall indeed take vengeance on them.) means, `We will inevitably wreak vengeance upon them and punish them, even if you pass away.'
أَوْ نُرِيَنَّكَ الَّذِى وَعَدْنَـهُمْ فَإِنَّا عَلَيْهِمْ مُّقْتَدِرُونَ
(Or (if) We show you that wherewith We threaten them, then verily, We have perfect command over them.) means, `We are able to do both,' but Allah will not take His Messenger (in death) until He gives him the joy of seeing his enemies brought low and gives him power and authority over them and their wealth. This was the view of As-Suddi and was the opinion favored by Ibn Jarir.
Encouragement to adhere to the Qur'an
Allah then says;
فَاسْتَمْسِكْ بِالَّذِى أُوحِىَ إِلَيْكَ إِنَّكَ عَلَى صِرَطٍ مُّسْتَقِيمٍ
(So hold you fast to that which is revealed to you. Verily, you are on the straight path.) means, hold fast to the Qur'an which has been sent down to your heart, for it is truth and what it leads to is truth that shows the way to the straight path that leads to Gardens of Delight and eternal, everlasting goodness.
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is a Dhikr for you and your people,) It was said that this means, `it is an honor for you and your people;' this was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah, As-Suddi and Ibn Zayd. This means that it is an honor for them in that it was revealed in their language, so they are the people who have the best understanding of it among mankind and hence are obliged to be the most steadfast in adhering to its commandments. This is how the best of them were, the first immigrants and those who emulated them and followed them. It was also said that the meaning of the phrase;
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is indeed a Dhikr for you and your people,) was that `it was sent to remind you and your people.' The fact that they are singled out does not exclude others. This is like the Ayat:
لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَـباً فِيهِ ذِكْرُكُمْ أَفَلاَ تَعْقِلُونَ
(Indeed, We have sent down for you (O mankind) a Book in which there is Dhikrukum (your Reminder). Will you not then understand) (21:10)
وَأَنذِرْ عَشِيرَتَكَ الاٌّقْرَبِينَ
(And warn your tribe of near kindred) (26:214)
وَسَوْفَ تُسْـَلُونَ
(and you will be questioned.) means, `about this Qur'an, and how you acted upon it and what your response to it was.'
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask whom We sent before you of Our Messengers: "Did We ever appoint gods to be worshipped besides the Most Gracious") means, `all the Messengers called their people to the same as that to which you are calling mankind, namely the worship of Allah Alone with no partner or associate, and they forbade the worship of idols and false gods.' This is like the Ayah:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah (nation) a Messenger (proclaiming): "Worship Allah, and avoid all false deities.") (16:36) Mujahid said that `Abdullah bin Mas`ud recited it: (وَاسْأَلِ الَّذِينَ أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ (مِنْ) رُسُلِنَا) (And ask those whom We sent before you of Our Messengers.) This was narrated by Qatadah, Ad-Dahhak and As-Suddi from Ibn Mas`ud, may Allah be pleased with him. Yet this appears to be an explanation rather than an alternate version of recitation. And Allah knows best.
📜 Texte arabe source
وقوله: ( وَلَنْ يَنْفَعَكُمُ الْيَوْمَ ) أيها العاشون عن ذكر الله في الدنيا( إِذْ ظَلَمْتُمْ أَنَّكُمْ فِي الْعَذَابِ مُشْتَرِكُونَ ) يقول: لن يخفف عنكم اليوم من عذاب الله اشتراككم فيه, لأن لكل واحد منكم نصيبه منه, و " أنَّ" من قوله ( أنَّكُمْ ) في موضع رفع لما ذكرت أن معناه: لن ينفعكم اشتراككم.
Verset 40
Le Shaytan est le compagnon de celui qui se détourne d'Ar-Rahman. Et quiconque Ya`shu (se détourne aveuglément) signifie : quiconque ignore volontairement et se détourne de la mention du Tout-Miséricordieux. Al-`Asha (la racine de Ya`sh) fait référence à la faiblesse de la vision ; ce qui est visé ici est la faiblesse de la perspicacité. Nous lui assignons un Shaytan pour être son Qarin (compagnon). Ceci est semblable aux versets : Et quiconque contredit et s'oppose au Messager après que la bonne voie lui a été clairement montrée (4:115), Puis quand ils se sont détournés, Allah a détourné leurs cœurs (61:5), et Nous leur avons assigné des compagnons intimes, qui leur ont embelli ce qui était devant eux et ce qui était derrière eux (41:25). Allah dit ici : Et en vérité, ils les détournent du chemin, mais ils pensent qu'ils sont bien guidés ! Jusqu'à ce que, quand il vient à Nous, c'est-à-dire, pour cette personne qui néglige volontairement la vraie guidance, Nous lui envoyons un Shaytan pour l'égarer et lui montrer le chemin de l'Enfer. Quand il se présente devant Allah au Jour de la Résurrection, il se plaindra du Shaytan qui lui a été assigné comme compagnon. Il dit : "Que n'y a-t-il entre moi et toi la distance des deux orients — quel mauvais compagnon (en effet) !" Certains l'ont récité : (حَتْى إِذَا جَاءَانَا) (Jusqu'à ce que, quand ils viennent tous deux à Nous), se référant au Shaytan compagnon et à celui qu'il accompagne. Puis Allah dit : Il ne vous profitera pas ce Jour, car vous avez fait du tort, (
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Shaytan is the Companion of the One Who turns away from Ar-Rahman
وَمَن يَعْشُ
(And whosoever Ya`shu (turns away blindly)) means, whoever willfully ignores and turns away
عَن ذِكْرِ الرَّحْمَـنِ
(from the remembrance of the Most Gracious,) Al-`Asha (the root of Ya`sh) refers to weakness of vision; what is meant here is weakness of insight.
نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ
(We appoint for him Shaytan to be a Qarin (a companion) to him.) This is like the Ayat:
وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى
(And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him) (4:115),
فَلَمَّا زَاغُواْ أَزَاغَ اللَّهُ قُلُوبَهُمْ
(So when they turned away, Allah turned their hearts away) (61:5), and
وَقَيَّضْنَا لَهُمْ قُرَنَآءَ فَزَيَّنُواْ لَهُم مَّا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
(And We have assigned for them intimate companions, who have made fair seeming to them, what was before them and what was behind them) (41:25). Allah says here:
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ حَتَّى إِذَا جَآءَنَا
(And verily, they hinder them from the path, but they think that they are guided aright! Until, when he comes to Us,) meaning, for this person who willfully neglects true guidance, We send to him a Shaytan to lead him astray and show him the path to Hell. When he comes before Allah on the Day of Resurrection, he will complain about the Shaytan who was appointed to accompany him.
قَالَ يلَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ
(he says, "Would that between me and you were the distance of the two easts -- a worst companion (indeed)!") Some of them recited it; (حَتْى إِذَا جَاءَانَا) (Till, when they both come to Us.) referring to the companion Shaytan and the one whom he accompanies. Then Allah says:
وَلَن يَنفَعَكُمُ الْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِى الْعَذَابِ مُشْتَرِكُونَ
(It will profit you not this Day as you did wrong, (and) that you will be sharers in the punishment.) means, `your being together in the Fire will not help you in the slightest, and you will both partake of the painful punishment.' Allah says:
أَفَأَنتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِى الْعُمْىَ وَمَن كَانَ فِى ضَلَـلٍ مُّبِينٍ
Can you make the deaf to hear, or can you guide the blind or him who is in manifest error؟ means, `that is not up to you. All you have to do is convey the Message, but you do not have to guide them. Allah guides whomsoever He wills and sends astray whomsoever He wills, and He is Wise and Just in doing so.'
Allah's Vengeance upon the Enemies of His Messenger will surely come to pass
Allah further says:
فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُم مُّنتَقِمُونَ
(And even if We take you away, We shall indeed take vengeance on them.) means, `We will inevitably wreak vengeance upon them and punish them, even if you pass away.'
أَوْ نُرِيَنَّكَ الَّذِى وَعَدْنَـهُمْ فَإِنَّا عَلَيْهِمْ مُّقْتَدِرُونَ
(Or (if) We show you that wherewith We threaten them, then verily, We have perfect command over them.) means, `We are able to do both,' but Allah will not take His Messenger (in death) until He gives him the joy of seeing his enemies brought low and gives him power and authority over them and their wealth. This was the view of As-Suddi and was the opinion favored by Ibn Jarir.
Encouragement to adhere to the Qur'an
Allah then says;
فَاسْتَمْسِكْ بِالَّذِى أُوحِىَ إِلَيْكَ إِنَّكَ عَلَى صِرَطٍ مُّسْتَقِيمٍ
(So hold you fast to that which is revealed to you. Verily, you are on the straight path.) means, hold fast to the Qur'an which has been sent down to your heart, for it is truth and what it leads to is truth that shows the way to the straight path that leads to Gardens of Delight and eternal, everlasting goodness.
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is a Dhikr for you and your people,) It was said that this means, `it is an honor for you and your people;' this was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah, As-Suddi and Ibn Zayd. This means that it is an honor for them in that it was revealed in their language, so they are the people who have the best understanding of it among mankind and hence are obliged to be the most steadfast in adhering to its commandments. This is how the best of them were, the first immigrants and those who emulated them and followed them. It was also said that the meaning of the phrase;
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is indeed a Dhikr for you and your people,) was that `it was sent to remind you and your people.' The fact that they are singled out does not exclude others. This is like the Ayat:
لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَـباً فِيهِ ذِكْرُكُمْ أَفَلاَ تَعْقِلُونَ
(Indeed, We have sent down for you (O mankind) a Book in which there is Dhikrukum (your Reminder). Will you not then understand) (21:10)
وَأَنذِرْ عَشِيرَتَكَ الاٌّقْرَبِينَ
(And warn your tribe of near kindred) (26:214)
وَسَوْفَ تُسْـَلُونَ
(and you will be questioned.) means, `about this Qur'an, and how you acted upon it and what your response to it was.'
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask whom We sent before you of Our Messengers: "Did We ever appoint gods to be worshipped besides the Most Gracious") means, `all the Messengers called their people to the same as that to which you are calling mankind, namely the worship of Allah Alone with no partner or associate, and they forbade the worship of idols and false gods.' This is like the Ayah:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah (nation) a Messenger (proclaiming): "Worship Allah, and avoid all false deities.") (16:36) Mujahid said that `Abdullah bin Mas`ud recited it: (وَاسْأَلِ الَّذِينَ أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ (مِنْ) رُسُلِنَا) (And ask those whom We sent before you of Our Messengers.) This was narrated by Qatadah, Ad-Dahhak and As-Suddi from Ibn Mas`ud, may Allah be pleased with him. Yet this appears to be an explanation rather than an alternate version of recitation. And Allah knows best.
📜 Texte arabe source
القول في تأويل قوله تعالى : أَفَأَنْتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِي الْعُمْيَ وَمَنْ كَانَ فِي ضَلالٍ مُبِينٍ (40)
يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم: ( أَفَأَنْتَ تُسْمِعُ الصُّمَّ ) : من قد سلبه الله استماع حججه التي احتجّ بها في هذا الكتاب فأصمه عنه, أو تهدي إلى طريق الهدى من أعمى الله قلبه عن إبصاره, واستحوذ عليه الشيطان, فزين له الردى ( وَمَنْ كَانَ فِي ضَلالٍ مُبِينٍ ) يقول: أو تهدي من كان في جور عن قصد السبيل, سالك غير سبيل الحقّ, قد أبان ضلاله أنه عن الحقّ زائل, وعن قصد السبيل جائر: يقول جلّ ثناؤه: ليس ذلك إليك, إنما ذلك إلى الله الذي بيده صرف قلوب خلقه كيف شاء, وإنما أنت منذر, فبلغهم النذارة.
Verset 41
Le Shaytan est le compagnon de celui qui se détourne d'Ar-Rahman. Et quiconque Ya`shu (se détourne aveuglément) signifie : quiconque ignore volontairement et se détourne de la mention du Tout-Miséricordieux. Al-`Asha (la racine de Ya`sh) fait référence à la faiblesse de la vision ; ce qui est visé ici est la faiblesse de la perspicacité. Nous lui assignons un Shaytan pour être son Qarin (compagnon). Ceci est semblable aux versets : Et quiconque contredit et s'oppose au Messager après que la bonne voie lui a été clairement montrée (4:115), Puis quand ils se sont détournés, Allah a détourné leurs cœurs (61:5), et Nous leur avons assigné des compagnons intimes, qui leur ont embelli ce qui était devant eux et ce qui était derrière eux (41:25). Allah dit ici : Et en vérité, ils les détournent du chemin, mais ils pensent qu'ils sont bien guidés ! Jusqu'à ce que, quand il vient à Nous, c'est-à-dire, pour cette personne qui néglige volontairement la vraie guidance, Nous lui envoyons un Shaytan pour l'égarer et lui montrer le chemin de l'Enfer. Quand il se présente devant Allah au Jour de la Résurrection, il se plaindra du Shaytan qui lui a été assigné comme compagnon. Il dit : "Que n'y a-t-il entre moi et toi la distance des deux orients — quel mauvais compagnon (en effet) !" Certains l'ont récité : (حَتْى إِذَا جَاءَانَا) (Jusqu'à ce que, quand ils viennent tous deux à Nous), se référant au Shaytan compagnon et à celui qu'il accompagne. Puis Allah dit : Il ne vous profitera pas ce Jour, car vous avez fait du tort, (
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Shaytan is the Companion of the One Who turns away from Ar-Rahman
وَمَن يَعْشُ
(And whosoever Ya`shu (turns away blindly)) means, whoever willfully ignores and turns away
عَن ذِكْرِ الرَّحْمَـنِ
(from the remembrance of the Most Gracious,) Al-`Asha (the root of Ya`sh) refers to weakness of vision; what is meant here is weakness of insight.
نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ
(We appoint for him Shaytan to be a Qarin (a companion) to him.) This is like the Ayat:
وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى
(And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him) (4:115),
فَلَمَّا زَاغُواْ أَزَاغَ اللَّهُ قُلُوبَهُمْ
(So when they turned away, Allah turned their hearts away) (61:5), and
وَقَيَّضْنَا لَهُمْ قُرَنَآءَ فَزَيَّنُواْ لَهُم مَّا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
(And We have assigned for them intimate companions, who have made fair seeming to them, what was before them and what was behind them) (41:25). Allah says here:
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ حَتَّى إِذَا جَآءَنَا
(And verily, they hinder them from the path, but they think that they are guided aright! Until, when he comes to Us,) meaning, for this person who willfully neglects true guidance, We send to him a Shaytan to lead him astray and show him the path to Hell. When he comes before Allah on the Day of Resurrection, he will complain about the Shaytan who was appointed to accompany him.
قَالَ يلَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ
(he says, "Would that between me and you were the distance of the two easts -- a worst companion (indeed)!") Some of them recited it; (حَتْى إِذَا جَاءَانَا) (Till, when they both come to Us.) referring to the companion Shaytan and the one whom he accompanies. Then Allah says:
وَلَن يَنفَعَكُمُ الْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِى الْعَذَابِ مُشْتَرِكُونَ
(It will profit you not this Day as you did wrong, (and) that you will be sharers in the punishment.) means, `your being together in the Fire will not help you in the slightest, and you will both partake of the painful punishment.' Allah says:
أَفَأَنتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِى الْعُمْىَ وَمَن كَانَ فِى ضَلَـلٍ مُّبِينٍ
Can you make the deaf to hear, or can you guide the blind or him who is in manifest error؟ means, `that is not up to you. All you have to do is convey the Message, but you do not have to guide them. Allah guides whomsoever He wills and sends astray whomsoever He wills, and He is Wise and Just in doing so.'
Allah's Vengeance upon the Enemies of His Messenger will surely come to pass
Allah further says:
فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُم مُّنتَقِمُونَ
(And even if We take you away, We shall indeed take vengeance on them.) means, `We will inevitably wreak vengeance upon them and punish them, even if you pass away.'
أَوْ نُرِيَنَّكَ الَّذِى وَعَدْنَـهُمْ فَإِنَّا عَلَيْهِمْ مُّقْتَدِرُونَ
(Or (if) We show you that wherewith We threaten them, then verily, We have perfect command over them.) means, `We are able to do both,' but Allah will not take His Messenger (in death) until He gives him the joy of seeing his enemies brought low and gives him power and authority over them and their wealth. This was the view of As-Suddi and was the opinion favored by Ibn Jarir.
Encouragement to adhere to the Qur'an
Allah then says;
فَاسْتَمْسِكْ بِالَّذِى أُوحِىَ إِلَيْكَ إِنَّكَ عَلَى صِرَطٍ مُّسْتَقِيمٍ
(So hold you fast to that which is revealed to you. Verily, you are on the straight path.) means, hold fast to the Qur'an which has been sent down to your heart, for it is truth and what it leads to is truth that shows the way to the straight path that leads to Gardens of Delight and eternal, everlasting goodness.
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is a Dhikr for you and your people,) It was said that this means, `it is an honor for you and your people;' this was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah, As-Suddi and Ibn Zayd. This means that it is an honor for them in that it was revealed in their language, so they are the people who have the best understanding of it among mankind and hence are obliged to be the most steadfast in adhering to its commandments. This is how the best of them were, the first immigrants and those who emulated them and followed them. It was also said that the meaning of the phrase;
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is indeed a Dhikr for you and your people,) was that `it was sent to remind you and your people.' The fact that they are singled out does not exclude others. This is like the Ayat:
لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَـباً فِيهِ ذِكْرُكُمْ أَفَلاَ تَعْقِلُونَ
(Indeed, We have sent down for you (O mankind) a Book in which there is Dhikrukum (your Reminder). Will you not then understand) (21:10)
وَأَنذِرْ عَشِيرَتَكَ الاٌّقْرَبِينَ
(And warn your tribe of near kindred) (26:214)
وَسَوْفَ تُسْـَلُونَ
(and you will be questioned.) means, `about this Qur'an, and how you acted upon it and what your response to it was.'
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask whom We sent before you of Our Messengers: "Did We ever appoint gods to be worshipped besides the Most Gracious") means, `all the Messengers called their people to the same as that to which you are calling mankind, namely the worship of Allah Alone with no partner or associate, and they forbade the worship of idols and false gods.' This is like the Ayah:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah (nation) a Messenger (proclaiming): "Worship Allah, and avoid all false deities.") (16:36) Mujahid said that `Abdullah bin Mas`ud recited it: (وَاسْأَلِ الَّذِينَ أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ (مِنْ) رُسُلِنَا) (And ask those whom We sent before you of Our Messengers.) This was narrated by Qatadah, Ad-Dahhak and As-Suddi from Ibn Mas`ud, may Allah be pleased with him. Yet this appears to be an explanation rather than an alternate version of recitation. And Allah knows best.
📜 Texte arabe source
وقوله: ( فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُمْ مُنْتَقِمُونَ ) اختلف أهل التأويل في المعنيين بهذا الوعيد, فقال بعضهم: عني به أهل الإسلام من أمة نبينا عليه الصلاة والسلام .
* ذكر من قال ذلك:
حدثنا سوار بن عبد الله العنبري, قال: ثني أبي, عن أبي الأشهب, عن الحسن, في قوله:( فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُمْ مُنْتَقِمُونَ ) قال: لقد كانت بعد نبي الله نقمة شديدة, فأكرم الله جلّ ثناؤه نبيه صَلَّى الله عَلَيْهِ وَسَلَّم أن يريه في أمته ما كان من النقمة بعده.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُمْ مُنْتَقِمُونَ ) فذهب الله بنبيه صَلَّى الله عَلَيْهِ وَسَلَّم, ولم ير في أمته إلا الذي تقرّ به عينه, وأبقى الله النقمة بعده, وليس من نبيّ إلا وقد رأى في أمته العقوبة, أو قال ما لا يشتهي. ذُكر لنا أن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم أُري الذي لقيت أمته بعده, فما زال منقبضا ما انبسط ضاحكا حتى لقي الله تبارك وتعالى.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, قال: تلا قتادة ( فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُمْ مُنْتَقِمُونَ ) فقال: ذهب النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم وبقيت النقمة, ولم ير الله نبيه صَلَّى الله عَلَيْهِ وَسَلَّم في أمته شيئا يكرهه حتى مضى, ولم يكن نبيّ قطّ إلا رأى العقوبة في أمته, إلا نبيكم صَلَّى الله عَلَيْهِ وَسَلَّم. قال: وذُكر لنا أن النبي صَلَّى الله عَلَيْهِ وَسَلَّم أري ما يصيب أمته بعده, فما رئي ضاحكا منبسطا حتى قبضه الله.
وقال آخرون: بل عنى به أهل الشرك من قريش, وقالوا: قد أري الله نبيه عليه الصلاة والسلام فيهم.
* ذكر من قال ذلك:
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ, في قوله:( فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُمْ مُنْتَقِمُونَ ) كما انتقمنا من الأمم الماضية.
Verset 42
Le Shaytan est le compagnon de celui qui se détourne d'Ar-Rahman. Et quiconque Ya`shu (se détourne aveuglément) signifie : quiconque ignore volontairement et se détourne de la mention du Tout-Miséricordieux. Al-`Asha (la racine de Ya`sh) fait référence à la faiblesse de la vision ; ce qui est visé ici est la faiblesse de la perspicacité. Nous lui assignons un Shaytan pour être son Qarin (compagnon). Ceci est semblable aux versets : Et quiconque contredit et s'oppose au Messager après que la bonne voie lui a été clairement montrée (4:115), Puis quand ils se sont détournés, Allah a détourné leurs cœurs (61:5), et Nous leur avons assigné des compagnons intimes, qui leur ont embelli ce qui était devant eux et ce qui était derrière eux (41:25). Allah dit ici : Et en vérité, ils les détournent du chemin, mais ils pensent qu'ils sont bien guidés ! Jusqu'à ce que, quand il vient à Nous, c'est-à-dire, pour cette personne qui néglige volontairement la vraie guidance, Nous lui envoyons un Shaytan pour l'égarer et lui montrer le chemin de l'Enfer. Quand il se présente devant Allah au Jour de la Résurrection, il se plaindra du Shaytan qui lui a été assigné comme compagnon. Il dit : "Que n'y a-t-il entre moi et toi la distance des deux orients — quel mauvais compagnon (en effet) !" Certains l'ont récité : (حَتْى إِذَا جَاءَانَا) (Jusqu'à ce que, quand ils viennent tous deux à Nous), se référant au Shaytan compagnon et à celui qu'il accompagne. Puis Allah dit : Il ne vous profitera pas ce Jour, car vous avez fait du tort, (
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Shaytan is the Companion of the One Who turns away from Ar-Rahman
وَمَن يَعْشُ
(And whosoever Ya`shu (turns away blindly)) means, whoever willfully ignores and turns away
عَن ذِكْرِ الرَّحْمَـنِ
(from the remembrance of the Most Gracious,) Al-`Asha (the root of Ya`sh) refers to weakness of vision; what is meant here is weakness of insight.
نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ
(We appoint for him Shaytan to be a Qarin (a companion) to him.) This is like the Ayat:
وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى
(And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him) (4:115),
فَلَمَّا زَاغُواْ أَزَاغَ اللَّهُ قُلُوبَهُمْ
(So when they turned away, Allah turned their hearts away) (61:5), and
وَقَيَّضْنَا لَهُمْ قُرَنَآءَ فَزَيَّنُواْ لَهُم مَّا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
(And We have assigned for them intimate companions, who have made fair seeming to them, what was before them and what was behind them) (41:25). Allah says here:
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ حَتَّى إِذَا جَآءَنَا
(And verily, they hinder them from the path, but they think that they are guided aright! Until, when he comes to Us,) meaning, for this person who willfully neglects true guidance, We send to him a Shaytan to lead him astray and show him the path to Hell. When he comes before Allah on the Day of Resurrection, he will complain about the Shaytan who was appointed to accompany him.
قَالَ يلَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ
(he says, "Would that between me and you were the distance of the two easts -- a worst companion (indeed)!") Some of them recited it; (حَتْى إِذَا جَاءَانَا) (Till, when they both come to Us.) referring to the companion Shaytan and the one whom he accompanies. Then Allah says:
وَلَن يَنفَعَكُمُ الْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِى الْعَذَابِ مُشْتَرِكُونَ
(It will profit you not this Day as you did wrong, (and) that you will be sharers in the punishment.) means, `your being together in the Fire will not help you in the slightest, and you will both partake of the painful punishment.' Allah says:
أَفَأَنتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِى الْعُمْىَ وَمَن كَانَ فِى ضَلَـلٍ مُّبِينٍ
Can you make the deaf to hear, or can you guide the blind or him who is in manifest error؟ means, `that is not up to you. All you have to do is convey the Message, but you do not have to guide them. Allah guides whomsoever He wills and sends astray whomsoever He wills, and He is Wise and Just in doing so.'
Allah's Vengeance upon the Enemies of His Messenger will surely come to pass
Allah further says:
فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُم مُّنتَقِمُونَ
(And even if We take you away, We shall indeed take vengeance on them.) means, `We will inevitably wreak vengeance upon them and punish them, even if you pass away.'
أَوْ نُرِيَنَّكَ الَّذِى وَعَدْنَـهُمْ فَإِنَّا عَلَيْهِمْ مُّقْتَدِرُونَ
(Or (if) We show you that wherewith We threaten them, then verily, We have perfect command over them.) means, `We are able to do both,' but Allah will not take His Messenger (in death) until He gives him the joy of seeing his enemies brought low and gives him power and authority over them and their wealth. This was the view of As-Suddi and was the opinion favored by Ibn Jarir.
Encouragement to adhere to the Qur'an
Allah then says;
فَاسْتَمْسِكْ بِالَّذِى أُوحِىَ إِلَيْكَ إِنَّكَ عَلَى صِرَطٍ مُّسْتَقِيمٍ
(So hold you fast to that which is revealed to you. Verily, you are on the straight path.) means, hold fast to the Qur'an which has been sent down to your heart, for it is truth and what it leads to is truth that shows the way to the straight path that leads to Gardens of Delight and eternal, everlasting goodness.
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is a Dhikr for you and your people,) It was said that this means, `it is an honor for you and your people;' this was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah, As-Suddi and Ibn Zayd. This means that it is an honor for them in that it was revealed in their language, so they are the people who have the best understanding of it among mankind and hence are obliged to be the most steadfast in adhering to its commandments. This is how the best of them were, the first immigrants and those who emulated them and followed them. It was also said that the meaning of the phrase;
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is indeed a Dhikr for you and your people,) was that `it was sent to remind you and your people.' The fact that they are singled out does not exclude others. This is like the Ayat:
لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَـباً فِيهِ ذِكْرُكُمْ أَفَلاَ تَعْقِلُونَ
(Indeed, We have sent down for you (O mankind) a Book in which there is Dhikrukum (your Reminder). Will you not then understand) (21:10)
وَأَنذِرْ عَشِيرَتَكَ الاٌّقْرَبِينَ
(And warn your tribe of near kindred) (26:214)
وَسَوْفَ تُسْـَلُونَ
(and you will be questioned.) means, `about this Qur'an, and how you acted upon it and what your response to it was.'
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask whom We sent before you of Our Messengers: "Did We ever appoint gods to be worshipped besides the Most Gracious") means, `all the Messengers called their people to the same as that to which you are calling mankind, namely the worship of Allah Alone with no partner or associate, and they forbade the worship of idols and false gods.' This is like the Ayah:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah (nation) a Messenger (proclaiming): "Worship Allah, and avoid all false deities.") (16:36) Mujahid said that `Abdullah bin Mas`ud recited it: (وَاسْأَلِ الَّذِينَ أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ (مِنْ) رُسُلِنَا) (And ask those whom We sent before you of Our Messengers.) This was narrated by Qatadah, Ad-Dahhak and As-Suddi from Ibn Mas`ud, may Allah be pleased with him. Yet this appears to be an explanation rather than an alternate version of recitation. And Allah knows best.
📜 Texte arabe source
( أَوْ نُرِيَنَّكَ الَّذِي وَعَدْنَاهُمْ ) فقد أراه الله ذلك وأظهره عليه. وهذا القول الثاني أولى التأويلين في ذلك بالصواب وذلك أن ذلك في سياق خبر الله عن المشركين فلأن يكون ذلك تهديدا لهم أولى من أن يكون وعيدا لمن لم يجر له ذكر. فمعنى الكلام إذ كان ذلك كذلك: فإن نذهب بك يا محمد من بين أظهر هؤلاء المشركين, فنخرجك من بينهم ( فَإِنَّا مِنْهُمْ مُنْتَقِمُونَ ), كما فعلنا ذلك بغيرهم من الأمم المكذّبة رسلها.( أَوْ نُرِيَنَّكَ الَّذِي وَعَدْنَاهُمْ ) يا محمد من الظفر بهم, وإعلائك عليهم ( فَإِنَّا عَلَيْهِمْ مُقْتَدِرُونَ ) أن نظهرك عليهم, ونخزيهم بيدك وأيدي المؤمنين بك.
Verset 43
Le Shaytan est le compagnon de celui qui se détourne d'Ar-Rahman. Et quiconque Ya`shu (se détourne aveuglément) signifie : quiconque ignore volontairement et se détourne de la mention du Tout-Miséricordieux. Al-`Asha (la racine de Ya`sh) fait référence à la faiblesse de la vision ; ce qui est visé ici est la faiblesse de la perspicacité. Nous lui assignons un Shaytan pour être son Qarin (compagnon). Ceci est semblable aux versets : Et quiconque contredit et s'oppose au Messager après que la bonne voie lui a été clairement montrée (4:115), Puis quand ils se sont détournés, Allah a détourné leurs cœurs (61:5), et Nous leur avons assigné des compagnons intimes, qui leur ont embelli ce qui était devant eux et ce qui était derrière eux (41:25). Allah dit ici : Et en vérité, ils les détournent du chemin, mais ils pensent qu'ils sont bien guidés ! Jusqu'à ce que, quand il vient à Nous, c'est-à-dire, pour cette personne qui néglige volontairement la vraie guidance, Nous lui envoyons un Shaytan pour l'égarer et lui montrer le chemin de l'Enfer. Quand il se présente devant Allah au Jour de la Résurrection, il se plaindra du Shaytan qui lui a été assigné comme compagnon. Il dit : "Que n'y a-t-il entre moi et toi la distance des deux orients — quel mauvais compagnon (en effet) !" Certains l'ont récité : (حَتْى إِذَا جَاءَانَا) (Jusqu'à ce que, quand ils viennent tous deux à Nous), se référant au Shaytan compagnon et à celui qu'il accompagne. Puis Allah dit : Il ne vous profitera pas ce Jour, car vous avez fait du tort, (
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Shaytan is the Companion of the One Who turns away from Ar-Rahman
وَمَن يَعْشُ
(And whosoever Ya`shu (turns away blindly)) means, whoever willfully ignores and turns away
عَن ذِكْرِ الرَّحْمَـنِ
(from the remembrance of the Most Gracious,) Al-`Asha (the root of Ya`sh) refers to weakness of vision; what is meant here is weakness of insight.
نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ
(We appoint for him Shaytan to be a Qarin (a companion) to him.) This is like the Ayat:
وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى
(And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him) (4:115),
فَلَمَّا زَاغُواْ أَزَاغَ اللَّهُ قُلُوبَهُمْ
(So when they turned away, Allah turned their hearts away) (61:5), and
وَقَيَّضْنَا لَهُمْ قُرَنَآءَ فَزَيَّنُواْ لَهُم مَّا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
(And We have assigned for them intimate companions, who have made fair seeming to them, what was before them and what was behind them) (41:25). Allah says here:
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ حَتَّى إِذَا جَآءَنَا
(And verily, they hinder them from the path, but they think that they are guided aright! Until, when he comes to Us,) meaning, for this person who willfully neglects true guidance, We send to him a Shaytan to lead him astray and show him the path to Hell. When he comes before Allah on the Day of Resurrection, he will complain about the Shaytan who was appointed to accompany him.
قَالَ يلَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ
(he says, "Would that between me and you were the distance of the two easts -- a worst companion (indeed)!") Some of them recited it; (حَتْى إِذَا جَاءَانَا) (Till, when they both come to Us.) referring to the companion Shaytan and the one whom he accompanies. Then Allah says:
وَلَن يَنفَعَكُمُ الْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِى الْعَذَابِ مُشْتَرِكُونَ
(It will profit you not this Day as you did wrong, (and) that you will be sharers in the punishment.) means, `your being together in the Fire will not help you in the slightest, and you will both partake of the painful punishment.' Allah says:
أَفَأَنتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِى الْعُمْىَ وَمَن كَانَ فِى ضَلَـلٍ مُّبِينٍ
Can you make the deaf to hear, or can you guide the blind or him who is in manifest error؟ means, `that is not up to you. All you have to do is convey the Message, but you do not have to guide them. Allah guides whomsoever He wills and sends astray whomsoever He wills, and He is Wise and Just in doing so.'
Allah's Vengeance upon the Enemies of His Messenger will surely come to pass
Allah further says:
فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُم مُّنتَقِمُونَ
(And even if We take you away, We shall indeed take vengeance on them.) means, `We will inevitably wreak vengeance upon them and punish them, even if you pass away.'
أَوْ نُرِيَنَّكَ الَّذِى وَعَدْنَـهُمْ فَإِنَّا عَلَيْهِمْ مُّقْتَدِرُونَ
(Or (if) We show you that wherewith We threaten them, then verily, We have perfect command over them.) means, `We are able to do both,' but Allah will not take His Messenger (in death) until He gives him the joy of seeing his enemies brought low and gives him power and authority over them and their wealth. This was the view of As-Suddi and was the opinion favored by Ibn Jarir.
Encouragement to adhere to the Qur'an
Allah then says;
فَاسْتَمْسِكْ بِالَّذِى أُوحِىَ إِلَيْكَ إِنَّكَ عَلَى صِرَطٍ مُّسْتَقِيمٍ
(So hold you fast to that which is revealed to you. Verily, you are on the straight path.) means, hold fast to the Qur'an which has been sent down to your heart, for it is truth and what it leads to is truth that shows the way to the straight path that leads to Gardens of Delight and eternal, everlasting goodness.
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is a Dhikr for you and your people,) It was said that this means, `it is an honor for you and your people;' this was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah, As-Suddi and Ibn Zayd. This means that it is an honor for them in that it was revealed in their language, so they are the people who have the best understanding of it among mankind and hence are obliged to be the most steadfast in adhering to its commandments. This is how the best of them were, the first immigrants and those who emulated them and followed them. It was also said that the meaning of the phrase;
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is indeed a Dhikr for you and your people,) was that `it was sent to remind you and your people.' The fact that they are singled out does not exclude others. This is like the Ayat:
لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَـباً فِيهِ ذِكْرُكُمْ أَفَلاَ تَعْقِلُونَ
(Indeed, We have sent down for you (O mankind) a Book in which there is Dhikrukum (your Reminder). Will you not then understand) (21:10)
وَأَنذِرْ عَشِيرَتَكَ الاٌّقْرَبِينَ
(And warn your tribe of near kindred) (26:214)
وَسَوْفَ تُسْـَلُونَ
(and you will be questioned.) means, `about this Qur'an, and how you acted upon it and what your response to it was.'
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask whom We sent before you of Our Messengers: "Did We ever appoint gods to be worshipped besides the Most Gracious") means, `all the Messengers called their people to the same as that to which you are calling mankind, namely the worship of Allah Alone with no partner or associate, and they forbade the worship of idols and false gods.' This is like the Ayah:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah (nation) a Messenger (proclaiming): "Worship Allah, and avoid all false deities.") (16:36) Mujahid said that `Abdullah bin Mas`ud recited it: (وَاسْأَلِ الَّذِينَ أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ (مِنْ) رُسُلِنَا) (And ask those whom We sent before you of Our Messengers.) This was narrated by Qatadah, Ad-Dahhak and As-Suddi from Ibn Mas`ud, may Allah be pleased with him. Yet this appears to be an explanation rather than an alternate version of recitation. And Allah knows best.
📜 Texte arabe source
القول في تأويل قوله تعالى : فَاسْتَمْسِكْ بِالَّذِي أُوحِيَ إِلَيْكَ إِنَّكَ عَلَى صِرَاطٍ مُسْتَقِيمٍ (43)
يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم: فتمسك يا محمد بما يأمرك به هذا القرآن الذي أوحاه إليك ربك,( إِنَّكَ عَلَى صِرَاطٍ مُسْتَقِيمٍ ) و منهاج سديد, وذلك هو دين الله الذي أمر به, وهو الإسلام.
كما حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( فَاسْتَمْسِكْ بِالَّذِي أُوحِيَ إِلَيْكَ إِنَّكَ عَلَى صِرَاطٍ مُسْتَقِيمٍ ) : أي الإسلام.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( فَاسْتَمْسِكْ بِالَّذِي أُوحِيَ إِلَيْكَ إِنَّكَ عَلَى صِرَاطٍ مُسْتَقِيمٍ ).
Verset 44
Le Shaytan est le compagnon de celui qui se détourne d'Ar-Rahman. Et quiconque Ya`shu (se détourne aveuglément) signifie : quiconque ignore volontairement et se détourne de la mention du Tout-Miséricordieux. Al-`Asha (la racine de Ya`sh) fait référence à la faiblesse de la vision ; ce qui est visé ici est la faiblesse de la perspicacité. Nous lui désignons un Shaytan pour être son Qarin (compagnon). Ceci est semblable aux versets : Et quiconque contredit et s'oppose au Messager après que la bonne voie lui a été clairement montrée (4:115), Puis lorsqu'ils se sont détournés, Allah a détourné leurs cœurs (61:5), et Nous leur avons assigné des compagnons intimes, qui leur ont embelli ce qui était devant eux et ce qui était derrière eux (41:25). Allah dit ici : Et en vérité, ils les détournent du chemin, mais ils pensent qu'ils sont bien guidés ! Jusqu'à ce que, lorsqu'il vient à Nous, c'est-à-dire, pour cette personne qui néglige volontairement la vraie guidance, Nous lui envoyons un Shaytan pour l'égarer et lui montrer le chemin de l'Enfer. Lorsqu'il se présente devant Allah au Jour de la Résurrection, il se plaindra du Shaytan qui lui a été assigné comme compagnon. Il dit : "Que n'y a-t-il entre moi et toi la distance des deux orients — quel mauvais compagnon (en effet) !" Certains l'ont récité : (حَتْى إِذَا جَاءَانَا) (Jusqu'à ce qu'ils viennent tous deux à Nous), faisant référence au Shaytan compagnon et à celui qu'il accompagne. Puis Allah dit : Il ne vous profitera pas aujourd'hui, puisque vous avez fait du tort, (que vous soyez) associés dans le châtiment.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Shaytan is the Companion of the One Who turns away from Ar-Rahman
وَمَن يَعْشُ
(And whosoever Ya`shu (turns away blindly)) means, whoever willfully ignores and turns away
عَن ذِكْرِ الرَّحْمَـنِ
(from the remembrance of the Most Gracious,) Al-`Asha (the root of Ya`sh) refers to weakness of vision; what is meant here is weakness of insight.
نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ
(We appoint for him Shaytan to be a Qarin (a companion) to him.) This is like the Ayat:
وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى
(And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him) (4:115),
فَلَمَّا زَاغُواْ أَزَاغَ اللَّهُ قُلُوبَهُمْ
(So when they turned away, Allah turned their hearts away) (61:5), and
وَقَيَّضْنَا لَهُمْ قُرَنَآءَ فَزَيَّنُواْ لَهُم مَّا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
(And We have assigned for them intimate companions, who have made fair seeming to them, what was before them and what was behind them) (41:25). Allah says here:
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ حَتَّى إِذَا جَآءَنَا
(And verily, they hinder them from the path, but they think that they are guided aright! Until, when he comes to Us,) meaning, for this person who willfully neglects true guidance, We send to him a Shaytan to lead him astray and show him the path to Hell. When he comes before Allah on the Day of Resurrection, he will complain about the Shaytan who was appointed to accompany him.
قَالَ يلَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ
(he says, "Would that between me and you were the distance of the two easts -- a worst companion (indeed)!") Some of them recited it; (حَتْى إِذَا جَاءَانَا) (Till, when they both come to Us.) referring to the companion Shaytan and the one whom he accompanies. Then Allah says:
وَلَن يَنفَعَكُمُ الْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِى الْعَذَابِ مُشْتَرِكُونَ
(It will profit you not this Day as you did wrong, (and) that you will be sharers in the punishment.) means, `your being together in the Fire will not help you in the slightest, and you will both partake of the painful punishment.' Allah says:
أَفَأَنتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِى الْعُمْىَ وَمَن كَانَ فِى ضَلَـلٍ مُّبِينٍ
Can you make the deaf to hear, or can you guide the blind or him who is in manifest error؟ means, `that is not up to you. All you have to do is convey the Message, but you do not have to guide them. Allah guides whomsoever He wills and sends astray whomsoever He wills, and He is Wise and Just in doing so.'
Allah's Vengeance upon the Enemies of His Messenger will surely come to pass
Allah further says:
فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُم مُّنتَقِمُونَ
(And even if We take you away, We shall indeed take vengeance on them.) means, `We will inevitably wreak vengeance upon them and punish them, even if you pass away.'
أَوْ نُرِيَنَّكَ الَّذِى وَعَدْنَـهُمْ فَإِنَّا عَلَيْهِمْ مُّقْتَدِرُونَ
(Or (if) We show you that wherewith We threaten them, then verily, We have perfect command over them.) means, `We are able to do both,' but Allah will not take His Messenger (in death) until He gives him the joy of seeing his enemies brought low and gives him power and authority over them and their wealth. This was the view of As-Suddi and was the opinion favored by Ibn Jarir.
Encouragement to adhere to the Qur'an
Allah then says;
فَاسْتَمْسِكْ بِالَّذِى أُوحِىَ إِلَيْكَ إِنَّكَ عَلَى صِرَطٍ مُّسْتَقِيمٍ
(So hold you fast to that which is revealed to you. Verily, you are on the straight path.) means, hold fast to the Qur'an which has been sent down to your heart, for it is truth and what it leads to is truth that shows the way to the straight path that leads to Gardens of Delight and eternal, everlasting goodness.
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is a Dhikr for you and your people,) It was said that this means, `it is an honor for you and your people;' this was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah, As-Suddi and Ibn Zayd. This means that it is an honor for them in that it was revealed in their language, so they are the people who have the best understanding of it among mankind and hence are obliged to be the most steadfast in adhering to its commandments. This is how the best of them were, the first immigrants and those who emulated them and followed them. It was also said that the meaning of the phrase;
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is indeed a Dhikr for you and your people,) was that `it was sent to remind you and your people.' The fact that they are singled out does not exclude others. This is like the Ayat:
لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَـباً فِيهِ ذِكْرُكُمْ أَفَلاَ تَعْقِلُونَ
(Indeed, We have sent down for you (O mankind) a Book in which there is Dhikrukum (your Reminder). Will you not then understand) (21:10)
وَأَنذِرْ عَشِيرَتَكَ الاٌّقْرَبِينَ
(And warn your tribe of near kindred) (26:214)
وَسَوْفَ تُسْـَلُونَ
(and you will be questioned.) means, `about this Qur'an, and how you acted upon it and what your response to it was.'
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask whom We sent before you of Our Messengers: "Did We ever appoint gods to be worshipped besides the Most Gracious") means, `all the Messengers called their people to the same as that to which you are calling mankind, namely the worship of Allah Alone with no partner or associate, and they forbade the worship of idols and false gods.' This is like the Ayah:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah (nation) a Messenger (proclaiming): "Worship Allah, and avoid all false deities.") (16:36) Mujahid said that `Abdullah bin Mas`ud recited it: (وَاسْأَلِ الَّذِينَ أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ (مِنْ) رُسُلِنَا) (And ask those whom We sent before you of Our Messengers.) This was narrated by Qatadah, Ad-Dahhak and As-Suddi from Ibn Mas`ud, may Allah be pleased with him. Yet this appears to be an explanation rather than an alternate version of recitation. And Allah knows best.
📜 Texte arabe source
وقوله: ( وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ ) يقول تعالى ذكره: وإن هذا القرآن الذي أوحي إليك يا محمد الذي أمرناك أن تستمسك به لشرف لك ولقومك من قريش ( وَسَوْفَ تُسْأَلُون ) يقول: وسوف يسألك ربك وإياهم عما عملتم فيه, وهل عملتم بما أمركم ربكم فيه, وانتهيتم عما نهاكم عنه فيه؟.
وبنحو الذي قلنا في تأويل ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني عليّ, قال: ثنا أبو صالح, قال: ثنا معاوية, عن عليّ, عن ابن عباس: قوله: ( وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ ) يقول: إن القرآن شرف لك.
حدثني عمرو بن مالك, قال: ثنا سفيان, عن ابن أبي نجيح, عن مجاهد, في قوله:( وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ ) قال: يقول للرجل: من أنت؟ فيقول: من العرب, فيقال: من أيّ العرب؟ فيقول: من قريش.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ ) وهو هذا القرآن.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ ) قال: شرف لك ولقومك, يعني القرآن.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله:( وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ ) قال: أولم تكن النبوّة والقرآن الذي أنـزل على نبيه صَلَّى الله عَلَيْهِ وَسَلَّم ذكرا له ولقومه.
Verset 45
Le Shaytan est le compagnon de celui qui se détourne d'Ar-Rahman. Et quiconque Ya`shu (se détourne aveuglément) signifie : quiconque ignore volontairement et se détourne de la mention du Tout-Miséricordieux. Al-`Asha (la racine de Ya`sh) fait référence à la faiblesse de la vision ; ce qui est visé ici est la faiblesse de la perspicacité. Nous lui désignons un Shaytan pour être son Qarin (compagnon). Ceci est semblable aux versets : Et quiconque contredit et s'oppose au Messager après que la bonne voie lui a été clairement montrée (4:115), Puis lorsqu'ils se sont détournés, Allah a détourné leurs cœurs (61:5), et Nous leur avons assigné des compagnons intimes, qui leur ont embelli ce qui était devant eux et ce qui était derrière eux (41:25). Allah dit ici : Et en vérité, ils les détournent du chemin, mais ils pensent qu'ils sont bien guidés ! Jusqu'à ce que, lorsqu'il vient à Nous, c'est-à-dire, pour cette personne qui néglige volontairement la vraie guidance, Nous lui envoyons un Shaytan pour l'égarer et lui montrer le chemin de l'Enfer. Lorsqu'il se présente devant Allah au Jour de la Résurrection, il se plaindra du Shaytan qui lui a été assigné comme compagnon. Il dit : "Que n'y a-t-il entre moi et toi la distance des deux orients — quel mauvais compagnon (en effet) !" Certains l'ont récité : (حَتْى إِذَا جَاءَانَا) (Jusqu'à ce qu'ils viennent tous deux à Nous), faisant référence au Shaytan compagnon et à celui qu'il accompagne. Puis Allah dit : Il ne vous profitera pas aujourd'hui, puisque vous avez fait du tort, (que vous soyez) associés dans le châtiment.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Shaytan is the Companion of the One Who turns away from Ar-Rahman
وَمَن يَعْشُ
(And whosoever Ya`shu (turns away blindly)) means, whoever willfully ignores and turns away
عَن ذِكْرِ الرَّحْمَـنِ
(from the remembrance of the Most Gracious,) Al-`Asha (the root of Ya`sh) refers to weakness of vision; what is meant here is weakness of insight.
نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ
(We appoint for him Shaytan to be a Qarin (a companion) to him.) This is like the Ayat:
وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى
(And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him) (4:115),
فَلَمَّا زَاغُواْ أَزَاغَ اللَّهُ قُلُوبَهُمْ
(So when they turned away, Allah turned their hearts away) (61:5), and
وَقَيَّضْنَا لَهُمْ قُرَنَآءَ فَزَيَّنُواْ لَهُم مَّا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
(And We have assigned for them intimate companions, who have made fair seeming to them, what was before them and what was behind them) (41:25). Allah says here:
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ حَتَّى إِذَا جَآءَنَا
(And verily, they hinder them from the path, but they think that they are guided aright! Until, when he comes to Us,) meaning, for this person who willfully neglects true guidance, We send to him a Shaytan to lead him astray and show him the path to Hell. When he comes before Allah on the Day of Resurrection, he will complain about the Shaytan who was appointed to accompany him.
قَالَ يلَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ
(he says, "Would that between me and you were the distance of the two easts -- a worst companion (indeed)!") Some of them recited it; (حَتْى إِذَا جَاءَانَا) (Till, when they both come to Us.) referring to the companion Shaytan and the one whom he accompanies. Then Allah says:
وَلَن يَنفَعَكُمُ الْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِى الْعَذَابِ مُشْتَرِكُونَ
(It will profit you not this Day as you did wrong, (and) that you will be sharers in the punishment.) means, `your being together in the Fire will not help you in the slightest, and you will both partake of the painful punishment.' Allah says:
أَفَأَنتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِى الْعُمْىَ وَمَن كَانَ فِى ضَلَـلٍ مُّبِينٍ
Can you make the deaf to hear, or can you guide the blind or him who is in manifest error؟ means, `that is not up to you. All you have to do is convey the Message, but you do not have to guide them. Allah guides whomsoever He wills and sends astray whomsoever He wills, and He is Wise and Just in doing so.'
Allah's Vengeance upon the Enemies of His Messenger will surely come to pass
Allah further says:
فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُم مُّنتَقِمُونَ
(And even if We take you away, We shall indeed take vengeance on them.) means, `We will inevitably wreak vengeance upon them and punish them, even if you pass away.'
أَوْ نُرِيَنَّكَ الَّذِى وَعَدْنَـهُمْ فَإِنَّا عَلَيْهِمْ مُّقْتَدِرُونَ
(Or (if) We show you that wherewith We threaten them, then verily, We have perfect command over them.) means, `We are able to do both,' but Allah will not take His Messenger (in death) until He gives him the joy of seeing his enemies brought low and gives him power and authority over them and their wealth. This was the view of As-Suddi and was the opinion favored by Ibn Jarir.
Encouragement to adhere to the Qur'an
Allah then says;
فَاسْتَمْسِكْ بِالَّذِى أُوحِىَ إِلَيْكَ إِنَّكَ عَلَى صِرَطٍ مُّسْتَقِيمٍ
(So hold you fast to that which is revealed to you. Verily, you are on the straight path.) means, hold fast to the Qur'an which has been sent down to your heart, for it is truth and what it leads to is truth that shows the way to the straight path that leads to Gardens of Delight and eternal, everlasting goodness.
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is a Dhikr for you and your people,) It was said that this means, `it is an honor for you and your people;' this was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah, As-Suddi and Ibn Zayd. This means that it is an honor for them in that it was revealed in their language, so they are the people who have the best understanding of it among mankind and hence are obliged to be the most steadfast in adhering to its commandments. This is how the best of them were, the first immigrants and those who emulated them and followed them. It was also said that the meaning of the phrase;
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is indeed a Dhikr for you and your people,) was that `it was sent to remind you and your people.' The fact that they are singled out does not exclude others. This is like the Ayat:
لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَـباً فِيهِ ذِكْرُكُمْ أَفَلاَ تَعْقِلُونَ
(Indeed, We have sent down for you (O mankind) a Book in which there is Dhikrukum (your Reminder). Will you not then understand) (21:10)
وَأَنذِرْ عَشِيرَتَكَ الاٌّقْرَبِينَ
(And warn your tribe of near kindred) (26:214)
وَسَوْفَ تُسْـَلُونَ
(and you will be questioned.) means, `about this Qur'an, and how you acted upon it and what your response to it was.'
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask whom We sent before you of Our Messengers: "Did We ever appoint gods to be worshipped besides the Most Gracious") means, `all the Messengers called their people to the same as that to which you are calling mankind, namely the worship of Allah Alone with no partner or associate, and they forbade the worship of idols and false gods.' This is like the Ayah:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah (nation) a Messenger (proclaiming): "Worship Allah, and avoid all false deities.") (16:36) Mujahid said that `Abdullah bin Mas`ud recited it: (وَاسْأَلِ الَّذِينَ أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ (مِنْ) رُسُلِنَا) (And ask those whom We sent before you of Our Messengers.) This was narrated by Qatadah, Ad-Dahhak and As-Suddi from Ibn Mas`ud, may Allah be pleased with him. Yet this appears to be an explanation rather than an alternate version of recitation. And Allah knows best.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَاسْأَلْ مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُسُلِنَا أَجَعَلْنَا مِنْ دُونِ الرَّحْمَنِ آلِهَةً يُعْبَدُونَ (45)
اختلف أهل التأويل في معنى قوله: ( وَاسْأَلْ مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُسُلِنَا ) ومن الذين أمر رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم بمسألتهم ذلك, فقال بعضهم الذين أمر بمسألتهم ذلك رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم, مؤمنو أهل الكتابين: التوراة, والإنجيل.
* ذكر من قال ذلك:
حدثني عبد الأعلى بن واصل, قال: ثنا يحيى بن آدم, عن ابن عيينة, عن ابن أبي نجيح, عن مجاهد قال: في قراءة عبد الله بن مسعود " وَاسأَلْ الَّذِينَ أرْسَلْنا إلَيْهِمْ قَبْلَكَ رُسُلنا ".
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَاسْأَلْ مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُسُلِنَا ) إنها قراءة عبد الله: " سل الذين أرسلنا إليهم قبلك رسلنا ".
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَاسْأَلْ مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُسُلِنَا ) يقول: سل أهل التوراة والإنجيل: هل جاءتهم الرسل إلا بالتوحيد أن يوحدوا الله وحده؟ قال: وفي بعض القراءة: " واسأل الذين أرسلنا إليهم رسلنا قبلك ".( أَجَعَلْنَا مِنْ دُونِ الرَّحْمَنِ آلِهَةً يُعْبَدُونَ ).
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة في بعض الحروف " واسْأَلْ الَّذِينَ أَرْسَلْنا إِلَيْهِمْ قَبْلَكَ مِنْ رُسُلِنا " سل أهل الكتاب: أما كانت الرسل تأتيهم بالتوحيد؟ أما كانت تأتي بالإخلاص؟.
حُدثت عن الحسين, قال: سمعت أبا معاذ يقول: ثنا عبيد, قال: سمعت الضحاك يقول: في قوله: ( وَاسْأَلْ مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُسُلِنَا ) في قراءة ابن مسعود " سَلِ الَّذِينَ يَقْرَءُونَ الكِتَابَ مِنْ قَبْلِكَ" يعني: مؤمني أهل الكتاب.
وقال آخرون: بل الذي أمر بمسألتهم ذلك الأنبياء الذين جُمِعوا له ليلة أُسرِي به ببيت المقدس.
* ذكر من قال ذلك:
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله:( وَاسْأَلْ مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ )... الآية, قال: جمعوا له ليلة أُسري به ببيت المقدس, فأمهم, وصلى بهم, فقال الله له: سلهم, قال: فكان أشدّ إيمانا ويقينا بالله وبما جاء من الله أن يسألهم, وقرأ فَإِنْ كُنْتَ فِي شَكٍّ مِمَّا أَنْـزَلْنَا إِلَيْكَ فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَابَ مِنْ قَبْلِكَ قال: فلم يكن فى شكّ, ولم يسأل الأنبياء, ولا الذين يقرءون الكتاب. قال: ونادى جبرائيل صَلَّى الله عَلَيْهِ وَسَلَّم, فقلت في نفسي:" الآن يؤمنا أبونا إبراهيم "; قال: " فدفع جبرائيل في ظهري", قال: تقدم يا محمد فصلّ, وقرأ سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلا مِنَ الْمَسْجِدِ الْحَرَامِ ... حتى بلغ لِنُرِيَهُ مِنْ آيَاتِنَا .
وأولى القولين بالصواب في تأويل ذلك, قول من قال: عني به: سل مؤمني أهل الكتابين.
فإن قال قائل: وكيف يجوز أن يقال: سل الرسل, فيكون معناه: سل المؤمنين بهم وبكتابهم؟ قيل: جاز ذلك من أجل أن المؤمنين بهم وبكتبهم أهل بلاغ عنهم ما أتوهم به عن ربهم, فالخبر عنهم وعما جاءوا به من ربهم إذا صحَّ بمعنى خبرهم, والمسألة عما جاءوا به بمعنى مسألتهم إذا كان المسئول من أهل العلم بهم والصدق عليهم, وذلك نظير أمر الله جلّ ثناؤه إيانا برد ما تنازعنا فيه إلى الله وإلى الرسول, يقول: فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ ومعلوم أن معنى ذلك: فردوه إلى كتاب الله وسنة رسوله, لأن الرد إلى ذلك رد إلى الله والرسول. وكذلك قوله:( وَاسْأَلْ مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُسُلِنَا ) إنما معناه: فاسأل كتب الذين أرسلنا من قبلك من الرسل, فإنك تعلم صحة ذلك من قبلنا, فاستغنى بذكر الرسل من ذكر الكتب, إذ كان معلوما ما معناه.
وقوله: ( أَجَعَلْنَا مِنْ دُونِ الرَّحْمَنِ آلِهَةً يُعْبَدُونَ ) يقول: أمرناهم بعبادة الآلهة من دون إلله فيما جاءوهم به, أو أتوهم بالأمر بذلك من عندنا.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( أَجَعَلْنَا مِنْ دُونِ الرَّحْمَنِ آلِهَةً يُعْبَدُونَ )؟ أتتهم الرسل يأمرونهم بعبادة الآلهة من دون الله؟ وقيل:( آلِهَةً يُعْبَدُونَ ), فأخرج الخبر عن الآلهة مخرج الخبر عن ذكور بني آدم, ولم يقل: تعبد, ولا يعبدن, فتؤنث وهي حجارة, أو بعض الجماد كما يفعل في الخبر عن بعض الجماد. وإنما فعل ذلك كذلك, إذ كانت تعبد وتعظم تعظيم الناس ملوكهم وسراتهم, فأجري الخبر عنها مُجْرى الخبر عن المملوك والأشراف من بني آدم.
Verset 46
Musa fut envoyé avec le message du Tawhid à Fir`awn et à ses chefs. Ici, Allah nous informe de Son serviteur et Messager Musa, que la paix soit sur lui, et comment Il l'a envoyé à Fir`awn et à ses chefs. C'est-à-dire, ses gouverneurs, ministres, dirigeants et partisans parmi les Égyptiens et les Enfants d'Israël. Allah l'a envoyé pour les appeler à adorer Allah seul, sans associé ni partenaire, et pour leur interdire d'adorer autre que Lui. Il l'a envoyé avec des signes puissants, tels que sa main et son bâton, et d'autres signes comme le déluge, les sauterelles, le Qummal, les grenouilles et le sang, et la perte de leurs récoltes et de leurs vies. Pourtant, malgré tout cela, ils restèrent arrogants et refusèrent obstinément de le suivre ; ils rejetèrent son message et s'en moquèrent, et rirent de celui qui l'avait apporté. Et aucun signe que Nous leur montrâmes ne fut plus grand que celui qui le précédait, mais malgré cela, ils ne renoncèrent pas à leur péché, à leur égarement, à leur ignorance et à leur confusion. Chaque fois qu'un de ces signes leur venait, ils allaient implorer Musa, disant : "Ô toi, sorcier !..." c'est-à-dire, expert ou savant — telle fut l'opinion d'Ibn Jarir. Les savants de cette époque étaient les sorciers ou magiciens, et la magie n'était pas considérée comme quelque chose de répréhensible par eux à cette époque, donc ce n'était pas une insulte de leur part. Ils étaient dans un état de besoin, donc il n'aurait pas été approprié pour eux de l'insulter. C'était une façon de l'honorer, comme ils le pensaient. À chaque occasion, ils promirent à Musa que si le châtiment était levé d'eux, ils croiraient en lui et laisseraient les Enfants d'Israël partir avec lui, mais à chaque occasion ils revinrent sur leur parole. Ceci est semblable aux versets : Nous envoyâmes alors sur eux le déluge, les sauterelles, les poux, les grenouilles et le sang, comme signes détaillés ; mais ils s'enorgueillirent et furent un peuple criminel. Et lorsque le châtiment s'abattit sur eux, ils dirent : Ô Musa, invoque pour nous ton Seigneur selon ce qu'Il t'a promis.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Musa was sent with the Message of Tawhid to Fir`awn and His Chiefs
Here Allah tells us about His servant and Messenger Musa, peace be upon him, and how He sent him to Fir`awn and his chiefs. That is, his governors, ministers, leaders and followers among the Egyptians and the Children of Israel. Allah sent him to call them to worship Allah alone, with no partner or associate, and to forbid them from worshipping anything other than Him. He sent him with mighty signs, such as his hand and his staff, other signs such as the flood, locusts, Qummal, frogs and blood, and the loss of their crops and lives. Yet despite all that they remained arrogant and stubbornly refused to follow him; they rejected his message and made fun of it, and laughed at the one who had brought it.
وَمَا نُرِيِهِم مِّنْ ءَايَةٍ إِلاَّ هِىَ أَكْبَرُ مِنْ أُخْتِهَا
(And not an Ayah We showed them but it was greater than its fellow preceding it,) but despite that they would not give up their sin, misguidance, ignorance and confusion. Every time one of these signs came to them, they would go and implore Musa, saying,
يأَيُّهَ السَّاحِرُ
("O you sorcerer!...") meaning, expert or knowledgeable one -- this was the view of Ibn Jarir. The scholars of that time were the sorcerers or magicians, and magic was not regarded as something reprehensible by them at that time, so this was not a slight on their part. They were in a state of need, so it would not have been appropriate for them to insult him. This was a way of honoring him, as they thought. On each occasion, they promised Musa that if the torment was lifted from them, they would believe in him and let the Children of Israel go with him, but on each occasion they went back on their word. This is like the Ayat:
فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ ءَايَـتٍ مّفَصَّلاَتٍ فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً مُّجْرِمِينَ - وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْزُ قَالُواْ يَمُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ لَئِن كَشَفْتَ عَنَّا الرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِى إِسْرَءِيلَ - فَلَمَّا كَشَفْنَا عَنْهُمُ الرِّجْزَ إِلَى أَجَلٍ هُم بَـلِغُوهُ إِذَا هُمْ يَنكُثُونَ
(So We sent on them: the flood, the locusts, the Qummal, the frogs, and the blood; manifest signs, yet they remained arrogant, and they were of those people who were criminals. And when the punishment struck them, they said: "O Musa! Invoke your Lord for us because of His promise to you. If you remove the punishment from us, we indeed shall believe in you, and we shall let the Children of Israel go with you." But when We removed the punishment from them to a fixed term, which they had to reach, behold! they broke their word!) (7:133-135)
📜 Texte arabe source
القول في تأويل قوله تعالى : وَلَقَدْ أَرْسَلْنَا مُوسَى بِآيَاتِنَا إِلَى فِرْعَوْنَ وَمَلَئِهِ فَقَالَ إِنِّي رَسُولُ رَبِّ الْعَالَمِينَ (46)
يقول تعالى ذكره: ولقد أرسلنا يا محمد موسى بحججنا إلى فرعون وأشراف قومه, كما أرسلناك إلى هؤلاء المشركين من قومك, فقال لهم موسى: إني رسول رب العالمين, كما قلت أنت لقومك من قريش. إني رسول الله إليكم.
Verset 47
Musa fut envoyé avec le message du Tawhid à Fir`awn et à ses chefs. Ici, Allah nous informe de Son serviteur et Messager Musa, que la paix soit sur lui, et comment Il l'a envoyé à Fir`awn et à ses chefs. C'est-à-dire, ses gouverneurs, ministres, dirigeants et partisans parmi les Égyptiens et les Enfants d'Israël. Allah l'a envoyé pour les appeler à adorer Allah seul, sans associé ni partenaire, et pour leur interdire d'adorer autre que Lui. Il l'a envoyé avec des signes puissants, tels que sa main et son bâton, et d'autres signes comme le déluge, les sauterelles, le Qummal, les grenouilles et le sang, et la perte de leurs récoltes et de leurs vies. Pourtant, malgré tout cela, ils restèrent arrogants et refusèrent obstinément de le suivre ; ils rejetèrent son message et s'en moquèrent, et rirent de celui qui l'avait apporté. Et aucun signe que Nous leur montrâmes ne fut plus grand que celui qui le précédait, mais malgré cela, ils ne renoncèrent pas à leur péché, à leur égarement, à leur ignorance et à leur confusion. Chaque fois qu'un de ces signes leur venait, ils allaient implorer Musa, disant : "Ô toi, sorcier !..." c'est-à-dire, expert ou savant — telle fut l'opinion d'Ibn Jarir. Les savants de cette époque étaient les sorciers ou magiciens, et la magie n'était pas considérée comme quelque chose de répréhensible par eux à cette époque, donc ce n'était pas une insulte de leur part. Ils étaient dans un état de besoin, donc il n'aurait pas été approprié pour eux de l'insulter. C'était une façon de l'honorer, comme ils le pensaient. À chaque occasion, ils promirent à Musa que si le châtiment était levé d'eux, ils croiraient en lui et laisseraient les Enfants d'Israël partir avec lui, mais à chaque occasion ils revinrent sur leur parole. Ceci est semblable aux versets : Nous envoyâmes alors sur eux le déluge, les sauterelles, les poux, les grenouilles et le sang, comme signes détaillés ; mais ils s'enorgueillirent et furent un peuple criminel. Et lorsque le châtiment s'abattit sur eux, ils dirent : Ô Musa, invoque pour nous ton Seigneur selon ce qu'Il t'a promis.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Musa was sent with the Message of Tawhid to Fir`awn and His Chiefs
Here Allah tells us about His servant and Messenger Musa, peace be upon him, and how He sent him to Fir`awn and his chiefs. That is, his governors, ministers, leaders and followers among the Egyptians and the Children of Israel. Allah sent him to call them to worship Allah alone, with no partner or associate, and to forbid them from worshipping anything other than Him. He sent him with mighty signs, such as his hand and his staff, other signs such as the flood, locusts, Qummal, frogs and blood, and the loss of their crops and lives. Yet despite all that they remained arrogant and stubbornly refused to follow him; they rejected his message and made fun of it, and laughed at the one who had brought it.
وَمَا نُرِيِهِم مِّنْ ءَايَةٍ إِلاَّ هِىَ أَكْبَرُ مِنْ أُخْتِهَا
(And not an Ayah We showed them but it was greater than its fellow preceding it,) but despite that they would not give up their sin, misguidance, ignorance and confusion. Every time one of these signs came to them, they would go and implore Musa, saying,
يأَيُّهَ السَّاحِرُ
("O you sorcerer!...") meaning, expert or knowledgeable one -- this was the view of Ibn Jarir. The scholars of that time were the sorcerers or magicians, and magic was not regarded as something reprehensible by them at that time, so this was not a slight on their part. They were in a state of need, so it would not have been appropriate for them to insult him. This was a way of honoring him, as they thought. On each occasion, they promised Musa that if the torment was lifted from them, they would believe in him and let the Children of Israel go with him, but on each occasion they went back on their word. This is like the Ayat:
فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ ءَايَـتٍ مّفَصَّلاَتٍ فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً مُّجْرِمِينَ - وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْزُ قَالُواْ يَمُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ لَئِن كَشَفْتَ عَنَّا الرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِى إِسْرَءِيلَ - فَلَمَّا كَشَفْنَا عَنْهُمُ الرِّجْزَ إِلَى أَجَلٍ هُم بَـلِغُوهُ إِذَا هُمْ يَنكُثُونَ
(So We sent on them: the flood, the locusts, the Qummal, the frogs, and the blood; manifest signs, yet they remained arrogant, and they were of those people who were criminals. And when the punishment struck them, they said: "O Musa! Invoke your Lord for us because of His promise to you. If you remove the punishment from us, we indeed shall believe in you, and we shall let the Children of Israel go with you." But when We removed the punishment from them to a fixed term, which they had to reach, behold! they broke their word!) (7:133-135)
📜 Texte arabe source
( فَلَمَّا جَاءَهُمْ بِآيَاتِنَا إِذَا هُمْ مِنْهَا يَضْحَكُونَ ) يقول: فلما جاء موسى فرعون وملأه بحججنا وأدلتنا على صدق قوله, فيما يدعوهم إليه من توحيد الله والبراءة من عبادة الآلهة, إذا فرعون وقومه مما جاءهم به موسى من الآيات والعبر يضحكون; كما أن قومك مما جئتهم به من الآيات والعبر يسخرون, وهذا تسلية من الله عزّ وجلّ نبيه صَلَّى الله عَلَيْهِ وَسَلَّم عما كان يلقى من مشركي قومه, وإعلام منه له, أن قومه من أهل الشرك لن يعدو أن يكونوا كسائر الأمم الذين كانوا على منهاجهم في الكفر بالله وتكذيب رسله, وندب منه نبيه صَلَّى الله عَلَيْهِ وَسَلَّم إلى الاستنان في الصبر عليهم بسنن أولي العزم من الرسل, وإخبار منه له أن عقبى مردتهم إلى البوار والهلاك كسنته في المتمردين عليه قبلهم, وإظفاره بهم, وإعلائه أمره, كالذي فعل بموسى عليه السلام, وقومه الذين آمنوا به من إظهارهم على فرعون وملئه.
Verset 48
Musa fut envoyé avec le message du Tawhid à Fir`awn et à ses chefs. Ici, Allah nous informe de Son serviteur et Messager Musa, que la paix soit sur lui, et comment Il l'a envoyé à Fir`awn et à ses chefs. C'est-à-dire, ses gouverneurs, ministres, dirigeants et partisans parmi les Égyptiens et les Enfants d'Israël. Allah l'a envoyé pour les appeler à adorer Allah seul, sans associé ni partenaire, et pour leur interdire d'adorer autre que Lui. Il l'a envoyé avec des signes puissants, tels que sa main et son bâton, et d'autres signes comme le déluge, les sauterelles, le Qummal, les grenouilles et le sang, et la perte de leurs récoltes et de leurs vies. Pourtant, malgré tout cela, ils restèrent arrogants et refusèrent obstinément de le suivre ; ils rejetèrent son message et s'en moquèrent, et rirent de celui qui l'avait apporté. Et aucun signe que Nous leur montrâmes ne fut plus grand que celui qui le précédait, mais malgré cela, ils ne renoncèrent pas à leur péché, à leur égarement, à leur ignorance et à leur confusion. Chaque fois qu'un de ces signes leur venait, ils allaient implorer Musa, disant : "Ô toi, sorcier !..." c'est-à-dire, expert ou savant — telle fut l'opinion d'Ibn Jarir. Les savants de cette époque étaient les sorciers ou magiciens, et la magie n'était pas considérée comme quelque chose de répréhensible par eux à cette époque, donc ce n'était pas une insulte de leur part. Ils étaient dans un état de besoin, donc il n'aurait pas été approprié pour eux de l'insulter. C'était une façon de l'honorer, comme ils le pensaient. À chaque occasion, ils promirent à Musa que si le châtiment était levé d'eux, ils croiraient en lui et laisseraient les Enfants d'Israël partir avec lui, mais à chaque occasion ils revinrent sur leur parole. Ceci est semblable aux versets : Nous envoyâmes alors sur eux le déluge, les sauterelles, les poux, les grenouilles et le sang, comme signes détaillés ; mais ils s'enorgueillirent et furent un peuple criminel. Et lorsque le châtiment s'abattit sur eux, ils dirent : Ô Musa, invoque pour nous ton Seigneur selon ce qu'Il t'a promis.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Musa was sent with the Message of Tawhid to Fir`awn and His Chiefs
Here Allah tells us about His servant and Messenger Musa, peace be upon him, and how He sent him to Fir`awn and his chiefs. That is, his governors, ministers, leaders and followers among the Egyptians and the Children of Israel. Allah sent him to call them to worship Allah alone, with no partner or associate, and to forbid them from worshipping anything other than Him. He sent him with mighty signs, such as his hand and his staff, other signs such as the flood, locusts, Qummal, frogs and blood, and the loss of their crops and lives. Yet despite all that they remained arrogant and stubbornly refused to follow him; they rejected his message and made fun of it, and laughed at the one who had brought it.
وَمَا نُرِيِهِم مِّنْ ءَايَةٍ إِلاَّ هِىَ أَكْبَرُ مِنْ أُخْتِهَا
(And not an Ayah We showed them but it was greater than its fellow preceding it,) but despite that they would not give up their sin, misguidance, ignorance and confusion. Every time one of these signs came to them, they would go and implore Musa, saying,
يأَيُّهَ السَّاحِرُ
("O you sorcerer!...") meaning, expert or knowledgeable one -- this was the view of Ibn Jarir. The scholars of that time were the sorcerers or magicians, and magic was not regarded as something reprehensible by them at that time, so this was not a slight on their part. They were in a state of need, so it would not have been appropriate for them to insult him. This was a way of honoring him, as they thought. On each occasion, they promised Musa that if the torment was lifted from them, they would believe in him and let the Children of Israel go with him, but on each occasion they went back on their word. This is like the Ayat:
فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ ءَايَـتٍ مّفَصَّلاَتٍ فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً مُّجْرِمِينَ - وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْزُ قَالُواْ يَمُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ لَئِن كَشَفْتَ عَنَّا الرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِى إِسْرَءِيلَ - فَلَمَّا كَشَفْنَا عَنْهُمُ الرِّجْزَ إِلَى أَجَلٍ هُم بَـلِغُوهُ إِذَا هُمْ يَنكُثُونَ
(So We sent on them: the flood, the locusts, the Qummal, the frogs, and the blood; manifest signs, yet they remained arrogant, and they were of those people who were criminals. And when the punishment struck them, they said: "O Musa! Invoke your Lord for us because of His promise to you. If you remove the punishment from us, we indeed shall believe in you, and we shall let the Children of Israel go with you." But when We removed the punishment from them to a fixed term, which they had to reach, behold! they broke their word!) (7:133-135)
📜 Texte arabe source
القول في تأويل قوله تعالى : وَمَا نُرِيهِمْ مِنْ آيَةٍ إِلا هِيَ أَكْبَرُ مِنْ أُخْتِهَا وَأَخَذْنَاهُمْ بِالْعَذَابِ لَعَلَّهُمْ يَرْجِعُونَ (48)
يقول تعالى ذكره: وما نري فرعون وملأه آية, يعني: حجته لنا عليه بحقيقة ما يدعوه إليه رسولنا موسى ( إِلا هِيَ أَكْبَرُ مِنْ أُخْتِهَا ) يقول: إلا التي نريه من ذلك أعظم في الحجة عليهم وأوكد من التي مضت قبلها من الآيات, وأدل على صحة ما يأمره به موسى من توحيد الله.
وقوله: ( وَأَخَذْنَاهُمْ بِالْعَذَابِ ) يقول: وأنـزلنا بهم العذاب, وذلك كأخذه تعالى ذكره إياهم بالسنين, ونقص من الثمرات, وبالجراد, والقمل, والضفادع, والدم.
وقوله: ( لَعَلَّهُمْ يَرْجِعُونَ ) يقول: ليرجعوا عن كفرهم بالله إلى توحيده وطاعته, والتوبة مما هم عليه مقيمون من معاصيهم.
كما حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( وَأَخَذْنَاهُمْ بِالْعَذَابِ لَعَلَّهُمْ يَرْجِعُونَ ) أي يتوبون, أو يذكرون.
Verset 49
Moussa fut envoyé avec le message du Tawhid à Fir`awn et à ses chefs. Ici, Allah nous informe de Son serviteur et Messager Moussa, paix sur lui, et comment Il l’envoya à Fir`awn et à ses chefs, c’est-à-dire ses gouverneurs, ministres, dirigeants et suiveurs parmi les Égyptiens et les Enfants d’Israël. Allah l’envoya pour les appeler à adorer Allah seul, sans associé ni partenaire, et pour leur interdire d’adorer autre que Lui. Il l’envoya avec des signes puissants, tels que sa main et son bâton, ainsi que d’autres signes comme le déluge, les sauterelles, le Qummal, les grenouilles et le sang, et la perte de leurs récoltes et de leurs vies. Malgré tout cela, ils restèrent arrogants et refusèrent obstinément de le suivre ; ils rejetèrent son message et s’en moquèrent, riant de celui qui l’avait apporté. وَمَا نُرِيِهِم مِّنْ ءَايَةٍ إِلاَّ هِىَ أَكْبَرُ مِنْ أُخْتِهَا (Et aucun signe que Nous leur montrâmes ne fut plus grand que son précédent), mais malgré cela, ils ne renoncèrent pas à leur péché, leur égarement, leur ignorance et leur confusion. Chaque fois qu’un de ces signes leur parvenait, ils allaient implorer Moussa en disant : يَأَيُّهَ السَّاحِرُ (« Ô toi le sorcier !... »), c’est-à-dire l’expert ou le savant — c’était l’avis d’Ibn Jarir. Les savants de cette époque étaient les sorciers ou magiciens, et la magie n’était pas considérée comme répréhensible par eux à ce moment-là, donc ce n’était pas une insulte de leur part. Ils étaient dans le besoin, il ne leur convenait donc pas de l’insulter. C’était une façon de l’honorer, comme ils le pensaient. À chaque occasion, ils promirent à Moussa que si le châtiment était levé d’eux, ils croiraient en lui et laisseraient les Enfants d’Israël partir avec lui, mais à chaque occasion ils revinrent sur leur parole. C’est comme les versets : فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ ءَايَـتٍ مّفَصَّلاَتٍ فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً مُّجْرِمِينَ - وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْزُ قَالُواْ يَمُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Musa was sent with the Message of Tawhid to Fir`awn and His Chiefs
Here Allah tells us about His servant and Messenger Musa, peace be upon him, and how He sent him to Fir`awn and his chiefs. That is, his governors, ministers, leaders and followers among the Egyptians and the Children of Israel. Allah sent him to call them to worship Allah alone, with no partner or associate, and to forbid them from worshipping anything other than Him. He sent him with mighty signs, such as his hand and his staff, other signs such as the flood, locusts, Qummal, frogs and blood, and the loss of their crops and lives. Yet despite all that they remained arrogant and stubbornly refused to follow him; they rejected his message and made fun of it, and laughed at the one who had brought it.
وَمَا نُرِيِهِم مِّنْ ءَايَةٍ إِلاَّ هِىَ أَكْبَرُ مِنْ أُخْتِهَا
(And not an Ayah We showed them but it was greater than its fellow preceding it,) but despite that they would not give up their sin, misguidance, ignorance and confusion. Every time one of these signs came to them, they would go and implore Musa, saying,
يأَيُّهَ السَّاحِرُ
("O you sorcerer!...") meaning, expert or knowledgeable one -- this was the view of Ibn Jarir. The scholars of that time were the sorcerers or magicians, and magic was not regarded as something reprehensible by them at that time, so this was not a slight on their part. They were in a state of need, so it would not have been appropriate for them to insult him. This was a way of honoring him, as they thought. On each occasion, they promised Musa that if the torment was lifted from them, they would believe in him and let the Children of Israel go with him, but on each occasion they went back on their word. This is like the Ayat:
فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ ءَايَـتٍ مّفَصَّلاَتٍ فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً مُّجْرِمِينَ - وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْزُ قَالُواْ يَمُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ لَئِن كَشَفْتَ عَنَّا الرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِى إِسْرَءِيلَ - فَلَمَّا كَشَفْنَا عَنْهُمُ الرِّجْزَ إِلَى أَجَلٍ هُم بَـلِغُوهُ إِذَا هُمْ يَنكُثُونَ
(So We sent on them: the flood, the locusts, the Qummal, the frogs, and the blood; manifest signs, yet they remained arrogant, and they were of those people who were criminals. And when the punishment struck them, they said: "O Musa! Invoke your Lord for us because of His promise to you. If you remove the punishment from us, we indeed shall believe in you, and we shall let the Children of Israel go with you." But when We removed the punishment from them to a fixed term, which they had to reach, behold! they broke their word!) (7:133-135)
📜 Texte arabe source
القول في تأويل قوله تعالى : وَقَالُوا يَا أَيُّهَا السَّاحِرُ ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِنْدَكَ إِنَّنَا لَمُهْتَدُونَ (49)
يقول تعالى ذكره: وقال فرعون وملؤه لموسى: ( يَا أَيُّهَا السَّاحِرُ ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِنْدَكَ ) وعنوا بقولهم " بِمَا عَهِدَ عِنْدَكَ": بعهده الذي عهد إليك أنا إن آمنا بك واتبعناك, كُشف عنا الرِّجْز.
كما حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, في قول الله عزّ وجلّ( بِمَا عَهِدَ عِنْدَكَ ) قال لئن آمنا ليكشفن عنا العذاب.
إن قال لنا قائل: وما وجه قيلهم يا أيها الساحر ادع لنا ربك بما عهد عندك, وكيف سموه ساحرا وهم يسألونه أن يدعو لهم ربه ليكشف عنهم العذاب؟ قيل: إن الساحر كان عندهم معناه: العالم, ولم يكن السحر عندهم ذما, وإنما دعوه بهذا الاسم, لأن معناه عندهم كان: يا أيها العالم.
وقوله: ( إِنَّنَا لَمُهْتَدُونَ ) يقول: قالوا: إنا لمتبعوك فمصدّقوك فيما جئتنا به, وموحدو الله فمبصرو سبيل الرشاد.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( يَا أَيُّهَا السَّاحِرُ ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِنْدَكَ إِنَّنَا لَمُهْتَدُونَ ) قال: قالوا يا موسى: ادع لنا ربك لئن كشفت عنا الرجز لنؤمننّ لك.
Verset 50
Moussa fut envoyé avec le message du Tawhid à Fir`awn et à ses chefs. Ici, Allah nous informe de Son serviteur et Messager Moussa, paix sur lui, et comment Il l’envoya à Fir`awn et à ses chefs, c’est-à-dire ses gouverneurs, ministres, dirigeants et suiveurs parmi les Égyptiens et les Enfants d’Israël. Allah l’envoya pour les appeler à adorer Allah seul, sans associé ni partenaire, et pour leur interdire d’adorer autre que Lui. Il l’envoya avec des signes puissants, tels que sa main et son bâton, ainsi que d’autres signes comme le déluge, les sauterelles, le Qummal, les grenouilles et le sang, et la perte de leurs récoltes et de leurs vies. Malgré tout cela, ils restèrent arrogants et refusèrent obstinément de le suivre ; ils rejetèrent son message et s’en moquèrent, riant de celui qui l’avait apporté. وَمَا نُرِيِهِم مِّنْ ءَايَةٍ إِلاَّ هِىَ أَكْبَرُ مِنْ أُخْتِهَا (Et aucun signe que Nous leur montrâmes ne fut plus grand que son précédent), mais malgré cela, ils ne renoncèrent pas à leur péché, leur égarement, leur ignorance et leur confusion. Chaque fois qu’un de ces signes leur parvenait, ils allaient implorer Moussa en disant : يَأَيُّهَ السَّاحِرُ (« Ô toi le sorcier !... »), c’est-à-dire l’expert ou le savant — c’était l’avis d’Ibn Jarir. Les savants de cette époque étaient les sorciers ou magiciens, et la magie n’était pas considérée comme répréhensible par eux à ce moment-là, donc ce n’était pas une insulte de leur part. Ils étaient dans le besoin, il ne leur convenait donc pas de l’insulter. C’était une façon de l’honorer, comme ils le pensaient. À chaque occasion, ils promirent à Moussa que si le châtiment était levé d’eux, ils croiraient en lui et laisseraient les Enfants d’Israël partir avec lui, mais à chaque occasion ils revinrent sur leur parole. C’est comme les versets : فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ ءَايَـتٍ مّفَصَّلاَتٍ فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً مُّجْرِمِينَ - وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْزُ قَالُواْ يَمُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Musa was sent with the Message of Tawhid to Fir`awn and His Chiefs
Here Allah tells us about His servant and Messenger Musa, peace be upon him, and how He sent him to Fir`awn and his chiefs. That is, his governors, ministers, leaders and followers among the Egyptians and the Children of Israel. Allah sent him to call them to worship Allah alone, with no partner or associate, and to forbid them from worshipping anything other than Him. He sent him with mighty signs, such as his hand and his staff, other signs such as the flood, locusts, Qummal, frogs and blood, and the loss of their crops and lives. Yet despite all that they remained arrogant and stubbornly refused to follow him; they rejected his message and made fun of it, and laughed at the one who had brought it.
وَمَا نُرِيِهِم مِّنْ ءَايَةٍ إِلاَّ هِىَ أَكْبَرُ مِنْ أُخْتِهَا
(And not an Ayah We showed them but it was greater than its fellow preceding it,) but despite that they would not give up their sin, misguidance, ignorance and confusion. Every time one of these signs came to them, they would go and implore Musa, saying,
يأَيُّهَ السَّاحِرُ
("O you sorcerer!...") meaning, expert or knowledgeable one -- this was the view of Ibn Jarir. The scholars of that time were the sorcerers or magicians, and magic was not regarded as something reprehensible by them at that time, so this was not a slight on their part. They were in a state of need, so it would not have been appropriate for them to insult him. This was a way of honoring him, as they thought. On each occasion, they promised Musa that if the torment was lifted from them, they would believe in him and let the Children of Israel go with him, but on each occasion they went back on their word. This is like the Ayat:
فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ ءَايَـتٍ مّفَصَّلاَتٍ فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً مُّجْرِمِينَ - وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْزُ قَالُواْ يَمُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ لَئِن كَشَفْتَ عَنَّا الرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِى إِسْرَءِيلَ - فَلَمَّا كَشَفْنَا عَنْهُمُ الرِّجْزَ إِلَى أَجَلٍ هُم بَـلِغُوهُ إِذَا هُمْ يَنكُثُونَ
(So We sent on them: the flood, the locusts, the Qummal, the frogs, and the blood; manifest signs, yet they remained arrogant, and they were of those people who were criminals. And when the punishment struck them, they said: "O Musa! Invoke your Lord for us because of His promise to you. If you remove the punishment from us, we indeed shall believe in you, and we shall let the Children of Israel go with you." But when We removed the punishment from them to a fixed term, which they had to reach, behold! they broke their word!) (7:133-135)
📜 Texte arabe source
وقوله: ( فَلَمَّا كَشَفْنَا عَنْهُمُ الْعَذَابَ إِذَا هُمْ يَنْكُثُونَ ) يقول تعالى ذكره: فلما رفعنا عنهم العذاب الذي أنـزلنا بهم, الذي وعدوا أنهم إن كشف عنهم اهتدوا لسبيل الحق, إذا هم بعد كشفنا ذلك عنهم ينكثون العهد الذي عاهدونا: يقول: يغدرون ويصرّون على ضلالهم, ويتمادون في غيهم.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( إِذَا هُمْ يَنْكُثُونَ ) : أي يغدرون.
Verset 51
Le discours de Fir`awn à son peuple et comment Allah le punit. Allah nous raconte comment Fir`awn persista obstinément dans sa rébellion et sa mécréance. Il rassembla son peuple et s’adressa à eux avec vanité, se vantant de sa domination sur l’Égypte. أَلَيْسَ لِى مُلْكُ مِصْرَ وَهَـذِهِ الاٌّنْهَـرُ تَجْرِى مِن تَحْتِى (N’est-ce pas à moi qu’appartient la domination de l’Égypte, et ces rivières qui coulent sous moi ?) Qatadah dit : « Ils avaient des jardins et des rivières d’eau courante. » أَفلاَ تُبْصِرُونَ (Ne voyez-vous donc pas ?) signifie : « Ne voyez-vous pas ma position de puissance et de force ? » — sous-entendant que Moussa et ses suiveurs étaient pauvres et faibles. C’est comme le verset : فَحَشَرَ فَنَادَى - فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى - فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى (Puis il rassembla (son peuple) et cria à haute voix, disant : « Je suis votre seigneur, le plus haut. » Alors Allah le saisit d’un châtiment exemplaire pour sa dernière et sa première transgression.) (79:23-25). أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ (Ne suis-je pas meilleur que celui-ci qui est méprisable ?) As-Suddi dit : « Il disait : “En vérité, je suis meilleur que celui-ci, qui est méprisable.” » Certains grammairiens de Bassorah dirent que Fir`awn — que la malédiction d’Allah soit sur lui — disait qu’il était meilleur que Moussa, paix sur lui. Mais c’est un mensonge évident, que des malédictions continuent sur lui jusqu’au Jour de la Résurrection. En décrivant Moussa comme méprisable, il voulait dire — comme le dit Sufyan — insignifiant. Qatadah et As-Suddi dirent : « Il voulait dire faible. » Ibn Jarir dit : « Il voulait dire qu’il n’avait ni pouvoir, ni autorité, ni richesse. » وَلاَ يَكَادُ يُبِينُ (et peut à peine s’exprimer clairement) signifie : il ne peut pas parler clairement, il bégaie et ne peut pas bien s’exprimer. La description de Moussa comme « méprisable » par Fir`awn est un mensonge ; plutôt, c’est lui qui était méprisable et insignifiant, manquant de qualités physiques, morales et religieuses, et c’est Moussa qui était noble, véridique, vertueux et droit. وَلاَ يَكَادُ يُبِينُ (et peut à peine s’exprimer clairement). C’était aussi un mensonge. Bien que quelque chose se soit produit
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Fir`awn's Address to His People and how Allah punished Him
Allah tells us how Fir`awn stubbornly persisted in his rebellion and disbelief. He assembled his people and addressed them in a vainglorious fashion, boasting of his dominion over Egypt.
أَلَيْسَ لِى مُلْكُ مِصْرَ وَهَـذِهِ الاٌّنْهَـرُ تَجْرِى مِن تَحْتِى
(Is not mine the dominion of Egypt, and these rivers flowing underneath me) Qatadah said, "They had gardens and rivers of flowing water."
أَفلاَ تُبْصِرُونَ
(See you not then) means, `do you not see my position of might and power' -- implying that Musa and his followers were poor and weak. This is like the Ayah:
فَحَشَرَ فَنَادَى - فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى - فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى
(Then he gathered (his people) and cried aloud, saying: "I am your lord, most high." So Allah seized him with punishment for his last and first transgression.) (79:23-25)
أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ
(Am I not better than this one who is despicable) As-Suddi said, "He was saying, `indeed I am better than this one, who is despicable'." Some of the grammarians of Basrah said that Fir`awn -- may the curse of Allah be upon him -- was saying that he was better than Musa, peace be upon him. But this is an obvious lie, may continued curses be upon him until the Day of Resurrection. By describing Musa as despicable he meant -- as Sufyan said -- insignificant. Qatadah and As-Suddi said, "He meant, weak." Ibn Jarir said, "He meant, he had no power, authority or wealth."
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly) means, he cannot speak clearly, he stammers and cannot speak well. Fir`awn's description of Musa as "despicable" is a lie; rather it is he who was despicable and insignificant, lacking in physical, moral and religious terms, and it is Musa who was noble, truthful, righteous and upright.
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly). This was also a lie. Although something happened to Musa's tongue when he was a child, when it was burnt by a coal. He asked Allah to loosen the knot from his tongue (i.e., to correct his speech defect) so that they could understand what he said, and Allah had answered his prayer and said:
قَدْ أُوتِيتَ سُؤْلَكَ يمُوسَى
(You are granted your request, O Musa) (20:36). It may be the case that some problem remained which he had not asked to be relieved of, as Al-Hasan Al-Basri suggested, and that he had asked only to be relieved of that which stood in the way of his conveying the Message. A person cannot be blamed for physical matters over which he has no control. Even though Fir`awn had the intelligence to understand that, he wanted to confuse and mislead his people, who were ignorant and stupid. So he said:
فَلَوْلاَ أُلْقِىَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ
(Why then are not golden bracelets bestowed on him...) meaning, adornments which are placed on the arms. This was the view of Ibn `Abbas, may Allah be pleased with him, Qatadah and others.
أَوْ جَآءَ مَعَهُ الْمَلَـئِكَةُ مُقْتَرِنِينَ
(or angels sent along with him) meaning, to serve him and to testify that he is telling the truth. He looked only at outward appearances and did not understand the true inner matters that are clearer than what he focused on, if only he had understood that. Allah says:
فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ
(Thus he fooled his people, and they obeyed him.) meaning, he confused them and invited them to misguidance, and they responded to him.
إِنَّهُمْ كَانُواْ قَوْماً فَـسِقِينَ
(Verily, they were ever a people who were rebellious.) Then Allah says:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said it means: "When they angered Us means, they provoked Our wrath." Ad-Dahhak said, it means "They made Us angry." This was also the view of Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and other scholars of Tafsir. Ibn Abi Hatim recorded that `Uqbah bin `Amir, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«إِذَا رَأَيْتَ اللهَ تَبَارَكَ وَتَعَالَى يُعْطِي الْعَبْدَ مَا يَشَاءُ، وَهُوَ مُقِيمٌ عَلى مَعَاصِيهِ، فَإِنَّمَا ذَلِكَ اسْتِدْرَاجٌ مِنْهُ لَه»
(When you see that Allah gives a person what he wants even though he is persisting in sin, that means that Allah is enticing him into destruction.) Then he recited:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) It was reported that Tariq bin Shihab said, "I was with `Abdullah, may Allah be pleased with him, and the issue of sudden death was mentioned. He said, `It is a relief for the believer and a source of regret for the disbeliever.' Then he recited the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all). " `Umar bin `Abdul-`Aziz, may Allah be pleased with him, said, "I found that punishment comes with negligence, meaning the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all)."
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) Abu Mijlaz said, "Precedent for others who do the same as they did." He and Mujahid said, "An example, i.e., a lesson to those who come after them." Allah is the One Who guides to the straight path, and unto Him is the final return.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَنَادَى فِرْعَوْنُ فِي قَوْمِهِ قَالَ يَا قَوْمِ أَلَيْسَ لِي مُلْكُ مِصْرَ وَهَذِهِ الأَنْهَارُ تَجْرِي مِنْ تَحْتِي أَفَلا تُبْصِرُونَ (51)
يقول تعالى ذكره: ( وَنَادَى فِرْعَوْنُ فِي قَوْمِهِ ) من القبط, فـ( قَالَ يَا قَوْمِ أَلَيْسَ لِي مُلْكُ مِصْرَ وَهَذِهِ الأنْهَارُ تَجْرِي مِنْ تَحْتِي أَفَلا تُبْصِرُونَ ) يعنى بقوله: ( مِنْ تَحْتِي ) : من بين يدي في الجنان.
كما حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَهَذِهِ الأنْهَارُ تَجْرِي مِنْ تَحْتِي ) قال: كانت لهم جنات وأنهار ماء.
وقوله: ( أَفَلا تُبْصِرُونَ ) يقول: أفلا تبصرون أيها القوم ما أنا فيه من النعيم والخير, وما فيه موسى من الفقر وعيّ اللسان, افتخر بملكه مصر عدوّ الله, وما قد مكَّن له من الدنيا استدراجا من الله له, وحسب أن الذي هو فيه من ذلك ناله بيده وحوله, وأن موسى إنما لم يصل إلى الذي يصفه, فنسبه من أجل ذلك إلى المهانة محتجًا على جهلة قومه بأن موسى عليه السلام لو كان محقًا فيما يأتي به من الآيات والعبر, ولم يكن ذلك سحرا, لأكسب نفسه من الملك والنعمة, مثل الذي هو فيه من ذلك جهلا بالله واغترارًا منه بإملائه إياه.
Verset 52
Le discours de Fir`awn à son peuple et comment Allah le punit. Allah nous raconte comment Fir`awn persista obstinément dans sa rébellion et sa mécréance. Il rassembla son peuple et s’adressa à eux avec vanité, se vantant de sa domination sur l’Égypte. أَلَيْسَ لِى مُلْكُ مِصْرَ وَهَـذِهِ الاٌّنْهَـرُ تَجْرِى مِن تَحْتِى (N’est-ce pas à moi qu’appartient la domination de l’Égypte, et ces rivières qui coulent sous moi ?) Qatadah dit : « Ils avaient des jardins et des rivières d’eau courante. » أَفلاَ تُبْصِرُونَ (Ne voyez-vous donc pas ?) signifie : « Ne voyez-vous pas ma position de puissance et de force ? » — sous-entendant que Moussa et ses suiveurs étaient pauvres et faibles. C’est comme le verset : فَحَشَرَ فَنَادَى - فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى - فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى (Puis il rassembla (son peuple) et cria à haute voix, disant : « Je suis votre seigneur, le plus haut. » Alors Allah le saisit d’un châtiment exemplaire pour sa dernière et sa première transgression.) (79:23-25). أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ (Ne suis-je pas meilleur que celui-ci qui est méprisable ?) As-Suddi dit : « Il disait : “En vérité, je suis meilleur que celui-ci, qui est méprisable.” » Certains grammairiens de Bassorah dirent que Fir`awn — que la malédiction d’Allah soit sur lui — disait qu’il était meilleur que Moussa, paix sur lui. Mais c’est un mensonge évident, que des malédictions continuent sur lui jusqu’au Jour de la Résurrection. En décrivant Moussa comme méprisable, il voulait dire — comme le dit Sufyan — insignifiant. Qatadah et As-Suddi dirent : « Il voulait dire faible. » Ibn Jarir dit : « Il voulait dire qu’il n’avait ni pouvoir, ni autorité, ni richesse. » وَلاَ يَكَادُ يُبِينُ (et peut à peine s’exprimer clairement) signifie : il ne peut pas parler clairement, il bégaie et ne peut pas bien s’exprimer. La description de Moussa comme « méprisable » par Fir`awn est un mensonge ; plutôt, c’est lui qui était méprisable et insignifiant, manquant de qualités physiques, morales et religieuses, et c’est Moussa qui était noble, véridique, vertueux et droit. وَلاَ يَكَادُ يُبِينُ (et peut à peine s’exprimer clairement). C’était aussi un mensonge. Bien que quelque chose se soit produit
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Fir`awn's Address to His People and how Allah punished Him
Allah tells us how Fir`awn stubbornly persisted in his rebellion and disbelief. He assembled his people and addressed them in a vainglorious fashion, boasting of his dominion over Egypt.
أَلَيْسَ لِى مُلْكُ مِصْرَ وَهَـذِهِ الاٌّنْهَـرُ تَجْرِى مِن تَحْتِى
(Is not mine the dominion of Egypt, and these rivers flowing underneath me) Qatadah said, "They had gardens and rivers of flowing water."
أَفلاَ تُبْصِرُونَ
(See you not then) means, `do you not see my position of might and power' -- implying that Musa and his followers were poor and weak. This is like the Ayah:
فَحَشَرَ فَنَادَى - فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى - فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى
(Then he gathered (his people) and cried aloud, saying: "I am your lord, most high." So Allah seized him with punishment for his last and first transgression.) (79:23-25)
أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ
(Am I not better than this one who is despicable) As-Suddi said, "He was saying, `indeed I am better than this one, who is despicable'." Some of the grammarians of Basrah said that Fir`awn -- may the curse of Allah be upon him -- was saying that he was better than Musa, peace be upon him. But this is an obvious lie, may continued curses be upon him until the Day of Resurrection. By describing Musa as despicable he meant -- as Sufyan said -- insignificant. Qatadah and As-Suddi said, "He meant, weak." Ibn Jarir said, "He meant, he had no power, authority or wealth."
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly) means, he cannot speak clearly, he stammers and cannot speak well. Fir`awn's description of Musa as "despicable" is a lie; rather it is he who was despicable and insignificant, lacking in physical, moral and religious terms, and it is Musa who was noble, truthful, righteous and upright.
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly). This was also a lie. Although something happened to Musa's tongue when he was a child, when it was burnt by a coal. He asked Allah to loosen the knot from his tongue (i.e., to correct his speech defect) so that they could understand what he said, and Allah had answered his prayer and said:
قَدْ أُوتِيتَ سُؤْلَكَ يمُوسَى
(You are granted your request, O Musa) (20:36). It may be the case that some problem remained which he had not asked to be relieved of, as Al-Hasan Al-Basri suggested, and that he had asked only to be relieved of that which stood in the way of his conveying the Message. A person cannot be blamed for physical matters over which he has no control. Even though Fir`awn had the intelligence to understand that, he wanted to confuse and mislead his people, who were ignorant and stupid. So he said:
فَلَوْلاَ أُلْقِىَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ
(Why then are not golden bracelets bestowed on him...) meaning, adornments which are placed on the arms. This was the view of Ibn `Abbas, may Allah be pleased with him, Qatadah and others.
أَوْ جَآءَ مَعَهُ الْمَلَـئِكَةُ مُقْتَرِنِينَ
(or angels sent along with him) meaning, to serve him and to testify that he is telling the truth. He looked only at outward appearances and did not understand the true inner matters that are clearer than what he focused on, if only he had understood that. Allah says:
فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ
(Thus he fooled his people, and they obeyed him.) meaning, he confused them and invited them to misguidance, and they responded to him.
إِنَّهُمْ كَانُواْ قَوْماً فَـسِقِينَ
(Verily, they were ever a people who were rebellious.) Then Allah says:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said it means: "When they angered Us means, they provoked Our wrath." Ad-Dahhak said, it means "They made Us angry." This was also the view of Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and other scholars of Tafsir. Ibn Abi Hatim recorded that `Uqbah bin `Amir, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«إِذَا رَأَيْتَ اللهَ تَبَارَكَ وَتَعَالَى يُعْطِي الْعَبْدَ مَا يَشَاءُ، وَهُوَ مُقِيمٌ عَلى مَعَاصِيهِ، فَإِنَّمَا ذَلِكَ اسْتِدْرَاجٌ مِنْهُ لَه»
(When you see that Allah gives a person what he wants even though he is persisting in sin, that means that Allah is enticing him into destruction.) Then he recited:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) It was reported that Tariq bin Shihab said, "I was with `Abdullah, may Allah be pleased with him, and the issue of sudden death was mentioned. He said, `It is a relief for the believer and a source of regret for the disbeliever.' Then he recited the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all). " `Umar bin `Abdul-`Aziz, may Allah be pleased with him, said, "I found that punishment comes with negligence, meaning the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all)."
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) Abu Mijlaz said, "Precedent for others who do the same as they did." He and Mujahid said, "An example, i.e., a lesson to those who come after them." Allah is the One Who guides to the straight path, and unto Him is the final return.
📜 Texte arabe source
القول في تأويل قوله تعالى : أَمْ أَنَا خَيْرٌ مِنْ هَذَا الَّذِي هُوَ مَهِينٌ وَلا يَكَادُ يُبِينُ (52)
يقوله تعالى ذكره مخبرًا عن قيل فرعون لقومه بعد احتجاجه عليهم بملكه وسلطانه, وبيان لسانه وتمام خلقه, وفضل ما بينه وبين موسى بالصفات التي وصف بها نفسه وموسى: أنا خير أيها القوم, وصفتي هذه الصفة التي وصفت لكم ( أم هذا الذي هو مهين ) لا شيء له من الملك والأموال مع العلة التي في جسده, والآفة التي بلسانه, فلا يكاد من أجلها يبين كلامه؟.
وقد اختُلف في معنى قوله: ( أمْ ) في هذا الموضع, فقال بعضهم: معناها: بل أنا خير, وقالوا. ذلك خير, لا استفهام.
* ذكر من قال ذلك:
حدثنا محمد: قال: ثنا أحمد قال: ثنا أسباط, عن السديّ, قوله:( أَمْ أَنَا خَيْرٌ مِنْ هَذَا الَّذِي هُوَ مَهِينٌ ) قال: بل أنا خير من هذا. وبنحو ذلك كان يقول بعض أهل العلم بكلام العرب من أهل البصرة.
وقال بعض نحويي الكوفة, هو من الاستفهام الذي جعل بأم لاتصاله بكلام قبله. قال: وإن شئت رددته على قوله: أَلَيْسَ لِي مُلْكُ مِصْرَ ؟ وإذا وجه الكلام إلى أنه استفهام, وجب أن يكون في الكلام محذوف استغني بذكر ما ذكر مما ترك ذكره, ويكون معنى الكلام حينئذ: أنا خير أيها القوم من هذا الذي هو مهين, أم هو؟.
وذُكر عن بعض القرّاء أنه كان يقرأ ذلك " أما أنا خَيْرٌ".
حدثنا بذلك عن الفرّاء قال: أخبرني بعض المشيخة أنه بلغه أن بعض القرّاء قرأ كذلك, ولو كانت هذه القراءة قراءة مستفيضة في قَرَأة الأمصار لكانت صحيحة, وكان معناها حسنا, غير أنها خلاف ما عليه قرّاء الأمصار, فلا أستجيز القراءة بها, وعلى هذه القراءة لو صحت لا كلفة له في معناها ولا مؤنة.
والصواب من القراءة في ذلك ما عليه قرّاء الأمصار. وأولى التأويلات بالكلام إذ كان ذلك كذلك, تأويل من جعل: أم أنا( خَيْرٌ )؟ من الاستفهام الذي جعل بأم, لاتصاله بما قبله من الكلام, ووجهه إلى أنه بمعنى: أأنا خير من هذا الذي هو مهين؟ أم هو؟ ثم ترك ذكر أم هو, لما في الكلام من الدليل عليه.
وعني بقوله: ( مِنْ هَذَا الَّذِي هُوَ مَهِينٌ ) : من هذا الذي هو ضعيف لقلة ماله, وأنه ليس له من الملك والسلطان ماله.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( أَمْ أَنَا خَيْرٌ مِنْ هَذَا الَّذِي هُوَ مَهِينٌ ) قال: ضعيف.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( مِنْ هَذَا الَّذِي هُوَ مَهِينٌ ) قال: المهين: الضعيف.
وقوله: ( وَلا يَكَادُ يُبِينُ ) يقول: ولا يكاد يبين الكلام من عِيّ لسانه. وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَلا يَكَادُ يُبِينُ ) : أي عَييّ اللسان.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَلا يَكَادُ يُبِينُ ) الكلام.
Verset 53
Le discours de Fir`awn à son peuple et comment Allah le punit. Allah nous raconte comment Fir`awn persista obstinément dans sa rébellion et sa mécréance. Il rassembla son peuple et s’adressa à eux avec vanité, se vantant de sa domination sur l’Égypte. أَلَيْسَ لِى مُلْكُ مِصْرَ وَهَـذِهِ الاٌّنْهَـرُ تَجْرِى مِن تَحْتِى (N’est-ce pas à moi qu’appartient la domination de l’Égypte, et ces rivières qui coulent sous moi ?) Qatadah dit : « Ils avaient des jardins et des rivières d’eau courante. » أَفلاَ تُبْصِرُونَ (Ne voyez-vous donc pas ?) signifie : « Ne voyez-vous pas ma position de puissance et de force ? » — sous-entendant que Moussa et ses suiveurs étaient pauvres et faibles. C’est comme le verset : فَحَشَرَ فَنَادَى - فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى - فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى (Puis il rassembla (son peuple) et cria à haute voix, disant : « Je suis votre seigneur, le plus haut. » Alors Allah le saisit d’un châtiment exemplaire pour sa dernière et sa première transgression.) (79:23-25). أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ (Ne suis-je pas meilleur que celui-ci qui est méprisable ?) As-Suddi dit : « Il disait : “En vérité, je suis meilleur que celui-ci, qui est méprisable.” » Certains grammairiens de Bassorah dirent que Fir`awn — que la malédiction d’Allah soit sur lui — disait qu’il était meilleur que Moussa, paix sur lui. Mais c’est un mensonge évident, que des malédictions continuent sur lui jusqu’au Jour de la Résurrection. En décrivant Moussa comme méprisable, il voulait dire — comme le dit Sufyan — insignifiant. Qatadah et As-Suddi dirent : « Il voulait dire faible. » Ibn Jarir dit : « Il voulait dire qu’il n’avait ni pouvoir, ni autorité, ni richesse. » وَلاَ يَكَادُ يُبِينُ (et peut à peine s’exprimer clairement) signifie : il ne peut pas parler clairement, il bégaie et ne peut pas bien s’exprimer. La description de Moussa comme « méprisable » par Fir`awn est un mensonge ; plutôt, c’est lui qui était méprisable et insignifiant, manquant de qualités physiques, morales et religieuses, et c’est Moussa qui était noble, véridique, vertueux et droit. وَلاَ يَكَادُ يُبِينُ (et peut à peine s’exprimer clairement). C’était aussi un mensonge. Bien que quelque chose se soit produit
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Fir`awn's Address to His People and how Allah punished Him
Allah tells us how Fir`awn stubbornly persisted in his rebellion and disbelief. He assembled his people and addressed them in a vainglorious fashion, boasting of his dominion over Egypt.
أَلَيْسَ لِى مُلْكُ مِصْرَ وَهَـذِهِ الاٌّنْهَـرُ تَجْرِى مِن تَحْتِى
(Is not mine the dominion of Egypt, and these rivers flowing underneath me) Qatadah said, "They had gardens and rivers of flowing water."
أَفلاَ تُبْصِرُونَ
(See you not then) means, `do you not see my position of might and power' -- implying that Musa and his followers were poor and weak. This is like the Ayah:
فَحَشَرَ فَنَادَى - فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى - فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى
(Then he gathered (his people) and cried aloud, saying: "I am your lord, most high." So Allah seized him with punishment for his last and first transgression.) (79:23-25)
أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ
(Am I not better than this one who is despicable) As-Suddi said, "He was saying, `indeed I am better than this one, who is despicable'." Some of the grammarians of Basrah said that Fir`awn -- may the curse of Allah be upon him -- was saying that he was better than Musa, peace be upon him. But this is an obvious lie, may continued curses be upon him until the Day of Resurrection. By describing Musa as despicable he meant -- as Sufyan said -- insignificant. Qatadah and As-Suddi said, "He meant, weak." Ibn Jarir said, "He meant, he had no power, authority or wealth."
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly) means, he cannot speak clearly, he stammers and cannot speak well. Fir`awn's description of Musa as "despicable" is a lie; rather it is he who was despicable and insignificant, lacking in physical, moral and religious terms, and it is Musa who was noble, truthful, righteous and upright.
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly). This was also a lie. Although something happened to Musa's tongue when he was a child, when it was burnt by a coal. He asked Allah to loosen the knot from his tongue (i.e., to correct his speech defect) so that they could understand what he said, and Allah had answered his prayer and said:
قَدْ أُوتِيتَ سُؤْلَكَ يمُوسَى
(You are granted your request, O Musa) (20:36). It may be the case that some problem remained which he had not asked to be relieved of, as Al-Hasan Al-Basri suggested, and that he had asked only to be relieved of that which stood in the way of his conveying the Message. A person cannot be blamed for physical matters over which he has no control. Even though Fir`awn had the intelligence to understand that, he wanted to confuse and mislead his people, who were ignorant and stupid. So he said:
فَلَوْلاَ أُلْقِىَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ
(Why then are not golden bracelets bestowed on him...) meaning, adornments which are placed on the arms. This was the view of Ibn `Abbas, may Allah be pleased with him, Qatadah and others.
أَوْ جَآءَ مَعَهُ الْمَلَـئِكَةُ مُقْتَرِنِينَ
(or angels sent along with him) meaning, to serve him and to testify that he is telling the truth. He looked only at outward appearances and did not understand the true inner matters that are clearer than what he focused on, if only he had understood that. Allah says:
فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ
(Thus he fooled his people, and they obeyed him.) meaning, he confused them and invited them to misguidance, and they responded to him.
إِنَّهُمْ كَانُواْ قَوْماً فَـسِقِينَ
(Verily, they were ever a people who were rebellious.) Then Allah says:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said it means: "When they angered Us means, they provoked Our wrath." Ad-Dahhak said, it means "They made Us angry." This was also the view of Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and other scholars of Tafsir. Ibn Abi Hatim recorded that `Uqbah bin `Amir, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«إِذَا رَأَيْتَ اللهَ تَبَارَكَ وَتَعَالَى يُعْطِي الْعَبْدَ مَا يَشَاءُ، وَهُوَ مُقِيمٌ عَلى مَعَاصِيهِ، فَإِنَّمَا ذَلِكَ اسْتِدْرَاجٌ مِنْهُ لَه»
(When you see that Allah gives a person what he wants even though he is persisting in sin, that means that Allah is enticing him into destruction.) Then he recited:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) It was reported that Tariq bin Shihab said, "I was with `Abdullah, may Allah be pleased with him, and the issue of sudden death was mentioned. He said, `It is a relief for the believer and a source of regret for the disbeliever.' Then he recited the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all). " `Umar bin `Abdul-`Aziz, may Allah be pleased with him, said, "I found that punishment comes with negligence, meaning the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all)."
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) Abu Mijlaz said, "Precedent for others who do the same as they did." He and Mujahid said, "An example, i.e., a lesson to those who come after them." Allah is the One Who guides to the straight path, and unto Him is the final return.
📜 Texte arabe source
وقوله: ( فَلَوْلا أُلْقِيَ عَلَيْهِ أَسْوِرَةٌ مِنْ ذَهَبٍ ) يقول: فهلا ألقي على موسى إن كان صادقا أنه رسول رب العالمين أسورة من ذهب, وهو جمع سوار, وهو القُلْب الذي يجعل في اليد.
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:( أَسْوِرَةٌ مِنْ ذَهَبٍ ) يقول: أقلبة من ذهب.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( أَسْوِرَةٌ مِنْ ذَهَبٍ ) : أي أقلبة من ذهب.
واختلفت القرّاء في قراءة ذلك, فقرأته عامة قرّاء المدينة والبصرة والكوفة " فَلَوْلا أُلْقِيَ عَلَيْهِ أَسَاوِرَةٌ مِنْ ذَهَبٍ". وذُكر عن الحسن البصري أنه كان يقرؤه ( أَسْوِرَةٌ مِنْ ذَهَبٍ ).
وأولى القراءتين في ذلك بالصواب عندي ما عليه قَرَأة الأمصار, وإن كانت الأخرى صحيحة المعنى.
واختلف أهل العربية في واحد الأساورة, والأسورة, فقال بعض نحوييّ البصرة: الأسورة جمع إسوار قال: والأساورة جمع الأسورة; وقال: ومن قرأ ذلك أساورة, فإنه أراد أساوير والله أعلم, فجعل الهاء عوضا من الياء, مثل الزنادقة صارت الهاء فيها عوضا من الياء التي في زناديق. وقال بعض نحوييّ الكوفة: من قرأ أساورة جعل واحدها إسوار; ومن قرأ أسورة جعل واحدها سوار; وقال: قد تكون الأساورة جمع أسورة كما يقال في جمع الأسقية الأساقي, وفي جمع الأكرع الأكارع. وقال آخر منهم قد قيل في سوار اليد: يجوز فيه أسوار وإسوار; قال: فيجوز على هذه اللغة أن يكون أساورة جمعه. وحُكي عن أبي عمرو بن العلاء أنه كان يقول: واحد الأساورة إسوار; قال: وتصديقه في قراءة أبيّ بن كعب " فَلَوْلا أُلْقِيَ عَلَيْهِ أسَاوِرَةٌ مِنْ ذَهَبٍ" فإن كان ما حكي من الرواية من أنه يجوز أن يقال في سوار اليد إسوار, فلا مؤنة في جمعه أساورة, ولست أعلم ذلك صحيحا عن العرب برواية عنها, وذلك أن المعروف في كلامهم من معنى الإسوار: الرجل الرامي, الحاذق بالرمي من رجال العجم. وأما الذي يُلبس في اليد, فإن المعروف من أسمائه عندهم سوارا. فإذا كان ذلك كذلك, فالذي هو أولى بالأساورة أن يكون جمع أسورة على ما قاله الذي ذكرنا قوله في ذلك.
وقوله: ( أَوْ جَاءَ مَعَهُ الْمَلائِكَةُ مُقْتَرِنِينَ ) يقول: أو هلا إن كان صادقا جاء معه الملائكة مقترنين قد اقترن بعضهم ببعض, فتتابَعُوا يشهدون له بأنه لله رسول إليهم. وبنحو الذي قلنا في ذلك, قال أهل التأويل على اختلاف منهم في العبارة على تأويله, فقال بعضهم: يمشون معا.
* ذكر من قال ذلك:
حدثني محمد بن عمرو, قال أبو عاصم, قال ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن نجيح, عن مجاهد, في قوله:( الْمَلائِكَةُ مُقْتَرِنِينَ ) قال: يمشون معا.
وقال آخرون: متتابعين.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا زيد, قال: ثنا سعيد, عن قتادة ( أَوْ جَاءَ مَعَهُ الْمَلائِكَةُ مُقْتَرِنِينَ ) : أي متتابعين.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, مثله.
وقال آخرون: يقارن بعضهم بعضا.
* ذكر من قال ذلك:
حدثنا محمد, قال ثنا أحمد, قال: ثنا أسباط, عن السديّ( أَوْ جَاءَ مَعَهُ الْمَلائِكَةُ مُقْتَرِنِينَ ) قال: يقارن بعضهم بعضا.
Verset 54
Le discours de Fir`awn à son peuple et comment Allah l'a puni. Allah nous raconte comment Fir`awn persista obstinément dans sa rébellion et sa mécréance. Il rassembla son peuple et s'adressa à eux avec vanité, se vantant de sa domination sur l'Égypte. « N'est-ce pas à moi qu'appartient la royauté de l'Égypte, et ces fleuves qui coulent sous moi ? » Qatadah dit : « Ils avaient des jardins et des fleuves d'eau courante. » « Ne voyez-vous donc pas ? » signifie : « Ne voyez-vous pas ma position de puissance et de force ? » — sous-entendant que Musa et ses disciples étaient pauvres et faibles. Ceci est semblable au verset : « Puis il rassembla (son peuple) et cria à haute voix, disant : "Je suis votre seigneur, le très haut." Allah le saisit donc d'un châtiment exemplaire pour sa dernière et sa première transgression. » (79:23-25) « Ne suis-je pas meilleur que celui-ci qui est méprisable ? » As-Suddi dit : « Il disait : "En vérité, je suis meilleur que celui-ci, qui est méprisable." » Certains grammairiens de Bassorah dirent que Fir`awn — que la malédiction d'Allah soit sur lui — disait qu'il était meilleur que Musa, paix sur lui. Mais c'est un mensonge évident, que des malédictions continuelles soient sur lui jusqu'au Jour de la Résurrection. En décrivant Musa comme méprisable, il voulait dire — comme le dit Sufyan — insignifiant. Qatadah et As-Suddi dirent : « Il voulait dire faible. » Ibn Jarir dit : « Il voulait dire qu'il n'avait ni pouvoir, ni autorité, ni richesse. » « Et il peut à peine s'exprimer clairement » signifie : il ne peut pas parler clairement, il bégaie et ne peut pas bien parler. La description de Musa comme "méprisable" par Fir`awn est un mensonge ; c'est plutôt lui qui était méprisable et insignifiant, manquant de qualités physiques, morales et religieuses, et c'est Musa qui était noble, véridique, vertueux et droit. « Et il peut à peine s'exprimer clairement » était aussi un mensonge. Bien que quelque chose se soit produit...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Fir`awn's Address to His People and how Allah punished Him
Allah tells us how Fir`awn stubbornly persisted in his rebellion and disbelief. He assembled his people and addressed them in a vainglorious fashion, boasting of his dominion over Egypt.
أَلَيْسَ لِى مُلْكُ مِصْرَ وَهَـذِهِ الاٌّنْهَـرُ تَجْرِى مِن تَحْتِى
(Is not mine the dominion of Egypt, and these rivers flowing underneath me) Qatadah said, "They had gardens and rivers of flowing water."
أَفلاَ تُبْصِرُونَ
(See you not then) means, `do you not see my position of might and power' -- implying that Musa and his followers were poor and weak. This is like the Ayah:
فَحَشَرَ فَنَادَى - فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى - فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى
(Then he gathered (his people) and cried aloud, saying: "I am your lord, most high." So Allah seized him with punishment for his last and first transgression.) (79:23-25)
أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ
(Am I not better than this one who is despicable) As-Suddi said, "He was saying, `indeed I am better than this one, who is despicable'." Some of the grammarians of Basrah said that Fir`awn -- may the curse of Allah be upon him -- was saying that he was better than Musa, peace be upon him. But this is an obvious lie, may continued curses be upon him until the Day of Resurrection. By describing Musa as despicable he meant -- as Sufyan said -- insignificant. Qatadah and As-Suddi said, "He meant, weak." Ibn Jarir said, "He meant, he had no power, authority or wealth."
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly) means, he cannot speak clearly, he stammers and cannot speak well. Fir`awn's description of Musa as "despicable" is a lie; rather it is he who was despicable and insignificant, lacking in physical, moral and religious terms, and it is Musa who was noble, truthful, righteous and upright.
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly). This was also a lie. Although something happened to Musa's tongue when he was a child, when it was burnt by a coal. He asked Allah to loosen the knot from his tongue (i.e., to correct his speech defect) so that they could understand what he said, and Allah had answered his prayer and said:
قَدْ أُوتِيتَ سُؤْلَكَ يمُوسَى
(You are granted your request, O Musa) (20:36). It may be the case that some problem remained which he had not asked to be relieved of, as Al-Hasan Al-Basri suggested, and that he had asked only to be relieved of that which stood in the way of his conveying the Message. A person cannot be blamed for physical matters over which he has no control. Even though Fir`awn had the intelligence to understand that, he wanted to confuse and mislead his people, who were ignorant and stupid. So he said:
فَلَوْلاَ أُلْقِىَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ
(Why then are not golden bracelets bestowed on him...) meaning, adornments which are placed on the arms. This was the view of Ibn `Abbas, may Allah be pleased with him, Qatadah and others.
أَوْ جَآءَ مَعَهُ الْمَلَـئِكَةُ مُقْتَرِنِينَ
(or angels sent along with him) meaning, to serve him and to testify that he is telling the truth. He looked only at outward appearances and did not understand the true inner matters that are clearer than what he focused on, if only he had understood that. Allah says:
فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ
(Thus he fooled his people, and they obeyed him.) meaning, he confused them and invited them to misguidance, and they responded to him.
إِنَّهُمْ كَانُواْ قَوْماً فَـسِقِينَ
(Verily, they were ever a people who were rebellious.) Then Allah says:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said it means: "When they angered Us means, they provoked Our wrath." Ad-Dahhak said, it means "They made Us angry." This was also the view of Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and other scholars of Tafsir. Ibn Abi Hatim recorded that `Uqbah bin `Amir, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«إِذَا رَأَيْتَ اللهَ تَبَارَكَ وَتَعَالَى يُعْطِي الْعَبْدَ مَا يَشَاءُ، وَهُوَ مُقِيمٌ عَلى مَعَاصِيهِ، فَإِنَّمَا ذَلِكَ اسْتِدْرَاجٌ مِنْهُ لَه»
(When you see that Allah gives a person what he wants even though he is persisting in sin, that means that Allah is enticing him into destruction.) Then he recited:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) It was reported that Tariq bin Shihab said, "I was with `Abdullah, may Allah be pleased with him, and the issue of sudden death was mentioned. He said, `It is a relief for the believer and a source of regret for the disbeliever.' Then he recited the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all). " `Umar bin `Abdul-`Aziz, may Allah be pleased with him, said, "I found that punishment comes with negligence, meaning the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all)."
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) Abu Mijlaz said, "Precedent for others who do the same as they did." He and Mujahid said, "An example, i.e., a lesson to those who come after them." Allah is the One Who guides to the straight path, and unto Him is the final return.
📜 Texte arabe source
القول في تأويل قوله تعالى : فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ (54)
يقول تعالى ذكره: فاستخفّ فرعون خلقا من قومه من القبط, بقوله الذي أخبر الله تبارك وتعالى عنه أنه قال لهم, فقبلوا ذلك منه فأطاعوه, وكذّبوا موسى, قال الله: وإنما أطاعوا فاستجابوا لما دعاهم إليه عدوّ الله من تصديقه, وتكذيب موسى, لأنهم كانوا قوما عن طاعة الله خارجين بخذلانه إياهم, وطبعه على قلوبهم.
Verset 55
Le discours de Fir`awn à son peuple et comment Allah l'a puni. Allah nous raconte comment Fir`awn persista obstinément dans sa rébellion et sa mécréance. Il rassembla son peuple et s'adressa à eux avec vanité, se vantant de sa domination sur l'Égypte. « N'est-ce pas à moi qu'appartient la royauté de l'Égypte, et ces fleuves qui coulent sous moi ? » Qatadah dit : « Ils avaient des jardins et des fleuves d'eau courante. » « Ne voyez-vous donc pas ? » signifie : « Ne voyez-vous pas ma position de puissance et de force ? » — sous-entendant que Musa et ses disciples étaient pauvres et faibles. Ceci est semblable au verset : « Puis il rassembla (son peuple) et cria à haute voix, disant : "Je suis votre seigneur, le très haut." Allah le saisit donc d'un châtiment exemplaire pour sa dernière et sa première transgression. » (79:23-25) « Ne suis-je pas meilleur que celui-ci qui est méprisable ? » As-Suddi dit : « Il disait : "En vérité, je suis meilleur que celui-ci, qui est méprisable." » Certains grammairiens de Bassorah dirent que Fir`awn — que la malédiction d'Allah soit sur lui — disait qu'il était meilleur que Musa, paix sur lui. Mais c'est un mensonge évident, que des malédictions continuelles soient sur lui jusqu'au Jour de la Résurrection. En décrivant Musa comme méprisable, il voulait dire — comme le dit Sufyan — insignifiant. Qatadah et As-Suddi dirent : « Il voulait dire faible. » Ibn Jarir dit : « Il voulait dire qu'il n'avait ni pouvoir, ni autorité, ni richesse. » « Et il peut à peine s'exprimer clairement » signifie : il ne peut pas parler clairement, il bégaie et ne peut pas bien parler. La description de Musa comme "méprisable" par Fir`awn est un mensonge ; c'est plutôt lui qui était méprisable et insignifiant, manquant de qualités physiques, morales et religieuses, et c'est Musa qui était noble, véridique, vertueux et droit. « Et il peut à peine s'exprimer clairement » était aussi un mensonge. Bien que quelque chose se soit produit...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Fir`awn's Address to His People and how Allah punished Him
Allah tells us how Fir`awn stubbornly persisted in his rebellion and disbelief. He assembled his people and addressed them in a vainglorious fashion, boasting of his dominion over Egypt.
أَلَيْسَ لِى مُلْكُ مِصْرَ وَهَـذِهِ الاٌّنْهَـرُ تَجْرِى مِن تَحْتِى
(Is not mine the dominion of Egypt, and these rivers flowing underneath me) Qatadah said, "They had gardens and rivers of flowing water."
أَفلاَ تُبْصِرُونَ
(See you not then) means, `do you not see my position of might and power' -- implying that Musa and his followers were poor and weak. This is like the Ayah:
فَحَشَرَ فَنَادَى - فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى - فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى
(Then he gathered (his people) and cried aloud, saying: "I am your lord, most high." So Allah seized him with punishment for his last and first transgression.) (79:23-25)
أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ
(Am I not better than this one who is despicable) As-Suddi said, "He was saying, `indeed I am better than this one, who is despicable'." Some of the grammarians of Basrah said that Fir`awn -- may the curse of Allah be upon him -- was saying that he was better than Musa, peace be upon him. But this is an obvious lie, may continued curses be upon him until the Day of Resurrection. By describing Musa as despicable he meant -- as Sufyan said -- insignificant. Qatadah and As-Suddi said, "He meant, weak." Ibn Jarir said, "He meant, he had no power, authority or wealth."
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly) means, he cannot speak clearly, he stammers and cannot speak well. Fir`awn's description of Musa as "despicable" is a lie; rather it is he who was despicable and insignificant, lacking in physical, moral and religious terms, and it is Musa who was noble, truthful, righteous and upright.
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly). This was also a lie. Although something happened to Musa's tongue when he was a child, when it was burnt by a coal. He asked Allah to loosen the knot from his tongue (i.e., to correct his speech defect) so that they could understand what he said, and Allah had answered his prayer and said:
قَدْ أُوتِيتَ سُؤْلَكَ يمُوسَى
(You are granted your request, O Musa) (20:36). It may be the case that some problem remained which he had not asked to be relieved of, as Al-Hasan Al-Basri suggested, and that he had asked only to be relieved of that which stood in the way of his conveying the Message. A person cannot be blamed for physical matters over which he has no control. Even though Fir`awn had the intelligence to understand that, he wanted to confuse and mislead his people, who were ignorant and stupid. So he said:
فَلَوْلاَ أُلْقِىَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ
(Why then are not golden bracelets bestowed on him...) meaning, adornments which are placed on the arms. This was the view of Ibn `Abbas, may Allah be pleased with him, Qatadah and others.
أَوْ جَآءَ مَعَهُ الْمَلَـئِكَةُ مُقْتَرِنِينَ
(or angels sent along with him) meaning, to serve him and to testify that he is telling the truth. He looked only at outward appearances and did not understand the true inner matters that are clearer than what he focused on, if only he had understood that. Allah says:
فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ
(Thus he fooled his people, and they obeyed him.) meaning, he confused them and invited them to misguidance, and they responded to him.
إِنَّهُمْ كَانُواْ قَوْماً فَـسِقِينَ
(Verily, they were ever a people who were rebellious.) Then Allah says:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said it means: "When they angered Us means, they provoked Our wrath." Ad-Dahhak said, it means "They made Us angry." This was also the view of Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and other scholars of Tafsir. Ibn Abi Hatim recorded that `Uqbah bin `Amir, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«إِذَا رَأَيْتَ اللهَ تَبَارَكَ وَتَعَالَى يُعْطِي الْعَبْدَ مَا يَشَاءُ، وَهُوَ مُقِيمٌ عَلى مَعَاصِيهِ، فَإِنَّمَا ذَلِكَ اسْتِدْرَاجٌ مِنْهُ لَه»
(When you see that Allah gives a person what he wants even though he is persisting in sin, that means that Allah is enticing him into destruction.) Then he recited:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) It was reported that Tariq bin Shihab said, "I was with `Abdullah, may Allah be pleased with him, and the issue of sudden death was mentioned. He said, `It is a relief for the believer and a source of regret for the disbeliever.' Then he recited the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all). " `Umar bin `Abdul-`Aziz, may Allah be pleased with him, said, "I found that punishment comes with negligence, meaning the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all)."
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) Abu Mijlaz said, "Precedent for others who do the same as they did." He and Mujahid said, "An example, i.e., a lesson to those who come after them." Allah is the One Who guides to the straight path, and unto Him is the final return.
📜 Texte arabe source
يقول الله تبارك وتعالى: ( فَلَمَّا آسَفُونَا ) يعني بقوله: آسفونا: أغضبونا.
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 ( فَلَمَّا آسَفُونَا ) يقول: أسخطونا.
حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس,( فَلَمَّا آسَفُونَا ) يقول: لما أغضبونا.
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 ( فَلَمَّا آسَفُونَا ) : أغضبونا.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( فَلَمَّا آسَفُونَا ) قال: أغضبوا ربهم.
حدثنا ابن عبد الأعلى, قال ثنا ابن ثور, عن معمر, عن قتادة ( فَلَمَّا آسَفُونَا ) قال: أغضبونا.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( فَلَمَّا آسَفُونَا ) قال: أغضبونا, وهو على قول يعقوب: يَا أَسَفَى عَلَى يُوسُفَ قال: يا حَزني على يوسف.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله:( فَلَمَّا آسَفُونَا انْتَقَمْنَا مِنْهُمْ ) قال: أغضبونا, وقوله:( انْتَقَمْنَا مِنْهُمْ ) يقول: انتقمنا منهم بعاجل العذاب الذي عجلناه لهم, فأغرقناهم جميعا في البحر.
Verset 56
Le discours de Fir`awn à son peuple et comment Allah l'a puni. Allah nous raconte comment Fir`awn persista obstinément dans sa rébellion et sa mécréance. Il rassembla son peuple et s'adressa à eux avec vanité, se vantant de sa domination sur l'Égypte. « N'est-ce pas à moi qu'appartient la royauté de l'Égypte, et ces fleuves qui coulent sous moi ? » Qatadah dit : « Ils avaient des jardins et des fleuves d'eau courante. » « Ne voyez-vous donc pas ? » signifie : « Ne voyez-vous pas ma position de puissance et de force ? » — sous-entendant que Musa et ses disciples étaient pauvres et faibles. Ceci est semblable au verset : « Puis il rassembla (son peuple) et cria à haute voix, disant : "Je suis votre seigneur, le très haut." Allah le saisit donc d'un châtiment exemplaire pour sa dernière et sa première transgression. » (79:23-25) « Ne suis-je pas meilleur que celui-ci qui est méprisable ? » As-Suddi dit : « Il disait : "En vérité, je suis meilleur que celui-ci, qui est méprisable." » Certains grammairiens de Bassorah dirent que Fir`awn — que la malédiction d'Allah soit sur lui — disait qu'il était meilleur que Musa, paix sur lui. Mais c'est un mensonge évident, que des malédictions continuelles soient sur lui jusqu'au Jour de la Résurrection. En décrivant Musa comme méprisable, il voulait dire — comme le dit Sufyan — insignifiant. Qatadah et As-Suddi dirent : « Il voulait dire faible. » Ibn Jarir dit : « Il voulait dire qu'il n'avait ni pouvoir, ni autorité, ni richesse. » « Et il peut à peine s'exprimer clairement » signifie : il ne peut pas parler clairement, il bégaie et ne peut pas bien parler. La description de Musa comme "méprisable" par Fir`awn est un mensonge ; c'est plutôt lui qui était méprisable et insignifiant, manquant de qualités physiques, morales et religieuses, et c'est Musa qui était noble, véridique, vertueux et droit. « Et il peut à peine s'exprimer clairement » était aussi un mensonge. Bien que quelque chose se soit produit...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Fir`awn's Address to His People and how Allah punished Him
Allah tells us how Fir`awn stubbornly persisted in his rebellion and disbelief. He assembled his people and addressed them in a vainglorious fashion, boasting of his dominion over Egypt.
أَلَيْسَ لِى مُلْكُ مِصْرَ وَهَـذِهِ الاٌّنْهَـرُ تَجْرِى مِن تَحْتِى
(Is not mine the dominion of Egypt, and these rivers flowing underneath me) Qatadah said, "They had gardens and rivers of flowing water."
أَفلاَ تُبْصِرُونَ
(See you not then) means, `do you not see my position of might and power' -- implying that Musa and his followers were poor and weak. This is like the Ayah:
فَحَشَرَ فَنَادَى - فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى - فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى
(Then he gathered (his people) and cried aloud, saying: "I am your lord, most high." So Allah seized him with punishment for his last and first transgression.) (79:23-25)
أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ
(Am I not better than this one who is despicable) As-Suddi said, "He was saying, `indeed I am better than this one, who is despicable'." Some of the grammarians of Basrah said that Fir`awn -- may the curse of Allah be upon him -- was saying that he was better than Musa, peace be upon him. But this is an obvious lie, may continued curses be upon him until the Day of Resurrection. By describing Musa as despicable he meant -- as Sufyan said -- insignificant. Qatadah and As-Suddi said, "He meant, weak." Ibn Jarir said, "He meant, he had no power, authority or wealth."
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly) means, he cannot speak clearly, he stammers and cannot speak well. Fir`awn's description of Musa as "despicable" is a lie; rather it is he who was despicable and insignificant, lacking in physical, moral and religious terms, and it is Musa who was noble, truthful, righteous and upright.
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly). This was also a lie. Although something happened to Musa's tongue when he was a child, when it was burnt by a coal. He asked Allah to loosen the knot from his tongue (i.e., to correct his speech defect) so that they could understand what he said, and Allah had answered his prayer and said:
قَدْ أُوتِيتَ سُؤْلَكَ يمُوسَى
(You are granted your request, O Musa) (20:36). It may be the case that some problem remained which he had not asked to be relieved of, as Al-Hasan Al-Basri suggested, and that he had asked only to be relieved of that which stood in the way of his conveying the Message. A person cannot be blamed for physical matters over which he has no control. Even though Fir`awn had the intelligence to understand that, he wanted to confuse and mislead his people, who were ignorant and stupid. So he said:
فَلَوْلاَ أُلْقِىَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ
(Why then are not golden bracelets bestowed on him...) meaning, adornments which are placed on the arms. This was the view of Ibn `Abbas, may Allah be pleased with him, Qatadah and others.
أَوْ جَآءَ مَعَهُ الْمَلَـئِكَةُ مُقْتَرِنِينَ
(or angels sent along with him) meaning, to serve him and to testify that he is telling the truth. He looked only at outward appearances and did not understand the true inner matters that are clearer than what he focused on, if only he had understood that. Allah says:
فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ
(Thus he fooled his people, and they obeyed him.) meaning, he confused them and invited them to misguidance, and they responded to him.
إِنَّهُمْ كَانُواْ قَوْماً فَـسِقِينَ
(Verily, they were ever a people who were rebellious.) Then Allah says:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said it means: "When they angered Us means, they provoked Our wrath." Ad-Dahhak said, it means "They made Us angry." This was also the view of Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and other scholars of Tafsir. Ibn Abi Hatim recorded that `Uqbah bin `Amir, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«إِذَا رَأَيْتَ اللهَ تَبَارَكَ وَتَعَالَى يُعْطِي الْعَبْدَ مَا يَشَاءُ، وَهُوَ مُقِيمٌ عَلى مَعَاصِيهِ، فَإِنَّمَا ذَلِكَ اسْتِدْرَاجٌ مِنْهُ لَه»
(When you see that Allah gives a person what he wants even though he is persisting in sin, that means that Allah is enticing him into destruction.) Then he recited:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) It was reported that Tariq bin Shihab said, "I was with `Abdullah, may Allah be pleased with him, and the issue of sudden death was mentioned. He said, `It is a relief for the believer and a source of regret for the disbeliever.' Then he recited the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all). " `Umar bin `Abdul-`Aziz, may Allah be pleased with him, said, "I found that punishment comes with negligence, meaning the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all)."
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) Abu Mijlaz said, "Precedent for others who do the same as they did." He and Mujahid said, "An example, i.e., a lesson to those who come after them." Allah is the One Who guides to the straight path, and unto Him is the final return.
📜 Texte arabe source
القول في تأويل قوله تعالى : فَجَعَلْنَاهُمْ سَلَفًا وَمَثَلا لِلآخِرِينَ (56)
اختلفت القرّاء في قراءة ذلك, فقرأته عامة قرّاء الكوفة غير عاصم " فَجَعَلْنَاهُمْ سُلُفًا " بضم السين واللام, توجيها ذلك منهم إلى جمع سليف من الناس, وهو المتقدّم أمام القوم. وحكى الفرّاء أنه سمع القاسم بن معن يذكر أنه سمع العرب تقول: مضى سليف من الناس. وقرأته عامة قرّاء المدينة والبصرة وعاصم:( فَجَعَلْنَاهُمْ سَلَفًا ) بفتح السين واللام.
وإذا قرئ كذلك احتمل أن يكون مرادا به الجماعة والواحد والذكر والأنثى, لأنه يقال للقوم: أنتم لنا سلف, وقد يجمع فيقال: هم أسلاف; ومنه الخبر الذي روي عن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم أنه قال: " يَذْهَبُ الصَّالِحُونَ أسْلافًا ".
وكان حُميد الأعرج يقرأ ذلك: " فَجَعَلْنَاهُمْ سُلَفًا " بضم السين وفتح اللام, توجيها منه ذلك إلى جمع سلفة من الناس, مثل أمة منهم وقطعة.
وأولى القراءات في ذلك بالصواب قراءة من قرأه بفتح السين واللام, لأنها اللغة الجوداء, والكلام المعروف عند العرب, وأحقّ اللغات أن يقرأ بها كتاب الله من لغات العرب أفصحها وأشهرها فيهم. فتأويل الكلام إذن: فجعلنا هؤلاء الذين أغرقناهم من قوم فرعون في البحر مقدّمة يتقدمون إلى النار, كفار قومك يا محمد من قريش, وكفار قومك لهم بالأثر.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, قوله:( فَجَعَلْنَاهُمْ سَلَفًا وَمَثَلا لِلآخِرِينَ ) قال: قوم فرعون كفارهم سلفا لكفار أمة محمد صَلَّى الله عَلَيْهِ وَسَلَّم.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( فَجَعَلْنَاهُمْ سَلَفًا ) في النار.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر:( فَجَعَلْنَاهُمْ سَلَفًا ) قال: سلفا إلى النار.
وقوله: ( وَمَثَلا لِلآخِرِينَ ) يقول: وعبرة وعظة يتعظ بهم مَنْ بعدهم من الأمم, فينتهوا عن الكفر بالله. وبمثل 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, مجاهد ( وَمَثَلا لِلآخِرِينَ ) قال: عبرة لمن بعدهم.
حدثنا ابن عبد الأعلى, قال: ثنا أبو ثور, عن معمر, عن قتادة ( وَمَثَلا لِلآخِرِينَ ) : أي عظة للآخرين.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَمَثَلا لِلآخِرِينَ ) : أي عظة لمن بعدهم.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( فَجَعَلْنَاهُمْ سَلَفًا وَمَثَلا ) قال: عبرة.
Verset 57
Le mépris des Quraysh pour le fils de Maryam, et son véritable statut auprès d'Allah. Allah nous raconte comment les Quraysh persistèrent dans leur mécréance et leurs arguments obstinés : « Et quand le fils de Maryam est cité comme exemple, voici que ton peuple crie tout haut à ce sujet. » Plusieurs autres rapportèrent qu'Ibn `Abbas, qu'Allah soit satisfait de lui, Mujahid, `Ikrimah, As-Suddi et Ad-Dahhak dirent : « Ils rirent, c'est-à-dire qu'ils furent stupéfaits par cela. » Qatadah dit : « Ils furent repoussés par cela et ils rirent. » Ibrahim An-Nakha`i dit : « Ils se détournèrent. » La raison en fut mentionnée par Muhammad bin Ishaq dans As-Sirah. Il dit : « D'après ce que j'ai entendu, le Messager d'Allah ﷺ s'assit un jour avec Al-Walid bin Al-Mughirah dans la Masjid, et An-Nadr bin Al-Harith vint et s'assit avec eux. Il y avait aussi d'autres hommes des Quraysh dans l'assemblée. Le Messager d'Allah ﷺ parla, puis An-Nadr bin Al-Harith vint à lui et le Messager d'Allah lui parla jusqu'à ce qu'il le vainque dans l'argumentation. Puis il leur récita, à lui et à eux : "Certes, vous et ce que vous adorez en dehors d'Allah, êtes (mais) du combustible pour l'Enfer ! (Sûrement) vous y entrerez." (21:98) Puis le Messager d'Allah ﷺ se leva et alla s'asseoir avec `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah lui dit : "Par Allah, An-Nadr bin Al-Harith ne pouvait pas égaler le fils de `Abd Al-Muttalib dans l'argumentation. Muhammad ﷺ prétend que nous et ces dieux que nous adorons sommes du combustible pour l'Enfer." `Abdullah bin Az-Zab`ari dit : "Par Allah, si je le rencontre, je le vaincrai dans l'argumentation. Demande à Muhammad ﷺ si tout ce qui est adoré en dehors d'Allah sera en Enfer avec ceux qui l'ont adoré, car nous adorons les anges, et les Juifs adorent `Uzayr, et les Chrétiens adorent le Messie `Isa bin Maryam." Al-Walid et ceux qui étaient assis avec lui furent étonnés...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Contempt of the Quraysh for the son of Maryam, and His true Status with Allah
Allah tells us how the Quraysh persisted in their disbelief and stubborn arguments:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) Several others narrated that Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, As-Suddi and Ad-Dahhak said, "They laughed, i.e., they were astounded by that." Qatadah said, "They were repelled by that and they laughed." Ibrahim An-Nakha`i said, "They turned away." The reason for this was mentioned by Muhammad bin Ishaq in As-Sirah. He said, "According to what I have heard, the Messenger of Allah ﷺ sat down one day with Al-Walid bin Al-Mughirah in the Masjid, and An-Nadr bin Al-Harith came and sat down with them. There were also other men from the Quraysh in the gathering. The Messenger of Allah ﷺ spoke, then An-Nadr bin Al-Harith came up to him and the Messenger of Allah spoke to him until he defeated him in argument. Then he recited to him and to them,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) Then the Messenger of Allah ﷺ got up and went to sit with `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah said to him, `By Allah, An-Nadr bin Al-Harith could not match the son of `Abd Al-Muttalib in argument. Muhammad ﷺ claims that we and these gods that we worship are fuel for Hell.' `Abdullah bin Az-Zab`ari said, `By Allah, if I meet with him I will defeat him in argument. Ask Muhammad ﷺ whether everyone that is worshipped instead of Allah will be in Hell with those who worshipped him, for we worship the angels, and the Jews worship `Uzayr, and the Christians worship the Messiah `Isa bin Maryam.' Al-Walid and those who were sitting with him were amazed at what `Abdullah bin Az-Zab`ari said, and they thought that he had come up with a good point. He said this to the Messenger of Allah ﷺ, who said:
«كُلُّ مَنْ أَحَبَّ أَنْ يُعْبَدَ مِنْ دُونِ اللهِ فَهُوَ مَعَ مَنْ عَبَدَهُ، فَإِنَّهُمْ إِنَّمَا يَعْبُدُونَ الشَّيْطَانَ وَمَنْ أَمَرَهُمْ بِعِبَادَتِه»
(Everyone who likes to worship something other than Allah will be with the one whom he worshipped, for indeed they are worshipping the Shaytan and whomever told them to worship that person.)" Then Allah revealed the words:
إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِّنَّا الْحُسْنَى أُوْلَـئِكَ عَنْهَا مُبْعَدُونَ
(Verily, those for whom the good has preceded from Us, they will be removed far therefrom (Hell)) (21:101), meaning that `Isa, `Uzayr and rabbis and monks who were also worshipped, who spent their lives in devotion towards Allah. The misguided people who came after them took them as lords instead of Allah. Concerning the notion of worshipping the angels as daughters of Allah, the following words were revealed:
وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً سُبْحَانَهُ بَلْ عِبَادٌ مُّكْرَمُونَ
(And they say: "The Most Gracious has begotten a son (or children)." Glory to Him! They are but honored servants.) (21:26) Concerning `Isa bin Maryam, the fact that he is worshipped instead of Allah, and to the amazement of Al-Walid and the others who were present at the argument, the following was revealed:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) meaning, they take this argument as a basis for rejecting your message. Then Allah mentions `Isa bin Maryam and says:
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ - وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(He was not more than a servant. We granted Our favor to him, and We made him an example for the Children of Israel. And if it were Our will, We would have made angels to replace you on the earth. And he (`Isa) shall be a known sign for the Hour. ) meaning, the miracles and signs that happened at his hands, such as raising the dead and healing the sick, are sufficient as signs of the approach of the Hour.
فَلاَ تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Therefore have no doubt concerning it. And follow Me! This is the straight path)." Ibn Jarir mentioned that Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him, commented on the Ayah:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) "This means the Quraysh, when it was said to them:
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) The Quraysh said to him: `What about `Isa bin Maryam' He said:
«ذَاكَ عَبْدُاللهِ وَرَسُولُه»
(He is the servant and Messenger of Allah.) They said, `By Allah, he means that we should take him as a lord just as the Christians took `Isa son of Maryam as a lord.' Then Allah said:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)."
وَقَالُواْ ءَأَالِهَتُنَا خَيْرٌ أَمْ هُوَ
(And say: "Are our gods better or is he"). Qatadah said, "They were saying, `our gods are better than him'." Qatadah said; "Ibn Mas`ud, may Allah be pleased with him, recited it (أَآلِهَتُنَا خَيْرٌ أَمْ هذَا) (Are our gods better or is this (person))" they mean Muhammad ﷺ.
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ
(They quoted not the above example except for argument.) means, for the sake of stubborn argument, for they knew that he (`Isa ) was not included in the Ayah (21:98), because that would not make sense. The words,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell!) (21:98) are addressed to the Quraysh, for they used to worship idols and false gods -- they did not worship the Messiah so why should he be included in what the Ayah says What they said was only for the sake of argument; they did not really believe in it. Imam Ahmad, may Allah have mercy on him, recorded that Abu Umamah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«مَا ضَلَّ قَوْمٌ بَعْدَ هُدًى كَانُوا عَلَيْهِ، إِلَّا أُوْرِثُوا الْجَدَل»
g(No people go astray after having been guided, but they resort to (futile) argument.) Then the Messenger of Allah ﷺ recited this Ayah:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)." It was also recorded by At-Tirmidhi, Ibn Majah and Ibn Jarir. At-Tirmidhi said, "This Hadith is Hasan Sahih, we do not know it except from the Hadith of Hajjaj bin Dinar..."
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ
(He (`Isa) was not more than a servant. We granted Our favor to him,) means, `Isa, peace be upon him; he was no more than one of the servants of Allah whom Allah blessed with prophethood and messengership.
وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ
(and We made him an example for the Children of Israel.) means, `a sign, proof and evidence of Our power to do whatever We will.'
وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ
(And if it were Our will, We would have made angels to replace you on the earth.) As-Suddi said, "They would have taken your place on (the earth). " Ibn `Abbas, may Allah be pleased with him, and Qatadah said, "They would have succeeded one another just as you succeed one another." This view is implied by the former veiw. Mujahid said, "They would have populated the earth instead of you." Allah's saying:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he (`Isa) shall be a known sign for (the coming of) the Hour.) The correct view concerning this phrase is that it refers to his descent before the Day of Resurrection, as Allah says:
وَإِن مِّنْ أَهْلِ الْكِتَـبِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ
(And there is none of the People of the Scripture but must believe in him before his death) (4:159). -- meaning before the death of `Isa, peace be upon him --
وَيَوْمَ الْقِيَـمَةِ يَكُونُ عَلَيْهِمْ شَهِيداً
And on the Day of Resurrection, he will be a witness against them )4:159(. This meaning has the support from an alternate recitation of the Aya0t؛ (وَإِنَّهُ لَعَلَمٌ لِلسَّاعَةِ) (And he shall be a known sign for (the coming of) the Hour.) means, evidence that the Hour will surely come. Mujahid said:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he shall be a sign for (the coming of) the Hour.) means, sign and "One of the signs of the Hour will be the appearance of `Isa son of Maryam before the Day of Resurrection. " Something similar was also narrated from Abu Hurayrah, Ibn `Abbas, `Abu Al-`Aliyah, Abu Malik, `Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others. Many Mutawatir Hadiths report that the Messenger of Allah ﷺ said that `Isa will descend before the Day of Resurrection as a just ruler and fair judge.
فَلاَ تَمْتَرُنَّ بِهَا
(Therefore have no doubt concerning it.) means, do not doubt that it will surely come to pass.
وَاتَّبِعُونِ
(And follow Me.) means, `in what I tell you about it.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌوَلاَ يَصُدَّنَّكُمُ الشَّيْطَـنُ
(This is the straight path. And let not Shaytan hinder you.) means, from following the truth.
إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌوَلَمَّا جَآءَ عِيسَى بِالْبَيِّنَـتِ قَالَ قَدْ جِئْتُكُم بِالْحِكْمَةِ
(Verily, he (Satan) to you is a plain enemy. And when `Isa came with (Our) clear proofs, he said: "I have come to you with Al-Hikmah..."), meaning prophethood:
وَلأُبَيِّنَ لَكُم بَعْضَ الَّذِى تَخْتَلِفُونَ فِيهِ
(and in order to make clear to you some of the (points) in which you differ.) Ibn Jarir said, "This means religious matters, not worldly matters." What he said is good.
فَاتَّقُواْ اللَّهَ
(Therefore have Taqwa of Allah) means, `with regard to what I command you to do.'
وَأَطِيعُونِ
(and obey me.) means, `in what I bring to you.'
إِنَّ اللَّهَ هُوَ رَبِّى وَرَبُّكُمْ فَاعْبُدُوهُ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Verily, Allah! He is my Lord and your Lord. So worship Him. This is the straight path.) means, `you and I are enslaved to Him, in need of Him and we commonly share in the worship of Him Alone, associating none with Him.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(This is the straight path) means, `what I have brought to you is the straight path, which is the worship of the Lord, may He exalted, Alone.'
فَاخْتَلَفَ الاٌّحْزَابُ مِن بَيْنِهِمْ
(But the sects from among themselves differed. ) means, they differed and became parties and factions, some who stated that he (`Isa) was the servant and Messenger of Allah -- which is true - while others claimed that he was the son of Allah or that he himself was Allah -- glorified be Allah far above what they say. Allah says:
فَوَيْلٌ لِّلَّذِينَ ظَلَمُواْ مِنْ عَذَابِ يَوْمٍ أَلِيمٍ
(So woe to those who do wrong from the torment of a painful Day)!
📜 Texte arabe source
وقوله: ( وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلا ) يقول تعالى ذكره: ولما شبه الله عيسى في إحداثه وإنشائه إياه من غير فحل بآدم, فمثله به بأنه خلقه من تراب من غير فحل, إذا قومك يا محمد من ذلك يضجون ويقولون: ما يريد محمد منا إلا أن نتخذه إلها نعبده, كما عبدت النصارى المسيح.
واختلف أهل التأويل في تأويل ذلك, فقال بعضهم بنحو الذي قلنا فيه.
* 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 عزّ وجلّ:( إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ ) قال: يضجون; قال: قالت قريش: إنما يريد محمد أن نعبده كما عبد قوم عيسى عيسى.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, قال: لما ذُكر عيسى ابن مريم جزعت قريش من ذلك, وقالوا: يا محمد ما ذكرت عيسى ابن مريم (1) وقالوا: ما يريد محمد إلا أن نصنع به كما صنعت النصارى بعيسى ابن مريم, فقال الله عزّ وجلّ: مَا ضَرَبُوهُ لَكَ إِلا جَدَلا .
حدثنا بشر, قال ثنا يزيد, قال: ثنا سعيد, عن قتادة, قال: لما ذكر عيسى في القرآن قال مشركو قريش: يا محمد ما أردت إلى ذكر عيسى؟ قال: وقالوا: إنما يريد أن نحبه كما أحبَّت النصارى عيسى.
وقال آخرون: بل عنى بذلك قول الله عزّ وجلّ إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنْتُمْ لَهَا وَارِدُونَ قيل المشركين عند نـزولها: قد رضينا بأن تكون آلهتنا مع عيسى وعُزَير والملائكة, لأن كل هؤلاء مما يعبد من دون الله, قال الله عزّ وجلّ:( وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلا إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ ) وقالوا: أآلهتنا خير أم هو؟.
* ذكر من قال ذلك:
حدثني محمد بن سعد, ثنا أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس:( وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلا إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ ) قال: يعني قريشا لما قيل لهم إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنْتُمْ لَهَا وَارِدُونَ فقالت له قريش: فما ابن مريم؟ قال: ذاك عبد الله ورسوله, فقالوا: والله ما يريد هذا إلا أن نتخذه ربا كما اتخذت النصارى عيسى ابن مريم ربا, فقال الله عزّ وجلّ: مَا ضَرَبُوهُ لَكَ إِلا جَدَلا بَلْ هُمْ قَوْمٌ خَصِمُونَ .
واختلفت القرّاء في قراءة قوله: ( يَصُدُّونَ ) فقرأته عامة قرّاء المدينة, وجماعة من قرّاء الكوفة:" يصُدُّونَ" بضم الصاد. وقرأ ذلك بعض قرّاء الكوفة والبصرة ( يَصُدُّونَ ) بكسر الصاد.
واختلف أهل العلم بكلام العرب في فرق ما بين ذلك إذا قُرئ بضم الصاد, وإذا قُرئ بكسرها, فقال بعض نحوييّ البصرة, ووافقه عليه بعض الكوفيين: هما لغتان بمعنى واحد, مثل يشُدّ ويشِدّ, ويَنُمُّ ويَنِمّ من النميمة. وقال آخر: منهم من كسر الصاد فمجازها يضجون, ومن ضمها فمجازها يعدلون. وقال بعض من كسرها: فإنه أراد يضجون, ومن ضمها فإنه أراد الصدود عن الحقّ.
وحُدثت عن الفرّاء قال: ثني أبو بكر بن عياش, أن عاصما ترك يصدّون من قراءة أبي عبد الرحمن, وقرأ يصدّون, قال: قال أبو بكر. حدثني عاصم, عن أبي رزين, عن أبي يحيى, أن ابن عباس لقي ابن أخي عبيد بن عمير, فقال: إن عمك لعربيّ, فما له يُلحن في قوله:" إذَا قُومُكَ مِنْهُ يَصُدُّونَ", وإنما هي ( يَصُدُّونَ ).
والصواب من القول في ذلك أنهما قراءتان معروفتان, ولغتان مشهورتان بمعنى واحد, ولم نجد أهل التأويل فرقوا بين معنى ذلك إذا قرئ بالضم والكسر, ولو كان مختلفا معناه, لقد كان الاختلاف في تأويله بين أهله موجودا وجود اختلاف القراءة فيه باختلاف اللغتين, ولكن لما لم يكن مختلف المعنى لم يختلفوا في أن تأويله: يضجون ويجزعون, فبأي القراءتين قرأ القارئ فمصيب.
* ذكر ما قلنا في تأويل ذلك:
حدثني عليّ, قال: ثنا أبو صالح, قال: ثني معاوية, عن عليّ, عن ابن عباس, قوله:( إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ ) قال: يضجون.
حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس ( إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ ) يقول: يضجون.
حدثنا ابن حميد, قال: ثنا يحيى بن واضح, قال: ثنا أبو حمزة, عن المُغيرة الضبيّ, عن الصعب بن عثمان قال: كان ابن عباس يقرأ ( إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ ), وكان يفسرها يقول: يضجون.
ابن بشار, قال: ثنا عبد الرحمن, قال: ثنا سفيان, عن عاصم, عن أبي رزين, عن ابن عباس ( إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ ) قال: يضجون.
حدثنا ابن المثنى, قال: ثنا ابن أبي عدي, عن شعبة عن عاصم عن أبي رزين, عن ابن عباس بمثله.
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 عزّ وجلّ:( إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ ) قال: يضجون.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ ) : أي يجزعون ويضجون.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن عاصم بن أبي النجود, عن أبي صالح, عن ابن عباس أنه قرأها( يَصُدُّونَ ) : أي يضجون, وقرأ عليّ رضي الله عنه ( يَصُدُّونَ ).
حُدثت عن الحسين, قال: سمعت أبا معاذ يقول: ثنا عبيد, قال: سمعت الضحاك يقول, في قوله:( إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ ) قال: يضجون.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ ) قال: يضجون.
------------------------
الهوامش:
(1) كذا في الأصل ، ولم يتم الكلام ؛ ولعله اكتفى بدلالة ما بعده عليه .
Verset 58
Le mépris des Quraysh pour le fils de Maryam, et son véritable statut auprès d'Allah. Allah nous raconte comment les Quraysh persistèrent dans leur mécréance et leurs arguments obstinés : « Et quand le fils de Maryam est cité comme exemple, voici que ton peuple crie tout haut à ce sujet. » Plusieurs autres rapportèrent qu'Ibn `Abbas, qu'Allah soit satisfait de lui, Mujahid, `Ikrimah, As-Suddi et Ad-Dahhak dirent : « Ils rirent, c'est-à-dire qu'ils furent stupéfaits par cela. » Qatadah dit : « Ils furent repoussés par cela et ils rirent. » Ibrahim An-Nakha`i dit : « Ils se détournèrent. » La raison en fut mentionnée par Muhammad bin Ishaq dans As-Sirah. Il dit : « D'après ce que j'ai entendu, le Messager d'Allah ﷺ s'assit un jour avec Al-Walid bin Al-Mughirah dans la Masjid, et An-Nadr bin Al-Harith vint et s'assit avec eux. Il y avait aussi d'autres hommes des Quraysh dans l'assemblée. Le Messager d'Allah ﷺ parla, puis An-Nadr bin Al-Harith vint à lui et le Messager d'Allah lui parla jusqu'à ce qu'il le vainque dans l'argumentation. Puis il leur récita, à lui et à eux : "Certes, vous et ce que vous adorez en dehors d'Allah, êtes (mais) du combustible pour l'Enfer ! (Sûrement) vous y entrerez." (21:98) Puis le Messager d'Allah ﷺ se leva et alla s'asseoir avec `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah lui dit : "Par Allah, An-Nadr bin Al-Harith ne pouvait pas égaler le fils de `Abd Al-Muttalib dans l'argumentation. Muhammad ﷺ prétend que nous et ces dieux que nous adorons sommes du combustible pour l'Enfer." `Abdullah bin Az-Zab`ari dit : "Par Allah, si je le rencontre, je le vaincrai dans l'argumentation. Demande à Muhammad ﷺ si tout ce qui est adoré en dehors d'Allah sera en Enfer avec ceux qui l'ont adoré, car nous adorons les anges, et les Juifs adorent `Uzayr, et les Chrétiens adorent le Messie `Isa bin Maryam." Al-Walid et ceux qui étaient assis avec lui furent étonnés...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Contempt of the Quraysh for the son of Maryam, and His true Status with Allah
Allah tells us how the Quraysh persisted in their disbelief and stubborn arguments:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) Several others narrated that Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, As-Suddi and Ad-Dahhak said, "They laughed, i.e., they were astounded by that." Qatadah said, "They were repelled by that and they laughed." Ibrahim An-Nakha`i said, "They turned away." The reason for this was mentioned by Muhammad bin Ishaq in As-Sirah. He said, "According to what I have heard, the Messenger of Allah ﷺ sat down one day with Al-Walid bin Al-Mughirah in the Masjid, and An-Nadr bin Al-Harith came and sat down with them. There were also other men from the Quraysh in the gathering. The Messenger of Allah ﷺ spoke, then An-Nadr bin Al-Harith came up to him and the Messenger of Allah spoke to him until he defeated him in argument. Then he recited to him and to them,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) Then the Messenger of Allah ﷺ got up and went to sit with `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah said to him, `By Allah, An-Nadr bin Al-Harith could not match the son of `Abd Al-Muttalib in argument. Muhammad ﷺ claims that we and these gods that we worship are fuel for Hell.' `Abdullah bin Az-Zab`ari said, `By Allah, if I meet with him I will defeat him in argument. Ask Muhammad ﷺ whether everyone that is worshipped instead of Allah will be in Hell with those who worshipped him, for we worship the angels, and the Jews worship `Uzayr, and the Christians worship the Messiah `Isa bin Maryam.' Al-Walid and those who were sitting with him were amazed at what `Abdullah bin Az-Zab`ari said, and they thought that he had come up with a good point. He said this to the Messenger of Allah ﷺ, who said:
«كُلُّ مَنْ أَحَبَّ أَنْ يُعْبَدَ مِنْ دُونِ اللهِ فَهُوَ مَعَ مَنْ عَبَدَهُ، فَإِنَّهُمْ إِنَّمَا يَعْبُدُونَ الشَّيْطَانَ وَمَنْ أَمَرَهُمْ بِعِبَادَتِه»
(Everyone who likes to worship something other than Allah will be with the one whom he worshipped, for indeed they are worshipping the Shaytan and whomever told them to worship that person.)" Then Allah revealed the words:
إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِّنَّا الْحُسْنَى أُوْلَـئِكَ عَنْهَا مُبْعَدُونَ
(Verily, those for whom the good has preceded from Us, they will be removed far therefrom (Hell)) (21:101), meaning that `Isa, `Uzayr and rabbis and monks who were also worshipped, who spent their lives in devotion towards Allah. The misguided people who came after them took them as lords instead of Allah. Concerning the notion of worshipping the angels as daughters of Allah, the following words were revealed:
وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً سُبْحَانَهُ بَلْ عِبَادٌ مُّكْرَمُونَ
(And they say: "The Most Gracious has begotten a son (or children)." Glory to Him! They are but honored servants.) (21:26) Concerning `Isa bin Maryam, the fact that he is worshipped instead of Allah, and to the amazement of Al-Walid and the others who were present at the argument, the following was revealed:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) meaning, they take this argument as a basis for rejecting your message. Then Allah mentions `Isa bin Maryam and says:
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ - وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(He was not more than a servant. We granted Our favor to him, and We made him an example for the Children of Israel. And if it were Our will, We would have made angels to replace you on the earth. And he (`Isa) shall be a known sign for the Hour. ) meaning, the miracles and signs that happened at his hands, such as raising the dead and healing the sick, are sufficient as signs of the approach of the Hour.
فَلاَ تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Therefore have no doubt concerning it. And follow Me! This is the straight path)." Ibn Jarir mentioned that Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him, commented on the Ayah:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) "This means the Quraysh, when it was said to them:
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) The Quraysh said to him: `What about `Isa bin Maryam' He said:
«ذَاكَ عَبْدُاللهِ وَرَسُولُه»
(He is the servant and Messenger of Allah.) They said, `By Allah, he means that we should take him as a lord just as the Christians took `Isa son of Maryam as a lord.' Then Allah said:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)."
وَقَالُواْ ءَأَالِهَتُنَا خَيْرٌ أَمْ هُوَ
(And say: "Are our gods better or is he"). Qatadah said, "They were saying, `our gods are better than him'." Qatadah said; "Ibn Mas`ud, may Allah be pleased with him, recited it (أَآلِهَتُنَا خَيْرٌ أَمْ هذَا) (Are our gods better or is this (person))" they mean Muhammad ﷺ.
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ
(They quoted not the above example except for argument.) means, for the sake of stubborn argument, for they knew that he (`Isa ) was not included in the Ayah (21:98), because that would not make sense. The words,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell!) (21:98) are addressed to the Quraysh, for they used to worship idols and false gods -- they did not worship the Messiah so why should he be included in what the Ayah says What they said was only for the sake of argument; they did not really believe in it. Imam Ahmad, may Allah have mercy on him, recorded that Abu Umamah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«مَا ضَلَّ قَوْمٌ بَعْدَ هُدًى كَانُوا عَلَيْهِ، إِلَّا أُوْرِثُوا الْجَدَل»
g(No people go astray after having been guided, but they resort to (futile) argument.) Then the Messenger of Allah ﷺ recited this Ayah:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)." It was also recorded by At-Tirmidhi, Ibn Majah and Ibn Jarir. At-Tirmidhi said, "This Hadith is Hasan Sahih, we do not know it except from the Hadith of Hajjaj bin Dinar..."
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ
(He (`Isa) was not more than a servant. We granted Our favor to him,) means, `Isa, peace be upon him; he was no more than one of the servants of Allah whom Allah blessed with prophethood and messengership.
وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ
(and We made him an example for the Children of Israel.) means, `a sign, proof and evidence of Our power to do whatever We will.'
وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ
(And if it were Our will, We would have made angels to replace you on the earth.) As-Suddi said, "They would have taken your place on (the earth). " Ibn `Abbas, may Allah be pleased with him, and Qatadah said, "They would have succeeded one another just as you succeed one another." This view is implied by the former veiw. Mujahid said, "They would have populated the earth instead of you." Allah's saying:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he (`Isa) shall be a known sign for (the coming of) the Hour.) The correct view concerning this phrase is that it refers to his descent before the Day of Resurrection, as Allah says:
وَإِن مِّنْ أَهْلِ الْكِتَـبِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ
(And there is none of the People of the Scripture but must believe in him before his death) (4:159). -- meaning before the death of `Isa, peace be upon him --
وَيَوْمَ الْقِيَـمَةِ يَكُونُ عَلَيْهِمْ شَهِيداً
And on the Day of Resurrection, he will be a witness against them )4:159(. This meaning has the support from an alternate recitation of the Aya0t؛ (وَإِنَّهُ لَعَلَمٌ لِلسَّاعَةِ) (And he shall be a known sign for (the coming of) the Hour.) means, evidence that the Hour will surely come. Mujahid said:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he shall be a sign for (the coming of) the Hour.) means, sign and "One of the signs of the Hour will be the appearance of `Isa son of Maryam before the Day of Resurrection. " Something similar was also narrated from Abu Hurayrah, Ibn `Abbas, `Abu Al-`Aliyah, Abu Malik, `Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others. Many Mutawatir Hadiths report that the Messenger of Allah ﷺ said that `Isa will descend before the Day of Resurrection as a just ruler and fair judge.
فَلاَ تَمْتَرُنَّ بِهَا
(Therefore have no doubt concerning it.) means, do not doubt that it will surely come to pass.
وَاتَّبِعُونِ
(And follow Me.) means, `in what I tell you about it.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌوَلاَ يَصُدَّنَّكُمُ الشَّيْطَـنُ
(This is the straight path. And let not Shaytan hinder you.) means, from following the truth.
إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌوَلَمَّا جَآءَ عِيسَى بِالْبَيِّنَـتِ قَالَ قَدْ جِئْتُكُم بِالْحِكْمَةِ
(Verily, he (Satan) to you is a plain enemy. And when `Isa came with (Our) clear proofs, he said: "I have come to you with Al-Hikmah..."), meaning prophethood:
وَلأُبَيِّنَ لَكُم بَعْضَ الَّذِى تَخْتَلِفُونَ فِيهِ
(and in order to make clear to you some of the (points) in which you differ.) Ibn Jarir said, "This means religious matters, not worldly matters." What he said is good.
فَاتَّقُواْ اللَّهَ
(Therefore have Taqwa of Allah) means, `with regard to what I command you to do.'
وَأَطِيعُونِ
(and obey me.) means, `in what I bring to you.'
إِنَّ اللَّهَ هُوَ رَبِّى وَرَبُّكُمْ فَاعْبُدُوهُ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Verily, Allah! He is my Lord and your Lord. So worship Him. This is the straight path.) means, `you and I are enslaved to Him, in need of Him and we commonly share in the worship of Him Alone, associating none with Him.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(This is the straight path) means, `what I have brought to you is the straight path, which is the worship of the Lord, may He exalted, Alone.'
فَاخْتَلَفَ الاٌّحْزَابُ مِن بَيْنِهِمْ
(But the sects from among themselves differed. ) means, they differed and became parties and factions, some who stated that he (`Isa) was the servant and Messenger of Allah -- which is true - while others claimed that he was the son of Allah or that he himself was Allah -- glorified be Allah far above what they say. Allah says:
فَوَيْلٌ لِّلَّذِينَ ظَلَمُواْ مِنْ عَذَابِ يَوْمٍ أَلِيمٍ
(So woe to those who do wrong from the torment of a painful Day)!
📜 Texte arabe source
القول في تأويل قوله تعالى : وَقَالُوا أَآلِهَتُنَا خَيْرٌ أَمْ هُوَ مَا ضَرَبُوهُ لَكَ إِلا جَدَلا بَلْ هُمْ قَوْمٌ خَصِمُونَ (58)
يقول تعالى ذكره: وقال مشركو قومك يا محمد: آلهتنا التي نعبدها خير؟ أم محمد فنعبد محمدا؟ ونترك آلهتنا؟.
وذُكر أن ذلك في قراءة أبيّ بن كعب: " أآلهتنا خير أم هذا " .
* ذكر الرواية بذلك: حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور عن معمر, عن قتادة أن في حرف أبي بن كعب " وقالوا أآلهتنا خير أم هذا " يعنون محمدا صَلَّى الله عَلَيْهِ وَسَلَّم.
وقال آخرون: بل عنى بذلك: آلهتنا خير أم عيسى؟.
* ذكر من قال ذلك:
حدثنا محمد بن الحسين, قال: ثنا أحمد بن المفضل, قال: ثنا أسباط, عن السديّ, في قوله:( وَقَالُوا أَآلِهَتُنَا خَيْرٌ أَمْ هُوَ مَا ضَرَبُوهُ لَكَ إِلا جَدَلا بَلْ هُمْ قَوْمٌ خَصِمُونَ ) قال: خاصموه, فقالوا: يزعم أن كلّ من عبد من دون الله في النار, فنحن نرضى أن تكون آلهتنا مع عيسى وعُزير والملائكة هؤلاء قد عُبدوا من دون الله, قال: فأنـزل الله براءة عيسى.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, فى قوله:( أَآلِهَتُنَا خَيْرٌ ) قال: عبد هؤلاء عيسى, ونحن نعبد الملائكة.
وقوله: ( مَا ضَرَبُوهُ لَكَ إِلا جَدَلا بَلْ هُمْ قَوْمٌ خَصِمُونَ ).... إلى ( فِي الأرْضِ يَخْلُفُونَ ). وقوله تعالى ذكره:( مَا ضَرَبُوهُ لَكَ إِلا جَدَلا ) يقول تعالى ذكره: ما مثلوا لك هذا المثل يا محمد ولا قالوا لك هذا القول إلا جدلا وخصومة يخاصمونك به ( بَلْ هُمْ قَوْمٌ خَصِمُونَ ) يقول جلّ ثناؤه: ما بقومك يا محمد هؤلاء المشركين في محاجتهم إياك بما يحاجونك به طلب الحق ( بَلْ هُمْ قَوْمٌ خَصِمُونَ ) يلتمسون الخصومة بالباطل.
وذُكر عن النبي صَلَّى الله عَلَيْهِ وَسَلَّم أنه قال: " ما ضل قوم عن الحق إلا أوتوا الجدل ".
* ذكر الرواية ذلك: حدثنا ابن المثنى, قال: ثنا يعلى, قال: ثنا الحجاج بن دينار, عن أبي غالب عن أبي أمامة قال: قال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم: " ما ضل قوم بعد هدى كانوا عليه إلا أوتوا الجدل, وقرأ:( مَا ضَرَبُوهُ لَكَ إِلا جَدَلا )... الآية.
حدثني موسى بن عبد الرحمن الكندي وأبو كُرَيب قالا ثنا محمد بن بشر, قال: ثنا حجاج بن دينار, عن أبي أُمامة " أن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم, خرج على الناس وهم يتنازعون في القرآن, فغضب غضبا شديدًا, حتى كأنما صبّ على وجهه الخلّ, ثم قال صَلَّى الله عَلَيْهِ وَسَلَّم: " لا تَضْرِبُوا كِتَابَ الله بَعْضَهُ بِبَعْضٍ, فإنَّهُ ما ضَلَّ قَوْمٌ قَطُّ إلا أُوتُوا الجَدَلَ", ثم تلا( مَا ضَرَبُوهُ لَكَ إِلا جَدَلا بَلْ هُمْ قَوْمٌ خَصِمُونَ ).
Verset 59
Le mépris des Quraysh pour le fils de Maryam, et son véritable statut auprès d'Allah. Allah nous relate comment les Quraysh persistèrent dans leur mécréance et leurs arguments obstinés : « Et quand le fils de Maryam est cité comme exemple, voilà que ton peuple s’en détourne (en criant). » Plusieurs autres ont rapporté qu’Ibn `Abbas, qu’Allah l’agrée, Mujahid, `Ikrimah, As-Suddi et Ad-Dahhak ont dit : « Ils rirent, c’est-à-dire qu’ils furent stupéfaits par cela. » Qatadah a dit : « Ils furent repoussés par cela et ils rirent. » Ibrahim An-Nakha`i a dit : « Ils se détournèrent. » La raison en fut mentionnée par Muhammad bin Ishaq dans As-Sirah. Il dit : « Selon ce que j’ai entendu, le Messager d’Allah ﷺ s’assit un jour avec Al-Walid bin Al-Mughirah dans la Mosquée, et An-Nadr bin Al-Harith vint et s’assit avec eux. Il y avait aussi d’autres hommes des Quraysh dans l’assemblée. Le Messager d’Allah ﷺ parla, puis An-Nadr bin Al-Harith s’approcha de lui et le Messager d’Allah lui parla jusqu’à ce qu’il le vainque dans l’argumentation. Puis il lui récita, ainsi qu’à eux : « Certes, vous et ce que vous adorez en dehors d’Allah, vous êtes le combustible de l’Enfer ! Vous y entrerez. » (21:98) Ensuite, le Messager d’Allah ﷺ se leva et alla s’asseoir avec `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah lui dit : « Par Allah, An-Nadr bin Al-Harith n’a pas pu égaler le fils de `Abd Al-Muttalib dans l’argumentation. Muhammad ﷺ prétend que nous et ces dieux que nous adorons sommes le combustible de l’Enfer. » `Abdullah bin Az-Zab`ari dit : « Par Allah, si je le rencontre, je le vaincrai dans l’argumentation. Demande à Muhammad ﷺ si tout ce qui est adoré en dehors d’Allah sera en Enfer avec ceux qui l’adorent, car nous adorons les anges, les Juifs adorent `Uzayr, et les Chrétiens adorent le Messie `Isa bin Maryam. » Al-Walid et ceux qui étaient assis avec lui furent émerveillés.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Contempt of the Quraysh for the son of Maryam, and His true Status with Allah
Allah tells us how the Quraysh persisted in their disbelief and stubborn arguments:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) Several others narrated that Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, As-Suddi and Ad-Dahhak said, "They laughed, i.e., they were astounded by that." Qatadah said, "They were repelled by that and they laughed." Ibrahim An-Nakha`i said, "They turned away." The reason for this was mentioned by Muhammad bin Ishaq in As-Sirah. He said, "According to what I have heard, the Messenger of Allah ﷺ sat down one day with Al-Walid bin Al-Mughirah in the Masjid, and An-Nadr bin Al-Harith came and sat down with them. There were also other men from the Quraysh in the gathering. The Messenger of Allah ﷺ spoke, then An-Nadr bin Al-Harith came up to him and the Messenger of Allah spoke to him until he defeated him in argument. Then he recited to him and to them,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) Then the Messenger of Allah ﷺ got up and went to sit with `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah said to him, `By Allah, An-Nadr bin Al-Harith could not match the son of `Abd Al-Muttalib in argument. Muhammad ﷺ claims that we and these gods that we worship are fuel for Hell.' `Abdullah bin Az-Zab`ari said, `By Allah, if I meet with him I will defeat him in argument. Ask Muhammad ﷺ whether everyone that is worshipped instead of Allah will be in Hell with those who worshipped him, for we worship the angels, and the Jews worship `Uzayr, and the Christians worship the Messiah `Isa bin Maryam.' Al-Walid and those who were sitting with him were amazed at what `Abdullah bin Az-Zab`ari said, and they thought that he had come up with a good point. He said this to the Messenger of Allah ﷺ, who said:
«كُلُّ مَنْ أَحَبَّ أَنْ يُعْبَدَ مِنْ دُونِ اللهِ فَهُوَ مَعَ مَنْ عَبَدَهُ، فَإِنَّهُمْ إِنَّمَا يَعْبُدُونَ الشَّيْطَانَ وَمَنْ أَمَرَهُمْ بِعِبَادَتِه»
(Everyone who likes to worship something other than Allah will be with the one whom he worshipped, for indeed they are worshipping the Shaytan and whomever told them to worship that person.)" Then Allah revealed the words:
إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِّنَّا الْحُسْنَى أُوْلَـئِكَ عَنْهَا مُبْعَدُونَ
(Verily, those for whom the good has preceded from Us, they will be removed far therefrom (Hell)) (21:101), meaning that `Isa, `Uzayr and rabbis and monks who were also worshipped, who spent their lives in devotion towards Allah. The misguided people who came after them took them as lords instead of Allah. Concerning the notion of worshipping the angels as daughters of Allah, the following words were revealed:
وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً سُبْحَانَهُ بَلْ عِبَادٌ مُّكْرَمُونَ
(And they say: "The Most Gracious has begotten a son (or children)." Glory to Him! They are but honored servants.) (21:26) Concerning `Isa bin Maryam, the fact that he is worshipped instead of Allah, and to the amazement of Al-Walid and the others who were present at the argument, the following was revealed:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) meaning, they take this argument as a basis for rejecting your message. Then Allah mentions `Isa bin Maryam and says:
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ - وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(He was not more than a servant. We granted Our favor to him, and We made him an example for the Children of Israel. And if it were Our will, We would have made angels to replace you on the earth. And he (`Isa) shall be a known sign for the Hour. ) meaning, the miracles and signs that happened at his hands, such as raising the dead and healing the sick, are sufficient as signs of the approach of the Hour.
فَلاَ تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Therefore have no doubt concerning it. And follow Me! This is the straight path)." Ibn Jarir mentioned that Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him, commented on the Ayah:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) "This means the Quraysh, when it was said to them:
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) The Quraysh said to him: `What about `Isa bin Maryam' He said:
«ذَاكَ عَبْدُاللهِ وَرَسُولُه»
(He is the servant and Messenger of Allah.) They said, `By Allah, he means that we should take him as a lord just as the Christians took `Isa son of Maryam as a lord.' Then Allah said:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)."
وَقَالُواْ ءَأَالِهَتُنَا خَيْرٌ أَمْ هُوَ
(And say: "Are our gods better or is he"). Qatadah said, "They were saying, `our gods are better than him'." Qatadah said; "Ibn Mas`ud, may Allah be pleased with him, recited it (أَآلِهَتُنَا خَيْرٌ أَمْ هذَا) (Are our gods better or is this (person))" they mean Muhammad ﷺ.
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ
(They quoted not the above example except for argument.) means, for the sake of stubborn argument, for they knew that he (`Isa ) was not included in the Ayah (21:98), because that would not make sense. The words,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell!) (21:98) are addressed to the Quraysh, for they used to worship idols and false gods -- they did not worship the Messiah so why should he be included in what the Ayah says What they said was only for the sake of argument; they did not really believe in it. Imam Ahmad, may Allah have mercy on him, recorded that Abu Umamah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«مَا ضَلَّ قَوْمٌ بَعْدَ هُدًى كَانُوا عَلَيْهِ، إِلَّا أُوْرِثُوا الْجَدَل»
g(No people go astray after having been guided, but they resort to (futile) argument.) Then the Messenger of Allah ﷺ recited this Ayah:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)." It was also recorded by At-Tirmidhi, Ibn Majah and Ibn Jarir. At-Tirmidhi said, "This Hadith is Hasan Sahih, we do not know it except from the Hadith of Hajjaj bin Dinar..."
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ
(He (`Isa) was not more than a servant. We granted Our favor to him,) means, `Isa, peace be upon him; he was no more than one of the servants of Allah whom Allah blessed with prophethood and messengership.
وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ
(and We made him an example for the Children of Israel.) means, `a sign, proof and evidence of Our power to do whatever We will.'
وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ
(And if it were Our will, We would have made angels to replace you on the earth.) As-Suddi said, "They would have taken your place on (the earth). " Ibn `Abbas, may Allah be pleased with him, and Qatadah said, "They would have succeeded one another just as you succeed one another." This view is implied by the former veiw. Mujahid said, "They would have populated the earth instead of you." Allah's saying:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he (`Isa) shall be a known sign for (the coming of) the Hour.) The correct view concerning this phrase is that it refers to his descent before the Day of Resurrection, as Allah says:
وَإِن مِّنْ أَهْلِ الْكِتَـبِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ
(And there is none of the People of the Scripture but must believe in him before his death) (4:159). -- meaning before the death of `Isa, peace be upon him --
وَيَوْمَ الْقِيَـمَةِ يَكُونُ عَلَيْهِمْ شَهِيداً
And on the Day of Resurrection, he will be a witness against them )4:159(. This meaning has the support from an alternate recitation of the Aya0t؛ (وَإِنَّهُ لَعَلَمٌ لِلسَّاعَةِ) (And he shall be a known sign for (the coming of) the Hour.) means, evidence that the Hour will surely come. Mujahid said:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he shall be a sign for (the coming of) the Hour.) means, sign and "One of the signs of the Hour will be the appearance of `Isa son of Maryam before the Day of Resurrection. " Something similar was also narrated from Abu Hurayrah, Ibn `Abbas, `Abu Al-`Aliyah, Abu Malik, `Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others. Many Mutawatir Hadiths report that the Messenger of Allah ﷺ said that `Isa will descend before the Day of Resurrection as a just ruler and fair judge.
فَلاَ تَمْتَرُنَّ بِهَا
(Therefore have no doubt concerning it.) means, do not doubt that it will surely come to pass.
وَاتَّبِعُونِ
(And follow Me.) means, `in what I tell you about it.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌوَلاَ يَصُدَّنَّكُمُ الشَّيْطَـنُ
(This is the straight path. And let not Shaytan hinder you.) means, from following the truth.
إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌوَلَمَّا جَآءَ عِيسَى بِالْبَيِّنَـتِ قَالَ قَدْ جِئْتُكُم بِالْحِكْمَةِ
(Verily, he (Satan) to you is a plain enemy. And when `Isa came with (Our) clear proofs, he said: "I have come to you with Al-Hikmah..."), meaning prophethood:
وَلأُبَيِّنَ لَكُم بَعْضَ الَّذِى تَخْتَلِفُونَ فِيهِ
(and in order to make clear to you some of the (points) in which you differ.) Ibn Jarir said, "This means religious matters, not worldly matters." What he said is good.
فَاتَّقُواْ اللَّهَ
(Therefore have Taqwa of Allah) means, `with regard to what I command you to do.'
وَأَطِيعُونِ
(and obey me.) means, `in what I bring to you.'
إِنَّ اللَّهَ هُوَ رَبِّى وَرَبُّكُمْ فَاعْبُدُوهُ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Verily, Allah! He is my Lord and your Lord. So worship Him. This is the straight path.) means, `you and I are enslaved to Him, in need of Him and we commonly share in the worship of Him Alone, associating none with Him.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(This is the straight path) means, `what I have brought to you is the straight path, which is the worship of the Lord, may He exalted, Alone.'
فَاخْتَلَفَ الاٌّحْزَابُ مِن بَيْنِهِمْ
(But the sects from among themselves differed. ) means, they differed and became parties and factions, some who stated that he (`Isa) was the servant and Messenger of Allah -- which is true - while others claimed that he was the son of Allah or that he himself was Allah -- glorified be Allah far above what they say. Allah says:
فَوَيْلٌ لِّلَّذِينَ ظَلَمُواْ مِنْ عَذَابِ يَوْمٍ أَلِيمٍ
(So woe to those who do wrong from the torment of a painful Day)!
📜 Texte arabe source
وقوله: ( إِنْ هُوَ إِلا عَبْدٌ أَنْعَمْنَا عَلَيْهِ ) يقول تعالى ذكره: فما عيسى إلا عبد من عبادنا, أنعمنا عليه بالتوفيق والإيمان, وجعلناه مثلا لبني إسرائيل, يقول: وجعلناه آية لبني إسرائيل, وحجة لنا عليهم بإرسالناه إليهم بالدعاء إلينا, وليس هو كما تقول النصارى من أنه ابن الله تعالى, تعالى الله عن ذلك.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة:( إِنْ هُوَ إِلا عَبْدٌ أَنْعَمْنَا عَلَيْهِ ) يعني بذلك عيسى ابن مريم, ما عدا ذلك عيسى ابن مريم, إن كان إلا عبدا أنعم الله عليه.
وبنحو الذي قلنا أيضا في قوله: ( وَجَعَلْنَاهُ مَثَلا لِبَنِي إِسْرَائِيلَ ) قالوا.
* ذكر من قال ذلك:
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن قتادة ( مَثَلا لِبَنِي إِسْرَائِيلَ ) أحسبه قال: آية لبني إسرائيل.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَجَعَلْنَاهُ مَثَلا لِبَنِي إِسْرَائِيلَ ) أي آية.
Verset 60
Le mépris des Quraysh pour le fils de Maryam, et son véritable statut auprès d'Allah. Allah nous relate comment les Quraysh persistèrent dans leur mécréance et leurs arguments obstinés : « Et quand le fils de Maryam est cité comme exemple, voilà que ton peuple s’en détourne (en criant). » Plusieurs autres ont rapporté qu’Ibn `Abbas, qu’Allah l’agrée, Mujahid, `Ikrimah, As-Suddi et Ad-Dahhak ont dit : « Ils rirent, c’est-à-dire qu’ils furent stupéfaits par cela. » Qatadah a dit : « Ils furent repoussés par cela et ils rirent. » Ibrahim An-Nakha`i a dit : « Ils se détournèrent. » La raison en fut mentionnée par Muhammad bin Ishaq dans As-Sirah. Il dit : « Selon ce que j’ai entendu, le Messager d’Allah ﷺ s’assit un jour avec Al-Walid bin Al-Mughirah dans la Mosquée, et An-Nadr bin Al-Harith vint et s’assit avec eux. Il y avait aussi d’autres hommes des Quraysh dans l’assemblée. Le Messager d’Allah ﷺ parla, puis An-Nadr bin Al-Harith s’approcha de lui et le Messager d’Allah lui parla jusqu’à ce qu’il le vainque dans l’argumentation. Puis il lui récita, ainsi qu’à eux : « Certes, vous et ce que vous adorez en dehors d’Allah, vous êtes le combustible de l’Enfer ! Vous y entrerez. » (21:98) Ensuite, le Messager d’Allah ﷺ se leva et alla s’asseoir avec `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah lui dit : « Par Allah, An-Nadr bin Al-Harith n’a pas pu égaler le fils de `Abd Al-Muttalib dans l’argumentation. Muhammad ﷺ prétend que nous et ces dieux que nous adorons sommes le combustible de l’Enfer. » `Abdullah bin Az-Zab`ari dit : « Par Allah, si je le rencontre, je le vaincrai dans l’argumentation. Demande à Muhammad ﷺ si tout ce qui est adoré en dehors d’Allah sera en Enfer avec ceux qui l’adorent, car nous adorons les anges, les Juifs adorent `Uzayr, et les Chrétiens adorent le Messie `Isa bin Maryam. » Al-Walid et ceux qui étaient assis avec lui furent émerveillés.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Contempt of the Quraysh for the son of Maryam, and His true Status with Allah
Allah tells us how the Quraysh persisted in their disbelief and stubborn arguments:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) Several others narrated that Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, As-Suddi and Ad-Dahhak said, "They laughed, i.e., they were astounded by that." Qatadah said, "They were repelled by that and they laughed." Ibrahim An-Nakha`i said, "They turned away." The reason for this was mentioned by Muhammad bin Ishaq in As-Sirah. He said, "According to what I have heard, the Messenger of Allah ﷺ sat down one day with Al-Walid bin Al-Mughirah in the Masjid, and An-Nadr bin Al-Harith came and sat down with them. There were also other men from the Quraysh in the gathering. The Messenger of Allah ﷺ spoke, then An-Nadr bin Al-Harith came up to him and the Messenger of Allah spoke to him until he defeated him in argument. Then he recited to him and to them,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) Then the Messenger of Allah ﷺ got up and went to sit with `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah said to him, `By Allah, An-Nadr bin Al-Harith could not match the son of `Abd Al-Muttalib in argument. Muhammad ﷺ claims that we and these gods that we worship are fuel for Hell.' `Abdullah bin Az-Zab`ari said, `By Allah, if I meet with him I will defeat him in argument. Ask Muhammad ﷺ whether everyone that is worshipped instead of Allah will be in Hell with those who worshipped him, for we worship the angels, and the Jews worship `Uzayr, and the Christians worship the Messiah `Isa bin Maryam.' Al-Walid and those who were sitting with him were amazed at what `Abdullah bin Az-Zab`ari said, and they thought that he had come up with a good point. He said this to the Messenger of Allah ﷺ, who said:
«كُلُّ مَنْ أَحَبَّ أَنْ يُعْبَدَ مِنْ دُونِ اللهِ فَهُوَ مَعَ مَنْ عَبَدَهُ، فَإِنَّهُمْ إِنَّمَا يَعْبُدُونَ الشَّيْطَانَ وَمَنْ أَمَرَهُمْ بِعِبَادَتِه»
(Everyone who likes to worship something other than Allah will be with the one whom he worshipped, for indeed they are worshipping the Shaytan and whomever told them to worship that person.)" Then Allah revealed the words:
إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِّنَّا الْحُسْنَى أُوْلَـئِكَ عَنْهَا مُبْعَدُونَ
(Verily, those for whom the good has preceded from Us, they will be removed far therefrom (Hell)) (21:101), meaning that `Isa, `Uzayr and rabbis and monks who were also worshipped, who spent their lives in devotion towards Allah. The misguided people who came after them took them as lords instead of Allah. Concerning the notion of worshipping the angels as daughters of Allah, the following words were revealed:
وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً سُبْحَانَهُ بَلْ عِبَادٌ مُّكْرَمُونَ
(And they say: "The Most Gracious has begotten a son (or children)." Glory to Him! They are but honored servants.) (21:26) Concerning `Isa bin Maryam, the fact that he is worshipped instead of Allah, and to the amazement of Al-Walid and the others who were present at the argument, the following was revealed:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) meaning, they take this argument as a basis for rejecting your message. Then Allah mentions `Isa bin Maryam and says:
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ - وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(He was not more than a servant. We granted Our favor to him, and We made him an example for the Children of Israel. And if it were Our will, We would have made angels to replace you on the earth. And he (`Isa) shall be a known sign for the Hour. ) meaning, the miracles and signs that happened at his hands, such as raising the dead and healing the sick, are sufficient as signs of the approach of the Hour.
فَلاَ تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Therefore have no doubt concerning it. And follow Me! This is the straight path)." Ibn Jarir mentioned that Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him, commented on the Ayah:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) "This means the Quraysh, when it was said to them:
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) The Quraysh said to him: `What about `Isa bin Maryam' He said:
«ذَاكَ عَبْدُاللهِ وَرَسُولُه»
(He is the servant and Messenger of Allah.) They said, `By Allah, he means that we should take him as a lord just as the Christians took `Isa son of Maryam as a lord.' Then Allah said:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)."
وَقَالُواْ ءَأَالِهَتُنَا خَيْرٌ أَمْ هُوَ
(And say: "Are our gods better or is he"). Qatadah said, "They were saying, `our gods are better than him'." Qatadah said; "Ibn Mas`ud, may Allah be pleased with him, recited it (أَآلِهَتُنَا خَيْرٌ أَمْ هذَا) (Are our gods better or is this (person))" they mean Muhammad ﷺ.
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ
(They quoted not the above example except for argument.) means, for the sake of stubborn argument, for they knew that he (`Isa ) was not included in the Ayah (21:98), because that would not make sense. The words,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell!) (21:98) are addressed to the Quraysh, for they used to worship idols and false gods -- they did not worship the Messiah so why should he be included in what the Ayah says What they said was only for the sake of argument; they did not really believe in it. Imam Ahmad, may Allah have mercy on him, recorded that Abu Umamah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«مَا ضَلَّ قَوْمٌ بَعْدَ هُدًى كَانُوا عَلَيْهِ، إِلَّا أُوْرِثُوا الْجَدَل»
g(No people go astray after having been guided, but they resort to (futile) argument.) Then the Messenger of Allah ﷺ recited this Ayah:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)." It was also recorded by At-Tirmidhi, Ibn Majah and Ibn Jarir. At-Tirmidhi said, "This Hadith is Hasan Sahih, we do not know it except from the Hadith of Hajjaj bin Dinar..."
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ
(He (`Isa) was not more than a servant. We granted Our favor to him,) means, `Isa, peace be upon him; he was no more than one of the servants of Allah whom Allah blessed with prophethood and messengership.
وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ
(and We made him an example for the Children of Israel.) means, `a sign, proof and evidence of Our power to do whatever We will.'
وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ
(And if it were Our will, We would have made angels to replace you on the earth.) As-Suddi said, "They would have taken your place on (the earth). " Ibn `Abbas, may Allah be pleased with him, and Qatadah said, "They would have succeeded one another just as you succeed one another." This view is implied by the former veiw. Mujahid said, "They would have populated the earth instead of you." Allah's saying:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he (`Isa) shall be a known sign for (the coming of) the Hour.) The correct view concerning this phrase is that it refers to his descent before the Day of Resurrection, as Allah says:
وَإِن مِّنْ أَهْلِ الْكِتَـبِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ
(And there is none of the People of the Scripture but must believe in him before his death) (4:159). -- meaning before the death of `Isa, peace be upon him --
وَيَوْمَ الْقِيَـمَةِ يَكُونُ عَلَيْهِمْ شَهِيداً
And on the Day of Resurrection, he will be a witness against them )4:159(. This meaning has the support from an alternate recitation of the Aya0t؛ (وَإِنَّهُ لَعَلَمٌ لِلسَّاعَةِ) (And he shall be a known sign for (the coming of) the Hour.) means, evidence that the Hour will surely come. Mujahid said:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he shall be a sign for (the coming of) the Hour.) means, sign and "One of the signs of the Hour will be the appearance of `Isa son of Maryam before the Day of Resurrection. " Something similar was also narrated from Abu Hurayrah, Ibn `Abbas, `Abu Al-`Aliyah, Abu Malik, `Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others. Many Mutawatir Hadiths report that the Messenger of Allah ﷺ said that `Isa will descend before the Day of Resurrection as a just ruler and fair judge.
فَلاَ تَمْتَرُنَّ بِهَا
(Therefore have no doubt concerning it.) means, do not doubt that it will surely come to pass.
وَاتَّبِعُونِ
(And follow Me.) means, `in what I tell you about it.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌوَلاَ يَصُدَّنَّكُمُ الشَّيْطَـنُ
(This is the straight path. And let not Shaytan hinder you.) means, from following the truth.
إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌوَلَمَّا جَآءَ عِيسَى بِالْبَيِّنَـتِ قَالَ قَدْ جِئْتُكُم بِالْحِكْمَةِ
(Verily, he (Satan) to you is a plain enemy. And when `Isa came with (Our) clear proofs, he said: "I have come to you with Al-Hikmah..."), meaning prophethood:
وَلأُبَيِّنَ لَكُم بَعْضَ الَّذِى تَخْتَلِفُونَ فِيهِ
(and in order to make clear to you some of the (points) in which you differ.) Ibn Jarir said, "This means religious matters, not worldly matters." What he said is good.
فَاتَّقُواْ اللَّهَ
(Therefore have Taqwa of Allah) means, `with regard to what I command you to do.'
وَأَطِيعُونِ
(and obey me.) means, `in what I bring to you.'
إِنَّ اللَّهَ هُوَ رَبِّى وَرَبُّكُمْ فَاعْبُدُوهُ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Verily, Allah! He is my Lord and your Lord. So worship Him. This is the straight path.) means, `you and I are enslaved to Him, in need of Him and we commonly share in the worship of Him Alone, associating none with Him.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(This is the straight path) means, `what I have brought to you is the straight path, which is the worship of the Lord, may He exalted, Alone.'
فَاخْتَلَفَ الاٌّحْزَابُ مِن بَيْنِهِمْ
(But the sects from among themselves differed. ) means, they differed and became parties and factions, some who stated that he (`Isa) was the servant and Messenger of Allah -- which is true - while others claimed that he was the son of Allah or that he himself was Allah -- glorified be Allah far above what they say. Allah says:
فَوَيْلٌ لِّلَّذِينَ ظَلَمُواْ مِنْ عَذَابِ يَوْمٍ أَلِيمٍ
(So woe to those who do wrong from the torment of a painful Day)!
📜 Texte arabe source
قوله: ( وَلَوْ نَشَاءُ لَجَعَلْنَا مِنْكُمْ مَلائِكَةً فِي الأرْضِ يَخْلُفُونَ ) يقول تعالى ذكره: ولو نشاء معشر بني آدم أهلكناكم, فأفنينا جميعكم, وجعلنا بدلا منكم في الأرض ملائكة يخلفونكم فيها يعبدونني وذلك نحو قوله تعالى ذكره: إِنْ يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ وَكَانَ اللَّهُ عَلَى ذَلِكَ قَدِيرًا وكما قال: إِنْ يَشَأْ يُذْهِبْكُمْ وَيَسْتَخْلِفْ مِنْ بَعْدِكُمْ مَا يَشَاءُ .
وبنحو الذي قلنا في ذلك قال أهل التأويل, غير أن منهم من قال: معناه: يخلف بعضهم بعضا.
* ذكر من قال ذلك:
حدثني عليّ, قال: ثنا أبو صالح, قال: ثني معاوية, عن عليّ, عن ابن عباس, قوله:( وَلَوْ نَشَاءُ لَجَعَلْنَا مِنْكُمْ مَلائِكَةً فِي الأرْضِ يَخْلُفُونَ ) يقول: يخلف بعضهم بعضا.
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:( لَجَعَلْنَا مِنْكُمْ مَلائِكَةً فِي الأرْضِ يَخْلُفُونَ ) قال: يعمرون الأرض بدلا منكم.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, في قوله:( مَلائِكَةً فِي الأرْضِ يَخْلُفُونَ ) قال: يخلف بعضهم بعضا, مكان بني آدم.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَلَوْ نَشَاءُ لَجَعَلْنَا مِنْكُمْ مَلائِكَةً فِي الأرْضِ يَخْلُفُونَ ) لو شاء الله لجعل في الأرض ملائكة يخلف بعضهم بعضا.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَلَوْ نَشَاءُ لَجَعَلْنَا مِنْكُمْ مَلائِكَةً فِي الأرْضِ يَخْلُفُونَ ) قال: خلفا منكم.
Verset 61
Le mépris des Quraysh pour le fils de Maryam, et son véritable statut auprès d'Allah. Allah nous relate comment les Quraysh persistèrent dans leur mécréance et leurs arguments obstinés : « Et quand le fils de Maryam est cité comme exemple, voilà que ton peuple s’en détourne (en criant). » Plusieurs autres ont rapporté qu’Ibn `Abbas, qu’Allah l’agrée, Mujahid, `Ikrimah, As-Suddi et Ad-Dahhak ont dit : « Ils rirent, c’est-à-dire qu’ils furent stupéfaits par cela. » Qatadah a dit : « Ils furent repoussés par cela et ils rirent. » Ibrahim An-Nakha`i a dit : « Ils se détournèrent. » La raison en fut mentionnée par Muhammad bin Ishaq dans As-Sirah. Il dit : « Selon ce que j’ai entendu, le Messager d’Allah ﷺ s’assit un jour avec Al-Walid bin Al-Mughirah dans la Mosquée, et An-Nadr bin Al-Harith vint et s’assit avec eux. Il y avait aussi d’autres hommes des Quraysh dans l’assemblée. Le Messager d’Allah ﷺ parla, puis An-Nadr bin Al-Harith s’approcha de lui et le Messager d’Allah lui parla jusqu’à ce qu’il le vainque dans l’argumentation. Puis il lui récita, ainsi qu’à eux : « Certes, vous et ce que vous adorez en dehors d’Allah, vous êtes le combustible de l’Enfer ! Vous y entrerez. » (21:98) Ensuite, le Messager d’Allah ﷺ se leva et alla s’asseoir avec `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah lui dit : « Par Allah, An-Nadr bin Al-Harith n’a pas pu égaler le fils de `Abd Al-Muttalib dans l’argumentation. Muhammad ﷺ prétend que nous et ces dieux que nous adorons sommes le combustible de l’Enfer. » `Abdullah bin Az-Zab`ari dit : « Par Allah, si je le rencontre, je le vaincrai dans l’argumentation. Demande à Muhammad ﷺ si tout ce qui est adoré en dehors d’Allah sera en Enfer avec ceux qui l’adorent, car nous adorons les anges, les Juifs adorent `Uzayr, et les Chrétiens adorent le Messie `Isa bin Maryam. » Al-Walid et ceux qui étaient assis avec lui furent émerveillés.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Contempt of the Quraysh for the son of Maryam, and His true Status with Allah
Allah tells us how the Quraysh persisted in their disbelief and stubborn arguments:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) Several others narrated that Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, As-Suddi and Ad-Dahhak said, "They laughed, i.e., they were astounded by that." Qatadah said, "They were repelled by that and they laughed." Ibrahim An-Nakha`i said, "They turned away." The reason for this was mentioned by Muhammad bin Ishaq in As-Sirah. He said, "According to what I have heard, the Messenger of Allah ﷺ sat down one day with Al-Walid bin Al-Mughirah in the Masjid, and An-Nadr bin Al-Harith came and sat down with them. There were also other men from the Quraysh in the gathering. The Messenger of Allah ﷺ spoke, then An-Nadr bin Al-Harith came up to him and the Messenger of Allah spoke to him until he defeated him in argument. Then he recited to him and to them,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) Then the Messenger of Allah ﷺ got up and went to sit with `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah said to him, `By Allah, An-Nadr bin Al-Harith could not match the son of `Abd Al-Muttalib in argument. Muhammad ﷺ claims that we and these gods that we worship are fuel for Hell.' `Abdullah bin Az-Zab`ari said, `By Allah, if I meet with him I will defeat him in argument. Ask Muhammad ﷺ whether everyone that is worshipped instead of Allah will be in Hell with those who worshipped him, for we worship the angels, and the Jews worship `Uzayr, and the Christians worship the Messiah `Isa bin Maryam.' Al-Walid and those who were sitting with him were amazed at what `Abdullah bin Az-Zab`ari said, and they thought that he had come up with a good point. He said this to the Messenger of Allah ﷺ, who said:
«كُلُّ مَنْ أَحَبَّ أَنْ يُعْبَدَ مِنْ دُونِ اللهِ فَهُوَ مَعَ مَنْ عَبَدَهُ، فَإِنَّهُمْ إِنَّمَا يَعْبُدُونَ الشَّيْطَانَ وَمَنْ أَمَرَهُمْ بِعِبَادَتِه»
(Everyone who likes to worship something other than Allah will be with the one whom he worshipped, for indeed they are worshipping the Shaytan and whomever told them to worship that person.)" Then Allah revealed the words:
إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِّنَّا الْحُسْنَى أُوْلَـئِكَ عَنْهَا مُبْعَدُونَ
(Verily, those for whom the good has preceded from Us, they will be removed far therefrom (Hell)) (21:101), meaning that `Isa, `Uzayr and rabbis and monks who were also worshipped, who spent their lives in devotion towards Allah. The misguided people who came after them took them as lords instead of Allah. Concerning the notion of worshipping the angels as daughters of Allah, the following words were revealed:
وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً سُبْحَانَهُ بَلْ عِبَادٌ مُّكْرَمُونَ
(And they say: "The Most Gracious has begotten a son (or children)." Glory to Him! They are but honored servants.) (21:26) Concerning `Isa bin Maryam, the fact that he is worshipped instead of Allah, and to the amazement of Al-Walid and the others who were present at the argument, the following was revealed:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) meaning, they take this argument as a basis for rejecting your message. Then Allah mentions `Isa bin Maryam and says:
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ - وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(He was not more than a servant. We granted Our favor to him, and We made him an example for the Children of Israel. And if it were Our will, We would have made angels to replace you on the earth. And he (`Isa) shall be a known sign for the Hour. ) meaning, the miracles and signs that happened at his hands, such as raising the dead and healing the sick, are sufficient as signs of the approach of the Hour.
فَلاَ تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Therefore have no doubt concerning it. And follow Me! This is the straight path)." Ibn Jarir mentioned that Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him, commented on the Ayah:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) "This means the Quraysh, when it was said to them:
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) The Quraysh said to him: `What about `Isa bin Maryam' He said:
«ذَاكَ عَبْدُاللهِ وَرَسُولُه»
(He is the servant and Messenger of Allah.) They said, `By Allah, he means that we should take him as a lord just as the Christians took `Isa son of Maryam as a lord.' Then Allah said:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)."
وَقَالُواْ ءَأَالِهَتُنَا خَيْرٌ أَمْ هُوَ
(And say: "Are our gods better or is he"). Qatadah said, "They were saying, `our gods are better than him'." Qatadah said; "Ibn Mas`ud, may Allah be pleased with him, recited it (أَآلِهَتُنَا خَيْرٌ أَمْ هذَا) (Are our gods better or is this (person))" they mean Muhammad ﷺ.
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ
(They quoted not the above example except for argument.) means, for the sake of stubborn argument, for they knew that he (`Isa ) was not included in the Ayah (21:98), because that would not make sense. The words,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell!) (21:98) are addressed to the Quraysh, for they used to worship idols and false gods -- they did not worship the Messiah so why should he be included in what the Ayah says What they said was only for the sake of argument; they did not really believe in it. Imam Ahmad, may Allah have mercy on him, recorded that Abu Umamah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«مَا ضَلَّ قَوْمٌ بَعْدَ هُدًى كَانُوا عَلَيْهِ، إِلَّا أُوْرِثُوا الْجَدَل»
g(No people go astray after having been guided, but they resort to (futile) argument.) Then the Messenger of Allah ﷺ recited this Ayah:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)." It was also recorded by At-Tirmidhi, Ibn Majah and Ibn Jarir. At-Tirmidhi said, "This Hadith is Hasan Sahih, we do not know it except from the Hadith of Hajjaj bin Dinar..."
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ
(He (`Isa) was not more than a servant. We granted Our favor to him,) means, `Isa, peace be upon him; he was no more than one of the servants of Allah whom Allah blessed with prophethood and messengership.
وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ
(and We made him an example for the Children of Israel.) means, `a sign, proof and evidence of Our power to do whatever We will.'
وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ
(And if it were Our will, We would have made angels to replace you on the earth.) As-Suddi said, "They would have taken your place on (the earth). " Ibn `Abbas, may Allah be pleased with him, and Qatadah said, "They would have succeeded one another just as you succeed one another." This view is implied by the former veiw. Mujahid said, "They would have populated the earth instead of you." Allah's saying:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he (`Isa) shall be a known sign for (the coming of) the Hour.) The correct view concerning this phrase is that it refers to his descent before the Day of Resurrection, as Allah says:
وَإِن مِّنْ أَهْلِ الْكِتَـبِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ
(And there is none of the People of the Scripture but must believe in him before his death) (4:159). -- meaning before the death of `Isa, peace be upon him --
وَيَوْمَ الْقِيَـمَةِ يَكُونُ عَلَيْهِمْ شَهِيداً
And on the Day of Resurrection, he will be a witness against them )4:159(. This meaning has the support from an alternate recitation of the Aya0t؛ (وَإِنَّهُ لَعَلَمٌ لِلسَّاعَةِ) (And he shall be a known sign for (the coming of) the Hour.) means, evidence that the Hour will surely come. Mujahid said:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he shall be a sign for (the coming of) the Hour.) means, sign and "One of the signs of the Hour will be the appearance of `Isa son of Maryam before the Day of Resurrection. " Something similar was also narrated from Abu Hurayrah, Ibn `Abbas, `Abu Al-`Aliyah, Abu Malik, `Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others. Many Mutawatir Hadiths report that the Messenger of Allah ﷺ said that `Isa will descend before the Day of Resurrection as a just ruler and fair judge.
فَلاَ تَمْتَرُنَّ بِهَا
(Therefore have no doubt concerning it.) means, do not doubt that it will surely come to pass.
وَاتَّبِعُونِ
(And follow Me.) means, `in what I tell you about it.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌوَلاَ يَصُدَّنَّكُمُ الشَّيْطَـنُ
(This is the straight path. And let not Shaytan hinder you.) means, from following the truth.
إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌوَلَمَّا جَآءَ عِيسَى بِالْبَيِّنَـتِ قَالَ قَدْ جِئْتُكُم بِالْحِكْمَةِ
(Verily, he (Satan) to you is a plain enemy. And when `Isa came with (Our) clear proofs, he said: "I have come to you with Al-Hikmah..."), meaning prophethood:
وَلأُبَيِّنَ لَكُم بَعْضَ الَّذِى تَخْتَلِفُونَ فِيهِ
(and in order to make clear to you some of the (points) in which you differ.) Ibn Jarir said, "This means religious matters, not worldly matters." What he said is good.
فَاتَّقُواْ اللَّهَ
(Therefore have Taqwa of Allah) means, `with regard to what I command you to do.'
وَأَطِيعُونِ
(and obey me.) means, `in what I bring to you.'
إِنَّ اللَّهَ هُوَ رَبِّى وَرَبُّكُمْ فَاعْبُدُوهُ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Verily, Allah! He is my Lord and your Lord. So worship Him. This is the straight path.) means, `you and I are enslaved to Him, in need of Him and we commonly share in the worship of Him Alone, associating none with Him.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(This is the straight path) means, `what I have brought to you is the straight path, which is the worship of the Lord, may He exalted, Alone.'
فَاخْتَلَفَ الاٌّحْزَابُ مِن بَيْنِهِمْ
(But the sects from among themselves differed. ) means, they differed and became parties and factions, some who stated that he (`Isa) was the servant and Messenger of Allah -- which is true - while others claimed that he was the son of Allah or that he himself was Allah -- glorified be Allah far above what they say. Allah says:
فَوَيْلٌ لِّلَّذِينَ ظَلَمُواْ مِنْ عَذَابِ يَوْمٍ أَلِيمٍ
(So woe to those who do wrong from the torment of a painful Day)!
📜 Texte arabe source
القول في تأويل قوله تعالى : وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ فَلا تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ هَذَا صِرَاطٌ مُسْتَقِيمٌ (61)
اختلف أهل التأويل في الهاء التي في قوله: ( وَإِنَّهُ ) وما المعنيّ بها, ومن ذكر ما هي, فقال بعضهم: هي من ذكر عيسى, وهي عائدة عليه. وقالوا: معنى الكلام: وإن عيسى ظهوره علم يعلم به مجيء الساعة, لأن ظهوره من أشراطها ونـزوله إلى الأرض دليل على فناء الدنيا, وإقبال الآخرة.
* ذكر من قال ذلك:
حدثنا ابن بشار, قال: ثنا عبد الرحمن, قال: ثنا سفيان, عن عاصم, عن أبي رزين, عن يحيى, عن ابن عباس,( وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ ) قال: خروج عيسى ابن مريم.
حدثنا ابن المثنى, قال: ثنا ابن أبي عدي, عن شعبة, عن عاصم, عن أبي رزين, عن ابن عباس بمثله, إلا أنه قال: نـزول عيسى ابن مريم.
حدثني محمد بن إسماعيل الأحمسيّ, قال: ثنا غالب بن قائد, قال: ثنا قيس, عن عاصم, عن أبي رزين, عن ابن عباس, أنه كان يقرأ " وَإِنَّهُ لَعَلَمٌ للسَّاعَةِ" قال: نـزول عيسى ابن مريم.
حدثنا أبو كُرَيب, قال: ثنا ابن عطية, عن فضيل بن مرزوق, عن جابر, قال: كان ابن عباس يقول: ما أدري علم الناس بتفسير هذه الآية, أم لم يفطنوا لها؟" وَإِنَّهُ لَعَلَمٌ للسَّاعَةِ" قال: نـزول عيسى ابن مريم.
حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس:" وَإِنَّهُ لَعَلْمٌ للسَّاعَةِ" قال: نـزول عيسى ابن مريم.
حدثني يعقوب, قال: ثنا هشيم, قال: أخبرنا حصين, عن أبي مالك وعوف عن الحسن أنهما قالا في قوله:( وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ ) قالا نـزول عيسى ابن مريم وقرأها أحدهما " وَإِنَّهُ لَعَلْمٌ للسَّاعَةِ".
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:( وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ ) قال: آية للساعة خروج عيسى ابن مريم قبل يوم القيامة.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة " وَإِنَّهُ لَعَلَمٌ للسَّاعَةِ" قال: نـزول عيسى ابن مريم علم للساعة: القيامة.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, في قوله:" وَإِنَّهُ لَعَلَمٌ للسَّاعَةِ" قال: نـزول عيسى ابن مريم علم للساعة.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ ) قال: خروج عيسى ابن مريم قبل يوم القيامة.
حدثت عن الحسين, قال: سمعت أبا معاذ يقول: أخبرنا عبيد, قال: سمعت الضحاك يقول في قوله: ( وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ ) يعني خروج عيسى ابن مريم ونـزوله من السماء قبل يوم القيامة.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله:( وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ ) قال: نـزول عيسى ابن مريم علم للساعة حين ينـزل.
وقال آخرون: الهاء التي في قوله: ( وَإنَّهُ ) من ذكر القرآن, وقالوا: معنى الكلام: وإن هذا القرآن لعلم للساعة يعلمكم بقيامها, ويخبركم عنها وعن أهوالها.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قال: كان الحسن يقول: " وَإِنَّهُ لَعَلَمٌ للسَّاعَةِ" هذا القرآن.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة قال: كان ناس يقولون: القرآن علم للساعة. واجتمعت قرّاء الأمصار في قراءة قوله:( وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ ) على كسر العين من العلم. ورُوي عن ابن عباس ما ذكرت عنه في فتحها, وعن قتادة والضحاك.
والصواب من القراءة في ذلك: الكسر في العين, لإجماع الحجة من القرّاء عليه.
وقد ذكر أن ذلك في قراءة أُبيّ, وإنه لذكر للساعة, فذلك مصحح قراءة الذين قرءوا بكسر العين من قوله:( لَعِلْمٌ ).
وقوله: ( فَلا تَمْتَرُنَّ بِهَا ) يقول: فلا تشكنّ فيها وفي مجيئها أيها الناس.
كما حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( فَلا تَمْتَرُنَّ بِهَا ) قال: تشكون فيها.
وقوله: ( وَاتَّبِعُونَ ) يقول تعالى ذكره: وأطيعون فاعملوا بما أمرتكم به, وانتهوا عما نهيتكم عنه,( هَذَا صِرَاطٌ مُسْتَقِيمٌ ) يقول: اتباعكم إياي أيها الناس في أمري ونهي صراط مستقيم, يقول: طريق لا اعوجاج فيه, بل هو قويم.
Verset 62
Le mépris des Quraysh pour le fils de Maryam, et son véritable statut auprès d'Allah. Allah nous relate comment les Quraysh persistèrent dans leur mécréance et leurs arguments obstinés : « Et quand le fils de Maryam est cité comme exemple, voilà que ton peuple s’en détourne (en criant). » Plusieurs autres ont rapporté qu’Ibn `Abbas, qu’Allah l’agrée, Mujahid, `Ikrimah, As-Suddi et Ad-Dahhak ont dit : « Ils rirent, c’est-à-dire qu’ils furent stupéfaits par cela. » Qatadah a dit : « Ils furent repoussés par cela et ils rirent. » Ibrahim An-Nakha`i a dit : « Ils se détournèrent. » La raison en fut mentionnée par Muhammad bin Ishaq dans As-Sirah. Il dit : « Selon ce que j’ai entendu, le Messager d’Allah ﷺ s’assit un jour avec Al-Walid bin Al-Mughirah dans la Mosquée, et An-Nadr bin Al-Harith vint et s’assit avec eux. Il y avait aussi d’autres hommes des Quraysh dans l’assemblée. Le Messager d’Allah ﷺ parla, puis An-Nadr bin Al-Harith s’approcha de lui et le Messager d’Allah lui parla jusqu’à ce qu’il le vainque dans l’argumentation. Puis il lui récita, ainsi qu’à eux : « Certes, vous et ce que vous adorez en dehors d’Allah, vous êtes le combustible de l’Enfer ! Vous y entrerez. » (21:98) Ensuite, le Messager d’Allah ﷺ se leva et alla s’asseoir avec `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah lui dit : « Par Allah, An-Nadr bin Al-Harith n’a pas pu égaler le fils de `Abd Al-Muttalib dans l’argumentation. Muhammad ﷺ prétend que nous et ces dieux que nous adorons sommes le combustible de l’Enfer. » `Abdullah bin Az-Zab`ari dit : « Par Allah, si je le rencontre, je le vaincrai dans l’argumentation. Demande à Muhammad ﷺ si tout ce qui est adoré en dehors d’Allah sera en Enfer avec ceux qui l’adorent, car nous adorons les anges, les Juifs adorent `Uzayr, et les Chrétiens adorent le Messie `Isa bin Maryam. » Al-Walid et ceux qui étaient assis avec lui furent émerveillés.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Contempt of the Quraysh for the son of Maryam, and His true Status with Allah
Allah tells us how the Quraysh persisted in their disbelief and stubborn arguments:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) Several others narrated that Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, As-Suddi and Ad-Dahhak said, "They laughed, i.e., they were astounded by that." Qatadah said, "They were repelled by that and they laughed." Ibrahim An-Nakha`i said, "They turned away." The reason for this was mentioned by Muhammad bin Ishaq in As-Sirah. He said, "According to what I have heard, the Messenger of Allah ﷺ sat down one day with Al-Walid bin Al-Mughirah in the Masjid, and An-Nadr bin Al-Harith came and sat down with them. There were also other men from the Quraysh in the gathering. The Messenger of Allah ﷺ spoke, then An-Nadr bin Al-Harith came up to him and the Messenger of Allah spoke to him until he defeated him in argument. Then he recited to him and to them,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) Then the Messenger of Allah ﷺ got up and went to sit with `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah said to him, `By Allah, An-Nadr bin Al-Harith could not match the son of `Abd Al-Muttalib in argument. Muhammad ﷺ claims that we and these gods that we worship are fuel for Hell.' `Abdullah bin Az-Zab`ari said, `By Allah, if I meet with him I will defeat him in argument. Ask Muhammad ﷺ whether everyone that is worshipped instead of Allah will be in Hell with those who worshipped him, for we worship the angels, and the Jews worship `Uzayr, and the Christians worship the Messiah `Isa bin Maryam.' Al-Walid and those who were sitting with him were amazed at what `Abdullah bin Az-Zab`ari said, and they thought that he had come up with a good point. He said this to the Messenger of Allah ﷺ, who said:
«كُلُّ مَنْ أَحَبَّ أَنْ يُعْبَدَ مِنْ دُونِ اللهِ فَهُوَ مَعَ مَنْ عَبَدَهُ، فَإِنَّهُمْ إِنَّمَا يَعْبُدُونَ الشَّيْطَانَ وَمَنْ أَمَرَهُمْ بِعِبَادَتِه»
(Everyone who likes to worship something other than Allah will be with the one whom he worshipped, for indeed they are worshipping the Shaytan and whomever told them to worship that person.)" Then Allah revealed the words:
إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِّنَّا الْحُسْنَى أُوْلَـئِكَ عَنْهَا مُبْعَدُونَ
(Verily, those for whom the good has preceded from Us, they will be removed far therefrom (Hell)) (21:101), meaning that `Isa, `Uzayr and rabbis and monks who were also worshipped, who spent their lives in devotion towards Allah. The misguided people who came after them took them as lords instead of Allah. Concerning the notion of worshipping the angels as daughters of Allah, the following words were revealed:
وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً سُبْحَانَهُ بَلْ عِبَادٌ مُّكْرَمُونَ
(And they say: "The Most Gracious has begotten a son (or children)." Glory to Him! They are but honored servants.) (21:26) Concerning `Isa bin Maryam, the fact that he is worshipped instead of Allah, and to the amazement of Al-Walid and the others who were present at the argument, the following was revealed:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) meaning, they take this argument as a basis for rejecting your message. Then Allah mentions `Isa bin Maryam and says:
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ - وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(He was not more than a servant. We granted Our favor to him, and We made him an example for the Children of Israel. And if it were Our will, We would have made angels to replace you on the earth. And he (`Isa) shall be a known sign for the Hour. ) meaning, the miracles and signs that happened at his hands, such as raising the dead and healing the sick, are sufficient as signs of the approach of the Hour.
فَلاَ تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Therefore have no doubt concerning it. And follow Me! This is the straight path)." Ibn Jarir mentioned that Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him, commented on the Ayah:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) "This means the Quraysh, when it was said to them:
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) The Quraysh said to him: `What about `Isa bin Maryam' He said:
«ذَاكَ عَبْدُاللهِ وَرَسُولُه»
(He is the servant and Messenger of Allah.) They said, `By Allah, he means that we should take him as a lord just as the Christians took `Isa son of Maryam as a lord.' Then Allah said:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)."
وَقَالُواْ ءَأَالِهَتُنَا خَيْرٌ أَمْ هُوَ
(And say: "Are our gods better or is he"). Qatadah said, "They were saying, `our gods are better than him'." Qatadah said; "Ibn Mas`ud, may Allah be pleased with him, recited it (أَآلِهَتُنَا خَيْرٌ أَمْ هذَا) (Are our gods better or is this (person))" they mean Muhammad ﷺ.
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ
(They quoted not the above example except for argument.) means, for the sake of stubborn argument, for they knew that he (`Isa ) was not included in the Ayah (21:98), because that would not make sense. The words,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell!) (21:98) are addressed to the Quraysh, for they used to worship idols and false gods -- they did not worship the Messiah so why should he be included in what the Ayah says What they said was only for the sake of argument; they did not really believe in it. Imam Ahmad, may Allah have mercy on him, recorded that Abu Umamah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«مَا ضَلَّ قَوْمٌ بَعْدَ هُدًى كَانُوا عَلَيْهِ، إِلَّا أُوْرِثُوا الْجَدَل»
g(No people go astray after having been guided, but they resort to (futile) argument.) Then the Messenger of Allah ﷺ recited this Ayah:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)." It was also recorded by At-Tirmidhi, Ibn Majah and Ibn Jarir. At-Tirmidhi said, "This Hadith is Hasan Sahih, we do not know it except from the Hadith of Hajjaj bin Dinar..."
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ
(He (`Isa) was not more than a servant. We granted Our favor to him,) means, `Isa, peace be upon him; he was no more than one of the servants of Allah whom Allah blessed with prophethood and messengership.
وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ
(and We made him an example for the Children of Israel.) means, `a sign, proof and evidence of Our power to do whatever We will.'
وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ
(And if it were Our will, We would have made angels to replace you on the earth.) As-Suddi said, "They would have taken your place on (the earth). " Ibn `Abbas, may Allah be pleased with him, and Qatadah said, "They would have succeeded one another just as you succeed one another." This view is implied by the former veiw. Mujahid said, "They would have populated the earth instead of you." Allah's saying:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he (`Isa) shall be a known sign for (the coming of) the Hour.) The correct view concerning this phrase is that it refers to his descent before the Day of Resurrection, as Allah says:
وَإِن مِّنْ أَهْلِ الْكِتَـبِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ
(And there is none of the People of the Scripture but must believe in him before his death) (4:159). -- meaning before the death of `Isa, peace be upon him --
وَيَوْمَ الْقِيَـمَةِ يَكُونُ عَلَيْهِمْ شَهِيداً
And on the Day of Resurrection, he will be a witness against them )4:159(. This meaning has the support from an alternate recitation of the Aya0t؛ (وَإِنَّهُ لَعَلَمٌ لِلسَّاعَةِ) (And he shall be a known sign for (the coming of) the Hour.) means, evidence that the Hour will surely come. Mujahid said:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he shall be a sign for (the coming of) the Hour.) means, sign and "One of the signs of the Hour will be the appearance of `Isa son of Maryam before the Day of Resurrection. " Something similar was also narrated from Abu Hurayrah, Ibn `Abbas, `Abu Al-`Aliyah, Abu Malik, `Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others. Many Mutawatir Hadiths report that the Messenger of Allah ﷺ said that `Isa will descend before the Day of Resurrection as a just ruler and fair judge.
فَلاَ تَمْتَرُنَّ بِهَا
(Therefore have no doubt concerning it.) means, do not doubt that it will surely come to pass.
وَاتَّبِعُونِ
(And follow Me.) means, `in what I tell you about it.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌوَلاَ يَصُدَّنَّكُمُ الشَّيْطَـنُ
(This is the straight path. And let not Shaytan hinder you.) means, from following the truth.
إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌوَلَمَّا جَآءَ عِيسَى بِالْبَيِّنَـتِ قَالَ قَدْ جِئْتُكُم بِالْحِكْمَةِ
(Verily, he (Satan) to you is a plain enemy. And when `Isa came with (Our) clear proofs, he said: "I have come to you with Al-Hikmah..."), meaning prophethood:
وَلأُبَيِّنَ لَكُم بَعْضَ الَّذِى تَخْتَلِفُونَ فِيهِ
(and in order to make clear to you some of the (points) in which you differ.) Ibn Jarir said, "This means religious matters, not worldly matters." What he said is good.
فَاتَّقُواْ اللَّهَ
(Therefore have Taqwa of Allah) means, `with regard to what I command you to do.'
وَأَطِيعُونِ
(and obey me.) means, `in what I bring to you.'
إِنَّ اللَّهَ هُوَ رَبِّى وَرَبُّكُمْ فَاعْبُدُوهُ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Verily, Allah! He is my Lord and your Lord. So worship Him. This is the straight path.) means, `you and I are enslaved to Him, in need of Him and we commonly share in the worship of Him Alone, associating none with Him.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(This is the straight path) means, `what I have brought to you is the straight path, which is the worship of the Lord, may He exalted, Alone.'
فَاخْتَلَفَ الاٌّحْزَابُ مِن بَيْنِهِمْ
(But the sects from among themselves differed. ) means, they differed and became parties and factions, some who stated that he (`Isa) was the servant and Messenger of Allah -- which is true - while others claimed that he was the son of Allah or that he himself was Allah -- glorified be Allah far above what they say. Allah says:
فَوَيْلٌ لِّلَّذِينَ ظَلَمُواْ مِنْ عَذَابِ يَوْمٍ أَلِيمٍ
(So woe to those who do wrong from the torment of a painful Day)!
📜 Texte arabe source
وقوله: ( وَلا يَصُدَّنَّكُمُ الشَّيْطَانُ ) يقول جلّ ثناؤه: ولا يعدلنكم الشيطان عن طاعتي فيما آمركم وأنهاكم, فتخالفوه إلى غيره, وتجوروا عن الصراط المستقيم فتضلوا( إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ ) يقول: إن الشيطان لكم عدوّ يدعوكم إلى ما فيه هلاككم, ويصدّكم عن قصد السبيل, ليوردكم المهالك, مبين قد أبان لكم عداوته, بامتناعه من السجود لأبيكم آدم, وإدلائه بالغرور حتى أخرجه من الجنة حسدًا وبغيًا.
Verset 63
Le mépris des Quraysh pour le fils de Maryam, et son véritable statut auprès d'Allah. Allah nous relate comment les Quraysh persistèrent dans leur mécréance et leurs arguments obstinés : « Et quand le fils de Maryam est cité comme exemple, voilà que ton peuple s’en détourne (en criant). » Plusieurs autres ont rapporté qu’Ibn `Abbas, qu’Allah l’agrée, Mujahid, `Ikrimah, As-Suddi et Ad-Dahhak ont dit : « Ils rirent, c’est-à-dire qu’ils furent stupéfaits par cela. » Qatadah a dit : « Ils furent repoussés par cela et ils rirent. » Ibrahim An-Nakha`i a dit : « Ils se détournèrent. » La raison en fut mentionnée par Muhammad bin Ishaq dans As-Sirah. Il dit : « Selon ce que j’ai entendu, le Messager d’Allah ﷺ s’assit un jour avec Al-Walid bin Al-Mughirah dans la Mosquée, et An-Nadr bin Al-Harith vint et s’assit avec eux. Il y avait aussi d’autres hommes des Quraysh dans l’assemblée. Le Messager d’Allah ﷺ parla, puis An-Nadr bin Al-Harith s’approcha de lui et le Messager d’Allah lui parla jusqu’à ce qu’il le vainque dans l’argumentation. Puis il lui récita, ainsi qu’à eux : « Certes, vous et ce que vous adorez en dehors d’Allah, vous êtes le combustible de l’Enfer ! Vous y entrerez. » (21:98) Ensuite, le Messager d’Allah ﷺ se leva et alla s’asseoir avec `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah lui dit : « Par Allah, An-Nadr bin Al-Harith n’a pas pu égaler le fils de `Abd Al-Muttalib dans l’argumentation. Muhammad ﷺ prétend que nous et ces dieux que nous adorons sommes le combustible de l’Enfer. » `Abdullah bin Az-Zab`ari dit : « Par Allah, si je le rencontre, je le vaincrai dans l’argumentation. Demande à Muhammad ﷺ si tout ce qui est adoré en dehors d’Allah sera en Enfer avec ceux qui l’adorent, car nous adorons les anges, les Juifs adorent `Uzayr, et les Chrétiens adorent le Messie `Isa bin Maryam. » Al-Walid et ceux qui étaient assis avec lui furent émerveillés.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Contempt of the Quraysh for the son of Maryam, and His true Status with Allah
Allah tells us how the Quraysh persisted in their disbelief and stubborn arguments:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) Several others narrated that Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, As-Suddi and Ad-Dahhak said, "They laughed, i.e., they were astounded by that." Qatadah said, "They were repelled by that and they laughed." Ibrahim An-Nakha`i said, "They turned away." The reason for this was mentioned by Muhammad bin Ishaq in As-Sirah. He said, "According to what I have heard, the Messenger of Allah ﷺ sat down one day with Al-Walid bin Al-Mughirah in the Masjid, and An-Nadr bin Al-Harith came and sat down with them. There were also other men from the Quraysh in the gathering. The Messenger of Allah ﷺ spoke, then An-Nadr bin Al-Harith came up to him and the Messenger of Allah spoke to him until he defeated him in argument. Then he recited to him and to them,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) Then the Messenger of Allah ﷺ got up and went to sit with `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah said to him, `By Allah, An-Nadr bin Al-Harith could not match the son of `Abd Al-Muttalib in argument. Muhammad ﷺ claims that we and these gods that we worship are fuel for Hell.' `Abdullah bin Az-Zab`ari said, `By Allah, if I meet with him I will defeat him in argument. Ask Muhammad ﷺ whether everyone that is worshipped instead of Allah will be in Hell with those who worshipped him, for we worship the angels, and the Jews worship `Uzayr, and the Christians worship the Messiah `Isa bin Maryam.' Al-Walid and those who were sitting with him were amazed at what `Abdullah bin Az-Zab`ari said, and they thought that he had come up with a good point. He said this to the Messenger of Allah ﷺ, who said:
«كُلُّ مَنْ أَحَبَّ أَنْ يُعْبَدَ مِنْ دُونِ اللهِ فَهُوَ مَعَ مَنْ عَبَدَهُ، فَإِنَّهُمْ إِنَّمَا يَعْبُدُونَ الشَّيْطَانَ وَمَنْ أَمَرَهُمْ بِعِبَادَتِه»
(Everyone who likes to worship something other than Allah will be with the one whom he worshipped, for indeed they are worshipping the Shaytan and whomever told them to worship that person.)" Then Allah revealed the words:
إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِّنَّا الْحُسْنَى أُوْلَـئِكَ عَنْهَا مُبْعَدُونَ
(Verily, those for whom the good has preceded from Us, they will be removed far therefrom (Hell)) (21:101), meaning that `Isa, `Uzayr and rabbis and monks who were also worshipped, who spent their lives in devotion towards Allah. The misguided people who came after them took them as lords instead of Allah. Concerning the notion of worshipping the angels as daughters of Allah, the following words were revealed:
وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً سُبْحَانَهُ بَلْ عِبَادٌ مُّكْرَمُونَ
(And they say: "The Most Gracious has begotten a son (or children)." Glory to Him! They are but honored servants.) (21:26) Concerning `Isa bin Maryam, the fact that he is worshipped instead of Allah, and to the amazement of Al-Walid and the others who were present at the argument, the following was revealed:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) meaning, they take this argument as a basis for rejecting your message. Then Allah mentions `Isa bin Maryam and says:
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ - وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(He was not more than a servant. We granted Our favor to him, and We made him an example for the Children of Israel. And if it were Our will, We would have made angels to replace you on the earth. And he (`Isa) shall be a known sign for the Hour. ) meaning, the miracles and signs that happened at his hands, such as raising the dead and healing the sick, are sufficient as signs of the approach of the Hour.
فَلاَ تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Therefore have no doubt concerning it. And follow Me! This is the straight path)." Ibn Jarir mentioned that Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him, commented on the Ayah:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) "This means the Quraysh, when it was said to them:
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) The Quraysh said to him: `What about `Isa bin Maryam' He said:
«ذَاكَ عَبْدُاللهِ وَرَسُولُه»
(He is the servant and Messenger of Allah.) They said, `By Allah, he means that we should take him as a lord just as the Christians took `Isa son of Maryam as a lord.' Then Allah said:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)."
وَقَالُواْ ءَأَالِهَتُنَا خَيْرٌ أَمْ هُوَ
(And say: "Are our gods better or is he"). Qatadah said, "They were saying, `our gods are better than him'." Qatadah said; "Ibn Mas`ud, may Allah be pleased with him, recited it (أَآلِهَتُنَا خَيْرٌ أَمْ هذَا) (Are our gods better or is this (person))" they mean Muhammad ﷺ.
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ
(They quoted not the above example except for argument.) means, for the sake of stubborn argument, for they knew that he (`Isa ) was not included in the Ayah (21:98), because that would not make sense. The words,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell!) (21:98) are addressed to the Quraysh, for they used to worship idols and false gods -- they did not worship the Messiah so why should he be included in what the Ayah says What they said was only for the sake of argument; they did not really believe in it. Imam Ahmad, may Allah have mercy on him, recorded that Abu Umamah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«مَا ضَلَّ قَوْمٌ بَعْدَ هُدًى كَانُوا عَلَيْهِ، إِلَّا أُوْرِثُوا الْجَدَل»
g(No people go astray after having been guided, but they resort to (futile) argument.) Then the Messenger of Allah ﷺ recited this Ayah:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)." It was also recorded by At-Tirmidhi, Ibn Majah and Ibn Jarir. At-Tirmidhi said, "This Hadith is Hasan Sahih, we do not know it except from the Hadith of Hajjaj bin Dinar..."
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ
(He (`Isa) was not more than a servant. We granted Our favor to him,) means, `Isa, peace be upon him; he was no more than one of the servants of Allah whom Allah blessed with prophethood and messengership.
وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ
(and We made him an example for the Children of Israel.) means, `a sign, proof and evidence of Our power to do whatever We will.'
وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ
(And if it were Our will, We would have made angels to replace you on the earth.) As-Suddi said, "They would have taken your place on (the earth). " Ibn `Abbas, may Allah be pleased with him, and Qatadah said, "They would have succeeded one another just as you succeed one another." This view is implied by the former veiw. Mujahid said, "They would have populated the earth instead of you." Allah's saying:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he (`Isa) shall be a known sign for (the coming of) the Hour.) The correct view concerning this phrase is that it refers to his descent before the Day of Resurrection, as Allah says:
وَإِن مِّنْ أَهْلِ الْكِتَـبِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ
(And there is none of the People of the Scripture but must believe in him before his death) (4:159). -- meaning before the death of `Isa, peace be upon him --
وَيَوْمَ الْقِيَـمَةِ يَكُونُ عَلَيْهِمْ شَهِيداً
And on the Day of Resurrection, he will be a witness against them )4:159(. This meaning has the support from an alternate recitation of the Aya0t؛ (وَإِنَّهُ لَعَلَمٌ لِلسَّاعَةِ) (And he shall be a known sign for (the coming of) the Hour.) means, evidence that the Hour will surely come. Mujahid said:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he shall be a sign for (the coming of) the Hour.) means, sign and "One of the signs of the Hour will be the appearance of `Isa son of Maryam before the Day of Resurrection. " Something similar was also narrated from Abu Hurayrah, Ibn `Abbas, `Abu Al-`Aliyah, Abu Malik, `Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others. Many Mutawatir Hadiths report that the Messenger of Allah ﷺ said that `Isa will descend before the Day of Resurrection as a just ruler and fair judge.
فَلاَ تَمْتَرُنَّ بِهَا
(Therefore have no doubt concerning it.) means, do not doubt that it will surely come to pass.
وَاتَّبِعُونِ
(And follow Me.) means, `in what I tell you about it.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌوَلاَ يَصُدَّنَّكُمُ الشَّيْطَـنُ
(This is the straight path. And let not Shaytan hinder you.) means, from following the truth.
إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌوَلَمَّا جَآءَ عِيسَى بِالْبَيِّنَـتِ قَالَ قَدْ جِئْتُكُم بِالْحِكْمَةِ
(Verily, he (Satan) to you is a plain enemy. And when `Isa came with (Our) clear proofs, he said: "I have come to you with Al-Hikmah..."), meaning prophethood:
وَلأُبَيِّنَ لَكُم بَعْضَ الَّذِى تَخْتَلِفُونَ فِيهِ
(and in order to make clear to you some of the (points) in which you differ.) Ibn Jarir said, "This means religious matters, not worldly matters." What he said is good.
فَاتَّقُواْ اللَّهَ
(Therefore have Taqwa of Allah) means, `with regard to what I command you to do.'
وَأَطِيعُونِ
(and obey me.) means, `in what I bring to you.'
إِنَّ اللَّهَ هُوَ رَبِّى وَرَبُّكُمْ فَاعْبُدُوهُ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Verily, Allah! He is my Lord and your Lord. So worship Him. This is the straight path.) means, `you and I are enslaved to Him, in need of Him and we commonly share in the worship of Him Alone, associating none with Him.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(This is the straight path) means, `what I have brought to you is the straight path, which is the worship of the Lord, may He exalted, Alone.'
فَاخْتَلَفَ الاٌّحْزَابُ مِن بَيْنِهِمْ
(But the sects from among themselves differed. ) means, they differed and became parties and factions, some who stated that he (`Isa) was the servant and Messenger of Allah -- which is true - while others claimed that he was the son of Allah or that he himself was Allah -- glorified be Allah far above what they say. Allah says:
فَوَيْلٌ لِّلَّذِينَ ظَلَمُواْ مِنْ عَذَابِ يَوْمٍ أَلِيمٍ
(So woe to those who do wrong from the torment of a painful Day)!
📜 Texte arabe source
القول في تأويل قوله تعالى : وَلَمَّا جَاءَ عِيسَى بِالْبَيِّنَاتِ قَالَ قَدْ جِئْتُكُمْ بِالْحِكْمَةِ وَلأُبَيِّنَ لَكُمْ بَعْضَ الَّذِي تَخْتَلِفُونَ فِيهِ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ (63)
يقول تعالى ذكره: ولم جاء عيسى بني إسرائيل بالبينات, يعني بالواضحات من الأدلة. وقيل: عُني بالبيِّنات: الإنجيل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَلَمَّا جَاءَ عِيسَى بِالْبَيِّنَاتِ ) أي بالإنجيل. وقوله:( قَالَ قَدْ جِئْتُكُمْ بِالْحِكْمَةِ ) قيل: عُني بالحكمة في هذا الموضع: النبوّة.
* ذكر من قال ذلك:
حدثني محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( قَالَ قَدْ جِئْتُكُمْ بِالْحِكْمَةِ ) قال: النبوّة.
وقد بيَّنت معنى الحكمة فيما مضى من كتابنا هذا بشواهده, وذكرت اختلاف المختلفين في تأويله, فأغنى ذلك عن إعادته.
وقوله: ( وَلأبَيِّنَ لَكُمْ بَعْضَ الَّذِي تَخْتَلِفُونَ فِيهِ ) يقول: ولأبين لكم معشر بني إسرائيل بعض الذي تختلفون فيه من أحكام التوراة.
كما حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, قوله:( وَلأبَيِّنَ لَكُمْ بَعْضَ الَّذِي تَخْتَلِفُونَ فِيهِ ) قال: من تبديل التوراة.
وقد قيل: معنى البعض في هذا الموضع بمعنى الكلّ, وجعلوا ذلك نظير قول لبيد?
تَــرَّاكُ أمْكِنَــةٍ إذَا لَــمْ أرْضَهَـا
أوْ يَعْتَلِـقْ بَعْـضَ النُّفـوسِ حِمامُهـا (1)
قالوا: الموت لا يعتلق بعض النفوس, وإنما المعنى: أو يعتلق النفوس حمامها, وليس لما قال هذا القائل كبير معنى, لأن عيسى إنما قال لهم:( وَلأبَيِّنَ لَكُمْ بَعْضَ الَّذِي تَخْتَلِفُونَ فِيهِ ), لأنه قد كان بينهم اختلاف كثير في أسباب دينهم ودنياهم, فقال لهم: أبين لكم بعض ذلك, وهو أمر دينهم دون ما هم فيه مختلفون من أمر دنياهم, فلذلك خص ما أخبرهم أنه يبينه لهم. وأما قول لبيد:" أو يعتلق بعض النفوس ", فإنه إنما قال ذلك أيضا كذلك, لأنه أراد: أو يعتلق نفسه حمامها, فنفسه من بين النفوس لا شكّ أنها بعض لا كل.
وقوله: ( فَاتَّقُوا اللَّهَ وَأَطِيعُونِ ) يقول: فاتقوا ربكم أيها الناس بطاعته, وخافوه باجتناب معاصيه, وأطيعون فيما أمرتكم به من اتقاء الله واتباع أمره, وقبول نصيحتي لكم.
-------------------
الهوامش :
(1) البيت للبيد ( مجاز القرآن لأبي عبيدة . الورقة 221 ) أنشده عند قوله تعالى : ( لأبين لكم بعض الذي تختلفون فيه ) قال : البعض هاهنا : كله . قال لبيد :" تراك ... البيت" . وفي شرح الزوزني للمعلقات السبع ( ص 116 ) يقول : إني تراك أماكن إذا لم أرضها إلا أن يرتبط نفسي حمامها ، فلا يمكنها البراح . وأراد ببعض النفوس هنا : نفسه . هذا أوجه الأقوال وأحسنها . ومن جعل بعض النفوس بمعنى كل النفوس ، فقد أخطأ لأن بعضا لا يفيد العموم والاستيعاب . وتحرير المعنى : إني لا أترك الأماكن أجتويها وأقلبها ، إلا أن أموت . وقال التبريزي في شرح القصائد العشر ، ( ص 160 ) يقول : أترك الأمكنة إذا رأيت فيها ما يكره إلا أن يدركني الموت . وأراد بالنفوس نفسه ، ويعتلق : يحبس . والحمام : الموت . ويقال القدر . وقوله أو يعتلق مجزوم عطفا على قوله : إذا لم أرضها . ا هـ .
Verset 64
Le mépris des Quraysh pour le fils de Maryam, et son véritable statut auprès d'Allah
Allah nous informe comment les Quraysh persistèrent dans leur mécréance et leurs arguments obstinés :
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(Et quand le fils de Maryam est cité comme exemple, voilà que ton peuple s’en détourne en criant.) Plusieurs autres ont rapporté qu’Ibn `Abbas, qu’Allah soit satisfait de lui, Mujahid, `Ikrimah, As-Suddi et Ad-Dahhak ont dit : « Ils rirent, c’est-à-dire qu’ils furent stupéfaits par cela. » Qatadah a dit : « Ils furent repoussés par cela et ils rirent. » Ibrahim An-Nakha`i a dit : « Ils se détournèrent. » La raison en fut mentionnée par Muhammad bin Ishaq dans As-Sirah. Il dit : « Selon ce que j’ai entendu, le Messager d’Allah ﷺ s’assit un jour avec Al-Walid bin Al-Mughirah dans la Mosquée, et An-Nadr bin Al-Harith vint et s’assit avec eux. Il y avait aussi d’autres hommes des Quraysh dans l’assemblée. Le Messager d’Allah ﷺ parla, puis An-Nadr bin Al-Harith s’approcha de lui et le Messager d’Allah lui parla jusqu’à ce qu’il le vainquît dans l’argumentation. Puis il lui récita, ainsi qu’à eux,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainement, vous et ce que vous adorez en dehors d’Allah, êtes (mais) un combustible pour l’Enfer ! (Sûrement) vous y entrerez.) (21:98) Puis le Messager d’Allah ﷺ se leva et alla s’asseoir avec `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah lui dit : « Par Allah, An-Nadr bin Al-Harith n’a pas pu égaler le fils de `Abd Al-Muttalib dans l’argumentation. Muhammad ﷺ prétend que nous et ces dieux que nous adorons sommes un combustible pour l’Enfer. » `Abdullah bin Az-Zab`ari dit : « Par Allah, si je le rencontre, je le vaincrai dans l’argumentation. Demande à Muhammad ﷺ si tout ce qui est adoré en dehors d’Allah sera en Enfer avec ceux qui l’ont adoré, car nous adorons les anges, et les Juifs adorent `Uzayr, et les Chrétiens adorent le Messie `Isa bin Maryam. » Al-Walid et ceux qui étaient assis avec lui furent étonnés
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Contempt of the Quraysh for the son of Maryam, and His true Status with Allah
Allah tells us how the Quraysh persisted in their disbelief and stubborn arguments:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) Several others narrated that Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, As-Suddi and Ad-Dahhak said, "They laughed, i.e., they were astounded by that." Qatadah said, "They were repelled by that and they laughed." Ibrahim An-Nakha`i said, "They turned away." The reason for this was mentioned by Muhammad bin Ishaq in As-Sirah. He said, "According to what I have heard, the Messenger of Allah ﷺ sat down one day with Al-Walid bin Al-Mughirah in the Masjid, and An-Nadr bin Al-Harith came and sat down with them. There were also other men from the Quraysh in the gathering. The Messenger of Allah ﷺ spoke, then An-Nadr bin Al-Harith came up to him and the Messenger of Allah spoke to him until he defeated him in argument. Then he recited to him and to them,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) Then the Messenger of Allah ﷺ got up and went to sit with `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah said to him, `By Allah, An-Nadr bin Al-Harith could not match the son of `Abd Al-Muttalib in argument. Muhammad ﷺ claims that we and these gods that we worship are fuel for Hell.' `Abdullah bin Az-Zab`ari said, `By Allah, if I meet with him I will defeat him in argument. Ask Muhammad ﷺ whether everyone that is worshipped instead of Allah will be in Hell with those who worshipped him, for we worship the angels, and the Jews worship `Uzayr, and the Christians worship the Messiah `Isa bin Maryam.' Al-Walid and those who were sitting with him were amazed at what `Abdullah bin Az-Zab`ari said, and they thought that he had come up with a good point. He said this to the Messenger of Allah ﷺ, who said:
«كُلُّ مَنْ أَحَبَّ أَنْ يُعْبَدَ مِنْ دُونِ اللهِ فَهُوَ مَعَ مَنْ عَبَدَهُ، فَإِنَّهُمْ إِنَّمَا يَعْبُدُونَ الشَّيْطَانَ وَمَنْ أَمَرَهُمْ بِعِبَادَتِه»
(Everyone who likes to worship something other than Allah will be with the one whom he worshipped, for indeed they are worshipping the Shaytan and whomever told them to worship that person.)" Then Allah revealed the words:
إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِّنَّا الْحُسْنَى أُوْلَـئِكَ عَنْهَا مُبْعَدُونَ
(Verily, those for whom the good has preceded from Us, they will be removed far therefrom (Hell)) (21:101), meaning that `Isa, `Uzayr and rabbis and monks who were also worshipped, who spent their lives in devotion towards Allah. The misguided people who came after them took them as lords instead of Allah. Concerning the notion of worshipping the angels as daughters of Allah, the following words were revealed:
وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً سُبْحَانَهُ بَلْ عِبَادٌ مُّكْرَمُونَ
(And they say: "The Most Gracious has begotten a son (or children)." Glory to Him! They are but honored servants.) (21:26) Concerning `Isa bin Maryam, the fact that he is worshipped instead of Allah, and to the amazement of Al-Walid and the others who were present at the argument, the following was revealed:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) meaning, they take this argument as a basis for rejecting your message. Then Allah mentions `Isa bin Maryam and says:
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ - وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(He was not more than a servant. We granted Our favor to him, and We made him an example for the Children of Israel. And if it were Our will, We would have made angels to replace you on the earth. And he (`Isa) shall be a known sign for the Hour. ) meaning, the miracles and signs that happened at his hands, such as raising the dead and healing the sick, are sufficient as signs of the approach of the Hour.
فَلاَ تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Therefore have no doubt concerning it. And follow Me! This is the straight path)." Ibn Jarir mentioned that Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him, commented on the Ayah:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) "This means the Quraysh, when it was said to them:
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) The Quraysh said to him: `What about `Isa bin Maryam' He said:
«ذَاكَ عَبْدُاللهِ وَرَسُولُه»
(He is the servant and Messenger of Allah.) They said, `By Allah, he means that we should take him as a lord just as the Christians took `Isa son of Maryam as a lord.' Then Allah said:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)."
وَقَالُواْ ءَأَالِهَتُنَا خَيْرٌ أَمْ هُوَ
(And say: "Are our gods better or is he"). Qatadah said, "They were saying, `our gods are better than him'." Qatadah said; "Ibn Mas`ud, may Allah be pleased with him, recited it (أَآلِهَتُنَا خَيْرٌ أَمْ هذَا) (Are our gods better or is this (person))" they mean Muhammad ﷺ.
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ
(They quoted not the above example except for argument.) means, for the sake of stubborn argument, for they knew that he (`Isa ) was not included in the Ayah (21:98), because that would not make sense. The words,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell!) (21:98) are addressed to the Quraysh, for they used to worship idols and false gods -- they did not worship the Messiah so why should he be included in what the Ayah says What they said was only for the sake of argument; they did not really believe in it. Imam Ahmad, may Allah have mercy on him, recorded that Abu Umamah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«مَا ضَلَّ قَوْمٌ بَعْدَ هُدًى كَانُوا عَلَيْهِ، إِلَّا أُوْرِثُوا الْجَدَل»
g(No people go astray after having been guided, but they resort to (futile) argument.) Then the Messenger of Allah ﷺ recited this Ayah:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)." It was also recorded by At-Tirmidhi, Ibn Majah and Ibn Jarir. At-Tirmidhi said, "This Hadith is Hasan Sahih, we do not know it except from the Hadith of Hajjaj bin Dinar..."
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ
(He (`Isa) was not more than a servant. We granted Our favor to him,) means, `Isa, peace be upon him; he was no more than one of the servants of Allah whom Allah blessed with prophethood and messengership.
وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ
(and We made him an example for the Children of Israel.) means, `a sign, proof and evidence of Our power to do whatever We will.'
وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ
(And if it were Our will, We would have made angels to replace you on the earth.) As-Suddi said, "They would have taken your place on (the earth). " Ibn `Abbas, may Allah be pleased with him, and Qatadah said, "They would have succeeded one another just as you succeed one another." This view is implied by the former veiw. Mujahid said, "They would have populated the earth instead of you." Allah's saying:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he (`Isa) shall be a known sign for (the coming of) the Hour.) The correct view concerning this phrase is that it refers to his descent before the Day of Resurrection, as Allah says:
وَإِن مِّنْ أَهْلِ الْكِتَـبِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ
(And there is none of the People of the Scripture but must believe in him before his death) (4:159). -- meaning before the death of `Isa, peace be upon him --
وَيَوْمَ الْقِيَـمَةِ يَكُونُ عَلَيْهِمْ شَهِيداً
And on the Day of Resurrection, he will be a witness against them )4:159(. This meaning has the support from an alternate recitation of the Aya0t؛ (وَإِنَّهُ لَعَلَمٌ لِلسَّاعَةِ) (And he shall be a known sign for (the coming of) the Hour.) means, evidence that the Hour will surely come. Mujahid said:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he shall be a sign for (the coming of) the Hour.) means, sign and "One of the signs of the Hour will be the appearance of `Isa son of Maryam before the Day of Resurrection. " Something similar was also narrated from Abu Hurayrah, Ibn `Abbas, `Abu Al-`Aliyah, Abu Malik, `Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others. Many Mutawatir Hadiths report that the Messenger of Allah ﷺ said that `Isa will descend before the Day of Resurrection as a just ruler and fair judge.
فَلاَ تَمْتَرُنَّ بِهَا
(Therefore have no doubt concerning it.) means, do not doubt that it will surely come to pass.
وَاتَّبِعُونِ
(And follow Me.) means, `in what I tell you about it.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌوَلاَ يَصُدَّنَّكُمُ الشَّيْطَـنُ
(This is the straight path. And let not Shaytan hinder you.) means, from following the truth.
إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌوَلَمَّا جَآءَ عِيسَى بِالْبَيِّنَـتِ قَالَ قَدْ جِئْتُكُم بِالْحِكْمَةِ
(Verily, he (Satan) to you is a plain enemy. And when `Isa came with (Our) clear proofs, he said: "I have come to you with Al-Hikmah..."), meaning prophethood:
وَلأُبَيِّنَ لَكُم بَعْضَ الَّذِى تَخْتَلِفُونَ فِيهِ
(and in order to make clear to you some of the (points) in which you differ.) Ibn Jarir said, "This means religious matters, not worldly matters." What he said is good.
فَاتَّقُواْ اللَّهَ
(Therefore have Taqwa of Allah) means, `with regard to what I command you to do.'
وَأَطِيعُونِ
(and obey me.) means, `in what I bring to you.'
إِنَّ اللَّهَ هُوَ رَبِّى وَرَبُّكُمْ فَاعْبُدُوهُ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Verily, Allah! He is my Lord and your Lord. So worship Him. This is the straight path.) means, `you and I are enslaved to Him, in need of Him and we commonly share in the worship of Him Alone, associating none with Him.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(This is the straight path) means, `what I have brought to you is the straight path, which is the worship of the Lord, may He exalted, Alone.'
فَاخْتَلَفَ الاٌّحْزَابُ مِن بَيْنِهِمْ
(But the sects from among themselves differed. ) means, they differed and became parties and factions, some who stated that he (`Isa) was the servant and Messenger of Allah -- which is true - while others claimed that he was the son of Allah or that he himself was Allah -- glorified be Allah far above what they say. Allah says:
فَوَيْلٌ لِّلَّذِينَ ظَلَمُواْ مِنْ عَذَابِ يَوْمٍ أَلِيمٍ
(So woe to those who do wrong from the torment of a painful Day)!
📜 Texte arabe source
وقوله: ( إِنَّ اللَّهَ هُوَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ ) يقول: إن الله الذي يستوجب علينا إفراده بالألوهية وإخلاص الطاعة له, ربي وربكم جميعا, فاعبدوه وحده, لا تشكروا معه في عبادته شيئا, فإنه لا يصلح, ولا ينبغي أن يُعبد شيء سواه.
وقوله: ( هَذَا صِرَاطٌ مُسْتَقِيمٌ ) يقول: هذا الذي أمرتكم به من اتقاء الله وطاعتي, وإفراد الله بالألوهة, هو الطريق المستقيم, وهو دين الله الذي لا يقبل من أحد من عباده غيره.
Verset 65
Le mépris des Quraysh pour le fils de Maryam, et son véritable statut auprès d'Allah
Allah nous informe comment les Quraysh persistèrent dans leur mécréance et leurs arguments obstinés :
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(Et quand le fils de Maryam est cité comme exemple, voilà que ton peuple s’en détourne en criant.) Plusieurs autres ont rapporté qu’Ibn `Abbas, qu’Allah soit satisfait de lui, Mujahid, `Ikrimah, As-Suddi et Ad-Dahhak ont dit : « Ils rirent, c’est-à-dire qu’ils furent stupéfaits par cela. » Qatadah a dit : « Ils furent repoussés par cela et ils rirent. » Ibrahim An-Nakha`i a dit : « Ils se détournèrent. » La raison en fut mentionnée par Muhammad bin Ishaq dans As-Sirah. Il dit : « Selon ce que j’ai entendu, le Messager d’Allah ﷺ s’assit un jour avec Al-Walid bin Al-Mughirah dans la Mosquée, et An-Nadr bin Al-Harith vint et s’assit avec eux. Il y avait aussi d’autres hommes des Quraysh dans l’assemblée. Le Messager d’Allah ﷺ parla, puis An-Nadr bin Al-Harith s’approcha de lui et le Messager d’Allah lui parla jusqu’à ce qu’il le vainquît dans l’argumentation. Puis il lui récita, ainsi qu’à eux,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainement, vous et ce que vous adorez en dehors d’Allah, êtes (mais) un combustible pour l’Enfer ! (Sûrement) vous y entrerez.) (21:98) Puis le Messager d’Allah ﷺ se leva et alla s’asseoir avec `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah lui dit : « Par Allah, An-Nadr bin Al-Harith n’a pas pu égaler le fils de `Abd Al-Muttalib dans l’argumentation. Muhammad ﷺ prétend que nous et ces dieux que nous adorons sommes un combustible pour l’Enfer. » `Abdullah bin Az-Zab`ari dit : « Par Allah, si je le rencontre, je le vaincrai dans l’argumentation. Demande à Muhammad ﷺ si tout ce qui est adoré en dehors d’Allah sera en Enfer avec ceux qui l’ont adoré, car nous adorons les anges, et les Juifs adorent `Uzayr, et les Chrétiens adorent le Messie `Isa bin Maryam. » Al-Walid et ceux qui étaient assis avec lui furent étonnés
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Contempt of the Quraysh for the son of Maryam, and His true Status with Allah
Allah tells us how the Quraysh persisted in their disbelief and stubborn arguments:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) Several others narrated that Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, As-Suddi and Ad-Dahhak said, "They laughed, i.e., they were astounded by that." Qatadah said, "They were repelled by that and they laughed." Ibrahim An-Nakha`i said, "They turned away." The reason for this was mentioned by Muhammad bin Ishaq in As-Sirah. He said, "According to what I have heard, the Messenger of Allah ﷺ sat down one day with Al-Walid bin Al-Mughirah in the Masjid, and An-Nadr bin Al-Harith came and sat down with them. There were also other men from the Quraysh in the gathering. The Messenger of Allah ﷺ spoke, then An-Nadr bin Al-Harith came up to him and the Messenger of Allah spoke to him until he defeated him in argument. Then he recited to him and to them,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) Then the Messenger of Allah ﷺ got up and went to sit with `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah said to him, `By Allah, An-Nadr bin Al-Harith could not match the son of `Abd Al-Muttalib in argument. Muhammad ﷺ claims that we and these gods that we worship are fuel for Hell.' `Abdullah bin Az-Zab`ari said, `By Allah, if I meet with him I will defeat him in argument. Ask Muhammad ﷺ whether everyone that is worshipped instead of Allah will be in Hell with those who worshipped him, for we worship the angels, and the Jews worship `Uzayr, and the Christians worship the Messiah `Isa bin Maryam.' Al-Walid and those who were sitting with him were amazed at what `Abdullah bin Az-Zab`ari said, and they thought that he had come up with a good point. He said this to the Messenger of Allah ﷺ, who said:
«كُلُّ مَنْ أَحَبَّ أَنْ يُعْبَدَ مِنْ دُونِ اللهِ فَهُوَ مَعَ مَنْ عَبَدَهُ، فَإِنَّهُمْ إِنَّمَا يَعْبُدُونَ الشَّيْطَانَ وَمَنْ أَمَرَهُمْ بِعِبَادَتِه»
(Everyone who likes to worship something other than Allah will be with the one whom he worshipped, for indeed they are worshipping the Shaytan and whomever told them to worship that person.)" Then Allah revealed the words:
إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِّنَّا الْحُسْنَى أُوْلَـئِكَ عَنْهَا مُبْعَدُونَ
(Verily, those for whom the good has preceded from Us, they will be removed far therefrom (Hell)) (21:101), meaning that `Isa, `Uzayr and rabbis and monks who were also worshipped, who spent their lives in devotion towards Allah. The misguided people who came after them took them as lords instead of Allah. Concerning the notion of worshipping the angels as daughters of Allah, the following words were revealed:
وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً سُبْحَانَهُ بَلْ عِبَادٌ مُّكْرَمُونَ
(And they say: "The Most Gracious has begotten a son (or children)." Glory to Him! They are but honored servants.) (21:26) Concerning `Isa bin Maryam, the fact that he is worshipped instead of Allah, and to the amazement of Al-Walid and the others who were present at the argument, the following was revealed:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) meaning, they take this argument as a basis for rejecting your message. Then Allah mentions `Isa bin Maryam and says:
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ - وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(He was not more than a servant. We granted Our favor to him, and We made him an example for the Children of Israel. And if it were Our will, We would have made angels to replace you on the earth. And he (`Isa) shall be a known sign for the Hour. ) meaning, the miracles and signs that happened at his hands, such as raising the dead and healing the sick, are sufficient as signs of the approach of the Hour.
فَلاَ تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Therefore have no doubt concerning it. And follow Me! This is the straight path)." Ibn Jarir mentioned that Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him, commented on the Ayah:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) "This means the Quraysh, when it was said to them:
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) The Quraysh said to him: `What about `Isa bin Maryam' He said:
«ذَاكَ عَبْدُاللهِ وَرَسُولُه»
(He is the servant and Messenger of Allah.) They said, `By Allah, he means that we should take him as a lord just as the Christians took `Isa son of Maryam as a lord.' Then Allah said:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)."
وَقَالُواْ ءَأَالِهَتُنَا خَيْرٌ أَمْ هُوَ
(And say: "Are our gods better or is he"). Qatadah said, "They were saying, `our gods are better than him'." Qatadah said; "Ibn Mas`ud, may Allah be pleased with him, recited it (أَآلِهَتُنَا خَيْرٌ أَمْ هذَا) (Are our gods better or is this (person))" they mean Muhammad ﷺ.
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ
(They quoted not the above example except for argument.) means, for the sake of stubborn argument, for they knew that he (`Isa ) was not included in the Ayah (21:98), because that would not make sense. The words,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell!) (21:98) are addressed to the Quraysh, for they used to worship idols and false gods -- they did not worship the Messiah so why should he be included in what the Ayah says What they said was only for the sake of argument; they did not really believe in it. Imam Ahmad, may Allah have mercy on him, recorded that Abu Umamah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«مَا ضَلَّ قَوْمٌ بَعْدَ هُدًى كَانُوا عَلَيْهِ، إِلَّا أُوْرِثُوا الْجَدَل»
g(No people go astray after having been guided, but they resort to (futile) argument.) Then the Messenger of Allah ﷺ recited this Ayah:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)." It was also recorded by At-Tirmidhi, Ibn Majah and Ibn Jarir. At-Tirmidhi said, "This Hadith is Hasan Sahih, we do not know it except from the Hadith of Hajjaj bin Dinar..."
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ
(He (`Isa) was not more than a servant. We granted Our favor to him,) means, `Isa, peace be upon him; he was no more than one of the servants of Allah whom Allah blessed with prophethood and messengership.
وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ
(and We made him an example for the Children of Israel.) means, `a sign, proof and evidence of Our power to do whatever We will.'
وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ
(And if it were Our will, We would have made angels to replace you on the earth.) As-Suddi said, "They would have taken your place on (the earth). " Ibn `Abbas, may Allah be pleased with him, and Qatadah said, "They would have succeeded one another just as you succeed one another." This view is implied by the former veiw. Mujahid said, "They would have populated the earth instead of you." Allah's saying:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he (`Isa) shall be a known sign for (the coming of) the Hour.) The correct view concerning this phrase is that it refers to his descent before the Day of Resurrection, as Allah says:
وَإِن مِّنْ أَهْلِ الْكِتَـبِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ
(And there is none of the People of the Scripture but must believe in him before his death) (4:159). -- meaning before the death of `Isa, peace be upon him --
وَيَوْمَ الْقِيَـمَةِ يَكُونُ عَلَيْهِمْ شَهِيداً
And on the Day of Resurrection, he will be a witness against them )4:159(. This meaning has the support from an alternate recitation of the Aya0t؛ (وَإِنَّهُ لَعَلَمٌ لِلسَّاعَةِ) (And he shall be a known sign for (the coming of) the Hour.) means, evidence that the Hour will surely come. Mujahid said:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he shall be a sign for (the coming of) the Hour.) means, sign and "One of the signs of the Hour will be the appearance of `Isa son of Maryam before the Day of Resurrection. " Something similar was also narrated from Abu Hurayrah, Ibn `Abbas, `Abu Al-`Aliyah, Abu Malik, `Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others. Many Mutawatir Hadiths report that the Messenger of Allah ﷺ said that `Isa will descend before the Day of Resurrection as a just ruler and fair judge.
فَلاَ تَمْتَرُنَّ بِهَا
(Therefore have no doubt concerning it.) means, do not doubt that it will surely come to pass.
وَاتَّبِعُونِ
(And follow Me.) means, `in what I tell you about it.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌوَلاَ يَصُدَّنَّكُمُ الشَّيْطَـنُ
(This is the straight path. And let not Shaytan hinder you.) means, from following the truth.
إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌوَلَمَّا جَآءَ عِيسَى بِالْبَيِّنَـتِ قَالَ قَدْ جِئْتُكُم بِالْحِكْمَةِ
(Verily, he (Satan) to you is a plain enemy. And when `Isa came with (Our) clear proofs, he said: "I have come to you with Al-Hikmah..."), meaning prophethood:
وَلأُبَيِّنَ لَكُم بَعْضَ الَّذِى تَخْتَلِفُونَ فِيهِ
(and in order to make clear to you some of the (points) in which you differ.) Ibn Jarir said, "This means religious matters, not worldly matters." What he said is good.
فَاتَّقُواْ اللَّهَ
(Therefore have Taqwa of Allah) means, `with regard to what I command you to do.'
وَأَطِيعُونِ
(and obey me.) means, `in what I bring to you.'
إِنَّ اللَّهَ هُوَ رَبِّى وَرَبُّكُمْ فَاعْبُدُوهُ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Verily, Allah! He is my Lord and your Lord. So worship Him. This is the straight path.) means, `you and I are enslaved to Him, in need of Him and we commonly share in the worship of Him Alone, associating none with Him.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(This is the straight path) means, `what I have brought to you is the straight path, which is the worship of the Lord, may He exalted, Alone.'
فَاخْتَلَفَ الاٌّحْزَابُ مِن بَيْنِهِمْ
(But the sects from among themselves differed. ) means, they differed and became parties and factions, some who stated that he (`Isa) was the servant and Messenger of Allah -- which is true - while others claimed that he was the son of Allah or that he himself was Allah -- glorified be Allah far above what they say. Allah says:
فَوَيْلٌ لِّلَّذِينَ ظَلَمُواْ مِنْ عَذَابِ يَوْمٍ أَلِيمٍ
(So woe to those who do wrong from the torment of a painful Day)!
📜 Texte arabe source
القول في تأويل قوله تعالى : فَاخْتَلَفَ الأَحْزَابُ مِنْ بَيْنِهِمْ فَوَيْلٌ لِلَّذِينَ ظَلَمُوا مِنْ عَذَابِ يَوْمٍ أَلِيمٍ (65)
اختلف أهل التأويل في المعنيين بالأحزاب, الذين ذكرهم الله فى هذا الموضع, فقال بعضهم: عنى بذلك: الجماعة التي تناظرت في أمر عيسى, واختلفت فيه.
* ذكر من قال ذلك:
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, في قوله:( فَاخْتَلَفَ الأحْزَابُ مِنْ بَيْنِهِمْ ) قال: هم الأربعة الذين أخرجهم بنو إسرائيل يقولون في عيسى. وقال آخرون: بل هم اليهود والنصارى.
* ذكر من قال ذلك:
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ, في قوله:( فَاخْتَلَفَ الأحْزَابُ مِنْ بَيْنِهِمْ ) قال: اليهود والنصارى. والصواب من القول في ذلك أن يقال: معنى ذلك: فاختلف الفرق المختلفون في عيسى ابن مريم من بين من دعاهم عيسى إلى ما دعاهم إليه من اتقاء الله والعمل بطاعته, وهم اليهود والنصارى, ومن اختلف فيه من النصارى, لأن جميعهم كانوا أحزابا مبتسلين (2) مختلفي الأهواء مع بيانه لهم أمر نفسه, وقوله لهم: إِنَّ اللَّهَ هُوَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ هَذَا صِرَاطٌ مُسْتَقِيمٌ .
وقوله: ( فَوَيْلٌ لِلَّذِينَ ظَلَمُوا مِنْ عَذَابِ يَوْمٍ أَلِيمٍ ) يقول تعالى ذكره فالوادي السائل من القيح والصديد في جهنم للذين كفروا بالله, الذين قالوا في عيسى ابن مريم بخلاف ما وصف عيسى به نفسه في هذه الآية ( مِنْ عَذَابِ يَوْمٍ أَلِيمٍ ) يقول: من عذاب يوم مؤلم, ووصف اليوم بالإيلام, إذ كان العذاب الذي يؤلمهم فيه, وذلك يوم القيامة.
كما حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( مِنْ عَذَابِ يَوْمٍ أَلِيمٍ ) قال: من عذاب يوم القيامة.
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الهوامش :
(2) كذا في الأصل . ولعل الصواب" متبسلين" بتقديم التاء على الباء . قال في اللسان : تبسل الرجل : عبس من الغضب أو الشجاعة أما ابتسل الرجل بتقديم الباء ، فمعناه : أخذ على رقيته أجرا . ا هـ .
Verset 66
La Résurrection viendra soudainement, et l’inimitié surgira entre amis proches parmi les mécréants
Allah dit : « Ces associateurs qui mécroient aux Messagers attendent-ils donc »
إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ
(seulement l’Heure, qu’elle vienne sur eux soudainement, sans qu’ils ne s’en aperçoivent) c’est-à-dire, car elle est réelle et adviendra inévitablement, et ces gens négligents n’y sont pas préparés. Quand elle viendra, elle les surprendra, et ce Jour-là ils ressentiront le plus grand regret, quand le regret ne leur sera d’aucune utilité et ne leur offrira aucune protection.
الاٌّخِلاَءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلاَّ الْمُتَّقِينَ
(Les amis, ce Jour-là, seront ennemis les uns des autres, sauf ceux qui ont la Taqwa.) c’est-à-dire, toute amitié qui existe pour un but autre que pour l’amour d’Allah se transformera en inimitié au Jour de la Résurrection, sauf celle qui est pour l’amour d’Allah, qui durera éternellement. C’est comme la parole d’Ibrahim, paix sur lui, à son peuple :
إِنَّمَا اتَّخَذْتُمْ مِّن دُونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِّن نَّـصِرِينَ
(Vous avez pris (pour adoration) des idoles en dehors d’Allah. L’amour entre vous n’est que dans la vie de ce monde, mais au Jour de la Résurrection, vous vous désavouerez les uns les autres, et vous vous maudirez les uns les autres, et votre demeure sera le Feu, et vous n’aurez aucun secoureur.) (29:25)
Bonne nouvelle pour ceux qui ont la Taqwa au Jour de la Résurrection, et leur entrée au Paradis
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُوَلاَ أَنتُمْ تَحْزَنُونَ
(Mes serviteurs ! Aucune crainte ne sera sur vous ce Jour-là, ni vous ne serez affligés.) Puis Il leur donnera la bonne nouvelle :
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((Vous) qui avez cru en Nos Ayat et étiez Musulmans.) c’est-à-dire, leurs cœurs ont cru et ils se sont soumis intérieurement et extérieurement aux Lois d’Allah
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Resurrection will come suddenly, and Enmity will arise between close Friends among the Disbeliev
Allah says, `do these idolaters who disbelieve in the Messengers wait'
إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ
(only for the Hour that it shall come upon them suddenly while they perceive not) means, for it is real and will inevitably come to pass, and these negligent people are unprepared for it. When it comes, it will catch them unawares, and on that Day they will feel the utmost regret when regret will not benefit them in the slightest and will not afford them any protection.
الاٌّخِلاَءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلاَّ الْمُتَّقِينَ
(Friends on that Day will be foes one to another except those who have Taqwa.) means, every friendship that exists for a purpose other than for the sake of Allah will turn to enmity on the Day of Resurrection, except for that which is for the sake of Allah, which will last forever. This is like the statement of Ibrahim, peace be upon him, to his people:
إِنَّمَا اتَّخَذْتُمْ مِّن دُونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِّن نَّـصِرِينَ
(You have taken (for worship) idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.) (29:25)
Good News for Those with Taqwa on the Day of Resurrection, and Their entry into Paradise
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُوَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) Then He will give them the glad tidings:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) means, their hearts believed and they submitted inwardly and outwardly to the Laws of Allah. Al-Mu`tamir bin Sulayman narrated that his father said: "When the Day of Resurrection comes and the people are resurrected, there will be no one left who will not be filled with terror. Then a caller will cry out:
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) So all the people will be filled with hope, but this will be followed by the words:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) Then all of mankind will be filled with despair apart from the believers."
ادْخُلُواْ الْجَنَّةَ
(Enter Paradise, ) means, they will be told to enter Paradise.
أَنتُمْ وَأَزْوَجُكُمْ
(you and your wives,) means, your counterparts
تُحْبَرُونَ
(in happiness (Tuhbarun).) means, in delight and joy.
يُطَافُ عَلَيْهِمْ بِصِحَـفٍ مِّن ذَهَبٍ وَأَكْوَبٍ
(Trays of gold and cups will be passed round them;) means, fine vessels of gold containing food and drink, without spouts or handles. (وَفِيهَا مَا تَشْتَهِي الْأَنْفُسُ) (there will be) therein all that their souls could desire). Some of them recited:
مَا تَشْتَهِيهِ الاٌّنْفُسُ
(that their souls desire,)
وَتَلَذُّ الاٌّعْيُنُ
(and all that eyes could delight in) means, of good food, delightful fragrances and beautiful scenes.
وَأَنتُمْ فِيهَا
(and you will therein) means, in Paradise
خَـلِدُونَ
(abide forever) means, you will never leave it or want to exchange it. Then it will be said to them, as a reminder of the blessing and favor of Allah:
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise, which you have been made to inherit because of your deeds that you used to do.) means, the righteous deeds which were the cause of your being included in the mercy of Allah. For no one will be admitted to Paradise by virtue of their deeds alone; that will be by the mercy and grace of Allah. But the varying ranks and degrees of Paradise will be attained according to one's righteous deeds.
لَكُمْ فِيهَا فَـكِهَةٌ كَثِيرَةٌ
(Therein for you will be fruits in plenty,) means, of all kinds.
مِّنْهَا تَأْكُلُونَ
(of which you will eat.) means, whatever you choose and desire. When food and drink are mentioned, fruit is also mentioned to complete the picture of blessing and joy. And Allah knows best.
📜 Texte arabe source
وقوله: ( هَلْ يَنْظُرُونَ إِلا السَّاعَةَ أَنْ تَأْتِيَهُمْ بَغْتَةً ) يقول: هل ينظر هؤلاء الأحزاب المختلفون في عيسى ابن مريم, القائلون فيه الباطل من القول, إلا الساعة التي فيها تقوم القيامة فجأة ( وَهُمْ لا يَشْعُرُونَ ) يقول: وهم لا يعلمون بمجيئها.
Verset 67
La Résurrection viendra soudainement, et l’inimitié surgira entre amis proches parmi les mécréants
Allah dit : « Ces associateurs qui mécroient aux Messagers attendent-ils donc »
إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ
(seulement l’Heure, qu’elle vienne sur eux soudainement, sans qu’ils ne s’en aperçoivent) c’est-à-dire, car elle est réelle et adviendra inévitablement, et ces gens négligents n’y sont pas préparés. Quand elle viendra, elle les surprendra, et ce Jour-là ils ressentiront le plus grand regret, quand le regret ne leur sera d’aucune utilité et ne leur offrira aucune protection.
الاٌّخِلاَءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلاَّ الْمُتَّقِينَ
(Les amis, ce Jour-là, seront ennemis les uns des autres, sauf ceux qui ont la Taqwa.) c’est-à-dire, toute amitié qui existe pour un but autre que pour l’amour d’Allah se transformera en inimitié au Jour de la Résurrection, sauf celle qui est pour l’amour d’Allah, qui durera éternellement. C’est comme la parole d’Ibrahim, paix sur lui, à son peuple :
إِنَّمَا اتَّخَذْتُمْ مِّن دُونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِّن نَّـصِرِينَ
(Vous avez pris (pour adoration) des idoles en dehors d’Allah. L’amour entre vous n’est que dans la vie de ce monde, mais au Jour de la Résurrection, vous vous désavouerez les uns les autres, et vous vous maudirez les uns les autres, et votre demeure sera le Feu, et vous n’aurez aucun secoureur.) (29:25)
Bonne nouvelle pour ceux qui ont la Taqwa au Jour de la Résurrection, et leur entrée au Paradis
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُوَلاَ أَنتُمْ تَحْزَنُونَ
(Mes serviteurs ! Aucune crainte ne sera sur vous ce Jour-là, ni vous ne serez affligés.) Puis Il leur donnera la bonne nouvelle :
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((Vous) qui avez cru en Nos Ayat et étiez Musulmans.) c’est-à-dire, leurs cœurs ont cru et ils se sont soumis intérieurement et extérieurement aux Lois d’Allah
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Resurrection will come suddenly, and Enmity will arise between close Friends among the Disbeliev
Allah says, `do these idolaters who disbelieve in the Messengers wait'
إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ
(only for the Hour that it shall come upon them suddenly while they perceive not) means, for it is real and will inevitably come to pass, and these negligent people are unprepared for it. When it comes, it will catch them unawares, and on that Day they will feel the utmost regret when regret will not benefit them in the slightest and will not afford them any protection.
الاٌّخِلاَءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلاَّ الْمُتَّقِينَ
(Friends on that Day will be foes one to another except those who have Taqwa.) means, every friendship that exists for a purpose other than for the sake of Allah will turn to enmity on the Day of Resurrection, except for that which is for the sake of Allah, which will last forever. This is like the statement of Ibrahim, peace be upon him, to his people:
إِنَّمَا اتَّخَذْتُمْ مِّن دُونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِّن نَّـصِرِينَ
(You have taken (for worship) idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.) (29:25)
Good News for Those with Taqwa on the Day of Resurrection, and Their entry into Paradise
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُوَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) Then He will give them the glad tidings:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) means, their hearts believed and they submitted inwardly and outwardly to the Laws of Allah. Al-Mu`tamir bin Sulayman narrated that his father said: "When the Day of Resurrection comes and the people are resurrected, there will be no one left who will not be filled with terror. Then a caller will cry out:
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) So all the people will be filled with hope, but this will be followed by the words:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) Then all of mankind will be filled with despair apart from the believers."
ادْخُلُواْ الْجَنَّةَ
(Enter Paradise, ) means, they will be told to enter Paradise.
أَنتُمْ وَأَزْوَجُكُمْ
(you and your wives,) means, your counterparts
تُحْبَرُونَ
(in happiness (Tuhbarun).) means, in delight and joy.
يُطَافُ عَلَيْهِمْ بِصِحَـفٍ مِّن ذَهَبٍ وَأَكْوَبٍ
(Trays of gold and cups will be passed round them;) means, fine vessels of gold containing food and drink, without spouts or handles. (وَفِيهَا مَا تَشْتَهِي الْأَنْفُسُ) (there will be) therein all that their souls could desire). Some of them recited:
مَا تَشْتَهِيهِ الاٌّنْفُسُ
(that their souls desire,)
وَتَلَذُّ الاٌّعْيُنُ
(and all that eyes could delight in) means, of good food, delightful fragrances and beautiful scenes.
وَأَنتُمْ فِيهَا
(and you will therein) means, in Paradise
خَـلِدُونَ
(abide forever) means, you will never leave it or want to exchange it. Then it will be said to them, as a reminder of the blessing and favor of Allah:
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise, which you have been made to inherit because of your deeds that you used to do.) means, the righteous deeds which were the cause of your being included in the mercy of Allah. For no one will be admitted to Paradise by virtue of their deeds alone; that will be by the mercy and grace of Allah. But the varying ranks and degrees of Paradise will be attained according to one's righteous deeds.
لَكُمْ فِيهَا فَـكِهَةٌ كَثِيرَةٌ
(Therein for you will be fruits in plenty,) means, of all kinds.
مِّنْهَا تَأْكُلُونَ
(of which you will eat.) means, whatever you choose and desire. When food and drink are mentioned, fruit is also mentioned to complete the picture of blessing and joy. And Allah knows best.
📜 Texte arabe source
القول في تأويل قوله تعالى : الأَخِلاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلا الْمُتَّقِينَ (67)
يقول تعالى ذكره: المتخالون يوم القيامة على معاصي الله في الدنيا, بعضهم لبعض عدوّ, يتبرأ بعضهم من بعض, إلا الذين كانوا تخالّوا فيها على تقوى الله.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, في قوله:( الأخِلاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلا الْمُتَّقِينَ ) فكلّ خُلَّةٍ على معصية الله في الدنيا متعادون.
حدثني عليّ, قال: ثنا أبو صالح, قال: ثني معاوية, عن عليّ, عن ابن عباس, قوله ( الأخِلاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلا الْمُتَّقِينَ ) فكلّ خُلَّةٍ هي عداوة إلا خلة المتقين.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن أبي إسحاق, أن عليا رضي الله عنه قال: خليلان مؤمنان, وخليلان كافران, فمات أحد المؤمنين فقال: يا ربّ إن فلانا كان يأمرني بطاعتك وطاعة رسولك, ويأمرني بالخير, وينهاني عن الشرّ ويخبرني أني ملاقيك يا ربّ فلا تضله بعدي واهده كما هديتني وأكرمه كما أكرمتني, فإذا مات خليله المؤمن جمع بينهما فيقول: ليثن أحدكما على صاحبه فيقول: يا ربّ إنه كان يأمرني بطاعتك وطاعة رسولك, ويأمرني بالخير, وينهاني عن الشرّ, ويخبرني أني ملاقيك, فيقول: نعم الخليل, ونعم الأخ, ونعم الصاحب; قال: ويموت أحد الكافرين فيقول: يا ربّ إن فلانا كان ينهاني عن طاعتك وطاعة رسولك, ويأمرني بالشرّ, وينهاني عن الخير, ويخبرني أني غير ملاقيك, فيقول: بئس الأخ, وبئس الخليل, وبئس الصاحب.
Verset 68
La Résurrection viendra soudainement, et l’inimitié surgira entre amis proches parmi les mécréants
Allah dit : « Ces associateurs qui mécroient aux Messagers attendent-ils donc »
إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ
(seulement l’Heure, qu’elle vienne sur eux soudainement, sans qu’ils ne s’en aperçoivent) c’est-à-dire, car elle est réelle et adviendra inévitablement, et ces gens négligents n’y sont pas préparés. Quand elle viendra, elle les surprendra, et ce Jour-là ils ressentiront le plus grand regret, quand le regret ne leur sera d’aucune utilité et ne leur offrira aucune protection.
الاٌّخِلاَءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلاَّ الْمُتَّقِينَ
(Les amis, ce Jour-là, seront ennemis les uns des autres, sauf ceux qui ont la Taqwa.) c’est-à-dire, toute amitié qui existe pour un but autre que pour l’amour d’Allah se transformera en inimitié au Jour de la Résurrection, sauf celle qui est pour l’amour d’Allah, qui durera éternellement. C’est comme la parole d’Ibrahim, paix sur lui, à son peuple :
إِنَّمَا اتَّخَذْتُمْ مِّن دُونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِّن نَّـصِرِينَ
(Vous avez pris (pour adoration) des idoles en dehors d’Allah. L’amour entre vous n’est que dans la vie de ce monde, mais au Jour de la Résurrection, vous vous désavouerez les uns les autres, et vous vous maudirez les uns les autres, et votre demeure sera le Feu, et vous n’aurez aucun secoureur.) (29:25)
Bonne nouvelle pour ceux qui ont la Taqwa au Jour de la Résurrection, et leur entrée au Paradis
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُوَلاَ أَنتُمْ تَحْزَنُونَ
(Mes serviteurs ! Aucune crainte ne sera sur vous ce Jour-là, ni vous ne serez affligés.) Puis Il leur donnera la bonne nouvelle :
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((Vous) qui avez cru en Nos Ayat et étiez Musulmans.) c’est-à-dire, leurs cœurs ont cru et ils se sont soumis intérieurement et extérieurement aux Lois d’Allah
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Resurrection will come suddenly, and Enmity will arise between close Friends among the Disbeliev
Allah says, `do these idolaters who disbelieve in the Messengers wait'
إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ
(only for the Hour that it shall come upon them suddenly while they perceive not) means, for it is real and will inevitably come to pass, and these negligent people are unprepared for it. When it comes, it will catch them unawares, and on that Day they will feel the utmost regret when regret will not benefit them in the slightest and will not afford them any protection.
الاٌّخِلاَءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلاَّ الْمُتَّقِينَ
(Friends on that Day will be foes one to another except those who have Taqwa.) means, every friendship that exists for a purpose other than for the sake of Allah will turn to enmity on the Day of Resurrection, except for that which is for the sake of Allah, which will last forever. This is like the statement of Ibrahim, peace be upon him, to his people:
إِنَّمَا اتَّخَذْتُمْ مِّن دُونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِّن نَّـصِرِينَ
(You have taken (for worship) idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.) (29:25)
Good News for Those with Taqwa on the Day of Resurrection, and Their entry into Paradise
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُوَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) Then He will give them the glad tidings:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) means, their hearts believed and they submitted inwardly and outwardly to the Laws of Allah. Al-Mu`tamir bin Sulayman narrated that his father said: "When the Day of Resurrection comes and the people are resurrected, there will be no one left who will not be filled with terror. Then a caller will cry out:
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) So all the people will be filled with hope, but this will be followed by the words:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) Then all of mankind will be filled with despair apart from the believers."
ادْخُلُواْ الْجَنَّةَ
(Enter Paradise, ) means, they will be told to enter Paradise.
أَنتُمْ وَأَزْوَجُكُمْ
(you and your wives,) means, your counterparts
تُحْبَرُونَ
(in happiness (Tuhbarun).) means, in delight and joy.
يُطَافُ عَلَيْهِمْ بِصِحَـفٍ مِّن ذَهَبٍ وَأَكْوَبٍ
(Trays of gold and cups will be passed round them;) means, fine vessels of gold containing food and drink, without spouts or handles. (وَفِيهَا مَا تَشْتَهِي الْأَنْفُسُ) (there will be) therein all that their souls could desire). Some of them recited:
مَا تَشْتَهِيهِ الاٌّنْفُسُ
(that their souls desire,)
وَتَلَذُّ الاٌّعْيُنُ
(and all that eyes could delight in) means, of good food, delightful fragrances and beautiful scenes.
وَأَنتُمْ فِيهَا
(and you will therein) means, in Paradise
خَـلِدُونَ
(abide forever) means, you will never leave it or want to exchange it. Then it will be said to them, as a reminder of the blessing and favor of Allah:
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise, which you have been made to inherit because of your deeds that you used to do.) means, the righteous deeds which were the cause of your being included in the mercy of Allah. For no one will be admitted to Paradise by virtue of their deeds alone; that will be by the mercy and grace of Allah. But the varying ranks and degrees of Paradise will be attained according to one's righteous deeds.
لَكُمْ فِيهَا فَـكِهَةٌ كَثِيرَةٌ
(Therein for you will be fruits in plenty,) means, of all kinds.
مِّنْهَا تَأْكُلُونَ
(of which you will eat.) means, whatever you choose and desire. When food and drink are mentioned, fruit is also mentioned to complete the picture of blessing and joy. And Allah knows best.
📜 Texte arabe source
وقوله: ( يَا عِبَادِ لا خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلا أَنْتُمْ تَحْزَنُونَ ) وفي هذا الكلام محذوف استغنى بدلالة ما ذكر عليه. ومعنى الكلام: الأخلاء يومئذ بعضهم لبعض عدو إلا المتقين, فإنهم يقال لهم: يا عبادي لا خوف عليكم اليوم من عقابي, فإني قد أمنتكم منه برضاي عنكم, ولا أنتم تحزنون على فراق الدنيا فإن الذي قدمتم عليه خير لكم مما فارقتموه منها.
وذُكر أن الناس ينادون هذا النداء يوم القيامة, فيطمع فيها من ليس من أهلها حتى يسمع قوله: الَّذِينَ آمَنُوا بِآيَاتِنَا وَكَانُوا مُسْلِمِينَ فييأس منها عند ذلك.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, قال: ثنا المعتمر, عن أبيه, قال سمعت أن الناس حين يبعثون ليس منهم أحد إلا فزع, فينادي مناد: يا عباد الله لا خوف عليكم اليوم ولا أنتم تحزنون, فيرجوها الناس كلهم, قال: فيتبعها الَّذِينَ آمَنُوا بِآيَاتِنَا وَكَانُوا مُسْلِمِينَ قال: فييأس الناس منها غير المسلمين.
Verset 69
Allah dit : « Ces associateurs qui mécroient en les Messagers attendent-ils autre chose que l'Heure qui viendra sur eux soudainement, sans qu'ils ne s'en aperçoivent ? » C'est-à-dire qu'elle est réelle et adviendra inévitablement, et ces gens négligents n'y sont pas préparés. Lorsqu'elle viendra, elle les surprendra, et ce Jour-là ils ressentiront le plus grand regret, alors que le regret ne leur sera d'aucune utilité et ne leur offrira aucune protection. « Les amis, ce Jour-là, seront ennemis les uns des autres, excepté les pieux » : cela signifie que toute amitié fondée sur autre chose que l'agrément d'Allah se transformera en inimitié au Jour de la Résurrection, sauf celle qui est pour Allah, qui durera éternellement. C'est comme la parole d'Ibrahim, paix sur lui, à son peuple : « Vous avez pris des idoles en dehors d'Allah par affection entre vous dans la vie d'ici-bas ; puis au Jour de la Résurrection, vous vous désavouerez les uns les autres et vous vous maudirez mutuellement, et votre refuge sera le Feu, et vous n'aurez aucun secoureur » (29:25). Bonne nouvelle pour les pieux au Jour de la Résurrection et leur entrée au Paradis : « Ô Mes serviteurs ! Aucune crainte ne sera sur vous ce Jour-là, et vous ne serez pas affligés. » Puis Il leur annonce la bonne nouvelle : « Vous qui avez cru en Nos signes et étiez musulmans » : c'est-à-dire que leurs cœurs ont cru et qu'ils se sont soumis intérieurement et extérieurement aux lois d'Allah.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Resurrection will come suddenly, and Enmity will arise between close Friends among the Disbeliev
Allah says, `do these idolaters who disbelieve in the Messengers wait'
إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ
(only for the Hour that it shall come upon them suddenly while they perceive not) means, for it is real and will inevitably come to pass, and these negligent people are unprepared for it. When it comes, it will catch them unawares, and on that Day they will feel the utmost regret when regret will not benefit them in the slightest and will not afford them any protection.
الاٌّخِلاَءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلاَّ الْمُتَّقِينَ
(Friends on that Day will be foes one to another except those who have Taqwa.) means, every friendship that exists for a purpose other than for the sake of Allah will turn to enmity on the Day of Resurrection, except for that which is for the sake of Allah, which will last forever. This is like the statement of Ibrahim, peace be upon him, to his people:
إِنَّمَا اتَّخَذْتُمْ مِّن دُونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِّن نَّـصِرِينَ
(You have taken (for worship) idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.) (29:25)
Good News for Those with Taqwa on the Day of Resurrection, and Their entry into Paradise
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُوَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) Then He will give them the glad tidings:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) means, their hearts believed and they submitted inwardly and outwardly to the Laws of Allah. Al-Mu`tamir bin Sulayman narrated that his father said: "When the Day of Resurrection comes and the people are resurrected, there will be no one left who will not be filled with terror. Then a caller will cry out:
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) So all the people will be filled with hope, but this will be followed by the words:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) Then all of mankind will be filled with despair apart from the believers."
ادْخُلُواْ الْجَنَّةَ
(Enter Paradise, ) means, they will be told to enter Paradise.
أَنتُمْ وَأَزْوَجُكُمْ
(you and your wives,) means, your counterparts
تُحْبَرُونَ
(in happiness (Tuhbarun).) means, in delight and joy.
يُطَافُ عَلَيْهِمْ بِصِحَـفٍ مِّن ذَهَبٍ وَأَكْوَبٍ
(Trays of gold and cups will be passed round them;) means, fine vessels of gold containing food and drink, without spouts or handles. (وَفِيهَا مَا تَشْتَهِي الْأَنْفُسُ) (there will be) therein all that their souls could desire). Some of them recited:
مَا تَشْتَهِيهِ الاٌّنْفُسُ
(that their souls desire,)
وَتَلَذُّ الاٌّعْيُنُ
(and all that eyes could delight in) means, of good food, delightful fragrances and beautiful scenes.
وَأَنتُمْ فِيهَا
(and you will therein) means, in Paradise
خَـلِدُونَ
(abide forever) means, you will never leave it or want to exchange it. Then it will be said to them, as a reminder of the blessing and favor of Allah:
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise, which you have been made to inherit because of your deeds that you used to do.) means, the righteous deeds which were the cause of your being included in the mercy of Allah. For no one will be admitted to Paradise by virtue of their deeds alone; that will be by the mercy and grace of Allah. But the varying ranks and degrees of Paradise will be attained according to one's righteous deeds.
لَكُمْ فِيهَا فَـكِهَةٌ كَثِيرَةٌ
(Therein for you will be fruits in plenty,) means, of all kinds.
مِّنْهَا تَأْكُلُونَ
(of which you will eat.) means, whatever you choose and desire. When food and drink are mentioned, fruit is also mentioned to complete the picture of blessing and joy. And Allah knows best.
📜 Texte arabe source
القول في تأويل قوله تعالى : الَّذِينَ آمَنُوا بِآيَاتِنَا وَكَانُوا مُسْلِمِينَ (69)
وقوله: ( الَّذِينَ آمَنُوا بِآيَاتِنَا ) يقول تعالى ذكره: يا عبادي الذين آمنوا وهم الذين صدقوا بكتاب الله ورسله, وعملوا بما جاءتهم به رسلهم, وكانوا مسلمين, يقول: وكانوا أهل خضوع لله بقلوبهم, وقبول منهم لما جاءتهم به رسلهم عن ربهم على دين إبراهيم خليل الرحمن صَلَّى الله عَلَيْهِ وَسَلَّم, حنفاء لا يهود ولا نصارى, ولا أهل أوثان.
Verset 70
Allah dit : « Ces associateurs qui mécroient en les Messagers attendent-ils autre chose que l'Heure qui viendra sur eux soudainement, sans qu'ils ne s'en aperçoivent ? » C'est-à-dire qu'elle est réelle et adviendra inévitablement, et ces gens négligents n'y sont pas préparés. Lorsqu'elle viendra, elle les surprendra, et ce Jour-là ils ressentiront le plus grand regret, alors que le regret ne leur sera d'aucune utilité et ne leur offrira aucune protection. « Les amis, ce Jour-là, seront ennemis les uns des autres, excepté les pieux » : cela signifie que toute amitié fondée sur autre chose que l'agrément d'Allah se transformera en inimitié au Jour de la Résurrection, sauf celle qui est pour Allah, qui durera éternellement. C'est comme la parole d'Ibrahim, paix sur lui, à son peuple : « Vous avez pris des idoles en dehors d'Allah par affection entre vous dans la vie d'ici-bas ; puis au Jour de la Résurrection, vous vous désavouerez les uns les autres et vous vous maudirez mutuellement, et votre refuge sera le Feu, et vous n'aurez aucun secoureur » (29:25). Bonne nouvelle pour les pieux au Jour de la Résurrection et leur entrée au Paradis : « Ô Mes serviteurs ! Aucune crainte ne sera sur vous ce Jour-là, et vous ne serez pas affligés. » Puis Il leur annonce la bonne nouvelle : « Vous qui avez cru en Nos signes et étiez musulmans » : c'est-à-dire que leurs cœurs ont cru et qu'ils se sont soumis intérieurement et extérieurement aux lois d'Allah.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Resurrection will come suddenly, and Enmity will arise between close Friends among the Disbeliev
Allah says, `do these idolaters who disbelieve in the Messengers wait'
إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ
(only for the Hour that it shall come upon them suddenly while they perceive not) means, for it is real and will inevitably come to pass, and these negligent people are unprepared for it. When it comes, it will catch them unawares, and on that Day they will feel the utmost regret when regret will not benefit them in the slightest and will not afford them any protection.
الاٌّخِلاَءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلاَّ الْمُتَّقِينَ
(Friends on that Day will be foes one to another except those who have Taqwa.) means, every friendship that exists for a purpose other than for the sake of Allah will turn to enmity on the Day of Resurrection, except for that which is for the sake of Allah, which will last forever. This is like the statement of Ibrahim, peace be upon him, to his people:
إِنَّمَا اتَّخَذْتُمْ مِّن دُونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِّن نَّـصِرِينَ
(You have taken (for worship) idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.) (29:25)
Good News for Those with Taqwa on the Day of Resurrection, and Their entry into Paradise
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُوَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) Then He will give them the glad tidings:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) means, their hearts believed and they submitted inwardly and outwardly to the Laws of Allah. Al-Mu`tamir bin Sulayman narrated that his father said: "When the Day of Resurrection comes and the people are resurrected, there will be no one left who will not be filled with terror. Then a caller will cry out:
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) So all the people will be filled with hope, but this will be followed by the words:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) Then all of mankind will be filled with despair apart from the believers."
ادْخُلُواْ الْجَنَّةَ
(Enter Paradise, ) means, they will be told to enter Paradise.
أَنتُمْ وَأَزْوَجُكُمْ
(you and your wives,) means, your counterparts
تُحْبَرُونَ
(in happiness (Tuhbarun).) means, in delight and joy.
يُطَافُ عَلَيْهِمْ بِصِحَـفٍ مِّن ذَهَبٍ وَأَكْوَبٍ
(Trays of gold and cups will be passed round them;) means, fine vessels of gold containing food and drink, without spouts or handles. (وَفِيهَا مَا تَشْتَهِي الْأَنْفُسُ) (there will be) therein all that their souls could desire). Some of them recited:
مَا تَشْتَهِيهِ الاٌّنْفُسُ
(that their souls desire,)
وَتَلَذُّ الاٌّعْيُنُ
(and all that eyes could delight in) means, of good food, delightful fragrances and beautiful scenes.
وَأَنتُمْ فِيهَا
(and you will therein) means, in Paradise
خَـلِدُونَ
(abide forever) means, you will never leave it or want to exchange it. Then it will be said to them, as a reminder of the blessing and favor of Allah:
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise, which you have been made to inherit because of your deeds that you used to do.) means, the righteous deeds which were the cause of your being included in the mercy of Allah. For no one will be admitted to Paradise by virtue of their deeds alone; that will be by the mercy and grace of Allah. But the varying ranks and degrees of Paradise will be attained according to one's righteous deeds.
لَكُمْ فِيهَا فَـكِهَةٌ كَثِيرَةٌ
(Therein for you will be fruits in plenty,) means, of all kinds.
مِّنْهَا تَأْكُلُونَ
(of which you will eat.) means, whatever you choose and desire. When food and drink are mentioned, fruit is also mentioned to complete the picture of blessing and joy. And Allah knows best.
📜 Texte arabe source
وقوله: ( ادْخُلُوا الْجَنَّةَ أَنْتُمْ وَأَزْوَاجُكُمْ تُحْبَرُونَ ) يقول جلّ ثناؤه: ادخلوا الجنة أنتم أيها المؤمنون وأزواجكم مغبوطين بكرامة الله, مسرورين بما أعطاكم اليوم ربكم.
وقد اختلف أهل التأويل في تأويل قوله: ( تُحْبَرُونَ ) وقد ذكرنا ما قد قيل في ذلك فيما مضى, وبيَّنا الصحيح من القول فيه عندنا بما أغنى عن إعادته في هذا الموضع, غير أنا نذكر بعض ما لم يُذكر هنالك من أقوال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( ادْخُلُوا الْجَنَّةَ أَنْتُمْ وَأَزْوَاجُكُمْ تُحْبَرُونَ ) : أي تَنْعَمون.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, في قوله:( تُحْبَرُونَ ) قال: تنعمون.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ, في قوله:( تُحْبَرُونَ ) قال: تكرمون.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله:( أَنْتُمْ وَأَزْوَاجُكُمْ تُحْبَرُونَ ) قال: تنعمون.
Verset 71
Allah dit : « Ces associateurs qui mécroient en les Messagers attendent-ils autre chose que l'Heure qui viendra sur eux soudainement, sans qu'ils ne s'en aperçoivent ? » C'est-à-dire qu'elle est réelle et adviendra inévitablement, et ces gens négligents n'y sont pas préparés. Lorsqu'elle viendra, elle les surprendra, et ce Jour-là ils ressentiront le plus grand regret, alors que le regret ne leur sera d'aucune utilité et ne leur offrira aucune protection. « Les amis, ce Jour-là, seront ennemis les uns des autres, excepté les pieux » : cela signifie que toute amitié fondée sur autre chose que l'agrément d'Allah se transformera en inimitié au Jour de la Résurrection, sauf celle qui est pour Allah, qui durera éternellement. C'est comme la parole d'Ibrahim, paix sur lui, à son peuple : « Vous avez pris des idoles en dehors d'Allah par affection entre vous dans la vie d'ici-bas ; puis au Jour de la Résurrection, vous vous désavouerez les uns les autres et vous vous maudirez mutuellement, et votre refuge sera le Feu, et vous n'aurez aucun secoureur » (29:25). Bonne nouvelle pour les pieux au Jour de la Résurrection et leur entrée au Paradis : « Ô Mes serviteurs ! Aucune crainte ne sera sur vous ce Jour-là, et vous ne serez pas affligés. » Puis Il leur annonce la bonne nouvelle : « Vous qui avez cru en Nos signes et étiez musulmans » : c'est-à-dire que leurs cœurs ont cru et qu'ils se sont soumis intérieurement et extérieurement aux lois d'Allah.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Resurrection will come suddenly, and Enmity will arise between close Friends among the Disbeliev
Allah says, `do these idolaters who disbelieve in the Messengers wait'
إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ
(only for the Hour that it shall come upon them suddenly while they perceive not) means, for it is real and will inevitably come to pass, and these negligent people are unprepared for it. When it comes, it will catch them unawares, and on that Day they will feel the utmost regret when regret will not benefit them in the slightest and will not afford them any protection.
الاٌّخِلاَءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلاَّ الْمُتَّقِينَ
(Friends on that Day will be foes one to another except those who have Taqwa.) means, every friendship that exists for a purpose other than for the sake of Allah will turn to enmity on the Day of Resurrection, except for that which is for the sake of Allah, which will last forever. This is like the statement of Ibrahim, peace be upon him, to his people:
إِنَّمَا اتَّخَذْتُمْ مِّن دُونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِّن نَّـصِرِينَ
(You have taken (for worship) idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.) (29:25)
Good News for Those with Taqwa on the Day of Resurrection, and Their entry into Paradise
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُوَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) Then He will give them the glad tidings:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) means, their hearts believed and they submitted inwardly and outwardly to the Laws of Allah. Al-Mu`tamir bin Sulayman narrated that his father said: "When the Day of Resurrection comes and the people are resurrected, there will be no one left who will not be filled with terror. Then a caller will cry out:
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) So all the people will be filled with hope, but this will be followed by the words:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) Then all of mankind will be filled with despair apart from the believers."
ادْخُلُواْ الْجَنَّةَ
(Enter Paradise, ) means, they will be told to enter Paradise.
أَنتُمْ وَأَزْوَجُكُمْ
(you and your wives,) means, your counterparts
تُحْبَرُونَ
(in happiness (Tuhbarun).) means, in delight and joy.
يُطَافُ عَلَيْهِمْ بِصِحَـفٍ مِّن ذَهَبٍ وَأَكْوَبٍ
(Trays of gold and cups will be passed round them;) means, fine vessels of gold containing food and drink, without spouts or handles. (وَفِيهَا مَا تَشْتَهِي الْأَنْفُسُ) (there will be) therein all that their souls could desire). Some of them recited:
مَا تَشْتَهِيهِ الاٌّنْفُسُ
(that their souls desire,)
وَتَلَذُّ الاٌّعْيُنُ
(and all that eyes could delight in) means, of good food, delightful fragrances and beautiful scenes.
وَأَنتُمْ فِيهَا
(and you will therein) means, in Paradise
خَـلِدُونَ
(abide forever) means, you will never leave it or want to exchange it. Then it will be said to them, as a reminder of the blessing and favor of Allah:
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise, which you have been made to inherit because of your deeds that you used to do.) means, the righteous deeds which were the cause of your being included in the mercy of Allah. For no one will be admitted to Paradise by virtue of their deeds alone; that will be by the mercy and grace of Allah. But the varying ranks and degrees of Paradise will be attained according to one's righteous deeds.
لَكُمْ فِيهَا فَـكِهَةٌ كَثِيرَةٌ
(Therein for you will be fruits in plenty,) means, of all kinds.
مِّنْهَا تَأْكُلُونَ
(of which you will eat.) means, whatever you choose and desire. When food and drink are mentioned, fruit is also mentioned to complete the picture of blessing and joy. And Allah knows best.
📜 Texte arabe source
القول في تأويل قوله تعالى : يُطَافُ عَلَيْهِمْ بِصِحَافٍ مِنْ ذَهَبٍ وَأَكْوَابٍ وَفِيهَا مَا تَشْتَهِيهِ الأَنْفُسُ وَتَلَذُّ الأَعْيُنُ وَأَنْتُمْ فِيهَا خَالِدُونَ (71)
يقول تعالى ذكره: يُطاف على هؤلاء الذين آمنوا بآياته في الدنيا إذا دخلوا الجنة في الآخرة بصحاف من ذهب, وهي جمع للكثير من الصَّحْفة, والصَّحْفة: القصعة.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( يُطَافُ عَلَيْهِمْ بِصِحَافٍ مِنْ ذَهَبٍ ) قال: القصاع.
حدثنا أبو كريب, قال: ثنا يمان, عن أشعث بن إسحاق, عن جعفر, عن شعبة, قال:" إنّ أدنى أهل الجنة منـزلة, من له قصر فيه سبعون ألف خادم, في يد كل خادم صحفة سوى ما في يد صاحبها, لو فتح بابه فضافه أهل الدنيا لأوسعهم ".
حدثنا ابن حميد, قال: ثنا يعقوب القميّ, جعفر, عن سعيد, قال:" إن أخسّ أهل الجنة منـزلا من له سبعون ألف خادم, مع كل خادم صحفة من ذهب, لو نـزل به جميع أهل الأرض لأوسعهم, لا يستعين عليهم بشيء من غيره, وذلك في قول الله تبارك وتعالى: لَهُمْ مَا يَشَاءُونَ فِيهَا وَلَدَيْنَا مَزِيدٌ ولهم (وَفِيهَا مَا تَشْتَهِيهِ الأَنْفُسُ وَتَلَذُّ الأَعْيُنُ)".
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, عن أبي أيوب الأزدي, عن عبد الله بن عمرو, قال:" ما أحد من أهل الجنة إلا يسعى عليه ألف غلام, كلّ غلام على عمل ما عليه صاحبه ".
وقوله: ( وَأَكْوَابٍ ) وهي جمع كوب, والكوب: الإبريق المستدير الرأس, الذي لا أذن له ولا خرطوم, وإياه عنى الأعشى بقوله?
صَرِيفِيَّـــةٌ طَيِّـــبٌ طَعْمُهَـــا
لَهَــا زَبَــدٌ بَيْــنَ كُــوب وَدَنّ (3)
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا محمد, قال حدثنا أحمد, قال: ثنا أسباط, عن السديّ( وَأَكْوَابٍ ) قال: الأكواب التي ليست لها آذان.
ومعنى الكلام: يطاف عليهم فيها بالطعام في صحاف من ذهب, وبالشرب في أكواب من ذهب, فاستغنى بذكر الصحاف والأكواب من ذكر الطعام والشراب, الذي يكون فيها لمعرفة السامعين بمعناه " وَفِيهَا مَا تَشْتَهِي (4) الأنْفُسُ وَتَلَذُّ الأعْيُنُ" يقول تعالى ذكره: لكم في الجنة ما تشتهي نفوسكم أيها المؤمنون, وتلذّ أعينكم ( وَأَنْتُمْ فِيهَا خَالِدُونَ ) يقول: وأنتم فيها ماكثون,لا تخرجون منها أبدا.
كما حدثنا بشر, قال: ثنا عبد الرحمن, قال: ثنا سفيان, عن علقمة بن مرثد, عن ابن سابط أن رجلا قال: يا رسول الله إني أُحِبُّ الخَيْلَ, فهل في الجنة خيل؟ فقال:" إنْ يُدْخِلْكَ الجَنَّةَ إنْ شاءَ, فَلا تَشاءُ أنْ تَرْكَبَ فَرَسًا مِنْ يَاقُوتَةٍ حَمْرَاءَ تَطيرُ بِكَ فِي أيّ الجَنَّة شِئْتَ إلا فَعَلَتْ", فقال أعرابيّ: يا رسول الله إني أحبّ الإبلَ, فهل في الجنة إبل؟ فقال:" يا أعرابيّ إنْ يُدْخِلْكَ اللهُ الجَنَّةَ إنْ شاءَ اللهُ, فَفِيها ما اشْتَهَتْ نَفْسُكَ, وَلَذَّتْ عَيْنَاك ".
حدثنا الحسن بن عرفة, قال: ثنا عمر بن عبد الرحمن الأبار, عن محمد بن سعد الأنصاري, عن أبي ظبية السلفي, قال: إن السرب من أهل الجنة لتظلهم السحابة, قال: فتقول: ما أُمْطِرُكُمْ؟ قال: فما يدعو داع من القوم بشيء إلا أمطرتهم, حتى إن القائل منهم ليقول: أمطرينا كواعب أترابا.
حدثنا ابن عرفة, قال: ثنا مروان بن معاوية, عن عليّ بن أبي الوليد, قال: قيل لمجاهد في الجنة سماع؟ قال: إن فيها لشجرا يقال له العيص, له سماع لم يسمع السامعون إلى مثله.
حدثني موسى بن عبد الرحمن, قال: ثنا زيد بن حباب, قال: أخبرنا معاوية بن صالح, قال: ثني سليمان بن عامر, قال: سمعت أبا أمامة, يقول: " إن الرجل من أهل الجنة ليشتهي الطائر وهو يطير, فيقع متفلقا نضيجا في كفه, فيأكل منه حتى تنتهي نفسه, ثم يطير, ويشتهي الشراب, فيقع الإبريق في يده, ويشرب منه ما يريد, ثم يرجع إلى مكانه.
واختلفت القرّاء في قراءة قوله: ( وَفِيهَا مَا تَشْتَهِيهِ الأنْفُسُ ) فقرأته عامة قرّاء المدينة والشام: ( مَا تَشْتَهِيهِ ) بزيادة هاء, وكذلك ذلك في مصاحفهم. وقرأ ذلك عامة قرّاء العراق " تَشْتَهِي" بغير هاء, وكذلك هو في مصاحفهم.
والصواب من القول في ذلك أنهما قراءتان مشهورتان بمعنى واحد, فبأيتهما قرأ القارئ فمصيب.
------------------------
الهوامش:
(3) البيت لأعشى بن قيس بني ثعلبة ( ديوانه طبع القاهرة ص 17) وصريفية ، منسوبة إلى صريفون : موضع بالعراق مشهور بجودة خمره . وقيل نسبت إلى الصريف وهو اللبن ساعة يحلب جعلها صريفية لأنها أخذت من الدن ساعتئذ أحضرت ، كأنها أخذت قبل أن تمزج . والزبد . ما يعلوها عند تحريكها من الدن إلى الكوب من الفقاقيع . والكوب : الكوز الذي لا عروة له . أو هو الكوز المستدير الرأس الذي لا أذن له .
(4) قراءة مشهورة متواترة بحذف الهاء .
Verset 72
Allah dit : « Ces associateurs qui mécroient en les Messagers attendent-ils autre chose que l'Heure qui viendra sur eux soudainement, sans qu'ils ne s'en aperçoivent ? » C'est-à-dire qu'elle est réelle et adviendra inévitablement, et ces gens négligents n'y sont pas préparés. Lorsqu'elle viendra, elle les surprendra, et ce Jour-là ils ressentiront le plus grand regret, alors que le regret ne leur sera d'aucune utilité et ne leur offrira aucune protection. « Les amis, ce Jour-là, seront ennemis les uns des autres, excepté les pieux » : cela signifie que toute amitié fondée sur autre chose que l'agrément d'Allah se transformera en inimitié au Jour de la Résurrection, sauf celle qui est pour Allah, qui durera éternellement. C'est comme la parole d'Ibrahim, paix sur lui, à son peuple : « Vous avez pris des idoles en dehors d'Allah par affection entre vous dans la vie d'ici-bas ; puis au Jour de la Résurrection, vous vous désavouerez les uns les autres et vous vous maudirez mutuellement, et votre refuge sera le Feu, et vous n'aurez aucun secoureur » (29:25). Bonne nouvelle pour les pieux au Jour de la Résurrection et leur entrée au Paradis : « Ô Mes serviteurs ! Aucune crainte ne sera sur vous ce Jour-là, et vous ne serez pas affligés. » Puis Il leur annonce la bonne nouvelle : « Vous qui avez cru en Nos signes et étiez musulmans » : c'est-à-dire que leurs cœurs ont cru et qu'ils se sont soumis intérieurement et extérieurement aux lois d'Allah.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Resurrection will come suddenly, and Enmity will arise between close Friends among the Disbeliev
Allah says, `do these idolaters who disbelieve in the Messengers wait'
إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ
(only for the Hour that it shall come upon them suddenly while they perceive not) means, for it is real and will inevitably come to pass, and these negligent people are unprepared for it. When it comes, it will catch them unawares, and on that Day they will feel the utmost regret when regret will not benefit them in the slightest and will not afford them any protection.
الاٌّخِلاَءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلاَّ الْمُتَّقِينَ
(Friends on that Day will be foes one to another except those who have Taqwa.) means, every friendship that exists for a purpose other than for the sake of Allah will turn to enmity on the Day of Resurrection, except for that which is for the sake of Allah, which will last forever. This is like the statement of Ibrahim, peace be upon him, to his people:
إِنَّمَا اتَّخَذْتُمْ مِّن دُونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِّن نَّـصِرِينَ
(You have taken (for worship) idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.) (29:25)
Good News for Those with Taqwa on the Day of Resurrection, and Their entry into Paradise
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُوَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) Then He will give them the glad tidings:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) means, their hearts believed and they submitted inwardly and outwardly to the Laws of Allah. Al-Mu`tamir bin Sulayman narrated that his father said: "When the Day of Resurrection comes and the people are resurrected, there will be no one left who will not be filled with terror. Then a caller will cry out:
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) So all the people will be filled with hope, but this will be followed by the words:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) Then all of mankind will be filled with despair apart from the believers."
ادْخُلُواْ الْجَنَّةَ
(Enter Paradise, ) means, they will be told to enter Paradise.
أَنتُمْ وَأَزْوَجُكُمْ
(you and your wives,) means, your counterparts
تُحْبَرُونَ
(in happiness (Tuhbarun).) means, in delight and joy.
يُطَافُ عَلَيْهِمْ بِصِحَـفٍ مِّن ذَهَبٍ وَأَكْوَبٍ
(Trays of gold and cups will be passed round them;) means, fine vessels of gold containing food and drink, without spouts or handles. (وَفِيهَا مَا تَشْتَهِي الْأَنْفُسُ) (there will be) therein all that their souls could desire). Some of them recited:
مَا تَشْتَهِيهِ الاٌّنْفُسُ
(that their souls desire,)
وَتَلَذُّ الاٌّعْيُنُ
(and all that eyes could delight in) means, of good food, delightful fragrances and beautiful scenes.
وَأَنتُمْ فِيهَا
(and you will therein) means, in Paradise
خَـلِدُونَ
(abide forever) means, you will never leave it or want to exchange it. Then it will be said to them, as a reminder of the blessing and favor of Allah:
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise, which you have been made to inherit because of your deeds that you used to do.) means, the righteous deeds which were the cause of your being included in the mercy of Allah. For no one will be admitted to Paradise by virtue of their deeds alone; that will be by the mercy and grace of Allah. But the varying ranks and degrees of Paradise will be attained according to one's righteous deeds.
لَكُمْ فِيهَا فَـكِهَةٌ كَثِيرَةٌ
(Therein for you will be fruits in plenty,) means, of all kinds.
مِّنْهَا تَأْكُلُونَ
(of which you will eat.) means, whatever you choose and desire. When food and drink are mentioned, fruit is also mentioned to complete the picture of blessing and joy. And Allah knows best.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَتِلْكَ الْجَنَّةُ الَّتِي أُورِثْتُمُوهَا بِمَا كُنْتُمْ تَعْمَلُونَ (72)
يقول تعالى ذكره: يقال لهم: وهذه الجنة التي أورثكموها الله عن أهل النار الذين أدخلهم جهنم بما كنتم في الدنيا تعملون من الخيرات.
Verset 73
Allah dit : « Ces associateurs qui mécroient en les Messagers attendent-ils autre chose que l'Heure qui viendra sur eux soudainement, sans qu'ils ne s'en aperçoivent ? » C'est-à-dire qu'elle est réelle et adviendra inévitablement, et ces gens négligents n'y sont pas préparés. Lorsqu'elle viendra, elle les surprendra, et ce Jour-là ils ressentiront le plus grand regret, alors que le regret ne leur sera d'aucune utilité et ne leur offrira aucune protection. « Les amis, ce Jour-là, seront ennemis les uns des autres, excepté les pieux » : cela signifie que toute amitié fondée sur autre chose que l'agrément d'Allah se transformera en inimitié au Jour de la Résurrection, sauf celle qui est pour Allah, qui durera éternellement. C'est comme la parole d'Ibrahim, paix sur lui, à son peuple : « Vous avez pris des idoles en dehors d'Allah par affection entre vous dans la vie d'ici-bas ; puis au Jour de la Résurrection, vous vous désavouerez les uns les autres et vous vous maudirez mutuellement, et votre refuge sera le Feu, et vous n'aurez aucun secoureur » (29:25). Bonne nouvelle pour les pieux au Jour de la Résurrection et leur entrée au Paradis : « Ô Mes serviteurs ! Aucune crainte ne sera sur vous ce Jour-là, et vous ne serez pas affligés. » Puis Il leur annonce la bonne nouvelle : « Vous qui avez cru en Nos signes et étiez musulmans » : c'est-à-dire que leurs cœurs ont cru et qu'ils se sont soumis intérieurement et extérieurement aux lois d'Allah.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Resurrection will come suddenly, and Enmity will arise between close Friends among the Disbeliev
Allah says, `do these idolaters who disbelieve in the Messengers wait'
إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ
(only for the Hour that it shall come upon them suddenly while they perceive not) means, for it is real and will inevitably come to pass, and these negligent people are unprepared for it. When it comes, it will catch them unawares, and on that Day they will feel the utmost regret when regret will not benefit them in the slightest and will not afford them any protection.
الاٌّخِلاَءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلاَّ الْمُتَّقِينَ
(Friends on that Day will be foes one to another except those who have Taqwa.) means, every friendship that exists for a purpose other than for the sake of Allah will turn to enmity on the Day of Resurrection, except for that which is for the sake of Allah, which will last forever. This is like the statement of Ibrahim, peace be upon him, to his people:
إِنَّمَا اتَّخَذْتُمْ مِّن دُونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِّن نَّـصِرِينَ
(You have taken (for worship) idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.) (29:25)
Good News for Those with Taqwa on the Day of Resurrection, and Their entry into Paradise
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُوَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) Then He will give them the glad tidings:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) means, their hearts believed and they submitted inwardly and outwardly to the Laws of Allah. Al-Mu`tamir bin Sulayman narrated that his father said: "When the Day of Resurrection comes and the people are resurrected, there will be no one left who will not be filled with terror. Then a caller will cry out:
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) So all the people will be filled with hope, but this will be followed by the words:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) Then all of mankind will be filled with despair apart from the believers."
ادْخُلُواْ الْجَنَّةَ
(Enter Paradise, ) means, they will be told to enter Paradise.
أَنتُمْ وَأَزْوَجُكُمْ
(you and your wives,) means, your counterparts
تُحْبَرُونَ
(in happiness (Tuhbarun).) means, in delight and joy.
يُطَافُ عَلَيْهِمْ بِصِحَـفٍ مِّن ذَهَبٍ وَأَكْوَبٍ
(Trays of gold and cups will be passed round them;) means, fine vessels of gold containing food and drink, without spouts or handles. (وَفِيهَا مَا تَشْتَهِي الْأَنْفُسُ) (there will be) therein all that their souls could desire). Some of them recited:
مَا تَشْتَهِيهِ الاٌّنْفُسُ
(that their souls desire,)
وَتَلَذُّ الاٌّعْيُنُ
(and all that eyes could delight in) means, of good food, delightful fragrances and beautiful scenes.
وَأَنتُمْ فِيهَا
(and you will therein) means, in Paradise
خَـلِدُونَ
(abide forever) means, you will never leave it or want to exchange it. Then it will be said to them, as a reminder of the blessing and favor of Allah:
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise, which you have been made to inherit because of your deeds that you used to do.) means, the righteous deeds which were the cause of your being included in the mercy of Allah. For no one will be admitted to Paradise by virtue of their deeds alone; that will be by the mercy and grace of Allah. But the varying ranks and degrees of Paradise will be attained according to one's righteous deeds.
لَكُمْ فِيهَا فَـكِهَةٌ كَثِيرَةٌ
(Therein for you will be fruits in plenty,) means, of all kinds.
مِّنْهَا تَأْكُلُونَ
(of which you will eat.) means, whatever you choose and desire. When food and drink are mentioned, fruit is also mentioned to complete the picture of blessing and joy. And Allah knows best.
📜 Texte arabe source
( لَكُمْ فِيهَا ) يقول: لكم في الجنة فاكهة كثيرة من كلّ نوع ( مِنْهَا تَأْكُلُونَ ) يقول: من الفاكهة تأكلون ما اشتهيتم.
Verset 74
Le châtiment des réprouvés. La description de l'état des bienheureux est suivie de la description de l'état des réprouvés. إِنَّ الْمُجْرِمِينَ فِى عَذَابِ جَهَنَّمَ خَـلِدُونَ لاَ يُفَتَّرُ عَنْهُمْ (En vérité, les criminels seront dans le tourment de l'Enfer pour y demeurer éternellement. Il ne leur sera pas allégé,) c'est-à-dire, pas même un seul instant. وَهُمْ فِيهِ مُبْلِسُونَ (et ils seront plongés dans la destruction avec de profonds regrets, des chagrins et dans le désespoir,) signifie qu'ils désespéreront de tout bien. وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ (Nous ne leur avons pas fait d'injustice, mais ils étaient eux-mêmes les injustes,) c'est-à-dire, en commettant des actes injustes après que la preuve avait été établie contre eux et que des Messagers leur avaient été envoyés, mais ils les ont rejetés et se sont rebellés, donc ils seront punis en conséquence. Et ton Seigneur n'est nullement injuste envers (Ses) serviteurs. وَنَادَوْاْ يمَـلِكُ (Et ils crieront : "Ô Malik...") qui est le gardien de l'Enfer. Al-Bukhari a dit : "Hajjaj bin Minhal nous a rapporté, Sufyan bin `Uyaynah nous a rapporté, d'après `Amr bin `Ata', d'après Safwan bin Ya`la que son père, qu'Allah soit satisfait de lui, a dit : 'J'ai entendu le Messager d'Allah ﷺ réciter sur le Minbar : وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ (Et ils crieront : "Ô Malik ! Que ton Seigneur nous fasse mourir.") c'est-à-dire, 'qu'Il détruise nos âmes et nous accorde un répit face à notre situation.' Mais il en sera comme Allah le dit : لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا (Ni la mort ne leur sera décrétée pour qu'ils meurent, ni son tourment ne leur sera allégé) (35:36). وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا (Mais il en sera écarté le misérable, qui entrera dans le grand Feu. Là, il ne mourra pas (pour être en repos) ni ne vivra (d'une bonne vie).) (87:11-13). Lorsqu'ils demanderont à mourir, Malik leur répondra : قَالَ إِنَّكُمْ مَّـكِثُونَ Il dira : En vérité, vous y demeurerez.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Punishment of the Doomed
The description of the state of the blessed is followed by a description of the state of the doomed.
إِنَّ الْمُجْرِمِينَ فِى عَذَابِ جَهَنَّمَ خَـلِدُونَ لاَ يُفَتَّرُ عَنْهُمْ
(Verily, the criminals will be in the torment of Hell to abide therein forever. It will not be lightened for them,) meaning, not even for one moment.
وَهُمْ فِيهِ مُبْلِسُونَ
(and they will be plunged into destruction with deep regrets, sorrows and in despair therein,) means, they will despair of any goodness.
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) means, by their committing wrong actions after proof had been established against them and Messengers had been sent to them, but they rejected them and rebelled, so they are to be punished accordingly. And your Lord is not at all unjust to (His) servants.
وَنَادَوْاْ يمَـلِكُ
(And they will cry: "O Malik...") who is the keeper of Hell. Al-Bukhari said, "Hajjaj bin Minhal told us, Sufyan bin `Uyaynah told us, from `Amr bin `Ata, ' from Safwan bin Ya`la that his father, may Allah be pleased with him, said, `I heard the Messenger of Allah ﷺ reciting on the Minbar:
وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ
(And they will cry: "O Malik! Let your Lord make an end of us.") meaning, `let Him destroy our souls and give us some respite from our predicament.' But it will be as Allah says:
لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا
(Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them) (35:36).
وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا
(But it will be avoided by the wretched, who will enter the great Fire. There he will neither die (to be in rest) nor live (a good living).) (87:11-13). When they ask to be allowed to die, Malik will answer them:
قَالَ إِنَّكُمْ مَّـكِثُونَ
He will say: Verily, you shall abide forever. meaning, you will have no way out from it and no refuge. Then the reason why they are doomed will be given, which is their stubborn resistance to the truth. Allah says:
لَقَدْ جِئْنَـكُم بِالْحَقِّ
(Indeed We have brought the truth to you, ) meaning, `We have explained it to you clearly and in detail.'
وَلَـكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَـرِهُونَ
(but most of you have a hatred for the truth.) means, `but your nature could not accept it and did not seek it; on the contrary, you followed and venerated falsehood, and you stood in the way of truth and refused it, and despised its followers.' So they will blame themselves and will feel regret at the time when regret will not be of any benefit to them. Then Allah says:
أَمْ أَبْرَمُواْ أَمْراً فَإِنَّا مُبْرِمُونَ
(Or have they plotted some plan Then We too are planning.) Mujahid said, "They wanted to plot some evil, but We are also planning." What Mujahid said is like the Ayah:
وَمَكَرُواْ مَكْراً وَمَكَرْنَا مَكْراً وَهُمْ لاَ يَشْعُرُونَ
(So they plotted a plot, and We planned a plan, while they perceived not.) (27:50). The idolators were trying their utmost to find ways of refuting the truth with falsehood, but Allah planned it so that the consequences of that would backfire on them. He said in refutation:
أَمْ يَحْسَبُونَ أَنَّا لاَ نَسْمَعُ سِرَّهُمْ وَنَجْوَهُم
(Or do they think that We hear not their secrets and their private counsel) meaning, what they say secretly and openly.
بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ
(Yes (We do) and Our messengers are by them, to record.) means, `We know what they are doing, and the angels are also recording their deeds, major and minor.'
قُلْ إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
سُبْحَـنَ رَبّ السَّمَـوتِ وَالاْرْضِ رَبّ الْعَرْشِ عَمَّا يَصِفُونَ- فَذَرْهُمْ يَخُوضُواْ وَيَلْعَبُواْ حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ- وَهُوَ الَّذِى فِى السَّمآء إِلَـهٌ وَفِى الاْرْضِ إِلَـهٌ وَهُوَ الْحَكِيمُ الْعَلِيمُ-
📜 Texte arabe source
القول في تأويل قوله تعالى : إِنَّ الْمُجْرِمِينَ فِي عَذَابِ جَهَنَّمَ خَالِدُونَ (74)
يقول تعالى ذكره ( إِنَّ الْمُجْرِمِينَ ) وهم الذين اجترموا في الدنيا الكفر بالله, فاجترموا به في الآخرة ( فِي عَذَابِ جَهَنَّمَ خَالِدُونَ ) يقول: هم فيه ماكثون.
Verset 75
Le châtiment des réprouvés. La description de l'état des bienheureux est suivie de la description de l'état des réprouvés. إِنَّ الْمُجْرِمِينَ فِى عَذَابِ جَهَنَّمَ خَـلِدُونَ لاَ يُفَتَّرُ عَنْهُمْ (En vérité, les criminels seront dans le tourment de l'Enfer pour y demeurer éternellement. Il ne leur sera pas allégé,) c'est-à-dire, pas même un seul instant. وَهُمْ فِيهِ مُبْلِسُونَ (et ils seront plongés dans la destruction avec de profonds regrets, des chagrins et dans le désespoir,) signifie qu'ils désespéreront de tout bien. وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ (Nous ne leur avons pas fait d'injustice, mais ils étaient eux-mêmes les injustes,) c'est-à-dire, en commettant des actes injustes après que la preuve avait été établie contre eux et que des Messagers leur avaient été envoyés, mais ils les ont rejetés et se sont rebellés, donc ils seront punis en conséquence. Et ton Seigneur n'est nullement injuste envers (Ses) serviteurs. وَنَادَوْاْ يمَـلِكُ (Et ils crieront : "Ô Malik...") qui est le gardien de l'Enfer. Al-Bukhari a dit : "Hajjaj bin Minhal nous a rapporté, Sufyan bin `Uyaynah nous a rapporté, d'après `Amr bin `Ata', d'après Safwan bin Ya`la que son père, qu'Allah soit satisfait de lui, a dit : 'J'ai entendu le Messager d'Allah ﷺ réciter sur le Minbar : وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ (Et ils crieront : "Ô Malik ! Que ton Seigneur nous fasse mourir.") c'est-à-dire, 'qu'Il détruise nos âmes et nous accorde un répit face à notre situation.' Mais il en sera comme Allah le dit : لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا (Ni la mort ne leur sera décrétée pour qu'ils meurent, ni son tourment ne leur sera allégé) (35:36). وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا (Mais il en sera écarté le misérable, qui entrera dans le grand Feu. Là, il ne mourra pas (pour être en repos) ni ne vivra (d'une bonne vie).) (87:11-13). Lorsqu'ils demanderont à mourir, Malik leur répondra : قَالَ إِنَّكُمْ مَّـكِثُونَ Il dira : En vérité, vous y demeurerez.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Punishment of the Doomed
The description of the state of the blessed is followed by a description of the state of the doomed.
إِنَّ الْمُجْرِمِينَ فِى عَذَابِ جَهَنَّمَ خَـلِدُونَ لاَ يُفَتَّرُ عَنْهُمْ
(Verily, the criminals will be in the torment of Hell to abide therein forever. It will not be lightened for them,) meaning, not even for one moment.
وَهُمْ فِيهِ مُبْلِسُونَ
(and they will be plunged into destruction with deep regrets, sorrows and in despair therein,) means, they will despair of any goodness.
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) means, by their committing wrong actions after proof had been established against them and Messengers had been sent to them, but they rejected them and rebelled, so they are to be punished accordingly. And your Lord is not at all unjust to (His) servants.
وَنَادَوْاْ يمَـلِكُ
(And they will cry: "O Malik...") who is the keeper of Hell. Al-Bukhari said, "Hajjaj bin Minhal told us, Sufyan bin `Uyaynah told us, from `Amr bin `Ata, ' from Safwan bin Ya`la that his father, may Allah be pleased with him, said, `I heard the Messenger of Allah ﷺ reciting on the Minbar:
وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ
(And they will cry: "O Malik! Let your Lord make an end of us.") meaning, `let Him destroy our souls and give us some respite from our predicament.' But it will be as Allah says:
لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا
(Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them) (35:36).
وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا
(But it will be avoided by the wretched, who will enter the great Fire. There he will neither die (to be in rest) nor live (a good living).) (87:11-13). When they ask to be allowed to die, Malik will answer them:
قَالَ إِنَّكُمْ مَّـكِثُونَ
He will say: Verily, you shall abide forever. meaning, you will have no way out from it and no refuge. Then the reason why they are doomed will be given, which is their stubborn resistance to the truth. Allah says:
لَقَدْ جِئْنَـكُم بِالْحَقِّ
(Indeed We have brought the truth to you, ) meaning, `We have explained it to you clearly and in detail.'
وَلَـكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَـرِهُونَ
(but most of you have a hatred for the truth.) means, `but your nature could not accept it and did not seek it; on the contrary, you followed and venerated falsehood, and you stood in the way of truth and refused it, and despised its followers.' So they will blame themselves and will feel regret at the time when regret will not be of any benefit to them. Then Allah says:
أَمْ أَبْرَمُواْ أَمْراً فَإِنَّا مُبْرِمُونَ
(Or have they plotted some plan Then We too are planning.) Mujahid said, "They wanted to plot some evil, but We are also planning." What Mujahid said is like the Ayah:
وَمَكَرُواْ مَكْراً وَمَكَرْنَا مَكْراً وَهُمْ لاَ يَشْعُرُونَ
(So they plotted a plot, and We planned a plan, while they perceived not.) (27:50). The idolators were trying their utmost to find ways of refuting the truth with falsehood, but Allah planned it so that the consequences of that would backfire on them. He said in refutation:
أَمْ يَحْسَبُونَ أَنَّا لاَ نَسْمَعُ سِرَّهُمْ وَنَجْوَهُم
(Or do they think that We hear not their secrets and their private counsel) meaning, what they say secretly and openly.
بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ
(Yes (We do) and Our messengers are by them, to record.) means, `We know what they are doing, and the angels are also recording their deeds, major and minor.'
قُلْ إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
سُبْحَـنَ رَبّ السَّمَـوتِ وَالاْرْضِ رَبّ الْعَرْشِ عَمَّا يَصِفُونَ- فَذَرْهُمْ يَخُوضُواْ وَيَلْعَبُواْ حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ- وَهُوَ الَّذِى فِى السَّمآء إِلَـهٌ وَفِى الاْرْضِ إِلَـهٌ وَهُوَ الْحَكِيمُ الْعَلِيمُ-
📜 Texte arabe source
لا يفتر عنهم, يقول: لا يخفف عنهم العذاب وأصل الفتور: الضعف ( وَهُمْ فِيهِ مُبْلِسُونَ ) يقول: وهم في عذاب جهنم مبلسون, والهاء في فيه من ذكر العذاب. ويذكر أن ذلك في قراءة عبد الله:" وَهُمْ فِيهَا مُبْلِسُونَ" والمعنى: وهم في جهنم مبلسون, والمبلس في هذا الموضع: هو الآيس من النجاة الذي قد قنط فاستسلم للعذاب والبلاء.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَهُمْ فِيهِ مُبْلِسُونَ ) : أي مستسلمون.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, قوله:( وَهُمْ فِيهِ مُبْلِسُونَ ) قال: آيسون.
وقال آخرون بما حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَهُمْ فِيهِ مُبْلِسُونَ ) متغير حالهم.
وقد بينَّا فيما مضى معنى الإبلاس بشواهده, وذكر المختلفين فيه بما أغنى عن إعادته في هذا الموضع.
Verset 76
Le châtiment des réprouvés. La description de l'état des bienheureux est suivie de la description de l'état des réprouvés. إِنَّ الْمُجْرِمِينَ فِى عَذَابِ جَهَنَّمَ خَـلِدُونَ لاَ يُفَتَّرُ عَنْهُمْ (En vérité, les criminels seront dans le tourment de l'Enfer pour y demeurer éternellement. Il ne leur sera pas allégé,) c'est-à-dire, pas même un seul instant. وَهُمْ فِيهِ مُبْلِسُونَ (et ils seront plongés dans la destruction avec de profonds regrets, des chagrins et dans le désespoir,) signifie qu'ils désespéreront de tout bien. وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ (Nous ne leur avons pas fait d'injustice, mais ils étaient eux-mêmes les injustes,) c'est-à-dire, en commettant des actes injustes après que la preuve avait été établie contre eux et que des Messagers leur avaient été envoyés, mais ils les ont rejetés et se sont rebellés, donc ils seront punis en conséquence. Et ton Seigneur n'est nullement injuste envers (Ses) serviteurs. وَنَادَوْاْ يمَـلِكُ (Et ils crieront : "Ô Malik...") qui est le gardien de l'Enfer. Al-Bukhari a dit : "Hajjaj bin Minhal nous a rapporté, Sufyan bin `Uyaynah nous a rapporté, d'après `Amr bin `Ata', d'après Safwan bin Ya`la que son père, qu'Allah soit satisfait de lui, a dit : 'J'ai entendu le Messager d'Allah ﷺ réciter sur le Minbar : وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ (Et ils crieront : "Ô Malik ! Que ton Seigneur nous fasse mourir.") c'est-à-dire, 'qu'Il détruise nos âmes et nous accorde un répit face à notre situation.' Mais il en sera comme Allah le dit : لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا (Ni la mort ne leur sera décrétée pour qu'ils meurent, ni son tourment ne leur sera allégé) (35:36). وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا (Mais il en sera écarté le misérable, qui entrera dans le grand Feu. Là, il ne mourra pas (pour être en repos) ni ne vivra (d'une bonne vie).) (87:11-13). Lorsqu'ils demanderont à mourir, Malik leur répondra : قَالَ إِنَّكُمْ مَّـكِثُونَ Il dira : En vérité, vous y demeurerez.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Punishment of the Doomed
The description of the state of the blessed is followed by a description of the state of the doomed.
إِنَّ الْمُجْرِمِينَ فِى عَذَابِ جَهَنَّمَ خَـلِدُونَ لاَ يُفَتَّرُ عَنْهُمْ
(Verily, the criminals will be in the torment of Hell to abide therein forever. It will not be lightened for them,) meaning, not even for one moment.
وَهُمْ فِيهِ مُبْلِسُونَ
(and they will be plunged into destruction with deep regrets, sorrows and in despair therein,) means, they will despair of any goodness.
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) means, by their committing wrong actions after proof had been established against them and Messengers had been sent to them, but they rejected them and rebelled, so they are to be punished accordingly. And your Lord is not at all unjust to (His) servants.
وَنَادَوْاْ يمَـلِكُ
(And they will cry: "O Malik...") who is the keeper of Hell. Al-Bukhari said, "Hajjaj bin Minhal told us, Sufyan bin `Uyaynah told us, from `Amr bin `Ata, ' from Safwan bin Ya`la that his father, may Allah be pleased with him, said, `I heard the Messenger of Allah ﷺ reciting on the Minbar:
وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ
(And they will cry: "O Malik! Let your Lord make an end of us.") meaning, `let Him destroy our souls and give us some respite from our predicament.' But it will be as Allah says:
لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا
(Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them) (35:36).
وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا
(But it will be avoided by the wretched, who will enter the great Fire. There he will neither die (to be in rest) nor live (a good living).) (87:11-13). When they ask to be allowed to die, Malik will answer them:
قَالَ إِنَّكُمْ مَّـكِثُونَ
He will say: Verily, you shall abide forever. meaning, you will have no way out from it and no refuge. Then the reason why they are doomed will be given, which is their stubborn resistance to the truth. Allah says:
لَقَدْ جِئْنَـكُم بِالْحَقِّ
(Indeed We have brought the truth to you, ) meaning, `We have explained it to you clearly and in detail.'
وَلَـكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَـرِهُونَ
(but most of you have a hatred for the truth.) means, `but your nature could not accept it and did not seek it; on the contrary, you followed and venerated falsehood, and you stood in the way of truth and refused it, and despised its followers.' So they will blame themselves and will feel regret at the time when regret will not be of any benefit to them. Then Allah says:
أَمْ أَبْرَمُواْ أَمْراً فَإِنَّا مُبْرِمُونَ
(Or have they plotted some plan Then We too are planning.) Mujahid said, "They wanted to plot some evil, but We are also planning." What Mujahid said is like the Ayah:
وَمَكَرُواْ مَكْراً وَمَكَرْنَا مَكْراً وَهُمْ لاَ يَشْعُرُونَ
(So they plotted a plot, and We planned a plan, while they perceived not.) (27:50). The idolators were trying their utmost to find ways of refuting the truth with falsehood, but Allah planned it so that the consequences of that would backfire on them. He said in refutation:
أَمْ يَحْسَبُونَ أَنَّا لاَ نَسْمَعُ سِرَّهُمْ وَنَجْوَهُم
(Or do they think that We hear not their secrets and their private counsel) meaning, what they say secretly and openly.
بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ
(Yes (We do) and Our messengers are by them, to record.) means, `We know what they are doing, and the angels are also recording their deeds, major and minor.'
قُلْ إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
سُبْحَـنَ رَبّ السَّمَـوتِ وَالاْرْضِ رَبّ الْعَرْشِ عَمَّا يَصِفُونَ- فَذَرْهُمْ يَخُوضُواْ وَيَلْعَبُواْ حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ- وَهُوَ الَّذِى فِى السَّمآء إِلَـهٌ وَفِى الاْرْضِ إِلَـهٌ وَهُوَ الْحَكِيمُ الْعَلِيمُ-
📜 Texte arabe source
وقوله: ( وَمَا ظَلَمْنَاهُمْ وَلَكِنْ كَانُوا هُمُ الظَّالِمِينَ ) يقول تعالى ذكره: وما ظلمنا هؤلاء المجرمين بفعلنا بهم ما أخبرناكم أيها الناس أنا فعلنا بهم من التعذيب بعذاب جهنم ( وَلَكِنْ كَانُوا هُمُ الظَّالِمِينَ ) بعبادتهم في الدنيا غير من كان عليهم عبادته, وكفرهم بالله, وجحودهم توحيده.
Verset 77
Le châtiment des réprouvés. La description de l'état des bienheureux est suivie de la description de l'état des réprouvés. إِنَّ الْمُجْرِمِينَ فِى عَذَابِ جَهَنَّمَ خَـلِدُونَ لاَ يُفَتَّرُ عَنْهُمْ (En vérité, les criminels seront dans le tourment de l'Enfer pour y demeurer éternellement. Il ne leur sera pas allégé,) c'est-à-dire, pas même un seul instant. وَهُمْ فِيهِ مُبْلِسُونَ (et ils seront plongés dans la destruction avec de profonds regrets, des chagrins et dans le désespoir,) signifie qu'ils désespéreront de tout bien. وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ (Nous ne leur avons pas fait d'injustice, mais ils étaient eux-mêmes les injustes,) c'est-à-dire, en commettant des actes injustes après que la preuve avait été établie contre eux et que des Messagers leur avaient été envoyés, mais ils les ont rejetés et se sont rebellés, donc ils seront punis en conséquence. Et ton Seigneur n'est nullement injuste envers (Ses) serviteurs. وَنَادَوْاْ يمَـلِكُ (Et ils crieront : "Ô Malik...") qui est le gardien de l'Enfer. Al-Bukhari a dit : "Hajjaj bin Minhal nous a rapporté, Sufyan bin `Uyaynah nous a rapporté, d'après `Amr bin `Ata', d'après Safwan bin Ya`la que son père, qu'Allah soit satisfait de lui, a dit : 'J'ai entendu le Messager d'Allah ﷺ réciter sur le Minbar : وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ (Et ils crieront : "Ô Malik ! Que ton Seigneur nous fasse mourir.") c'est-à-dire, 'qu'Il détruise nos âmes et nous accorde un répit face à notre situation.' Mais il en sera comme Allah le dit : لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا (Ni la mort ne leur sera décrétée pour qu'ils meurent, ni son tourment ne leur sera allégé) (35:36). وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا (Mais il en sera écarté le misérable, qui entrera dans le grand Feu. Là, il ne mourra pas (pour être en repos) ni ne vivra (d'une bonne vie).) (87:11-13). Lorsqu'ils demanderont à mourir, Malik leur répondra : قَالَ إِنَّكُمْ مَّـكِثُونَ Il dira : En vérité, vous y demeurerez.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Punishment of the Doomed
The description of the state of the blessed is followed by a description of the state of the doomed.
إِنَّ الْمُجْرِمِينَ فِى عَذَابِ جَهَنَّمَ خَـلِدُونَ لاَ يُفَتَّرُ عَنْهُمْ
(Verily, the criminals will be in the torment of Hell to abide therein forever. It will not be lightened for them,) meaning, not even for one moment.
وَهُمْ فِيهِ مُبْلِسُونَ
(and they will be plunged into destruction with deep regrets, sorrows and in despair therein,) means, they will despair of any goodness.
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) means, by their committing wrong actions after proof had been established against them and Messengers had been sent to them, but they rejected them and rebelled, so they are to be punished accordingly. And your Lord is not at all unjust to (His) servants.
وَنَادَوْاْ يمَـلِكُ
(And they will cry: "O Malik...") who is the keeper of Hell. Al-Bukhari said, "Hajjaj bin Minhal told us, Sufyan bin `Uyaynah told us, from `Amr bin `Ata, ' from Safwan bin Ya`la that his father, may Allah be pleased with him, said, `I heard the Messenger of Allah ﷺ reciting on the Minbar:
وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ
(And they will cry: "O Malik! Let your Lord make an end of us.") meaning, `let Him destroy our souls and give us some respite from our predicament.' But it will be as Allah says:
لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا
(Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them) (35:36).
وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا
(But it will be avoided by the wretched, who will enter the great Fire. There he will neither die (to be in rest) nor live (a good living).) (87:11-13). When they ask to be allowed to die, Malik will answer them:
قَالَ إِنَّكُمْ مَّـكِثُونَ
He will say: Verily, you shall abide forever. meaning, you will have no way out from it and no refuge. Then the reason why they are doomed will be given, which is their stubborn resistance to the truth. Allah says:
لَقَدْ جِئْنَـكُم بِالْحَقِّ
(Indeed We have brought the truth to you, ) meaning, `We have explained it to you clearly and in detail.'
وَلَـكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَـرِهُونَ
(but most of you have a hatred for the truth.) means, `but your nature could not accept it and did not seek it; on the contrary, you followed and venerated falsehood, and you stood in the way of truth and refused it, and despised its followers.' So they will blame themselves and will feel regret at the time when regret will not be of any benefit to them. Then Allah says:
أَمْ أَبْرَمُواْ أَمْراً فَإِنَّا مُبْرِمُونَ
(Or have they plotted some plan Then We too are planning.) Mujahid said, "They wanted to plot some evil, but We are also planning." What Mujahid said is like the Ayah:
وَمَكَرُواْ مَكْراً وَمَكَرْنَا مَكْراً وَهُمْ لاَ يَشْعُرُونَ
(So they plotted a plot, and We planned a plan, while they perceived not.) (27:50). The idolators were trying their utmost to find ways of refuting the truth with falsehood, but Allah planned it so that the consequences of that would backfire on them. He said in refutation:
أَمْ يَحْسَبُونَ أَنَّا لاَ نَسْمَعُ سِرَّهُمْ وَنَجْوَهُم
(Or do they think that We hear not their secrets and their private counsel) meaning, what they say secretly and openly.
بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ
(Yes (We do) and Our messengers are by them, to record.) means, `We know what they are doing, and the angels are also recording their deeds, major and minor.'
قُلْ إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
سُبْحَـنَ رَبّ السَّمَـوتِ وَالاْرْضِ رَبّ الْعَرْشِ عَمَّا يَصِفُونَ- فَذَرْهُمْ يَخُوضُواْ وَيَلْعَبُواْ حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ- وَهُوَ الَّذِى فِى السَّمآء إِلَـهٌ وَفِى الاْرْضِ إِلَـهٌ وَهُوَ الْحَكِيمُ الْعَلِيمُ-
📜 Texte arabe source
القول في تأويل قوله تعالى : وَنَادَوْا يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ قَالَ إِنَّكُمْ مَاكِثُونَ (77)
يقول تعالى ذكره: ونادى هؤلاء المجرمون بعد ما أدخلهم الله جهنم, فنالهم فيها من البلاء ما نالهم, مالكا خازن جهنم ( يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ ) قال: ليمتنا ربك, فيفرغ من إماتتنا, فذكر أن مالكا لا يجيبهم في وقت قيلهم له ذلك, ويدعهم ألف عام بعد ذلك, ثم يجيبهم, فيقول لهم:( إِنَّكُمْ مَاكِثُونَ ).
* ذكر من قال ذلك:
حدثنا ابن بشار, قال: ثنا عبد الرحمن, قال: ثنا سفيان, عن عطاء بن السائب, عن أبي الحسن, عن ابن عباس ( وَنَادَوْا يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ ) فأجابهم بعد ألف سنة ( إِنَّكُمْ مَاكِثُونَ ).
حدثنا ابن حميد, قال: ثنا جرير, عن عطاء بن السائب, عن رجل من جيرانه يقال له الحسن, عن نوف في قوله:( وَنَادَوْا يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ ) قال: يتركهم مئة سنة مما تعدون, ثم يناديهم فيقول: يا أهل النار إنكم ماكثون.
حدثنا محمد بن بشار, قال: ثنا ابن أبي عدي, عن سعيد, عن قتادة, عن عبد الله بن عمرو, قال:( وَنَادَوْا يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ ) قال: فخلى عنهم أربعين عاما لا يجيبهم, ثم أجابهم:( إِنَّكُمْ مَاكِثُونَ ) : قالوا رَبَّنَا أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَالِمُونَ فخلى عنهم مثلي الدنيا, ثم أجابهم: اخْسَئُوا فِيهَا وَلا تُكَلِّمُونِ قال: فوالله ما نبس القوم بعد الكلمة, إن كان إلا الزفيرُ والشهيق.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, عن أبي أيوب الأزدي, عن عبد الله بن عمرو, قال: إن أهل جهنم يدعون مالكا أربعين عاما فلا يجيبهم, ثم يقول:( إِنَّكُمْ مَاكِثُونَ ), ثم ينادون ربهم رَبَّنَا أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَالِمُونَ فيدعهم أو يخلي عنهم مثل الدنيا, ثم يردّ عليهم اخْسَئُوا فِيهَا وَلا تُكَلِّمُونِ قال: فما نبس القوم بعد ذلك بكلمة إن كان إلا الزفير والشهيق في نار جهنم.
حدثنا ابن حميد, قال: ثنا حكام, عن عمرو, عن عطاء, عن الحسن, عن نوف ( وَنَادَوْا يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ ) قال: يتركهم مئة سنة مما تعدّون, ثم ناداهم فاستجابوا له, فقال: إنكم ماكثون.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط عن السديّ, في قوله:( وَنَادَوْا يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ ) قال: مالك خازن النار, قال: فمكثوا ألف سنة مما تعدون, قال: فأجابهم بعد ألف عام: إنكم ماكثون.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قول الله تعالى ذكره:( وَنَادَوْا يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ ) قال: يميتنا, القضاء ههنا الموت, فأجابهم ( إِنَّكُمْ مَاكِثُونَ ).
Verset 78
Le châtiment des réprouvés. La description de l'état des bienheureux est suivie de la description de l'état des réprouvés. إِنَّ الْمُجْرِمِينَ فِى عَذَابِ جَهَنَّمَ خَـلِدُونَ لاَ يُفَتَّرُ عَنْهُمْ (En vérité, les criminels seront dans le tourment de l'Enfer pour y demeurer éternellement. Il ne leur sera pas allégé,) c'est-à-dire, pas même un seul instant. وَهُمْ فِيهِ مُبْلِسُونَ (et ils seront plongés dans la destruction avec de profonds regrets, des chagrins et dans le désespoir,) signifie qu'ils désespéreront de tout bien. وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ (Nous ne leur avons pas fait d'injustice, mais ils étaient eux-mêmes les injustes,) c'est-à-dire, en commettant des actes injustes après que la preuve avait été établie contre eux et que des Messagers leur avaient été envoyés, mais ils les ont rejetés et se sont rebellés, donc ils seront punis en conséquence. Et ton Seigneur n'est nullement injuste envers (Ses) serviteurs. وَنَادَوْاْ يمَـلِكُ (Et ils crieront : "Ô Malik...") qui est le gardien de l'Enfer. Al-Bukhari a dit : "Hajjaj bin Minhal nous a rapporté, Sufyan bin `Uyaynah nous a rapporté, d'après `Amr bin `Ata', d'après Safwan bin Ya`la que son père, qu'Allah soit satisfait de lui, a dit : 'J'ai entendu le Messager d'Allah ﷺ réciter sur le Minbar : وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ (Et ils crieront : "Ô Malik ! Que ton Seigneur nous fasse mourir.") c'est-à-dire, 'qu'Il détruise nos âmes et nous accorde un répit face à notre situation.' Mais il en sera comme Allah le dit : لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا (Ni la mort ne leur sera décrétée pour qu'ils meurent, ni son tourment ne leur sera allégé) (35:36). وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا (Mais il en sera écarté le misérable, qui entrera dans le grand Feu. Là, il ne mourra pas (pour être en repos) ni ne vivra (d'une bonne vie).) (87:11-13). Lorsqu'ils demanderont à mourir, Malik leur répondra : قَالَ إِنَّكُمْ مَّـكِثُونَ Il dira : En vérité, vous y demeurerez.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Punishment of the Doomed
The description of the state of the blessed is followed by a description of the state of the doomed.
إِنَّ الْمُجْرِمِينَ فِى عَذَابِ جَهَنَّمَ خَـلِدُونَ لاَ يُفَتَّرُ عَنْهُمْ
(Verily, the criminals will be in the torment of Hell to abide therein forever. It will not be lightened for them,) meaning, not even for one moment.
وَهُمْ فِيهِ مُبْلِسُونَ
(and they will be plunged into destruction with deep regrets, sorrows and in despair therein,) means, they will despair of any goodness.
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) means, by their committing wrong actions after proof had been established against them and Messengers had been sent to them, but they rejected them and rebelled, so they are to be punished accordingly. And your Lord is not at all unjust to (His) servants.
وَنَادَوْاْ يمَـلِكُ
(And they will cry: "O Malik...") who is the keeper of Hell. Al-Bukhari said, "Hajjaj bin Minhal told us, Sufyan bin `Uyaynah told us, from `Amr bin `Ata, ' from Safwan bin Ya`la that his father, may Allah be pleased with him, said, `I heard the Messenger of Allah ﷺ reciting on the Minbar:
وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ
(And they will cry: "O Malik! Let your Lord make an end of us.") meaning, `let Him destroy our souls and give us some respite from our predicament.' But it will be as Allah says:
لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا
(Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them) (35:36).
وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا
(But it will be avoided by the wretched, who will enter the great Fire. There he will neither die (to be in rest) nor live (a good living).) (87:11-13). When they ask to be allowed to die, Malik will answer them:
قَالَ إِنَّكُمْ مَّـكِثُونَ
He will say: Verily, you shall abide forever. meaning, you will have no way out from it and no refuge. Then the reason why they are doomed will be given, which is their stubborn resistance to the truth. Allah says:
لَقَدْ جِئْنَـكُم بِالْحَقِّ
(Indeed We have brought the truth to you, ) meaning, `We have explained it to you clearly and in detail.'
وَلَـكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَـرِهُونَ
(but most of you have a hatred for the truth.) means, `but your nature could not accept it and did not seek it; on the contrary, you followed and venerated falsehood, and you stood in the way of truth and refused it, and despised its followers.' So they will blame themselves and will feel regret at the time when regret will not be of any benefit to them. Then Allah says:
أَمْ أَبْرَمُواْ أَمْراً فَإِنَّا مُبْرِمُونَ
(Or have they plotted some plan Then We too are planning.) Mujahid said, "They wanted to plot some evil, but We are also planning." What Mujahid said is like the Ayah:
وَمَكَرُواْ مَكْراً وَمَكَرْنَا مَكْراً وَهُمْ لاَ يَشْعُرُونَ
(So they plotted a plot, and We planned a plan, while they perceived not.) (27:50). The idolators were trying their utmost to find ways of refuting the truth with falsehood, but Allah planned it so that the consequences of that would backfire on them. He said in refutation:
أَمْ يَحْسَبُونَ أَنَّا لاَ نَسْمَعُ سِرَّهُمْ وَنَجْوَهُم
(Or do they think that We hear not their secrets and their private counsel) meaning, what they say secretly and openly.
بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ
(Yes (We do) and Our messengers are by them, to record.) means, `We know what they are doing, and the angels are also recording their deeds, major and minor.'
قُلْ إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
سُبْحَـنَ رَبّ السَّمَـوتِ وَالاْرْضِ رَبّ الْعَرْشِ عَمَّا يَصِفُونَ- فَذَرْهُمْ يَخُوضُواْ وَيَلْعَبُواْ حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ- وَهُوَ الَّذِى فِى السَّمآء إِلَـهٌ وَفِى الاْرْضِ إِلَـهٌ وَهُوَ الْحَكِيمُ الْعَلِيمُ-
📜 Texte arabe source
وقوله: ( لَقَدْ جِئْنَاكُمْ بِالْحَقِّ ) يقول: لقد أرسلنا إليكم يا معشر قريش رسولنا محمدا بالحق.
كما حدثني محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ,( لَقَدْ جِئْنَاكُمْ بِالْحَقِّ ), قال: الذي جاء به محمد صَلَّى الله عَلَيْهِ وَسَلَّم ( وَلَكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَارِهُونَ ) يقول تعالى ذكره: ولكن أكثرهم لما جاء به محمد صَلَّى الله عَلَيْهِ وَسَلَّم من الحق كارهون.
Verset 79
Le châtiment des damnés. La description de l'état des bienheureux est suivie d'une description de l'état des damnés. إِنَّ الْمُجْرِمِينَ فِى عَذَابِ جَهَنَّمَ خَـلِدُونَ لاَ يُفَتَّرُ عَنْهُمْ (En vérité, les criminels seront dans le tourment de l'Enfer pour y demeurer éternellement. Il ne leur sera pas allégé,) c'est-à-dire, pas même un seul instant. وَهُمْ فِيهِ مُبْلِسُونَ (et ils seront plongés dans la destruction avec de profonds regrets, des chagrins et dans le désespoir,) signifie qu'ils désespéreront de tout bien. وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ (Nous ne leur avons pas fait d'injustice, mais ils étaient eux-mêmes les injustes,) c'est-à-dire, en commettant des actes injustes après que la preuve ait été établie contre eux et que des Messagers leur aient été envoyés, mais ils les ont rejetés et se sont rebellés, donc ils seront punis en conséquence. Et ton Seigneur n'est nullement injuste envers (Ses) serviteurs. وَنَادَوْاْ يمَـلِكُ (Et ils crieront : "Ô Malik...") qui est le gardien de l'Enfer. Al-Bukhari a dit : "Hajjaj bin Minhal nous a rapporté, Sufyan bin `Uyaynah nous a rapporté, d'après `Amr bin `Ata, d'après Safwan bin Ya`la que son père, qu'Allah soit satisfait de lui, a dit : 'J'ai entendu le Messager d'Allah ﷺ réciter sur le Minbar : وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ (Et ils crieront : "Ô Malik ! Que ton Seigneur nous fasse périr.") c'est-à-dire, 'qu'Il détruise nos âmes et nous accorde un répit face à notre situation.' Mais il en sera comme Allah le dit : لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا (Ni cela n'aura sur eux un effet mortel complet pour qu'ils meurent, ni son tourment ne leur sera allégé) (35:36). وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا (Mais il en sera évité par le misérable, qui entrera dans le grand Feu. Là, il ne mourra ni ne vivra.) (87:11-13). Lorsqu'ils demanderont à mourir, Malik leur répondra : قَالَ إِنَّكُمْ مَّـكِثُونَ Il dira : En vérité, vous
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Punishment of the Doomed
The description of the state of the blessed is followed by a description of the state of the doomed.
إِنَّ الْمُجْرِمِينَ فِى عَذَابِ جَهَنَّمَ خَـلِدُونَ لاَ يُفَتَّرُ عَنْهُمْ
(Verily, the criminals will be in the torment of Hell to abide therein forever. It will not be lightened for them,) meaning, not even for one moment.
وَهُمْ فِيهِ مُبْلِسُونَ
(and they will be plunged into destruction with deep regrets, sorrows and in despair therein,) means, they will despair of any goodness.
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) means, by their committing wrong actions after proof had been established against them and Messengers had been sent to them, but they rejected them and rebelled, so they are to be punished accordingly. And your Lord is not at all unjust to (His) servants.
وَنَادَوْاْ يمَـلِكُ
(And they will cry: "O Malik...") who is the keeper of Hell. Al-Bukhari said, "Hajjaj bin Minhal told us, Sufyan bin `Uyaynah told us, from `Amr bin `Ata, ' from Safwan bin Ya`la that his father, may Allah be pleased with him, said, `I heard the Messenger of Allah ﷺ reciting on the Minbar:
وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ
(And they will cry: "O Malik! Let your Lord make an end of us.") meaning, `let Him destroy our souls and give us some respite from our predicament.' But it will be as Allah says:
لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا
(Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them) (35:36).
وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا
(But it will be avoided by the wretched, who will enter the great Fire. There he will neither die (to be in rest) nor live (a good living).) (87:11-13). When they ask to be allowed to die, Malik will answer them:
قَالَ إِنَّكُمْ مَّـكِثُونَ
He will say: Verily, you shall abide forever. meaning, you will have no way out from it and no refuge. Then the reason why they are doomed will be given, which is their stubborn resistance to the truth. Allah says:
لَقَدْ جِئْنَـكُم بِالْحَقِّ
(Indeed We have brought the truth to you, ) meaning, `We have explained it to you clearly and in detail.'
وَلَـكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَـرِهُونَ
(but most of you have a hatred for the truth.) means, `but your nature could not accept it and did not seek it; on the contrary, you followed and venerated falsehood, and you stood in the way of truth and refused it, and despised its followers.' So they will blame themselves and will feel regret at the time when regret will not be of any benefit to them. Then Allah says:
أَمْ أَبْرَمُواْ أَمْراً فَإِنَّا مُبْرِمُونَ
(Or have they plotted some plan Then We too are planning.) Mujahid said, "They wanted to plot some evil, but We are also planning." What Mujahid said is like the Ayah:
وَمَكَرُواْ مَكْراً وَمَكَرْنَا مَكْراً وَهُمْ لاَ يَشْعُرُونَ
(So they plotted a plot, and We planned a plan, while they perceived not.) (27:50). The idolators were trying their utmost to find ways of refuting the truth with falsehood, but Allah planned it so that the consequences of that would backfire on them. He said in refutation:
أَمْ يَحْسَبُونَ أَنَّا لاَ نَسْمَعُ سِرَّهُمْ وَنَجْوَهُم
(Or do they think that We hear not their secrets and their private counsel) meaning, what they say secretly and openly.
بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ
(Yes (We do) and Our messengers are by them, to record.) means, `We know what they are doing, and the angels are also recording their deeds, major and minor.'
قُلْ إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
سُبْحَـنَ رَبّ السَّمَـوتِ وَالاْرْضِ رَبّ الْعَرْشِ عَمَّا يَصِفُونَ- فَذَرْهُمْ يَخُوضُواْ وَيَلْعَبُواْ حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ- وَهُوَ الَّذِى فِى السَّمآء إِلَـهٌ وَفِى الاْرْضِ إِلَـهٌ وَهُوَ الْحَكِيمُ الْعَلِيمُ-
📜 Texte arabe source
القول في تأويل قوله تعالى : أَمْ أَبْرَمُوا أَمْرًا فَإِنَّا مُبْرِمُونَ (79)
يقول تعالى ذكره: أم أبرم هؤلاء المشركون من قريش أمرا فأحكموه, يكيدون به الحقّ الذي جئناهم به, فإنا محكمون لهم ما يخزيهم, ويذلهم من النكال.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, قوله:( أَمْ أَبْرَمُوا أَمْرًا فَإِنَّا مُبْرِمُونَ ) قال: مجمعون: إن كادوا شرّا كدنا مثله.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, في قوله:( أَمْ أَبْرَمُوا أَمْرًا فَإِنَّا مُبْرِمُونَ ) قال: أم أجمعوا أمرا فإنا مجمعون.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله:( أَمْ أَبْرَمُوا أَمْرًا فَإِنَّا مُبْرِمُونَ ) قال: أم أحكموا أمرا فإنا محكمون لأمرنا.
Verset 80
Le châtiment des damnés. La description de l'état des bienheureux est suivie d'une description de l'état des damnés. إِنَّ الْمُجْرِمِينَ فِى عَذَابِ جَهَنَّمَ خَـلِدُونَ لاَ يُفَتَّرُ عَنْهُمْ (En vérité, les criminels seront dans le tourment de l'Enfer pour y demeurer éternellement. Il ne leur sera pas allégé,) c'est-à-dire, pas même un seul instant. وَهُمْ فِيهِ مُبْلِسُونَ (et ils seront plongés dans la destruction avec de profonds regrets, des chagrins et dans le désespoir,) signifie qu'ils désespéreront de tout bien. وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ (Nous ne leur avons pas fait d'injustice, mais ils étaient eux-mêmes les injustes,) c'est-à-dire, en commettant des actes injustes après que la preuve ait été établie contre eux et que des Messagers leur aient été envoyés, mais ils les ont rejetés et se sont rebellés, donc ils seront punis en conséquence. Et ton Seigneur n'est nullement injuste envers (Ses) serviteurs. وَنَادَوْاْ يمَـلِكُ (Et ils crieront : "Ô Malik...") qui est le gardien de l'Enfer. Al-Bukhari a dit : "Hajjaj bin Minhal nous a rapporté, Sufyan bin `Uyaynah nous a rapporté, d'après `Amr bin `Ata, d'après Safwan bin Ya`la que son père, qu'Allah soit satisfait de lui, a dit : 'J'ai entendu le Messager d'Allah ﷺ réciter sur le Minbar : وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ (Et ils crieront : "Ô Malik ! Que ton Seigneur nous fasse périr.") c'est-à-dire, 'qu'Il détruise nos âmes et nous accorde un répit face à notre situation.' Mais il en sera comme Allah le dit : لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا (Ni cela n'aura sur eux un effet mortel complet pour qu'ils meurent, ni son tourment ne leur sera allégé) (35:36). وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا (Mais il en sera évité par le misérable, qui entrera dans le grand Feu. Là, il ne mourra ni ne vivra.) (87:11-13). Lorsqu'ils demanderont à mourir, Malik leur répondra : قَالَ إِنَّكُمْ مَّـكِثُونَ Il dira : En vérité, vous
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Punishment of the Doomed
The description of the state of the blessed is followed by a description of the state of the doomed.
إِنَّ الْمُجْرِمِينَ فِى عَذَابِ جَهَنَّمَ خَـلِدُونَ لاَ يُفَتَّرُ عَنْهُمْ
(Verily, the criminals will be in the torment of Hell to abide therein forever. It will not be lightened for them,) meaning, not even for one moment.
وَهُمْ فِيهِ مُبْلِسُونَ
(and they will be plunged into destruction with deep regrets, sorrows and in despair therein,) means, they will despair of any goodness.
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) means, by their committing wrong actions after proof had been established against them and Messengers had been sent to them, but they rejected them and rebelled, so they are to be punished accordingly. And your Lord is not at all unjust to (His) servants.
وَنَادَوْاْ يمَـلِكُ
(And they will cry: "O Malik...") who is the keeper of Hell. Al-Bukhari said, "Hajjaj bin Minhal told us, Sufyan bin `Uyaynah told us, from `Amr bin `Ata, ' from Safwan bin Ya`la that his father, may Allah be pleased with him, said, `I heard the Messenger of Allah ﷺ reciting on the Minbar:
وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ
(And they will cry: "O Malik! Let your Lord make an end of us.") meaning, `let Him destroy our souls and give us some respite from our predicament.' But it will be as Allah says:
لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا
(Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them) (35:36).
وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا
(But it will be avoided by the wretched, who will enter the great Fire. There he will neither die (to be in rest) nor live (a good living).) (87:11-13). When they ask to be allowed to die, Malik will answer them:
قَالَ إِنَّكُمْ مَّـكِثُونَ
He will say: Verily, you shall abide forever. meaning, you will have no way out from it and no refuge. Then the reason why they are doomed will be given, which is their stubborn resistance to the truth. Allah says:
لَقَدْ جِئْنَـكُم بِالْحَقِّ
(Indeed We have brought the truth to you, ) meaning, `We have explained it to you clearly and in detail.'
وَلَـكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَـرِهُونَ
(but most of you have a hatred for the truth.) means, `but your nature could not accept it and did not seek it; on the contrary, you followed and venerated falsehood, and you stood in the way of truth and refused it, and despised its followers.' So they will blame themselves and will feel regret at the time when regret will not be of any benefit to them. Then Allah says:
أَمْ أَبْرَمُواْ أَمْراً فَإِنَّا مُبْرِمُونَ
(Or have they plotted some plan Then We too are planning.) Mujahid said, "They wanted to plot some evil, but We are also planning." What Mujahid said is like the Ayah:
وَمَكَرُواْ مَكْراً وَمَكَرْنَا مَكْراً وَهُمْ لاَ يَشْعُرُونَ
(So they plotted a plot, and We planned a plan, while they perceived not.) (27:50). The idolators were trying their utmost to find ways of refuting the truth with falsehood, but Allah planned it so that the consequences of that would backfire on them. He said in refutation:
أَمْ يَحْسَبُونَ أَنَّا لاَ نَسْمَعُ سِرَّهُمْ وَنَجْوَهُم
(Or do they think that We hear not their secrets and their private counsel) meaning, what they say secretly and openly.
بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ
(Yes (We do) and Our messengers are by them, to record.) means, `We know what they are doing, and the angels are also recording their deeds, major and minor.'
قُلْ إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
سُبْحَـنَ رَبّ السَّمَـوتِ وَالاْرْضِ رَبّ الْعَرْشِ عَمَّا يَصِفُونَ- فَذَرْهُمْ يَخُوضُواْ وَيَلْعَبُواْ حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ- وَهُوَ الَّذِى فِى السَّمآء إِلَـهٌ وَفِى الاْرْضِ إِلَـهٌ وَهُوَ الْحَكِيمُ الْعَلِيمُ-
📜 Texte arabe source
وقوله: ( أَمْ يَحْسَبُونَ أَنَّا لا نَسْمَعُ سِرَّهُمْ وَنَجْوَاهُمْ ) يقول: أم يظنّ هؤلاء المشركون بالله أنا لا نسمع ما أخفوا عن الناس من منطقهم, وتشاوروا بينهم وتناجوا به دون غيرهم, فلا نعاقبهم عليه لخفائه علينا.
وقوله: ( بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ ) يقول تعالى ذكره: بل نحن نعلم ما تناجوا به بينهم, وأخفوه عن الناس من سرّ كلامهم, وحفظتنا لديهم, يعني عندهم يكتبون ما نطقوا به من منطق, وتكلموا به من كلامهم.
وذكر أن هذه الآية نـزلت في نفر ثلاثة تدارءوا في سماع الله تبارك وتعالى كلام عباده.
* ذكر من قال ذلك:
حدثني عمرو بن سعيد بن يسار القرشيّ, قال: ثنا أبو قتيبة, قال: ثنا عاصم بن محمد العمريّ, عن محمد بن كعب القرظي, قال: بينا ثلاثة بين الكعبة وأستارها, قرشيان وثقفي, أو ثقفيان وقرشيّ, فقال واحد من الثلاثة: أترون الله يسمع كلامنا؟ فقال الأول: إذا جهرتم سمع, وإذا أسررتم لم يسمع, قال الثاني: إن كان يسمع إذا أعلنتم, فإنه يسمع إذا أسررتم, قال: فنـزلت ( أَمْ يَحْسَبُونَ أَنَّا لا نَسْمَعُ سِرَّهُمْ وَنَجْوَاهُمْ بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ ).
وبنحو الذي قلنا في معنى قوله: ( بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ ) قال أهل التأويل.
* ذكر من قال ذلك:
حدثني محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ ) قال: الحفَظة.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد. عن قتادة ( بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ ) : أي عندهم.
Verset 81
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ حـم - تَنزِيلُ الْكِتَـبِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ (Hâ-Mîm. Par le Livre manifeste.) c'est-à-dire, clair et évident tant dans les mots que dans le sens, car il a été révélé dans la langue des Arabes, qui est la langue la plus éloquente pour la communication entre les gens. Allah dit : إِنَّا جَعَلْنَـهُ (En vérité, Nous l'avons fait) c'est-à-dire, révélé, قُرْءَاناً عَرَبِيّاً (un Coran en arabe) c'est-à-dire, dans la langue des Arabes, éloquent et clair ; لَعَلَّكُمْ تَعْقِلُونَ (afin que vous puissiez comprendre.) c'est-à-dire, afin que vous le compreniez et méditiez ses sens. C'est comme le verset : بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ (Dans une langue arabe claire.) (26:195) وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ (Et en vérité, il est dans la Mère du Livre auprès de Nous, certes élevé, plein de sagesse.) Cela explique le statut élevé du Coran parmi les hôtes célestes (les anges), afin que les gens de la terre le respectent, le vénèrent et lui obéissent. وَأَنَّهُ (Et en vérité, il) c'est-à-dire, le Coran, فِى أُمِّ الْكِتَـبِ (est dans la Mère du Livre) c'est-à-dire, Al-Lawh Al-Mahfuz (la Tablette Préservée). C'était l'avis d'Ibn `Abbas et de Mujahid. لَدَيْنَآ (auprès de Nous,) c'est-à-dire, en Notre présence. C'était l'avis de Qatadah et d'autres. لَّعَلِّى (certes élevé) c'est-à-dire, occupant une position d'honneur et de vertu. C'était l'avis de Qatadah. حَكِيمٌ (plein de sagesse.) c'est-à-dire, clair, sans confusion ni déviation. Tout cela indique son statut noble et sa vertu, comme Allah le dit ailleurs : إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ (C'est en vérité une récitation honorable. Dans un Livre bien gardé. Que seuls les purs peuvent toucher. Une révélation du Seigneur de tout ce qui existe.) (56:77-80) كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ (Non, c'est en vérité un rappel.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
حـم - تَنزِيلُ الْكِتَـبِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ
(Ha-Mim. By the manifest Book.) means, plain and clear in both wording and meaning, because it was revealed in the language of the Arabs, which is the most eloquent language for communication among people. Allah says:
إِنَّا جَعَلْنَـهُ
(Verily, We have made it) meaning, revealed it,
قُرْءَاناً عَرَبِيّاً
(a Qur'an in Arabic) meaning, in the language of the Arabs, eloquent and clear;
لَعَلَّكُمْ تَعْقِلُونَ
(that you may be able to understand.) means, that you may understand it and ponder its meanings. This is like the Ayah:
بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ
(In the plain Arabic language.) (26:195)
وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ
(And verily, it is in the Mother of the Book with Us, indeed exalted, full of wisdom.) This explains the high status of the Qur'an among the hosts on high (the angels), so that the people of earth will respect it, venerate it and obey it.
وَأَنَّهُ
(And verily, it) means, the Qur'an,
فِى أُمِّ الْكِتَـبِ
(is in the Mother of the Book) meaning, Al-Lawh Al-Mahfuz (the Preserved Tablet). This was the view of Ibn `Abbas and Mujahid.
لَدَيْنَآ
(with Us,) means, in Our presence. This was the view of Qatadah and others.
لَّعَلِّى
(indeed exalted) means, occupying a position of honor and virtue. This was the view of Qatadah.
حَكِيمٌ
(full of wisdom.) means, clear, with no confusion or deviation. All of this indicates its noble status and virtue, as Allah says elsewhere:
إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ
(That (this) is indeed an honorable recitation. In a Book well-guarded. Which none can touch but the pure. A revelation from the Lord of the all that exists.) (56:77-80)
كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ
(Nay, indeed it is an admonition. So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honor, exalted, purified, in the hands of scribes (angels), honorable and obedient.) (80:11-16)
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً أَن كُنتُمْ قَوْماً مُّسْرِفِينَ
(Shall We then take away the Reminder (this Qur'an) from you, because you are a people excessive.) means, `do you think that We will forgive you and not punish you, when you do not do as you have been commanded' This was the view of Ibn `Abbas, may Allah be pleased with him, Abu Salih, Mujahid and As-Suddi, and was the view favored by Ibn Jarir.
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً
(Shall We then take away the Reminder (this Qur'an) from you,) Qatadah said, "By Allah, if this Qur'an had been taken away when the first generations of this Ummah rejected it, they would have been doomed, but Allah by His mercy persisted in sending it and calling them to it for twenty years, or for as long as He willed." What Qatadah said is very good, and his point is that Allah, by His grace and mercy towards His creation, did not stop calling them to the truth and to the wise Reminder, i.e., the Qur'an, even though they were heedless and turned away from it. Indeed, He sent it so that those who were decreed to be guided might be guided by it, and so that proof might be established against those who were decreed to be.
(In the Name of Allah, the Most Gracious, the Most Merciful.)
Consolation to the Prophet for the Disbelief of Quraysh
Then Allah consoles His Prophet for the disbelief of his people, and commands him to bear it with patience.
وَكَمْ أَرْسَلْنَا مِن نَّبِيٍّ فِى الاٌّوَّلِينَ
(And how many a Prophet have We sent amongst the men of old.) meaning, among the sects (communities) of old.
وَمَا يَأْتِيهِم مِّنْ نَّبِىٍّ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ
(And never came there a Prophet to them but they used to mock at him.) means, they disbelieved him and mock at him.
فَأَهْلَكْنَآ أَشَدَّ مِنْهُم بَطْشاً
(Then We destroyed men stronger than these) means, `We destroyed those who disbelieved in the Messengers, and they were stronger in power than these who disbelieve in you, O Muhammad.' This is like the Ayah:
أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَيَنظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الَّذِينَ مِن قَبْلِهِمْ كَانُواْ أَكْـثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً
(Have they not traveled through the earth and seen what was the end of those before them They were more in number than them and mightier in strength) (40:82). And there are many similar Ayat.
وَمَضَى مَثَلُ الاٌّوَّلِينَ
(and the example of the ancients has passed away. ) Mujahid said, "The way of their life." Qatadah said, "Their punishment." Others said, "Their lesson," i.e., `We made them a lesson for those disbelievers who came after them, that they would suffer the same end as them,' as in the Ayah at the end of this Surah:
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) (43:56);
سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ
(this has been the way of Allah in dealing with His servants) (40:85).
وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً
(and you will not find any change in the way of Allah.) (33:62)
The Idolators' admission that Allah is the Sole Creator, and Further Evidence of that
Allah says: `If you, O Muhammad, were to ask these idolators who associate others with Allah and worship others besides Him,'
مَّنْ خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ لَيَقُولُنَّ خَلَقَهُنَّ الْعَزِيزُ الْعَلِيمُ
("Who has created the heavens and the earth" They will surely say: "The All-Mighty, the All-Knower created them.") In other words, they will admit that the Creator of all that is Allah Alone, with no partner or associate, yet they still worship others -- idols and false gods -- alongside Him.
الَّذِى جَعَلَ لَكُمُ الاٌّرْضَ مَهْداً
(Who has made for you the earth like a bed,) means, smooth, stable and firm, so that you can travel about in it, and stand on it and sleep and walk about, even though it is created above water, but He has strengthened it with the mountains, lest it should shake.
وَجَعَلَ لَكُمْ فِيهَا سُبُلاً
(and has made for you roads therein,) means, paths between the mountains and the valleys.
لَعَلَّكُمْ تَهْتَدُونَ
(in order that you may find your way.) means, in your journeys from city to city, region to region, land to land.
وَالَّذِى نَزَّلَ مِنَ السَّمَآءِ مَآءً بِقَدَرٍ
(And Who sends down water from the sky in due measure, ) means, according to what is sufficient for your crops, fruits and drinking water for yourselves and your cattle.
فَأَنشَرْنَا بِهِ بَلْدَةً مَّيْتاً
(then We revive a dead land therewith,) means, a barren land, for when the water comes to it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth). By referring to the revival of the earth, Allah draws attention to how He will bring bodies back to life on the Day of Resurrection, after they have been dead.
كَذَلِكَ تُخْرَجُونَ
(and even so you will be brought forth.) Then Allah says:
وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا
(And Who has created all the pairs) meaning, of everything that grows in the earth, all kinds of plants, crops, fruits, flowers, etc., and all different kinds of animals.
وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ
(and has appointed for you ships) or vessels,
وَالاٌّنْعَـمِ مَا تَرْكَبُونَ
(and cattle on which you ride.) means, He has subjugated them to you and made it easy for you to eat their meat, drink their milk and ride on their backs. Allah says:
لِتَسْتَوُواْ عَلَى ظُهُورِهِ
(In order that you may mount on their backs, ) meaning, sit comfortably and securely,
عَلَى ظُهُورِهِ
(on their backs) means, on the backs of these kinds of animals.
ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ
(and then may remember the favor of your Lord) means, whereby these animals are subjugated to you.
إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ
(when you mount thereon, and say: "Glory to Him Who has subjected this to us, and we could have never had it.") means, if it were not for the fact that Allah has subjugated these things to us, we could never have done this by our own strength.' Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd said: "We could not have done this ourselves."
وَإِنَّآ إِلَى رَبِّنَا لَمُنقَلِبُونَ
(And verily, to Our Lord we indeed are to return.) means, `We will return to Him after our death, and our ultimate destination is with Him.' In this Ayah, mention of earthly journeys draws attention to the journey of the Hereafter, just as elsewhere, mention of earthly provision draws attention to the importance of ensuring provision for the Hereafter, as Allah says:
وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى
(And take a provision (with you) for the journey, but the best provision is the Taqwa) (2:197). And mention of earthly garments is also used to draw attention to the raiment of the Hereafter:
وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ
(and as an adornment; and the raiment of the Taqwa, that is better) (7:26).
Condemnation of the Idolators' attribution of Offspring to Allah
Here Allah speaks of the lies and fabrications of the idolators, when they devoted some of their cattle to their false gods and some to Allah, as He described in Surat Al-An`am where He said:
وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالاٌّنْعَامِ نَصِيباً فَقَالُواْ هَـذَا لِلَّهِ بِزَعْمِهِمْ وَهَـذَا لِشُرَكَآئِنَا فَمَا كَانَ لِشُرَكَآئِهِمْ فَلاَ يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَآئِهِمْ سَآءَ مَا يَحْكُمُونَ
(And they assign to Allah share of the tilth and cattle which He has created, and they say: "This is for Allah" according to their claim, "and this is for our partners." But the share of their partners reaches not Allah, while the share of Allah reaches their partners! Evil is the way they judge!) (6:136). Similarly, out of the two kinds of offspring, sons and daughters, they assigned to Him the worst and least valuable (in their eyes), i.e., daughters, as Allah says:
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) And Allah says here:
وَجَعَلُواْ لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ الإنسَـنَ لَكَفُورٌ مُّبِينٌ
(Yet, they assign to some of His servants a share with Him. Verily, man is indeed a manifest ingrate!) Then He says:
أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَـكُم بِالْبَنِينَ
(Or has He taken daughters out of what He has created, and He has selected for you sons) This is a denunciation of them in the strongest terms, as He goes on to say:
وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَـنِ مَثَلاً ظَلَّ وَجْهُهُ مُسْوَدّاً وَهُوَ كَظِيمٌ
(And if one of them is informed of the news of that which he sets forth as a parable to the Most Gracious, his face becomes dark, and he is filled with grief!) means, if one of these people is given the news that there has been born to him one of those which he attributes to Allah, i.e., a daughter, he hates this news and it depresses and overwhelms him so much that he keeps away from people because he feels so ashamed. Allah says, so how can they dislike that so much and yet they attribute it to Allah
أَوَمَن يُنَشَّأُ فِى الْحِلْيَةِ وَهُوَ فِى الْخِصَامِ غَيْرُ مُبِينٍ
(A creature who is brought up in adornments, and who in dispute cannot make itself clear) means, women are regarded as lacking something, which they make up for with jewelry and adornments from the time of childhood onwards, and when there is a dispute, they cannot speak up and defend themselves clearly, so how can this be attributed to Allah
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً
(And they make females the angels who themselves are servants of the Most Gracious.) means, that is what they believe about them, but Allah denounces them for that and says:
أَشَهِدُواْ خَلْقَهُمْ
(Did they witness their creation) meaning, did they see Allah creating them as females
سَتُكْتَبُ شَهَـدَتُهُمْ
(Their testimony will be recorded,) means, concerning that,
وَيُسْـَلُونَ
(and they will be questioned!) means, about that, on the Day of Resurrection. This is a stern warning and a serious threat.
وَقَالُواْ لَوْ شَآءَ الرَّحْمَـنُ مَا عَبَدْنَـهُمْ
(And they said: "If it had been the will of the Most Gracious, we should not have worshipped them.") means, (they said:) `if Allah had willed, He would have prevented us from worshipping these idols which are images of the angels who are the daughters of Allah; He knows about this and He approves of it.' By saying this, they combined several types of error: First: They attributed offspring to Allah -- exalted and sanctified be He far above that. Second: They claimed that He chose daughters rather than sons, and they made the angels, who are the servants of the Most Gracious, female. Third: They worshipped them with no proof, evidence or permission from Allah. This was based on mere opinion, whims and desires, imitation of their elders and forefathers, and pure ignorance. They used Allah's decree as an excuse, and this reasoning betrayed their ignorance. Fourth: Allah denounced them for this in the strongest terms, for from the time He first sent Messengers and revealed Books, the command was to worship Him Alone with no partner or associate, and it was forbidden to worship anything other than Him. Allah says:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُمْ مَّنْ حَقَّتْ عَلَيْهِ الضَّلَـلَةُ فَسِيرُواْ فِى الاٌّرْضِ فَانظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid all false deities." Then of them were some whom Allah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied.) (16:36)
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask those of Our Messengers whom We sent before you: "Did We ever appoint gods to be worshipped besides the Most Gracious") (43:45) And Allah says in this Ayah, after mentioning this argument of theirs:
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ
(They have no knowledge whatsoever of that.) meaning, of the truth of what they say and the arguments they put forward.
وَإِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They do nothing but lie!) means, they tell lies and fabricate untruths.
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They have no knowledge whatsoever of that. They do nothing but lie!) Mujahid said, "They do not appreciate the power of Allah."
The Idolators have no Proof
Allah condemns the idolators for worshipping others instead of Allah with no evidence or proof for doing so.
أَمْ ءَاتَيْنَـهُمْ كِتَـباً مِّن قَبْلِهِ
(Or have We given them any Book before this) means, before their idolatry.
فَهُم بِهِ مُسْتَمْسِكُونَ
(to which they are holding fast) means, with regard to what they are doing. This is not the case. This is like the Ayah:
أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَـناً فَهُوَ يَتَكَلَّمُ بِمَا كَانُواْ بِهِ يُشْرِكُونَ
(Or have We revealed to them an authority (a Scripture), which speaks of that which they have been associating with Him) (30:35) meaning, that did not happen. Then Allah says:
بَلْ قَالُواْ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّهْتَدُونَ
(Nay! They say: "we found our fathers following a certain way and religion (Ummah), and we guide ourselves by their footsteps.") meaning, they have no grounds for their belief in idolatry apart from the fact that they are imitating their fathers and forefathers who were following a certain Ummah or way, i.e., religion. The word Ummah is used in a similar manner elsewhere, where Allah says:
إِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً
(And verily, this your religion (Ummah) is one religion) (23:52), and they said;
وَإِنَّا عَلَى ءَاثَـرِهِم
(and we by their footsteps) means, behind them
مُّهْتَدُونَ
(We guide ourselves) This is their claim with no evidence. Then Allah points out that what these people say was already said by those who were like them among the nations of the past who disbelieved in the Messengers. Their hearts and their words are similar.
كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ - أَتَوَاصَوْاْ بِهِ بَلْ هُمْ قَوْمٌ طَـغُونَ
(Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!" Have they transmitted this saying to these Nay, they are themselves a people transgressing beyond bounds!) (51:52-53) And Allah says here:
وَكَذَلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ
(And similarly, We sent not a warner before you to any town (people) but the luxurious ones among them said: "We found our fathers following a certain way and religion, and we will indeed follow their footsteps.") Then He says:
قُلْ
(Say) -- `O Muhammad, to these idolators --'
أَوَلَوْ جِئْتُكُمْ بِأَهْدَى مِمَّا وَجَدتُّمْ عَلَيْهِ ءَابَآءَكُمْ قَالُواْ إِنَّا بِمَآ أُرْسِلْتُمْ بِهِ كَـفِرُونَ
("Even if I bring you better guidance than that which you found your fathers following" They said: "Verily, we disbelieve in that with which you have been sent.") `Even if they were convinced of the truth of what you have brought to them, they will not follow it, because of their evil intentions and their arrogance towards the truth and its people.'
فَانتَقَمْنَا مِنْهُمْ
(So We took revenge on them) means, on the disbelieving nations, by inflicting various kinds of punishments, as Allah has described in the stories of those nations.
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(then see what was the end of those who denied) means, see what became of them, how they were destroyed and how Allah saved the believers.
Ibrahim's Declaration of Tawhid Here
Allah tells us about His servant, Messenger and close Friend, the leader of the monotheists and the father of all subsequent Prophets, from whom Quraysh were descended and claimed to have taken their religion. He disowned his father's and his people's worship of idols and said:
وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
("Verily, I am innocent of what you worship, except Him Who created me; and verily, He will guide me." And he made it a Word lasting among his offspring,) The Word means the worship of Allah Alone with no partner or associate, and the denunciation of all gods apart from Him, i.e., La ilaha illallah. He left this word as an example to be followed by those of his progeny who were guided by Allah.
لَعَلَّهُمْ يَرْجِعُونَ
(that they may turn back.) means, come back to this word. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi and others commented on the Ayah:
وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
(And he made it a Word lasting among his offspring,) "This means, La ilaha illallah, and there are still those among his offspring who say it." A similar view was narrated from Ibn `Abbas, may Allah be pleased with him. Ibn Zayd said, "The word of Islam," which refers to the same thing suggested by the group.
How the People of Makkah turned away from the Messenger and opposed Him, and His Response
Allah further says:
بَلْ مَتَّعْتُ هَـؤُلاَءِ
(Nay, but I gave to these) means, the idolators,
وَءَابَآءَهُمْ
(and their fathers) means, they lived a long life in their misguidance.
حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ
(till there came to them the truth, and a Messenger making things clear.) means, his message is clear and his warning is clear.
وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ
(And when the truth came to them, they said: "This is magic, and we disbelieve therein.") means, they were arrogant and stubborn, and they pushed him away out of disbelief, envy and transgression.
وَقَالُواْ
(And they say) means, objecting to that which Allah has revealed to him,
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
(Why is not this Qur'an sent down to some great man of the two towns) meaning, why was this Qur'an not revealed to some man who was great and prominent in their eyes, from the two towns, i.e., Makkah and At-Ta'if This was the view of Ibn `Abbas, may Allah be pleased with him, `Ikrimah, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and Ibn Zayd. Several scholars of Tafsir stated that by this, the Quraysh meant Al-Walid bin Al-Mughirah and `Urwah bin Mas`ud Ath-Thaqafi. The apparent meaning is that what they meant was a great man from either of the two towns. Allah responded to their rejection by saying:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) meaning, the matter has nothing to do with them; it is for Allah to decide. Allah knows best where to direct His Message, and He does not reveal it except to the one who is the purest in heart and soul, and of the noblest descent. Then Allah points out that He differentiates among His creation in terms of what He gives them of wealth, provision, intellect, understanding and other visible and hidden strengths:
نَحْنُ قَسَمْنَا بَيْنَهُمْ مَّعِيشَتَهُمْ فِى الْحَيَوةِ الدُّنْيَا
(It is We Who portion out between them their livelihood in this world,)
لِّيَتَّخِذَ بَعْضُهُم بَعْضاً سُخْرِيّاً
(so that some may employ others in their work.) It was said that this means that some employ others in their work, because one needs the other, and vice versa. This was the view of As-Suddi and others.
وَرَحْمَةُ رَبِّكَ خَيْرٌ مِّمَّا يَجْمَعُونَ
(But the mercy of your Lord is better than which they amass.) means, the mercy of Allah towards His creation is better for them than the wealth and conveniences of this world which they possess.
Wealth is not a Sign of Divine Pleasure
وَلَوْلاَ أَن يَكُونَ النَّاسُ أُمَّةً وَحِدَةً
(And were it not that mankind would have become of one community,) means, `were it not for the fact that many ignorant people would think that Our giving them wealth was a sign that We love the person to whom We give it, and thus they would have agreed upon disbelief for the sake of wealth.' This is the view of Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and others.
لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَـنِ لِبُيُوتِهِمْ سُقُفاً مِّن فِضَّةٍ وَمَعَارِجَ
(We would have provided for those who disbelieve in the Most Gracious, silver roofs for their houses, and elevators) means, ladders and staircases of silver. This was the view of Ibn `Abbas, Mujahid, Qatadah, As-Suddi, Ibn Zayd and others.
عَلَيْهَا يَظْهَرُونَ
(whereby they ascend,) means, go up. And their houses would have doors, i.e., locks on their doors,
وَسُرُراً عَلَيْهَا يَتَّكِئُونَ
(and thrones on which they could recline,) means, all of that would be made of silver.
وَزُخْرُفاً
(And adornments) means, and gold. This was the view of Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd.
وَإِن كُلُّ ذَلِكَ لَمَّا مَتَـعُ الْحَيَوةِ الدُّنْيَا
(Yet all this would have been nothing but an enjoyment of this world.) means, all that belongs to this transient world which is insignificant before Allah. He hastens their reward for good deeds in the form of luxuries in this world, so that when they reach the Hereafter, they will have no good merits with Allah for which they may be rewarded, as was reported in the Sahih Hadith. It was reported in another Hadith:
«لَوْ أَنَّ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاء»
(If this world were worth a gnat's wing before Allah, He would not give a disbeliever a drink of water.) Al-Baghawi narrated its chain of narration.
وَالاٌّخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ
(And the Hereafter with your Lord is (only) for those who have Taqwa.) means, it is exclusively for them, and no one else will share it with them. When `Umar bin Al-Khattab, may Allah be pleased with him, visited the Messenger ﷺ of Allah in seclusion, when he was keeping away from his wives, and he saw him resting on a rough mat which had left marks on his side, his eyes filled with tears and he said, "O Messenger of Allah, look at this Chosroes and this Caesar with all that they have, and you are the best of Allah's creation. " The Messenger of Allah ﷺ was reclining, but he sat up and said:
«أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟»
(Are you in doubt, O son of Al-Khattab) Then he said:
«أُولئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَـيِّـبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا»
(Those are people for whom the enjoyments are hastened in this world.) According to another report:
«أَمَا تَرْضَى أَنْ تَــكُونَ لَهُمُ الدُّنْيَا وَلَنَا الْاخِرَة»
(Does it not please you that this world is for them and the Hereafter is for us) In as the Two Sahihs and elsewhere, it is reported that the Messenger of Allah ﷺ said:
«لَا تَشْرَبُوا فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ، وَلَا تَأْكُلُوا فِي صِحَافِهَا، فَإِنَّهَا لَهُمْ فِي الدُّنْيَا وَلَنَا فِي الْاخِرَة»
(Do not drink from vessels of gold and silver, and do not eat from plates of the same, for these things are for them in this world and for us in the Hereafter.) Allah has granted these things to them in this world because it is insignificant, as was reported by At-Tirmidhi and Ibn Majah via Abu Hazim from Sahl bin Sa`d, who said, "The Messenger of Allah ﷺ said:
«لَوْ كَانَتِ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاءٍ أَبَدًا»
n(If this world were worth a gnat's wing before Allah, He would never give a disbeliever a drink of water.)" At-Tirmidhi said: "Hasan Sahih."
The Shaytan is the Companion of the One Who turns away from Ar-Rahman
وَمَن يَعْشُ
(And whosoever Ya`shu (turns away blindly)) means, whoever willfully ignores and turns away
عَن ذِكْرِ الرَّحْمَـنِ
(from the remembrance of the Most Gracious,) Al-`Asha (the root of Ya`sh) refers to weakness of vision; what is meant here is weakness of insight.
نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ
(We appoint for him Shaytan to be a Qarin (a companion) to him.) This is like the Ayat:
وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى
(And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him) (4:115),
فَلَمَّا زَاغُواْ أَزَاغَ اللَّهُ قُلُوبَهُمْ
(So when they turned away, Allah turned their hearts away) (61:5), and
وَقَيَّضْنَا لَهُمْ قُرَنَآءَ فَزَيَّنُواْ لَهُم مَّا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
(And We have assigned for them intimate companions, who have made fair seeming to them, what was before them and what was behind them) (41:25). Allah says here:
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ حَتَّى إِذَا جَآءَنَا
(And verily, they hinder them from the path, but they think that they are guided aright! Until, when he comes to Us,) meaning, for this person who willfully neglects true guidance, We send to him a Shaytan to lead him astray and show him the path to Hell. When he comes before Allah on the Day of Resurrection, he will complain about the Shaytan who was appointed to accompany him.
قَالَ يلَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ
(he says, "Would that between me and you were the distance of the two easts -- a worst companion (indeed)!") Some of them recited it; (حَتْى إِذَا جَاءَانَا) (Till, when they both come to Us.) referring to the companion Shaytan and the one whom he accompanies. Then Allah says:
وَلَن يَنفَعَكُمُ الْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِى الْعَذَابِ مُشْتَرِكُونَ
(It will profit you not this Day as you did wrong, (and) that you will be sharers in the punishment.) means, `your being together in the Fire will not help you in the slightest, and you will both partake of the painful punishment.' Allah says:
أَفَأَنتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِى الْعُمْىَ وَمَن كَانَ فِى ضَلَـلٍ مُّبِينٍ
Can you make the deaf to hear, or can you guide the blind or him who is in manifest error؟ means, `that is not up to you. All you have to do is convey the Message, but you do not have to guide them. Allah guides whomsoever He wills and sends astray whomsoever He wills, and He is Wise and Just in doing so.'
Allah's Vengeance upon the Enemies of His Messenger will surely come to pass
Allah further says:
فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُم مُّنتَقِمُونَ
(And even if We take you away, We shall indeed take vengeance on them.) means, `We will inevitably wreak vengeance upon them and punish them, even if you pass away.'
أَوْ نُرِيَنَّكَ الَّذِى وَعَدْنَـهُمْ فَإِنَّا عَلَيْهِمْ مُّقْتَدِرُونَ
(Or (if) We show you that wherewith We threaten them, then verily, We have perfect command over them.) means, `We are able to do both,' but Allah will not take His Messenger (in death) until He gives him the joy of seeing his enemies brought low and gives him power and authority over them and their wealth. This was the view of As-Suddi and was the opinion favored by Ibn Jarir.
Encouragement to adhere to the Qur'an
Allah then says;
فَاسْتَمْسِكْ بِالَّذِى أُوحِىَ إِلَيْكَ إِنَّكَ عَلَى صِرَطٍ مُّسْتَقِيمٍ
(So hold you fast to that which is revealed to you. Verily, you are on the straight path.) means, hold fast to the Qur'an which has been sent down to your heart, for it is truth and what it leads to is truth that shows the way to the straight path that leads to Gardens of Delight and eternal, everlasting goodness.
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is a Dhikr for you and your people,) It was said that this means, `it is an honor for you and your people;' this was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah, As-Suddi and Ibn Zayd. This means that it is an honor for them in that it was revealed in their language, so they are the people who have the best understanding of it among mankind and hence are obliged to be the most steadfast in adhering to its commandments. This is how the best of them were, the first immigrants and those who emulated them and followed them. It was also said that the meaning of the phrase;
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is indeed a Dhikr for you and your people,) was that `it was sent to remind you and your people.' The fact that they are singled out does not exclude others. This is like the Ayat:
لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَـباً فِيهِ ذِكْرُكُمْ أَفَلاَ تَعْقِلُونَ
(Indeed, We have sent down for you (O mankind) a Book in which there is Dhikrukum (your Reminder). Will you not then understand) (21:10)
وَأَنذِرْ عَشِيرَتَكَ الاٌّقْرَبِينَ
(And warn your tribe of near kindred) (26:214)
وَسَوْفَ تُسْـَلُونَ
(and you will be questioned.) means, `about this Qur'an, and how you acted upon it and what your response to it was.'
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask whom We sent before you of Our Messengers: "Did We ever appoint gods to be worshipped besides the Most Gracious") means, `all the Messengers called their people to the same as that to which you are calling mankind, namely the worship of Allah Alone with no partner or associate, and they forbade the worship of idols and false gods.' This is like the Ayah:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah (nation) a Messenger (proclaiming): "Worship Allah, and avoid all false deities.") (16:36) Mujahid said that `Abdullah bin Mas`ud recited it: (وَاسْأَلِ الَّذِينَ أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ (مِنْ) رُسُلِنَا) (And ask those whom We sent before you of Our Messengers.) This was narrated by Qatadah, Ad-Dahhak and As-Suddi from Ibn Mas`ud, may Allah be pleased with him. Yet this appears to be an explanation rather than an alternate version of recitation. And Allah knows best.
Musa was sent with the Message of Tawhid to Fir`awn and His Chiefs
Here Allah tells us about His servant and Messenger Musa, peace be upon him, and how He sent him to Fir`awn and his chiefs. That is, his governors, ministers, leaders and followers among the Egyptians and the Children of Israel. Allah sent him to call them to worship Allah alone, with no partner or associate, and to forbid them from worshipping anything other than Him. He sent him with mighty signs, such as his hand and his staff, other signs such as the flood, locusts, Qummal, frogs and blood, and the loss of their crops and lives. Yet despite all that they remained arrogant and stubbornly refused to follow him; they rejected his message and made fun of it, and laughed at the one who had brought it.
وَمَا نُرِيِهِم مِّنْ ءَايَةٍ إِلاَّ هِىَ أَكْبَرُ مِنْ أُخْتِهَا
(And not an Ayah We showed them but it was greater than its fellow preceding it,) but despite that they would not give up their sin, misguidance, ignorance and confusion. Every time one of these signs came to them, they would go and implore Musa, saying,
يأَيُّهَ السَّاحِرُ
("O you sorcerer!...") meaning, expert or knowledgeable one -- this was the view of Ibn Jarir. The scholars of that time were the sorcerers or magicians, and magic was not regarded as something reprehensible by them at that time, so this was not a slight on their part. They were in a state of need, so it would not have been appropriate for them to insult him. This was a way of honoring him, as they thought. On each occasion, they promised Musa that if the torment was lifted from them, they would believe in him and let the Children of Israel go with him, but on each occasion they went back on their word. This is like the Ayat:
فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ ءَايَـتٍ مّفَصَّلاَتٍ فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً مُّجْرِمِينَ - وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْزُ قَالُواْ يَمُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ لَئِن كَشَفْتَ عَنَّا الرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِى إِسْرَءِيلَ - فَلَمَّا كَشَفْنَا عَنْهُمُ الرِّجْزَ إِلَى أَجَلٍ هُم بَـلِغُوهُ إِذَا هُمْ يَنكُثُونَ
(So We sent on them: the flood, the locusts, the Qummal, the frogs, and the blood; manifest signs, yet they remained arrogant, and they were of those people who were criminals. And when the punishment struck them, they said: "O Musa! Invoke your Lord for us because of His promise to you. If you remove the punishment from us, we indeed shall believe in you, and we shall let the Children of Israel go with you." But when We removed the punishment from them to a fixed term, which they had to reach, behold! they broke their word!) (7:133-135)
Fir`awn's Address to His People and how Allah punished Him
Allah tells us how Fir`awn stubbornly persisted in his rebellion and disbelief. He assembled his people and addressed them in a vainglorious fashion, boasting of his dominion over Egypt.
أَلَيْسَ لِى مُلْكُ مِصْرَ وَهَـذِهِ الاٌّنْهَـرُ تَجْرِى مِن تَحْتِى
(Is not mine the dominion of Egypt, and these rivers flowing underneath me) Qatadah said, "They had gardens and rivers of flowing water."
أَفلاَ تُبْصِرُونَ
(See you not then) means, `do you not see my position of might and power' -- implying that Musa and his followers were poor and weak. This is like the Ayah:
فَحَشَرَ فَنَادَى - فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى - فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى
(Then he gathered (his people) and cried aloud, saying: "I am your lord, most high." So Allah seized him with punishment for his last and first transgression.) (79:23-25)
أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ
(Am I not better than this one who is despicable) As-Suddi said, "He was saying, `indeed I am better than this one, who is despicable'." Some of the grammarians of Basrah said that Fir`awn -- may the curse of Allah be upon him -- was saying that he was better than Musa, peace be upon him. But this is an obvious lie, may continued curses be upon him until the Day of Resurrection. By describing Musa as despicable he meant -- as Sufyan said -- insignificant. Qatadah and As-Suddi said, "He meant, weak." Ibn Jarir said, "He meant, he had no power, authority or wealth."
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly) means, he cannot speak clearly, he stammers and cannot speak well. Fir`awn's description of Musa as "despicable" is a lie; rather it is he who was despicable and insignificant, lacking in physical, moral and religious terms, and it is Musa who was noble, truthful, righteous and upright.
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly). This was also a lie. Although something happened to Musa's tongue when he was a child, when it was burnt by a coal. He asked Allah to loosen the knot from his tongue (i.e., to correct his speech defect) so that they could understand what he said, and Allah had answered his prayer and said:
قَدْ أُوتِيتَ سُؤْلَكَ يمُوسَى
(You are granted your request, O Musa) (20:36). It may be the case that some problem remained which he had not asked to be relieved of, as Al-Hasan Al-Basri suggested, and that he had asked only to be relieved of that which stood in the way of his conveying the Message. A person cannot be blamed for physical matters over which he has no control. Even though Fir`awn had the intelligence to understand that, he wanted to confuse and mislead his people, who were ignorant and stupid. So he said:
فَلَوْلاَ أُلْقِىَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ
(Why then are not golden bracelets bestowed on him...) meaning, adornments which are placed on the arms. This was the view of Ibn `Abbas, may Allah be pleased with him, Qatadah and others.
أَوْ جَآءَ مَعَهُ الْمَلَـئِكَةُ مُقْتَرِنِينَ
(or angels sent along with him) meaning, to serve him and to testify that he is telling the truth. He looked only at outward appearances and did not understand the true inner matters that are clearer than what he focused on, if only he had understood that. Allah says:
فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ
(Thus he fooled his people, and they obeyed him.) meaning, he confused them and invited them to misguidance, and they responded to him.
إِنَّهُمْ كَانُواْ قَوْماً فَـسِقِينَ
(Verily, they were ever a people who were rebellious.) Then Allah says:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said it means: "When they angered Us means, they provoked Our wrath." Ad-Dahhak said, it means "They made Us angry." This was also the view of Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and other scholars of Tafsir. Ibn Abi Hatim recorded that `Uqbah bin `Amir, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«إِذَا رَأَيْتَ اللهَ تَبَارَكَ وَتَعَالَى يُعْطِي الْعَبْدَ مَا يَشَاءُ، وَهُوَ مُقِيمٌ عَلى مَعَاصِيهِ، فَإِنَّمَا ذَلِكَ اسْتِدْرَاجٌ مِنْهُ لَه»
(When you see that Allah gives a person what he wants even though he is persisting in sin, that means that Allah is enticing him into destruction.) Then he recited:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) It was reported that Tariq bin Shihab said, "I was with `Abdullah, may Allah be pleased with him, and the issue of sudden death was mentioned. He said, `It is a relief for the believer and a source of regret for the disbeliever.' Then he recited the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all). " `Umar bin `Abdul-`Aziz, may Allah be pleased with him, said, "I found that punishment comes with negligence, meaning the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all)."
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) Abu Mijlaz said, "Precedent for others who do the same as they did." He and Mujahid said, "An example, i.e., a lesson to those who come after them." Allah is the One Who guides to the straight path, and unto Him is the final return.
The Contempt of the Quraysh for the son of Maryam, and His true Status with Allah
Allah tells us how the Quraysh persisted in their disbelief and stubborn arguments:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) Several others narrated that Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, As-Suddi and Ad-Dahhak said, "They laughed, i.e., they were astounded by that." Qatadah said, "They were repelled by that and they laughed." Ibrahim An-Nakha`i said, "They turned away." The reason for this was mentioned by Muhammad bin Ishaq in As-Sirah. He said, "According to what I have heard, the Messenger of Allah ﷺ sat down one day with Al-Walid bin Al-Mughirah in the Masjid, and An-Nadr bin Al-Harith came and sat down with them. There were also other men from the Quraysh in the gathering. The Messenger of Allah ﷺ spoke, then An-Nadr bin Al-Harith came up to him and the Messenger of Allah ﷺ spoke to him until he defeated him in argument. Then he recited to him and to them,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) Then the Messenger of Allah ﷺ got up and went to sit with `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah said to him, `By Allah, An-Nadr bin Al-Harith could not match the son of `Abd Al-Muttalib in argument. Muhammad ﷺ claims that we and these gods that we worship are fuel for Hell.' `Abdullah bin Az-Zab`ari said, `By Allah, if I meet with him I will defeat him in argument. Ask Muhammad ﷺ whether everyone that is worshipped instead of Allah will be in Hell with those who worshipped him, for we worship the angels, and the Jews worship `Uzayr, and the Christians worship the Messiah `Isa bin Maryam.' Al-Walid and those who were sitting with him were amazed at what `Abdullah bin Az-Zab`ari said, and they thought that he had come up with a good point. He said this to the Messenger of Allah ﷺ, who said:
«كُلُّ مَنْ أَحَبَّ أَنْ يُعْبَدَ مِنْ دُونِ اللهِ فَهُوَ مَعَ مَنْ عَبَدَهُ، فَإِنَّهُمْ إِنَّمَا يَعْبُدُونَ الشَّيْطَانَ وَمَنْ أَمَرَهُمْ بِعِبَادَتِه»
(Everyone who likes to worship something other than Allah will be with the one whom he worshipped, for indeed they are worshipping the Shaytan and whomever told them to worship that person.)" Then Allah revealed the words:
إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِّنَّا الْحُسْنَى أُوْلَـئِكَ عَنْهَا مُبْعَدُونَ
(Verily, those for whom the good has preceded from Us, they will be removed far therefrom (Hell)) (21:101), meaning that `Isa, `Uzayr and rabbis and monks who were also worshipped, who spent their lives in devotion towards Allah. The misguided people who came after them took them as lords instead of Allah. Concerning the notion of worshipping the angels as daughters of Allah, the following words were revealed:
وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً سُبْحَانَهُ بَلْ عِبَادٌ مُّكْرَمُونَ
(And they say: "The Most Gracious has begotten a son (or children)." Glory to Him! They are but honored servants.) (21:26) Concerning `Isa bin Maryam, the fact that he is worshipped instead of Allah, and to the amazement of Al-Walid and the others who were present at the argument, the following was revealed:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) meaning, they take this argument as a basis for rejecting your message. Then Allah mentions `Isa bin Maryam and says:
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ - وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(He was not more than a servant. We granted Our favor to him, and We made him an example for the Children of Israel. And if it were Our will, We would have made angels to replace you on the earth. And he (`Isa) shall be a known sign for the Hour. ) meaning, the miracles and signs that happened at his hands, such as raising the dead and healing the sick, are sufficient as signs of the approach of the Hour.
فَلاَ تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Therefore have no doubt concerning it. And follow Me! This is the straight path)." Ibn Jarir mentioned that Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him, commented on the Ayah:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) "This means the Quraysh, when it was said to them:
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) The Quraysh said to him: `What about `Isa bin Maryam' He said:
«ذَاكَ عَبْدُاللهِ وَرَسُولُه»
(He is the servant and Messenger of Allah.) They said, `By Allah, he means that we should take him as a lord just as the Christians took `Isa son of Maryam as a lord.' Then Allah said:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)."
وَقَالُواْ ءَأَالِهَتُنَا خَيْرٌ أَمْ هُوَ
(And say: "Are our gods better or is he"). Qatadah said, "They were saying, `our gods are better than him'." Qatadah said; "Ibn Mas`ud, may Allah be pleased with him, recited it (أَآلِهَتُنَا خَيْرٌ أَمْ هذَا) (Are our gods better or is this (person))" they mean Muhammad ﷺ.
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ
(They quoted not the above example except for argument.) means, for the sake of stubborn argument, for they knew that he (`Isa ) was not included in the Ayah (21:98), because that would not make sense. The words,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell!) (21:98) are addressed to the Quraysh, for they used to worship idols and false gods -- they did not worship the Messiah so why should he be included in what the Ayah says What they said was only for the sake of argument; they did not really believe in it. Imam Ahmad, may Allah have mercy on him, recorded that Abu Umamah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«مَا ضَلَّ قَوْمٌ بَعْدَ هُدًى كَانُوا عَلَيْهِ، إِلَّا أُوْرِثُوا الْجَدَل»
g(No people go astray after having been guided, but they resort to (futile) argument.) Then the Messenger of Allah ﷺ recited this Ayah:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)." It was also recorded by At-Tirmidhi, Ibn Majah and Ibn Jarir. At-Tirmidhi said, "This Hadith is Hasan Sahih, we do not know it except from the Hadith of Hajjaj bin Dinar..."
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ
(He (`Isa) was not more than a servant. We granted Our favor to him,) means, `Isa, peace be upon him; he was no more than one of the servants of Allah whom Allah blessed with prophethood and messengership.
وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ
(and We made him an example for the Children of Israel.) means, `a sign, proof and evidence of Our power to do whatever We will.'
وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ
(And if it were Our will, We would have made angels to replace you on the earth.) As-Suddi said, "They would have taken your place on (the earth). " Ibn `Abbas, may Allah be pleased with him, and Qatadah said, "They would have succeeded one another just as you succeed one another." This view is implied by the former veiw. Mujahid said, "They would have populated the earth instead of you." Allah's saying:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he (`Isa) shall be a known sign for (the coming of) the Hour.) The correct view concerning this phrase is that it refers to his descent before the Day of Resurrection, as Allah says:
وَإِن مِّنْ أَهْلِ الْكِتَـبِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ
(And there is none of the People of the Scripture but must believe in him before his death) (4:159). -- meaning before the death of `Isa, peace be upon him --
وَيَوْمَ الْقِيَـمَةِ يَكُونُ عَلَيْهِمْ شَهِيداً
And on the Day of Resurrection, he will be a witness against them )4:159(. This meaning has the support from an alternate recitation of the Aya0t؛ (وَإِنَّهُ لَعَلَمٌ لِلسَّاعَةِ) (And he shall be a known sign for (the coming of) the Hour.) means, evidence that the Hour will surely come. Mujahid said:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he shall be a sign for (the coming of) the Hour.) means, sign and "One of the signs of the Hour will be the appearance of `Isa son of Maryam before the Day of Resurrection. " Something similar was also narrated from Abu Hurayrah, Ibn `Abbas, `Abu Al-`Aliyah, Abu Malik, `Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others. Many Mutawatir Hadiths report that the Messenger of Allah ﷺ said that `Isa will descend before the Day of Resurrection as a just ruler and fair judge.
فَلاَ تَمْتَرُنَّ بِهَا
(Therefore have no doubt concerning it.) means, do not doubt that it will surely come to pass.
وَاتَّبِعُونِ
(And follow Me.) means, `in what I tell you about it.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌوَلاَ يَصُدَّنَّكُمُ الشَّيْطَـنُ
(This is the straight path. And let not Shaytan hinder you.) means, from following the truth.
إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌوَلَمَّا جَآءَ عِيسَى بِالْبَيِّنَـتِ قَالَ قَدْ جِئْتُكُم بِالْحِكْمَةِ
(Verily, he (Satan) to you is a plain enemy. And when `Isa came with (Our) clear proofs, he said: "I have come to you with Al-Hikmah..."), meaning prophethood:
وَلأُبَيِّنَ لَكُم بَعْضَ الَّذِى تَخْتَلِفُونَ فِيهِ
(and in order to make clear to you some of the (points) in which you differ.) Ibn Jarir said, "This means religious matters, not worldly matters." What he said is good.
فَاتَّقُواْ اللَّهَ
(Therefore have Taqwa of Allah) means, `with regard to what I command you to do.'
وَأَطِيعُونِ
(and obey me.) means, `in what I bring to you.'
إِنَّ اللَّهَ هُوَ رَبِّى وَرَبُّكُمْ فَاعْبُدُوهُ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Verily, Allah! He is my Lord and your Lord. So worship Him. This is the straight path.) means, `you and I are enslaved to Him, in need of Him and we commonly share in the worship of Him Alone, associating none with Him.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(This is the straight path) means, `what I have brought to you is the straight path, which is the worship of the Lord, may He exalted, Alone.'
فَاخْتَلَفَ الاٌّحْزَابُ مِن بَيْنِهِمْ
(But the sects from among themselves differed. ) means, they differed and became parties and factions, some who stated that he (`Isa) was the servant and Messenger of Allah -- which is true - while others claimed that he was the son of Allah or that he himself was Allah -- glorified be Allah far above what they say. Allah says:
فَوَيْلٌ لِّلَّذِينَ ظَلَمُواْ مِنْ عَذَابِ يَوْمٍ أَلِيمٍ
(So woe to those who do wrong from the torment of a painful Day)!
The Resurrection will come suddenly, and Enmity will arise between close Friends among the Disbeliev
Allah says, `do these idolaters who disbelieve in the Messengers wait'
إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ
(only for the Hour that it shall come upon them suddenly while they perceive not) means, for it is real and will inevitably come to pass, and these negligent people are unprepared for it. When it comes, it will catch them unawares, and on that Day they will feel the utmost regret when regret will not benefit them in the slightest and will not afford them any protection.
الاٌّخِلاَءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلاَّ الْمُتَّقِينَ
(Friends on that Day will be foes one to another except those who have Taqwa.) means, every friendship that exists for a purpose other than for the sake of Allah will turn to enmity on the Day of Resurrection, except for that which is for the sake of Allah, which will last forever. This is like the statement of Ibrahim, peace be upon him, to his people:
إِنَّمَا اتَّخَذْتُمْ مِّن دُونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِّن نَّـصِرِينَ
(You have taken (for worship) idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.) (29:25)
Good News for Those with Taqwa on the Day of Resurrection, and Their entry into Paradise
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُوَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) Then He will give them the glad tidings:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) means, their hearts believed and they submitted inwardly and outwardly to the Laws of Allah. Al-Mu`tamir bin Sulayman narrated that his father said: "When the Day of Resurrection comes and the people are resurrected, there will be no one left who will not be filled with terror. Then a caller will cry out:
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) So all the people will be filled with hope, but this will be followed by the words:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) Then all of mankind will be filled with despair apart from the believers."
ادْخُلُواْ الْجَنَّةَ
(Enter Paradise, ) means, they will be told to enter Paradise.
أَنتُمْ وَأَزْوَجُكُمْ
(you and your wives,) means, your counterparts
تُحْبَرُونَ
(in happiness (Tuhbarun).) means, in delight and joy.
يُطَافُ عَلَيْهِمْ بِصِحَـفٍ مِّن ذَهَبٍ وَأَكْوَبٍ
(Trays of gold and cups will be passed round them;) means, fine vessels of gold containing food and drink, without spouts or handles. (وَفِيهَا مَا تَشْتَهِي الْأَنْفُسُ) (there will be) therein all that their souls could desire). Some of them recited:
مَا تَشْتَهِيهِ الاٌّنْفُسُ
(that their souls desire,)
وَتَلَذُّ الاٌّعْيُنُ
(and all that eyes could delight in) means, of good food, delightful fragrances and beautiful scenes.
وَأَنتُمْ فِيهَا
(and you will therein) means, in Paradise
خَـلِدُونَ
(abide forever) means, you will never leave it or want to exchange it. Then it will be said to them, as a reminder of the blessing and favor of Allah:
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise, which you have been made to inherit because of your deeds that you used to do.) means, the righteous deeds which were the cause of your being included in the mercy of Allah. For no one will be admitted to Paradise by virtue of their deeds alone; that will be by the mercy and grace of Allah. But the varying ranks and degrees of Paradise will be attained according to one's righteous deeds.
لَكُمْ فِيهَا فَـكِهَةٌ كَثِيرَةٌ
(Therein for you will be fruits in plenty,) means, of all kinds.
مِّنْهَا تَأْكُلُونَ
(of which you will eat.) means, whatever you choose and desire. When food and drink are mentioned, fruit is also mentioned to complete the picture of blessing and joy. And Allah knows best.
The Punishment of the Doomed
The description of the state of the blessed is followed by a description of the state of the doomed.
إِنَّ الْمُجْرِمِينَ فِى عَذَابِ جَهَنَّمَ خَـلِدُونَ لاَ يُفَتَّرُ عَنْهُمْ
(Verily, the criminals will be in the torment of Hell to abide therein forever. It will not be lightened for them,) meaning, not even for one moment.
وَهُمْ فِيهِ مُبْلِسُونَ
(and they will be plunged into destruction with deep regrets, sorrows and in despair therein,) means, they will despair of any goodness.
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) means, by their committing wrong actions after proof had been established against them and Messengers had been sent to them, but they rejected them and rebelled, so they are to be punished accordingly. And your Lord is not at all unjust to (His) servants.
وَنَادَوْاْ يمَـلِكُ
(And they will cry: "O Malik...") who is the keeper of Hell. Al-Bukhari said, "Hajjaj bin Minhal told us, Sufyan bin `Uyaynah told us, from `Amr bin `Ata, ' from Safwan bin Ya`la that his father, may Allah be pleased with him, said, `I heard the Messenger of Allah ﷺ reciting on the Minbar:
وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ
(And they will cry: "O Malik! Let your Lord make an end of us.") meaning, `let Him destroy our souls and give us some respite from our predicament.' But it will be as Allah says:
لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا
(Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them) (35:36).
وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا
(But it will be avoided by the wretched, who will enter the great Fire. There he will neither die (to be in rest) nor live (a good living).) (87:11-13). When they ask to be allowed to die, Malik will answer them:
قَالَ إِنَّكُمْ مَّـكِثُونَ
He will say: Verily, you shall abide forever. meaning, you will have no way out from it and no refuge. Then the reason why they are doomed will be given, which is their stubborn resistance to the truth. Allah says:
لَقَدْ جِئْنَـكُم بِالْحَقِّ
(Indeed We have brought the truth to you, ) meaning, `We have explained it to you clearly and in detail.'
وَلَـكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَـرِهُونَ
(but most of you have a hatred for the truth.) means, `but your nature could not accept it and did not seek it; on the contrary, you followed and venerated falsehood, and you stood in the way of truth and refused it, and despised its followers.' So they will blame themselves and will feel regret at the time when regret will not be of any benefit to them. Then Allah says:
أَمْ أَبْرَمُواْ أَمْراً فَإِنَّا مُبْرِمُونَ
(Or have they plotted some plan Then We too are planning.) Mujahid said, "They wanted to plot some evil, but We are also planning." What Mujahid said is like the Ayah:
وَمَكَرُواْ مَكْراً وَمَكَرْنَا مَكْراً وَهُمْ لاَ يَشْعُرُونَ
(So they plotted a plot, and We planned a plan, while they perceived not.) (27:50). The idolators were trying their utmost to find ways of refuting the truth with falsehood, but Allah planned it so that the consequences of that would backfire on them. He said in refutation:
أَمْ يَحْسَبُونَ أَنَّا لاَ نَسْمَعُ سِرَّهُمْ وَنَجْوَهُم
(Or do they think that We hear not their secrets and their private counsel) meaning, what they say secretly and openly.
بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ
(Yes (We do) and Our messengers are by them, to record.) means, `We know what they are doing, and the angels are also recording their deeds, major and minor.'
قُلْ إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
سُبْحَـنَ رَبّ السَّمَـوتِ وَالاْرْضِ رَبّ الْعَرْشِ عَمَّا يَصِفُونَ- فَذَرْهُمْ يَخُوضُواْ وَيَلْعَبُواْ حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ- وَهُوَ الَّذِى فِى السَّمآء إِلَـهٌ وَفِى الاْرْضِ إِلَـهٌ وَهُوَ الْحَكِيمُ الْعَلِيمُ-
Allah has no Offspring Allah says:
قُلْ
(Say) -- `O Muhammad' --
إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
(If the Most Gracious had a son, then I am the first of the worshippers.) meaning, `if this were so, then I would worship Him on that basis, because I am one of His servants; I obey all that He commands me and I am not too arrogant or proud to worship Him.' This conditional phrase does not mean that what is described could happen nor that is possible as Allah says:
لَّوْ أَرَادَ اللَّهُ أَن يَتَّخِذَ وَلَداً لاَّصْطَفَى مِمَّا يَخْلُقُ مَا يَشَآءُ سُبْحَـنَهُ هُوَ اللَّهُ الْوَحِدُ الْقَهَّارُ
(Had Allah willed to take a son, He could have chosen whom He willed out of those whom He created. But glory be to Him! He is Allah, the One, the Irresistible.) (39:4). Allah says here:
سُبْحَـنَ رَبِّ السَّمَـوَتِ وَالاٌّرْضِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ
(Glorified is the Lord of the heavens and the earth, the Lord of the Throne! Exalted be He from all that they ascribe (to Him).) meaning, exalted and sanctified and glorified be the Creator of all things far above having any offspring, for He is Unique, One and Eternally Self-Sufficient. There is none equal to Him or like Him, and He does not have any offspring.
فَذَرْهُمْ يَخُوضُواْ
(So leave them (alone) to speak nonsense) means, in their ignorance and misguidance,
وَيَلْعَبُواْ
(and play) in their world,
حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ
(until they meet the Day of theirs which they have been promised.) which is the Day of Resurrection, i.e., then they will come to know what their end and destination will be on that Day.
The Uniqueness of the Lord
وَهُوَ الَّذِى فِى السَّمآءِ إِلَـهٌ وَفِى الاٌّرْضِ إِلَـهٌ
(It is He Who is the only God in the heaven and the only God on the earth.) means, He is the God of those who are in the heavens and the God of those who are on earth; all of them worship Him and are humbled before Him.
وَهُوَ الْحَكِيمُ الْعَلِيمُ
(And He is the All-Wise, the All-Knower.) This Ayah is like the Ayah:
وَهُوَ اللَّهُ فِى السَّمَـوَتِ وَفِى الاٌّرْضِ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْ وَيَعْلَمُ مَا تَكْسِبُونَ
(And He is Allah in the heavens and on the earth; He knows what you conceal and what you reveal, and He knows what you earn.) (6:3) which means, He is the One who is called Allah in the heavens and on the earth.
وَتَبَارَكَ الَّذِى لَهُ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ وَمَا بَيْنَهُمَا
(And Blessed be He to Whom belongs the kingdom of the heavens and the earth, and all that is between them,) means, He is their Creator and Sovereign, the One Who is controlling them with none to resist or oppose His rule. Blessed and exalted be He far above the notion of His having a child. He is eternally free of all faults and shortcomings, because He is the Lord, the Exalted, the Almighty, the Sovereign of all things, Who is in control of all affairs.
وَعِندَهُ عِلْمُ السَّاعَةِ
(and with Whom is the knowledge of the Hour, ) means, no one knows when it will happen except Him.
وَإِلَيْهِ تُرْجَعُونَ
(and to Whom you (all) will be returned.) means, and each person will be requited for his deeds; if they are good, then he will be rewarded, and if they are bad, then he will be punished.
The Idols have no Power of Intercession
وَلاَ يَمْلِكُ الَّذِينَ يَدْعُونَ مِن دُونِهِ
(And those whom they invoke instead of Him have no power) means, the idols and false gods.
الشَّفَـعَةَ
(of intercession) means, they are not able to intercede for them.
إِلاَّ مَن شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ
(except for those who bear witness to the truth knowingly, and they know.) This means, but the one who bears witness to the truth has knowledge and insight, so his intercession with Allah will avail, by His leave.
The Idolators admit that Allah Alone is the Creator
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ فَأَنَّى يُؤْفَكُونَ
(And if you ask them who created them, they will surely say: "Allah." How then are they turned away) means, `if you ask these idolators who associate others in worship with Allah,'
مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ
(who created them, they will surely say: "Allah.") means, they will admit that He Alone is the Creator of all things and He has no partner in that. Yet despite that they still worship others alongside Him who have nothing and are able to do nothing. This is the utmost foolishness and stupidity. Allah says:
فَأَنَّى يُؤْفَكُونَ
(How then are they turned away)
The Prophet's Complaint to Allah
وَقِيلِهِ يرَبِّ إِنَّ هَـؤُلاَءِ قَوْمٌ لاَّ يُؤْمِنُونَ
(And his saying: "O my Lord! Verily, these are a people who believe not!") means, Muhammad ﷺ said this; he complained to his Lord about his people who did not believe in him, and said, `O Lord, these people do not believe.' This is like the Ayah:
وَقَالَ الرَّسُولُ يرَبِّ إِنَّ قَوْمِى اتَّخَذُواْ هَـذَا الْقُرْءاَنَ مَهْجُوراً
(And the Messenger will say: "O my Lord! Verily, my people deserted this Qur'an.") (25:30). This is the view of Ibn Mas`ud, may Allah be pleased with him, Mujahid and Qatadah, and this is how Ibn Jarir interpreted it. Al-Bukhari said: "`Abdullah -- meaning Ibn Mas`ud, may Allah be pleased with him -- recited (Ayah 88 of Az-Zukhruf): (وَقَالَ الرَّسُولُ ياربِّ) (And the Messenger will say: "O my Lord!") Mujahid said concerning the Ayah:
وَقِيلِهِ يرَبِّ إِنَّ هَـؤُلاَءِ قَوْمٌ لاَّ يُؤْمِنُونَ
(And his saying: "O my Lord! Verily, these are a people who believe not!") "Allah is stating what Muhammad ﷺ said." Qatadah said, "These are the words of your Prophet , when he complained about his people to his Lord."
فَاصْفَحْ عَنْهُمْ
(So turn away from them, ) means, from the idolators.
وَقُلْ سَلَـمٌ
(and say Salam (peace!)) means, `do not respond to them in the same evil manner in which they address you; but try to soften their hearts and forgive them in word and deed.'
فَسَوْفَ يَعْلَمُونَ
(But they will come to know.) This is a warning from Allah for them. His punishment, which cannot be warded off, struck them, and His religion and His word was supreme. Subsequently Jihad and striving were prescribed until the people entered the religion of Allah in crowds, and Islam spread throughout the east and the west. And Allah knows best. This is the end of the Tafsir of Surat Az-Zukhruf.
📜 Texte arabe source
القول في تأويل قوله تعالى : قُلْ إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (81)
اختلف أهل التأويل في تأويل قوله: ( قُلْ إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ ) فقال بعضهم: في معنى ذلك: قل يا محمد إن كان للرحمن ولد في قولكم وزعمكم أيها المشركون, فأنا أوّل المؤمنين بالله في تكذيبكم, والجاحدين ما قلتم من أن له ولدا.
* 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 ( قُلْ إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ ) كما تقولون ( فَأَنَا أَوَّلُ الْعَابِدِينَ ) المؤمنين بالله, فقولوا ما شئتم.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن ابن أبي نجيح, عن مجاهد, في قوله:( فَأَنَا أَوَّلُ الْعَابِدِينَ ) قال: قل إن كان لله ولد في قولكم, فأنا أول من عبد الله ووحده وكذّبكم.
وقال آخرون: بل معنى ذلك: قل ما كان للرحمن ولد, فأنا أول العابدين له بذلك.
* ذكر من قال ذلك:
حدثني عليّ, قال: ثنا أبو صالح, قال: ثني معاوية, عن عليّ, عن ابن عباس, قوله:( قُلْ إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ ) يقول: لم يكن للرحمن ولد فأنا أول الشاهدين.
وقال آخرون: بل معنى ذلك نفي, ومعنى إن الجحد, وتأويل ذلك ما كان ذلك, ولا ينبغي أن يكون.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( قُلْ إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ ) قال قتادة: وهذه كلمة من كلام العرب ( إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ ) : أي إن ذلك لم يكن, ولا ينبغي.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله:( قُلْ إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ ) قال: هذا الإنكاف (1) ما كان للرحمن ولد, نكف الله أن يكون له ولد, وإن مثل " ما " إنما هي: ما كان للرحمن ولد, ليس للرحمن ولد, مثل قوله: وَإِنْ كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ إنما هي: ما كان مكرهم لتزول منه الجبال, فالذي أنـزل الله من كتابه وقضاه من قضائه أثبت من الجبال, و " إن " هي" ما " إن كان ما كان تقول العرب: إن كان, وما كان الذي تقول. وفي قوله:( فَأَنَا أَوَّلُ الْعَابِدِينَ ) أول من يعبد الله بالإيمان والتصديق أنه ليس للرحمن ولد على هذا أعبد الله.
حدثني ابن عبد الرحيم البرقي, قال: ثنا عمرو بن أبي سلمة, قال: سألت ابن محمد, عن قول الله:( إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ ) قال: ما كان.
حدثني ابن عبد الرحيم البرقي, قال: ثنا عمرو, قال: سألت زيد بن أسلم, عن قول الله:( قُلْ إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ ) قال: هذا قول العرب معروف, إن كان: ما كان, إن كان هذا الأمر قط, ثم قال: وقوله: وإن كان: ما كان.
وقال آخرون: معنى " إن " في هذا الموضع معنى المجازاة, قالوا: وتأويل الكلام: لو كان للرحمن ولد, كنت أوّل من عبده بذلك.
* ذكر من قال ذلك:
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( قُلْ إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ ) قال: لو كان له ولد كنت أول من عبده بأن له ولدا, ولكن لا ولد له.
وقال آخرون: معنى ذلك: قل إن كان للرحمن ولد, فأنا أوّل الآنفين ذلك, ووجهوا معنى العابدين إلى المنكرين الآبين, من قول العرب: قد عبِد فلان من هذا الأمر إذا أنف منه وغضب وأباه, فهو يعبد عبدا, كما قال الشاعر?
وَيَعْبَــدْ عَلَيْــهْ لا محَالَــةَ ظالِمَـا (3)
وقد حدثني يونس بن عبد الأعلى, قال: أخبرنا ابن وهب, ثني قال: ابن أبي ذئب, عن أبي قسيط, عن بعجة بن زيد الجهني, أن امرأة منهم دخلت على زوجها, وهو رجل منهم أيضا, فولدت له في ستة أشهر, فذكر ذلك لعثمان بن عفان رضي الله عنه فأمر بها أن تُرجم, فدخل عليه عليّ بن أبي طالب رضي الله عنه فقال: إن الله تبارك وتعالى يقول في كتابه: وَحَمْلُهُ وَفِصَالُهُ ثَلاثُونَ شَهْرًا وقال: وَفِصَالُهُ فِي عَامَيْنِ قال: فوالله ما عبِد عثمان أن بعث إليها تردّ. قال يونس, قال ابن وهب: عبد: استنكف.
وأولى الأقوال في ذلك عندي بالصواب قول من قال: معنى: ( إنْ ) الشرط الذي يقتضي الجزاء على ما ذكرناه عن السديّ, وذلك أن " إن " لا تعدو في هذا الموضع أحد معنيين: إما أن يكون الحرف الذي هو بمعنى الشرط الذي يطلب الجزاء, أو تكون بمعنى الجحد, وهب إذا وجهت إلى الجحد لم يكن للكلام كبير معنى, لأنه يصير بمعنى: قل ما كان للرحمن ولد, وإذا صار بذلك المعنى أوهم أهل الجهل من أهل الشرك بالله أنه إنما نفى بذلك عن الله عزّ وجلّ أن يكون له ولد قبل بعض الأوقات, ثم أحدث له الولد بعد أن لم يكن, مع أنه لو كان ذلك معناه لقدر الذين أمر الله نبيَّهُ محمدا صَلَّى الله عَلَيْهِ وَسَلَّم أن يقول لهم: ما كان للرحمن ولد, فأنا أول العابدين أن يقولوا له صدقت, وهو كما قلت, ونحن لم نـزعم أنه لم يزل له ولد. وإنما قلنا: لم يكن له ولد, ثم خلق الجنّ فصاهرهم, فحدث له منهم ولد, كما أخبر الله عنهم أنهم كانوا يقولونه, ولم يكن الله تعالى ذكره ليحتجّ لنبيه صَلَّى الله عَلَيْهِ وَسَلَّم وعلى مكذبيه من الحجة بما يقدرون على الطعن فيه, وإذ كان في توجيهنا " إن " إلى معنى الجحد ما ذكرنا, فالذي هو أشبه المعنيين بها الشرط. وإذ كان ذلك كذلك, فبينة صحة ما نقول من أن معنى الكلام: قل يا محمد لمشركي قومك الزاعمين أن الملائكة بنات الله: إن كان للرحمن ولد فأنا أول عابديه بذلك منكم, ولكنه لا ولد له, فأنا أعبده بأنه لا ولد له, ولا ينبغي أن يكون له.
وإذا وجه الكلام إلى ما قلنا من هذا الوجه لم يكن على وجه الشكّ, ولكن على وجه الإلطاف من الكلام وحسن الخطاب, كما قال جلّ ثناؤه قُلِ اللَّهُ وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَى هُدًى أَوْ فِي ضَلالٍ مُبِينٍ .
وقد علم أن الحقّ معه, وأن مخالفيه في الضلال المبين.
------------------------
الهوامش:
(1) في النهاية لابن الأثير : إنكاف الله من سوء : أي تنزيهه وتقديسه . وأنكفته : نزهته .
(2) هذا شاهد لم أقف على قائله . استشهد به المؤلف عند قوله تعالى :( فأنا أول العابدين ) . قال أبو عبيدة في تفسير الآية ( مجاز القرآن الورقة 221 ) : مجازها إن كان للرحمن ولد : إن في موضع ( ما ) في قول بعضهم : ما كان للرحمن ولد . والفاء : مجازها مجاز الواو . يريد : ما كان وأنا أول العابدين . وقال آخرون : مجازها : إن كان في قولكم للرحمن ولد ، فأنا أول العابدين : أي الكافرين بذاك ، والجاحدين لما قلتم . وهو من عبدت تعبد . ا هـ . أي من باب علم يعلم . بمعنى أنف أو غضب أو كره الشيء . وتعبد في البيت: بمعنى تأنف أو تغضب ، وهو كعبد بمعنى أنف وغضب قال في ( اللسان : عبد ) : وتعبد : كعبد .
(3) وهذا الشاهد أيضا لم أقف على قائله ، وهو بمعنى الشاهد الذي قبله ، استشهد به المؤلف على الآية نفسها ، يريد أن قول الشاعر : يعبد عليه هو مضارع عبد عليه كعلم : إذا غضب عليه . وفي ( اللسان : عبد ) والعبد ( كسبب) طول الغضب . قال الفراء : عبد عليه ، وأحن عليه ، أي غضب . وقال الغنوي : العبد : الحزن والوجد . قال الفرزدق .
أولَئِـكَ قَـوْمِي إنْ هَجَـوْتِي هَجَـوْتُهُم
وَأَعْبَــدُ أنْ أهْجُــو كُلَيْبــا بِـدَارِمِ
أعبد : أي آنف . ا هـ .
Verset 82
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ حـم - تَنزِيلُ الْكِتَـبِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ (Hâ-Mîm. Par le Livre manifeste.) c'est-à-dire, clair et évident tant dans les mots que dans le sens, car il a été révélé dans la langue des Arabes, qui est la langue la plus éloquente pour la communication entre les gens. Allah dit : إِنَّا جَعَلْنَـهُ (En vérité, Nous l'avons fait) c'est-à-dire, révélé, قُرْءَاناً عَرَبِيّاً (un Coran en arabe) c'est-à-dire, dans la langue des Arabes, éloquent et clair ; لَعَلَّكُمْ تَعْقِلُونَ (afin que vous puissiez comprendre.) c'est-à-dire, afin que vous le compreniez et méditiez ses sens. C'est comme le verset : بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ (Dans une langue arabe claire.) (26:195) وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ (Et en vérité, il est dans la Mère du Livre auprès de Nous, certes élevé, plein de sagesse.) Cela explique le statut élevé du Coran parmi les hôtes célestes (les anges), afin que les gens de la terre le respectent, le vénèrent et lui obéissent. وَأَنَّهُ (Et en vérité, il) c'est-à-dire, le Coran, فِى أُمِّ الْكِتَـبِ (est dans la Mère du Livre) c'est-à-dire, Al-Lawh Al-Mahfuz (la Tablette Préservée). C'était l'avis d'Ibn `Abbas et de Mujahid. لَدَيْنَآ (auprès de Nous,) c'est-à-dire, en Notre présence. C'était l'avis de Qatadah et d'autres. لَّعَلِّى (certes élevé) c'est-à-dire, occupant une position d'honneur et de vertu. C'était l'avis de Qatadah. حَكِيمٌ (plein de sagesse.) c'est-à-dire, clair, sans confusion ni déviation. Tout cela indique son statut noble et sa vertu, comme Allah le dit ailleurs : إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ (C'est en vérité une récitation honorable. Dans un Livre bien gardé. Que seuls les purs peuvent toucher. Une révélation du Seigneur de tout ce qui existe.) (56:77-80) كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ (Non, c'est en vérité un rappel.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
حـم - تَنزِيلُ الْكِتَـبِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ
(Ha-Mim. By the manifest Book.) means, plain and clear in both wording and meaning, because it was revealed in the language of the Arabs, which is the most eloquent language for communication among people. Allah says:
إِنَّا جَعَلْنَـهُ
(Verily, We have made it) meaning, revealed it,
قُرْءَاناً عَرَبِيّاً
(a Qur'an in Arabic) meaning, in the language of the Arabs, eloquent and clear;
لَعَلَّكُمْ تَعْقِلُونَ
(that you may be able to understand.) means, that you may understand it and ponder its meanings. This is like the Ayah:
بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ
(In the plain Arabic language.) (26:195)
وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ
(And verily, it is in the Mother of the Book with Us, indeed exalted, full of wisdom.) This explains the high status of the Qur'an among the hosts on high (the angels), so that the people of earth will respect it, venerate it and obey it.
وَأَنَّهُ
(And verily, it) means, the Qur'an,
فِى أُمِّ الْكِتَـبِ
(is in the Mother of the Book) meaning, Al-Lawh Al-Mahfuz (the Preserved Tablet). This was the view of Ibn `Abbas and Mujahid.
لَدَيْنَآ
(with Us,) means, in Our presence. This was the view of Qatadah and others.
لَّعَلِّى
(indeed exalted) means, occupying a position of honor and virtue. This was the view of Qatadah.
حَكِيمٌ
(full of wisdom.) means, clear, with no confusion or deviation. All of this indicates its noble status and virtue, as Allah says elsewhere:
إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ
(That (this) is indeed an honorable recitation. In a Book well-guarded. Which none can touch but the pure. A revelation from the Lord of the all that exists.) (56:77-80)
كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ
(Nay, indeed it is an admonition. So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honor, exalted, purified, in the hands of scribes (angels), honorable and obedient.) (80:11-16)
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً أَن كُنتُمْ قَوْماً مُّسْرِفِينَ
(Shall We then take away the Reminder (this Qur'an) from you, because you are a people excessive.) means, `do you think that We will forgive you and not punish you, when you do not do as you have been commanded' This was the view of Ibn `Abbas, may Allah be pleased with him, Abu Salih, Mujahid and As-Suddi, and was the view favored by Ibn Jarir.
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً
(Shall We then take away the Reminder (this Qur'an) from you,) Qatadah said, "By Allah, if this Qur'an had been taken away when the first generations of this Ummah rejected it, they would have been doomed, but Allah by His mercy persisted in sending it and calling them to it for twenty years, or for as long as He willed." What Qatadah said is very good, and his point is that Allah, by His grace and mercy towards His creation, did not stop calling them to the truth and to the wise Reminder, i.e., the Qur'an, even though they were heedless and turned away from it. Indeed, He sent it so that those who were decreed to be guided might be guided by it, and so that proof might be established against those who were decreed to be.
(In the Name of Allah, the Most Gracious, the Most Merciful.)
Consolation to the Prophet for the Disbelief of Quraysh
Then Allah consoles His Prophet for the disbelief of his people, and commands him to bear it with patience.
وَكَمْ أَرْسَلْنَا مِن نَّبِيٍّ فِى الاٌّوَّلِينَ
(And how many a Prophet have We sent amongst the men of old.) meaning, among the sects (communities) of old.
وَمَا يَأْتِيهِم مِّنْ نَّبِىٍّ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ
(And never came there a Prophet to them but they used to mock at him.) means, they disbelieved him and mock at him.
فَأَهْلَكْنَآ أَشَدَّ مِنْهُم بَطْشاً
(Then We destroyed men stronger than these) means, `We destroyed those who disbelieved in the Messengers, and they were stronger in power than these who disbelieve in you, O Muhammad.' This is like the Ayah:
أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَيَنظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الَّذِينَ مِن قَبْلِهِمْ كَانُواْ أَكْـثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً
(Have they not traveled through the earth and seen what was the end of those before them They were more in number than them and mightier in strength) (40:82). And there are many similar Ayat.
وَمَضَى مَثَلُ الاٌّوَّلِينَ
(and the example of the ancients has passed away. ) Mujahid said, "The way of their life." Qatadah said, "Their punishment." Others said, "Their lesson," i.e., `We made them a lesson for those disbelievers who came after them, that they would suffer the same end as them,' as in the Ayah at the end of this Surah:
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) (43:56);
سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ
(this has been the way of Allah in dealing with His servants) (40:85).
وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً
(and you will not find any change in the way of Allah.) (33:62)
The Idolators' admission that Allah is the Sole Creator, and Further Evidence of that
Allah says: `If you, O Muhammad, were to ask these idolators who associate others with Allah and worship others besides Him,'
مَّنْ خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ لَيَقُولُنَّ خَلَقَهُنَّ الْعَزِيزُ الْعَلِيمُ
("Who has created the heavens and the earth" They will surely say: "The All-Mighty, the All-Knower created them.") In other words, they will admit that the Creator of all that is Allah Alone, with no partner or associate, yet they still worship others -- idols and false gods -- alongside Him.
الَّذِى جَعَلَ لَكُمُ الاٌّرْضَ مَهْداً
(Who has made for you the earth like a bed,) means, smooth, stable and firm, so that you can travel about in it, and stand on it and sleep and walk about, even though it is created above water, but He has strengthened it with the mountains, lest it should shake.
وَجَعَلَ لَكُمْ فِيهَا سُبُلاً
(and has made for you roads therein,) means, paths between the mountains and the valleys.
لَعَلَّكُمْ تَهْتَدُونَ
(in order that you may find your way.) means, in your journeys from city to city, region to region, land to land.
وَالَّذِى نَزَّلَ مِنَ السَّمَآءِ مَآءً بِقَدَرٍ
(And Who sends down water from the sky in due measure, ) means, according to what is sufficient for your crops, fruits and drinking water for yourselves and your cattle.
فَأَنشَرْنَا بِهِ بَلْدَةً مَّيْتاً
(then We revive a dead land therewith,) means, a barren land, for when the water comes to it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth). By referring to the revival of the earth, Allah draws attention to how He will bring bodies back to life on the Day of Resurrection, after they have been dead.
كَذَلِكَ تُخْرَجُونَ
(and even so you will be brought forth.) Then Allah says:
وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا
(And Who has created all the pairs) meaning, of everything that grows in the earth, all kinds of plants, crops, fruits, flowers, etc., and all different kinds of animals.
وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ
(and has appointed for you ships) or vessels,
وَالاٌّنْعَـمِ مَا تَرْكَبُونَ
(and cattle on which you ride.) means, He has subjugated them to you and made it easy for you to eat their meat, drink their milk and ride on their backs. Allah says:
لِتَسْتَوُواْ عَلَى ظُهُورِهِ
(In order that you may mount on their backs, ) meaning, sit comfortably and securely,
عَلَى ظُهُورِهِ
(on their backs) means, on the backs of these kinds of animals.
ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ
(and then may remember the favor of your Lord) means, whereby these animals are subjugated to you.
إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ
(when you mount thereon, and say: "Glory to Him Who has subjected this to us, and we could have never had it.") means, if it were not for the fact that Allah has subjugated these things to us, we could never have done this by our own strength.' Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd said: "We could not have done this ourselves."
وَإِنَّآ إِلَى رَبِّنَا لَمُنقَلِبُونَ
(And verily, to Our Lord we indeed are to return.) means, `We will return to Him after our death, and our ultimate destination is with Him.' In this Ayah, mention of earthly journeys draws attention to the journey of the Hereafter, just as elsewhere, mention of earthly provision draws attention to the importance of ensuring provision for the Hereafter, as Allah says:
وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى
(And take a provision (with you) for the journey, but the best provision is the Taqwa) (2:197). And mention of earthly garments is also used to draw attention to the raiment of the Hereafter:
وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ
(and as an adornment; and the raiment of the Taqwa, that is better) (7:26).
Condemnation of the Idolators' attribution of Offspring to Allah
Here Allah speaks of the lies and fabrications of the idolators, when they devoted some of their cattle to their false gods and some to Allah, as He described in Surat Al-An`am where He said:
وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالاٌّنْعَامِ نَصِيباً فَقَالُواْ هَـذَا لِلَّهِ بِزَعْمِهِمْ وَهَـذَا لِشُرَكَآئِنَا فَمَا كَانَ لِشُرَكَآئِهِمْ فَلاَ يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَآئِهِمْ سَآءَ مَا يَحْكُمُونَ
(And they assign to Allah share of the tilth and cattle which He has created, and they say: "This is for Allah" according to their claim, "and this is for our partners." But the share of their partners reaches not Allah, while the share of Allah reaches their partners! Evil is the way they judge!) (6:136). Similarly, out of the two kinds of offspring, sons and daughters, they assigned to Him the worst and least valuable (in their eyes), i.e., daughters, as Allah says:
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) And Allah says here:
وَجَعَلُواْ لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ الإنسَـنَ لَكَفُورٌ مُّبِينٌ
(Yet, they assign to some of His servants a share with Him. Verily, man is indeed a manifest ingrate!) Then He says:
أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَـكُم بِالْبَنِينَ
(Or has He taken daughters out of what He has created, and He has selected for you sons) This is a denunciation of them in the strongest terms, as He goes on to say:
وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَـنِ مَثَلاً ظَلَّ وَجْهُهُ مُسْوَدّاً وَهُوَ كَظِيمٌ
(And if one of them is informed of the news of that which he sets forth as a parable to the Most Gracious, his face becomes dark, and he is filled with grief!) means, if one of these people is given the news that there has been born to him one of those which he attributes to Allah, i.e., a daughter, he hates this news and it depresses and overwhelms him so much that he keeps away from people because he feels so ashamed. Allah says, so how can they dislike that so much and yet they attribute it to Allah
أَوَمَن يُنَشَّأُ فِى الْحِلْيَةِ وَهُوَ فِى الْخِصَامِ غَيْرُ مُبِينٍ
(A creature who is brought up in adornments, and who in dispute cannot make itself clear) means, women are regarded as lacking something, which they make up for with jewelry and adornments from the time of childhood onwards, and when there is a dispute, they cannot speak up and defend themselves clearly, so how can this be attributed to Allah
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً
(And they make females the angels who themselves are servants of the Most Gracious.) means, that is what they believe about them, but Allah denounces them for that and says:
أَشَهِدُواْ خَلْقَهُمْ
(Did they witness their creation) meaning, did they see Allah creating them as females
سَتُكْتَبُ شَهَـدَتُهُمْ
(Their testimony will be recorded,) means, concerning that,
وَيُسْـَلُونَ
(and they will be questioned!) means, about that, on the Day of Resurrection. This is a stern warning and a serious threat.
وَقَالُواْ لَوْ شَآءَ الرَّحْمَـنُ مَا عَبَدْنَـهُمْ
(And they said: "If it had been the will of the Most Gracious, we should not have worshipped them.") means, (they said:) `if Allah had willed, He would have prevented us from worshipping these idols which are images of the angels who are the daughters of Allah; He knows about this and He approves of it.' By saying this, they combined several types of error: First: They attributed offspring to Allah -- exalted and sanctified be He far above that. Second: They claimed that He chose daughters rather than sons, and they made the angels, who are the servants of the Most Gracious, female. Third: They worshipped them with no proof, evidence or permission from Allah. This was based on mere opinion, whims and desires, imitation of their elders and forefathers, and pure ignorance. They used Allah's decree as an excuse, and this reasoning betrayed their ignorance. Fourth: Allah denounced them for this in the strongest terms, for from the time He first sent Messengers and revealed Books, the command was to worship Him Alone with no partner or associate, and it was forbidden to worship anything other than Him. Allah says:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُمْ مَّنْ حَقَّتْ عَلَيْهِ الضَّلَـلَةُ فَسِيرُواْ فِى الاٌّرْضِ فَانظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid all false deities." Then of them were some whom Allah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied.) (16:36)
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask those of Our Messengers whom We sent before you: "Did We ever appoint gods to be worshipped besides the Most Gracious") (43:45) And Allah says in this Ayah, after mentioning this argument of theirs:
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ
(They have no knowledge whatsoever of that.) meaning, of the truth of what they say and the arguments they put forward.
وَإِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They do nothing but lie!) means, they tell lies and fabricate untruths.
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They have no knowledge whatsoever of that. They do nothing but lie!) Mujahid said, "They do not appreciate the power of Allah."
The Idolators have no Proof
Allah condemns the idolators for worshipping others instead of Allah with no evidence or proof for doing so.
أَمْ ءَاتَيْنَـهُمْ كِتَـباً مِّن قَبْلِهِ
(Or have We given them any Book before this) means, before their idolatry.
فَهُم بِهِ مُسْتَمْسِكُونَ
(to which they are holding fast) means, with regard to what they are doing. This is not the case. This is like the Ayah:
أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَـناً فَهُوَ يَتَكَلَّمُ بِمَا كَانُواْ بِهِ يُشْرِكُونَ
(Or have We revealed to them an authority (a Scripture), which speaks of that which they have been associating with Him) (30:35) meaning, that did not happen. Then Allah says:
بَلْ قَالُواْ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّهْتَدُونَ
(Nay! They say: "we found our fathers following a certain way and religion (Ummah), and we guide ourselves by their footsteps.") meaning, they have no grounds for their belief in idolatry apart from the fact that they are imitating their fathers and forefathers who were following a certain Ummah or way, i.e., religion. The word Ummah is used in a similar manner elsewhere, where Allah says:
إِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً
(And verily, this your religion (Ummah) is one religion) (23:52), and they said;
وَإِنَّا عَلَى ءَاثَـرِهِم
(and we by their footsteps) means, behind them
مُّهْتَدُونَ
(We guide ourselves) This is their claim with no evidence. Then Allah points out that what these people say was already said by those who were like them among the nations of the past who disbelieved in the Messengers. Their hearts and their words are similar.
كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ - أَتَوَاصَوْاْ بِهِ بَلْ هُمْ قَوْمٌ طَـغُونَ
(Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!" Have they transmitted this saying to these Nay, they are themselves a people transgressing beyond bounds!) (51:52-53) And Allah says here:
وَكَذَلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ
(And similarly, We sent not a warner before you to any town (people) but the luxurious ones among them said: "We found our fathers following a certain way and religion, and we will indeed follow their footsteps.") Then He says:
قُلْ
(Say) -- `O Muhammad, to these idolators --'
أَوَلَوْ جِئْتُكُمْ بِأَهْدَى مِمَّا وَجَدتُّمْ عَلَيْهِ ءَابَآءَكُمْ قَالُواْ إِنَّا بِمَآ أُرْسِلْتُمْ بِهِ كَـفِرُونَ
("Even if I bring you better guidance than that which you found your fathers following" They said: "Verily, we disbelieve in that with which you have been sent.") `Even if they were convinced of the truth of what you have brought to them, they will not follow it, because of their evil intentions and their arrogance towards the truth and its people.'
فَانتَقَمْنَا مِنْهُمْ
(So We took revenge on them) means, on the disbelieving nations, by inflicting various kinds of punishments, as Allah has described in the stories of those nations.
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(then see what was the end of those who denied) means, see what became of them, how they were destroyed and how Allah saved the believers.
Ibrahim's Declaration of Tawhid Here
Allah tells us about His servant, Messenger and close Friend, the leader of the monotheists and the father of all subsequent Prophets, from whom Quraysh were descended and claimed to have taken their religion. He disowned his father's and his people's worship of idols and said:
وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
("Verily, I am innocent of what you worship, except Him Who created me; and verily, He will guide me." And he made it a Word lasting among his offspring,) The Word means the worship of Allah Alone with no partner or associate, and the denunciation of all gods apart from Him, i.e., La ilaha illallah. He left this word as an example to be followed by those of his progeny who were guided by Allah.
لَعَلَّهُمْ يَرْجِعُونَ
(that they may turn back.) means, come back to this word. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi and others commented on the Ayah:
وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
(And he made it a Word lasting among his offspring,) "This means, La ilaha illallah, and there are still those among his offspring who say it." A similar view was narrated from Ibn `Abbas, may Allah be pleased with him. Ibn Zayd said, "The word of Islam," which refers to the same thing suggested by the group.
How the People of Makkah turned away from the Messenger and opposed Him, and His Response
Allah further says:
بَلْ مَتَّعْتُ هَـؤُلاَءِ
(Nay, but I gave to these) means, the idolators,
وَءَابَآءَهُمْ
(and their fathers) means, they lived a long life in their misguidance.
حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ
(till there came to them the truth, and a Messenger making things clear.) means, his message is clear and his warning is clear.
وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ
(And when the truth came to them, they said: "This is magic, and we disbelieve therein.") means, they were arrogant and stubborn, and they pushed him away out of disbelief, envy and transgression.
وَقَالُواْ
(And they say) means, objecting to that which Allah has revealed to him,
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
(Why is not this Qur'an sent down to some great man of the two towns) meaning, why was this Qur'an not revealed to some man who was great and prominent in their eyes, from the two towns, i.e., Makkah and At-Ta'if This was the view of Ibn `Abbas, may Allah be pleased with him, `Ikrimah, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and Ibn Zayd. Several scholars of Tafsir stated that by this, the Quraysh meant Al-Walid bin Al-Mughirah and `Urwah bin Mas`ud Ath-Thaqafi. The apparent meaning is that what they meant was a great man from either of the two towns. Allah responded to their rejection by saying:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) meaning, the matter has nothing to do with them; it is for Allah to decide. Allah knows best where to direct His Message, and He does not reveal it except to the one who is the purest in heart and soul, and of the noblest descent. Then Allah points out that He differentiates among His creation in terms of what He gives them of wealth, provision, intellect, understanding and other visible and hidden strengths:
نَحْنُ قَسَمْنَا بَيْنَهُمْ مَّعِيشَتَهُمْ فِى الْحَيَوةِ الدُّنْيَا
(It is We Who portion out between them their livelihood in this world,)
لِّيَتَّخِذَ بَعْضُهُم بَعْضاً سُخْرِيّاً
(so that some may employ others in their work.) It was said that this means that some employ others in their work, because one needs the other, and vice versa. This was the view of As-Suddi and others.
وَرَحْمَةُ رَبِّكَ خَيْرٌ مِّمَّا يَجْمَعُونَ
(But the mercy of your Lord is better than which they amass.) means, the mercy of Allah towards His creation is better for them than the wealth and conveniences of this world which they possess.
Wealth is not a Sign of Divine Pleasure
وَلَوْلاَ أَن يَكُونَ النَّاسُ أُمَّةً وَحِدَةً
(And were it not that mankind would have become of one community,) means, `were it not for the fact that many ignorant people would think that Our giving them wealth was a sign that We love the person to whom We give it, and thus they would have agreed upon disbelief for the sake of wealth.' This is the view of Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and others.
لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَـنِ لِبُيُوتِهِمْ سُقُفاً مِّن فِضَّةٍ وَمَعَارِجَ
(We would have provided for those who disbelieve in the Most Gracious, silver roofs for their houses, and elevators) means, ladders and staircases of silver. This was the view of Ibn `Abbas, Mujahid, Qatadah, As-Suddi, Ibn Zayd and others.
عَلَيْهَا يَظْهَرُونَ
(whereby they ascend,) means, go up. And their houses would have doors, i.e., locks on their doors,
وَسُرُراً عَلَيْهَا يَتَّكِئُونَ
(and thrones on which they could recline,) means, all of that would be made of silver.
وَزُخْرُفاً
(And adornments) means, and gold. This was the view of Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd.
وَإِن كُلُّ ذَلِكَ لَمَّا مَتَـعُ الْحَيَوةِ الدُّنْيَا
(Yet all this would have been nothing but an enjoyment of this world.) means, all that belongs to this transient world which is insignificant before Allah. He hastens their reward for good deeds in the form of luxuries in this world, so that when they reach the Hereafter, they will have no good merits with Allah for which they may be rewarded, as was reported in the Sahih Hadith. It was reported in another Hadith:
«لَوْ أَنَّ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاء»
(If this world were worth a gnat's wing before Allah, He would not give a disbeliever a drink of water.) Al-Baghawi narrated its chain of narration.
وَالاٌّخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ
(And the Hereafter with your Lord is (only) for those who have Taqwa.) means, it is exclusively for them, and no one else will share it with them. When `Umar bin Al-Khattab, may Allah be pleased with him, visited the Messenger ﷺ of Allah in seclusion, when he was keeping away from his wives, and he saw him resting on a rough mat which had left marks on his side, his eyes filled with tears and he said, "O Messenger of Allah, look at this Chosroes and this Caesar with all that they have, and you are the best of Allah's creation. " The Messenger of Allah ﷺ was reclining, but he sat up and said:
«أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟»
(Are you in doubt, O son of Al-Khattab) Then he said:
«أُولئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَـيِّـبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا»
(Those are people for whom the enjoyments are hastened in this world.) According to another report:
«أَمَا تَرْضَى أَنْ تَــكُونَ لَهُمُ الدُّنْيَا وَلَنَا الْاخِرَة»
(Does it not please you that this world is for them and the Hereafter is for us) In as the Two Sahihs and elsewhere, it is reported that the Messenger of Allah ﷺ said:
«لَا تَشْرَبُوا فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ، وَلَا تَأْكُلُوا فِي صِحَافِهَا، فَإِنَّهَا لَهُمْ فِي الدُّنْيَا وَلَنَا فِي الْاخِرَة»
(Do not drink from vessels of gold and silver, and do not eat from plates of the same, for these things are for them in this world and for us in the Hereafter.) Allah has granted these things to them in this world because it is insignificant, as was reported by At-Tirmidhi and Ibn Majah via Abu Hazim from Sahl bin Sa`d, who said, "The Messenger of Allah ﷺ said:
«لَوْ كَانَتِ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاءٍ أَبَدًا»
n(If this world were worth a gnat's wing before Allah, He would never give a disbeliever a drink of water.)" At-Tirmidhi said: "Hasan Sahih."
The Shaytan is the Companion of the One Who turns away from Ar-Rahman
وَمَن يَعْشُ
(And whosoever Ya`shu (turns away blindly)) means, whoever willfully ignores and turns away
عَن ذِكْرِ الرَّحْمَـنِ
(from the remembrance of the Most Gracious,) Al-`Asha (the root of Ya`sh) refers to weakness of vision; what is meant here is weakness of insight.
نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ
(We appoint for him Shaytan to be a Qarin (a companion) to him.) This is like the Ayat:
وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى
(And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him) (4:115),
فَلَمَّا زَاغُواْ أَزَاغَ اللَّهُ قُلُوبَهُمْ
(So when they turned away, Allah turned their hearts away) (61:5), and
وَقَيَّضْنَا لَهُمْ قُرَنَآءَ فَزَيَّنُواْ لَهُم مَّا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
(And We have assigned for them intimate companions, who have made fair seeming to them, what was before them and what was behind them) (41:25). Allah says here:
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ حَتَّى إِذَا جَآءَنَا
(And verily, they hinder them from the path, but they think that they are guided aright! Until, when he comes to Us,) meaning, for this person who willfully neglects true guidance, We send to him a Shaytan to lead him astray and show him the path to Hell. When he comes before Allah on the Day of Resurrection, he will complain about the Shaytan who was appointed to accompany him.
قَالَ يلَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ
(he says, "Would that between me and you were the distance of the two easts -- a worst companion (indeed)!") Some of them recited it; (حَتْى إِذَا جَاءَانَا) (Till, when they both come to Us.) referring to the companion Shaytan and the one whom he accompanies. Then Allah says:
وَلَن يَنفَعَكُمُ الْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِى الْعَذَابِ مُشْتَرِكُونَ
(It will profit you not this Day as you did wrong, (and) that you will be sharers in the punishment.) means, `your being together in the Fire will not help you in the slightest, and you will both partake of the painful punishment.' Allah says:
أَفَأَنتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِى الْعُمْىَ وَمَن كَانَ فِى ضَلَـلٍ مُّبِينٍ
Can you make the deaf to hear, or can you guide the blind or him who is in manifest error؟ means, `that is not up to you. All you have to do is convey the Message, but you do not have to guide them. Allah guides whomsoever He wills and sends astray whomsoever He wills, and He is Wise and Just in doing so.'
Allah's Vengeance upon the Enemies of His Messenger will surely come to pass
Allah further says:
فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُم مُّنتَقِمُونَ
(And even if We take you away, We shall indeed take vengeance on them.) means, `We will inevitably wreak vengeance upon them and punish them, even if you pass away.'
أَوْ نُرِيَنَّكَ الَّذِى وَعَدْنَـهُمْ فَإِنَّا عَلَيْهِمْ مُّقْتَدِرُونَ
(Or (if) We show you that wherewith We threaten them, then verily, We have perfect command over them.) means, `We are able to do both,' but Allah will not take His Messenger (in death) until He gives him the joy of seeing his enemies brought low and gives him power and authority over them and their wealth. This was the view of As-Suddi and was the opinion favored by Ibn Jarir.
Encouragement to adhere to the Qur'an
Allah then says;
فَاسْتَمْسِكْ بِالَّذِى أُوحِىَ إِلَيْكَ إِنَّكَ عَلَى صِرَطٍ مُّسْتَقِيمٍ
(So hold you fast to that which is revealed to you. Verily, you are on the straight path.) means, hold fast to the Qur'an which has been sent down to your heart, for it is truth and what it leads to is truth that shows the way to the straight path that leads to Gardens of Delight and eternal, everlasting goodness.
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is a Dhikr for you and your people,) It was said that this means, `it is an honor for you and your people;' this was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah, As-Suddi and Ibn Zayd. This means that it is an honor for them in that it was revealed in their language, so they are the people who have the best understanding of it among mankind and hence are obliged to be the most steadfast in adhering to its commandments. This is how the best of them were, the first immigrants and those who emulated them and followed them. It was also said that the meaning of the phrase;
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is indeed a Dhikr for you and your people,) was that `it was sent to remind you and your people.' The fact that they are singled out does not exclude others. This is like the Ayat:
لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَـباً فِيهِ ذِكْرُكُمْ أَفَلاَ تَعْقِلُونَ
(Indeed, We have sent down for you (O mankind) a Book in which there is Dhikrukum (your Reminder). Will you not then understand) (21:10)
وَأَنذِرْ عَشِيرَتَكَ الاٌّقْرَبِينَ
(And warn your tribe of near kindred) (26:214)
وَسَوْفَ تُسْـَلُونَ
(and you will be questioned.) means, `about this Qur'an, and how you acted upon it and what your response to it was.'
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask whom We sent before you of Our Messengers: "Did We ever appoint gods to be worshipped besides the Most Gracious") means, `all the Messengers called their people to the same as that to which you are calling mankind, namely the worship of Allah Alone with no partner or associate, and they forbade the worship of idols and false gods.' This is like the Ayah:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah (nation) a Messenger (proclaiming): "Worship Allah, and avoid all false deities.") (16:36) Mujahid said that `Abdullah bin Mas`ud recited it: (وَاسْأَلِ الَّذِينَ أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ (مِنْ) رُسُلِنَا) (And ask those whom We sent before you of Our Messengers.) This was narrated by Qatadah, Ad-Dahhak and As-Suddi from Ibn Mas`ud, may Allah be pleased with him. Yet this appears to be an explanation rather than an alternate version of recitation. And Allah knows best.
Musa was sent with the Message of Tawhid to Fir`awn and His Chiefs
Here Allah tells us about His servant and Messenger Musa, peace be upon him, and how He sent him to Fir`awn and his chiefs. That is, his governors, ministers, leaders and followers among the Egyptians and the Children of Israel. Allah sent him to call them to worship Allah alone, with no partner or associate, and to forbid them from worshipping anything other than Him. He sent him with mighty signs, such as his hand and his staff, other signs such as the flood, locusts, Qummal, frogs and blood, and the loss of their crops and lives. Yet despite all that they remained arrogant and stubbornly refused to follow him; they rejected his message and made fun of it, and laughed at the one who had brought it.
وَمَا نُرِيِهِم مِّنْ ءَايَةٍ إِلاَّ هِىَ أَكْبَرُ مِنْ أُخْتِهَا
(And not an Ayah We showed them but it was greater than its fellow preceding it,) but despite that they would not give up their sin, misguidance, ignorance and confusion. Every time one of these signs came to them, they would go and implore Musa, saying,
يأَيُّهَ السَّاحِرُ
("O you sorcerer!...") meaning, expert or knowledgeable one -- this was the view of Ibn Jarir. The scholars of that time were the sorcerers or magicians, and magic was not regarded as something reprehensible by them at that time, so this was not a slight on their part. They were in a state of need, so it would not have been appropriate for them to insult him. This was a way of honoring him, as they thought. On each occasion, they promised Musa that if the torment was lifted from them, they would believe in him and let the Children of Israel go with him, but on each occasion they went back on their word. This is like the Ayat:
فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ ءَايَـتٍ مّفَصَّلاَتٍ فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً مُّجْرِمِينَ - وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْزُ قَالُواْ يَمُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ لَئِن كَشَفْتَ عَنَّا الرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِى إِسْرَءِيلَ - فَلَمَّا كَشَفْنَا عَنْهُمُ الرِّجْزَ إِلَى أَجَلٍ هُم بَـلِغُوهُ إِذَا هُمْ يَنكُثُونَ
(So We sent on them: the flood, the locusts, the Qummal, the frogs, and the blood; manifest signs, yet they remained arrogant, and they were of those people who were criminals. And when the punishment struck them, they said: "O Musa! Invoke your Lord for us because of His promise to you. If you remove the punishment from us, we indeed shall believe in you, and we shall let the Children of Israel go with you." But when We removed the punishment from them to a fixed term, which they had to reach, behold! they broke their word!) (7:133-135)
Fir`awn's Address to His People and how Allah punished Him
Allah tells us how Fir`awn stubbornly persisted in his rebellion and disbelief. He assembled his people and addressed them in a vainglorious fashion, boasting of his dominion over Egypt.
أَلَيْسَ لِى مُلْكُ مِصْرَ وَهَـذِهِ الاٌّنْهَـرُ تَجْرِى مِن تَحْتِى
(Is not mine the dominion of Egypt, and these rivers flowing underneath me) Qatadah said, "They had gardens and rivers of flowing water."
أَفلاَ تُبْصِرُونَ
(See you not then) means, `do you not see my position of might and power' -- implying that Musa and his followers were poor and weak. This is like the Ayah:
فَحَشَرَ فَنَادَى - فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى - فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى
(Then he gathered (his people) and cried aloud, saying: "I am your lord, most high." So Allah seized him with punishment for his last and first transgression.) (79:23-25)
أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ
(Am I not better than this one who is despicable) As-Suddi said, "He was saying, `indeed I am better than this one, who is despicable'." Some of the grammarians of Basrah said that Fir`awn -- may the curse of Allah be upon him -- was saying that he was better than Musa, peace be upon him. But this is an obvious lie, may continued curses be upon him until the Day of Resurrection. By describing Musa as despicable he meant -- as Sufyan said -- insignificant. Qatadah and As-Suddi said, "He meant, weak." Ibn Jarir said, "He meant, he had no power, authority or wealth."
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly) means, he cannot speak clearly, he stammers and cannot speak well. Fir`awn's description of Musa as "despicable" is a lie; rather it is he who was despicable and insignificant, lacking in physical, moral and religious terms, and it is Musa who was noble, truthful, righteous and upright.
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly). This was also a lie. Although something happened to Musa's tongue when he was a child, when it was burnt by a coal. He asked Allah to loosen the knot from his tongue (i.e., to correct his speech defect) so that they could understand what he said, and Allah had answered his prayer and said:
قَدْ أُوتِيتَ سُؤْلَكَ يمُوسَى
(You are granted your request, O Musa) (20:36). It may be the case that some problem remained which he had not asked to be relieved of, as Al-Hasan Al-Basri suggested, and that he had asked only to be relieved of that which stood in the way of his conveying the Message. A person cannot be blamed for physical matters over which he has no control. Even though Fir`awn had the intelligence to understand that, he wanted to confuse and mislead his people, who were ignorant and stupid. So he said:
فَلَوْلاَ أُلْقِىَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ
(Why then are not golden bracelets bestowed on him...) meaning, adornments which are placed on the arms. This was the view of Ibn `Abbas, may Allah be pleased with him, Qatadah and others.
أَوْ جَآءَ مَعَهُ الْمَلَـئِكَةُ مُقْتَرِنِينَ
(or angels sent along with him) meaning, to serve him and to testify that he is telling the truth. He looked only at outward appearances and did not understand the true inner matters that are clearer than what he focused on, if only he had understood that. Allah says:
فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ
(Thus he fooled his people, and they obeyed him.) meaning, he confused them and invited them to misguidance, and they responded to him.
إِنَّهُمْ كَانُواْ قَوْماً فَـسِقِينَ
(Verily, they were ever a people who were rebellious.) Then Allah says:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said it means: "When they angered Us means, they provoked Our wrath." Ad-Dahhak said, it means "They made Us angry." This was also the view of Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and other scholars of Tafsir. Ibn Abi Hatim recorded that `Uqbah bin `Amir, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«إِذَا رَأَيْتَ اللهَ تَبَارَكَ وَتَعَالَى يُعْطِي الْعَبْدَ مَا يَشَاءُ، وَهُوَ مُقِيمٌ عَلى مَعَاصِيهِ، فَإِنَّمَا ذَلِكَ اسْتِدْرَاجٌ مِنْهُ لَه»
(When you see that Allah gives a person what he wants even though he is persisting in sin, that means that Allah is enticing him into destruction.) Then he recited:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) It was reported that Tariq bin Shihab said, "I was with `Abdullah, may Allah be pleased with him, and the issue of sudden death was mentioned. He said, `It is a relief for the believer and a source of regret for the disbeliever.' Then he recited the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all). " `Umar bin `Abdul-`Aziz, may Allah be pleased with him, said, "I found that punishment comes with negligence, meaning the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all)."
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) Abu Mijlaz said, "Precedent for others who do the same as they did." He and Mujahid said, "An example, i.e., a lesson to those who come after them." Allah is the One Who guides to the straight path, and unto Him is the final return.
The Contempt of the Quraysh for the son of Maryam, and His true Status with Allah
Allah tells us how the Quraysh persisted in their disbelief and stubborn arguments:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) Several others narrated that Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, As-Suddi and Ad-Dahhak said, "They laughed, i.e., they were astounded by that." Qatadah said, "They were repelled by that and they laughed." Ibrahim An-Nakha`i said, "They turned away." The reason for this was mentioned by Muhammad bin Ishaq in As-Sirah. He said, "According to what I have heard, the Messenger of Allah ﷺ sat down one day with Al-Walid bin Al-Mughirah in the Masjid, and An-Nadr bin Al-Harith came and sat down with them. There were also other men from the Quraysh in the gathering. The Messenger of Allah ﷺ spoke, then An-Nadr bin Al-Harith came up to him and the Messenger of Allah ﷺ spoke to him until he defeated him in argument. Then he recited to him and to them,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) Then the Messenger of Allah ﷺ got up and went to sit with `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah said to him, `By Allah, An-Nadr bin Al-Harith could not match the son of `Abd Al-Muttalib in argument. Muhammad ﷺ claims that we and these gods that we worship are fuel for Hell.' `Abdullah bin Az-Zab`ari said, `By Allah, if I meet with him I will defeat him in argument. Ask Muhammad ﷺ whether everyone that is worshipped instead of Allah will be in Hell with those who worshipped him, for we worship the angels, and the Jews worship `Uzayr, and the Christians worship the Messiah `Isa bin Maryam.' Al-Walid and those who were sitting with him were amazed at what `Abdullah bin Az-Zab`ari said, and they thought that he had come up with a good point. He said this to the Messenger of Allah ﷺ, who said:
«كُلُّ مَنْ أَحَبَّ أَنْ يُعْبَدَ مِنْ دُونِ اللهِ فَهُوَ مَعَ مَنْ عَبَدَهُ، فَإِنَّهُمْ إِنَّمَا يَعْبُدُونَ الشَّيْطَانَ وَمَنْ أَمَرَهُمْ بِعِبَادَتِه»
(Everyone who likes to worship something other than Allah will be with the one whom he worshipped, for indeed they are worshipping the Shaytan and whomever told them to worship that person.)" Then Allah revealed the words:
إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِّنَّا الْحُسْنَى أُوْلَـئِكَ عَنْهَا مُبْعَدُونَ
(Verily, those for whom the good has preceded from Us, they will be removed far therefrom (Hell)) (21:101), meaning that `Isa, `Uzayr and rabbis and monks who were also worshipped, who spent their lives in devotion towards Allah. The misguided people who came after them took them as lords instead of Allah. Concerning the notion of worshipping the angels as daughters of Allah, the following words were revealed:
وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً سُبْحَانَهُ بَلْ عِبَادٌ مُّكْرَمُونَ
(And they say: "The Most Gracious has begotten a son (or children)." Glory to Him! They are but honored servants.) (21:26) Concerning `Isa bin Maryam, the fact that he is worshipped instead of Allah, and to the amazement of Al-Walid and the others who were present at the argument, the following was revealed:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) meaning, they take this argument as a basis for rejecting your message. Then Allah mentions `Isa bin Maryam and says:
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ - وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(He was not more than a servant. We granted Our favor to him, and We made him an example for the Children of Israel. And if it were Our will, We would have made angels to replace you on the earth. And he (`Isa) shall be a known sign for the Hour. ) meaning, the miracles and signs that happened at his hands, such as raising the dead and healing the sick, are sufficient as signs of the approach of the Hour.
فَلاَ تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Therefore have no doubt concerning it. And follow Me! This is the straight path)." Ibn Jarir mentioned that Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him, commented on the Ayah:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) "This means the Quraysh, when it was said to them:
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) The Quraysh said to him: `What about `Isa bin Maryam' He said:
«ذَاكَ عَبْدُاللهِ وَرَسُولُه»
(He is the servant and Messenger of Allah.) They said, `By Allah, he means that we should take him as a lord just as the Christians took `Isa son of Maryam as a lord.' Then Allah said:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)."
وَقَالُواْ ءَأَالِهَتُنَا خَيْرٌ أَمْ هُوَ
(And say: "Are our gods better or is he"). Qatadah said, "They were saying, `our gods are better than him'." Qatadah said; "Ibn Mas`ud, may Allah be pleased with him, recited it (أَآلِهَتُنَا خَيْرٌ أَمْ هذَا) (Are our gods better or is this (person))" they mean Muhammad ﷺ.
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ
(They quoted not the above example except for argument.) means, for the sake of stubborn argument, for they knew that he (`Isa ) was not included in the Ayah (21:98), because that would not make sense. The words,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell!) (21:98) are addressed to the Quraysh, for they used to worship idols and false gods -- they did not worship the Messiah so why should he be included in what the Ayah says What they said was only for the sake of argument; they did not really believe in it. Imam Ahmad, may Allah have mercy on him, recorded that Abu Umamah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«مَا ضَلَّ قَوْمٌ بَعْدَ هُدًى كَانُوا عَلَيْهِ، إِلَّا أُوْرِثُوا الْجَدَل»
g(No people go astray after having been guided, but they resort to (futile) argument.) Then the Messenger of Allah ﷺ recited this Ayah:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)." It was also recorded by At-Tirmidhi, Ibn Majah and Ibn Jarir. At-Tirmidhi said, "This Hadith is Hasan Sahih, we do not know it except from the Hadith of Hajjaj bin Dinar..."
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ
(He (`Isa) was not more than a servant. We granted Our favor to him,) means, `Isa, peace be upon him; he was no more than one of the servants of Allah whom Allah blessed with prophethood and messengership.
وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ
(and We made him an example for the Children of Israel.) means, `a sign, proof and evidence of Our power to do whatever We will.'
وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ
(And if it were Our will, We would have made angels to replace you on the earth.) As-Suddi said, "They would have taken your place on (the earth). " Ibn `Abbas, may Allah be pleased with him, and Qatadah said, "They would have succeeded one another just as you succeed one another." This view is implied by the former veiw. Mujahid said, "They would have populated the earth instead of you." Allah's saying:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he (`Isa) shall be a known sign for (the coming of) the Hour.) The correct view concerning this phrase is that it refers to his descent before the Day of Resurrection, as Allah says:
وَإِن مِّنْ أَهْلِ الْكِتَـبِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ
(And there is none of the People of the Scripture but must believe in him before his death) (4:159). -- meaning before the death of `Isa, peace be upon him --
وَيَوْمَ الْقِيَـمَةِ يَكُونُ عَلَيْهِمْ شَهِيداً
And on the Day of Resurrection, he will be a witness against them )4:159(. This meaning has the support from an alternate recitation of the Aya0t؛ (وَإِنَّهُ لَعَلَمٌ لِلسَّاعَةِ) (And he shall be a known sign for (the coming of) the Hour.) means, evidence that the Hour will surely come. Mujahid said:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he shall be a sign for (the coming of) the Hour.) means, sign and "One of the signs of the Hour will be the appearance of `Isa son of Maryam before the Day of Resurrection. " Something similar was also narrated from Abu Hurayrah, Ibn `Abbas, `Abu Al-`Aliyah, Abu Malik, `Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others. Many Mutawatir Hadiths report that the Messenger of Allah ﷺ said that `Isa will descend before the Day of Resurrection as a just ruler and fair judge.
فَلاَ تَمْتَرُنَّ بِهَا
(Therefore have no doubt concerning it.) means, do not doubt that it will surely come to pass.
وَاتَّبِعُونِ
(And follow Me.) means, `in what I tell you about it.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌوَلاَ يَصُدَّنَّكُمُ الشَّيْطَـنُ
(This is the straight path. And let not Shaytan hinder you.) means, from following the truth.
إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌوَلَمَّا جَآءَ عِيسَى بِالْبَيِّنَـتِ قَالَ قَدْ جِئْتُكُم بِالْحِكْمَةِ
(Verily, he (Satan) to you is a plain enemy. And when `Isa came with (Our) clear proofs, he said: "I have come to you with Al-Hikmah..."), meaning prophethood:
وَلأُبَيِّنَ لَكُم بَعْضَ الَّذِى تَخْتَلِفُونَ فِيهِ
(and in order to make clear to you some of the (points) in which you differ.) Ibn Jarir said, "This means religious matters, not worldly matters." What he said is good.
فَاتَّقُواْ اللَّهَ
(Therefore have Taqwa of Allah) means, `with regard to what I command you to do.'
وَأَطِيعُونِ
(and obey me.) means, `in what I bring to you.'
إِنَّ اللَّهَ هُوَ رَبِّى وَرَبُّكُمْ فَاعْبُدُوهُ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Verily, Allah! He is my Lord and your Lord. So worship Him. This is the straight path.) means, `you and I are enslaved to Him, in need of Him and we commonly share in the worship of Him Alone, associating none with Him.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(This is the straight path) means, `what I have brought to you is the straight path, which is the worship of the Lord, may He exalted, Alone.'
فَاخْتَلَفَ الاٌّحْزَابُ مِن بَيْنِهِمْ
(But the sects from among themselves differed. ) means, they differed and became parties and factions, some who stated that he (`Isa) was the servant and Messenger of Allah -- which is true - while others claimed that he was the son of Allah or that he himself was Allah -- glorified be Allah far above what they say. Allah says:
فَوَيْلٌ لِّلَّذِينَ ظَلَمُواْ مِنْ عَذَابِ يَوْمٍ أَلِيمٍ
(So woe to those who do wrong from the torment of a painful Day)!
The Resurrection will come suddenly, and Enmity will arise between close Friends among the Disbeliev
Allah says, `do these idolaters who disbelieve in the Messengers wait'
إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ
(only for the Hour that it shall come upon them suddenly while they perceive not) means, for it is real and will inevitably come to pass, and these negligent people are unprepared for it. When it comes, it will catch them unawares, and on that Day they will feel the utmost regret when regret will not benefit them in the slightest and will not afford them any protection.
الاٌّخِلاَءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلاَّ الْمُتَّقِينَ
(Friends on that Day will be foes one to another except those who have Taqwa.) means, every friendship that exists for a purpose other than for the sake of Allah will turn to enmity on the Day of Resurrection, except for that which is for the sake of Allah, which will last forever. This is like the statement of Ibrahim, peace be upon him, to his people:
إِنَّمَا اتَّخَذْتُمْ مِّن دُونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِّن نَّـصِرِينَ
(You have taken (for worship) idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.) (29:25)
Good News for Those with Taqwa on the Day of Resurrection, and Their entry into Paradise
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُوَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) Then He will give them the glad tidings:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) means, their hearts believed and they submitted inwardly and outwardly to the Laws of Allah. Al-Mu`tamir bin Sulayman narrated that his father said: "When the Day of Resurrection comes and the people are resurrected, there will be no one left who will not be filled with terror. Then a caller will cry out:
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) So all the people will be filled with hope, but this will be followed by the words:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) Then all of mankind will be filled with despair apart from the believers."
ادْخُلُواْ الْجَنَّةَ
(Enter Paradise, ) means, they will be told to enter Paradise.
أَنتُمْ وَأَزْوَجُكُمْ
(you and your wives,) means, your counterparts
تُحْبَرُونَ
(in happiness (Tuhbarun).) means, in delight and joy.
يُطَافُ عَلَيْهِمْ بِصِحَـفٍ مِّن ذَهَبٍ وَأَكْوَبٍ
(Trays of gold and cups will be passed round them;) means, fine vessels of gold containing food and drink, without spouts or handles. (وَفِيهَا مَا تَشْتَهِي الْأَنْفُسُ) (there will be) therein all that their souls could desire). Some of them recited:
مَا تَشْتَهِيهِ الاٌّنْفُسُ
(that their souls desire,)
وَتَلَذُّ الاٌّعْيُنُ
(and all that eyes could delight in) means, of good food, delightful fragrances and beautiful scenes.
وَأَنتُمْ فِيهَا
(and you will therein) means, in Paradise
خَـلِدُونَ
(abide forever) means, you will never leave it or want to exchange it. Then it will be said to them, as a reminder of the blessing and favor of Allah:
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise, which you have been made to inherit because of your deeds that you used to do.) means, the righteous deeds which were the cause of your being included in the mercy of Allah. For no one will be admitted to Paradise by virtue of their deeds alone; that will be by the mercy and grace of Allah. But the varying ranks and degrees of Paradise will be attained according to one's righteous deeds.
لَكُمْ فِيهَا فَـكِهَةٌ كَثِيرَةٌ
(Therein for you will be fruits in plenty,) means, of all kinds.
مِّنْهَا تَأْكُلُونَ
(of which you will eat.) means, whatever you choose and desire. When food and drink are mentioned, fruit is also mentioned to complete the picture of blessing and joy. And Allah knows best.
The Punishment of the Doomed
The description of the state of the blessed is followed by a description of the state of the doomed.
إِنَّ الْمُجْرِمِينَ فِى عَذَابِ جَهَنَّمَ خَـلِدُونَ لاَ يُفَتَّرُ عَنْهُمْ
(Verily, the criminals will be in the torment of Hell to abide therein forever. It will not be lightened for them,) meaning, not even for one moment.
وَهُمْ فِيهِ مُبْلِسُونَ
(and they will be plunged into destruction with deep regrets, sorrows and in despair therein,) means, they will despair of any goodness.
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) means, by their committing wrong actions after proof had been established against them and Messengers had been sent to them, but they rejected them and rebelled, so they are to be punished accordingly. And your Lord is not at all unjust to (His) servants.
وَنَادَوْاْ يمَـلِكُ
(And they will cry: "O Malik...") who is the keeper of Hell. Al-Bukhari said, "Hajjaj bin Minhal told us, Sufyan bin `Uyaynah told us, from `Amr bin `Ata, ' from Safwan bin Ya`la that his father, may Allah be pleased with him, said, `I heard the Messenger of Allah ﷺ reciting on the Minbar:
وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ
(And they will cry: "O Malik! Let your Lord make an end of us.") meaning, `let Him destroy our souls and give us some respite from our predicament.' But it will be as Allah says:
لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا
(Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them) (35:36).
وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا
(But it will be avoided by the wretched, who will enter the great Fire. There he will neither die (to be in rest) nor live (a good living).) (87:11-13). When they ask to be allowed to die, Malik will answer them:
قَالَ إِنَّكُمْ مَّـكِثُونَ
He will say: Verily, you shall abide forever. meaning, you will have no way out from it and no refuge. Then the reason why they are doomed will be given, which is their stubborn resistance to the truth. Allah says:
لَقَدْ جِئْنَـكُم بِالْحَقِّ
(Indeed We have brought the truth to you, ) meaning, `We have explained it to you clearly and in detail.'
وَلَـكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَـرِهُونَ
(but most of you have a hatred for the truth.) means, `but your nature could not accept it and did not seek it; on the contrary, you followed and venerated falsehood, and you stood in the way of truth and refused it, and despised its followers.' So they will blame themselves and will feel regret at the time when regret will not be of any benefit to them. Then Allah says:
أَمْ أَبْرَمُواْ أَمْراً فَإِنَّا مُبْرِمُونَ
(Or have they plotted some plan Then We too are planning.) Mujahid said, "They wanted to plot some evil, but We are also planning." What Mujahid said is like the Ayah:
وَمَكَرُواْ مَكْراً وَمَكَرْنَا مَكْراً وَهُمْ لاَ يَشْعُرُونَ
(So they plotted a plot, and We planned a plan, while they perceived not.) (27:50). The idolators were trying their utmost to find ways of refuting the truth with falsehood, but Allah planned it so that the consequences of that would backfire on them. He said in refutation:
أَمْ يَحْسَبُونَ أَنَّا لاَ نَسْمَعُ سِرَّهُمْ وَنَجْوَهُم
(Or do they think that We hear not their secrets and their private counsel) meaning, what they say secretly and openly.
بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ
(Yes (We do) and Our messengers are by them, to record.) means, `We know what they are doing, and the angels are also recording their deeds, major and minor.'
قُلْ إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
سُبْحَـنَ رَبّ السَّمَـوتِ وَالاْرْضِ رَبّ الْعَرْشِ عَمَّا يَصِفُونَ- فَذَرْهُمْ يَخُوضُواْ وَيَلْعَبُواْ حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ- وَهُوَ الَّذِى فِى السَّمآء إِلَـهٌ وَفِى الاْرْضِ إِلَـهٌ وَهُوَ الْحَكِيمُ الْعَلِيمُ-
Allah has no Offspring Allah says:
قُلْ
(Say) -- `O Muhammad' --
إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
(If the Most Gracious had a son, then I am the first of the worshippers.) meaning, `if this were so, then I would worship Him on that basis, because I am one of His servants; I obey all that He commands me and I am not too arrogant or proud to worship Him.' This conditional phrase does not mean that what is described could happen nor that is possible as Allah says:
لَّوْ أَرَادَ اللَّهُ أَن يَتَّخِذَ وَلَداً لاَّصْطَفَى مِمَّا يَخْلُقُ مَا يَشَآءُ سُبْحَـنَهُ هُوَ اللَّهُ الْوَحِدُ الْقَهَّارُ
(Had Allah willed to take a son, He could have chosen whom He willed out of those whom He created. But glory be to Him! He is Allah, the One, the Irresistible.) (39:4). Allah says here:
سُبْحَـنَ رَبِّ السَّمَـوَتِ وَالاٌّرْضِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ
(Glorified is the Lord of the heavens and the earth, the Lord of the Throne! Exalted be He from all that they ascribe (to Him).) meaning, exalted and sanctified and glorified be the Creator of all things far above having any offspring, for He is Unique, One and Eternally Self-Sufficient. There is none equal to Him or like Him, and He does not have any offspring.
فَذَرْهُمْ يَخُوضُواْ
(So leave them (alone) to speak nonsense) means, in their ignorance and misguidance,
وَيَلْعَبُواْ
(and play) in their world,
حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ
(until they meet the Day of theirs which they have been promised.) which is the Day of Resurrection, i.e., then they will come to know what their end and destination will be on that Day.
The Uniqueness of the Lord
وَهُوَ الَّذِى فِى السَّمآءِ إِلَـهٌ وَفِى الاٌّرْضِ إِلَـهٌ
(It is He Who is the only God in the heaven and the only God on the earth.) means, He is the God of those who are in the heavens and the God of those who are on earth; all of them worship Him and are humbled before Him.
وَهُوَ الْحَكِيمُ الْعَلِيمُ
(And He is the All-Wise, the All-Knower.) This Ayah is like the Ayah:
وَهُوَ اللَّهُ فِى السَّمَـوَتِ وَفِى الاٌّرْضِ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْ وَيَعْلَمُ مَا تَكْسِبُونَ
(And He is Allah in the heavens and on the earth; He knows what you conceal and what you reveal, and He knows what you earn.) (6:3) which means, He is the One who is called Allah in the heavens and on the earth.
وَتَبَارَكَ الَّذِى لَهُ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ وَمَا بَيْنَهُمَا
(And Blessed be He to Whom belongs the kingdom of the heavens and the earth, and all that is between them,) means, He is their Creator and Sovereign, the One Who is controlling them with none to resist or oppose His rule. Blessed and exalted be He far above the notion of His having a child. He is eternally free of all faults and shortcomings, because He is the Lord, the Exalted, the Almighty, the Sovereign of all things, Who is in control of all affairs.
وَعِندَهُ عِلْمُ السَّاعَةِ
(and with Whom is the knowledge of the Hour, ) means, no one knows when it will happen except Him.
وَإِلَيْهِ تُرْجَعُونَ
(and to Whom you (all) will be returned.) means, and each person will be requited for his deeds; if they are good, then he will be rewarded, and if they are bad, then he will be punished.
The Idols have no Power of Intercession
وَلاَ يَمْلِكُ الَّذِينَ يَدْعُونَ مِن دُونِهِ
(And those whom they invoke instead of Him have no power) means, the idols and false gods.
الشَّفَـعَةَ
(of intercession) means, they are not able to intercede for them.
إِلاَّ مَن شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ
(except for those who bear witness to the truth knowingly, and they know.) This means, but the one who bears witness to the truth has knowledge and insight, so his intercession with Allah will avail, by His leave.
The Idolators admit that Allah Alone is the Creator
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ فَأَنَّى يُؤْفَكُونَ
(And if you ask them who created them, they will surely say: "Allah." How then are they turned away) means, `if you ask these idolators who associate others in worship with Allah,'
مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ
(who created them, they will surely say: "Allah.") means, they will admit that He Alone is the Creator of all things and He has no partner in that. Yet despite that they still worship others alongside Him who have nothing and are able to do nothing. This is the utmost foolishness and stupidity. Allah says:
فَأَنَّى يُؤْفَكُونَ
(How then are they turned away)
The Prophet's Complaint to Allah
وَقِيلِهِ يرَبِّ إِنَّ هَـؤُلاَءِ قَوْمٌ لاَّ يُؤْمِنُونَ
(And his saying: "O my Lord! Verily, these are a people who believe not!") means, Muhammad ﷺ said this; he complained to his Lord about his people who did not believe in him, and said, `O Lord, these people do not believe.' This is like the Ayah:
وَقَالَ الرَّسُولُ يرَبِّ إِنَّ قَوْمِى اتَّخَذُواْ هَـذَا الْقُرْءاَنَ مَهْجُوراً
(And the Messenger will say: "O my Lord! Verily, my people deserted this Qur'an.") (25:30). This is the view of Ibn Mas`ud, may Allah be pleased with him, Mujahid and Qatadah, and this is how Ibn Jarir interpreted it. Al-Bukhari said: "`Abdullah -- meaning Ibn Mas`ud, may Allah be pleased with him -- recited (Ayah 88 of Az-Zukhruf): (وَقَالَ الرَّسُولُ ياربِّ) (And the Messenger will say: "O my Lord!") Mujahid said concerning the Ayah:
وَقِيلِهِ يرَبِّ إِنَّ هَـؤُلاَءِ قَوْمٌ لاَّ يُؤْمِنُونَ
(And his saying: "O my Lord! Verily, these are a people who believe not!") "Allah is stating what Muhammad ﷺ said." Qatadah said, "These are the words of your Prophet , when he complained about his people to his Lord."
فَاصْفَحْ عَنْهُمْ
(So turn away from them, ) means, from the idolators.
وَقُلْ سَلَـمٌ
(and say Salam (peace!)) means, `do not respond to them in the same evil manner in which they address you; but try to soften their hearts and forgive them in word and deed.'
فَسَوْفَ يَعْلَمُونَ
(But they will come to know.) This is a warning from Allah for them. His punishment, which cannot be warded off, struck them, and His religion and His word was supreme. Subsequently Jihad and striving were prescribed until the people entered the religion of Allah in crowds, and Islam spread throughout the east and the west. And Allah knows best. This is the end of the Tafsir of Surat Az-Zukhruf.
📜 Texte arabe source
وقوله: ( سُبْحَانَ رَبِّ السَّمَاوَاتِ وَالأرْضِ ) يقول تعالى ذكره تبرئة وتنـزيها لمالك السموات والأرض ومالك العرش المحيط بذلك كله, وما في ذلك من خلق مما يصفه به هؤلاء المشركون من الكذب, ويضيفون إليه من الولد وغير ذلك من الأشياء التي لا ينبغي أن تضاف إليه.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ ) : أي يكذّبون.
Verset 83
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ حـم - تَنزِيلُ الْكِتَـبِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ (Hâ-Mîm. Par le Livre manifeste.) c'est-à-dire, clair et évident tant dans les mots que dans le sens, car il a été révélé dans la langue des Arabes, qui est la langue la plus éloquente pour la communication entre les gens. Allah dit : إِنَّا جَعَلْنَـهُ (En vérité, Nous l'avons fait) c'est-à-dire, révélé, قُرْءَاناً عَرَبِيّاً (un Coran en arabe) c'est-à-dire, dans la langue des Arabes, éloquent et clair ; لَعَلَّكُمْ تَعْقِلُونَ (afin que vous puissiez comprendre.) c'est-à-dire, afin que vous le compreniez et méditiez ses sens. C'est comme le verset : بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ (Dans une langue arabe claire.) (26:195) وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ (Et en vérité, il est dans la Mère du Livre auprès de Nous, certes élevé, plein de sagesse.) Cela explique le statut élevé du Coran parmi les hôtes célestes (les anges), afin que les gens de la terre le respectent, le vénèrent et lui obéissent. وَأَنَّهُ (Et en vérité, il) c'est-à-dire, le Coran, فِى أُمِّ الْكِتَـبِ (est dans la Mère du Livre) c'est-à-dire, Al-Lawh Al-Mahfuz (la Tablette Préservée). C'était l'avis d'Ibn `Abbas et de Mujahid. لَدَيْنَآ (auprès de Nous,) c'est-à-dire, en Notre présence. C'était l'avis de Qatadah et d'autres. لَّعَلِّى (certes élevé) c'est-à-dire, occupant une position d'honneur et de vertu. C'était l'avis de Qatadah. حَكِيمٌ (plein de sagesse.) c'est-à-dire, clair, sans confusion ni déviation. Tout cela indique son statut noble et sa vertu, comme Allah le dit ailleurs : إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ (C'est en vérité une récitation honorable. Dans un Livre bien gardé. Que seuls les purs peuvent toucher. Une révélation du Seigneur de tout ce qui existe.) (56:77-80) كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ (Non, c'est en vérité un rappel.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
حـم - تَنزِيلُ الْكِتَـبِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ
(Ha-Mim. By the manifest Book.) means, plain and clear in both wording and meaning, because it was revealed in the language of the Arabs, which is the most eloquent language for communication among people. Allah says:
إِنَّا جَعَلْنَـهُ
(Verily, We have made it) meaning, revealed it,
قُرْءَاناً عَرَبِيّاً
(a Qur'an in Arabic) meaning, in the language of the Arabs, eloquent and clear;
لَعَلَّكُمْ تَعْقِلُونَ
(that you may be able to understand.) means, that you may understand it and ponder its meanings. This is like the Ayah:
بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ
(In the plain Arabic language.) (26:195)
وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ
(And verily, it is in the Mother of the Book with Us, indeed exalted, full of wisdom.) This explains the high status of the Qur'an among the hosts on high (the angels), so that the people of earth will respect it, venerate it and obey it.
وَأَنَّهُ
(And verily, it) means, the Qur'an,
فِى أُمِّ الْكِتَـبِ
(is in the Mother of the Book) meaning, Al-Lawh Al-Mahfuz (the Preserved Tablet). This was the view of Ibn `Abbas and Mujahid.
لَدَيْنَآ
(with Us,) means, in Our presence. This was the view of Qatadah and others.
لَّعَلِّى
(indeed exalted) means, occupying a position of honor and virtue. This was the view of Qatadah.
حَكِيمٌ
(full of wisdom.) means, clear, with no confusion or deviation. All of this indicates its noble status and virtue, as Allah says elsewhere:
إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ
(That (this) is indeed an honorable recitation. In a Book well-guarded. Which none can touch but the pure. A revelation from the Lord of the all that exists.) (56:77-80)
كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ
(Nay, indeed it is an admonition. So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honor, exalted, purified, in the hands of scribes (angels), honorable and obedient.) (80:11-16)
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً أَن كُنتُمْ قَوْماً مُّسْرِفِينَ
(Shall We then take away the Reminder (this Qur'an) from you, because you are a people excessive.) means, `do you think that We will forgive you and not punish you, when you do not do as you have been commanded' This was the view of Ibn `Abbas, may Allah be pleased with him, Abu Salih, Mujahid and As-Suddi, and was the view favored by Ibn Jarir.
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً
(Shall We then take away the Reminder (this Qur'an) from you,) Qatadah said, "By Allah, if this Qur'an had been taken away when the first generations of this Ummah rejected it, they would have been doomed, but Allah by His mercy persisted in sending it and calling them to it for twenty years, or for as long as He willed." What Qatadah said is very good, and his point is that Allah, by His grace and mercy towards His creation, did not stop calling them to the truth and to the wise Reminder, i.e., the Qur'an, even though they were heedless and turned away from it. Indeed, He sent it so that those who were decreed to be guided might be guided by it, and so that proof might be established against those who were decreed to be.
(In the Name of Allah, the Most Gracious, the Most Merciful.)
Consolation to the Prophet for the Disbelief of Quraysh
Then Allah consoles His Prophet for the disbelief of his people, and commands him to bear it with patience.
وَكَمْ أَرْسَلْنَا مِن نَّبِيٍّ فِى الاٌّوَّلِينَ
(And how many a Prophet have We sent amongst the men of old.) meaning, among the sects (communities) of old.
وَمَا يَأْتِيهِم مِّنْ نَّبِىٍّ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ
(And never came there a Prophet to them but they used to mock at him.) means, they disbelieved him and mock at him.
فَأَهْلَكْنَآ أَشَدَّ مِنْهُم بَطْشاً
(Then We destroyed men stronger than these) means, `We destroyed those who disbelieved in the Messengers, and they were stronger in power than these who disbelieve in you, O Muhammad.' This is like the Ayah:
أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَيَنظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الَّذِينَ مِن قَبْلِهِمْ كَانُواْ أَكْـثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً
(Have they not traveled through the earth and seen what was the end of those before them They were more in number than them and mightier in strength) (40:82). And there are many similar Ayat.
وَمَضَى مَثَلُ الاٌّوَّلِينَ
(and the example of the ancients has passed away. ) Mujahid said, "The way of their life." Qatadah said, "Their punishment." Others said, "Their lesson," i.e., `We made them a lesson for those disbelievers who came after them, that they would suffer the same end as them,' as in the Ayah at the end of this Surah:
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) (43:56);
سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ
(this has been the way of Allah in dealing with His servants) (40:85).
وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً
(and you will not find any change in the way of Allah.) (33:62)
The Idolators' admission that Allah is the Sole Creator, and Further Evidence of that
Allah says: `If you, O Muhammad, were to ask these idolators who associate others with Allah and worship others besides Him,'
مَّنْ خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ لَيَقُولُنَّ خَلَقَهُنَّ الْعَزِيزُ الْعَلِيمُ
("Who has created the heavens and the earth" They will surely say: "The All-Mighty, the All-Knower created them.") In other words, they will admit that the Creator of all that is Allah Alone, with no partner or associate, yet they still worship others -- idols and false gods -- alongside Him.
الَّذِى جَعَلَ لَكُمُ الاٌّرْضَ مَهْداً
(Who has made for you the earth like a bed,) means, smooth, stable and firm, so that you can travel about in it, and stand on it and sleep and walk about, even though it is created above water, but He has strengthened it with the mountains, lest it should shake.
وَجَعَلَ لَكُمْ فِيهَا سُبُلاً
(and has made for you roads therein,) means, paths between the mountains and the valleys.
لَعَلَّكُمْ تَهْتَدُونَ
(in order that you may find your way.) means, in your journeys from city to city, region to region, land to land.
وَالَّذِى نَزَّلَ مِنَ السَّمَآءِ مَآءً بِقَدَرٍ
(And Who sends down water from the sky in due measure, ) means, according to what is sufficient for your crops, fruits and drinking water for yourselves and your cattle.
فَأَنشَرْنَا بِهِ بَلْدَةً مَّيْتاً
(then We revive a dead land therewith,) means, a barren land, for when the water comes to it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth). By referring to the revival of the earth, Allah draws attention to how He will bring bodies back to life on the Day of Resurrection, after they have been dead.
كَذَلِكَ تُخْرَجُونَ
(and even so you will be brought forth.) Then Allah says:
وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا
(And Who has created all the pairs) meaning, of everything that grows in the earth, all kinds of plants, crops, fruits, flowers, etc., and all different kinds of animals.
وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ
(and has appointed for you ships) or vessels,
وَالاٌّنْعَـمِ مَا تَرْكَبُونَ
(and cattle on which you ride.) means, He has subjugated them to you and made it easy for you to eat their meat, drink their milk and ride on their backs. Allah says:
لِتَسْتَوُواْ عَلَى ظُهُورِهِ
(In order that you may mount on their backs, ) meaning, sit comfortably and securely,
عَلَى ظُهُورِهِ
(on their backs) means, on the backs of these kinds of animals.
ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ
(and then may remember the favor of your Lord) means, whereby these animals are subjugated to you.
إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ
(when you mount thereon, and say: "Glory to Him Who has subjected this to us, and we could have never had it.") means, if it were not for the fact that Allah has subjugated these things to us, we could never have done this by our own strength.' Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd said: "We could not have done this ourselves."
وَإِنَّآ إِلَى رَبِّنَا لَمُنقَلِبُونَ
(And verily, to Our Lord we indeed are to return.) means, `We will return to Him after our death, and our ultimate destination is with Him.' In this Ayah, mention of earthly journeys draws attention to the journey of the Hereafter, just as elsewhere, mention of earthly provision draws attention to the importance of ensuring provision for the Hereafter, as Allah says:
وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى
(And take a provision (with you) for the journey, but the best provision is the Taqwa) (2:197). And mention of earthly garments is also used to draw attention to the raiment of the Hereafter:
وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ
(and as an adornment; and the raiment of the Taqwa, that is better) (7:26).
Condemnation of the Idolators' attribution of Offspring to Allah
Here Allah speaks of the lies and fabrications of the idolators, when they devoted some of their cattle to their false gods and some to Allah, as He described in Surat Al-An`am where He said:
وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالاٌّنْعَامِ نَصِيباً فَقَالُواْ هَـذَا لِلَّهِ بِزَعْمِهِمْ وَهَـذَا لِشُرَكَآئِنَا فَمَا كَانَ لِشُرَكَآئِهِمْ فَلاَ يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَآئِهِمْ سَآءَ مَا يَحْكُمُونَ
(And they assign to Allah share of the tilth and cattle which He has created, and they say: "This is for Allah" according to their claim, "and this is for our partners." But the share of their partners reaches not Allah, while the share of Allah reaches their partners! Evil is the way they judge!) (6:136). Similarly, out of the two kinds of offspring, sons and daughters, they assigned to Him the worst and least valuable (in their eyes), i.e., daughters, as Allah says:
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) And Allah says here:
وَجَعَلُواْ لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ الإنسَـنَ لَكَفُورٌ مُّبِينٌ
(Yet, they assign to some of His servants a share with Him. Verily, man is indeed a manifest ingrate!) Then He says:
أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَـكُم بِالْبَنِينَ
(Or has He taken daughters out of what He has created, and He has selected for you sons) This is a denunciation of them in the strongest terms, as He goes on to say:
وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَـنِ مَثَلاً ظَلَّ وَجْهُهُ مُسْوَدّاً وَهُوَ كَظِيمٌ
(And if one of them is informed of the news of that which he sets forth as a parable to the Most Gracious, his face becomes dark, and he is filled with grief!) means, if one of these people is given the news that there has been born to him one of those which he attributes to Allah, i.e., a daughter, he hates this news and it depresses and overwhelms him so much that he keeps away from people because he feels so ashamed. Allah says, so how can they dislike that so much and yet they attribute it to Allah
أَوَمَن يُنَشَّأُ فِى الْحِلْيَةِ وَهُوَ فِى الْخِصَامِ غَيْرُ مُبِينٍ
(A creature who is brought up in adornments, and who in dispute cannot make itself clear) means, women are regarded as lacking something, which they make up for with jewelry and adornments from the time of childhood onwards, and when there is a dispute, they cannot speak up and defend themselves clearly, so how can this be attributed to Allah
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً
(And they make females the angels who themselves are servants of the Most Gracious.) means, that is what they believe about them, but Allah denounces them for that and says:
أَشَهِدُواْ خَلْقَهُمْ
(Did they witness their creation) meaning, did they see Allah creating them as females
سَتُكْتَبُ شَهَـدَتُهُمْ
(Their testimony will be recorded,) means, concerning that,
وَيُسْـَلُونَ
(and they will be questioned!) means, about that, on the Day of Resurrection. This is a stern warning and a serious threat.
وَقَالُواْ لَوْ شَآءَ الرَّحْمَـنُ مَا عَبَدْنَـهُمْ
(And they said: "If it had been the will of the Most Gracious, we should not have worshipped them.") means, (they said:) `if Allah had willed, He would have prevented us from worshipping these idols which are images of the angels who are the daughters of Allah; He knows about this and He approves of it.' By saying this, they combined several types of error: First: They attributed offspring to Allah -- exalted and sanctified be He far above that. Second: They claimed that He chose daughters rather than sons, and they made the angels, who are the servants of the Most Gracious, female. Third: They worshipped them with no proof, evidence or permission from Allah. This was based on mere opinion, whims and desires, imitation of their elders and forefathers, and pure ignorance. They used Allah's decree as an excuse, and this reasoning betrayed their ignorance. Fourth: Allah denounced them for this in the strongest terms, for from the time He first sent Messengers and revealed Books, the command was to worship Him Alone with no partner or associate, and it was forbidden to worship anything other than Him. Allah says:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُمْ مَّنْ حَقَّتْ عَلَيْهِ الضَّلَـلَةُ فَسِيرُواْ فِى الاٌّرْضِ فَانظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid all false deities." Then of them were some whom Allah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied.) (16:36)
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask those of Our Messengers whom We sent before you: "Did We ever appoint gods to be worshipped besides the Most Gracious") (43:45) And Allah says in this Ayah, after mentioning this argument of theirs:
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ
(They have no knowledge whatsoever of that.) meaning, of the truth of what they say and the arguments they put forward.
وَإِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They do nothing but lie!) means, they tell lies and fabricate untruths.
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They have no knowledge whatsoever of that. They do nothing but lie!) Mujahid said, "They do not appreciate the power of Allah."
The Idolators have no Proof
Allah condemns the idolators for worshipping others instead of Allah with no evidence or proof for doing so.
أَمْ ءَاتَيْنَـهُمْ كِتَـباً مِّن قَبْلِهِ
(Or have We given them any Book before this) means, before their idolatry.
فَهُم بِهِ مُسْتَمْسِكُونَ
(to which they are holding fast) means, with regard to what they are doing. This is not the case. This is like the Ayah:
أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَـناً فَهُوَ يَتَكَلَّمُ بِمَا كَانُواْ بِهِ يُشْرِكُونَ
(Or have We revealed to them an authority (a Scripture), which speaks of that which they have been associating with Him) (30:35) meaning, that did not happen. Then Allah says:
بَلْ قَالُواْ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّهْتَدُونَ
(Nay! They say: "we found our fathers following a certain way and religion (Ummah), and we guide ourselves by their footsteps.") meaning, they have no grounds for their belief in idolatry apart from the fact that they are imitating their fathers and forefathers who were following a certain Ummah or way, i.e., religion. The word Ummah is used in a similar manner elsewhere, where Allah says:
إِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً
(And verily, this your religion (Ummah) is one religion) (23:52), and they said;
وَإِنَّا عَلَى ءَاثَـرِهِم
(and we by their footsteps) means, behind them
مُّهْتَدُونَ
(We guide ourselves) This is their claim with no evidence. Then Allah points out that what these people say was already said by those who were like them among the nations of the past who disbelieved in the Messengers. Their hearts and their words are similar.
كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ - أَتَوَاصَوْاْ بِهِ بَلْ هُمْ قَوْمٌ طَـغُونَ
(Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!" Have they transmitted this saying to these Nay, they are themselves a people transgressing beyond bounds!) (51:52-53) And Allah says here:
وَكَذَلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ
(And similarly, We sent not a warner before you to any town (people) but the luxurious ones among them said: "We found our fathers following a certain way and religion, and we will indeed follow their footsteps.") Then He says:
قُلْ
(Say) -- `O Muhammad, to these idolators --'
أَوَلَوْ جِئْتُكُمْ بِأَهْدَى مِمَّا وَجَدتُّمْ عَلَيْهِ ءَابَآءَكُمْ قَالُواْ إِنَّا بِمَآ أُرْسِلْتُمْ بِهِ كَـفِرُونَ
("Even if I bring you better guidance than that which you found your fathers following" They said: "Verily, we disbelieve in that with which you have been sent.") `Even if they were convinced of the truth of what you have brought to them, they will not follow it, because of their evil intentions and their arrogance towards the truth and its people.'
فَانتَقَمْنَا مِنْهُمْ
(So We took revenge on them) means, on the disbelieving nations, by inflicting various kinds of punishments, as Allah has described in the stories of those nations.
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(then see what was the end of those who denied) means, see what became of them, how they were destroyed and how Allah saved the believers.
Ibrahim's Declaration of Tawhid Here
Allah tells us about His servant, Messenger and close Friend, the leader of the monotheists and the father of all subsequent Prophets, from whom Quraysh were descended and claimed to have taken their religion. He disowned his father's and his people's worship of idols and said:
وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
("Verily, I am innocent of what you worship, except Him Who created me; and verily, He will guide me." And he made it a Word lasting among his offspring,) The Word means the worship of Allah Alone with no partner or associate, and the denunciation of all gods apart from Him, i.e., La ilaha illallah. He left this word as an example to be followed by those of his progeny who were guided by Allah.
لَعَلَّهُمْ يَرْجِعُونَ
(that they may turn back.) means, come back to this word. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi and others commented on the Ayah:
وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
(And he made it a Word lasting among his offspring,) "This means, La ilaha illallah, and there are still those among his offspring who say it." A similar view was narrated from Ibn `Abbas, may Allah be pleased with him. Ibn Zayd said, "The word of Islam," which refers to the same thing suggested by the group.
How the People of Makkah turned away from the Messenger and opposed Him, and His Response
Allah further says:
بَلْ مَتَّعْتُ هَـؤُلاَءِ
(Nay, but I gave to these) means, the idolators,
وَءَابَآءَهُمْ
(and their fathers) means, they lived a long life in their misguidance.
حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ
(till there came to them the truth, and a Messenger making things clear.) means, his message is clear and his warning is clear.
وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ
(And when the truth came to them, they said: "This is magic, and we disbelieve therein.") means, they were arrogant and stubborn, and they pushed him away out of disbelief, envy and transgression.
وَقَالُواْ
(And they say) means, objecting to that which Allah has revealed to him,
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
(Why is not this Qur'an sent down to some great man of the two towns) meaning, why was this Qur'an not revealed to some man who was great and prominent in their eyes, from the two towns, i.e., Makkah and At-Ta'if This was the view of Ibn `Abbas, may Allah be pleased with him, `Ikrimah, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and Ibn Zayd. Several scholars of Tafsir stated that by this, the Quraysh meant Al-Walid bin Al-Mughirah and `Urwah bin Mas`ud Ath-Thaqafi. The apparent meaning is that what they meant was a great man from either of the two towns. Allah responded to their rejection by saying:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) meaning, the matter has nothing to do with them; it is for Allah to decide. Allah knows best where to direct His Message, and He does not reveal it except to the one who is the purest in heart and soul, and of the noblest descent. Then Allah points out that He differentiates among His creation in terms of what He gives them of wealth, provision, intellect, understanding and other visible and hidden strengths:
نَحْنُ قَسَمْنَا بَيْنَهُمْ مَّعِيشَتَهُمْ فِى الْحَيَوةِ الدُّنْيَا
(It is We Who portion out between them their livelihood in this world,)
لِّيَتَّخِذَ بَعْضُهُم بَعْضاً سُخْرِيّاً
(so that some may employ others in their work.) It was said that this means that some employ others in their work, because one needs the other, and vice versa. This was the view of As-Suddi and others.
وَرَحْمَةُ رَبِّكَ خَيْرٌ مِّمَّا يَجْمَعُونَ
(But the mercy of your Lord is better than which they amass.) means, the mercy of Allah towards His creation is better for them than the wealth and conveniences of this world which they possess.
Wealth is not a Sign of Divine Pleasure
وَلَوْلاَ أَن يَكُونَ النَّاسُ أُمَّةً وَحِدَةً
(And were it not that mankind would have become of one community,) means, `were it not for the fact that many ignorant people would think that Our giving them wealth was a sign that We love the person to whom We give it, and thus they would have agreed upon disbelief for the sake of wealth.' This is the view of Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and others.
لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَـنِ لِبُيُوتِهِمْ سُقُفاً مِّن فِضَّةٍ وَمَعَارِجَ
(We would have provided for those who disbelieve in the Most Gracious, silver roofs for their houses, and elevators) means, ladders and staircases of silver. This was the view of Ibn `Abbas, Mujahid, Qatadah, As-Suddi, Ibn Zayd and others.
عَلَيْهَا يَظْهَرُونَ
(whereby they ascend,) means, go up. And their houses would have doors, i.e., locks on their doors,
وَسُرُراً عَلَيْهَا يَتَّكِئُونَ
(and thrones on which they could recline,) means, all of that would be made of silver.
وَزُخْرُفاً
(And adornments) means, and gold. This was the view of Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd.
وَإِن كُلُّ ذَلِكَ لَمَّا مَتَـعُ الْحَيَوةِ الدُّنْيَا
(Yet all this would have been nothing but an enjoyment of this world.) means, all that belongs to this transient world which is insignificant before Allah. He hastens their reward for good deeds in the form of luxuries in this world, so that when they reach the Hereafter, they will have no good merits with Allah for which they may be rewarded, as was reported in the Sahih Hadith. It was reported in another Hadith:
«لَوْ أَنَّ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاء»
(If this world were worth a gnat's wing before Allah, He would not give a disbeliever a drink of water.) Al-Baghawi narrated its chain of narration.
وَالاٌّخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ
(And the Hereafter with your Lord is (only) for those who have Taqwa.) means, it is exclusively for them, and no one else will share it with them. When `Umar bin Al-Khattab, may Allah be pleased with him, visited the Messenger ﷺ of Allah in seclusion, when he was keeping away from his wives, and he saw him resting on a rough mat which had left marks on his side, his eyes filled with tears and he said, "O Messenger of Allah, look at this Chosroes and this Caesar with all that they have, and you are the best of Allah's creation. " The Messenger of Allah ﷺ was reclining, but he sat up and said:
«أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟»
(Are you in doubt, O son of Al-Khattab) Then he said:
«أُولئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَـيِّـبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا»
(Those are people for whom the enjoyments are hastened in this world.) According to another report:
«أَمَا تَرْضَى أَنْ تَــكُونَ لَهُمُ الدُّنْيَا وَلَنَا الْاخِرَة»
(Does it not please you that this world is for them and the Hereafter is for us) In as the Two Sahihs and elsewhere, it is reported that the Messenger of Allah ﷺ said:
«لَا تَشْرَبُوا فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ، وَلَا تَأْكُلُوا فِي صِحَافِهَا، فَإِنَّهَا لَهُمْ فِي الدُّنْيَا وَلَنَا فِي الْاخِرَة»
(Do not drink from vessels of gold and silver, and do not eat from plates of the same, for these things are for them in this world and for us in the Hereafter.) Allah has granted these things to them in this world because it is insignificant, as was reported by At-Tirmidhi and Ibn Majah via Abu Hazim from Sahl bin Sa`d, who said, "The Messenger of Allah ﷺ said:
«لَوْ كَانَتِ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاءٍ أَبَدًا»
n(If this world were worth a gnat's wing before Allah, He would never give a disbeliever a drink of water.)" At-Tirmidhi said: "Hasan Sahih."
The Shaytan is the Companion of the One Who turns away from Ar-Rahman
وَمَن يَعْشُ
(And whosoever Ya`shu (turns away blindly)) means, whoever willfully ignores and turns away
عَن ذِكْرِ الرَّحْمَـنِ
(from the remembrance of the Most Gracious,) Al-`Asha (the root of Ya`sh) refers to weakness of vision; what is meant here is weakness of insight.
نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ
(We appoint for him Shaytan to be a Qarin (a companion) to him.) This is like the Ayat:
وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى
(And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him) (4:115),
فَلَمَّا زَاغُواْ أَزَاغَ اللَّهُ قُلُوبَهُمْ
(So when they turned away, Allah turned their hearts away) (61:5), and
وَقَيَّضْنَا لَهُمْ قُرَنَآءَ فَزَيَّنُواْ لَهُم مَّا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
(And We have assigned for them intimate companions, who have made fair seeming to them, what was before them and what was behind them) (41:25). Allah says here:
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ حَتَّى إِذَا جَآءَنَا
(And verily, they hinder them from the path, but they think that they are guided aright! Until, when he comes to Us,) meaning, for this person who willfully neglects true guidance, We send to him a Shaytan to lead him astray and show him the path to Hell. When he comes before Allah on the Day of Resurrection, he will complain about the Shaytan who was appointed to accompany him.
قَالَ يلَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ
(he says, "Would that between me and you were the distance of the two easts -- a worst companion (indeed)!") Some of them recited it; (حَتْى إِذَا جَاءَانَا) (Till, when they both come to Us.) referring to the companion Shaytan and the one whom he accompanies. Then Allah says:
وَلَن يَنفَعَكُمُ الْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِى الْعَذَابِ مُشْتَرِكُونَ
(It will profit you not this Day as you did wrong, (and) that you will be sharers in the punishment.) means, `your being together in the Fire will not help you in the slightest, and you will both partake of the painful punishment.' Allah says:
أَفَأَنتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِى الْعُمْىَ وَمَن كَانَ فِى ضَلَـلٍ مُّبِينٍ
Can you make the deaf to hear, or can you guide the blind or him who is in manifest error؟ means, `that is not up to you. All you have to do is convey the Message, but you do not have to guide them. Allah guides whomsoever He wills and sends astray whomsoever He wills, and He is Wise and Just in doing so.'
Allah's Vengeance upon the Enemies of His Messenger will surely come to pass
Allah further says:
فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُم مُّنتَقِمُونَ
(And even if We take you away, We shall indeed take vengeance on them.) means, `We will inevitably wreak vengeance upon them and punish them, even if you pass away.'
أَوْ نُرِيَنَّكَ الَّذِى وَعَدْنَـهُمْ فَإِنَّا عَلَيْهِمْ مُّقْتَدِرُونَ
(Or (if) We show you that wherewith We threaten them, then verily, We have perfect command over them.) means, `We are able to do both,' but Allah will not take His Messenger (in death) until He gives him the joy of seeing his enemies brought low and gives him power and authority over them and their wealth. This was the view of As-Suddi and was the opinion favored by Ibn Jarir.
Encouragement to adhere to the Qur'an
Allah then says;
فَاسْتَمْسِكْ بِالَّذِى أُوحِىَ إِلَيْكَ إِنَّكَ عَلَى صِرَطٍ مُّسْتَقِيمٍ
(So hold you fast to that which is revealed to you. Verily, you are on the straight path.) means, hold fast to the Qur'an which has been sent down to your heart, for it is truth and what it leads to is truth that shows the way to the straight path that leads to Gardens of Delight and eternal, everlasting goodness.
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is a Dhikr for you and your people,) It was said that this means, `it is an honor for you and your people;' this was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah, As-Suddi and Ibn Zayd. This means that it is an honor for them in that it was revealed in their language, so they are the people who have the best understanding of it among mankind and hence are obliged to be the most steadfast in adhering to its commandments. This is how the best of them were, the first immigrants and those who emulated them and followed them. It was also said that the meaning of the phrase;
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is indeed a Dhikr for you and your people,) was that `it was sent to remind you and your people.' The fact that they are singled out does not exclude others. This is like the Ayat:
لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَـباً فِيهِ ذِكْرُكُمْ أَفَلاَ تَعْقِلُونَ
(Indeed, We have sent down for you (O mankind) a Book in which there is Dhikrukum (your Reminder). Will you not then understand) (21:10)
وَأَنذِرْ عَشِيرَتَكَ الاٌّقْرَبِينَ
(And warn your tribe of near kindred) (26:214)
وَسَوْفَ تُسْـَلُونَ
(and you will be questioned.) means, `about this Qur'an, and how you acted upon it and what your response to it was.'
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask whom We sent before you of Our Messengers: "Did We ever appoint gods to be worshipped besides the Most Gracious") means, `all the Messengers called their people to the same as that to which you are calling mankind, namely the worship of Allah Alone with no partner or associate, and they forbade the worship of idols and false gods.' This is like the Ayah:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah (nation) a Messenger (proclaiming): "Worship Allah, and avoid all false deities.") (16:36) Mujahid said that `Abdullah bin Mas`ud recited it: (وَاسْأَلِ الَّذِينَ أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ (مِنْ) رُسُلِنَا) (And ask those whom We sent before you of Our Messengers.) This was narrated by Qatadah, Ad-Dahhak and As-Suddi from Ibn Mas`ud, may Allah be pleased with him. Yet this appears to be an explanation rather than an alternate version of recitation. And Allah knows best.
Musa was sent with the Message of Tawhid to Fir`awn and His Chiefs
Here Allah tells us about His servant and Messenger Musa, peace be upon him, and how He sent him to Fir`awn and his chiefs. That is, his governors, ministers, leaders and followers among the Egyptians and the Children of Israel. Allah sent him to call them to worship Allah alone, with no partner or associate, and to forbid them from worshipping anything other than Him. He sent him with mighty signs, such as his hand and his staff, other signs such as the flood, locusts, Qummal, frogs and blood, and the loss of their crops and lives. Yet despite all that they remained arrogant and stubbornly refused to follow him; they rejected his message and made fun of it, and laughed at the one who had brought it.
وَمَا نُرِيِهِم مِّنْ ءَايَةٍ إِلاَّ هِىَ أَكْبَرُ مِنْ أُخْتِهَا
(And not an Ayah We showed them but it was greater than its fellow preceding it,) but despite that they would not give up their sin, misguidance, ignorance and confusion. Every time one of these signs came to them, they would go and implore Musa, saying,
يأَيُّهَ السَّاحِرُ
("O you sorcerer!...") meaning, expert or knowledgeable one -- this was the view of Ibn Jarir. The scholars of that time were the sorcerers or magicians, and magic was not regarded as something reprehensible by them at that time, so this was not a slight on their part. They were in a state of need, so it would not have been appropriate for them to insult him. This was a way of honoring him, as they thought. On each occasion, they promised Musa that if the torment was lifted from them, they would believe in him and let the Children of Israel go with him, but on each occasion they went back on their word. This is like the Ayat:
فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ ءَايَـتٍ مّفَصَّلاَتٍ فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً مُّجْرِمِينَ - وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْزُ قَالُواْ يَمُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ لَئِن كَشَفْتَ عَنَّا الرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِى إِسْرَءِيلَ - فَلَمَّا كَشَفْنَا عَنْهُمُ الرِّجْزَ إِلَى أَجَلٍ هُم بَـلِغُوهُ إِذَا هُمْ يَنكُثُونَ
(So We sent on them: the flood, the locusts, the Qummal, the frogs, and the blood; manifest signs, yet they remained arrogant, and they were of those people who were criminals. And when the punishment struck them, they said: "O Musa! Invoke your Lord for us because of His promise to you. If you remove the punishment from us, we indeed shall believe in you, and we shall let the Children of Israel go with you." But when We removed the punishment from them to a fixed term, which they had to reach, behold! they broke their word!) (7:133-135)
Fir`awn's Address to His People and how Allah punished Him
Allah tells us how Fir`awn stubbornly persisted in his rebellion and disbelief. He assembled his people and addressed them in a vainglorious fashion, boasting of his dominion over Egypt.
أَلَيْسَ لِى مُلْكُ مِصْرَ وَهَـذِهِ الاٌّنْهَـرُ تَجْرِى مِن تَحْتِى
(Is not mine the dominion of Egypt, and these rivers flowing underneath me) Qatadah said, "They had gardens and rivers of flowing water."
أَفلاَ تُبْصِرُونَ
(See you not then) means, `do you not see my position of might and power' -- implying that Musa and his followers were poor and weak. This is like the Ayah:
فَحَشَرَ فَنَادَى - فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى - فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى
(Then he gathered (his people) and cried aloud, saying: "I am your lord, most high." So Allah seized him with punishment for his last and first transgression.) (79:23-25)
أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ
(Am I not better than this one who is despicable) As-Suddi said, "He was saying, `indeed I am better than this one, who is despicable'." Some of the grammarians of Basrah said that Fir`awn -- may the curse of Allah be upon him -- was saying that he was better than Musa, peace be upon him. But this is an obvious lie, may continued curses be upon him until the Day of Resurrection. By describing Musa as despicable he meant -- as Sufyan said -- insignificant. Qatadah and As-Suddi said, "He meant, weak." Ibn Jarir said, "He meant, he had no power, authority or wealth."
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly) means, he cannot speak clearly, he stammers and cannot speak well. Fir`awn's description of Musa as "despicable" is a lie; rather it is he who was despicable and insignificant, lacking in physical, moral and religious terms, and it is Musa who was noble, truthful, righteous and upright.
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly). This was also a lie. Although something happened to Musa's tongue when he was a child, when it was burnt by a coal. He asked Allah to loosen the knot from his tongue (i.e., to correct his speech defect) so that they could understand what he said, and Allah had answered his prayer and said:
قَدْ أُوتِيتَ سُؤْلَكَ يمُوسَى
(You are granted your request, O Musa) (20:36). It may be the case that some problem remained which he had not asked to be relieved of, as Al-Hasan Al-Basri suggested, and that he had asked only to be relieved of that which stood in the way of his conveying the Message. A person cannot be blamed for physical matters over which he has no control. Even though Fir`awn had the intelligence to understand that, he wanted to confuse and mislead his people, who were ignorant and stupid. So he said:
فَلَوْلاَ أُلْقِىَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ
(Why then are not golden bracelets bestowed on him...) meaning, adornments which are placed on the arms. This was the view of Ibn `Abbas, may Allah be pleased with him, Qatadah and others.
أَوْ جَآءَ مَعَهُ الْمَلَـئِكَةُ مُقْتَرِنِينَ
(or angels sent along with him) meaning, to serve him and to testify that he is telling the truth. He looked only at outward appearances and did not understand the true inner matters that are clearer than what he focused on, if only he had understood that. Allah says:
فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ
(Thus he fooled his people, and they obeyed him.) meaning, he confused them and invited them to misguidance, and they responded to him.
إِنَّهُمْ كَانُواْ قَوْماً فَـسِقِينَ
(Verily, they were ever a people who were rebellious.) Then Allah says:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said it means: "When they angered Us means, they provoked Our wrath." Ad-Dahhak said, it means "They made Us angry." This was also the view of Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and other scholars of Tafsir. Ibn Abi Hatim recorded that `Uqbah bin `Amir, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«إِذَا رَأَيْتَ اللهَ تَبَارَكَ وَتَعَالَى يُعْطِي الْعَبْدَ مَا يَشَاءُ، وَهُوَ مُقِيمٌ عَلى مَعَاصِيهِ، فَإِنَّمَا ذَلِكَ اسْتِدْرَاجٌ مِنْهُ لَه»
(When you see that Allah gives a person what he wants even though he is persisting in sin, that means that Allah is enticing him into destruction.) Then he recited:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) It was reported that Tariq bin Shihab said, "I was with `Abdullah, may Allah be pleased with him, and the issue of sudden death was mentioned. He said, `It is a relief for the believer and a source of regret for the disbeliever.' Then he recited the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all). " `Umar bin `Abdul-`Aziz, may Allah be pleased with him, said, "I found that punishment comes with negligence, meaning the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all)."
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) Abu Mijlaz said, "Precedent for others who do the same as they did." He and Mujahid said, "An example, i.e., a lesson to those who come after them." Allah is the One Who guides to the straight path, and unto Him is the final return.
The Contempt of the Quraysh for the son of Maryam, and His true Status with Allah
Allah tells us how the Quraysh persisted in their disbelief and stubborn arguments:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) Several others narrated that Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, As-Suddi and Ad-Dahhak said, "They laughed, i.e., they were astounded by that." Qatadah said, "They were repelled by that and they laughed." Ibrahim An-Nakha`i said, "They turned away." The reason for this was mentioned by Muhammad bin Ishaq in As-Sirah. He said, "According to what I have heard, the Messenger of Allah ﷺ sat down one day with Al-Walid bin Al-Mughirah in the Masjid, and An-Nadr bin Al-Harith came and sat down with them. There were also other men from the Quraysh in the gathering. The Messenger of Allah ﷺ spoke, then An-Nadr bin Al-Harith came up to him and the Messenger of Allah ﷺ spoke to him until he defeated him in argument. Then he recited to him and to them,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) Then the Messenger of Allah ﷺ got up and went to sit with `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah said to him, `By Allah, An-Nadr bin Al-Harith could not match the son of `Abd Al-Muttalib in argument. Muhammad ﷺ claims that we and these gods that we worship are fuel for Hell.' `Abdullah bin Az-Zab`ari said, `By Allah, if I meet with him I will defeat him in argument. Ask Muhammad ﷺ whether everyone that is worshipped instead of Allah will be in Hell with those who worshipped him, for we worship the angels, and the Jews worship `Uzayr, and the Christians worship the Messiah `Isa bin Maryam.' Al-Walid and those who were sitting with him were amazed at what `Abdullah bin Az-Zab`ari said, and they thought that he had come up with a good point. He said this to the Messenger of Allah ﷺ, who said:
«كُلُّ مَنْ أَحَبَّ أَنْ يُعْبَدَ مِنْ دُونِ اللهِ فَهُوَ مَعَ مَنْ عَبَدَهُ، فَإِنَّهُمْ إِنَّمَا يَعْبُدُونَ الشَّيْطَانَ وَمَنْ أَمَرَهُمْ بِعِبَادَتِه»
(Everyone who likes to worship something other than Allah will be with the one whom he worshipped, for indeed they are worshipping the Shaytan and whomever told them to worship that person.)" Then Allah revealed the words:
إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِّنَّا الْحُسْنَى أُوْلَـئِكَ عَنْهَا مُبْعَدُونَ
(Verily, those for whom the good has preceded from Us, they will be removed far therefrom (Hell)) (21:101), meaning that `Isa, `Uzayr and rabbis and monks who were also worshipped, who spent their lives in devotion towards Allah. The misguided people who came after them took them as lords instead of Allah. Concerning the notion of worshipping the angels as daughters of Allah, the following words were revealed:
وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً سُبْحَانَهُ بَلْ عِبَادٌ مُّكْرَمُونَ
(And they say: "The Most Gracious has begotten a son (or children)." Glory to Him! They are but honored servants.) (21:26) Concerning `Isa bin Maryam, the fact that he is worshipped instead of Allah, and to the amazement of Al-Walid and the others who were present at the argument, the following was revealed:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) meaning, they take this argument as a basis for rejecting your message. Then Allah mentions `Isa bin Maryam and says:
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ - وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(He was not more than a servant. We granted Our favor to him, and We made him an example for the Children of Israel. And if it were Our will, We would have made angels to replace you on the earth. And he (`Isa) shall be a known sign for the Hour. ) meaning, the miracles and signs that happened at his hands, such as raising the dead and healing the sick, are sufficient as signs of the approach of the Hour.
فَلاَ تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Therefore have no doubt concerning it. And follow Me! This is the straight path)." Ibn Jarir mentioned that Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him, commented on the Ayah:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) "This means the Quraysh, when it was said to them:
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) The Quraysh said to him: `What about `Isa bin Maryam' He said:
«ذَاكَ عَبْدُاللهِ وَرَسُولُه»
(He is the servant and Messenger of Allah.) They said, `By Allah, he means that we should take him as a lord just as the Christians took `Isa son of Maryam as a lord.' Then Allah said:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)."
وَقَالُواْ ءَأَالِهَتُنَا خَيْرٌ أَمْ هُوَ
(And say: "Are our gods better or is he"). Qatadah said, "They were saying, `our gods are better than him'." Qatadah said; "Ibn Mas`ud, may Allah be pleased with him, recited it (أَآلِهَتُنَا خَيْرٌ أَمْ هذَا) (Are our gods better or is this (person))" they mean Muhammad ﷺ.
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ
(They quoted not the above example except for argument.) means, for the sake of stubborn argument, for they knew that he (`Isa ) was not included in the Ayah (21:98), because that would not make sense. The words,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell!) (21:98) are addressed to the Quraysh, for they used to worship idols and false gods -- they did not worship the Messiah so why should he be included in what the Ayah says What they said was only for the sake of argument; they did not really believe in it. Imam Ahmad, may Allah have mercy on him, recorded that Abu Umamah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«مَا ضَلَّ قَوْمٌ بَعْدَ هُدًى كَانُوا عَلَيْهِ، إِلَّا أُوْرِثُوا الْجَدَل»
g(No people go astray after having been guided, but they resort to (futile) argument.) Then the Messenger of Allah ﷺ recited this Ayah:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)." It was also recorded by At-Tirmidhi, Ibn Majah and Ibn Jarir. At-Tirmidhi said, "This Hadith is Hasan Sahih, we do not know it except from the Hadith of Hajjaj bin Dinar..."
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ
(He (`Isa) was not more than a servant. We granted Our favor to him,) means, `Isa, peace be upon him; he was no more than one of the servants of Allah whom Allah blessed with prophethood and messengership.
وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ
(and We made him an example for the Children of Israel.) means, `a sign, proof and evidence of Our power to do whatever We will.'
وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ
(And if it were Our will, We would have made angels to replace you on the earth.) As-Suddi said, "They would have taken your place on (the earth). " Ibn `Abbas, may Allah be pleased with him, and Qatadah said, "They would have succeeded one another just as you succeed one another." This view is implied by the former veiw. Mujahid said, "They would have populated the earth instead of you." Allah's saying:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he (`Isa) shall be a known sign for (the coming of) the Hour.) The correct view concerning this phrase is that it refers to his descent before the Day of Resurrection, as Allah says:
وَإِن مِّنْ أَهْلِ الْكِتَـبِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ
(And there is none of the People of the Scripture but must believe in him before his death) (4:159). -- meaning before the death of `Isa, peace be upon him --
وَيَوْمَ الْقِيَـمَةِ يَكُونُ عَلَيْهِمْ شَهِيداً
And on the Day of Resurrection, he will be a witness against them )4:159(. This meaning has the support from an alternate recitation of the Aya0t؛ (وَإِنَّهُ لَعَلَمٌ لِلسَّاعَةِ) (And he shall be a known sign for (the coming of) the Hour.) means, evidence that the Hour will surely come. Mujahid said:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he shall be a sign for (the coming of) the Hour.) means, sign and "One of the signs of the Hour will be the appearance of `Isa son of Maryam before the Day of Resurrection. " Something similar was also narrated from Abu Hurayrah, Ibn `Abbas, `Abu Al-`Aliyah, Abu Malik, `Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others. Many Mutawatir Hadiths report that the Messenger of Allah ﷺ said that `Isa will descend before the Day of Resurrection as a just ruler and fair judge.
فَلاَ تَمْتَرُنَّ بِهَا
(Therefore have no doubt concerning it.) means, do not doubt that it will surely come to pass.
وَاتَّبِعُونِ
(And follow Me.) means, `in what I tell you about it.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌوَلاَ يَصُدَّنَّكُمُ الشَّيْطَـنُ
(This is the straight path. And let not Shaytan hinder you.) means, from following the truth.
إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌوَلَمَّا جَآءَ عِيسَى بِالْبَيِّنَـتِ قَالَ قَدْ جِئْتُكُم بِالْحِكْمَةِ
(Verily, he (Satan) to you is a plain enemy. And when `Isa came with (Our) clear proofs, he said: "I have come to you with Al-Hikmah..."), meaning prophethood:
وَلأُبَيِّنَ لَكُم بَعْضَ الَّذِى تَخْتَلِفُونَ فِيهِ
(and in order to make clear to you some of the (points) in which you differ.) Ibn Jarir said, "This means religious matters, not worldly matters." What he said is good.
فَاتَّقُواْ اللَّهَ
(Therefore have Taqwa of Allah) means, `with regard to what I command you to do.'
وَأَطِيعُونِ
(and obey me.) means, `in what I bring to you.'
إِنَّ اللَّهَ هُوَ رَبِّى وَرَبُّكُمْ فَاعْبُدُوهُ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Verily, Allah! He is my Lord and your Lord. So worship Him. This is the straight path.) means, `you and I are enslaved to Him, in need of Him and we commonly share in the worship of Him Alone, associating none with Him.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(This is the straight path) means, `what I have brought to you is the straight path, which is the worship of the Lord, may He exalted, Alone.'
فَاخْتَلَفَ الاٌّحْزَابُ مِن بَيْنِهِمْ
(But the sects from among themselves differed. ) means, they differed and became parties and factions, some who stated that he (`Isa) was the servant and Messenger of Allah -- which is true - while others claimed that he was the son of Allah or that he himself was Allah -- glorified be Allah far above what they say. Allah says:
فَوَيْلٌ لِّلَّذِينَ ظَلَمُواْ مِنْ عَذَابِ يَوْمٍ أَلِيمٍ
(So woe to those who do wrong from the torment of a painful Day)!
The Resurrection will come suddenly, and Enmity will arise between close Friends among the Disbeliev
Allah says, `do these idolaters who disbelieve in the Messengers wait'
إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ
(only for the Hour that it shall come upon them suddenly while they perceive not) means, for it is real and will inevitably come to pass, and these negligent people are unprepared for it. When it comes, it will catch them unawares, and on that Day they will feel the utmost regret when regret will not benefit them in the slightest and will not afford them any protection.
الاٌّخِلاَءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلاَّ الْمُتَّقِينَ
(Friends on that Day will be foes one to another except those who have Taqwa.) means, every friendship that exists for a purpose other than for the sake of Allah will turn to enmity on the Day of Resurrection, except for that which is for the sake of Allah, which will last forever. This is like the statement of Ibrahim, peace be upon him, to his people:
إِنَّمَا اتَّخَذْتُمْ مِّن دُونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِّن نَّـصِرِينَ
(You have taken (for worship) idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.) (29:25)
Good News for Those with Taqwa on the Day of Resurrection, and Their entry into Paradise
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُوَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) Then He will give them the glad tidings:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) means, their hearts believed and they submitted inwardly and outwardly to the Laws of Allah. Al-Mu`tamir bin Sulayman narrated that his father said: "When the Day of Resurrection comes and the people are resurrected, there will be no one left who will not be filled with terror. Then a caller will cry out:
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) So all the people will be filled with hope, but this will be followed by the words:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) Then all of mankind will be filled with despair apart from the believers."
ادْخُلُواْ الْجَنَّةَ
(Enter Paradise, ) means, they will be told to enter Paradise.
أَنتُمْ وَأَزْوَجُكُمْ
(you and your wives,) means, your counterparts
تُحْبَرُونَ
(in happiness (Tuhbarun).) means, in delight and joy.
يُطَافُ عَلَيْهِمْ بِصِحَـفٍ مِّن ذَهَبٍ وَأَكْوَبٍ
(Trays of gold and cups will be passed round them;) means, fine vessels of gold containing food and drink, without spouts or handles. (وَفِيهَا مَا تَشْتَهِي الْأَنْفُسُ) (there will be) therein all that their souls could desire). Some of them recited:
مَا تَشْتَهِيهِ الاٌّنْفُسُ
(that their souls desire,)
وَتَلَذُّ الاٌّعْيُنُ
(and all that eyes could delight in) means, of good food, delightful fragrances and beautiful scenes.
وَأَنتُمْ فِيهَا
(and you will therein) means, in Paradise
خَـلِدُونَ
(abide forever) means, you will never leave it or want to exchange it. Then it will be said to them, as a reminder of the blessing and favor of Allah:
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise, which you have been made to inherit because of your deeds that you used to do.) means, the righteous deeds which were the cause of your being included in the mercy of Allah. For no one will be admitted to Paradise by virtue of their deeds alone; that will be by the mercy and grace of Allah. But the varying ranks and degrees of Paradise will be attained according to one's righteous deeds.
لَكُمْ فِيهَا فَـكِهَةٌ كَثِيرَةٌ
(Therein for you will be fruits in plenty,) means, of all kinds.
مِّنْهَا تَأْكُلُونَ
(of which you will eat.) means, whatever you choose and desire. When food and drink are mentioned, fruit is also mentioned to complete the picture of blessing and joy. And Allah knows best.
The Punishment of the Doomed
The description of the state of the blessed is followed by a description of the state of the doomed.
إِنَّ الْمُجْرِمِينَ فِى عَذَابِ جَهَنَّمَ خَـلِدُونَ لاَ يُفَتَّرُ عَنْهُمْ
(Verily, the criminals will be in the torment of Hell to abide therein forever. It will not be lightened for them,) meaning, not even for one moment.
وَهُمْ فِيهِ مُبْلِسُونَ
(and they will be plunged into destruction with deep regrets, sorrows and in despair therein,) means, they will despair of any goodness.
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) means, by their committing wrong actions after proof had been established against them and Messengers had been sent to them, but they rejected them and rebelled, so they are to be punished accordingly. And your Lord is not at all unjust to (His) servants.
وَنَادَوْاْ يمَـلِكُ
(And they will cry: "O Malik...") who is the keeper of Hell. Al-Bukhari said, "Hajjaj bin Minhal told us, Sufyan bin `Uyaynah told us, from `Amr bin `Ata, ' from Safwan bin Ya`la that his father, may Allah be pleased with him, said, `I heard the Messenger of Allah ﷺ reciting on the Minbar:
وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ
(And they will cry: "O Malik! Let your Lord make an end of us.") meaning, `let Him destroy our souls and give us some respite from our predicament.' But it will be as Allah says:
لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا
(Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them) (35:36).
وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا
(But it will be avoided by the wretched, who will enter the great Fire. There he will neither die (to be in rest) nor live (a good living).) (87:11-13). When they ask to be allowed to die, Malik will answer them:
قَالَ إِنَّكُمْ مَّـكِثُونَ
He will say: Verily, you shall abide forever. meaning, you will have no way out from it and no refuge. Then the reason why they are doomed will be given, which is their stubborn resistance to the truth. Allah says:
لَقَدْ جِئْنَـكُم بِالْحَقِّ
(Indeed We have brought the truth to you, ) meaning, `We have explained it to you clearly and in detail.'
وَلَـكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَـرِهُونَ
(but most of you have a hatred for the truth.) means, `but your nature could not accept it and did not seek it; on the contrary, you followed and venerated falsehood, and you stood in the way of truth and refused it, and despised its followers.' So they will blame themselves and will feel regret at the time when regret will not be of any benefit to them. Then Allah says:
أَمْ أَبْرَمُواْ أَمْراً فَإِنَّا مُبْرِمُونَ
(Or have they plotted some plan Then We too are planning.) Mujahid said, "They wanted to plot some evil, but We are also planning." What Mujahid said is like the Ayah:
وَمَكَرُواْ مَكْراً وَمَكَرْنَا مَكْراً وَهُمْ لاَ يَشْعُرُونَ
(So they plotted a plot, and We planned a plan, while they perceived not.) (27:50). The idolators were trying their utmost to find ways of refuting the truth with falsehood, but Allah planned it so that the consequences of that would backfire on them. He said in refutation:
أَمْ يَحْسَبُونَ أَنَّا لاَ نَسْمَعُ سِرَّهُمْ وَنَجْوَهُم
(Or do they think that We hear not their secrets and their private counsel) meaning, what they say secretly and openly.
بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ
(Yes (We do) and Our messengers are by them, to record.) means, `We know what they are doing, and the angels are also recording their deeds, major and minor.'
قُلْ إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
سُبْحَـنَ رَبّ السَّمَـوتِ وَالاْرْضِ رَبّ الْعَرْشِ عَمَّا يَصِفُونَ- فَذَرْهُمْ يَخُوضُواْ وَيَلْعَبُواْ حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ- وَهُوَ الَّذِى فِى السَّمآء إِلَـهٌ وَفِى الاْرْضِ إِلَـهٌ وَهُوَ الْحَكِيمُ الْعَلِيمُ-
Allah has no Offspring Allah says:
قُلْ
(Say) -- `O Muhammad' --
إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
(If the Most Gracious had a son, then I am the first of the worshippers.) meaning, `if this were so, then I would worship Him on that basis, because I am one of His servants; I obey all that He commands me and I am not too arrogant or proud to worship Him.' This conditional phrase does not mean that what is described could happen nor that is possible as Allah says:
لَّوْ أَرَادَ اللَّهُ أَن يَتَّخِذَ وَلَداً لاَّصْطَفَى مِمَّا يَخْلُقُ مَا يَشَآءُ سُبْحَـنَهُ هُوَ اللَّهُ الْوَحِدُ الْقَهَّارُ
(Had Allah willed to take a son, He could have chosen whom He willed out of those whom He created. But glory be to Him! He is Allah, the One, the Irresistible.) (39:4). Allah says here:
سُبْحَـنَ رَبِّ السَّمَـوَتِ وَالاٌّرْضِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ
(Glorified is the Lord of the heavens and the earth, the Lord of the Throne! Exalted be He from all that they ascribe (to Him).) meaning, exalted and sanctified and glorified be the Creator of all things far above having any offspring, for He is Unique, One and Eternally Self-Sufficient. There is none equal to Him or like Him, and He does not have any offspring.
فَذَرْهُمْ يَخُوضُواْ
(So leave them (alone) to speak nonsense) means, in their ignorance and misguidance,
وَيَلْعَبُواْ
(and play) in their world,
حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ
(until they meet the Day of theirs which they have been promised.) which is the Day of Resurrection, i.e., then they will come to know what their end and destination will be on that Day.
The Uniqueness of the Lord
وَهُوَ الَّذِى فِى السَّمآءِ إِلَـهٌ وَفِى الاٌّرْضِ إِلَـهٌ
(It is He Who is the only God in the heaven and the only God on the earth.) means, He is the God of those who are in the heavens and the God of those who are on earth; all of them worship Him and are humbled before Him.
وَهُوَ الْحَكِيمُ الْعَلِيمُ
(And He is the All-Wise, the All-Knower.) This Ayah is like the Ayah:
وَهُوَ اللَّهُ فِى السَّمَـوَتِ وَفِى الاٌّرْضِ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْ وَيَعْلَمُ مَا تَكْسِبُونَ
(And He is Allah in the heavens and on the earth; He knows what you conceal and what you reveal, and He knows what you earn.) (6:3) which means, He is the One who is called Allah in the heavens and on the earth.
وَتَبَارَكَ الَّذِى لَهُ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ وَمَا بَيْنَهُمَا
(And Blessed be He to Whom belongs the kingdom of the heavens and the earth, and all that is between them,) means, He is their Creator and Sovereign, the One Who is controlling them with none to resist or oppose His rule. Blessed and exalted be He far above the notion of His having a child. He is eternally free of all faults and shortcomings, because He is the Lord, the Exalted, the Almighty, the Sovereign of all things, Who is in control of all affairs.
وَعِندَهُ عِلْمُ السَّاعَةِ
(and with Whom is the knowledge of the Hour, ) means, no one knows when it will happen except Him.
وَإِلَيْهِ تُرْجَعُونَ
(and to Whom you (all) will be returned.) means, and each person will be requited for his deeds; if they are good, then he will be rewarded, and if they are bad, then he will be punished.
The Idols have no Power of Intercession
وَلاَ يَمْلِكُ الَّذِينَ يَدْعُونَ مِن دُونِهِ
(And those whom they invoke instead of Him have no power) means, the idols and false gods.
الشَّفَـعَةَ
(of intercession) means, they are not able to intercede for them.
إِلاَّ مَن شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ
(except for those who bear witness to the truth knowingly, and they know.) This means, but the one who bears witness to the truth has knowledge and insight, so his intercession with Allah will avail, by His leave.
The Idolators admit that Allah Alone is the Creator
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ فَأَنَّى يُؤْفَكُونَ
(And if you ask them who created them, they will surely say: "Allah." How then are they turned away) means, `if you ask these idolators who associate others in worship with Allah,'
مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ
(who created them, they will surely say: "Allah.") means, they will admit that He Alone is the Creator of all things and He has no partner in that. Yet despite that they still worship others alongside Him who have nothing and are able to do nothing. This is the utmost foolishness and stupidity. Allah says:
فَأَنَّى يُؤْفَكُونَ
(How then are they turned away)
The Prophet's Complaint to Allah
وَقِيلِهِ يرَبِّ إِنَّ هَـؤُلاَءِ قَوْمٌ لاَّ يُؤْمِنُونَ
(And his saying: "O my Lord! Verily, these are a people who believe not!") means, Muhammad ﷺ said this; he complained to his Lord about his people who did not believe in him, and said, `O Lord, these people do not believe.' This is like the Ayah:
وَقَالَ الرَّسُولُ يرَبِّ إِنَّ قَوْمِى اتَّخَذُواْ هَـذَا الْقُرْءاَنَ مَهْجُوراً
(And the Messenger will say: "O my Lord! Verily, my people deserted this Qur'an.") (25:30). This is the view of Ibn Mas`ud, may Allah be pleased with him, Mujahid and Qatadah, and this is how Ibn Jarir interpreted it. Al-Bukhari said: "`Abdullah -- meaning Ibn Mas`ud, may Allah be pleased with him -- recited (Ayah 88 of Az-Zukhruf): (وَقَالَ الرَّسُولُ ياربِّ) (And the Messenger will say: "O my Lord!") Mujahid said concerning the Ayah:
وَقِيلِهِ يرَبِّ إِنَّ هَـؤُلاَءِ قَوْمٌ لاَّ يُؤْمِنُونَ
(And his saying: "O my Lord! Verily, these are a people who believe not!") "Allah is stating what Muhammad ﷺ said." Qatadah said, "These are the words of your Prophet , when he complained about his people to his Lord."
فَاصْفَحْ عَنْهُمْ
(So turn away from them, ) means, from the idolators.
وَقُلْ سَلَـمٌ
(and say Salam (peace!)) means, `do not respond to them in the same evil manner in which they address you; but try to soften their hearts and forgive them in word and deed.'
فَسَوْفَ يَعْلَمُونَ
(But they will come to know.) This is a warning from Allah for them. His punishment, which cannot be warded off, struck them, and His religion and His word was supreme. Subsequently Jihad and striving were prescribed until the people entered the religion of Allah in crowds, and Islam spread throughout the east and the west. And Allah knows best. This is the end of the Tafsir of Surat Az-Zukhruf.
📜 Texte arabe source
القول في تأويل قوله تعالى : فَذَرْهُمْ يَخُوضُوا وَيَلْعَبُوا حَتَّى يُلاقُوا يَوْمَهُمُ الَّذِي يُوعَدُونَ (83)
يقول تعالى ذكره: فذر يا محمد هؤلاء المفترين على الله, الواصفة بأن له ولدا يخوضوا في باطلهم, ويلعبوا في دنياهم ( حَتَّى يُلاقُوا يَوْمَهُمُ الَّذِي يُوعَدُونَ ) وذلك يوم يصليهم الله بفريتهم عليه جهنم, وهو يوم القيامة.
كما حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( حَتَّى يُلاقُوا يَوْمَهُمُ الَّذِي يُوعَدُونَ ) قال: يوم القيامة.
Verset 84
Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Ha-Mim. La révélation du Livre vient d'Allah, le Puissant, l'Omniscient. (Ha-Mim. Par le Livre manifeste.) signifie : clair et évident tant dans ses termes que dans son sens, car il a été révélé dans la langue des Arabes, qui est la langue la plus éloquente pour la communication entre les gens. Allah dit : إِنَّا جَعَلْنَـهُ (En vérité, Nous l'avons fait) c'est-à-dire révélé, قُرْءَاناً عَرَبِيّاً (un Coran en arabe) c'est-à-dire dans la langue des Arabes, éloquent et clair ; لَعَلَّكُمْ تَعْقِلُونَ (afin que vous puissiez comprendre) c'est-à-dire afin que vous le compreniez et méditiez ses sens. Cela est semblable au verset : بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ (Dans une langue arabe claire.) (26:195). وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ (Et en vérité, il est dans la Mère du Livre auprès de Nous, certes élevé, plein de sagesse.) Cela explique le statut élevé du Coran auprès des hôtes célestes (les anges), afin que les habitants de la terre le respectent, le vénèrent et lui obéissent. وَأَنَّهُ (Et en vérité, il) c'est-à-dire le Coran, فِى أُمِّ الْكِتَـبِ (est dans la Mère du Livre) c'est-à-dire Al-Lawh Al-Mahfuz (la Tablette Préservée). C'était l'avis d'Ibn `Abbas et de Mujahid. لَدَيْنَآ (auprès de Nous) c'est-à-dire en Notre présence. C'était l'avis de Qatadah et d'autres. لَّعَلِّى (certes élevé) c'est-à-dire occupant une position d'honneur et de vertu. C'était l'avis de Qatadah. حَكِيمٌ (plein de sagesse) c'est-à-dire clair, sans confusion ni déviation. Tout cela indique son statut noble et sa vertu, comme Allah le dit ailleurs : إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ (Ceci est certes une récitation honorable. Dans un Livre bien gardé. Que seuls les purs peuvent toucher. Une révélation du Seigneur de tout ce qui existe.) (56:77-80). كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ (Non, c'est certes un rappel.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
حـم - تَنزِيلُ الْكِتَـبِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ
(Ha-Mim. By the manifest Book.) means, plain and clear in both wording and meaning, because it was revealed in the language of the Arabs, which is the most eloquent language for communication among people. Allah says:
إِنَّا جَعَلْنَـهُ
(Verily, We have made it) meaning, revealed it,
قُرْءَاناً عَرَبِيّاً
(a Qur'an in Arabic) meaning, in the language of the Arabs, eloquent and clear;
لَعَلَّكُمْ تَعْقِلُونَ
(that you may be able to understand.) means, that you may understand it and ponder its meanings. This is like the Ayah:
بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ
(In the plain Arabic language.) (26:195)
وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ
(And verily, it is in the Mother of the Book with Us, indeed exalted, full of wisdom.) This explains the high status of the Qur'an among the hosts on high (the angels), so that the people of earth will respect it, venerate it and obey it.
وَأَنَّهُ
(And verily, it) means, the Qur'an,
فِى أُمِّ الْكِتَـبِ
(is in the Mother of the Book) meaning, Al-Lawh Al-Mahfuz (the Preserved Tablet). This was the view of Ibn `Abbas and Mujahid.
لَدَيْنَآ
(with Us,) means, in Our presence. This was the view of Qatadah and others.
لَّعَلِّى
(indeed exalted) means, occupying a position of honor and virtue. This was the view of Qatadah.
حَكِيمٌ
(full of wisdom.) means, clear, with no confusion or deviation. All of this indicates its noble status and virtue, as Allah says elsewhere:
إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ
(That (this) is indeed an honorable recitation. In a Book well-guarded. Which none can touch but the pure. A revelation from the Lord of the all that exists.) (56:77-80)
كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ
(Nay, indeed it is an admonition. So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honor, exalted, purified, in the hands of scribes (angels), honorable and obedient.) (80:11-16)
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً أَن كُنتُمْ قَوْماً مُّسْرِفِينَ
(Shall We then take away the Reminder (this Qur'an) from you, because you are a people excessive.) means, `do you think that We will forgive you and not punish you, when you do not do as you have been commanded' This was the view of Ibn `Abbas, may Allah be pleased with him, Abu Salih, Mujahid and As-Suddi, and was the view favored by Ibn Jarir.
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً
(Shall We then take away the Reminder (this Qur'an) from you,) Qatadah said, "By Allah, if this Qur'an had been taken away when the first generations of this Ummah rejected it, they would have been doomed, but Allah by His mercy persisted in sending it and calling them to it for twenty years, or for as long as He willed." What Qatadah said is very good, and his point is that Allah, by His grace and mercy towards His creation, did not stop calling them to the truth and to the wise Reminder, i.e., the Qur'an, even though they were heedless and turned away from it. Indeed, He sent it so that those who were decreed to be guided might be guided by it, and so that proof might be established against those who were decreed to be.
(In the Name of Allah, the Most Gracious, the Most Merciful.)
Consolation to the Prophet for the Disbelief of Quraysh
Then Allah consoles His Prophet for the disbelief of his people, and commands him to bear it with patience.
وَكَمْ أَرْسَلْنَا مِن نَّبِيٍّ فِى الاٌّوَّلِينَ
(And how many a Prophet have We sent amongst the men of old.) meaning, among the sects (communities) of old.
وَمَا يَأْتِيهِم مِّنْ نَّبِىٍّ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ
(And never came there a Prophet to them but they used to mock at him.) means, they disbelieved him and mock at him.
فَأَهْلَكْنَآ أَشَدَّ مِنْهُم بَطْشاً
(Then We destroyed men stronger than these) means, `We destroyed those who disbelieved in the Messengers, and they were stronger in power than these who disbelieve in you, O Muhammad.' This is like the Ayah:
أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَيَنظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الَّذِينَ مِن قَبْلِهِمْ كَانُواْ أَكْـثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً
(Have they not traveled through the earth and seen what was the end of those before them They were more in number than them and mightier in strength) (40:82). And there are many similar Ayat.
وَمَضَى مَثَلُ الاٌّوَّلِينَ
(and the example of the ancients has passed away. ) Mujahid said, "The way of their life." Qatadah said, "Their punishment." Others said, "Their lesson," i.e., `We made them a lesson for those disbelievers who came after them, that they would suffer the same end as them,' as in the Ayah at the end of this Surah:
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) (43:56);
سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ
(this has been the way of Allah in dealing with His servants) (40:85).
وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً
(and you will not find any change in the way of Allah.) (33:62)
The Idolators' admission that Allah is the Sole Creator, and Further Evidence of that
Allah says: `If you, O Muhammad, were to ask these idolators who associate others with Allah and worship others besides Him,'
مَّنْ خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ لَيَقُولُنَّ خَلَقَهُنَّ الْعَزِيزُ الْعَلِيمُ
("Who has created the heavens and the earth" They will surely say: "The All-Mighty, the All-Knower created them.") In other words, they will admit that the Creator of all that is Allah Alone, with no partner or associate, yet they still worship others -- idols and false gods -- alongside Him.
الَّذِى جَعَلَ لَكُمُ الاٌّرْضَ مَهْداً
(Who has made for you the earth like a bed,) means, smooth, stable and firm, so that you can travel about in it, and stand on it and sleep and walk about, even though it is created above water, but He has strengthened it with the mountains, lest it should shake.
وَجَعَلَ لَكُمْ فِيهَا سُبُلاً
(and has made for you roads therein,) means, paths between the mountains and the valleys.
لَعَلَّكُمْ تَهْتَدُونَ
(in order that you may find your way.) means, in your journeys from city to city, region to region, land to land.
وَالَّذِى نَزَّلَ مِنَ السَّمَآءِ مَآءً بِقَدَرٍ
(And Who sends down water from the sky in due measure, ) means, according to what is sufficient for your crops, fruits and drinking water for yourselves and your cattle.
فَأَنشَرْنَا بِهِ بَلْدَةً مَّيْتاً
(then We revive a dead land therewith,) means, a barren land, for when the water comes to it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth). By referring to the revival of the earth, Allah draws attention to how He will bring bodies back to life on the Day of Resurrection, after they have been dead.
كَذَلِكَ تُخْرَجُونَ
(and even so you will be brought forth.) Then Allah says:
وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا
(And Who has created all the pairs) meaning, of everything that grows in the earth, all kinds of plants, crops, fruits, flowers, etc., and all different kinds of animals.
وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ
(and has appointed for you ships) or vessels,
وَالاٌّنْعَـمِ مَا تَرْكَبُونَ
(and cattle on which you ride.) means, He has subjugated them to you and made it easy for you to eat their meat, drink their milk and ride on their backs. Allah says:
لِتَسْتَوُواْ عَلَى ظُهُورِهِ
(In order that you may mount on their backs, ) meaning, sit comfortably and securely,
عَلَى ظُهُورِهِ
(on their backs) means, on the backs of these kinds of animals.
ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ
(and then may remember the favor of your Lord) means, whereby these animals are subjugated to you.
إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ
(when you mount thereon, and say: "Glory to Him Who has subjected this to us, and we could have never had it.") means, if it were not for the fact that Allah has subjugated these things to us, we could never have done this by our own strength.' Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd said: "We could not have done this ourselves."
وَإِنَّآ إِلَى رَبِّنَا لَمُنقَلِبُونَ
(And verily, to Our Lord we indeed are to return.) means, `We will return to Him after our death, and our ultimate destination is with Him.' In this Ayah, mention of earthly journeys draws attention to the journey of the Hereafter, just as elsewhere, mention of earthly provision draws attention to the importance of ensuring provision for the Hereafter, as Allah says:
وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى
(And take a provision (with you) for the journey, but the best provision is the Taqwa) (2:197). And mention of earthly garments is also used to draw attention to the raiment of the Hereafter:
وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ
(and as an adornment; and the raiment of the Taqwa, that is better) (7:26).
Condemnation of the Idolators' attribution of Offspring to Allah
Here Allah speaks of the lies and fabrications of the idolators, when they devoted some of their cattle to their false gods and some to Allah, as He described in Surat Al-An`am where He said:
وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالاٌّنْعَامِ نَصِيباً فَقَالُواْ هَـذَا لِلَّهِ بِزَعْمِهِمْ وَهَـذَا لِشُرَكَآئِنَا فَمَا كَانَ لِشُرَكَآئِهِمْ فَلاَ يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَآئِهِمْ سَآءَ مَا يَحْكُمُونَ
(And they assign to Allah share of the tilth and cattle which He has created, and they say: "This is for Allah" according to their claim, "and this is for our partners." But the share of their partners reaches not Allah, while the share of Allah reaches their partners! Evil is the way they judge!) (6:136). Similarly, out of the two kinds of offspring, sons and daughters, they assigned to Him the worst and least valuable (in their eyes), i.e., daughters, as Allah says:
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) And Allah says here:
وَجَعَلُواْ لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ الإنسَـنَ لَكَفُورٌ مُّبِينٌ
(Yet, they assign to some of His servants a share with Him. Verily, man is indeed a manifest ingrate!) Then He says:
أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَـكُم بِالْبَنِينَ
(Or has He taken daughters out of what He has created, and He has selected for you sons) This is a denunciation of them in the strongest terms, as He goes on to say:
وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَـنِ مَثَلاً ظَلَّ وَجْهُهُ مُسْوَدّاً وَهُوَ كَظِيمٌ
(And if one of them is informed of the news of that which he sets forth as a parable to the Most Gracious, his face becomes dark, and he is filled with grief!) means, if one of these people is given the news that there has been born to him one of those which he attributes to Allah, i.e., a daughter, he hates this news and it depresses and overwhelms him so much that he keeps away from people because he feels so ashamed. Allah says, so how can they dislike that so much and yet they attribute it to Allah
أَوَمَن يُنَشَّأُ فِى الْحِلْيَةِ وَهُوَ فِى الْخِصَامِ غَيْرُ مُبِينٍ
(A creature who is brought up in adornments, and who in dispute cannot make itself clear) means, women are regarded as lacking something, which they make up for with jewelry and adornments from the time of childhood onwards, and when there is a dispute, they cannot speak up and defend themselves clearly, so how can this be attributed to Allah
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً
(And they make females the angels who themselves are servants of the Most Gracious.) means, that is what they believe about them, but Allah denounces them for that and says:
أَشَهِدُواْ خَلْقَهُمْ
(Did they witness their creation) meaning, did they see Allah creating them as females
سَتُكْتَبُ شَهَـدَتُهُمْ
(Their testimony will be recorded,) means, concerning that,
وَيُسْـَلُونَ
(and they will be questioned!) means, about that, on the Day of Resurrection. This is a stern warning and a serious threat.
وَقَالُواْ لَوْ شَآءَ الرَّحْمَـنُ مَا عَبَدْنَـهُمْ
(And they said: "If it had been the will of the Most Gracious, we should not have worshipped them.") means, (they said:) `if Allah had willed, He would have prevented us from worshipping these idols which are images of the angels who are the daughters of Allah; He knows about this and He approves of it.' By saying this, they combined several types of error: First: They attributed offspring to Allah -- exalted and sanctified be He far above that. Second: They claimed that He chose daughters rather than sons, and they made the angels, who are the servants of the Most Gracious, female. Third: They worshipped them with no proof, evidence or permission from Allah. This was based on mere opinion, whims and desires, imitation of their elders and forefathers, and pure ignorance. They used Allah's decree as an excuse, and this reasoning betrayed their ignorance. Fourth: Allah denounced them for this in the strongest terms, for from the time He first sent Messengers and revealed Books, the command was to worship Him Alone with no partner or associate, and it was forbidden to worship anything other than Him. Allah says:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُمْ مَّنْ حَقَّتْ عَلَيْهِ الضَّلَـلَةُ فَسِيرُواْ فِى الاٌّرْضِ فَانظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid all false deities." Then of them were some whom Allah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied.) (16:36)
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask those of Our Messengers whom We sent before you: "Did We ever appoint gods to be worshipped besides the Most Gracious") (43:45) And Allah says in this Ayah, after mentioning this argument of theirs:
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ
(They have no knowledge whatsoever of that.) meaning, of the truth of what they say and the arguments they put forward.
وَإِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They do nothing but lie!) means, they tell lies and fabricate untruths.
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They have no knowledge whatsoever of that. They do nothing but lie!) Mujahid said, "They do not appreciate the power of Allah."
The Idolators have no Proof
Allah condemns the idolators for worshipping others instead of Allah with no evidence or proof for doing so.
أَمْ ءَاتَيْنَـهُمْ كِتَـباً مِّن قَبْلِهِ
(Or have We given them any Book before this) means, before their idolatry.
فَهُم بِهِ مُسْتَمْسِكُونَ
(to which they are holding fast) means, with regard to what they are doing. This is not the case. This is like the Ayah:
أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَـناً فَهُوَ يَتَكَلَّمُ بِمَا كَانُواْ بِهِ يُشْرِكُونَ
(Or have We revealed to them an authority (a Scripture), which speaks of that which they have been associating with Him) (30:35) meaning, that did not happen. Then Allah says:
بَلْ قَالُواْ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّهْتَدُونَ
(Nay! They say: "we found our fathers following a certain way and religion (Ummah), and we guide ourselves by their footsteps.") meaning, they have no grounds for their belief in idolatry apart from the fact that they are imitating their fathers and forefathers who were following a certain Ummah or way, i.e., religion. The word Ummah is used in a similar manner elsewhere, where Allah says:
إِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً
(And verily, this your religion (Ummah) is one religion) (23:52), and they said;
وَإِنَّا عَلَى ءَاثَـرِهِم
(and we by their footsteps) means, behind them
مُّهْتَدُونَ
(We guide ourselves) This is their claim with no evidence. Then Allah points out that what these people say was already said by those who were like them among the nations of the past who disbelieved in the Messengers. Their hearts and their words are similar.
كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ - أَتَوَاصَوْاْ بِهِ بَلْ هُمْ قَوْمٌ طَـغُونَ
(Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!" Have they transmitted this saying to these Nay, they are themselves a people transgressing beyond bounds!) (51:52-53) And Allah says here:
وَكَذَلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ
(And similarly, We sent not a warner before you to any town (people) but the luxurious ones among them said: "We found our fathers following a certain way and religion, and we will indeed follow their footsteps.") Then He says:
قُلْ
(Say) -- `O Muhammad, to these idolators --'
أَوَلَوْ جِئْتُكُمْ بِأَهْدَى مِمَّا وَجَدتُّمْ عَلَيْهِ ءَابَآءَكُمْ قَالُواْ إِنَّا بِمَآ أُرْسِلْتُمْ بِهِ كَـفِرُونَ
("Even if I bring you better guidance than that which you found your fathers following" They said: "Verily, we disbelieve in that with which you have been sent.") `Even if they were convinced of the truth of what you have brought to them, they will not follow it, because of their evil intentions and their arrogance towards the truth and its people.'
فَانتَقَمْنَا مِنْهُمْ
(So We took revenge on them) means, on the disbelieving nations, by inflicting various kinds of punishments, as Allah has described in the stories of those nations.
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(then see what was the end of those who denied) means, see what became of them, how they were destroyed and how Allah saved the believers.
Ibrahim's Declaration of Tawhid Here
Allah tells us about His servant, Messenger and close Friend, the leader of the monotheists and the father of all subsequent Prophets, from whom Quraysh were descended and claimed to have taken their religion. He disowned his father's and his people's worship of idols and said:
وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
("Verily, I am innocent of what you worship, except Him Who created me; and verily, He will guide me." And he made it a Word lasting among his offspring,) The Word means the worship of Allah Alone with no partner or associate, and the denunciation of all gods apart from Him, i.e., La ilaha illallah. He left this word as an example to be followed by those of his progeny who were guided by Allah.
لَعَلَّهُمْ يَرْجِعُونَ
(that they may turn back.) means, come back to this word. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi and others commented on the Ayah:
وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
(And he made it a Word lasting among his offspring,) "This means, La ilaha illallah, and there are still those among his offspring who say it." A similar view was narrated from Ibn `Abbas, may Allah be pleased with him. Ibn Zayd said, "The word of Islam," which refers to the same thing suggested by the group.
How the People of Makkah turned away from the Messenger and opposed Him, and His Response
Allah further says:
بَلْ مَتَّعْتُ هَـؤُلاَءِ
(Nay, but I gave to these) means, the idolators,
وَءَابَآءَهُمْ
(and their fathers) means, they lived a long life in their misguidance.
حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ
(till there came to them the truth, and a Messenger making things clear.) means, his message is clear and his warning is clear.
وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ
(And when the truth came to them, they said: "This is magic, and we disbelieve therein.") means, they were arrogant and stubborn, and they pushed him away out of disbelief, envy and transgression.
وَقَالُواْ
(And they say) means, objecting to that which Allah has revealed to him,
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
(Why is not this Qur'an sent down to some great man of the two towns) meaning, why was this Qur'an not revealed to some man who was great and prominent in their eyes, from the two towns, i.e., Makkah and At-Ta'if This was the view of Ibn `Abbas, may Allah be pleased with him, `Ikrimah, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and Ibn Zayd. Several scholars of Tafsir stated that by this, the Quraysh meant Al-Walid bin Al-Mughirah and `Urwah bin Mas`ud Ath-Thaqafi. The apparent meaning is that what they meant was a great man from either of the two towns. Allah responded to their rejection by saying:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) meaning, the matter has nothing to do with them; it is for Allah to decide. Allah knows best where to direct His Message, and He does not reveal it except to the one who is the purest in heart and soul, and of the noblest descent. Then Allah points out that He differentiates among His creation in terms of what He gives them of wealth, provision, intellect, understanding and other visible and hidden strengths:
نَحْنُ قَسَمْنَا بَيْنَهُمْ مَّعِيشَتَهُمْ فِى الْحَيَوةِ الدُّنْيَا
(It is We Who portion out between them their livelihood in this world,)
لِّيَتَّخِذَ بَعْضُهُم بَعْضاً سُخْرِيّاً
(so that some may employ others in their work.) It was said that this means that some employ others in their work, because one needs the other, and vice versa. This was the view of As-Suddi and others.
وَرَحْمَةُ رَبِّكَ خَيْرٌ مِّمَّا يَجْمَعُونَ
(But the mercy of your Lord is better than which they amass.) means, the mercy of Allah towards His creation is better for them than the wealth and conveniences of this world which they possess.
Wealth is not a Sign of Divine Pleasure
وَلَوْلاَ أَن يَكُونَ النَّاسُ أُمَّةً وَحِدَةً
(And were it not that mankind would have become of one community,) means, `were it not for the fact that many ignorant people would think that Our giving them wealth was a sign that We love the person to whom We give it, and thus they would have agreed upon disbelief for the sake of wealth.' This is the view of Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and others.
لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَـنِ لِبُيُوتِهِمْ سُقُفاً مِّن فِضَّةٍ وَمَعَارِجَ
(We would have provided for those who disbelieve in the Most Gracious, silver roofs for their houses, and elevators) means, ladders and staircases of silver. This was the view of Ibn `Abbas, Mujahid, Qatadah, As-Suddi, Ibn Zayd and others.
عَلَيْهَا يَظْهَرُونَ
(whereby they ascend,) means, go up. And their houses would have doors, i.e., locks on their doors,
وَسُرُراً عَلَيْهَا يَتَّكِئُونَ
(and thrones on which they could recline,) means, all of that would be made of silver.
وَزُخْرُفاً
(And adornments) means, and gold. This was the view of Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd.
وَإِن كُلُّ ذَلِكَ لَمَّا مَتَـعُ الْحَيَوةِ الدُّنْيَا
(Yet all this would have been nothing but an enjoyment of this world.) means, all that belongs to this transient world which is insignificant before Allah. He hastens their reward for good deeds in the form of luxuries in this world, so that when they reach the Hereafter, they will have no good merits with Allah for which they may be rewarded, as was reported in the Sahih Hadith. It was reported in another Hadith:
«لَوْ أَنَّ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاء»
(If this world were worth a gnat's wing before Allah, He would not give a disbeliever a drink of water.) Al-Baghawi narrated its chain of narration.
وَالاٌّخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ
(And the Hereafter with your Lord is (only) for those who have Taqwa.) means, it is exclusively for them, and no one else will share it with them. When `Umar bin Al-Khattab, may Allah be pleased with him, visited the Messenger ﷺ of Allah in seclusion, when he was keeping away from his wives, and he saw him resting on a rough mat which had left marks on his side, his eyes filled with tears and he said, "O Messenger of Allah, look at this Chosroes and this Caesar with all that they have, and you are the best of Allah's creation. " The Messenger of Allah ﷺ was reclining, but he sat up and said:
«أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟»
(Are you in doubt, O son of Al-Khattab) Then he said:
«أُولئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَـيِّـبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا»
(Those are people for whom the enjoyments are hastened in this world.) According to another report:
«أَمَا تَرْضَى أَنْ تَــكُونَ لَهُمُ الدُّنْيَا وَلَنَا الْاخِرَة»
(Does it not please you that this world is for them and the Hereafter is for us) In as the Two Sahihs and elsewhere, it is reported that the Messenger of Allah ﷺ said:
«لَا تَشْرَبُوا فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ، وَلَا تَأْكُلُوا فِي صِحَافِهَا، فَإِنَّهَا لَهُمْ فِي الدُّنْيَا وَلَنَا فِي الْاخِرَة»
(Do not drink from vessels of gold and silver, and do not eat from plates of the same, for these things are for them in this world and for us in the Hereafter.) Allah has granted these things to them in this world because it is insignificant, as was reported by At-Tirmidhi and Ibn Majah via Abu Hazim from Sahl bin Sa`d, who said, "The Messenger of Allah ﷺ said:
«لَوْ كَانَتِ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاءٍ أَبَدًا»
n(If this world were worth a gnat's wing before Allah, He would never give a disbeliever a drink of water.)" At-Tirmidhi said: "Hasan Sahih."
The Shaytan is the Companion of the One Who turns away from Ar-Rahman
وَمَن يَعْشُ
(And whosoever Ya`shu (turns away blindly)) means, whoever willfully ignores and turns away
عَن ذِكْرِ الرَّحْمَـنِ
(from the remembrance of the Most Gracious,) Al-`Asha (the root of Ya`sh) refers to weakness of vision; what is meant here is weakness of insight.
نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ
(We appoint for him Shaytan to be a Qarin (a companion) to him.) This is like the Ayat:
وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى
(And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him) (4:115),
فَلَمَّا زَاغُواْ أَزَاغَ اللَّهُ قُلُوبَهُمْ
(So when they turned away, Allah turned their hearts away) (61:5), and
وَقَيَّضْنَا لَهُمْ قُرَنَآءَ فَزَيَّنُواْ لَهُم مَّا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
(And We have assigned for them intimate companions, who have made fair seeming to them, what was before them and what was behind them) (41:25). Allah says here:
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ حَتَّى إِذَا جَآءَنَا
(And verily, they hinder them from the path, but they think that they are guided aright! Until, when he comes to Us,) meaning, for this person who willfully neglects true guidance, We send to him a Shaytan to lead him astray and show him the path to Hell. When he comes before Allah on the Day of Resurrection, he will complain about the Shaytan who was appointed to accompany him.
قَالَ يلَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ
(he says, "Would that between me and you were the distance of the two easts -- a worst companion (indeed)!") Some of them recited it; (حَتْى إِذَا جَاءَانَا) (Till, when they both come to Us.) referring to the companion Shaytan and the one whom he accompanies. Then Allah says:
وَلَن يَنفَعَكُمُ الْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِى الْعَذَابِ مُشْتَرِكُونَ
(It will profit you not this Day as you did wrong, (and) that you will be sharers in the punishment.) means, `your being together in the Fire will not help you in the slightest, and you will both partake of the painful punishment.' Allah says:
أَفَأَنتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِى الْعُمْىَ وَمَن كَانَ فِى ضَلَـلٍ مُّبِينٍ
Can you make the deaf to hear, or can you guide the blind or him who is in manifest error؟ means, `that is not up to you. All you have to do is convey the Message, but you do not have to guide them. Allah guides whomsoever He wills and sends astray whomsoever He wills, and He is Wise and Just in doing so.'
Allah's Vengeance upon the Enemies of His Messenger will surely come to pass
Allah further says:
فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُم مُّنتَقِمُونَ
(And even if We take you away, We shall indeed take vengeance on them.) means, `We will inevitably wreak vengeance upon them and punish them, even if you pass away.'
أَوْ نُرِيَنَّكَ الَّذِى وَعَدْنَـهُمْ فَإِنَّا عَلَيْهِمْ مُّقْتَدِرُونَ
(Or (if) We show you that wherewith We threaten them, then verily, We have perfect command over them.) means, `We are able to do both,' but Allah will not take His Messenger (in death) until He gives him the joy of seeing his enemies brought low and gives him power and authority over them and their wealth. This was the view of As-Suddi and was the opinion favored by Ibn Jarir.
Encouragement to adhere to the Qur'an
Allah then says;
فَاسْتَمْسِكْ بِالَّذِى أُوحِىَ إِلَيْكَ إِنَّكَ عَلَى صِرَطٍ مُّسْتَقِيمٍ
(So hold you fast to that which is revealed to you. Verily, you are on the straight path.) means, hold fast to the Qur'an which has been sent down to your heart, for it is truth and what it leads to is truth that shows the way to the straight path that leads to Gardens of Delight and eternal, everlasting goodness.
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is a Dhikr for you and your people,) It was said that this means, `it is an honor for you and your people;' this was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah, As-Suddi and Ibn Zayd. This means that it is an honor for them in that it was revealed in their language, so they are the people who have the best understanding of it among mankind and hence are obliged to be the most steadfast in adhering to its commandments. This is how the best of them were, the first immigrants and those who emulated them and followed them. It was also said that the meaning of the phrase;
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is indeed a Dhikr for you and your people,) was that `it was sent to remind you and your people.' The fact that they are singled out does not exclude others. This is like the Ayat:
لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَـباً فِيهِ ذِكْرُكُمْ أَفَلاَ تَعْقِلُونَ
(Indeed, We have sent down for you (O mankind) a Book in which there is Dhikrukum (your Reminder). Will you not then understand) (21:10)
وَأَنذِرْ عَشِيرَتَكَ الاٌّقْرَبِينَ
(And warn your tribe of near kindred) (26:214)
وَسَوْفَ تُسْـَلُونَ
(and you will be questioned.) means, `about this Qur'an, and how you acted upon it and what your response to it was.'
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask whom We sent before you of Our Messengers: "Did We ever appoint gods to be worshipped besides the Most Gracious") means, `all the Messengers called their people to the same as that to which you are calling mankind, namely the worship of Allah Alone with no partner or associate, and they forbade the worship of idols and false gods.' This is like the Ayah:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah (nation) a Messenger (proclaiming): "Worship Allah, and avoid all false deities.") (16:36) Mujahid said that `Abdullah bin Mas`ud recited it: (وَاسْأَلِ الَّذِينَ أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ (مِنْ) رُسُلِنَا) (And ask those whom We sent before you of Our Messengers.) This was narrated by Qatadah, Ad-Dahhak and As-Suddi from Ibn Mas`ud, may Allah be pleased with him. Yet this appears to be an explanation rather than an alternate version of recitation. And Allah knows best.
Musa was sent with the Message of Tawhid to Fir`awn and His Chiefs
Here Allah tells us about His servant and Messenger Musa, peace be upon him, and how He sent him to Fir`awn and his chiefs. That is, his governors, ministers, leaders and followers among the Egyptians and the Children of Israel. Allah sent him to call them to worship Allah alone, with no partner or associate, and to forbid them from worshipping anything other than Him. He sent him with mighty signs, such as his hand and his staff, other signs such as the flood, locusts, Qummal, frogs and blood, and the loss of their crops and lives. Yet despite all that they remained arrogant and stubbornly refused to follow him; they rejected his message and made fun of it, and laughed at the one who had brought it.
وَمَا نُرِيِهِم مِّنْ ءَايَةٍ إِلاَّ هِىَ أَكْبَرُ مِنْ أُخْتِهَا
(And not an Ayah We showed them but it was greater than its fellow preceding it,) but despite that they would not give up their sin, misguidance, ignorance and confusion. Every time one of these signs came to them, they would go and implore Musa, saying,
يأَيُّهَ السَّاحِرُ
("O you sorcerer!...") meaning, expert or knowledgeable one -- this was the view of Ibn Jarir. The scholars of that time were the sorcerers or magicians, and magic was not regarded as something reprehensible by them at that time, so this was not a slight on their part. They were in a state of need, so it would not have been appropriate for them to insult him. This was a way of honoring him, as they thought. On each occasion, they promised Musa that if the torment was lifted from them, they would believe in him and let the Children of Israel go with him, but on each occasion they went back on their word. This is like the Ayat:
فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ ءَايَـتٍ مّفَصَّلاَتٍ فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً مُّجْرِمِينَ - وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْزُ قَالُواْ يَمُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ لَئِن كَشَفْتَ عَنَّا الرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِى إِسْرَءِيلَ - فَلَمَّا كَشَفْنَا عَنْهُمُ الرِّجْزَ إِلَى أَجَلٍ هُم بَـلِغُوهُ إِذَا هُمْ يَنكُثُونَ
(So We sent on them: the flood, the locusts, the Qummal, the frogs, and the blood; manifest signs, yet they remained arrogant, and they were of those people who were criminals. And when the punishment struck them, they said: "O Musa! Invoke your Lord for us because of His promise to you. If you remove the punishment from us, we indeed shall believe in you, and we shall let the Children of Israel go with you." But when We removed the punishment from them to a fixed term, which they had to reach, behold! they broke their word!) (7:133-135)
Fir`awn's Address to His People and how Allah punished Him
Allah tells us how Fir`awn stubbornly persisted in his rebellion and disbelief. He assembled his people and addressed them in a vainglorious fashion, boasting of his dominion over Egypt.
أَلَيْسَ لِى مُلْكُ مِصْرَ وَهَـذِهِ الاٌّنْهَـرُ تَجْرِى مِن تَحْتِى
(Is not mine the dominion of Egypt, and these rivers flowing underneath me) Qatadah said, "They had gardens and rivers of flowing water."
أَفلاَ تُبْصِرُونَ
(See you not then) means, `do you not see my position of might and power' -- implying that Musa and his followers were poor and weak. This is like the Ayah:
فَحَشَرَ فَنَادَى - فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى - فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى
(Then he gathered (his people) and cried aloud, saying: "I am your lord, most high." So Allah seized him with punishment for his last and first transgression.) (79:23-25)
أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ
(Am I not better than this one who is despicable) As-Suddi said, "He was saying, `indeed I am better than this one, who is despicable'." Some of the grammarians of Basrah said that Fir`awn -- may the curse of Allah be upon him -- was saying that he was better than Musa, peace be upon him. But this is an obvious lie, may continued curses be upon him until the Day of Resurrection. By describing Musa as despicable he meant -- as Sufyan said -- insignificant. Qatadah and As-Suddi said, "He meant, weak." Ibn Jarir said, "He meant, he had no power, authority or wealth."
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly) means, he cannot speak clearly, he stammers and cannot speak well. Fir`awn's description of Musa as "despicable" is a lie; rather it is he who was despicable and insignificant, lacking in physical, moral and religious terms, and it is Musa who was noble, truthful, righteous and upright.
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly). This was also a lie. Although something happened to Musa's tongue when he was a child, when it was burnt by a coal. He asked Allah to loosen the knot from his tongue (i.e., to correct his speech defect) so that they could understand what he said, and Allah had answered his prayer and said:
قَدْ أُوتِيتَ سُؤْلَكَ يمُوسَى
(You are granted your request, O Musa) (20:36). It may be the case that some problem remained which he had not asked to be relieved of, as Al-Hasan Al-Basri suggested, and that he had asked only to be relieved of that which stood in the way of his conveying the Message. A person cannot be blamed for physical matters over which he has no control. Even though Fir`awn had the intelligence to understand that, he wanted to confuse and mislead his people, who were ignorant and stupid. So he said:
فَلَوْلاَ أُلْقِىَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ
(Why then are not golden bracelets bestowed on him...) meaning, adornments which are placed on the arms. This was the view of Ibn `Abbas, may Allah be pleased with him, Qatadah and others.
أَوْ جَآءَ مَعَهُ الْمَلَـئِكَةُ مُقْتَرِنِينَ
(or angels sent along with him) meaning, to serve him and to testify that he is telling the truth. He looked only at outward appearances and did not understand the true inner matters that are clearer than what he focused on, if only he had understood that. Allah says:
فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ
(Thus he fooled his people, and they obeyed him.) meaning, he confused them and invited them to misguidance, and they responded to him.
إِنَّهُمْ كَانُواْ قَوْماً فَـسِقِينَ
(Verily, they were ever a people who were rebellious.) Then Allah says:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said it means: "When they angered Us means, they provoked Our wrath." Ad-Dahhak said, it means "They made Us angry." This was also the view of Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and other scholars of Tafsir. Ibn Abi Hatim recorded that `Uqbah bin `Amir, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«إِذَا رَأَيْتَ اللهَ تَبَارَكَ وَتَعَالَى يُعْطِي الْعَبْدَ مَا يَشَاءُ، وَهُوَ مُقِيمٌ عَلى مَعَاصِيهِ، فَإِنَّمَا ذَلِكَ اسْتِدْرَاجٌ مِنْهُ لَه»
(When you see that Allah gives a person what he wants even though he is persisting in sin, that means that Allah is enticing him into destruction.) Then he recited:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) It was reported that Tariq bin Shihab said, "I was with `Abdullah, may Allah be pleased with him, and the issue of sudden death was mentioned. He said, `It is a relief for the believer and a source of regret for the disbeliever.' Then he recited the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all). " `Umar bin `Abdul-`Aziz, may Allah be pleased with him, said, "I found that punishment comes with negligence, meaning the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all)."
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) Abu Mijlaz said, "Precedent for others who do the same as they did." He and Mujahid said, "An example, i.e., a lesson to those who come after them." Allah is the One Who guides to the straight path, and unto Him is the final return.
The Contempt of the Quraysh for the son of Maryam, and His true Status with Allah
Allah tells us how the Quraysh persisted in their disbelief and stubborn arguments:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) Several others narrated that Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, As-Suddi and Ad-Dahhak said, "They laughed, i.e., they were astounded by that." Qatadah said, "They were repelled by that and they laughed." Ibrahim An-Nakha`i said, "They turned away." The reason for this was mentioned by Muhammad bin Ishaq in As-Sirah. He said, "According to what I have heard, the Messenger of Allah ﷺ sat down one day with Al-Walid bin Al-Mughirah in the Masjid, and An-Nadr bin Al-Harith came and sat down with them. There were also other men from the Quraysh in the gathering. The Messenger of Allah ﷺ spoke, then An-Nadr bin Al-Harith came up to him and the Messenger of Allah ﷺ spoke to him until he defeated him in argument. Then he recited to him and to them,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) Then the Messenger of Allah ﷺ got up and went to sit with `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah said to him, `By Allah, An-Nadr bin Al-Harith could not match the son of `Abd Al-Muttalib in argument. Muhammad ﷺ claims that we and these gods that we worship are fuel for Hell.' `Abdullah bin Az-Zab`ari said, `By Allah, if I meet with him I will defeat him in argument. Ask Muhammad ﷺ whether everyone that is worshipped instead of Allah will be in Hell with those who worshipped him, for we worship the angels, and the Jews worship `Uzayr, and the Christians worship the Messiah `Isa bin Maryam.' Al-Walid and those who were sitting with him were amazed at what `Abdullah bin Az-Zab`ari said, and they thought that he had come up with a good point. He said this to the Messenger of Allah ﷺ, who said:
«كُلُّ مَنْ أَحَبَّ أَنْ يُعْبَدَ مِنْ دُونِ اللهِ فَهُوَ مَعَ مَنْ عَبَدَهُ، فَإِنَّهُمْ إِنَّمَا يَعْبُدُونَ الشَّيْطَانَ وَمَنْ أَمَرَهُمْ بِعِبَادَتِه»
(Everyone who likes to worship something other than Allah will be with the one whom he worshipped, for indeed they are worshipping the Shaytan and whomever told them to worship that person.)" Then Allah revealed the words:
إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِّنَّا الْحُسْنَى أُوْلَـئِكَ عَنْهَا مُبْعَدُونَ
(Verily, those for whom the good has preceded from Us, they will be removed far therefrom (Hell)) (21:101), meaning that `Isa, `Uzayr and rabbis and monks who were also worshipped, who spent their lives in devotion towards Allah. The misguided people who came after them took them as lords instead of Allah. Concerning the notion of worshipping the angels as daughters of Allah, the following words were revealed:
وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً سُبْحَانَهُ بَلْ عِبَادٌ مُّكْرَمُونَ
(And they say: "The Most Gracious has begotten a son (or children)." Glory to Him! They are but honored servants.) (21:26) Concerning `Isa bin Maryam, the fact that he is worshipped instead of Allah, and to the amazement of Al-Walid and the others who were present at the argument, the following was revealed:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) meaning, they take this argument as a basis for rejecting your message. Then Allah mentions `Isa bin Maryam and says:
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ - وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(He was not more than a servant. We granted Our favor to him, and We made him an example for the Children of Israel. And if it were Our will, We would have made angels to replace you on the earth. And he (`Isa) shall be a known sign for the Hour. ) meaning, the miracles and signs that happened at his hands, such as raising the dead and healing the sick, are sufficient as signs of the approach of the Hour.
فَلاَ تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Therefore have no doubt concerning it. And follow Me! This is the straight path)." Ibn Jarir mentioned that Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him, commented on the Ayah:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) "This means the Quraysh, when it was said to them:
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) The Quraysh said to him: `What about `Isa bin Maryam' He said:
«ذَاكَ عَبْدُاللهِ وَرَسُولُه»
(He is the servant and Messenger of Allah.) They said, `By Allah, he means that we should take him as a lord just as the Christians took `Isa son of Maryam as a lord.' Then Allah said:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)."
وَقَالُواْ ءَأَالِهَتُنَا خَيْرٌ أَمْ هُوَ
(And say: "Are our gods better or is he"). Qatadah said, "They were saying, `our gods are better than him'." Qatadah said; "Ibn Mas`ud, may Allah be pleased with him, recited it (أَآلِهَتُنَا خَيْرٌ أَمْ هذَا) (Are our gods better or is this (person))" they mean Muhammad ﷺ.
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ
(They quoted not the above example except for argument.) means, for the sake of stubborn argument, for they knew that he (`Isa ) was not included in the Ayah (21:98), because that would not make sense. The words,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell!) (21:98) are addressed to the Quraysh, for they used to worship idols and false gods -- they did not worship the Messiah so why should he be included in what the Ayah says What they said was only for the sake of argument; they did not really believe in it. Imam Ahmad, may Allah have mercy on him, recorded that Abu Umamah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«مَا ضَلَّ قَوْمٌ بَعْدَ هُدًى كَانُوا عَلَيْهِ، إِلَّا أُوْرِثُوا الْجَدَل»
g(No people go astray after having been guided, but they resort to (futile) argument.) Then the Messenger of Allah ﷺ recited this Ayah:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)." It was also recorded by At-Tirmidhi, Ibn Majah and Ibn Jarir. At-Tirmidhi said, "This Hadith is Hasan Sahih, we do not know it except from the Hadith of Hajjaj bin Dinar..."
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ
(He (`Isa) was not more than a servant. We granted Our favor to him,) means, `Isa, peace be upon him; he was no more than one of the servants of Allah whom Allah blessed with prophethood and messengership.
وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ
(and We made him an example for the Children of Israel.) means, `a sign, proof and evidence of Our power to do whatever We will.'
وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ
(And if it were Our will, We would have made angels to replace you on the earth.) As-Suddi said, "They would have taken your place on (the earth). " Ibn `Abbas, may Allah be pleased with him, and Qatadah said, "They would have succeeded one another just as you succeed one another." This view is implied by the former veiw. Mujahid said, "They would have populated the earth instead of you." Allah's saying:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he (`Isa) shall be a known sign for (the coming of) the Hour.) The correct view concerning this phrase is that it refers to his descent before the Day of Resurrection, as Allah says:
وَإِن مِّنْ أَهْلِ الْكِتَـبِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ
(And there is none of the People of the Scripture but must believe in him before his death) (4:159). -- meaning before the death of `Isa, peace be upon him --
وَيَوْمَ الْقِيَـمَةِ يَكُونُ عَلَيْهِمْ شَهِيداً
And on the Day of Resurrection, he will be a witness against them )4:159(. This meaning has the support from an alternate recitation of the Aya0t؛ (وَإِنَّهُ لَعَلَمٌ لِلسَّاعَةِ) (And he shall be a known sign for (the coming of) the Hour.) means, evidence that the Hour will surely come. Mujahid said:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he shall be a sign for (the coming of) the Hour.) means, sign and "One of the signs of the Hour will be the appearance of `Isa son of Maryam before the Day of Resurrection. " Something similar was also narrated from Abu Hurayrah, Ibn `Abbas, `Abu Al-`Aliyah, Abu Malik, `Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others. Many Mutawatir Hadiths report that the Messenger of Allah ﷺ said that `Isa will descend before the Day of Resurrection as a just ruler and fair judge.
فَلاَ تَمْتَرُنَّ بِهَا
(Therefore have no doubt concerning it.) means, do not doubt that it will surely come to pass.
وَاتَّبِعُونِ
(And follow Me.) means, `in what I tell you about it.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌوَلاَ يَصُدَّنَّكُمُ الشَّيْطَـنُ
(This is the straight path. And let not Shaytan hinder you.) means, from following the truth.
إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌوَلَمَّا جَآءَ عِيسَى بِالْبَيِّنَـتِ قَالَ قَدْ جِئْتُكُم بِالْحِكْمَةِ
(Verily, he (Satan) to you is a plain enemy. And when `Isa came with (Our) clear proofs, he said: "I have come to you with Al-Hikmah..."), meaning prophethood:
وَلأُبَيِّنَ لَكُم بَعْضَ الَّذِى تَخْتَلِفُونَ فِيهِ
(and in order to make clear to you some of the (points) in which you differ.) Ibn Jarir said, "This means religious matters, not worldly matters." What he said is good.
فَاتَّقُواْ اللَّهَ
(Therefore have Taqwa of Allah) means, `with regard to what I command you to do.'
وَأَطِيعُونِ
(and obey me.) means, `in what I bring to you.'
إِنَّ اللَّهَ هُوَ رَبِّى وَرَبُّكُمْ فَاعْبُدُوهُ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Verily, Allah! He is my Lord and your Lord. So worship Him. This is the straight path.) means, `you and I are enslaved to Him, in need of Him and we commonly share in the worship of Him Alone, associating none with Him.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(This is the straight path) means, `what I have brought to you is the straight path, which is the worship of the Lord, may He exalted, Alone.'
فَاخْتَلَفَ الاٌّحْزَابُ مِن بَيْنِهِمْ
(But the sects from among themselves differed. ) means, they differed and became parties and factions, some who stated that he (`Isa) was the servant and Messenger of Allah -- which is true - while others claimed that he was the son of Allah or that he himself was Allah -- glorified be Allah far above what they say. Allah says:
فَوَيْلٌ لِّلَّذِينَ ظَلَمُواْ مِنْ عَذَابِ يَوْمٍ أَلِيمٍ
(So woe to those who do wrong from the torment of a painful Day)!
The Resurrection will come suddenly, and Enmity will arise between close Friends among the Disbeliev
Allah says, `do these idolaters who disbelieve in the Messengers wait'
إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ
(only for the Hour that it shall come upon them suddenly while they perceive not) means, for it is real and will inevitably come to pass, and these negligent people are unprepared for it. When it comes, it will catch them unawares, and on that Day they will feel the utmost regret when regret will not benefit them in the slightest and will not afford them any protection.
الاٌّخِلاَءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلاَّ الْمُتَّقِينَ
(Friends on that Day will be foes one to another except those who have Taqwa.) means, every friendship that exists for a purpose other than for the sake of Allah will turn to enmity on the Day of Resurrection, except for that which is for the sake of Allah, which will last forever. This is like the statement of Ibrahim, peace be upon him, to his people:
إِنَّمَا اتَّخَذْتُمْ مِّن دُونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِّن نَّـصِرِينَ
(You have taken (for worship) idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.) (29:25)
Good News for Those with Taqwa on the Day of Resurrection, and Their entry into Paradise
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُوَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) Then He will give them the glad tidings:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) means, their hearts believed and they submitted inwardly and outwardly to the Laws of Allah. Al-Mu`tamir bin Sulayman narrated that his father said: "When the Day of Resurrection comes and the people are resurrected, there will be no one left who will not be filled with terror. Then a caller will cry out:
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) So all the people will be filled with hope, but this will be followed by the words:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) Then all of mankind will be filled with despair apart from the believers."
ادْخُلُواْ الْجَنَّةَ
(Enter Paradise, ) means, they will be told to enter Paradise.
أَنتُمْ وَأَزْوَجُكُمْ
(you and your wives,) means, your counterparts
تُحْبَرُونَ
(in happiness (Tuhbarun).) means, in delight and joy.
يُطَافُ عَلَيْهِمْ بِصِحَـفٍ مِّن ذَهَبٍ وَأَكْوَبٍ
(Trays of gold and cups will be passed round them;) means, fine vessels of gold containing food and drink, without spouts or handles. (وَفِيهَا مَا تَشْتَهِي الْأَنْفُسُ) (there will be) therein all that their souls could desire). Some of them recited:
مَا تَشْتَهِيهِ الاٌّنْفُسُ
(that their souls desire,)
وَتَلَذُّ الاٌّعْيُنُ
(and all that eyes could delight in) means, of good food, delightful fragrances and beautiful scenes.
وَأَنتُمْ فِيهَا
(and you will therein) means, in Paradise
خَـلِدُونَ
(abide forever) means, you will never leave it or want to exchange it. Then it will be said to them, as a reminder of the blessing and favor of Allah:
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise, which you have been made to inherit because of your deeds that you used to do.) means, the righteous deeds which were the cause of your being included in the mercy of Allah. For no one will be admitted to Paradise by virtue of their deeds alone; that will be by the mercy and grace of Allah. But the varying ranks and degrees of Paradise will be attained according to one's righteous deeds.
لَكُمْ فِيهَا فَـكِهَةٌ كَثِيرَةٌ
(Therein for you will be fruits in plenty,) means, of all kinds.
مِّنْهَا تَأْكُلُونَ
(of which you will eat.) means, whatever you choose and desire. When food and drink are mentioned, fruit is also mentioned to complete the picture of blessing and joy. And Allah knows best.
The Punishment of the Doomed
The description of the state of the blessed is followed by a description of the state of the doomed.
إِنَّ الْمُجْرِمِينَ فِى عَذَابِ جَهَنَّمَ خَـلِدُونَ لاَ يُفَتَّرُ عَنْهُمْ
(Verily, the criminals will be in the torment of Hell to abide therein forever. It will not be lightened for them,) meaning, not even for one moment.
وَهُمْ فِيهِ مُبْلِسُونَ
(and they will be plunged into destruction with deep regrets, sorrows and in despair therein,) means, they will despair of any goodness.
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) means, by their committing wrong actions after proof had been established against them and Messengers had been sent to them, but they rejected them and rebelled, so they are to be punished accordingly. And your Lord is not at all unjust to (His) servants.
وَنَادَوْاْ يمَـلِكُ
(And they will cry: "O Malik...") who is the keeper of Hell. Al-Bukhari said, "Hajjaj bin Minhal told us, Sufyan bin `Uyaynah told us, from `Amr bin `Ata, ' from Safwan bin Ya`la that his father, may Allah be pleased with him, said, `I heard the Messenger of Allah ﷺ reciting on the Minbar:
وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ
(And they will cry: "O Malik! Let your Lord make an end of us.") meaning, `let Him destroy our souls and give us some respite from our predicament.' But it will be as Allah says:
لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا
(Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them) (35:36).
وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا
(But it will be avoided by the wretched, who will enter the great Fire. There he will neither die (to be in rest) nor live (a good living).) (87:11-13). When they ask to be allowed to die, Malik will answer them:
قَالَ إِنَّكُمْ مَّـكِثُونَ
He will say: Verily, you shall abide forever. meaning, you will have no way out from it and no refuge. Then the reason why they are doomed will be given, which is their stubborn resistance to the truth. Allah says:
لَقَدْ جِئْنَـكُم بِالْحَقِّ
(Indeed We have brought the truth to you, ) meaning, `We have explained it to you clearly and in detail.'
وَلَـكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَـرِهُونَ
(but most of you have a hatred for the truth.) means, `but your nature could not accept it and did not seek it; on the contrary, you followed and venerated falsehood, and you stood in the way of truth and refused it, and despised its followers.' So they will blame themselves and will feel regret at the time when regret will not be of any benefit to them. Then Allah says:
أَمْ أَبْرَمُواْ أَمْراً فَإِنَّا مُبْرِمُونَ
(Or have they plotted some plan Then We too are planning.) Mujahid said, "They wanted to plot some evil, but We are also planning." What Mujahid said is like the Ayah:
وَمَكَرُواْ مَكْراً وَمَكَرْنَا مَكْراً وَهُمْ لاَ يَشْعُرُونَ
(So they plotted a plot, and We planned a plan, while they perceived not.) (27:50). The idolators were trying their utmost to find ways of refuting the truth with falsehood, but Allah planned it so that the consequences of that would backfire on them. He said in refutation:
أَمْ يَحْسَبُونَ أَنَّا لاَ نَسْمَعُ سِرَّهُمْ وَنَجْوَهُم
(Or do they think that We hear not their secrets and their private counsel) meaning, what they say secretly and openly.
بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ
(Yes (We do) and Our messengers are by them, to record.) means, `We know what they are doing, and the angels are also recording their deeds, major and minor.'
قُلْ إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
سُبْحَـنَ رَبّ السَّمَـوتِ وَالاْرْضِ رَبّ الْعَرْشِ عَمَّا يَصِفُونَ- فَذَرْهُمْ يَخُوضُواْ وَيَلْعَبُواْ حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ- وَهُوَ الَّذِى فِى السَّمآء إِلَـهٌ وَفِى الاْرْضِ إِلَـهٌ وَهُوَ الْحَكِيمُ الْعَلِيمُ-
Allah has no Offspring Allah says:
قُلْ
(Say) -- `O Muhammad' --
إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
(If the Most Gracious had a son, then I am the first of the worshippers.) meaning, `if this were so, then I would worship Him on that basis, because I am one of His servants; I obey all that He commands me and I am not too arrogant or proud to worship Him.' This conditional phrase does not mean that what is described could happen nor that is possible as Allah says:
لَّوْ أَرَادَ اللَّهُ أَن يَتَّخِذَ وَلَداً لاَّصْطَفَى مِمَّا يَخْلُقُ مَا يَشَآءُ سُبْحَـنَهُ هُوَ اللَّهُ الْوَحِدُ الْقَهَّارُ
(Had Allah willed to take a son, He could have chosen whom He willed out of those whom He created. But glory be to Him! He is Allah, the One, the Irresistible.) (39:4). Allah says here:
سُبْحَـنَ رَبِّ السَّمَـوَتِ وَالاٌّرْضِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ
(Glorified is the Lord of the heavens and the earth, the Lord of the Throne! Exalted be He from all that they ascribe (to Him).) meaning, exalted and sanctified and glorified be the Creator of all things far above having any offspring, for He is Unique, One and Eternally Self-Sufficient. There is none equal to Him or like Him, and He does not have any offspring.
فَذَرْهُمْ يَخُوضُواْ
(So leave them (alone) to speak nonsense) means, in their ignorance and misguidance,
وَيَلْعَبُواْ
(and play) in their world,
حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ
(until they meet the Day of theirs which they have been promised.) which is the Day of Resurrection, i.e., then they will come to know what their end and destination will be on that Day.
The Uniqueness of the Lord
وَهُوَ الَّذِى فِى السَّمآءِ إِلَـهٌ وَفِى الاٌّرْضِ إِلَـهٌ
(It is He Who is the only God in the heaven and the only God on the earth.) means, He is the God of those who are in the heavens and the God of those who are on earth; all of them worship Him and are humbled before Him.
وَهُوَ الْحَكِيمُ الْعَلِيمُ
(And He is the All-Wise, the All-Knower.) This Ayah is like the Ayah:
وَهُوَ اللَّهُ فِى السَّمَـوَتِ وَفِى الاٌّرْضِ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْ وَيَعْلَمُ مَا تَكْسِبُونَ
(And He is Allah in the heavens and on the earth; He knows what you conceal and what you reveal, and He knows what you earn.) (6:3) which means, He is the One who is called Allah in the heavens and on the earth.
وَتَبَارَكَ الَّذِى لَهُ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ وَمَا بَيْنَهُمَا
(And Blessed be He to Whom belongs the kingdom of the heavens and the earth, and all that is between them,) means, He is their Creator and Sovereign, the One Who is controlling them with none to resist or oppose His rule. Blessed and exalted be He far above the notion of His having a child. He is eternally free of all faults and shortcomings, because He is the Lord, the Exalted, the Almighty, the Sovereign of all things, Who is in control of all affairs.
وَعِندَهُ عِلْمُ السَّاعَةِ
(and with Whom is the knowledge of the Hour, ) means, no one knows when it will happen except Him.
وَإِلَيْهِ تُرْجَعُونَ
(and to Whom you (all) will be returned.) means, and each person will be requited for his deeds; if they are good, then he will be rewarded, and if they are bad, then he will be punished.
The Idols have no Power of Intercession
وَلاَ يَمْلِكُ الَّذِينَ يَدْعُونَ مِن دُونِهِ
(And those whom they invoke instead of Him have no power) means, the idols and false gods.
الشَّفَـعَةَ
(of intercession) means, they are not able to intercede for them.
إِلاَّ مَن شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ
(except for those who bear witness to the truth knowingly, and they know.) This means, but the one who bears witness to the truth has knowledge and insight, so his intercession with Allah will avail, by His leave.
The Idolators admit that Allah Alone is the Creator
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ فَأَنَّى يُؤْفَكُونَ
(And if you ask them who created them, they will surely say: "Allah." How then are they turned away) means, `if you ask these idolators who associate others in worship with Allah,'
مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ
(who created them, they will surely say: "Allah.") means, they will admit that He Alone is the Creator of all things and He has no partner in that. Yet despite that they still worship others alongside Him who have nothing and are able to do nothing. This is the utmost foolishness and stupidity. Allah says:
فَأَنَّى يُؤْفَكُونَ
(How then are they turned away)
The Prophet's Complaint to Allah
وَقِيلِهِ يرَبِّ إِنَّ هَـؤُلاَءِ قَوْمٌ لاَّ يُؤْمِنُونَ
(And his saying: "O my Lord! Verily, these are a people who believe not!") means, Muhammad ﷺ said this; he complained to his Lord about his people who did not believe in him, and said, `O Lord, these people do not believe.' This is like the Ayah:
وَقَالَ الرَّسُولُ يرَبِّ إِنَّ قَوْمِى اتَّخَذُواْ هَـذَا الْقُرْءاَنَ مَهْجُوراً
(And the Messenger will say: "O my Lord! Verily, my people deserted this Qur'an.") (25:30). This is the view of Ibn Mas`ud, may Allah be pleased with him, Mujahid and Qatadah, and this is how Ibn Jarir interpreted it. Al-Bukhari said: "`Abdullah -- meaning Ibn Mas`ud, may Allah be pleased with him -- recited (Ayah 88 of Az-Zukhruf): (وَقَالَ الرَّسُولُ ياربِّ) (And the Messenger will say: "O my Lord!") Mujahid said concerning the Ayah:
وَقِيلِهِ يرَبِّ إِنَّ هَـؤُلاَءِ قَوْمٌ لاَّ يُؤْمِنُونَ
(And his saying: "O my Lord! Verily, these are a people who believe not!") "Allah is stating what Muhammad ﷺ said." Qatadah said, "These are the words of your Prophet , when he complained about his people to his Lord."
فَاصْفَحْ عَنْهُمْ
(So turn away from them, ) means, from the idolators.
وَقُلْ سَلَـمٌ
(and say Salam (peace!)) means, `do not respond to them in the same evil manner in which they address you; but try to soften their hearts and forgive them in word and deed.'
فَسَوْفَ يَعْلَمُونَ
(But they will come to know.) This is a warning from Allah for them. His punishment, which cannot be warded off, struck them, and His religion and His word was supreme. Subsequently Jihad and striving were prescribed until the people entered the religion of Allah in crowds, and Islam spread throughout the east and the west. And Allah knows best. This is the end of the Tafsir of Surat Az-Zukhruf.
📜 Texte arabe source
وقوله: ( وَهُوَ الَّذِي فِي السَّمَاءِ إِلَهٌ وَفِي الأرْضِ إِلَهٌ ) يقول تعالى ذكره: والله الذي له الألوهة في السماء معبود, وفي الأرض معبود كما هو في السماء معبود, لا شيء سواه تصلح عبادته; يقول تعالى ذكره: فأفردوا لمن هذه صفته العبادة, ولا تشركوا به شيئا غيره.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, في قوله:( وَهُوَ الَّذِي فِي السَّمَاءِ إِلَهٌ وَفِي الأرْضِ إِلَهٌ ) قال: يُعبد في السماء, ويُعبد في الأرض.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, في قوله:( وَهُوَ الَّذِي فِي السَّمَاءِ إِلَهٌ وَفِي الأرْضِ إِلَهٌ ) أي يُعبد في السماء وفي الأرض.
وقوله: ( وَهُوَ الْحَكِيمُ الْعَلِيمُ ) يقول: وهو الحكيم في تدبير خلقه, وتسخيرهم لما يشاء, العليم بمصالحهم.
Verset 85
Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Ha-Mim. La révélation du Livre vient d'Allah, le Puissant, l'Omniscient. (Ha-Mim. Par le Livre manifeste.) signifie : clair et évident tant dans ses termes que dans son sens, car il a été révélé dans la langue des Arabes, qui est la langue la plus éloquente pour la communication entre les gens. Allah dit : إِنَّا جَعَلْنَـهُ (En vérité, Nous l'avons fait) c'est-à-dire révélé, قُرْءَاناً عَرَبِيّاً (un Coran en arabe) c'est-à-dire dans la langue des Arabes, éloquent et clair ; لَعَلَّكُمْ تَعْقِلُونَ (afin que vous puissiez comprendre) c'est-à-dire afin que vous le compreniez et méditiez ses sens. Cela est semblable au verset : بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ (Dans une langue arabe claire.) (26:195). وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ (Et en vérité, il est dans la Mère du Livre auprès de Nous, certes élevé, plein de sagesse.) Cela explique le statut élevé du Coran auprès des hôtes célestes (les anges), afin que les habitants de la terre le respectent, le vénèrent et lui obéissent. وَأَنَّهُ (Et en vérité, il) c'est-à-dire le Coran, فِى أُمِّ الْكِتَـبِ (est dans la Mère du Livre) c'est-à-dire Al-Lawh Al-Mahfuz (la Tablette Préservée). C'était l'avis d'Ibn `Abbas et de Mujahid. لَدَيْنَآ (auprès de Nous) c'est-à-dire en Notre présence. C'était l'avis de Qatadah et d'autres. لَّعَلِّى (certes élevé) c'est-à-dire occupant une position d'honneur et de vertu. C'était l'avis de Qatadah. حَكِيمٌ (plein de sagesse) c'est-à-dire clair, sans confusion ni déviation. Tout cela indique son statut noble et sa vertu, comme Allah le dit ailleurs : إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ (Ceci est certes une récitation honorable. Dans un Livre bien gardé. Que seuls les purs peuvent toucher. Une révélation du Seigneur de tout ce qui existe.) (56:77-80). كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ (Non, c'est certes un rappel.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
حـم - تَنزِيلُ الْكِتَـبِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ
(Ha-Mim. By the manifest Book.) means, plain and clear in both wording and meaning, because it was revealed in the language of the Arabs, which is the most eloquent language for communication among people. Allah says:
إِنَّا جَعَلْنَـهُ
(Verily, We have made it) meaning, revealed it,
قُرْءَاناً عَرَبِيّاً
(a Qur'an in Arabic) meaning, in the language of the Arabs, eloquent and clear;
لَعَلَّكُمْ تَعْقِلُونَ
(that you may be able to understand.) means, that you may understand it and ponder its meanings. This is like the Ayah:
بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ
(In the plain Arabic language.) (26:195)
وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ
(And verily, it is in the Mother of the Book with Us, indeed exalted, full of wisdom.) This explains the high status of the Qur'an among the hosts on high (the angels), so that the people of earth will respect it, venerate it and obey it.
وَأَنَّهُ
(And verily, it) means, the Qur'an,
فِى أُمِّ الْكِتَـبِ
(is in the Mother of the Book) meaning, Al-Lawh Al-Mahfuz (the Preserved Tablet). This was the view of Ibn `Abbas and Mujahid.
لَدَيْنَآ
(with Us,) means, in Our presence. This was the view of Qatadah and others.
لَّعَلِّى
(indeed exalted) means, occupying a position of honor and virtue. This was the view of Qatadah.
حَكِيمٌ
(full of wisdom.) means, clear, with no confusion or deviation. All of this indicates its noble status and virtue, as Allah says elsewhere:
إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ
(That (this) is indeed an honorable recitation. In a Book well-guarded. Which none can touch but the pure. A revelation from the Lord of the all that exists.) (56:77-80)
كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ
(Nay, indeed it is an admonition. So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honor, exalted, purified, in the hands of scribes (angels), honorable and obedient.) (80:11-16)
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً أَن كُنتُمْ قَوْماً مُّسْرِفِينَ
(Shall We then take away the Reminder (this Qur'an) from you, because you are a people excessive.) means, `do you think that We will forgive you and not punish you, when you do not do as you have been commanded' This was the view of Ibn `Abbas, may Allah be pleased with him, Abu Salih, Mujahid and As-Suddi, and was the view favored by Ibn Jarir.
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً
(Shall We then take away the Reminder (this Qur'an) from you,) Qatadah said, "By Allah, if this Qur'an had been taken away when the first generations of this Ummah rejected it, they would have been doomed, but Allah by His mercy persisted in sending it and calling them to it for twenty years, or for as long as He willed." What Qatadah said is very good, and his point is that Allah, by His grace and mercy towards His creation, did not stop calling them to the truth and to the wise Reminder, i.e., the Qur'an, even though they were heedless and turned away from it. Indeed, He sent it so that those who were decreed to be guided might be guided by it, and so that proof might be established against those who were decreed to be.
(In the Name of Allah, the Most Gracious, the Most Merciful.)
Consolation to the Prophet for the Disbelief of Quraysh
Then Allah consoles His Prophet for the disbelief of his people, and commands him to bear it with patience.
وَكَمْ أَرْسَلْنَا مِن نَّبِيٍّ فِى الاٌّوَّلِينَ
(And how many a Prophet have We sent amongst the men of old.) meaning, among the sects (communities) of old.
وَمَا يَأْتِيهِم مِّنْ نَّبِىٍّ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ
(And never came there a Prophet to them but they used to mock at him.) means, they disbelieved him and mock at him.
فَأَهْلَكْنَآ أَشَدَّ مِنْهُم بَطْشاً
(Then We destroyed men stronger than these) means, `We destroyed those who disbelieved in the Messengers, and they were stronger in power than these who disbelieve in you, O Muhammad.' This is like the Ayah:
أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَيَنظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الَّذِينَ مِن قَبْلِهِمْ كَانُواْ أَكْـثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً
(Have they not traveled through the earth and seen what was the end of those before them They were more in number than them and mightier in strength) (40:82). And there are many similar Ayat.
وَمَضَى مَثَلُ الاٌّوَّلِينَ
(and the example of the ancients has passed away. ) Mujahid said, "The way of their life." Qatadah said, "Their punishment." Others said, "Their lesson," i.e., `We made them a lesson for those disbelievers who came after them, that they would suffer the same end as them,' as in the Ayah at the end of this Surah:
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) (43:56);
سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ
(this has been the way of Allah in dealing with His servants) (40:85).
وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً
(and you will not find any change in the way of Allah.) (33:62)
The Idolators' admission that Allah is the Sole Creator, and Further Evidence of that
Allah says: `If you, O Muhammad, were to ask these idolators who associate others with Allah and worship others besides Him,'
مَّنْ خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ لَيَقُولُنَّ خَلَقَهُنَّ الْعَزِيزُ الْعَلِيمُ
("Who has created the heavens and the earth" They will surely say: "The All-Mighty, the All-Knower created them.") In other words, they will admit that the Creator of all that is Allah Alone, with no partner or associate, yet they still worship others -- idols and false gods -- alongside Him.
الَّذِى جَعَلَ لَكُمُ الاٌّرْضَ مَهْداً
(Who has made for you the earth like a bed,) means, smooth, stable and firm, so that you can travel about in it, and stand on it and sleep and walk about, even though it is created above water, but He has strengthened it with the mountains, lest it should shake.
وَجَعَلَ لَكُمْ فِيهَا سُبُلاً
(and has made for you roads therein,) means, paths between the mountains and the valleys.
لَعَلَّكُمْ تَهْتَدُونَ
(in order that you may find your way.) means, in your journeys from city to city, region to region, land to land.
وَالَّذِى نَزَّلَ مِنَ السَّمَآءِ مَآءً بِقَدَرٍ
(And Who sends down water from the sky in due measure, ) means, according to what is sufficient for your crops, fruits and drinking water for yourselves and your cattle.
فَأَنشَرْنَا بِهِ بَلْدَةً مَّيْتاً
(then We revive a dead land therewith,) means, a barren land, for when the water comes to it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth). By referring to the revival of the earth, Allah draws attention to how He will bring bodies back to life on the Day of Resurrection, after they have been dead.
كَذَلِكَ تُخْرَجُونَ
(and even so you will be brought forth.) Then Allah says:
وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا
(And Who has created all the pairs) meaning, of everything that grows in the earth, all kinds of plants, crops, fruits, flowers, etc., and all different kinds of animals.
وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ
(and has appointed for you ships) or vessels,
وَالاٌّنْعَـمِ مَا تَرْكَبُونَ
(and cattle on which you ride.) means, He has subjugated them to you and made it easy for you to eat their meat, drink their milk and ride on their backs. Allah says:
لِتَسْتَوُواْ عَلَى ظُهُورِهِ
(In order that you may mount on their backs, ) meaning, sit comfortably and securely,
عَلَى ظُهُورِهِ
(on their backs) means, on the backs of these kinds of animals.
ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ
(and then may remember the favor of your Lord) means, whereby these animals are subjugated to you.
إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ
(when you mount thereon, and say: "Glory to Him Who has subjected this to us, and we could have never had it.") means, if it were not for the fact that Allah has subjugated these things to us, we could never have done this by our own strength.' Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd said: "We could not have done this ourselves."
وَإِنَّآ إِلَى رَبِّنَا لَمُنقَلِبُونَ
(And verily, to Our Lord we indeed are to return.) means, `We will return to Him after our death, and our ultimate destination is with Him.' In this Ayah, mention of earthly journeys draws attention to the journey of the Hereafter, just as elsewhere, mention of earthly provision draws attention to the importance of ensuring provision for the Hereafter, as Allah says:
وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى
(And take a provision (with you) for the journey, but the best provision is the Taqwa) (2:197). And mention of earthly garments is also used to draw attention to the raiment of the Hereafter:
وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ
(and as an adornment; and the raiment of the Taqwa, that is better) (7:26).
Condemnation of the Idolators' attribution of Offspring to Allah
Here Allah speaks of the lies and fabrications of the idolators, when they devoted some of their cattle to their false gods and some to Allah, as He described in Surat Al-An`am where He said:
وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالاٌّنْعَامِ نَصِيباً فَقَالُواْ هَـذَا لِلَّهِ بِزَعْمِهِمْ وَهَـذَا لِشُرَكَآئِنَا فَمَا كَانَ لِشُرَكَآئِهِمْ فَلاَ يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَآئِهِمْ سَآءَ مَا يَحْكُمُونَ
(And they assign to Allah share of the tilth and cattle which He has created, and they say: "This is for Allah" according to their claim, "and this is for our partners." But the share of their partners reaches not Allah, while the share of Allah reaches their partners! Evil is the way they judge!) (6:136). Similarly, out of the two kinds of offspring, sons and daughters, they assigned to Him the worst and least valuable (in their eyes), i.e., daughters, as Allah says:
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) And Allah says here:
وَجَعَلُواْ لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ الإنسَـنَ لَكَفُورٌ مُّبِينٌ
(Yet, they assign to some of His servants a share with Him. Verily, man is indeed a manifest ingrate!) Then He says:
أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَـكُم بِالْبَنِينَ
(Or has He taken daughters out of what He has created, and He has selected for you sons) This is a denunciation of them in the strongest terms, as He goes on to say:
وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَـنِ مَثَلاً ظَلَّ وَجْهُهُ مُسْوَدّاً وَهُوَ كَظِيمٌ
(And if one of them is informed of the news of that which he sets forth as a parable to the Most Gracious, his face becomes dark, and he is filled with grief!) means, if one of these people is given the news that there has been born to him one of those which he attributes to Allah, i.e., a daughter, he hates this news and it depresses and overwhelms him so much that he keeps away from people because he feels so ashamed. Allah says, so how can they dislike that so much and yet they attribute it to Allah
أَوَمَن يُنَشَّأُ فِى الْحِلْيَةِ وَهُوَ فِى الْخِصَامِ غَيْرُ مُبِينٍ
(A creature who is brought up in adornments, and who in dispute cannot make itself clear) means, women are regarded as lacking something, which they make up for with jewelry and adornments from the time of childhood onwards, and when there is a dispute, they cannot speak up and defend themselves clearly, so how can this be attributed to Allah
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً
(And they make females the angels who themselves are servants of the Most Gracious.) means, that is what they believe about them, but Allah denounces them for that and says:
أَشَهِدُواْ خَلْقَهُمْ
(Did they witness their creation) meaning, did they see Allah creating them as females
سَتُكْتَبُ شَهَـدَتُهُمْ
(Their testimony will be recorded,) means, concerning that,
وَيُسْـَلُونَ
(and they will be questioned!) means, about that, on the Day of Resurrection. This is a stern warning and a serious threat.
وَقَالُواْ لَوْ شَآءَ الرَّحْمَـنُ مَا عَبَدْنَـهُمْ
(And they said: "If it had been the will of the Most Gracious, we should not have worshipped them.") means, (they said:) `if Allah had willed, He would have prevented us from worshipping these idols which are images of the angels who are the daughters of Allah; He knows about this and He approves of it.' By saying this, they combined several types of error: First: They attributed offspring to Allah -- exalted and sanctified be He far above that. Second: They claimed that He chose daughters rather than sons, and they made the angels, who are the servants of the Most Gracious, female. Third: They worshipped them with no proof, evidence or permission from Allah. This was based on mere opinion, whims and desires, imitation of their elders and forefathers, and pure ignorance. They used Allah's decree as an excuse, and this reasoning betrayed their ignorance. Fourth: Allah denounced them for this in the strongest terms, for from the time He first sent Messengers and revealed Books, the command was to worship Him Alone with no partner or associate, and it was forbidden to worship anything other than Him. Allah says:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُمْ مَّنْ حَقَّتْ عَلَيْهِ الضَّلَـلَةُ فَسِيرُواْ فِى الاٌّرْضِ فَانظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid all false deities." Then of them were some whom Allah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied.) (16:36)
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask those of Our Messengers whom We sent before you: "Did We ever appoint gods to be worshipped besides the Most Gracious") (43:45) And Allah says in this Ayah, after mentioning this argument of theirs:
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ
(They have no knowledge whatsoever of that.) meaning, of the truth of what they say and the arguments they put forward.
وَإِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They do nothing but lie!) means, they tell lies and fabricate untruths.
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They have no knowledge whatsoever of that. They do nothing but lie!) Mujahid said, "They do not appreciate the power of Allah."
The Idolators have no Proof
Allah condemns the idolators for worshipping others instead of Allah with no evidence or proof for doing so.
أَمْ ءَاتَيْنَـهُمْ كِتَـباً مِّن قَبْلِهِ
(Or have We given them any Book before this) means, before their idolatry.
فَهُم بِهِ مُسْتَمْسِكُونَ
(to which they are holding fast) means, with regard to what they are doing. This is not the case. This is like the Ayah:
أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَـناً فَهُوَ يَتَكَلَّمُ بِمَا كَانُواْ بِهِ يُشْرِكُونَ
(Or have We revealed to them an authority (a Scripture), which speaks of that which they have been associating with Him) (30:35) meaning, that did not happen. Then Allah says:
بَلْ قَالُواْ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّهْتَدُونَ
(Nay! They say: "we found our fathers following a certain way and religion (Ummah), and we guide ourselves by their footsteps.") meaning, they have no grounds for their belief in idolatry apart from the fact that they are imitating their fathers and forefathers who were following a certain Ummah or way, i.e., religion. The word Ummah is used in a similar manner elsewhere, where Allah says:
إِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً
(And verily, this your religion (Ummah) is one religion) (23:52), and they said;
وَإِنَّا عَلَى ءَاثَـرِهِم
(and we by their footsteps) means, behind them
مُّهْتَدُونَ
(We guide ourselves) This is their claim with no evidence. Then Allah points out that what these people say was already said by those who were like them among the nations of the past who disbelieved in the Messengers. Their hearts and their words are similar.
كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ - أَتَوَاصَوْاْ بِهِ بَلْ هُمْ قَوْمٌ طَـغُونَ
(Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!" Have they transmitted this saying to these Nay, they are themselves a people transgressing beyond bounds!) (51:52-53) And Allah says here:
وَكَذَلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ
(And similarly, We sent not a warner before you to any town (people) but the luxurious ones among them said: "We found our fathers following a certain way and religion, and we will indeed follow their footsteps.") Then He says:
قُلْ
(Say) -- `O Muhammad, to these idolators --'
أَوَلَوْ جِئْتُكُمْ بِأَهْدَى مِمَّا وَجَدتُّمْ عَلَيْهِ ءَابَآءَكُمْ قَالُواْ إِنَّا بِمَآ أُرْسِلْتُمْ بِهِ كَـفِرُونَ
("Even if I bring you better guidance than that which you found your fathers following" They said: "Verily, we disbelieve in that with which you have been sent.") `Even if they were convinced of the truth of what you have brought to them, they will not follow it, because of their evil intentions and their arrogance towards the truth and its people.'
فَانتَقَمْنَا مِنْهُمْ
(So We took revenge on them) means, on the disbelieving nations, by inflicting various kinds of punishments, as Allah has described in the stories of those nations.
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(then see what was the end of those who denied) means, see what became of them, how they were destroyed and how Allah saved the believers.
Ibrahim's Declaration of Tawhid Here
Allah tells us about His servant, Messenger and close Friend, the leader of the monotheists and the father of all subsequent Prophets, from whom Quraysh were descended and claimed to have taken their religion. He disowned his father's and his people's worship of idols and said:
وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
("Verily, I am innocent of what you worship, except Him Who created me; and verily, He will guide me." And he made it a Word lasting among his offspring,) The Word means the worship of Allah Alone with no partner or associate, and the denunciation of all gods apart from Him, i.e., La ilaha illallah. He left this word as an example to be followed by those of his progeny who were guided by Allah.
لَعَلَّهُمْ يَرْجِعُونَ
(that they may turn back.) means, come back to this word. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi and others commented on the Ayah:
وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
(And he made it a Word lasting among his offspring,) "This means, La ilaha illallah, and there are still those among his offspring who say it." A similar view was narrated from Ibn `Abbas, may Allah be pleased with him. Ibn Zayd said, "The word of Islam," which refers to the same thing suggested by the group.
How the People of Makkah turned away from the Messenger and opposed Him, and His Response
Allah further says:
بَلْ مَتَّعْتُ هَـؤُلاَءِ
(Nay, but I gave to these) means, the idolators,
وَءَابَآءَهُمْ
(and their fathers) means, they lived a long life in their misguidance.
حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ
(till there came to them the truth, and a Messenger making things clear.) means, his message is clear and his warning is clear.
وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ
(And when the truth came to them, they said: "This is magic, and we disbelieve therein.") means, they were arrogant and stubborn, and they pushed him away out of disbelief, envy and transgression.
وَقَالُواْ
(And they say) means, objecting to that which Allah has revealed to him,
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
(Why is not this Qur'an sent down to some great man of the two towns) meaning, why was this Qur'an not revealed to some man who was great and prominent in their eyes, from the two towns, i.e., Makkah and At-Ta'if This was the view of Ibn `Abbas, may Allah be pleased with him, `Ikrimah, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and Ibn Zayd. Several scholars of Tafsir stated that by this, the Quraysh meant Al-Walid bin Al-Mughirah and `Urwah bin Mas`ud Ath-Thaqafi. The apparent meaning is that what they meant was a great man from either of the two towns. Allah responded to their rejection by saying:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) meaning, the matter has nothing to do with them; it is for Allah to decide. Allah knows best where to direct His Message, and He does not reveal it except to the one who is the purest in heart and soul, and of the noblest descent. Then Allah points out that He differentiates among His creation in terms of what He gives them of wealth, provision, intellect, understanding and other visible and hidden strengths:
نَحْنُ قَسَمْنَا بَيْنَهُمْ مَّعِيشَتَهُمْ فِى الْحَيَوةِ الدُّنْيَا
(It is We Who portion out between them their livelihood in this world,)
لِّيَتَّخِذَ بَعْضُهُم بَعْضاً سُخْرِيّاً
(so that some may employ others in their work.) It was said that this means that some employ others in their work, because one needs the other, and vice versa. This was the view of As-Suddi and others.
وَرَحْمَةُ رَبِّكَ خَيْرٌ مِّمَّا يَجْمَعُونَ
(But the mercy of your Lord is better than which they amass.) means, the mercy of Allah towards His creation is better for them than the wealth and conveniences of this world which they possess.
Wealth is not a Sign of Divine Pleasure
وَلَوْلاَ أَن يَكُونَ النَّاسُ أُمَّةً وَحِدَةً
(And were it not that mankind would have become of one community,) means, `were it not for the fact that many ignorant people would think that Our giving them wealth was a sign that We love the person to whom We give it, and thus they would have agreed upon disbelief for the sake of wealth.' This is the view of Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and others.
لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَـنِ لِبُيُوتِهِمْ سُقُفاً مِّن فِضَّةٍ وَمَعَارِجَ
(We would have provided for those who disbelieve in the Most Gracious, silver roofs for their houses, and elevators) means, ladders and staircases of silver. This was the view of Ibn `Abbas, Mujahid, Qatadah, As-Suddi, Ibn Zayd and others.
عَلَيْهَا يَظْهَرُونَ
(whereby they ascend,) means, go up. And their houses would have doors, i.e., locks on their doors,
وَسُرُراً عَلَيْهَا يَتَّكِئُونَ
(and thrones on which they could recline,) means, all of that would be made of silver.
وَزُخْرُفاً
(And adornments) means, and gold. This was the view of Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd.
وَإِن كُلُّ ذَلِكَ لَمَّا مَتَـعُ الْحَيَوةِ الدُّنْيَا
(Yet all this would have been nothing but an enjoyment of this world.) means, all that belongs to this transient world which is insignificant before Allah. He hastens their reward for good deeds in the form of luxuries in this world, so that when they reach the Hereafter, they will have no good merits with Allah for which they may be rewarded, as was reported in the Sahih Hadith. It was reported in another Hadith:
«لَوْ أَنَّ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاء»
(If this world were worth a gnat's wing before Allah, He would not give a disbeliever a drink of water.) Al-Baghawi narrated its chain of narration.
وَالاٌّخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ
(And the Hereafter with your Lord is (only) for those who have Taqwa.) means, it is exclusively for them, and no one else will share it with them. When `Umar bin Al-Khattab, may Allah be pleased with him, visited the Messenger ﷺ of Allah in seclusion, when he was keeping away from his wives, and he saw him resting on a rough mat which had left marks on his side, his eyes filled with tears and he said, "O Messenger of Allah, look at this Chosroes and this Caesar with all that they have, and you are the best of Allah's creation. " The Messenger of Allah ﷺ was reclining, but he sat up and said:
«أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟»
(Are you in doubt, O son of Al-Khattab) Then he said:
«أُولئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَـيِّـبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا»
(Those are people for whom the enjoyments are hastened in this world.) According to another report:
«أَمَا تَرْضَى أَنْ تَــكُونَ لَهُمُ الدُّنْيَا وَلَنَا الْاخِرَة»
(Does it not please you that this world is for them and the Hereafter is for us) In as the Two Sahihs and elsewhere, it is reported that the Messenger of Allah ﷺ said:
«لَا تَشْرَبُوا فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ، وَلَا تَأْكُلُوا فِي صِحَافِهَا، فَإِنَّهَا لَهُمْ فِي الدُّنْيَا وَلَنَا فِي الْاخِرَة»
(Do not drink from vessels of gold and silver, and do not eat from plates of the same, for these things are for them in this world and for us in the Hereafter.) Allah has granted these things to them in this world because it is insignificant, as was reported by At-Tirmidhi and Ibn Majah via Abu Hazim from Sahl bin Sa`d, who said, "The Messenger of Allah ﷺ said:
«لَوْ كَانَتِ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاءٍ أَبَدًا»
n(If this world were worth a gnat's wing before Allah, He would never give a disbeliever a drink of water.)" At-Tirmidhi said: "Hasan Sahih."
The Shaytan is the Companion of the One Who turns away from Ar-Rahman
وَمَن يَعْشُ
(And whosoever Ya`shu (turns away blindly)) means, whoever willfully ignores and turns away
عَن ذِكْرِ الرَّحْمَـنِ
(from the remembrance of the Most Gracious,) Al-`Asha (the root of Ya`sh) refers to weakness of vision; what is meant here is weakness of insight.
نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ
(We appoint for him Shaytan to be a Qarin (a companion) to him.) This is like the Ayat:
وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى
(And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him) (4:115),
فَلَمَّا زَاغُواْ أَزَاغَ اللَّهُ قُلُوبَهُمْ
(So when they turned away, Allah turned their hearts away) (61:5), and
وَقَيَّضْنَا لَهُمْ قُرَنَآءَ فَزَيَّنُواْ لَهُم مَّا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
(And We have assigned for them intimate companions, who have made fair seeming to them, what was before them and what was behind them) (41:25). Allah says here:
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ حَتَّى إِذَا جَآءَنَا
(And verily, they hinder them from the path, but they think that they are guided aright! Until, when he comes to Us,) meaning, for this person who willfully neglects true guidance, We send to him a Shaytan to lead him astray and show him the path to Hell. When he comes before Allah on the Day of Resurrection, he will complain about the Shaytan who was appointed to accompany him.
قَالَ يلَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ
(he says, "Would that between me and you were the distance of the two easts -- a worst companion (indeed)!") Some of them recited it; (حَتْى إِذَا جَاءَانَا) (Till, when they both come to Us.) referring to the companion Shaytan and the one whom he accompanies. Then Allah says:
وَلَن يَنفَعَكُمُ الْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِى الْعَذَابِ مُشْتَرِكُونَ
(It will profit you not this Day as you did wrong, (and) that you will be sharers in the punishment.) means, `your being together in the Fire will not help you in the slightest, and you will both partake of the painful punishment.' Allah says:
أَفَأَنتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِى الْعُمْىَ وَمَن كَانَ فِى ضَلَـلٍ مُّبِينٍ
Can you make the deaf to hear, or can you guide the blind or him who is in manifest error؟ means, `that is not up to you. All you have to do is convey the Message, but you do not have to guide them. Allah guides whomsoever He wills and sends astray whomsoever He wills, and He is Wise and Just in doing so.'
Allah's Vengeance upon the Enemies of His Messenger will surely come to pass
Allah further says:
فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُم مُّنتَقِمُونَ
(And even if We take you away, We shall indeed take vengeance on them.) means, `We will inevitably wreak vengeance upon them and punish them, even if you pass away.'
أَوْ نُرِيَنَّكَ الَّذِى وَعَدْنَـهُمْ فَإِنَّا عَلَيْهِمْ مُّقْتَدِرُونَ
(Or (if) We show you that wherewith We threaten them, then verily, We have perfect command over them.) means, `We are able to do both,' but Allah will not take His Messenger (in death) until He gives him the joy of seeing his enemies brought low and gives him power and authority over them and their wealth. This was the view of As-Suddi and was the opinion favored by Ibn Jarir.
Encouragement to adhere to the Qur'an
Allah then says;
فَاسْتَمْسِكْ بِالَّذِى أُوحِىَ إِلَيْكَ إِنَّكَ عَلَى صِرَطٍ مُّسْتَقِيمٍ
(So hold you fast to that which is revealed to you. Verily, you are on the straight path.) means, hold fast to the Qur'an which has been sent down to your heart, for it is truth and what it leads to is truth that shows the way to the straight path that leads to Gardens of Delight and eternal, everlasting goodness.
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is a Dhikr for you and your people,) It was said that this means, `it is an honor for you and your people;' this was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah, As-Suddi and Ibn Zayd. This means that it is an honor for them in that it was revealed in their language, so they are the people who have the best understanding of it among mankind and hence are obliged to be the most steadfast in adhering to its commandments. This is how the best of them were, the first immigrants and those who emulated them and followed them. It was also said that the meaning of the phrase;
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is indeed a Dhikr for you and your people,) was that `it was sent to remind you and your people.' The fact that they are singled out does not exclude others. This is like the Ayat:
لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَـباً فِيهِ ذِكْرُكُمْ أَفَلاَ تَعْقِلُونَ
(Indeed, We have sent down for you (O mankind) a Book in which there is Dhikrukum (your Reminder). Will you not then understand) (21:10)
وَأَنذِرْ عَشِيرَتَكَ الاٌّقْرَبِينَ
(And warn your tribe of near kindred) (26:214)
وَسَوْفَ تُسْـَلُونَ
(and you will be questioned.) means, `about this Qur'an, and how you acted upon it and what your response to it was.'
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask whom We sent before you of Our Messengers: "Did We ever appoint gods to be worshipped besides the Most Gracious") means, `all the Messengers called their people to the same as that to which you are calling mankind, namely the worship of Allah Alone with no partner or associate, and they forbade the worship of idols and false gods.' This is like the Ayah:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah (nation) a Messenger (proclaiming): "Worship Allah, and avoid all false deities.") (16:36) Mujahid said that `Abdullah bin Mas`ud recited it: (وَاسْأَلِ الَّذِينَ أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ (مِنْ) رُسُلِنَا) (And ask those whom We sent before you of Our Messengers.) This was narrated by Qatadah, Ad-Dahhak and As-Suddi from Ibn Mas`ud, may Allah be pleased with him. Yet this appears to be an explanation rather than an alternate version of recitation. And Allah knows best.
Musa was sent with the Message of Tawhid to Fir`awn and His Chiefs
Here Allah tells us about His servant and Messenger Musa, peace be upon him, and how He sent him to Fir`awn and his chiefs. That is, his governors, ministers, leaders and followers among the Egyptians and the Children of Israel. Allah sent him to call them to worship Allah alone, with no partner or associate, and to forbid them from worshipping anything other than Him. He sent him with mighty signs, such as his hand and his staff, other signs such as the flood, locusts, Qummal, frogs and blood, and the loss of their crops and lives. Yet despite all that they remained arrogant and stubbornly refused to follow him; they rejected his message and made fun of it, and laughed at the one who had brought it.
وَمَا نُرِيِهِم مِّنْ ءَايَةٍ إِلاَّ هِىَ أَكْبَرُ مِنْ أُخْتِهَا
(And not an Ayah We showed them but it was greater than its fellow preceding it,) but despite that they would not give up their sin, misguidance, ignorance and confusion. Every time one of these signs came to them, they would go and implore Musa, saying,
يأَيُّهَ السَّاحِرُ
("O you sorcerer!...") meaning, expert or knowledgeable one -- this was the view of Ibn Jarir. The scholars of that time were the sorcerers or magicians, and magic was not regarded as something reprehensible by them at that time, so this was not a slight on their part. They were in a state of need, so it would not have been appropriate for them to insult him. This was a way of honoring him, as they thought. On each occasion, they promised Musa that if the torment was lifted from them, they would believe in him and let the Children of Israel go with him, but on each occasion they went back on their word. This is like the Ayat:
فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ ءَايَـتٍ مّفَصَّلاَتٍ فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً مُّجْرِمِينَ - وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْزُ قَالُواْ يَمُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ لَئِن كَشَفْتَ عَنَّا الرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِى إِسْرَءِيلَ - فَلَمَّا كَشَفْنَا عَنْهُمُ الرِّجْزَ إِلَى أَجَلٍ هُم بَـلِغُوهُ إِذَا هُمْ يَنكُثُونَ
(So We sent on them: the flood, the locusts, the Qummal, the frogs, and the blood; manifest signs, yet they remained arrogant, and they were of those people who were criminals. And when the punishment struck them, they said: "O Musa! Invoke your Lord for us because of His promise to you. If you remove the punishment from us, we indeed shall believe in you, and we shall let the Children of Israel go with you." But when We removed the punishment from them to a fixed term, which they had to reach, behold! they broke their word!) (7:133-135)
Fir`awn's Address to His People and how Allah punished Him
Allah tells us how Fir`awn stubbornly persisted in his rebellion and disbelief. He assembled his people and addressed them in a vainglorious fashion, boasting of his dominion over Egypt.
أَلَيْسَ لِى مُلْكُ مِصْرَ وَهَـذِهِ الاٌّنْهَـرُ تَجْرِى مِن تَحْتِى
(Is not mine the dominion of Egypt, and these rivers flowing underneath me) Qatadah said, "They had gardens and rivers of flowing water."
أَفلاَ تُبْصِرُونَ
(See you not then) means, `do you not see my position of might and power' -- implying that Musa and his followers were poor and weak. This is like the Ayah:
فَحَشَرَ فَنَادَى - فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى - فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى
(Then he gathered (his people) and cried aloud, saying: "I am your lord, most high." So Allah seized him with punishment for his last and first transgression.) (79:23-25)
أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ
(Am I not better than this one who is despicable) As-Suddi said, "He was saying, `indeed I am better than this one, who is despicable'." Some of the grammarians of Basrah said that Fir`awn -- may the curse of Allah be upon him -- was saying that he was better than Musa, peace be upon him. But this is an obvious lie, may continued curses be upon him until the Day of Resurrection. By describing Musa as despicable he meant -- as Sufyan said -- insignificant. Qatadah and As-Suddi said, "He meant, weak." Ibn Jarir said, "He meant, he had no power, authority or wealth."
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly) means, he cannot speak clearly, he stammers and cannot speak well. Fir`awn's description of Musa as "despicable" is a lie; rather it is he who was despicable and insignificant, lacking in physical, moral and religious terms, and it is Musa who was noble, truthful, righteous and upright.
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly). This was also a lie. Although something happened to Musa's tongue when he was a child, when it was burnt by a coal. He asked Allah to loosen the knot from his tongue (i.e., to correct his speech defect) so that they could understand what he said, and Allah had answered his prayer and said:
قَدْ أُوتِيتَ سُؤْلَكَ يمُوسَى
(You are granted your request, O Musa) (20:36). It may be the case that some problem remained which he had not asked to be relieved of, as Al-Hasan Al-Basri suggested, and that he had asked only to be relieved of that which stood in the way of his conveying the Message. A person cannot be blamed for physical matters over which he has no control. Even though Fir`awn had the intelligence to understand that, he wanted to confuse and mislead his people, who were ignorant and stupid. So he said:
فَلَوْلاَ أُلْقِىَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ
(Why then are not golden bracelets bestowed on him...) meaning, adornments which are placed on the arms. This was the view of Ibn `Abbas, may Allah be pleased with him, Qatadah and others.
أَوْ جَآءَ مَعَهُ الْمَلَـئِكَةُ مُقْتَرِنِينَ
(or angels sent along with him) meaning, to serve him and to testify that he is telling the truth. He looked only at outward appearances and did not understand the true inner matters that are clearer than what he focused on, if only he had understood that. Allah says:
فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ
(Thus he fooled his people, and they obeyed him.) meaning, he confused them and invited them to misguidance, and they responded to him.
إِنَّهُمْ كَانُواْ قَوْماً فَـسِقِينَ
(Verily, they were ever a people who were rebellious.) Then Allah says:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said it means: "When they angered Us means, they provoked Our wrath." Ad-Dahhak said, it means "They made Us angry." This was also the view of Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and other scholars of Tafsir. Ibn Abi Hatim recorded that `Uqbah bin `Amir, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«إِذَا رَأَيْتَ اللهَ تَبَارَكَ وَتَعَالَى يُعْطِي الْعَبْدَ مَا يَشَاءُ، وَهُوَ مُقِيمٌ عَلى مَعَاصِيهِ، فَإِنَّمَا ذَلِكَ اسْتِدْرَاجٌ مِنْهُ لَه»
(When you see that Allah gives a person what he wants even though he is persisting in sin, that means that Allah is enticing him into destruction.) Then he recited:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) It was reported that Tariq bin Shihab said, "I was with `Abdullah, may Allah be pleased with him, and the issue of sudden death was mentioned. He said, `It is a relief for the believer and a source of regret for the disbeliever.' Then he recited the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all). " `Umar bin `Abdul-`Aziz, may Allah be pleased with him, said, "I found that punishment comes with negligence, meaning the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all)."
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) Abu Mijlaz said, "Precedent for others who do the same as they did." He and Mujahid said, "An example, i.e., a lesson to those who come after them." Allah is the One Who guides to the straight path, and unto Him is the final return.
The Contempt of the Quraysh for the son of Maryam, and His true Status with Allah
Allah tells us how the Quraysh persisted in their disbelief and stubborn arguments:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) Several others narrated that Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, As-Suddi and Ad-Dahhak said, "They laughed, i.e., they were astounded by that." Qatadah said, "They were repelled by that and they laughed." Ibrahim An-Nakha`i said, "They turned away." The reason for this was mentioned by Muhammad bin Ishaq in As-Sirah. He said, "According to what I have heard, the Messenger of Allah ﷺ sat down one day with Al-Walid bin Al-Mughirah in the Masjid, and An-Nadr bin Al-Harith came and sat down with them. There were also other men from the Quraysh in the gathering. The Messenger of Allah ﷺ spoke, then An-Nadr bin Al-Harith came up to him and the Messenger of Allah ﷺ spoke to him until he defeated him in argument. Then he recited to him and to them,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) Then the Messenger of Allah ﷺ got up and went to sit with `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah said to him, `By Allah, An-Nadr bin Al-Harith could not match the son of `Abd Al-Muttalib in argument. Muhammad ﷺ claims that we and these gods that we worship are fuel for Hell.' `Abdullah bin Az-Zab`ari said, `By Allah, if I meet with him I will defeat him in argument. Ask Muhammad ﷺ whether everyone that is worshipped instead of Allah will be in Hell with those who worshipped him, for we worship the angels, and the Jews worship `Uzayr, and the Christians worship the Messiah `Isa bin Maryam.' Al-Walid and those who were sitting with him were amazed at what `Abdullah bin Az-Zab`ari said, and they thought that he had come up with a good point. He said this to the Messenger of Allah ﷺ, who said:
«كُلُّ مَنْ أَحَبَّ أَنْ يُعْبَدَ مِنْ دُونِ اللهِ فَهُوَ مَعَ مَنْ عَبَدَهُ، فَإِنَّهُمْ إِنَّمَا يَعْبُدُونَ الشَّيْطَانَ وَمَنْ أَمَرَهُمْ بِعِبَادَتِه»
(Everyone who likes to worship something other than Allah will be with the one whom he worshipped, for indeed they are worshipping the Shaytan and whomever told them to worship that person.)" Then Allah revealed the words:
إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِّنَّا الْحُسْنَى أُوْلَـئِكَ عَنْهَا مُبْعَدُونَ
(Verily, those for whom the good has preceded from Us, they will be removed far therefrom (Hell)) (21:101), meaning that `Isa, `Uzayr and rabbis and monks who were also worshipped, who spent their lives in devotion towards Allah. The misguided people who came after them took them as lords instead of Allah. Concerning the notion of worshipping the angels as daughters of Allah, the following words were revealed:
وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً سُبْحَانَهُ بَلْ عِبَادٌ مُّكْرَمُونَ
(And they say: "The Most Gracious has begotten a son (or children)." Glory to Him! They are but honored servants.) (21:26) Concerning `Isa bin Maryam, the fact that he is worshipped instead of Allah, and to the amazement of Al-Walid and the others who were present at the argument, the following was revealed:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) meaning, they take this argument as a basis for rejecting your message. Then Allah mentions `Isa bin Maryam and says:
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ - وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(He was not more than a servant. We granted Our favor to him, and We made him an example for the Children of Israel. And if it were Our will, We would have made angels to replace you on the earth. And he (`Isa) shall be a known sign for the Hour. ) meaning, the miracles and signs that happened at his hands, such as raising the dead and healing the sick, are sufficient as signs of the approach of the Hour.
فَلاَ تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Therefore have no doubt concerning it. And follow Me! This is the straight path)." Ibn Jarir mentioned that Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him, commented on the Ayah:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) "This means the Quraysh, when it was said to them:
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) The Quraysh said to him: `What about `Isa bin Maryam' He said:
«ذَاكَ عَبْدُاللهِ وَرَسُولُه»
(He is the servant and Messenger of Allah.) They said, `By Allah, he means that we should take him as a lord just as the Christians took `Isa son of Maryam as a lord.' Then Allah said:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)."
وَقَالُواْ ءَأَالِهَتُنَا خَيْرٌ أَمْ هُوَ
(And say: "Are our gods better or is he"). Qatadah said, "They were saying, `our gods are better than him'." Qatadah said; "Ibn Mas`ud, may Allah be pleased with him, recited it (أَآلِهَتُنَا خَيْرٌ أَمْ هذَا) (Are our gods better or is this (person))" they mean Muhammad ﷺ.
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ
(They quoted not the above example except for argument.) means, for the sake of stubborn argument, for they knew that he (`Isa ) was not included in the Ayah (21:98), because that would not make sense. The words,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell!) (21:98) are addressed to the Quraysh, for they used to worship idols and false gods -- they did not worship the Messiah so why should he be included in what the Ayah says What they said was only for the sake of argument; they did not really believe in it. Imam Ahmad, may Allah have mercy on him, recorded that Abu Umamah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«مَا ضَلَّ قَوْمٌ بَعْدَ هُدًى كَانُوا عَلَيْهِ، إِلَّا أُوْرِثُوا الْجَدَل»
g(No people go astray after having been guided, but they resort to (futile) argument.) Then the Messenger of Allah ﷺ recited this Ayah:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)." It was also recorded by At-Tirmidhi, Ibn Majah and Ibn Jarir. At-Tirmidhi said, "This Hadith is Hasan Sahih, we do not know it except from the Hadith of Hajjaj bin Dinar..."
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ
(He (`Isa) was not more than a servant. We granted Our favor to him,) means, `Isa, peace be upon him; he was no more than one of the servants of Allah whom Allah blessed with prophethood and messengership.
وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ
(and We made him an example for the Children of Israel.) means, `a sign, proof and evidence of Our power to do whatever We will.'
وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ
(And if it were Our will, We would have made angels to replace you on the earth.) As-Suddi said, "They would have taken your place on (the earth). " Ibn `Abbas, may Allah be pleased with him, and Qatadah said, "They would have succeeded one another just as you succeed one another." This view is implied by the former veiw. Mujahid said, "They would have populated the earth instead of you." Allah's saying:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he (`Isa) shall be a known sign for (the coming of) the Hour.) The correct view concerning this phrase is that it refers to his descent before the Day of Resurrection, as Allah says:
وَإِن مِّنْ أَهْلِ الْكِتَـبِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ
(And there is none of the People of the Scripture but must believe in him before his death) (4:159). -- meaning before the death of `Isa, peace be upon him --
وَيَوْمَ الْقِيَـمَةِ يَكُونُ عَلَيْهِمْ شَهِيداً
And on the Day of Resurrection, he will be a witness against them )4:159(. This meaning has the support from an alternate recitation of the Aya0t؛ (وَإِنَّهُ لَعَلَمٌ لِلسَّاعَةِ) (And he shall be a known sign for (the coming of) the Hour.) means, evidence that the Hour will surely come. Mujahid said:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he shall be a sign for (the coming of) the Hour.) means, sign and "One of the signs of the Hour will be the appearance of `Isa son of Maryam before the Day of Resurrection. " Something similar was also narrated from Abu Hurayrah, Ibn `Abbas, `Abu Al-`Aliyah, Abu Malik, `Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others. Many Mutawatir Hadiths report that the Messenger of Allah ﷺ said that `Isa will descend before the Day of Resurrection as a just ruler and fair judge.
فَلاَ تَمْتَرُنَّ بِهَا
(Therefore have no doubt concerning it.) means, do not doubt that it will surely come to pass.
وَاتَّبِعُونِ
(And follow Me.) means, `in what I tell you about it.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌوَلاَ يَصُدَّنَّكُمُ الشَّيْطَـنُ
(This is the straight path. And let not Shaytan hinder you.) means, from following the truth.
إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌوَلَمَّا جَآءَ عِيسَى بِالْبَيِّنَـتِ قَالَ قَدْ جِئْتُكُم بِالْحِكْمَةِ
(Verily, he (Satan) to you is a plain enemy. And when `Isa came with (Our) clear proofs, he said: "I have come to you with Al-Hikmah..."), meaning prophethood:
وَلأُبَيِّنَ لَكُم بَعْضَ الَّذِى تَخْتَلِفُونَ فِيهِ
(and in order to make clear to you some of the (points) in which you differ.) Ibn Jarir said, "This means religious matters, not worldly matters." What he said is good.
فَاتَّقُواْ اللَّهَ
(Therefore have Taqwa of Allah) means, `with regard to what I command you to do.'
وَأَطِيعُونِ
(and obey me.) means, `in what I bring to you.'
إِنَّ اللَّهَ هُوَ رَبِّى وَرَبُّكُمْ فَاعْبُدُوهُ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Verily, Allah! He is my Lord and your Lord. So worship Him. This is the straight path.) means, `you and I are enslaved to Him, in need of Him and we commonly share in the worship of Him Alone, associating none with Him.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(This is the straight path) means, `what I have brought to you is the straight path, which is the worship of the Lord, may He exalted, Alone.'
فَاخْتَلَفَ الاٌّحْزَابُ مِن بَيْنِهِمْ
(But the sects from among themselves differed. ) means, they differed and became parties and factions, some who stated that he (`Isa) was the servant and Messenger of Allah -- which is true - while others claimed that he was the son of Allah or that he himself was Allah -- glorified be Allah far above what they say. Allah says:
فَوَيْلٌ لِّلَّذِينَ ظَلَمُواْ مِنْ عَذَابِ يَوْمٍ أَلِيمٍ
(So woe to those who do wrong from the torment of a painful Day)!
The Resurrection will come suddenly, and Enmity will arise between close Friends among the Disbeliev
Allah says, `do these idolaters who disbelieve in the Messengers wait'
إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ
(only for the Hour that it shall come upon them suddenly while they perceive not) means, for it is real and will inevitably come to pass, and these negligent people are unprepared for it. When it comes, it will catch them unawares, and on that Day they will feel the utmost regret when regret will not benefit them in the slightest and will not afford them any protection.
الاٌّخِلاَءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلاَّ الْمُتَّقِينَ
(Friends on that Day will be foes one to another except those who have Taqwa.) means, every friendship that exists for a purpose other than for the sake of Allah will turn to enmity on the Day of Resurrection, except for that which is for the sake of Allah, which will last forever. This is like the statement of Ibrahim, peace be upon him, to his people:
إِنَّمَا اتَّخَذْتُمْ مِّن دُونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِّن نَّـصِرِينَ
(You have taken (for worship) idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.) (29:25)
Good News for Those with Taqwa on the Day of Resurrection, and Their entry into Paradise
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُوَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) Then He will give them the glad tidings:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) means, their hearts believed and they submitted inwardly and outwardly to the Laws of Allah. Al-Mu`tamir bin Sulayman narrated that his father said: "When the Day of Resurrection comes and the people are resurrected, there will be no one left who will not be filled with terror. Then a caller will cry out:
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) So all the people will be filled with hope, but this will be followed by the words:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) Then all of mankind will be filled with despair apart from the believers."
ادْخُلُواْ الْجَنَّةَ
(Enter Paradise, ) means, they will be told to enter Paradise.
أَنتُمْ وَأَزْوَجُكُمْ
(you and your wives,) means, your counterparts
تُحْبَرُونَ
(in happiness (Tuhbarun).) means, in delight and joy.
يُطَافُ عَلَيْهِمْ بِصِحَـفٍ مِّن ذَهَبٍ وَأَكْوَبٍ
(Trays of gold and cups will be passed round them;) means, fine vessels of gold containing food and drink, without spouts or handles. (وَفِيهَا مَا تَشْتَهِي الْأَنْفُسُ) (there will be) therein all that their souls could desire). Some of them recited:
مَا تَشْتَهِيهِ الاٌّنْفُسُ
(that their souls desire,)
وَتَلَذُّ الاٌّعْيُنُ
(and all that eyes could delight in) means, of good food, delightful fragrances and beautiful scenes.
وَأَنتُمْ فِيهَا
(and you will therein) means, in Paradise
خَـلِدُونَ
(abide forever) means, you will never leave it or want to exchange it. Then it will be said to them, as a reminder of the blessing and favor of Allah:
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise, which you have been made to inherit because of your deeds that you used to do.) means, the righteous deeds which were the cause of your being included in the mercy of Allah. For no one will be admitted to Paradise by virtue of their deeds alone; that will be by the mercy and grace of Allah. But the varying ranks and degrees of Paradise will be attained according to one's righteous deeds.
لَكُمْ فِيهَا فَـكِهَةٌ كَثِيرَةٌ
(Therein for you will be fruits in plenty,) means, of all kinds.
مِّنْهَا تَأْكُلُونَ
(of which you will eat.) means, whatever you choose and desire. When food and drink are mentioned, fruit is also mentioned to complete the picture of blessing and joy. And Allah knows best.
The Punishment of the Doomed
The description of the state of the blessed is followed by a description of the state of the doomed.
إِنَّ الْمُجْرِمِينَ فِى عَذَابِ جَهَنَّمَ خَـلِدُونَ لاَ يُفَتَّرُ عَنْهُمْ
(Verily, the criminals will be in the torment of Hell to abide therein forever. It will not be lightened for them,) meaning, not even for one moment.
وَهُمْ فِيهِ مُبْلِسُونَ
(and they will be plunged into destruction with deep regrets, sorrows and in despair therein,) means, they will despair of any goodness.
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) means, by their committing wrong actions after proof had been established against them and Messengers had been sent to them, but they rejected them and rebelled, so they are to be punished accordingly. And your Lord is not at all unjust to (His) servants.
وَنَادَوْاْ يمَـلِكُ
(And they will cry: "O Malik...") who is the keeper of Hell. Al-Bukhari said, "Hajjaj bin Minhal told us, Sufyan bin `Uyaynah told us, from `Amr bin `Ata, ' from Safwan bin Ya`la that his father, may Allah be pleased with him, said, `I heard the Messenger of Allah ﷺ reciting on the Minbar:
وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ
(And they will cry: "O Malik! Let your Lord make an end of us.") meaning, `let Him destroy our souls and give us some respite from our predicament.' But it will be as Allah says:
لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا
(Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them) (35:36).
وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا
(But it will be avoided by the wretched, who will enter the great Fire. There he will neither die (to be in rest) nor live (a good living).) (87:11-13). When they ask to be allowed to die, Malik will answer them:
قَالَ إِنَّكُمْ مَّـكِثُونَ
He will say: Verily, you shall abide forever. meaning, you will have no way out from it and no refuge. Then the reason why they are doomed will be given, which is their stubborn resistance to the truth. Allah says:
لَقَدْ جِئْنَـكُم بِالْحَقِّ
(Indeed We have brought the truth to you, ) meaning, `We have explained it to you clearly and in detail.'
وَلَـكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَـرِهُونَ
(but most of you have a hatred for the truth.) means, `but your nature could not accept it and did not seek it; on the contrary, you followed and venerated falsehood, and you stood in the way of truth and refused it, and despised its followers.' So they will blame themselves and will feel regret at the time when regret will not be of any benefit to them. Then Allah says:
أَمْ أَبْرَمُواْ أَمْراً فَإِنَّا مُبْرِمُونَ
(Or have they plotted some plan Then We too are planning.) Mujahid said, "They wanted to plot some evil, but We are also planning." What Mujahid said is like the Ayah:
وَمَكَرُواْ مَكْراً وَمَكَرْنَا مَكْراً وَهُمْ لاَ يَشْعُرُونَ
(So they plotted a plot, and We planned a plan, while they perceived not.) (27:50). The idolators were trying their utmost to find ways of refuting the truth with falsehood, but Allah planned it so that the consequences of that would backfire on them. He said in refutation:
أَمْ يَحْسَبُونَ أَنَّا لاَ نَسْمَعُ سِرَّهُمْ وَنَجْوَهُم
(Or do they think that We hear not their secrets and their private counsel) meaning, what they say secretly and openly.
بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ
(Yes (We do) and Our messengers are by them, to record.) means, `We know what they are doing, and the angels are also recording their deeds, major and minor.'
قُلْ إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
سُبْحَـنَ رَبّ السَّمَـوتِ وَالاْرْضِ رَبّ الْعَرْشِ عَمَّا يَصِفُونَ- فَذَرْهُمْ يَخُوضُواْ وَيَلْعَبُواْ حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ- وَهُوَ الَّذِى فِى السَّمآء إِلَـهٌ وَفِى الاْرْضِ إِلَـهٌ وَهُوَ الْحَكِيمُ الْعَلِيمُ-
Allah has no Offspring Allah says:
قُلْ
(Say) -- `O Muhammad' --
إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
(If the Most Gracious had a son, then I am the first of the worshippers.) meaning, `if this were so, then I would worship Him on that basis, because I am one of His servants; I obey all that He commands me and I am not too arrogant or proud to worship Him.' This conditional phrase does not mean that what is described could happen nor that is possible as Allah says:
لَّوْ أَرَادَ اللَّهُ أَن يَتَّخِذَ وَلَداً لاَّصْطَفَى مِمَّا يَخْلُقُ مَا يَشَآءُ سُبْحَـنَهُ هُوَ اللَّهُ الْوَحِدُ الْقَهَّارُ
(Had Allah willed to take a son, He could have chosen whom He willed out of those whom He created. But glory be to Him! He is Allah, the One, the Irresistible.) (39:4). Allah says here:
سُبْحَـنَ رَبِّ السَّمَـوَتِ وَالاٌّرْضِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ
(Glorified is the Lord of the heavens and the earth, the Lord of the Throne! Exalted be He from all that they ascribe (to Him).) meaning, exalted and sanctified and glorified be the Creator of all things far above having any offspring, for He is Unique, One and Eternally Self-Sufficient. There is none equal to Him or like Him, and He does not have any offspring.
فَذَرْهُمْ يَخُوضُواْ
(So leave them (alone) to speak nonsense) means, in their ignorance and misguidance,
وَيَلْعَبُواْ
(and play) in their world,
حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ
(until they meet the Day of theirs which they have been promised.) which is the Day of Resurrection, i.e., then they will come to know what their end and destination will be on that Day.
The Uniqueness of the Lord
وَهُوَ الَّذِى فِى السَّمآءِ إِلَـهٌ وَفِى الاٌّرْضِ إِلَـهٌ
(It is He Who is the only God in the heaven and the only God on the earth.) means, He is the God of those who are in the heavens and the God of those who are on earth; all of them worship Him and are humbled before Him.
وَهُوَ الْحَكِيمُ الْعَلِيمُ
(And He is the All-Wise, the All-Knower.) This Ayah is like the Ayah:
وَهُوَ اللَّهُ فِى السَّمَـوَتِ وَفِى الاٌّرْضِ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْ وَيَعْلَمُ مَا تَكْسِبُونَ
(And He is Allah in the heavens and on the earth; He knows what you conceal and what you reveal, and He knows what you earn.) (6:3) which means, He is the One who is called Allah in the heavens and on the earth.
وَتَبَارَكَ الَّذِى لَهُ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ وَمَا بَيْنَهُمَا
(And Blessed be He to Whom belongs the kingdom of the heavens and the earth, and all that is between them,) means, He is their Creator and Sovereign, the One Who is controlling them with none to resist or oppose His rule. Blessed and exalted be He far above the notion of His having a child. He is eternally free of all faults and shortcomings, because He is the Lord, the Exalted, the Almighty, the Sovereign of all things, Who is in control of all affairs.
وَعِندَهُ عِلْمُ السَّاعَةِ
(and with Whom is the knowledge of the Hour, ) means, no one knows when it will happen except Him.
وَإِلَيْهِ تُرْجَعُونَ
(and to Whom you (all) will be returned.) means, and each person will be requited for his deeds; if they are good, then he will be rewarded, and if they are bad, then he will be punished.
The Idols have no Power of Intercession
وَلاَ يَمْلِكُ الَّذِينَ يَدْعُونَ مِن دُونِهِ
(And those whom they invoke instead of Him have no power) means, the idols and false gods.
الشَّفَـعَةَ
(of intercession) means, they are not able to intercede for them.
إِلاَّ مَن شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ
(except for those who bear witness to the truth knowingly, and they know.) This means, but the one who bears witness to the truth has knowledge and insight, so his intercession with Allah will avail, by His leave.
The Idolators admit that Allah Alone is the Creator
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ فَأَنَّى يُؤْفَكُونَ
(And if you ask them who created them, they will surely say: "Allah." How then are they turned away) means, `if you ask these idolators who associate others in worship with Allah,'
مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ
(who created them, they will surely say: "Allah.") means, they will admit that He Alone is the Creator of all things and He has no partner in that. Yet despite that they still worship others alongside Him who have nothing and are able to do nothing. This is the utmost foolishness and stupidity. Allah says:
فَأَنَّى يُؤْفَكُونَ
(How then are they turned away)
The Prophet's Complaint to Allah
وَقِيلِهِ يرَبِّ إِنَّ هَـؤُلاَءِ قَوْمٌ لاَّ يُؤْمِنُونَ
(And his saying: "O my Lord! Verily, these are a people who believe not!") means, Muhammad ﷺ said this; he complained to his Lord about his people who did not believe in him, and said, `O Lord, these people do not believe.' This is like the Ayah:
وَقَالَ الرَّسُولُ يرَبِّ إِنَّ قَوْمِى اتَّخَذُواْ هَـذَا الْقُرْءاَنَ مَهْجُوراً
(And the Messenger will say: "O my Lord! Verily, my people deserted this Qur'an.") (25:30). This is the view of Ibn Mas`ud, may Allah be pleased with him, Mujahid and Qatadah, and this is how Ibn Jarir interpreted it. Al-Bukhari said: "`Abdullah -- meaning Ibn Mas`ud, may Allah be pleased with him -- recited (Ayah 88 of Az-Zukhruf): (وَقَالَ الرَّسُولُ ياربِّ) (And the Messenger will say: "O my Lord!") Mujahid said concerning the Ayah:
وَقِيلِهِ يرَبِّ إِنَّ هَـؤُلاَءِ قَوْمٌ لاَّ يُؤْمِنُونَ
(And his saying: "O my Lord! Verily, these are a people who believe not!") "Allah is stating what Muhammad ﷺ said." Qatadah said, "These are the words of your Prophet , when he complained about his people to his Lord."
فَاصْفَحْ عَنْهُمْ
(So turn away from them, ) means, from the idolators.
وَقُلْ سَلَـمٌ
(and say Salam (peace!)) means, `do not respond to them in the same evil manner in which they address you; but try to soften their hearts and forgive them in word and deed.'
فَسَوْفَ يَعْلَمُونَ
(But they will come to know.) This is a warning from Allah for them. His punishment, which cannot be warded off, struck them, and His religion and His word was supreme. Subsequently Jihad and striving were prescribed until the people entered the religion of Allah in crowds, and Islam spread throughout the east and the west. And Allah knows best. This is the end of the Tafsir of Surat Az-Zukhruf.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَتَبَارَكَ الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالأَرْضِ وَمَا بَيْنَهُمَا وَعِنْدَهُ عِلْمُ السَّاعَةِ وَإِلَيْهِ تُرْجَعُونَ (85)
يقول تعالى ذكره, وتبارك الذي له سلطان السموات السبع والأرض, وما بينهما من الأشياء كلها, جار على جميع ذلك حكمه, ماض فيهم قضاؤه. يقول: فكيف يكون له شريكا من كان في سلطانه وحكمه فيه نافذ.( وَعِنْدَهُ عِلْمُ السَّاعَةِ ) يقول: وعنده علم الساعة التي تقوم فيها القيامة, ويُحشر فيها الخلق من قبورهم لموقف الحساب.
قوله: ( وَإِلَيْهِ تُرْجَعُونَ ) يقول: وإليه أيها الناس تردّون من بعد مماتكم, فتصيرون إليه, فيجازي المحسن بإحسانه, والمسيء بإساءته.
Verset 86
Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Ha-Mim. La révélation du Livre vient d'Allah, le Puissant, l'Omniscient. (Ha-Mim. Par le Livre manifeste.) signifie : clair et évident tant dans ses termes que dans son sens, car il a été révélé dans la langue des Arabes, qui est la langue la plus éloquente pour la communication entre les gens. Allah dit : إِنَّا جَعَلْنَـهُ (En vérité, Nous l'avons fait) c'est-à-dire révélé, قُرْءَاناً عَرَبِيّاً (un Coran en arabe) c'est-à-dire dans la langue des Arabes, éloquent et clair ; لَعَلَّكُمْ تَعْقِلُونَ (afin que vous puissiez comprendre) c'est-à-dire afin que vous le compreniez et méditiez ses sens. Cela est semblable au verset : بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ (Dans une langue arabe claire.) (26:195). وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ (Et en vérité, il est dans la Mère du Livre auprès de Nous, certes élevé, plein de sagesse.) Cela explique le statut élevé du Coran auprès des hôtes célestes (les anges), afin que les habitants de la terre le respectent, le vénèrent et lui obéissent. وَأَنَّهُ (Et en vérité, il) c'est-à-dire le Coran, فِى أُمِّ الْكِتَـبِ (est dans la Mère du Livre) c'est-à-dire Al-Lawh Al-Mahfuz (la Tablette Préservée). C'était l'avis d'Ibn `Abbas et de Mujahid. لَدَيْنَآ (auprès de Nous) c'est-à-dire en Notre présence. C'était l'avis de Qatadah et d'autres. لَّعَلِّى (certes élevé) c'est-à-dire occupant une position d'honneur et de vertu. C'était l'avis de Qatadah. حَكِيمٌ (plein de sagesse) c'est-à-dire clair, sans confusion ni déviation. Tout cela indique son statut noble et sa vertu, comme Allah le dit ailleurs : إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ (Ceci est certes une récitation honorable. Dans un Livre bien gardé. Que seuls les purs peuvent toucher. Une révélation du Seigneur de tout ce qui existe.) (56:77-80). كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ (Non, c'est certes un rappel.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
حـم - تَنزِيلُ الْكِتَـبِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ
(Ha-Mim. By the manifest Book.) means, plain and clear in both wording and meaning, because it was revealed in the language of the Arabs, which is the most eloquent language for communication among people. Allah says:
إِنَّا جَعَلْنَـهُ
(Verily, We have made it) meaning, revealed it,
قُرْءَاناً عَرَبِيّاً
(a Qur'an in Arabic) meaning, in the language of the Arabs, eloquent and clear;
لَعَلَّكُمْ تَعْقِلُونَ
(that you may be able to understand.) means, that you may understand it and ponder its meanings. This is like the Ayah:
بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ
(In the plain Arabic language.) (26:195)
وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ
(And verily, it is in the Mother of the Book with Us, indeed exalted, full of wisdom.) This explains the high status of the Qur'an among the hosts on high (the angels), so that the people of earth will respect it, venerate it and obey it.
وَأَنَّهُ
(And verily, it) means, the Qur'an,
فِى أُمِّ الْكِتَـبِ
(is in the Mother of the Book) meaning, Al-Lawh Al-Mahfuz (the Preserved Tablet). This was the view of Ibn `Abbas and Mujahid.
لَدَيْنَآ
(with Us,) means, in Our presence. This was the view of Qatadah and others.
لَّعَلِّى
(indeed exalted) means, occupying a position of honor and virtue. This was the view of Qatadah.
حَكِيمٌ
(full of wisdom.) means, clear, with no confusion or deviation. All of this indicates its noble status and virtue, as Allah says elsewhere:
إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ
(That (this) is indeed an honorable recitation. In a Book well-guarded. Which none can touch but the pure. A revelation from the Lord of the all that exists.) (56:77-80)
كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ
(Nay, indeed it is an admonition. So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honor, exalted, purified, in the hands of scribes (angels), honorable and obedient.) (80:11-16)
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً أَن كُنتُمْ قَوْماً مُّسْرِفِينَ
(Shall We then take away the Reminder (this Qur'an) from you, because you are a people excessive.) means, `do you think that We will forgive you and not punish you, when you do not do as you have been commanded' This was the view of Ibn `Abbas, may Allah be pleased with him, Abu Salih, Mujahid and As-Suddi, and was the view favored by Ibn Jarir.
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً
(Shall We then take away the Reminder (this Qur'an) from you,) Qatadah said, "By Allah, if this Qur'an had been taken away when the first generations of this Ummah rejected it, they would have been doomed, but Allah by His mercy persisted in sending it and calling them to it for twenty years, or for as long as He willed." What Qatadah said is very good, and his point is that Allah, by His grace and mercy towards His creation, did not stop calling them to the truth and to the wise Reminder, i.e., the Qur'an, even though they were heedless and turned away from it. Indeed, He sent it so that those who were decreed to be guided might be guided by it, and so that proof might be established against those who were decreed to be.
(In the Name of Allah, the Most Gracious, the Most Merciful.)
Consolation to the Prophet for the Disbelief of Quraysh
Then Allah consoles His Prophet for the disbelief of his people, and commands him to bear it with patience.
وَكَمْ أَرْسَلْنَا مِن نَّبِيٍّ فِى الاٌّوَّلِينَ
(And how many a Prophet have We sent amongst the men of old.) meaning, among the sects (communities) of old.
وَمَا يَأْتِيهِم مِّنْ نَّبِىٍّ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ
(And never came there a Prophet to them but they used to mock at him.) means, they disbelieved him and mock at him.
فَأَهْلَكْنَآ أَشَدَّ مِنْهُم بَطْشاً
(Then We destroyed men stronger than these) means, `We destroyed those who disbelieved in the Messengers, and they were stronger in power than these who disbelieve in you, O Muhammad.' This is like the Ayah:
أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَيَنظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الَّذِينَ مِن قَبْلِهِمْ كَانُواْ أَكْـثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً
(Have they not traveled through the earth and seen what was the end of those before them They were more in number than them and mightier in strength) (40:82). And there are many similar Ayat.
وَمَضَى مَثَلُ الاٌّوَّلِينَ
(and the example of the ancients has passed away. ) Mujahid said, "The way of their life." Qatadah said, "Their punishment." Others said, "Their lesson," i.e., `We made them a lesson for those disbelievers who came after them, that they would suffer the same end as them,' as in the Ayah at the end of this Surah:
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) (43:56);
سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ
(this has been the way of Allah in dealing with His servants) (40:85).
وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً
(and you will not find any change in the way of Allah.) (33:62)
The Idolators' admission that Allah is the Sole Creator, and Further Evidence of that
Allah says: `If you, O Muhammad, were to ask these idolators who associate others with Allah and worship others besides Him,'
مَّنْ خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ لَيَقُولُنَّ خَلَقَهُنَّ الْعَزِيزُ الْعَلِيمُ
("Who has created the heavens and the earth" They will surely say: "The All-Mighty, the All-Knower created them.") In other words, they will admit that the Creator of all that is Allah Alone, with no partner or associate, yet they still worship others -- idols and false gods -- alongside Him.
الَّذِى جَعَلَ لَكُمُ الاٌّرْضَ مَهْداً
(Who has made for you the earth like a bed,) means, smooth, stable and firm, so that you can travel about in it, and stand on it and sleep and walk about, even though it is created above water, but He has strengthened it with the mountains, lest it should shake.
وَجَعَلَ لَكُمْ فِيهَا سُبُلاً
(and has made for you roads therein,) means, paths between the mountains and the valleys.
لَعَلَّكُمْ تَهْتَدُونَ
(in order that you may find your way.) means, in your journeys from city to city, region to region, land to land.
وَالَّذِى نَزَّلَ مِنَ السَّمَآءِ مَآءً بِقَدَرٍ
(And Who sends down water from the sky in due measure, ) means, according to what is sufficient for your crops, fruits and drinking water for yourselves and your cattle.
فَأَنشَرْنَا بِهِ بَلْدَةً مَّيْتاً
(then We revive a dead land therewith,) means, a barren land, for when the water comes to it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth). By referring to the revival of the earth, Allah draws attention to how He will bring bodies back to life on the Day of Resurrection, after they have been dead.
كَذَلِكَ تُخْرَجُونَ
(and even so you will be brought forth.) Then Allah says:
وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا
(And Who has created all the pairs) meaning, of everything that grows in the earth, all kinds of plants, crops, fruits, flowers, etc., and all different kinds of animals.
وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ
(and has appointed for you ships) or vessels,
وَالاٌّنْعَـمِ مَا تَرْكَبُونَ
(and cattle on which you ride.) means, He has subjugated them to you and made it easy for you to eat their meat, drink their milk and ride on their backs. Allah says:
لِتَسْتَوُواْ عَلَى ظُهُورِهِ
(In order that you may mount on their backs, ) meaning, sit comfortably and securely,
عَلَى ظُهُورِهِ
(on their backs) means, on the backs of these kinds of animals.
ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ
(and then may remember the favor of your Lord) means, whereby these animals are subjugated to you.
إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ
(when you mount thereon, and say: "Glory to Him Who has subjected this to us, and we could have never had it.") means, if it were not for the fact that Allah has subjugated these things to us, we could never have done this by our own strength.' Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd said: "We could not have done this ourselves."
وَإِنَّآ إِلَى رَبِّنَا لَمُنقَلِبُونَ
(And verily, to Our Lord we indeed are to return.) means, `We will return to Him after our death, and our ultimate destination is with Him.' In this Ayah, mention of earthly journeys draws attention to the journey of the Hereafter, just as elsewhere, mention of earthly provision draws attention to the importance of ensuring provision for the Hereafter, as Allah says:
وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى
(And take a provision (with you) for the journey, but the best provision is the Taqwa) (2:197). And mention of earthly garments is also used to draw attention to the raiment of the Hereafter:
وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ
(and as an adornment; and the raiment of the Taqwa, that is better) (7:26).
Condemnation of the Idolators' attribution of Offspring to Allah
Here Allah speaks of the lies and fabrications of the idolators, when they devoted some of their cattle to their false gods and some to Allah, as He described in Surat Al-An`am where He said:
وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالاٌّنْعَامِ نَصِيباً فَقَالُواْ هَـذَا لِلَّهِ بِزَعْمِهِمْ وَهَـذَا لِشُرَكَآئِنَا فَمَا كَانَ لِشُرَكَآئِهِمْ فَلاَ يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَآئِهِمْ سَآءَ مَا يَحْكُمُونَ
(And they assign to Allah share of the tilth and cattle which He has created, and they say: "This is for Allah" according to their claim, "and this is for our partners." But the share of their partners reaches not Allah, while the share of Allah reaches their partners! Evil is the way they judge!) (6:136). Similarly, out of the two kinds of offspring, sons and daughters, they assigned to Him the worst and least valuable (in their eyes), i.e., daughters, as Allah says:
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) And Allah says here:
وَجَعَلُواْ لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ الإنسَـنَ لَكَفُورٌ مُّبِينٌ
(Yet, they assign to some of His servants a share with Him. Verily, man is indeed a manifest ingrate!) Then He says:
أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَـكُم بِالْبَنِينَ
(Or has He taken daughters out of what He has created, and He has selected for you sons) This is a denunciation of them in the strongest terms, as He goes on to say:
وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَـنِ مَثَلاً ظَلَّ وَجْهُهُ مُسْوَدّاً وَهُوَ كَظِيمٌ
(And if one of them is informed of the news of that which he sets forth as a parable to the Most Gracious, his face becomes dark, and he is filled with grief!) means, if one of these people is given the news that there has been born to him one of those which he attributes to Allah, i.e., a daughter, he hates this news and it depresses and overwhelms him so much that he keeps away from people because he feels so ashamed. Allah says, so how can they dislike that so much and yet they attribute it to Allah
أَوَمَن يُنَشَّأُ فِى الْحِلْيَةِ وَهُوَ فِى الْخِصَامِ غَيْرُ مُبِينٍ
(A creature who is brought up in adornments, and who in dispute cannot make itself clear) means, women are regarded as lacking something, which they make up for with jewelry and adornments from the time of childhood onwards, and when there is a dispute, they cannot speak up and defend themselves clearly, so how can this be attributed to Allah
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً
(And they make females the angels who themselves are servants of the Most Gracious.) means, that is what they believe about them, but Allah denounces them for that and says:
أَشَهِدُواْ خَلْقَهُمْ
(Did they witness their creation) meaning, did they see Allah creating them as females
سَتُكْتَبُ شَهَـدَتُهُمْ
(Their testimony will be recorded,) means, concerning that,
وَيُسْـَلُونَ
(and they will be questioned!) means, about that, on the Day of Resurrection. This is a stern warning and a serious threat.
وَقَالُواْ لَوْ شَآءَ الرَّحْمَـنُ مَا عَبَدْنَـهُمْ
(And they said: "If it had been the will of the Most Gracious, we should not have worshipped them.") means, (they said:) `if Allah had willed, He would have prevented us from worshipping these idols which are images of the angels who are the daughters of Allah; He knows about this and He approves of it.' By saying this, they combined several types of error: First: They attributed offspring to Allah -- exalted and sanctified be He far above that. Second: They claimed that He chose daughters rather than sons, and they made the angels, who are the servants of the Most Gracious, female. Third: They worshipped them with no proof, evidence or permission from Allah. This was based on mere opinion, whims and desires, imitation of their elders and forefathers, and pure ignorance. They used Allah's decree as an excuse, and this reasoning betrayed their ignorance. Fourth: Allah denounced them for this in the strongest terms, for from the time He first sent Messengers and revealed Books, the command was to worship Him Alone with no partner or associate, and it was forbidden to worship anything other than Him. Allah says:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُمْ مَّنْ حَقَّتْ عَلَيْهِ الضَّلَـلَةُ فَسِيرُواْ فِى الاٌّرْضِ فَانظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid all false deities." Then of them were some whom Allah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied.) (16:36)
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask those of Our Messengers whom We sent before you: "Did We ever appoint gods to be worshipped besides the Most Gracious") (43:45) And Allah says in this Ayah, after mentioning this argument of theirs:
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ
(They have no knowledge whatsoever of that.) meaning, of the truth of what they say and the arguments they put forward.
وَإِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They do nothing but lie!) means, they tell lies and fabricate untruths.
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They have no knowledge whatsoever of that. They do nothing but lie!) Mujahid said, "They do not appreciate the power of Allah."
The Idolators have no Proof
Allah condemns the idolators for worshipping others instead of Allah with no evidence or proof for doing so.
أَمْ ءَاتَيْنَـهُمْ كِتَـباً مِّن قَبْلِهِ
(Or have We given them any Book before this) means, before their idolatry.
فَهُم بِهِ مُسْتَمْسِكُونَ
(to which they are holding fast) means, with regard to what they are doing. This is not the case. This is like the Ayah:
أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَـناً فَهُوَ يَتَكَلَّمُ بِمَا كَانُواْ بِهِ يُشْرِكُونَ
(Or have We revealed to them an authority (a Scripture), which speaks of that which they have been associating with Him) (30:35) meaning, that did not happen. Then Allah says:
بَلْ قَالُواْ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّهْتَدُونَ
(Nay! They say: "we found our fathers following a certain way and religion (Ummah), and we guide ourselves by their footsteps.") meaning, they have no grounds for their belief in idolatry apart from the fact that they are imitating their fathers and forefathers who were following a certain Ummah or way, i.e., religion. The word Ummah is used in a similar manner elsewhere, where Allah says:
إِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً
(And verily, this your religion (Ummah) is one religion) (23:52), and they said;
وَإِنَّا عَلَى ءَاثَـرِهِم
(and we by their footsteps) means, behind them
مُّهْتَدُونَ
(We guide ourselves) This is their claim with no evidence. Then Allah points out that what these people say was already said by those who were like them among the nations of the past who disbelieved in the Messengers. Their hearts and their words are similar.
كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ - أَتَوَاصَوْاْ بِهِ بَلْ هُمْ قَوْمٌ طَـغُونَ
(Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!" Have they transmitted this saying to these Nay, they are themselves a people transgressing beyond bounds!) (51:52-53) And Allah says here:
وَكَذَلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ
(And similarly, We sent not a warner before you to any town (people) but the luxurious ones among them said: "We found our fathers following a certain way and religion, and we will indeed follow their footsteps.") Then He says:
قُلْ
(Say) -- `O Muhammad, to these idolators --'
أَوَلَوْ جِئْتُكُمْ بِأَهْدَى مِمَّا وَجَدتُّمْ عَلَيْهِ ءَابَآءَكُمْ قَالُواْ إِنَّا بِمَآ أُرْسِلْتُمْ بِهِ كَـفِرُونَ
("Even if I bring you better guidance than that which you found your fathers following" They said: "Verily, we disbelieve in that with which you have been sent.") `Even if they were convinced of the truth of what you have brought to them, they will not follow it, because of their evil intentions and their arrogance towards the truth and its people.'
فَانتَقَمْنَا مِنْهُمْ
(So We took revenge on them) means, on the disbelieving nations, by inflicting various kinds of punishments, as Allah has described in the stories of those nations.
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(then see what was the end of those who denied) means, see what became of them, how they were destroyed and how Allah saved the believers.
Ibrahim's Declaration of Tawhid Here
Allah tells us about His servant, Messenger and close Friend, the leader of the monotheists and the father of all subsequent Prophets, from whom Quraysh were descended and claimed to have taken their religion. He disowned his father's and his people's worship of idols and said:
وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
("Verily, I am innocent of what you worship, except Him Who created me; and verily, He will guide me." And he made it a Word lasting among his offspring,) The Word means the worship of Allah Alone with no partner or associate, and the denunciation of all gods apart from Him, i.e., La ilaha illallah. He left this word as an example to be followed by those of his progeny who were guided by Allah.
لَعَلَّهُمْ يَرْجِعُونَ
(that they may turn back.) means, come back to this word. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi and others commented on the Ayah:
وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
(And he made it a Word lasting among his offspring,) "This means, La ilaha illallah, and there are still those among his offspring who say it." A similar view was narrated from Ibn `Abbas, may Allah be pleased with him. Ibn Zayd said, "The word of Islam," which refers to the same thing suggested by the group.
How the People of Makkah turned away from the Messenger and opposed Him, and His Response
Allah further says:
بَلْ مَتَّعْتُ هَـؤُلاَءِ
(Nay, but I gave to these) means, the idolators,
وَءَابَآءَهُمْ
(and their fathers) means, they lived a long life in their misguidance.
حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ
(till there came to them the truth, and a Messenger making things clear.) means, his message is clear and his warning is clear.
وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ
(And when the truth came to them, they said: "This is magic, and we disbelieve therein.") means, they were arrogant and stubborn, and they pushed him away out of disbelief, envy and transgression.
وَقَالُواْ
(And they say) means, objecting to that which Allah has revealed to him,
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
(Why is not this Qur'an sent down to some great man of the two towns) meaning, why was this Qur'an not revealed to some man who was great and prominent in their eyes, from the two towns, i.e., Makkah and At-Ta'if This was the view of Ibn `Abbas, may Allah be pleased with him, `Ikrimah, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and Ibn Zayd. Several scholars of Tafsir stated that by this, the Quraysh meant Al-Walid bin Al-Mughirah and `Urwah bin Mas`ud Ath-Thaqafi. The apparent meaning is that what they meant was a great man from either of the two towns. Allah responded to their rejection by saying:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) meaning, the matter has nothing to do with them; it is for Allah to decide. Allah knows best where to direct His Message, and He does not reveal it except to the one who is the purest in heart and soul, and of the noblest descent. Then Allah points out that He differentiates among His creation in terms of what He gives them of wealth, provision, intellect, understanding and other visible and hidden strengths:
نَحْنُ قَسَمْنَا بَيْنَهُمْ مَّعِيشَتَهُمْ فِى الْحَيَوةِ الدُّنْيَا
(It is We Who portion out between them their livelihood in this world,)
لِّيَتَّخِذَ بَعْضُهُم بَعْضاً سُخْرِيّاً
(so that some may employ others in their work.) It was said that this means that some employ others in their work, because one needs the other, and vice versa. This was the view of As-Suddi and others.
وَرَحْمَةُ رَبِّكَ خَيْرٌ مِّمَّا يَجْمَعُونَ
(But the mercy of your Lord is better than which they amass.) means, the mercy of Allah towards His creation is better for them than the wealth and conveniences of this world which they possess.
Wealth is not a Sign of Divine Pleasure
وَلَوْلاَ أَن يَكُونَ النَّاسُ أُمَّةً وَحِدَةً
(And were it not that mankind would have become of one community,) means, `were it not for the fact that many ignorant people would think that Our giving them wealth was a sign that We love the person to whom We give it, and thus they would have agreed upon disbelief for the sake of wealth.' This is the view of Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and others.
لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَـنِ لِبُيُوتِهِمْ سُقُفاً مِّن فِضَّةٍ وَمَعَارِجَ
(We would have provided for those who disbelieve in the Most Gracious, silver roofs for their houses, and elevators) means, ladders and staircases of silver. This was the view of Ibn `Abbas, Mujahid, Qatadah, As-Suddi, Ibn Zayd and others.
عَلَيْهَا يَظْهَرُونَ
(whereby they ascend,) means, go up. And their houses would have doors, i.e., locks on their doors,
وَسُرُراً عَلَيْهَا يَتَّكِئُونَ
(and thrones on which they could recline,) means, all of that would be made of silver.
وَزُخْرُفاً
(And adornments) means, and gold. This was the view of Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd.
وَإِن كُلُّ ذَلِكَ لَمَّا مَتَـعُ الْحَيَوةِ الدُّنْيَا
(Yet all this would have been nothing but an enjoyment of this world.) means, all that belongs to this transient world which is insignificant before Allah. He hastens their reward for good deeds in the form of luxuries in this world, so that when they reach the Hereafter, they will have no good merits with Allah for which they may be rewarded, as was reported in the Sahih Hadith. It was reported in another Hadith:
«لَوْ أَنَّ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاء»
(If this world were worth a gnat's wing before Allah, He would not give a disbeliever a drink of water.) Al-Baghawi narrated its chain of narration.
وَالاٌّخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ
(And the Hereafter with your Lord is (only) for those who have Taqwa.) means, it is exclusively for them, and no one else will share it with them. When `Umar bin Al-Khattab, may Allah be pleased with him, visited the Messenger ﷺ of Allah in seclusion, when he was keeping away from his wives, and he saw him resting on a rough mat which had left marks on his side, his eyes filled with tears and he said, "O Messenger of Allah, look at this Chosroes and this Caesar with all that they have, and you are the best of Allah's creation. " The Messenger of Allah ﷺ was reclining, but he sat up and said:
«أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟»
(Are you in doubt, O son of Al-Khattab) Then he said:
«أُولئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَـيِّـبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا»
(Those are people for whom the enjoyments are hastened in this world.) According to another report:
«أَمَا تَرْضَى أَنْ تَــكُونَ لَهُمُ الدُّنْيَا وَلَنَا الْاخِرَة»
(Does it not please you that this world is for them and the Hereafter is for us) In as the Two Sahihs and elsewhere, it is reported that the Messenger of Allah ﷺ said:
«لَا تَشْرَبُوا فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ، وَلَا تَأْكُلُوا فِي صِحَافِهَا، فَإِنَّهَا لَهُمْ فِي الدُّنْيَا وَلَنَا فِي الْاخِرَة»
(Do not drink from vessels of gold and silver, and do not eat from plates of the same, for these things are for them in this world and for us in the Hereafter.) Allah has granted these things to them in this world because it is insignificant, as was reported by At-Tirmidhi and Ibn Majah via Abu Hazim from Sahl bin Sa`d, who said, "The Messenger of Allah ﷺ said:
«لَوْ كَانَتِ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاءٍ أَبَدًا»
n(If this world were worth a gnat's wing before Allah, He would never give a disbeliever a drink of water.)" At-Tirmidhi said: "Hasan Sahih."
The Shaytan is the Companion of the One Who turns away from Ar-Rahman
وَمَن يَعْشُ
(And whosoever Ya`shu (turns away blindly)) means, whoever willfully ignores and turns away
عَن ذِكْرِ الرَّحْمَـنِ
(from the remembrance of the Most Gracious,) Al-`Asha (the root of Ya`sh) refers to weakness of vision; what is meant here is weakness of insight.
نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ
(We appoint for him Shaytan to be a Qarin (a companion) to him.) This is like the Ayat:
وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى
(And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him) (4:115),
فَلَمَّا زَاغُواْ أَزَاغَ اللَّهُ قُلُوبَهُمْ
(So when they turned away, Allah turned their hearts away) (61:5), and
وَقَيَّضْنَا لَهُمْ قُرَنَآءَ فَزَيَّنُواْ لَهُم مَّا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
(And We have assigned for them intimate companions, who have made fair seeming to them, what was before them and what was behind them) (41:25). Allah says here:
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ حَتَّى إِذَا جَآءَنَا
(And verily, they hinder them from the path, but they think that they are guided aright! Until, when he comes to Us,) meaning, for this person who willfully neglects true guidance, We send to him a Shaytan to lead him astray and show him the path to Hell. When he comes before Allah on the Day of Resurrection, he will complain about the Shaytan who was appointed to accompany him.
قَالَ يلَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ
(he says, "Would that between me and you were the distance of the two easts -- a worst companion (indeed)!") Some of them recited it; (حَتْى إِذَا جَاءَانَا) (Till, when they both come to Us.) referring to the companion Shaytan and the one whom he accompanies. Then Allah says:
وَلَن يَنفَعَكُمُ الْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِى الْعَذَابِ مُشْتَرِكُونَ
(It will profit you not this Day as you did wrong, (and) that you will be sharers in the punishment.) means, `your being together in the Fire will not help you in the slightest, and you will both partake of the painful punishment.' Allah says:
أَفَأَنتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِى الْعُمْىَ وَمَن كَانَ فِى ضَلَـلٍ مُّبِينٍ
Can you make the deaf to hear, or can you guide the blind or him who is in manifest error؟ means, `that is not up to you. All you have to do is convey the Message, but you do not have to guide them. Allah guides whomsoever He wills and sends astray whomsoever He wills, and He is Wise and Just in doing so.'
Allah's Vengeance upon the Enemies of His Messenger will surely come to pass
Allah further says:
فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُم مُّنتَقِمُونَ
(And even if We take you away, We shall indeed take vengeance on them.) means, `We will inevitably wreak vengeance upon them and punish them, even if you pass away.'
أَوْ نُرِيَنَّكَ الَّذِى وَعَدْنَـهُمْ فَإِنَّا عَلَيْهِمْ مُّقْتَدِرُونَ
(Or (if) We show you that wherewith We threaten them, then verily, We have perfect command over them.) means, `We are able to do both,' but Allah will not take His Messenger (in death) until He gives him the joy of seeing his enemies brought low and gives him power and authority over them and their wealth. This was the view of As-Suddi and was the opinion favored by Ibn Jarir.
Encouragement to adhere to the Qur'an
Allah then says;
فَاسْتَمْسِكْ بِالَّذِى أُوحِىَ إِلَيْكَ إِنَّكَ عَلَى صِرَطٍ مُّسْتَقِيمٍ
(So hold you fast to that which is revealed to you. Verily, you are on the straight path.) means, hold fast to the Qur'an which has been sent down to your heart, for it is truth and what it leads to is truth that shows the way to the straight path that leads to Gardens of Delight and eternal, everlasting goodness.
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is a Dhikr for you and your people,) It was said that this means, `it is an honor for you and your people;' this was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah, As-Suddi and Ibn Zayd. This means that it is an honor for them in that it was revealed in their language, so they are the people who have the best understanding of it among mankind and hence are obliged to be the most steadfast in adhering to its commandments. This is how the best of them were, the first immigrants and those who emulated them and followed them. It was also said that the meaning of the phrase;
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is indeed a Dhikr for you and your people,) was that `it was sent to remind you and your people.' The fact that they are singled out does not exclude others. This is like the Ayat:
لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَـباً فِيهِ ذِكْرُكُمْ أَفَلاَ تَعْقِلُونَ
(Indeed, We have sent down for you (O mankind) a Book in which there is Dhikrukum (your Reminder). Will you not then understand) (21:10)
وَأَنذِرْ عَشِيرَتَكَ الاٌّقْرَبِينَ
(And warn your tribe of near kindred) (26:214)
وَسَوْفَ تُسْـَلُونَ
(and you will be questioned.) means, `about this Qur'an, and how you acted upon it and what your response to it was.'
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask whom We sent before you of Our Messengers: "Did We ever appoint gods to be worshipped besides the Most Gracious") means, `all the Messengers called their people to the same as that to which you are calling mankind, namely the worship of Allah Alone with no partner or associate, and they forbade the worship of idols and false gods.' This is like the Ayah:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah (nation) a Messenger (proclaiming): "Worship Allah, and avoid all false deities.") (16:36) Mujahid said that `Abdullah bin Mas`ud recited it: (وَاسْأَلِ الَّذِينَ أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ (مِنْ) رُسُلِنَا) (And ask those whom We sent before you of Our Messengers.) This was narrated by Qatadah, Ad-Dahhak and As-Suddi from Ibn Mas`ud, may Allah be pleased with him. Yet this appears to be an explanation rather than an alternate version of recitation. And Allah knows best.
Musa was sent with the Message of Tawhid to Fir`awn and His Chiefs
Here Allah tells us about His servant and Messenger Musa, peace be upon him, and how He sent him to Fir`awn and his chiefs. That is, his governors, ministers, leaders and followers among the Egyptians and the Children of Israel. Allah sent him to call them to worship Allah alone, with no partner or associate, and to forbid them from worshipping anything other than Him. He sent him with mighty signs, such as his hand and his staff, other signs such as the flood, locusts, Qummal, frogs and blood, and the loss of their crops and lives. Yet despite all that they remained arrogant and stubbornly refused to follow him; they rejected his message and made fun of it, and laughed at the one who had brought it.
وَمَا نُرِيِهِم مِّنْ ءَايَةٍ إِلاَّ هِىَ أَكْبَرُ مِنْ أُخْتِهَا
(And not an Ayah We showed them but it was greater than its fellow preceding it,) but despite that they would not give up their sin, misguidance, ignorance and confusion. Every time one of these signs came to them, they would go and implore Musa, saying,
يأَيُّهَ السَّاحِرُ
("O you sorcerer!...") meaning, expert or knowledgeable one -- this was the view of Ibn Jarir. The scholars of that time were the sorcerers or magicians, and magic was not regarded as something reprehensible by them at that time, so this was not a slight on their part. They were in a state of need, so it would not have been appropriate for them to insult him. This was a way of honoring him, as they thought. On each occasion, they promised Musa that if the torment was lifted from them, they would believe in him and let the Children of Israel go with him, but on each occasion they went back on their word. This is like the Ayat:
فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ ءَايَـتٍ مّفَصَّلاَتٍ فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً مُّجْرِمِينَ - وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْزُ قَالُواْ يَمُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ لَئِن كَشَفْتَ عَنَّا الرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِى إِسْرَءِيلَ - فَلَمَّا كَشَفْنَا عَنْهُمُ الرِّجْزَ إِلَى أَجَلٍ هُم بَـلِغُوهُ إِذَا هُمْ يَنكُثُونَ
(So We sent on them: the flood, the locusts, the Qummal, the frogs, and the blood; manifest signs, yet they remained arrogant, and they were of those people who were criminals. And when the punishment struck them, they said: "O Musa! Invoke your Lord for us because of His promise to you. If you remove the punishment from us, we indeed shall believe in you, and we shall let the Children of Israel go with you." But when We removed the punishment from them to a fixed term, which they had to reach, behold! they broke their word!) (7:133-135)
Fir`awn's Address to His People and how Allah punished Him
Allah tells us how Fir`awn stubbornly persisted in his rebellion and disbelief. He assembled his people and addressed them in a vainglorious fashion, boasting of his dominion over Egypt.
أَلَيْسَ لِى مُلْكُ مِصْرَ وَهَـذِهِ الاٌّنْهَـرُ تَجْرِى مِن تَحْتِى
(Is not mine the dominion of Egypt, and these rivers flowing underneath me) Qatadah said, "They had gardens and rivers of flowing water."
أَفلاَ تُبْصِرُونَ
(See you not then) means, `do you not see my position of might and power' -- implying that Musa and his followers were poor and weak. This is like the Ayah:
فَحَشَرَ فَنَادَى - فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى - فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى
(Then he gathered (his people) and cried aloud, saying: "I am your lord, most high." So Allah seized him with punishment for his last and first transgression.) (79:23-25)
أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ
(Am I not better than this one who is despicable) As-Suddi said, "He was saying, `indeed I am better than this one, who is despicable'." Some of the grammarians of Basrah said that Fir`awn -- may the curse of Allah be upon him -- was saying that he was better than Musa, peace be upon him. But this is an obvious lie, may continued curses be upon him until the Day of Resurrection. By describing Musa as despicable he meant -- as Sufyan said -- insignificant. Qatadah and As-Suddi said, "He meant, weak." Ibn Jarir said, "He meant, he had no power, authority or wealth."
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly) means, he cannot speak clearly, he stammers and cannot speak well. Fir`awn's description of Musa as "despicable" is a lie; rather it is he who was despicable and insignificant, lacking in physical, moral and religious terms, and it is Musa who was noble, truthful, righteous and upright.
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly). This was also a lie. Although something happened to Musa's tongue when he was a child, when it was burnt by a coal. He asked Allah to loosen the knot from his tongue (i.e., to correct his speech defect) so that they could understand what he said, and Allah had answered his prayer and said:
قَدْ أُوتِيتَ سُؤْلَكَ يمُوسَى
(You are granted your request, O Musa) (20:36). It may be the case that some problem remained which he had not asked to be relieved of, as Al-Hasan Al-Basri suggested, and that he had asked only to be relieved of that which stood in the way of his conveying the Message. A person cannot be blamed for physical matters over which he has no control. Even though Fir`awn had the intelligence to understand that, he wanted to confuse and mislead his people, who were ignorant and stupid. So he said:
فَلَوْلاَ أُلْقِىَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ
(Why then are not golden bracelets bestowed on him...) meaning, adornments which are placed on the arms. This was the view of Ibn `Abbas, may Allah be pleased with him, Qatadah and others.
أَوْ جَآءَ مَعَهُ الْمَلَـئِكَةُ مُقْتَرِنِينَ
(or angels sent along with him) meaning, to serve him and to testify that he is telling the truth. He looked only at outward appearances and did not understand the true inner matters that are clearer than what he focused on, if only he had understood that. Allah says:
فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ
(Thus he fooled his people, and they obeyed him.) meaning, he confused them and invited them to misguidance, and they responded to him.
إِنَّهُمْ كَانُواْ قَوْماً فَـسِقِينَ
(Verily, they were ever a people who were rebellious.) Then Allah says:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said it means: "When they angered Us means, they provoked Our wrath." Ad-Dahhak said, it means "They made Us angry." This was also the view of Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and other scholars of Tafsir. Ibn Abi Hatim recorded that `Uqbah bin `Amir, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«إِذَا رَأَيْتَ اللهَ تَبَارَكَ وَتَعَالَى يُعْطِي الْعَبْدَ مَا يَشَاءُ، وَهُوَ مُقِيمٌ عَلى مَعَاصِيهِ، فَإِنَّمَا ذَلِكَ اسْتِدْرَاجٌ مِنْهُ لَه»
(When you see that Allah gives a person what he wants even though he is persisting in sin, that means that Allah is enticing him into destruction.) Then he recited:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) It was reported that Tariq bin Shihab said, "I was with `Abdullah, may Allah be pleased with him, and the issue of sudden death was mentioned. He said, `It is a relief for the believer and a source of regret for the disbeliever.' Then he recited the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all). " `Umar bin `Abdul-`Aziz, may Allah be pleased with him, said, "I found that punishment comes with negligence, meaning the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all)."
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) Abu Mijlaz said, "Precedent for others who do the same as they did." He and Mujahid said, "An example, i.e., a lesson to those who come after them." Allah is the One Who guides to the straight path, and unto Him is the final return.
The Contempt of the Quraysh for the son of Maryam, and His true Status with Allah
Allah tells us how the Quraysh persisted in their disbelief and stubborn arguments:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) Several others narrated that Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, As-Suddi and Ad-Dahhak said, "They laughed, i.e., they were astounded by that." Qatadah said, "They were repelled by that and they laughed." Ibrahim An-Nakha`i said, "They turned away." The reason for this was mentioned by Muhammad bin Ishaq in As-Sirah. He said, "According to what I have heard, the Messenger of Allah ﷺ sat down one day with Al-Walid bin Al-Mughirah in the Masjid, and An-Nadr bin Al-Harith came and sat down with them. There were also other men from the Quraysh in the gathering. The Messenger of Allah ﷺ spoke, then An-Nadr bin Al-Harith came up to him and the Messenger of Allah ﷺ spoke to him until he defeated him in argument. Then he recited to him and to them,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) Then the Messenger of Allah ﷺ got up and went to sit with `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah said to him, `By Allah, An-Nadr bin Al-Harith could not match the son of `Abd Al-Muttalib in argument. Muhammad ﷺ claims that we and these gods that we worship are fuel for Hell.' `Abdullah bin Az-Zab`ari said, `By Allah, if I meet with him I will defeat him in argument. Ask Muhammad ﷺ whether everyone that is worshipped instead of Allah will be in Hell with those who worshipped him, for we worship the angels, and the Jews worship `Uzayr, and the Christians worship the Messiah `Isa bin Maryam.' Al-Walid and those who were sitting with him were amazed at what `Abdullah bin Az-Zab`ari said, and they thought that he had come up with a good point. He said this to the Messenger of Allah ﷺ, who said:
«كُلُّ مَنْ أَحَبَّ أَنْ يُعْبَدَ مِنْ دُونِ اللهِ فَهُوَ مَعَ مَنْ عَبَدَهُ، فَإِنَّهُمْ إِنَّمَا يَعْبُدُونَ الشَّيْطَانَ وَمَنْ أَمَرَهُمْ بِعِبَادَتِه»
(Everyone who likes to worship something other than Allah will be with the one whom he worshipped, for indeed they are worshipping the Shaytan and whomever told them to worship that person.)" Then Allah revealed the words:
إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِّنَّا الْحُسْنَى أُوْلَـئِكَ عَنْهَا مُبْعَدُونَ
(Verily, those for whom the good has preceded from Us, they will be removed far therefrom (Hell)) (21:101), meaning that `Isa, `Uzayr and rabbis and monks who were also worshipped, who spent their lives in devotion towards Allah. The misguided people who came after them took them as lords instead of Allah. Concerning the notion of worshipping the angels as daughters of Allah, the following words were revealed:
وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً سُبْحَانَهُ بَلْ عِبَادٌ مُّكْرَمُونَ
(And they say: "The Most Gracious has begotten a son (or children)." Glory to Him! They are but honored servants.) (21:26) Concerning `Isa bin Maryam, the fact that he is worshipped instead of Allah, and to the amazement of Al-Walid and the others who were present at the argument, the following was revealed:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) meaning, they take this argument as a basis for rejecting your message. Then Allah mentions `Isa bin Maryam and says:
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ - وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(He was not more than a servant. We granted Our favor to him, and We made him an example for the Children of Israel. And if it were Our will, We would have made angels to replace you on the earth. And he (`Isa) shall be a known sign for the Hour. ) meaning, the miracles and signs that happened at his hands, such as raising the dead and healing the sick, are sufficient as signs of the approach of the Hour.
فَلاَ تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Therefore have no doubt concerning it. And follow Me! This is the straight path)." Ibn Jarir mentioned that Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him, commented on the Ayah:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) "This means the Quraysh, when it was said to them:
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) The Quraysh said to him: `What about `Isa bin Maryam' He said:
«ذَاكَ عَبْدُاللهِ وَرَسُولُه»
(He is the servant and Messenger of Allah.) They said, `By Allah, he means that we should take him as a lord just as the Christians took `Isa son of Maryam as a lord.' Then Allah said:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)."
وَقَالُواْ ءَأَالِهَتُنَا خَيْرٌ أَمْ هُوَ
(And say: "Are our gods better or is he"). Qatadah said, "They were saying, `our gods are better than him'." Qatadah said; "Ibn Mas`ud, may Allah be pleased with him, recited it (أَآلِهَتُنَا خَيْرٌ أَمْ هذَا) (Are our gods better or is this (person))" they mean Muhammad ﷺ.
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ
(They quoted not the above example except for argument.) means, for the sake of stubborn argument, for they knew that he (`Isa ) was not included in the Ayah (21:98), because that would not make sense. The words,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell!) (21:98) are addressed to the Quraysh, for they used to worship idols and false gods -- they did not worship the Messiah so why should he be included in what the Ayah says What they said was only for the sake of argument; they did not really believe in it. Imam Ahmad, may Allah have mercy on him, recorded that Abu Umamah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«مَا ضَلَّ قَوْمٌ بَعْدَ هُدًى كَانُوا عَلَيْهِ، إِلَّا أُوْرِثُوا الْجَدَل»
g(No people go astray after having been guided, but they resort to (futile) argument.) Then the Messenger of Allah ﷺ recited this Ayah:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)." It was also recorded by At-Tirmidhi, Ibn Majah and Ibn Jarir. At-Tirmidhi said, "This Hadith is Hasan Sahih, we do not know it except from the Hadith of Hajjaj bin Dinar..."
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ
(He (`Isa) was not more than a servant. We granted Our favor to him,) means, `Isa, peace be upon him; he was no more than one of the servants of Allah whom Allah blessed with prophethood and messengership.
وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ
(and We made him an example for the Children of Israel.) means, `a sign, proof and evidence of Our power to do whatever We will.'
وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ
(And if it were Our will, We would have made angels to replace you on the earth.) As-Suddi said, "They would have taken your place on (the earth). " Ibn `Abbas, may Allah be pleased with him, and Qatadah said, "They would have succeeded one another just as you succeed one another." This view is implied by the former veiw. Mujahid said, "They would have populated the earth instead of you." Allah's saying:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he (`Isa) shall be a known sign for (the coming of) the Hour.) The correct view concerning this phrase is that it refers to his descent before the Day of Resurrection, as Allah says:
وَإِن مِّنْ أَهْلِ الْكِتَـبِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ
(And there is none of the People of the Scripture but must believe in him before his death) (4:159). -- meaning before the death of `Isa, peace be upon him --
وَيَوْمَ الْقِيَـمَةِ يَكُونُ عَلَيْهِمْ شَهِيداً
And on the Day of Resurrection, he will be a witness against them )4:159(. This meaning has the support from an alternate recitation of the Aya0t؛ (وَإِنَّهُ لَعَلَمٌ لِلسَّاعَةِ) (And he shall be a known sign for (the coming of) the Hour.) means, evidence that the Hour will surely come. Mujahid said:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he shall be a sign for (the coming of) the Hour.) means, sign and "One of the signs of the Hour will be the appearance of `Isa son of Maryam before the Day of Resurrection. " Something similar was also narrated from Abu Hurayrah, Ibn `Abbas, `Abu Al-`Aliyah, Abu Malik, `Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others. Many Mutawatir Hadiths report that the Messenger of Allah ﷺ said that `Isa will descend before the Day of Resurrection as a just ruler and fair judge.
فَلاَ تَمْتَرُنَّ بِهَا
(Therefore have no doubt concerning it.) means, do not doubt that it will surely come to pass.
وَاتَّبِعُونِ
(And follow Me.) means, `in what I tell you about it.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌوَلاَ يَصُدَّنَّكُمُ الشَّيْطَـنُ
(This is the straight path. And let not Shaytan hinder you.) means, from following the truth.
إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌوَلَمَّا جَآءَ عِيسَى بِالْبَيِّنَـتِ قَالَ قَدْ جِئْتُكُم بِالْحِكْمَةِ
(Verily, he (Satan) to you is a plain enemy. And when `Isa came with (Our) clear proofs, he said: "I have come to you with Al-Hikmah..."), meaning prophethood:
وَلأُبَيِّنَ لَكُم بَعْضَ الَّذِى تَخْتَلِفُونَ فِيهِ
(and in order to make clear to you some of the (points) in which you differ.) Ibn Jarir said, "This means religious matters, not worldly matters." What he said is good.
فَاتَّقُواْ اللَّهَ
(Therefore have Taqwa of Allah) means, `with regard to what I command you to do.'
وَأَطِيعُونِ
(and obey me.) means, `in what I bring to you.'
إِنَّ اللَّهَ هُوَ رَبِّى وَرَبُّكُمْ فَاعْبُدُوهُ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Verily, Allah! He is my Lord and your Lord. So worship Him. This is the straight path.) means, `you and I are enslaved to Him, in need of Him and we commonly share in the worship of Him Alone, associating none with Him.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(This is the straight path) means, `what I have brought to you is the straight path, which is the worship of the Lord, may He exalted, Alone.'
فَاخْتَلَفَ الاٌّحْزَابُ مِن بَيْنِهِمْ
(But the sects from among themselves differed. ) means, they differed and became parties and factions, some who stated that he (`Isa) was the servant and Messenger of Allah -- which is true - while others claimed that he was the son of Allah or that he himself was Allah -- glorified be Allah far above what they say. Allah says:
فَوَيْلٌ لِّلَّذِينَ ظَلَمُواْ مِنْ عَذَابِ يَوْمٍ أَلِيمٍ
(So woe to those who do wrong from the torment of a painful Day)!
The Resurrection will come suddenly, and Enmity will arise between close Friends among the Disbeliev
Allah says, `do these idolaters who disbelieve in the Messengers wait'
إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ
(only for the Hour that it shall come upon them suddenly while they perceive not) means, for it is real and will inevitably come to pass, and these negligent people are unprepared for it. When it comes, it will catch them unawares, and on that Day they will feel the utmost regret when regret will not benefit them in the slightest and will not afford them any protection.
الاٌّخِلاَءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلاَّ الْمُتَّقِينَ
(Friends on that Day will be foes one to another except those who have Taqwa.) means, every friendship that exists for a purpose other than for the sake of Allah will turn to enmity on the Day of Resurrection, except for that which is for the sake of Allah, which will last forever. This is like the statement of Ibrahim, peace be upon him, to his people:
إِنَّمَا اتَّخَذْتُمْ مِّن دُونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِّن نَّـصِرِينَ
(You have taken (for worship) idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.) (29:25)
Good News for Those with Taqwa on the Day of Resurrection, and Their entry into Paradise
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُوَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) Then He will give them the glad tidings:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) means, their hearts believed and they submitted inwardly and outwardly to the Laws of Allah. Al-Mu`tamir bin Sulayman narrated that his father said: "When the Day of Resurrection comes and the people are resurrected, there will be no one left who will not be filled with terror. Then a caller will cry out:
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) So all the people will be filled with hope, but this will be followed by the words:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) Then all of mankind will be filled with despair apart from the believers."
ادْخُلُواْ الْجَنَّةَ
(Enter Paradise, ) means, they will be told to enter Paradise.
أَنتُمْ وَأَزْوَجُكُمْ
(you and your wives,) means, your counterparts
تُحْبَرُونَ
(in happiness (Tuhbarun).) means, in delight and joy.
يُطَافُ عَلَيْهِمْ بِصِحَـفٍ مِّن ذَهَبٍ وَأَكْوَبٍ
(Trays of gold and cups will be passed round them;) means, fine vessels of gold containing food and drink, without spouts or handles. (وَفِيهَا مَا تَشْتَهِي الْأَنْفُسُ) (there will be) therein all that their souls could desire). Some of them recited:
مَا تَشْتَهِيهِ الاٌّنْفُسُ
(that their souls desire,)
وَتَلَذُّ الاٌّعْيُنُ
(and all that eyes could delight in) means, of good food, delightful fragrances and beautiful scenes.
وَأَنتُمْ فِيهَا
(and you will therein) means, in Paradise
خَـلِدُونَ
(abide forever) means, you will never leave it or want to exchange it. Then it will be said to them, as a reminder of the blessing and favor of Allah:
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise, which you have been made to inherit because of your deeds that you used to do.) means, the righteous deeds which were the cause of your being included in the mercy of Allah. For no one will be admitted to Paradise by virtue of their deeds alone; that will be by the mercy and grace of Allah. But the varying ranks and degrees of Paradise will be attained according to one's righteous deeds.
لَكُمْ فِيهَا فَـكِهَةٌ كَثِيرَةٌ
(Therein for you will be fruits in plenty,) means, of all kinds.
مِّنْهَا تَأْكُلُونَ
(of which you will eat.) means, whatever you choose and desire. When food and drink are mentioned, fruit is also mentioned to complete the picture of blessing and joy. And Allah knows best.
The Punishment of the Doomed
The description of the state of the blessed is followed by a description of the state of the doomed.
إِنَّ الْمُجْرِمِينَ فِى عَذَابِ جَهَنَّمَ خَـلِدُونَ لاَ يُفَتَّرُ عَنْهُمْ
(Verily, the criminals will be in the torment of Hell to abide therein forever. It will not be lightened for them,) meaning, not even for one moment.
وَهُمْ فِيهِ مُبْلِسُونَ
(and they will be plunged into destruction with deep regrets, sorrows and in despair therein,) means, they will despair of any goodness.
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) means, by their committing wrong actions after proof had been established against them and Messengers had been sent to them, but they rejected them and rebelled, so they are to be punished accordingly. And your Lord is not at all unjust to (His) servants.
وَنَادَوْاْ يمَـلِكُ
(And they will cry: "O Malik...") who is the keeper of Hell. Al-Bukhari said, "Hajjaj bin Minhal told us, Sufyan bin `Uyaynah told us, from `Amr bin `Ata, ' from Safwan bin Ya`la that his father, may Allah be pleased with him, said, `I heard the Messenger of Allah ﷺ reciting on the Minbar:
وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ
(And they will cry: "O Malik! Let your Lord make an end of us.") meaning, `let Him destroy our souls and give us some respite from our predicament.' But it will be as Allah says:
لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا
(Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them) (35:36).
وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا
(But it will be avoided by the wretched, who will enter the great Fire. There he will neither die (to be in rest) nor live (a good living).) (87:11-13). When they ask to be allowed to die, Malik will answer them:
قَالَ إِنَّكُمْ مَّـكِثُونَ
He will say: Verily, you shall abide forever. meaning, you will have no way out from it and no refuge. Then the reason why they are doomed will be given, which is their stubborn resistance to the truth. Allah says:
لَقَدْ جِئْنَـكُم بِالْحَقِّ
(Indeed We have brought the truth to you, ) meaning, `We have explained it to you clearly and in detail.'
وَلَـكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَـرِهُونَ
(but most of you have a hatred for the truth.) means, `but your nature could not accept it and did not seek it; on the contrary, you followed and venerated falsehood, and you stood in the way of truth and refused it, and despised its followers.' So they will blame themselves and will feel regret at the time when regret will not be of any benefit to them. Then Allah says:
أَمْ أَبْرَمُواْ أَمْراً فَإِنَّا مُبْرِمُونَ
(Or have they plotted some plan Then We too are planning.) Mujahid said, "They wanted to plot some evil, but We are also planning." What Mujahid said is like the Ayah:
وَمَكَرُواْ مَكْراً وَمَكَرْنَا مَكْراً وَهُمْ لاَ يَشْعُرُونَ
(So they plotted a plot, and We planned a plan, while they perceived not.) (27:50). The idolators were trying their utmost to find ways of refuting the truth with falsehood, but Allah planned it so that the consequences of that would backfire on them. He said in refutation:
أَمْ يَحْسَبُونَ أَنَّا لاَ نَسْمَعُ سِرَّهُمْ وَنَجْوَهُم
(Or do they think that We hear not their secrets and their private counsel) meaning, what they say secretly and openly.
بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ
(Yes (We do) and Our messengers are by them, to record.) means, `We know what they are doing, and the angels are also recording their deeds, major and minor.'
قُلْ إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
سُبْحَـنَ رَبّ السَّمَـوتِ وَالاْرْضِ رَبّ الْعَرْشِ عَمَّا يَصِفُونَ- فَذَرْهُمْ يَخُوضُواْ وَيَلْعَبُواْ حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ- وَهُوَ الَّذِى فِى السَّمآء إِلَـهٌ وَفِى الاْرْضِ إِلَـهٌ وَهُوَ الْحَكِيمُ الْعَلِيمُ-
Allah has no Offspring Allah says:
قُلْ
(Say) -- `O Muhammad' --
إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
(If the Most Gracious had a son, then I am the first of the worshippers.) meaning, `if this were so, then I would worship Him on that basis, because I am one of His servants; I obey all that He commands me and I am not too arrogant or proud to worship Him.' This conditional phrase does not mean that what is described could happen nor that is possible as Allah says:
لَّوْ أَرَادَ اللَّهُ أَن يَتَّخِذَ وَلَداً لاَّصْطَفَى مِمَّا يَخْلُقُ مَا يَشَآءُ سُبْحَـنَهُ هُوَ اللَّهُ الْوَحِدُ الْقَهَّارُ
(Had Allah willed to take a son, He could have chosen whom He willed out of those whom He created. But glory be to Him! He is Allah, the One, the Irresistible.) (39:4). Allah says here:
سُبْحَـنَ رَبِّ السَّمَـوَتِ وَالاٌّرْضِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ
(Glorified is the Lord of the heavens and the earth, the Lord of the Throne! Exalted be He from all that they ascribe (to Him).) meaning, exalted and sanctified and glorified be the Creator of all things far above having any offspring, for He is Unique, One and Eternally Self-Sufficient. There is none equal to Him or like Him, and He does not have any offspring.
فَذَرْهُمْ يَخُوضُواْ
(So leave them (alone) to speak nonsense) means, in their ignorance and misguidance,
وَيَلْعَبُواْ
(and play) in their world,
حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ
(until they meet the Day of theirs which they have been promised.) which is the Day of Resurrection, i.e., then they will come to know what their end and destination will be on that Day.
The Uniqueness of the Lord
وَهُوَ الَّذِى فِى السَّمآءِ إِلَـهٌ وَفِى الاٌّرْضِ إِلَـهٌ
(It is He Who is the only God in the heaven and the only God on the earth.) means, He is the God of those who are in the heavens and the God of those who are on earth; all of them worship Him and are humbled before Him.
وَهُوَ الْحَكِيمُ الْعَلِيمُ
(And He is the All-Wise, the All-Knower.) This Ayah is like the Ayah:
وَهُوَ اللَّهُ فِى السَّمَـوَتِ وَفِى الاٌّرْضِ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْ وَيَعْلَمُ مَا تَكْسِبُونَ
(And He is Allah in the heavens and on the earth; He knows what you conceal and what you reveal, and He knows what you earn.) (6:3) which means, He is the One who is called Allah in the heavens and on the earth.
وَتَبَارَكَ الَّذِى لَهُ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ وَمَا بَيْنَهُمَا
(And Blessed be He to Whom belongs the kingdom of the heavens and the earth, and all that is between them,) means, He is their Creator and Sovereign, the One Who is controlling them with none to resist or oppose His rule. Blessed and exalted be He far above the notion of His having a child. He is eternally free of all faults and shortcomings, because He is the Lord, the Exalted, the Almighty, the Sovereign of all things, Who is in control of all affairs.
وَعِندَهُ عِلْمُ السَّاعَةِ
(and with Whom is the knowledge of the Hour, ) means, no one knows when it will happen except Him.
وَإِلَيْهِ تُرْجَعُونَ
(and to Whom you (all) will be returned.) means, and each person will be requited for his deeds; if they are good, then he will be rewarded, and if they are bad, then he will be punished.
The Idols have no Power of Intercession
وَلاَ يَمْلِكُ الَّذِينَ يَدْعُونَ مِن دُونِهِ
(And those whom they invoke instead of Him have no power) means, the idols and false gods.
الشَّفَـعَةَ
(of intercession) means, they are not able to intercede for them.
إِلاَّ مَن شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ
(except for those who bear witness to the truth knowingly, and they know.) This means, but the one who bears witness to the truth has knowledge and insight, so his intercession with Allah will avail, by His leave.
The Idolators admit that Allah Alone is the Creator
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ فَأَنَّى يُؤْفَكُونَ
(And if you ask them who created them, they will surely say: "Allah." How then are they turned away) means, `if you ask these idolators who associate others in worship with Allah,'
مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ
(who created them, they will surely say: "Allah.") means, they will admit that He Alone is the Creator of all things and He has no partner in that. Yet despite that they still worship others alongside Him who have nothing and are able to do nothing. This is the utmost foolishness and stupidity. Allah says:
فَأَنَّى يُؤْفَكُونَ
(How then are they turned away)
The Prophet's Complaint to Allah
وَقِيلِهِ يرَبِّ إِنَّ هَـؤُلاَءِ قَوْمٌ لاَّ يُؤْمِنُونَ
(And his saying: "O my Lord! Verily, these are a people who believe not!") means, Muhammad ﷺ said this; he complained to his Lord about his people who did not believe in him, and said, `O Lord, these people do not believe.' This is like the Ayah:
وَقَالَ الرَّسُولُ يرَبِّ إِنَّ قَوْمِى اتَّخَذُواْ هَـذَا الْقُرْءاَنَ مَهْجُوراً
(And the Messenger will say: "O my Lord! Verily, my people deserted this Qur'an.") (25:30). This is the view of Ibn Mas`ud, may Allah be pleased with him, Mujahid and Qatadah, and this is how Ibn Jarir interpreted it. Al-Bukhari said: "`Abdullah -- meaning Ibn Mas`ud, may Allah be pleased with him -- recited (Ayah 88 of Az-Zukhruf): (وَقَالَ الرَّسُولُ ياربِّ) (And the Messenger will say: "O my Lord!") Mujahid said concerning the Ayah:
وَقِيلِهِ يرَبِّ إِنَّ هَـؤُلاَءِ قَوْمٌ لاَّ يُؤْمِنُونَ
(And his saying: "O my Lord! Verily, these are a people who believe not!") "Allah is stating what Muhammad ﷺ said." Qatadah said, "These are the words of your Prophet , when he complained about his people to his Lord."
فَاصْفَحْ عَنْهُمْ
(So turn away from them, ) means, from the idolators.
وَقُلْ سَلَـمٌ
(and say Salam (peace!)) means, `do not respond to them in the same evil manner in which they address you; but try to soften their hearts and forgive them in word and deed.'
فَسَوْفَ يَعْلَمُونَ
(But they will come to know.) This is a warning from Allah for them. His punishment, which cannot be warded off, struck them, and His religion and His word was supreme. Subsequently Jihad and striving were prescribed until the people entered the religion of Allah in crowds, and Islam spread throughout the east and the west. And Allah knows best. This is the end of the Tafsir of Surat Az-Zukhruf.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَلا يَمْلِكُ الَّذِينَ يَدْعُونَ مِنْ دُونِهِ الشَّفَاعَةَ إِلا مَنْ شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ (86)
اختلف أهل التأويل في تأويل ذلك, فقال بعضهم: معنى ذلك: ولا يملك عيسى وعُزير والملائكة الذين يعبدهم هؤلاء المشركون بالساعة, الشفاعة عند الله لأحد, إلا من شهد بالحقّ, فوحد الله وأطاعه, بتوحيد علم منه وصحة بما جاءت به رسله.
* 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:( وَلا يَمْلِكُ الَّذِينَ يَدْعُونَ مِنْ دُونِهِ الشَّفَاعَةَ ) قال: عيسى, وعُزير, والملائكة.
قوله: ( إِلا مَنْ شَهِدَ بِالْحَقِّ ) قال: كلمة الإخلاص, وهم يعلمون أن الله حقّ, وعيسى وعُزير والملائكة يقول: لا يشفع عيسى وعُزير والملائكة إلا من شهد بالحقّ, وهو يعلم الحقّ.
وقال آخرون: عني بذلك: ولا تملك الآلهة التي يدعوها المشركون ويعبدونها من دون الله الشفاعة إلا عيسى وعُزير وذووهما, والملائكة الذين شهدوا بالحقّ, فأقروا به وهم يعلمون حقيقة ما شهدوا به.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَلا يَمْلِكُ الَّذِينَ يَدْعُونَ مِنْ دُونِهِ الشَّفَاعَةَ إِلا مَنْ شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ ) : الملائكة وعيسى وعُزير, قد عُبِدوا من دون الله ولهم شفاعة عند الله ومنـزلة.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة ( إِلا مَنْ شَهِدَ بِالْحَقِّ ) قال: الملائكة وعيسى ابن مريم وعُزير, فإن لهم عند الله شهادة.
وأولى الأقوال في ذلك بالصواب أن يقال: إن الله تعالى ذكره أخبر أنه لا يملك الذين يعبدهم المشركون من دون الله الشفاعة عنده لأحد, إلا من شهد بالحقّ, وشهادته بالحقّ: هو إقراره بتوحيد الله, يعني بذلك: إلا من آمن بالله, وهم يعلمون حقيقة توحيده, ولم يخصص بأن الذي لا يملك ملك الشفاعة منهم بعض من كان يعبد من دون الله, فذلك على جميع من كان تعبد قريش من دون الله يوم نـزلت هذه الآية وغيرهم, وقد كان فيهم من يعبد من دون الله الآلهة, وكان فيهم من يعبد من دونه الملائكة وغيرهم, فجميع أولئك داخلون في قوله: ولا يملك الذين يدعو قريش وسائر العرب من دون الله الشفاعة عند الله. ثم استثنى جلّ ثناؤه بقوله:( إِلا مَنْ شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ ) وهم الذين يشهدون شهادة الحقّ فيوحدون الله, ويخلصون له الوحدانية, على علم منهم ويقين بذلك, أنهم يملكون الشفاعة عنده بإذنه لهم بها, كما قال جلّ ثناؤه: وَلا يَشْفَعُونَ إِلا لِمَنِ ارْتَضَى فأثبت جلّ ثناؤه للملائكة وعيسى وعُزير ملكهم من الشفاعة ما نفاه عن الآلهة والأوثان باستثنائه الذي استثناه.
Verset 87
Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Ha-Mim. La révélation du Livre vient d'Allah, le Puissant, l'Omniscient. (Ha-Mim. Par le Livre manifeste.) signifie : clair et évident tant dans ses termes que dans son sens, car il a été révélé dans la langue des Arabes, qui est la langue la plus éloquente pour la communication entre les gens. Allah dit : إِنَّا جَعَلْنَـهُ (En vérité, Nous l'avons fait) c'est-à-dire révélé, قُرْءَاناً عَرَبِيّاً (un Coran en arabe) c'est-à-dire dans la langue des Arabes, éloquent et clair ; لَعَلَّكُمْ تَعْقِلُونَ (afin que vous puissiez comprendre) c'est-à-dire afin que vous le compreniez et méditiez ses sens. Cela est semblable au verset : بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ (Dans une langue arabe claire.) (26:195). وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ (Et en vérité, il est dans la Mère du Livre auprès de Nous, certes élevé, plein de sagesse.) Cela explique le statut élevé du Coran auprès des hôtes célestes (les anges), afin que les habitants de la terre le respectent, le vénèrent et lui obéissent. وَأَنَّهُ (Et en vérité, il) c'est-à-dire le Coran, فِى أُمِّ الْكِتَـبِ (est dans la Mère du Livre) c'est-à-dire Al-Lawh Al-Mahfuz (la Tablette Préservée). C'était l'avis d'Ibn `Abbas et de Mujahid. لَدَيْنَآ (auprès de Nous) c'est-à-dire en Notre présence. C'était l'avis de Qatadah et d'autres. لَّعَلِّى (certes élevé) c'est-à-dire occupant une position d'honneur et de vertu. C'était l'avis de Qatadah. حَكِيمٌ (plein de sagesse) c'est-à-dire clair, sans confusion ni déviation. Tout cela indique son statut noble et sa vertu, comme Allah le dit ailleurs : إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ (Ceci est certes une récitation honorable. Dans un Livre bien gardé. Que seuls les purs peuvent toucher. Une révélation du Seigneur de tout ce qui existe.) (56:77-80). كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ (Non, c'est certes un rappel.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
حـم - تَنزِيلُ الْكِتَـبِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ
(Ha-Mim. By the manifest Book.) means, plain and clear in both wording and meaning, because it was revealed in the language of the Arabs, which is the most eloquent language for communication among people. Allah says:
إِنَّا جَعَلْنَـهُ
(Verily, We have made it) meaning, revealed it,
قُرْءَاناً عَرَبِيّاً
(a Qur'an in Arabic) meaning, in the language of the Arabs, eloquent and clear;
لَعَلَّكُمْ تَعْقِلُونَ
(that you may be able to understand.) means, that you may understand it and ponder its meanings. This is like the Ayah:
بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ
(In the plain Arabic language.) (26:195)
وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ
(And verily, it is in the Mother of the Book with Us, indeed exalted, full of wisdom.) This explains the high status of the Qur'an among the hosts on high (the angels), so that the people of earth will respect it, venerate it and obey it.
وَأَنَّهُ
(And verily, it) means, the Qur'an,
فِى أُمِّ الْكِتَـبِ
(is in the Mother of the Book) meaning, Al-Lawh Al-Mahfuz (the Preserved Tablet). This was the view of Ibn `Abbas and Mujahid.
لَدَيْنَآ
(with Us,) means, in Our presence. This was the view of Qatadah and others.
لَّعَلِّى
(indeed exalted) means, occupying a position of honor and virtue. This was the view of Qatadah.
حَكِيمٌ
(full of wisdom.) means, clear, with no confusion or deviation. All of this indicates its noble status and virtue, as Allah says elsewhere:
إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ
(That (this) is indeed an honorable recitation. In a Book well-guarded. Which none can touch but the pure. A revelation from the Lord of the all that exists.) (56:77-80)
كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ
(Nay, indeed it is an admonition. So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honor, exalted, purified, in the hands of scribes (angels), honorable and obedient.) (80:11-16)
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً أَن كُنتُمْ قَوْماً مُّسْرِفِينَ
(Shall We then take away the Reminder (this Qur'an) from you, because you are a people excessive.) means, `do you think that We will forgive you and not punish you, when you do not do as you have been commanded' This was the view of Ibn `Abbas, may Allah be pleased with him, Abu Salih, Mujahid and As-Suddi, and was the view favored by Ibn Jarir.
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً
(Shall We then take away the Reminder (this Qur'an) from you,) Qatadah said, "By Allah, if this Qur'an had been taken away when the first generations of this Ummah rejected it, they would have been doomed, but Allah by His mercy persisted in sending it and calling them to it for twenty years, or for as long as He willed." What Qatadah said is very good, and his point is that Allah, by His grace and mercy towards His creation, did not stop calling them to the truth and to the wise Reminder, i.e., the Qur'an, even though they were heedless and turned away from it. Indeed, He sent it so that those who were decreed to be guided might be guided by it, and so that proof might be established against those who were decreed to be.
(In the Name of Allah, the Most Gracious, the Most Merciful.)
Consolation to the Prophet for the Disbelief of Quraysh
Then Allah consoles His Prophet for the disbelief of his people, and commands him to bear it with patience.
وَكَمْ أَرْسَلْنَا مِن نَّبِيٍّ فِى الاٌّوَّلِينَ
(And how many a Prophet have We sent amongst the men of old.) meaning, among the sects (communities) of old.
وَمَا يَأْتِيهِم مِّنْ نَّبِىٍّ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ
(And never came there a Prophet to them but they used to mock at him.) means, they disbelieved him and mock at him.
فَأَهْلَكْنَآ أَشَدَّ مِنْهُم بَطْشاً
(Then We destroyed men stronger than these) means, `We destroyed those who disbelieved in the Messengers, and they were stronger in power than these who disbelieve in you, O Muhammad.' This is like the Ayah:
أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَيَنظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الَّذِينَ مِن قَبْلِهِمْ كَانُواْ أَكْـثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً
(Have they not traveled through the earth and seen what was the end of those before them They were more in number than them and mightier in strength) (40:82). And there are many similar Ayat.
وَمَضَى مَثَلُ الاٌّوَّلِينَ
(and the example of the ancients has passed away. ) Mujahid said, "The way of their life." Qatadah said, "Their punishment." Others said, "Their lesson," i.e., `We made them a lesson for those disbelievers who came after them, that they would suffer the same end as them,' as in the Ayah at the end of this Surah:
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) (43:56);
سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ
(this has been the way of Allah in dealing with His servants) (40:85).
وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً
(and you will not find any change in the way of Allah.) (33:62)
The Idolators' admission that Allah is the Sole Creator, and Further Evidence of that
Allah says: `If you, O Muhammad, were to ask these idolators who associate others with Allah and worship others besides Him,'
مَّنْ خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ لَيَقُولُنَّ خَلَقَهُنَّ الْعَزِيزُ الْعَلِيمُ
("Who has created the heavens and the earth" They will surely say: "The All-Mighty, the All-Knower created them.") In other words, they will admit that the Creator of all that is Allah Alone, with no partner or associate, yet they still worship others -- idols and false gods -- alongside Him.
الَّذِى جَعَلَ لَكُمُ الاٌّرْضَ مَهْداً
(Who has made for you the earth like a bed,) means, smooth, stable and firm, so that you can travel about in it, and stand on it and sleep and walk about, even though it is created above water, but He has strengthened it with the mountains, lest it should shake.
وَجَعَلَ لَكُمْ فِيهَا سُبُلاً
(and has made for you roads therein,) means, paths between the mountains and the valleys.
لَعَلَّكُمْ تَهْتَدُونَ
(in order that you may find your way.) means, in your journeys from city to city, region to region, land to land.
وَالَّذِى نَزَّلَ مِنَ السَّمَآءِ مَآءً بِقَدَرٍ
(And Who sends down water from the sky in due measure, ) means, according to what is sufficient for your crops, fruits and drinking water for yourselves and your cattle.
فَأَنشَرْنَا بِهِ بَلْدَةً مَّيْتاً
(then We revive a dead land therewith,) means, a barren land, for when the water comes to it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth). By referring to the revival of the earth, Allah draws attention to how He will bring bodies back to life on the Day of Resurrection, after they have been dead.
كَذَلِكَ تُخْرَجُونَ
(and even so you will be brought forth.) Then Allah says:
وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا
(And Who has created all the pairs) meaning, of everything that grows in the earth, all kinds of plants, crops, fruits, flowers, etc., and all different kinds of animals.
وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ
(and has appointed for you ships) or vessels,
وَالاٌّنْعَـمِ مَا تَرْكَبُونَ
(and cattle on which you ride.) means, He has subjugated them to you and made it easy for you to eat their meat, drink their milk and ride on their backs. Allah says:
لِتَسْتَوُواْ عَلَى ظُهُورِهِ
(In order that you may mount on their backs, ) meaning, sit comfortably and securely,
عَلَى ظُهُورِهِ
(on their backs) means, on the backs of these kinds of animals.
ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ
(and then may remember the favor of your Lord) means, whereby these animals are subjugated to you.
إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ
(when you mount thereon, and say: "Glory to Him Who has subjected this to us, and we could have never had it.") means, if it were not for the fact that Allah has subjugated these things to us, we could never have done this by our own strength.' Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd said: "We could not have done this ourselves."
وَإِنَّآ إِلَى رَبِّنَا لَمُنقَلِبُونَ
(And verily, to Our Lord we indeed are to return.) means, `We will return to Him after our death, and our ultimate destination is with Him.' In this Ayah, mention of earthly journeys draws attention to the journey of the Hereafter, just as elsewhere, mention of earthly provision draws attention to the importance of ensuring provision for the Hereafter, as Allah says:
وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى
(And take a provision (with you) for the journey, but the best provision is the Taqwa) (2:197). And mention of earthly garments is also used to draw attention to the raiment of the Hereafter:
وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ
(and as an adornment; and the raiment of the Taqwa, that is better) (7:26).
Condemnation of the Idolators' attribution of Offspring to Allah
Here Allah speaks of the lies and fabrications of the idolators, when they devoted some of their cattle to their false gods and some to Allah, as He described in Surat Al-An`am where He said:
وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالاٌّنْعَامِ نَصِيباً فَقَالُواْ هَـذَا لِلَّهِ بِزَعْمِهِمْ وَهَـذَا لِشُرَكَآئِنَا فَمَا كَانَ لِشُرَكَآئِهِمْ فَلاَ يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَآئِهِمْ سَآءَ مَا يَحْكُمُونَ
(And they assign to Allah share of the tilth and cattle which He has created, and they say: "This is for Allah" according to their claim, "and this is for our partners." But the share of their partners reaches not Allah, while the share of Allah reaches their partners! Evil is the way they judge!) (6:136). Similarly, out of the two kinds of offspring, sons and daughters, they assigned to Him the worst and least valuable (in their eyes), i.e., daughters, as Allah says:
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) And Allah says here:
وَجَعَلُواْ لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ الإنسَـنَ لَكَفُورٌ مُّبِينٌ
(Yet, they assign to some of His servants a share with Him. Verily, man is indeed a manifest ingrate!) Then He says:
أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَـكُم بِالْبَنِينَ
(Or has He taken daughters out of what He has created, and He has selected for you sons) This is a denunciation of them in the strongest terms, as He goes on to say:
وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَـنِ مَثَلاً ظَلَّ وَجْهُهُ مُسْوَدّاً وَهُوَ كَظِيمٌ
(And if one of them is informed of the news of that which he sets forth as a parable to the Most Gracious, his face becomes dark, and he is filled with grief!) means, if one of these people is given the news that there has been born to him one of those which he attributes to Allah, i.e., a daughter, he hates this news and it depresses and overwhelms him so much that he keeps away from people because he feels so ashamed. Allah says, so how can they dislike that so much and yet they attribute it to Allah
أَوَمَن يُنَشَّأُ فِى الْحِلْيَةِ وَهُوَ فِى الْخِصَامِ غَيْرُ مُبِينٍ
(A creature who is brought up in adornments, and who in dispute cannot make itself clear) means, women are regarded as lacking something, which they make up for with jewelry and adornments from the time of childhood onwards, and when there is a dispute, they cannot speak up and defend themselves clearly, so how can this be attributed to Allah
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً
(And they make females the angels who themselves are servants of the Most Gracious.) means, that is what they believe about them, but Allah denounces them for that and says:
أَشَهِدُواْ خَلْقَهُمْ
(Did they witness their creation) meaning, did they see Allah creating them as females
سَتُكْتَبُ شَهَـدَتُهُمْ
(Their testimony will be recorded,) means, concerning that,
وَيُسْـَلُونَ
(and they will be questioned!) means, about that, on the Day of Resurrection. This is a stern warning and a serious threat.
وَقَالُواْ لَوْ شَآءَ الرَّحْمَـنُ مَا عَبَدْنَـهُمْ
(And they said: "If it had been the will of the Most Gracious, we should not have worshipped them.") means, (they said:) `if Allah had willed, He would have prevented us from worshipping these idols which are images of the angels who are the daughters of Allah; He knows about this and He approves of it.' By saying this, they combined several types of error: First: They attributed offspring to Allah -- exalted and sanctified be He far above that. Second: They claimed that He chose daughters rather than sons, and they made the angels, who are the servants of the Most Gracious, female. Third: They worshipped them with no proof, evidence or permission from Allah. This was based on mere opinion, whims and desires, imitation of their elders and forefathers, and pure ignorance. They used Allah's decree as an excuse, and this reasoning betrayed their ignorance. Fourth: Allah denounced them for this in the strongest terms, for from the time He first sent Messengers and revealed Books, the command was to worship Him Alone with no partner or associate, and it was forbidden to worship anything other than Him. Allah says:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُمْ مَّنْ حَقَّتْ عَلَيْهِ الضَّلَـلَةُ فَسِيرُواْ فِى الاٌّرْضِ فَانظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid all false deities." Then of them were some whom Allah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied.) (16:36)
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask those of Our Messengers whom We sent before you: "Did We ever appoint gods to be worshipped besides the Most Gracious") (43:45) And Allah says in this Ayah, after mentioning this argument of theirs:
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ
(They have no knowledge whatsoever of that.) meaning, of the truth of what they say and the arguments they put forward.
وَإِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They do nothing but lie!) means, they tell lies and fabricate untruths.
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They have no knowledge whatsoever of that. They do nothing but lie!) Mujahid said, "They do not appreciate the power of Allah."
The Idolators have no Proof
Allah condemns the idolators for worshipping others instead of Allah with no evidence or proof for doing so.
أَمْ ءَاتَيْنَـهُمْ كِتَـباً مِّن قَبْلِهِ
(Or have We given them any Book before this) means, before their idolatry.
فَهُم بِهِ مُسْتَمْسِكُونَ
(to which they are holding fast) means, with regard to what they are doing. This is not the case. This is like the Ayah:
أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَـناً فَهُوَ يَتَكَلَّمُ بِمَا كَانُواْ بِهِ يُشْرِكُونَ
(Or have We revealed to them an authority (a Scripture), which speaks of that which they have been associating with Him) (30:35) meaning, that did not happen. Then Allah says:
بَلْ قَالُواْ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّهْتَدُونَ
(Nay! They say: "we found our fathers following a certain way and religion (Ummah), and we guide ourselves by their footsteps.") meaning, they have no grounds for their belief in idolatry apart from the fact that they are imitating their fathers and forefathers who were following a certain Ummah or way, i.e., religion. The word Ummah is used in a similar manner elsewhere, where Allah says:
إِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً
(And verily, this your religion (Ummah) is one religion) (23:52), and they said;
وَإِنَّا عَلَى ءَاثَـرِهِم
(and we by their footsteps) means, behind them
مُّهْتَدُونَ
(We guide ourselves) This is their claim with no evidence. Then Allah points out that what these people say was already said by those who were like them among the nations of the past who disbelieved in the Messengers. Their hearts and their words are similar.
كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ - أَتَوَاصَوْاْ بِهِ بَلْ هُمْ قَوْمٌ طَـغُونَ
(Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!" Have they transmitted this saying to these Nay, they are themselves a people transgressing beyond bounds!) (51:52-53) And Allah says here:
وَكَذَلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ
(And similarly, We sent not a warner before you to any town (people) but the luxurious ones among them said: "We found our fathers following a certain way and religion, and we will indeed follow their footsteps.") Then He says:
قُلْ
(Say) -- `O Muhammad, to these idolators --'
أَوَلَوْ جِئْتُكُمْ بِأَهْدَى مِمَّا وَجَدتُّمْ عَلَيْهِ ءَابَآءَكُمْ قَالُواْ إِنَّا بِمَآ أُرْسِلْتُمْ بِهِ كَـفِرُونَ
("Even if I bring you better guidance than that which you found your fathers following" They said: "Verily, we disbelieve in that with which you have been sent.") `Even if they were convinced of the truth of what you have brought to them, they will not follow it, because of their evil intentions and their arrogance towards the truth and its people.'
فَانتَقَمْنَا مِنْهُمْ
(So We took revenge on them) means, on the disbelieving nations, by inflicting various kinds of punishments, as Allah has described in the stories of those nations.
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(then see what was the end of those who denied) means, see what became of them, how they were destroyed and how Allah saved the believers.
Ibrahim's Declaration of Tawhid Here
Allah tells us about His servant, Messenger and close Friend, the leader of the monotheists and the father of all subsequent Prophets, from whom Quraysh were descended and claimed to have taken their religion. He disowned his father's and his people's worship of idols and said:
وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
("Verily, I am innocent of what you worship, except Him Who created me; and verily, He will guide me." And he made it a Word lasting among his offspring,) The Word means the worship of Allah Alone with no partner or associate, and the denunciation of all gods apart from Him, i.e., La ilaha illallah. He left this word as an example to be followed by those of his progeny who were guided by Allah.
لَعَلَّهُمْ يَرْجِعُونَ
(that they may turn back.) means, come back to this word. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi and others commented on the Ayah:
وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
(And he made it a Word lasting among his offspring,) "This means, La ilaha illallah, and there are still those among his offspring who say it." A similar view was narrated from Ibn `Abbas, may Allah be pleased with him. Ibn Zayd said, "The word of Islam," which refers to the same thing suggested by the group.
How the People of Makkah turned away from the Messenger and opposed Him, and His Response
Allah further says:
بَلْ مَتَّعْتُ هَـؤُلاَءِ
(Nay, but I gave to these) means, the idolators,
وَءَابَآءَهُمْ
(and their fathers) means, they lived a long life in their misguidance.
حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ
(till there came to them the truth, and a Messenger making things clear.) means, his message is clear and his warning is clear.
وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ
(And when the truth came to them, they said: "This is magic, and we disbelieve therein.") means, they were arrogant and stubborn, and they pushed him away out of disbelief, envy and transgression.
وَقَالُواْ
(And they say) means, objecting to that which Allah has revealed to him,
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
(Why is not this Qur'an sent down to some great man of the two towns) meaning, why was this Qur'an not revealed to some man who was great and prominent in their eyes, from the two towns, i.e., Makkah and At-Ta'if This was the view of Ibn `Abbas, may Allah be pleased with him, `Ikrimah, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and Ibn Zayd. Several scholars of Tafsir stated that by this, the Quraysh meant Al-Walid bin Al-Mughirah and `Urwah bin Mas`ud Ath-Thaqafi. The apparent meaning is that what they meant was a great man from either of the two towns. Allah responded to their rejection by saying:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) meaning, the matter has nothing to do with them; it is for Allah to decide. Allah knows best where to direct His Message, and He does not reveal it except to the one who is the purest in heart and soul, and of the noblest descent. Then Allah points out that He differentiates among His creation in terms of what He gives them of wealth, provision, intellect, understanding and other visible and hidden strengths:
نَحْنُ قَسَمْنَا بَيْنَهُمْ مَّعِيشَتَهُمْ فِى الْحَيَوةِ الدُّنْيَا
(It is We Who portion out between them their livelihood in this world,)
لِّيَتَّخِذَ بَعْضُهُم بَعْضاً سُخْرِيّاً
(so that some may employ others in their work.) It was said that this means that some employ others in their work, because one needs the other, and vice versa. This was the view of As-Suddi and others.
وَرَحْمَةُ رَبِّكَ خَيْرٌ مِّمَّا يَجْمَعُونَ
(But the mercy of your Lord is better than which they amass.) means, the mercy of Allah towards His creation is better for them than the wealth and conveniences of this world which they possess.
Wealth is not a Sign of Divine Pleasure
وَلَوْلاَ أَن يَكُونَ النَّاسُ أُمَّةً وَحِدَةً
(And were it not that mankind would have become of one community,) means, `were it not for the fact that many ignorant people would think that Our giving them wealth was a sign that We love the person to whom We give it, and thus they would have agreed upon disbelief for the sake of wealth.' This is the view of Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and others.
لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَـنِ لِبُيُوتِهِمْ سُقُفاً مِّن فِضَّةٍ وَمَعَارِجَ
(We would have provided for those who disbelieve in the Most Gracious, silver roofs for their houses, and elevators) means, ladders and staircases of silver. This was the view of Ibn `Abbas, Mujahid, Qatadah, As-Suddi, Ibn Zayd and others.
عَلَيْهَا يَظْهَرُونَ
(whereby they ascend,) means, go up. And their houses would have doors, i.e., locks on their doors,
وَسُرُراً عَلَيْهَا يَتَّكِئُونَ
(and thrones on which they could recline,) means, all of that would be made of silver.
وَزُخْرُفاً
(And adornments) means, and gold. This was the view of Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd.
وَإِن كُلُّ ذَلِكَ لَمَّا مَتَـعُ الْحَيَوةِ الدُّنْيَا
(Yet all this would have been nothing but an enjoyment of this world.) means, all that belongs to this transient world which is insignificant before Allah. He hastens their reward for good deeds in the form of luxuries in this world, so that when they reach the Hereafter, they will have no good merits with Allah for which they may be rewarded, as was reported in the Sahih Hadith. It was reported in another Hadith:
«لَوْ أَنَّ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاء»
(If this world were worth a gnat's wing before Allah, He would not give a disbeliever a drink of water.) Al-Baghawi narrated its chain of narration.
وَالاٌّخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ
(And the Hereafter with your Lord is (only) for those who have Taqwa.) means, it is exclusively for them, and no one else will share it with them. When `Umar bin Al-Khattab, may Allah be pleased with him, visited the Messenger ﷺ of Allah in seclusion, when he was keeping away from his wives, and he saw him resting on a rough mat which had left marks on his side, his eyes filled with tears and he said, "O Messenger of Allah, look at this Chosroes and this Caesar with all that they have, and you are the best of Allah's creation. " The Messenger of Allah ﷺ was reclining, but he sat up and said:
«أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟»
(Are you in doubt, O son of Al-Khattab) Then he said:
«أُولئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَـيِّـبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا»
(Those are people for whom the enjoyments are hastened in this world.) According to another report:
«أَمَا تَرْضَى أَنْ تَــكُونَ لَهُمُ الدُّنْيَا وَلَنَا الْاخِرَة»
(Does it not please you that this world is for them and the Hereafter is for us) In as the Two Sahihs and elsewhere, it is reported that the Messenger of Allah ﷺ said:
«لَا تَشْرَبُوا فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ، وَلَا تَأْكُلُوا فِي صِحَافِهَا، فَإِنَّهَا لَهُمْ فِي الدُّنْيَا وَلَنَا فِي الْاخِرَة»
(Do not drink from vessels of gold and silver, and do not eat from plates of the same, for these things are for them in this world and for us in the Hereafter.) Allah has granted these things to them in this world because it is insignificant, as was reported by At-Tirmidhi and Ibn Majah via Abu Hazim from Sahl bin Sa`d, who said, "The Messenger of Allah ﷺ said:
«لَوْ كَانَتِ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاءٍ أَبَدًا»
n(If this world were worth a gnat's wing before Allah, He would never give a disbeliever a drink of water.)" At-Tirmidhi said: "Hasan Sahih."
The Shaytan is the Companion of the One Who turns away from Ar-Rahman
وَمَن يَعْشُ
(And whosoever Ya`shu (turns away blindly)) means, whoever willfully ignores and turns away
عَن ذِكْرِ الرَّحْمَـنِ
(from the remembrance of the Most Gracious,) Al-`Asha (the root of Ya`sh) refers to weakness of vision; what is meant here is weakness of insight.
نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ
(We appoint for him Shaytan to be a Qarin (a companion) to him.) This is like the Ayat:
وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى
(And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him) (4:115),
فَلَمَّا زَاغُواْ أَزَاغَ اللَّهُ قُلُوبَهُمْ
(So when they turned away, Allah turned their hearts away) (61:5), and
وَقَيَّضْنَا لَهُمْ قُرَنَآءَ فَزَيَّنُواْ لَهُم مَّا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
(And We have assigned for them intimate companions, who have made fair seeming to them, what was before them and what was behind them) (41:25). Allah says here:
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ حَتَّى إِذَا جَآءَنَا
(And verily, they hinder them from the path, but they think that they are guided aright! Until, when he comes to Us,) meaning, for this person who willfully neglects true guidance, We send to him a Shaytan to lead him astray and show him the path to Hell. When he comes before Allah on the Day of Resurrection, he will complain about the Shaytan who was appointed to accompany him.
قَالَ يلَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ
(he says, "Would that between me and you were the distance of the two easts -- a worst companion (indeed)!") Some of them recited it; (حَتْى إِذَا جَاءَانَا) (Till, when they both come to Us.) referring to the companion Shaytan and the one whom he accompanies. Then Allah says:
وَلَن يَنفَعَكُمُ الْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِى الْعَذَابِ مُشْتَرِكُونَ
(It will profit you not this Day as you did wrong, (and) that you will be sharers in the punishment.) means, `your being together in the Fire will not help you in the slightest, and you will both partake of the painful punishment.' Allah says:
أَفَأَنتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِى الْعُمْىَ وَمَن كَانَ فِى ضَلَـلٍ مُّبِينٍ
Can you make the deaf to hear, or can you guide the blind or him who is in manifest error؟ means, `that is not up to you. All you have to do is convey the Message, but you do not have to guide them. Allah guides whomsoever He wills and sends astray whomsoever He wills, and He is Wise and Just in doing so.'
Allah's Vengeance upon the Enemies of His Messenger will surely come to pass
Allah further says:
فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُم مُّنتَقِمُونَ
(And even if We take you away, We shall indeed take vengeance on them.) means, `We will inevitably wreak vengeance upon them and punish them, even if you pass away.'
أَوْ نُرِيَنَّكَ الَّذِى وَعَدْنَـهُمْ فَإِنَّا عَلَيْهِمْ مُّقْتَدِرُونَ
(Or (if) We show you that wherewith We threaten them, then verily, We have perfect command over them.) means, `We are able to do both,' but Allah will not take His Messenger (in death) until He gives him the joy of seeing his enemies brought low and gives him power and authority over them and their wealth. This was the view of As-Suddi and was the opinion favored by Ibn Jarir.
Encouragement to adhere to the Qur'an
Allah then says;
فَاسْتَمْسِكْ بِالَّذِى أُوحِىَ إِلَيْكَ إِنَّكَ عَلَى صِرَطٍ مُّسْتَقِيمٍ
(So hold you fast to that which is revealed to you. Verily, you are on the straight path.) means, hold fast to the Qur'an which has been sent down to your heart, for it is truth and what it leads to is truth that shows the way to the straight path that leads to Gardens of Delight and eternal, everlasting goodness.
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is a Dhikr for you and your people,) It was said that this means, `it is an honor for you and your people;' this was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah, As-Suddi and Ibn Zayd. This means that it is an honor for them in that it was revealed in their language, so they are the people who have the best understanding of it among mankind and hence are obliged to be the most steadfast in adhering to its commandments. This is how the best of them were, the first immigrants and those who emulated them and followed them. It was also said that the meaning of the phrase;
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is indeed a Dhikr for you and your people,) was that `it was sent to remind you and your people.' The fact that they are singled out does not exclude others. This is like the Ayat:
لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَـباً فِيهِ ذِكْرُكُمْ أَفَلاَ تَعْقِلُونَ
(Indeed, We have sent down for you (O mankind) a Book in which there is Dhikrukum (your Reminder). Will you not then understand) (21:10)
وَأَنذِرْ عَشِيرَتَكَ الاٌّقْرَبِينَ
(And warn your tribe of near kindred) (26:214)
وَسَوْفَ تُسْـَلُونَ
(and you will be questioned.) means, `about this Qur'an, and how you acted upon it and what your response to it was.'
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask whom We sent before you of Our Messengers: "Did We ever appoint gods to be worshipped besides the Most Gracious") means, `all the Messengers called their people to the same as that to which you are calling mankind, namely the worship of Allah Alone with no partner or associate, and they forbade the worship of idols and false gods.' This is like the Ayah:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah (nation) a Messenger (proclaiming): "Worship Allah, and avoid all false deities.") (16:36) Mujahid said that `Abdullah bin Mas`ud recited it: (وَاسْأَلِ الَّذِينَ أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ (مِنْ) رُسُلِنَا) (And ask those whom We sent before you of Our Messengers.) This was narrated by Qatadah, Ad-Dahhak and As-Suddi from Ibn Mas`ud, may Allah be pleased with him. Yet this appears to be an explanation rather than an alternate version of recitation. And Allah knows best.
Musa was sent with the Message of Tawhid to Fir`awn and His Chiefs
Here Allah tells us about His servant and Messenger Musa, peace be upon him, and how He sent him to Fir`awn and his chiefs. That is, his governors, ministers, leaders and followers among the Egyptians and the Children of Israel. Allah sent him to call them to worship Allah alone, with no partner or associate, and to forbid them from worshipping anything other than Him. He sent him with mighty signs, such as his hand and his staff, other signs such as the flood, locusts, Qummal, frogs and blood, and the loss of their crops and lives. Yet despite all that they remained arrogant and stubbornly refused to follow him; they rejected his message and made fun of it, and laughed at the one who had brought it.
وَمَا نُرِيِهِم مِّنْ ءَايَةٍ إِلاَّ هِىَ أَكْبَرُ مِنْ أُخْتِهَا
(And not an Ayah We showed them but it was greater than its fellow preceding it,) but despite that they would not give up their sin, misguidance, ignorance and confusion. Every time one of these signs came to them, they would go and implore Musa, saying,
يأَيُّهَ السَّاحِرُ
("O you sorcerer!...") meaning, expert or knowledgeable one -- this was the view of Ibn Jarir. The scholars of that time were the sorcerers or magicians, and magic was not regarded as something reprehensible by them at that time, so this was not a slight on their part. They were in a state of need, so it would not have been appropriate for them to insult him. This was a way of honoring him, as they thought. On each occasion, they promised Musa that if the torment was lifted from them, they would believe in him and let the Children of Israel go with him, but on each occasion they went back on their word. This is like the Ayat:
فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ ءَايَـتٍ مّفَصَّلاَتٍ فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً مُّجْرِمِينَ - وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْزُ قَالُواْ يَمُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ لَئِن كَشَفْتَ عَنَّا الرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِى إِسْرَءِيلَ - فَلَمَّا كَشَفْنَا عَنْهُمُ الرِّجْزَ إِلَى أَجَلٍ هُم بَـلِغُوهُ إِذَا هُمْ يَنكُثُونَ
(So We sent on them: the flood, the locusts, the Qummal, the frogs, and the blood; manifest signs, yet they remained arrogant, and they were of those people who were criminals. And when the punishment struck them, they said: "O Musa! Invoke your Lord for us because of His promise to you. If you remove the punishment from us, we indeed shall believe in you, and we shall let the Children of Israel go with you." But when We removed the punishment from them to a fixed term, which they had to reach, behold! they broke their word!) (7:133-135)
Fir`awn's Address to His People and how Allah punished Him
Allah tells us how Fir`awn stubbornly persisted in his rebellion and disbelief. He assembled his people and addressed them in a vainglorious fashion, boasting of his dominion over Egypt.
أَلَيْسَ لِى مُلْكُ مِصْرَ وَهَـذِهِ الاٌّنْهَـرُ تَجْرِى مِن تَحْتِى
(Is not mine the dominion of Egypt, and these rivers flowing underneath me) Qatadah said, "They had gardens and rivers of flowing water."
أَفلاَ تُبْصِرُونَ
(See you not then) means, `do you not see my position of might and power' -- implying that Musa and his followers were poor and weak. This is like the Ayah:
فَحَشَرَ فَنَادَى - فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى - فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى
(Then he gathered (his people) and cried aloud, saying: "I am your lord, most high." So Allah seized him with punishment for his last and first transgression.) (79:23-25)
أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ
(Am I not better than this one who is despicable) As-Suddi said, "He was saying, `indeed I am better than this one, who is despicable'." Some of the grammarians of Basrah said that Fir`awn -- may the curse of Allah be upon him -- was saying that he was better than Musa, peace be upon him. But this is an obvious lie, may continued curses be upon him until the Day of Resurrection. By describing Musa as despicable he meant -- as Sufyan said -- insignificant. Qatadah and As-Suddi said, "He meant, weak." Ibn Jarir said, "He meant, he had no power, authority or wealth."
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly) means, he cannot speak clearly, he stammers and cannot speak well. Fir`awn's description of Musa as "despicable" is a lie; rather it is he who was despicable and insignificant, lacking in physical, moral and religious terms, and it is Musa who was noble, truthful, righteous and upright.
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly). This was also a lie. Although something happened to Musa's tongue when he was a child, when it was burnt by a coal. He asked Allah to loosen the knot from his tongue (i.e., to correct his speech defect) so that they could understand what he said, and Allah had answered his prayer and said:
قَدْ أُوتِيتَ سُؤْلَكَ يمُوسَى
(You are granted your request, O Musa) (20:36). It may be the case that some problem remained which he had not asked to be relieved of, as Al-Hasan Al-Basri suggested, and that he had asked only to be relieved of that which stood in the way of his conveying the Message. A person cannot be blamed for physical matters over which he has no control. Even though Fir`awn had the intelligence to understand that, he wanted to confuse and mislead his people, who were ignorant and stupid. So he said:
فَلَوْلاَ أُلْقِىَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ
(Why then are not golden bracelets bestowed on him...) meaning, adornments which are placed on the arms. This was the view of Ibn `Abbas, may Allah be pleased with him, Qatadah and others.
أَوْ جَآءَ مَعَهُ الْمَلَـئِكَةُ مُقْتَرِنِينَ
(or angels sent along with him) meaning, to serve him and to testify that he is telling the truth. He looked only at outward appearances and did not understand the true inner matters that are clearer than what he focused on, if only he had understood that. Allah says:
فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ
(Thus he fooled his people, and they obeyed him.) meaning, he confused them and invited them to misguidance, and they responded to him.
إِنَّهُمْ كَانُواْ قَوْماً فَـسِقِينَ
(Verily, they were ever a people who were rebellious.) Then Allah says:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said it means: "When they angered Us means, they provoked Our wrath." Ad-Dahhak said, it means "They made Us angry." This was also the view of Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and other scholars of Tafsir. Ibn Abi Hatim recorded that `Uqbah bin `Amir, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«إِذَا رَأَيْتَ اللهَ تَبَارَكَ وَتَعَالَى يُعْطِي الْعَبْدَ مَا يَشَاءُ، وَهُوَ مُقِيمٌ عَلى مَعَاصِيهِ، فَإِنَّمَا ذَلِكَ اسْتِدْرَاجٌ مِنْهُ لَه»
(When you see that Allah gives a person what he wants even though he is persisting in sin, that means that Allah is enticing him into destruction.) Then he recited:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) It was reported that Tariq bin Shihab said, "I was with `Abdullah, may Allah be pleased with him, and the issue of sudden death was mentioned. He said, `It is a relief for the believer and a source of regret for the disbeliever.' Then he recited the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all). " `Umar bin `Abdul-`Aziz, may Allah be pleased with him, said, "I found that punishment comes with negligence, meaning the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all)."
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) Abu Mijlaz said, "Precedent for others who do the same as they did." He and Mujahid said, "An example, i.e., a lesson to those who come after them." Allah is the One Who guides to the straight path, and unto Him is the final return.
The Contempt of the Quraysh for the son of Maryam, and His true Status with Allah
Allah tells us how the Quraysh persisted in their disbelief and stubborn arguments:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) Several others narrated that Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, As-Suddi and Ad-Dahhak said, "They laughed, i.e., they were astounded by that." Qatadah said, "They were repelled by that and they laughed." Ibrahim An-Nakha`i said, "They turned away." The reason for this was mentioned by Muhammad bin Ishaq in As-Sirah. He said, "According to what I have heard, the Messenger of Allah ﷺ sat down one day with Al-Walid bin Al-Mughirah in the Masjid, and An-Nadr bin Al-Harith came and sat down with them. There were also other men from the Quraysh in the gathering. The Messenger of Allah ﷺ spoke, then An-Nadr bin Al-Harith came up to him and the Messenger of Allah ﷺ spoke to him until he defeated him in argument. Then he recited to him and to them,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) Then the Messenger of Allah ﷺ got up and went to sit with `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah said to him, `By Allah, An-Nadr bin Al-Harith could not match the son of `Abd Al-Muttalib in argument. Muhammad ﷺ claims that we and these gods that we worship are fuel for Hell.' `Abdullah bin Az-Zab`ari said, `By Allah, if I meet with him I will defeat him in argument. Ask Muhammad ﷺ whether everyone that is worshipped instead of Allah will be in Hell with those who worshipped him, for we worship the angels, and the Jews worship `Uzayr, and the Christians worship the Messiah `Isa bin Maryam.' Al-Walid and those who were sitting with him were amazed at what `Abdullah bin Az-Zab`ari said, and they thought that he had come up with a good point. He said this to the Messenger of Allah ﷺ, who said:
«كُلُّ مَنْ أَحَبَّ أَنْ يُعْبَدَ مِنْ دُونِ اللهِ فَهُوَ مَعَ مَنْ عَبَدَهُ، فَإِنَّهُمْ إِنَّمَا يَعْبُدُونَ الشَّيْطَانَ وَمَنْ أَمَرَهُمْ بِعِبَادَتِه»
(Everyone who likes to worship something other than Allah will be with the one whom he worshipped, for indeed they are worshipping the Shaytan and whomever told them to worship that person.)" Then Allah revealed the words:
إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِّنَّا الْحُسْنَى أُوْلَـئِكَ عَنْهَا مُبْعَدُونَ
(Verily, those for whom the good has preceded from Us, they will be removed far therefrom (Hell)) (21:101), meaning that `Isa, `Uzayr and rabbis and monks who were also worshipped, who spent their lives in devotion towards Allah. The misguided people who came after them took them as lords instead of Allah. Concerning the notion of worshipping the angels as daughters of Allah, the following words were revealed:
وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً سُبْحَانَهُ بَلْ عِبَادٌ مُّكْرَمُونَ
(And they say: "The Most Gracious has begotten a son (or children)." Glory to Him! They are but honored servants.) (21:26) Concerning `Isa bin Maryam, the fact that he is worshipped instead of Allah, and to the amazement of Al-Walid and the others who were present at the argument, the following was revealed:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) meaning, they take this argument as a basis for rejecting your message. Then Allah mentions `Isa bin Maryam and says:
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ - وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(He was not more than a servant. We granted Our favor to him, and We made him an example for the Children of Israel. And if it were Our will, We would have made angels to replace you on the earth. And he (`Isa) shall be a known sign for the Hour. ) meaning, the miracles and signs that happened at his hands, such as raising the dead and healing the sick, are sufficient as signs of the approach of the Hour.
فَلاَ تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Therefore have no doubt concerning it. And follow Me! This is the straight path)." Ibn Jarir mentioned that Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him, commented on the Ayah:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) "This means the Quraysh, when it was said to them:
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) The Quraysh said to him: `What about `Isa bin Maryam' He said:
«ذَاكَ عَبْدُاللهِ وَرَسُولُه»
(He is the servant and Messenger of Allah.) They said, `By Allah, he means that we should take him as a lord just as the Christians took `Isa son of Maryam as a lord.' Then Allah said:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)."
وَقَالُواْ ءَأَالِهَتُنَا خَيْرٌ أَمْ هُوَ
(And say: "Are our gods better or is he"). Qatadah said, "They were saying, `our gods are better than him'." Qatadah said; "Ibn Mas`ud, may Allah be pleased with him, recited it (أَآلِهَتُنَا خَيْرٌ أَمْ هذَا) (Are our gods better or is this (person))" they mean Muhammad ﷺ.
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ
(They quoted not the above example except for argument.) means, for the sake of stubborn argument, for they knew that he (`Isa ) was not included in the Ayah (21:98), because that would not make sense. The words,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell!) (21:98) are addressed to the Quraysh, for they used to worship idols and false gods -- they did not worship the Messiah so why should he be included in what the Ayah says What they said was only for the sake of argument; they did not really believe in it. Imam Ahmad, may Allah have mercy on him, recorded that Abu Umamah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«مَا ضَلَّ قَوْمٌ بَعْدَ هُدًى كَانُوا عَلَيْهِ، إِلَّا أُوْرِثُوا الْجَدَل»
g(No people go astray after having been guided, but they resort to (futile) argument.) Then the Messenger of Allah ﷺ recited this Ayah:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)." It was also recorded by At-Tirmidhi, Ibn Majah and Ibn Jarir. At-Tirmidhi said, "This Hadith is Hasan Sahih, we do not know it except from the Hadith of Hajjaj bin Dinar..."
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ
(He (`Isa) was not more than a servant. We granted Our favor to him,) means, `Isa, peace be upon him; he was no more than one of the servants of Allah whom Allah blessed with prophethood and messengership.
وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ
(and We made him an example for the Children of Israel.) means, `a sign, proof and evidence of Our power to do whatever We will.'
وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ
(And if it were Our will, We would have made angels to replace you on the earth.) As-Suddi said, "They would have taken your place on (the earth). " Ibn `Abbas, may Allah be pleased with him, and Qatadah said, "They would have succeeded one another just as you succeed one another." This view is implied by the former veiw. Mujahid said, "They would have populated the earth instead of you." Allah's saying:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he (`Isa) shall be a known sign for (the coming of) the Hour.) The correct view concerning this phrase is that it refers to his descent before the Day of Resurrection, as Allah says:
وَإِن مِّنْ أَهْلِ الْكِتَـبِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ
(And there is none of the People of the Scripture but must believe in him before his death) (4:159). -- meaning before the death of `Isa, peace be upon him --
وَيَوْمَ الْقِيَـمَةِ يَكُونُ عَلَيْهِمْ شَهِيداً
And on the Day of Resurrection, he will be a witness against them )4:159(. This meaning has the support from an alternate recitation of the Aya0t؛ (وَإِنَّهُ لَعَلَمٌ لِلسَّاعَةِ) (And he shall be a known sign for (the coming of) the Hour.) means, evidence that the Hour will surely come. Mujahid said:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he shall be a sign for (the coming of) the Hour.) means, sign and "One of the signs of the Hour will be the appearance of `Isa son of Maryam before the Day of Resurrection. " Something similar was also narrated from Abu Hurayrah, Ibn `Abbas, `Abu Al-`Aliyah, Abu Malik, `Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others. Many Mutawatir Hadiths report that the Messenger of Allah ﷺ said that `Isa will descend before the Day of Resurrection as a just ruler and fair judge.
فَلاَ تَمْتَرُنَّ بِهَا
(Therefore have no doubt concerning it.) means, do not doubt that it will surely come to pass.
وَاتَّبِعُونِ
(And follow Me.) means, `in what I tell you about it.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌوَلاَ يَصُدَّنَّكُمُ الشَّيْطَـنُ
(This is the straight path. And let not Shaytan hinder you.) means, from following the truth.
إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌوَلَمَّا جَآءَ عِيسَى بِالْبَيِّنَـتِ قَالَ قَدْ جِئْتُكُم بِالْحِكْمَةِ
(Verily, he (Satan) to you is a plain enemy. And when `Isa came with (Our) clear proofs, he said: "I have come to you with Al-Hikmah..."), meaning prophethood:
وَلأُبَيِّنَ لَكُم بَعْضَ الَّذِى تَخْتَلِفُونَ فِيهِ
(and in order to make clear to you some of the (points) in which you differ.) Ibn Jarir said, "This means religious matters, not worldly matters." What he said is good.
فَاتَّقُواْ اللَّهَ
(Therefore have Taqwa of Allah) means, `with regard to what I command you to do.'
وَأَطِيعُونِ
(and obey me.) means, `in what I bring to you.'
إِنَّ اللَّهَ هُوَ رَبِّى وَرَبُّكُمْ فَاعْبُدُوهُ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Verily, Allah! He is my Lord and your Lord. So worship Him. This is the straight path.) means, `you and I are enslaved to Him, in need of Him and we commonly share in the worship of Him Alone, associating none with Him.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(This is the straight path) means, `what I have brought to you is the straight path, which is the worship of the Lord, may He exalted, Alone.'
فَاخْتَلَفَ الاٌّحْزَابُ مِن بَيْنِهِمْ
(But the sects from among themselves differed. ) means, they differed and became parties and factions, some who stated that he (`Isa) was the servant and Messenger of Allah -- which is true - while others claimed that he was the son of Allah or that he himself was Allah -- glorified be Allah far above what they say. Allah says:
فَوَيْلٌ لِّلَّذِينَ ظَلَمُواْ مِنْ عَذَابِ يَوْمٍ أَلِيمٍ
(So woe to those who do wrong from the torment of a painful Day)!
The Resurrection will come suddenly, and Enmity will arise between close Friends among the Disbeliev
Allah says, `do these idolaters who disbelieve in the Messengers wait'
إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ
(only for the Hour that it shall come upon them suddenly while they perceive not) means, for it is real and will inevitably come to pass, and these negligent people are unprepared for it. When it comes, it will catch them unawares, and on that Day they will feel the utmost regret when regret will not benefit them in the slightest and will not afford them any protection.
الاٌّخِلاَءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلاَّ الْمُتَّقِينَ
(Friends on that Day will be foes one to another except those who have Taqwa.) means, every friendship that exists for a purpose other than for the sake of Allah will turn to enmity on the Day of Resurrection, except for that which is for the sake of Allah, which will last forever. This is like the statement of Ibrahim, peace be upon him, to his people:
إِنَّمَا اتَّخَذْتُمْ مِّن دُونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِّن نَّـصِرِينَ
(You have taken (for worship) idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.) (29:25)
Good News for Those with Taqwa on the Day of Resurrection, and Their entry into Paradise
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُوَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) Then He will give them the glad tidings:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) means, their hearts believed and they submitted inwardly and outwardly to the Laws of Allah. Al-Mu`tamir bin Sulayman narrated that his father said: "When the Day of Resurrection comes and the people are resurrected, there will be no one left who will not be filled with terror. Then a caller will cry out:
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) So all the people will be filled with hope, but this will be followed by the words:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) Then all of mankind will be filled with despair apart from the believers."
ادْخُلُواْ الْجَنَّةَ
(Enter Paradise, ) means, they will be told to enter Paradise.
أَنتُمْ وَأَزْوَجُكُمْ
(you and your wives,) means, your counterparts
تُحْبَرُونَ
(in happiness (Tuhbarun).) means, in delight and joy.
يُطَافُ عَلَيْهِمْ بِصِحَـفٍ مِّن ذَهَبٍ وَأَكْوَبٍ
(Trays of gold and cups will be passed round them;) means, fine vessels of gold containing food and drink, without spouts or handles. (وَفِيهَا مَا تَشْتَهِي الْأَنْفُسُ) (there will be) therein all that their souls could desire). Some of them recited:
مَا تَشْتَهِيهِ الاٌّنْفُسُ
(that their souls desire,)
وَتَلَذُّ الاٌّعْيُنُ
(and all that eyes could delight in) means, of good food, delightful fragrances and beautiful scenes.
وَأَنتُمْ فِيهَا
(and you will therein) means, in Paradise
خَـلِدُونَ
(abide forever) means, you will never leave it or want to exchange it. Then it will be said to them, as a reminder of the blessing and favor of Allah:
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise, which you have been made to inherit because of your deeds that you used to do.) means, the righteous deeds which were the cause of your being included in the mercy of Allah. For no one will be admitted to Paradise by virtue of their deeds alone; that will be by the mercy and grace of Allah. But the varying ranks and degrees of Paradise will be attained according to one's righteous deeds.
لَكُمْ فِيهَا فَـكِهَةٌ كَثِيرَةٌ
(Therein for you will be fruits in plenty,) means, of all kinds.
مِّنْهَا تَأْكُلُونَ
(of which you will eat.) means, whatever you choose and desire. When food and drink are mentioned, fruit is also mentioned to complete the picture of blessing and joy. And Allah knows best.
The Punishment of the Doomed
The description of the state of the blessed is followed by a description of the state of the doomed.
إِنَّ الْمُجْرِمِينَ فِى عَذَابِ جَهَنَّمَ خَـلِدُونَ لاَ يُفَتَّرُ عَنْهُمْ
(Verily, the criminals will be in the torment of Hell to abide therein forever. It will not be lightened for them,) meaning, not even for one moment.
وَهُمْ فِيهِ مُبْلِسُونَ
(and they will be plunged into destruction with deep regrets, sorrows and in despair therein,) means, they will despair of any goodness.
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) means, by their committing wrong actions after proof had been established against them and Messengers had been sent to them, but they rejected them and rebelled, so they are to be punished accordingly. And your Lord is not at all unjust to (His) servants.
وَنَادَوْاْ يمَـلِكُ
(And they will cry: "O Malik...") who is the keeper of Hell. Al-Bukhari said, "Hajjaj bin Minhal told us, Sufyan bin `Uyaynah told us, from `Amr bin `Ata, ' from Safwan bin Ya`la that his father, may Allah be pleased with him, said, `I heard the Messenger of Allah ﷺ reciting on the Minbar:
وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ
(And they will cry: "O Malik! Let your Lord make an end of us.") meaning, `let Him destroy our souls and give us some respite from our predicament.' But it will be as Allah says:
لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا
(Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them) (35:36).
وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا
(But it will be avoided by the wretched, who will enter the great Fire. There he will neither die (to be in rest) nor live (a good living).) (87:11-13). When they ask to be allowed to die, Malik will answer them:
قَالَ إِنَّكُمْ مَّـكِثُونَ
He will say: Verily, you shall abide forever. meaning, you will have no way out from it and no refuge. Then the reason why they are doomed will be given, which is their stubborn resistance to the truth. Allah says:
لَقَدْ جِئْنَـكُم بِالْحَقِّ
(Indeed We have brought the truth to you, ) meaning, `We have explained it to you clearly and in detail.'
وَلَـكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَـرِهُونَ
(but most of you have a hatred for the truth.) means, `but your nature could not accept it and did not seek it; on the contrary, you followed and venerated falsehood, and you stood in the way of truth and refused it, and despised its followers.' So they will blame themselves and will feel regret at the time when regret will not be of any benefit to them. Then Allah says:
أَمْ أَبْرَمُواْ أَمْراً فَإِنَّا مُبْرِمُونَ
(Or have they plotted some plan Then We too are planning.) Mujahid said, "They wanted to plot some evil, but We are also planning." What Mujahid said is like the Ayah:
وَمَكَرُواْ مَكْراً وَمَكَرْنَا مَكْراً وَهُمْ لاَ يَشْعُرُونَ
(So they plotted a plot, and We planned a plan, while they perceived not.) (27:50). The idolators were trying their utmost to find ways of refuting the truth with falsehood, but Allah planned it so that the consequences of that would backfire on them. He said in refutation:
أَمْ يَحْسَبُونَ أَنَّا لاَ نَسْمَعُ سِرَّهُمْ وَنَجْوَهُم
(Or do they think that We hear not their secrets and their private counsel) meaning, what they say secretly and openly.
بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ
(Yes (We do) and Our messengers are by them, to record.) means, `We know what they are doing, and the angels are also recording their deeds, major and minor.'
قُلْ إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
سُبْحَـنَ رَبّ السَّمَـوتِ وَالاْرْضِ رَبّ الْعَرْشِ عَمَّا يَصِفُونَ- فَذَرْهُمْ يَخُوضُواْ وَيَلْعَبُواْ حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ- وَهُوَ الَّذِى فِى السَّمآء إِلَـهٌ وَفِى الاْرْضِ إِلَـهٌ وَهُوَ الْحَكِيمُ الْعَلِيمُ-
Allah has no Offspring Allah says:
قُلْ
(Say) -- `O Muhammad' --
إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
(If the Most Gracious had a son, then I am the first of the worshippers.) meaning, `if this were so, then I would worship Him on that basis, because I am one of His servants; I obey all that He commands me and I am not too arrogant or proud to worship Him.' This conditional phrase does not mean that what is described could happen nor that is possible as Allah says:
لَّوْ أَرَادَ اللَّهُ أَن يَتَّخِذَ وَلَداً لاَّصْطَفَى مِمَّا يَخْلُقُ مَا يَشَآءُ سُبْحَـنَهُ هُوَ اللَّهُ الْوَحِدُ الْقَهَّارُ
(Had Allah willed to take a son, He could have chosen whom He willed out of those whom He created. But glory be to Him! He is Allah, the One, the Irresistible.) (39:4). Allah says here:
سُبْحَـنَ رَبِّ السَّمَـوَتِ وَالاٌّرْضِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ
(Glorified is the Lord of the heavens and the earth, the Lord of the Throne! Exalted be He from all that they ascribe (to Him).) meaning, exalted and sanctified and glorified be the Creator of all things far above having any offspring, for He is Unique, One and Eternally Self-Sufficient. There is none equal to Him or like Him, and He does not have any offspring.
فَذَرْهُمْ يَخُوضُواْ
(So leave them (alone) to speak nonsense) means, in their ignorance and misguidance,
وَيَلْعَبُواْ
(and play) in their world,
حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ
(until they meet the Day of theirs which they have been promised.) which is the Day of Resurrection, i.e., then they will come to know what their end and destination will be on that Day.
The Uniqueness of the Lord
وَهُوَ الَّذِى فِى السَّمآءِ إِلَـهٌ وَفِى الاٌّرْضِ إِلَـهٌ
(It is He Who is the only God in the heaven and the only God on the earth.) means, He is the God of those who are in the heavens and the God of those who are on earth; all of them worship Him and are humbled before Him.
وَهُوَ الْحَكِيمُ الْعَلِيمُ
(And He is the All-Wise, the All-Knower.) This Ayah is like the Ayah:
وَهُوَ اللَّهُ فِى السَّمَـوَتِ وَفِى الاٌّرْضِ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْ وَيَعْلَمُ مَا تَكْسِبُونَ
(And He is Allah in the heavens and on the earth; He knows what you conceal and what you reveal, and He knows what you earn.) (6:3) which means, He is the One who is called Allah in the heavens and on the earth.
وَتَبَارَكَ الَّذِى لَهُ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ وَمَا بَيْنَهُمَا
(And Blessed be He to Whom belongs the kingdom of the heavens and the earth, and all that is between them,) means, He is their Creator and Sovereign, the One Who is controlling them with none to resist or oppose His rule. Blessed and exalted be He far above the notion of His having a child. He is eternally free of all faults and shortcomings, because He is the Lord, the Exalted, the Almighty, the Sovereign of all things, Who is in control of all affairs.
وَعِندَهُ عِلْمُ السَّاعَةِ
(and with Whom is the knowledge of the Hour, ) means, no one knows when it will happen except Him.
وَإِلَيْهِ تُرْجَعُونَ
(and to Whom you (all) will be returned.) means, and each person will be requited for his deeds; if they are good, then he will be rewarded, and if they are bad, then he will be punished.
The Idols have no Power of Intercession
وَلاَ يَمْلِكُ الَّذِينَ يَدْعُونَ مِن دُونِهِ
(And those whom they invoke instead of Him have no power) means, the idols and false gods.
الشَّفَـعَةَ
(of intercession) means, they are not able to intercede for them.
إِلاَّ مَن شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ
(except for those who bear witness to the truth knowingly, and they know.) This means, but the one who bears witness to the truth has knowledge and insight, so his intercession with Allah will avail, by His leave.
The Idolators admit that Allah Alone is the Creator
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ فَأَنَّى يُؤْفَكُونَ
(And if you ask them who created them, they will surely say: "Allah." How then are they turned away) means, `if you ask these idolators who associate others in worship with Allah,'
مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ
(who created them, they will surely say: "Allah.") means, they will admit that He Alone is the Creator of all things and He has no partner in that. Yet despite that they still worship others alongside Him who have nothing and are able to do nothing. This is the utmost foolishness and stupidity. Allah says:
فَأَنَّى يُؤْفَكُونَ
(How then are they turned away)
The Prophet's Complaint to Allah
وَقِيلِهِ يرَبِّ إِنَّ هَـؤُلاَءِ قَوْمٌ لاَّ يُؤْمِنُونَ
(And his saying: "O my Lord! Verily, these are a people who believe not!") means, Muhammad ﷺ said this; he complained to his Lord about his people who did not believe in him, and said, `O Lord, these people do not believe.' This is like the Ayah:
وَقَالَ الرَّسُولُ يرَبِّ إِنَّ قَوْمِى اتَّخَذُواْ هَـذَا الْقُرْءاَنَ مَهْجُوراً
(And the Messenger will say: "O my Lord! Verily, my people deserted this Qur'an.") (25:30). This is the view of Ibn Mas`ud, may Allah be pleased with him, Mujahid and Qatadah, and this is how Ibn Jarir interpreted it. Al-Bukhari said: "`Abdullah -- meaning Ibn Mas`ud, may Allah be pleased with him -- recited (Ayah 88 of Az-Zukhruf): (وَقَالَ الرَّسُولُ ياربِّ) (And the Messenger will say: "O my Lord!") Mujahid said concerning the Ayah:
وَقِيلِهِ يرَبِّ إِنَّ هَـؤُلاَءِ قَوْمٌ لاَّ يُؤْمِنُونَ
(And his saying: "O my Lord! Verily, these are a people who believe not!") "Allah is stating what Muhammad ﷺ said." Qatadah said, "These are the words of your Prophet , when he complained about his people to his Lord."
فَاصْفَحْ عَنْهُمْ
(So turn away from them, ) means, from the idolators.
وَقُلْ سَلَـمٌ
(and say Salam (peace!)) means, `do not respond to them in the same evil manner in which they address you; but try to soften their hearts and forgive them in word and deed.'
فَسَوْفَ يَعْلَمُونَ
(But they will come to know.) This is a warning from Allah for them. His punishment, which cannot be warded off, struck them, and His religion and His word was supreme. Subsequently Jihad and striving were prescribed until the people entered the religion of Allah in crowds, and Islam spread throughout the east and the west. And Allah knows best. This is the end of the Tafsir of Surat Az-Zukhruf.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ فَأَنَّى يُؤْفَكُونَ (87)
يقول تعالى ذكره: ولئن سألت يا محمد هؤلاء المشركين بالله من قومك: من خلقهم؟ ليقولنّ: الله خلقنا.
( فَأَنَّى يُؤْفَكُونَ ) فأي وجه يصرفون عن عبادة الذي خلقهم, ويحرمون إصابة الحقّ في عبادته.
Verset 88
Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Ha-Mim. La révélation du Livre vient d'Allah, le Puissant, l'Omniscient. (Ha-Mim. Par le Livre manifeste.) signifie : clair et évident tant dans ses termes que dans son sens, car il a été révélé dans la langue des Arabes, qui est la langue la plus éloquente pour la communication entre les gens. Allah dit : إِنَّا جَعَلْنَـهُ (En vérité, Nous l'avons fait) c'est-à-dire révélé, قُرْءَاناً عَرَبِيّاً (un Coran en arabe) c'est-à-dire dans la langue des Arabes, éloquent et clair ; لَعَلَّكُمْ تَعْقِلُونَ (afin que vous puissiez comprendre) c'est-à-dire afin que vous le compreniez et méditiez ses sens. Cela est semblable au verset : بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ (Dans une langue arabe claire.) (26:195). وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ (Et en vérité, il est dans la Mère du Livre auprès de Nous, certes élevé, plein de sagesse.) Cela explique le statut élevé du Coran auprès des hôtes célestes (les anges), afin que les habitants de la terre le respectent, le vénèrent et lui obéissent. وَأَنَّهُ (Et en vérité, il) c'est-à-dire le Coran, فِى أُمِّ الْكِتَـبِ (est dans la Mère du Livre) c'est-à-dire Al-Lawh Al-Mahfuz (la Tablette Préservée). C'était l'avis d'Ibn `Abbas et de Mujahid. لَدَيْنَآ (auprès de Nous) c'est-à-dire en Notre présence. C'était l'avis de Qatadah et d'autres. لَّعَلِّى (certes élevé) c'est-à-dire occupant une position d'honneur et de vertu. C'était l'avis de Qatadah. حَكِيمٌ (plein de sagesse) c'est-à-dire clair, sans confusion ni déviation. Tout cela indique son statut noble et sa vertu, comme Allah le dit ailleurs : إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ (Ceci est certes une récitation honorable. Dans un Livre bien gardé. Que seuls les purs peuvent toucher. Une révélation du Seigneur de tout ce qui existe.) (56:77-80). كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ (Non, c'est certes un rappel.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
حـم - تَنزِيلُ الْكِتَـبِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ
(Ha-Mim. By the manifest Book.) means, plain and clear in both wording and meaning, because it was revealed in the language of the Arabs, which is the most eloquent language for communication among people. Allah says:
إِنَّا جَعَلْنَـهُ
(Verily, We have made it) meaning, revealed it,
قُرْءَاناً عَرَبِيّاً
(a Qur'an in Arabic) meaning, in the language of the Arabs, eloquent and clear;
لَعَلَّكُمْ تَعْقِلُونَ
(that you may be able to understand.) means, that you may understand it and ponder its meanings. This is like the Ayah:
بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ
(In the plain Arabic language.) (26:195)
وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ
(And verily, it is in the Mother of the Book with Us, indeed exalted, full of wisdom.) This explains the high status of the Qur'an among the hosts on high (the angels), so that the people of earth will respect it, venerate it and obey it.
وَأَنَّهُ
(And verily, it) means, the Qur'an,
فِى أُمِّ الْكِتَـبِ
(is in the Mother of the Book) meaning, Al-Lawh Al-Mahfuz (the Preserved Tablet). This was the view of Ibn `Abbas and Mujahid.
لَدَيْنَآ
(with Us,) means, in Our presence. This was the view of Qatadah and others.
لَّعَلِّى
(indeed exalted) means, occupying a position of honor and virtue. This was the view of Qatadah.
حَكِيمٌ
(full of wisdom.) means, clear, with no confusion or deviation. All of this indicates its noble status and virtue, as Allah says elsewhere:
إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ
(That (this) is indeed an honorable recitation. In a Book well-guarded. Which none can touch but the pure. A revelation from the Lord of the all that exists.) (56:77-80)
كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ
(Nay, indeed it is an admonition. So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honor, exalted, purified, in the hands of scribes (angels), honorable and obedient.) (80:11-16)
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً أَن كُنتُمْ قَوْماً مُّسْرِفِينَ
(Shall We then take away the Reminder (this Qur'an) from you, because you are a people excessive.) means, `do you think that We will forgive you and not punish you, when you do not do as you have been commanded' This was the view of Ibn `Abbas, may Allah be pleased with him, Abu Salih, Mujahid and As-Suddi, and was the view favored by Ibn Jarir.
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً
(Shall We then take away the Reminder (this Qur'an) from you,) Qatadah said, "By Allah, if this Qur'an had been taken away when the first generations of this Ummah rejected it, they would have been doomed, but Allah by His mercy persisted in sending it and calling them to it for twenty years, or for as long as He willed." What Qatadah said is very good, and his point is that Allah, by His grace and mercy towards His creation, did not stop calling them to the truth and to the wise Reminder, i.e., the Qur'an, even though they were heedless and turned away from it. Indeed, He sent it so that those who were decreed to be guided might be guided by it, and so that proof might be established against those who were decreed to be.
(In the Name of Allah, the Most Gracious, the Most Merciful.)
Consolation to the Prophet for the Disbelief of Quraysh
Then Allah consoles His Prophet for the disbelief of his people, and commands him to bear it with patience.
وَكَمْ أَرْسَلْنَا مِن نَّبِيٍّ فِى الاٌّوَّلِينَ
(And how many a Prophet have We sent amongst the men of old.) meaning, among the sects (communities) of old.
وَمَا يَأْتِيهِم مِّنْ نَّبِىٍّ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ
(And never came there a Prophet to them but they used to mock at him.) means, they disbelieved him and mock at him.
فَأَهْلَكْنَآ أَشَدَّ مِنْهُم بَطْشاً
(Then We destroyed men stronger than these) means, `We destroyed those who disbelieved in the Messengers, and they were stronger in power than these who disbelieve in you, O Muhammad.' This is like the Ayah:
أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَيَنظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الَّذِينَ مِن قَبْلِهِمْ كَانُواْ أَكْـثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً
(Have they not traveled through the earth and seen what was the end of those before them They were more in number than them and mightier in strength) (40:82). And there are many similar Ayat.
وَمَضَى مَثَلُ الاٌّوَّلِينَ
(and the example of the ancients has passed away. ) Mujahid said, "The way of their life." Qatadah said, "Their punishment." Others said, "Their lesson," i.e., `We made them a lesson for those disbelievers who came after them, that they would suffer the same end as them,' as in the Ayah at the end of this Surah:
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) (43:56);
سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ
(this has been the way of Allah in dealing with His servants) (40:85).
وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً
(and you will not find any change in the way of Allah.) (33:62)
The Idolators' admission that Allah is the Sole Creator, and Further Evidence of that
Allah says: `If you, O Muhammad, were to ask these idolators who associate others with Allah and worship others besides Him,'
مَّنْ خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ لَيَقُولُنَّ خَلَقَهُنَّ الْعَزِيزُ الْعَلِيمُ
("Who has created the heavens and the earth" They will surely say: "The All-Mighty, the All-Knower created them.") In other words, they will admit that the Creator of all that is Allah Alone, with no partner or associate, yet they still worship others -- idols and false gods -- alongside Him.
الَّذِى جَعَلَ لَكُمُ الاٌّرْضَ مَهْداً
(Who has made for you the earth like a bed,) means, smooth, stable and firm, so that you can travel about in it, and stand on it and sleep and walk about, even though it is created above water, but He has strengthened it with the mountains, lest it should shake.
وَجَعَلَ لَكُمْ فِيهَا سُبُلاً
(and has made for you roads therein,) means, paths between the mountains and the valleys.
لَعَلَّكُمْ تَهْتَدُونَ
(in order that you may find your way.) means, in your journeys from city to city, region to region, land to land.
وَالَّذِى نَزَّلَ مِنَ السَّمَآءِ مَآءً بِقَدَرٍ
(And Who sends down water from the sky in due measure, ) means, according to what is sufficient for your crops, fruits and drinking water for yourselves and your cattle.
فَأَنشَرْنَا بِهِ بَلْدَةً مَّيْتاً
(then We revive a dead land therewith,) means, a barren land, for when the water comes to it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth). By referring to the revival of the earth, Allah draws attention to how He will bring bodies back to life on the Day of Resurrection, after they have been dead.
كَذَلِكَ تُخْرَجُونَ
(and even so you will be brought forth.) Then Allah says:
وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا
(And Who has created all the pairs) meaning, of everything that grows in the earth, all kinds of plants, crops, fruits, flowers, etc., and all different kinds of animals.
وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ
(and has appointed for you ships) or vessels,
وَالاٌّنْعَـمِ مَا تَرْكَبُونَ
(and cattle on which you ride.) means, He has subjugated them to you and made it easy for you to eat their meat, drink their milk and ride on their backs. Allah says:
لِتَسْتَوُواْ عَلَى ظُهُورِهِ
(In order that you may mount on their backs, ) meaning, sit comfortably and securely,
عَلَى ظُهُورِهِ
(on their backs) means, on the backs of these kinds of animals.
ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ
(and then may remember the favor of your Lord) means, whereby these animals are subjugated to you.
إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ
(when you mount thereon, and say: "Glory to Him Who has subjected this to us, and we could have never had it.") means, if it were not for the fact that Allah has subjugated these things to us, we could never have done this by our own strength.' Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd said: "We could not have done this ourselves."
وَإِنَّآ إِلَى رَبِّنَا لَمُنقَلِبُونَ
(And verily, to Our Lord we indeed are to return.) means, `We will return to Him after our death, and our ultimate destination is with Him.' In this Ayah, mention of earthly journeys draws attention to the journey of the Hereafter, just as elsewhere, mention of earthly provision draws attention to the importance of ensuring provision for the Hereafter, as Allah says:
وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى
(And take a provision (with you) for the journey, but the best provision is the Taqwa) (2:197). And mention of earthly garments is also used to draw attention to the raiment of the Hereafter:
وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ
(and as an adornment; and the raiment of the Taqwa, that is better) (7:26).
Condemnation of the Idolators' attribution of Offspring to Allah
Here Allah speaks of the lies and fabrications of the idolators, when they devoted some of their cattle to their false gods and some to Allah, as He described in Surat Al-An`am where He said:
وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالاٌّنْعَامِ نَصِيباً فَقَالُواْ هَـذَا لِلَّهِ بِزَعْمِهِمْ وَهَـذَا لِشُرَكَآئِنَا فَمَا كَانَ لِشُرَكَآئِهِمْ فَلاَ يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَآئِهِمْ سَآءَ مَا يَحْكُمُونَ
(And they assign to Allah share of the tilth and cattle which He has created, and they say: "This is for Allah" according to their claim, "and this is for our partners." But the share of their partners reaches not Allah, while the share of Allah reaches their partners! Evil is the way they judge!) (6:136). Similarly, out of the two kinds of offspring, sons and daughters, they assigned to Him the worst and least valuable (in their eyes), i.e., daughters, as Allah says:
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) And Allah says here:
وَجَعَلُواْ لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ الإنسَـنَ لَكَفُورٌ مُّبِينٌ
(Yet, they assign to some of His servants a share with Him. Verily, man is indeed a manifest ingrate!) Then He says:
أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَـكُم بِالْبَنِينَ
(Or has He taken daughters out of what He has created, and He has selected for you sons) This is a denunciation of them in the strongest terms, as He goes on to say:
وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَـنِ مَثَلاً ظَلَّ وَجْهُهُ مُسْوَدّاً وَهُوَ كَظِيمٌ
(And if one of them is informed of the news of that which he sets forth as a parable to the Most Gracious, his face becomes dark, and he is filled with grief!) means, if one of these people is given the news that there has been born to him one of those which he attributes to Allah, i.e., a daughter, he hates this news and it depresses and overwhelms him so much that he keeps away from people because he feels so ashamed. Allah says, so how can they dislike that so much and yet they attribute it to Allah
أَوَمَن يُنَشَّأُ فِى الْحِلْيَةِ وَهُوَ فِى الْخِصَامِ غَيْرُ مُبِينٍ
(A creature who is brought up in adornments, and who in dispute cannot make itself clear) means, women are regarded as lacking something, which they make up for with jewelry and adornments from the time of childhood onwards, and when there is a dispute, they cannot speak up and defend themselves clearly, so how can this be attributed to Allah
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً
(And they make females the angels who themselves are servants of the Most Gracious.) means, that is what they believe about them, but Allah denounces them for that and says:
أَشَهِدُواْ خَلْقَهُمْ
(Did they witness their creation) meaning, did they see Allah creating them as females
سَتُكْتَبُ شَهَـدَتُهُمْ
(Their testimony will be recorded,) means, concerning that,
وَيُسْـَلُونَ
(and they will be questioned!) means, about that, on the Day of Resurrection. This is a stern warning and a serious threat.
وَقَالُواْ لَوْ شَآءَ الرَّحْمَـنُ مَا عَبَدْنَـهُمْ
(And they said: "If it had been the will of the Most Gracious, we should not have worshipped them.") means, (they said:) `if Allah had willed, He would have prevented us from worshipping these idols which are images of the angels who are the daughters of Allah; He knows about this and He approves of it.' By saying this, they combined several types of error: First: They attributed offspring to Allah -- exalted and sanctified be He far above that. Second: They claimed that He chose daughters rather than sons, and they made the angels, who are the servants of the Most Gracious, female. Third: They worshipped them with no proof, evidence or permission from Allah. This was based on mere opinion, whims and desires, imitation of their elders and forefathers, and pure ignorance. They used Allah's decree as an excuse, and this reasoning betrayed their ignorance. Fourth: Allah denounced them for this in the strongest terms, for from the time He first sent Messengers and revealed Books, the command was to worship Him Alone with no partner or associate, and it was forbidden to worship anything other than Him. Allah says:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُمْ مَّنْ حَقَّتْ عَلَيْهِ الضَّلَـلَةُ فَسِيرُواْ فِى الاٌّرْضِ فَانظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid all false deities." Then of them were some whom Allah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied.) (16:36)
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask those of Our Messengers whom We sent before you: "Did We ever appoint gods to be worshipped besides the Most Gracious") (43:45) And Allah says in this Ayah, after mentioning this argument of theirs:
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ
(They have no knowledge whatsoever of that.) meaning, of the truth of what they say and the arguments they put forward.
وَإِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They do nothing but lie!) means, they tell lies and fabricate untruths.
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They have no knowledge whatsoever of that. They do nothing but lie!) Mujahid said, "They do not appreciate the power of Allah."
The Idolators have no Proof
Allah condemns the idolators for worshipping others instead of Allah with no evidence or proof for doing so.
أَمْ ءَاتَيْنَـهُمْ كِتَـباً مِّن قَبْلِهِ
(Or have We given them any Book before this) means, before their idolatry.
فَهُم بِهِ مُسْتَمْسِكُونَ
(to which they are holding fast) means, with regard to what they are doing. This is not the case. This is like the Ayah:
أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَـناً فَهُوَ يَتَكَلَّمُ بِمَا كَانُواْ بِهِ يُشْرِكُونَ
(Or have We revealed to them an authority (a Scripture), which speaks of that which they have been associating with Him) (30:35) meaning, that did not happen. Then Allah says:
بَلْ قَالُواْ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّهْتَدُونَ
(Nay! They say: "we found our fathers following a certain way and religion (Ummah), and we guide ourselves by their footsteps.") meaning, they have no grounds for their belief in idolatry apart from the fact that they are imitating their fathers and forefathers who were following a certain Ummah or way, i.e., religion. The word Ummah is used in a similar manner elsewhere, where Allah says:
إِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً
(And verily, this your religion (Ummah) is one religion) (23:52), and they said;
وَإِنَّا عَلَى ءَاثَـرِهِم
(and we by their footsteps) means, behind them
مُّهْتَدُونَ
(We guide ourselves) This is their claim with no evidence. Then Allah points out that what these people say was already said by those who were like them among the nations of the past who disbelieved in the Messengers. Their hearts and their words are similar.
كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ - أَتَوَاصَوْاْ بِهِ بَلْ هُمْ قَوْمٌ طَـغُونَ
(Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!" Have they transmitted this saying to these Nay, they are themselves a people transgressing beyond bounds!) (51:52-53) And Allah says here:
وَكَذَلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ
(And similarly, We sent not a warner before you to any town (people) but the luxurious ones among them said: "We found our fathers following a certain way and religion, and we will indeed follow their footsteps.") Then He says:
قُلْ
(Say) -- `O Muhammad, to these idolators --'
أَوَلَوْ جِئْتُكُمْ بِأَهْدَى مِمَّا وَجَدتُّمْ عَلَيْهِ ءَابَآءَكُمْ قَالُواْ إِنَّا بِمَآ أُرْسِلْتُمْ بِهِ كَـفِرُونَ
("Even if I bring you better guidance than that which you found your fathers following" They said: "Verily, we disbelieve in that with which you have been sent.") `Even if they were convinced of the truth of what you have brought to them, they will not follow it, because of their evil intentions and their arrogance towards the truth and its people.'
فَانتَقَمْنَا مِنْهُمْ
(So We took revenge on them) means, on the disbelieving nations, by inflicting various kinds of punishments, as Allah has described in the stories of those nations.
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(then see what was the end of those who denied) means, see what became of them, how they were destroyed and how Allah saved the believers.
Ibrahim's Declaration of Tawhid Here
Allah tells us about His servant, Messenger and close Friend, the leader of the monotheists and the father of all subsequent Prophets, from whom Quraysh were descended and claimed to have taken their religion. He disowned his father's and his people's worship of idols and said:
وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
("Verily, I am innocent of what you worship, except Him Who created me; and verily, He will guide me." And he made it a Word lasting among his offspring,) The Word means the worship of Allah Alone with no partner or associate, and the denunciation of all gods apart from Him, i.e., La ilaha illallah. He left this word as an example to be followed by those of his progeny who were guided by Allah.
لَعَلَّهُمْ يَرْجِعُونَ
(that they may turn back.) means, come back to this word. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi and others commented on the Ayah:
وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
(And he made it a Word lasting among his offspring,) "This means, La ilaha illallah, and there are still those among his offspring who say it." A similar view was narrated from Ibn `Abbas, may Allah be pleased with him. Ibn Zayd said, "The word of Islam," which refers to the same thing suggested by the group.
How the People of Makkah turned away from the Messenger and opposed Him, and His Response
Allah further says:
بَلْ مَتَّعْتُ هَـؤُلاَءِ
(Nay, but I gave to these) means, the idolators,
وَءَابَآءَهُمْ
(and their fathers) means, they lived a long life in their misguidance.
حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ
(till there came to them the truth, and a Messenger making things clear.) means, his message is clear and his warning is clear.
وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ
(And when the truth came to them, they said: "This is magic, and we disbelieve therein.") means, they were arrogant and stubborn, and they pushed him away out of disbelief, envy and transgression.
وَقَالُواْ
(And they say) means, objecting to that which Allah has revealed to him,
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
(Why is not this Qur'an sent down to some great man of the two towns) meaning, why was this Qur'an not revealed to some man who was great and prominent in their eyes, from the two towns, i.e., Makkah and At-Ta'if This was the view of Ibn `Abbas, may Allah be pleased with him, `Ikrimah, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and Ibn Zayd. Several scholars of Tafsir stated that by this, the Quraysh meant Al-Walid bin Al-Mughirah and `Urwah bin Mas`ud Ath-Thaqafi. The apparent meaning is that what they meant was a great man from either of the two towns. Allah responded to their rejection by saying:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) meaning, the matter has nothing to do with them; it is for Allah to decide. Allah knows best where to direct His Message, and He does not reveal it except to the one who is the purest in heart and soul, and of the noblest descent. Then Allah points out that He differentiates among His creation in terms of what He gives them of wealth, provision, intellect, understanding and other visible and hidden strengths:
نَحْنُ قَسَمْنَا بَيْنَهُمْ مَّعِيشَتَهُمْ فِى الْحَيَوةِ الدُّنْيَا
(It is We Who portion out between them their livelihood in this world,)
لِّيَتَّخِذَ بَعْضُهُم بَعْضاً سُخْرِيّاً
(so that some may employ others in their work.) It was said that this means that some employ others in their work, because one needs the other, and vice versa. This was the view of As-Suddi and others.
وَرَحْمَةُ رَبِّكَ خَيْرٌ مِّمَّا يَجْمَعُونَ
(But the mercy of your Lord is better than which they amass.) means, the mercy of Allah towards His creation is better for them than the wealth and conveniences of this world which they possess.
Wealth is not a Sign of Divine Pleasure
وَلَوْلاَ أَن يَكُونَ النَّاسُ أُمَّةً وَحِدَةً
(And were it not that mankind would have become of one community,) means, `were it not for the fact that many ignorant people would think that Our giving them wealth was a sign that We love the person to whom We give it, and thus they would have agreed upon disbelief for the sake of wealth.' This is the view of Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and others.
لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَـنِ لِبُيُوتِهِمْ سُقُفاً مِّن فِضَّةٍ وَمَعَارِجَ
(We would have provided for those who disbelieve in the Most Gracious, silver roofs for their houses, and elevators) means, ladders and staircases of silver. This was the view of Ibn `Abbas, Mujahid, Qatadah, As-Suddi, Ibn Zayd and others.
عَلَيْهَا يَظْهَرُونَ
(whereby they ascend,) means, go up. And their houses would have doors, i.e., locks on their doors,
وَسُرُراً عَلَيْهَا يَتَّكِئُونَ
(and thrones on which they could recline,) means, all of that would be made of silver.
وَزُخْرُفاً
(And adornments) means, and gold. This was the view of Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd.
وَإِن كُلُّ ذَلِكَ لَمَّا مَتَـعُ الْحَيَوةِ الدُّنْيَا
(Yet all this would have been nothing but an enjoyment of this world.) means, all that belongs to this transient world which is insignificant before Allah. He hastens their reward for good deeds in the form of luxuries in this world, so that when they reach the Hereafter, they will have no good merits with Allah for which they may be rewarded, as was reported in the Sahih Hadith. It was reported in another Hadith:
«لَوْ أَنَّ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاء»
(If this world were worth a gnat's wing before Allah, He would not give a disbeliever a drink of water.) Al-Baghawi narrated its chain of narration.
وَالاٌّخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ
(And the Hereafter with your Lord is (only) for those who have Taqwa.) means, it is exclusively for them, and no one else will share it with them. When `Umar bin Al-Khattab, may Allah be pleased with him, visited the Messenger ﷺ of Allah in seclusion, when he was keeping away from his wives, and he saw him resting on a rough mat which had left marks on his side, his eyes filled with tears and he said, "O Messenger of Allah, look at this Chosroes and this Caesar with all that they have, and you are the best of Allah's creation. " The Messenger of Allah ﷺ was reclining, but he sat up and said:
«أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟»
(Are you in doubt, O son of Al-Khattab) Then he said:
«أُولئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَـيِّـبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا»
(Those are people for whom the enjoyments are hastened in this world.) According to another report:
«أَمَا تَرْضَى أَنْ تَــكُونَ لَهُمُ الدُّنْيَا وَلَنَا الْاخِرَة»
(Does it not please you that this world is for them and the Hereafter is for us) In as the Two Sahihs and elsewhere, it is reported that the Messenger of Allah ﷺ said:
«لَا تَشْرَبُوا فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ، وَلَا تَأْكُلُوا فِي صِحَافِهَا، فَإِنَّهَا لَهُمْ فِي الدُّنْيَا وَلَنَا فِي الْاخِرَة»
(Do not drink from vessels of gold and silver, and do not eat from plates of the same, for these things are for them in this world and for us in the Hereafter.) Allah has granted these things to them in this world because it is insignificant, as was reported by At-Tirmidhi and Ibn Majah via Abu Hazim from Sahl bin Sa`d, who said, "The Messenger of Allah ﷺ said:
«لَوْ كَانَتِ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاءٍ أَبَدًا»
n(If this world were worth a gnat's wing before Allah, He would never give a disbeliever a drink of water.)" At-Tirmidhi said: "Hasan Sahih."
The Shaytan is the Companion of the One Who turns away from Ar-Rahman
وَمَن يَعْشُ
(And whosoever Ya`shu (turns away blindly)) means, whoever willfully ignores and turns away
عَن ذِكْرِ الرَّحْمَـنِ
(from the remembrance of the Most Gracious,) Al-`Asha (the root of Ya`sh) refers to weakness of vision; what is meant here is weakness of insight.
نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ
(We appoint for him Shaytan to be a Qarin (a companion) to him.) This is like the Ayat:
وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى
(And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him) (4:115),
فَلَمَّا زَاغُواْ أَزَاغَ اللَّهُ قُلُوبَهُمْ
(So when they turned away, Allah turned their hearts away) (61:5), and
وَقَيَّضْنَا لَهُمْ قُرَنَآءَ فَزَيَّنُواْ لَهُم مَّا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
(And We have assigned for them intimate companions, who have made fair seeming to them, what was before them and what was behind them) (41:25). Allah says here:
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ حَتَّى إِذَا جَآءَنَا
(And verily, they hinder them from the path, but they think that they are guided aright! Until, when he comes to Us,) meaning, for this person who willfully neglects true guidance, We send to him a Shaytan to lead him astray and show him the path to Hell. When he comes before Allah on the Day of Resurrection, he will complain about the Shaytan who was appointed to accompany him.
قَالَ يلَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ
(he says, "Would that between me and you were the distance of the two easts -- a worst companion (indeed)!") Some of them recited it; (حَتْى إِذَا جَاءَانَا) (Till, when they both come to Us.) referring to the companion Shaytan and the one whom he accompanies. Then Allah says:
وَلَن يَنفَعَكُمُ الْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِى الْعَذَابِ مُشْتَرِكُونَ
(It will profit you not this Day as you did wrong, (and) that you will be sharers in the punishment.) means, `your being together in the Fire will not help you in the slightest, and you will both partake of the painful punishment.' Allah says:
أَفَأَنتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِى الْعُمْىَ وَمَن كَانَ فِى ضَلَـلٍ مُّبِينٍ
Can you make the deaf to hear, or can you guide the blind or him who is in manifest error؟ means, `that is not up to you. All you have to do is convey the Message, but you do not have to guide them. Allah guides whomsoever He wills and sends astray whomsoever He wills, and He is Wise and Just in doing so.'
Allah's Vengeance upon the Enemies of His Messenger will surely come to pass
Allah further says:
فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُم مُّنتَقِمُونَ
(And even if We take you away, We shall indeed take vengeance on them.) means, `We will inevitably wreak vengeance upon them and punish them, even if you pass away.'
أَوْ نُرِيَنَّكَ الَّذِى وَعَدْنَـهُمْ فَإِنَّا عَلَيْهِمْ مُّقْتَدِرُونَ
(Or (if) We show you that wherewith We threaten them, then verily, We have perfect command over them.) means, `We are able to do both,' but Allah will not take His Messenger (in death) until He gives him the joy of seeing his enemies brought low and gives him power and authority over them and their wealth. This was the view of As-Suddi and was the opinion favored by Ibn Jarir.
Encouragement to adhere to the Qur'an
Allah then says;
فَاسْتَمْسِكْ بِالَّذِى أُوحِىَ إِلَيْكَ إِنَّكَ عَلَى صِرَطٍ مُّسْتَقِيمٍ
(So hold you fast to that which is revealed to you. Verily, you are on the straight path.) means, hold fast to the Qur'an which has been sent down to your heart, for it is truth and what it leads to is truth that shows the way to the straight path that leads to Gardens of Delight and eternal, everlasting goodness.
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is a Dhikr for you and your people,) It was said that this means, `it is an honor for you and your people;' this was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah, As-Suddi and Ibn Zayd. This means that it is an honor for them in that it was revealed in their language, so they are the people who have the best understanding of it among mankind and hence are obliged to be the most steadfast in adhering to its commandments. This is how the best of them were, the first immigrants and those who emulated them and followed them. It was also said that the meaning of the phrase;
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is indeed a Dhikr for you and your people,) was that `it was sent to remind you and your people.' The fact that they are singled out does not exclude others. This is like the Ayat:
لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَـباً فِيهِ ذِكْرُكُمْ أَفَلاَ تَعْقِلُونَ
(Indeed, We have sent down for you (O mankind) a Book in which there is Dhikrukum (your Reminder). Will you not then understand) (21:10)
وَأَنذِرْ عَشِيرَتَكَ الاٌّقْرَبِينَ
(And warn your tribe of near kindred) (26:214)
وَسَوْفَ تُسْـَلُونَ
(and you will be questioned.) means, `about this Qur'an, and how you acted upon it and what your response to it was.'
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask whom We sent before you of Our Messengers: "Did We ever appoint gods to be worshipped besides the Most Gracious") means, `all the Messengers called their people to the same as that to which you are calling mankind, namely the worship of Allah Alone with no partner or associate, and they forbade the worship of idols and false gods.' This is like the Ayah:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah (nation) a Messenger (proclaiming): "Worship Allah, and avoid all false deities.") (16:36) Mujahid said that `Abdullah bin Mas`ud recited it: (وَاسْأَلِ الَّذِينَ أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ (مِنْ) رُسُلِنَا) (And ask those whom We sent before you of Our Messengers.) This was narrated by Qatadah, Ad-Dahhak and As-Suddi from Ibn Mas`ud, may Allah be pleased with him. Yet this appears to be an explanation rather than an alternate version of recitation. And Allah knows best.
Musa was sent with the Message of Tawhid to Fir`awn and His Chiefs
Here Allah tells us about His servant and Messenger Musa, peace be upon him, and how He sent him to Fir`awn and his chiefs. That is, his governors, ministers, leaders and followers among the Egyptians and the Children of Israel. Allah sent him to call them to worship Allah alone, with no partner or associate, and to forbid them from worshipping anything other than Him. He sent him with mighty signs, such as his hand and his staff, other signs such as the flood, locusts, Qummal, frogs and blood, and the loss of their crops and lives. Yet despite all that they remained arrogant and stubbornly refused to follow him; they rejected his message and made fun of it, and laughed at the one who had brought it.
وَمَا نُرِيِهِم مِّنْ ءَايَةٍ إِلاَّ هِىَ أَكْبَرُ مِنْ أُخْتِهَا
(And not an Ayah We showed them but it was greater than its fellow preceding it,) but despite that they would not give up their sin, misguidance, ignorance and confusion. Every time one of these signs came to them, they would go and implore Musa, saying,
يأَيُّهَ السَّاحِرُ
("O you sorcerer!...") meaning, expert or knowledgeable one -- this was the view of Ibn Jarir. The scholars of that time were the sorcerers or magicians, and magic was not regarded as something reprehensible by them at that time, so this was not a slight on their part. They were in a state of need, so it would not have been appropriate for them to insult him. This was a way of honoring him, as they thought. On each occasion, they promised Musa that if the torment was lifted from them, they would believe in him and let the Children of Israel go with him, but on each occasion they went back on their word. This is like the Ayat:
فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ ءَايَـتٍ مّفَصَّلاَتٍ فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً مُّجْرِمِينَ - وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْزُ قَالُواْ يَمُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ لَئِن كَشَفْتَ عَنَّا الرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِى إِسْرَءِيلَ - فَلَمَّا كَشَفْنَا عَنْهُمُ الرِّجْزَ إِلَى أَجَلٍ هُم بَـلِغُوهُ إِذَا هُمْ يَنكُثُونَ
(So We sent on them: the flood, the locusts, the Qummal, the frogs, and the blood; manifest signs, yet they remained arrogant, and they were of those people who were criminals. And when the punishment struck them, they said: "O Musa! Invoke your Lord for us because of His promise to you. If you remove the punishment from us, we indeed shall believe in you, and we shall let the Children of Israel go with you." But when We removed the punishment from them to a fixed term, which they had to reach, behold! they broke their word!) (7:133-135)
Fir`awn's Address to His People and how Allah punished Him
Allah tells us how Fir`awn stubbornly persisted in his rebellion and disbelief. He assembled his people and addressed them in a vainglorious fashion, boasting of his dominion over Egypt.
أَلَيْسَ لِى مُلْكُ مِصْرَ وَهَـذِهِ الاٌّنْهَـرُ تَجْرِى مِن تَحْتِى
(Is not mine the dominion of Egypt, and these rivers flowing underneath me) Qatadah said, "They had gardens and rivers of flowing water."
أَفلاَ تُبْصِرُونَ
(See you not then) means, `do you not see my position of might and power' -- implying that Musa and his followers were poor and weak. This is like the Ayah:
فَحَشَرَ فَنَادَى - فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى - فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى
(Then he gathered (his people) and cried aloud, saying: "I am your lord, most high." So Allah seized him with punishment for his last and first transgression.) (79:23-25)
أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ
(Am I not better than this one who is despicable) As-Suddi said, "He was saying, `indeed I am better than this one, who is despicable'." Some of the grammarians of Basrah said that Fir`awn -- may the curse of Allah be upon him -- was saying that he was better than Musa, peace be upon him. But this is an obvious lie, may continued curses be upon him until the Day of Resurrection. By describing Musa as despicable he meant -- as Sufyan said -- insignificant. Qatadah and As-Suddi said, "He meant, weak." Ibn Jarir said, "He meant, he had no power, authority or wealth."
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly) means, he cannot speak clearly, he stammers and cannot speak well. Fir`awn's description of Musa as "despicable" is a lie; rather it is he who was despicable and insignificant, lacking in physical, moral and religious terms, and it is Musa who was noble, truthful, righteous and upright.
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly). This was also a lie. Although something happened to Musa's tongue when he was a child, when it was burnt by a coal. He asked Allah to loosen the knot from his tongue (i.e., to correct his speech defect) so that they could understand what he said, and Allah had answered his prayer and said:
قَدْ أُوتِيتَ سُؤْلَكَ يمُوسَى
(You are granted your request, O Musa) (20:36). It may be the case that some problem remained which he had not asked to be relieved of, as Al-Hasan Al-Basri suggested, and that he had asked only to be relieved of that which stood in the way of his conveying the Message. A person cannot be blamed for physical matters over which he has no control. Even though Fir`awn had the intelligence to understand that, he wanted to confuse and mislead his people, who were ignorant and stupid. So he said:
فَلَوْلاَ أُلْقِىَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ
(Why then are not golden bracelets bestowed on him...) meaning, adornments which are placed on the arms. This was the view of Ibn `Abbas, may Allah be pleased with him, Qatadah and others.
أَوْ جَآءَ مَعَهُ الْمَلَـئِكَةُ مُقْتَرِنِينَ
(or angels sent along with him) meaning, to serve him and to testify that he is telling the truth. He looked only at outward appearances and did not understand the true inner matters that are clearer than what he focused on, if only he had understood that. Allah says:
فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ
(Thus he fooled his people, and they obeyed him.) meaning, he confused them and invited them to misguidance, and they responded to him.
إِنَّهُمْ كَانُواْ قَوْماً فَـسِقِينَ
(Verily, they were ever a people who were rebellious.) Then Allah says:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said it means: "When they angered Us means, they provoked Our wrath." Ad-Dahhak said, it means "They made Us angry." This was also the view of Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and other scholars of Tafsir. Ibn Abi Hatim recorded that `Uqbah bin `Amir, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«إِذَا رَأَيْتَ اللهَ تَبَارَكَ وَتَعَالَى يُعْطِي الْعَبْدَ مَا يَشَاءُ، وَهُوَ مُقِيمٌ عَلى مَعَاصِيهِ، فَإِنَّمَا ذَلِكَ اسْتِدْرَاجٌ مِنْهُ لَه»
(When you see that Allah gives a person what he wants even though he is persisting in sin, that means that Allah is enticing him into destruction.) Then he recited:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) It was reported that Tariq bin Shihab said, "I was with `Abdullah, may Allah be pleased with him, and the issue of sudden death was mentioned. He said, `It is a relief for the believer and a source of regret for the disbeliever.' Then he recited the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all). " `Umar bin `Abdul-`Aziz, may Allah be pleased with him, said, "I found that punishment comes with negligence, meaning the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all)."
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) Abu Mijlaz said, "Precedent for others who do the same as they did." He and Mujahid said, "An example, i.e., a lesson to those who come after them." Allah is the One Who guides to the straight path, and unto Him is the final return.
The Contempt of the Quraysh for the son of Maryam, and His true Status with Allah
Allah tells us how the Quraysh persisted in their disbelief and stubborn arguments:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) Several others narrated that Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, As-Suddi and Ad-Dahhak said, "They laughed, i.e., they were astounded by that." Qatadah said, "They were repelled by that and they laughed." Ibrahim An-Nakha`i said, "They turned away." The reason for this was mentioned by Muhammad bin Ishaq in As-Sirah. He said, "According to what I have heard, the Messenger of Allah ﷺ sat down one day with Al-Walid bin Al-Mughirah in the Masjid, and An-Nadr bin Al-Harith came and sat down with them. There were also other men from the Quraysh in the gathering. The Messenger of Allah ﷺ spoke, then An-Nadr bin Al-Harith came up to him and the Messenger of Allah ﷺ spoke to him until he defeated him in argument. Then he recited to him and to them,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) Then the Messenger of Allah ﷺ got up and went to sit with `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah said to him, `By Allah, An-Nadr bin Al-Harith could not match the son of `Abd Al-Muttalib in argument. Muhammad ﷺ claims that we and these gods that we worship are fuel for Hell.' `Abdullah bin Az-Zab`ari said, `By Allah, if I meet with him I will defeat him in argument. Ask Muhammad ﷺ whether everyone that is worshipped instead of Allah will be in Hell with those who worshipped him, for we worship the angels, and the Jews worship `Uzayr, and the Christians worship the Messiah `Isa bin Maryam.' Al-Walid and those who were sitting with him were amazed at what `Abdullah bin Az-Zab`ari said, and they thought that he had come up with a good point. He said this to the Messenger of Allah ﷺ, who said:
«كُلُّ مَنْ أَحَبَّ أَنْ يُعْبَدَ مِنْ دُونِ اللهِ فَهُوَ مَعَ مَنْ عَبَدَهُ، فَإِنَّهُمْ إِنَّمَا يَعْبُدُونَ الشَّيْطَانَ وَمَنْ أَمَرَهُمْ بِعِبَادَتِه»
(Everyone who likes to worship something other than Allah will be with the one whom he worshipped, for indeed they are worshipping the Shaytan and whomever told them to worship that person.)" Then Allah revealed the words:
إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِّنَّا الْحُسْنَى أُوْلَـئِكَ عَنْهَا مُبْعَدُونَ
(Verily, those for whom the good has preceded from Us, they will be removed far therefrom (Hell)) (21:101), meaning that `Isa, `Uzayr and rabbis and monks who were also worshipped, who spent their lives in devotion towards Allah. The misguided people who came after them took them as lords instead of Allah. Concerning the notion of worshipping the angels as daughters of Allah, the following words were revealed:
وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً سُبْحَانَهُ بَلْ عِبَادٌ مُّكْرَمُونَ
(And they say: "The Most Gracious has begotten a son (or children)." Glory to Him! They are but honored servants.) (21:26) Concerning `Isa bin Maryam, the fact that he is worshipped instead of Allah, and to the amazement of Al-Walid and the others who were present at the argument, the following was revealed:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) meaning, they take this argument as a basis for rejecting your message. Then Allah mentions `Isa bin Maryam and says:
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ - وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(He was not more than a servant. We granted Our favor to him, and We made him an example for the Children of Israel. And if it were Our will, We would have made angels to replace you on the earth. And he (`Isa) shall be a known sign for the Hour. ) meaning, the miracles and signs that happened at his hands, such as raising the dead and healing the sick, are sufficient as signs of the approach of the Hour.
فَلاَ تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Therefore have no doubt concerning it. And follow Me! This is the straight path)." Ibn Jarir mentioned that Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him, commented on the Ayah:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) "This means the Quraysh, when it was said to them:
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) The Quraysh said to him: `What about `Isa bin Maryam' He said:
«ذَاكَ عَبْدُاللهِ وَرَسُولُه»
(He is the servant and Messenger of Allah.) They said, `By Allah, he means that we should take him as a lord just as the Christians took `Isa son of Maryam as a lord.' Then Allah said:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)."
وَقَالُواْ ءَأَالِهَتُنَا خَيْرٌ أَمْ هُوَ
(And say: "Are our gods better or is he"). Qatadah said, "They were saying, `our gods are better than him'." Qatadah said; "Ibn Mas`ud, may Allah be pleased with him, recited it (أَآلِهَتُنَا خَيْرٌ أَمْ هذَا) (Are our gods better or is this (person))" they mean Muhammad ﷺ.
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ
(They quoted not the above example except for argument.) means, for the sake of stubborn argument, for they knew that he (`Isa ) was not included in the Ayah (21:98), because that would not make sense. The words,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell!) (21:98) are addressed to the Quraysh, for they used to worship idols and false gods -- they did not worship the Messiah so why should he be included in what the Ayah says What they said was only for the sake of argument; they did not really believe in it. Imam Ahmad, may Allah have mercy on him, recorded that Abu Umamah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«مَا ضَلَّ قَوْمٌ بَعْدَ هُدًى كَانُوا عَلَيْهِ، إِلَّا أُوْرِثُوا الْجَدَل»
g(No people go astray after having been guided, but they resort to (futile) argument.) Then the Messenger of Allah ﷺ recited this Ayah:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)." It was also recorded by At-Tirmidhi, Ibn Majah and Ibn Jarir. At-Tirmidhi said, "This Hadith is Hasan Sahih, we do not know it except from the Hadith of Hajjaj bin Dinar..."
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ
(He (`Isa) was not more than a servant. We granted Our favor to him,) means, `Isa, peace be upon him; he was no more than one of the servants of Allah whom Allah blessed with prophethood and messengership.
وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ
(and We made him an example for the Children of Israel.) means, `a sign, proof and evidence of Our power to do whatever We will.'
وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ
(And if it were Our will, We would have made angels to replace you on the earth.) As-Suddi said, "They would have taken your place on (the earth). " Ibn `Abbas, may Allah be pleased with him, and Qatadah said, "They would have succeeded one another just as you succeed one another." This view is implied by the former veiw. Mujahid said, "They would have populated the earth instead of you." Allah's saying:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he (`Isa) shall be a known sign for (the coming of) the Hour.) The correct view concerning this phrase is that it refers to his descent before the Day of Resurrection, as Allah says:
وَإِن مِّنْ أَهْلِ الْكِتَـبِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ
(And there is none of the People of the Scripture but must believe in him before his death) (4:159). -- meaning before the death of `Isa, peace be upon him --
وَيَوْمَ الْقِيَـمَةِ يَكُونُ عَلَيْهِمْ شَهِيداً
And on the Day of Resurrection, he will be a witness against them )4:159(. This meaning has the support from an alternate recitation of the Aya0t؛ (وَإِنَّهُ لَعَلَمٌ لِلسَّاعَةِ) (And he shall be a known sign for (the coming of) the Hour.) means, evidence that the Hour will surely come. Mujahid said:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he shall be a sign for (the coming of) the Hour.) means, sign and "One of the signs of the Hour will be the appearance of `Isa son of Maryam before the Day of Resurrection. " Something similar was also narrated from Abu Hurayrah, Ibn `Abbas, `Abu Al-`Aliyah, Abu Malik, `Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others. Many Mutawatir Hadiths report that the Messenger of Allah ﷺ said that `Isa will descend before the Day of Resurrection as a just ruler and fair judge.
فَلاَ تَمْتَرُنَّ بِهَا
(Therefore have no doubt concerning it.) means, do not doubt that it will surely come to pass.
وَاتَّبِعُونِ
(And follow Me.) means, `in what I tell you about it.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌوَلاَ يَصُدَّنَّكُمُ الشَّيْطَـنُ
(This is the straight path. And let not Shaytan hinder you.) means, from following the truth.
إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌوَلَمَّا جَآءَ عِيسَى بِالْبَيِّنَـتِ قَالَ قَدْ جِئْتُكُم بِالْحِكْمَةِ
(Verily, he (Satan) to you is a plain enemy. And when `Isa came with (Our) clear proofs, he said: "I have come to you with Al-Hikmah..."), meaning prophethood:
وَلأُبَيِّنَ لَكُم بَعْضَ الَّذِى تَخْتَلِفُونَ فِيهِ
(and in order to make clear to you some of the (points) in which you differ.) Ibn Jarir said, "This means religious matters, not worldly matters." What he said is good.
فَاتَّقُواْ اللَّهَ
(Therefore have Taqwa of Allah) means, `with regard to what I command you to do.'
وَأَطِيعُونِ
(and obey me.) means, `in what I bring to you.'
إِنَّ اللَّهَ هُوَ رَبِّى وَرَبُّكُمْ فَاعْبُدُوهُ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Verily, Allah! He is my Lord and your Lord. So worship Him. This is the straight path.) means, `you and I are enslaved to Him, in need of Him and we commonly share in the worship of Him Alone, associating none with Him.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(This is the straight path) means, `what I have brought to you is the straight path, which is the worship of the Lord, may He exalted, Alone.'
فَاخْتَلَفَ الاٌّحْزَابُ مِن بَيْنِهِمْ
(But the sects from among themselves differed. ) means, they differed and became parties and factions, some who stated that he (`Isa) was the servant and Messenger of Allah -- which is true - while others claimed that he was the son of Allah or that he himself was Allah -- glorified be Allah far above what they say. Allah says:
فَوَيْلٌ لِّلَّذِينَ ظَلَمُواْ مِنْ عَذَابِ يَوْمٍ أَلِيمٍ
(So woe to those who do wrong from the torment of a painful Day)!
The Resurrection will come suddenly, and Enmity will arise between close Friends among the Disbeliev
Allah says, `do these idolaters who disbelieve in the Messengers wait'
إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ
(only for the Hour that it shall come upon them suddenly while they perceive not) means, for it is real and will inevitably come to pass, and these negligent people are unprepared for it. When it comes, it will catch them unawares, and on that Day they will feel the utmost regret when regret will not benefit them in the slightest and will not afford them any protection.
الاٌّخِلاَءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلاَّ الْمُتَّقِينَ
(Friends on that Day will be foes one to another except those who have Taqwa.) means, every friendship that exists for a purpose other than for the sake of Allah will turn to enmity on the Day of Resurrection, except for that which is for the sake of Allah, which will last forever. This is like the statement of Ibrahim, peace be upon him, to his people:
إِنَّمَا اتَّخَذْتُمْ مِّن دُونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِّن نَّـصِرِينَ
(You have taken (for worship) idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.) (29:25)
Good News for Those with Taqwa on the Day of Resurrection, and Their entry into Paradise
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُوَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) Then He will give them the glad tidings:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) means, their hearts believed and they submitted inwardly and outwardly to the Laws of Allah. Al-Mu`tamir bin Sulayman narrated that his father said: "When the Day of Resurrection comes and the people are resurrected, there will be no one left who will not be filled with terror. Then a caller will cry out:
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) So all the people will be filled with hope, but this will be followed by the words:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) Then all of mankind will be filled with despair apart from the believers."
ادْخُلُواْ الْجَنَّةَ
(Enter Paradise, ) means, they will be told to enter Paradise.
أَنتُمْ وَأَزْوَجُكُمْ
(you and your wives,) means, your counterparts
تُحْبَرُونَ
(in happiness (Tuhbarun).) means, in delight and joy.
يُطَافُ عَلَيْهِمْ بِصِحَـفٍ مِّن ذَهَبٍ وَأَكْوَبٍ
(Trays of gold and cups will be passed round them;) means, fine vessels of gold containing food and drink, without spouts or handles. (وَفِيهَا مَا تَشْتَهِي الْأَنْفُسُ) (there will be) therein all that their souls could desire). Some of them recited:
مَا تَشْتَهِيهِ الاٌّنْفُسُ
(that their souls desire,)
وَتَلَذُّ الاٌّعْيُنُ
(and all that eyes could delight in) means, of good food, delightful fragrances and beautiful scenes.
وَأَنتُمْ فِيهَا
(and you will therein) means, in Paradise
خَـلِدُونَ
(abide forever) means, you will never leave it or want to exchange it. Then it will be said to them, as a reminder of the blessing and favor of Allah:
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise, which you have been made to inherit because of your deeds that you used to do.) means, the righteous deeds which were the cause of your being included in the mercy of Allah. For no one will be admitted to Paradise by virtue of their deeds alone; that will be by the mercy and grace of Allah. But the varying ranks and degrees of Paradise will be attained according to one's righteous deeds.
لَكُمْ فِيهَا فَـكِهَةٌ كَثِيرَةٌ
(Therein for you will be fruits in plenty,) means, of all kinds.
مِّنْهَا تَأْكُلُونَ
(of which you will eat.) means, whatever you choose and desire. When food and drink are mentioned, fruit is also mentioned to complete the picture of blessing and joy. And Allah knows best.
The Punishment of the Doomed
The description of the state of the blessed is followed by a description of the state of the doomed.
إِنَّ الْمُجْرِمِينَ فِى عَذَابِ جَهَنَّمَ خَـلِدُونَ لاَ يُفَتَّرُ عَنْهُمْ
(Verily, the criminals will be in the torment of Hell to abide therein forever. It will not be lightened for them,) meaning, not even for one moment.
وَهُمْ فِيهِ مُبْلِسُونَ
(and they will be plunged into destruction with deep regrets, sorrows and in despair therein,) means, they will despair of any goodness.
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) means, by their committing wrong actions after proof had been established against them and Messengers had been sent to them, but they rejected them and rebelled, so they are to be punished accordingly. And your Lord is not at all unjust to (His) servants.
وَنَادَوْاْ يمَـلِكُ
(And they will cry: "O Malik...") who is the keeper of Hell. Al-Bukhari said, "Hajjaj bin Minhal told us, Sufyan bin `Uyaynah told us, from `Amr bin `Ata, ' from Safwan bin Ya`la that his father, may Allah be pleased with him, said, `I heard the Messenger of Allah ﷺ reciting on the Minbar:
وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ
(And they will cry: "O Malik! Let your Lord make an end of us.") meaning, `let Him destroy our souls and give us some respite from our predicament.' But it will be as Allah says:
لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا
(Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them) (35:36).
وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا
(But it will be avoided by the wretched, who will enter the great Fire. There he will neither die (to be in rest) nor live (a good living).) (87:11-13). When they ask to be allowed to die, Malik will answer them:
قَالَ إِنَّكُمْ مَّـكِثُونَ
He will say: Verily, you shall abide forever. meaning, you will have no way out from it and no refuge. Then the reason why they are doomed will be given, which is their stubborn resistance to the truth. Allah says:
لَقَدْ جِئْنَـكُم بِالْحَقِّ
(Indeed We have brought the truth to you, ) meaning, `We have explained it to you clearly and in detail.'
وَلَـكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَـرِهُونَ
(but most of you have a hatred for the truth.) means, `but your nature could not accept it and did not seek it; on the contrary, you followed and venerated falsehood, and you stood in the way of truth and refused it, and despised its followers.' So they will blame themselves and will feel regret at the time when regret will not be of any benefit to them. Then Allah says:
أَمْ أَبْرَمُواْ أَمْراً فَإِنَّا مُبْرِمُونَ
(Or have they plotted some plan Then We too are planning.) Mujahid said, "They wanted to plot some evil, but We are also planning." What Mujahid said is like the Ayah:
وَمَكَرُواْ مَكْراً وَمَكَرْنَا مَكْراً وَهُمْ لاَ يَشْعُرُونَ
(So they plotted a plot, and We planned a plan, while they perceived not.) (27:50). The idolators were trying their utmost to find ways of refuting the truth with falsehood, but Allah planned it so that the consequences of that would backfire on them. He said in refutation:
أَمْ يَحْسَبُونَ أَنَّا لاَ نَسْمَعُ سِرَّهُمْ وَنَجْوَهُم
(Or do they think that We hear not their secrets and their private counsel) meaning, what they say secretly and openly.
بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ
(Yes (We do) and Our messengers are by them, to record.) means, `We know what they are doing, and the angels are also recording their deeds, major and minor.'
قُلْ إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
سُبْحَـنَ رَبّ السَّمَـوتِ وَالاْرْضِ رَبّ الْعَرْشِ عَمَّا يَصِفُونَ- فَذَرْهُمْ يَخُوضُواْ وَيَلْعَبُواْ حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ- وَهُوَ الَّذِى فِى السَّمآء إِلَـهٌ وَفِى الاْرْضِ إِلَـهٌ وَهُوَ الْحَكِيمُ الْعَلِيمُ-
Allah has no Offspring Allah says:
قُلْ
(Say) -- `O Muhammad' --
إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
(If the Most Gracious had a son, then I am the first of the worshippers.) meaning, `if this were so, then I would worship Him on that basis, because I am one of His servants; I obey all that He commands me and I am not too arrogant or proud to worship Him.' This conditional phrase does not mean that what is described could happen nor that is possible as Allah says:
لَّوْ أَرَادَ اللَّهُ أَن يَتَّخِذَ وَلَداً لاَّصْطَفَى مِمَّا يَخْلُقُ مَا يَشَآءُ سُبْحَـنَهُ هُوَ اللَّهُ الْوَحِدُ الْقَهَّارُ
(Had Allah willed to take a son, He could have chosen whom He willed out of those whom He created. But glory be to Him! He is Allah, the One, the Irresistible.) (39:4). Allah says here:
سُبْحَـنَ رَبِّ السَّمَـوَتِ وَالاٌّرْضِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ
(Glorified is the Lord of the heavens and the earth, the Lord of the Throne! Exalted be He from all that they ascribe (to Him).) meaning, exalted and sanctified and glorified be the Creator of all things far above having any offspring, for He is Unique, One and Eternally Self-Sufficient. There is none equal to Him or like Him, and He does not have any offspring.
فَذَرْهُمْ يَخُوضُواْ
(So leave them (alone) to speak nonsense) means, in their ignorance and misguidance,
وَيَلْعَبُواْ
(and play) in their world,
حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ
(until they meet the Day of theirs which they have been promised.) which is the Day of Resurrection, i.e., then they will come to know what their end and destination will be on that Day.
The Uniqueness of the Lord
وَهُوَ الَّذِى فِى السَّمآءِ إِلَـهٌ وَفِى الاٌّرْضِ إِلَـهٌ
(It is He Who is the only God in the heaven and the only God on the earth.) means, He is the God of those who are in the heavens and the God of those who are on earth; all of them worship Him and are humbled before Him.
وَهُوَ الْحَكِيمُ الْعَلِيمُ
(And He is the All-Wise, the All-Knower.) This Ayah is like the Ayah:
وَهُوَ اللَّهُ فِى السَّمَـوَتِ وَفِى الاٌّرْضِ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْ وَيَعْلَمُ مَا تَكْسِبُونَ
(And He is Allah in the heavens and on the earth; He knows what you conceal and what you reveal, and He knows what you earn.) (6:3) which means, He is the One who is called Allah in the heavens and on the earth.
وَتَبَارَكَ الَّذِى لَهُ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ وَمَا بَيْنَهُمَا
(And Blessed be He to Whom belongs the kingdom of the heavens and the earth, and all that is between them,) means, He is their Creator and Sovereign, the One Who is controlling them with none to resist or oppose His rule. Blessed and exalted be He far above the notion of His having a child. He is eternally free of all faults and shortcomings, because He is the Lord, the Exalted, the Almighty, the Sovereign of all things, Who is in control of all affairs.
وَعِندَهُ عِلْمُ السَّاعَةِ
(and with Whom is the knowledge of the Hour, ) means, no one knows when it will happen except Him.
وَإِلَيْهِ تُرْجَعُونَ
(and to Whom you (all) will be returned.) means, and each person will be requited for his deeds; if they are good, then he will be rewarded, and if they are bad, then he will be punished.
The Idols have no Power of Intercession
وَلاَ يَمْلِكُ الَّذِينَ يَدْعُونَ مِن دُونِهِ
(And those whom they invoke instead of Him have no power) means, the idols and false gods.
الشَّفَـعَةَ
(of intercession) means, they are not able to intercede for them.
إِلاَّ مَن شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ
(except for those who bear witness to the truth knowingly, and they know.) This means, but the one who bears witness to the truth has knowledge and insight, so his intercession with Allah will avail, by His leave.
The Idolators admit that Allah Alone is the Creator
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ فَأَنَّى يُؤْفَكُونَ
(And if you ask them who created them, they will surely say: "Allah." How then are they turned away) means, `if you ask these idolators who associate others in worship with Allah,'
مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ
(who created them, they will surely say: "Allah.") means, they will admit that He Alone is the Creator of all things and He has no partner in that. Yet despite that they still worship others alongside Him who have nothing and are able to do nothing. This is the utmost foolishness and stupidity. Allah says:
فَأَنَّى يُؤْفَكُونَ
(How then are they turned away)
The Prophet's Complaint to Allah
وَقِيلِهِ يرَبِّ إِنَّ هَـؤُلاَءِ قَوْمٌ لاَّ يُؤْمِنُونَ
(And his saying: "O my Lord! Verily, these are a people who believe not!") means, Muhammad ﷺ said this; he complained to his Lord about his people who did not believe in him, and said, `O Lord, these people do not believe.' This is like the Ayah:
وَقَالَ الرَّسُولُ يرَبِّ إِنَّ قَوْمِى اتَّخَذُواْ هَـذَا الْقُرْءاَنَ مَهْجُوراً
(And the Messenger will say: "O my Lord! Verily, my people deserted this Qur'an.") (25:30). This is the view of Ibn Mas`ud, may Allah be pleased with him, Mujahid and Qatadah, and this is how Ibn Jarir interpreted it. Al-Bukhari said: "`Abdullah -- meaning Ibn Mas`ud, may Allah be pleased with him -- recited (Ayah 88 of Az-Zukhruf): (وَقَالَ الرَّسُولُ ياربِّ) (And the Messenger will say: "O my Lord!") Mujahid said concerning the Ayah:
وَقِيلِهِ يرَبِّ إِنَّ هَـؤُلاَءِ قَوْمٌ لاَّ يُؤْمِنُونَ
(And his saying: "O my Lord! Verily, these are a people who believe not!") "Allah is stating what Muhammad ﷺ said." Qatadah said, "These are the words of your Prophet , when he complained about his people to his Lord."
فَاصْفَحْ عَنْهُمْ
(So turn away from them, ) means, from the idolators.
وَقُلْ سَلَـمٌ
(and say Salam (peace!)) means, `do not respond to them in the same evil manner in which they address you; but try to soften their hearts and forgive them in word and deed.'
فَسَوْفَ يَعْلَمُونَ
(But they will come to know.) This is a warning from Allah for them. His punishment, which cannot be warded off, struck them, and His religion and His word was supreme. Subsequently Jihad and striving were prescribed until the people entered the religion of Allah in crowds, and Islam spread throughout the east and the west. And Allah knows best. This is the end of the Tafsir of Surat Az-Zukhruf.
📜 Texte arabe source
وقوله: ( وَقِيلِهِ يَا رَبِّ إِنَّ هَؤُلاءِ قَوْمٌ لا يُؤْمِنُونَ ) اختلفت القرّاء في قراءة قوله:
( وَقِيلِهِ ) فقرأته عامة قرّاء المدينة ومكة والبصرة " وَقِيلَهُ" بالنصب. وإذا قرئ كذلك ذلك, كان له وجهان في التأويل: أحدهما العطف على قوله: أَمْ يَحْسَبُونَ أَنَّا لا نَسْمَعُ سِرَّهُمْ وَنَجْوَاهُمْ ونسمع قيله يا رب. والثاني: أن يضمر له ناصب, فيكون معناه حينئذ: وقال قوله: ( يَا رَبِّ إِنَّ هَؤُلاءِ قَوْمٌ لا يُؤْمِنُونَ ) وشكا محمد شكواه إلى ربه. وقرأته عامة قرّاء الكوفة ( وقِيلِهِ ) بالخفض على معنى: وعنده علم الساعة, وعلم قيله.
والصواب من القول في ذلك أنهما قراءتان مشهورتان في قراءة الأمصار صحيحتا المعنى فبأيتهما قرأ القارئ فمصيب. فتأويل الكلام إذن: وقال محمد قيله شاكيا إلى ربه تبارك وتعالى قومه الذين كذّبوه, وما يلقى منهم: يا ربّ إن هؤلاء الذين أمرتني بإنذارهم وأرسلتني إليهم لدعائهم إليك, قوم لا يؤمنون.
كما حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, في قوله:( وَقِيلِهِ يَارَبِّ إِنَّ هَؤُلاءِ قَوْمٌ لا يُؤْمِنُونَ ) قال: فأبرّ الله عزّ وجلّ قول محمد صَلَّى الله عَلَيْهِ وَسَلَّم.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( وَقِيلِهِ يَارَبِّ إِنَّ هَؤُلاءِ قَوْمٌ لا يُؤْمِنُونَ ) قال: هذا قول نبيكم عليه الصلاة والسلام يشكو قومه إلى ربه.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة ( وَقِيلِهِ يَارَبِّ ) قال: هو قول النبي صَلَّى الله عَلَيْهِ وَسَلَّم ( إِنَّ هَؤُلاءِ قَوْمٌ لا يُؤْمِنُونَ ).
Verset 89
Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Ha-Mim. La révélation du Livre vient d'Allah, le Puissant, l'Omniscient. (Ha-Mim. Par le Livre manifeste) signifie : clair et évident dans son expression et son sens, car il a été révélé dans la langue des Arabes, qui est la langue la plus éloquente pour la communication entre les gens. Allah dit : إِنَّا جَعَلْنَـهُ (En vérité, Nous l'avons fait) c'est-à-dire révélé, قُرْءَاناً عَرَبِيّاً (un Coran en arabe) c'est-à-dire dans la langue des Arabes, éloquent et clair ; لَعَلَّكُمْ تَعْقِلُونَ (afin que vous puissiez comprendre) c'est-à-dire afin que vous le compreniez et méditiez ses sens. Ceci est comme le verset : بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ (Dans une langue arabe claire) (26:195). وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ (Et en vérité, il est dans la Mère du Livre auprès de Nous, certes élevé, plein de sagesse.) Ceci explique le rang élevé du Coran parmi les hôtes célestes (les anges), afin que les gens de la terre le respectent, le vénèrent et lui obéissent. وَأَنَّهُ (Et en vérité, il) c'est-à-dire le Coran, فِى أُمِّ الْكِتَـبِ (est dans la Mère du Livre) c'est-à-dire Al-Lawh Al-Mahfuz (la Tablette Préservée). C'était l'avis d'Ibn `Abbas et de Mujahid. لَدَيْنَآ (auprès de Nous) c'est-à-dire en Notre présence. C'était l'avis de Qatadah et d'autres. لَّعَلِّى (certes élevé) c'est-à-dire occupant une position d'honneur et de vertu. C'était l'avis de Qatadah. حَكِيمٌ (plein de sagesse) c'est-à-dire clair, sans confusion ni déviation. Tout cela indique son statut noble et sa vertu, comme Allah le dit ailleurs : إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ (Ceci est certes une récitation honorable. Dans un Livre bien gardé. Que seuls les purs peuvent toucher. Une révélation du Seigneur de l'univers.) (56:77-80). كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ (Non, c'est certes un rappel.
▼ 🇬🇧 English (Ibn Kathir — version officielle)
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
حـم - تَنزِيلُ الْكِتَـبِ مِنَ اللَّهِ الْعَزِيزِ الْعَلِيمِ
(Ha-Mim. By the manifest Book.) means, plain and clear in both wording and meaning, because it was revealed in the language of the Arabs, which is the most eloquent language for communication among people. Allah says:
إِنَّا جَعَلْنَـهُ
(Verily, We have made it) meaning, revealed it,
قُرْءَاناً عَرَبِيّاً
(a Qur'an in Arabic) meaning, in the language of the Arabs, eloquent and clear;
لَعَلَّكُمْ تَعْقِلُونَ
(that you may be able to understand.) means, that you may understand it and ponder its meanings. This is like the Ayah:
بِلِسَانٍ عَرَبِىٍّ مُّبِينٍ
(In the plain Arabic language.) (26:195)
وَإِنَّهُ فِى أُمِّ الْكِتَـبِ لَدَيْنَا لَعَلِىٌّ حَكِيمٌ
(And verily, it is in the Mother of the Book with Us, indeed exalted, full of wisdom.) This explains the high status of the Qur'an among the hosts on high (the angels), so that the people of earth will respect it, venerate it and obey it.
وَأَنَّهُ
(And verily, it) means, the Qur'an,
فِى أُمِّ الْكِتَـبِ
(is in the Mother of the Book) meaning, Al-Lawh Al-Mahfuz (the Preserved Tablet). This was the view of Ibn `Abbas and Mujahid.
لَدَيْنَآ
(with Us,) means, in Our presence. This was the view of Qatadah and others.
لَّعَلِّى
(indeed exalted) means, occupying a position of honor and virtue. This was the view of Qatadah.
حَكِيمٌ
(full of wisdom.) means, clear, with no confusion or deviation. All of this indicates its noble status and virtue, as Allah says elsewhere:
إِنَّهُ لَقُرْءَانٌ كَرِيمٌ - فِى كِتَـبٍ مَّكْنُونٍ - لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ - تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ
(That (this) is indeed an honorable recitation. In a Book well-guarded. Which none can touch but the pure. A revelation from the Lord of the all that exists.) (56:77-80)
كَلاَّ إِنَّهَا تَذْكِرَةٌ فَمَن شَآءَ ذَكَرَهُ فَى صُحُفٍ مُّكَرَّمَةٍ مَّرْفُوعَةٍ مُّطَهَّرَةٍ بِأَيْدِى سَفَرَةٍ كِرَامٍ بَرَرَةٍ
(Nay, indeed it is an admonition. So whoever wills, let him pay attention to it. (It is) in Records held (greatly) in honor, exalted, purified, in the hands of scribes (angels), honorable and obedient.) (80:11-16)
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً أَن كُنتُمْ قَوْماً مُّسْرِفِينَ
(Shall We then take away the Reminder (this Qur'an) from you, because you are a people excessive.) means, `do you think that We will forgive you and not punish you, when you do not do as you have been commanded' This was the view of Ibn `Abbas, may Allah be pleased with him, Abu Salih, Mujahid and As-Suddi, and was the view favored by Ibn Jarir.
أَفَنَضْرِبُ عَنكُمُ الذِّكْرَ صَفْحاً
(Shall We then take away the Reminder (this Qur'an) from you,) Qatadah said, "By Allah, if this Qur'an had been taken away when the first generations of this Ummah rejected it, they would have been doomed, but Allah by His mercy persisted in sending it and calling them to it for twenty years, or for as long as He willed." What Qatadah said is very good, and his point is that Allah, by His grace and mercy towards His creation, did not stop calling them to the truth and to the wise Reminder, i.e., the Qur'an, even though they were heedless and turned away from it. Indeed, He sent it so that those who were decreed to be guided might be guided by it, and so that proof might be established against those who were decreed to be.
(In the Name of Allah, the Most Gracious, the Most Merciful.)
Consolation to the Prophet for the Disbelief of Quraysh
Then Allah consoles His Prophet for the disbelief of his people, and commands him to bear it with patience.
وَكَمْ أَرْسَلْنَا مِن نَّبِيٍّ فِى الاٌّوَّلِينَ
(And how many a Prophet have We sent amongst the men of old.) meaning, among the sects (communities) of old.
وَمَا يَأْتِيهِم مِّنْ نَّبِىٍّ إِلاَّ كَانُواْ بِهِ يَسْتَهْزِءُونَ
(And never came there a Prophet to them but they used to mock at him.) means, they disbelieved him and mock at him.
فَأَهْلَكْنَآ أَشَدَّ مِنْهُم بَطْشاً
(Then We destroyed men stronger than these) means, `We destroyed those who disbelieved in the Messengers, and they were stronger in power than these who disbelieve in you, O Muhammad.' This is like the Ayah:
أَفَلَمْ يَسِيرُواْ فِى الاٌّرْضِ فَيَنظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الَّذِينَ مِن قَبْلِهِمْ كَانُواْ أَكْـثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً
(Have they not traveled through the earth and seen what was the end of those before them They were more in number than them and mightier in strength) (40:82). And there are many similar Ayat.
وَمَضَى مَثَلُ الاٌّوَّلِينَ
(and the example of the ancients has passed away. ) Mujahid said, "The way of their life." Qatadah said, "Their punishment." Others said, "Their lesson," i.e., `We made them a lesson for those disbelievers who came after them, that they would suffer the same end as them,' as in the Ayah at the end of this Surah:
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) (43:56);
سُنَّةَ اللَّهِ الَّتِى قَدْ خَلَتْ فِى عِبَادِهِ
(this has been the way of Allah in dealing with His servants) (40:85).
وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلاً
(and you will not find any change in the way of Allah.) (33:62)
The Idolators' admission that Allah is the Sole Creator, and Further Evidence of that
Allah says: `If you, O Muhammad, were to ask these idolators who associate others with Allah and worship others besides Him,'
مَّنْ خَلَقَ السَّمَـوَتِ وَالاٌّرْضَ لَيَقُولُنَّ خَلَقَهُنَّ الْعَزِيزُ الْعَلِيمُ
("Who has created the heavens and the earth" They will surely say: "The All-Mighty, the All-Knower created them.") In other words, they will admit that the Creator of all that is Allah Alone, with no partner or associate, yet they still worship others -- idols and false gods -- alongside Him.
الَّذِى جَعَلَ لَكُمُ الاٌّرْضَ مَهْداً
(Who has made for you the earth like a bed,) means, smooth, stable and firm, so that you can travel about in it, and stand on it and sleep and walk about, even though it is created above water, but He has strengthened it with the mountains, lest it should shake.
وَجَعَلَ لَكُمْ فِيهَا سُبُلاً
(and has made for you roads therein,) means, paths between the mountains and the valleys.
لَعَلَّكُمْ تَهْتَدُونَ
(in order that you may find your way.) means, in your journeys from city to city, region to region, land to land.
وَالَّذِى نَزَّلَ مِنَ السَّمَآءِ مَآءً بِقَدَرٍ
(And Who sends down water from the sky in due measure, ) means, according to what is sufficient for your crops, fruits and drinking water for yourselves and your cattle.
فَأَنشَرْنَا بِهِ بَلْدَةً مَّيْتاً
(then We revive a dead land therewith,) means, a barren land, for when the water comes to it, it is stirred (to life), and it swells and puts forth every lovely kind (of growth). By referring to the revival of the earth, Allah draws attention to how He will bring bodies back to life on the Day of Resurrection, after they have been dead.
كَذَلِكَ تُخْرَجُونَ
(and even so you will be brought forth.) Then Allah says:
وَالَّذِى خَلَقَ الأَزْوَجَ كُلَّهَا
(And Who has created all the pairs) meaning, of everything that grows in the earth, all kinds of plants, crops, fruits, flowers, etc., and all different kinds of animals.
وَجَعَلَ لَكُمْ مِّنَ الْفُلْكِ
(and has appointed for you ships) or vessels,
وَالاٌّنْعَـمِ مَا تَرْكَبُونَ
(and cattle on which you ride.) means, He has subjugated them to you and made it easy for you to eat their meat, drink their milk and ride on their backs. Allah says:
لِتَسْتَوُواْ عَلَى ظُهُورِهِ
(In order that you may mount on their backs, ) meaning, sit comfortably and securely,
عَلَى ظُهُورِهِ
(on their backs) means, on the backs of these kinds of animals.
ثُمَّ تَذْكُرُواْ نِعْمَةَ رَبِّكُمْ
(and then may remember the favor of your Lord) means, whereby these animals are subjugated to you.
إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُواْ سُبْحَـنَ الَّذِى سَخَّرَ لَنَا هَـذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ
(when you mount thereon, and say: "Glory to Him Who has subjected this to us, and we could have never had it.") means, if it were not for the fact that Allah has subjugated these things to us, we could never have done this by our own strength.' Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd said: "We could not have done this ourselves."
وَإِنَّآ إِلَى رَبِّنَا لَمُنقَلِبُونَ
(And verily, to Our Lord we indeed are to return.) means, `We will return to Him after our death, and our ultimate destination is with Him.' In this Ayah, mention of earthly journeys draws attention to the journey of the Hereafter, just as elsewhere, mention of earthly provision draws attention to the importance of ensuring provision for the Hereafter, as Allah says:
وَتَزَوَّدُواْ فَإِنَّ خَيْرَ الزَّادِ التَّقْوَى
(And take a provision (with you) for the journey, but the best provision is the Taqwa) (2:197). And mention of earthly garments is also used to draw attention to the raiment of the Hereafter:
وَرِيشًا وَلِبَاسُ التَّقْوَى ذَلِكَ خَيْرٌ
(and as an adornment; and the raiment of the Taqwa, that is better) (7:26).
Condemnation of the Idolators' attribution of Offspring to Allah
Here Allah speaks of the lies and fabrications of the idolators, when they devoted some of their cattle to their false gods and some to Allah, as He described in Surat Al-An`am where He said:
وَجَعَلُواْ لِلَّهِ مِمَّا ذَرَأَ مِنَ الْحَرْثِ وَالاٌّنْعَامِ نَصِيباً فَقَالُواْ هَـذَا لِلَّهِ بِزَعْمِهِمْ وَهَـذَا لِشُرَكَآئِنَا فَمَا كَانَ لِشُرَكَآئِهِمْ فَلاَ يَصِلُ إِلَى اللَّهِ وَمَا كَانَ لِلَّهِ فَهُوَ يَصِلُ إِلَى شُرَكَآئِهِمْ سَآءَ مَا يَحْكُمُونَ
(And they assign to Allah share of the tilth and cattle which He has created, and they say: "This is for Allah" according to their claim, "and this is for our partners." But the share of their partners reaches not Allah, while the share of Allah reaches their partners! Evil is the way they judge!) (6:136). Similarly, out of the two kinds of offspring, sons and daughters, they assigned to Him the worst and least valuable (in their eyes), i.e., daughters, as Allah says:
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) And Allah says here:
وَجَعَلُواْ لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ الإنسَـنَ لَكَفُورٌ مُّبِينٌ
(Yet, they assign to some of His servants a share with Him. Verily, man is indeed a manifest ingrate!) Then He says:
أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَـكُم بِالْبَنِينَ
(Or has He taken daughters out of what He has created, and He has selected for you sons) This is a denunciation of them in the strongest terms, as He goes on to say:
وَإِذَا بُشِّرَ أَحَدُهُم بِمَا ضَرَبَ لِلرَّحْمَـنِ مَثَلاً ظَلَّ وَجْهُهُ مُسْوَدّاً وَهُوَ كَظِيمٌ
(And if one of them is informed of the news of that which he sets forth as a parable to the Most Gracious, his face becomes dark, and he is filled with grief!) means, if one of these people is given the news that there has been born to him one of those which he attributes to Allah, i.e., a daughter, he hates this news and it depresses and overwhelms him so much that he keeps away from people because he feels so ashamed. Allah says, so how can they dislike that so much and yet they attribute it to Allah
أَوَمَن يُنَشَّأُ فِى الْحِلْيَةِ وَهُوَ فِى الْخِصَامِ غَيْرُ مُبِينٍ
(A creature who is brought up in adornments, and who in dispute cannot make itself clear) means, women are regarded as lacking something, which they make up for with jewelry and adornments from the time of childhood onwards, and when there is a dispute, they cannot speak up and defend themselves clearly, so how can this be attributed to Allah
وَجَعَلُواْ الْمَلَـئِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَـنِ إِنَـثاً
(And they make females the angels who themselves are servants of the Most Gracious.) means, that is what they believe about them, but Allah denounces them for that and says:
أَشَهِدُواْ خَلْقَهُمْ
(Did they witness their creation) meaning, did they see Allah creating them as females
سَتُكْتَبُ شَهَـدَتُهُمْ
(Their testimony will be recorded,) means, concerning that,
وَيُسْـَلُونَ
(and they will be questioned!) means, about that, on the Day of Resurrection. This is a stern warning and a serious threat.
وَقَالُواْ لَوْ شَآءَ الرَّحْمَـنُ مَا عَبَدْنَـهُمْ
(And they said: "If it had been the will of the Most Gracious, we should not have worshipped them.") means, (they said:) `if Allah had willed, He would have prevented us from worshipping these idols which are images of the angels who are the daughters of Allah; He knows about this and He approves of it.' By saying this, they combined several types of error: First: They attributed offspring to Allah -- exalted and sanctified be He far above that. Second: They claimed that He chose daughters rather than sons, and they made the angels, who are the servants of the Most Gracious, female. Third: They worshipped them with no proof, evidence or permission from Allah. This was based on mere opinion, whims and desires, imitation of their elders and forefathers, and pure ignorance. They used Allah's decree as an excuse, and this reasoning betrayed their ignorance. Fourth: Allah denounced them for this in the strongest terms, for from the time He first sent Messengers and revealed Books, the command was to worship Him Alone with no partner or associate, and it was forbidden to worship anything other than Him. Allah says:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ فَمِنْهُم مَّنْ هَدَى اللَّهُ وَمِنْهُمْ مَّنْ حَقَّتْ عَلَيْهِ الضَّلَـلَةُ فَسِيرُواْ فِى الاٌّرْضِ فَانظُرُواْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(And verily, We have sent among every Ummah a Messenger (proclaiming): "Worship Allah, and avoid all false deities." Then of them were some whom Allah guided and of them were some upon whom the straying was justified. So travel through the land and see what was the end of those who denied.) (16:36)
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask those of Our Messengers whom We sent before you: "Did We ever appoint gods to be worshipped besides the Most Gracious") (43:45) And Allah says in this Ayah, after mentioning this argument of theirs:
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ
(They have no knowledge whatsoever of that.) meaning, of the truth of what they say and the arguments they put forward.
وَإِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They do nothing but lie!) means, they tell lies and fabricate untruths.
مَّا لَهُم بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلاَّ يَخْرُصُونَ
(They have no knowledge whatsoever of that. They do nothing but lie!) Mujahid said, "They do not appreciate the power of Allah."
The Idolators have no Proof
Allah condemns the idolators for worshipping others instead of Allah with no evidence or proof for doing so.
أَمْ ءَاتَيْنَـهُمْ كِتَـباً مِّن قَبْلِهِ
(Or have We given them any Book before this) means, before their idolatry.
فَهُم بِهِ مُسْتَمْسِكُونَ
(to which they are holding fast) means, with regard to what they are doing. This is not the case. This is like the Ayah:
أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَـناً فَهُوَ يَتَكَلَّمُ بِمَا كَانُواْ بِهِ يُشْرِكُونَ
(Or have We revealed to them an authority (a Scripture), which speaks of that which they have been associating with Him) (30:35) meaning, that did not happen. Then Allah says:
بَلْ قَالُواْ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّهْتَدُونَ
(Nay! They say: "we found our fathers following a certain way and religion (Ummah), and we guide ourselves by their footsteps.") meaning, they have no grounds for their belief in idolatry apart from the fact that they are imitating their fathers and forefathers who were following a certain Ummah or way, i.e., religion. The word Ummah is used in a similar manner elsewhere, where Allah says:
إِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً
(And verily, this your religion (Ummah) is one religion) (23:52), and they said;
وَإِنَّا عَلَى ءَاثَـرِهِم
(and we by their footsteps) means, behind them
مُّهْتَدُونَ
(We guide ourselves) This is their claim with no evidence. Then Allah points out that what these people say was already said by those who were like them among the nations of the past who disbelieved in the Messengers. Their hearts and their words are similar.
كَذَلِكَ مَآ أَتَى الَّذِينَ مِن قَبْلِهِمْ مِّن رَّسُولٍ إِلاَّ قَالُواْ سَـحِرٌ أَوْ مَجْنُونٌ - أَتَوَاصَوْاْ بِهِ بَلْ هُمْ قَوْمٌ طَـغُونَ
(Likewise, no Messenger came to those before them but they said: "A sorcerer or a madman!" Have they transmitted this saying to these Nay, they are themselves a people transgressing beyond bounds!) (51:52-53) And Allah says here:
وَكَذَلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى ءَاثَـرِهِم مُّقْتَدُونَ
(And similarly, We sent not a warner before you to any town (people) but the luxurious ones among them said: "We found our fathers following a certain way and religion, and we will indeed follow their footsteps.") Then He says:
قُلْ
(Say) -- `O Muhammad, to these idolators --'
أَوَلَوْ جِئْتُكُمْ بِأَهْدَى مِمَّا وَجَدتُّمْ عَلَيْهِ ءَابَآءَكُمْ قَالُواْ إِنَّا بِمَآ أُرْسِلْتُمْ بِهِ كَـفِرُونَ
("Even if I bring you better guidance than that which you found your fathers following" They said: "Verily, we disbelieve in that with which you have been sent.") `Even if they were convinced of the truth of what you have brought to them, they will not follow it, because of their evil intentions and their arrogance towards the truth and its people.'
فَانتَقَمْنَا مِنْهُمْ
(So We took revenge on them) means, on the disbelieving nations, by inflicting various kinds of punishments, as Allah has described in the stories of those nations.
فَانظُرْ كَيْفَ كَانَ عَـقِبَةُ الْمُكَذِّبِينَ
(then see what was the end of those who denied) means, see what became of them, how they were destroyed and how Allah saved the believers.
Ibrahim's Declaration of Tawhid Here
Allah tells us about His servant, Messenger and close Friend, the leader of the monotheists and the father of all subsequent Prophets, from whom Quraysh were descended and claimed to have taken their religion. He disowned his father's and his people's worship of idols and said:
وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
("Verily, I am innocent of what you worship, except Him Who created me; and verily, He will guide me." And he made it a Word lasting among his offspring,) The Word means the worship of Allah Alone with no partner or associate, and the denunciation of all gods apart from Him, i.e., La ilaha illallah. He left this word as an example to be followed by those of his progeny who were guided by Allah.
لَعَلَّهُمْ يَرْجِعُونَ
(that they may turn back.) means, come back to this word. `Ikrimah, Mujahid, Ad-Dahhak, Qatadah, As-Suddi and others commented on the Ayah:
وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ
(And he made it a Word lasting among his offspring,) "This means, La ilaha illallah, and there are still those among his offspring who say it." A similar view was narrated from Ibn `Abbas, may Allah be pleased with him. Ibn Zayd said, "The word of Islam," which refers to the same thing suggested by the group.
How the People of Makkah turned away from the Messenger and opposed Him, and His Response
Allah further says:
بَلْ مَتَّعْتُ هَـؤُلاَءِ
(Nay, but I gave to these) means, the idolators,
وَءَابَآءَهُمْ
(and their fathers) means, they lived a long life in their misguidance.
حَتَّى جَآءَهُمُ الْحَقُّ وَرَسُولٌ مُّبِينٌ
(till there came to them the truth, and a Messenger making things clear.) means, his message is clear and his warning is clear.
وَلَمَّا جَآءَهُمُ الْحَقُّ قَالُواْ هَـذَا سِحْرٌ وَإِنَّا بِهِ كَـفِرُونَ
(And when the truth came to them, they said: "This is magic, and we disbelieve therein.") means, they were arrogant and stubborn, and they pushed him away out of disbelief, envy and transgression.
وَقَالُواْ
(And they say) means, objecting to that which Allah has revealed to him,
لَوْلاَ نُزِّلَ هَـذَا الْقُرْءَانُ عَلَى رَجُلٍ مِّنَ الْقَرْيَتَيْنِ عَظِيمٍ
(Why is not this Qur'an sent down to some great man of the two towns) meaning, why was this Qur'an not revealed to some man who was great and prominent in their eyes, from the two towns, i.e., Makkah and At-Ta'if This was the view of Ibn `Abbas, may Allah be pleased with him, `Ikrimah, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and Ibn Zayd. Several scholars of Tafsir stated that by this, the Quraysh meant Al-Walid bin Al-Mughirah and `Urwah bin Mas`ud Ath-Thaqafi. The apparent meaning is that what they meant was a great man from either of the two towns. Allah responded to their rejection by saying:
أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ
(Is it they who would portion out the mercy of your Lord) meaning, the matter has nothing to do with them; it is for Allah to decide. Allah knows best where to direct His Message, and He does not reveal it except to the one who is the purest in heart and soul, and of the noblest descent. Then Allah points out that He differentiates among His creation in terms of what He gives them of wealth, provision, intellect, understanding and other visible and hidden strengths:
نَحْنُ قَسَمْنَا بَيْنَهُمْ مَّعِيشَتَهُمْ فِى الْحَيَوةِ الدُّنْيَا
(It is We Who portion out between them their livelihood in this world,)
لِّيَتَّخِذَ بَعْضُهُم بَعْضاً سُخْرِيّاً
(so that some may employ others in their work.) It was said that this means that some employ others in their work, because one needs the other, and vice versa. This was the view of As-Suddi and others.
وَرَحْمَةُ رَبِّكَ خَيْرٌ مِّمَّا يَجْمَعُونَ
(But the mercy of your Lord is better than which they amass.) means, the mercy of Allah towards His creation is better for them than the wealth and conveniences of this world which they possess.
Wealth is not a Sign of Divine Pleasure
وَلَوْلاَ أَن يَكُونَ النَّاسُ أُمَّةً وَحِدَةً
(And were it not that mankind would have become of one community,) means, `were it not for the fact that many ignorant people would think that Our giving them wealth was a sign that We love the person to whom We give it, and thus they would have agreed upon disbelief for the sake of wealth.' This is the view of Ibn `Abbas, Al-Hasan, Qatadah, As-Suddi and others.
لَّجَعَلْنَا لِمَن يَكْفُرُ بِالرَّحْمَـنِ لِبُيُوتِهِمْ سُقُفاً مِّن فِضَّةٍ وَمَعَارِجَ
(We would have provided for those who disbelieve in the Most Gracious, silver roofs for their houses, and elevators) means, ladders and staircases of silver. This was the view of Ibn `Abbas, Mujahid, Qatadah, As-Suddi, Ibn Zayd and others.
عَلَيْهَا يَظْهَرُونَ
(whereby they ascend,) means, go up. And their houses would have doors, i.e., locks on their doors,
وَسُرُراً عَلَيْهَا يَتَّكِئُونَ
(and thrones on which they could recline,) means, all of that would be made of silver.
وَزُخْرُفاً
(And adornments) means, and gold. This was the view of Ibn `Abbas, Qatadah, As-Suddi and Ibn Zayd.
وَإِن كُلُّ ذَلِكَ لَمَّا مَتَـعُ الْحَيَوةِ الدُّنْيَا
(Yet all this would have been nothing but an enjoyment of this world.) means, all that belongs to this transient world which is insignificant before Allah. He hastens their reward for good deeds in the form of luxuries in this world, so that when they reach the Hereafter, they will have no good merits with Allah for which they may be rewarded, as was reported in the Sahih Hadith. It was reported in another Hadith:
«لَوْ أَنَّ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاء»
(If this world were worth a gnat's wing before Allah, He would not give a disbeliever a drink of water.) Al-Baghawi narrated its chain of narration.
وَالاٌّخِرَةُ عِندَ رَبِّكَ لِلْمُتَّقِينَ
(And the Hereafter with your Lord is (only) for those who have Taqwa.) means, it is exclusively for them, and no one else will share it with them. When `Umar bin Al-Khattab, may Allah be pleased with him, visited the Messenger ﷺ of Allah in seclusion, when he was keeping away from his wives, and he saw him resting on a rough mat which had left marks on his side, his eyes filled with tears and he said, "O Messenger of Allah, look at this Chosroes and this Caesar with all that they have, and you are the best of Allah's creation. " The Messenger of Allah ﷺ was reclining, but he sat up and said:
«أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟»
(Are you in doubt, O son of Al-Khattab) Then he said:
«أُولئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَـيِّـبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا»
(Those are people for whom the enjoyments are hastened in this world.) According to another report:
«أَمَا تَرْضَى أَنْ تَــكُونَ لَهُمُ الدُّنْيَا وَلَنَا الْاخِرَة»
(Does it not please you that this world is for them and the Hereafter is for us) In as the Two Sahihs and elsewhere, it is reported that the Messenger of Allah ﷺ said:
«لَا تَشْرَبُوا فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ، وَلَا تَأْكُلُوا فِي صِحَافِهَا، فَإِنَّهَا لَهُمْ فِي الدُّنْيَا وَلَنَا فِي الْاخِرَة»
(Do not drink from vessels of gold and silver, and do not eat from plates of the same, for these things are for them in this world and for us in the Hereafter.) Allah has granted these things to them in this world because it is insignificant, as was reported by At-Tirmidhi and Ibn Majah via Abu Hazim from Sahl bin Sa`d, who said, "The Messenger of Allah ﷺ said:
«لَوْ كَانَتِ الدُّنْيَا تَزِنُ عِنْدَ اللهِ جَنَاحَ بَعُوضَةٍ مَا سَقَى مِنْهَا كَافِرًا شَرْبَةَ مَاءٍ أَبَدًا»
n(If this world were worth a gnat's wing before Allah, He would never give a disbeliever a drink of water.)" At-Tirmidhi said: "Hasan Sahih."
The Shaytan is the Companion of the One Who turns away from Ar-Rahman
وَمَن يَعْشُ
(And whosoever Ya`shu (turns away blindly)) means, whoever willfully ignores and turns away
عَن ذِكْرِ الرَّحْمَـنِ
(from the remembrance of the Most Gracious,) Al-`Asha (the root of Ya`sh) refers to weakness of vision; what is meant here is weakness of insight.
نُقَيِّضْ لَهُ شَيْطَاناً فَهُوَ لَهُ قَرِينٌ
(We appoint for him Shaytan to be a Qarin (a companion) to him.) This is like the Ayat:
وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى
(And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him) (4:115),
فَلَمَّا زَاغُواْ أَزَاغَ اللَّهُ قُلُوبَهُمْ
(So when they turned away, Allah turned their hearts away) (61:5), and
وَقَيَّضْنَا لَهُمْ قُرَنَآءَ فَزَيَّنُواْ لَهُم مَّا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ
(And We have assigned for them intimate companions, who have made fair seeming to them, what was before them and what was behind them) (41:25). Allah says here:
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ حَتَّى إِذَا جَآءَنَا
(And verily, they hinder them from the path, but they think that they are guided aright! Until, when he comes to Us,) meaning, for this person who willfully neglects true guidance, We send to him a Shaytan to lead him astray and show him the path to Hell. When he comes before Allah on the Day of Resurrection, he will complain about the Shaytan who was appointed to accompany him.
قَالَ يلَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ
(he says, "Would that between me and you were the distance of the two easts -- a worst companion (indeed)!") Some of them recited it; (حَتْى إِذَا جَاءَانَا) (Till, when they both come to Us.) referring to the companion Shaytan and the one whom he accompanies. Then Allah says:
وَلَن يَنفَعَكُمُ الْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِى الْعَذَابِ مُشْتَرِكُونَ
(It will profit you not this Day as you did wrong, (and) that you will be sharers in the punishment.) means, `your being together in the Fire will not help you in the slightest, and you will both partake of the painful punishment.' Allah says:
أَفَأَنتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِى الْعُمْىَ وَمَن كَانَ فِى ضَلَـلٍ مُّبِينٍ
Can you make the deaf to hear, or can you guide the blind or him who is in manifest error؟ means, `that is not up to you. All you have to do is convey the Message, but you do not have to guide them. Allah guides whomsoever He wills and sends astray whomsoever He wills, and He is Wise and Just in doing so.'
Allah's Vengeance upon the Enemies of His Messenger will surely come to pass
Allah further says:
فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُم مُّنتَقِمُونَ
(And even if We take you away, We shall indeed take vengeance on them.) means, `We will inevitably wreak vengeance upon them and punish them, even if you pass away.'
أَوْ نُرِيَنَّكَ الَّذِى وَعَدْنَـهُمْ فَإِنَّا عَلَيْهِمْ مُّقْتَدِرُونَ
(Or (if) We show you that wherewith We threaten them, then verily, We have perfect command over them.) means, `We are able to do both,' but Allah will not take His Messenger (in death) until He gives him the joy of seeing his enemies brought low and gives him power and authority over them and their wealth. This was the view of As-Suddi and was the opinion favored by Ibn Jarir.
Encouragement to adhere to the Qur'an
Allah then says;
فَاسْتَمْسِكْ بِالَّذِى أُوحِىَ إِلَيْكَ إِنَّكَ عَلَى صِرَطٍ مُّسْتَقِيمٍ
(So hold you fast to that which is revealed to you. Verily, you are on the straight path.) means, hold fast to the Qur'an which has been sent down to your heart, for it is truth and what it leads to is truth that shows the way to the straight path that leads to Gardens of Delight and eternal, everlasting goodness.
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is a Dhikr for you and your people,) It was said that this means, `it is an honor for you and your people;' this was the view of Ibn `Abbas, may Allah be pleased with him, Mujahid, Qatadah, As-Suddi and Ibn Zayd. This means that it is an honor for them in that it was revealed in their language, so they are the people who have the best understanding of it among mankind and hence are obliged to be the most steadfast in adhering to its commandments. This is how the best of them were, the first immigrants and those who emulated them and followed them. It was also said that the meaning of the phrase;
وَإِنَّهُ لَذِكْرٌ لَّكَ وَلِقَوْمِكَ
(And verily, this is indeed a Dhikr for you and your people,) was that `it was sent to remind you and your people.' The fact that they are singled out does not exclude others. This is like the Ayat:
لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَـباً فِيهِ ذِكْرُكُمْ أَفَلاَ تَعْقِلُونَ
(Indeed, We have sent down for you (O mankind) a Book in which there is Dhikrukum (your Reminder). Will you not then understand) (21:10)
وَأَنذِرْ عَشِيرَتَكَ الاٌّقْرَبِينَ
(And warn your tribe of near kindred) (26:214)
وَسَوْفَ تُسْـَلُونَ
(and you will be questioned.) means, `about this Qur'an, and how you acted upon it and what your response to it was.'
وَاسْئلْ مَنْ أَرْسَلْنَا مِن قَبْلِكَ مِن رُّسُلِنَآ أَجَعَلْنَا مِن دُونِ الرَّحْمَـنِ ءَالِهَةً يُعْبَدُونَ
(And ask whom We sent before you of Our Messengers: "Did We ever appoint gods to be worshipped besides the Most Gracious") means, `all the Messengers called their people to the same as that to which you are calling mankind, namely the worship of Allah Alone with no partner or associate, and they forbade the worship of idols and false gods.' This is like the Ayah:
وَلَقَدْ بَعَثْنَا فِى كُلِّ أُمَّةٍ رَّسُولاً أَنِ اعْبُدُواْ اللَّهَ وَاجْتَنِبُواْ الْطَّـغُوتَ
(And verily, We have sent among every Ummah (nation) a Messenger (proclaiming): "Worship Allah, and avoid all false deities.") (16:36) Mujahid said that `Abdullah bin Mas`ud recited it: (وَاسْأَلِ الَّذِينَ أَرْسَلْنَا إِلَيْهِمْ قَبْلَكَ (مِنْ) رُسُلِنَا) (And ask those whom We sent before you of Our Messengers.) This was narrated by Qatadah, Ad-Dahhak and As-Suddi from Ibn Mas`ud, may Allah be pleased with him. Yet this appears to be an explanation rather than an alternate version of recitation. And Allah knows best.
Musa was sent with the Message of Tawhid to Fir`awn and His Chiefs
Here Allah tells us about His servant and Messenger Musa, peace be upon him, and how He sent him to Fir`awn and his chiefs. That is, his governors, ministers, leaders and followers among the Egyptians and the Children of Israel. Allah sent him to call them to worship Allah alone, with no partner or associate, and to forbid them from worshipping anything other than Him. He sent him with mighty signs, such as his hand and his staff, other signs such as the flood, locusts, Qummal, frogs and blood, and the loss of their crops and lives. Yet despite all that they remained arrogant and stubbornly refused to follow him; they rejected his message and made fun of it, and laughed at the one who had brought it.
وَمَا نُرِيِهِم مِّنْ ءَايَةٍ إِلاَّ هِىَ أَكْبَرُ مِنْ أُخْتِهَا
(And not an Ayah We showed them but it was greater than its fellow preceding it,) but despite that they would not give up their sin, misguidance, ignorance and confusion. Every time one of these signs came to them, they would go and implore Musa, saying,
يأَيُّهَ السَّاحِرُ
("O you sorcerer!...") meaning, expert or knowledgeable one -- this was the view of Ibn Jarir. The scholars of that time were the sorcerers or magicians, and magic was not regarded as something reprehensible by them at that time, so this was not a slight on their part. They were in a state of need, so it would not have been appropriate for them to insult him. This was a way of honoring him, as they thought. On each occasion, they promised Musa that if the torment was lifted from them, they would believe in him and let the Children of Israel go with him, but on each occasion they went back on their word. This is like the Ayat:
فَأَرْسَلْنَا عَلَيْهِمُ الطُّوفَانَ وَالْجَرَادَ وَالْقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ ءَايَـتٍ مّفَصَّلاَتٍ فَاسْتَكْبَرُواْ وَكَانُواْ قَوْماً مُّجْرِمِينَ - وَلَمَّا وَقَعَ عَلَيْهِمُ الرِّجْزُ قَالُواْ يَمُوسَى ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِندَكَ لَئِن كَشَفْتَ عَنَّا الرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِى إِسْرَءِيلَ - فَلَمَّا كَشَفْنَا عَنْهُمُ الرِّجْزَ إِلَى أَجَلٍ هُم بَـلِغُوهُ إِذَا هُمْ يَنكُثُونَ
(So We sent on them: the flood, the locusts, the Qummal, the frogs, and the blood; manifest signs, yet they remained arrogant, and they were of those people who were criminals. And when the punishment struck them, they said: "O Musa! Invoke your Lord for us because of His promise to you. If you remove the punishment from us, we indeed shall believe in you, and we shall let the Children of Israel go with you." But when We removed the punishment from them to a fixed term, which they had to reach, behold! they broke their word!) (7:133-135)
Fir`awn's Address to His People and how Allah punished Him
Allah tells us how Fir`awn stubbornly persisted in his rebellion and disbelief. He assembled his people and addressed them in a vainglorious fashion, boasting of his dominion over Egypt.
أَلَيْسَ لِى مُلْكُ مِصْرَ وَهَـذِهِ الاٌّنْهَـرُ تَجْرِى مِن تَحْتِى
(Is not mine the dominion of Egypt, and these rivers flowing underneath me) Qatadah said, "They had gardens and rivers of flowing water."
أَفلاَ تُبْصِرُونَ
(See you not then) means, `do you not see my position of might and power' -- implying that Musa and his followers were poor and weak. This is like the Ayah:
فَحَشَرَ فَنَادَى - فَقَالَ أَنَاْ رَبُّكُمُ الاٌّعْلَى - فَأَخَذَهُ اللَّهُ نَكَالَ الاٌّخِرَةِ وَالاٍّوْلَى
(Then he gathered (his people) and cried aloud, saying: "I am your lord, most high." So Allah seized him with punishment for his last and first transgression.) (79:23-25)
أَمْ أَنَآ خَيْرٌ مِّنْ هَـذَا الَّذِى هُوَ مَهِينٌ
(Am I not better than this one who is despicable) As-Suddi said, "He was saying, `indeed I am better than this one, who is despicable'." Some of the grammarians of Basrah said that Fir`awn -- may the curse of Allah be upon him -- was saying that he was better than Musa, peace be upon him. But this is an obvious lie, may continued curses be upon him until the Day of Resurrection. By describing Musa as despicable he meant -- as Sufyan said -- insignificant. Qatadah and As-Suddi said, "He meant, weak." Ibn Jarir said, "He meant, he had no power, authority or wealth."
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly) means, he cannot speak clearly, he stammers and cannot speak well. Fir`awn's description of Musa as "despicable" is a lie; rather it is he who was despicable and insignificant, lacking in physical, moral and religious terms, and it is Musa who was noble, truthful, righteous and upright.
وَلاَ يَكَادُ يُبِينُ
(and can scarcely express himself clearly). This was also a lie. Although something happened to Musa's tongue when he was a child, when it was burnt by a coal. He asked Allah to loosen the knot from his tongue (i.e., to correct his speech defect) so that they could understand what he said, and Allah had answered his prayer and said:
قَدْ أُوتِيتَ سُؤْلَكَ يمُوسَى
(You are granted your request, O Musa) (20:36). It may be the case that some problem remained which he had not asked to be relieved of, as Al-Hasan Al-Basri suggested, and that he had asked only to be relieved of that which stood in the way of his conveying the Message. A person cannot be blamed for physical matters over which he has no control. Even though Fir`awn had the intelligence to understand that, he wanted to confuse and mislead his people, who were ignorant and stupid. So he said:
فَلَوْلاَ أُلْقِىَ عَلَيْهِ أَسْوِرَةٌ مِّن ذَهَبٍ
(Why then are not golden bracelets bestowed on him...) meaning, adornments which are placed on the arms. This was the view of Ibn `Abbas, may Allah be pleased with him, Qatadah and others.
أَوْ جَآءَ مَعَهُ الْمَلَـئِكَةُ مُقْتَرِنِينَ
(or angels sent along with him) meaning, to serve him and to testify that he is telling the truth. He looked only at outward appearances and did not understand the true inner matters that are clearer than what he focused on, if only he had understood that. Allah says:
فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ
(Thus he fooled his people, and they obeyed him.) meaning, he confused them and invited them to misguidance, and they responded to him.
إِنَّهُمْ كَانُواْ قَوْماً فَـسِقِينَ
(Verily, they were ever a people who were rebellious.) Then Allah says:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) `Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him, said it means: "When they angered Us means, they provoked Our wrath." Ad-Dahhak said, it means "They made Us angry." This was also the view of Ibn `Abbas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Muhammad bin Ka`b Al-Qurazi, Qatadah, As-Suddi and other scholars of Tafsir. Ibn Abi Hatim recorded that `Uqbah bin `Amir, may Allah be pleased with him, said that the Messenger of Allah ﷺ said:
«إِذَا رَأَيْتَ اللهَ تَبَارَكَ وَتَعَالَى يُعْطِي الْعَبْدَ مَا يَشَاءُ، وَهُوَ مُقِيمٌ عَلى مَعَاصِيهِ، فَإِنَّمَا ذَلِكَ اسْتِدْرَاجٌ مِنْهُ لَه»
(When you see that Allah gives a person what he wants even though he is persisting in sin, that means that Allah is enticing him into destruction.) Then he recited:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all.) It was reported that Tariq bin Shihab said, "I was with `Abdullah, may Allah be pleased with him, and the issue of sudden death was mentioned. He said, `It is a relief for the believer and a source of regret for the disbeliever.' Then he recited the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all). " `Umar bin `Abdul-`Aziz, may Allah be pleased with him, said, "I found that punishment comes with negligence, meaning the Ayah:
فَلَمَّآ ءَاسَفُونَا انتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَـهُمْ أَجْمَعِينَ
(So when they angered Us, We punished them, and drowned them all)."
فَجَعَلْنَـهُمْ سَلَفاً وَمَثَلاً لِّلاٌّخِرِينَ
(And We made them a precedent, and an example to later generations.) Abu Mijlaz said, "Precedent for others who do the same as they did." He and Mujahid said, "An example, i.e., a lesson to those who come after them." Allah is the One Who guides to the straight path, and unto Him is the final return.
The Contempt of the Quraysh for the son of Maryam, and His true Status with Allah
Allah tells us how the Quraysh persisted in their disbelief and stubborn arguments:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) Several others narrated that Ibn `Abbas, may Allah be pleased with him, Mujahid, `Ikrimah, As-Suddi and Ad-Dahhak said, "They laughed, i.e., they were astounded by that." Qatadah said, "They were repelled by that and they laughed." Ibrahim An-Nakha`i said, "They turned away." The reason for this was mentioned by Muhammad bin Ishaq in As-Sirah. He said, "According to what I have heard, the Messenger of Allah ﷺ sat down one day with Al-Walid bin Al-Mughirah in the Masjid, and An-Nadr bin Al-Harith came and sat down with them. There were also other men from the Quraysh in the gathering. The Messenger of Allah ﷺ spoke, then An-Nadr bin Al-Harith came up to him and the Messenger of Allah ﷺ spoke to him until he defeated him in argument. Then he recited to him and to them,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) Then the Messenger of Allah ﷺ got up and went to sit with `Abdullah bin Al-Zab`ari At-Tamimi. Al-Walid bin Al-Mughirah said to him, `By Allah, An-Nadr bin Al-Harith could not match the son of `Abd Al-Muttalib in argument. Muhammad ﷺ claims that we and these gods that we worship are fuel for Hell.' `Abdullah bin Az-Zab`ari said, `By Allah, if I meet with him I will defeat him in argument. Ask Muhammad ﷺ whether everyone that is worshipped instead of Allah will be in Hell with those who worshipped him, for we worship the angels, and the Jews worship `Uzayr, and the Christians worship the Messiah `Isa bin Maryam.' Al-Walid and those who were sitting with him were amazed at what `Abdullah bin Az-Zab`ari said, and they thought that he had come up with a good point. He said this to the Messenger of Allah ﷺ, who said:
«كُلُّ مَنْ أَحَبَّ أَنْ يُعْبَدَ مِنْ دُونِ اللهِ فَهُوَ مَعَ مَنْ عَبَدَهُ، فَإِنَّهُمْ إِنَّمَا يَعْبُدُونَ الشَّيْطَانَ وَمَنْ أَمَرَهُمْ بِعِبَادَتِه»
(Everyone who likes to worship something other than Allah will be with the one whom he worshipped, for indeed they are worshipping the Shaytan and whomever told them to worship that person.)" Then Allah revealed the words:
إِنَّ الَّذِينَ سَبَقَتْ لَهُمْ مِّنَّا الْحُسْنَى أُوْلَـئِكَ عَنْهَا مُبْعَدُونَ
(Verily, those for whom the good has preceded from Us, they will be removed far therefrom (Hell)) (21:101), meaning that `Isa, `Uzayr and rabbis and monks who were also worshipped, who spent their lives in devotion towards Allah. The misguided people who came after them took them as lords instead of Allah. Concerning the notion of worshipping the angels as daughters of Allah, the following words were revealed:
وَقَالُواْ اتَّخَذَ الرَّحْمَـنُ وَلَداً سُبْحَانَهُ بَلْ عِبَادٌ مُّكْرَمُونَ
(And they say: "The Most Gracious has begotten a son (or children)." Glory to Him! They are but honored servants.) (21:26) Concerning `Isa bin Maryam, the fact that he is worshipped instead of Allah, and to the amazement of Al-Walid and the others who were present at the argument, the following was revealed:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) meaning, they take this argument as a basis for rejecting your message. Then Allah mentions `Isa bin Maryam and says:
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ - وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(He was not more than a servant. We granted Our favor to him, and We made him an example for the Children of Israel. And if it were Our will, We would have made angels to replace you on the earth. And he (`Isa) shall be a known sign for the Hour. ) meaning, the miracles and signs that happened at his hands, such as raising the dead and healing the sick, are sufficient as signs of the approach of the Hour.
فَلاَ تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Therefore have no doubt concerning it. And follow Me! This is the straight path)." Ibn Jarir mentioned that Al-`Awfi reported that Ibn `Abbas, may Allah be pleased with him, commented on the Ayah:
وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلاً إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ
(And when the son of Maryam is quoted as an example, behold, your people cry aloud thereat.) "This means the Quraysh, when it was said to them:
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَارِدُونَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell! (Surely) you will enter it.) (21:98) The Quraysh said to him: `What about `Isa bin Maryam' He said:
«ذَاكَ عَبْدُاللهِ وَرَسُولُه»
(He is the servant and Messenger of Allah.) They said, `By Allah, he means that we should take him as a lord just as the Christians took `Isa son of Maryam as a lord.' Then Allah said:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)."
وَقَالُواْ ءَأَالِهَتُنَا خَيْرٌ أَمْ هُوَ
(And say: "Are our gods better or is he"). Qatadah said, "They were saying, `our gods are better than him'." Qatadah said; "Ibn Mas`ud, may Allah be pleased with him, recited it (أَآلِهَتُنَا خَيْرٌ أَمْ هذَا) (Are our gods better or is this (person))" they mean Muhammad ﷺ.
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ
(They quoted not the above example except for argument.) means, for the sake of stubborn argument, for they knew that he (`Isa ) was not included in the Ayah (21:98), because that would not make sense. The words,
إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ
(Certainly you and that which you are worshipping now besides Allah, are (but) fuel for Hell!) (21:98) are addressed to the Quraysh, for they used to worship idols and false gods -- they did not worship the Messiah so why should he be included in what the Ayah says What they said was only for the sake of argument; they did not really believe in it. Imam Ahmad, may Allah have mercy on him, recorded that Abu Umamah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«مَا ضَلَّ قَوْمٌ بَعْدَ هُدًى كَانُوا عَلَيْهِ، إِلَّا أُوْرِثُوا الْجَدَل»
g(No people go astray after having been guided, but they resort to (futile) argument.) Then the Messenger of Allah ﷺ recited this Ayah:
مَا ضَرَبُوهُ لَكَ إِلاَّ جَدَلاَ بَلْ هُمْ قَوْمٌ خَصِمُونَ
(They quoted not the above example except for argument. Nay! But they are a quarrelsome people)." It was also recorded by At-Tirmidhi, Ibn Majah and Ibn Jarir. At-Tirmidhi said, "This Hadith is Hasan Sahih, we do not know it except from the Hadith of Hajjaj bin Dinar..."
إِنْ هُوَ إِلاَّ عَبْدٌ أَنْعَمْنَا عَلَيْهِ
(He (`Isa) was not more than a servant. We granted Our favor to him,) means, `Isa, peace be upon him; he was no more than one of the servants of Allah whom Allah blessed with prophethood and messengership.
وَجَعَلْنَـهُ مَثَلاً لِّبَنِى إِسْرَءِيلَ
(and We made him an example for the Children of Israel.) means, `a sign, proof and evidence of Our power to do whatever We will.'
وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُمْ مَّلَـئِكَةً فِى الاٌّرْضِ يَخْلُفُونَ
(And if it were Our will, We would have made angels to replace you on the earth.) As-Suddi said, "They would have taken your place on (the earth). " Ibn `Abbas, may Allah be pleased with him, and Qatadah said, "They would have succeeded one another just as you succeed one another." This view is implied by the former veiw. Mujahid said, "They would have populated the earth instead of you." Allah's saying:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he (`Isa) shall be a known sign for (the coming of) the Hour.) The correct view concerning this phrase is that it refers to his descent before the Day of Resurrection, as Allah says:
وَإِن مِّنْ أَهْلِ الْكِتَـبِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ
(And there is none of the People of the Scripture but must believe in him before his death) (4:159). -- meaning before the death of `Isa, peace be upon him --
وَيَوْمَ الْقِيَـمَةِ يَكُونُ عَلَيْهِمْ شَهِيداً
And on the Day of Resurrection, he will be a witness against them )4:159(. This meaning has the support from an alternate recitation of the Aya0t؛ (وَإِنَّهُ لَعَلَمٌ لِلسَّاعَةِ) (And he shall be a known sign for (the coming of) the Hour.) means, evidence that the Hour will surely come. Mujahid said:
وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ
(And he shall be a sign for (the coming of) the Hour.) means, sign and "One of the signs of the Hour will be the appearance of `Isa son of Maryam before the Day of Resurrection. " Something similar was also narrated from Abu Hurayrah, Ibn `Abbas, `Abu Al-`Aliyah, Abu Malik, `Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others. Many Mutawatir Hadiths report that the Messenger of Allah ﷺ said that `Isa will descend before the Day of Resurrection as a just ruler and fair judge.
فَلاَ تَمْتَرُنَّ بِهَا
(Therefore have no doubt concerning it.) means, do not doubt that it will surely come to pass.
وَاتَّبِعُونِ
(And follow Me.) means, `in what I tell you about it.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌوَلاَ يَصُدَّنَّكُمُ الشَّيْطَـنُ
(This is the straight path. And let not Shaytan hinder you.) means, from following the truth.
إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌوَلَمَّا جَآءَ عِيسَى بِالْبَيِّنَـتِ قَالَ قَدْ جِئْتُكُم بِالْحِكْمَةِ
(Verily, he (Satan) to you is a plain enemy. And when `Isa came with (Our) clear proofs, he said: "I have come to you with Al-Hikmah..."), meaning prophethood:
وَلأُبَيِّنَ لَكُم بَعْضَ الَّذِى تَخْتَلِفُونَ فِيهِ
(and in order to make clear to you some of the (points) in which you differ.) Ibn Jarir said, "This means religious matters, not worldly matters." What he said is good.
فَاتَّقُواْ اللَّهَ
(Therefore have Taqwa of Allah) means, `with regard to what I command you to do.'
وَأَطِيعُونِ
(and obey me.) means, `in what I bring to you.'
إِنَّ اللَّهَ هُوَ رَبِّى وَرَبُّكُمْ فَاعْبُدُوهُ هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(Verily, Allah! He is my Lord and your Lord. So worship Him. This is the straight path.) means, `you and I are enslaved to Him, in need of Him and we commonly share in the worship of Him Alone, associating none with Him.'
هَـذَا صِرَطٌ مُّسْتَقِيمٌ
(This is the straight path) means, `what I have brought to you is the straight path, which is the worship of the Lord, may He exalted, Alone.'
فَاخْتَلَفَ الاٌّحْزَابُ مِن بَيْنِهِمْ
(But the sects from among themselves differed. ) means, they differed and became parties and factions, some who stated that he (`Isa) was the servant and Messenger of Allah -- which is true - while others claimed that he was the son of Allah or that he himself was Allah -- glorified be Allah far above what they say. Allah says:
فَوَيْلٌ لِّلَّذِينَ ظَلَمُواْ مِنْ عَذَابِ يَوْمٍ أَلِيمٍ
(So woe to those who do wrong from the torment of a painful Day)!
The Resurrection will come suddenly, and Enmity will arise between close Friends among the Disbeliev
Allah says, `do these idolaters who disbelieve in the Messengers wait'
إِلاَّ السَّاعَةَ أَن تَأْتِيَهُمْ بَغْتَةً وَهُمْ لاَ يَشْعُرُونَ
(only for the Hour that it shall come upon them suddenly while they perceive not) means, for it is real and will inevitably come to pass, and these negligent people are unprepared for it. When it comes, it will catch them unawares, and on that Day they will feel the utmost regret when regret will not benefit them in the slightest and will not afford them any protection.
الاٌّخِلاَءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلاَّ الْمُتَّقِينَ
(Friends on that Day will be foes one to another except those who have Taqwa.) means, every friendship that exists for a purpose other than for the sake of Allah will turn to enmity on the Day of Resurrection, except for that which is for the sake of Allah, which will last forever. This is like the statement of Ibrahim, peace be upon him, to his people:
إِنَّمَا اتَّخَذْتُمْ مِّن دُونِ اللَّهِ أَوْثَـناً مَّوَدَّةَ بَيْنِكُمْ فِى الْحَيَوةِ الدُّنْيَا ثُمَّ يَوْمَ الْقِيَـمَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضاً وَمَأْوَاكُمُ النَّارُ وَمَا لَكُمْ مِّن نَّـصِرِينَ
(You have taken (for worship) idols instead of Allah. The love between you is only in the life of this world, but on the Day of Resurrection, you shall disown each other, and curse each other, and your abode will be the Fire, and you shall have no helper.) (29:25)
Good News for Those with Taqwa on the Day of Resurrection, and Their entry into Paradise
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُوَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) Then He will give them the glad tidings:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) means, their hearts believed and they submitted inwardly and outwardly to the Laws of Allah. Al-Mu`tamir bin Sulayman narrated that his father said: "When the Day of Resurrection comes and the people are resurrected, there will be no one left who will not be filled with terror. Then a caller will cry out:
يعِبَادِ لاَ خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلاَ أَنتُمْ تَحْزَنُونَ
(My servants! No fear shall be on you this Day, nor shall you grieve.) So all the people will be filled with hope, but this will be followed by the words:
الَّذِينَ ءَامَنُواْ بِـَايَـتِنَا وَكَانُواْ مُسْلِمِينَ
((You) who believed in Our Ayat and were Muslims.) Then all of mankind will be filled with despair apart from the believers."
ادْخُلُواْ الْجَنَّةَ
(Enter Paradise, ) means, they will be told to enter Paradise.
أَنتُمْ وَأَزْوَجُكُمْ
(you and your wives,) means, your counterparts
تُحْبَرُونَ
(in happiness (Tuhbarun).) means, in delight and joy.
يُطَافُ عَلَيْهِمْ بِصِحَـفٍ مِّن ذَهَبٍ وَأَكْوَبٍ
(Trays of gold and cups will be passed round them;) means, fine vessels of gold containing food and drink, without spouts or handles. (وَفِيهَا مَا تَشْتَهِي الْأَنْفُسُ) (there will be) therein all that their souls could desire). Some of them recited:
مَا تَشْتَهِيهِ الاٌّنْفُسُ
(that their souls desire,)
وَتَلَذُّ الاٌّعْيُنُ
(and all that eyes could delight in) means, of good food, delightful fragrances and beautiful scenes.
وَأَنتُمْ فِيهَا
(and you will therein) means, in Paradise
خَـلِدُونَ
(abide forever) means, you will never leave it or want to exchange it. Then it will be said to them, as a reminder of the blessing and favor of Allah:
وَتِلْكَ الْجَنَّةُ الَّتِى أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
(This is the Paradise, which you have been made to inherit because of your deeds that you used to do.) means, the righteous deeds which were the cause of your being included in the mercy of Allah. For no one will be admitted to Paradise by virtue of their deeds alone; that will be by the mercy and grace of Allah. But the varying ranks and degrees of Paradise will be attained according to one's righteous deeds.
لَكُمْ فِيهَا فَـكِهَةٌ كَثِيرَةٌ
(Therein for you will be fruits in plenty,) means, of all kinds.
مِّنْهَا تَأْكُلُونَ
(of which you will eat.) means, whatever you choose and desire. When food and drink are mentioned, fruit is also mentioned to complete the picture of blessing and joy. And Allah knows best.
The Punishment of the Doomed
The description of the state of the blessed is followed by a description of the state of the doomed.
إِنَّ الْمُجْرِمِينَ فِى عَذَابِ جَهَنَّمَ خَـلِدُونَ لاَ يُفَتَّرُ عَنْهُمْ
(Verily, the criminals will be in the torment of Hell to abide therein forever. It will not be lightened for them,) meaning, not even for one moment.
وَهُمْ فِيهِ مُبْلِسُونَ
(and they will be plunged into destruction with deep regrets, sorrows and in despair therein,) means, they will despair of any goodness.
وَمَا ظَلَمْنَـهُمْ وَلَـكِن كَانُواْ هُمُ الظَّـلِمِينَ
(We wronged them not, but they were the wrongdoers.) means, by their committing wrong actions after proof had been established against them and Messengers had been sent to them, but they rejected them and rebelled, so they are to be punished accordingly. And your Lord is not at all unjust to (His) servants.
وَنَادَوْاْ يمَـلِكُ
(And they will cry: "O Malik...") who is the keeper of Hell. Al-Bukhari said, "Hajjaj bin Minhal told us, Sufyan bin `Uyaynah told us, from `Amr bin `Ata, ' from Safwan bin Ya`la that his father, may Allah be pleased with him, said, `I heard the Messenger of Allah ﷺ reciting on the Minbar:
وَنَادَوْاْ يمَـلِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ
(And they will cry: "O Malik! Let your Lord make an end of us.") meaning, `let Him destroy our souls and give us some respite from our predicament.' But it will be as Allah says:
لاَ يُقْضَى عَلَيْهِمْ فَيَمُوتُواْ وَلاَ يُخَفَّفُ عَنْهُمْ مِّنْ عَذَابِهَا
(Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them) (35:36).
وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا
(But it will be avoided by the wretched, who will enter the great Fire. There he will neither die (to be in rest) nor live (a good living).) (87:11-13). When they ask to be allowed to die, Malik will answer them:
قَالَ إِنَّكُمْ مَّـكِثُونَ
He will say: Verily, you shall abide forever. meaning, you will have no way out from it and no refuge. Then the reason why they are doomed will be given, which is their stubborn resistance to the truth. Allah says:
لَقَدْ جِئْنَـكُم بِالْحَقِّ
(Indeed We have brought the truth to you, ) meaning, `We have explained it to you clearly and in detail.'
وَلَـكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَـرِهُونَ
(but most of you have a hatred for the truth.) means, `but your nature could not accept it and did not seek it; on the contrary, you followed and venerated falsehood, and you stood in the way of truth and refused it, and despised its followers.' So they will blame themselves and will feel regret at the time when regret will not be of any benefit to them. Then Allah says:
أَمْ أَبْرَمُواْ أَمْراً فَإِنَّا مُبْرِمُونَ
(Or have they plotted some plan Then We too are planning.) Mujahid said, "They wanted to plot some evil, but We are also planning." What Mujahid said is like the Ayah:
وَمَكَرُواْ مَكْراً وَمَكَرْنَا مَكْراً وَهُمْ لاَ يَشْعُرُونَ
(So they plotted a plot, and We planned a plan, while they perceived not.) (27:50). The idolators were trying their utmost to find ways of refuting the truth with falsehood, but Allah planned it so that the consequences of that would backfire on them. He said in refutation:
أَمْ يَحْسَبُونَ أَنَّا لاَ نَسْمَعُ سِرَّهُمْ وَنَجْوَهُم
(Or do they think that We hear not their secrets and their private counsel) meaning, what they say secretly and openly.
بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ
(Yes (We do) and Our messengers are by them, to record.) means, `We know what they are doing, and the angels are also recording their deeds, major and minor.'
قُلْ إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
سُبْحَـنَ رَبّ السَّمَـوتِ وَالاْرْضِ رَبّ الْعَرْشِ عَمَّا يَصِفُونَ- فَذَرْهُمْ يَخُوضُواْ وَيَلْعَبُواْ حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ- وَهُوَ الَّذِى فِى السَّمآء إِلَـهٌ وَفِى الاْرْضِ إِلَـهٌ وَهُوَ الْحَكِيمُ الْعَلِيمُ-
Allah has no Offspring Allah says:
قُلْ
(Say) -- `O Muhammad' --
إِن كَانَ لِلرَّحْمَـنِ وَلَدٌ فَأَنَاْ أَوَّلُ الْعَـبِدِينَ
(If the Most Gracious had a son, then I am the first of the worshippers.) meaning, `if this were so, then I would worship Him on that basis, because I am one of His servants; I obey all that He commands me and I am not too arrogant or proud to worship Him.' This conditional phrase does not mean that what is described could happen nor that is possible as Allah says:
لَّوْ أَرَادَ اللَّهُ أَن يَتَّخِذَ وَلَداً لاَّصْطَفَى مِمَّا يَخْلُقُ مَا يَشَآءُ سُبْحَـنَهُ هُوَ اللَّهُ الْوَحِدُ الْقَهَّارُ
(Had Allah willed to take a son, He could have chosen whom He willed out of those whom He created. But glory be to Him! He is Allah, the One, the Irresistible.) (39:4). Allah says here:
سُبْحَـنَ رَبِّ السَّمَـوَتِ وَالاٌّرْضِ رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ
(Glorified is the Lord of the heavens and the earth, the Lord of the Throne! Exalted be He from all that they ascribe (to Him).) meaning, exalted and sanctified and glorified be the Creator of all things far above having any offspring, for He is Unique, One and Eternally Self-Sufficient. There is none equal to Him or like Him, and He does not have any offspring.
فَذَرْهُمْ يَخُوضُواْ
(So leave them (alone) to speak nonsense) means, in their ignorance and misguidance,
وَيَلْعَبُواْ
(and play) in their world,
حَتَّى يُلَـقُواْ يَوْمَهُمُ الَّذِى يُوعَدُونَ
(until they meet the Day of theirs which they have been promised.) which is the Day of Resurrection, i.e., then they will come to know what their end and destination will be on that Day.
The Uniqueness of the Lord
وَهُوَ الَّذِى فِى السَّمآءِ إِلَـهٌ وَفِى الاٌّرْضِ إِلَـهٌ
(It is He Who is the only God in the heaven and the only God on the earth.) means, He is the God of those who are in the heavens and the God of those who are on earth; all of them worship Him and are humbled before Him.
وَهُوَ الْحَكِيمُ الْعَلِيمُ
(And He is the All-Wise, the All-Knower.) This Ayah is like the Ayah:
وَهُوَ اللَّهُ فِى السَّمَـوَتِ وَفِى الاٌّرْضِ يَعْلَمُ سِرَّكُمْ وَجَهْرَكُمْ وَيَعْلَمُ مَا تَكْسِبُونَ
(And He is Allah in the heavens and on the earth; He knows what you conceal and what you reveal, and He knows what you earn.) (6:3) which means, He is the One who is called Allah in the heavens and on the earth.
وَتَبَارَكَ الَّذِى لَهُ مُلْكُ السَّمَـوَتِ وَالاٌّرْضِ وَمَا بَيْنَهُمَا
(And Blessed be He to Whom belongs the kingdom of the heavens and the earth, and all that is between them,) means, He is their Creator and Sovereign, the One Who is controlling them with none to resist or oppose His rule. Blessed and exalted be He far above the notion of His having a child. He is eternally free of all faults and shortcomings, because He is the Lord, the Exalted, the Almighty, the Sovereign of all things, Who is in control of all affairs.
وَعِندَهُ عِلْمُ السَّاعَةِ
(and with Whom is the knowledge of the Hour, ) means, no one knows when it will happen except Him.
وَإِلَيْهِ تُرْجَعُونَ
(and to Whom you (all) will be returned.) means, and each person will be requited for his deeds; if they are good, then he will be rewarded, and if they are bad, then he will be punished.
The Idols have no Power of Intercession
وَلاَ يَمْلِكُ الَّذِينَ يَدْعُونَ مِن دُونِهِ
(And those whom they invoke instead of Him have no power) means, the idols and false gods.
الشَّفَـعَةَ
(of intercession) means, they are not able to intercede for them.
إِلاَّ مَن شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ
(except for those who bear witness to the truth knowingly, and they know.) This means, but the one who bears witness to the truth has knowledge and insight, so his intercession with Allah will avail, by His leave.
The Idolators admit that Allah Alone is the Creator
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ فَأَنَّى يُؤْفَكُونَ
(And if you ask them who created them, they will surely say: "Allah." How then are they turned away) means, `if you ask these idolators who associate others in worship with Allah,'
مَّنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ
(who created them, they will surely say: "Allah.") means, they will admit that He Alone is the Creator of all things and He has no partner in that. Yet despite that they still worship others alongside Him who have nothing and are able to do nothing. This is the utmost foolishness and stupidity. Allah says:
فَأَنَّى يُؤْفَكُونَ
(How then are they turned away)
The Prophet's Complaint to Allah
وَقِيلِهِ يرَبِّ إِنَّ هَـؤُلاَءِ قَوْمٌ لاَّ يُؤْمِنُونَ
(And his saying: "O my Lord! Verily, these are a people who believe not!") means, Muhammad ﷺ said this; he complained to his Lord about his people who did not believe in him, and said, `O Lord, these people do not believe.' This is like the Ayah:
وَقَالَ الرَّسُولُ يرَبِّ إِنَّ قَوْمِى اتَّخَذُواْ هَـذَا الْقُرْءاَنَ مَهْجُوراً
(And the Messenger will say: "O my Lord! Verily, my people deserted this Qur'an.") (25:30). This is the view of Ibn Mas`ud, may Allah be pleased with him, Mujahid and Qatadah, and this is how Ibn Jarir interpreted it. Al-Bukhari said: "`Abdullah -- meaning Ibn Mas`ud, may Allah be pleased with him -- recited (Ayah 88 of Az-Zukhruf): (وَقَالَ الرَّسُولُ ياربِّ) (And the Messenger will say: "O my Lord!") Mujahid said concerning the Ayah:
وَقِيلِهِ يرَبِّ إِنَّ هَـؤُلاَءِ قَوْمٌ لاَّ يُؤْمِنُونَ
(And his saying: "O my Lord! Verily, these are a people who believe not!") "Allah is stating what Muhammad ﷺ said." Qatadah said, "These are the words of your Prophet , when he complained about his people to his Lord."
فَاصْفَحْ عَنْهُمْ
(So turn away from them, ) means, from the idolators.
وَقُلْ سَلَـمٌ
(and say Salam (peace!)) means, `do not respond to them in the same evil manner in which they address you; but try to soften their hearts and forgive them in word and deed.'
فَسَوْفَ يَعْلَمُونَ
(But they will come to know.) This is a warning from Allah for them. His punishment, which cannot be warded off, struck them, and His religion and His word was supreme. Subsequently Jihad and striving were prescribed until the people entered the religion of Allah in crowds, and Islam spread throughout the east and the west. And Allah knows best. This is the end of the Tafsir of Surat Az-Zukhruf.
📜 Texte arabe source
القول في تأويل قوله تعالى : فَاصْفَحْ عَنْهُمْ وَقُلْ سَلامٌ فَسَوْفَ يَعْلَمُونَ (89)
يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم, جوابا له عن دعائه إياه إذ قال:" يا ربّ إن هؤلاء قوم لا يؤمنون "( فَاصْفَحْ عَنْهُمْ ) يا محمد, وأعرض عن أذاهم ( وَقُلْ ) لهم ( سَلام ) عليكم ورفع سلام بضمير عليكم أو لكم.
واختلف القرّاء في قراءة قوله: ( فَسَوْفَ يَعْلَمُونَ ) فقرأ ذلك عامة قرّاء المدينة " فَسَوْفَ تَعْلَمُونَ" بالتاء على وجه الخطاب, بمعنى: أمر الله عزّ وجلّ نبيه صَلَّى الله عَلَيْهِ وَسَلَّم أن يقول ذلك للمشركين, مع قوله:( سَلام ) وقرأته عامة قرّاء الكوفة وبعض قرّاء مكة ( فَسَوْفَ يَعْلَمُونَ ) بالياء على وجه الخبر, وأنه وعيد من الله للمشركين, فتأويله على هذه القراءة:( فَاصْفَحْ عَنْهُمْ ) يا محمد ( وَقُلْ سَلام ). ثم ابتدأ تعالى ذكره الوعيد لهم, فقال ( فَسَوْفَ يَعْلَمُونَ ) ما يلقون من البلاء والنكال والعذاب على كفرهم, ثم نسخ الله جلّ ثناؤه هذه الآية, وأمر نبيَّه صَلَّى الله عَلَيْهِ وَسَلَّم بقتالهم.
كما حدثنا محمد بن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة ( فَاصْفَحْ عَنْهُمْ وَقُلْ سَلامٌ ) قال: اصفح عنهم, ثم أمره بقتالهم.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قال الله تبارك وتعالى يعزّي نبيه صَلَّى الله عَلَيْهِ وَسَلَّم ( فاصفح عنهم وقل سلام فسوف يعلمون ).
آخر تفسير سورة الزخرف
Verset 1
Le propos sur l'interprétation de la parole d'Allah : Hâ Mîm (1). Nous avons déjà expliqué précédemment Sa parole (Hâ Mîm) de manière à nous dispenser de la répéter ici.
📜 Texte arabe source
القول في تأويل قوله تعالى : حم (1)
قد بينَّا فيما مضى قوله ( حم ) بما أغنى عن إعادته في هذا الموضع.
Verset 2
Et Sa parole : « Par le Livre explicite » : un serment par lequel Allah, qu'Il soit exalté, a juré par ce Livre qu'Il a fait descendre sur Son prophète Muhammad, paix et salut sur lui, en disant : « Par le Livre explicite » : pour celui qui le médite et réfléchit à ses leçons et ses exhortations, sa guidance, sa droiture et ses preuves de sa vérité, et qu'il est une révélation émanant d'un Sage et Digne de louange, non une invention de Muhammad, paix et salut sur lui, ni une fabrication de quiconque
📜 Texte arabe source
وقوله: (وَالْكِتَابِ الْمُبِينِ) قسم من الله تعالى أقسم بهذا الكتاب الذي أنـزله على نبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم فقال: (وَالْكِتَابِ الْمُبِينِ) لمن تدبَّره وفكَّر في عبره وعظاته هداه ورشده وأدلته على حقيته, وأنه تنـزيل من حكيم حميد, لا اختلاق من محمد صَلَّى الله عَلَيْهِ وَسَلَّم ولا افتراء من أحد
Verset 3
« Nous l’avons fait un Coran arabe » : Il dit : Nous l’avons fait descendre comme un Coran arabe, dans la langue des Arabes, puisque vous, ô ceux qui êtes avertis par lui, parmi le clan de Muhammad, paix et salut sur lui, êtes des Arabes — « afin que vous raisonniez » : Il dit : afin que vous compreniez ses significations et ce qu’il contient comme exhortations, et Il ne l’a pas fait descendre dans une langue étrangère pour le rendre non-arabe, afin que vous ne disiez pas : « Nous sommes des Arabes, et ceci est une parole étrangère dont nous ne comprenons pas les sens. » Et c’est ce que les gens de l’interprétation ont dit à ce sujet. * Mention de ceux qui ont dit cela : Muhammad nous a rapporté, dit-il : Ahmad nous a rapporté, dit-il : Asbât nous a rapporté, d’après al-Suddî : « Hâ Mîm. Par le Livre explicite » : c’est ce Livre explicite. Bishr nous a rapporté, dit-il : Yazîd nous a rapporté, dit-il : « Hâ Mîm. Par le Livre explicite » : par Allah, sa bénédiction, sa guidance et sa droiture sont explicites.
📜 Texte arabe source
( إِنَّا جَعَلْنَاهُ قُرْآنًا عَرَبِيًّا ) يقول: إنا أنـزلناه قرآنا عربيا بلسان العرب, إذا كنتم أيها المنذرون به من رهط محمد صَلَّى الله عَلَيْهِ وَسَلَّم عربا( لَعَلَّكُمْ تَعْقِلُونَ ) يقول: معانيه وما فيه من مواعظ, ولم ينـزله بلسان العجم, فيجعله أعجميا, فتقولوا نحن: نحن عرب, وهذا كلام أعجمي لا نفقه معانيه.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ (حم * وَالْكِتَابِ الْمُبِينِ) هو هذا الكتاب المبين.
حدثنا بشر, قال: ثنا يزيد, قال:(حم * وَالْكِتَابِ الْمُبِينِ ) مبين والله بركته, وهداه ورشده.
Verset 4
L’interprétation de la parole du Très-Haut : « Et il est auprès de Nous, dans la Mère du Livre, sublime et plein de sagesse » (4). Il dit, que Son rappel soit exalté : Et ce Livre est la source du Livre dont celui-ci est copié, auprès de Nous — « sublime » : Il dit : il a une élévation et une dignité — « plein de sagesse » : ses versets ont été rendus parfaits, puis détaillés, il est donc plein de sagesse. Et c’est ce que les gens de l’interprétation ont dit à ce sujet. * Mention de ceux qui ont dit cela : Ya‘qûb m’a rapporté, dit-il : Ibn ‘Ulayya nous a rapporté, d’après Hishâm al-Dastuwâ’î, d’après al-Qâsim ibn Abî Bazzah, dit-il : ‘Urwah ibn ‘Âmir nous a rapporté qu’il a entendu Ibn ‘Abbâs dire : La première chose qu’Allah a créée fut la plume, et Il lui ordonna d’écrire ce qu’Il voulait créer, dit-il : et le Livre est auprès de Lui, dit-il : « Et il est auprès de Nous, dans la Mère du Livre, sublime et plein de sagesse » : il veut dire le Coran dans la Mère du Livre qui est auprès d’Allah, dont il est copié. Abû al-Sâ’ib m’a rapporté, dit-il : Ibn Idrîs nous a rapporté, dit-il : j’ai entendu mon père, d’après ‘Atiyyah ibn Sa‘d, sur la parole d’Allah, béni et exalté : « Et il est auprès de Nous, dans la Mère du Livre, sublime et plein de sagesse » : il veut dire le Coran dans la Mère du Livre qui est auprès d’Allah, dont il est copié. Abû al-Sâ’ib m’a rapporté, dit-il : Ibn Idrîs nous a rapporté, dit-il : j’ai entendu Mâlik rapporter d’après ‘Imrân, d’après ‘Ikrimah : « Et il est auprès de Nous, dans la Mère du Livre » : il dit : la Mère du Livre est le Coran. Ibn ‘Abd al-A‘lâ nous a rapporté, dit-il : Ibn Thawr nous a rapporté, d’après Ma‘mar, d’après Qatâdah, sur Sa parole : « Et il est auprès de Nous, dans la Mère du Livre » : il dit : la Mère du Livre : la source du Livre et son ensemble. Bishr nous a rapporté, dit-il : Yazîd nous a rapporté, dit-il : Sa‘îd nous a rapporté, d’après Qatâdah : « Et il est auprès de Nous, dans la Mère
📜 Texte arabe source
القول في تأويل قوله تعالى : وَإِنَّهُ فِي أُمِّ الْكِتَابِ لَدَيْنَا لَعَلِيٌّ حَكِيمٌ (4)
يقول تعالى ذكره: وإن هذا الكتاب أصل الكتاب الذي منه نسخ هذا الكتاب عندنا لعليّ: يقول: لذو علوّ ورفعة, حكيم: قد أحكمت آياته, ثم فصلت فهو ذو حكمة.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني يعقوب, قال: ثنا ابن علية, عن هشام الدستوائي, عن القاسم بن أبي بزة, قال: ثنا عروة بن عامر, أنه سمع ابن عباس يقول: أول ما خلق الله القلم, فأمره أن يكتب ما يريد أن يخلق, قال: والكتاب عنده, قال:( وَإِنَّهُ فِي أُمِّ الْكِتَابِ لَدَيْنَا لَعَلِيٌّ حَكِيمٌ ). يعني القرآن في أمّ الكتاب الذي عند الله منه نسخ.
حدثني أبو السائب, قال: ثنا ابن إدريس, قال: سمعت أبي, عن عطية بن سعد في قول الله تبارك وتعالى:( وَإِنَّهُ فِي أُمِّ الْكِتَابِ لَدَيْنَا لَعَلِيٌّ حَكِيمٌ ) يعني القرآن في أمّ الكتاب الذي عند الله منه نسخ.
حدثني أبو السائب, قال: ثنا ابن إدريس, قال: سمعت مالكا يروي عن عمران, عن عكرمة ( وَإِنَّهُ فِي أُمِّ الْكِتَابِ لَدَيْنَا ) قال: أمّ الكتاب القرآن.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, في قوله:( وَإِنَّهُ فِي أُمِّ الْكِتَابِ لَدَيْنَا ) قال: أمّ الكتاب: أصل الكتاب وجملته.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَإِنَّهُ فِي أُمِّ الْكِتَابِ ) : أي جملة الكتاب أي أصل الكتاب.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَإِنَّهُ فِي أُمِّ الْكِتَابِ ) يقول: في الكتاب الذي عند الله في الأصل.
وقوله: ( لَدَيْنَا لَعَلِيٌّ حَكِيمٌ ) وقد ذكرنا معناه.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( لَدَيْنَا لَعَلِيٌّ حَكِيمٌ ) يخبر عن منـزلته وفضله وشرفه.
Verset 5
L’interprétation de la parole du Très-Haut : « Allons-Nous donc vous retirer le Rappel, en vous écartant, parce que vous êtes un peuple outrancier ? » (5). Les gens de l’interprétation ont divergé sur son sens ; certains ont dit : Son sens est : Allons-Nous donc nous détourner de vous et vous laisser, ô vous les associateurs, dans ce que vous pensez, sans vous avertir de Notre châtiment, parce que vous êtes un peuple associateur ? * Mention de ceux qui ont dit cela : Muhammad ibn ‘Amr m’a rapporté, dit-il : Abû ‘Âsim nous a rapporté, dit-il : ‘Îsâ nous a rapporté ; et al-Hârith m’a rapporté, dit-il : al-Hasan nous a rapporté, dit-il : Warqâ’ nous a rapporté, tous deux d’après Ibn Abî Najîh, d’après Mujâhid, sur la parole d’Allah, puissant et majestueux : « Allons-Nous donc vous retirer le Rappel, en vous écartant » : il dit : vous démentez le Coran puis vous n’êtes pas châtiés pour cela. Muhammad ibn ‘Umârah m’a rapporté, dit-il : ‘Ubayd Allâh ibn Mûsâ nous a rapporté, dit-il : Sufyân nous a informés, d’après Ismâ‘îl, d’après Abû Sâlih, sur Sa parole : « Allons-Nous donc vous retirer le Rappel, en vous écartant » : il dit : par le châtiment. Muhammad m’a rapporté, dit-il : Ahmad nous a rapporté, dit-il : Asbât nous a rapporté, d’après al-Suddî : « Allons-Nous donc vous retirer le Rappel, en vous écartant » : il dit : Allons-Nous donc vous retirer le châtiment ? 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 ‘Abbâs, sur Sa parole : « Allons-Nous donc vous retirer le Rappel, en vous écartant, parce que vous êtes un peuple outrancier ? » : il dit : Avez-vous pensé que Nous vous épargnerions alors que vous n’avez pas fait ce qui vous a été ordonné ? Et d’autres ont dit : Plutôt, son sens est : Allons-Nous donc cesser de vous rappeler ce Coran, et ne plus vous le rappeler, parce que vous êtes un peuple outrancier ? * Mention de ceux qui ont dit cela : Bishr nous a rapporté, dit-il : Yazîd nous a rapporté, dit-il : q
📜 Texte arabe source
القول في تأويل قوله تعالى : أَفَنَضْرِبُ عَنْكُمُ الذِّكْرَ صَفْحًا أَنْ كُنْتُمْ قَوْمًا مُسْرِفِينَ (5)
اختلف أهل التأويل في تأويل ذلك, فقال بعضهم: معناه: أفنضرب عنكم ونترككم أيها المشركون فيما تحسبون, فلا نذكركم بعقابنا من أجل أنكم قوم مشركون.
* 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 عزّ وجلّ:( أَفَنَضْرِبُ عَنْكُمُ الذِّكْرَ صَفْحًا ) قال: تكذّبون بالقرآن ثم لا تعاقبون عليه.
حدثني محمد بن عمارة, قال: ثنا عبيد الله بن موسى, قال: اخبرنا سفيان, عن إسماعيل, عن أبي صالح, قوله:( أَفَنَضْرِبُ عَنْكُمُ الذِّكْرَ صَفْحًا ) قال: بالعذاب.
حدثني محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( أَفَنَضْرِبُ عَنْكُمُ الذِّكْرَ صَفْحًا ) قال: أفنضرب عنكم العذاب.
حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس, قوله:( أَفَنَضْرِبُ عَنْكُمُ الذِّكْرَ صَفْحًا أَنْ كُنْتُمْ قَوْمًا مُسْرِفِينَ ) يقول: أحسبتم أن نصفح عنكم ولما تفعلوا ما أمرتم به.
وقال آخرون: بل معنى ذلك: أفنترك تذكيركم بهذا القرآن, ولا نذكركم به, لأن كنتم قوما مسرفين.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( أَفَنَضْرِبُ عَنْكُمُ الذِّكْرَ صَفْحًا أَنْ كُنْتُمْ قَوْمًا مُسْرِفِينَ ) : أي مشركين, والله لو كان هذا القرآن رفع حين ردّه أوائل هذه الأمة لهلكوا, فدعاهم إليه عشرين سنة, أو ما شاء الله من ذلك.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, في قوله:( أَفَنَضْرِبُ عَنْكُمُ الذِّكْرَ صَفْحًا ) قال: لو أن هذه الأمة لم يؤمنوا لضرب عنهم الذكر صفحا, قال: الذكر ما أنـزل عليهم مما أمرهم الله به ونهاهم صفحا, لا يذكر لكم منه شيئا.
وأولى التأويلين في ذلك بالصواب تأويل من تأوّله: أفنضرب عنكم العذاب فنترككم ونعرض عنكم, لأن كنتم قوما مسرفين لا تؤمنون بربكم.
وإنما قلنا ذلك أولى التأويلين بالآية, لأن الله تبارك وتعالى أتبع ذلك خبره عن الأمم السالفة قبل الأمم التي توعدها بهذه الآية في تكذيبها رسلها, وما أحل بها من نقمته, ففي ذلك دليل على أن قوله:( أَفَنَضْرِبُ عَنْكُمُ الذِّكْرَ صَفْحًا ) وعيد منه للمخاطبين به من أهل الشرك, إذ سلكوا في التكذيب بما جاءهم عن الله رسولهم مسلك الماضين قبلهم.
واختلفت القرّاء في قراءة ذلك, فقرأته عامة قرّاء المدينة والكوفة " إنْ كُنْتُمْ" بكسر الألف من " إن " بمعنى: أفنضرب عنكم الذكر صفحا إذ كنتم قوما مسرفين. وقرأه بعض قرّاء أهل مكة والكوفة وعامة قرّاء البصرة " أنْ" بفتح الألف من " أنْ", بمعنى: لأن كنتم.
واختلف أهل العربية في وجه فتح الألف من أن في هذا الموضع, فقال بعض نحويي البصرة: فتحت لأن معنى الكلام: لأن كنتم. وقال بعض نحويي الكوفة: من فتحها فكأنه أراد شيئا ماضيا, فقال: وأنت تقول في الكلام: أتيت أن حرمتني, تريد: إذ حرمتني, ويكسر إذا أردت: أتيت إن تحرمني. ومثله: وَلا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ أَنْ صَدُّوكُمْ و (إِنْ صَدُّوكُمْ) بكسر وبفتح.
قال: وفي كل واحد من البيتين ما في صاحبه من الكسر والفتح.
والصواب من القول في ذلك عندنا: أن الكسر والفتح في الألف في هذا الموضع قراءتان مشهورتان في قرأة الأمصار صحيحتا المعنى, فبأيتهما قرأ القارئ فمصيب, وذلك أن العرب إذا تقدم " أن " وهي بمعنى الجزاء فعل مستقبل كسروا ألفها أحيانا, فمحضوا لها الجزاء, فقالوا: أقوم إن قمت, وفتحوها أحيانا, وهم ينوون ذلك المعنى, فقالوا: أقوم أن قمت بتأويل, لأن قمت, فإذا كان الذي تقدمها من الفعل ماضيا لم يتكلموا إلا بفتح الألف من " أن " فقالوا: قمت أن قمت, وبذلك جاء التنـزيل, وتتابع شعر الشعراء.
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الهوامش:
(1) البيت من شواهد النحويين ومن شواهد الفراء في معاني القرآن ( الورقة 294 ) قال عند قوله تعالى في سورة الزخرف : ( أفنضرب عنكم الذكر صفحا أن كنتم( قرأ الأعمش : ( إن كنتم ) بالكسر . وقرأ عاصم والحسن ( أن كنتم ) بفتح أن ، كأنهم أرادوا شيئا ماضيا ، وأنت تقول في الكلام : أأسبك أن حرمتني ، وتكسر إذا أردت : أأسبك إن تحرمني ؟ ومثله :( لا يجرمنكم شنآن قوم إن صدوكم) تكسر إن وتفتح ومثله ( فعلك باخع نفسك على آثارهم إن لم يؤمنوا) . والعرب تنشد . قول الفرزدق" أتجزع إن أذنا قتيبة ..." البيت . بالفتح والكسر . ورواية البيت في شرح شواهد المغني للسيوطي :" أتغضب" في مكان" أتجزع" قال : وضمير تغضب راجع على قيس. والحز : القطع . وابن خازم : عبد الله بن خازم ، بمعجمتين ، كما ضبطه الدارقطني وغيره أمير خراسان ، وليها سنتين ، ثم ثار به أهل خرسان ، فقتلوه ، وحملوا رأسه إلى عبد الملك بن مروان. وقتيبة بن مسلم الباهلي ، من أكبر قواد المسلمين ، وفاتحي بلاد الشرق ، وهو الذي افتتح خوارزم وسمرقند وبخارى . وقتل سنة سبع وتسعين رحمه الله . والظاهر أن قول المؤلف" أتيت أن حرمتني" . فيه تصحيف من الناسخ لقول الفراء في معاني القرآن" أأسبك حرمتني" .
(2) البيت لكثير عزة ، وهو من شواهد الفراء أورده بعد الشاهد السابق ، قال : أنشدوني" أتجزع أن بان" ... البيت . ثم قال : وفي كل واحد من البيتين ، ما في صاحبه من الفتح والكسر .
Verset 6
L’interprétation de la parole du Très-Haut : « Et combien de prophètes avons-Nous envoyés parmi les Anciens ! » (6). Il dit, que Son rappel soit exalté : « Et combien de prophètes avons-Nous envoyés », ô Muhammad, parmi les premières générations qui ont précédé ta génération dans laquelle tu as été envoyé, comme Nous t’avons envoyé dans ton peuple, les Quraysh.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَكَمْ أَرْسَلْنَا مِنْ نَبِيٍّ فِي الأَوَّلِينَ (6)
يقول تعالى ذكره: (وَكَمْ أَرْسَلْنَا مِنْ نَبِيٍّ) يا محمد في القرون الأولين الذين مضوا قبل قرنك الذي بعثت فيه كما أرسلناك في قومك من قريش.
Verset 7
« Et aucun prophète ne venait à eux sans qu’ils ne s’en moquent » : Il dit : Aucune génération de ces premières générations, ni aucune communauté de ces premières nations, ne recevait de Nous un prophète les appelant à la guidance et à la voie de la vérité, sans que ceux à qui cela venait, parmi ces nations, ne se moquent de leur prophète qui leur avait été envoyé, par raillerie envers lui, comme ton peuple se moque de toi, ô Muhammad. Il dit : Que ce que ton peuple te fait ne te paraisse donc pas trop grand, et que cela ne t’afflige pas, car ils n’ont fait que suivre, dans leurs moqueries envers toi, la voie de leurs prédécesseurs et la méthode de leurs anciens chefs parmi les gens de la mécréance envers Allah.
📜 Texte arabe source
( وَمَا يَأْتِيهِمْ مِنْ نَبِيٍّ إِلا كَانُوا بِهِ يَسْتَهْزِئُونَ ) يقول وما كان يأتي قرنا من أولئك القرون وأمة من أولئك الأمم الأولين لنا من نبيّ يدعوهم إلى الهدى وطريق الحق, إلا كان الذين يأتيهم ذلك من تلك الأمم نبيهم الذي أرسله إليهم يستهزئون سخرية منهم بهم كاستهزاء قومك بك يا محمد. يقول: فلا يعظمن عليك ما يفعل بك قومك, ولا يشقنّ عليك, فإنهم إنما سلكوا في استهزائهم بك مسلك أسلافهم, ومنهاج أئمتهم الماضين من أهل الكفر بالله.
Verset 8
Le propos sur l'interprétation de la parole d'Allah : « Nous avons fait périr plus redoutables qu'eux par la violence » (8). Il dit, qu'Allah soit exalté : Nous avons fait périr ceux qui étaient plus redoutables que ces moqueurs de leurs prophètes par la violence, lorsqu'ils ont frappé, ils ne Nous ont pas échappé par leur force et la violence de leur frappe, et ils n'ont pas pu se protéger de Notre châtiment quand il leur est venu. Ceux qui sont plus faibles qu'eux en force sont plus enclins à ne pas pouvoir se protéger de Notre vengeance lorsqu'elle s'abat sur eux. Il dit, que Sa majesté soit exaltée : Et l'exemple de ces associateurs moqueurs de toi et de leurs semblables avant eux est passé, comme l'exemple de ceux qui ont traité Nos messagers de menteurs et que Nous avons fait périr. Il dit : Que ceux qui se moquent de toi, ô Muhammad, attendent donc de Notre châtiment ce que Nous avons infligé à ceux qui ont persisté à te traiter de menteur. 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, dit-il : Yazid nous a rapporté, dit-il : Sa'id nous a rapporté, d'après Qatada, à propos de « Et l'exemple des premiers est passé » : il a dit : le châtiment des premiers. Muhammad ibn 'Amr m'a rapporté, dit-il : Abu 'Asim nous a rapporté, dit-il : 'Isa nous a rapporté ; et al-Harith m'a rapporté, dit-il : al-Hasan nous a rapporté, dit-il : Warqa' nous a rapporté, tous deux d'après Ibn Abi Najih, d'après Mujahid, à propos de Sa parole : « L'exemple des premiers » : il a dit : leur tradition.
📜 Texte arabe source
القول في تأويل قوله تعالى : فَأَهْلَكْنَا أَشَدَّ مِنْهُمْ بَطْشًا وَمَضَى مَثَلُ الأَوَّلِينَ (8)
يقول تعالى ذكره: فأهلكنا أشدّ من هؤلاء المستهزئين بأنبيائهم بطشا إذا بطشوا فلم يعجزونا بقواهم وشدة بطشهم, ولم يقدروا على الامتناع من بأسنا إذ أتاهم, فالذين هم أضعف منهم قوة أحرى أن لا يقدروا على الامتناع من نقمنا إذا حلَّت بهم. يقول جلّ ثناؤه: ومضى لهؤلاء المشركين المستهزئين بك ولمن قبلهم من ضربائهم مثلنا لهم في أمثالهم من مكذّبي رسلنا الذين أهلكناهم, يقول: فليتوقع هؤلاء الذين يستهزئون بك يا محمد من عقوبتنا مثل الذي أحللناه بأولئك الذين أقاموا على تكذيبك.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَمَضَى مَثَلُ الأوَّلِينَ ) قال: عقوبة الأولين.
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:( مَثَلُ الأوَّلِينَ ) قال: سُنتهم.
Verset 9
Le propos sur l'interprétation de la parole d'Allah : « Et si tu leur demandes qui a créé les cieux et la terre, ils diront certainement : Le Puissant, l'Omniscient les a créés » (9). Il dit, qu'Allah soit exalté : Et si tu leur demandes, ô Muhammad, à ces associateurs de ton peuple : Qui a créé les sept cieux et les terres, les a produits et les a fait naître ? Ils diront certainement : Les a créés le Puissant dans Son royaume et dans Sa vengeance contre Ses ennemis, l'Omniscient d'eux et de ce qui s'y trouve parmi les choses, rien ne Lui est caché.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّمَاوَاتِ وَالأَرْضَ لَيَقُولُنَّ خَلَقَهُنَّ الْعَزِيزُ الْعَلِيمُ (9)
يقول تعالى ذكره: ولئن سألت يا محمد هؤلاء المشركين من قومك: من خلق السموات السبع والأرضين, فأحدثهن وأنشأهن؟ ليقولنّ: خلقهنّ العزيز في سلطانه وانتقامه من أعدائه, العليم بهن وما فيهنّ من الأشياء, لا يخفى عليه شيء.
Verset 10
« Celui qui a fait de la terre un berceau pour vous » Il dit : Celui qui a préparé la terre pour vous, l'a faite pour vous comme un tapis que vous foulez de vos pieds et sur laquelle vous marchez avec vos jambes. « Et y a placé pour vous des chemins » Il dit : Et a facilité pour vous des routes que vous empruntez d'un pays à un autre, pour vos moyens de subsistance et vos commerces. Comme Bishr nous l'a rapporté, dit-il : Yazid nous a rapporté, dit-il : Sa'id nous a rapporté, d'après Qatada, à propos de « Et y a placé pour vous des chemins » : c'est-à-dire des routes. Muhammad nous a rapporté, dit-il : Ahmad nous a rapporté, dit-il : Asbat nous a rapporté, d'après al-Suddi, à propos de « Celui qui a fait de la terre un berceau pour vous » : il a dit : un tapis. « Et y a placé pour vous des chemins » : il a dit : les routes. « Peut-être serez-vous guidés » : Il dit : afin que vous soyez guidés par ces chemins vers où vous voulez des pays, des villages et des cités ; sans cela, vous ne pourriez pas quitter vos cours et vos maisons, mais c'est une grâce qu'Il vous a accordée.
📜 Texte arabe source
( الَّذِي جَعَلَ لَكُمُ الأرْضَ مَهْدًا )
يقول: الذي مهد لكم الأرض, فجعلها لكم وطاء توطئونها بأقدامكم, وتمشون عليها بأرجلكم.( وَجَعَلَ لَكُمْ فِيهَا سُبُلا ) يقول: وسهل لكم فيها طرقا تتطرّقونها من بلدة إلى بلدة, لمعايشكم ومتاجركم.
كما حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَجَعَلَ لَكُمْ فِيهَا سُبُلا ) أي طرقا. حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( الَّذِي جَعَلَ لَكُمُ الأرْضَ مَهْدًا ) قال: بساطا( وَجَعَلَ لَكُمْ فِيهَا سُبُلا ) قال: الطرق.( لَعَلَّكُمْ تَهْتَدُونَ ) يقول: لكي تهتدوا بتلك السبل إلى حيث أردتم من البلدان والقرى والأمصار, لولا ذلك لم تطيقوا براح أفنيتكم ودوركم, ولكنها نعمة أنعم بها عليكم.
Verset 11
Le propos sur l'interprétation de la parole d'Allah : « Et Celui qui a fait descendre du ciel une eau avec mesure, puis Nous avons ranimé par elle une contrée morte. Ainsi vous serez sortis » (11). Il dit, qu'Allah soit exalté : « Et Celui qui a fait descendre du ciel une eau avec mesure » : c'est-à-dire ce que Lui, que Sa majesté soit exaltée, a fait descendre des pluies du ciel avec mesure : Il dit : selon la mesure de votre besoin d'elle, Il ne l'a pas faite comme un déluge qui serait un châtiment comme celui descendu sur le peuple de Noé, ni peu abondante au point que la végétation et les cultures ne poussent pas à cause de sa rareté, mais Il l'a faite comme une pluie vivifiante, vivifiant la terre morte. « Puis Nous avons ranimé par elle une contrée morte » : Il dit, que Sa majesté soit exaltée : Nous avons donc ranimé par elle une contrée de vos contrées morte, c'est-à-dire stérile sans végétation ni culture, usée par la sécheresse et corrompue par la disette. « Ainsi vous serez sortis » : Il dit, que Sa majesté soit exaltée : Comme Nous avons fait sortir par cette eau que Nous avons fait descendre du ciel de cette contrée morte après sa sécheresse et sa disette la végétation et les cultures, de même, ô gens, vous serez sortis après votre disparition et votre devenir poussière dans la terre, par l'eau qu'Il y a fait descendre pour vous ranimer après votre mort, vivants comme vous étiez avant votre mort. 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, dit-il : Yazid nous a rapporté, dit-il : Sa'id nous a rapporté, d'après Qatada, à propos de « Et Celui qui a fait descendre du ciel une eau avec mesure » ... le verset : comme Allah a ranimé cette terre morte par cette eau, de même vous serez ressuscités au Jour de la Résurrection. Et il a été dit : « Nous avons ranimé par elle », parce que son sens est : Nous avons vivifié par elle ; et si l'on décrivait la terre comme étant vivifiée, on dirait : la terre a été ranimée, comme l'a dit al-A'sha : Jusqu'à ce que les gens disent, à cause de ce qu'ils ont vu : Ô merveille du mort qui ranime (1).
📜 Texte arabe source
القول في تأويل قوله تعالى : وَالَّذِي نـَزَّلَ مِنَ السَّمَاءِ مَاءً بِقَدَرٍ فَأَنْشَرْنَا بِهِ بَلْدَةً مَيْتًا كَذَلِكَ تُخْرَجُونَ (11)
يقول تعالى ذكره: ( وَالَّذِي نـَزَّلَ مِنَ السَّمَاءِ مَاءً بِقَدَرٍ ) يعني: ما نـزل جلّ ثناؤه من الأمطار من السماء بقدر: يقول: بمقدار حاجتكم إليه, فلم يجعله كالطوفان, فيكون عذابا كالذي أنـزل على قوم نوح, ولا جعله قليلا لا ينبت به النبات والزرع من قلته, ولكن جعله غيثا, حيا للأرض الميتة محييا.( فَأَنْشَرْنَا بِهِ بَلْدَةً مَيْتًا ) يقول جلّ ثناؤه: فأحيينا به بلده من بلادكم ميتا, يعني مجدبة لا نبات بها ولا زرع, قد درست من الجدوب, وتعفنت من القحوط ( كَذَلِكَ تُخْرَجُونَ ) يقول تعالى ذكره:
كما أخرجنا بهذا الماء الذي نـزلناه من السماء من هذه البلدة الميتة بعد جدوبها وقحوطها النبات والزرع, كذلك أيها الناس تخرجون من بعد فنائكم ومصيركم في الأرض رفاتًا بالماء الذي أنـزله إليها لإحيائكم من بعد مماتكم منها أحياء كهيئتكم التي بها قبل مماتكم.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَالَّذِي نَـزَّلَ مِنَ السَّمَاءِ مَاءً بِقَدَرٍ ).... الآية, كما أحيا الله هذه الأرض الميتة بهذا الماء كذلك تبعثون يوم القيامة.
وقيل: أنشرنا به, لأن معناه: أحيينا به, ولو وصفت الأرض بأنها أحييت, قيل: نشرت الأرض, كما قال الأعشى:?
حــتى يَقُــولَ النَّــاسُ ممَّـا رأوْا
يـــا عَجَبــا للْمَيِّــتِ النَّاشِــرِ (1)
Verset 12
Et Sa parole : « Et Celui qui a créé tous les couples » : Il dit, qu'Allah soit exalté : Et Celui qui a créé toute chose et l'a appariée, c'est-à-dire (2) a créé les mâles parmi les femelles comme couples, et les femelles parmi les mâles comme couples. « Pour vous, parmi les vaisseaux » : ce sont les navires. « Et les bestiaux » : ce sont les bêtes. « Ce sur quoi vous montez » : Il dit : Il a fait pour vous, parmi les vaisseaux, ce sur quoi vous montez dans les mers vers où vous avez visé et décidé dans vos voyages pour vos moyens de subsistance et vos quêtes, et parmi les bestiaux ce sur quoi vous montez sur terre vers où vous voulez des pays, comme les chameaux, les chevaux, les mulets et les ânes. ----------------- Les notes : (1) Le verset est d'al-A'sha Maymun ibn Qays, d'un poème où il satirise 'Alqama ibn 'Ulatha et loue 'Amir ibn al-Tufayl, dans la joute oratoire qui les opposa (son Diwan, 139). 'Alqama ibn 'Ulatha est un Compagnon, il vint au Prophète, paix et salut sur lui, âgé, et embrassa l'islam et fit allégeance. Le verset est un témoignage d'Abu 'Ubayda dans Majaz al-Qur'an, feuillet 220-1, à propos de Sa parole dans la sourate al-Zukhruf : « Puis Nous avons ranimé par elle une contrée morte » : il a dit : Nous avons vivifié. Et la terre a été ranimée : elle a vécu, a dit al-A'sha : « Jusqu'à ce qu'il dise... » le verset. Et dans al-Lisan (nashara) : Allah a ranimé le mort, en le ranimant, une ranimation et une résurrection. Et Il l'a fait revivre, Il l'a vivifié, et il a vécu, a dit al-A'sha : « Jusqu'à ce que les gens disent... le verset ». Fin. (2) Dans le texte original : « que ». C'est probablement une corruption du copiste.
📜 Texte arabe source
وقوله: ( وَالَّذِي خَلَقَ الأزْوَاجَ كُلَّهَا ) يقول تعالى ذكره: والذي خلق كلّ شيء فزوّجه, أي (2) خلق الذكور من الإناث أزواجا, الإناث من الذكور أزواجا( لَكُمْ مِنَ الْفُلْكِ ) وهي السفن ( وَالأنْعَامِ ) وهي البهائم ( مَا تَرْكَبُونَ ) يقول: جعل لكم من السفن ما تركبونه في البحار إلى حيث قصدتم واعتمدتم في سيركم فيها لمعايشكم ومطالبكم, ومن الأنعام ما تركبونه في البر إلى حيث أردتم من البلدان, كالإبل والخيل والبغال والحمير.
-----------------
الهوامش :
(1) البيت للأعشى ميمون بن قيس من قصيدة يهجو بها علقمة بن علاثة ويمدح عامر بن الطفيل ، في المنافرة التي جرت بينهما ( ديوانه 139 ) وعلقمة بن علاثة صحابي ، قدم على النبي صلى الله عليه وسلم ، وهو شيخ ، فأسلم وبايع . والبيت : من شواهد ( أبي عبيدة في مجاز القرآن الورقة 220 - 1 ) عند قوله تعالى في سورة الزخرف : ( فأنشرنا به بلدة ميتا ) قال : أحيينا . ونشرت الأرض : حييت ، قال الأعشى :" حتى يقول ..." البيت . وفي ( اللسان : نشر ) : ونشر الله الميت ينشره نشرا ونشورا . وأنشره ، أحياه فنشر هو ، قال الأعشى :" حتى يقول الناس ... البيت" . ا هـ .
(2) في الأصل : أن . ولعله من تحريف الناسخ .
Verset 13
Le propos sur l'interprétation de la parole d'Allah : « Afin que vous vous installiez sur leurs dos, puis que vous vous rappeliez le bienfait de votre Seigneur lorsque vous y êtes installés et que vous disiez : Gloire à Celui qui nous a soumis cela, alors que nous n'étions pas capables de le dominer » (13). Il dit, que Son rappel soit exalté : afin que vous vous installiez sur les dos de ce que vous montez. Les spécialistes de la langue arabe ont divergé sur la raison de l'unification du pronom dans Sa parole « sur leurs dos » et sa masculinisation. Certains grammairiens de Bassora ont dit : sa masculinisation renvoie à ce que vous montez, et ce qui est masculin, comme on dit : j'ai chez moi des femmes qui te conviennent et te réjouissent, et les bestiaux peuvent être masculinisés et féminisés. Il a dit ailleurs : « de ce qui est dans leurs ventres » et dans un autre endroit : « leurs ventres ». Certains grammairiens de Koufa ont dit : les dos ont été attribués au singulier, car ce singulier a le sens d'un pluriel, à l'instar de l'armée et des troupes. Il dit : si l'on dit : pourquoi n'as-tu pas dit : pour que vous vous installiez sur son dos, en faisant du dos un singulier lorsque tu l'attribues à un singulier ? Je dis : le singulier y a le sens du pluriel, donc les dos ont été ramenés au sens, et on n'a pas dit « son dos », ce qui serait comme un singulier dont le sens et la forme sont singuliers. Ainsi tu dis : les femmes de l'armée ont été nombreuses, et tu dis : l'armée a levé ses yeux, sans dire « son œil ». Il dit : de même, tout nom qualifié que tu attribues, tu le fais sortir au pluriel, et si tu attribues un nom ayant le sens d'un verbe, il est permis de le pluraliser et de l'unifier, comme quand tu dis : l'armée a élevé sa voix, et leurs voix est meilleur, et cela est permis car le verbe n'a pas de forme au duel autre que celle du singulier. Un autre d'entre eux a dit : on a dit « pour que vous vous installiez sur son dos » parce qu'il s'agit d'une description de l'arche, mais on a unifié le pronom car l'arche a le sens d'un pluriel, donc on a pluralisé les dos et unifié le pronom, car les actions de chaque unité ayant le sens du pluriel s'unifient et se pluralisent, comme : l'armée est vaincue et vaincus, et quand viennent les noms, ils sortent sur les noms uniquement, donc tu dis : l'armée est des hommes, c'est pourquoi on a pluralisé les dos et unifié le pronom, et si c'était comme la voix et ses semblables, il serait permis de dire : l'armée levant sa voix et leurs voix. Sa parole : « puis que vous vous rappeliez le bienfait de
📜 Texte arabe source
القول في تأويل قوله تعالى : لِتَسْتَوُوا عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُوا سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ (13)
يقول تعالى ذكره: كي تستوا على ظهور ما تركبون.
واختلف أهل العربية في وجه توحيد الهاء في قوله: ( عَلَى ظُهُورِهِ ) وتذكيرها, فقال بعض نحويي البصرة: تذكيره يعود على ما تركبون, وما هو مذكر, كما يقال: عندي من النساء من يوافقك ويسرك, وقد تذكر الأنعام وتؤنث. وقد قال في موضع آخر: مِمَّا فِي بُطُونِهِ وقال في موضع آخر: بُطُونِهَا وقال بعض نحوييّ الكوفة: أضيفت الظهور إلى الواحد, لأن ذلك الواحد في معنى جمع بمنـزلة الجند والجيش. قال: فإن قيل: فهلا قلت: لتستووا على ظهره, فجعلت الظهر واحدا إذا أضفته إلى واحد. قلت: إن الواحد فيه معنى الجمع, فردّت الظهور إلى المعنى, ولم يقل ظهره, فيكون كالواحد الذي معناه ولفظه واحد. وكذلك تقول: قد كثر نساء الجند, وقلت: ورفع الجند أعينه ولم يقل عينه. قال: وكذلك كلّ ما أضفت إليه من الأسماء الموصوفة, فأخرجها على الجمع, وإذا أضفت إليه اسما في معنى فعل جاز جمعه وتوحيده, مثل قولك: رفع العسكر صوتَه, وأصواته أجود وجاز هذا لأن الفعل لا صورة له في الاثنين إلا الصورة في الواحد.
وقال آخر منهم: قيل: لتستووا على ظهره, لأنه وصف للفلك, ولكنه وحد الهاء, لأن الفلك بتأويل جمع, فجمع, الظهور ووحد الهاء, لأن أفعال كل واحد تأويله الجمع توحد وتجمع مثل: الجند منهزم ومنهزمون, فإذا جاءت الأسماء خرج على الأسماء لا غير, فقلت: الجند رجال, فلذلك جمعت الظهور ووحدت الهاء, ولو كان مثل الصوت وأشباهه جاز الجند رافع صوته وأصواته.
قوله: ( ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ ) يقول تعالى ذكره: ثم تذكروا نعمة ربكم التي أنعمها عليكم بتسخيره ذلك لكم مراكب في البر والبحر ( إِذَا اسْتَوَيْتُمْ عَلَيْهِ ) فتعظموه وتمجدوه, وتقولوا تنـزيها لله الذي سخر لنا هذا الذي ركبناه من هذه الفلك والأنعام, مما يصفه به المشركون, وتشرك معه في العبادة من الأوثان والأصنام ( وَمَا كُنَّا لَهُ مُقْرِنِينَ ).
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا أبو كريب وعبيد بن إسماعيل الهباري, قالا ثنا المحاربيّ, عن عاصم الأحول, عن أبي هاشم عن أبي مجلز, قال: ركبت دابة, فقلت:( سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ ), فسمعني رجل من أهل البيت; قال أبو كُرَيب والهباريّ: قال المحاربيّ: فسمعت سفيان يقول: هو الحسن بن علي رضوان الله تعالى عليهما, فقال: أهكذا أمرت؟ قال: قلت: كيف أقول؟ قال: تقول الحمد لله الذي هدانا الإسلام, الحمد لله الذي من علينا بمحمد عليه الصلاة والسلام, الحمد لله الذي جعلنا في خير أمة أُخرجت للناس, فإذا أنت قد ذكرت نعما عظاما, ثم يقول بعد ذلك ( سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ * وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ ).
حدثنا ابن بشار, قال: ثنا عبد الرحمن, قال: ثنا سفيان, عن أبي هاشم, عن أبي مجلز, أن الحسن بن عليّ رضى الله عنه, رأى رجلا ركب دابة, فقال: الحمد لله الذي سخر لنا هذا, ثم ذكر نحوه.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( لِتَسْتَوُوا عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ ) يعلمكم كيف تقولون إذا ركبتم في الفلك تقولون: بِسْمِ اللَّهِ مَجْرَاهَا وَمُرْسَاهَا إِنَّ رَبِّي لَغَفُورٌ رَحِيمٌ وإذا ركبتم الإبل قلتم: ( سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ * وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ ) ويعلمكم ما تقولون إذا نـزلتم من الفلك والأنعام جميعا تقولون: اللهمّ أنـزلنا منـزلا مباركًا وأنت خير المنـزلين.
حدثنا محمد بن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن ابن طاوس, عن أبيه أنه كان إذا ركب قال: اللهمّ هذا من منك وفضلك, ثم يقول:( سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ * وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ ).
وقوله: ( وَمَا كُنَّا لَهُ مُقْرِنِينَ ) وما كنا له مطيقين ولا ضابطين, من قولهم: قد أقرنت لهذا: إذا صرت له قرنا وأطقته, وفلان مقرن لفلان: أي ضابط له مُطِيق.
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 ( وَمَا كُنَّا لَهُ مُقْرِنِينَ ) يقول: مطيقين.
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 عزّ وجلّ:( مُقْرِنِينَ ) قال: الإبل والخيل والبغال والحمير.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَمَا كُنَّا لَهُ مُقْرِنِينَ ) أي مُطِيقين, لا والله لا في الأيدي ولا في القوّة.
حدثنا محمد بن عبد الأعلى, قال: ثنا محمد بن ثور, عن معمر, عن قتادة, قوله:( وَمَا كُنَّا لَهُ مُقْرِنِينَ ) قال: في القوّة.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَمَا كُنَّا لَهُ مُقْرِنِينَ ) قال: مُطِيقين.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد في قول الله جلّ ثناؤه: ( سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ ) قال: لسنا له مطيقين, قال: لا نطيقها إلا بك, لو لا أنت ما قوينا عليها ولا أطقناها.
Verset 14
Et Sa parole : « Et c'est vers notre Seigneur que nous retournerons » (14). Il dit, que Sa majesté soit exaltée : et qu'ils disent aussi : et c'est vers notre Seigneur qu'après notre mort nous irons et vers Lui nous reviendrons.
📜 Texte arabe source
وقوله: ( وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُونَ ) يقول جلّ ثناؤه: وليقولوا أيضا: وإنا إلى ربنا من بعد مماتنا لصائرون إليه راجعون.
Verset 15
Le propos sur l'interprétation de la parole d'Allah : « Et ils Lui ont assigné de Ses serviteurs une part. L'homme est vraiment un ingrat manifeste » (15). Il dit, que Son rappel soit exalté : ces associateurs ont assigné à Allah de Sa création une part, et cela est leur parole au sujet des anges : ce sont les filles d'Allah. Et c'est ce que nous avons dit que les gens de l'interprétation ont dit. * Mention de ceux qui ont dit cela : Muhammad ibn Amr m'a rapporté, il a dit : Asim nous a rapporté, il a dit : Issa nous a rapporté ; et Al-Harith m'a rapporté, il a dit : Al-Hasan nous a rapporté, il a dit : Warqa nous a rapporté tous deux, d'après Ibn Abi Najih, d'après Mujahid, au sujet de la parole d'Allah, que Sa majesté soit exaltée : « Et ils Lui ont assigné de Ses serviteurs une part », il a dit : un enfant et des filles parmi les anges. Muhammad nous a rapporté, il a dit : Ahmad nous a rapporté, il a dit : Asbat nous a rapporté, d'après Al-Suddi : « Et ils Lui ont assigné de Ses serviteurs une part », il a dit : les filles. Et d'autres ont dit : par « part » ici, on entend l'égal. * Mention de ceux qui ont dit cela : Bishr nous a rapporté, il a dit : Yazid nous a rapporté, il a dit : Saïd nous a rapporté, d'après Qatada : « Et ils Lui ont assigné de Ses serviteurs une part », c'est-à-dire un égal. Ibn Abd al-A'la nous a rapporté, il a dit : Ibn Thawr nous a rapporté, d'après Ma'mar, d'après Qatada, dans Sa parole : « Et ils Lui ont assigné de Ses serviteurs une part », c'est-à-dire un égal.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَجَعَلُوا لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ الإِنْسَانَ لَكَفُورٌ مُبِينٌ (15)
يقول تعالى ذكره: وجعل هؤلاء المشركون لله من خلقه نصيبا, وذلك قولهم للملائكة: هم بنات الله.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني في محمد بن عمرو, قال: ثنا عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد في قول الله عزّ وجلّ:( وَجَعَلُوا لَهُ مِنْ عِبَادِهِ جُزْءًا ) قال: ولدا وبنات من الملائكة.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَجَعَلُوا لَهُ مِنْ عِبَادِهِ جُزْءًا ) قال: البنات.
وقال آخرون: عنى بالجزء ها هنا: العدل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَجَعَلُوا لَهُ مِنْ عِبَادِهِ جُزْءًا ) : أي عدلا.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, في قوله:( وَجَعَلُوا لَهُ مِنْ عِبَادِهِ جُزْءًا ) : أي عدلا.
Verset 16
Et nous n'avons choisi le propos que nous avons choisi dans l'interprétation de cela que parce qu'Allah, que Sa majesté soit exaltée, a fait suivre cela de Sa parole : « Ou bien a-t-Il choisi des filles parmi ce qu'Il crée et vous a-t-Il distingués avec des fils ? » comme un reproche contre eux pour leur parole, et il était donc connu que Son reproche contre eux par cela ne concernait que ce qu'Il a rapporté d'eux de leur parole dans l'attribution des filles à Allah, que Sa majesté soit exaltée. Et Sa parole : « L'homme est vraiment un ingrat manifeste » (16). Il dit, que Son rappel soit exalté : l'homme est vraiment un négateur des bienfaits de son Seigneur qu'Il lui a accordés, manifeste : il dit : il rend manifeste son ingratitude envers Ses bienfaits sur lui, pour celui qui l'observe avec la réflexion de son cœur et médite sa condition. Et Sa parole : « Ou bien a-t-Il choisi des filles parmi ce qu'Il crée ? » Il dit, que Sa majesté soit exaltée, en reprochant à ces associateurs qui L'ont décrit en disant que les anges sont Ses filles : votre Seigneur, ô ignorants, a-t-Il choisi des filles parmi ce qu'Il crée, alors que vous n'agréez pas cela pour vous-mêmes, et vous a-t-Il distingués avec des fils ? Il dit : et vous a-t-Il réservé les fils, les faisant pour vous.
📜 Texte arabe source
وإنما اخترنا القول الذي اخترناه في تأويل ذلك, لأن الله جلّ ثناؤه أتبع ذلك قوله:( أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَاكُمْ بِالْبَنِينَ ) توبيخًا لهم على قولهم ذلك, فكان معلوما أن توبيخه إياهم بذلك إنما هو عما أخبر عنهم من قيلهم ما قالوا في إضافة البنات إلى الله جلّ ثناؤه.
وقوله: ( إِنَّ الإنْسَانَ لَكَفُورٌ مُبِينٌ ) يقول تعالى ذكره: إن الإنسان لذو جحد لنعم ربه التي أنعمها عليه مبين: يقول: يبين كفرانه نعمه عليه, لمن تأمله بفكر قلبه, وتدبر حاله.
وقوله: ( أَمِ اتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ ) يقول جلّ ثناؤه موبخا هؤلاء المشركين الذين وصفوه بأن الملائكة بناته: اتخذ ربكم أيها الجاهلون مما يخلق بنات, وأنتم لا ترضون لأنفسكم, وأصفاكـم بالبنين. يقول: وأخلصكم بالبنين, فجعلهم لكم.
Verset 17
« Et quand l'un d'eux est annoncé de ce qu'il a attribué comme exemple au Tout Miséricordieux » (17). Il dit, que Son rappel soit exalté : et quand l'un de ces associateurs qui assignent à Allah de Ses serviteurs une part est annoncé de ce qu'il a attribué comme exemple au Tout Miséricordieux, il dit : de ce qu'il a comparé à Allah, en Lui donnant un semblable, et cela est ce dont il L'a décrit, à savoir qu'Il a des filles. Comme me l'a rapporté Muhammad ibn Amr, il a dit : Abu Asim nous a rapporté, il a dit : Issa nous a rapporté ; et Al-Harith m'a rapporté, il a dit : Al-Hasan nous a rapporté, il a dit : Warqa nous a rapporté tous deux, d'après Ibn Abi Najih, d'après Mujahid, dans Sa parole : « de ce qu'il a attribué comme exemple au Tout Miséricordieux », il a dit : un enfant. Bishr nous a rapporté, il a dit : Yazid nous a rapporté, il a dit : Saïd nous a rapporté, d'après Qatada, dans Sa parole : « de ce qu'il a attribué comme exemple au Tout Miséricordieux », de ce qu'il a assigné à Allah. Et Sa parole : « son visage reste noirci » (17). Il dit, que Son rappel soit exalté : le visage de celui qui a été annoncé de ce qu'il a attribué comme exemple au Tout Miséricordieux, à savoir les filles, reste noirci à cause de la laideur de ce dont il a été annoncé. « Et il est plein de rage » (17). Il dit : et il est triste. Comme nous l'a rapporté Bishr, il a dit : Yazid nous a rapporté, il a dit : Saïd nous a rapporté, d'après Qatada : « Et il est plein de rage », c'est-à-dire triste.
📜 Texte arabe source
( وَإِذَا بُشِّرَ أَحَدُهُمْ بِمَا ضَرَبَ لِلرَّحْمَنِ مَثَلا ) يقول تعالى ذكره: وإذا بشر أحد هؤلاء المشركين الجاعلين لله من عباده حزءا بما ضرب للرحمن مثلا يقول: بما مثل لله, فشبهه شبها, وذلك ما وصفه به من أن له بنات.
كما حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, في قوله:( بِمَا ضَرَبَ لِلرَّحْمَنِ مَثَلا ) قال: ولدا.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( بِمَا ضَرَبَ لِلرَّحْمَنِ مَثَلا ) بما جعل لله.
وقوله: ( ظَلَّ وَجْهُهُ مُسْوَدًّا ) يقول تعالى ذكره: ظلّ وجه هذا الذي بشَّر بما ضرب للرحمن مثلا من البنات مسودّا من سوء ما بشر به.( وَهُوَ كَظِيمٌ ) يقول: وهو حزين.
كما حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَهُوَ كَظِيمٌ ) : أي حزين.
Verset 18
Le propos sur l'interprétation de la parole d'Allah : « Ou bien celui qui est élevé parmi la parure et qui, dans la dispute, n'est pas explicite » (18). Il dit, qu'Allah soit exalté : Ou bien celui qui grandit parmi la parure et en est orné, « et qui, dans la dispute », il dit : et qui, lorsqu'il dispute avec celui qui le dispute, n'est pas explicite dans la dispute, et celui qui le dispute avec une preuve et un argument, à cause de son incapacité et de sa faiblesse, vous l'avez fait une partie d'Allah parmi Ses créatures et vous avez prétendu qu'il est Sa part d'eux. Et dans le discours, il y a un élément omis dont se suffit ce qui est mentionné, et c'est ce que j'ai mentionné. Et les gens de l'interprétation ont divergé sur le sens visé par Sa parole : « Ou bien celui qui est élevé parmi la parure et qui, dans la dispute, n'est pas explicite ». Certains ont dit : Il s'agit des jeunes filles et des femmes. * Mention de ceux qui ont dit cela : Muhammad ibn Sa'd m'a rapporté, il a dit : mon père m'a rapporté, il a dit : mon oncle m'a rapporté, il a dit : mon père m'a rapporté, d'après son père, d'après Ibn 'Abbâs, concernant Sa parole : « Ou bien celui qui est élevé parmi la parure et qui, dans la dispute, n'est pas explicite », il a dit : Il veut dire la femme. Muhammad ibn Bashshâr nous a rapporté, il a dit : 'Abd al-Rahmân nous a rapporté, il a dit : Sufyân nous a rapporté, d'après 'Alqama, d'après Marthad, d'après Mujâhid, il a dit : Il a été permis aux femmes le port de la soie et de l'or, et il a récité « Ou bien celui qui est élevé parmi la parure et qui, dans la dispute, n'est pas explicite », il a dit : Il veut dire la femme. Muhammad ibn 'Amr m'a rapporté, il a dit : Abû 'Âsim nous a rapporté, il a dit : 'Îsâ nous a rapporté ; et al-Hârith m'a rapporté, il a dit : al-Hasan nous a rapporté, il a dit : Waraqâ' nous a rapporté, tous deux d'après Ibn Abî Najîh, d'après Mujâhid, concernant Sa parole « Ou bien celui qui est élevé parmi la parure et qui, dans la dispute, n'est pas explicite », il a dit : Les jeunes filles, vous les avez faites pour le Miséricordieux une descendance, comment jugez-vous ? Bishr nous a rapporté, il a dit :
📜 Texte arabe source
القول في تأويل قوله تعالى : أَوَمَنْ يُنَشَّأُ فِي الْحِلْيَةِ وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ (18)
يقول تعالى ذكره: أو من ينبت في الحلية ويزين بها( وَهُوَ فِي الْخِصَامِ ) يقول: وهو في مخاصمة من خاصمه عند الخصام غير مبين, ومن خصمه ببرهان وحجة, لعجزه وضعفه, جعلتموه جزء الله من خلقه وزعمتم أنه نصيبه منهم, وفي الكلام متروك استغنى بدلالة ما ذكر منه وهو ما ذكرت.
واختلف أهل التأويل في المعنيّ بقوله: ( أَوَمَنْ يُنَشَّأُ فِي الْحِلْيَةِ وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ ), فقال بعضهم: عُنِي بذلك الجواري والنساء.
* ذكر من قال ذلك:
حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس, قوله:( أَوَمَنْ يُنَشَّأُ فِي الْحِلْيَةِ وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ ) قال: يعني المرأة.
حدثنا محمد بن بشار, قال: ثنا عبد الرحمن, قال: ثنا سفيان, عن علقمة, عن مرثد, عن مجاهد, قال: رخص للنساء في الحرير والذهب, وقرأ ( أَوَمَنْ يُنَشَّأُ فِي الْحِلْيَةِ وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ ) قال: يعني المرأة.
حدثني محمد بن عمرو, قال: قال ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, في قوله ( أَوَمَنْ يُنَشَّأُ فِي الْحِلْيَةِ وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ ) قال: الجواري جعلتموهنّ للرحمن ولدا, كيف تحكمون.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( أَوَمَنْ يُنَشَّأُ فِي الْحِلْيَةِ وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ ) قال: الجواري يسفههنّ بذلك, غير مبين بضعفهنّ.
حدثنا محمد بن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة ( أَوَمَنْ يُنَشَّأُ فِي الْحِلْيَةِ ) يقول: جعلوا له البنات وهم إذا بشِّر أحدهم بهنّ ظلّ وجهه مسودّا وهو كظيم. قال: وأما قوله: ( وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ ) يقول: قلما تتكلم امرأة فتريد أن تتكلم بحجتها إلا تكلمت بالحجة عليها.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( أَوَمَنْ يُنَشَّأُ فِي الْحِلْيَةِ وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ ) قال: النساء.
وقال آخرون: عُنِي بذلك أوثانهم التي كانوا يعبدونها من دون الله.
* ذكر من قال ذلك:
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله:( أَوَمَنْ يُنَشَّأُ فِي الْحِلْيَةِ ) ... الآية, قال: هذه تماثيلهم التي يضربونها من فضة وذهب يعبدونها هم الذين أنشئوها, ضربوها من تلك الحلية, ثم عبدوها( وَهُوَ فِي الْخِصَامِ غَيْرُ مُبِينٍ ) قال: لا يتكلم, وقرأ ( فَإِذَا هُوَ خَصِيمٌ مُبِينٌ ) .
وأولى القولين في ذلك بالصواب قول من قال: عُنِي بذلك الجواري والنساء, لأن ذلك عقيب خبر الله عن إضافة المشركين إليه ما يكرهونه لأنفسهم من البنات, وقلة معرفتهم بحقه, وتحليتهم إياه من الصفات والبخل, وهو خالقهم ومالكهم ورازقهم, والمنعم عليهم النعم التي عددها في أول هذه السورة ما لا يرضونه لأنفسهم, فاتباع ذلك من الكلام ما كان نظيرا له أشبه وأولى من اتباعه ما لم يجر له ذكر.
واختلف القرّاء في قراءة قوله: ( أَوَمَنْ يُنَشَّأُ فِي الْحِلْيَةِ ) فقرأته عامة قرّاء المدينة والبصرة وبعض المكيين والكوفيين " أوْ مَنْ يَنْشَأُ" بفتح الياء والتخفيف من نَشَأَ ينشأ. وقرأته عامة قرّاء الكوفة ( يُنَشَّأُ ) بضم الياء وتشديد الشين من نَشَّأْتُهُ فهو يُنَشَّأُ. والصواب من القول في ذلك عندنا أن يقال: إنهما قراءتان معروفتان في قراءة الأمصار, متقاربتا المعنى, لأن المُنَشَّأ من الإنشاء ناشئ, والناشئ منشأ, فبأيتهما قرأ القارئ فمصيب. وقد ذُكر أن ذلك في قراءة عبد الله " أوَ مَنْ لا يُنشَّأُ إلا فِي الحلْية ", وفي" من " وجوه من الإعراب الرفع على الاستئناف والنصب على إضمار يجعلون كأنه قيل: أو من ينشأ في الحلية يجعلون بنات الله. وقد يجوز النصب فيه أيضا على الردّ على قوله: أم اتخذ مما يخلق بنات أو من ينشأ في الحلية, فيردّ" من " على البنات, والخفض على الردّ على " ما " التي في قوله: وَإِذَا بُشِّرَ أَحَدُهُمْ بِمَا ضَرَبَ لِلرَّحْمَنِ مَثَلا .
Verset 19
Le propos sur l'interprétation de la parole d'Allah : « Et ils ont fait des anges qui sont les serviteurs du Miséricordieux des femelles. Ont-ils été témoins de leur création ? Leur témoignage sera écrit et ils seront interrogés » (19). Il dit, qu'Allah soit exalté : Ces associateurs ont fait des anges d'Allah, qui sont les serviteurs du Miséricordieux. Et les lecteurs ont divergé sur la lecture de cela. La plupart des lecteurs de Médine ont lu « qui sont auprès du Miséricordieux » avec un nūn, comme s'ils interprétaient la parole d'Allah, gloire à Lui : « Certes, ceux qui sont auprès de ton Seigneur ne s'enorgueillissent pas » ; ainsi, le sens du discours selon cette lecture est : Ils ont fait des anges d'Allah, qui sont auprès de Lui, Le glorifiant et Le sanctifiant, des femelles, et ils ont dit : Ce sont les filles d'Allah, par ignorance de leur part du droit d'Allah et par audace à dire le mensonge et le faux. Et la plupart des lecteurs de Kûfa et de Basra ont lu « Et ils ont fait des anges qui sont les serviteurs du Miséricordieux des femelles », au sens de pluriel de serviteur. Ainsi, le sens du discours selon la lecture de ceux-ci est : Ils ont fait des anges d'Allah, qui sont Ses créatures et Ses serviteurs, les filles d'Allah, et ils les ont féminisés en les décrivant comme étant des femelles. Et ce qui est correct comme parole à ce sujet selon moi, c'est que ce sont deux lectures connues dans la lecture des métropoles, au sens correct ; quelle que soit celle que le lecteur lit, il est juste, car les anges sont les serviteurs d'Allah et auprès de Lui. Et ils ont aussi divergé sur la lecture de Sa parole : « Ont-ils été témoins de leur création ? » Certains lecteurs de Médine ont lu « Ont-ils été témoins de leur création ? » avec la damma sur l'alif, sur le mode du non-nommé de l'acteur, au sens : Est-ce qu'Allah a fait témoigner ces associateurs qui font des anges d'Allah des femelles, de la création de Ses anges qui sont auprès de Lui, afin qu'ils sachent ce qu'ils sont, et qu'ils sont des femelles, et qu'ils les décrivent ainsi, par leur science d'eux et par leur vision d'eux ? Puis cela a été ramené au non-nommé de l'acteur. Et il a été lu avec la fatḥa sur l'alif, au sens : Ont-ils eux-mêmes été témoins de cela et l'ont-ils su ? Et ce qui est correct comme parole à ce sujet selon moi, c'est que ce sont deux lectures connues ; quelle que soit celle que le lecteur lit, il est juste. Et Sa parole : « Leur témoignage sera écrit », il dit, qu'Allah soit exalté : Leur témoignage sera écrit...
📜 Texte arabe source
القول في تأويل قوله تعالى : وَجَعَلُوا الْمَلائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَنِ إِنَاثًا أَشَهِدُوا خَلْقَهُمْ سَتُكْتَبُ شَهَادَتُهُمْ وَيُسْأَلُونَ (19)
يقول تعالى ذكره: وجعل هؤلاء المشركون بالله ملائكته الذين هم عباد الرحمن.
واختلفت القرّاء في قراءة ذلك, فقرأته عامة قرّاء المدينة " الذين هم عند الرحمن " بالنون, فكأنهم تأولوا في ذلك قول الله جلّ ثناؤه: إِنَّ الَّذِينَ عِنْدَ رَبِّكَ لا يَسْتَكْبِرُونَ فتأويل الكلام على هذه القراءة: وجعلوا ملائكة الله الذين هم عنده يسبحونه ويقدسونه إناثا, فقالوا: هم بنات الله جهلا منهم بحق الله, وجرأة منهم على قيل الكذب والباطل. وقرأ ذلك عامة قرّاء الكوفة والبصرة ( وَجَعَلُوا الْمَلائِكَةَ الَّذِينَ هُمْ عِبَادُ الرَّحْمَنِ إِنَاثًا ) بمعنى: جمع عبد. فمعنى الكلام على قراءة هؤلاء: وجعلوا ملائكة الله الذين هم خلقه وعباده بنات الله, فأنثوهم بوصفهم إياهم بأنهم إناث.
والصواب من القول في ذلك عندي أنهما قراءتان معروفتان في قراءة الأمصار صحيحتا المعنى, فبأيتهما قرأ القارئ فمصيب, وذلك أن الملائكة عباد الله وعنده.
واختلفوا أيضًا في قراءة قوله: ( أَشَهِدُوا خَلْقَهُمْ ) فقرأ ذلك بعض قرّاء المدينة " أشهدوا خلقهم " بضم الألف, على وجه ما لم يسمّ فاعله, بمعنى: أأشهد الله هؤلاء المشركين الجاعلين ملائكة الله إناثا, خلق ملائكته الذين هم عنده, فعلموا ما هم, وأنهم إناث, فوصفوهم بذلك, لعلمهم بهم, وبرؤيتهم إياهم, ثم رد ذلك إلى ما لم يسمّ فاعله.
وقرئ بفتح الألف, بمعنى: أشهدوا هم ذلك فعلموه؟ والصواب من القول في ذلك عندي أنهما قراءتان معروفتان, فبأيتهما قرأ القارئ فمصيب.
وقوله: ( سَتُكْتَبُ شَهَادَتُهُمْ ) يقول تعالى ذكره: ستكتب شهادة هؤلاء القائلين: الملائكة بنات الله في الدنيا, بما شهدوا به عليهم, ويسألون عن شهادتهم تلك في الآخرة أن يأتوا ببرهان على حقيقتها, ولن يجدوا إلى ذلك سبيلا.
Verset 20
Le propos sur l'interprétation de la parole d'Allah : « Et ils ont dit : Si le Miséricordieux avait voulu, nous ne les aurions pas adorés. Ils n'ont aucune science de cela, ils ne font que conjecturer » (20). Il dit, qu'Allah soit exalté : Ces associateurs de Quraysh ont dit : Si le Miséricordieux avait voulu, nous n'aurions pas adoré nos idoles que nous adorons en dehors de Lui, et Il ne nous a pas infligé de châtiment pour notre adoration d'elles, sinon parce qu'Il agrée de nous notre adoration d'elles. Comme me l'a rapporté Muhammad ibn 'Amr, il a dit : Abû 'Âsim nous a rapporté, il a dit : 'Îsâ nous a rapporté ; et al-Hârith m'a rapporté, il a dit : al-Hasan nous a rapporté, il a dit : Waraqâ' nous a rapporté, tous deux d'après Ibn Abî Najîh, d'après Mujâhid, concernant Sa parole : « Si le Miséricordieux avait voulu, nous ne les aurions pas adorés », au sujet des idoles, dit Allah, gloire à Lui. « Ils n'ont aucune science de cela », il dit : Ils n'ont aucune science de la vérité de ce qu'ils disent à ce sujet, et ils ne le disent que par conjecture et mensonge, car ils n'ont de ma part aucune information à ce sujet ni preuve. Ils ne le disent que par supposition et estimation. « Ils ne font que conjecturer », il dit : Ils ne font que conjecturer cette parole qu'ils ont dite, à savoir leur parole « Si le Miséricordieux avait voulu, nous ne les aurions pas adorés ». Et Mujâhid disait dans l'interprétation de cela, ce que Muhammad ibn 'Amr m'a rapporté, il a dit : Abû 'Âsim nous a rapporté, il a dit : 'Îsâ nous a rapporté ; et al-Hârith nous a rapporté, il a dit : al-Hasan nous a rapporté, il a dit : Waraqâ' nous a rapporté, tous deux d'après Ibn Abî Najîh, d'après Mujâhid, concernant Sa parole : « Ils ne font que conjecturer » : Ils ne connaissent pas la puissance d'Allah sur cela.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَقَالُوا لَوْ شَاءَ الرَّحْمَنُ مَا عَبَدْنَاهُمْ مَا لَهُمْ بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلا يَخْرُصُونَ (20)
يقول تعالى ذكره: وقال هؤلاء المشركون من قريش: لو شاء الرحمن ما عبدنا أوثاننا التي نعبدها من دونه, وإنما لم يحلّ بنا عقوبة على عبادتنا إياها لرضاه منا بعبادتناها.
كما حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, قوله:( لَوْ شَاءَ الرَّحْمَنُ مَا عَبَدْنَاهُمْ ) للأوثان يقول الله عزّ وجلّ.( مَا لَهُمْ بِذَلِكَ مِنْ عِلْمٍ ) يقول: ما لهم بحقيقة ما يقولون من ذلك من علم, وإنما يقولونه تخرّصا وتكذّبا, لأنهم لا خبر عندهم مني بذلك ولا بُرْهان. وإنما يقولونه ظنا وحسبانا.( إِنْ هُمْ إِلا يَخْرُصُونَ ) يقول: ما هم إلا متخرّصون هذا القول الذي قالوه, وذلك قولهم ( لَوْ شَاءَ الرَّحْمَنُ مَا عَبَدْنَاهُمْ ).
وكان مجاهد يقول في تأويل ذلك, ما حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثنا الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, قوله:( إِنْ هُمْ إِلا يَخْرُصُونَ ) ما يعلمون قُدرة الله على ذلك.
Verset 21
Et Sa parole : « Ou bien leur avons-Nous donné un Livre avant cela ? » Il dit, qu'Allah soit exalté : Nous n'avons pas donné à ces conjectureurs qui disent « Si le Miséricordieux avait voulu, nous n'aurions pas adoré les divinités » un livre confirmant la vérité de ce qu'ils disent à ce sujet, avant ce Coran que Nous t'avons fait descendre, ô Muhammad. « Et ils y sont attachés », il dit : Ils sont attachés à ce livre qui leur est venu de Ma part avant ce Coran, ils agissent selon lui, professent ce qu'il contient, et s'en prévalent contre toi. ---------------------- Notes : (3) « Nous n'avons pas » : omis dans l'édition imprimée.
📜 Texte arabe source
وقوله: ( أَمْ آتَيْنَاهُمْ كِتَابًا مِنْ قَبْلِهِ ) يقول تعالى ذكره ما (3) آتينا هؤلاء المتخرّصين القائلين لو شاء الرحمن ما عبدنا الآلهة كتابا بحقيقة ما يقولون من ذلك, من قبل هذا القرآن الذي أنـزلناه إليك يا محمد.( فَهُمْ بِهِ مُسْتَمْسِكُونَ ) يقول: فهم بذلك الكتاب الذي جاءهم من عندي من قبل هذا القرآن, مستمسكون يعملون به, ويدينون بما فيه, ويحتجون به عليك.
----------------------
الهوامش :
(3) ما : ساقطة من المطبوعة .
Verset 22
Le propos sur l'interprétation de la parole d'Allah : « Mais ils ont dit : Nous avons trouvé nos pères sur une communauté, et nous sommes sur leurs traces, bien guidés » (22). Il dit, qu'Allah soit exalté : Nous n'avons pas donné à ceux qui disent « Si le Miséricordieux avait voulu, nous n'aurions pas adoré ces idoles » l'ordre de les adorer, un livre de Notre part, mais ils ont dit : Nous avons trouvé nos pères qui étaient avant nous les adorant, et nous les adorons comme ils les adoraient. Et Il veut dire, gloire à Lui, par Sa parole : « Mais ils ont dit : Nous avons trouvé nos pères sur une communauté » : Mais nous avons trouvé nos pères sur une religion et une croyance, et c'est leur adoration des idoles. Et c'est ce que nous avons dit à ce sujet que disent les gens de l'interprétation. * Mention de ceux qui ont dit cela : Muhammad ibn 'Amr m'a rapporté, il a dit : Abû 'Âsim nous a rapporté, il a dit : 'Îsâ nous a rapporté ; et al-Hârith m'a rapporté, il a dit : al-Hasan nous a rapporté, il a dit : Waraqâ' nous a rapporté, tous deux d'après Ibn Abî Najîh, d'après Mujâhid, concernant Sa parole : « Sur une communauté » : une croyance. Muhammad ibn Sa'd m'a rapporté, il a dit : mon père m'a rapporté, il a dit : mon oncle m'a rapporté, il a dit : mon père m'a rapporté, d'après son père, d'après Ibn 'Abbâs, concernant Sa parole : « Nous avons trouvé nos pères sur une communauté », il dit : Nous avons trouvé nos pères sur une religion. Bishr nous a rapporté, il a dit : Yazîd nous a rapporté, il a dit : Sa'îd nous a rapporté, d'après Qatâda, concernant Sa parole : « Nous avons trouvé nos pères sur une communauté », il a dit : Les associateurs de Quraysh ont dit cela : Nous avons trouvé nos pères sur une religion. Muhammad nous a rapporté, il a dit : Ahmad nous a rapporté, il a dit : Asbât nous a rapporté, d'après al-Suddî : « Ils ont dit : Nous avons trouvé nos pères sur une communauté », il a dit : sur une religion. Et les lecteurs ont divergé sur la lecture de...
📜 Texte arabe source
القول في تأويل قوله تعالى : بَلْ قَالُوا إِنَّا وَجَدْنَا آبَاءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى آثَارِهِمْ مُهْتَدُونَ (22)
يقول تعالى ذكره: ما آتينا هؤلاء القائلين: لو شاء الرحمن ما عبدنا هؤلاء الأوثان بالأمر بعبادتها, كتابا من عندنا, ولكنهم قالوا: وجدنا آباءنا الذين كانوا قبلنا يعبدونها, فنحن نعبدها كما كانوا يعبدونها; وعنى جلّ ثناؤه بقوله:( بَلْ قالوا إنا (4) وَجَدْنَا آباءنَا على أُمَّةٍ ). بل وجدنا آباءنا على دين وملة, وذلك هو عبادتهم الأوثان.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد قوله:( عَلَى أُمَّةٍ ) : مِلَّة.
حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس, قوله:( إِنَّا وَجَدْنَا آبَاءَنَا عَلَى أُمَّةٍ ) يقول: وجدنا آباءنا على دين.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( إِنَّا وَجَدْنَا آبَاءَنَا عَلَى أُمَّةٍ ) قال: قد قال ذلك مشركو قريش: إنا وجدنا آباءنا على دين.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط عن السديّ( قَالُوا إِنَّا وَجَدْنَا آبَاءَنَا عَلَى أُمَّةٍ ) قال: على دين.
واختلفت القرّاء في قراءة قوله: ( عَلَى أُمَّةٍ ) فقرأته عامة قرّاء الأمصار ( عَلَى أُمَّةٍ ) بضم الألف بالمعنى الذي وصفت من الدين والملة والسنة. وذُكر عن مجاهد وعمر بن عبد العزيز أنهما قرأاه " على إمَّةٍ" بكسر الألف. وقد اختلف في معناها إذا كسرت ألفها, فكان بعضهم يوجه تأويلها إذا كسرت على أنها الطريقة وأنها مصدر من قول القائل: أممت القوم فأنا أؤمهم إمَّة. وذُكر عن العرب سماعا: ما أحسن عمته وإمته وجلسته إذا كان مصدرا. ووجهه بعضهم إذا كُسرت ألفها إلى أنها الإمة التي بمعنى النعيم والمُلك, كما قال عدي بن زيد. ثُــمَّ بَعْــدَ الفَــلاحِ والمُلْـكِ والإم
ة وَارَتهُـــمْ هُنـــاكَ القُبـــور (5)
وقال: أراد إمامة الملك ونعيمه. وقال بعضهم:(الأمَّة بالضم, والإمَّة بالكسر بمعنى واحد).
والصواب من القراءة في ذلك الذي لا أستجيز غيره: الضم في الألف لإجماع الحجة من قرّاء الأمصار عليه. وأما الذين كسروها فإني لا أراهم قصدوا بكسرها إلا معنى الطريقة والمنهاج, على ما ذكرناه قبل, لا النعمة والملك, لأنه لا وجه لأن يقال: إنا وجدنا آباءنا على نعمة ونحن لهم متبعون في ذلك, لأن الاتباع إنما يكون في الملل والأديان وما أشبه ذلك لا في الملك والنعمة, لأن الاتباع في الملك ليس بالأمر الذي يصل إليه كلّ من أراده.
وقوله: ( وَإِنَّا عَلَى آثَارِهِمْ مُهْتَدُونَ ) يقول: وإنا على آثار آبائنا فيما كانوا عليه من دينهم مهتدون, يعني: لهم متبعون على منهاجهم.
كما حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس ( وَإِنَّا عَلَى آثَارِهِمْ مُهْتَدُونَ ) يقول: وإنا على دينهم.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَإِنَّا عَلَى آثَارِهِمْ مُهْتَدُونَ ) يقول: وإنا متبعوهم على ذلك.
------------------------
الهوامش:
(3) ما : ساقطة من المطبوعة .
(4) التلاوة : ( بل قالوا إنا وجدنا آباءنا على أمة ) .
(5) البيت لعدي بن زيد العبادي ( اللسان : أمم ) وهو من شواهد الفراء في معاني القرآن ، عند قوله تعالى ( إنا وجدنا آباءنا على أمة )( الورقة 294 ) قال : قرأها القراء بضم الألف من" أمة" ، وكسرها مجاهد ، وعمر بن عبد العزيز . وكأن الإمة : الطريقة ، والمصدر من أممت القوم ؛ فإن العرب تقول : ما أحسن إمته وعمته وجلسته ، إذا كان مصدرا . والأمة أيضا : الملك والنعيم . قال عدي :" ثم بعد الفلاج ..." البيت . فكأنه أراد إمامة الملك ونعيمه . ا هـ . وفي اللسان : والأمة ( بالضم ) والكسر الدين . والأمة ( بالكسر ) لغة في الأمة ( بالضم ) وهي الطريقة والدين . ا هـ .
Verset 23
Le propos sur l'interprétation de la parole d'Allah : « Et ainsi, Nous n'avons envoyé avant toi dans aucune cité d'avertisseur sans que ses notables n'aient dit : "Nous avons trouvé nos ancêtres sur une religion, et nous suivons leurs traces" » (23). Il dit, qu'Allah soit exalté : Ainsi, comme ont fait ces associateurs de Quraysh, ont fait ceux qui les ont précédés parmi les gens de la mécréance envers Allah, et ils ont dit pareil à leur parole. Nous n'avons envoyé avant toi, ô Muhammad, dans aucune cité — c'est-à-dire à ses habitants — des messagers les avertissant de Notre châtiment pour leur mécréance envers Nous, et ils les ont avertis et mis en garde contre Notre colère et l'arrivée de Notre punition sur eux, sans que leurs notables — c'est-à-dire leurs chefs et leurs grands — n'aient dit. Comme nous l'a rapporté Muhammad ibn Abd al-A'la, qui dit : nous a rapporté Muhammad ibn Thawr, d'après Ma'mar, d'après Qatada, au sujet de Sa parole : « sans que leurs notables n'aient dit » — il dit : leurs chefs et leurs nobles. Nous a rapporté Bishr, qui dit : nous a rapporté Yazid, qui dit : nous a rapporté Sa'id, d'après Qatada, au sujet de Sa parole : « Et ainsi, Nous n'avons envoyé avant toi dans aucune cité d'avertisseur sans que ses notables n'aient dit » — leurs guides et leurs chefs dans l'association. Et Sa parole : « Nous avons trouvé nos ancêtres sur une religion » — il dit : ils ont dit : Nous avons trouvé nos ancêtres sur une religion et une foi. « Et nous suivons leurs traces » — c'est-à-dire : et nous suivons leur voie et leur chemin, imitant leurs actes, faisant comme ils faisaient, et adorant ce qu'ils adoraient. Il dit, que Sa majesté soit exaltée, à Muhammad, paix et salut sur lui : Tes associateurs de ton peuple n'ont fait que suivre la voie de ceux qui les ont précédés parmi leurs frères des gens de l'association envers Allah, dans leur réponse à toi par ce qu'ils t'ont répondu, leur rejet de ce qu'ils t'ont rejeté comme conseil, et leur argumentation par ce qu'ils ont argumenté pour rester sur leur fausse religion. Et c'est ce que nous avons dit à ce sujet que les gens de l'interprétation ont dit. * Mention de ceux qui ont dit cela : M'a rapporté Muhammad ibn Amr, qui dit : nous a rapporté Abu 'Asim, qui dit : nous a rapporté 'Isa ; et m'a rapporté al-...
📜 Texte arabe source
القول في تأويل قوله تعالى : وَكَذَلِكَ مَا أَرْسَلْنَا مِنْ قَبْلِكَ فِي قَرْيَةٍ مِنْ نَذِيرٍ إِلا قَالَ مُتْرَفُوهَا إِنَّا وَجَدْنَا آبَاءَنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى آثَارِهِمْ مُقْتَدُونَ (23)
يقول تعالى ذكره: وهكذا كما فعل هؤلاء المشركون من قريش فعل من قبلهم من أهل الكفر بالله, وقالوا مثل قولهم, لم نرسل من قبلك يا محمد في قرية, يعني إلى أهلها رسلا تنذرهم عقابنا على كفرهم بنا فأنذروهم وحذروهم سخطنا, وحلول عقوبتنا بهم ( إِلا قَالَ مُتْرَفُوهَا ), وهم رؤساؤهم وكبراؤهم.
كما حدثنا محمد بن عبد الأعلى, قال: ثنا محمد بن ثور, عن معمر, عن قتادة, في قوله:( إِلا قَالَ مُتْرَفُوهَا ) قال: رؤساؤهم وأشرافهم.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( وَكَذَلِكَ مَا أَرْسَلْنَا مِنْ قَبْلِكَ فِي قَرْيَةٍ مِنْ نَذِيرٍ إِلا قَالَ مُتْرَفُوهَا ) قادتهم ورءوسهم فى الشرك.
وقوله: ( إِنَّا وَجَدْنَا آبَاءَنَا عَلَى أُمَّةٍ ) يقول: قالوا: إنا وجدنا آباءنا على ملة ودين ( وَإِنَّا عَلَى آثَارِهِمْ ) يعني: وإنا على منهاجهم وطريقتهم مقتدون بفعلهم نفعل كالذي فعلوا, ونعبد ما كانوا يعبدون; يقول جلّ ثناؤه لمحمد صَلَّى الله عَلَيْهِ وَسَلَّم: فإنما سلك مشركو قومك منهاج من قبلهم من إخوانهم من أهل الشرك بالله في إجابتهم إياك بما أجابوك به, وردّهم ما ردّوا عليك من النصيحة, واحتجاجهم بما احتجوا به لمُقامهم على دينهم الباطل.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, قوله:( وَإِنَّا عَلَى آثَارِهِمْ مُقْتَدُونَ ) قال بفعلهم.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَإِنَّا عَلَى آثَارِهِمْ مُقْتَدُونَ ) فاتبعوهم على ذلك.
Verset 24
Le propos sur l'interprétation de la parole d'Allah : « Il dit : "Et si je vous apportais une guidance meilleure que ce que vous avez trouvé chez vos ancêtres ?" Ils dirent : "Nous sommes mécréants en ce avec quoi vous avez été envoyés" » (24). Il dit, qu'Allah soit exalté, à Son prophète Muhammad, paix et salut sur lui : Dis, ô Muhammad, à ces associateurs de ton peuple, ceux qui ont dit : « Nous avons trouvé nos ancêtres sur une religion et nous suivons leurs traces » : « Et si je vous apportais », ô peuple, de la part de votre Seigneur, « une guidance meilleure » vers le chemin de la vérité, et plus indicative pour vous de la voie de la droiture, « que ce que vous avez trouvé » chez vos ancêtres comme religion et foi. « Ils dirent : "Nous sommes mécréants en ce avec quoi vous avez été envoyés" » — il dit : Il leur dit cela, et ils lui répondirent en disant, comme ont dit ceux qui les ont précédés parmi les nations qui ont traité leurs messagers de menteurs à leurs prophètes : Nous sommes mécréants en ce avec quoi vous avez été envoyés, ô peuple — c'est-à-dire : nous le nions et le rejetons. Et les lecteurs des régions ont lu cela, sauf Abu Ja'far : « Dis : Et si je vous apportais » avec un t. Et il a été rapporté d'Abu Ja'far le lecteur qu'il l'a lu : « Dis : Et si nous vous apportions » avec un n et un alif. Et la lecture chez nous est celle des lecteurs des régions, en raison de l'unanimité de l'argument sur elle.
📜 Texte arabe source
القول في تأويل قوله تعالى : قَالَ أَوَلَوْ جِئْتُكُمْ بِأَهْدَى مِمَّا وَجَدْتُمْ عَلَيْهِ آبَاءَكُمْ قَالُوا إِنَّا بِمَا أُرْسِلْتُمْ بِهِ كَافِرُونَ (24)
يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم: قل يا محمد لهؤلاء المشركين من قومك, القائلين إنا وجدنا آباءنا على أمة وإنا على آثارهم مقتدون ( أَوَلَوْ جِئْتُكُمْ ) أيها القوم من عند ربكم ( بِأَهْدَى ) إلى طريق الحق, وأدل لكم على سبيل الرشاد ( مِمَّا وَجَدْتُمْ ) أنتم عليه آباءكم من الدين والمِلَّة.( قَالُوا إِنَّا بِمَا أُرْسِلْتُمْ بِهِ كَافِرُونَ ) يقول: فقال ذلك لهم, فأجابوه بأن قالوا له كما قال الذين من قبلهم من الأمم المكذّبة رسلها لأنبيائها: إنا بما أرسلتم به يا أيها القوم كافرون, يعني: جاحدون منكرون.
وقرأ ذلك قرّاء الأمصار سوى أبي جعفر " قل أولو جئتكم " بالتاء. وذُكر عن أبي جعفر القارئ أنه قرأه " قُلْ أوَلَوْ جِئْنَاكُمْ" بالنون والألف.
والقراءة عندنا ما عليه قرّاء الأمصار لإجماع الحجة عليه.
Verset 25
Le propos sur l'interprétation de la parole d'Allah : « Nous nous sommes donc vengés d'eux. Regarde comment fut la fin des menteurs » (25). Il dit, qu'Allah soit exalté : Nous nous sommes vengés de ces nations qui ont traité leurs messagers de menteurs, mécréantes envers leur Seigneur, en faisant descendre sur elles Notre châtiment. Regarde donc, ô Muhammad, comment fut la fin de leur affaire, lorsqu'ils ont traité de mensonge les signes d'Allah. Et par Sa parole : « la fin des menteurs », il veut dire : la fin de l'affaire de ceux qui ont traité les messagers d'Allah de menteurs, où est-elle arrivée ? Il dit : Ne les avons-Nous pas détruits, les faisant ainsi une leçon pour d'autres ? Comme nous l'a rapporté Bishr, qui dit : nous a rapporté Yazid, qui dit : nous a rapporté Sa'id, d'après Qatada : « Nous nous sommes donc vengés d'eux. Regarde comment fut la fin des menteurs » — il dit : Mauvais, par Allah, leur sort ; Il les a saisis par l'enfouissement et la noyade, puis Il les a détruits et les a fait entrer dans le Feu.
📜 Texte arabe source
القول في تأويل قوله تعالى : فَانْتَقَمْنَا مِنْهُمْ فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ (25)
يقول تعالى ذكره: فانتقمنا من هؤلاء المكذّبة رسلها من الأمم الكافرة بربها, بإحلالنا العقوبة بهم, فانظر يا محمد كيف كان عقبى أمرهم, إذ كذّبوا بآيات الله. ويعني بقوله:( عَاقِبَةُ الْمُكَذِّبِينَ ) آخر أمر الذين كذبوا رسل الله إلام صار, يقول: ألم نهلكهم فنجعلهم عبرة لغيرهم؟
كما حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( فَانْتَقَمْنَا مِنْهُمْ فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ ) قال: شر والله, أخذهم بخسف وغرق, ثم أهلكهم فأدخلهم النار.
Verset 26
Le propos sur l'interprétation de la parole d'Allah : « Et lorsque Abraham dit à son père et à son peuple : "Je suis innocent de ce que vous adorez" » (26). Il dit, qu'Allah soit exalté : « Et lorsque Abraham dit à son père et à son peuple » — ceux qui adoraient ce qu'adorent les associateurs de ton peuple, ô Muhammad — « Je suis innocent de ce que vous adorez » en dehors d'Allah. Ils l'ont traité de menteur, et Nous nous sommes vengés d'eux comme Nous nous sommes vengés de ceux qui les ont précédés parmi les nations qui ont traité leurs messagers de menteurs. Et il a été dit : « Je suis innocent (barâ') de ce que vous adorez » — il a placé « barâ' » qui est un infinitif à la place de l'adjectif, et les Arabes ne mettent pas « barâ' » au duel, ne le mettent pas au pluriel et ne le féminisent pas, et ils disent : Nous sommes « al-barâ' » et « al-khalâ' » — pour ce que j'ai mentionné qu'il est un infinitif. Et lorsqu'ils disent : Il est innocent (barî') de toi, ils le mettent au duel, au pluriel et au féminin, et disent : Ils sont deux innocents de toi, et ils sont innocents de toi. Et il a été rapporté que dans la lecture d'Abdullah : « Je suis innocent (barî') » avec un y, et « barî' » peut se mettre au pluriel : « barâ' » et « abrâ' ».
📜 Texte arabe source
القول في تأويل قوله تعالى : وَإِذْ قَالَ إِبْرَاهِيمُ لأَبِيهِ وَقَوْمِهِ إِنَّنِي بَرَاءٌ مِمَّا تَعْبُدُونَ (26)
يقول تعالى ذكره: ( وَإِذْ قَالَ إِبْرَاهِيمُ لأبِيهِ وَقَوْمِهِ ) الذين كانوا يعبدون ما يعبده مشركو قومك يا محمد ( إِنَّنِي بَرَاءٌ مِمَّا تَعْبُدُونَ ) من دون الله, فكذّبوه, فانتقمنا منهم كما انتقمنا ممن قبلهم من الأمم المكذّبة رسلها. وقيل:( إِنَّنِي بَرَاءٌ مِمَّا تَعْبُدُونَ ) فوضع البراء وهو مصدر موضع النعت, والعرب لا تثني البراء ولا تجمع ولا تؤنث, فتقول: نحن البراء والخلاء: لِما ذكرت أنه مصدر, وإذا قالوا: هو بريء منك ثنوا وجمعوا وأنَّثوا, فقالوا: هما بريئان منك, وهم بريئون منك. وذُكر أنها في قراءة عبد الله:" إنَّنِي بَرِيءٌ" بالياء, وقد يجمع برئ: براء وأبراء.
Verset 27
« Sauf Celui qui m'a créé » — il dit : Je suis innocent de tout ce que vous adorez, sauf de Celui qui m'a créé — c'est-à-dire qui m'a façonné — « car Il me guidera » — il dit : car Il m'établira sur la religion de vérité et me rendra apte à suivre la voie de la droiture. Et c'est ce que nous avons dit à ce sujet que les gens de l'interprétation ont dit. * Mention de ceux qui ont dit cela : Nous a rapporté Bishr, qui dit : nous a rapporté Yazid, qui dit : nous a rapporté Sa'id, d'après Qatada, au sujet de Sa parole : « Et lorsque Abraham dit à son père et à son peuple »... le verset — il dit : Il les a rusés ; ils disaient : Allah est notre Seigneur, et si tu leur demandes : Qui a créé les cieux et la terre ? Ils diront certainement : Allah. Il ne s'est donc pas désavoué de son Seigneur. Nous a rapporté Ibn Abd al-A'la, qui dit : nous a rapporté Ibn Thawr, d'après Ma'mar, d'après Qatada, au sujet de Sa parole : « Je suis innocent de ce que vous adorez » — il dit : Je suis innocent de ce que vous adorez, « sauf de Celui qui m'a créé ». Nous a rapporté Muhammad, qui dit : nous a rapporté Ahmad, qui dit : nous a rapporté Asbat, d'après al-Suddi : « Sauf Celui qui m'a créé » — il dit : qui m'a façonné.
📜 Texte arabe source
( إِلا الَّذِي فَطَرَنِي ) يقول: إني بريء مما تعبدون من شيء إلا من الذي فطرني, يعني الذي خلقني ( فَإِنَّهُ سَيَهْدِينِ ) يقول: فإنه سيقومني للدين الحقّ,ويوفقني لاتباع سبيل الرشد.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( وَإِذْ قَالَ إِبْرَاهِيمُ لأبِيهِ وَقَوْمِهِ )... الآية, قال: كايدهم, كانوا يقولون: إن الله ربنا وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَ السَّمَاوَاتِ وَالأَرْضَ لَيَقُولُنَّ اللَّهُ فلم يبرأ من ربه.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, قوله:( إِنَّنِي بَرَاءٌ مِمَّا تَعْبُدُونَ ) يقول: إنني بريء مما تعبدون " إلا الذي خلقني".
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( إِلا الَّذِي فَطَرَنِي ) قال: خلقني.
Verset 28
Sa parole : « Et il en fit une parole permanente dans sa descendance » — Dieu, que Son rappel soit exalté, dit : Il fit de sa parole : « Je suis innocent de ce que vous adorez, sauf de Celui qui m’a créé » — c’est-à-dire la parole : il n’y a de divinité qu’Allah — une parole permanente dans sa descendance, c’est-à-dire sa progéniture ; il n’a cessé d’y avoir parmi sa descendance ceux qui prononcent cela après lui. Les exégètes ont divergé sur le sens de la parole que le Khalil du Miséricordieux a rendue permanente dans sa descendance. Certains ont dit : selon ce que nous avons dit à ce sujet. — Mention de ceux qui ont dit cela : Ibn Bashar nous a rapporté, disant : Abd al-Rahman nous a rapporté, disant : Sufyan nous a rapporté, d’après Layth, d’après Mujahid, à propos de « Et il en fit une parole permanente dans sa descendance » : il dit : il n’y a de divinité qu’Allah. — Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa’id nous a rapporté, d’après Qatada, à propos de « Et il en fit une parole permanente » : il dit : l’attestation qu’il n’y a de divinité qu’Allah, et l’unicité ; il n’a cessé d’y avoir dans sa descendance ceux qui la prononcent après lui. — Ibn Abd al-A’la nous a rapporté, disant : Ibn Thawr nous a rapporté, d’après Ma’mar, d’après Qatada, à propos de « Et il en fit une parole permanente dans sa descendance » : il dit : l’unicité et la sincérité ; et il ne cesse d’y avoir dans sa descendance ceux qui unifient Allah et L’adorent. — Muhammad nous a rapporté, disant : Ahmad nous a rapporté, disant : Asbat nous a rapporté, d’après al-Suddi, à propos de « Et il en fit une parole permanente dans sa descendance » : il dit : il n’y a de divinité qu’Allah. — D’autres ont dit : la parole qu’Allah a rendue permanente dans sa descendance est le nom de l’islam. — Mention de ceux qui ont dit cela : Yunus m’a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit, à propos de Sa parole : « Et il en fit une parole permanente dans sa descendance » : il récita : « Quand son Seigneur lui dit : Soumets-toi ! Il dit : Je me suis soumis au Seigneur des mondes » (2:131).
📜 Texte arabe source
وقوله: ( وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ ) يقول تعالى ذكره: وجعل قوله: ( إِنَّنِي بَرَاءٌ مِمَّا تَعْبُدُونَ إِلا الَّذِي فَطَرَنِي ) وهو قول: لا إله إلا الله, كلمة باقية في عقبه, وهم ذريّته, فلم يزل فى ذريّته من يقول ذلك من بعده.
واختلف أهل التأويل في معنى الكلمة التي جعلها خليل الرحمن باقية في عقبه, فقال بعضهم: بنحو الذي قلنا في ذلك.
* ذكر من قال ذلك:
حدثنا ابن بشار, قال: ثنا عبد الرحمن, قال: ثنا سفيان, عن ليث, عن مجاهد ( وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ ) قال: لا إله إلا الله.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَجَعَلَهَا كَلِمَةً بَاقِيَةً ) قال: شهادة أن لا إله إلا الله, والتوحيد لم يزل في ذريته من يقولها من بعده.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة ( وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ ) قال: التوحيد والإخلاص, ولا يزال في ذريّته من يوحد الله ويعبده.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ ) قال: لا إله إلا الله.
وقال آخرون: الكلمة التي جعلها الله في عقبه اسم الإسلام.
* ذكر من قال ذلك:
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, فى قوله:( وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ ) فقرأ إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ قال: جعل هذه باقية في عقبه, قال: الإسلام, وقرأ هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِنْ قَبْلُ فقرأ وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ
وبنحو ما قلنا في معنى العقب قال أهل التأويل.
* ذكر من قال ذلك:
حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, قوله:( فِي عَقِبِهِ ) قال: ولده.
حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس, قوله:( وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ ) قال: يعني من خلَفه.
حدثني محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( فِي عَقِبِهِ ) قال: في عقب إبراهيم آل محمد صَلَّى الله عَلَيْهِ وَسَلَّم.
حدثني محمد بن عبد الله بن عبد الحكم, قال: ثنا ابن أبي فديك, قال: ثنا ابن أبي ذئب, عن ابن شهاب أنه كان يقول: العقب: الولد, وولد الولد.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد ( فِي عَقِبِهِ ) قال: عقبه: ذرّيته.
وقوله: ( لَعَلَّهُمْ يَرْجِعُونَ ) يقول: ليرجعوا إلى طاعة ربهم, ويثوبوا إلى عبادته, ويتوبوا من كفرهم وذنوبهم.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( لَعَلَّهُمْ يَرْجِعُونَ ) : أي يتوبون, أو يذَّكرون.
Verset 29
L’exégèse de la parole du Très-Haut : « Mais J’ai fait jouir ceux-ci et leurs pères jusqu’à ce que leur vînt la vérité et un Messager explicite » (29). — Dieu, que Son rappel soit exalté, dit : J’ai fait jouir, ô Muhammad, ces associateurs de ton peuple et leurs pères avant eux de la vie, sans les précipiter dans le châtiment pour leur mécréance, « jusqu’à ce que leur vînt la vérité » — Il veut dire par la vérité : ce Coran ; Il dit : Je ne les ai pas anéantis par le châtiment jusqu’à ce que J’aie fait descendre sur eux le Livre et envoyé parmi eux un Messager explicite. Par Sa parole : « et un Messager explicite », Il veut dire : Muhammad, paix et bénédiction d’Allah sur lui ; « l’explicite » : c’est qu’il leur expose par les preuves qu’il avance contre eux qu’il est véritablement un Messager d’Allah dans ce qu’il dit.
📜 Texte arabe source
القول في تأويل قوله تعالى : بَلْ مَتَّعْتُ هَؤُلاءِ وَآبَاءَهُمْ حَتَّى جَاءَهُمُ الْحَقُّ وَرَسُولٌ مُبِينٌ (29)
يقول تعالى ذكره: ( بَلْ مَتَّعْتُ ) يا محمد ( هَؤُلاءِ ) المشركين من قومك ( وَآبَاءَهُمْ ) من قبلهم بالحياة, فلم أعاجلهم بالعقوبة على كفرهم ( حَتَّى جَاءَهُمُ الْحَقُّ ) يعني جلّ ثناؤه بالحقّ: هذا القرآن: يقول: لم أهلكهم بالعذاب حتى أنـزلت عليهم الكتاب, وبعثت فيهم رسولا مبينا. يعني بقوله:( وَرَسُولٌ مُبِينٌ ) : محمدا صَلَّى الله عَلَيْهِ وَسَلَّم, والمبين: أنه يبين لهم بالحجج التي يحتج بها عليهم أنه لله رسول محقّ فيما يقول
Verset 30
« Et quand leur vint la vérité » — Il dit, que Son rappel soit exalté : quand vint à ces associateurs le Coran de la part d’Allah, et un Messager d’Allah qu’Il leur envoya pour les appeler à Lui, « ils dirent : C’est de la magie » — ils dirent : ce que ce Messager nous a apporté est une magie par laquelle il nous ensorcelle, ce n’est pas une révélation d’Allah — « et nous y sommes mécréants » — ils dirent : nous le renions, nous nions que cela vienne d’Allah. — Les exégètes ont dit selon ce que nous avons dit à ce sujet. — Mention de ceux qui ont dit cela : Muhammad nous a rapporté, disant : Ahmad nous a rapporté, disant : Asbat nous a rapporté, d’après al-Suddi, à propos de Sa parole : « Et quand leur vint la vérité, ils dirent : C’est de la magie, et nous y sommes mécréants » : il dit : ce sont les Quraysh qui dirent du Coran apporté par Muhammad, paix et bénédiction d’Allah sur lui : c’est de la magie.
📜 Texte arabe source
( وَلَمَّا جَاءَهُمُ الْحَقُّ ) يقول جلّ ثناؤه: ولما جاء هؤلاء المشركين القرآنُ من عند الله, ورسول من الله أرسله إليهم بالدعاء إليه ( قَالُوا هَذَا سِحْرٌ ) يقول: هذا الذي جاءنا به هذا الرسول سحر يسحرنا به, ليس بوحي من الله ( وَإِنَّا بِهِ كَافِرُونَ ) يقول: قالوا: وإنا به جاحدون, ننكر أن يكون هذا من الله.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ, في قوله:( وَلَمَّا جَاءَهُمُ الْحَقُّ قَالُوا هَذَا سِحْرٌ وَإِنَّا بِهِ كَافِرُونَ ) قال: هؤلاء قريش قالوا القرآن الذي جاء به محمد صَلَّى الله عَلَيْهِ وَسَلَّم: هذا سحر.
Verset 31
L’exégèse de la parole du Très-Haut : « Et ils dirent : Pourquoi ce Coran n’a-t-il pas été descendu sur un homme important des deux cités ? » (31). — Dieu, que Son rappel soit exalté, dit : Ces associateurs d’Allah parmi les Quraysh dirent, quand leur vint le Coran de la part d’Allah : c’est de la magie ; si c’était vrai, pourquoi n’a-t-il pas été descendu sur un homme important de l’une de ces deux cités, La Mecque ou Taïf ? — On a divergé sur l’homme qu’ils ont décrit comme important, et ils dirent : pourquoi n’a-t-il pas été descendu sur lui ce Coran ? Certains ont dit : pourquoi n’a-t-il pas été descendu sur al-Walid ibn al-Mughira al-Makhzumi, de la population de La Mecque, ou Habib ibn Amr ibn Umayr al-Thaqafi, de la population de Taïf ? — 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 : « Pourquoi ce Coran n’a-t-il pas été descendu sur un homme important des deux cités ? » : il dit : par « important », il veut dire : al-Walid ibn al-Mughira al-Qurashi, ou Habib ibn Amr ibn Umayr al-Thaqafi ; et par « les deux cités » : La Mecque et Taïf. — D’autres ont dit : il veut dire Utba ibn Rabi’a, de la population de La Mecque, et Ibn Abd Yalil, de la population de Taïf. — Mention de ceux qui ont dit cela : 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 « sur un homme important des deux cités » : il dit : Utba ibn Rabi’a, de la population de La Mecque, et Ibn Abd Yalil al-Thaqafi, de Taïf. — D’autres ont dit : il veut dire, de la population de La Mecque : al-Walid ibn al-Mughira, et de la population de Taïf : Ibn Mas’ud.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَقَالُوا لَوْلا نُزِّلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ (31)
يقول تعالى ذكره: وقال هؤلاء المشركون بالله من قريش لما جاءهم القرآن من عند الله: هذا سحر, فإن كان حقا فهلا نـزل على رجل عظيم من إحدى هاتين القريتين مكة أو الطائف.
واختلف في الرجل الذي وصفوه بأنه عظيم, فقالوا: هلا نـزل عليه هذا القرآن, فقال بعضهم: هلا نـزل على الوليد بن المُغيرة المخزومي من أهل مكة, أو حبيب بن عمرو بن عمير الثقفي من أهل الطائف؟.
* ذكر من قال ذلك:
حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس, قوله:( لَوْلا نـزلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ ) قال: يعني بالعظيم: الوليد بن المغيرة القرشيّ, أو حبيب بن عمرو بن عمير الثقفي, وبالقريتين: مكة والطائف.
وقال آخرون: بل عُنِي به عُتْبةُ بن ربيعة من أهل مكة, وابن عبد ياليل, من أهل الطائف.
* ذكر من قال ذلك:
حدثنا محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد ( عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ ) قال عتبة بن ربيعة من أهل مكة, وابن عبد ياليل الثقفي من الطائف.
وقال آخرون: بل عني به من أهل مكة: الوليد بن المُغيرة, ومن أهل الطائف: ابن مسعود (1) .
* ذكر من قال ذلك:
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, في قوله:( رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ ) قال: الرجل: الوليد بن المغيرة, قال: لو كان ما يقول محمد حقا أنـزل عليّ هذا, أو على ابن مسعود الثقفي, والقريتان: الطائف ومكة, وابن مسعود الثقفي من الطائف اسمه عروة بن مسعود.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( لَوْلا نـزلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ ) والقريتان: مكة والطائف; قال: قد قال ذلك مشركو قريش, قال: بلغنا أنه ليس فخذ من قريش إلا قد ادّعته, وقالوا: هو منا, فكنا نحدّث أن الرجلين: الوليد بن المغيرة, وعروة الثقفي أبو مسعود, يقولون: هلا كان أنـزل على أحد هذين الرجلين.
حدثني يونس, قال: أخبرنا ابن وهب: قال ابن زيد, في قوله:( لَوْلا نـزلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ ) قال: كان أحد العظيمين عروة بن مسعود الثقفي, كان عظيم أهل الطائف.
وقال آخرون: بل عني به من أهل مكة: الوليد بن المغيرة, ومن أهل الطائف: كنانة بن عَبد بنِ عمرو.
* ذكر من قال ذلك:
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَقَالُوا لَوْلا نـزلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ ) قال: الوليد بن المغيرة القرشي, وكنانة بن عبد بن عمرو بن عمير, عظيم أهل الطائف.
وأولى الأقوال في ذلك بالصواب أن يقال كما قال جلّ ثناؤه, مخبرا عن هؤلاء المشركين ( وَقَالُوا لَوْلا نـزلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ ) إذ كان جائزا أن يكون بعض هؤلاء, ولم يضع الله تبارك وتعالى لنا الدلالة على الذين عنوا منهم في كتابه, ولا على لسان رسوله صَلَّى الله عَلَيْهِ وَسَلَّم, والاختلاف فيه موجود على ما بيَّنت.
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الهوامش :
(1) هو عروة بن مسعود الثقفي ، كما تكرر في الروايات ، لا أبو مسعود ، كما في هذه الرواية ؛ فلعلها من تحريف الناسخ .
Verset 32
Sa parole : « Est-ce eux qui répartissent la miséricorde de ton Seigneur ? » — Dieu, que Son rappel soit exalté, dit : Est-ce ces gens qui disent : pourquoi ce Coran n’a-t-il pas été descendu sur un homme important des deux cités, ô Muhammad, qui répartissent la miséricorde de ton Seigneur entre Ses créatures, plaçant Son honneur sur qui ils veulent et Sa faveur sur qui ils désirent, ou est-ce Allah qui répartit cela, le donnant à qui Il aime et le privant de qui Il veut ? — Les exégètes ont dit selon ce que nous avons dit à ce sujet. — Mention de ceux qui ont dit cela : Abu Kurayb nous a rapporté, disant : Uthman ibn Sa’id nous a rapporté, disant : Bishr ibn Umara nous a rapporté, d’après Abu Rawq, d’après al-Dahhak, d’après Ibn Abbas, disant : quand Allah envoya Muhammad comme Messager, les Arabes nièrent cela, et parmi ceux qui nièrent, ils dirent : Allah est plus grand que d’avoir pour Messager un être humain comme Muhammad. Il dit : alors Allah, Puissant et Majestueux, fit descendre : « Est-il étonnant pour les gens que Nous ayons révélé à un homme d’entre eux : Avertis les gens ! » (10:2), et Il dit : « Nous n’avons envoyé avant toi que des hommes auxquels Nous révélions — demandez donc aux gens du Rappel » (16:43), c’est-à-dire : aux gens des Écritures passées — étaient-ce des hommes que les Messagers qui vous sont venus, ou des anges ? Si des anges vous sont venus, et s’ils étaient des hommes, ne niez pas que Muhammad soit un Messager. Il dit : puis Il dit : « Nous n’avons envoyé avant toi que des hommes auxquels Nous révélions, parmi les habitants des cités » (12:109), c’est-à-dire : ils ne sont pas du ciel, comme vous l’avez dit. Il dit : quand Allah répéta les preuves contre eux, ils dirent : et s’il est un homme, alors un autre que Muhammad était plus digne de la mission, et « Pourquoi ce Coran n’a-t-il pas été descendu sur un homme important des deux cités ? » — ils veulent dire : plus noble que Muhammad, paix et bénédiction d’Allah sur lui — ils veulent dire al-Walid ibn al-Mughira al-Makhzumi, qu’on appelait le basilic des Quraysh, celui-ci de La Mecque, et Mas’ud ibn Amr ibn Ubayd Allah al-Thaqafi, de la population de Taïf. Il dit : Allah, Puissant et Majestueux, dit en réponse à eux : « Est-ce eux qui répartissent la miséricorde de ton Seigneur ? » — Moi, Je fais ce que Je veux. — Sa parole : « C’est Nous qui avons réparti entre eux leur subsistance dans la vie d’ici-bas » — Dieu, que Son rappel soit exalté, dit : Non, c’est Nous qui répartissons Notre miséricorde et Notre honneur…
📜 Texte arabe source
وقوله: ( أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ ) يقول تعالى ذكره: أهؤلاء القائلون: لولا نـزل هذا القرآن على رجل من القريتين عظيم يا محمد, يقسمون رحمة ربك بين خلقه, فيجعلون كرامته لمن شاءوا, وفضله لمن أرادوا, أم الله الذي يقسم ذلك, فيعطيه من أحبّ, ويحرمه مَنْ شاء؟.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا أبو كريب, قال: ثنا عثمان بن سعيد, قال: ثنا بشر بن عمارة, عن أبي روق, عن الضحاك عن ابن عباس, قال: لما بعث الله محمدا رسولا أنكرت العرب ذلك, ومن أنكر منهم, فقالوا: الله أعظم من أن يكون رسوله بشرا مثل محمد, قال: فأنـزل الله عزّ وجلّ: أَكَانَ لِلنَّاسِ عَجَبًا أَنْ أَوْحَيْنَا إِلَى رَجُلٍ مِنْهُمْ أَنْ أَنْذِرِ النَّاسَ وقال وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلا رِجَالا نُوحِي إِلَيْهِمْ فَاسْأَلُوا أَهْلَ الذِّكْرِ يعني: أهل الكتب الماضية, أبشرا كانت الرسل التي أتتكم أم ملائكة؟ فإن كانوا ملائكة أتتكم, وإن كانوا بشرا فلا تنكرون أن يكون محمد رسولا قال: ثم قال: وَمَا أَرْسَلْنَا مِنْ قَبْلِكَ إِلا رِجَالا نُوحِي إِلَيْهِمْ مِنْ أَهْلِ الْقُرَى أي ليسوا من أهل السماء كما قلتم; قال: فلما كرر الله عليهم الحجج قالوا, وإذا كان بشرا فغير محمد كان أحق بالرسالة فـ( لَوْلا نـزلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ ) يقولون: أشرف من محمد صَلَّى الله عَلَيْهِ وَسَلَّم, يعنون الوليد بن المغيرة المخزومي, وكان يسمى ريحانة قريش, هذا من مكة, ومسعود بن عمرو بن عبيد الله الثقفي من أهل الطائف, قال: يقول الله عزّ وجلّ ردّا عليهم ( أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ ) أنا أفعل ما شئت.
وقوله: ( نَحْنُ قَسَمْنَا بَيْنَهُمْ مَعِيشَتَهُمْ فِي الْحَيَاةِ الدُّنْيَا ) يقول تعالى ذكره: بل نحن نقسم رحمتنا وكرامتنا بين من شئنا من خلقنا, فنجعل من شئنا رسولا ومن أردنا صديقا, ونتخذ من أردنا خليلا كما قسمنا بينهم معيشتهم التي يعيشون بها في حياتهم الدنيا من الأرزاق والأقوات, فجعلنا بعضهم فيها أرفع من بعض درجة, بل جعلنا هذا غنيا, وهذا فقيرا, وهذا ملكًا, وهذا مملوكًا( لِيَتَّخِذَ بَعْضُهُمْ بَعْضًا سُخْرِيًّا ).
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قال: قال الله تبارك وتعالى ( أَهُمْ يَقْسِمُونَ رَحْمَةَ رَبِّكَ نَحْنُ قَسَمْنَا بَيْنَهُمْ مَعِيشَتَهُمْ فِي الْحَيَاةِ الدُّنْيَا ) فتلقاه ضعيف الحيلة, عي اللسان, وهو مبسوط له في الرزق, وتلقاه شديد الحيلة, سليط اللسان, وهو مقتور عليه, قال الله جلّ ثناؤه:( نَحْنُ قَسَمْنَا بَيْنَهُمْ مَعِيشَتَهُمْ فِي الْحَيَاةِ الدُّنْيَا ) كما قسم بينهم صورهم وأخلاقهم تبارك ربنا وتعالى.
وقوله: ( لِيَتَّخِذَ بَعْضُهُمْ بَعْضًا سُخْرِيًّا ) يقول: ليستسخر هذا هذا في خدمته إياه, وفي عود هذا على هذا بما في يديه من فضل, يقول: جعل تعالى ذكره بعضا لبعض سببا فى المعاش, في الدنيا.
وقد اختلف أهل التأويل فيما عنى بقوله: ( لِيَتَّخِذَ بَعْضُهُمْ بَعْضًا سُخْرِيًّا ) فقال بعضهم: معناه ما قلنا فيه.
* ذكر من قال ذلك:
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ, في قوله:( لِيَتَّخِذَ بَعْضُهُمْ بَعْضًا سُخْرِيًّا ) قال: يستخدم بعضهم بعضا في السخرة.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله:( لِيَتَّخِذَ بَعْضُهُمْ بَعْضًا سُخْرِيًّا ) قال: هم بنو آدم جميعا, قال: وهذا عبد هذا, ورفع هذا على هذا درجة, فهو يسخره بالعمل, يستعمله به, كما يقال: سخر فلان فلانا.
وقال بعضهم: بل عنى بذلك: ليملك بعضهم بعضا.
* ذكر من قال ذلك:
حدثنا ابن حميد, قال: ثنا يحيى بن واضح, قال: ثنا عبيد بن سليمان, عن الضحاك, في قوله:( لِيَتَّخِذَ بَعْضُهُمْ بَعْضًا سُخْرِيًّا ) يعني بذلك: العبيد والخدم سخر لهم.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( لِيَتَّخِذَ بَعْضُهُمْ بَعْضًا سُخْرِيًّا ) مِلْكة.
وقوله: ( وَرَحْمَةُ رَبِّكَ خَيْرٌ مِمَّا يَجْمَعُونَ ) يقول تعالى ذكره: ورحمة ربك يا محمد بإدخالهم الجنة خير لهم مما يجمعون من الأموال في الدنيا.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَرَحْمَةُ رَبِّكَ خَيْرٌ مِمَّا يَجْمَعُونَ ) يعني الجنة.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَرَحْمَةُ رَبِّكَ ) يقول: الجنة خير مما يجمعون في الدنيا.
Verset 33
Exégèse de la parole d'Allah : « Et si les gens ne devaient pas constituer une seule communauté, Nous aurions fait pour ceux qui mécroient au Tout-Miséricordieux des toits en argent pour leurs maisons, et des escaliers pour y monter » (33). Il dit, qu'Allah soit exalté : « Et si les gens ne devaient pas constituer une seule communauté » : c'est-à-dire un seul groupe. Ensuite, les exégètes ont divergé sur le sens de ce qui empêcherait leur réunion, si Allah faisait ce qu'Il a dit, et la raison pour laquelle Il ne l'a pas fait. Certains ont dit : cela signifie leur réunion sur la mécréance. Ils ont dit : le sens du propos est : si les gens ne devaient pas constituer une seule communauté sur la mécréance, au point que tous deviendraient mécréants, « Nous aurions fait pour ceux qui mécroient au Tout-Miséricordieux des toits en argent pour leurs maisons ». Mention de ceux qui ont dit cela. Ali m'a rapporté, disant : Abou Salih nous a rapporté, disant : Mu'awiya m'a rapporté, d'après Ali, d'après Ibn Abbas, concernant Sa parole : « Et si les gens ne devaient pas constituer une seule communauté », Allah, gloire à Lui, dit : si Je ne faisais pas de tous les gens des mécréants, J'aurais fait pour les mécréants des toits en argent pour leurs maisons. Ibn Bashar nous a rapporté, disant : Hawdha ibn Khalifa nous a rapporté, disant : Awf nous a rapporté, d'après Al-Hasan, concernant Sa parole : « Et si les gens ne devaient pas constituer une seule communauté », il a dit : si les gens ne devaient pas être tous mécréants, penchant vers la vie d'ici-bas, Allah, béni et exalté, aurait fait ce qu'Il a dit. Puis il a dit : Par Allah, la vie d'ici-bas a fait pencher la plupart de ses gens, et Il n'a pas fait cela, alors comment serait-ce s'Il l'avait fait ? Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada, concernant Sa parole : « Et si les gens ne devaient pas constituer une seule communauté » : c'est-à-dire tous mécréants. Muhammad ibn Abd al-A'la nous a rapporté, disant...
📜 Texte arabe source
القول في تأويل قوله تعالى : وَلَوْلا أَنْ يَكُونَ النَّاسُ أُمَّةً وَاحِدَةً لَجَعَلْنَا لِمَنْ يَكْفُرُ بِالرَّحْمَنِ لِبُيُوتِهِمْ سُقُفًا مِنْ فِضَّةٍ وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ (33)
يقول تعالى ذكره: ( وَلَوْلا أَنْ يَكُونَ النَّاسُ أُمَّةً ) : جماعة واحدة.
ثم اختلف أهل التأويل في المعنى الذي لم يؤمن اجتماعهم عليه, لو فعل ما قال جلّ ثناؤه, وما به لم يفعله من أجله, فقال بعضهم: ذلك اجتماعهم على الكفر. وقال: معنى الكلام: ولولا أن يكون الناس أمة واحدة على الكفر, فيصيرَ جميعهم كفارا( لَجَعَلْنَا لِمَنْ يَكْفُرُ بِالرَّحْمَنِ لِبُيُوتِهِمْ سُقُفًا مِنْ فِضَّةٍ ).
* ذكر من قال ذلك.
حدثني عليّ, قال: ثنا أبو صالح, قال: ثني معاوية, عن عليّ, عن ابن عباس, قوله:( وَلَوْلا أَنْ يَكُونَ النَّاسُ أُمَّةً وَاحِدَةً ) يقول الله سبحانه: لولا أن أجعل الناس كلهم كفارا, لجعلت للكفار لبيوتهم سقفا من فضة.
حدثنا ابن بشار, قال: ثنا هوذة بن خليفة, قال: ثنا عوف, عن الحسن, في قوله:( وَلَوْلا أَنْ يَكُونَ النَّاسُ أُمَّةً وَاحِدَةً ) قال: لولا أن يكون الناس كفارا أجمعون, يميلون إلى الدنيا, لجعل الله تبارك وتعالى الذي قال, ثم قال: والله لقد مالت الدنيا بأكثر أهلها, وما فعل ذلك, فكيف لو فعله.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( وَلَوْلا أَنْ يَكُونَ النَّاسُ أُمَّةً وَاحِدَةً ) : أي كفارا كلهم.
حدثنا محمد بن عيد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة ( وَلَوْلا أَنْ يَكُونَ النَّاسُ أُمَّةً وَاحِدَةً ) قال: لولا أن يكون الناس كفارا.
حدثنا محمد, قال: ثنا أحمد, قال. ثما أسباط, عن السديّ( وَلَوْلا أَنْ يَكُونَ النَّاسُ أُمَّةً وَاحِدَةً ) يقول: كفارا على دين واحد.
وقال آخرون: اجتماعهم على طلب الدنيا وترك طلب الآخرة. وقال: معنى الكلام: ولولا أن يكون الناس أمة واحدة على طلب الدنيا ورفض الآخرة.
* ذكر من قال ذلك:
حدثنا يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله:( وَلَوْلا أَنْ يَكُونَ النَّاسُ أُمَّةً وَاحِدَةً ) قال: لولا أن يختار الناس دنياهم على دينهم, لجعلنا هذا لأهل الكفر.
وقوله: ( لَجَعَلْنَا لِمَنْ يَكْفُرُ بِالرَّحْمَنِ لِبُيُوتِهِمْ سُقُفًا مِنْ فِضَّةٍ ) يقول تعالى ذكره: لجعلنا لمن يكفر بالرحمن فى الدنيا سقفا, يعني أعالي بيوتهم, وهي السطوح فضة .
كما حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( لِبُيُوتِهِمْ سُقُفًا مِنْ فِضَّةٍ ) السقف: أعلى البيوت.
واختلف أهل العربية فى تكرير اللام التي في قوله: ( لِمَنْ يَكْفُرُ ) وفي قوله: ( لِبُيُوتِهِمْ ), فكان بعض نحويي البصرة يزعم أنها أدخلت في البيوت على البدل. وكان بعض نحويي الكوفة يقول: إن شئت حملتها في ( لِبُيُوتِهِمْ ) مكرّرة، كما في يَسْأَلُونَكَ عَنِ الشَّهْرِ الْحَرَامِ قِتَالٍ فِيهِ وإن شئت جعلت اللامين مختلفتين, كأن الثانية في معنى على, كأنه قال: جعلنا لهم على بيوتهم سقفا. قال: وتقول العرب للرجل في وجهه: جعلت لك لقومك الأعطية: أي جعلته من أجلك لهم.
واختلفت القرّاء في قراءة قوله: " سُقُفًا " فقرأته عامة قرّاء أهل مكة وبعض المدنيين وعامة البصريين ( سَقْفا ) بفتح السين وسكون القاف اعتبارا منهم ذلك بقوله: فَخَرَّ عَلَيْهِمُ السَّقْفُ مِنْ فَوْقِهِمْ وتوجيها منهم ذلك إلى أنه بلفظ واحد معناه الجمع. وقرأه بعض قرّاء المدينة وعامة قرّاء الكوفة ( سُقُفًا ) بضم السين والقاف، ووجهوها إلى أنها جمع سقيفة أو سقوف. وإذا وجهت إلى أنها جمع سقوف كانت جمع الجمع, لأن السقوف: جمع سقف, ثم تجمع السقوف سقفا, فيكون ذلك نظير قراءة من قرأه " فَرُهُنٌ مَقْبُوضَةٌ" بضم الراء والهاء, وهي الجمع, واحدها رهان ورهون, وواحد الرهون والرهان: رهن.
وكذلك قراءة من قرأ " كُلُوا مِنْ ثُمُرِهِ" بضم الثاء والميم, ونظير قول الراجز:
حتى إذَا ابْتَلَّتْ حَلاقِيمُ الحُلُقْ (2)
وقد زعم بعضهم أن السُّقُف بضم السين والقاف جمع سقف, والرُّهُن بضم الراء والهاء جمع رهن, فأغفل وجه الصواب في ذلك, وذلك أنه غير موجود في كلام العرب اسم على تقدير فعل بفتح الفاء وسكون العين مجموعا على فعل, فيجعل السُّقُف والرُّهُن مثله.
والصواب من القول في ذلك عندي, أنهما قراءتان متقاربتا المعنى, معروفتان في قراءة الأمصار, فبأيتهما قرأ القارئ فمصيب.
وقوله: ( وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ ) يقول: ومراقي ودَرَجا عليها يصعدون, فيظهرون على السقف والمعارج: هي الدرج نفسها, كما قال المثنى بن جندل?
يا رَبّ ربَّ البَيْتِ ذي المَعَارِج (3)
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 ( وَمَعَارِجَ ) قال: معارج من فضة, وهي درج.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ ): أي دَرجا عليها يصعدون.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ ) قال: المعارج: المراقي.
حدثنا محمد, قال: ثنا ابن ثور, عن حمر, عن قتادة, في قوله:( وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ ) قال: درج عليها يرفعون.
حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن ابن عباس قوله:( وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ ) قال: درج عليها يصعدون إلى الغرف.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله:( وَمَعَارِجَ عَلَيْهَا يَظْهَرُونَ ) قال: المعارج: درج من فضة.
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الهوامش:
(2) البيت في ( اللسان : حلق ) ، ولم ينسبه ، ولعله لرؤبة . قال : الحلق : مساغ الطعام والشراب في المريء ، والجمع القليل : أحلاق ، والكثير : حلوق ، وحلق . الأخيرة ككتب عزيزة . أنشد الفارسي :
* حـتى إذا ابتلـت حـلاقيم الحلق *
وفي معاني القرآن للفراء ( الورقة 295) قال عند قوله تعالى : ( لجعلنا لمن يكفر بالرحمن لبيوتهم سقفا ) : والسقف قرأها عاصم والأعمش" سقفا"( أي بضم السين والقاف ) . وإن شئت جعلت واحدها" سقيفة" ، وإن شئت جعلت" سقوفا" ، فيكون جمع الجمع ، كما قال الشاعر :
* حـتى إذَا بُلَّـتْ حَـلاقِيمُ الحُـلُقْ *
* أهْـوَى لأدْنـى فَقْـرَةٍ عَلى شَفَقٍ *
ومثله قراءة من قرأ :" كلوا من ثمره"( بضم الثاء والميم ) ، وهو جمع ، وواحده : ثمار وكقول من قرأ :" فرهن مقبوضة" واحدها" رهان" و" رهون" . ا هـ .
(3) البيت نسبه المؤلف إلى المثنى بن جندل . ونسبه أبو عبيدة في مجاز القرآن ، ( الورقة 220 - ب ) إلى جندل بن المثنى ، وهو الصواب ، وهو جندل بن المثنى الطهوي ، كما في سمط اللآلي ( 702 ) . والمعارج : جمع معراج ، وهي كما في ( اللسان : عرج ) المصاعد والدرج . واستشهد به المؤلف عند قوله تعالى :( ومعارج عليها يظهرون ) . قال أبو عبيدة : المعارج : الدرج . قال جندل ابن المثنى :
* يـا رب رب البيـت ذي المعارج *
Verset 34
Exégèse de la parole d'Allah : « Et pour leurs maisons, des portes et des divans où ils s'accouderaient » (34). Il dit, qu'Allah soit exalté : Nous aurions fait pour leurs maisons des portes en argent, et des divans en argent. Comme me l'a rapporté Ali, disant : Abou Salih nous a rapporté, disant : Mu'awiya m'a rapporté, d'après Ali, d'après Ibn Abbas, « et des divans », il a dit : des divans en argent. Yunus m'a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit, concernant Sa parole : « Et pour leurs maisons, des portes et des divans où ils s'accouderaient », il a dit : les portes en argent, et les divans en argent sur lesquels ils s'accouderaient, il dit : sur les divans ils s'accouderaient.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَلِبُيُوتِهِمْ أَبْوَابًا وَسُرُرًا عَلَيْهَا يَتَّكِئُونَ (34)
يقول تعالى ذكره: وجعلنا لبيوتهم أبوابا من فضة, وسُرُرا من فضة.
كما حدثني عليّ, قال: ثنا أبو صالح, قال: ثني معاوية, عن عليّ, عن ابن عباس, وسررا قال: سرر فضة.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, فى قوله:( وَلِبُيُوتِهِمْ أَبْوَابًا وَسُرُرًا عَلَيْهَا يَتَّكِئُونَ ) قال: الأبواب من فضة, والسرر من فضة عليها يتكئون, يقول: على السرر يتكئون.
Verset 35
Et Sa parole : « Et de l'ornement » (35), il dit : Nous aurions fait pour eux, en plus de cela, de l'ornement, c'est-à-dire de l'or. Et c'est ce que les exégètes ont dit à ce sujet. Mention de ceux qui ont dit cela : Ali m'a rapporté, disant : Abou Salih nous a rapporté, disant : Mu'awiya m'a rapporté, d'après Ali, d'après Ibn Abbas, « Et de l'ornement » : c'est l'or. Muhammad ibn Abd al-A'la nous a rapporté, disant : Ibn Thawr nous a rapporté, d'après Ma'mar, d'après Qatada, concernant Sa parole : « Et de l'ornement », il a dit : l'or. Et Al-Hasan a dit : une maison d'ornement, il a dit : d'or. Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada, « Et de l'ornement » : l'ornement est l'or, il a dit : Par Allah, les vêtements de célébrité étaient détestés. Et il nous a été rapporté que le Prophète d'Allah, qu'Allah prie sur lui et le salue, disait : « Méfiez-vous de la couleur rouge, car elle est parmi les parures les plus aimées du diable ». Muhammad nous a rapporté, disant : Ahmad nous a rapporté, disant : Asbat nous a rapporté, d'après Al-Suddi, « Et de l'ornement », il a dit : l'or. Ahmad nous a rapporté, disant : Asbat nous a rapporté, d'après Al-Suddi, « Et de l'ornement », il a dit : l'or. Yunus m'a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit, concernant Sa parole : « Et de l'ornement » : Nous aurions fait cela pour les gens de la mécréance, c'est-à-dire pour leurs maisons des toits en argent et ce qui est mentionné avec. Et l'ornement est ce qui a été nommé comme le toit, les escaliers, les portes et les divans parmi les meubles, les tapis et les biens. On m'a rapporté d'après Al-Husayn, disant : J'ai entendu Abou Mu'adh dire : Ubayd nous a informés, disant...
📜 Texte arabe source
وقوله: ( وَزُخْرُفًا ) يقول: ولجعلنا لهم مع ذلك زخرفا, وهو الذهب.
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 ( وَزُخْرُفًا ) وهو الذهب.
حدثنا محمد بن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, في قوله:( وَزُخْرُفًا ) قال: الذهب. وقال الحسن: بيت من زُخرف, قال: ذهب.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَزُخْرُفًا ) الزخرف: الذهب, قال: قد والله كانت تكره ثياب الشهرة. وذُكر لنا أن نبي الله صَلَّى الله عَلَيْهِ وَسَلَّم كان يقول:" إيَّاكُمْ والحُمْرَةَ فإنَّها مِنْ أحَبّ الزّينَةِ إلى الشَّيْطَانِ".
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَزُخْرُفًا ) قال: الذهب.
حدثنا أحمد (1) قال: ثنا أسباط, عن السديّ( وَزُخْرُفًا ) قال: الذهب.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله:( وَزُخْرُفًا ) لجعلنا هذا لأهل الكفر, يعني لبيوتهم سقفا من فضة وما ذكر معها. والزخرف سمي هذا الذي سمي السقف, والمعارج والأبواب والسرر من الأثاث والفرش والمتاع.
حُدثت عن الحسين, قال: سمعت أبا معاذ يقول: أخبرنا عبيد, قال: سمعت الضحاك يقول في قوله: ( وَزُخْرُفًا ) يقول: ذهبا. والزخرف على قول ابن زيد: هذا هو ما تتخذه الناس من منازلهم من الفرش والأمتعة والآلات.
وفي نصب الزخرف وجهان: أحدهما: أن يكون معناه: لجعلنا لمن يكفر بالرحمن لبيوتهم سقفا من فضة ومن زخرف, فلما لم يكرّر عليه من نصب على إعمال الفعل فيه ذلك, والمعنى فيه: فكأنه قيل: وزخرفا يجعل ذلك لهم منه. والوجه الثاني: أن يكون معطوفا على السرر, فيكون معناه: لجعلنا لهم هذه الأشياء من فضة, وجعلنا لهم مع ذلك ذهبا يكون لهم غنى يستغنون بها, ولو كان التنـزيل جاء بخفض الزخرف لكان: لجعلنا لمن يكفر بالرحمن لبيوتهم سقفا من فضة ومن زخرف, فكان الزخرف يكون معطوفا على الفضة. وأما المعارج فإنها جُمعت على مفاعل, وواحدها معراج, على جمع معرج, كما يجمع المفتاح مفاتح على جمع مفتح, لأنهما لغتان: معرج, ومفتح, ولو جمع معاريج كان صوابا, كما يجمع المفتاح مفاتيح, إذ كان واحده معراج.
وقوله: ( وَإِنْ كُلُّ ذَلِكَ لَمَّا مَتَاعُ الْحَيَاةِ الدُّنْيَا ) يقول تعالى ذكره: وما كل هذه الأشياء التي ذكرت من السقف من الفضة والمعارج والأبواب والسرر من الفضة والزخرف, إلا متاع يستمتع به أهل الدنيا في الدنيا.( وَالآخِرَةُ عِنْدَ رَبِّكَ لِلْمُتَّقِينَ ) يقول تعالى ذكره: وزين الدار الآخرة وبهاؤها عند ربك للمتقين, الذين اتقوا الله فخافوا عقابه, فجدوا في طاعته, وحذروا معاصيه خاصة دون غيرهم من خلق الله.
كما حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَالآخِرَةُ عِنْدَ رَبِّكَ لِلْمُتَّقِينَ ) خصوصا.
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الهوامش :
(1) يظهر أن هذا مكرر .
Verset 36
Exégèse de la parole d'Allah : « Et quiconque s'aveugle (s'écarte) du rappel du Tout-Miséricordieux, Nous lui assignons un diable, et il devient pour lui un compagnon » (36). Il dit, qu'Allah soit exalté : Et quiconque se détourne du rappel d'Allah, ne craignant pas Sa puissance et ne redoutant pas Son châtiment, « Nous lui assignons un diable, et il devient pour lui un compagnon », il dit : Nous lui faisons un diable qui l'égare, et il devient pour lui un compagnon, il dit : il devient pour le diable un compagnon, c'est-à-dire qu'il en devient ainsi. Et l'origine de « al-'ashw » est : regarder sans fermeté à cause d'une maladie dans l'œil. On dit de cela : untel « 'asha » « ya'shu » « 'ashwan » et « 'ashuwwan » : quand sa vue s'affaiblit et que son œil s'obscurcit, comme s'il y avait un voile dessus, comme l'a dit le poète : « Quand tu viens à lui, t'aveuglant vers la lumière de son feu, tu trouves du bois sec et un feu flamboyant ». Cela signifie : quand tu es dans le besoin, tu viens à lui. Quant à quand la vue disparaît et qu'il ne voit pas, on dit de lui : untel « 'ashiya » « ya'sha » « 'ashan » avec un « n » déficient, et de cela vient la parole d'Al-A'sha : « Elle a vu un homme aux deux côtés absents, à la création altérée, aveugle et privé de la vue ». On dit de cela : un homme « a'sha » et une femme « 'ashwa' ». Et le sens du propos est : Et quiconque ne regarde pas les preuves d'Allah, en se détournant de Lui, sauf d'un regard faible, comme le regard de celui dont la vue est devenue aveugle, « Nous lui assignons un diable ». Et c'est ce que les exégètes ont dit à ce sujet. Mention de ceux qui ont dit cela : Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada, concernant Sa parole : « Et quiconque s'aveugle du rappel du Tout-Miséricordieux, Nous lui assignons un diable », il dit : quand il se détourne du rappel d'Allah, Nous lui assignons un diable, « et il devient pour lui un compagnon ». Muhammad nous a rapporté, disant : Ahmad nous a rapporté, disant : Asbat nous a rapporté, d'après Al-Suddi, concernant Sa parole...
📜 Texte arabe source
القول في تأويل قوله تعالى : وَمَنْ يَعْشُ عَنْ ذِكْرِ الرَّحْمَنِ نُقَيِّضْ لَهُ شَيْطَانًا فَهُوَ لَهُ قَرِينٌ (36)
يقول تعالى ذكره: ومن يعرض عن ذكر الله فلم يخف سطوته, ولم يخش عقابه ( نُقَيِّضْ لَهُ شَيْطَانًا فَهُوَ لَهُ قَرِينٌ ) يقول: نجعل له شيطانا يغويه فهو له قرين: يقول: فهو للشيطان قرين, أي يصير كذلك, وأصل العشو: النظر بغير ثبت لعلة في العين, يقال منه: عشا فلان يعشو عشوا وعشوّا: إذا ضعف بصره, وأظلمت عينه, كأن عليه غشاوة, كما قال الشاعر:
مَتـى تَأتِـهِ تَعْشُـو إلـى ضَـوْءِ نارِهِ
تَجِـدْ حَطَبـا جَـزْلا وَنـارًا تَأَجَّجـا (2)
يعني: متى تفتقر فتأته يعنك. وأما إذا ذهب البصر ولم يبصر, فإنه يقال فيه: عَشِيَ فلان يَعْشَى عَشًى منقوص, ومنه قول الأعشى?
رأتْ رَجُـــلا غَــائِبَ الوَافِــدَيْنِ
مُخْــتَلِفَ الخَـلْقِ أعْشَـى ضَرِيـرا (3)
يقال منه: رجل أعشى وامرأة عشواء. وإنما معنى الكلام: ومن لا ينظر في حجج الله بالإعراض منه عنه إلا نظرًا ضعيفًا, كنظر من قد عَشِيَ بصره ( نُقَيِّضْ لَهُ شَيْطَانًا ). وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( وَمَنْ يَعْشُ عَنْ ذِكْرِ الرَّحْمَنِ نُقَيِّضْ لَهُ شَيْطَانًا ) يقول: إذا أعرض عن ذكر الله نقيض له شيطانا( فَهُوَ لَهُ قَرِينٌ ).
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ, في قوله:( وَمَنْ يَعْشُ عَنْ ذِكْرِ الرَّحْمَنِ ) قال: يعرض.
وقد تأوّله بعضهم بمعنى. ومن يعمَ, ومن تأوّل ذلك كذلك, فيحب أن تكون قراءته ( وَمَنْ يَعْشَ ) بفتح الشين على ما بيَّنت قيل.
* ذكر من تأوّله كذلك: حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله:( وَمَنْ يَعْشُ عَنْ ذِكْرِ الرَّحْمَنِ ) قال: من يعمَ عن ذكر الرحمن.
Verset 37
Et Sa parole : « Et ils les détournent certes du chemin » (37), il dit, qu'Allah soit exalté : Et les diables détournent certes ceux qui s'aveuglent du rappel d'Allah du chemin de la vérité, en leur embellissant l'égarement et en leur rendant détestable la foi en Allah et l'œuvre de Son obéissance, « et ils pensent être bien guidés », il dit : et les associateurs, à cause de l'embellissement que les diables leur font de ce sur quoi ils sont comme égarement, pensent être sur la vérité et la droiture. Allah, qu'Il soit exalté, les informe qu'ils sont, concernant ce sur quoi ils sont comme association, dans le doute et sans clairvoyance. Et Il dit, gloire à Lui : « Et ils les détournent certes du chemin », en sortant leur mention sous forme de pluriel, alors qu'avant, un seul a été mentionné, en disant : « Nous lui assignons un diable », parce que le diable, bien que son mot soit singulier, a le sens d'un pluriel.
📜 Texte arabe source
وقوله: ( وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ ) يقول تعالى ذكره: وإن الشياطين ليصدّون هؤلاء الذين يعشون عن ذكر الله, عن سبيل الحقّ, فيزينون لهم الضلالة, ويكرهون إليهم الإيمان بالله, والعمل بطاعته ( وَيَحْسَبُونَ أَنَّهُمْ مُهْتَدُونَ ) يقول: ويظن المشركون بالله بتحسين الشياطين لهم ما هم عليه من الضلالة, أنهم على الحق والصواب, يخبر تعالى ذكره عنهم أنهم من الذي هم عليه من الشرك على شكّ وعلى غير بصيرة. وقال جلّ ثناؤه:( وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ ) فأخرج ذكرهم مخرج ذكر الجميع, وإنما ذُكر قبل واحدا, فقال:( نُقَيِّضْ لَهُ شَيْطَانًا ) لأن الشيطان وإن كان لفظه واحدا, ففي معنى جمع.
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الهوامش :
(2) هذا بيت مركب من شطرين من بيتين مختلفين ؛ فصدره للحطيئة من قصدية مدح بها بغيض بن عامر بن شماس بن لأي بن أنف الناقة التميمي. وعجزه من بيت لعبد بن الحر من قصيدة قالها وهو في حبس مصعب بن الزبير في الكوفة وبيت الحطيئة بتمامه كما في ( خزانة الأدب الكبير للبغدادي 3 : 662 ) :
مَتـى تَأْتِـهِ تَعْشُـو إلـى ضَـوْءِ نَارِهِ
تجِـدْ خَـيرَ نـارٍ عِنْدَهـا خَـيرُ مُوقِدِ
وبيت عبد الله بن الحر بتمامه هو ، كما في ( الخزانة 3 : 663 ) :
َتـى تَأْتِنـا تُلْمِـمْ بِنـا فِـي دِيارِنـا
تَجِـدْ حَطَبـا جَـزْلا ونـاراً تَأجَّجـا
واستشهد المؤلف بالبيت عند قوله تعالى : ( ومن يعش عن ذكر الرحمن ) . قال أبو عبيدة في مجاز القرآن ( الورقة 220 ) : أي تظلم عينه عنه ، كأن عليها غشاوة . وقال الفراء في معاني القرآن ( الورقة 295) : يريد : ومن يعرض عنه . ومن قرأها (ومن يعش ) فتح الشين ، فمعناه : من يعم عنه . وقال القتيبي ( اللسان : عشي ) معنى قوله ( ومن يعش عن ذكر الرحمن ) أي يظلم بصره . قال : وهذا قول أبي عبيدة . ثم ذهب يرد قول الفراء ويقول : لم أر أحداً يجيزه : عشوت عن الشيء : أعرضت عنه . إنما يقال : تعايشت عن الشيء : أي تغافلت عنه ، كأني لم أره . وكذلك تعاميت . قال : وعشوت إلى النار : أي استدللت عليها ببصر ضعيف . وقال الأزهري يرد كلام ابن قتيبة : أغفل القتيبي موضع الصواب ، واعترض مع غفلته على الفراء . والعرب تقول : عشوت إلى النار أعشو عشوا ، أي قصدتها مهتديا . وعشوت عنها : أي أعرضت عنها . فيفرقون بين إلى وعن موصولين بالفعل . ا هـ .
(3) البيت لأعشى بن قيس بن ثعلبة ، ميمون بن قيس ( ديوانه طبع القاهرة 95 ) الضمير في رأت يعود على امرأة ذكرها من أول القصيدة ، وسماها ليلى . والوافدان : العينان . ومختلف الخلق : غيرته السن والأحداث عما عهدته عليه من النضرة والقوة . والأعشى الذي به سوء في عينيه ، أو هو الذي لا يبصر ليلاً ، أو هو الأعمى . وهو الأقرب لقوله بعده" ضريرا" . وفعله عشي يعشى عشى ، مثل عمي يعمى . وهو غير عشا إلى الشيء يعشو إذا نظر إليه وأقبل عليه ؛ أو عشا عنه يعشو عشا : إذا أعرض عنه ؛ كما بيناه في الشاهد الذي قبله . ا هـ .
Verset 38
L'exégèse de la parole d'Allah : « Jusqu'à ce que, quand il viendra à Nous, il dira : "Hélas ! Que n'y a-t-il entre moi et toi la distance des deux Orients !" Quel mauvais compagnon ! » (38) Les lecteurs ont divergé sur la lecture de Sa parole : « Jusqu'à ce que, quand il viendra à Nous » — la plupart des lecteurs du Hedjaz, sauf Ibn Muhaysin, certains Kufiens et certains Syriens, l'ont lu au singulier, signifiant : jusqu'à ce que vienne à Nous celui qui a été aveuglé par le rappel du Miséricordieux, ainsi que son compagnon qui lui a été assigné parmi les démons. La plupart des lecteurs de Kufa, de Bassora et Ibn Muhaysin l'ont également lu au singulier, signifiant : jusqu'à ce que vienne à Nous cet aveuglé des fils d'Adam par le rappel du Miséricordieux. La parole correcte à ce sujet selon nous est que ces deux lectures ont un sens proche, car dans le récit d'Allah, béni et exalté, sur l'état d'un des deux groupes à son arrivée devant Lui, il y a suffisance pour l'auditeur concernant l'autre, puisque le récit de l'état de l'un rend connu celui de l'autre. De plus, ces deux lectures sont largement répandues dans la lecture des cités, donc quelle que soit celle que le lecteur adopte, il est correct. Et c'est ce que nous avons dit que les gens de l'exégèse 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 : « Jusqu'à ce qu'il vienne à Nous » — lui et son compagnon ensemble. Et Sa parole : « Hélas ! Que n'y a-t-il entre moi et toi la distance des deux Orients ! » — Allah, exalté soit-Il, dit : l'un de ces deux compagnons dit à son autre compagnon : j'aurais souhaité qu'entre moi et toi il y ait la distance des deux Orients, c'est-à-dire la distance entre l'Orient et l'Occident, l'un des deux noms dominant l'autre, comme on dit : « les deux lunes » (pour le soleil et la lune), et comme le poète a dit : « Nous avons pris les horizons du ciel contre vous / Pour nous ses deux lunes et les étoiles levantes » (4). Et comme un autre a dit : « Bassora des Azd est de nous, et l'Irak est à nous / Et les deux Mossoul, et de nous est l'Égypte et le Sanctuaire ».
📜 Texte arabe source
القول في تأويل قوله تعالى : حَتَّى إِذَا جَاءَنَا قَالَ يَا لَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ (38)
اختلفت القرّاء في قراءة قوله: ( حَتَّى إِذَا جَاءَنَا ) فقرأته عامة قرّاء الحجاز سوى ابن محيصن, وبعض الكوفيين وبعض الشاميين " حتى إذا جاءنا " على التوحيد بمعنى: حتى إذا جاءنا هذا الذي عَشِي عن ذكر الرحمن, وقرينه الذي قيض له من الشياطين. وقرأ ذلك عامة قرّاء الكوفة والبصرة وابن محيصن:( حَتَّى إِذَا جَاءَنَا ) على التوحيد, بمعنى: حتى إذا جاءنا هذا العاشي من بني آدم عن ذكر الرحمن.
والصواب من القول في ذلك عندنا أنهما قراءتان متقاربتا المعنى وذلك أن في خبر الله تبارك وتعالى عن حال أحد الفريقين عند مقدمه عليه فيما أقرنا فيه في الدنيا, الكفاية للسامع عن خبر الآخر, إذ كان الخبر عن حال أحدهما معلوما به خبر حال الآخر, وهما مع ذلك قراءتان مستفيضتان في قرءة الأمصار, فبأيتهما قرأ القارئ فمصيب.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة: حتى إذَا جاءنا هو وقرينه جميعا.
وقوله: ( يَا لَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ ) يقول تعالى ذكره: قال أحد هذين القرينين لصاحبه الآخر: وددت أن بيني وبينك بعد المشرقين: أى بعد ما بين المشرق والمغرب, فغلب اسم أحدهما على الآخر, كما قيل: شبه القمرين, وكما قال الشاعر?
يعني: الموصل والجزيرة, فقال: الموصلان, فغلب الموصل.
وقد قيل: عنى بقوله ( بُعْدَ الْمَشْرِقَيْنِ ) : مشرق الشتاء, ومشرق الصيف, وذلك أن الشمس تطلع في الشتاء من مشرق, وفي الصيف من مشرق غيره; وكذلك المغرب تغرب في مغربين مختلفين, كما قال جلّ ثناؤه: رَبُّ الْمَشْرِقَيْنِ وَرَبُّ الْمَغْرِبَيْنِ .
وذُكر أن هذا قول أحدهما لصاحبه عند لزوم كل واحد منهما صاحبه حتى يورده جهنم.
* ذكر من قال ذلك:
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن سعيد الجريري, قال: بلغني أن الكافر إذا بُعث يوم القيامة من قبره, سفع بيده الشيطان, فلم يفارقه حتى يصيرهما الله إلى النار, فذلك حين يقول: يا ليت بيني وبينك بعد المشرقين, فبئس القرين. وأما المؤمن فيوكَّل به ملك فهو معه حتى قال: إما يفصل بين الناس, أو نصير إلى ما شاء الله.
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الهوامش :
(4) البيت للفرزدق ( ديوانه طبعة الصاوي 519 ) . قال : وقمراها : الشمس والقمر ، ثناهما تغليبا . ورواه المبرد في الكامل :" أخذنا بأطراف" في موضع ، ورواه في آخر بآفاق . ا هـ . واستشهد به المؤلف عند قوله تعالى :(يا ليت بيني وبينك بعد المشرقين) : أي بعد ما بين المشرق والمغرب . وأخذ كلامه من كلام الفراء في معاني القرآن ( الورقة 295 ) قال الفراء : يريد ما بين مشرق الشتاء ومشرق الصيف . ويقال إنه أراد المشرق والمغرب ، فقال المشرقين ، وهو أشبه الوجهين بالصواب ؛ لأن العرب قد تجمع الاسمين ، على تسمية أشهرهما فيقال : جاءك الزهدمان ، وإنما أحدهما زهم ( أي والآخر : كردم العبسيان كما تقدم في شاهد سابق ) وقال الشاعر :" أخذنا بآفاق السماء ..." البيت .
(5) هذا الشاهد في معنى الذي قبله . استشهد به الفراء أيضا في معاني القرآن كسابقه ، على أن الشيئين المختلفي اللفظ ، قد يجمعان بلفظ واحد ، فيقال البصرتان ، البصرة والكوفة ، والموصلان للموصل والجزيرة . وكل هذا من باب تغليب الأشهر من اللفظين على الآخر . قال : وأنشدني رجل من طيئ :" فبصرة الأزد منا ..." البيت ، يريد الجزيرة والموصل .
Verset 39
Et Sa parole : « Et ne vous profitera point aujourd'hui » — ô vous qui avez été aveuglés par le rappel d'Allah dans le bas monde — « puisque vous avez été injustes, le fait que vous soyez associés dans le châtiment » — Il dit : votre association dans le châtiment ne vous allégera rien aujourd'hui du châtiment d'Allah, car chacun de vous a sa part de celui-ci. Et « que » dans Sa parole « que vous soyez associés » est au nominatif, car le sens est, comme je l'ai mentionné : votre association ne vous profitera point.
📜 Texte arabe source
وقوله: ( وَلَنْ يَنْفَعَكُمُ الْيَوْمَ ) أيها العاشون عن ذكر الله في الدنيا( إِذْ ظَلَمْتُمْ أَنَّكُمْ فِي الْعَذَابِ مُشْتَرِكُونَ ) يقول: لن يخفف عنكم اليوم من عذاب الله اشتراككم فيه, لأن لكل واحد منكم نصيبه منه, و " أنَّ" من قوله ( أنَّكُمْ ) في موضع رفع لما ذكرت أن معناه: لن ينفعكم اشتراككم.
Verset 40
L'exégèse de la parole d'Allah : « Est-ce donc toi qui fais entendre les sourds, ou qui guides les aveugles et ceux qui sont dans un égarement manifeste ? » (40) Allah, exalté soit-Il, dit à Son Prophète Muhammad, qu'Allah prie sur lui et le salue : « Est-ce donc toi qui fais entendre les sourds » — ceux qu'Allah a privés de l'audition de Ses preuves contenues dans ce Livre, les rendant sourds à elles — « ou qui guides vers le chemin de la guidance ceux dont Allah a aveuglé le cœur quant à sa vision, et que Satan a dominés, embellissant pour eux la perdition ? » « Et ceux qui sont dans un égarement manifeste » — Il dit : ou guides-tu ceux qui sont dans une déviation du droit chemin, suivant autre chose que la voie de la vérité, dont l'égarement a montré clairement qu'ils s'éloignent de la vérité et dévient du droit chemin ? Il dit, gloire à Lui : cela ne t'appartient pas ; cela appartient à Allah, qui détient le pouvoir de tourner les cœurs de Ses créatures comme Il veut. Toi, tu n'es qu'un avertisseur ; transmets-leur donc l'avertissement.
📜 Texte arabe source
القول في تأويل قوله تعالى : أَفَأَنْتَ تُسْمِعُ الصُّمَّ أَوْ تَهْدِي الْعُمْيَ وَمَنْ كَانَ فِي ضَلالٍ مُبِينٍ (40)
يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم: ( أَفَأَنْتَ تُسْمِعُ الصُّمَّ ) : من قد سلبه الله استماع حججه التي احتجّ بها في هذا الكتاب فأصمه عنه, أو تهدي إلى طريق الهدى من أعمى الله قلبه عن إبصاره, واستحوذ عليه الشيطان, فزين له الردى ( وَمَنْ كَانَ فِي ضَلالٍ مُبِينٍ ) يقول: أو تهدي من كان في جور عن قصد السبيل, سالك غير سبيل الحقّ, قد أبان ضلاله أنه عن الحقّ زائل, وعن قصد السبيل جائر: يقول جلّ ثناؤه: ليس ذلك إليك, إنما ذلك إلى الله الذي بيده صرف قلوب خلقه كيف شاء, وإنما أنت منذر, فبلغهم النذارة.
Verset 41
Et Sa parole : « Si Nous te prenons, alors Nous Nous vengerons d'eux » — les gens de l'exégèse ont divergé sur le sens de cette menace. Certains ont dit : elle vise les gens de l'Islam de la communauté de notre Prophète, que la prière et la paix soient sur lui. — Mention de ceux qui l'ont dit : Sawwar ibn Abd Allah al-Anbari nous a rapporté, disant : mon père m'a rapporté, d'après Abu al-Ashhab, d'après al-Hasan, concernant Sa parole : « Si Nous te prenons, alors Nous Nous vengerons d'eux » — il a dit : après le Prophète d'Allah, il y eut une vengeance sévère, mais Allah, gloire à Lui, honora Son Prophète, qu'Allah prie sur lui et le salue, en ne lui montrant pas dans sa communauté ce qui advint de vengeance après lui. Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada, concernant Sa parole : « Si Nous te prenons, alors Nous Nous vengerons d'eux » — Allah prit Son Prophète, qu'Allah prie sur lui et le salue, et il ne vit dans sa communauté que ce qui réjouit son œil, et Allah laissa la vengeance après lui. Il n'y a aucun Prophète qui n'ait vu dans sa communauté la punition, ou il a dit : ce qu'il ne désirait pas. Il nous a été rapporté que le Prophète, qu'Allah prie sur lui et le salue, vit ce que sa communauté subirait après lui, et il resta contracté, ne s'épanouissant pas en riant, jusqu'à ce qu'il rencontre Allah, béni et exalté. Ibn Abd al-A'la nous a rapporté, disant : Ibn Thawr nous a rapporté, d'après Ma'mar, disant : Qatada récita « Si Nous te prenons, alors Nous Nous vengerons d'eux » et dit : le Prophète, qu'Allah prie sur lui et le salue, partit et la vengeance resta, et Allah ne montra pas à Son Prophète, qu'Allah prie sur lui et le salue, dans sa communauté quelque chose qu'il détestait jusqu'à ce qu'il s'en aille. Il n'y eut jamais un Prophète qui ne vit la punition dans sa communauté, sauf votre Prophète, qu'Allah prie sur lui et le salue. Il dit : et il nous a été rapporté que le Prophète, qu'Allah prie sur lui et le salue, vit ce qui frapperait sa communauté après lui, et on ne le vit plus rire ni s'épanouir jusqu'à ce qu'Allah le rappelle. Et d'autres ont dit : non, il vise les associateurs de Quraysh, et ils ont dit : Allah a montré à Son Prophète, que la prière et la paix soient sur lui...
📜 Texte arabe source
وقوله: ( فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُمْ مُنْتَقِمُونَ ) اختلف أهل التأويل في المعنيين بهذا الوعيد, فقال بعضهم: عني به أهل الإسلام من أمة نبينا عليه الصلاة والسلام .
* ذكر من قال ذلك:
حدثنا سوار بن عبد الله العنبري, قال: ثني أبي, عن أبي الأشهب, عن الحسن, في قوله:( فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُمْ مُنْتَقِمُونَ ) قال: لقد كانت بعد نبي الله نقمة شديدة, فأكرم الله جلّ ثناؤه نبيه صَلَّى الله عَلَيْهِ وَسَلَّم أن يريه في أمته ما كان من النقمة بعده.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُمْ مُنْتَقِمُونَ ) فذهب الله بنبيه صَلَّى الله عَلَيْهِ وَسَلَّم, ولم ير في أمته إلا الذي تقرّ به عينه, وأبقى الله النقمة بعده, وليس من نبيّ إلا وقد رأى في أمته العقوبة, أو قال ما لا يشتهي. ذُكر لنا أن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم أُري الذي لقيت أمته بعده, فما زال منقبضا ما انبسط ضاحكا حتى لقي الله تبارك وتعالى.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, قال: تلا قتادة ( فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُمْ مُنْتَقِمُونَ ) فقال: ذهب النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم وبقيت النقمة, ولم ير الله نبيه صَلَّى الله عَلَيْهِ وَسَلَّم في أمته شيئا يكرهه حتى مضى, ولم يكن نبيّ قطّ إلا رأى العقوبة في أمته, إلا نبيكم صَلَّى الله عَلَيْهِ وَسَلَّم. قال: وذُكر لنا أن النبي صَلَّى الله عَلَيْهِ وَسَلَّم أري ما يصيب أمته بعده, فما رئي ضاحكا منبسطا حتى قبضه الله.
وقال آخرون: بل عنى به أهل الشرك من قريش, وقالوا: قد أري الله نبيه عليه الصلاة والسلام فيهم.
* ذكر من قال ذلك:
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ, في قوله:( فَإِمَّا نَذْهَبَنَّ بِكَ فَإِنَّا مِنْهُمْ مُنْتَقِمُونَ ) كما انتقمنا من الأمم الماضية.
Verset 42
« Ou que Nous te montrions ce que Nous leur avons promis » — Allah le lui a montré et l'a fait triompher sur eux. Cette seconde interprétation est la plus correcte des deux à ce sujet, car cela s'inscrit dans le contexte du récit d'Allah sur les associateurs ; il est donc plus approprié que ce soit une menace contre eux plutôt qu'un avertissement contre ceux dont il n'est pas fait mention. Le sens du discours, étant ainsi, est : si Nous te prenons, ô Muhammad, d'entre ces associateurs, et te faisons sortir d'entre eux, « alors Nous Nous vengerons d'eux », comme Nous l'avons fait pour d'autres nations qui ont traité leurs messagers de menteurs. « Ou que Nous te montrions ce que Nous leur avons promis » — ô Muhammad, de la victoire sur eux et de ton élévation au-dessus d'eux — « alors Nous avons pouvoir sur eux » — de te faire triompher sur eux et de les humilier par ta main et par celle des croyants en toi.
📜 Texte arabe source
( أَوْ نُرِيَنَّكَ الَّذِي وَعَدْنَاهُمْ ) فقد أراه الله ذلك وأظهره عليه. وهذا القول الثاني أولى التأويلين في ذلك بالصواب وذلك أن ذلك في سياق خبر الله عن المشركين فلأن يكون ذلك تهديدا لهم أولى من أن يكون وعيدا لمن لم يجر له ذكر. فمعنى الكلام إذ كان ذلك كذلك: فإن نذهب بك يا محمد من بين أظهر هؤلاء المشركين, فنخرجك من بينهم ( فَإِنَّا مِنْهُمْ مُنْتَقِمُونَ ), كما فعلنا ذلك بغيرهم من الأمم المكذّبة رسلها.( أَوْ نُرِيَنَّكَ الَّذِي وَعَدْنَاهُمْ ) يا محمد من الظفر بهم, وإعلائك عليهم ( فَإِنَّا عَلَيْهِمْ مُقْتَدِرُونَ ) أن نظهرك عليهم, ونخزيهم بيدك وأيدي المؤمنين بك.
Verset 43
Le propos sur l'interprétation de la parole d'Allah : « Tiens fermement à ce qui t'a été révélé, car tu es sur un droit chemin » (43). Allah, que Son rappel soit exalté, dit à Son Prophète Muhammad, paix et salut sur lui : Tiens fermement, ô Muhammad, à ce que ce Coran, que ton Seigneur t'a révélé, t'ordonne, « car tu es sur un droit chemin » et une voie droite, et c'est cela la religion d'Allah qu'Il a ordonnée, à savoir l'islam. Comme nous l'a rapporté Bishr, disant : nous a rapporté Yazid, disant : nous a rapporté Sa'id, d'après Qatada, au sujet de Sa parole : « Tiens fermement à ce qui t'a été révélé, car tu es sur un droit chemin » : c'est-à-dire l'islam. Nous a rapporté Muhammad, disant : nous a rapporté Ahmad, disant : nous a rapporté Asbat, d'après al-Suddî : « Tiens fermement à ce qui t'a été révélé, car tu es sur un droit chemin ».
📜 Texte arabe source
القول في تأويل قوله تعالى : فَاسْتَمْسِكْ بِالَّذِي أُوحِيَ إِلَيْكَ إِنَّكَ عَلَى صِرَاطٍ مُسْتَقِيمٍ (43)
يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم: فتمسك يا محمد بما يأمرك به هذا القرآن الذي أوحاه إليك ربك,( إِنَّكَ عَلَى صِرَاطٍ مُسْتَقِيمٍ ) و منهاج سديد, وذلك هو دين الله الذي أمر به, وهو الإسلام.
كما حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( فَاسْتَمْسِكْ بِالَّذِي أُوحِيَ إِلَيْكَ إِنَّكَ عَلَى صِرَاطٍ مُسْتَقِيمٍ ) : أي الإسلام.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( فَاسْتَمْسِكْ بِالَّذِي أُوحِيَ إِلَيْكَ إِنَّكَ عَلَى صِرَاطٍ مُسْتَقِيمٍ ).
Verset 44
Et Sa parole : « Et c'est certainement un rappel pour toi et pour ton peuple » (43 V44) : Allah, que Son rappel soit exalté, dit : Et ce Coran qui t'a été révélé, ô Muhammad, que Nous t'avons ordonné de tenir fermement, est un honneur pour toi et pour ton peuple, les Quraysh. « Et vous serez interrogés » : Il dit : Et ton Seigneur t'interrogera, toi et eux, sur ce que vous avez fait à son sujet, et si vous avez agi selon ce que votre Seigneur vous y a ordonné, et si vous vous êtes abstenus de ce qu'Il vous y a interdit. Et c'est ce que les gens de l'interprétation ont dit à propos de cela. * Mention de ceux qui l'ont dit : Nous a rapporté 'Alî, disant : nous a rapporté Abû Sâlih, disant : nous a rapporté Mu'âwiya, d'après 'Alî, d'après Ibn 'Abbâs : Sa parole : « Et c'est certainement un rappel pour toi et pour ton peuple » : Il dit : Le Coran est un honneur pour toi. Nous a rapporté 'Amr ibn Mâlik, disant : nous a rapporté Sufyân, d'après Ibn Abî Najîh, d'après Mujâhid, au sujet de Sa parole : « Et c'est certainement un rappel pour toi et pour ton peuple » : Il dit : On dit à l'homme : Qui es-tu ? Il répond : Je suis des Arabes. On lui dit : De quelle tribu arabe ? Il répond : Des Quraysh. Nous a rapporté Bishr, disant : nous a rapporté Yazid, disant : nous a rapporté Sa'îd, d'après Qatâda : « Et c'est certainement un rappel pour toi et pour ton peuple » : C'est ce Coran. Nous a rapporté Muhammad, disant : nous a rapporté Ahmad, disant : nous a rapporté Asbat, d'après al-Suddî : « Et c'est certainement un rappel pour toi et pour ton peuple » : Il dit : Un honneur pour toi et pour ton peuple, c'est-à-dire le Coran. Nous a rapporté Yûnus, disant : nous a informé Ibn Wahb, disant : a dit Ibn Zayd, au sujet de Sa parole : « Et c'est certainement un rappel pour toi et pour ton peuple » : Il dit : La prophétie et le Coran qui ont été révélés à Son Prophète, paix et salut sur lui, n'étaient-ils pas un rappel pour lui et pour son peuple ?
📜 Texte arabe source
وقوله: ( وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ ) يقول تعالى ذكره: وإن هذا القرآن الذي أوحي إليك يا محمد الذي أمرناك أن تستمسك به لشرف لك ولقومك من قريش ( وَسَوْفَ تُسْأَلُون ) يقول: وسوف يسألك ربك وإياهم عما عملتم فيه, وهل عملتم بما أمركم ربكم فيه, وانتهيتم عما نهاكم عنه فيه؟.
وبنحو الذي قلنا في تأويل ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني عليّ, قال: ثنا أبو صالح, قال: ثنا معاوية, عن عليّ, عن ابن عباس: قوله: ( وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ ) يقول: إن القرآن شرف لك.
حدثني عمرو بن مالك, قال: ثنا سفيان, عن ابن أبي نجيح, عن مجاهد, في قوله:( وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ ) قال: يقول للرجل: من أنت؟ فيقول: من العرب, فيقال: من أيّ العرب؟ فيقول: من قريش.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ ) وهو هذا القرآن.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ ) قال: شرف لك ولقومك, يعني القرآن.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله:( وَإِنَّهُ لَذِكْرٌ لَكَ وَلِقَوْمِكَ ) قال: أولم تكن النبوّة والقرآن الذي أنـزل على نبيه صَلَّى الله عَلَيْهِ وَسَلَّم ذكرا له ولقومه.
Verset 45
Le propos sur l'interprétation de la parole d'Allah : « Et interroge ceux de Nos messagers que Nous avons envoyés avant toi : Avons-Nous établi, en dehors du Tout Miséricordieux, des divinités à adorer ? » (45). Les gens de l'interprétation ont divergé sur le sens de Sa parole : « Et interroge ceux de Nos messagers que Nous avons envoyés avant toi » et sur qui le Messager d'Allah, paix et salut sur lui, a été ordonné d'interroger à ce sujet. Certains ont dit que ceux qu'il a été ordonné d'interroger sont les croyants des gens des deux Écritures : la Torah et l'Évangile. * Mention de ceux qui l'ont dit : Nous a rapporté 'Abd al-A'lâ ibn Wâsîl, disant : nous a rapporté Yahyâ ibn Âdam, d'après Ibn 'Uyayna, d'après Ibn Abî Najîh, d'après Mujâhid, qui a dit : Dans la lecture de 'Abd Allah ibn Mas'ûd : « Et interroge ceux à qui Nous avons envoyé Nos messagers avant toi ». Nous a rapporté Muhammad, disant : nous a rapporté Ahmad, disant : nous a rapporté Asbat, d'après al-Suddî : « Et interroge ceux de Nos messagers que Nous avons envoyés avant toi » : C'est la lecture de 'Abd Allah : « Demande à ceux à qui Nous avons envoyé Nos messagers avant toi ». Nous a rapporté Bishr, disant : nous a rapporté Yazid, disant : nous a rapporté Sa'îd, d'après Qatâda : « Et interroge ceux de Nos messagers que Nous avons envoyés avant toi » : Il dit : Demande aux gens de la Torah et de l'Évangile : Les messagers ne sont-ils venus à eux qu'avec le monothéisme, pour qu'ils n'adorent qu'Allah seul ? Il dit : Et dans certaines lectures : « Et interroge ceux à qui Nous avons envoyé Nos messagers avant toi ». « Avons-Nous établi, en dehors du Tout Miséricordieux, des divinités à adorer ? » Nous a rapporté Ibn 'Abd al-A'lâ, disant : nous a rapporté Ibn Thawr, d'après Ma'mar, d'après Qatâda, dans certaines lettres : « Et interroge ceux à qui Nous avons envoyé Nos messagers avant toi » : Demande aux gens du Livre : Les messagers ne venaient-ils pas à eux avec...
📜 Texte arabe source
القول في تأويل قوله تعالى : وَاسْأَلْ مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُسُلِنَا أَجَعَلْنَا مِنْ دُونِ الرَّحْمَنِ آلِهَةً يُعْبَدُونَ (45)
اختلف أهل التأويل في معنى قوله: ( وَاسْأَلْ مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُسُلِنَا ) ومن الذين أمر رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم بمسألتهم ذلك, فقال بعضهم الذين أمر بمسألتهم ذلك رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم, مؤمنو أهل الكتابين: التوراة, والإنجيل.
* ذكر من قال ذلك:
حدثني عبد الأعلى بن واصل, قال: ثنا يحيى بن آدم, عن ابن عيينة, عن ابن أبي نجيح, عن مجاهد قال: في قراءة عبد الله بن مسعود " وَاسأَلْ الَّذِينَ أرْسَلْنا إلَيْهِمْ قَبْلَكَ رُسُلنا ".
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَاسْأَلْ مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُسُلِنَا ) إنها قراءة عبد الله: " سل الذين أرسلنا إليهم قبلك رسلنا ".
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَاسْأَلْ مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُسُلِنَا ) يقول: سل أهل التوراة والإنجيل: هل جاءتهم الرسل إلا بالتوحيد أن يوحدوا الله وحده؟ قال: وفي بعض القراءة: " واسأل الذين أرسلنا إليهم رسلنا قبلك ".( أَجَعَلْنَا مِنْ دُونِ الرَّحْمَنِ آلِهَةً يُعْبَدُونَ ).
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة في بعض الحروف " واسْأَلْ الَّذِينَ أَرْسَلْنا إِلَيْهِمْ قَبْلَكَ مِنْ رُسُلِنا " سل أهل الكتاب: أما كانت الرسل تأتيهم بالتوحيد؟ أما كانت تأتي بالإخلاص؟.
حُدثت عن الحسين, قال: سمعت أبا معاذ يقول: ثنا عبيد, قال: سمعت الضحاك يقول: في قوله: ( وَاسْأَلْ مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُسُلِنَا ) في قراءة ابن مسعود " سَلِ الَّذِينَ يَقْرَءُونَ الكِتَابَ مِنْ قَبْلِكَ" يعني: مؤمني أهل الكتاب.
وقال آخرون: بل الذي أمر بمسألتهم ذلك الأنبياء الذين جُمِعوا له ليلة أُسرِي به ببيت المقدس.
* ذكر من قال ذلك:
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله:( وَاسْأَلْ مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ )... الآية, قال: جمعوا له ليلة أُسري به ببيت المقدس, فأمهم, وصلى بهم, فقال الله له: سلهم, قال: فكان أشدّ إيمانا ويقينا بالله وبما جاء من الله أن يسألهم, وقرأ فَإِنْ كُنْتَ فِي شَكٍّ مِمَّا أَنْـزَلْنَا إِلَيْكَ فَاسْأَلِ الَّذِينَ يَقْرَءُونَ الْكِتَابَ مِنْ قَبْلِكَ قال: فلم يكن فى شكّ, ولم يسأل الأنبياء, ولا الذين يقرءون الكتاب. قال: ونادى جبرائيل صَلَّى الله عَلَيْهِ وَسَلَّم, فقلت في نفسي:" الآن يؤمنا أبونا إبراهيم "; قال: " فدفع جبرائيل في ظهري", قال: تقدم يا محمد فصلّ, وقرأ سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلا مِنَ الْمَسْجِدِ الْحَرَامِ ... حتى بلغ لِنُرِيَهُ مِنْ آيَاتِنَا .
وأولى القولين بالصواب في تأويل ذلك, قول من قال: عني به: سل مؤمني أهل الكتابين.
فإن قال قائل: وكيف يجوز أن يقال: سل الرسل, فيكون معناه: سل المؤمنين بهم وبكتابهم؟ قيل: جاز ذلك من أجل أن المؤمنين بهم وبكتبهم أهل بلاغ عنهم ما أتوهم به عن ربهم, فالخبر عنهم وعما جاءوا به من ربهم إذا صحَّ بمعنى خبرهم, والمسألة عما جاءوا به بمعنى مسألتهم إذا كان المسئول من أهل العلم بهم والصدق عليهم, وذلك نظير أمر الله جلّ ثناؤه إيانا برد ما تنازعنا فيه إلى الله وإلى الرسول, يقول: فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ ومعلوم أن معنى ذلك: فردوه إلى كتاب الله وسنة رسوله, لأن الرد إلى ذلك رد إلى الله والرسول. وكذلك قوله:( وَاسْأَلْ مَنْ أَرْسَلْنَا مِنْ قَبْلِكَ مِنْ رُسُلِنَا ) إنما معناه: فاسأل كتب الذين أرسلنا من قبلك من الرسل, فإنك تعلم صحة ذلك من قبلنا, فاستغنى بذكر الرسل من ذكر الكتب, إذ كان معلوما ما معناه.
وقوله: ( أَجَعَلْنَا مِنْ دُونِ الرَّحْمَنِ آلِهَةً يُعْبَدُونَ ) يقول: أمرناهم بعبادة الآلهة من دون إلله فيما جاءوهم به, أو أتوهم بالأمر بذلك من عندنا.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( أَجَعَلْنَا مِنْ دُونِ الرَّحْمَنِ آلِهَةً يُعْبَدُونَ )؟ أتتهم الرسل يأمرونهم بعبادة الآلهة من دون الله؟ وقيل:( آلِهَةً يُعْبَدُونَ ), فأخرج الخبر عن الآلهة مخرج الخبر عن ذكور بني آدم, ولم يقل: تعبد, ولا يعبدن, فتؤنث وهي حجارة, أو بعض الجماد كما يفعل في الخبر عن بعض الجماد. وإنما فعل ذلك كذلك, إذ كانت تعبد وتعظم تعظيم الناس ملوكهم وسراتهم, فأجري الخبر عنها مُجْرى الخبر عن المملوك والأشراف من بني آدم.
Verset 46
Le propos sur l'interprétation de la parole d'Allah : « Et Nous avons certes envoyé Moïse avec Nos signes à Pharaon et à son assemblée ; il dit : Je suis le messager du Seigneur des mondes » (46). Allah, que Son rappel soit exalté, dit : Et Nous avons certes envoyé, ô Muhammad, Moïse avec Nos preuves à Pharaon et aux notables de son peuple, comme Nous t'avons envoyé à ces associateurs de ton peuple. Moïse leur dit : Je suis le messager du Seigneur des mondes, comme tu l'as dit toi-même à ton peuple, les Quraysh : Je suis le messager d'Allah auprès de vous.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَلَقَدْ أَرْسَلْنَا مُوسَى بِآيَاتِنَا إِلَى فِرْعَوْنَ وَمَلَئِهِ فَقَالَ إِنِّي رَسُولُ رَبِّ الْعَالَمِينَ (46)
يقول تعالى ذكره: ولقد أرسلنا يا محمد موسى بحججنا إلى فرعون وأشراف قومه, كما أرسلناك إلى هؤلاء المشركين من قومك, فقال لهم موسى: إني رسول رب العالمين, كما قلت أنت لقومك من قريش. إني رسول الله إليكم.
Verset 47
« Puis, quand il vint à eux avec Nos signes, voilà qu'ils en rirent » (47) : Il dit : Quand Moïse vint à Pharaon et à son assemblée avec Nos preuves et Nos arguments démontrant la véracité de sa parole, dans ce à quoi il les appelait, à savoir l'unicité d'Allah et le renoncement à l'adoration des divinités, voilà que Pharaon et son peuple se mirent à rire de ce que Moïse leur apportait comme signes et leçons ; de même que ton peuple se moque de ce que tu leur apportes comme signes et leçons. Ceci est une consolation d'Allah, que Son rappel soit exalté, à Son Prophète, paix et salut sur lui, de ce qu'il subissait de la part des associateurs de son peuple, et une information pour lui que son peuple, parmi les gens du polythéisme, ne ferait que ressembler aux autres nations qui suivaient leur voie dans la mécréance envers Allah et le démenti de Ses messagers. C'est aussi une incitation de Sa part à Son Prophète, paix et salut sur lui, à suivre l'exemple des messagers doués de résolution dans la patience envers eux, et une information pour lui que l'issue de leur rébellion mènerait à la perdition et à la destruction, conformément à Sa coutume envers ceux qui se sont rebellés contre Lui avant eux, et qu'Il le ferait triompher d'eux et élèverait sa cause, comme Il l'a fait avec Moïse, paix sur lui, et son peuple qui avait cru en lui, en les faisant triompher de Pharaon et de son assemblée.
📜 Texte arabe source
( فَلَمَّا جَاءَهُمْ بِآيَاتِنَا إِذَا هُمْ مِنْهَا يَضْحَكُونَ ) يقول: فلما جاء موسى فرعون وملأه بحججنا وأدلتنا على صدق قوله, فيما يدعوهم إليه من توحيد الله والبراءة من عبادة الآلهة, إذا فرعون وقومه مما جاءهم به موسى من الآيات والعبر يضحكون; كما أن قومك مما جئتهم به من الآيات والعبر يسخرون, وهذا تسلية من الله عزّ وجلّ نبيه صَلَّى الله عَلَيْهِ وَسَلَّم عما كان يلقى من مشركي قومه, وإعلام منه له, أن قومه من أهل الشرك لن يعدو أن يكونوا كسائر الأمم الذين كانوا على منهاجهم في الكفر بالله وتكذيب رسله, وندب منه نبيه صَلَّى الله عَلَيْهِ وَسَلَّم إلى الاستنان في الصبر عليهم بسنن أولي العزم من الرسل, وإخبار منه له أن عقبى مردتهم إلى البوار والهلاك كسنته في المتمردين عليه قبلهم, وإظفاره بهم, وإعلائه أمره, كالذي فعل بموسى عليه السلام, وقومه الذين آمنوا به من إظهارهم على فرعون وملئه.
Verset 48
L'exégèse de la parole d'Allah : « Et Nous ne leur montrions aucun signe qui ne fût plus grand que son semblable. Et Nous les saisîmes du châtiment, peut-être reviendront-ils » (48). Il dit, qu'Allah mentionne hautement : Nous ne montrions à Pharaon et à son assemblée aucun signe, c'est-à-dire : aucune preuve de Notre part contre eux de la vérité de ce à quoi Notre messager Moïse les appelle, (qui ne fût plus grand que son semblable) : il dit : celui que Nous leur montrons n'est pas plus grand en argument contre eux et plus ferme que celui qui l'a précédé parmi les signes, et plus indicatif de la validité de ce que Moïse leur ordonne concernant l'unicité d'Allah. Et Sa parole : « Et Nous les saisîmes du châtiment » : il dit : Nous fîmes descendre sur eux le châtiment, et cela est comme Sa prise, qu'Il mentionne hautement, sur eux par les années de sécheresse, la diminution des fruits, les sauterelles, les poux, les grenouilles et le sang. Et Sa parole : « peut-être reviendront-ils » : il dit : afin qu'ils reviennent de leur mécréance envers Allah à Son unicité et Son obéissance, et au repentir de ce sur quoi ils persistent parmi leurs désobéissances. Comme nous l'a rapporté Bishr, dit-il : nous a rapporté Yazid, dit-il : nous a rapporté Sa'id, d'après Qatada, concernant Sa parole : « Et Nous les saisîmes du châtiment, peut-être reviendront-ils » : c'est-à-dire qu'ils se repentent, ou qu'ils se souviennent.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَمَا نُرِيهِمْ مِنْ آيَةٍ إِلا هِيَ أَكْبَرُ مِنْ أُخْتِهَا وَأَخَذْنَاهُمْ بِالْعَذَابِ لَعَلَّهُمْ يَرْجِعُونَ (48)
يقول تعالى ذكره: وما نري فرعون وملأه آية, يعني: حجته لنا عليه بحقيقة ما يدعوه إليه رسولنا موسى ( إِلا هِيَ أَكْبَرُ مِنْ أُخْتِهَا ) يقول: إلا التي نريه من ذلك أعظم في الحجة عليهم وأوكد من التي مضت قبلها من الآيات, وأدل على صحة ما يأمره به موسى من توحيد الله.
وقوله: ( وَأَخَذْنَاهُمْ بِالْعَذَابِ ) يقول: وأنـزلنا بهم العذاب, وذلك كأخذه تعالى ذكره إياهم بالسنين, ونقص من الثمرات, وبالجراد, والقمل, والضفادع, والدم.
وقوله: ( لَعَلَّهُمْ يَرْجِعُونَ ) يقول: ليرجعوا عن كفرهم بالله إلى توحيده وطاعته, والتوبة مما هم عليه مقيمون من معاصيهم.
كما حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( وَأَخَذْنَاهُمْ بِالْعَذَابِ لَعَلَّهُمْ يَرْجِعُونَ ) أي يتوبون, أو يذكرون.
Verset 49
L'exégèse de la parole d'Allah : « Et ils dirent : "Ô magicien ! Invoque pour nous ton Seigneur, selon l'engagement qu'Il a pris envers toi. Nous serons certainement bien guidés" » (49). Il dit, qu'Allah mentionne hautement : Pharaon et son assemblée dirent à Moïse : « Ô magicien ! Invoque pour nous ton Seigneur, selon l'engagement qu'Il a pris envers toi » — et ils voulaient dire par leur parole « selon l'engagement qu'Il a pris envers toi » : selon Son engagement qu'Il a pris envers toi, que si nous croyons en toi et te suivons, le fléau sera écarté de nous. Comme me l'a rapporté Muhammad ibn 'Amr, dit-il : nous a rapporté Abu 'Asim, dit-il : nous a rapporté 'Isa ; et me l'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, concernant la parole d'Allah, Puissant et Majestueux : « selon l'engagement qu'Il a pris envers toi » : il dit : si nous croyons, Il écartera certainement de nous le châtiment. Si un interlocuteur nous dit : quel est le sens de leur parole « Ô magicien ! Invoque pour nous ton Seigneur, selon l'engagement qu'Il a pris envers toi », et comment l'ont-ils appelé magicien alors qu'ils lui demandent d'invoquer pour eux son Seigneur afin d'écarter d'eux le châtiment ? Il est dit : le magicien, chez eux, signifiait : le savant, et la magie n'était pas chez eux un blâme ; ils ne l'ont appelé de ce nom que parce que son sens chez eux était : ô savant. Et Sa parole : « Nous serons certainement bien guidés » : il dit : ils dirent : nous te suivrons certainement et te croirons dans ce que tu nous apportes, et nous unifierons Allah et verrons la voie de la droiture. Et c'est conforme à ce que nous avons dit à ce sujet que les gens de l'exégèse l'ont dit. * 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, concernant Sa parole : « Ô magicien ! Invoque pour nous ton Seigneur, selon l'engagement qu'Il a pris envers toi. Nous serons certainement bien guidés » : il dit : ils dirent : ô Moïse, invoque pour nous ton Seigneur ; si tu écartes de nous le fléau, nous croirons certainement en toi.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَقَالُوا يَا أَيُّهَا السَّاحِرُ ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِنْدَكَ إِنَّنَا لَمُهْتَدُونَ (49)
يقول تعالى ذكره: وقال فرعون وملؤه لموسى: ( يَا أَيُّهَا السَّاحِرُ ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِنْدَكَ ) وعنوا بقولهم " بِمَا عَهِدَ عِنْدَكَ": بعهده الذي عهد إليك أنا إن آمنا بك واتبعناك, كُشف عنا الرِّجْز.
كما حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, في قول الله عزّ وجلّ( بِمَا عَهِدَ عِنْدَكَ ) قال لئن آمنا ليكشفن عنا العذاب.
إن قال لنا قائل: وما وجه قيلهم يا أيها الساحر ادع لنا ربك بما عهد عندك, وكيف سموه ساحرا وهم يسألونه أن يدعو لهم ربه ليكشف عنهم العذاب؟ قيل: إن الساحر كان عندهم معناه: العالم, ولم يكن السحر عندهم ذما, وإنما دعوه بهذا الاسم, لأن معناه عندهم كان: يا أيها العالم.
وقوله: ( إِنَّنَا لَمُهْتَدُونَ ) يقول: قالوا: إنا لمتبعوك فمصدّقوك فيما جئتنا به, وموحدو الله فمبصرو سبيل الرشاد.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( يَا أَيُّهَا السَّاحِرُ ادْعُ لَنَا رَبَّكَ بِمَا عَهِدَ عِنْدَكَ إِنَّنَا لَمُهْتَدُونَ ) قال: قالوا يا موسى: ادع لنا ربك لئن كشفت عنا الرجز لنؤمننّ لك.
Verset 50
Et Sa parole : « Puis quand Nous eûmes écarté d'eux le châtiment, voilà qu'ils violèrent leur engagement » (50). Il dit, qu'Allah mentionne hautement : lorsque Nous eûmes levé d'eux le châtiment que Nous avions fait descendre sur eux, celui dont ils avaient promis que s'il était écarté d'eux ils seraient guidés vers la voie de la vérité, voilà qu'après que Nous l'eûmes écarté d'eux, ils violaient l'engagement qu'ils avaient pris envers Nous : il dit : ils trahissent, persistent dans leur égarement et s'obstinent dans leur erreur. Et c'est conforme à ce que nous avons dit à ce sujet que les gens de l'exégèse l'ont dit. * 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 : « voilà qu'ils violèrent leur engagement » : c'est-à-dire ils trahissent.
📜 Texte arabe source
وقوله: ( فَلَمَّا كَشَفْنَا عَنْهُمُ الْعَذَابَ إِذَا هُمْ يَنْكُثُونَ ) يقول تعالى ذكره: فلما رفعنا عنهم العذاب الذي أنـزلنا بهم, الذي وعدوا أنهم إن كشف عنهم اهتدوا لسبيل الحق, إذا هم بعد كشفنا ذلك عنهم ينكثون العهد الذي عاهدونا: يقول: يغدرون ويصرّون على ضلالهم, ويتمادون في غيهم.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( إِذَا هُمْ يَنْكُثُونَ ) : أي يغدرون.
Verset 51
L'exégèse de la parole d'Allah : « Et Pharaon proclama parmi son peuple : "Ô mon peuple ! Le royaume d'Égypte ne m'appartient-il pas, ainsi que ces fleuves qui coulent sous mes pieds ? Ne voyez-vous donc pas ?" » (51). Il dit, qu'Allah mentionne hautement : Pharaon proclama parmi son peuple, les Coptes, et dit : « Ô mon peuple ! Le royaume d'Égypte ne m'appartient-il pas, ainsi que ces fleuves qui coulent sous mes pieds ? Ne voyez-vous donc pas ? » — il veut dire par sa parole « sous mes pieds » : devant moi, dans les jardins. Comme nous l'a rapporté Bishr, dit-il : nous a rapporté Yazid, dit-il : nous a rapporté Sa'id, d'après Qatada : « ainsi que ces fleuves qui coulent sous mes pieds » : il dit : ils avaient des jardins et des fleuves d'eau. Et Sa parole : « Ne voyez-vous donc pas ? » : il dit : ne voyez-vous donc pas, ô peuple, ce dans quoi je suis de délices et de bien, et ce dans quoi est Moïse de pauvreté et de lourdeur de langue ? L'ennemi d'Allah s'enorgueillit de son royaume d'Égypte et de ce qu'Allah lui avait accordé de la vie d'ici-bas, comme un leurre de la part d'Allah pour lui, et il crut que ce dans quoi il était de cela lui était venu par sa propre main et sa propre force, et que Moïse n'était pas parvenu à ce qu'il décrivait, et il le rabaissa pour cela, argumentant auprès des ignorants de son peuple que Moïse, paix sur lui, s'il avait été véridique dans ce qu'il apportait comme signes et preuves, et que cela n'était pas de la magie, aurait acquis pour lui-même du royaume et des délices, semblable à ce dans quoi il était de cela, par ignorance d'Allah et par tromperie de lui-même par le répit qu'Il lui accordait.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَنَادَى فِرْعَوْنُ فِي قَوْمِهِ قَالَ يَا قَوْمِ أَلَيْسَ لِي مُلْكُ مِصْرَ وَهَذِهِ الأَنْهَارُ تَجْرِي مِنْ تَحْتِي أَفَلا تُبْصِرُونَ (51)
يقول تعالى ذكره: ( وَنَادَى فِرْعَوْنُ فِي قَوْمِهِ ) من القبط, فـ( قَالَ يَا قَوْمِ أَلَيْسَ لِي مُلْكُ مِصْرَ وَهَذِهِ الأنْهَارُ تَجْرِي مِنْ تَحْتِي أَفَلا تُبْصِرُونَ ) يعنى بقوله: ( مِنْ تَحْتِي ) : من بين يدي في الجنان.
كما حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَهَذِهِ الأنْهَارُ تَجْرِي مِنْ تَحْتِي ) قال: كانت لهم جنات وأنهار ماء.
وقوله: ( أَفَلا تُبْصِرُونَ ) يقول: أفلا تبصرون أيها القوم ما أنا فيه من النعيم والخير, وما فيه موسى من الفقر وعيّ اللسان, افتخر بملكه مصر عدوّ الله, وما قد مكَّن له من الدنيا استدراجا من الله له, وحسب أن الذي هو فيه من ذلك ناله بيده وحوله, وأن موسى إنما لم يصل إلى الذي يصفه, فنسبه من أجل ذلك إلى المهانة محتجًا على جهلة قومه بأن موسى عليه السلام لو كان محقًا فيما يأتي به من الآيات والعبر, ولم يكن ذلك سحرا, لأكسب نفسه من الملك والنعمة, مثل الذي هو فيه من ذلك جهلا بالله واغترارًا منه بإملائه إياه.
Verset 52
L'exégèse de la parole d'Allah : « Ou bien suis-je meilleur que cet homme qui est méprisable et qui sait à peine s'exprimer ? » (52). Il dit, qu'Allah mentionne hautement, rapportant la parole de Pharaon à son peuple après son argumentation contre eux par son royaume et son pouvoir, la clarté de sa langue et la perfection de sa création, et la supériorité de ce qui est entre lui et Moïse par les attributs par lesquels il s'est décrit lui-même et a décrit Moïse : je suis meilleur, ô peuple, et ma description est cette description que je vous ai faite (ou bien celui-ci qui est méprisable) qui n'a rien du royaume et des richesses, avec l'infirmité dans son corps et le défaut dans sa langue, si bien qu'à cause de cela il sait à peine rendre claire sa parole ? Et on a divergé sur le sens de Sa parole : « Ou bien » (am) dans cet endroit. Certains ont dit : son sens est : plutôt, je suis meilleur, et ils ont dit : cela est une affirmation, non une interrogation. * Mention de ceux qui l'ont dit : Nous a rapporté Muhammad, dit-il : nous a rapporté Ahmad, dit-il : nous a rapporté Asbat, d'après al-Suddi, concernant Sa parole : « Ou bien suis-je meilleur que cet homme qui est méprisable » : il dit : plutôt, je suis meilleur que celui-ci. Et c'est à peu près ce que disait certains savants de la langue arabe de Bassora. Et certains grammairiens de Koufa ont dit : c'est de l'interrogation qui est faite avec "am" en raison de sa connexion avec une parole précédente. Il dit : et si tu veux, tu le rattaches à Sa parole : « Le royaume d'Égypte ne m'appartient-il pas ? » Et si le discours est orienté vers l'interrogation, il faut alors qu'il y ait dans le discours un élément omis dont on s'est dispensé par la mention de ce qui est mentionné, et le sens du discours serait alors : suis-je meilleur, ô peuple, que cet homme qui est méprisable, ou bien est-ce lui ? Et il a été rapporté de certains lecteurs qu'ils lisaient cela : « Plutôt, je suis meilleur » (amma ana khayr). Nous a rapporté cela d'après al-Farra', dit-il : m'a informé un des cheikhs qu'il a appris que certains lecteurs lisaient ainsi, et si cette lecture était une lecture répandue parmi les lecteurs des régions, elle serait correcte et son sens serait bon, mais elle est contraire à ce sur quoi sont les lecteurs des régions, donc je ne juge pas permis de lire avec elle. Et sur cette lecture, si elle était authentique, il n'y aurait aucune difficulté dans son sens ni aucune charge. Et ce qui est correct dans la lecture à ce sujet est ce sur quoi sont les lecteurs des régions. Et l'interprétation la plus appropriée du discours, puisque cela est ainsi, est...
📜 Texte arabe source
القول في تأويل قوله تعالى : أَمْ أَنَا خَيْرٌ مِنْ هَذَا الَّذِي هُوَ مَهِينٌ وَلا يَكَادُ يُبِينُ (52)
يقوله تعالى ذكره مخبرًا عن قيل فرعون لقومه بعد احتجاجه عليهم بملكه وسلطانه, وبيان لسانه وتمام خلقه, وفضل ما بينه وبين موسى بالصفات التي وصف بها نفسه وموسى: أنا خير أيها القوم, وصفتي هذه الصفة التي وصفت لكم ( أم هذا الذي هو مهين ) لا شيء له من الملك والأموال مع العلة التي في جسده, والآفة التي بلسانه, فلا يكاد من أجلها يبين كلامه؟.
وقد اختُلف في معنى قوله: ( أمْ ) في هذا الموضع, فقال بعضهم: معناها: بل أنا خير, وقالوا. ذلك خير, لا استفهام.
* ذكر من قال ذلك:
حدثنا محمد: قال: ثنا أحمد قال: ثنا أسباط, عن السديّ, قوله:( أَمْ أَنَا خَيْرٌ مِنْ هَذَا الَّذِي هُوَ مَهِينٌ ) قال: بل أنا خير من هذا. وبنحو ذلك كان يقول بعض أهل العلم بكلام العرب من أهل البصرة.
وقال بعض نحويي الكوفة, هو من الاستفهام الذي جعل بأم لاتصاله بكلام قبله. قال: وإن شئت رددته على قوله: أَلَيْسَ لِي مُلْكُ مِصْرَ ؟ وإذا وجه الكلام إلى أنه استفهام, وجب أن يكون في الكلام محذوف استغني بذكر ما ذكر مما ترك ذكره, ويكون معنى الكلام حينئذ: أنا خير أيها القوم من هذا الذي هو مهين, أم هو؟.
وذُكر عن بعض القرّاء أنه كان يقرأ ذلك " أما أنا خَيْرٌ".
حدثنا بذلك عن الفرّاء قال: أخبرني بعض المشيخة أنه بلغه أن بعض القرّاء قرأ كذلك, ولو كانت هذه القراءة قراءة مستفيضة في قَرَأة الأمصار لكانت صحيحة, وكان معناها حسنا, غير أنها خلاف ما عليه قرّاء الأمصار, فلا أستجيز القراءة بها, وعلى هذه القراءة لو صحت لا كلفة له في معناها ولا مؤنة.
والصواب من القراءة في ذلك ما عليه قرّاء الأمصار. وأولى التأويلات بالكلام إذ كان ذلك كذلك, تأويل من جعل: أم أنا( خَيْرٌ )؟ من الاستفهام الذي جعل بأم, لاتصاله بما قبله من الكلام, ووجهه إلى أنه بمعنى: أأنا خير من هذا الذي هو مهين؟ أم هو؟ ثم ترك ذكر أم هو, لما في الكلام من الدليل عليه.
وعني بقوله: ( مِنْ هَذَا الَّذِي هُوَ مَهِينٌ ) : من هذا الذي هو ضعيف لقلة ماله, وأنه ليس له من الملك والسلطان ماله.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( أَمْ أَنَا خَيْرٌ مِنْ هَذَا الَّذِي هُوَ مَهِينٌ ) قال: ضعيف.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( مِنْ هَذَا الَّذِي هُوَ مَهِينٌ ) قال: المهين: الضعيف.
وقوله: ( وَلا يَكَادُ يُبِينُ ) يقول: ولا يكاد يبين الكلام من عِيّ لسانه. وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَلا يَكَادُ يُبِينُ ) : أي عَييّ اللسان.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَلا يَكَادُ يُبِينُ ) الكلام.
Verset 53
Et Sa parole : « Si seulement on avait lancé sur lui des bracelets d'or » — Il dit : « Pourquoi donc n'a-t-on pas lancé sur Moïse, s'il est véridique en prétendant être le messager du Seigneur des mondes, des bracelets d'or ? » C'est le pluriel de « siwar » (bracelet), qui est le « qulb » que l'on met au poignet. 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 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, au sujet de Sa parole : « des bracelets d'or » — il dit : des « aqliba » (pluriel de qulb) en or. Bishr nous a rapporté, disant : Yazîd nous a rapporté, disant : Sa'îd nous a rapporté, d'après Qatâda, au sujet de « des bracelets d'or » : c'est-à-dire des « aqliba » en or. Et les lecteurs ont divergé sur la lecture de cela : la plupart des lecteurs de Médine, de Bassora et de Kûfa ont lu « Fa-lawlâ ulqiya 'alayhi asâwirah min dhahab » (Si seulement on avait lancé sur lui des bracelets d'or). Et il a été rapporté d'al-Hasan al-Basrî qu'il lisait « aswirah min dhahab ». Et la plus correcte des deux lectures à mon avis est celle des lecteurs des régions (métropoles), bien que l'autre soit correcte dans son sens. Et les spécialistes de la langue arabe ont divergé sur le singulier de « asâwirah » et « aswirah » : certains grammairiens de Bassora ont dit : « aswirah » est le pluriel de « iswâr » ; ils ont dit : « asâwirah » est le pluriel de « aswirah » ; et ils ont dit : celui qui lit « asâwirah » veut dire « asâwîr » — et Allah sait mieux — et a fait du « hâ' » un substitut du « yâ' », comme dans « azanâdiqah » où le « hâ' » est un substitut du « yâ' » dans « zanâdîq ». Et certains grammairiens de Kûfa ont dit : celui qui lit « asâwirah » fait du singulier « iswâr » ; et celui qui lit « aswirah » fait du singulier « siwâr » ; et ils ont dit : « asâwirah » peut être le pluriel de « aswirah », comme on dit pour le pluriel de « asqiyah » (outres) « asâqî », et pour le pluriel de « akru' » (jarrets) « akâri' ». Et un autre d'entre eux a dit : on a dit à propos du bracelet de la main : il est permis « aswâr » et « iswâr » ; il a dit : il est donc permis, selon cette langue, que « asâwirah » en soit le pluriel. Et il a été rapporté d'Abû 'Amr ibn al-'Alâ' qu'il disait : le singulier de « asâwirah » est « iswâr » ; il a dit : et sa confirmation est dans la lecture d'Ubayy ibn Ka'b...
📜 Texte arabe source
وقوله: ( فَلَوْلا أُلْقِيَ عَلَيْهِ أَسْوِرَةٌ مِنْ ذَهَبٍ ) يقول: فهلا ألقي على موسى إن كان صادقا أنه رسول رب العالمين أسورة من ذهب, وهو جمع سوار, وهو القُلْب الذي يجعل في اليد.
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:( أَسْوِرَةٌ مِنْ ذَهَبٍ ) يقول: أقلبة من ذهب.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( أَسْوِرَةٌ مِنْ ذَهَبٍ ) : أي أقلبة من ذهب.
واختلفت القرّاء في قراءة ذلك, فقرأته عامة قرّاء المدينة والبصرة والكوفة " فَلَوْلا أُلْقِيَ عَلَيْهِ أَسَاوِرَةٌ مِنْ ذَهَبٍ". وذُكر عن الحسن البصري أنه كان يقرؤه ( أَسْوِرَةٌ مِنْ ذَهَبٍ ).
وأولى القراءتين في ذلك بالصواب عندي ما عليه قَرَأة الأمصار, وإن كانت الأخرى صحيحة المعنى.
واختلف أهل العربية في واحد الأساورة, والأسورة, فقال بعض نحوييّ البصرة: الأسورة جمع إسوار قال: والأساورة جمع الأسورة; وقال: ومن قرأ ذلك أساورة, فإنه أراد أساوير والله أعلم, فجعل الهاء عوضا من الياء, مثل الزنادقة صارت الهاء فيها عوضا من الياء التي في زناديق. وقال بعض نحوييّ الكوفة: من قرأ أساورة جعل واحدها إسوار; ومن قرأ أسورة جعل واحدها سوار; وقال: قد تكون الأساورة جمع أسورة كما يقال في جمع الأسقية الأساقي, وفي جمع الأكرع الأكارع. وقال آخر منهم قد قيل في سوار اليد: يجوز فيه أسوار وإسوار; قال: فيجوز على هذه اللغة أن يكون أساورة جمعه. وحُكي عن أبي عمرو بن العلاء أنه كان يقول: واحد الأساورة إسوار; قال: وتصديقه في قراءة أبيّ بن كعب " فَلَوْلا أُلْقِيَ عَلَيْهِ أسَاوِرَةٌ مِنْ ذَهَبٍ" فإن كان ما حكي من الرواية من أنه يجوز أن يقال في سوار اليد إسوار, فلا مؤنة في جمعه أساورة, ولست أعلم ذلك صحيحا عن العرب برواية عنها, وذلك أن المعروف في كلامهم من معنى الإسوار: الرجل الرامي, الحاذق بالرمي من رجال العجم. وأما الذي يُلبس في اليد, فإن المعروف من أسمائه عندهم سوارا. فإذا كان ذلك كذلك, فالذي هو أولى بالأساورة أن يكون جمع أسورة على ما قاله الذي ذكرنا قوله في ذلك.
وقوله: ( أَوْ جَاءَ مَعَهُ الْمَلائِكَةُ مُقْتَرِنِينَ ) يقول: أو هلا إن كان صادقا جاء معه الملائكة مقترنين قد اقترن بعضهم ببعض, فتتابَعُوا يشهدون له بأنه لله رسول إليهم. وبنحو الذي قلنا في ذلك, قال أهل التأويل على اختلاف منهم في العبارة على تأويله, فقال بعضهم: يمشون معا.
* ذكر من قال ذلك:
حدثني محمد بن عمرو, قال أبو عاصم, قال ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن نجيح, عن مجاهد, في قوله:( الْمَلائِكَةُ مُقْتَرِنِينَ ) قال: يمشون معا.
وقال آخرون: متتابعين.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا زيد, قال: ثنا سعيد, عن قتادة ( أَوْ جَاءَ مَعَهُ الْمَلائِكَةُ مُقْتَرِنِينَ ) : أي متتابعين.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, مثله.
وقال آخرون: يقارن بعضهم بعضا.
* ذكر من قال ذلك:
حدثنا محمد, قال ثنا أحمد, قال: ثنا أسباط, عن السديّ( أَوْ جَاءَ مَعَهُ الْمَلائِكَةُ مُقْتَرِنِينَ ) قال: يقارن بعضهم بعضا.
Verset 54
L'exégèse de Sa parole : « Alors il étourdit son peuple et ils lui obéirent ; ils étaient un peuple pervers » (54). Il dit — que Sa mention soit exaltée : Pharaon étourdit des créatures de son peuple, parmi les Coptes, par sa parole que Dieu — béni et exalté soit-Il — a rapportée de lui, qu'il leur avait dite, et ils l'acceptèrent de lui et lui obéirent, et traitèrent Moïse de menteur. Dieu dit : Ils ne lui obéirent et ne répondirent à ce à quoi l'ennemi de Dieu les appelait — à savoir le croire et traiter Moïse de menteur — que parce qu'ils étaient un peuple sorti de l'obéissance à Dieu, par Son abandon d'eux et le scellement de leurs cœurs.
📜 Texte arabe source
القول في تأويل قوله تعالى : فَاسْتَخَفَّ قَوْمَهُ فَأَطَاعُوهُ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ (54)
يقول تعالى ذكره: فاستخفّ فرعون خلقا من قومه من القبط, بقوله الذي أخبر الله تبارك وتعالى عنه أنه قال لهم, فقبلوا ذلك منه فأطاعوه, وكذّبوا موسى, قال الله: وإنما أطاعوا فاستجابوا لما دعاهم إليه عدوّ الله من تصديقه, وتكذيب موسى, لأنهم كانوا قوما عن طاعة الله خارجين بخذلانه إياهم, وطبعه على قلوبهم.
Verset 55
Dieu — béni et exalté soit-Il — dit : « Lorsqu'ils Nous irritèrent » — Il veut dire par « âsafûnâ » : ils Nous mirent en colère. Et c'est ce que nous avons dit que les gens de l'interprétation ont affirmé. * Mention de ceux qui ont dit cela : 'Alî m'a rapporté, disant : Abû Sâlih nous a rapporté, disant : Mu'âwiya m'a rapporté, d'après 'Alî, d'après Ibn 'Abbâs, au sujet de Sa parole « Lorsqu'ils Nous irritèrent » — il dit : ils Nous mirent en colère. 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, au sujet de « Lorsqu'ils Nous irritèrent » — il dit : lorsqu'ils Nous mirent en colère. Muhammad ibn 'Amr m'a rapporté, disant : Abû 'Âsim nous a rapporté, disant : 'Îsâ nous a rapporté ; et al-Hârith m'a rapporté, disant : al-Hasan nous a rapporté, disant : Warqâ' nous a rapporté, tous deux d'après Ibn Abî Najîh, d'après Mujâhid, au sujet de « Lorsqu'ils Nous irritèrent » : ils Nous mirent en colère. Bishr nous a rapporté, disant : Yazîd nous a rapporté, disant : Sa'îd nous a rapporté, d'après Qatâda, au sujet de Sa parole « Lorsqu'ils Nous irritèrent » — il dit : ils mirent leur Seigneur en colère. Ibn 'Abd al-A'lâ nous a rapporté, disant : Ibn Thawr nous a rapporté, d'après Ma'mar, d'après Qatâda, au sujet de « Lorsqu'ils Nous irritèrent » — il dit : ils Nous mirent en colère. Muhammad nous a rapporté, disant : Ahmad nous a rapporté, disant : Asbât nous a rapporté, d'après al-Suddî, au sujet de « Lorsqu'ils Nous irritèrent » — il dit : ils Nous mirent en colère, et c'est selon la parole de Jacob : « Ô mon chagrin pour Joseph ! » — il dit : ô ma tristesse pour Joseph. Yûnus m'a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit, au sujet de Sa parole « Lorsqu'ils Nous irritèrent, Nous Nous vengeâmes d'eux » — il dit : ...
📜 Texte arabe source
يقول الله تبارك وتعالى: ( فَلَمَّا آسَفُونَا ) يعني بقوله: آسفونا: أغضبونا.
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 ( فَلَمَّا آسَفُونَا ) يقول: أسخطونا.
حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس,( فَلَمَّا آسَفُونَا ) يقول: لما أغضبونا.
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 ( فَلَمَّا آسَفُونَا ) : أغضبونا.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( فَلَمَّا آسَفُونَا ) قال: أغضبوا ربهم.
حدثنا ابن عبد الأعلى, قال ثنا ابن ثور, عن معمر, عن قتادة ( فَلَمَّا آسَفُونَا ) قال: أغضبونا.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( فَلَمَّا آسَفُونَا ) قال: أغضبونا, وهو على قول يعقوب: يَا أَسَفَى عَلَى يُوسُفَ قال: يا حَزني على يوسف.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله:( فَلَمَّا آسَفُونَا انْتَقَمْنَا مِنْهُمْ ) قال: أغضبونا, وقوله:( انْتَقَمْنَا مِنْهُمْ ) يقول: انتقمنا منهم بعاجل العذاب الذي عجلناه لهم, فأغرقناهم جميعا في البحر.
Verset 56
L'exégèse de Sa parole : « Nous les fîmes précédents et exemple pour les derniers » (56). Les lecteurs ont divergé sur la lecture de cela : la plupart des lecteurs de Kûfa, autres que 'Âsim, ont lu « Fa-ja'alnâhum sulufan » avec la damma sur le sîn et le lâm, le dirigeant vers le pluriel de « salîf » parmi les gens, qui est celui qui précède devant le peuple. Et al-Farrâ' a rapporté qu'il a entendu al-Qâsim ibn Ma'n mentionner qu'il a entendu les Arabes dire : un « salîf » de gens est passé. Et la plupart des lecteurs de Médine, de Bassora et 'Âsim ont lu « Fa-ja'alnâhum salafan » avec la fatha sur le sîn et le lâm. Et si on lit ainsi, il est possible que cela veuille dire le groupe, le singulier, le masculin et le féminin, car on dit au peuple : vous êtes pour nous un « salaf » (prédécesseur), et il peut être mis au pluriel et on dit : ils sont des « aslâf » ; et de cela provient le hadith rapporté du Messager de Dieu — que la prière et la paix de Dieu soient sur lui — où il a dit : « Les vertueux s'en vont en groupes (aslâfan) ». Et Humayd al-A'raj lisait cela : « Fa-ja'alnâhum sulafan » avec la damma sur le sîn et la fatha sur le lâm, le dirigeant vers le pluriel de « silfah » parmi les gens, comme une communauté d'entre eux et une partie. Et la plus correcte des lectures à cet égard est celle de celui qui a lu avec la fattha sur le sîn et le lâm, car c'est la langue la plus généreuse, et la parole la plus connue chez les Arabes, et la plus digne des langues à lire le Livre de Dieu est la plus éloquente et la plus célèbre parmi eux. L'interprétation de la parole est donc : Nous avons fait de ceux que Nous avons noyés parmi le peuple de Pharaon dans la mer un avant-garde qui précède vers le feu, précédant les mécréants de ton peuple, ô Muhammad, parmi les Quraysh, et les mécréants de ton peuple les suivent de près. 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 'Amr m'a rapporté, disant : Abû 'Âsim nous a rapporté, disant : 'Îsâ nous a rapporté ; et al-Hârith m'a rapporté, disant : al-Hasan nous a rapporté, disant : Warqâ' nous a rapporté, tous deux d'après Ibn Abî Najîh, d'après Mujâhid, au sujet de Sa parole « Nous les fîmes précédents et exemple pour les derniers » — il dit : le peuple de Pharaon...
📜 Texte arabe source
القول في تأويل قوله تعالى : فَجَعَلْنَاهُمْ سَلَفًا وَمَثَلا لِلآخِرِينَ (56)
اختلفت القرّاء في قراءة ذلك, فقرأته عامة قرّاء الكوفة غير عاصم " فَجَعَلْنَاهُمْ سُلُفًا " بضم السين واللام, توجيها ذلك منهم إلى جمع سليف من الناس, وهو المتقدّم أمام القوم. وحكى الفرّاء أنه سمع القاسم بن معن يذكر أنه سمع العرب تقول: مضى سليف من الناس. وقرأته عامة قرّاء المدينة والبصرة وعاصم:( فَجَعَلْنَاهُمْ سَلَفًا ) بفتح السين واللام.
وإذا قرئ كذلك احتمل أن يكون مرادا به الجماعة والواحد والذكر والأنثى, لأنه يقال للقوم: أنتم لنا سلف, وقد يجمع فيقال: هم أسلاف; ومنه الخبر الذي روي عن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم أنه قال: " يَذْهَبُ الصَّالِحُونَ أسْلافًا ".
وكان حُميد الأعرج يقرأ ذلك: " فَجَعَلْنَاهُمْ سُلَفًا " بضم السين وفتح اللام, توجيها منه ذلك إلى جمع سلفة من الناس, مثل أمة منهم وقطعة.
وأولى القراءات في ذلك بالصواب قراءة من قرأه بفتح السين واللام, لأنها اللغة الجوداء, والكلام المعروف عند العرب, وأحقّ اللغات أن يقرأ بها كتاب الله من لغات العرب أفصحها وأشهرها فيهم. فتأويل الكلام إذن: فجعلنا هؤلاء الذين أغرقناهم من قوم فرعون في البحر مقدّمة يتقدمون إلى النار, كفار قومك يا محمد من قريش, وكفار قومك لهم بالأثر.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, قوله:( فَجَعَلْنَاهُمْ سَلَفًا وَمَثَلا لِلآخِرِينَ ) قال: قوم فرعون كفارهم سلفا لكفار أمة محمد صَلَّى الله عَلَيْهِ وَسَلَّم.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( فَجَعَلْنَاهُمْ سَلَفًا ) في النار.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر:( فَجَعَلْنَاهُمْ سَلَفًا ) قال: سلفا إلى النار.
وقوله: ( وَمَثَلا لِلآخِرِينَ ) يقول: وعبرة وعظة يتعظ بهم مَنْ بعدهم من الأمم, فينتهوا عن الكفر بالله. وبمثل 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, مجاهد ( وَمَثَلا لِلآخِرِينَ ) قال: عبرة لمن بعدهم.
حدثنا ابن عبد الأعلى, قال: ثنا أبو ثور, عن معمر, عن قتادة ( وَمَثَلا لِلآخِرِينَ ) : أي عظة للآخرين.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَمَثَلا لِلآخِرِينَ ) : أي عظة لمن بعدهم.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( فَجَعَلْنَاهُمْ سَلَفًا وَمَثَلا ) قال: عبرة.
Verset 57
Et Sa parole : « Et quand le fils de Marie est cité comme exemple » — Il dit — que Sa mention soit exaltée : Et quand Dieu a comparé Jésus, dans Sa création et Son initiation de lui sans père, à Adam, et l'a comparé à lui en ce qu'Il l'a créé de terre sans père, voilà que ton peuple, ô Muhammad, à cause de cela, s'agite et dit : Que veut Muhammad de nous, sinon que nous le prenions comme une divinité que nous adorons, comme les chrétiens ont adoré le Messie ? Et les gens de l'interprétation ont divergé sur l'interprétation de cela : certains ont dit selon ce que nous avons dit. * Mention de ceux qui ont dit cela : Muhammad ibn 'Amr m'a rapporté, disant : Abû 'Âsim nous a rapporté, disant : 'Îsâ nous a rapporté ; et al-Hârith m'a rapporté, disant : al-Hasan nous a rapporté, disant : Warqâ' nous a rapporté, tous deux d'après Ibn Abî Najîh, d'après Mujâhid, au sujet de la parole de Dieu — qu'Il soit glorifié et exalté : « voilà que ton peuple s'en détourne » — il dit : ils s'agitent ; il a dit : les Quraysh ont dit : Muhammad ne veut que nous l'adorions comme le peuple de Jésus a adoré Jésus. Ibn 'Abd al-A'lâ nous a rapporté, disant : Ibn Thawr nous a rapporté, d'après Ma'mar, d'après Qatâda, disant : quand Jésus fils de Marie a été mentionné, les Quraysh s'en sont affligés, et ont dit : Ô Muhammad, tu n'as pas mentionné Jésus fils de Marie (1) et ils ont dit : Muhammad ne veut que nous fassions de lui comme les chrétiens ont fait de Jésus fils de Marie ; alors Dieu — qu'Il soit glorifié et exalté — a dit : « Ils ne te l'ont cité que pour disputer ». Bishr nous a rapporté, disant : Yazîd nous a rapporté, disant : Sa'îd nous a rapporté, d'après Qatâda, disant : quand Jésus a été mentionné dans le Coran, les associateurs de Quraysh ont dit : Ô Muhammad, qu'as-tu voulu en mentionnant Jésus ? Il a dit : et ils ont dit : il ne veut que nous l'aimions comme les chrétiens ont aimé Jésus. Et d'autres ont dit : plutôt, cela vise la parole de Dieu — qu'Il soit glorifié et exalté : « Vous et ce que vous adorez en dehors de Dieu, vous êtes le combustible de l'Enfer, vous y entrerez » — les associateurs ont dit à sa révélation : nous sommes satisfaits que nos divinités soient avec Jésus, 'Uzayr et les anges, car tous ceux-là sont de ce qui est adoré en dehors de Dieu ; Dieu — qu'Il soit glorifié et exalté — a dit : « Et quand le fils de Marie est cité comme exemple...
📜 Texte arabe source
وقوله: ( وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلا ) يقول تعالى ذكره: ولما شبه الله عيسى في إحداثه وإنشائه إياه من غير فحل بآدم, فمثله به بأنه خلقه من تراب من غير فحل, إذا قومك يا محمد من ذلك يضجون ويقولون: ما يريد محمد منا إلا أن نتخذه إلها نعبده, كما عبدت النصارى المسيح.
واختلف أهل التأويل في تأويل ذلك, فقال بعضهم بنحو الذي قلنا فيه.
* 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 عزّ وجلّ:( إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ ) قال: يضجون; قال: قالت قريش: إنما يريد محمد أن نعبده كما عبد قوم عيسى عيسى.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, قال: لما ذُكر عيسى ابن مريم جزعت قريش من ذلك, وقالوا: يا محمد ما ذكرت عيسى ابن مريم (1) وقالوا: ما يريد محمد إلا أن نصنع به كما صنعت النصارى بعيسى ابن مريم, فقال الله عزّ وجلّ: مَا ضَرَبُوهُ لَكَ إِلا جَدَلا .
حدثنا بشر, قال ثنا يزيد, قال: ثنا سعيد, عن قتادة, قال: لما ذكر عيسى في القرآن قال مشركو قريش: يا محمد ما أردت إلى ذكر عيسى؟ قال: وقالوا: إنما يريد أن نحبه كما أحبَّت النصارى عيسى.
وقال آخرون: بل عنى بذلك قول الله عزّ وجلّ إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنْتُمْ لَهَا وَارِدُونَ قيل المشركين عند نـزولها: قد رضينا بأن تكون آلهتنا مع عيسى وعُزَير والملائكة, لأن كل هؤلاء مما يعبد من دون الله, قال الله عزّ وجلّ:( وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلا إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ ) وقالوا: أآلهتنا خير أم هو؟.
* ذكر من قال ذلك:
حدثني محمد بن سعد, ثنا أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس:( وَلَمَّا ضُرِبَ ابْنُ مَرْيَمَ مَثَلا إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ ) قال: يعني قريشا لما قيل لهم إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ أَنْتُمْ لَهَا وَارِدُونَ فقالت له قريش: فما ابن مريم؟ قال: ذاك عبد الله ورسوله, فقالوا: والله ما يريد هذا إلا أن نتخذه ربا كما اتخذت النصارى عيسى ابن مريم ربا, فقال الله عزّ وجلّ: مَا ضَرَبُوهُ لَكَ إِلا جَدَلا بَلْ هُمْ قَوْمٌ خَصِمُونَ .
واختلفت القرّاء في قراءة قوله: ( يَصُدُّونَ ) فقرأته عامة قرّاء المدينة, وجماعة من قرّاء الكوفة:" يصُدُّونَ" بضم الصاد. وقرأ ذلك بعض قرّاء الكوفة والبصرة ( يَصُدُّونَ ) بكسر الصاد.
واختلف أهل العلم بكلام العرب في فرق ما بين ذلك إذا قُرئ بضم الصاد, وإذا قُرئ بكسرها, فقال بعض نحوييّ البصرة, ووافقه عليه بعض الكوفيين: هما لغتان بمعنى واحد, مثل يشُدّ ويشِدّ, ويَنُمُّ ويَنِمّ من النميمة. وقال آخر: منهم من كسر الصاد فمجازها يضجون, ومن ضمها فمجازها يعدلون. وقال بعض من كسرها: فإنه أراد يضجون, ومن ضمها فإنه أراد الصدود عن الحقّ.
وحُدثت عن الفرّاء قال: ثني أبو بكر بن عياش, أن عاصما ترك يصدّون من قراءة أبي عبد الرحمن, وقرأ يصدّون, قال: قال أبو بكر. حدثني عاصم, عن أبي رزين, عن أبي يحيى, أن ابن عباس لقي ابن أخي عبيد بن عمير, فقال: إن عمك لعربيّ, فما له يُلحن في قوله:" إذَا قُومُكَ مِنْهُ يَصُدُّونَ", وإنما هي ( يَصُدُّونَ ).
والصواب من القول في ذلك أنهما قراءتان معروفتان, ولغتان مشهورتان بمعنى واحد, ولم نجد أهل التأويل فرقوا بين معنى ذلك إذا قرئ بالضم والكسر, ولو كان مختلفا معناه, لقد كان الاختلاف في تأويله بين أهله موجودا وجود اختلاف القراءة فيه باختلاف اللغتين, ولكن لما لم يكن مختلف المعنى لم يختلفوا في أن تأويله: يضجون ويجزعون, فبأي القراءتين قرأ القارئ فمصيب.
* ذكر ما قلنا في تأويل ذلك:
حدثني عليّ, قال: ثنا أبو صالح, قال: ثني معاوية, عن عليّ, عن ابن عباس, قوله:( إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ ) قال: يضجون.
حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس ( إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ ) يقول: يضجون.
حدثنا ابن حميد, قال: ثنا يحيى بن واضح, قال: ثنا أبو حمزة, عن المُغيرة الضبيّ, عن الصعب بن عثمان قال: كان ابن عباس يقرأ ( إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ ), وكان يفسرها يقول: يضجون.
ابن بشار, قال: ثنا عبد الرحمن, قال: ثنا سفيان, عن عاصم, عن أبي رزين, عن ابن عباس ( إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ ) قال: يضجون.
حدثنا ابن المثنى, قال: ثنا ابن أبي عدي, عن شعبة عن عاصم عن أبي رزين, عن ابن عباس بمثله.
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 عزّ وجلّ:( إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ ) قال: يضجون.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ ) : أي يجزعون ويضجون.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن عاصم بن أبي النجود, عن أبي صالح, عن ابن عباس أنه قرأها( يَصُدُّونَ ) : أي يضجون, وقرأ عليّ رضي الله عنه ( يَصُدُّونَ ).
حُدثت عن الحسين, قال: سمعت أبا معاذ يقول: ثنا عبيد, قال: سمعت الضحاك يقول, في قوله:( إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ ) قال: يضجون.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( إِذَا قَوْمُكَ مِنْهُ يَصِدُّونَ ) قال: يضجون.
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الهوامش:
(1) كذا في الأصل ، ولم يتم الكلام ؛ ولعله اكتفى بدلالة ما بعده عليه .
Verset 58
Le propos sur l'interprétation de la parole d'Allah : « Et ils dirent : "Nos divinités sont-elles meilleures, ou lui ?" Ils ne te l'ont proposé que par dispute. Mais ce sont des gens querelleurs » (58). Il dit, qu'Allah soit exalté : Les associateurs de ton peuple, ô Muhammad, dirent : Nos divinités que nous adorons sont-elles meilleures ? Ou Muhammad, afin que nous adorions Muhammad et que nous abandonnions nos divinités ? Et il a été mentionné que dans la lecture d'Ubayy ibn Ka'b : « Nos divinités sont-elles meilleures, ou celui-ci ? » * Mention de la narration à ce sujet : Ibn Abd al-A'la nous a rapporté, dit-il : Ibn Thawr nous a rapporté d'après Ma'mar, d'après Qatada, que dans la lecture d'Ubayy ibn Ka'b : « Et ils dirent : "Nos divinités sont-elles meilleures, ou celui-ci ?" » voulant dire Muhammad, paix et salut d'Allah sur lui. Et d'autres dirent : Il voulait dire par cela : Nos divinités sont-elles meilleures, ou Jésus ? * Mention de ceux qui ont dit cela : Muhammad ibn al-Husayn nous a rapporté, dit-il : Ahmad ibn al-Mufaddal nous a rapporté, dit-il : Asbat nous a rapporté, d'après al-Suddi, au sujet de Sa parole : « Et ils dirent : "Nos divinités sont-elles meilleures, ou lui ? Ils ne te l'ont proposé que par dispute. Mais ce sont des gens querelleurs" » Il dit : Ils disputèrent avec lui et dirent : Il prétend que quiconque est adoré en dehors d'Allah sera dans le Feu. Nous acceptons donc que nos divinités soient avec Jésus, Uzayr et les anges ; ceux-ci ont été adorés en dehors d'Allah. Il dit : Allah révéla alors l'innocence de Jésus. Yunus m'a rapporté, dit-il : Ibn Wahb nous a informés, dit-il : Ibn Zayd dit au sujet de Sa parole : « Nos divinités sont-elles meilleures ? » Il dit : Ceux-ci adorèrent Jésus, et nous adorons les anges. Et Sa parole : « Ils ne te l'ont proposé que par dispute. Mais ce sont des gens querelleurs » ... jusqu'à « dans la terre, ils succéderont ». Et Sa parole, qu'Allah soit exalté : « Ils ne te l'ont proposé que par dispute » Il dit, qu'Allah soit exalté : Ils ne t'ont proposé cette parabole, ô Muhammad, ni ne t'ont dit cette parole, si ce n'est par dispute et querelle...
📜 Texte arabe source
القول في تأويل قوله تعالى : وَقَالُوا أَآلِهَتُنَا خَيْرٌ أَمْ هُوَ مَا ضَرَبُوهُ لَكَ إِلا جَدَلا بَلْ هُمْ قَوْمٌ خَصِمُونَ (58)
يقول تعالى ذكره: وقال مشركو قومك يا محمد: آلهتنا التي نعبدها خير؟ أم محمد فنعبد محمدا؟ ونترك آلهتنا؟.
وذُكر أن ذلك في قراءة أبيّ بن كعب: " أآلهتنا خير أم هذا " .
* ذكر الرواية بذلك: حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور عن معمر, عن قتادة أن في حرف أبي بن كعب " وقالوا أآلهتنا خير أم هذا " يعنون محمدا صَلَّى الله عَلَيْهِ وَسَلَّم.
وقال آخرون: بل عنى بذلك: آلهتنا خير أم عيسى؟.
* ذكر من قال ذلك:
حدثنا محمد بن الحسين, قال: ثنا أحمد بن المفضل, قال: ثنا أسباط, عن السديّ, في قوله:( وَقَالُوا أَآلِهَتُنَا خَيْرٌ أَمْ هُوَ مَا ضَرَبُوهُ لَكَ إِلا جَدَلا بَلْ هُمْ قَوْمٌ خَصِمُونَ ) قال: خاصموه, فقالوا: يزعم أن كلّ من عبد من دون الله في النار, فنحن نرضى أن تكون آلهتنا مع عيسى وعُزير والملائكة هؤلاء قد عُبدوا من دون الله, قال: فأنـزل الله براءة عيسى.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, فى قوله:( أَآلِهَتُنَا خَيْرٌ ) قال: عبد هؤلاء عيسى, ونحن نعبد الملائكة.
وقوله: ( مَا ضَرَبُوهُ لَكَ إِلا جَدَلا بَلْ هُمْ قَوْمٌ خَصِمُونَ ).... إلى ( فِي الأرْضِ يَخْلُفُونَ ). وقوله تعالى ذكره:( مَا ضَرَبُوهُ لَكَ إِلا جَدَلا ) يقول تعالى ذكره: ما مثلوا لك هذا المثل يا محمد ولا قالوا لك هذا القول إلا جدلا وخصومة يخاصمونك به ( بَلْ هُمْ قَوْمٌ خَصِمُونَ ) يقول جلّ ثناؤه: ما بقومك يا محمد هؤلاء المشركين في محاجتهم إياك بما يحاجونك به طلب الحق ( بَلْ هُمْ قَوْمٌ خَصِمُونَ ) يلتمسون الخصومة بالباطل.
وذُكر عن النبي صَلَّى الله عَلَيْهِ وَسَلَّم أنه قال: " ما ضل قوم عن الحق إلا أوتوا الجدل ".
* ذكر الرواية ذلك: حدثنا ابن المثنى, قال: ثنا يعلى, قال: ثنا الحجاج بن دينار, عن أبي غالب عن أبي أمامة قال: قال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم: " ما ضل قوم بعد هدى كانوا عليه إلا أوتوا الجدل, وقرأ:( مَا ضَرَبُوهُ لَكَ إِلا جَدَلا )... الآية.
حدثني موسى بن عبد الرحمن الكندي وأبو كُرَيب قالا ثنا محمد بن بشر, قال: ثنا حجاج بن دينار, عن أبي أُمامة " أن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم, خرج على الناس وهم يتنازعون في القرآن, فغضب غضبا شديدًا, حتى كأنما صبّ على وجهه الخلّ, ثم قال صَلَّى الله عَلَيْهِ وَسَلَّم: " لا تَضْرِبُوا كِتَابَ الله بَعْضَهُ بِبَعْضٍ, فإنَّهُ ما ضَلَّ قَوْمٌ قَطُّ إلا أُوتُوا الجَدَلَ", ثم تلا( مَا ضَرَبُوهُ لَكَ إِلا جَدَلا بَلْ هُمْ قَوْمٌ خَصِمُونَ ).
Verset 59
Et Sa parole : « Il n'est qu'un serviteur que Nous avons comblé de bienfaits » Il dit, qu'Allah soit exalté : Jésus n'est qu'un serviteur parmi Nos serviteurs, que Nous avons comblé de bienfaits par la réussite et la foi, et Nous l'avons fait un exemple pour les enfants d'Israël. Il dit : Nous l'avons fait un signe pour les enfants d'Israël et un argument de Notre part contre eux, en l'envoyant vers eux pour les appeler à Nous. Il n'est pas comme le prétendent les chrétiens, qu'il est le fils d'Allah — qu'Allah soit exalté et bien au-dessus de cela. Et c'est ce que les gens de l'interprétation ont dit. * Mention de ceux qui ont dit cela : Bishr nous a rapporté, dit-il : Yazid nous a rapporté, dit-il : Sa'id nous a rapporté, d'après Qatada : « Il n'est qu'un serviteur que Nous avons comblé de bienfaits » voulant dire Jésus fils de Marie ; Jésus fils de Marie n'était rien d'autre qu'un serviteur qu'Allah a comblé de bienfaits. Et c'est aussi ce que nous avons dit au sujet de Sa parole : « Et Nous l'avons fait un exemple pour les enfants d'Israël » qu'ils ont dit. * Mention de ceux qui ont dit cela : Ibn Abd al-A'la nous a rapporté, dit-il : Ibn Thawr nous a rapporté, d'après Qatada : « Un exemple pour les enfants d'Israël » — je pense qu'il a dit : un signe pour les enfants d'Israël. Bishr nous a rapporté, dit-il : Yazid nous a rapporté, dit-il : Sa'id nous a rapporté, d'après Qatada : « Et Nous l'avons fait un exemple pour les enfants d'Israël » c'est-à-dire un signe.
📜 Texte arabe source
وقوله: ( إِنْ هُوَ إِلا عَبْدٌ أَنْعَمْنَا عَلَيْهِ ) يقول تعالى ذكره: فما عيسى إلا عبد من عبادنا, أنعمنا عليه بالتوفيق والإيمان, وجعلناه مثلا لبني إسرائيل, يقول: وجعلناه آية لبني إسرائيل, وحجة لنا عليهم بإرسالناه إليهم بالدعاء إلينا, وليس هو كما تقول النصارى من أنه ابن الله تعالى, تعالى الله عن ذلك.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة:( إِنْ هُوَ إِلا عَبْدٌ أَنْعَمْنَا عَلَيْهِ ) يعني بذلك عيسى ابن مريم, ما عدا ذلك عيسى ابن مريم, إن كان إلا عبدا أنعم الله عليه.
وبنحو الذي قلنا أيضا في قوله: ( وَجَعَلْنَاهُ مَثَلا لِبَنِي إِسْرَائِيلَ ) قالوا.
* ذكر من قال ذلك:
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن قتادة ( مَثَلا لِبَنِي إِسْرَائِيلَ ) أحسبه قال: آية لبني إسرائيل.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَجَعَلْنَاهُ مَثَلا لِبَنِي إِسْرَائِيلَ ) أي آية.
Verset 60
Sa parole : « Et si Nous voulions, Nous ferions de vous des anges sur terre, qui succéderaient » Il dit, qu'Allah soit exalté : Et si Nous voulions, ô communauté des fils d'Adam, Nous vous ferions périr et anéantirions tous, et Nous ferions à votre place, sur terre, des anges qui vous succéderaient pour M'adorer. Cela est semblable à Sa parole, qu'Allah soit exalté : « S'Il voulait, Il vous ferait disparaître, ô gens, et ferait venir d'autres. Et Allah est Capable de cela » (4:133), et comme Il a dit : « S'Il voulait, Il vous ferait disparaître et ferait venir après vous ce qu'Il veut » (6:133). Et c'est ce que les gens de l'interprétation ont dit, sauf que certains d'entre eux ont dit : Son sens est : ils se succéderaient les uns aux autres. * Mention de ceux qui ont dit cela : Ali m'a rapporté, dit-il : Abu Salih nous a rapporté, dit-il : Mu'awiya m'a rapporté, d'après Ali, d'après Ibn Abbas, au sujet de Sa parole : « Et si Nous voulions, Nous ferions de vous des anges sur terre, qui succéderaient » Il dit : ils se succéderaient les uns aux autres. Muhammad ibn Amr m'a rapporté, dit-il : Abu Asim nous a rapporté, dit-il : Isa nous a rapporté ; et al-Harith m'a rapporté, dit-il : al-Hasan nous a rapporté, dit-il : Warqa' nous a rapporté, tous deux d'après Ibn Abi Najih, d'après Mujahid, au sujet de Sa parole : « Nous ferions de vous des anges sur terre, qui succéderaient » Il dit : ils peupleraient la terre à votre place. Ibn Abd al-A'la nous a rapporté, dit-il : Ibn Thawr nous a rapporté, d'après Ma'mar, d'après Qatada, au sujet de Sa parole : « Des anges sur terre, qui succéderaient » Il dit : ils se succéderaient les uns aux autres, à la place des fils d'Adam. Bishr nous a rapporté, dit-il : Yazid nous a rapporté, dit-il : Sa'id nous a rapporté, d'après Qatada : « Et si Nous voulions, Nous ferions de vous des anges sur terre, qui succéderaient » Si Allah avait voulu, Il aurait fait sur terre des anges qui se succéderaient les uns aux autres.
📜 Texte arabe source
قوله: ( وَلَوْ نَشَاءُ لَجَعَلْنَا مِنْكُمْ مَلائِكَةً فِي الأرْضِ يَخْلُفُونَ ) يقول تعالى ذكره: ولو نشاء معشر بني آدم أهلكناكم, فأفنينا جميعكم, وجعلنا بدلا منكم في الأرض ملائكة يخلفونكم فيها يعبدونني وذلك نحو قوله تعالى ذكره: إِنْ يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ وَكَانَ اللَّهُ عَلَى ذَلِكَ قَدِيرًا وكما قال: إِنْ يَشَأْ يُذْهِبْكُمْ وَيَسْتَخْلِفْ مِنْ بَعْدِكُمْ مَا يَشَاءُ .
وبنحو الذي قلنا في ذلك قال أهل التأويل, غير أن منهم من قال: معناه: يخلف بعضهم بعضا.
* ذكر من قال ذلك:
حدثني عليّ, قال: ثنا أبو صالح, قال: ثني معاوية, عن عليّ, عن ابن عباس, قوله:( وَلَوْ نَشَاءُ لَجَعَلْنَا مِنْكُمْ مَلائِكَةً فِي الأرْضِ يَخْلُفُونَ ) يقول: يخلف بعضهم بعضا.
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:( لَجَعَلْنَا مِنْكُمْ مَلائِكَةً فِي الأرْضِ يَخْلُفُونَ ) قال: يعمرون الأرض بدلا منكم.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, في قوله:( مَلائِكَةً فِي الأرْضِ يَخْلُفُونَ ) قال: يخلف بعضهم بعضا, مكان بني آدم.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَلَوْ نَشَاءُ لَجَعَلْنَا مِنْكُمْ مَلائِكَةً فِي الأرْضِ يَخْلُفُونَ ) لو شاء الله لجعل في الأرض ملائكة يخلف بعضهم بعضا.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَلَوْ نَشَاءُ لَجَعَلْنَا مِنْكُمْ مَلائِكَةً فِي الأرْضِ يَخْلُفُونَ ) قال: خلفا منكم.
Verset 61
Le propos sur l'interprétation de la parole d'Allah : « Et il sera un signe pour l'Heure. N'en doutez donc point, et suivez-Moi. Voilà un chemin droit » (61). Les gens de l'interprétation ont divergé au sujet du pronom dans Sa parole : « Et il sera » et ce qui est visé par lui, et de qui il s'agit. Certains dirent : Il s'agit de Jésus, et le pronom revient à lui. Ils dirent : Le sens de la parole est : La venue de Jésus est une science par laquelle on connaît l'arrivée de l'Heure, car sa venue fait partie de ses signes précurseurs, et sa descente sur terre est une preuve de la fin du monde et de l'arrivée de l'au-delà. * Mention de ceux qui ont dit cela : Ibn Bashshar nous a rapporté, dit-il : Abd al-Rahman nous a rapporté, dit-il : Sufyan nous a rapporté, d'après Asim, d'après Abu Razin, d'après Yahya, d'après Ibn Abbas : « Et il sera un signe pour l'Heure » Il dit : la sortie de Jésus fils de Marie. Ibn al-Muthanna nous a rapporté, dit-il : Ibn Abi Adi nous a rapporté, d'après Shu'ba, d'après Asim, d'après Abu Razin, d'après Ibn Abbas, de même, sauf qu'il dit : la descente de Jésus fils de Marie. Muhammad ibn Isma'il al-Ahmasi m'a rapporté, dit-il : Ghalib ibn Qayd nous a rapporté, dit-il : Qays nous a rapporté, d'après Asim, d'après Abu Razin, d'après Ibn Abbas, qu'il lisait : « Et il sera un signe pour l'Heure » Il dit : la descente de Jésus fils de Marie. Abu Kurayb nous a rapporté, dit-il : Ibn Atiyya nous a rapporté, d'après Fudayl ibn Marzuq, d'après Jabir, dit-il : Ibn Abbas disait : Je ne sais si les gens connaissent l'interprétation de ce verset ou s'ils n'y ont pas prêté attention : « Et il sera un signe pour l'Heure » Il dit : la descente de Jésus fils de Marie. 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 : « Et il sera un signe pour l'Heure » Il dit : la descente de Jésus fils de Marie.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ فَلا تَمْتَرُنَّ بِهَا وَاتَّبِعُونِ هَذَا صِرَاطٌ مُسْتَقِيمٌ (61)
اختلف أهل التأويل في الهاء التي في قوله: ( وَإِنَّهُ ) وما المعنيّ بها, ومن ذكر ما هي, فقال بعضهم: هي من ذكر عيسى, وهي عائدة عليه. وقالوا: معنى الكلام: وإن عيسى ظهوره علم يعلم به مجيء الساعة, لأن ظهوره من أشراطها ونـزوله إلى الأرض دليل على فناء الدنيا, وإقبال الآخرة.
* ذكر من قال ذلك:
حدثنا ابن بشار, قال: ثنا عبد الرحمن, قال: ثنا سفيان, عن عاصم, عن أبي رزين, عن يحيى, عن ابن عباس,( وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ ) قال: خروج عيسى ابن مريم.
حدثنا ابن المثنى, قال: ثنا ابن أبي عدي, عن شعبة, عن عاصم, عن أبي رزين, عن ابن عباس بمثله, إلا أنه قال: نـزول عيسى ابن مريم.
حدثني محمد بن إسماعيل الأحمسيّ, قال: ثنا غالب بن قائد, قال: ثنا قيس, عن عاصم, عن أبي رزين, عن ابن عباس, أنه كان يقرأ " وَإِنَّهُ لَعَلَمٌ للسَّاعَةِ" قال: نـزول عيسى ابن مريم.
حدثنا أبو كُرَيب, قال: ثنا ابن عطية, عن فضيل بن مرزوق, عن جابر, قال: كان ابن عباس يقول: ما أدري علم الناس بتفسير هذه الآية, أم لم يفطنوا لها؟" وَإِنَّهُ لَعَلَمٌ للسَّاعَةِ" قال: نـزول عيسى ابن مريم.
حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس:" وَإِنَّهُ لَعَلْمٌ للسَّاعَةِ" قال: نـزول عيسى ابن مريم.
حدثني يعقوب, قال: ثنا هشيم, قال: أخبرنا حصين, عن أبي مالك وعوف عن الحسن أنهما قالا في قوله:( وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ ) قالا نـزول عيسى ابن مريم وقرأها أحدهما " وَإِنَّهُ لَعَلْمٌ للسَّاعَةِ".
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:( وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ ) قال: آية للساعة خروج عيسى ابن مريم قبل يوم القيامة.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة " وَإِنَّهُ لَعَلَمٌ للسَّاعَةِ" قال: نـزول عيسى ابن مريم علم للساعة: القيامة.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, في قوله:" وَإِنَّهُ لَعَلَمٌ للسَّاعَةِ" قال: نـزول عيسى ابن مريم علم للساعة.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ ) قال: خروج عيسى ابن مريم قبل يوم القيامة.
حدثت عن الحسين, قال: سمعت أبا معاذ يقول: أخبرنا عبيد, قال: سمعت الضحاك يقول في قوله: ( وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ ) يعني خروج عيسى ابن مريم ونـزوله من السماء قبل يوم القيامة.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله:( وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ ) قال: نـزول عيسى ابن مريم علم للساعة حين ينـزل.
وقال آخرون: الهاء التي في قوله: ( وَإنَّهُ ) من ذكر القرآن, وقالوا: معنى الكلام: وإن هذا القرآن لعلم للساعة يعلمكم بقيامها, ويخبركم عنها وعن أهوالها.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قال: كان الحسن يقول: " وَإِنَّهُ لَعَلَمٌ للسَّاعَةِ" هذا القرآن.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة قال: كان ناس يقولون: القرآن علم للساعة. واجتمعت قرّاء الأمصار في قراءة قوله:( وَإِنَّهُ لَعِلْمٌ لِلسَّاعَةِ ) على كسر العين من العلم. ورُوي عن ابن عباس ما ذكرت عنه في فتحها, وعن قتادة والضحاك.
والصواب من القراءة في ذلك: الكسر في العين, لإجماع الحجة من القرّاء عليه.
وقد ذكر أن ذلك في قراءة أُبيّ, وإنه لذكر للساعة, فذلك مصحح قراءة الذين قرءوا بكسر العين من قوله:( لَعِلْمٌ ).
وقوله: ( فَلا تَمْتَرُنَّ بِهَا ) يقول: فلا تشكنّ فيها وفي مجيئها أيها الناس.
كما حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( فَلا تَمْتَرُنَّ بِهَا ) قال: تشكون فيها.
وقوله: ( وَاتَّبِعُونَ ) يقول تعالى ذكره: وأطيعون فاعملوا بما أمرتكم به, وانتهوا عما نهيتكم عنه,( هَذَا صِرَاطٌ مُسْتَقِيمٌ ) يقول: اتباعكم إياي أيها الناس في أمري ونهي صراط مستقيم, يقول: طريق لا اعوجاج فيه, بل هو قويم.
Verset 62
Et Sa parole : « Et que Satan ne vous détourne point » Il dit, que Sa majesté soit exaltée : Que Satan ne vous fasse pas dévier de Mon obéissance dans ce que Je vous ordonne et vous interdis, afin que vous lui désobéissiez pour autre chose, que vous vous écartiez du chemin droit et que vous vous égariez. « Il est pour vous un ennemi déclaré » Il dit : Satan est pour vous un ennemi qui vous appelle à ce qui cause votre perte, et vous détourne du droit chemin pour vous mener aux périls. Il est déclaré, car il a montré clairement son inimitié en refusant de se prosterner devant votre père Adam, et en usant de séduction jusqu'à ce qu'il l'ait fait sortir du Paradis, par jalousie et par transgression.
📜 Texte arabe source
وقوله: ( وَلا يَصُدَّنَّكُمُ الشَّيْطَانُ ) يقول جلّ ثناؤه: ولا يعدلنكم الشيطان عن طاعتي فيما آمركم وأنهاكم, فتخالفوه إلى غيره, وتجوروا عن الصراط المستقيم فتضلوا( إِنَّهُ لَكُمْ عَدُوٌّ مُبِينٌ ) يقول: إن الشيطان لكم عدوّ يدعوكم إلى ما فيه هلاككم, ويصدّكم عن قصد السبيل, ليوردكم المهالك, مبين قد أبان لكم عداوته, بامتناعه من السجود لأبيكم آدم, وإدلائه بالغرور حتى أخرجه من الجنة حسدًا وبغيًا.
Verset 63
Le propos sur l'interprétation de la parole d'Allah : « Et quand Jésus vint avec les preuves évidentes, il dit : "Je suis venu à vous avec la sagesse et pour vous éclairer sur une partie de ce sur quoi vous divergez. Craignez donc Allah et obéissez-moi" (63) ». Allah, que Son rappel soit exalté, dit : Quand Jésus vint aux enfants d'Israël avec les preuves évidentes, c'est-à-dire les arguments clairs. Il a été dit : par « preuves évidentes », on entend l'Évangile. * 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 (Et quand Jésus vint avec les preuves évidentes), c'est-à-dire l'Évangile. Et Sa parole : (Il dit : "Je suis venu à vous avec la sagesse") — il a été dit : par « sagesse » dans ce passage, on entend la prophétie. * Mention de ceux qui ont dit cela : Muhammad m'a rapporté, disant : Ahmad nous a rapporté, disant : Asbat nous a rapporté, d'après al-Suddi, (Il dit : "Je suis venu à vous avec la sagesse") — il dit : la prophétie. J'ai déjà expliqué le sens de la sagesse dans ce livre avec ses preuves, et j'ai mentionné les divergences des exégètes sur son interprétation, ce qui dispense de le répéter. Et Sa parole : (Et pour vous éclairer sur une partie de ce sur quoi vous divergez) — il dit : pour vous éclairer, ô enfants d'Israël, sur une partie de ce sur quoi vous divergez des jugements de la Torah. Comme me l'a rapporté Muhammad ibn 'Amr, 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 pour vous éclairer sur une partie de ce sur quoi vous divergez) — il dit : de l'altération de la Torah. Et il a été dit : le sens de « une partie » dans ce passage est celui de « tout », et ils ont fait de cela un parallèle à la parole de Labid : « Abandonneur de lieux quand je ne les agrée pas, ou que la mort saisisse une partie des âmes. »
📜 Texte arabe source
القول في تأويل قوله تعالى : وَلَمَّا جَاءَ عِيسَى بِالْبَيِّنَاتِ قَالَ قَدْ جِئْتُكُمْ بِالْحِكْمَةِ وَلأُبَيِّنَ لَكُمْ بَعْضَ الَّذِي تَخْتَلِفُونَ فِيهِ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ (63)
يقول تعالى ذكره: ولم جاء عيسى بني إسرائيل بالبينات, يعني بالواضحات من الأدلة. وقيل: عُني بالبيِّنات: الإنجيل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَلَمَّا جَاءَ عِيسَى بِالْبَيِّنَاتِ ) أي بالإنجيل. وقوله:( قَالَ قَدْ جِئْتُكُمْ بِالْحِكْمَةِ ) قيل: عُني بالحكمة في هذا الموضع: النبوّة.
* ذكر من قال ذلك:
حدثني محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( قَالَ قَدْ جِئْتُكُمْ بِالْحِكْمَةِ ) قال: النبوّة.
وقد بيَّنت معنى الحكمة فيما مضى من كتابنا هذا بشواهده, وذكرت اختلاف المختلفين في تأويله, فأغنى ذلك عن إعادته.
وقوله: ( وَلأبَيِّنَ لَكُمْ بَعْضَ الَّذِي تَخْتَلِفُونَ فِيهِ ) يقول: ولأبين لكم معشر بني إسرائيل بعض الذي تختلفون فيه من أحكام التوراة.
كما حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, قوله:( وَلأبَيِّنَ لَكُمْ بَعْضَ الَّذِي تَخْتَلِفُونَ فِيهِ ) قال: من تبديل التوراة.
وقد قيل: معنى البعض في هذا الموضع بمعنى الكلّ, وجعلوا ذلك نظير قول لبيد?
تَــرَّاكُ أمْكِنَــةٍ إذَا لَــمْ أرْضَهَـا
أوْ يَعْتَلِـقْ بَعْـضَ النُّفـوسِ حِمامُهـا (1)
قالوا: الموت لا يعتلق بعض النفوس, وإنما المعنى: أو يعتلق النفوس حمامها, وليس لما قال هذا القائل كبير معنى, لأن عيسى إنما قال لهم:( وَلأبَيِّنَ لَكُمْ بَعْضَ الَّذِي تَخْتَلِفُونَ فِيهِ ), لأنه قد كان بينهم اختلاف كثير في أسباب دينهم ودنياهم, فقال لهم: أبين لكم بعض ذلك, وهو أمر دينهم دون ما هم فيه مختلفون من أمر دنياهم, فلذلك خص ما أخبرهم أنه يبينه لهم. وأما قول لبيد:" أو يعتلق بعض النفوس ", فإنه إنما قال ذلك أيضا كذلك, لأنه أراد: أو يعتلق نفسه حمامها, فنفسه من بين النفوس لا شكّ أنها بعض لا كل.
وقوله: ( فَاتَّقُوا اللَّهَ وَأَطِيعُونِ ) يقول: فاتقوا ربكم أيها الناس بطاعته, وخافوه باجتناب معاصيه, وأطيعون فيما أمرتكم به من اتقاء الله واتباع أمره, وقبول نصيحتي لكم.
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الهوامش :
(1) البيت للبيد ( مجاز القرآن لأبي عبيدة . الورقة 221 ) أنشده عند قوله تعالى : ( لأبين لكم بعض الذي تختلفون فيه ) قال : البعض هاهنا : كله . قال لبيد :" تراك ... البيت" . وفي شرح الزوزني للمعلقات السبع ( ص 116 ) يقول : إني تراك أماكن إذا لم أرضها إلا أن يرتبط نفسي حمامها ، فلا يمكنها البراح . وأراد ببعض النفوس هنا : نفسه . هذا أوجه الأقوال وأحسنها . ومن جعل بعض النفوس بمعنى كل النفوس ، فقد أخطأ لأن بعضا لا يفيد العموم والاستيعاب . وتحرير المعنى : إني لا أترك الأماكن أجتويها وأقلبها ، إلا أن أموت . وقال التبريزي في شرح القصائد العشر ، ( ص 160 ) يقول : أترك الأمكنة إذا رأيت فيها ما يكره إلا أن يدركني الموت . وأراد بالنفوس نفسه ، ويعتلق : يحبس . والحمام : الموت . ويقال القدر . وقوله أو يعتلق مجزوم عطفا على قوله : إذا لم أرضها . ا هـ .
Verset 64
Et Sa parole : (Certes, Allah est mon Seigneur et votre Seigneur ; adorez-Le donc) — il dit : Allah, Celui qui mérite que nous Lui réservions l'adoration exclusive et la sincérité de l'obéissance, est mon Seigneur et votre Seigneur à tous ; adorez-Le donc seul, ne Lui associez rien dans Son adoration, car il ne convient pas et ne sied pas que quoi que ce soit d'autre que Lui soit adoré. Et Sa parole : (Ceci est un chemin droit) — il dit : ce que je vous ai ordonné de craindre Allah, de m'obéir et de réserver l'adoration exclusive à Allah, c'est le chemin droit, et c'est la religion d'Allah qui n'accepte de Ses serviteurs rien d'autre.
📜 Texte arabe source
وقوله: ( إِنَّ اللَّهَ هُوَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ ) يقول: إن الله الذي يستوجب علينا إفراده بالألوهية وإخلاص الطاعة له, ربي وربكم جميعا, فاعبدوه وحده, لا تشكروا معه في عبادته شيئا, فإنه لا يصلح, ولا ينبغي أن يُعبد شيء سواه.
وقوله: ( هَذَا صِرَاطٌ مُسْتَقِيمٌ ) يقول: هذا الذي أمرتكم به من اتقاء الله وطاعتي, وإفراد الله بالألوهة, هو الطريق المستقيم, وهو دين الله الذي لا يقبل من أحد من عباده غيره.
Verset 65
Le propos sur l'interprétation de la parole d'Allah : « Puis les factions divergèrent entre elles. Malheur donc à ceux qui ont injustement agi, à cause du châtiment d'un jour douloureux (65) ». Les exégètes ont divergé sur le sens des « factions » que Dieu mentionne dans ce passage. Certains ont dit : il s'agit du groupe qui a débattu de l'affaire de Jésus et a divergé à son sujet. * Mention de ceux qui ont dit cela : Ibn 'Abd al-A'la nous a rapporté, disant : Ibn Thawr nous a rapporté, d'après Ma'mar, d'après Qatada, concernant Sa parole : (Puis les factions divergèrent entre elles) — il dit : ce sont les quatre que les enfants d'Israël ont produits, qui parlent de Jésus. Et d'autres ont dit : ce sont les Juifs et les Chrétiens. * Mention de ceux qui ont dit cela : Muhammad nous a rapporté, disant : Ahmad nous a rapporté, disant : Asbat nous a rapporté, d'après al-Suddi, concernant Sa parole : (Puis les factions divergèrent entre elles) — il dit : les Juifs et les Chrétiens. Et la parole correcte à ce sujet est de dire : le sens est que les groupes divergents sur Jésus fils de Marie, parmi ceux que Jésus a appelés à ce à quoi il les a appelés — craindre Allah et œuvrer dans Son obéissance — ont divergé, et ce sont les Juifs, les Chrétiens, et ceux qui ont divergé parmi les Chrétiens, car tous étaient des factions divisées aux désirs différents, malgré sa clarification de sa propre affaire, et sa parole : (Certes, Allah est mon Seigneur et votre Seigneur ; adorez-Le donc, ceci est un chemin droit). Et Sa parole : (Malheur donc à ceux qui ont injustement agi, à cause du châtiment d'un jour douloureux) — Allah, que Son rappel soit exalté, dit : la vallée de pus et de sang qui coule en Enfer est pour ceux qui ont mécru en Allah, qui ont dit sur Jésus fils de Marie ce qui contredit ce que Jésus a décrit de lui-même dans ce verset, (à cause du châtiment d'un jour douloureux) — il dit : du châtiment d'un jour qui fait souffrir, et le jour est décrit comme douloureux car le châtiment qui les y affligera, et c'est le Jour de la Résurrection.
📜 Texte arabe source
القول في تأويل قوله تعالى : فَاخْتَلَفَ الأَحْزَابُ مِنْ بَيْنِهِمْ فَوَيْلٌ لِلَّذِينَ ظَلَمُوا مِنْ عَذَابِ يَوْمٍ أَلِيمٍ (65)
اختلف أهل التأويل في المعنيين بالأحزاب, الذين ذكرهم الله فى هذا الموضع, فقال بعضهم: عنى بذلك: الجماعة التي تناظرت في أمر عيسى, واختلفت فيه.
* ذكر من قال ذلك:
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, في قوله:( فَاخْتَلَفَ الأحْزَابُ مِنْ بَيْنِهِمْ ) قال: هم الأربعة الذين أخرجهم بنو إسرائيل يقولون في عيسى. وقال آخرون: بل هم اليهود والنصارى.
* ذكر من قال ذلك:
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ, في قوله:( فَاخْتَلَفَ الأحْزَابُ مِنْ بَيْنِهِمْ ) قال: اليهود والنصارى. والصواب من القول في ذلك أن يقال: معنى ذلك: فاختلف الفرق المختلفون في عيسى ابن مريم من بين من دعاهم عيسى إلى ما دعاهم إليه من اتقاء الله والعمل بطاعته, وهم اليهود والنصارى, ومن اختلف فيه من النصارى, لأن جميعهم كانوا أحزابا مبتسلين (2) مختلفي الأهواء مع بيانه لهم أمر نفسه, وقوله لهم: إِنَّ اللَّهَ هُوَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ هَذَا صِرَاطٌ مُسْتَقِيمٌ .
وقوله: ( فَوَيْلٌ لِلَّذِينَ ظَلَمُوا مِنْ عَذَابِ يَوْمٍ أَلِيمٍ ) يقول تعالى ذكره فالوادي السائل من القيح والصديد في جهنم للذين كفروا بالله, الذين قالوا في عيسى ابن مريم بخلاف ما وصف عيسى به نفسه في هذه الآية ( مِنْ عَذَابِ يَوْمٍ أَلِيمٍ ) يقول: من عذاب يوم مؤلم, ووصف اليوم بالإيلام, إذ كان العذاب الذي يؤلمهم فيه, وذلك يوم القيامة.
كما حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( مِنْ عَذَابِ يَوْمٍ أَلِيمٍ ) قال: من عذاب يوم القيامة.
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الهوامش :
(2) كذا في الأصل . ولعل الصواب" متبسلين" بتقديم التاء على الباء . قال في اللسان : تبسل الرجل : عبس من الغضب أو الشجاعة أما ابتسل الرجل بتقديم الباء ، فمعناه : أخذ على رقيته أجرا . ا هـ .
Verset 66
Et Sa parole : (Qu'attendent-ils sinon l'Heure, qu'elle leur vienne soudainement ?) — il dit : qu'attendent ces factions divergentes sur Jésus fils de Marie, qui disent sur lui des paroles fausses, sinon l'Heure où la Résurrection se lèvera soudainement (sans qu'ils ne s'en rendent compte) — il dit : sans qu'ils ne sachent sa venue.
📜 Texte arabe source
وقوله: ( هَلْ يَنْظُرُونَ إِلا السَّاعَةَ أَنْ تَأْتِيَهُمْ بَغْتَةً ) يقول: هل ينظر هؤلاء الأحزاب المختلفون في عيسى ابن مريم, القائلون فيه الباطل من القول, إلا الساعة التي فيها تقوم القيامة فجأة ( وَهُمْ لا يَشْعُرُونَ ) يقول: وهم لا يعلمون بمجيئها.
Verset 67
Le propos sur l'interprétation de la parole d'Allah : « Les amis intimes, ce jour-là, seront ennemis les uns des autres, excepté les pieux (67) ». Allah, que Son rappel soit exalté, dit : ceux qui se sont liés d'amitié au Jour de la Résurrection sur des désobéissances à Allah dans le monde d'ici-bas, seront ennemis les uns des autres, se désavouant mutuellement, excepté ceux qui se sont liés d'amitié dans ce monde sur la piété envers Allah. Et c'est ce qu'ont dit les exégètes. * Mention de ceux qui ont dit cela : 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 : (Les amis intimes, ce jour-là, seront ennemis les uns des autres, excepté les pieux) — toute amitié fondée sur une désobéissance à Allah dans le monde d'ici-bas devient de l'inimitié. 'Ali m'a rapporté, disant : Abu Salih nous a rapporté, disant : Mu'awiya m'a rapporté, d'après 'Ali, d'après Ibn 'Abbas, concernant Sa parole : (Les amis intimes, ce jour-là, seront ennemis les uns des autres, excepté les pieux) — toute amitié est inimitié, sauf l'amitié des pieux. Ibn 'Abd al-A'la nous a rapporté, disant : Ibn Thawr nous a rapporté, d'après Ma'mar, d'après Abu Ishaq, que 'Ali, qu'Allah l'agrée, a dit : deux amis croyants et deux amis mécréants ; l'un des croyants meurt et dit : Seigneur, untel m'ordonnait de T'obéir et d'obéir à Ton Messager, m'ordonnait le bien, me interdisait le mal et m'informait que je Te rencontrerais, Seigneur ; ne l'égare donc pas après moi, guide-le comme Tu m'as guidé, honore-le comme Tu m'as honoré. Quand son ami croyant meurt, Il les réunit et dit : que chacun de vous fasse l'éloge de son compagnon. Il dit : Seigneur, il m'ordonnait de T'obéir et d'obéir à Ton Messager, m'ordonnait le bien, m'interdisait le mal et m'informait que je Te rencontrerais. Il dit : quel excellent ami, quel excellent frère, quel excellent compagnon. Il dit : et l'un des mécréants meurt et dit : Seigneur, untel m'interdisait de T'obéir et d'obéir à Ton Messager, m'ordonnait le mal, m'interdisait le bien et m'informait que je ne Te rencontrerais pas.
📜 Texte arabe source
القول في تأويل قوله تعالى : الأَخِلاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلا الْمُتَّقِينَ (67)
يقول تعالى ذكره: المتخالون يوم القيامة على معاصي الله في الدنيا, بعضهم لبعض عدوّ, يتبرأ بعضهم من بعض, إلا الذين كانوا تخالّوا فيها على تقوى الله.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, في قوله:( الأخِلاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلا الْمُتَّقِينَ ) فكلّ خُلَّةٍ على معصية الله في الدنيا متعادون.
حدثني عليّ, قال: ثنا أبو صالح, قال: ثني معاوية, عن عليّ, عن ابن عباس, قوله ( الأخِلاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلا الْمُتَّقِينَ ) فكلّ خُلَّةٍ هي عداوة إلا خلة المتقين.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن أبي إسحاق, أن عليا رضي الله عنه قال: خليلان مؤمنان, وخليلان كافران, فمات أحد المؤمنين فقال: يا ربّ إن فلانا كان يأمرني بطاعتك وطاعة رسولك, ويأمرني بالخير, وينهاني عن الشرّ ويخبرني أني ملاقيك يا ربّ فلا تضله بعدي واهده كما هديتني وأكرمه كما أكرمتني, فإذا مات خليله المؤمن جمع بينهما فيقول: ليثن أحدكما على صاحبه فيقول: يا ربّ إنه كان يأمرني بطاعتك وطاعة رسولك, ويأمرني بالخير, وينهاني عن الشرّ, ويخبرني أني ملاقيك, فيقول: نعم الخليل, ونعم الأخ, ونعم الصاحب; قال: ويموت أحد الكافرين فيقول: يا ربّ إن فلانا كان ينهاني عن طاعتك وطاعة رسولك, ويأمرني بالشرّ, وينهاني عن الخير, ويخبرني أني غير ملاقيك, فيقول: بئس الأخ, وبئس الخليل, وبئس الصاحب.
Verset 68
Et Sa parole : « Ô Mes serviteurs, nulle crainte aujourd'hui sur vous, et vous ne serez point affligés » — et dans ce discours il y a un élément omis dont on se passe grâce à ce qui a été mentionné. Et le sens de la parole : les amis intimes ce jour-là seront ennemis les uns des autres, sauf les pieux, car il leur sera dit : Ô Mes serviteurs, nulle crainte aujourd'hui sur vous de Mon châtiment, car Je vous en ai sécurisés par Mon agrément envers vous, et vous ne serez point affligés de la séparation d'avec le monde, car ce à quoi vous êtes parvenus est meilleur pour vous que ce dont vous vous êtes séparés. Et il a été mentionné que les gens seront appelés par cet appel le Jour de la Résurrection, et celui qui n'en est pas digne en concevra l'espoir jusqu'à ce qu'il entende Sa parole : « Ceux qui ont cru en Nos signes et étaient musulmans » — alors il désespérera à ce moment-là. Nous a rapporté Ibn Abd al-A'la, disant : nous a rapporté Ibn Thawr, d'après Ma'mar, d'après Qatada, disant : nous a rapporté al-Mu'tamir, d'après son père, disant : j'ai entendu que lorsque les gens seront ressuscités, il n'y aura personne parmi eux sans être effrayé, puis un crieur appellera : Ô serviteurs de Dieu, nulle crainte aujourd'hui sur vous, et vous ne serez point affligés — alors tous les gens l'espéreront, disant : puis il enchaînera avec « Ceux qui ont cru en Nos signes et étaient musulmans » — disant : alors les gens désespéreront, sauf les musulmans.
📜 Texte arabe source
وقوله: ( يَا عِبَادِ لا خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلا أَنْتُمْ تَحْزَنُونَ ) وفي هذا الكلام محذوف استغنى بدلالة ما ذكر عليه. ومعنى الكلام: الأخلاء يومئذ بعضهم لبعض عدو إلا المتقين, فإنهم يقال لهم: يا عبادي لا خوف عليكم اليوم من عقابي, فإني قد أمنتكم منه برضاي عنكم, ولا أنتم تحزنون على فراق الدنيا فإن الذي قدمتم عليه خير لكم مما فارقتموه منها.
وذُكر أن الناس ينادون هذا النداء يوم القيامة, فيطمع فيها من ليس من أهلها حتى يسمع قوله: الَّذِينَ آمَنُوا بِآيَاتِنَا وَكَانُوا مُسْلِمِينَ فييأس منها عند ذلك.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, قال: ثنا المعتمر, عن أبيه, قال سمعت أن الناس حين يبعثون ليس منهم أحد إلا فزع, فينادي مناد: يا عباد الله لا خوف عليكم اليوم ولا أنتم تحزنون, فيرجوها الناس كلهم, قال: فيتبعها الَّذِينَ آمَنُوا بِآيَاتِنَا وَكَانُوا مُسْلِمِينَ قال: فييأس الناس منها غير المسلمين.
Verset 69
Et Sa parole : « Ceux qui ont cru en Nos signes et étaient musulmans » — Il dit, que Son rappel soit exalté : Ô Mes serviteurs qui ont cru, c'est-à-dire ceux qui ont attesté la véracité du Livre de Dieu et de Ses messagers, et ont œuvré selon ce que leurs messagers leur ont apporté, et étaient musulmans, c'est-à-dire : étaient des gens soumis à Dieu par leurs cœurs, acceptant ce que leurs messagers leur ont apporté de leur Seigneur, sur la religion d'Abraham, l'ami intime du Miséricordieux, que la prière et le salut soient sur lui, étant des hanifes, ni juifs, ni chrétiens, ni adorateurs d'idoles.
📜 Texte arabe source
القول في تأويل قوله تعالى : الَّذِينَ آمَنُوا بِآيَاتِنَا وَكَانُوا مُسْلِمِينَ (69)
وقوله: ( الَّذِينَ آمَنُوا بِآيَاتِنَا ) يقول تعالى ذكره: يا عبادي الذين آمنوا وهم الذين صدقوا بكتاب الله ورسله, وعملوا بما جاءتهم به رسلهم, وكانوا مسلمين, يقول: وكانوا أهل خضوع لله بقلوبهم, وقبول منهم لما جاءتهم به رسلهم عن ربهم على دين إبراهيم خليل الرحمن صَلَّى الله عَلَيْهِ وَسَلَّم, حنفاء لا يهود ولا نصارى, ولا أهل أوثان.
Verset 70
Et Sa parole : « Entrez au Paradis, vous et vos épouses, vous y serez honorés » — Il dit, que Sa majesté soit exaltée : Entrez au Paradis, vous, ô croyants, et vos épouses, comblés par la générosité de Dieu, réjouis de ce que votre Seigneur vous a donné aujourd'hui. Et les exégètes ont divergé sur le sens de Sa parole : « vous y serez honorés » — et nous avons déjà mentionné ce qui a été dit à ce sujet précédemment, et nous avons clarifié ce qui est correct parmi les avis selon nous, ce qui dispense de le répéter ici, mais nous mentionnerons certaines des paroles des exégètes qui n'ont pas été mentionnées là-bas. * Mention de ceux qui ont dit cela : Nous a rapporté Bishr, disant : nous a rapporté Yazid, disant : nous a rapporté Sa'id, d'après Qatada : « Entrez au Paradis, vous et vos épouses, vous y serez honorés » — c'est-à-dire : vous y jouirez des bienfaits. Nous a rapporté Ibn Abd al-A'la, disant : nous a rapporté Ibn Thawr, d'après Ma'mar, d'après Qatada, au sujet de Sa parole : « vous y serez honorés » — il dit : vous y jouirez des bienfaits. Nous a rapporté Muhammad, disant : nous a rapporté Ahmad, disant : nous a rapporté Asbat, d'après al-Suddi, au sujet de Sa parole : « vous y serez honorés » — il dit : vous y serez comblés d'honneurs. M'a rapporté Yunus, disant : nous a informé Ibn Wahb, disant : a dit Ibn Zayd, au sujet de Sa parole : « vous et vos épouses, vous y serez honorés » — il dit : vous y jouirez des bienfaits.
📜 Texte arabe source
وقوله: ( ادْخُلُوا الْجَنَّةَ أَنْتُمْ وَأَزْوَاجُكُمْ تُحْبَرُونَ ) يقول جلّ ثناؤه: ادخلوا الجنة أنتم أيها المؤمنون وأزواجكم مغبوطين بكرامة الله, مسرورين بما أعطاكم اليوم ربكم.
وقد اختلف أهل التأويل في تأويل قوله: ( تُحْبَرُونَ ) وقد ذكرنا ما قد قيل في ذلك فيما مضى, وبيَّنا الصحيح من القول فيه عندنا بما أغنى عن إعادته في هذا الموضع, غير أنا نذكر بعض ما لم يُذكر هنالك من أقوال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( ادْخُلُوا الْجَنَّةَ أَنْتُمْ وَأَزْوَاجُكُمْ تُحْبَرُونَ ) : أي تَنْعَمون.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, في قوله:( تُحْبَرُونَ ) قال: تنعمون.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ, في قوله:( تُحْبَرُونَ ) قال: تكرمون.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله:( أَنْتُمْ وَأَزْوَاجُكُمْ تُحْبَرُونَ ) قال: تنعمون.
Verset 71
L'exégèse de Sa parole, que Son rappel soit exalté : « On fera circuler parmi eux des plats d'or et des coupes, et il y aura là ce que les âmes désirent et ce qui réjouit les yeux, et vous y demeurerez éternellement » — Il dit, que Son rappel soit exalté : On fera circuler parmi ceux qui ont cru en Ses signes dans le monde, lorsqu'ils entreront au Paradis dans l'au-delà, des plats d'or — c'est le pluriel de nombreux « sahfa », et « sahfa » est le grand plat. Et c'est ce que les exégètes ont dit à ce sujet. * Mention de ceux qui ont dit cela : Nous a rapporté Muhammad, disant : nous a rapporté Ahmad, disant : nous a rapporté Asbat, d'après al-Suddi : « On fera circuler parmi eux des plats d'or » — il dit : les grands plats. Nous a rapporté Abu Kurayb, disant : nous a rapporté Yaman, d'après Ash'ath ibn Ishaq, d'après Ja'far, d'après Shu'ba, disant : « Certes, le moins élevé des gens du Paradis en rang est celui qui a un palais dans lequel se trouvent soixante-dix mille serviteurs, dans la main de chaque serviteur un plat, en plus de ce qui est dans la main de son maître — si sa porte était ouverte et que les gens du monde l'envahissaient, il les contiendrait tous. » Nous a rapporté Ibn Humayd, disant : nous a rapporté Ya'qub al-Qummi, Ja'far, d'après Sa'id, disant : « Certes, le plus infime des gens du Paradis en rang est celui qui a soixante-dix mille serviteurs, avec chaque serviteur un plat d'or — si tous les habitants de la terre descendaient chez lui, il les contiendrait tous, sans avoir besoin d'autre chose — et cela est dans la parole de Dieu, béni et exalté : "Ils auront là ce qu'ils désirent, et auprès de Nous il y a davantage" — et ils auront "ce que les âmes désirent et ce qui réjouit les yeux". » Nous a rapporté Bishr, disant : nous a rapporté Yazid, disant : nous a rapporté Sa'id, d'après Qatada, d'après Abu Ayyub al-Azdi, d'après Abd Allah ibn Amr, disant : « Il n'y a personne parmi les gens du Paradis sans que mille jeunes serviteurs ne s'affairent à son service, chaque serviteur accomplissant la tâche de son maître. » Et Sa parole : « et des coupes » — c'est le pluriel de « koub » — et le texte est coupé ici.
📜 Texte arabe source
القول في تأويل قوله تعالى : يُطَافُ عَلَيْهِمْ بِصِحَافٍ مِنْ ذَهَبٍ وَأَكْوَابٍ وَفِيهَا مَا تَشْتَهِيهِ الأَنْفُسُ وَتَلَذُّ الأَعْيُنُ وَأَنْتُمْ فِيهَا خَالِدُونَ (71)
يقول تعالى ذكره: يُطاف على هؤلاء الذين آمنوا بآياته في الدنيا إذا دخلوا الجنة في الآخرة بصحاف من ذهب, وهي جمع للكثير من الصَّحْفة, والصَّحْفة: القصعة.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( يُطَافُ عَلَيْهِمْ بِصِحَافٍ مِنْ ذَهَبٍ ) قال: القصاع.
حدثنا أبو كريب, قال: ثنا يمان, عن أشعث بن إسحاق, عن جعفر, عن شعبة, قال:" إنّ أدنى أهل الجنة منـزلة, من له قصر فيه سبعون ألف خادم, في يد كل خادم صحفة سوى ما في يد صاحبها, لو فتح بابه فضافه أهل الدنيا لأوسعهم ".
حدثنا ابن حميد, قال: ثنا يعقوب القميّ, جعفر, عن سعيد, قال:" إن أخسّ أهل الجنة منـزلا من له سبعون ألف خادم, مع كل خادم صحفة من ذهب, لو نـزل به جميع أهل الأرض لأوسعهم, لا يستعين عليهم بشيء من غيره, وذلك في قول الله تبارك وتعالى: لَهُمْ مَا يَشَاءُونَ فِيهَا وَلَدَيْنَا مَزِيدٌ ولهم (وَفِيهَا مَا تَشْتَهِيهِ الأَنْفُسُ وَتَلَذُّ الأَعْيُنُ)".
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, عن أبي أيوب الأزدي, عن عبد الله بن عمرو, قال:" ما أحد من أهل الجنة إلا يسعى عليه ألف غلام, كلّ غلام على عمل ما عليه صاحبه ".
وقوله: ( وَأَكْوَابٍ ) وهي جمع كوب, والكوب: الإبريق المستدير الرأس, الذي لا أذن له ولا خرطوم, وإياه عنى الأعشى بقوله?
صَرِيفِيَّـــةٌ طَيِّـــبٌ طَعْمُهَـــا
لَهَــا زَبَــدٌ بَيْــنَ كُــوب وَدَنّ (3)
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا محمد, قال حدثنا أحمد, قال: ثنا أسباط, عن السديّ( وَأَكْوَابٍ ) قال: الأكواب التي ليست لها آذان.
ومعنى الكلام: يطاف عليهم فيها بالطعام في صحاف من ذهب, وبالشرب في أكواب من ذهب, فاستغنى بذكر الصحاف والأكواب من ذكر الطعام والشراب, الذي يكون فيها لمعرفة السامعين بمعناه " وَفِيهَا مَا تَشْتَهِي (4) الأنْفُسُ وَتَلَذُّ الأعْيُنُ" يقول تعالى ذكره: لكم في الجنة ما تشتهي نفوسكم أيها المؤمنون, وتلذّ أعينكم ( وَأَنْتُمْ فِيهَا خَالِدُونَ ) يقول: وأنتم فيها ماكثون,لا تخرجون منها أبدا.
كما حدثنا بشر, قال: ثنا عبد الرحمن, قال: ثنا سفيان, عن علقمة بن مرثد, عن ابن سابط أن رجلا قال: يا رسول الله إني أُحِبُّ الخَيْلَ, فهل في الجنة خيل؟ فقال:" إنْ يُدْخِلْكَ الجَنَّةَ إنْ شاءَ, فَلا تَشاءُ أنْ تَرْكَبَ فَرَسًا مِنْ يَاقُوتَةٍ حَمْرَاءَ تَطيرُ بِكَ فِي أيّ الجَنَّة شِئْتَ إلا فَعَلَتْ", فقال أعرابيّ: يا رسول الله إني أحبّ الإبلَ, فهل في الجنة إبل؟ فقال:" يا أعرابيّ إنْ يُدْخِلْكَ اللهُ الجَنَّةَ إنْ شاءَ اللهُ, فَفِيها ما اشْتَهَتْ نَفْسُكَ, وَلَذَّتْ عَيْنَاك ".
حدثنا الحسن بن عرفة, قال: ثنا عمر بن عبد الرحمن الأبار, عن محمد بن سعد الأنصاري, عن أبي ظبية السلفي, قال: إن السرب من أهل الجنة لتظلهم السحابة, قال: فتقول: ما أُمْطِرُكُمْ؟ قال: فما يدعو داع من القوم بشيء إلا أمطرتهم, حتى إن القائل منهم ليقول: أمطرينا كواعب أترابا.
حدثنا ابن عرفة, قال: ثنا مروان بن معاوية, عن عليّ بن أبي الوليد, قال: قيل لمجاهد في الجنة سماع؟ قال: إن فيها لشجرا يقال له العيص, له سماع لم يسمع السامعون إلى مثله.
حدثني موسى بن عبد الرحمن, قال: ثنا زيد بن حباب, قال: أخبرنا معاوية بن صالح, قال: ثني سليمان بن عامر, قال: سمعت أبا أمامة, يقول: " إن الرجل من أهل الجنة ليشتهي الطائر وهو يطير, فيقع متفلقا نضيجا في كفه, فيأكل منه حتى تنتهي نفسه, ثم يطير, ويشتهي الشراب, فيقع الإبريق في يده, ويشرب منه ما يريد, ثم يرجع إلى مكانه.
واختلفت القرّاء في قراءة قوله: ( وَفِيهَا مَا تَشْتَهِيهِ الأنْفُسُ ) فقرأته عامة قرّاء المدينة والشام: ( مَا تَشْتَهِيهِ ) بزيادة هاء, وكذلك ذلك في مصاحفهم. وقرأ ذلك عامة قرّاء العراق " تَشْتَهِي" بغير هاء, وكذلك هو في مصاحفهم.
والصواب من القول في ذلك أنهما قراءتان مشهورتان بمعنى واحد, فبأيتهما قرأ القارئ فمصيب.
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الهوامش:
(3) البيت لأعشى بن قيس بني ثعلبة ( ديوانه طبع القاهرة ص 17) وصريفية ، منسوبة إلى صريفون : موضع بالعراق مشهور بجودة خمره . وقيل نسبت إلى الصريف وهو اللبن ساعة يحلب جعلها صريفية لأنها أخذت من الدن ساعتئذ أحضرت ، كأنها أخذت قبل أن تمزج . والزبد . ما يعلوها عند تحريكها من الدن إلى الكوب من الفقاقيع . والكوب : الكوز الذي لا عروة له . أو هو الكوز المستدير الرأس الذي لا أذن له .
(4) قراءة مشهورة متواترة بحذف الهاء .
Verset 72
L'exégèse de Sa parole, que Son rappel soit exalté : « Et voilà le Paradis qu'on vous a fait hériter pour ce que vous faisiez » — Il dit, que Son rappel soit exalté : Il leur sera dit : Et voilà le Paradis que Dieu vous a fait hériter des gens du Feu qui ont été introduits dans l'Enfer, pour ce que vous faisiez dans le monde comme bonnes œuvres.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَتِلْكَ الْجَنَّةُ الَّتِي أُورِثْتُمُوهَا بِمَا كُنْتُمْ تَعْمَلُونَ (72)
يقول تعالى ذكره: يقال لهم: وهذه الجنة التي أورثكموها الله عن أهل النار الذين أدخلهم جهنم بما كنتم في الدنيا تعملون من الخيرات.
Verset 73
« Vous y aurez » : il dit : vous aurez dans le Paradis des fruits abondants de toutes sortes « dont vous mangerez » : il dit : de ces fruits, vous mangerez ce que vous désirerez.
📜 Texte arabe source
( لَكُمْ فِيهَا ) يقول: لكم في الجنة فاكهة كثيرة من كلّ نوع ( مِنْهَا تَأْكُلُونَ ) يقول: من الفاكهة تأكلون ما اشتهيتم.
Verset 74
L’interprétation de la parole du Très-Haut : « Les criminels seront dans le châtiment de la Géhenne, éternellement » (74). Il dit — que sa mention soit élevée : « Les criminels » : ceux qui ont commis dans le bas monde la mécréance envers Allah, et l’ont commise dans l’au-delà « dans le châtiment de la Géhenne, éternellement » : il dit : ils y demeureront.
📜 Texte arabe source
القول في تأويل قوله تعالى : إِنَّ الْمُجْرِمِينَ فِي عَذَابِ جَهَنَّمَ خَالِدُونَ (74)
يقول تعالى ذكره ( إِنَّ الْمُجْرِمِينَ ) وهم الذين اجترموا في الدنيا الكفر بالله, فاجترموا به في الآخرة ( فِي عَذَابِ جَهَنَّمَ خَالِدُونَ ) يقول: هم فيه ماكثون.
Verset 75
« Il ne sera pas allégé pour eux » : il dit : le châtiment ne sera pas atténué pour eux ; l’origine de « fatara » (allégement) est la faiblesse « et ils y seront désespérés » : il dit : ils seront dans le châtiment de la Géhenne, désespérés ; le pronom « hî » (y) se réfère au châtiment. Il est rapporté que dans la lecture de ‘Abd Allah : « et ils y seront désespérés » (avec « fîhâ »), et le sens est : ils seront dans la Géhenne, désespérés ; « al-mublis » en ce lieu est celui qui désespère du salut, qui a perdu tout espoir et s’est soumis au châtiment et à l’épreuve. Et selon ce que nous avons dit à ce sujet, les gens de l’interprétation se sont exprimés. * Mention de ceux qui ont dit cela : Bishr nous a rapporté, dit : Yazîd nous a rapporté, dit : Sa‘îd nous a rapporté, d’après Qatâda : « et ils y seront désespérés » : c’est-à-dire soumis. Ibn ‘Abd al-A‘lâ nous a rapporté, dit : Ibn Thawr nous a rapporté, d’après Ma‘mar, d’après Qatâda, sa parole : « et ils y seront désespérés » : il dit : désespérés. Et d’autres ont dit, selon ce que Muhammad nous a rapporté, dit : Ahmad nous a rapporté, dit : Asbât nous a rapporté, d’après al-Suddî : « et ils y seront désespérés » : leur état sera altéré. Et nous avons déjà expliqué précédemment le sens d’« iblâs » avec ses preuves, et mentionné les divergences à son sujet, ce qui dispense de le répéter ici.
📜 Texte arabe source
لا يفتر عنهم, يقول: لا يخفف عنهم العذاب وأصل الفتور: الضعف ( وَهُمْ فِيهِ مُبْلِسُونَ ) يقول: وهم في عذاب جهنم مبلسون, والهاء في فيه من ذكر العذاب. ويذكر أن ذلك في قراءة عبد الله:" وَهُمْ فِيهَا مُبْلِسُونَ" والمعنى: وهم في جهنم مبلسون, والمبلس في هذا الموضع: هو الآيس من النجاة الذي قد قنط فاستسلم للعذاب والبلاء.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَهُمْ فِيهِ مُبْلِسُونَ ) : أي مستسلمون.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, قوله:( وَهُمْ فِيهِ مُبْلِسُونَ ) قال: آيسون.
وقال آخرون بما حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَهُمْ فِيهِ مُبْلِسُونَ ) متغير حالهم.
وقد بينَّا فيما مضى معنى الإبلاس بشواهده, وذكر المختلفين فيه بما أغنى عن إعادته في هذا الموضع.
Verset 76
Et sa parole : « Et Nous ne leur avons pas fait d’injustice, mais c’est eux qui étaient les injustes » : il dit — que sa mention soit élevée : Nous n’avons pas fait d’injustice à ces criminels en leur infligeant ce que Nous leur avons fait, ce que Nous vous avons informés, ô gens, que Nous leur avons fait comme tourment par le châtiment de la Géhenne « mais c’est eux qui étaient les injustes » par leur adoration dans le bas monde de ce qui n’était pas digne d’être adoré, par leur mécréance envers Allah, et leur déni de Son unicité.
📜 Texte arabe source
وقوله: ( وَمَا ظَلَمْنَاهُمْ وَلَكِنْ كَانُوا هُمُ الظَّالِمِينَ ) يقول تعالى ذكره: وما ظلمنا هؤلاء المجرمين بفعلنا بهم ما أخبرناكم أيها الناس أنا فعلنا بهم من التعذيب بعذاب جهنم ( وَلَكِنْ كَانُوا هُمُ الظَّالِمِينَ ) بعبادتهم في الدنيا غير من كان عليهم عبادته, وكفرهم بالله, وجحودهم توحيده.
Verset 77
L’interprétation de la parole du Très-Haut : « Et ils appelleront : Ô Mâlik ! Que ton Seigneur nous achève ! Il dira : Vous y demeurerez » (77). Il dit — que sa mention soit élevée : ces criminels appelleront, après qu’Allah les aura fait entrer dans la Géhenne et qu’ils y auront subi ce qu’ils auront subi comme épreuves, Mâlik, le gardien de la Géhenne : « Ô Mâlik ! Que ton Seigneur nous achève ! » : il dit : que ton Seigneur nous fasse mourir, afin d’en finir avec notre mort. Il est rapporté que Mâlik ne leur répondra pas au moment où ils lui diront cela, et les laissera mille ans après cela, puis leur répondra et leur dira : « Vous y demeurerez ». * Mention de ceux qui ont dit cela : Ibn Bashshâr nous a rapporté, dit : ‘Abd al-Rahmân nous a rapporté, dit : Sufyân nous a rapporté, d’après ‘Atâ’ ibn al-Sâ’ib, d’après Abû al-Hasan, d’après Ibn ‘Abbâs : « Et ils appelleront : Ô Mâlik ! Que ton Seigneur nous achève ! » — il leur répondra après mille ans : « Vous y demeurerez ». Ibn Humayd nous a rapporté, dit : Jarîr nous a rapporté, d’après ‘Atâ’ ibn al-Sâ’ib, d’après un homme de ses voisins appelé al-Hasan, d’après Nawf, à propos de sa parole : « Et ils appelleront : Ô Mâlik ! Que ton Seigneur nous achève ! » : il dit : Il les laissera cent ans, selon votre décompte, puis les appellera et leur dira : Ô gens du Feu, vous y demeurerez. Muhammad ibn Bashshâr nous a rapporté, dit : Ibn Abî ‘Adî nous a rapporté, d’après Sa‘îd, d’après Qatâda, d’après ‘Abd Allah ibn ‘Amr, dit : « Et ils appelleront : Ô Mâlik ! Que ton Seigneur nous achève ! » : il dit : Il les laissera quarante ans sans leur répondre, puis leur répondra : « Vous y demeurerez » ; ils diront : « Notre Seigneur, fais-nous sortir d’ici ; si nous récidivons, nous serons alors injustes » — Il les laissera le double de la durée du bas monde, puis leur répondra : « Taisez-vous là-dedans et ne Me parlez pas » — il dit : Par Allah, les gens ne prononcèrent plus un mot après cette parole ; il n’y eut que le râle (zafîr).
📜 Texte arabe source
القول في تأويل قوله تعالى : وَنَادَوْا يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ قَالَ إِنَّكُمْ مَاكِثُونَ (77)
يقول تعالى ذكره: ونادى هؤلاء المجرمون بعد ما أدخلهم الله جهنم, فنالهم فيها من البلاء ما نالهم, مالكا خازن جهنم ( يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ ) قال: ليمتنا ربك, فيفرغ من إماتتنا, فذكر أن مالكا لا يجيبهم في وقت قيلهم له ذلك, ويدعهم ألف عام بعد ذلك, ثم يجيبهم, فيقول لهم:( إِنَّكُمْ مَاكِثُونَ ).
* ذكر من قال ذلك:
حدثنا ابن بشار, قال: ثنا عبد الرحمن, قال: ثنا سفيان, عن عطاء بن السائب, عن أبي الحسن, عن ابن عباس ( وَنَادَوْا يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ ) فأجابهم بعد ألف سنة ( إِنَّكُمْ مَاكِثُونَ ).
حدثنا ابن حميد, قال: ثنا جرير, عن عطاء بن السائب, عن رجل من جيرانه يقال له الحسن, عن نوف في قوله:( وَنَادَوْا يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ ) قال: يتركهم مئة سنة مما تعدون, ثم يناديهم فيقول: يا أهل النار إنكم ماكثون.
حدثنا محمد بن بشار, قال: ثنا ابن أبي عدي, عن سعيد, عن قتادة, عن عبد الله بن عمرو, قال:( وَنَادَوْا يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ ) قال: فخلى عنهم أربعين عاما لا يجيبهم, ثم أجابهم:( إِنَّكُمْ مَاكِثُونَ ) : قالوا رَبَّنَا أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَالِمُونَ فخلى عنهم مثلي الدنيا, ثم أجابهم: اخْسَئُوا فِيهَا وَلا تُكَلِّمُونِ قال: فوالله ما نبس القوم بعد الكلمة, إن كان إلا الزفيرُ والشهيق.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, عن أبي أيوب الأزدي, عن عبد الله بن عمرو, قال: إن أهل جهنم يدعون مالكا أربعين عاما فلا يجيبهم, ثم يقول:( إِنَّكُمْ مَاكِثُونَ ), ثم ينادون ربهم رَبَّنَا أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَالِمُونَ فيدعهم أو يخلي عنهم مثل الدنيا, ثم يردّ عليهم اخْسَئُوا فِيهَا وَلا تُكَلِّمُونِ قال: فما نبس القوم بعد ذلك بكلمة إن كان إلا الزفير والشهيق في نار جهنم.
حدثنا ابن حميد, قال: ثنا حكام, عن عمرو, عن عطاء, عن الحسن, عن نوف ( وَنَادَوْا يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ ) قال: يتركهم مئة سنة مما تعدّون, ثم ناداهم فاستجابوا له, فقال: إنكم ماكثون.
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط عن السديّ, في قوله:( وَنَادَوْا يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ ) قال: مالك خازن النار, قال: فمكثوا ألف سنة مما تعدون, قال: فأجابهم بعد ألف عام: إنكم ماكثون.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قول الله تعالى ذكره:( وَنَادَوْا يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ ) قال: يميتنا, القضاء ههنا الموت, فأجابهم ( إِنَّكُمْ مَاكِثُونَ ).
Verset 78
Et Sa parole : « Nous vous avons certes apporté la vérité » — Il dit : Nous avons certes envoyé vers vous, ô assemblée de Quraysh, Notre messager Muhammad avec la vérité. Comme me l’a rapporté Muhammad, qui a dit : Ahmad nous a rapporté, qui a dit : Asbât nous a rapporté, d’après al-Suddî, concernant « Nous vous avons certes apporté la vérité » — il dit : ce que Muhammad, paix et salut sur lui, a apporté — « mais la plupart d’entre vous ont de la répulsion pour la vérité » — Il dit, que Son souvenir soit exalté : mais la plupart d’entre eux ont de la répulsion pour la vérité que Muhammad, paix et salut sur lui, a apportée.
📜 Texte arabe source
وقوله: ( لَقَدْ جِئْنَاكُمْ بِالْحَقِّ ) يقول: لقد أرسلنا إليكم يا معشر قريش رسولنا محمدا بالحق.
كما حدثني محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ,( لَقَدْ جِئْنَاكُمْ بِالْحَقِّ ), قال: الذي جاء به محمد صَلَّى الله عَلَيْهِ وَسَلَّم ( وَلَكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَارِهُونَ ) يقول تعالى ذكره: ولكن أكثرهم لما جاء به محمد صَلَّى الله عَلَيْهِ وَسَلَّم من الحق كارهون.
Verset 79
L’interprétation de la parole du Très-Haut : « Ou bien ont-ils arrêté une décision ? Nous aussi Nous décidons » (79) — Il dit, que Son souvenir soit exalté : ces associateurs de Quraysh ont-ils arrêté une décision et l’ont-ils consolidée, pour comploter contre la vérité que Nous leur avons apportée ? Nous aussi, Nous consolidons pour eux ce qui les humiliera et les avilira comme châtiment. 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 Amr m’a rapporté, qui a dit : Abû Âsim nous a rapporté, qui a dit : Îsâ nous a rapporté ; et al-Hârith m’a rapporté, qui a dit : al-Hasan nous a rapporté, qui a dit : Warqâ’ nous a rapporté, tous deux d’après Ibn Abî Najîh, d’après Mujâhid, concernant Sa parole : « Ou bien ont-ils arrêté une décision ? Nous aussi Nous décidons » — il dit : ils sont résolus : s’ils ont comploté un mal, Nous avons comploté un mal semblable. Ibn Abd al-A’lâ nous a rapporté, qui a dit : Ibn Thawr nous a rapporté, d’après Ma’mar, d’après Qatâda, concernant Sa parole : « Ou bien ont-ils arrêté une décision ? Nous aussi Nous décidons » — il dit : ont-ils arrêté une décision ? Nous aussi Nous décidons. Yûnus m’a rapporté, qui a dit : Ibn Wahb nous a informés, qui a dit : Ibn Zayd a dit, concernant Sa parole : « Ou bien ont-ils arrêté une décision ? Nous aussi Nous décidons » — il dit : ont-ils consolidé une affaire ? Nous aussi Nous consolidons Notre affaire.
📜 Texte arabe source
القول في تأويل قوله تعالى : أَمْ أَبْرَمُوا أَمْرًا فَإِنَّا مُبْرِمُونَ (79)
يقول تعالى ذكره: أم أبرم هؤلاء المشركون من قريش أمرا فأحكموه, يكيدون به الحقّ الذي جئناهم به, فإنا محكمون لهم ما يخزيهم, ويذلهم من النكال.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, قوله:( أَمْ أَبْرَمُوا أَمْرًا فَإِنَّا مُبْرِمُونَ ) قال: مجمعون: إن كادوا شرّا كدنا مثله.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, في قوله:( أَمْ أَبْرَمُوا أَمْرًا فَإِنَّا مُبْرِمُونَ ) قال: أم أجمعوا أمرا فإنا مجمعون.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله:( أَمْ أَبْرَمُوا أَمْرًا فَإِنَّا مُبْرِمُونَ ) قال: أم أحكموا أمرا فإنا محكمون لأمرنا.
Verset 80
Et Sa parole : « Ou bien pensent-ils que Nous n’entendons pas leurs secrets et leurs confidences ? » — Il dit : ces associateurs d’Allah pensent-ils que Nous n’entendons pas ce qu’ils cachent aux gens de leurs paroles, et ce dont ils se concertent entre eux et se confient en secret, sans que Nous les punissions pour cela parce que cela Nous est caché ? Et Sa parole : « Si, et Nos messagers auprès d’eux écrivent » — Il dit, que Son souvenir soit exalté : Nous savons ce dont ils se confient entre eux et ce qu’ils cachent aux gens de leurs paroles secrètes, et Nos gardiens sont auprès d’eux, c’est-à-dire chez eux, ils écrivent ce qu’ils prononcent comme paroles et ce qu’ils disent comme discours. Et il a été mentionné que ce verset a été révélé à propos de trois personnes qui débattaient de l’audition d’Allah, béni et exalté soit-Il, des paroles de Ses serviteurs. * Mention de ceux qui ont dit cela : Amr ibn Sa’îd ibn Yasâr al-Qurashî m’a rapporté, qui a dit : Abû Qutayba nous a rapporté, qui a dit : Âsim ibn Muhammad al-Umarî nous a rapporté, d’après Muhammad ibn Ka’b al-Qurazî, qui a dit : pendant que trois personnes se trouvaient entre la Kaaba et ses voiles, deux Qurayshites et un Thaqafite, ou deux Thaqafites et un Qurayshite, l’un des trois dit : pensez-vous qu’Allah entend notre parole ? Le premier dit : si vous élevez la voix, Il entend, et si vous la baissez, Il n’entend pas. Le deuxième dit : s’Il entend quand vous élevez la voix, alors Il entend quand vous la baissez. Il dit : alors fut révélé « Ou bien pensent-ils que Nous n’entendons pas leurs secrets et leurs confidences ? Si, et Nos messagers auprès d’eux écrivent ». Et c’est ce que nous avons dit concernant le sens de Sa parole : « Si, et Nos messagers auprès d’eux écrivent » que les gens de l’interprétation ont affirmé. * Mention de ceux qui ont dit cela : Muhammad m’a rapporté, qui a dit : Ahmad nous a rapporté, qui a dit : Asbât nous a rapporté, d’après al-Suddî, concernant « Si, et Nos messagers auprès d’eux écrivent » — il dit : les gardiens. Bishr nous a rapporté, qui a dit : Yazîd nous a rapporté, qui a dit : Sa’îd nous a rapporté, d’après Qatâda, concernant « Si, et Nos messagers auprès d’eux écrivent » — il dit : les anges gardiens écrivent les actions des serviteurs.
📜 Texte arabe source
وقوله: ( أَمْ يَحْسَبُونَ أَنَّا لا نَسْمَعُ سِرَّهُمْ وَنَجْوَاهُمْ ) يقول: أم يظنّ هؤلاء المشركون بالله أنا لا نسمع ما أخفوا عن الناس من منطقهم, وتشاوروا بينهم وتناجوا به دون غيرهم, فلا نعاقبهم عليه لخفائه علينا.
وقوله: ( بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ ) يقول تعالى ذكره: بل نحن نعلم ما تناجوا به بينهم, وأخفوه عن الناس من سرّ كلامهم, وحفظتنا لديهم, يعني عندهم يكتبون ما نطقوا به من منطق, وتكلموا به من كلامهم.
وذكر أن هذه الآية نـزلت في نفر ثلاثة تدارءوا في سماع الله تبارك وتعالى كلام عباده.
* ذكر من قال ذلك:
حدثني عمرو بن سعيد بن يسار القرشيّ, قال: ثنا أبو قتيبة, قال: ثنا عاصم بن محمد العمريّ, عن محمد بن كعب القرظي, قال: بينا ثلاثة بين الكعبة وأستارها, قرشيان وثقفي, أو ثقفيان وقرشيّ, فقال واحد من الثلاثة: أترون الله يسمع كلامنا؟ فقال الأول: إذا جهرتم سمع, وإذا أسررتم لم يسمع, قال الثاني: إن كان يسمع إذا أعلنتم, فإنه يسمع إذا أسررتم, قال: فنـزلت ( أَمْ يَحْسَبُونَ أَنَّا لا نَسْمَعُ سِرَّهُمْ وَنَجْوَاهُمْ بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ ).
وبنحو الذي قلنا في معنى قوله: ( بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ ) قال أهل التأويل.
* ذكر من قال ذلك:
حدثني محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ ) قال: الحفَظة.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد. عن قتادة ( بَلَى وَرُسُلُنَا لَدَيْهِمْ يَكْتُبُونَ ) : أي عندهم.
Verset 81
L’interprétation de la parole du Très-Haut : « Dis : Si le Tout Miséricordieux avait un enfant, je serais le premier des adorateurs » (81) — Les gens de l’interprétation ont divergé sur l’interprétation de Sa parole : « Dis : Si le Tout Miséricordieux avait un enfant, je serais le premier des adorateurs ». Certains ont dit : le sens en est : dis, ô Muhammad, si le Tout Miséricordieux avait un enfant, selon votre dire et votre prétention, ô associateurs, alors je serais le premier des croyants en Allah en vous démentant, et des négateurs de ce que vous dites, à savoir qu’Il a un enfant. * Mention de ceux qui ont dit cela : Muhammad ibn Amr m’a rapporté, qui a dit : Abû Âsim nous a rapporté, qui a dit : Îsâ nous a rapporté ; et al-Hârith m’a rapporté, qui a dit : al-Hasan nous a rapporté, qui a dit : Warqâ’ nous a rapporté, tous deux d’après Ibn Abî Najîh, d’après Mujâhid, concernant « Dis : Si le Tout Miséricordieux avait un enfant » comme vous le dites — « je serais le premier des adorateurs » — des croyants en Allah, alors dites ce que vous voulez. Ibn Abd al-A’lâ nous a rapporté, qui a dit : Ibn Thawr nous a rapporté, d’après Ma’mar, d’après Ibn Abî Najîh, d’après Mujâhid, concernant Sa parole : « je serais le premier des adorateurs » — il dit : dis, si Allah avait un enfant selon votre dire, alors je serais le premier à adorer Allah, à L’unifier et à vous démentir. Et d’autres ont dit : plutôt le sens en est : dis, il n’a pas été que le Tout Miséricordieux ait un enfant, alors je suis le premier des adorateurs de Lui pour cela. * Mention de ceux qui ont dit cela : Alî m’a rapporté, qui a dit : Abû Sâlih nous a rapporté, qui a dit : Mu’âwiya m’a rapporté, d’après Alî, d’après Ibn Abbâs, concernant Sa parole : « Dis : Si le Tout Miséricordieux avait un enfant, je serais le premier des adorateurs » — il dit : il n’a pas été que le Tout Miséricordieux ait un enfant, alors je serais le premier des témoins. Et d’autres ont dit : plutôt le sens en est une négation, et le sens de « si » est la négation, et l’interprétation en est : cela n’a pas été, et il ne convient pas que cela soit. * Mention de ceux qui ont dit cela : Bishr nous a rapporté, qui a dit : Yazîd nous a rapporté, qui a dit : Sa’îd nous a rapporté, d’après Qatâda, concernant Sa parole : « Dis : Si le Tout Miséricordieux avait un enfant, je serais le premier des adorateurs » — il dit : cela est une négation, c’est-à-dire : il n’a pas été que le Tout Miséricordieux ait un enfant, et je suis le premier des adorateurs de Lui.
📜 Texte arabe source
القول في تأويل قوله تعالى : قُلْ إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ (81)
اختلف أهل التأويل في تأويل قوله: ( قُلْ إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ ) فقال بعضهم: في معنى ذلك: قل يا محمد إن كان للرحمن ولد في قولكم وزعمكم أيها المشركون, فأنا أوّل المؤمنين بالله في تكذيبكم, والجاحدين ما قلتم من أن له ولدا.
* 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 ( قُلْ إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ ) كما تقولون ( فَأَنَا أَوَّلُ الْعَابِدِينَ ) المؤمنين بالله, فقولوا ما شئتم.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن ابن أبي نجيح, عن مجاهد, في قوله:( فَأَنَا أَوَّلُ الْعَابِدِينَ ) قال: قل إن كان لله ولد في قولكم, فأنا أول من عبد الله ووحده وكذّبكم.
وقال آخرون: بل معنى ذلك: قل ما كان للرحمن ولد, فأنا أول العابدين له بذلك.
* ذكر من قال ذلك:
حدثني عليّ, قال: ثنا أبو صالح, قال: ثني معاوية, عن عليّ, عن ابن عباس, قوله:( قُلْ إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ ) يقول: لم يكن للرحمن ولد فأنا أول الشاهدين.
وقال آخرون: بل معنى ذلك نفي, ومعنى إن الجحد, وتأويل ذلك ما كان ذلك, ولا ينبغي أن يكون.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( قُلْ إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ ) قال قتادة: وهذه كلمة من كلام العرب ( إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ ) : أي إن ذلك لم يكن, ولا ينبغي.
حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله:( قُلْ إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ ) قال: هذا الإنكاف (1) ما كان للرحمن ولد, نكف الله أن يكون له ولد, وإن مثل " ما " إنما هي: ما كان للرحمن ولد, ليس للرحمن ولد, مثل قوله: وَإِنْ كَانَ مَكْرُهُمْ لِتَزُولَ مِنْهُ الْجِبَالُ إنما هي: ما كان مكرهم لتزول منه الجبال, فالذي أنـزل الله من كتابه وقضاه من قضائه أثبت من الجبال, و " إن " هي" ما " إن كان ما كان تقول العرب: إن كان, وما كان الذي تقول. وفي قوله:( فَأَنَا أَوَّلُ الْعَابِدِينَ ) أول من يعبد الله بالإيمان والتصديق أنه ليس للرحمن ولد على هذا أعبد الله.
حدثني ابن عبد الرحيم البرقي, قال: ثنا عمرو بن أبي سلمة, قال: سألت ابن محمد, عن قول الله:( إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ ) قال: ما كان.
حدثني ابن عبد الرحيم البرقي, قال: ثنا عمرو, قال: سألت زيد بن أسلم, عن قول الله:( قُلْ إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ ) قال: هذا قول العرب معروف, إن كان: ما كان, إن كان هذا الأمر قط, ثم قال: وقوله: وإن كان: ما كان.
وقال آخرون: معنى " إن " في هذا الموضع معنى المجازاة, قالوا: وتأويل الكلام: لو كان للرحمن ولد, كنت أوّل من عبده بذلك.
* ذكر من قال ذلك:
حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( قُلْ إِنْ كَانَ لِلرَّحْمَنِ وَلَدٌ فَأَنَا أَوَّلُ الْعَابِدِينَ ) قال: لو كان له ولد كنت أول من عبده بأن له ولدا, ولكن لا ولد له.
وقال آخرون: معنى ذلك: قل إن كان للرحمن ولد, فأنا أوّل الآنفين ذلك, ووجهوا معنى العابدين إلى المنكرين الآبين, من قول العرب: قد عبِد فلان من هذا الأمر إذا أنف منه وغضب وأباه, فهو يعبد عبدا, كما قال الشاعر?
وَيَعْبَــدْ عَلَيْــهْ لا محَالَــةَ ظالِمَـا (3)
وقد حدثني يونس بن عبد الأعلى, قال: أخبرنا ابن وهب, ثني قال: ابن أبي ذئب, عن أبي قسيط, عن بعجة بن زيد الجهني, أن امرأة منهم دخلت على زوجها, وهو رجل منهم أيضا, فولدت له في ستة أشهر, فذكر ذلك لعثمان بن عفان رضي الله عنه فأمر بها أن تُرجم, فدخل عليه عليّ بن أبي طالب رضي الله عنه فقال: إن الله تبارك وتعالى يقول في كتابه: وَحَمْلُهُ وَفِصَالُهُ ثَلاثُونَ شَهْرًا وقال: وَفِصَالُهُ فِي عَامَيْنِ قال: فوالله ما عبِد عثمان أن بعث إليها تردّ. قال يونس, قال ابن وهب: عبد: استنكف.
وأولى الأقوال في ذلك عندي بالصواب قول من قال: معنى: ( إنْ ) الشرط الذي يقتضي الجزاء على ما ذكرناه عن السديّ, وذلك أن " إن " لا تعدو في هذا الموضع أحد معنيين: إما أن يكون الحرف الذي هو بمعنى الشرط الذي يطلب الجزاء, أو تكون بمعنى الجحد, وهب إذا وجهت إلى الجحد لم يكن للكلام كبير معنى, لأنه يصير بمعنى: قل ما كان للرحمن ولد, وإذا صار بذلك المعنى أوهم أهل الجهل من أهل الشرك بالله أنه إنما نفى بذلك عن الله عزّ وجلّ أن يكون له ولد قبل بعض الأوقات, ثم أحدث له الولد بعد أن لم يكن, مع أنه لو كان ذلك معناه لقدر الذين أمر الله نبيَّهُ محمدا صَلَّى الله عَلَيْهِ وَسَلَّم أن يقول لهم: ما كان للرحمن ولد, فأنا أول العابدين أن يقولوا له صدقت, وهو كما قلت, ونحن لم نـزعم أنه لم يزل له ولد. وإنما قلنا: لم يكن له ولد, ثم خلق الجنّ فصاهرهم, فحدث له منهم ولد, كما أخبر الله عنهم أنهم كانوا يقولونه, ولم يكن الله تعالى ذكره ليحتجّ لنبيه صَلَّى الله عَلَيْهِ وَسَلَّم وعلى مكذبيه من الحجة بما يقدرون على الطعن فيه, وإذ كان في توجيهنا " إن " إلى معنى الجحد ما ذكرنا, فالذي هو أشبه المعنيين بها الشرط. وإذ كان ذلك كذلك, فبينة صحة ما نقول من أن معنى الكلام: قل يا محمد لمشركي قومك الزاعمين أن الملائكة بنات الله: إن كان للرحمن ولد فأنا أول عابديه بذلك منكم, ولكنه لا ولد له, فأنا أعبده بأنه لا ولد له, ولا ينبغي أن يكون له.
وإذا وجه الكلام إلى ما قلنا من هذا الوجه لم يكن على وجه الشكّ, ولكن على وجه الإلطاف من الكلام وحسن الخطاب, كما قال جلّ ثناؤه قُلِ اللَّهُ وَإِنَّا أَوْ إِيَّاكُمْ لَعَلَى هُدًى أَوْ فِي ضَلالٍ مُبِينٍ .
وقد علم أن الحقّ معه, وأن مخالفيه في الضلال المبين.
------------------------
الهوامش:
(1) في النهاية لابن الأثير : إنكاف الله من سوء : أي تنزيهه وتقديسه . وأنكفته : نزهته .
(2) هذا شاهد لم أقف على قائله . استشهد به المؤلف عند قوله تعالى :( فأنا أول العابدين ) . قال أبو عبيدة في تفسير الآية ( مجاز القرآن الورقة 221 ) : مجازها إن كان للرحمن ولد : إن في موضع ( ما ) في قول بعضهم : ما كان للرحمن ولد . والفاء : مجازها مجاز الواو . يريد : ما كان وأنا أول العابدين . وقال آخرون : مجازها : إن كان في قولكم للرحمن ولد ، فأنا أول العابدين : أي الكافرين بذاك ، والجاحدين لما قلتم . وهو من عبدت تعبد . ا هـ . أي من باب علم يعلم . بمعنى أنف أو غضب أو كره الشيء . وتعبد في البيت: بمعنى تأنف أو تغضب ، وهو كعبد بمعنى أنف وغضب قال في ( اللسان : عبد ) : وتعبد : كعبد .
(3) وهذا الشاهد أيضا لم أقف على قائله ، وهو بمعنى الشاهد الذي قبله ، استشهد به المؤلف على الآية نفسها ، يريد أن قول الشاعر : يعبد عليه هو مضارع عبد عليه كعلم : إذا غضب عليه . وفي ( اللسان : عبد ) والعبد ( كسبب) طول الغضب . قال الفراء : عبد عليه ، وأحن عليه ، أي غضب . وقال الغنوي : العبد : الحزن والوجد . قال الفرزدق .
أولَئِـكَ قَـوْمِي إنْ هَجَـوْتِي هَجَـوْتُهُم
وَأَعْبَــدُ أنْ أهْجُــو كُلَيْبــا بِـدَارِمِ
أعبد : أي آنف . ا هـ .
Verset 82
Et Sa parole : « Gloire au Seigneur des cieux et de la terre » — Il dit, que Son souvenir soit exalté : une déclaration d’innocence et d’exaltation pour le Possesseur des cieux et de la terre, et le Possesseur du Trône qui englobe tout cela, et ce qui s’y trouve comme créatures, de ce que ces associateurs Lui attribuent comme mensonges, et qu’ils Lui ajoutent comme enfant et autres choses qui ne conviennent pas de Lui attribuer. 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, qui a dit : Yazîd nous a rapporté, qui a dit : Sa’îd nous a rapporté, d’après Qatâda, concernant Sa parole : « le Seigneur du Trône, au-dessus de ce qu’ils décrivent » — c’est-à-dire : de ce qu’ils mentent.
📜 Texte arabe source
وقوله: ( سُبْحَانَ رَبِّ السَّمَاوَاتِ وَالأرْضِ ) يقول تعالى ذكره تبرئة وتنـزيها لمالك السموات والأرض ومالك العرش المحيط بذلك كله, وما في ذلك من خلق مما يصفه به هؤلاء المشركون من الكذب, ويضيفون إليه من الولد وغير ذلك من الأشياء التي لا ينبغي أن تضاف إليه.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( رَبِّ الْعَرْشِ عَمَّا يَصِفُونَ ) : أي يكذّبون.
Verset 83
Le propos sur l'interprétation de la parole d'Allah : « Laisse-les donc s'enfoncer (dans le faux) et s'amuser jusqu'à ce qu'ils rencontrent leur jour qui leur est promis » (83). Il dit, qu'Allah soit exalté : Laisse, ô Muhammad, ces calomniateurs contre Allah, ceux qui décrivent qu'Il a un enfant, s'enfoncer dans leur fausseté et s'amuser dans leur vie d'ici-bas, jusqu'à ce qu'ils rencontrent leur jour qui leur est promis — c'est-à-dire le jour où Allah les fera goûter à l'Enfer pour leur calomnie contre Lui, et c'est le Jour de la Résurrection. Comme nous l'a rapporté Muhammad, dit : Ahmad nous a rapporté, dit : Asbat nous a rapporté, d'après al-Suddi : « jusqu'à ce qu'ils rencontrent leur jour qui leur est promis » — il dit : le Jour de la Résurrection.
📜 Texte arabe source
القول في تأويل قوله تعالى : فَذَرْهُمْ يَخُوضُوا وَيَلْعَبُوا حَتَّى يُلاقُوا يَوْمَهُمُ الَّذِي يُوعَدُونَ (83)
يقول تعالى ذكره: فذر يا محمد هؤلاء المفترين على الله, الواصفة بأن له ولدا يخوضوا في باطلهم, ويلعبوا في دنياهم ( حَتَّى يُلاقُوا يَوْمَهُمُ الَّذِي يُوعَدُونَ ) وذلك يوم يصليهم الله بفريتهم عليه جهنم, وهو يوم القيامة.
كما حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( حَتَّى يُلاقُوا يَوْمَهُمُ الَّذِي يُوعَدُونَ ) قال: يوم القيامة.
Verset 84
Et Sa parole : « Et c'est Lui qui est Dieu dans le ciel et Dieu sur la terre » — Il dit, qu'Allah soit exalté : Allah, à qui appartient la divinité, est adoré dans le ciel et adoré sur la terre, tout comme Il est adoré dans le ciel ; rien d'autre que Lui ne mérite d'être adoré. Il dit, qu'Allah soit exalté : Réservez donc l'adoration à Celui dont la description est telle, et n'associez rien d'autre à Lui. Et c'est ce que disent les gens de l'interprétation. * Mention de ceux qui ont dit cela : Ibn Abd al-A'la nous a rapporté, dit : Ibn Thawr nous a rapporté, d'après Ma'mar, d'après Qatada, au sujet de Sa parole : « Et c'est Lui qui est Dieu dans le ciel et Dieu sur la terre » — il dit : Il est adoré dans le ciel et adoré sur la terre. Bishr nous a rapporté, dit : Yazid nous a rapporté, dit : Sa'id nous a rapporté, d'après Qatada, au sujet de Sa parole : « Et c'est Lui qui est Dieu dans le ciel et Dieu sur la terre » — c'est-à-dire : Il est adoré dans le ciel et sur la terre. Et Sa parole : « Et c'est Lui le Sage, l'Omniscient » — Il dit : Il est le Sage dans la gestion de Sa création et dans leur soumission à ce qu'Il veut, l'Omniscient de leurs intérêts.
📜 Texte arabe source
وقوله: ( وَهُوَ الَّذِي فِي السَّمَاءِ إِلَهٌ وَفِي الأرْضِ إِلَهٌ ) يقول تعالى ذكره: والله الذي له الألوهة في السماء معبود, وفي الأرض معبود كما هو في السماء معبود, لا شيء سواه تصلح عبادته; يقول تعالى ذكره: فأفردوا لمن هذه صفته العبادة, ولا تشركوا به شيئا غيره.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, في قوله:( وَهُوَ الَّذِي فِي السَّمَاءِ إِلَهٌ وَفِي الأرْضِ إِلَهٌ ) قال: يُعبد في السماء, ويُعبد في الأرض.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, في قوله:( وَهُوَ الَّذِي فِي السَّمَاءِ إِلَهٌ وَفِي الأرْضِ إِلَهٌ ) أي يُعبد في السماء وفي الأرض.
وقوله: ( وَهُوَ الْحَكِيمُ الْعَلِيمُ ) يقول: وهو الحكيم في تدبير خلقه, وتسخيرهم لما يشاء, العليم بمصالحهم.
Verset 85
Le propos sur l'interprétation de la parole d'Allah : « Et béni soit Celui à qui appartient la royauté des cieux et de la terre et de ce qui est entre eux, et auprès de qui est la science de l'Heure, et vers qui vous serez ramenés » (85). Il dit, qu'Allah soit exalté : Et béni soit Celui à qui appartient l'autorité des sept cieux et de la terre, et de toutes les choses qui sont entre eux ; Son jugement s'applique à tout cela, et Son décret s'y exécute. Il dit : Comment donc aurait-Il un associé parmi ceux qui sont dans Son autorité et sur qui Son jugement s'exécute ? « Et auprès de qui est la science de l'Heure » — Il dit : Et auprès de Lui est la science de l'Heure où la Résurrection se lèvera, et où les créatures seront rassemblées de leurs tombes pour le lieu du Jugement. Sa parole : « Et vers qui vous serez ramenés » — Il dit : Et vers Lui, ô gens, vous serez ramenés après votre mort, et vous reviendrez à Lui, puis Il rétribuera le bienfaiteur pour son bien et le malfaisant pour son mal.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَتَبَارَكَ الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالأَرْضِ وَمَا بَيْنَهُمَا وَعِنْدَهُ عِلْمُ السَّاعَةِ وَإِلَيْهِ تُرْجَعُونَ (85)
يقول تعالى ذكره, وتبارك الذي له سلطان السموات السبع والأرض, وما بينهما من الأشياء كلها, جار على جميع ذلك حكمه, ماض فيهم قضاؤه. يقول: فكيف يكون له شريكا من كان في سلطانه وحكمه فيه نافذ.( وَعِنْدَهُ عِلْمُ السَّاعَةِ ) يقول: وعنده علم الساعة التي تقوم فيها القيامة, ويُحشر فيها الخلق من قبورهم لموقف الحساب.
قوله: ( وَإِلَيْهِ تُرْجَعُونَ ) يقول: وإليه أيها الناس تردّون من بعد مماتكم, فتصيرون إليه, فيجازي المحسن بإحسانه, والمسيء بإساءته.
Verset 86
Le propos sur l'interprétation de la parole d'Allah : « Et ceux qu'ils invoquent en dehors de Lui ne possèdent pas l'intercession, sauf celui qui a témoigné de la vérité en connaissance » (86). Les gens de l'interprétation ont divergé sur l'interprétation de cela. Certains ont dit : Le sens est : Jésus, 'Uzayr et les anges, que ces associateurs adorent, ne possèdent pas l'intercession auprès d'Allah pour quiconque, sauf celui qui a témoigné de la vérité, a proclamé l'unicité d'Allah et Lui a obéi, avec une connaissance de l'unicité et une certitude de ce que Ses messagers ont apporté. * Mention de ceux qui ont dit cela : Muhammad ibn Amr m'a rapporté, dit : Abu 'Asim nous a rapporté, dit : 'Isa nous a rapporté ; et al-Harith m'a rapporté, dit : al-Hasan nous a rapporté, dit : Warqa' nous a rapporté, tous d'après Ibn Abi Najih, d'après Mujahid, au sujet de Sa parole : « Et ceux qu'ils invoquent en dehors de Lui ne possèdent pas l'intercession » — il dit : Jésus, 'Uzayr et les anges. Sa parole : « sauf celui qui a témoigné de la vérité » — il dit : la parole de sincérité, et ils savent qu'Allah est la vérité, et Jésus, 'Uzayr et les anges — il dit : Jésus, 'Uzayr et les anges n'intercèdent que pour celui qui a témoigné de la vérité, et il connaît la vérité. Et d'autres ont dit : Par cela, on entend : les divinités que les associateurs invoquent et adorent en dehors d'Allah ne possèdent pas l'intercession, sauf Jésus, 'Uzayr et leurs semblables, et les anges qui ont témoigné de la vérité, l'ont reconnue et connaissent la réalité de ce dont ils témoignent. * Mention de ceux qui ont dit cela : Bishr nous a rapporté, dit : Yazid nous a rapporté, dit : Sa'id nous a rapporté, d'après Qatada : « Et ceux qu'ils invoquent en dehors de Lui ne possèdent pas l'intercession, sauf celui qui a témoigné de la vérité en connaissance » : les anges, Jésus et 'Uzayr — ils ont été adorés en dehors d'Allah, et ils ont une intercession et une position auprès d'Allah. Ibn Abd al-A'la nous a rapporté, dit : Ibn Thawr nous a rapporté, d'après Ma'mar, d'après Qatada : « sauf celui qui a témoigné de la vérité » — il dit...
📜 Texte arabe source
القول في تأويل قوله تعالى : وَلا يَمْلِكُ الَّذِينَ يَدْعُونَ مِنْ دُونِهِ الشَّفَاعَةَ إِلا مَنْ شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ (86)
اختلف أهل التأويل في تأويل ذلك, فقال بعضهم: معنى ذلك: ولا يملك عيسى وعُزير والملائكة الذين يعبدهم هؤلاء المشركون بالساعة, الشفاعة عند الله لأحد, إلا من شهد بالحقّ, فوحد الله وأطاعه, بتوحيد علم منه وصحة بما جاءت به رسله.
* 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:( وَلا يَمْلِكُ الَّذِينَ يَدْعُونَ مِنْ دُونِهِ الشَّفَاعَةَ ) قال: عيسى, وعُزير, والملائكة.
قوله: ( إِلا مَنْ شَهِدَ بِالْحَقِّ ) قال: كلمة الإخلاص, وهم يعلمون أن الله حقّ, وعيسى وعُزير والملائكة يقول: لا يشفع عيسى وعُزير والملائكة إلا من شهد بالحقّ, وهو يعلم الحقّ.
وقال آخرون: عني بذلك: ولا تملك الآلهة التي يدعوها المشركون ويعبدونها من دون الله الشفاعة إلا عيسى وعُزير وذووهما, والملائكة الذين شهدوا بالحقّ, فأقروا به وهم يعلمون حقيقة ما شهدوا به.
* ذكر من قال ذلك:
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَلا يَمْلِكُ الَّذِينَ يَدْعُونَ مِنْ دُونِهِ الشَّفَاعَةَ إِلا مَنْ شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ ) : الملائكة وعيسى وعُزير, قد عُبِدوا من دون الله ولهم شفاعة عند الله ومنـزلة.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة ( إِلا مَنْ شَهِدَ بِالْحَقِّ ) قال: الملائكة وعيسى ابن مريم وعُزير, فإن لهم عند الله شهادة.
وأولى الأقوال في ذلك بالصواب أن يقال: إن الله تعالى ذكره أخبر أنه لا يملك الذين يعبدهم المشركون من دون الله الشفاعة عنده لأحد, إلا من شهد بالحقّ, وشهادته بالحقّ: هو إقراره بتوحيد الله, يعني بذلك: إلا من آمن بالله, وهم يعلمون حقيقة توحيده, ولم يخصص بأن الذي لا يملك ملك الشفاعة منهم بعض من كان يعبد من دون الله, فذلك على جميع من كان تعبد قريش من دون الله يوم نـزلت هذه الآية وغيرهم, وقد كان فيهم من يعبد من دون الله الآلهة, وكان فيهم من يعبد من دونه الملائكة وغيرهم, فجميع أولئك داخلون في قوله: ولا يملك الذين يدعو قريش وسائر العرب من دون الله الشفاعة عند الله. ثم استثنى جلّ ثناؤه بقوله:( إِلا مَنْ شَهِدَ بِالْحَقِّ وَهُمْ يَعْلَمُونَ ) وهم الذين يشهدون شهادة الحقّ فيوحدون الله, ويخلصون له الوحدانية, على علم منهم ويقين بذلك, أنهم يملكون الشفاعة عنده بإذنه لهم بها, كما قال جلّ ثناؤه: وَلا يَشْفَعُونَ إِلا لِمَنِ ارْتَضَى فأثبت جلّ ثناؤه للملائكة وعيسى وعُزير ملكهم من الشفاعة ما نفاه عن الآلهة والأوثان باستثنائه الذي استثناه.
Verset 87
Le propos sur l'interprétation de la parole d'Allah : « Et si tu leur demandes qui les a créés, ils diront certainement : Allah. Comment donc se détournent-ils ? » (87). Il dit, qu'Allah soit exalté : Et si tu leur demandes, ô Muhammad, à ces associateurs d'Allah parmi ton peuple : Qui les a créés ? Ils diront certainement : Allah nous a créés. « Comment donc se détournent-ils ? » — Quel visage les détourne de l'adoration de Celui qui les a créés, et les prive d'atteindre la vérité dans Son adoration ?
📜 Texte arabe source
القول في تأويل قوله تعالى : وَلَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ فَأَنَّى يُؤْفَكُونَ (87)
يقول تعالى ذكره: ولئن سألت يا محمد هؤلاء المشركين بالله من قومك: من خلقهم؟ ليقولنّ: الله خلقنا.
( فَأَنَّى يُؤْفَكُونَ ) فأي وجه يصرفون عن عبادة الذي خلقهم, ويحرمون إصابة الحقّ في عبادته.
Verset 88
Et Sa parole : « Et sa parole : “Seigneur, voici un peuple qui ne croit pas” » — les lecteurs ont divergé sur la lecture de Sa parole « wa qīlihi ». La majorité des lecteurs de Médine, de La Mecque et de Bassora l’ont lu « wa qīlahu » au cas direct (nasb). Lorsqu’on le lit ainsi, cela a deux sens dans l’interprétation : l’un est l’attachement à Sa parole : « Ou pensent-ils que Nous n’entendons pas leurs secrets et leurs confidences » et Nous entendons sa parole : « Seigneur ». Le second : qu’on sous-entende un verbe qui le régit, et son sens alors serait : Et il a dit sa parole : « Seigneur, voici un peuple qui ne croit pas », et Muhammad a plaint sa plainte à son Seigneur. Et la majorité des lecteurs de Koufa l’ont lu « wa qīlihi » au cas indirect (khafd), sur le sens : Et auprès de Lui est la science de l’Heure, et la science de sa parole. Et ce qui est correct dans cela est que ce sont deux lectures célèbres dans la lecture des régions, correctes de sens ; quelle que soit celle que le lecteur lit, il est juste. L’interprétation du discours est donc : Et Muhammad a dit sa parole, se plaignant à son Seigneur — béni et exalté — de son peuple qui l’avait traité de menteur, et de ce qu’il subissait d’eux : « Seigneur, voici un peuple qui ne croit pas » — ceux que Tu m’as ordonné d’avertir et vers qui Tu m’as envoyé pour les appeler à Toi. Comme me l’a rapporté Muhammad ibn Amr, qui a dit : nous a rapporté Abou Asim, qui a dit : nous a rapporté Issa ; et me l’a rapporté al-Harith, qui a dit : nous a rapporté al-Hassan, qui a dit : nous a rapporté Waraqa, tous deux, d’après Ibn Abi Najih, d’après Mujahid, au sujet de Sa parole : « Et sa parole : “Seigneur, voici un peuple qui ne croit pas” » — il a dit : Dieu — gloire à Lui — a donc confirmé la parole de Muhammad, que la prière et la paix de Dieu soient sur lui. Nous a rapporté Bishr, qui a dit : nous a rapporté Yazid, qui a dit : nous a rapporté Saïd, d’après Qatada, au sujet de Sa parole : « Et sa parole : “Seigneur, voici un peuple qui ne croit pas” » — il a dit : C’est la parole de votre Prophète, que la prière et la paix soient sur lui, se plaignant de son peuple à son Seigneur.
📜 Texte arabe source
وقوله: ( وَقِيلِهِ يَا رَبِّ إِنَّ هَؤُلاءِ قَوْمٌ لا يُؤْمِنُونَ ) اختلفت القرّاء في قراءة قوله:
( وَقِيلِهِ ) فقرأته عامة قرّاء المدينة ومكة والبصرة " وَقِيلَهُ" بالنصب. وإذا قرئ كذلك ذلك, كان له وجهان في التأويل: أحدهما العطف على قوله: أَمْ يَحْسَبُونَ أَنَّا لا نَسْمَعُ سِرَّهُمْ وَنَجْوَاهُمْ ونسمع قيله يا رب. والثاني: أن يضمر له ناصب, فيكون معناه حينئذ: وقال قوله: ( يَا رَبِّ إِنَّ هَؤُلاءِ قَوْمٌ لا يُؤْمِنُونَ ) وشكا محمد شكواه إلى ربه. وقرأته عامة قرّاء الكوفة ( وقِيلِهِ ) بالخفض على معنى: وعنده علم الساعة, وعلم قيله.
والصواب من القول في ذلك أنهما قراءتان مشهورتان في قراءة الأمصار صحيحتا المعنى فبأيتهما قرأ القارئ فمصيب. فتأويل الكلام إذن: وقال محمد قيله شاكيا إلى ربه تبارك وتعالى قومه الذين كذّبوه, وما يلقى منهم: يا ربّ إن هؤلاء الذين أمرتني بإنذارهم وأرسلتني إليهم لدعائهم إليك, قوم لا يؤمنون.
كما حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, في قوله:( وَقِيلِهِ يَارَبِّ إِنَّ هَؤُلاءِ قَوْمٌ لا يُؤْمِنُونَ ) قال: فأبرّ الله عزّ وجلّ قول محمد صَلَّى الله عَلَيْهِ وَسَلَّم.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله:( وَقِيلِهِ يَارَبِّ إِنَّ هَؤُلاءِ قَوْمٌ لا يُؤْمِنُونَ ) قال: هذا قول نبيكم عليه الصلاة والسلام يشكو قومه إلى ربه.
حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة ( وَقِيلِهِ يَارَبِّ ) قال: هو قول النبي صَلَّى الله عَلَيْهِ وَسَلَّم ( إِنَّ هَؤُلاءِ قَوْمٌ لا يُؤْمِنُونَ ).
Verset 89
Le discours sur l’interprétation de la parole du Très-Haut : « Détourne-toi d’eux et dis : “Paix” ; ils sauront bientôt » (89). Il dit — que Son souvenir soit exalté — à Son Prophète Muhammad, que la prière et la paix de Dieu soient sur lui, en réponse à sa prière lorsqu’il a dit : « Seigneur, voici un peuple qui ne croit pas » : « Détourne-toi d’eux » — ô Muhammad — et écarte-toi de leur nuisance, « et dis » — leur — « Paix » sur vous, et « Paix » est élevé avec le sous-entendu « sur vous » ou « à vous ». Et les lecteurs ont divergé sur la lecture de Sa parole : « Ils sauront bientôt ». La majorité des lecteurs de Médine l’ont lu « vous saurez bientôt » au tā’, sur le mode de l’adresse, signifiant : Dieu — gloire à Lui — a ordonné à Son Prophète, que la prière et la paix de Dieu soient sur lui, de dire cela aux associateurs, avec Sa parole : « Paix ». Et la majorité des lecteurs de Koufa et certains lecteurs de La Mecque l’ont lu « ils sauront bientôt » au yā’, sur le mode de l’information, et c’est une menace de Dieu aux associateurs ; son interprétation selon cette lecture est : « Détourne-toi d’eux » — ô Muhammad — « et dis : “Paix” ». Puis le Très-Haut a commencé la menace contre eux, en disant : « Ils sauront bientôt » ce qu’ils subiront comme épreuve, châtiment et tourment pour leur mécréance. Puis Dieu — que Sa majesté soit exaltée — a abrogé ce verset et a ordonné à Son Prophète, que la prière et la paix de Dieu soient sur lui, de les combattre. Comme nous l’a rapporté Muhammad ibn Abd al-A’la, qui a dit : nous a rapporté Ibn Thawr, d’après Ma’mar, d’après Qatada : « Détourne-toi d’eux et dis : “Paix” » — il a dit : Détourne-toi d’eux, puis Il lui a ordonné de les combattre. Nous a rapporté Bishr, qui a dit : nous a rapporté Yazid, qui a dit : nous a rapporté Saïd, d’après Qatada : Dieu — béni et exalté — a dit, consolant Son Prophète, que la prière et la paix de Dieu soient sur lui.
📜 Texte arabe source
القول في تأويل قوله تعالى : فَاصْفَحْ عَنْهُمْ وَقُلْ سَلامٌ فَسَوْفَ يَعْلَمُونَ (89)
يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم, جوابا له عن دعائه إياه إذ قال:" يا ربّ إن هؤلاء قوم لا يؤمنون "( فَاصْفَحْ عَنْهُمْ ) يا محمد, وأعرض عن أذاهم ( وَقُلْ ) لهم ( سَلام ) عليكم ورفع سلام بضمير عليكم أو لكم.
واختلف القرّاء في قراءة قوله: ( فَسَوْفَ يَعْلَمُونَ ) فقرأ ذلك عامة قرّاء المدينة " فَسَوْفَ تَعْلَمُونَ" بالتاء على وجه الخطاب, بمعنى: أمر الله عزّ وجلّ نبيه صَلَّى الله عَلَيْهِ وَسَلَّم أن يقول ذلك للمشركين, مع قوله:( سَلام ) وقرأته عامة قرّاء الكوفة وبعض قرّاء مكة ( فَسَوْفَ يَعْلَمُونَ ) بالياء على وجه الخبر, وأنه وعيد من الله للمشركين, فتأويله على هذه القراءة:( فَاصْفَحْ عَنْهُمْ ) يا محمد ( وَقُلْ سَلام ). ثم ابتدأ تعالى ذكره الوعيد لهم, فقال ( فَسَوْفَ يَعْلَمُونَ ) ما يلقون من البلاء والنكال والعذاب على كفرهم, ثم نسخ الله جلّ ثناؤه هذه الآية, وأمر نبيَّه صَلَّى الله عَلَيْهِ وَسَلَّم بقتالهم.
كما حدثنا محمد بن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة ( فَاصْفَحْ عَنْهُمْ وَقُلْ سَلامٌ ) قال: اصفح عنهم, ثم أمره بقتالهم.
حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قال الله تبارك وتعالى يعزّي نبيه صَلَّى الله عَلَيْهِ وَسَلَّم ( فاصفح عنهم وقل سلام فسوف يعلمون ).
آخر تفسير سورة الزخرف
Verset 1
Sourate Al-Zukhruf (L'Ornement) — mecquoise par consensus. Muqatil a dit : sauf Sa parole : « Et demande à ceux de Nos messagers que Nous avons envoyés avant toi » — et elle compte quatre-vingt-neuf versets. Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. « Ha, Mim » — Sa parole : « Ha, Mim. Par le Livre explicite » — le discours à ce sujet a déjà été exposé. On a dit : « Ha, Mim » est un serment.
📜 Texte arabe source
سورة الزخرفمكية بإجماع . وقال مقاتل : إلا قوله : واسأل من أرسلنا من قبلك من رسلنا . وهي تسع وثمانون آية .بسم الله الرحمن الرحيم .حمقوله تعالى : حم والكتاب المبين تقدم الكلام فيه . وقيل : ( حم ) قسم .
Verset 2
(Par le Livre explicite) — second serment, et il est permis à Dieu de jurer par ce qu'Il veut. La réponse est : « Nous l'avons fait ». Ibn al-Anbari a dit : celui qui fait de « Hâ Mîm » la réponse de (Par le Livre) — comme on dit « il est descendu, par Dieu, il est obligatoire, par Dieu » — s'arrête sur (le Livre explicite). Et celui qui fait de « Nous l'avons fait » la réponse du serment ne s'arrête pas sur « le Livre explicite ».
📜 Texte arabe source
( والكتاب المبين ) قسم ثان ، ولله أن يقسم بما شاء . والجواب إنا جعلناه وقال ابن الأنباري : من جعل جواب ( والكتاب ) ( حم ) - كما تقول نزل والله وجب والله - وقف على ( الكتاب المبين ) . ومن جعل جواب القسم ( إنا جعلناه ) لم يقف على الكتاب المبين
Verset 3
Le sens de « Nous l'avons fait » (ja‘alnâhu) est : Nous l'avons nommé et décrit, c'est pourquoi il se construit avec deux compléments, comme dans Sa parole : « Dieu n'a fait (mâ ja‘ala Allâh) ni bahîra... » Al-Suddî a dit : c'est-à-dire Nous l'avons fait descendre comme Coran. Mujâhid : Nous l'avons dit. Al-Zajjâj et Sufyân al-Thawrî : Nous l'avons clarifié. (Arabe) c'est-à-dire : Nous l'avons fait descendre dans la langue des Arabes, car chaque prophète a fait descendre son Livre dans la langue de son peuple, a dit Sufyân al-Thawrî et d'autres. Muqâtil a dit : parce que la langue des habitants du ciel est l'arabe. On a dit aussi : par « le Livre », on entend tous les livres descendus sur les prophètes, car « le Livre » est un nom générique ; c'est comme s'Il jurait par tout ce qu'Il a fait descendre des livres qu'Il a fait [p. 58] le Coran en arabe. Le pronom dans « Nous l'avons fait » renvoie au Coran, bien qu'il n'ait pas été mentionné dans cette sourate, comme dans Sa parole : « Nous l'avons fait descendre dans la nuit du Destin ». (Afin que vous raisonniez) c'est-à-dire que vous compreniez ses prescriptions et ses significations. Selon cette lecture, cela serait spécifique aux Arabes et non aux non-Arabes, a dit Ibn ‘Îsâ. Ibn Zayd a dit : le sens est afin que vous réfléchissiez ; selon cela, c'est une adresse générale aux Arabes et aux non-Arabes. Le Livre est qualifié d'explicite (mubîn) car Dieu y a exposé Ses prescriptions et Ses obligations, comme cela a été établi en plusieurs endroits.
📜 Texte arabe source
ومعنى : ( جعلناه ) أي : سميناه ووصفناه ، ولذلك تعدى إلى مفعولين ، كقوله تعالى : ما جعل الله من بحيرة . وقال السدي : أي : أنزلناه قرآنا . مجاهد : قلناه . الزجاج وسفيان الثوري : بيناه .( عربيا ) أي : أنزلناه بلسان العرب ; لأن كل نبي أنزل كتابه بلسان قومه ، قال سفيان الثوري وغيره . وقال مقاتل : لأن لسان أهل السماء عربي . وقيل : المراد ( بالكتاب ) جميع الكتب المنزلة على الأنبياء ; لأن الكتاب اسم جنس فكأنه أقسم بجميع ما أنزل من الكتب أنه جعل [ ص: 58 ] القرآن عربيا .والكناية في قوله : ( جعلناه ) ترجع إلى القرآن وإن لم يجر له ذكر في هذه السورة ، كقوله تعالى : إنا أنزلناه في ليلة القدر .لعلكم تعقلون أي تفهمون أحكامه ومعانيه . فعلى هذا القول يكون خاصا للعرب دون العجم ، قاله ابن عيسى . وقال ابن زيد : المعنى لعلكم تتفكرون ، فعلى هذا يكون خطابا عاما للعرب والعجم . ونعت الكتاب بالمبين لأن الله بين فيه أحكامه وفرائضه ، على ما تقدم في غير موضع
Verset 4
Sa parole : « Et il est auprès de Nous, dans la Mère du Livre, sublime et sage. » Sa parole : « Et il est dans la Mère du Livre » signifie le Coran dans la Table préservée (al-lawh al-mahfûz) (auprès de Nous) c'est-à-dire chez Nous (sublime) c'est-à-dire élevé, solide, sans divergence ni contradiction, comme Dieu a dit : « C'est un Coran noble, dans un Livre caché » et Il a dit : « C'est plutôt un Coran glorieux, dans une Table préservée ». Ibn Jurayj a dit : le sens de Sa parole « Et il est » est : les œuvres des créatures, foi, mécréance, obéissance et désobéissance (sublime) c'est-à-dire élevé au-dessus d'être atteint pour être changé (sage) c'est-à-dire préservé de toute diminution ou altération. Ibn ‘Abbâs a dit : la première chose que Dieu a créée fut le Calame, Il lui ordonna d'écrire ce qu'Il voulait créer ; le Livre est donc auprès de Lui, puis il récita : « Et il est auprès de Nous, dans la Mère du Livre, sublime et sage ». Hamza et al-Kisâ'î ont brisé la hamza de « la Mère du Livre » (ummi al-kitâb), et les autres l'ont prononcée avec la voyelle ; cela a déjà été mentionné.
📜 Texte arabe source
قوله تعالى : وإنه في أم الكتاب لدينا لعلي حكيم .قوله تعالى : وإنه في أم الكتاب يعني القرآن في اللوح المحفوظ ( لدينا ) عندنا لعلي حكيم أي : رفيع محكم لا يوجد فيه اختلاف ولا تناقض ، قال الله تعالى : إنه لقرآن كريم في كتاب مكنون وقال تعالى : بل هو قرآن مجيد في لوح محفوظ . وقال ابن جريج : المراد بقوله تعالى : ( وإنه ) أي : أعمال الخلق من إيمان وكفر وطاعة ومعصية . ( لعلي ) أي : رفيع عن أن ينال فيبدل ، ( حكيم ) أي : محفوظ من نقص أو تغيير . وقال ابن عباس : أول ما خلق الله القلم فأمره أن يكتب ما يريد أن يخلق ، فالكتاب عنده ، ثم قرأ وإنه في أم الكتاب لدينا لعلي حكيم وكسر الهمزة من ( أم الكتاب ) حمزة والكسائي . وضم الباقون ، وقد تقدم .
Verset 5
Sa parole : « Allons-Nous donc vous détourner le Rappel, parce que vous êtes un peuple outrancier ? » Sa parole : « Allons-Nous donc vous détourner le Rappel » signifie le Coran, selon al-Dahhâk et d'autres. On a dit aussi : par « le Rappel », on entend le châtiment, c'est-à-dire : allons-Nous donc vous détourner le châtiment et ne pas vous punir pour votre outrance [p. 59] et votre mécréance, a dit Mujâhid, Abû Sâlih et al-Suddî, et cela a été rapporté par al-‘Awfî d'après Ibn ‘Abbâs. Ibn ‘Abbâs a dit : le sens est : avez-vous donc pensé que Nous vous détournerions le châtiment alors que vous n'avez pas fait ce qui vous a été ordonné ? Et aussi d'après lui : le sens est : traitez-vous le Coran de mensonge sans être punis ? Al-Suddî a dit aussi : le sens est : allons-Nous vous laisser sans but, sans vous ordonner ni vous interdire ? Qatâda a dit : le sens est : allons-Nous vous faire périr sans vous ordonner ni vous interdire ? Et aussi d'après lui : allons-Nous nous abstenir de faire descendre le Coran parce que vous n'y croyez pas, et ne pas le faire descendre sur vous ? Ibn Zayd a dit cela aussi. Qatâda a dit : Par Dieu, si ce Coran avait été élevé lorsque les premiers de cette communauté l'ont rejeté, ils auraient péri, mais Dieu l'a répété et renouvelé sur eux par Sa miséricorde. Al-Kisâ'î a dit : allons-Nous replier le Rappel sur vous sans vous exhorter ni vous ordonner ? On a dit aussi : « le Rappel » est la remémoration, comme s'Il disait : abandonnerons-Nous de vous rappeler parce que vous êtes un peuple outrancier, selon la lecture avec la fatḥa (sur « an »). Celui qui casse (la hamza de « in ») en fait une condition dont ce qui précède est la réponse, car elle n'opère pas dans la prononciation. Son équivalent est : « Et abandonnez ce qui reste de l'intérêt (ribâ), si vous êtes croyants ». On a dit aussi : la réponse est sous-entendue, indiquée par ce qui précède, comme on dit : « Tu es injuste si tu fais cela ». Le sens de la cassure selon al-Zajjâj est l'état (hâl), car dans le discours il y a un sens de réprobation et de reproche. Le sens de « page » (safḥan) est : détournement ; on dit « j'ai tourné la page de quelqu'un » (ṣafaḥtu ‘an fulân) quand on détourne son regard de son péché. Et « j'ai frappé de lui une page » (ḍarabtu ‘anhu ṣafḥan) quand on se détourne de lui et qu'on le laisse. L'origine en est la page du cou (ṣafḥat al-‘unuq) ; on dit : « je me suis détourné de lui » c'est-à-dire je lui ai tourné la page de mon cou. Le poète a dit : « Indulgent, il ne te rencontre que par avarice, et celui qui se lasse de cette union, l'union se lasse de lui ». « Page » (ṣafḥan) est à l'accusatif comme complément d'objet absolu (maṣdar), car le sens de « allons-Nous frapper » (afa-naḍrib) est « allons-Nous tourner la page » (afa-naṣfaḥ). On a dit aussi : l'estimation est « allons-Nous vous détourner le Rappel en étant indulgents » (ṣâfiḥîn), comme on dit : « untel est venu en marchant ». Le sens de « outranciers » (musrifîn) est : associateurs. Abû ‘Ubayda a choisi la fatḥa sur « an », qui est la lecture d'Ibn Kathîr, Abû ‘Amr, ‘Âṣim et Ibn ‘Âmir, et il a dit : car Dieu les a réprimandés pour ce qu'ils avaient fait, et Il le savait avant cela de leur action.
📜 Texte arabe source
قوله تعالى : أفنضرب عنكم الذكر صفحا أن كنتم قوما مسرفين.قوله تعالى : أفنضرب عنكم الذكر صفحا يعني : القرآن ، عن الضحاك وغيره . وقيل : المراد بالذكر العذاب ، أي : أفنضرب عنكم العذاب ولا نعاقبكم على إسرافكم [ ص: 59 ] وكفركم ، قاله مجاهد وأبو صالح والسدي ، ورواه العوفي عن ابن عباس .وقال ابن عباس : المعنى أفحسبتم أن نصفح عنكم العذاب ولما تفعلوا ما أمرتم به . وعنه أيضا أن المعنى أتكذبون بالقرآن ولا تعاقبون . وقال السدي أيضا : المعنى أفنترككم سدى فلا نأمركم ولا ننهاكم .وقال قتادة : المعنى أفنهلككم ولا نأمركم ولا ننهاكم . وعنه أيضا : أفنمسك عن إنزال القرآن من قبل أنكم لا تؤمنون به فلا ننزله عليكم . وقاله ابن زيد . قال قتادة : والله لو كان هذا القرآن رفع حين رددته أوائل هذه الأمة لهلكوا ، ولكن الله ردده وكرره عليهم برحمته . وقال الكسائي : أفنطوي عنكم الذكر طيا فلا توعظون ولا تؤمرون . وقيل : الذكر التذكر ، فكأنه قال : أنترك تذكيركم لأن كنتم قوما مسرفين ، في قراءة من فتح . ومن كسر جعلها للشرط وما قبلها جوابا لها ; لأنها لم تعمل في اللفظ . ونظيره : وذروا ما بقي من الربا إن كنتم مؤمنين وقيل : الجواب محذوف دل عليه ما تقدم ، كما تقول : أنت ظالم إن فعلت . ومعنى الكسر عند الزجاج الحال ; لأن في الكلام معنى التقرير والتوبيخ .ومعنى ( صفحا ) إعراضا ، يقال صفحت عن فلان إذا أعرضت عن ذنبه . وقد ضربت عنه صفحا إذا أعرضت عنه وتركته . والأصل ، فيه صفحة العنق ، يقال : أعرضت عنه أي : وليته صفحة عنقي . قال الشاعر :صفوحا فما تلقاك إلا بخيلة فمن مل منها ذلك الوصل ملتوانتصب ( صفحا ) على المصدر لأن معنى ( أفنضرب ) أفنصفح . وقيل : التقدير أفنضرب عنكم الذكر صافحين ، كما يقال : جاء فلان مشيا . ومعنى : مسرفين مشركين . واختار أبو عبيدة الفتح في ( أن ) وهي قراءة ابن كثير وأبي عمرو وعاصم وابن عامر ، قال : لأن الله تعالى عاتبهم على ما كان منهم ، وعلمه قبل ذلك من فعلهم .
Verset 6
Sa parole : « Et combien de prophètes avons-Nous envoyés parmi les Anciens ! » « Combien » (kam) ici est informative et vise l'abondance ; le sens est : que c'est nombreux ce que Nous avons envoyé de prophètes ! Comme Il a dit : « Combien ont-ils laissé de jardins et de sources » c'est-à-dire : que c'est nombreux ce qu'ils ont laissé [p. 60].
📜 Texte arabe source
قوله تعالى : وكم أرسلنا من نبي في الأولين ( كم ) هنا خبرية والمراد بها التكثير ، والمعنى ما أكثر ما أرسلنا من الأنبياء . كما قال : كم تركوا من جنات وعيون أي : ما أكثر ما [ ص: 60 ] تركوا .
Verset 7
Et aucun prophète ne venait à eux, c'est-à-dire : il ne venait à eux aucun prophète sans qu'ils ne se moquent de lui, comme se moquent de toi ton peuple. Il console ainsi Son prophète Muhammad - paix et salut sur lui - et le réconforte.
📜 Texte arabe source
وما يأتيهم من نبي أي : لم يكن يأتيهم نبي إلا كانوا به يستهزئون كاستهزاء قومك بك . يعزي نبيه محمدا - صلى الله عليه وسلم - ويسليه .
Verset 8
Nous avons alors détruit plus forts qu'eux en puissance, c'est-à-dire des peuples plus forts qu'eux en force. Le pronom (d'eux) renvoie aux associateurs interpellés par Sa parole : "Devrions-Nous donc vous détourner du Rappel ?" Il les désigne par le pronom après les avoir interpellés. (Plus forts) est à l'accusatif comme état (hal). On a dit : c'est un complément d'objet, c'est-à-dire : Nous avons détruit ceux qui sont plus forts que ces associateurs dans leurs corps et leurs partisans. "Et l'exemple des anciens est passé", c'est-à-dire leur châtiment, selon Qatada. On a dit : la page des anciens, leur annonçant qu'ils furent détruits pour leur mécréance, rapporté par An-Naqqash et Al-Mahdawi. L'exemple (al-mathal) : la description et le récit.
📜 Texte arabe source
فأهلكنا أشد منهم بطشا أي قوما أشد منهم قوة . والكناية في ( منهم ) ترجع إلى المشركين المخاطبين بقوله : أفنضرب عنكم الذكر صفحا فكنى عنهم بعد أن خاطبهم . ( وأشد ) نصب على الحال . وقيل : هو مفعول ، أي : فقد أهلكنا أقوى من هؤلاء المشركين في أبدانهم وأتباعهم . ومضى مثل الأولين أي عقوبتهم ، عن قتادة وقيل : صفحة الأولين ، فخبرهم بأنهم أهلكوا على كفرهم ، حكاه النقاش والمهدوي .والمثل : الوصف والخبر .
Verset 9
Sa parole : "Et si tu leur demandes qui a créé les cieux et la terre, ils diront certes : 'Le Puissant, l'Omniscient les a créés.'" Sa parole : "Et si tu leur demandes", c'est-à-dire aux associateurs, "qui a créé les cieux et la terre, ils diront certes : 'Le Puissant, l'Omniscient les a créés.'" Ils reconnaissent donc Sa création et Son existence, puis ils adorent avec Lui d'autres divinités par ignorance de leur part. Cela a déjà été traité en plusieurs endroits.
📜 Texte arabe source
قوله تعالى : ولئن سألتهم من خلق السماوات والأرض ليقولن خلقهن العزيز العليم .قوله تعالى : ولئن سألتهم يعني المشركين . من خلق السماوات والأرض ليقولن خلقهن العزيز العليم فأقروا له بالخلق والإيجاد ، ثم عبدوا معه غيره جهلا منهم . وقد مضى في غير موضع
Verset 10
Sa parole : "Celui qui vous a fait de la terre un berceau et vous y a tracé des chemins, afin que vous soyez guidés." Sa parole : "Celui qui vous a fait de la terre un berceau" : Il décrit Lui-même, gloire à Lui, par la perfection de Sa puissance. C'est un début d'information de Sa part sur Lui-même ; si c'était une information rapportant la parole des mécréants, Il aurait dit "Celui qui nous a fait de la terre un berceau" (mihadan) : une couche et un tapis. Cela a déjà été mentionné. Les Kufiens lisent "mihadan" (berceau). "Et vous y a tracé des chemins", c'est-à-dire des moyens de subsistance. On a dit : des routes, pour que vous y empruntiez vers où vous voulez. "Afin que vous soyez guidés" : afin que vous déduisiez de Ses créatures Sa puissance. On a dit : afin que vous soyez guidés dans vos voyages, dit Ibn Isa. On a dit : afin que vous reconnaissiez la grâce d'Allah sur vous, dit Sa'id ibn Jubayr. On a dit : afin que vous soyez guidés vers vos moyens de subsistance.
📜 Texte arabe source
قوله تعالى : الذي جعل لكم الأرض مهدا وجعل لكم فيها سبلا لعلكم تهتدونقوله تعالى : الذي جعل لكم الأرض مهدا وصف نفسه سبحانه بكمال القدرة . وهذا ابتداء إخبار منه عن نفسه ، ولو كان هذا إخبارا عن قول الكفار لقال الذي جعل لنا الأرض ( مهادا ) فراشا وبساطا . وقد تقدم . وقرأ الكوفيون مهدا وجعل لكم فيها سبلا أي معايش . وقيل : طرقا ، لتسلكوا منها إلى حيث أردتم . لعلكم تهتدون فتستدلون بمقدوراته على قدرته . وقيل : لعلكم تهتدون في أسفاركم ، قاله ابن عيسى . وقيل : لعلكم تعرفون نعمة الله عليكم ، قاله سعيد بن جبير . وقيل : تهتدون إلى معايشكم .
Verset 11
Sa parole : "Et Celui qui a fait descendre du ciel une eau avec mesure, puis Nous avons ranimé par elle une contrée morte ; ainsi vous serez sortis." Sa parole : "Et Celui qui a fait descendre du ciel une eau avec mesure" : Ibn Abbas dit : c'est-à-dire pas comme ce qui fut descendu sur le peuple de Nuh sans mesure jusqu'à les noyer, mais avec mesure, ni déluge noyant, ni insuffisant pour le besoin, afin que ce soit un moyen de subsistance pour vous et vos bestiaux. "(Nous avons ranimé)" c'est-à-dire : Nous avons fait revivre. "(par elle)" c'est-à-dire : par l'eau. "(une contrée morte)" c'est-à-dire : dépourvue de végétation. "Ainsi vous serez sortis" : c'est-à-dire de vos tombes ; car Celui qui peut cela peut cela. Cela a déjà été exposé en détail dans (Al-A'raf). Yahya ibn Waththab, Al-A'mash, Hamza, Al-Kisa'i et Ibn Dhakwan d'après Ibn 'Amir lisent (yukhrajun) avec la fatha sur le ya et la damma sur le ra. Les autres lisent avec le verbe à la voix passive.
📜 Texte arabe source
قوله تعالى : والذي نزل من السماء ماء بقدر فأنشرنا به بلدة ميتا كذلك تخرجون.[ ص: 61 ] قوله تعالى والذي نزل من السماء ماء بقدر قال ابن عباس : أي : لا كما أنزل على قوم نوح بغير قدر حتى أغرقهم ، بل هو بقدر لا طوفان مغرق ولا قاصر عن الحاجة ، حتى يكون معاشا لكم ولأنعامكم . ( فأنشرنا ) أي : أحيينا . ( به ) أي : بالماء . ( بلدة ميتا ) أي : مقفرة من النبات . كذلك تخرجون أي : من قبوركم ; لأن من قدر على هذا قدر على ذلك . وقد مضى في ( الأعراف ) مجودا . وقرأ يحيى بن وثاب والأعمش وحمزة والكسائي وابن ذكوان عن ابن عامر ( يخرجون ) بفتح الياء وضم الراء . الباقون على الفعل المجهول .
Verset 12
Sa parole : « Et c'est Lui qui a créé les couples » c'est-à-dire : Allah qui a créé les couples. Sa'id ibn Jubayr a dit : c'est-à-dire toutes les espèces. Al-Hasan a dit : l'hiver et l'été, la nuit et le jour, les cieux et la terre, le soleil et la lune, le Paradis et l'Enfer. On a dit : les couples d'animaux, mâle et femelle, selon Ibn 'Isa. On a dit : Il voulait les couples de végétaux, comme Il a dit : « Et Nous y avons fait pousser de chaque couple splendide » et « de chaque couple généreux ». On a dit : ce que l'homme traverse comme bien et mal, foi et mécréance, profit et préjudice, pauvreté et richesse, santé et maladie. Je dis : cette parole englobe toutes les paroles et les rassemble par sa généralité. « Et Il vous a assigné des vaisseaux » les navires « et des bestiaux » les chameaux « que vous montez » sur terre et sur mer.
📜 Texte arabe source
قوله تعالى : والذي خلق الأزواج أي : والله الذي خلق الأزواج . قال سعيد بن جبير : أي : الأصناف كلها . وقال الحسن : الشتاء والصيف والليل والنهار والسماوات والأرض والشمس والقمر والجنة والنار . وقيل : أزواج الحيوان من ذكر وأنثى ، قاله ابن عيسى . وقيل : أراد أزواج النبات ، كما قال تعالى : وأنبتنا فيها من كل زوج بهيج و من كل زوج كريم . وقيل : ما يتقلب فيه الإنسان من خير وشر ، وإيمان وكفر ، ونفع وضر ، وفقر وغنى ، وصحة وسقم .قلت : وهذا القول يعم الأقوال كلها ويجمعها بعمومه .وجعل لكم من الفلك السفن ( والأنعام ) الإبل ما تركبون في البر والبحر .
Verset 13
« Afin que vous vous installiez sur leur dos » — le pronom masculin est utilisé car il renvoie à ce qui est dit dans « que vous montez », selon Abu 'Ubayd. Al-Farra' a dit : on a attribué les dos au singulier car le sens visé est le genre, le singulier devenant ainsi comme un pluriel, à l'instar de l'armée et des troupes ; c'est pourquoi il est au masculin, et les dos sont au pluriel, c'est-à-dire sur les dos de ce genre. Deuxièmement : Sa'id ibn Jubayr a dit : les bestiaux ici sont les chameaux et les bovins. Abu Mu'adh a dit : les chameaux uniquement, et c'est l'avis correct, d'après la parole du Prophète — paix sur lui — : « Alors qu'un homme montait une vache, elle lui dit : je n'ai pas été créée pour cela, je n'ai été créée que pour le labour. » Le Prophète — paix sur lui — dit alors : « J'y crois, moi, Abu Bakr et 'Umar. » Et ils n'étaient pas parmi les gens. Cela a déjà été traité en détail au début de la sourate (An-Nahl), et louange à Allah. Troisièmement : Sa parole : « Afin que vous vous installiez sur leur dos » signifie les chameaux spécifiquement, comme le prouve ce que nous avons mentionné. Car les navires se montent par leur intérieur, mais Il les a mentionnés tous deux au début du verset et a rattaché la fin à l'un d'eux. Il est possible que leur extérieur soit considéré comme leur intérieur, car l'eau les recouvre et les cache, et leur intérieur comme extérieur, car il est découvert pour ceux qui sont dehors et visible pour ceux qui regardent. Quatrièmement : Sa parole : « Puis rappelez-vous le bienfait de votre Seigneur lorsque vous vous y installez » c'est-à-dire lorsque vous le montez, et mentionner le bienfait c'est louer Allah pour nous avoir soumis cela sur terre et sur mer. « Et dites : Gloire à Celui qui nous a soumis ceci » c'est-à-dire : qui nous a facilité cette monture. Et dans la lecture de 'Ali ibn Abi Talib : « Gloire à Celui qui nous a soumis ceci » « alors que nous n'étions pas capables de le maîtriser » c'est-à-dire : de le dominer, selon Ibn 'Abbas et Al-Kalbi. Al-Akhfash et Abu 'Ubayda ont dit : « muqrinin » signifie : qui le contrôlent. On a dit : qui lui sont égaux en force et en puissance, de leur dire : il est le qiran de untel s'il lui est égal en force. On dit : untel est muqrin pour untel, c'est-à-dire : il le contrôle. Et aqrantu kadha signifie : je l'ai maîtrisé. Et aqrana lahu signifie : il l'a maîtrisé et a eu le dessus, comme s'il était devenu sa corne. Allah a dit : « alors que nous n'étions pas capables de le maîtriser » c'est-à-dire : de le dominer. Qutrub a cité la poésie de 'Amr ibn Ma'di Karib : « Les tribus savent que 'Uqayl n'est pas pour nous, dans les malheurs, un muqrin » — et un autre a dit : « Vous avez monté les deux rétives par injustice et transgression, et vous n'êtes pas pour les rétives des muqrinin. » Le muqrin est aussi celui qui est dépassé par ses biens, ayant des chameaux ou des moutons sans aide pour s'en occuper, ou qui abreuve ses chameaux sans personne pour les garder. Ibn Al-Sikkit a dit : sur son origine, il y a deux avis : premier : il est dérivé de al-iqran, on dit aqrana yuqrinu iqranan s'il a pu maîtriser. Et aqrantu kadha si je l'ai maîtrisé et contrôlé, comme s'il l'avait mis dans un qaran — qui est la corde — et l'y avait attaché et serré. Deuxième : il est dérivé de al-muqarana, qui consiste à attacher certains à d'autres dans la marche ; on dit qarantu kadha bi-kadha si je l'y ai attaché et en ai fait son compagnon. Cinquièmement : Allah — gloire à Lui — nous a appris ce que nous devons dire lorsque nous montons les montures, et nous a enseigné dans un autre verset, par la bouche de Nuh — paix sur lui — ce que nous devons dire lorsque nous montons les navires, à savoir Sa parole : « Et il dit : Montez-y, au nom d'Allah, sa course et son ancrage. Mon Seigneur est certes Pardonneur et Miséricordieux. » Combien de cavaliers d'une monture qui a trébuché avec eux, ou s'est emballée, ou a fait une chute, ou ils sont tombés de son dos et ont péri ! Et combien de passagers d'un navire qui a fait naufrage avec eux et ils se sont noyés ! Puisque monter est une action périlleuse et un contact avec des causes de perdition, il a été ordonné de ne pas oublier, au moment de ce contact, que son jour viendra, qu'il périra inévitablement et qu'il retournera à Allah — Puissant et Majestueux — sans échapper à Son décret. Et qu'il ne cesse de mentionner cela par son cœur et sa langue jusqu'à être prêt à rencontrer Allah en se réformant lui-même. Et de se méfier que sa monture ne soit une cause de sa mort dans la science d'Allah alors qu'il en est insouciant. Sulayman ibn Yasar a rapporté que des gens étaient en voyage et lorsqu'ils montaient, ils disaient : « Gloire à Celui qui nous a soumis ceci, alors que nous n'étions pas capables de le maîtriser. » Parmi eux se trouvait un homme sur une chamelle razim — c'est-à-dire qui ne bouge pas à cause de sa maigreur — le razim parmi les chameaux : celui qui reste au sol et ne se lève pas à cause de la maigreur. Ou bien razamat an-naqatu tarzumu wa tarzamu ruzuman wa rizaman : elle s'est arrêtée par épuisement et maigreur et ne bouge plus, elle est razim. C'est ce qu'a dit Al-Jawhari dans As-Sihah. Il dit : « Quant à moi, je la maîtrise bien. » Il dit : elle fit un écart avec lui et lui brisa le cou. Et on a rapporté qu'un bédouin monta son jeune chameau et dit : « Je le maîtrise bien. » Le chameau rua avec lui jusqu'à le jeter à terre et lui briser le cou. Le premier est rapporté par Al-Mawardi et le second par Ibn Al-'Arabi. Il dit : il ne convient pas à un serviteur de délaisser cette parole, bien qu'elle ne soit pas obligatoire à prononcer avec la langue, et de la dire lorsqu'il monte, surtout en voyage, en se rappelant : « Gloire à Celui qui nous a soumis ceci, alors que nous n'étions pas capables de le maîtriser, et c'est vers notre Seigneur que nous retournerons. Ô Allah, Tu es le Compagnon dans le voyage, et le Remplaçant dans la famille et les biens. Ô Allah, je cherche refuge auprès de Toi contre les difficultés du voyage, la tristesse du retour, le changement après la stabilité, et la mauvaise apparence dans la famille et les biens. » Par « le changement après la stabilité », il veut dire la dispersion de la situation de l'homme après sa cohésion. 'Amr ibn Dinar a dit : je montai avec Abu Ja'far vers une terre lui appartenant, près d'un jardin appelé Madraka. Il monta un chameau rétif et je lui dis : « Abu Ja'far ! N'as-tu pas peur qu'il te jette à terre ? » Il dit : « Le Messager d'Allah — paix sur lui — a dit : Sur la bosse de chaque chameau se trouve un démon. Lorsque vous les montez, mentionnez le nom d'Allah comme Il vous l'a ordonné, puis utilisez-les pour vos besoins, car c'est Allah qui porte. » Et 'Ali ibn Rabi'a a dit : j'ai vu 'Ali ibn Abi Talib monter une monture un jour. Lorsqu'il mit son pied dans l'étrier, il dit : « Au nom d'Allah. » Lorsqu'il fut installé sur la monture, il dit : « Louange à Allah », puis il dit : « Gloire à Celui qui nous a soumis ceci, alors que nous n'étions pas capables de le maîtriser, et c'est vers notre Seigneur que nous retournerons... »
📜 Texte arabe source
لتستووا على ظهوره ذكر الكناية لأنه رده إلى ما في قوله : ما تركبون ، قاله أبو عبيد . وقال الفراء : أضاف الظهور إلى واحد لأن المراد به الجنس ، فصار الواحد في معنى الجمع بمنزلة الجيش والجند ، فلذلك ذكر ، وجمع الظهور ، أي : على ظهور هذا الجنس .الثانية : قال سعيد بن جبير : الأنعام هنا الإبل والبقر . وقال أبو معاذ : الإبل وحدها ، وهو الصحيح لقوله - عليه السلام - : بينما رجل راكب بقرة إذ قالت له لم أخلق لهذا إنما خلقت للحرث فقال النبي - صلى الله عليه وسلم - : آمنت بذلك أنا وأبو بكر وعمر . وما هما في القوم . وقد مضى هذا في أول سورة ( النحل ) مستوفى والحمد لله .الثالثة : قوله تعالى : لتستووا على ظهوره يعني به الإبل خاصة بدليل ما ذكرنا . ولأن الفلك إنما تركب بطونها ، ولكنه ذكرهما جميعا في أول الآية وعطف آخرها على أحدهما . ويحتمل أن يجعل ظاهرها باطنها ; لأن الماء غمره وستره وباطنها ظاهرا ; لأنه انكشف للظاهرين وظهر للمبصرين .الرابعة : قوله تعالى : ثم تذكروا نعمة ربكم إذا استويتم عليه أي ركبتم عليه وذكر النعمة هو الحمد لله على تسخير ذلك لنا في البر والبحر . وتقولوا سبحان الذي سخر لنا هذا أي : ذلل لنا هذا المركب . وفي قراءة علي بن أبي طالب ( سبحان من سخر لنا هذا ) وما كنا له مقرنين أي : مطيقين ، في قول ابن عباس والكلبي . وقال الأخفش وأبو عبيدة : مقرنين ضابطين . وقيل : مماثلين في الأيد والقوة ، من قولهم : هو قرن فلان إذا كان مثله في القوة . ويقال : فلان مقرن لفلان أي : ضابط له . وأقرنت كذا أي : أطقته . وأقرن له أي : أطاقه وقوي عليه ، كأنه صار له قرنا . قال الله تعالى : وما كنا له مقرنين أي : مطيقين . وأنشد قطرب قول عمرو بن معدي كرب :لقد علم القبائل ما عقيل لنا في النائبات بمقرنيناوقال آخر :ركبتم صعبتي أشرا وحيفا ولستم للصعاب بمقرنيناوالمقرن أيضا : الذي غلبته ضيعته ، يكون له إبل أو غنم ولا معين له عليها ، أو يكون يسقي إبله ولا ذائد له يذودها . قال ابن السكيت : وفي أصله قولان : أحدهما : أنه مأخوذ من الإقران ، يقال : أقرن يقرن إقرانا إذا أطاق . وأقرنت كذا إذا أطقته وحكمته ، كأنه جعله في قرن - وهو الحبل - فأوثقه به وشده . والثاني : أنه مأخوذ من المقارنة وهو أن يقرن بعضها ببعض في السير ، يقال : قرنت كذا بكذا إذا ربطته به وجعلته قرينه .الخامسة : علمنا الله سبحانه ما نقول إذا ركبنا الدواب ، وعرفنا في آية أخرى على لسان [ ص: 63 ] نوح - عليه السلام - ما نقول إذا ركبنا السفن ، وهي قوله تعالى : وقال اركبوا فيها بسم الله مجراها ومرساها إن ربي لغفور رحيم فكم من راكب دابة عثرت به أو شمست أو تقحمت أو طاح من ظهرها فهلك . وكم من راكبين في سفينة انكسرت بهم فغرقوا . فلما كان الركوب مباشرة أمرا محظورا واتصالا بأسباب من أسباب التلف أمر ألا ينسى عند اتصاله به يومه ، وأنه هالك لا محالة فمنقلب إلى الله - عز وجل - غير منفلت من قضائه . ولا يدع ذكر ذلك بقلبه ولسانه حتى يكون مستعدا للقاء الله بإصلاحه من نفسه . والحذر من أن يكون ركوبه ذلك من أسباب موته في علم الله وهو غافل عنه . حكى سليمان بن يسار أن قوما كانوا في سفر فكانوا إذا ركبوا قالوا : سبحان الذي سخر لنا هذا وما كنا له مقرنين وكان فيهم رجل على ناقة له رازم - وهي التي لا تتحرك هزالا - الرازم من الإبل : الثابت على الأرض لا يقوم من الهزال . أو قد رزمت الناقة ترزم وترزم رزوما ورزاما : قامت من الإعياء والهزال فلم تتحرك ، فهي رازم . قاله الجوهري في الصحاح . فقال : أما أنا فإني لهذه لمقرن ، قال : فقمصت به فدقت عنقه . وروي أن أعرابيا ركب قعودا له وقال إني لمقرن له فركضت به القعود حتى صرعته فاندقت عنقه . ذكر الأول الماوردي والثاني ابن العربي . قال : وما ينبغي لعبد أن يدع قول هذا وليس بواجب ذكره باللسان ، فيقول متى ركب وخاصة في السفر إذا تذكر : سبحان الذي سخر لنا هذا وما كنا له مقرنين وإنا إلى ربنا لمنقلبون اللهم أنت الصاحب في السفر ، والخليفة في الأهل والمال ، اللهم إني أعوذ بك من وعثاء السفر ، وكآبة المنقلب ، والجور بعد الكور ، وسوء المنظر في الأهل والمال ، يعني ب ( الجور بعد الكور ) تشتت أمر الرجل بعد اجتماعه . وقال عمرو بن دينار : ركبت مع أبي جعفر إلى أرض له نحو حائط يقال لها مدركة ، فركب على جمل صعب فقلت له : أبا جعفر ! أما تخاف أن يصرعك ؟ فقال : إن رسول الله - صلى الله عليه وسلم - قال : على سنام كل بعير شيطان إذا ركبتموها فاذكروا اسم الله كما أمركم ثم امتهنوها لأنفسكم فإنما يحمل الله . وقال علي بن ربيعة : شهدت علي بن أبي طالب ركب دابة يوما فلما وضع رجله في الركاب قال : باسم الله ، فلما استوى على الدابة قال الحمد لله ، ثم قال : سبحان الذي سخر لنا هذا وما كنا له مقرنين وإنا إلى ربنا لمنقلبون ثم قال : الحمد لله والله أكبر - ثلاثا - اللهم لا إله إلا أنت ظلمت نفسي فاغفر لي إنه لا يغفر الذنوب إلا أنت ، ثم ضحك [ ص: 64 ] فقلت له : ما أضحكك ؟ قال : رأيت رسول الله - صلى الله عليه وسلم - صنع كما صنعت ، وقال كما قلت ، ثم ضحك فقلت له ما يضحكك يا رسول الله ؟ قال : العبد - أو قال - عجبا لعبد أن يقول اللهم لا إله إلا أنت ظلمت نفسي فاغفر لي فإنه لا يغفر الذنوب إلا أنت يعلم أنه لا يغفر الذنوب غيره . خرجه أبو داود الطيالسي في مسنده ، وأبو عبد الله محمد بن خويز منداد في أحكامه . وذكر الثعلبي نحوه مختصرا عن علي - رضي الله عنه - ، ولفظه عنه : أن النبي - صلى الله عليه وسلم - كان إذا وضع رجله في الركاب قال : ( باسم الله - فإذا استوى قال - الحمد لله على كل حال سبحان الذي سخر لنا هذا وما كنا له مقرنين وإنا إلى ربنا لمنقلبون وإذا نزلتم من الفلك والأنعام فقولوا اللهم أنزلنا منزلا مباركا وأنت خير المنزلين ) . وروى ابن أبي نجيح عن مجاهد قال : من ركب ولم يقل سبحان الذي سخر لنا هذا وما كنا له مقرنين قال له الشيطان تغنه ، فإن لم يحسن قال له تمنه ، ذكره النحاس . ويستعيذ بالله من مقام من يقول لقرنائه : تعالوا نتنزه على الخيل أو في بعض الزوارق ، فيركبون حاملين مع أنفسهم أواني الخمر والمعازف ، فلا يزالون يستقون حتى تمل طلاهم وهم على ظهور الدواب أو في بطون السفن وهي تجري بهم ، لا يذكرون إلا الشيطان ، ولا يمتثلون إلا أوامره . الزمخشري : ولقد بلغني أن بعض السلاطين ركب وهو يشرب الخمر من بلد إلى بلد بينهما مسيرة شهر ، فلم يصح إلا بعد ما اطمأنت به الدار ، فلم يشعر بمسيره ولا أحس به ، فكيف بين فعل أولئك الراكبين وبين ما أمر به في هذه الآية ؟ !
Verset 14
Allah — gloire à Lui — nous a appris ce que nous devons dire lorsque nous montons les montures, et nous a enseigné dans un autre verset, par la bouche de Nuh — paix sur lui — ce que nous devons dire lorsque nous montons les navires, à savoir Sa parole : « Et il dit : Montez-y, au nom d'Allah, sa course et son ancrage. Mon Seigneur est certes Pardonneur et Miséricordieux. » Combien de cavaliers d'une monture qui a trébuché avec eux, ou s'est emballée, ou a fait une chute, ou ils sont tombés de son dos et ont péri ! Et combien de passagers d'un navire qui a fait naufrage avec eux et ils se sont noyés ! Puisque monter est une action périlleuse et un contact avec des causes de perdition, il a été ordonné de ne pas oublier, au moment de ce contact, que son jour viendra, qu'il périra inévitablement et qu'il retournera à Allah — Puissant et Majestueux — sans échapper à Son décret. Et qu'il ne cesse de mentionner cela par son cœur et sa langue jusqu'à être prêt à rencontrer Allah en se réformant lui-même. Et de se méfier que sa monture ne soit une cause de sa mort dans la science d'Allah alors qu'il en est insouciant. Sulayman ibn Yasar a rapporté que des gens étaient en voyage et lorsqu'ils montaient, ils disaient : « Gloire à Celui qui nous a soumis ceci, alors que nous n'étions pas capables de le maîtriser. » Parmi eux se trouvait un homme sur une chamelle razim — c'est-à-dire qui ne bouge pas à cause de sa maigreur — le razim parmi les chameaux : celui qui reste au sol et ne se lève pas à cause de la maigreur. Ou bien razamat an-naqatu tarzumu wa tarzamu ruzuman wa rizaman : elle s'est arrêtée par épuisement et maigreur et ne bouge plus, elle est razim. C'est ce qu'a dit Al-Jawhari dans As-Sihah. Il dit : « Quant à moi, je la maîtrise bien. » Il dit : elle fit un écart avec lui et lui brisa le cou. Et on a rapporté qu'un bédouin monta son jeune chameau et dit : « Je le maîtrise bien. » Le chameau rua avec lui jusqu'à le jeter à terre et lui briser le cou. Le premier est rapporté par Al-Mawardi et le second par Ibn Al-'Arabi. Il dit : il ne convient pas à un serviteur de délaisser cette parole, bien qu'elle ne soit pas obligatoire à prononcer avec la langue, et de la dire lorsqu'il monte, surtout en voyage, en se rappelant : « Gloire à Celui qui nous a soumis ceci, alors que nous n'étions pas capables de le maîtriser, et c'est vers notre Seigneur que nous retournerons. Ô Allah, Tu es le Compagnon dans le voyage, et le Remplaçant dans la famille et les biens. Ô Allah, je cherche refuge auprès de Toi contre les difficultés du voyage, la tristesse du retour, le changement après la stabilité, et la mauvaise apparence dans la famille et les biens. » Par « le changement après la stabilité », il veut dire la dispersion de la situation de l'homme après sa cohésion. 'Amr ibn Dinar a dit : je montai avec Abu Ja'far vers une terre lui appartenant, près d'un jardin appelé Madraka. Il monta un chameau rétif et je lui dis : « Abu Ja'far ! N'as-tu pas peur qu'il te jette à terre ? » Il dit : « Le Messager d'Allah — paix sur lui — a dit : Sur la bosse de chaque chameau se trouve un démon. Lorsque vous les montez, mentionnez le nom d'Allah comme Il vous l'a ordonné, puis utilisez-les pour vos besoins, car c'est Allah qui porte. » Et 'Ali ibn Rabi'a a dit : j'ai vu 'Ali ibn Abi Talib monter une monture un jour. Lorsqu'il mit son pied dans l'étrier, il dit : « Au nom d'Allah. » Lorsqu'il fut installé sur la monture, il dit : « Louange à Allah », puis il dit : « Gloire à Celui qui nous a soumis ceci, alors que nous n'étions pas capables de le maîtriser, et c'est vers notre Seigneur que nous retournerons... »
📜 Texte arabe source
علمنا الله سبحانه ما نقول إذا ركبنا الدواب ، وعرفنا في آية أخرى على لسان [ ص: 63 ] نوح - عليه السلام - ما نقول إذا ركبنا السفن ، وهي قوله تعالى : وقال اركبوا فيها بسم الله مجراها ومرساها إن ربي لغفور رحيم فكم من راكب دابة عثرت به أو شمست أو تقحمت أو طاح من ظهرها فهلك . وكم من راكبين في سفينة انكسرت بهم فغرقوا . فلما كان الركوب مباشرة أمرا محظورا واتصالا بأسباب من أسباب التلف أمر ألا ينسى عند اتصاله به يومه ، وأنه هالك لا محالة فمنقلب إلى الله - عز وجل - غير منفلت من قضائه . ولا يدع ذكر ذلك بقلبه ولسانه حتى يكون مستعدا للقاء الله بإصلاحه من نفسه . والحذر من أن يكون ركوبه ذلك من أسباب موته في علم الله وهو غافل عنه . حكى سليمان بن يسار أن قوما كانوا في سفر فكانوا إذا ركبوا قالوا : سبحان الذي سخر لنا هذا وما كنا له مقرنين وكان فيهم رجل على ناقة له رازم - وهي التي لا تتحرك هزالا - الرازم من الإبل : الثابت على الأرض لا يقوم من الهزال . أو قد رزمت الناقة ترزم وترزم رزوما ورزاما : قامت من الإعياء والهزال فلم تتحرك ، فهي رازم . قاله الجوهري في الصحاح . فقال : أما أنا فإني لهذه لمقرن ، قال : فقمصت به فدقت عنقه . وروي أن أعرابيا ركب قعودا له وقال إني لمقرن له فركضت به القعود حتى صرعته فاندقت عنقه . ذكر الأول الماوردي والثاني ابن العربي . قال : وما ينبغي لعبد أن يدع قول هذا وليس بواجب ذكره باللسان ، فيقول متى ركب وخاصة في السفر إذا تذكر : سبحان الذي سخر لنا هذا وما كنا له مقرنين وإنا إلى ربنا لمنقلبون اللهم أنت الصاحب في السفر ، والخليفة في الأهل والمال ، اللهم إني أعوذ بك من وعثاء السفر ، وكآبة المنقلب ، والجور بعد الكور ، وسوء المنظر في الأهل والمال ، يعني ب ( الجور بعد الكور ) تشتت أمر الرجل بعد اجتماعه . وقال عمرو بن دينار : ركبت مع أبي جعفر إلى أرض له نحو حائط يقال لها مدركة ، فركب على جمل صعب فقلت له : أبا جعفر ! أما تخاف أن يصرعك ؟ فقال : إن رسول الله - صلى الله عليه وسلم - قال : على سنام كل بعير شيطان إذا ركبتموها فاذكروا اسم الله كما أمركم ثم امتهنوها لأنفسكم فإنما يحمل الله . وقال علي بن ربيعة : شهدت علي بن أبي طالب ركب دابة يوما فلما وضع رجله في الركاب قال : باسم الله ، فلما استوى على الدابة قال الحمد لله ، ثم قال : سبحان الذي سخر لنا هذا وما كنا له مقرنين وإنا إلى ربنا لمنقلبون ثم قال : الحمد لله والله أكبر - ثلاثا - اللهم لا إله إلا أنت ظلمت نفسي فاغفر لي إنه لا يغفر الذنوب إلا أنت ، ثم ضحك [ ص: 64 ] فقلت له : ما أضحكك ؟ قال : رأيت رسول الله - صلى الله عليه وسلم - صنع كما صنعت ، وقال كما قلت ، ثم ضحك فقلت له ما يضحكك يا رسول الله ؟ قال : العبد - أو قال - عجبا لعبد أن يقول اللهم لا إله إلا أنت ظلمت نفسي فاغفر لي فإنه لا يغفر الذنوب إلا أنت يعلم أنه لا يغفر الذنوب غيره . خرجه أبو داود الطيالسي في مسنده ، وأبو عبد الله محمد بن خويز منداد في أحكامه . وذكر الثعلبي نحوه مختصرا عن علي - رضي الله عنه - ، ولفظه عنه : أن النبي - صلى الله عليه وسلم - كان إذا وضع رجله في الركاب قال : ( باسم الله - فإذا استوى قال - الحمد لله على كل حال سبحان الذي سخر لنا هذا وما كنا له مقرنين وإنا إلى ربنا لمنقلبون وإذا نزلتم من الفلك والأنعام فقولوا اللهم أنزلنا منزلا مباركا وأنت خير المنزلين ) . وروى ابن أبي نجيح عن مجاهد قال : من ركب ولم يقل سبحان الذي سخر لنا هذا وما كنا له مقرنين قال له الشيطان تغنه ، فإن لم يحسن قال له تمنه ، ذكره النحاس . ويستعيذ بالله من مقام من يقول لقرنائه : تعالوا نتنزه على الخيل أو في بعض الزوارق ، فيركبون حاملين مع أنفسهم أواني الخمر والمعازف ، فلا يزالون يستقون حتى تمل طلاهم وهم على ظهور الدواب أو في بطون السفن وهي تجري بهم ، لا يذكرون إلا الشيطان ، ولا يمتثلون إلا أوامره . الزمخشري : ولقد بلغني أن بعض السلاطين ركب وهو يشرب الخمر من بلد إلى بلد بينهما مسيرة شهر ، فلم يصح إلا بعد ما اطمأنت به الدار ، فلم يشعر بمسيره ولا أحس به ، فكيف بين فعل أولئك الراكبين وبين ما أمر به في هذه الآية ؟ !
Verset 15
Sa parole : « Et ils Lui ont assigné de Ses serviteurs une part. L'homme est vraiment un ingrat manifeste. » Sa parole : « Et ils Lui ont assigné de Ses serviteurs une part » c'est-à-dire un égal, selon Qatada, c'est-à-dire ce qui est adoré en dehors d'Allah — Puissant et Majestueux. Az-Zajjaj et Al-Mubarrad : la part ici désigne les filles, les croyants s'étonnant de leur ignorance lorsqu'ils reconnaissent que le Créateur des cieux et de la terre est Allah, puis Lui attribuent un associé ou un enfant, sans savoir que Celui qui a le pouvoir de créer les cieux et la terre n'a besoin de rien pour s'appuyer ou se réconforter, car cela relève des attributs de l'imperfection. Al-Mawardi a dit : la part chez les arabisants désigne les filles ; on dit : ajza'at al-mar'a si elle a donné naissance à des filles. Le poète a dit : « Si la femme donne des filles un jour, ce n'est pas étonnant, la femme libre qui enfante des mâles parfois aussi. » Az-Zamakhshari a dit : parmi les interprétations innovées, il y a celle d'interpréter « la part » par les femelles, et de prétendre que « la part » en langue arabe est un nom pour les femelles — ce n'est qu'un mensonge contre les Arabes et une invention nouvelle et transformée. Et cela ne leur a pas suffi jusqu'à en dériver : ajza'at al-mar'a, puis ils ont fabriqué un vers, et un vers : « Si une femme libre donne des filles un jour, ce n'est pas étonnant, je l'ai mariée aux filles d'Al-Aws, une qui donne des filles. » Sa parole : « Et ils Lui ont assigné de Ses serviteurs une part » est liée à Sa parole : « Et si tu les interrogeais » c'est-à-dire : si tu les interrogeais sur le Créateur des cieux et de la terre, ils Le reconnaîtraient certainement, et ils Lui ont pourtant assigné, avec cette reconnaissance, de Ses serviteurs une part, Le décrivant ainsi par les attributs des créatures. Et le sens de « de Ses serviteurs une part » est qu'ils ont dit : les anges sont les filles d'Allah, les faisant ainsi une part et une portion de Lui, comme l'enfant est un morceau de son parent et une part de lui. Et on a lu « juz'an » avec deux damma. « L'homme » c'est-à-dire le mécréant « est vraiment un ingrat manifeste » — Al-Hasan a dit : il compte les malheurs et oublie les bienfaits. « Manifeste » : qui montre clairement sa mécréance.
📜 Texte arabe source
قوله تعالى : وجعلوا له من عباده جزءا إن الإنسان لكفور مبين .قوله تعالى : وجعلوا له من عباده جزءا أي عدلا ، عن قتادة يعني ما عبد من دون الله عز وجل . الزجاج والمبرد : الجزء هاهنا البنات ، عجب المؤمنين من جهلهم إذا أقروا بأن خالق السماوات والأرض هو الله ثم جعلوا له شريكا أو ولدا ، ولم يعلموا أن من قدر على خلق السماوات والأرض لا يحتاج إلى شيء يعتضد به أو : يستأنس به ; لأن هذا من صفات النقص . قال الماوردي : والجزء عند أهل العربية البنات ، يقال : قد أجزأت المرأة إذا ولدت البنات ، قال الشاعر :إن أجزأت المرأة يوما فلا عجب قد تجزئ الحرة المذكار أحيانا[ ص: 65 ] الزمخشري : ومن بدع التفاسير تفسير الجزء بالإناث ، وادعاء أن الجزء في لغة العرب اسم للإناث ، وما هو إلا كذب على العرب ووضع مستحدث متحول ، ولم يقنعهم ذلك حتى اشتقوا منه : أجزأت المرأة ، ثم صنعوا بيتا ، وبيتا :إن أجزأت حرة يوما فلا عجب زوجتها من بنات الأوس مجزئةوإنما قوله : وجعلوا له من عباده جزءا متصل بقوله : ولئن سألتهم أي : ولئن سألتهم عن خالق السماوات والأرض ليعترفن به ، وقد جعلوا له مع ذلك الاعتراف من عباده جزءا فوصفوه بصفات المخلوقين . ومعنى من عباده جزءا أن قالوا الملائكة بنات الله ، فجعلوهم جزءا له وبعضا ، كما يكون الولد بضعة من والده وجزءا له . وقرئ ( جزءا ) بضمتين .إن الإنسان يعني الكافر . لكفور مبين قال الحسن : يعد المصائب وينسى النعم . مبين مظهر الكفر .
Verset 16
Sa parole : « Ou bien aurait-Il pris, parmi ce qu'Il crée, des filles, et vous aurait-Il réservé des fils ? » Sa parole : « Ou bien aurait-Il pris, parmi ce qu'Il crée, des filles » — le mim est une particule de liaison, le sens est : aurait-Il pris parmi ce qu'Il crée des filles, comme vous prétendez que les anges sont les filles d'Allah ? Sa forme est interrogative mais son sens est un reproche. « Et vous aurait-Il réservé des fils » c'est-à-dire : vous aurait-Il choisis et distingués par les fils ? On dit : asfaytuhu bi-kadha, c'est-à-dire : je l'en ai favorisé. Et asfaytuhu al-wudd : je lui ai voué une affection sincère. Et tasafayna : nous nous sommes sincèrement dévoués l'un à l'autre. On s'étonne de leur attribution à Allah du choix des filles, alors qu'ils choisissent pour eux-mêmes les fils, Lui qui est sanctifié d'avoir un enfant. Si un ignorant imagine qu'Il a pris pour Lui-même un enfant, pourquoi ne Lui a-t-Il pas attribué la plus noble des deux espèces ? Et pourquoi ont-ils pris pour eux-mêmes la plus noble des deux espèces et pour Lui la plus vile ? C'est comme Allah a dit : « Est-ce à vous les mâles et à Lui les femelles ? Ce serait alors un partage inéquitable. »
📜 Texte arabe source
قوله تعالى : أم اتخذ مما يخلق بنات وأصفاكم بالبنين .قوله تعالى : أم اتخذ مما يخلق بنات الميم صلة ، تقديره أتخذ مما يخلق بنات كما زعمتم أن الملائكة بنات الله ، فلفظه الاستفهام ومعناه التوبيخ . وأصفاكم بالبنين أي اختصكم وأخلصكم بالبنين ، يقال : أصفيته بكذا ، أي : آثرته به . وأصفيته الود أخلصته له . وتصافينا تخالصنا . عجب من إضافتهم إلى الله اختيار البنات مع اختيارهم لأنفسهم البنين ، وهو مقدس عن أن يكون له ولد إن توهم جاهل أنه اتخذ لنفسه ولدا فهلا أضاف إليه أرفع الجنسين! ولم جعل هؤلاء لأنفسهم أشرف الجنسين وله الأخس ؟ وهذا كما قال تعالى : ألكم الذكر وله الأنثى تلك إذا قسمة ضيزى .
Verset 17
Sa parole : « Et lorsque l'un d'eux reçoit l'annonce de ce qu'on attribue au Tout Miséricordieux comme exemple, son visage s'assombrit et il est plein de rage. » Sa parole : « Et lorsque l'un d'eux reçoit l'annonce de ce qu'on attribue au Tout Miséricordieux comme exemple », c'est-à-dire qu'on lui annonce la naissance d'une fille, « son visage s'assombrit », c'est-à-dire que son visage devient noir. On a dit : à cause de la fausseté de l'exemple qu'il a attribué. Et on a dit : à cause de ce dont il a été annoncé, à savoir la naissance d'une fille. La preuve en est dans la sourate An-Nahl : « Et lorsque l'un d'eux reçoit l'annonce d'une fille, son visage s'assombrit et il est plein de rage. » Parmi leurs états, l'un d'eux, lorsqu'on lui dit qu'une fille lui est née, s'afflige, son visage devient sombre de colère et de regret, rempli de chagrin. On rapporte d'un certain Arabe que sa femme accoucha d'une fille, et il délaissa la maison où se trouvait la femme. Elle dit : « Qu'a Abou Hamza à ne pas venir à nous ? Il reste dans la maison qui est la nôtre, en colère que nous n'ayons pas enfanté de garçons. Et nous ne prenons que ce qu'on nous a donné. » On a lu (muswadd, et muswadd) et selon la lecture de la majorité, « son visage » est le nom de « zalla » (demeura) et « noirci » en est le prédicat. Il est permis que dans « zalla » il y ait un pronom renvoyant à « l'un d'eux », qui en est le nom, et « son visage » est un substitut du pronom, et « noirci » est le prédicat de « zalla ». Il est permis aussi que « son visage » soit élevé comme sujet initial, et « noirci » élevé comme son prédicat, et dans « zalla » il y a son nom, et la phrase est son prédicat. « Et il est plein de rage » c'est-à-dire triste, a dit Qatada. Et on a dit : accablé d'angoisse, a dit Ikrima. Et on a dit : silencieux, a dit Ibn Abi Hatim, à cause de la corruption de son exemple et de la fausseté de son argument. Celui qui permet que les anges soient les filles de Dieu a fait des anges des semblables de Dieu, car l'enfant est du genre du parent et lui ressemble. Celui dont le visage devient noir à cause de ce qui lui est attribué et qu'il n'agrée pas, est plus digne que son visage ne devienne noir à cause de l'attribution d'une telle chose à Celui qui est plus grand que lui, alors comment à Dieu, Gloire à Lui ! Et cela a déjà été exposé dans (An-Nahl) concernant le sens de ce verset, ce qui suffit.
📜 Texte arabe source
قوله تعالى : وإذا بشر أحدهم بما ضرب للرحمن مثلا ظل وجهه مسودا وهو كظيم .قوله تعالى وإذا بشر أحدهم بما ضرب للرحمن مثلا أي : بأنه ولدت له بنت ظل وجهه أي : صار وجهه ( مسودا ) قيل ببطلان مثله الذي ضربه . وقيل : بما بشر به من الأنثى ، [ ص: 66 ] دليله في سورة النحل : وإذا بشر أحدهم بالأنثى ومن حالهم أن أحدهم إذا قيل له قد ولدت له أنثى اغتم واربد وجهه غيظا وتأسفا وهو مملوء من الكرب . وعن بعض العرب أن امرأته وضعت أنثى فهجر البيت الذي فيه المرأة فقالت :ما لأبي حمزة لا يأتينا يظل في البيت الذي يلينا غضبان ألا نلد البنيناوإنما نأخذ ما أعطيناوقرئ ( مسود ، ومسواد ) وعلى قراءة الجماعة يكون ( وجهه ) اسم ظل و ( مسودا ) خبر ظل ويجوز أن يكون في ظل ضمير عائد على ( أحد ) وهو اسمها ، و ( وجهه ) بدل من الضمير ، و ( مسودا ) خبر ظل ويجوز أن يكون رفع ( وجهه ) بالابتداء ويرفع مسودا على أنه خبره ، وفي ( ظل ) اسمها والجملة خبرها .وهو كظيم أي حزين ، قاله قتادة . وقيل : مكروب ، قاله عكرمة وقيل ساكت ، قال ابن أبي حاتم ، وذلك لفساد مثله وبطلان حجته . ومن أجاز أن تكون الملائكة بنات الله فقد جعل الملائكة شبها لله ; لأن الولد من جنس الوالد وشبهه . ومن اسود وجهه بما يضاف إليه مما لا يرضى ، أولى من أن يسود وجهه بإضافة مثل ذلك إلى من هو أجل منه ، فكيف إلى الله عز وجل! وقد مضى في ( النحل ) في معنى هذه الآية ما فيه كفاية .
Verset 18
Sa parole : « Ou celui qui est élevé parmi la parure. » Il y a deux questions : Premièrement : Sa parole : « Ou celui qui est élevé » c'est-à-dire qui est éduqué et grandit. La croissance (nushu') est l'éducation. On dit : j'ai grandi parmi les fils d'untel, d'une croissance, si tu as été élevé parmi eux. « Nasha'a » et « ansha'a » ont le même sens. Ibn Abbas, Ad-Dahhak, Ibn Waththab, Hafs, Hamza, Al-Kisa'i et Khalaf ont lu (yunshu') avec un dhamma sur le ya', une fat-ha sur le noun et un tashdid sur le shin, c'est-à-dire : il est éduqué et grandit dans la parure. Abu Ubayd l'a choisi, car la chaîne de transmission y est plus élevée. Les autres ont lu (yansha') avec une fat-ha sur le ya' et un sukun sur le noun, et Abu Hatim l'a choisi, c'est-à-dire : il s'enracine et pousse, et son origine vient de « nasha'a » c'est-à-dire : il s'est élevé, a dit Al-Harawi. Ainsi « yunshu' » est transitif, et « yansha' » est intransitif. Deuxièmement : Sa parole : « dans la parure » c'est-à-dire dans l'ornement. Ibn Abbas et d'autres ont dit : ce sont les jeunes filles, dont l'apparence n'est pas celle des hommes. Mujahid a dit : il a été permis aux femmes l'or et la soie, et il a récité ce verset. Al-Kiya a dit : cela indique la licéité des parures pour les femmes, et le consensus est établi là-dessus, et les hadiths à ce sujet sont innombrables. Je dis : il est rapporté d'Abou Hurayra qu'il disait à sa fille : « Ô ma fille, méfie-toi de te parer d'or ! Car je crains pour toi la flamme. » Sa parole : « Et il est dans la dispute sans être explicite » c'est-à-dire dans la discussion et l'apport de la preuve. Qatada a dit : aucune femme n'a parlé ayant un argument sans le retourner contre elle-même. Et dans le mushaf d'Abdullah (et il est dans la parole sans être explicite). Le sens du verset est : attribue-t-on à Dieu Celui dont la description est telle ! C'est-à-dire : cela n'est pas permis. Et on a dit : celui qui est élevé dans la parure, ce sont leurs idoles qu'ils ont façonnées en or et en argent et qu'ils ont ornées, a dit Ibn Zayd et Ad-Dahhak. Et le sens de « et il est dans la dispute sans être explicite » selon cette opinion serait : silencieux quant à la réponse. Et « man » (qui) est à l'accusatif, c'est-à-dire : ils ont attribué à Dieu celui qui est élevé dans la parure. Et il est permis qu'il soit au nominatif comme sujet initial, avec un prédicat sous-entendu, a dit Al-Farra'. Et son estimation est : Celui qui est dans cet état mérite-t-il d'être adoré ? Et si tu veux, tu dis : au génitif, en revenant au début du discours, qui est Sa parole : « ce qu'on attribue » ou sur « ce » dans Sa parole : « de ce qu'Il crée des filles », et le fait d'en faire un substitut dans ces deux endroits est faible à cause de la lettre d'interrogation qui se trouve entre le substitut et le substitué.
📜 Texte arabe source
قوله تعالى : أومن ينشؤ في الحلية . فيه مسألتان : الأولى : قوله تعالى : أومن ينشؤ أي يربى ويشب . والنشوء : التربية ، يقال : نشأت في بني فلان نشئا ونشوءا إذا شببت فيهم . ونشئ وأنشئ بمعنى . وقرأ ابن عباس والضحاك وابن وثاب وحفص وحمزة والكسائي وخلف ( ينشؤ ) بضم الياء وفتح النون وتشديد الشين ، أي : يربى ويكبر في الحلية . واختاره أبو عبيد ، لأن الإسناد فيها أعلى . وقرأ الباقون ( ينشأ ) بفتح [ ص: 67 ] الياء وإسكان النون ، واختاره أبو حاتم ، أي : يرسخ وينبت ، وأصله من نشأ أي : ارتفع ، قاله الهروي . فينشأ متعد ، و ( ينشأ ) لازم .الثانية : قوله تعالى : في الحلية أي في الزينة . قال ابن عباس وغيره : هن الجواري زيهن غير زي الرجال . قال مجاهد : رخص للنساء في الذهب والحرير ، وقرأ هذه الآية . قال إلكيا : فيه دلالة على إباحة الحلي للنساء ، والإجماع منعقد عليه والأخبار فيه لا تحصى .قلت : روي عن أبي هريرة أنه كان يقول لابنته : يا بنية ، إياك والتحلي بالذهب! فإني أخاف عليك اللهب .قوله تعالى : وهو في الخصام غير مبين أي في المجادلة والإدلاء بالحجة . قال قتادة ، ما تكلمت امرأة ولها حجة إلا جعلتها على نفسها . وفي مصحف عبد الله ( وهو في الكلام غير مبين ) ومعنى الآية : أيضاف إلى الله من هذا وصفه! أي : لا يجوز ذلك . وقيل : المنشأ في الحلية أصنامهم التي صاغوها من ذهب وفضة وحلوها ، قال ابن زيد والضحاك . ويكون معنى وهو في الخصام غير مبين على هذا القول : أي : ساكت عن الجواب . و ( من ) في محل نصب ، أي : اتخذوا لله من ينشأ في الحلية . ويجوز أن يكون رفعا على الابتداء ، والخبر مضمر ، قاله الفراء . وتقديره : أومن كان على هذه الحالة يستحق العبادة . وإن شئت قلت خفض ردا إلى أول الكلام وهو قوله : بما ضرب أو على ما في قوله : مما يخلق بنات وكون البدل في هذين الموضعين ضعيف لكون ألف الاستفهام حائلة بين البدل والمبدل منه .
Verset 19
« Et ils ont fait des anges qui sont les serviteurs du Tout Miséricordieux des femelles. » Les Kufiens ont lu (ibad) au pluriel. Abu Ubayd l'a choisi, car la chaîne de transmission y est plus élevée, et parce que Dieu, Exalté soit-Il, ne les a démentis que dans leur parole qu'ils sont les filles de Dieu, et Il leur a informé qu'ils sont des serviteurs et qu'ils ne sont pas Ses filles. D'après Ibn Abbas qu'il a lu « ibad ar-Rahman », Sa'id ibn Jubayr dit : dans mon mushaf il y a (inda ar-Rahman) (auprès du Tout Miséricordieux). Il dit : efface-la et écris « ibad ar-Rahman ». Et la confirmation de cette lecture est Sa parole : « Mais ce sont des serviteurs honorés. » Et Sa parole : « Ceux qui ont mécru pensent-ils prendre Mes serviteurs en dehors de Moi comme alliés ? » Et Sa parole : « Ceux que vous invoquez en dehors de Dieu sont des serviteurs comme vous. » Les autres ont lu (inda ar-Rahman) avec un noun sukun, et Abu Hatim l'a choisi. Et la confirmation de cette lecture est Sa parole : « Ceux qui sont auprès de ton Seigneur » et Sa parole : « Et à Lui appartient ce qui est dans les cieux et la terre et ceux qui sont auprès de Lui. » Le but est de montrer leur mensonge et d'expliquer leur ignorance dans l'attribution d'enfants à Dieu, le Glorieux, puis dans leur jugement que les anges sont des femelles et qu'ils sont les filles de Dieu. Et la mention des serviteurs est une louange pour eux, c'est-à-dire : comment ont-ils adoré celui qui est au summum de l'adoration, puis comment ont-ils jugé qu'ils sont des femelles sans preuve. Et « ja'ala » (faire) ici a le sens de dire et de juger. Tu dis : j'ai fait de Zayd le plus savant des gens, c'est-à-dire : j'ai jugé qu'il en est ainsi. « Ont-ils été témoins de leur création ? » c'est-à-dire : ont-ils assisté à l'état de leur création pour juger qu'ils sont des femelles ? Et on a dit : le Prophète - que la prière et la paix de Dieu soient sur lui - les a interrogés et a dit : « Qu'est-ce qui vous fait savoir qu'ils sont des femelles ? » Ils dirent : « Nous avons entendu cela de nos pères et nous témoignons qu'ils n'ont pas menti en ce qu'ils sont des femelles. » Alors Dieu, Exalté soit-Il, dit : « Leur témoignage sera écrit et ils seront interrogés » c'est-à-dire : ils seront interrogés à ce sujet dans l'au-delà. Nafi' a lu (awashahidu) avec une hamza d'interrogation entrant sur une hamza fermée simplifiée, et on ne l'allonge pas, sauf ce qui est rapporté d'Al-Musayyabi qu'il l'allonge. Et Al-Mufaddal a rapporté d'Asim quelque chose de semblable, avec la réalisation des deux hamzas. Et les autres ont lu (ashahidu) avec une seule hamza d'interrogation. Et il est rapporté d'Az-Zuhri (ashahidu khalqahum) sur le mode indicatif, (sutuktab) est la lecture générale avec un dhamma sur le ta' comme verbe passif, (shahadatuhum) au nominatif. Et As-Sulami, Ibn As-Sumayqa' et Hubayra d'après Hafs ont lu (sanaktubu) avec un noun, (shahadatahum) à l'accusatif, en nommant l'agent. Et d'Abou Raja' (sutuktabu shahadatuhum) au pluriel.
📜 Texte arabe source
وجعلوا الملائكة الذين هم عباد الرحمن إناثا قرأ الكوفيون ( عباد ) بالجمع . واختاره أبو عبيد ; لأن الإسناد فيها أعلى ، ولأن الله تعالى إنما كذبهم في قولهم إنهم بنات الله ، فأخبرهم أنهم عبيد وأنهم ليسوا ببناته . وعن ابن عباس أنه قرأ عباد الرحمن ، فقال سعيد بن جبير : إن في مصحفي ( عند الرحمن ) فقال : امحها واكتبها عباد الرحمن وتصديق هذه القراءة قوله تعالى : بل عباد مكرمون . وقوله تعالى : أفحسب الذين كفروا أن يتخذوا عبادي من دوني أولياء . وقوله تعالى : إن الذين تدعون من دون الله عباد أمثالكم وقرأ الباقون ( عند الرحمن ) بنون ساكنة واختاره أبو حاتم . وتصديق هذه [ ص: 68 ] القراءة قوله تعالى : إن الذين عند ربك وقوله : وله من في السماوات والأرض ومن عنده . والمقصود إيضاح كذبهم وبيان جهلهم في نسبة الأولاد إلى الله سبحانه ، ثم في تحكمهم بأن الملائكة إناث وهم بنات الله . وذكر العباد مدح لهم ، أي : كيف عبدوا من هو نهاية العبادة ، ثم كيف حكموا بأنهم إناث من غير دليل . والجعل هنا بمعنى القول والحكم ، تقول : جعلت زيدا أعلم الناس ، أي : حكمت له بذلك . أشهدوا خلقهم أي : أحضروا حالة خلقهم حتى حكموا بأنهم إناث . وقيل : إن النبي - صلى الله عليه وسلم - سألهم وقال : فما يدريكم أنهم إناث ؟ فقالوا : سمعنا بذلك من آبائنا ونحن نشهد أنهم لم يكذبوا في أنهم إناث ، فقال الله تعالى : ستكتب شهادتهم ويسألون أي : يسألون عنها في الآخرة . وقرأ نافع ( أوشهدوا ) بهمزة استفهام داخلة على همزة مضمومة مسهلة ، ولا يمد سوى ما روى المسيبي عنه أنه يمد . وروى المفضل عن عاصم مثل ذلك وتحقق الهمزتين . والباقون ( أشهدوا ) بهمزة واحدة للاستفهام .وروي عن الزهري ( أشهدوا خلقهم ) على الخبر ، ( ستكتب ) قراءة العامة بضم التاء على الفعل المجهول ( شهادتهم ) رفعا . وقرأ السلمي وابن السميقع وهبيرة عن حفص ( سنكتب ) بنون ، ( شهادتهم ) نصبا بتسمية الفاعل . وعن أبي رجاء ( ستكتب شهاداتهم ) بالجمع .
Verset 20
Sa parole : « Et ils ont dit : Si le Tout Miséricordieux avait voulu, nous ne les aurions pas adorés. Ils n'en ont aucune science, ils ne font que mentir. » Sa parole : « Et ils ont dit : Si le Tout Miséricordieux avait voulu » c'est-à-dire : les associateurs ont dit, par voie de moquerie et de raillerie : Si le Tout Miséricordieux avait voulu, selon votre prétention, nous n'aurions pas adoré ces anges. Et cela est de leur part une parole de vérité par laquelle ils veulent le faux. Et toute chose est par la volonté de Dieu, et Sa volonté est obligatoire, ainsi que Sa science, donc on ne peut pas s'en prévaloir, et ce qui contredit le connu et le voulu est possible même si cela n'a pas eu lieu. Et s'ils avaient adoré Dieu au lieu des idoles, nous aurions su que Dieu a voulu d'eux ce qui s'est produit d'eux. Et ce sens a déjà été exposé dans Al-An'am à Sa parole : « Ceux qui ont associé diront : Si Dieu avait voulu, nous n'aurions pas associé » et dans Ya Sin : « Nourrissons-nous celui que si Dieu voulait, Il nourrirait ? » Et Sa parole : « Ils n'en ont aucune science » est ramenée à Sa parole : « Et ils ont fait des anges qui sont les serviteurs du Tout Miséricordieux des femelles », c'est-à-dire : ils n'ont aucune science de leur parole : les anges sont les filles de Dieu, a dit Qatada, Muqatil et Al-Kalbi. Et Mujahid et Ibn Jurayj ont dit : cela signifie les idoles, c'est-à-dire : ils n'ont aucune science de l'adoration des idoles. (Min) est une lettre supplémentaire. « Ils ne font que mentir » c'est-à-dire : ils devinent et mentent, donc ils n'ont aucune excuse dans l'adoration d'autre que Dieu, Gloire à Lui. Et parmi ce qui était inclus dans leur parole, Dieu nous a ordonné cela ou a agréé cela de nous, et c'est pour cela qu'Il ne nous a pas interdits et ne s'est pas hâté de nous punir.
📜 Texte arabe source
قوله تعالى : وقالوا لو شاء الرحمن ما عبدناهم ما لهم بذلك من علم إن هم إلا يخرصون .قوله تعالى : وقالوا لو شاء الرحمن يعني قال المشركون على طريق الاستهزاء والسخرية : لو شاء الرحمن على زعمكم ما عبدنا هذه الملائكة . وهذا منهم كلمة حق أريد بها باطل . وكل شيء بإرادة الله ، وإرادته تجب وكذا علمه فلا يمكن الاحتجاج بها ، وخلاف المعلوم والمراد مقدور وإن لم يقع . ولو عبدوا الله بدل الأصنام لعلمنا أن الله أراد منهم ما حصل منهم . وقد مضى هذا المعنى في الأنعام عند قوله : سيقول الذين أشركوا لو شاء الله ما أشركنا وفي " يس " : أنطعم من لو يشاء الله أطعمه . وقوله : ما لهم بذلك من علم مردود إلى قوله وجعلوا الملائكة الذين هم عباد الرحمن إناثا أي : ما لهم بقولهم : [ ص: 69 ] الملائكة بنات الله من علم ، قاله قتادة ومقاتل والكلبي . وقال مجاهد وابن جريج : يعني الأوثان ، أي : ما لهم بعبادة الأوثان من علم . ( من ) صلة . إن هم إلا يخرصون أي يحدسون ويكذبون ، فلا عذر لهم في عبادة غير الله عز وجل . وكان من ضمن كلامهم أن الله أمرنا بهذا أو رضي ذلك منا ، ولهذا لم ينهنا ولم يعاجلنا بالعقوبة .
Verset 21
Sa parole : « Ou leur avons-Nous donné un Livre avant cela, auquel ils se cramponnent ? » Ceci est parallèle à Sa parole : « Ont-ils été témoins de leur création ? » Et le sens est : ont-ils assisté à leur création, ou leur avons-Nous donné un Livre avant cela, c'est-à-dire avant le Coran, contenant ce qu'ils prétendent, auquel ils se cramponnent et agissent selon ce qu'il contient ?
📜 Texte arabe source
قوله تعالى : أم آتيناهم كتابا من قبله فهم به مستمسكون .هذا معادل لقوله : أشهدوا خلقهم والمعنى : أحضروا خلقهم أم آتيناهم كتابا من قبله ، أي : من قبل القرآن بما ادعوه ، فهم به متمسكون يعملون بما فيه .
Verset 22
Sa parole : « sur une umma » c'est-à-dire sur une voie et une doctrine, dit ʿUmar ibn ʿAbd al-ʿAzīz. Lui, Mujāhid et Qatāda lisaient « sur une imma » avec kasra sur le alif. L'imma est la voie. Al-Jawharī dit : l'imma (avec kasra) est la grâce. L'imma est aussi une variante de umma, qui est la voie et la religion, d'après Abū ʿUbayda. ʿAdī ibn Zayd dit à propos de la grâce : « Puis après la prospérité, la royauté et la grâce, les tombeaux les y ont ensevelis » — autre que al-Jawharī. Qatāda et ʿAṭiyya disent : « sur une umma » sur une religion, et de cela la parole de Qays ibn al-Khaṭīm : « Nous étions sur la umma de nos pères, et le dernier suit le premier ». Al-Jawharī dit : l'umma est la voie et la religion ; on dit : untel n'a pas d'umma, c'est-à-dire pas de religion ni de secte. Le poète dit : « Et celui qui a une umma et l'ingrat peuvent-ils être égaux ? » [p. 70] Mujāhid et Qutrub disent : sur une religion, sur une croyance. Dans certains mushafs : « Nous avons trouvé nos pères sur une croyance ». Ces paroles sont proches. On rapporte d'al-Farrā' : sur une religion, sur une direction de prière. Al-Akhfash : sur la droiture, et il cite la parole d'al-Nābigha : « J'ai juré sans laisser à ton âme de doute, et celui qui a une umma et est obéissant, peut-il pécher ? » Deuxièmement : « Et nous suivons leurs traces » c'est-à-dire nous nous guidons par eux. Dans l'autre verset : « suivant » c'est-à-dire nous les suivons, et le sens est le même. Qatāda dit : « suivant » c'est-à-dire imitant. En cela, il y a une preuve de l'invalidité du taqlīd, car Il les blâme pour avoir imité leurs pères et abandonné l'examen de ce à quoi le Messager d'Allah — paix et salut sur lui — les a appelés. La discussion sur cela a déjà été complétée dans (al-Baqara). Muqātil rapporte que ce verset est descendu à propos d'al-Walīd ibn al-Mughīra, Abū Sufyān, Abū Jahl, ʿUtba et Shayba, fils de Rabīʿa, de Quraysh, c'est-à-dire : comme ceux-là ont dit, ceux d'avant eux ont aussi dit. Il console Son Prophète — paix et salut sur lui — et son semblable est : « On ne te dit que ce qui a été dit aux messagers avant toi ». Al-mutraf est celui qui est comblé de bienfaits, et ici il désigne les rois et les tyrans.
📜 Texte arabe source
قوله تعالى : على أمة أي على طريقة ومذهب ، قاله عمر بن عبد العزيز . وكان يقرأ هو ومجاهد وقتادة ( على إمة ) بكسر الألف . والإمة الطريقة . وقال الجوهري : والإمة ( بالكسر ) . النعمة . والإمة أيضا لغة في الأمة ، وهي الطريقة والدين ، عن أبي عبيدة . قال عدي بن زيد في النعمة :ثم بعد الفلاح والملك والإمة وارتهم هناك القبورعن غير الجوهري . وقال قتادة وعطية : على أمة على دين ، ومنه قول قيس بن الخطيم :كنا على أمة آبائنا ويقتدي الآخر بالأولقال الجوهري : والأمة الطريقة والدين ، يقال : فلان لا أمة له ، أي : لا دين له ولا نحلة . قال الشاعر :وهل يستوي ذو أمة وكفور[ ص: 70 ] وقال مجاهد وقطرب : على دين على ملة . وفي بعض المصاحف ( قالوا إنا وجدنا آباءنا على ملة ) وهذه الأقوال متقاربة . وحكي عن الفراء على ملة على قبلة . الأخفش : على استقامة ، وأنشد قول النابغة :حلفت فلم أترك لنفسك ريبة وهل يأثمن ذو أمة وهو طائعالثانية : وإنا على آثارهم مهتدون أي نهتدي بهم . وفي الآية الأخرى ( مقتدون ) أي : نقتدي بهم ، والمعنى واحد . قال قتادة : مقتدون متبعون . وفي هذا دليل على إبطال التقليد ، لذمه إياهم على تقليد آبائهم وتركهم النظر فيما دعاهم إليه الرسول - صلى الله عليه وسلم - . وقد مضى القول في هذا في ( البقرة ) مستوفى . وحكى مقاتل أن هذه الآية نزلت في الوليد بن المغيرة وأبي سفيان وأبي جهل وعتبة وشيبة ابني ربيعة من قريش ، أي : وكما قال هؤلاء فقد قال من قبلهم أيضا . يعزي نبيه - صلى الله عليه وسلم - ، ونظيره : ما يقال لك إلا ما قد قيل للرسل من قبلك . والمترف : المنعم ، والمراد هنا الملوك والجبابرة .
Verset 23
C'est-à-dire nous les suivons, dit Qatāda : « suivant » c'est-à-dire imitant. En cela, il y a une preuve de l'invalidité du taqlīd ; car Il les blâme pour avoir imité leurs pères et abandonné l'examen de ce à quoi le Messager d'Allah — paix et salut sur lui — les a appelés.
📜 Texte arabe source
أي نقتدي بهم , قال قتادة : مقتدون متبعون .وفي هذا دليل على إبطال التقليد ; لذمه إياهم على تقليد آبائهم وتركهم النظر فيما دعاهم إليه الرسول صلى الله عليه وسلم .
Verset 24
Sa parole : « Dis : Et si je vous apportais une guidance meilleure que ce sur quoi vous avez trouvé vos pères, ils dirent : Nous mécroyons en ce avec quoi vous avez été envoyés. » Sa parole : « Dis : Et si je vous apportais une guidance meilleure » c'est-à-dire : dis, ô Muhammad, à ton peuple : ne vous ai-je pas apporté de la part d'Allah une guidance meilleure, c'est-à-dire plus droite, que ce sur quoi vous avez trouvé vos pères ? Ils dirent : « Nous mécroyons en ce avec quoi vous avez été envoyés » c'est-à-dire en tout ce avec quoi les messagers ont été envoyés. L'adresse est au Prophète — paix et salut sur lui — et sa forme est celle du pluriel ; car le démentir est un démenti de ceux qui sont autres que lui. On a lu « Dis » et « Il dit », « Je vous ai apporté » et « Nous vous avons apportés » — c'est-à-dire : suivrez-vous vos pères même si je vous apportais une religion plus droite que la religion de vos pères ? Ils dirent : nous restons fermes sur la religion de nos pères, nous ne nous en séparons pas même si tu nous apportes ce qui est plus droit. La discussion sur le taqlīd et son blâme a déjà été faite dans (al-Baqara), il n'y a donc pas lieu de la répéter.
📜 Texte arabe source
قوله تعالى : قال أولو جئتكم بأهدى مما وجدتم عليه آباءكم قالوا إنا بما أرسلتم به كافرون .قوله تعالى ( قل أولو جئتكم بأهدى ) أي : قل يا محمد لقومك : أوليس قد جئتكم من عند الله بأهدى ، يريد بأرشد . مما وجدتم عليه آباءكم قالوا إنا بما أرسلتم به كافرون يعني بكل ما أرسل به الرسل . فالخطاب للنبي - صلى الله عليه وسلم - ولفظه لفظ الجمع ; لأن تكذيبه تكذيب لمن سواه . وقرئ ( قل وقال وجئتكم وجئناكم ) يعني أتتبعون آباءكم ولو جئتكم بدين أهدى من دين آبائكم ؟ قالوا : إنا ثابتون على دين آبائنا لا ننفك عنه وإن جئتنا بما هو أهدى . وقد مضى في ( البقرة ) القول في التقليد وذمه فلا معنى لإعادته .
Verset 25
Sa parole : « Nous nous sommes vengés d'eux, regarde donc quelle fut la fin des démenteurs. » [p. 71] Sa parole : « Nous nous sommes vengés d'eux » par la sécheresse, le meurtre et la captivité. « Regarde donc quelle fut la fin des démenteurs » c'est-à-dire la fin de l'affaire de ceux qui ont démenti les messagers. La lecture générale est « Dis : Et si je vous apportais » ; Ibn ʿĀmir et Ḥafṣ ont lu « Il dit : Et si je vous apportais » comme un récit que l'avertisseur leur a dit cette parole. Abū Jaʿfar a lu « Dis : Et si nous vous apportions » avec un nūn et un alif, l'adresse venant du Messager d'Allah — paix et salut sur lui — au nom de tous les messagers.
📜 Texte arabe source
قوله تعالى : فانتقمنا منهم فانظر كيف كان عاقبة المكذبين .[ ص: 71 ] قوله تعالى : فانتقمنا منهم بالقحط والقتل والسبي فانظر كيف كان عاقبة المكذبين آخر أمر من كذب الرسل . وقراءة العامة ( قل أولو جئتكم ) وقرأ ابن عامر وحفص ( قال أولو ) على الخبر عن النذير أنه قال لهم هذه المقالة . وقرأ أبو جعفر ( قل أولو جئناكم ) بنون وألف ، على أن المخاطبة من رسول الله - صلى الله عليه وسلم - عن جميع الرسل .
Verset 26
Sa parole : « Et quand Abraham dit à son père et à son peuple : Je suis innocent de ce que vous adorez. » Sa parole : « Et quand il dit » c'est-à-dire : rappelle-leur quand il dit. Abraham à son père et à son peuple : « Je suis innocent de ce que vous adorez ». Al-barā' s'emploie pour le singulier et au-delà ; il ne se met ni au duel ni au pluriel ni au féminin ; car c'est un infinitif placé en position d'adjectif ; on ne dit pas al-barā'ān ni al-barā'ūn, car le sens est « celui qui possède l'innocence » et « ceux qui possèdent l'innocence ». Al-Jawharī dit : je me suis désavoué de telle chose, et je suis innocent (barā') de lui, et libre (khalā') de lui ; cela ne se met ni au duel ni au pluriel car c'est à l'origine un infinitif, comme « samiʿa samāʿan ». Si tu dis : je suis innocent (barī') de lui et libre (khalī), tu mets au duel, au pluriel et au féminin, et tu dis au pluriel : nous sommes innocents (burā') comme faqīh et fuqahā', et barā' aussi comme karīm et kirām, et abrā' comme sharīf et ashrāf, et abriyā' comme naṣīb et anṣibā', et barī'ūn. Une femme innocente (barī'a), deux innocentes (barī'atān), et elles sont innocentes (barī'āt et barāyā). Un homme innocent (barī' et barā') comme ʿajīb et ʿujāb. Al-barā' (avec fatḥa) est la première nuit du mois, ainsi nommée car la lune s'y désengage du soleil.
📜 Texte arabe source
قوله تعالى : وإذ قال إبراهيم لأبيه وقومه إنني براء مما تعبدونقوله تعالى : ( وإذ قال ) أي : ذكرهم إذ قال . إبراهيم لأبيه وقومه إنني براء مما تعبدون البراء يستعمل للواحد فما فوقه فلا يثنى ولا يجمع ولا يؤنث ; لأنه مصدر وضع موضع النعت ، لا يقال : البراءان والبراءون ، لأن المعنى ذو البراء وذوو البراء . قال الجوهري : وتبرأت من كذا ، وأنا منه براء ، وخلاء منه لا يثنى ولا يجمع لأنه مصدر في الأصل ، مثل : سمع سماعا . فإذا قلت : أنا بريء منه وخلي ثنيت وجمعت وأنثت ، وقلت في الجمع : نحن منه برآء مثل فقيه وفقهاء ، وبراء أيضا مثل كريم وكرام ، وأبراء مثل شريف وأشراف ، وأبرياء مثل نصيب وأنصباء ، وبريئون . وامرأة بريئة بريئتان وهن بريئات وبرايا . ورجل بريء وبراء مثل عجيب وعجاب . والبراء ( بالفتح ) أول ليلة من الشهر ، سميت بذلك لتبرؤ القمر من الشمس .
Verset 27
« Sauf Celui qui m'a créé » : c'est une exception connexe, car ils adoraient Allah en même temps que leurs divinités. Qatada a dit : ils disaient : « Allah est notre Seigneur », tout en adorant les idoles. Il est également possible que ce soit une exception disjointe, c'est-à-dire : « Mais Celui qui m'a créé, c'est Lui qui me guide ». Il a dit cela en toute confiance en Allah et pour avertir son peuple que la guidance vient de son Seigneur.
📜 Texte arabe source
إلا الذي فطرني استئناء متصل ، لأنهم عبدوا الله مع آلهتهم . قال قتادة : كانوا يقولون : الله ربنا ، مع عبادة الأوثان . ويجوز أن يكون منقطعا ، أي : لكن الذي فطرني فهو يهدين . قال ذلك ثقة بالله وتنبيها لقومه أن الهداية من ربه .
Verset 28
La parole d'Allah : « Et il en fit une parole qui devait se perpétuer dans sa descendance, afin qu'ils reviennent » comporte trois questions. Premièrement : Sa parole « Et il en fit une parole qui devait se perpétuer » : le pronom dans « il en fit » renvoie à « Sauf Celui qui m'a créé », et le pronom sujet dans « il en fit » se rapporte à Allah – exalté soit-Il – c'est-à-dire : Allah a fait de cette parole et de cette déclaration une chose qui se perpétue dans sa descendance, c'est-à-dire ses enfants et les enfants de ses enfants : ils ont hérité de la désaveu de l'adoration d'autre qu'Allah, et se sont recommandé mutuellement cela. « Al-'Aqib » désigne celui qui vient après lui. Al-Suddi a dit : ce sont les gens de Muhammad, paix et salut sur lui. Ibn Abbas a dit : Sa parole « dans sa descendance » signifie : dans sa postérité. Il y a dans le discours une antéposition et une postposition, le sens étant : « Il me guidera donc, afin qu'ils reviennent », et Il en fit une parole qui se perpétue dans sa descendance. C'est-à-dire : il leur a dit cela afin qu'ils se repentent de l'adoration d'autre qu'Allah. Mujahid et Qatada ont dit : la parole est « La ilaha illa Allah » (nulle divinité digne d'adoration sauf Allah). Qatada a dit : il ne cessera d'y avoir dans sa descendance quelqu'un qui adore Allah jusqu'au Jour de la Résurrection. Al-Dahhak a dit : la parole est de n'adorer qu'Allah. Ikrima : l'Islam, selon la parole d'Allah : « C'est Lui qui vous a nommés musulmans auparavant ». Al-Qurazi : il fit du testament d'Abraham qu'il recommanda à ses fils – à savoir sa parole : « Ô mes fils, certes Allah vous a choisi la religion » – le verset mentionné dans la sourate Al-Baqara – une parole qui se perpétue dans sa descendance et ses fils. Ibn Zayd a dit : la parole est sa déclaration : « Je me soumets au Seigneur des mondes », et il a récité : « C'est Lui qui vous a nommés musulmans auparavant ». On a dit : la parole est la prophétie. Ibn al-Arabi a dit : la prophétie n'a cessé de se perpétuer dans la descendance d'Abraham, et le monothéisme est leur fondement, tandis que les autres n'y sont que des suiveurs. Deuxièmement : Ibn al-Arabi a dit : la perpétuation dans les descendants et les successeurs d'Abraham est due à ses deux invocations exaucées : l'une dans Sa parole : « Je vais faire de toi un imam pour les gens » – il dit : « Et de ma descendance ? » – Il répondit : « Mon alliance ne touchera pas les injustes », et Il a dit : oui, sauf celui d'entre eux qui est injuste, alors il n'a pas d'alliance. La seconde est sa parole : « Et éloigne-moi ainsi que mes fils de l'adoration des idoles ». On a dit : plutôt la première est sa parole : « Et accorde-moi une réputation véridique parmi les générations futures », et chaque communauté le glorifie, ses fils et ceux qui se rejoignent avec lui dans Sam ou Noé. Troisièmement : Ibn al-Arabi a dit : la mention de la descendance ici est liée au sens, et cela entre dans les dispositions juridiques et fonde les contrats d'usufruit viager et de dotation. Le Prophète – paix et salut sur lui – a dit : « Tout homme qui accorde un usufruit viager à quelqu'un et à sa descendance, cela appartient à celui à qui il a été donné et ne revient pas à celui qui l'a donné, car il a donné un don dans lequel entrent les héritages ». Cela se décline en onze termes : le premier terme : « Al-Walad » (l'enfant), qui, dans son sens absolu, désigne celui qui naît d'un homme et de sa femme, filles et garçons. Et il désigne les enfants des mâles sans les filles, linguistiquement et juridiquement, c'est pourquoi l'héritage revient à l'enfant désigné et aux enfants des mâles du désigné.
📜 Texte arabe source
قوله تعالى : وجعلها كلمة باقية في عقبه لعلهم يرجعون .فيه ثلاث مسائل :الأولى : قوله تعالى : وجعلها كلمة باقية الضمير في جعلها عائد على قوله : إلا الذي فطرني وضمير الفاعل في جعلها لله - عز وجل - ، أي : وجعل الله هذه الكلمة [ ص: 72 ] والمقالة باقية في عقبه ، وهم ولده وولد ولده ، أي : إنهم توارثوا البراءة عن عبادة غير الله ، وأوصى بعضهم بعضا في ذلك . والعقب من يأتي بعده . وقال السدي : هم آل محمد صلى الله عليه وسلم . وقال ابن عباس : قوله : في عقبه أي : في خلقه . وفي الكلام تقديم وتأخير ، المعنى : فإنه سيهدين لعلهم يرجعون وجعلها كلمة باقية في عقبه . أي : قال لهم ذلك لعلهم يتوبون عن عبادة غير الله . قال مجاهد وقتادة : الكلمة لا إله إلا الله . قال قتادة : لا يزال من عقبه من يعبد الله إلى يوم القيامة . وقال الضحاك : الكلمة أن لا تعبدوا إلا الله . عكرمة : الإسلام ، لقوله تعالى : هو سماكم المسلمين من قبل . القرظي : وجعل وصية إبراهيم التي وصى بها بنيه وهو قوله : يا بني إن الله اصطفى ، لكم الدين - الآية المذكورة في البقرة - كلمة باقية في ذريته وبنيه . وقال ابن زيد : الكلمة قوله : أسلمت لرب العالمين وقرأ هو سماكم المسلمين من قبل وقيل : الكلمة النبوة . قال ابن العربي : ولم تزل النبوة باقية في ذرية إبراهيم . والتوحيد هم أصله وغيرهم فيه تبع لهم .الثانية : قال ابن العربي : إنما كانت لإبراهيم في الأعقاب موصولة بالأحقاب بدعوتيه المجابتين ، إحداهما في قوله : إني جاعلك للناس إماما قال ومن ذريتي قال لا ينال عهدي الظالمين فقد قال نعم إلا من ظلم منهم فلا عهد . ثانيهما قوله : واجنبني وبني أن نعبد الأصنام وقيل : بل الأولى قوله : واجعل لي لسان صدق في الآخرين فكل أمة تعظمه ، بنوه وغيرهم ممن يجتمع معه في سام أو نوح .الثالثة : قال ابن العربي : جرى ذكر العقب هاهنا موصولا في المعنى ، وذلك مما يدخل في الأحكام وترتب عليه عقود العمرى والتحبيس . قال النبي - صلى الله عليه وسلم - : أيما رجل أعمر عمرى له ولعقبه فإنها للذي أعطيها لا ترجع إلى الذي أعطاها لأنه أعطى عطاء وقعت فيه المواريث . وهي ترد على أحد عشر لفظا :اللفظ الأول : الولد ، وهو عند الإطلاق عبارة عمن وجد من الرجل وامرأته في الإناث [ ص: 73 ] والذكور . وعن ولد الذكور دون الإناث لغة وشرعا ، ولذلك وقع الميراث على الولد المعين وأولاد الذكور من المعين دون ولد الإناث لأنه من قوم آخرين ، ولذلك لم يدخلوا في الحبس بهذا اللفظ ، قاله مالك في المجموعة وغيرها .قلت : هذا مذهب مالك وجميع أصحابه المتقدمين ، ومن حجتهم على ذلك الإجماع على أن ولد البنات لا ميراث لهم مع قوله تعالى : يوصيكم الله في أولادكم وقد ذهب جماعة من العلماء إلى أن ولد البنات من الأولاد والأعقاب يدخلون في الأحباس ، يقول المحبس : حبست على ولدي أو على عقبي . وهذا اختيار أبي عمر بن عبد البر وغيره ، واحتجوا بقول الله - جل وعز - : حرمت عليكم أمهاتكم وبناتكم . قالوا : فلما حرم الله البنات فحرمت بذلك بنت البنت بإجماع علم أنها بنت ووجب أن تدخل في حبس أبيها إذا حبس على ولده أو عقبه . وقد مضى هذا المعنى في ( الأنعام ) مستوفى .اللفظ الثاني : البنون ، فإن قال : هذا حبس على ابني ، فلا يتعدى الولد المعين ولا يتعدد . ولو قال ولدي ، لتعدى وتعدد في كل من ولد . وإن قال على بني ، دخل فيه الذكور والإناث . قال مالك : من تصدق على بنيه وبني بنيه فإن بناته وبنات بناته يدخلن في ذلك . روى عيسى عن ابن القاسم فيمن حبس على بناته فإن بنات بنته يدخلن في ذلك مع بنات صلبه . والذي عليه جماعة أصحابه أن ولد البنات لا يدخلون في البنين . فإن قيل : فقد قال النبي - صلى الله عليه وسلم - في الحسن ابن ابنته إن ابني هذا سيد ولعل الله أن يصلح به بين فئتين عظيمتين من المسلمين . قلنا : هذا مجاز ، وإنما أشار به إلى تشريفه وتقديمه ، ألا ترى أنه يجوز نفيه عنه فيقول الرجل في ولد بنته ليس بابني ، ولو كان حقيقة ما جاز نفيه عنه ; لأن الحقائق لا تنفى عن منتسباتها . ألا ترى أنه ينتسب إلى أبيه دون أمه ، ولذلك قيل في عبد الله بن عباس : إنه هاشمي وليس بهلالي وإن كانت أمه هلالية .قلت : هذا الاستدلال غير صحيح ، بل هو ولد على الحقيقة في اللغة لوجود معنى الولادة فيه ، ولأن أهل العلم قد أجمعوا على تحريم بنت البنت من قول الله تعالى : حرمت عليكم أمهاتكم وبناتكم . وقال تعالى : ومن ذريته داود وسليمان إلى قوله من الصالحين فجعل عيسى من ذريته وهو ابن بنته على ما تقدم بيانه هناك . فإن قيل فقد قال الشاعر :[ ص: 74 ]بنونا بنو أبنائنا ، وبناتنا بنوهن أبناء الرجال الأباعدقيل لهم : هذا لا دليل فيه ; لأن معنى قوله : إنما هو ولد بنيه الذكران هم الذين لهم حكم بنيه في الموارثة والنسب ، وإن ولد بناته ليس لهم حكم بناته في ذلك ، إذ ينتسبون إلى غيره فأخبر بافتراقهم بالحكم مع اجتماعهم في التسمية ولم ينف عن ولد البنات اسم الولد لأنه ابن ، وقد يقول الرجل في ولده ليس هو بابني إذ لا يطيعني ولا يرى لي حقا ، ولا يريد بذلك نفي اسم الولد عنه ، وإنما يريد أن ينفي عنه حكمه . ومن استدل بهذا البيت على أن ولد البنت لا يسمى ولدا فقد أفسد معناه وأبطل فائدته ، وتأول على قائله ما لا يصح ، إذ لا يمكن أن يسمى ولد الابن في اللسان العربي ابنا ، ولا يسمى ولد الابنة ابنا ، من أجل أن معنى الولادة التي اشتق منها اسم الولد فيه أبين وأقوى لأن ولد الابنة هو ولدها بحقيقة الولادة ، وولد الابن إنما هو ولده بماله مما كان سببا للولادة . ولم يخرج مالك رحمه الله أولاد البنات من حبس على ولده من أجل أن اسم الولد غير واقع عليه عنده في اللسان ، وإنما أخرجهم منه قياسا على الموارثة . وقد مضى هذا في ( الأنعام ) والحمد لله .اللفظ الثالث : الذرية ، وهي مأخوذة من ذرأ الله الخلق ، فيدخل فيه ولد البنات لقوله : ومن ذريته داود وسليمان إلى أن قال وزكريا ويحيى وعيسى . وإنما كان من ذريته من قبل أمه . وقد مضى في ( البقرة ) اشتقاق الذرية وفي ( الأنعام ) الكلام على ( ومن ذريته ) الآية ، فلا معنى للإعادة .اللفظ الرابع : العقب ، وهو في اللغة عبارة عن شيء بعد شيء كان من جنسه أو من غير جنسه ، يقال : أعقب الله بخير ، أي : جاء بعد الشدة بالرخاء . وأعقب الشيب السواد . وعقب يعقب عقوبا وعقبا إذا جاء شيئا بعد شيء ، ولهذا قيل لولد الرجل : عقبه . والمعقاب من النساء : التي تلد ذكرا بعد أنثى ، هكذا أبدا . وعقب الرجل : ولده وولد ولده الباقون بعده . والعاقبة الولد ، قال يعقوب : في القرآن وجعلها كلمة باقية في عقبه وقيل : بل الورثة كلهم عقب . والعاقبة الولد ، ولذلك فسره مجاهد هنا . وقال ابن زيد : هاهنا هم الذرية . وقال ابن شهاب : هم الولد وولد الولد . وقيل : غيره على ما تقدم عن السدي . وفي الصحاح والعقب ( بكسر القاف ) مؤخر القدم وهي مؤنثة . وعقب الرجل أيضا ولده وولد ولده . وفيه لغتان : عقب وعقب ( بالتسكين ) وهي أيضا مؤنثة ، عن الأخفش . وعقب الرجل أيضا ولده وولد ولده . وعقب فلان مكان أبيه عاقبة أي : خلفه ، وهو اسم جاء بمعنى المصدر كقوله تعالى : ليس لوقعتها كاذبة . ولا فرق عند أحد من [ ص: 75 ] العلماء بين لفظ العقب والولد في المعنى . واختلف في الذرية والنسل فقيل إنهما بمنزلة الولد والعقب ، لا يدخل ولد البنات فيهما على مذهب مالك . وقيل : إنهم يدخلون فيهما . وقد مضى الكلام في الذرية هنا وفي ( الأنعام )اللفظ الخامس : نسلي ، وهو عند علمائنا كقوله : ولدي وولد ولدي ، فإنه يدخل فيه ولد البنات . ويجب أن يدخلوا ; لأن نسل به بمعنى خرج ، وولد البنات قد خرجوا منه بوجه ، ولم يقترن به ما يخصه كما اقترن بقوله عقبي ما تناسلوا . وقال بعض علمائنا : إن النسل بمنزلة الولد والعقب لا يدخل فيه ولد البنات ، إلا أن يقول المحبس نسلي ونسل نسلي ، كما إذا قال : عقبي وعقب عقبي ، وأما إذا قال ولدي أو عقبي مفردا فلا يدخل فيه البنات .اللفظ السادس : الآل ، وهم الأهل ، وهو اللفظ السابع . قال ابن القاسم : هما سواء ، وهم العصبة والإخوة والبنات والعمات ، ولا يدخل فيه الخالات . وأصل أهل الاجتماع يقال : مكان أهل إذا كان فيه جماعة ، وذلك بالعصبة ومن دخل في القعدد من النساء ، والعصبة مشتقة منه وهي أخص به . وفي حديث الإفك : يا رسول الله ، أهلك! ولا نعلم إلا خيرا ، يعني عائشة . ولكن لا تدخل فيه الزوجة بإجماع وإن كانت أصل التأهل ; لأن ثبوتها ليس بيقين إذ قد يتبدل ربطها وينحل بالطلاق . وقد . قال مالك : آل محمد كل تقي ، وليس من هذا الباب . وإنما أراد أن الإيمان أخص من القرابة فاشتملت عليه الدعوة وقصد بالرحمة . وقد قال أبو إسحاق التونسي : يدخل في الأهل كل من كان من جهة الأبوين ، فوفى الاشتقاق حقه وغفل عن العرف ومطلق الاستعمال . وهذه المعاني إنما تبنى على الحقيقة أو على العرف المستعمل عند الإطلاق ، فهذان لفظان .اللفظ الثامن : قرابة ، فيه أربعة أقوال : الأول : قال مالك في كتاب محمد بن عبدوس : إنهم الأقرب فالأقرب بالاجتهاد ، ولا يدخل فيه ولد البنات ولا ولد الخالات . الثاني : يدخل فيه أقاربه من قبل أبيه وأمه ، قال علي بن زياد . الثالث : قال أشهب : يدخل فيه كل رحم من الرجال والنساء . الرابع : قال ابن كنانة : يدخل فيه الأعمام والعمات والأخوال والخالات وبنات الأخت . وقد قال ابن عباس في تفسير قوله تعالى : قل لا أسألكم عليه أجرا إلا المودة في القربى قال : إلا أن تصلوا قرابة ما بيني وبينكم . وقال : لم يكن بطن من قريش إلا كان بينه وبين النبي - صلى الله عليه وسلم - قرابة ، فهذا يضبطه والله أعلم .[ ص: 76 ] اللفظ التاسع : العشيرة ، ويضبطه الحديث الصحيح : إن الله تعالى لما أنزل : وأنذر عشيرتك الأقربين دعا النبي - صلى الله عليه وسلم - بطون قريش وسماهم - كما تقدم ذكره - وهم العشيرة الأقربون ، وسواهم عشيرة في الإطلاق . واللفظ يحمل على الأخص الأقرب بالاجتهاد ، كما تقدم من قول علمائنا .اللفظ العاشر : القوم ، يحمل ذلك على الرجال خاصة من العصبة دون النساء . والقول يشمل الرجال والنساء ، وإن كان الشاعر قد قال :وما أدري وسوف إخال أدري أقوم آل حصن أم نساءولكنه أراد أن الرجل إذا دعا قومه للنصرة عنى الرجال ، وإذا دعاهم للحرمة دخل فيهم الرجال والنساء ، فتعممه الصفة وتخصصه القرينة .اللفظ الحادي عشر : الموالي ، قال مالك : يدخل فيه موالي أبيه وابنه مع مواليه . وقال ابن وهب : يدخل فيه أولاد مواليه . قال ابن العربي : والذي يتحصل منه أنه يدخل فيه من يرثه بالولاء ، قال : وهذه فصول الكلام وأصوله المرتبطة بظاهر القرآن والسنة المبينة له ، والتفريع والتتميم في كتاب المسائل ، والله أعلم .
Verset 29
Sa parole : « Mais J'ai fait jouir » – et on a lu « Mais Nous avons fait jouir » – « ceux-ci et leurs pères » c'est-à-dire dans ce monde par le répit accordé. « Jusqu'à ce que leur vînt la vérité » c'est-à-dire Muhammad – paix et salut sur lui – avec le monothéisme et l'islam qui est la religion originelle d'Abraham, et c'est la parole qu'Allah a perpétuée dans sa descendance. « Et un Messager explicite » c'est-à-dire qui leur expose clairement ce dont ils ont besoin.
📜 Texte arabe source
قوله تعالى بل متعت وقرئ ( بل متعنا ) هؤلاء وآباءهم أي : في الدنيا بالإمهال . حتى جاءهم الحق أي : محمد - صلى الله عليه وسلم - بالتوحيد والإسلام الذي هو أصل دين إبراهيم ، وهو الكلمة التي بقاها الله في عقبه . ورسول مبين أي : يبين لهم ما بهم إليه حاجة .
Verset 30
« Et quand la vérité leur vint » c'est-à-dire le Coran. « Ils dirent : C'est de la magie, et nous y sommes mécréants » c'est-à-dire nous le rejetons.
📜 Texte arabe source
( ولما جاءهم الحق ) يعني القرآن . ( قالوا هذا سحر وإنا به كافرون ) جاحدون .
Verset 31
« Et ils dirent : Pourquoi ce Coran n'a-t-il pas été descendu » c'est-à-dire : n'aurait-il pas dû être descendu « sur un homme » – et on a lu « sur un homme » avec la suppression de la voyelle du jim – « des deux cités, important ? » c'est-à-dire de l'une des deux cités, comme dans Sa parole : « De ces deux-là sortent la perle et le corail » c'est-à-dire de l'un des deux. Ou : sur l'un des deux hommes des deux cités. Les deux cités sont La Mecque et Taïf. Les deux hommes sont Al-Walid ibn al-Mughira ibn Abd Allah ibn Umar ibn Makhzum, l'oncle paternel d'Abu Jahl, et celui de Taïf est Abu Mas'ud Urwa ibn Mas'ud al-Thaqafi, selon Qatada. On a dit : Umayr ibn Abd Yalil al-Thaqafi de Taïf, et Utba ibn Rabi'a de La Mecque, selon l'avis de Mujahid. D'après Ibn Abbas : l'homme important de Taïf est Habib ibn Amr al-Thaqafi. Al-Suddi a dit : Kinana ibn Abd ibn Amr.
📜 Texte arabe source
( وقالوا لولا نزل ) أي : هلا نزل هذا القرآن على رجل وقرئ ( على رجل ) بسكون الجيم . ( من القريتين عظيم ) أي : من إحدى القريتين ، كقوله تعالى : ( يخرج منهما اللؤلؤ والمرجان ) أي : من أحدهما . أو على أحد رجلين من القريتين . القريتان : مكة والطائف . والرجلان : الوليد بن المغيرة بن عبد الله بن عمر بن مخزوم عم أبي جهل . والذي من الطائف أبو مسعود عروة بن مسعود الثقفي ، قاله قتادة . وقيل : عمير بن عبد ياليل الثقفي من الطائف ، وعتبة بن ربيعة من مكة ، وهو قول مجاهد . وعن ابن عباس : أن عظيم الطائف حبيب بن عمرو الثقفي . وقال السدي : كنانة بن عبد بن عمرو .
Verset 32
Il est rapporté qu'al-Walîd ibn al-Mughîra — qui était appelé "le basilic de Quraysh" — disait : "Si ce que dit Muhammad était vrai, cela serait descendu sur moi ou sur Abû Mas'ûd." Alors Allah dit : "Est-ce eux qui distribuent la miséricorde de ton Seigneur ?" c'est-à-dire la prophétie, pour la placer où ils veulent. "C'est Nous qui avons réparti entre eux leur subsistance dans la vie présente" c'est-à-dire : Nous avons appauvri certains et enrichi d'autres. Si les affaires de ce monde ne leur appartiennent pas, comment leur confierait-on l'affaire de la prophétie ? Qatâda a dit : "Tu rencontres un homme faible de force, peu ingénieux, à la langue embarrassée, alors qu'il est comblé de biens ; et tu rencontres un homme très ingénieux, à la langue déliée, alors qu'il est dans la gêne." Ibn 'Abbâs, Mujâhid et Ibn Muhaysin — selon une transmission — ont lu "ma'âyishahum" (leurs moyens de subsistance). On a dit aussi : c'est-à-dire : Nous avons donné aux grands des deux cités ce que Nous leur avons donné, non parce qu'ils sont honorés auprès de Nous, et Je suis capable de leur retirer ces bienfaits. Quelle supériorité et quelle valeur ont-ils donc ? "Et Nous avons élevé certains d'entre eux au-dessus des autres par degrés" c'est-à-dire : Nous avons fait des différences entre eux, il y a le supérieur et l'inférieur, le chef et le subordonné — dit Muqâtil. On a dit : par la liberté et l'esclavage, certains sont maîtres et d'autres esclaves. On a dit : par la richesse et la pauvreté, certains sont riches et d'autres pauvres. On a dit : par le commandement du bien et l'interdiction du mal. "Afin que les uns prennent les autres à leur service" — al-Suddî et Ibn Zayd ont dit : comme serviteurs et domestiques, les riches asservissent les pauvres, et ainsi les uns deviennent la cause de la subsistance des autres. Qatâda et al-Dahhâk ont dit : c'est-à-dire que les uns possèdent les autres. On a dit : cela vient de la moquerie, c'est-à-dire que le riche se moque du pauvre. Al-Akhfash a dit : "sakhirtu bihi" et "sakhirtu minhu", "dahiktum minhu" et "dahiktum bihi", "hazi'tu minhu" et "bihi" — tout cela se dit, et le nom est "sukhriyya" (avec damma). "Sukhrî" et "sukharî" (avec damma et kasra). Tous ont lu "sukhriyyan" avec damma, sauf Ibn Muhaysin et Mujâhid qui ont lu "sukhriyyan" (avec kasra). "Et la miséricorde de ton Seigneur est meilleure que ce qu'ils amassent" c'est-à-dire meilleure que ce qu'ils accumulent des biens de ce monde. Puis on a dit : la miséricorde est la prophétie ; on a dit : le Paradis ; on a dit : l'accomplissement des obligations est meilleur que beaucoup d'actes surérogatoires ; on a dit : ce dont Allah les gratifie est meilleur que ce qu'Il leur rétribue pour leurs œuvres.
📜 Texte arabe source
روي أن الوليد بن المغيرة - وكان يسمى ريحانة قريش كان يقول : لو كان ما يقوله محمد حقا لنزل علي أو على أبي مسعود ، فقال الله تعالى : أهم يقسمون رحمة ربك يعني النبوة فيضعونها حيث شاءوا . نحن قسمنا بينهم معيشتهم في الحياة الدنيا أي : أفقرنا قوما وأغنينا قوما ، فإذا لم يكن أمر الدنيا إليهم فكيف يفوض أمر النبوة إليهم .قال قتادة : تلقاه ضعيف القوة قليل الحيلة عيي اللسان وهو مبسوط له ، وتلقاه شديد الحيلة بسيط اللسان وهو مقتر عليه . وقرأ ابن عباس ومجاهد وابن محيصن في رواية عنه ( معايشهم ) وقيل : أي : نحن أعطينا عظيم القريتين ما أعطينا لا لكرامتهما علي وأنا قادر على نزع النعمة عنهما ، فأي فضل وقدر لهما . ورفعنا بعضهم فوق بعض درجات أي فاضلنا بينهم فمن فاضل ومفضول ورئيس ومرءوس ، قاله مقاتل . وقيل : بالحرية والرق ، فبعضهم مالك وبعضهم مملوك . وقيل : بالغنى والفقر ، فبعضهم غني وبعضهم فقير . وقيل : بالأمر بالمعروف والنهي عن المنكر .ليتخذ بعضهم بعضا سخريا قال السدي وابن زيد : خولا وخداما ، يسخر الأغنياء الفقراء فيكون به بعضهم سببا لمعاش بعض . وقال قتادة والضحاك : يعني ليملك بعضهم بعضا . وقيل : هو من السخرية التي بمعنى الاستهزاء ، أي : ليستهزئ الغني بالفقير . قال الأخفش : سخرت به وسخرت منه ، وضحكت منه وضحكت به ، وهزئت منه وبه ، كل يقال ، والاسم السخرية ( بالضم ) . والسخري والسخري ( بالضم والكسر ) . وكل الناس ضموا سخريا إلا ابن محيصن ومجاهد فإنهما قرآ ( سخريا ) . ورحمة ربك خير مما يجمعون أي أفضل مما يجمعون من الدنيا . ثم قيل : الرحمة النبوة ، وقيل الجنة . وقيل : تمام الفرائض خير من كثير النوافل . وقيل : ما يتفضل به عليهم خير مما يجازيهم عليه من أعمالهم .
Verset 33
La parole d'Allah : "Et si les gens ne devaient pas constituer une seule communauté, Nous aurions fait pour ceux qui ne croient pas au Tout Miséricordieux des toits en argent pour leurs maisons, et des escaliers pour y monter." Cinq questions : Première : les savants ont dit : cela mentionne le peu de valeur de ce monde et son insignifiance, et qu'il est si méprisable auprès d'Allah qu'Il aurait fait les maisons des mécréants et leurs escaliers en or et en argent, n'eût été la prédominance de l'amour de ce monde sur les cœurs, qui pousserait à la mécréance. Al-Hasan a dit : le sens est : si les gens ne devaient pas tous mécroire à cause de leur penchant pour ce monde et leur abandon de l'au-delà, Nous leur aurions donné dans ce monde ce que Nous avons décrit, en raison du peu de valeur de ce monde auprès d'Allah. C'est l'avis de la plupart des exégètes : Ibn 'Abbâs, al-Suddî et autres. Ibn Zayd a dit : "Et si les gens ne devaient pas constituer une seule communauté" dans la recherche de ce monde et sa préférence sur l'au-delà, "Nous aurions fait pour ceux qui ne croient pas au Tout Miséricordieux des toits en argent pour leurs maisons." Al-Kisâ'î a dit : le sens est : si parmi les mécréants il n'y avait pas de riches et de pauvres, et de même parmi les musulmans, Nous aurions donné aux mécréants de ce monde cela, en raison de son peu de valeur. Deuxième : Ibn Kathîr et Abû 'Amr ont lu "suqufan" (avec fatha sur le sîn et sukun sur le qâf) au singulier, avec le sens du pluriel, en considération de la parole d'Allah : "Le toit s'écroula sur eux d'en haut." Les autres ont lu avec damma sur le sîn et le qâf, au pluriel, comme "rahun" et "ruhun". Abû 'Ubayd a dit : il n'y a pas de troisième lecture. On a dit : c'est un pluriel de "saqîf", comme "kathîb" et "kuthub", "rghîf" et "rughuf" — dit al-Farrâ'. On a dit : c'est un pluriel de "suqûf", ce qui en fait un pluriel de pluriel : "suquf" et "suqûf", comme "fulus" et "fulûs". Puis ils ont fait de "fu'ûl" comme s'il était un nom singulier et l'ont mis au pluriel sur "fu'ul". Il est rapporté de Mujâhid "saqfan" avec sukun sur le qâf. On a dit : le lâm dans "libuyûtihim" a le sens de "sur", c'est-à-dire sur leurs maisons. On a dit : c'est un substitut, comme on dit : "J'ai fait cela pour Zayd pour son honneur" — Allah dit : "Et pour les deux parents, à chacun d'eux le sixième" — de même ici : "Nous aurions fait pour ceux qui ne croient pas au Tout Miséricordieux pour leurs maisons." Troisième : la parole d'Allah : "Et des escaliers" (ma'ârij) signifie des degrés — dit Ibn 'Abbâs, et c'est l'avis de la majorité. Le singulier est "mi'râj", et le mi'râj est l'échelle, d'où "la nuit du Mi'râj". Le pluriel est "ma'ârij" et "ma'ârîj", comme "mafâtih" et "mafâtîh", deux formes. "Ma'ârîj" est la lecture d'Abû Rajâ' al-'Utâridî et Talha ibn Musarrif — ce sont les degrés et les échelles. Al-Akhfash a dit : si tu veux, tu fais le singulier "ma'raj" et "mi'raj", comme "marqât" et "mirqât". "(Sur lesquels ils monteraient)" c'est-à-dire : sur les escaliers ils montent et s'élèvent. On dit : "zahartu 'alâ al-bayt" c'est-à-dire : j'ai gravi son toit. Car celui qui monte sur une chose et s'élève au-dessus apparaît aux regards. On dit : "zahartu 'alâ al-shay'" c'est-à-dire : je l'ai appris. Et "zahartu 'alâ al-'adûww" c'est-à-dire : je l'ai vaincu. Nâbigha Banî Ju'da a récité au Prophète — qu'Allah prie sur lui et le salue — sa parole : "Nous avons gravi le ciel avec fierté et crainte, et nous espérons..."
📜 Texte arabe source
قوله تعالى : ولولا أن يكون الناس أمة واحدة لجعلنا لمن يكفر بالرحمن لبيوتهم سقفا من فضة ومعارج عليها يظهرون فيه خمس مسائل : الأولى : قال العلماء : ذكر حقارة الدنيا وقلة خطرها ، وأنها عنده من الهوان بحيث كان يجعل بيوت الكفرة ودرجها ذهبا وفضة لولا غلبة حب الدنيا على القلوب ؛ فيحمل ذلك على الكفر . قال الحسن : المعنى لولا أن يكفر الناس جميعا بسبب ميلهم إلى الدنيا وتركهم الآخرة لأعطيناهم في الدنيا ما وصفناه ، لهوان الدنيا عند الله عز وجل . وعلى هذا أكثر المفسرين ابن عباس والسدي وغيرهم . وقال ابن زيد : ( ولولا أن يكون الناس أمة واحدة ) في طلب الدنيا واختيارها على الآخرة ( لجعلنا لمن يكفر بالرحمن لبيوتهم سقفا من فضة ) . وقال الكسائي : المعنى لولا أن يكون في الكفار غني وفقير وفي المسلمين مثل ذلك لأعطينا الكفار من الدنيا هذا لهوانها .الثانية : قرأ ابن كثير وأبو عمرو ( سقفا ) بفتح السين وإسكان القاف على الواحد ومعناه الجمع ، اعتبارا بقوله تعالى : فخر عليهم السقف من فوقهم . وقرأ الباقون بضم السين والقاف على الجمع ، مثل رهن ورهن . قال أبو عبيد : ولا ثالث لهما . وقيل : هو جمع سقيف ، مثل كثيب وكثب ، ورغيف ورغف ، قاله الفراء . وقيل : هو جمع سقوف ، فيصير جمع الجمع : سقف وسقوف ، نحو فلس وفلوس . ثم جعلوا فعولا كأنه اسم واحد فجمعوه على فعل . وروي عن مجاهد ( سقفا ) بإسكان القاف . وقيل : اللام في ( لبيوتهم ) بمعنى على ، أي : على بيوتهم . وقيل : بدل ، كما تقول : فعلت هذا لزيد لكرامته ، قال الله تعالى : ولأبويه لكل واحد منهما السدس كذلك قال هنا : لجعلنا لمن يكفر بالرحمن لبيوتهم .الثالثة : قوله تعالى : ومعارج يعني الدرج ، قال ابن عباس وهو قول الجمهور . واحدها معراج ، والمعراج السلم ، ومنه ليلة المعراج . والجمع معارج ومعاريج ، مثل مفاتح ومفاتيح ، لغتان . ( ومعاريج ) قرأ أبو رجاء العطاردي وطلحة بن مصرف ، وهي المراقي والسلاليم . قال الأخفش : إن شئت جعلت الواحد معرج ومعرج ، مثل مرقاة ومرقاة . [ ص: 79 ] ( عليها يظهرون ) أي : على المعارج يرتقون ويصعدون ، يقال : ظهرت على البيت أي : علوت سطحه . وهذا لأن من علا شيئا وارتفع عليه ظهر للناظرين . ويقال : ظهرت على الشيء أي : علمته . وظهرت على العدو أي : غلبته . وأنشد نابغة بني جعدة رسول الله - صلى الله عليه وسلم - قوله :علونا السماء عزة ومهابة وإنا لنرجو فوق ذلك مظهراأي : مصعدا ، فغضب رسول الله - صلى الله عليه وسلم - وقال : إلى أين ؟ قال إلى الجنة ، قال : أجل إن شاء الله . قال الحسن : والله لقد مالت الدنيا بأكثر أهلها وما فعل ذلك! فكيف لو فعل ؟ ! .الرابعة : استدل بعض العلماء بهذه الآية على أن السقف لا حق فيه لرب العلو ; لأن الله تعالى جعل السقوف للبيوت كما جعل الأبواب لها . وهذا مذهب مالك رحمه الله . قال ابن العربي : وذلك لأن البيت عبارة عن قاعة وجدار وسقف وباب ، فمن له البيت فله أركانه . ولا خلاف أن العلو له إلى السماء . واختلفوا في السفل ، فمنهم من قال هو له ، ومنهم من قال ليس له في باطن الأرض شيء . وفي مذهبنا القولان . وقد بين حديث الإسرائيلي الصحيح فيما تقدم : أن رجلا باع من رجل دارا فبناها فوجد فيها جرة من ذهب ، فجاء بها إلى البائع فقال : إنما اشتريت الدار دون الجرة ، وقال البائع : إنما بعت الدار بما فيها ، وكلهم تدافعها فقضى بينهم النبي - صلى الله عليه وسلم - أن يزوج أحدهما ولده من بنت الآخر ويكون المال لهما . والصحيح أن العلو والسفل له إلا أن يخرج عنهما بالبيع ، فإذا باع أحدهما أحد الموضعين فله منه ما ينتفع به وباقيه للمبتاع منه .الخامسة : من أحكام العلو والسفل . إذا كان العلو والسفل بين رجلين فيعتل السفل أو يريد صاحبه هدمه ؛ فذكر سحنون عن أشهب أنه قال : إذا أراد صاحب السفل أن يهدم ، أو أراد صاحب العلو أن يبني علوه فليس لصاحب السفل أن يهدم إلا من ضرورة ، ويكون هدمه له أرفق لصاحب العلو ، لئلا ينهدم بانهدامه العلو ، وليس لرب العلو أن يبني على علوه شيئا لم يكن قبل ذلك إلا الشيء الخفيف الذي لا يضر بصاحب السفل . ولو انكسرت خشبة من سقف العلو لأدخل مكانها خشبة ما لم تكن أثقل منها ويخاف ضررها على صاحب السفل . قال أشهب : وباب الدار على صاحب السفل . قال : ولو انهدم السفل أجبر صاحبه على بنائه ، وليس على صاحب العلو أن يبني السفل ، فإن أبى صاحب السفل من البناء قيل له بع ممن يبني . وروى ابن القاسم عن مالك في السفل لرجل والعلو لآخر فاعتل السفل ، فإن صلاحه على رب السفل وعليه تعليق العلو حتى يصلح سفله ; لأن عليه إما أن يحمله على بنيان أو على تعليق ، وكذلك لو كان على العلو فتعليق العلو الثاني على صاحب الأوسط . وقد قيل : إن [ ص: 80 ] تعليق العلو الثاني على رب العلو حتى يبني الأسفل . وحديث النعمان بن بشير عن النبي - صلى الله عليه وسلم - قال : مثل القائم على حدود الله والواقع فيها كمثل قوم استهموا على سفينة فأصاب بعضهم أعلاها وبعضهم أسفلها فكان الذين في أسفلها إذا استقوا من الماء مروا على من فوقهم فقالوا لو أنا خرقنا في نصيبنا خرقا ولم نؤذ من فوقنا فإن تركوهم وما أرادوا هلكوا جميعا وإن أخذوا على أيديهم نجوا ونجوا جميعا أصل في هذا الباب . وهو حجة لمالك وأشهب . وفيه دليل على أن صاحب السفل ليس له أن يحدث على صاحب العلو ما يضر به ، وأنه إن أحدث عليه ضررا لزمه إصلاحه دون صاحب العلو ، وأن لصاحب العلو منعه من الضرر ، لقوله - عليه السلام - : فإن أخذوا على أيديهم نجوا ونجوا جميعا ولا يجوز الأخذ إلا على يد الظالم أو من هو ممنوع من إحداث ما لا يجوز له في السنة . وفيه دليل على استحقاق العقوبة بترك الأمر بالمعروف والنهي عن المنكر ، وقد مضى في ( الأنفال ) وفيه دليل على جواز القرعة واستعمالها ، وقد مضى في ( آل عمران ) فتأمل كلا في موضعه تجده مبينا ، والحمد لله .
Verset 34
La parole d'Allah : "Et pour leurs maisons, des portes et des divans sur lesquels ils s'accouderaient." La parole d'Allah : "Et pour leurs maisons, des portes" c'est-à-dire : et Nous aurions fait pour leurs maisons. On a dit : "pour leurs maisons" est un substitut d'inclusion de la parole "pour ceux qui ne croient pas au Tout Miséricordieux". "Des portes" c'est-à-dire en argent. "Et des divans" (surur) de même, c'est le pluriel de "sarîr". On a dit : c'est le pluriel de "asirra", et "asirra" est le pluriel de "sarîr", ce qui en fait un pluriel de pluriel. "Sur lesquels ils s'accouderaient" — l'accoudement (al-ittikâ') et le fait de s'appuyer (al-tawakku') : c'est se pencher sur une chose, d'où la parole : "Je m'appuie sur elle" (atwakkâ'u 'alayhâ). Un homme "tuk'a" (comme "humza") : celui qui s'appuie beaucoup. "Al-tuk'a" aussi : ce sur quoi on s'appuie. "Ittaka'a 'alâ al-shay'" il est "muttaki'", et le lieu est "muttaka'". Il l'a frappé jusqu'à ce qu'il le fasse tomber sur le côté (atka'ahu) c'est-à-dire : il l'a jeté dans la posture de celui qui s'appuie. "Tawakka'tu 'alâ al-'asâ" (je me suis appuyé sur le bâton). L'origine du tâ' dans tout cela est un wâw, et on a fait avec lui ce qu'on a fait avec "ittazana" et "itta'ada".
📜 Texte arabe source
قوله تعالى : ولبيوتهم أبوابا وسررا عليها يتكئونقوله تعالى ولبيوتهم أبوابا أي : ولجعلنا لبيوتهم . وقيل : ( لبيوتهم ) بدل اشتمال من قوله : ( لمن يكفر بالرحمن ) . ( أبوابا ) أي : من فضة . ( وسررا ) كذلك ، وهو جمع السرير . وقيل : جمع الأسرة ، والأسرة جمع السرير ، فيكون جمع الجمع . ( عليها يتكئون ) الاتكاء والتوكؤ : التحامل على الشيء ، ومنه ، ( أتوكأ عليها ) . ورجل تكأة ، مثال همزة ، كثير الاتكاء . والتكأة أيضا : ما يتكأ عليه . واتكأ على الشيء فهو متكئ ، والموضع متكأ . وطعنه حتى أتكأه ( على أفعله ) أي : ألقاه على هيئة المتكئ . وتوكأت على العصا . وأصل التاء في جميع ذلك واو ، ففعل به ما فعل باتزن واتعد .
Verset 35
"(Et de l'or)" — al-zukhruf ici est l'or, selon Ibn 'Abbâs et autres. Son équivalent : "Ou que tu aies une maison en or" (zukhruf) — cela a déjà été mentionné. Ibn Zayd a dit : c'est ce que les gens prennent dans leurs maisons comme meubles et ustensiles. Al-Hasan a dit : les ornements, et son origine est la parure. On dit : "zakhraftu al-dâr" c'est-à-dire : je l'ai ornée. "Tazakhrafa fulân" c'est-à-dire : il s'est paré. "Zukhrufan" est à l'accusatif avec le sens de : et Nous leur aurions donné en plus de cela de l'or. On a dit : par suppression de la préposition, le sens étant : Nous leur aurions fait des toits, des portes et des divans en argent et en or — quand "min" a été supprimé, il a dit "wa zukhrufan" à l'accusatif. "Et tout cela n'est que jouissance de la vie présente" — 'Âsim, Hamza et Hishâm selon Ibn 'Âmir ont lu "wa-in kulla dhâlika lammâ matâ'u al-hayâti al-dunyâ" avec tashdîd. Les autres avec takhfîf, et cela a déjà été mentionné. Il est rapporté d'Abû Rajâ' la kasra du lâm de "lammâ" — chez lui "mâ" est comme "alladhî", et le pronom de rappel est supprimé, l'estimation étant : "Et tout cela est pour ce qui est jouissance de la vie présente", et la suppression du pronom ici est comme sa suppression dans la lecture de celui qui a lu "mathalan mâ ba'ûdatan famâ fawqahâ" et "tamâman 'alâ alladhî ahsana". Abû al-Fath a dit : il convient que "kull" dans cette lecture soit à l'accusatif, car "inna" est allégée de la lourde, et quand elle est allégée et que son action est annulée, le lâm à la fin du discours lui est nécessaire pour la distinguer de "inna" négative qui a le sens de "mâ", comme "inna Zaydan la-qâ'im" — et il n'y a ici de lâm que la préposition. "Et l'au-delà auprès de ton Seigneur est pour les pieux" — c'est-à-dire le Paradis pour celui qui craint et redoute. Ka'b a dit : "Je trouve dans certains livres d'Allah révélés : si Mon serviteur croyant ne devait pas s'attrister, Je couronnerais la tête de Mon serviteur mécréant de diadèmes, sans qu'elle ne se fende ni qu'une veine n'y palpite de douleur." Dans le Sahîh d'al-Tirmidhî, d'après Abû Hurayra, il a dit : le Messager d'Allah — qu'Allah prie sur lui et le salue — a dit : "Ce monde est la prison du croyant et le paradis du mécréant." D'après Sahl ibn Sa'd, il a dit : le Messager d'Allah — qu'Allah prie sur lui et le salue — a dit : "Si ce monde valait auprès d'Allah l'aile d'un moustique, Il n'aurait pas donné au mécréant une gorgée d'eau à boire." Dans ce chapitre, d'après Abû Hurayra, et il a dit : hadith hasan gharîb. Et ils ont récité : "Si ce monde était la récompense d'un bienfaiteur, alors qu'il n'y a pas de subsistance pour l'injuste, les prophètes y auraient faim par noblesse, et les ventres des bêtes s'y seraient rassasiés." Et un autre a dit : "Profite des jours si tu es prudent, car tu y es entre un interdicteur et un ordonneur. Si ce monde préserve pour l'homme sa religion, ce qui lui échappe de lui n'est pas nuisible. Ne pèse pas ce monde au poids de l'aile d'un moustique, ni le poids d'une plume d'une aile légère. Il n'a pas agréé ce monde comme récompense pour un bienfaiteur, ni n'a agréé ce monde comme châtiment pour un mécréant."
📜 Texte arabe source
( وزخرفا ) الزخرف هنا الذهب ، عن ابن عباس وغيره . نظيره : ( أو يكون لك بيت من زخرف ) وقد تقدم . وقال ابن زيد : هو ما يتخذه الناس في منازلهم من الأمتعة والأثاث . وقال الحسن : النقوش ، وأصله الزينة . يقال : زخرفت [ ص: 81 ] الدار ، أي : زينتها . وتزخرف فلان ، أي : تزين . وانتصب ( زخرفا ) على معنى وجعلنا لهم مع ذلك زخرفا . وقيل : بنزع الخافض ، والمعنى فجعلنا لهم سقفا وأبوابا وسررا من فضة ومن ذهب ، فلما حذف ( من ) قال : وزخرفا فنصب .وإن كل ذلك لما متاع الحياة الدنيا قرأ عاصم وحمزة وهشام عن ابن عامر وإن كل ذلك لما متاع الحياة الدنيا بالتشديد . الباقون بالتخفيف ، وقد ذكر هذا . وروي عن أبي رجاء كسر اللام من لما ، ف ( ما ) عنده بمنزلة الذي ، والعائد عليها محذوف ، والتقدير : وإن كل ذلك للذي هو متاع الحياة الدنيا ، وحذف الضمير هاهنا كحذفه في قراءة من قرأ ( مثلا ما بعوضة فما فوقها ) وتماما على الذي أحسن . أبو الفتح : ينبغي أن يكون ( كل ) على هذه القراءة منصوبة ; لأن ( إن ) مخففة من الثقيلة ، وهي إذا خففت وبطل عملها لزمتها اللام في آخر الكلام للفرق بينها وبين ( إن ) النافية التي بمعنى ما ، نحو إن زيد لقائم ، ولا لام هنا سوى الجارة .والآخرة عند ربك للمتقين يريد : الجنة لمن اتقى وخاف . وقال كعب : إني لأجد في بعض كتب الله المنزلة : لولا أن يحزن عبدي المؤمن لكللت رأس عبدي الكافر بالإكليل ، ولا يتصدع ولا ينبض منه عرق بوجع . وفي صحيح الترمذي عن أبي هريرة قال : قال رسول الله - صلى الله عليه وسلم - : الدنيا سجن المؤمن وجنة الكافر . وعن سهل بن سعد قال : قال رسول الله - صلى الله عليه وسلم - : لو كانت الدنيا تعدل عند الله جناح بعوضة ما سقى كافرا منها شربة ماء . وفي الباب عن أبي هريرة ، وقال : حديث حسن غريب . وأنشدوا :فلو كانت الدنيا جزاء لمحسن إذا لم يكن فيها معاش لظالم لقد جاع فيها الأنبياء كرامةوقد شبعت فيها بطون البهائموقال آخر :تمتع من الأيام إن كنت حازما فإنك فيها بين ناه وآمرإذا أبقت الدنيا على المرء دينه فما فاته منها فليس بضائرفلا تزن الدنيا جناح بعوضة ولا وزن رق من جناح لطائرفلم يرض بالدنيا ثوابا لمحسن ولا رضي الدنيا عقابا لكافر
Verset 36
La parole d'Allah : "Et quiconque s'aveugle (ya'shu) sur le rappel du Tout Miséricordieux, Nous lui assignons un démon qui devient son compagnon inséparable." Ibn 'Abbâs et 'Ikrima ont lu "wa man ya'sha" avec fatha sur le shîn, et son sens est : devient aveugle. On dit de cela "'ashiya ya'shâ 'ashan" quand il devient aveugle. Un homme "a'shâ" et une femme "'ashwâ'" quand il ne voit pas — d'où la parole d'al-A'shâ : "Elle a vu un homme aux visiteurs absents, de caractère différent, aveugle et privé de vue" et sa parole : "Est-ce parce qu'elle a vu un homme aveugle, que la ruine du destin et un temps dément ont nui ?" Les autres ont lu avec damma, de "'ashâ ya'shû" quand il lui arrive ce qui arrive à l'aveugle. Al-Khalîl a dit : al-'ashw est le regard avec une vue faible, et il a récité : "Quand tu viens à lui, t'orientant vers la lumière de son feu, tu trouves la meilleure des lumières chez le meilleur de ceux qui allument." Et un autre a dit : "Quel excellent jeune homme qui s'oriente vers la lumière de son feu, quand le vent souffle et que le lieu est désert." Al-Jawharî a dit : al-'ashâ (avec qasr) est le masdar d'al-a'shâ, qui est celui qui ne voit pas la nuit et voit le jour. La femme est "ashwâ'", deux femmes "ashwawân". "A'shâhu Allah fa-'ashiya" (avec kasra) "ya'shâ 'ashan" — ils sont deux "ya'shiyân", et ils n'ont pas dit "ya'shawân", car quand le wâw est devenu dans le singulier un yâ' à cause de la kasra qui le précède, on l'a laissé dans le duel sur son état. "Ta'âshâ" quand il montre de lui-même qu'il est aveugle. La relation à "a'shâ" est "a'shawî", et à "al-'ashiyya" est "'ashawî". "Al-'ashwâ'" : la chamelle qui ne voit pas devant elle, elle frappe tout avec ses deux pattes avant. "Il a monté la chamelle aveugle" (rakiba fulân al-'ashwâ') quand il agit à l'aveugle sans discernement. "Untel est un frappeur de la chamelle aveugle" (khâbit khabt 'ashwâ'). Et ce verset se rattache à la parole au début de la sourate : "Allons-Nous vous détourner du rappel (dhikr) ?" c'est-à-dire : Nous continuons à vous adresser le rappel. Quiconque s'aveugle sur ce rappel en s'en détournant vers les paroles des égarés et leurs faussetés, "Nous lui assignons un démon" c'est-à-dire : Nous lui causons un démon, en rétribution de sa mécréance, "qui devient son compagnon inséparable" — on a dit : dans ce monde, il l'empêche du licite, le pousse à l'illicite, lui interdit l'obéissance et lui ordonne la désobéissance — c'est le sens de la parole d'Ibn 'Abbâs. On a dit : dans l'au-delà, quand il se lève de sa tombe — dit Sa'îd al-Jurayrî. Dans le hadith : le mécréant, quand il sort de sa tombe, est accompagné d'un démon qui ne le quitte pas jusqu'à ce qu'ils entrent tous deux dans le Feu. Et le croyant est accompagné d'un ange jusqu'à ce qu'Allah juge entre Ses créatures — mentionné par al-Mahdawî. Al-Qushayrî a dit : et le correct est "qui devient son compagnon inséparable" dans ce monde et dans l'au-delà. Abû al-Haytham et al-Azharî ont dit : "'ashawtu ilâ kadhâ" c'est-à-dire : je l'ai visé. Et "'ashawtu 'an kadhâ" c'est-à-dire : je m'en suis détourné — on distingue donc entre "ilâ" et "'an", comme "miltu ilayhi" et "miltu 'anhu". De même Qatâda a dit : "ya'shû" signifie : se détourne — c'est la parole d'al-Farrâ'. Al-Nahhâs a dit : ce n'est pas connu dans la langue. Al-Qurazî a dit : il tourne le dos — et le sens est un. Abû 'Ubayda et al-Akhfash ont dit : son œil s'obscurcit. Al-'Utbî a nié "'ashawtu" au sens de "je me suis détourné", disant : le correct est "ta'âshaytu". Et la parole est celle d'Abû al-Haytham et d'al-Azharî. Et de même...
📜 Texte arabe source
قوله تعالى : ومن يعش عن ذكر الرحمن نقيض له شيطانا فهو له قرين وقرأ ابن عباس وعكرمة ( ومن يعش ) بفتح الشين ، ومعناه يعمى ، يقال منه عشي يعشى عشا إذا عمي . ورجل أعشى وامرأة عشواء إذا كان لا يبصر ، ومنه قول الأعشى :رأت رجلا غائب الوافدي ن مختلف الخلق أعشى ضريراوقوله :أأن رأت رجلا أعشى أضر بهريب المنون ودهر مفند خبلالباقون بالضم ، من عشا يعشو إذا لحقه ما يلحق الأعشى . وقال الخليل : العشو هو النظر ببصر ضعيف ، وأنشد :متى تأته تعشو إلى ضوء نارهتجد خير نار عندها خير موقدوقال آخر :لنعم الفتى يعشو إلى ضوء نارهإذا الريح هبت والمكان جديبالجوهري : والعشا ( مقصور ) مصدر الأعشى وهو الذي لا يبصر بالليل ويبصر بالنهار . والمرأة عشواء ، وامرأتان عشواوان . وأعشاه الله فعشي ( بالكسر ) يعشى عشى ، وهما يعشيان ، ولم يقولوا يعشوان ; لأن الواو لما صارت في الواحد ياء لكسرة ما قبلها تركت في التثنية على حالها . وتعاشى إذا أرى من نفسه أنه أعشى . والنسبة إلى أعشى أعشوي . وإلى العشية عشوي . والعشواء : الناقة التي لا تبصر أمامها فهي تخبط بيديها كل شيء . وركب فلان العشواء إذا خبط أمره على غير بصيرة . وفلان خابط خبط عشواء .وهذه الآية تتصل بقوله أول السورة : أفنضرب عنكم الذكر صفحا أي : نواصل لكم الذكر ، فمن يعش عن ذلك الذكر بالإعراض عنه إلى أقاويل المضلين وأباطيلهم ( نقيض له شيطانا ) [ ص: 83 ] أي : نسبب له شيطانا جزاء له على كفره ( فهو له قرين ) قيل في الدنيا ، يمنعه من الحلال ، ويبعثه على الحرام ، وينهاه عن الطاعة ، ويأمره بالمعصية ، وهو معنى قول ابن عباس . وقيل : في الآخرة إذا قام من قبره ، قاله سعيد الجريري . وفي الخبر : أن الكافر إذا خرج من قبره يشفع بشيطان لا يزال معه حتى يدخلا النار . وأن المؤمن يشفع بملك حتى يقضي الله بين خلقه ، ذكره المهدوي . وقال القشيري : والصحيح ( فهو له قرين ) في الدنيا والآخرة . وقال أبو الهيثم والأزهري : عشوت إلى كذا أي : قصدته . وعشوت عن كذا أي : أعرضت عنه ، فتفرق بين ( إلى ) و " عن " ، مثل : ملت إليه وملت عنه . وكذا قال قتادة : ( يعش ) ، يعرض ، وهو قول الفراء . النحاس : وهو غير معروف في اللغة . وقال القرظي : يولي ظهره ، والمعنى واحد . وقال أبو عبيدة والأخفش : تظلم عينه . وأنكر العتبي عشوت بمعنى أعرضت ، قال : وإنما الصواب تعاشيت . والقول قول أبي الهيثم والأزهري . وكذلك قال جميع أهل المعرفة .وقرأ السلمي وابن أبي إسحاق ويعقوب وعصمة عن عاصم وعن الأعمش ( يقيض ) ( بالياء ) لذكر ( الرحمن ) أولا ، أي : يقيض له الرحمن شيطانا . الباقون بالنون . وعن ابن عباس : يقيض له شيطان فهو له قرين ، أي : ملازم ومصاحب . قيل : ( فهو ) كناية عن الشيطان ، على ما تقدم . وقيل : عن الإعراض عن القرآن ، أي : هو قرين للشيطان .
Verset 37
« Et ils les détournent certes du chemin » c’est-à-dire : les diables les détournent du chemin de la guidance, et il est mentionné au pluriel car « man » dans Sa parole « wa man ya‘shu » a le sens du pluriel. « Et ils pensent » c’est-à-dire : les mécréants pensent qu’ils sont bien guidés, et on a dit : les mécréants pensent que les diables sont bien guidés et ils leur obéissent donc.
📜 Texte arabe source
( وإنهم ليصدونهم عن السبيل ) أي : وإن الشياطين ليصدونهم عن سبيل الهدى ، وذكر بلفظ الجمع لأن ( من ) في قوله : ومن يعش في معنى الجمع . ( ويحسبون ) أي : ويحسب الكفار أنهم مهتدون وقيل : ويحسب الكفار إن الشياطين مهتدون فيطيعونهم .
Verset 38
« Jusqu’à ce qu’il vienne à Nous » — sur le mode du singulier, ont lu Abou ‘Amr, Hamza, al-Kisa’i et Hafs, signifiant : le mécréant au Jour de la Résurrection. Les autres ont lu « jā’ānā » au duel, signifiant : le mécréant et son compagnon (le démon), et ils ont été placés dans une seule chaîne ; alors le mécréant dit : « Hélas ! Entre moi et toi, il y aurait la distance des deux Orients », c’est-à-dire l’Orient de l’hiver et l’Orient de l’été, comme dit le Très-Haut : « Seigneur des deux Orients et Seigneur des deux Occidents », et c’est l’avis de Muqatil. Quant à la lecture au singulier, bien que son apparence soit l’unicité, le sens leur est commun aux deux, car cela est connu par ce qui suit, comme l’a dit Imru’ al-Qays : « Et un œil à elle, large et proéminente, dont les deux coins s’étaient fendus depuis l’arrière ». Muqatil a dit : le mécréant souhaite qu’entre lui et lui (le démon) il y ait la distance entre l’Orient du jour le plus long de l’année et l’Orient du jour le plus court de l’année, et c’est pourquoi il a dit : « la distance des deux Orients ». Al-Farra’ a dit : il a voulu l’Orient et l’Occident, et il a fait prédominer le nom de l’un des deux, comme on dit « les deux lunes » pour le soleil et la lune, « les deux ‘Umar » pour Abou Bakr et ‘Umar, « les deux Basra » pour Koufa et Basra, et « les deux époques » pour le matin et l’après-midi. Et le poète a dit : « Nous avons pris les horizons du ciel contre vous, pour nous ses deux lunes et les étoiles levantes ». Abou ‘Ubayda a cité de Jarir : « Le Messager de Dieu n’était pas satisfait de leur acte, ni les deux ‘Umar, Abou Bakr ni ‘Amr ». Sibawayh a cité : « Il me suffit du secours des deux Khabib — il veut ‘Abd Allah et Mus‘ab, les deux fils d’al-Zubayr, et Abou Khabib est ‘Abd Allah ». « Quel mauvais compagnon ! » c’est-à-dire : quel mauvais compagnon es-tu, car il le mène au Feu. Abou Sa‘id al-Khudri a dit : quand le mécréant est ressuscité, il est accouplé à son compagnon parmi les diables, qui ne le quitte pas jusqu’à ce qu’il le fasse parvenir au Feu.
📜 Texte arabe source
( حتى إذا جاءنا ) على التوحيد قرأ أبو عمرو وحمزة والكسائي وحفص يعني : الكافر يوم القيامة . الباقون ( جاءانا ) على التثنية ، يعني : الكافر وقرينه وقد جعلا في سلسلة واحدة ، فيقول الكافر : ياليت بيني وبينك بعد المشرقين أي : مشرق الشتاء ومشرق الصيف ، كما قال تعالى : رب المشرقين ورب المغربين ونحوه قول مقاتل . وقراءة التوحيد وإن كان ظاهرها الإفراد فالمعنى لهما جميعا ; لأنه قد عرف ذلك بما بعده ، كما قال [ امرؤ القيس ] :وعين لها حدرة بدرة شقت مآقيهما من أخرقال مقاتل : يتمنى الكافر أن بينهما بعد مشرق أطول يوم في السنة إلى مشرق أقصر يوم في السنة ، ولذلك قال : بعد المشرقين وقال الفراء : أراد المشرق والمغرب فغلب اسم [ ص: 84 ] أحدهما ، كما يقال : القمران للشمس والقمر ، والعمران لأبي بكر وعمر ، والبصرتان للكوفة والبصرة ، والعصران للغداة والعصر . وقال الشاعر :أخذنا بآفاق السماء عليكم لنا قمراها والنجوم الطوالعوأنشد أبو عبيدة لجرير :ما كان يرضى رسول الله فعلهم والعمران أبو بكر ولا عمروأنشد سيبويه : قدني من نصر الخبيبين قدييريد عبد الله ومصعبا ابني الزبير ، وإنما أبو خبيب عبد الله . ( فبئس القرين ) أي فبئس الصاحب أنت ; لأنه يورده إلى النار . قال أبو سعيد الخدري : إذا بعث الكافر زوج بقرينه من الشياطين فلا يفارقه حتى يصير به إلى النار .
Verset 39
Parole du Très-Haut : « Et il ne vous profitera point aujourd’hui, puisque vous avez été injustes, que vous soyez associés dans le châtiment. » Parole du Très-Haut : « Et il ne vous profitera point aujourd’hui, puisque vous avez été injustes » — « idh » est un substitut de « aujourd’hui », c’est-à-dire : Dieu dit au mécréant : il ne vous profitera point aujourd’hui, puisque vous avez associé (à Dieu) dans la vie d’ici-bas, cette parole, qui est la parole du mécréant : « Hélas ! Entre moi et toi, il y aurait la distance des deux Orients », c’est-à-dire : le regret ne profite point aujourd’hui. « Que vous soyez » — avec la kasra sur « inna-kum » — « associés dans le châtiment », et c’est la lecture d’Ibn ‘Amir selon une divergence rapportée de lui. Les autres ont lu avec la fat-ha. Et elle est en position de nominatif, avec l’estimation : « il ne vous profitera point aujourd’hui votre association dans le châtiment », car chacun a sa part la plus abondante de celui-ci. Dieu le Très-Haut a informé qu’Il a privé les gens du Feu de la consolation mutuelle (ta’assi), comme se consolent mutuellement les gens frappés par les malheurs en ce monde ; car la consolation mutuelle soulage les gens d’ici-bas : l’un d’eux dit : « J’ai un exemple dans l’épreuve et le malheur », et cela apaise sa tristesse, comme l’a dit al-Khansa’ : « Sans les nombreux pleureurs autour de moi, sur leurs frères, j’aurais tué mon âme ; mais ils ne pleurent pas comme mon frère, et je console mon âme de lui par la consolation mutuelle ». Quand ce sera dans l’au-delà, la consolation mutuelle ne leur servira à rien, car ils sont occupés par le châtiment. Et Muqatil a dit : « Il ne vous profitera point aujourd’hui l’excuse et le regret, car vos compagnons et vous êtes associés dans le châtiment, comme vous avez été associés dans la mécréance. »
📜 Texte arabe source
قوله تعالى : ولن ينفعكم اليوم إذ ظلمتم أنكم في العذاب مشتركون .قوله تعالى : ولن ينفعكم اليوم إذ ظلمتم ( إذ ) بدل من اليوم ، أي : يقول الله للكافر : لن ينفعكم اليوم إذ أشركتم في الدنيا هذا الكلام ، وهو قول الكافر : ياليت بيني وبينك بعد المشرقين أي : لا تنفع الندامة اليوم . ( إنكم ) بالكسر ( في العذاب مشتركون ) وهي قراءة ابن عامر باختلاف عنه . الباقون بالفتح . وهي في موضع رفع تقديره : ولن ينفعكم اليوم اشتراككم في العذاب ; لأن لكل واحد نصيبه الأوفر منه . أعلم الله تعالى أنه منع أهل النار التأسي كما يتأسى أهل المصائب في الدنيا ، وذلك أن التأسي يستروحه أهل الدنيا فيقول أحدهم : لي في البلاء والمصيبة أسوة ، فيسكن ذلك من حزنه ، كما قالت الخنساء :فلولا كثرة الباكين حولي على إخوانهم لقتلت نفسي وما يبكون مثل أخي ولكن أعزي النفس عنه بالتأسيفإذا كان في الآخرة لم ينفعهم التأسي شيئا لشغلهم بالعذاب .وقال مقاتل : لن ينفعكم الاعتذار والندم اليوم ; لأن قرناءكم وأنتم في العذاب مشتركون كما اشتركتم في الكفر .
Verset 40
Parole du Très-Haut : « Est-ce donc toi qui fais entendre les sourds, ou qui guides les aveugles et celui qui est dans un égarement manifeste ? » Parole du Très-Haut : « Est-ce donc toi qui fais entendre les sourds, ou qui guides les aveugles, ô Muhammad, et celui qui est dans un égarement manifeste ? » c’est-à-dire : cela n’est pas en ton pouvoir, donc que ta poitrine ne se serre pas s’ils mécroient. Cela contient une consolation pour le Prophète, paix et salut sur lui. Et cela contient une réfutation des qadarites et autres, et que la guidance, la droiture et l’abandon (khidhlan) dans le cœur sont une création de Dieu le Très-Haut : Il égare qui Il veut et guide qui Il veut.
📜 Texte arabe source
قوله تعالى : أفأنت تسمع الصم أو تهدي العمي ومن كان في ضلال مبين .قوله تعالى أفأنت تسمع الصم أو تهدي العمي يا محمد ومن كان في ضلال مبين أي : ليس لك ذلك فلا يضيق صدرك إن كفروا ، ففيه تسلية للنبي صلى الله عليه وسلم . وفيه رد على القدرية وغيرهم ، وأن الهدى والرشد والخذلان في القلب خلق الله تعالى ، يضل من يشاء ويهدي من يشاء .
Verset 41
Parole du Très-Haut : « Soit que Nous te fassions partir, alors Nous Nous vengerons d’eux » Parole du Très-Haut : « Soit que Nous te fassions partir » — Il veut dire : que Nous te fassions sortir de La Mecque à cause du tort des Quraysh. « Alors Nous Nous vengerons d’eux »
📜 Texte arabe source
قوله تعالى : فإما نذهبن بك فإنا منهم منتقمونقوله تعالى فإما نذهبن بك يريد أخرجنك من مكة من أذى قريش . ( فإنا منهم منتقمون )
Verset 42
« Ou bien Nous te montrons ce que Nous leur avons promis » — c'est-à-dire la vengeance contre eux de ton vivant. « Car Nous avons sur eux tout pouvoir. » Ibn Abbas a dit : Allah le lui a bien montré le jour de Badr, et c'est l'avis de la plupart des exégètes. Al-Hasan et Qatada ont dit : cela concerne les gens de l'Islam, visant les épreuves survenues après le Prophète - paix et salut sur lui. Et « Nous te ferons partir » signifie sur cela Nous te ferons mourir. Or, après le Prophète - paix et salut sur lui -, il y eut une sévère punition, mais Allah honora Son Prophète - paix et salut sur lui - et le fit partir sans lui montrer dans sa communauté que ce qui réjouit son œil, et Il réserva la punition après lui. Il n'est aucun Prophète à qui l'on n'ait montré la punition dans sa communauté. Il est rapporté que le Prophète - paix et salut sur lui - vit ce que sa communauté subirait après lui, et il ne cessa d'être affligé, sans s'épanouir ni rire, jusqu'à ce qu'il rencontre Allah - Gloire à Lui. Et d'après Ibn Mas'ud : le Prophète - paix et salut sur lui - a dit : « Quand Allah veut le bien d'une communauté, Il rappelle Son Prophète avant elle et le fait pour elle un précurseur et un devancier. Et quand Allah veut châtier une communauté, Il la châtie tandis que son Prophète est vivant, pour que son œil se réjouisse de ce qu'ils l'ont traité de menteur et désobéi à son ordre. »
📜 Texte arabe source
أو نرينك الذي وعدناهم ) وهو الانتقام منهم في حياتك . ( فإنا عليهم مقتدرون ) قالابن عباس : قد أراه الله ذلك يوم بدر ، وهو قول أكثر المفسرين . وقال الحسن وقتادة : هي في أهل الإسلام ، يريد ما كان بعد النبي - صلى الله عليه وسلم - من الفتن . ونذهبن بك على هذا نتوفينك . وقد كان بعد النبي - صلى الله عليه وسلم - نقمة شديدة فأكرم الله نبيه - صلى الله عليه وسلم - وذهب به فلم يره في أمته إلا التي تقر به عينه وأبقى النقمة بعده ، وليس من نبي إلا وقد أري النقمة في أمته . وروي أن النبي - صلى الله عليه وسلم - أري ما لقيت أمته من بعده ، فما زال منقبضا ، ما انبسط ضاحكا حتى لقي ، الله عز وجل . وعن ابن مسعود : أن النبي - صلى الله عليه وسلم - قال : إذا أراد الله بأمة خيرا قبض نبيها قبلها فجعله لها فرطا وسلفا . وإذا أراد الله بأمة عذابا عذبها ونبيها حي لتقر عينه لما كذبوه وعصوا أمره .
Verset 43
La parole d'Allah : « Tiens fermement à ce qui t'a été révélé » — c'est-à-dire le Coran, même si certains le traitent de mensonge. « Car tu es sur un droit chemin » qui te mène à Allah, à Son agrément et à Sa récompense.
📜 Texte arabe source
قوله تعالى فاستمسك بالذي أوحي إليك يريد القرآن ، وإن كذب به من كذب ، [ ص: 86 ] ف إنك على صراط مستقيم يوصلك إلى الله ورضاه وثوابه .
Verset 44
« Et c'est certes un rappel pour toi et pour ton peuple » — c'est-à-dire le Coran, un honneur pour toi et pour ton peuple de Quraysh, puisqu'il est descendu dans leur langue et sur un homme d'entre eux. Son équivalent : « Nous avons fait descendre vers vous un Livre dans lequel est votre rappel » — c'est-à-dire votre honneur. Le Coran est donc descendu dans la langue de Quraysh et s'adresse à eux, et tous les peuples de langues diverses ont eu besoin de leur langue, tout croyant en cela, devenant ainsi leurs dépendants ; car chaque peuple de langue a eu besoin de le prendre de leur langue pour comprendre le sens visé par l'ordre, l'interdiction et tout ce qu'il contient comme récits. Ils furent donc honorés par cela sur tous les autres peuples de langues, et c'est pourquoi il est appelé arabe. On a dit : une clarification pour toi et pour ta communauté de ce dont vous avez besoin. On a dit : un rappel par lequel vous vous souvenez de la religion et agissez. On a dit : « Et c'est certes un rappel pour toi et pour ton peuple » — c'est-à-dire le califat, car il est dans Quraysh et non chez d'autres. Le Prophète - paix et salut sur lui - a dit : « Les gens suivent Quraysh dans cette affaire, leurs musulmans suivent leurs musulmans et leurs mécréants suivent leurs mécréants. » Et Malik a dit : c'est la parole de l'homme : « Mon père m'a rapporté de son père », rapporté par Ibn Abi Salama de son père, de Malik ibn Anas, comme l'ont mentionné al-Mawardi, al-Tha'labi et d'autres. Ibn al-Arabi a dit : je n'ai pas trouvé en Islam ce rang pour personne sauf à Bagdad, car les Banu al-Tamimi y disent : « Mon père m'a rapporté, qui a dit : mon père m'a rapporté », jusqu'au Messager d'Allah - paix et salut sur lui -, et par cela leurs valeurs se sont élevées, les gens ont magnifié leur importance, et le califat a été confié à eux. J'ai vu à la Cité de la Paix les deux fils d'Abi Muhammad Rizq Allah ibn Abd al-Wahhab Abi al-Faraj ibn Abd al-Aziz ibn al-Harith ibn al-Asad ibn al-Layth ibn Sulayman ibn Aswad ibn Sufyan ibn Yazid ibn Ukayna ibn Abd Allah al-Tamimi, et ils disaient : « Nous avons entendu notre père Rizq Allah dire : j'ai entendu mon père dire : j'ai entendu mon père dire : j'ai entendu mon père dire : j'ai entendu mon père dire : j'ai entendu mon père dire : j'ai entendu Ali ibn Abi Talib dire » — alors qu'on l'interrogeait sur al-Hannan al-Mannan — « al-Hannan est celui qui se tourne vers celui qui se détourne de lui, et al-Mannan est celui qui donne avant la demande. » Et celui qui dit « j'ai entendu Ali » est Ukayna ibn Abd Allah, leur ancêtre suprême. Le plus solide est que le sens de « Et c'est certes un rappel pour toi et pour ton peuple » vise le Coran, car c'est sur cela que le discours s'appuie et c'est à cela que revient la fin, et Allah sait mieux. Al-Mawardi a dit : « Pour ton peuple » comporte deux avis : premier : ceux qui te suivent parmi ta communauté, dit par Qatada et mentionné par al-Tha'labi d'après al-Hasan. Deuxième : ton peuple de Quraysh ; on dit : d'où est-il ? On répond : des Arabes ; on dit : de quels Arabes ? On répond : de Quraysh, dit par Mujahid. Je dis : le correct est que c'est un honneur pour quiconque y œuvre, qu'il soit de Quraysh ou d'ailleurs. Il est rapporté d'Ibn Abbas : le Prophète d'Allah - paix et salut sur lui - revint d'une expédition ou d'une bataille, appela Fatima et dit : « Ô Fatima, rachète-toi auprès d'Allah » [page
📜 Texte arabe source
وإنه لذكر لك ولقومك يعني القرآن شرف لك ولقومك من قريش ، إذ نزل بلغتهم وعلى رجل منهم ، نظيره : لقد أنزلنا إليكم كتابا فيه ذكركم أي : شرفكم . فالقرآن نزل بلسان قريش وإياهم خاطب ، فاحتاج أهل اللغات كلها إلى لسانهم كل من آمن بذلك فصاروا عيالا عليهم ; لأن أهل كل لغة احتاجوا إلى أن يأخذوه من لغتهم حتى يقفوا على المعنى الذي عني به من الأمر ، والنهي وجميع ما فيه من الأنباء ، فشرفوا بذلك على سائر أهل اللغات ولذلك سمي عربيا . وقيل : بيان لك ولأمتك فيما بكم إليه حاجة . وقيل : تذكرة تذكرون به أمر الدين وتعملون به . وقيل : وإنه لذكر لك ولقومك يعني الخلافة فإنها في قريش لا تكون في غيرهم ، قال النبي - صلى الله عليه وسلم - : الناس تبع لقريش في هذا الشأن مسلمهم تبع لمسلمهم وكافرهم تبع لكافرهم . وقال مالك : هو قول الرجل حدثني أبي عن أبيه ، حكاه ابن أبي سلمة عن أبيه عن مالك بن أنس فيما ذكر الماوردي والثعلبي وغيرهما . قال ابن العربي : ولم أجد في الإسلام هذه المرتبة لأحد إلا ببغداد فإن بني التميمي بها يقولون : حدثني أبي قال حدثني أبي ، إلى رسول الله - صلى الله عليه وسلم - ، وبذلك شرفت أقدارهم ، وعظم الناس شأنهم ، وتهممت الخلافة بهم . ورأيت بمدينة السلام ابني أبي محمد رزق الله بن عبد الوهاب أبي الفرج بن عبد العزيز بن الحارث بن الأسد بن الليث بن سليمان بن أسود بن سفيان بن يزيد بن أكينة بن عبد الله التميمي وكانا يقولان : سمعنا أبانا رزق الله يقول سمعت أبي يقول سمعت أبي يقول سمعت أبي يقول سمعت أبي يقول سمعت أبي يقول سمعت علي بن أبي طالب يقول وقد سئل عن الحنان المنان فقال : الحنان الذي يقبل على من أعرض عنه ، والمنان الذي يبدأ بالنوال قبل السؤال . والقائل سمعت عليا : أكينة بن عبد الله جدهم الأعلى . والأقوى أن يكون المراد بقوله : وإنه لذكر لك ولقومك يعني القرآن ، فعليه انبنى الكلام وإليه يرجع المصير ، والله أعلم .قال الماوردي : ولقومك فيهم قولان : أحدهما : من اتبعك من أمتك ، قاله قتادة وذكره الثعلبي عن الحسن . الثاني : لقومك من قريش ، فيقال ممن هذا ؟ فيقال من العرب ، فيقال من أي العرب ؟ فيقال من قريش ، قاله مجاهد .قلت : والصحيح أنه شرف لمن عمل به ، كان من قريش أو من غيرهم . روى ابن عباس قال : أقبل نبي الله - صلى الله عليه وسلم - من سرية أو غزاة فدعا فاطمة فقال : يا فاطمة اشتري نفسك من الله [ ص: 87 ] فإني لا أغني عنك من الله شيئا وقال مثل ذلك لنسوته ، وقال مثل ذلك لعترته ، ثم قال نبي الله - صلى الله عليه وسلم - : ما بنو هاشم بأولى الناس بأمتي إن أولى الناس بأمتي المتقون ، ولا قريش بأولى الناس بأمتي إن أولى الناس بأمتي المتقون ، ولا الأنصار بأولى الناس بأمتي إن أولى الناس بأمتي المتقون ، ولا الموالي بأولى الناس بأمتي إن أولى الناس بأمتي المتقون . إنما أنتم من رجل وامرأة وأنتم كجمام الصاع ، ليس لأحد على أحد فضل إلا بالتقوى .وعن أبي هريرة قال : قال رسول الله - صلى الله عليه وسلم - : لينتهين أقوام يفتخرون بفحم من فحم جهنم أو يكونون شرا عند الله من الجعلان التي تدفع النتن بأنفها ، كلكم بنو آدم وآدم من تراب ، إن الله أذهب عنكم عبية الجاهلية وفخرها بالآباء ؛ الناس مؤمن تقي وفاجر شقي . خرجهما الطبري . وسيأتي لهذا مزيد بيان في الحجرات إن شاء الله تعالى . ( وسوف تسألون ) أي عن الشكر عليه ، قال مقاتل والفراء . وقال ابن جريج : أي : تسألون أنت ومن معك على ما أتاك . وقيل : تسألون عما عملتم فيه ، والمعنى متقارب .
Verset 45
La parole d'Allah : « Et demande à ceux de Nos messagers que Nous avons envoyés avant toi : Avons-Nous établi, en dehors du Tout Miséricordieux, des divinités à adorer ? » Ibn Abbas et Ibn Zayd ont dit : lorsque le Messager d'Allah - paix et salut sur lui - fut transporté de nuit de la Mosquée Sacrée à la Mosquée la Plus Lointaine — c'est-à-dire la mosquée de Bayt al-Maqdis — Allah lui envoya Adam et ceux des messagers qui étaient issus de lui, avec Jibril auprès du Prophète - paix et salut sur lui -. Jibril fit l'appel à la prière puis l'iqama, puis dit : « Ô Muhammad, avance et prie avec eux. » Quand le Messager d'Allah - paix et salut sur lui - eut terminé, Jibril - paix sur lui - lui dit : « Demande, ô Muhammad, à ceux de Nos messagers que Nous avons envoyés avant toi : Avons-Nous établi, en dehors du Tout Miséricordieux, des divinités à adorer ? » Le Messager d'Allah - paix et salut sur lui - dit : « Je ne demande pas, j'ai suffi. » Ibn Abbas a dit : ils étaient soixante-dix prophètes, parmi eux Ibrahim, Musa et Isa - paix sur eux -, et il ne leur demanda pas car il était plus savant d'Allah qu'eux. Dans une autre version d'Ibn Abbas : ils prièrent derrière le Messager d'Allah - paix et salut sur lui - en sept rangs, les messagers en trois rangs et les prophètes en quatre. Derrière le Messager d'Allah - paix et salut sur lui - se tenait Ibrahim, l'ami intime d'Allah, à sa droite Isma'il et à sa gauche Ishaq, puis Musa, puis le reste des messagers. Il les dirigea en deux rak'as. Quand il se retourna, il se leva et dit : « Mon Seigneur m'a révélé de vous demander : est-ce que l'un de vous a été envoyé pour appeler à l'adoration d'autre qu'Allah ? » Ils dirent : « Ô Muhammad, nous témoignons que nous avons tous été envoyés avec un seul appel : il n'y a de divinité qu'Allah, et ce qu'ils adorent en dehors de Lui est faux, et que tu es le sceau des prophètes et le seigneur des messagers. Cela nous est apparu clairement par le fait que tu nous as dirigés, et qu'il n'y a pas de prophète après toi jusqu'au Jour de la Résurrection, sauf Isa fils de Maryam, car il est ordonné de suivre ta trace. » Et Sa'id ibn Jubayr a dit à propos de la parole d'Allah : « Et demande à ceux de Nos messagers que Nous avons envoyés avant toi » : il rencontra les messagers la nuit où il fut transporté. Et al-Walid ibn Muslim a dit à propos de cette parole : j'ai interrogé à ce sujet Walid ibn Da'laj, qui m'a rapporté de Qatada : il leur demanda la nuit où il fut transporté, il rencontra les prophètes, rencontra Adam et Malik, le gardien de l'Enfer. Je dis : c'est le correct dans l'exégèse de ce verset. Et « min » dans « de Nos messagers » selon cet avis n'est pas redondante. Al-Mubarrad et un groupe de savants ont dit : le sens est « demande aux communautés de ceux que Nous avons envoyés avant toi parmi Nos messagers ». Il est rapporté que dans la lecture d'Ibn Mas'ud : « Et demande à ceux vers qui Nous avons envoyé avant toi Nos messagers » — et c'est une lecture explicative, donc « min » est redondante selon cet avis, et c'est l'avis de Mujahid, al-Suddi, al-Dahhak, Qatada, Ata, al-Hasan et Ibn Abbas également. C'est-à-dire : demande aux croyants des gens des deux Livres, la Torah et l'Évangile. On a dit : le sens est
📜 Texte arabe source
قوله تعالى : واسأل من أرسلنا من قبلك من رسلنا أجعلنا من دون الرحمن آلهة يعبدون .قال ابن عباس وابن زيد : لما أسري برسول الله - صلى الله عليه وسلم - من المسجد الحرام إلى المسجد الأقصى - وهو مسجد بيت المقدس - بعث الله له آدم ومن ولد من المرسلين ، وجبريل مع النبي - صلى الله عليه وسلم - ، فأذن جبريل - صلى الله عليه وسلم - ثم أقام الصلاة ، ثم قال : يا محمد تقدم فصل بهم ، فلما فرغ رسول الله - صلى الله عليه وسلم - ، قال له جبريل - صلى الله عليه وسلم - : [ سل يا محمد من أرسلنا من قبلك من رسلنا أجعلنا من دون الرحمن آلهة يعبدون ] . فقال رسول الله - صلى الله عليه وسلم - : لا أسأل قد اكتفيت . قال ابن عباس : وكانوا سبعين نبيا منهم إبراهيم وموسى وعيسى عليهم السلام ، فلم يسألهم لأنه كان أعلم بالله منهم . في غير رواية ابن عباس : فصلوا خلف رسول الله - صلى الله عليه وسلم - سبعة صفوف ، المرسلون ثلاثة صفوف والنبيون أربعة ، وكان يلي ظهر رسول الله - صلى الله عليه وسلم - إبراهيم خليل الله ، وعلى يمينه إسماعيل وعلى [ ص: 88 ] يساره إسحاق ثم موسى ثم سائر المرسلين فأمهم ركعتين ، فلما انفتل قام فقال : إن ربي أوحى إلي أن أسألكم هل أرسل أحد منكم يدعو إلى عبادة غير الله ؟ فقالوا : يا محمد ، إنا نشهد إنا أرسلنا أجمعين بدعوة واحدة أن لا إله إلا الله وأن ما يعبدون من دونه باطل ، وأنك خاتم النبيين وسيد المرسلين ، قد استبان ذلك لنا بإمامتك إيانا ، وأن لا نبي بعدك إلى يوم القيامة إلا عيسى ابن مريم فإنه مأمور أن يتبع أثرك ) . وقال سعيد بن جبير في قوله تعالى : واسأل من أرسلنا من قبلك من رسلنا قال : لقي الرسل ليلة أسري به . وقال الوليد بن مسلم في قوله تعالى : واسأل من أرسلنا من قبلك من رسلنا قال : سألت عن ذلك وليد بن دعلج فحدثني عن قتادة قال : سألهم ليلة أسري به ، لقي الأنبياء ولقي آدم ومالكا خازن النار .قلت : هذا هو الصحيح في تفسير هذه الآية . ومن التي قبل رسلنا على هذا القول غير زائدة . وقال المبرد وجماعة من العلماء : إن المعنى واسأل أمم من قد أرسلنا من قبلك من رسلنا . وروي أن في قراءة ابن مسعود : ( واسأل الذين أرسلنا إليهم قبلك رسلنا ) وهذه قراءة مفسرة ، ف ( من ) على هذا زائدة ، وهو قول مجاهد والسدي والضحاك وقتادة وعطاء والحسن وابن عباس أيضا . أي : واسأل مؤمني أهل الكتابين التوراة والإنجيل . وقيل : المعنى سلنا يا محمد عن الأنبياء الذين أرسلنا قبلك ، فحذفت " عن " ، والوقف على رسلنا على هذا تام ، ثم ابتدأ بالاستفهام على طريق الإنكار . وقيل : المعنى واسأل تباع من أرسلنا من قبلك من رسلنا ، فحذف المضاف . والخطاب للنبي - صلى الله عليه وسلم - والمراد أمته .أجعلنا من دون الرحمن آلهة يعبدون أخبر عن الآلهة كما أخبر عمن يعقل فقال : ( يعبدون ) ولم يقل تعبد ولا يعبدن ، لأن الآلهة جرت عندهم مجرى من يعقل فأجرى الخبر عنهم مجرى الخبر عمن يعقل .وسبب هذا الأمر بالسؤال أن اليهود والمشركين قالوا للنبي - صلى الله عليه وسلم - : إن ما جئت به مخالف لمن كان قبلك ، فأمره الله بسؤاله الأنبياء على جهة التوقيف والتقرير ، لا لأنه كان في شك منه . واختلف أهل التأويل في سؤال النبي - صلى الله عليه وسلم - لهم على قولين : أحدهما : أنه سألهم فقالت الرسل بعثنا بالتوحيد ، قاله الواقدي . الثاني : أنه لم يسألهم ليقينه بالله - عز وجل - ، حتى حكى ابن زيد أن ميكائيل قال لجبريل : ( هل سألك محمد عن ذلك ؟ فقال جبريل : هو أشد إيمانا وأعظم يقينا من أن يسأل عن ذلك ) . وقد تقدم هذا المعنى في الروايتين حسبما ذكرناه .
Verset 46
La parole d'Allah : « Et Nous avons certes envoyé Musa avec Nos signes » — lorsque Allah informa le Prophète - paix et salut sur lui - qu'Il se vengerait pour lui de son ennemi et établit l'argument par le témoignage des prophètes et l'accord de tous sur l'unicité, Il renforça cela par l'histoire de Musa et de Pharaon, et ce que Pharaon fit de démenti, et ce qui s'abattit sur lui et son peuple de noyade et de châtiment : c'est-à-dire : Nous avons envoyé Musa avec les miracles — qui sont les neuf signes — et il fut traité de menteur, alors la belle issue fut pour lui. Ainsi en sera-t-il pour toi.
📜 Texte arabe source
قوله تعالى : ولقد أرسلنا موسى بآياتنا لما أعلم النبي - صلى الله عليه وسلم - أنه منتقم له من عدوه وأقام الحجة باستشهاد الأنبياء واتفاق الكل على التوحيد أكد ذلك بقصة موسى وفرعون ، وما كان من فرعون من التكذيب ، وما نزل به وبقومه من الإغراق والتعذيب : أي : أرسلنا موسى بالمعجزات وهي التسع الآيات فكذب ، فجعلت العاقبة الجميلة له ، فكذلك أنت .
Verset 47
Moquerie et raillerie ; ils font croire à leurs adeptes que ces signes sont de la sorcellerie et de l'illusion, et qu'ils en sont capables.
📜 Texte arabe source
استهزاء وسخرية ; يوهمون أتباعهم أن تلك الآيات سحر وتخييل , وأنهم قادرون عليها .
Verset 48
Et le sens de « ils rient » est moquerie et raillerie, ils font croire à leurs adeptes que ces signes sont de la sorcellerie et de l'illusion, et qu'ils en sont capables. Et Sa parole : « Et Nous ne leur montrions aucun signe qui ne fût plus grand que son semblable » signifie que les signes de Mûsâ étaient parmi les plus grands signes, et que chacun était plus prodigieux que celui qui le précédait. Et on a dit : « aucun signe qui ne fût plus grand que son semblable » car le premier exige une connaissance et le second exige une connaissance, alors le second s'ajoute au premier et la clarté s'accroît. Et le sens de « fraternité » est la ressemblance et la convenance, comme on dit : « celle-ci est la compagne de celle-là », c'est-à-dire proches par le sens. Et « Nous les saisîmes par le châtiment, peut-être reviendront-ils » c'est-à-dire pour leur dénégation de ces signes, et c'est comme Sa parole : « Et Nous avons certes saisi les gens de Pharaon par les années de disette et par la diminution des fruits » — le déluge, les sauterelles, les poux et les grenouilles. Et ces derniers signes étaient un châtiment pour eux et des signes pour Mûsâ. « Peut-être reviendront-ils » de leur mécréance.
📜 Texte arabe source
ومعنى يضحكون استهزاء وسخرية ، يوهمون أتباعهم أن تلك الآيات سحر وتخييل ، وأنهم قادرون عليها . وقوله : وما نريهم من آية إلا هي أكبر من أختها أي كانت آيات موسى من أكبر الآيات ، وكانت كل واحدة أعظم مما قبلها . وقيل : ( إلا هي أكبر من أختها ) لأن الأولى تقتضي علما والثانية تقتضي علما ، فتضم الثانية إلى الأولى فيزداد الوضوح ، ومعنى الأخوة المشاكلة والمناسبة ، كما يقال : هذه صاحبة هذه ، أي : قريبتان في المعنى . وأخذناهم بالعذاب لعلهم يرجعون أي على تكذيبهم بتلك الآيات ، وهو كقوله تعالى : ولقد أخذنا آل فرعون بالسنين ونقص من الثمرات . والطوفان والجراد والقمل والضفادع . وكانت هذه الآيات الأخيرة عذابا لهم وآيات لموسى . لعلهم يرجعون من كفرهم .
Verset 49
Et ils dirent : « Ô toi le sorcier ! » — lorsqu'ils virent le châtiment, ils dirent : « Ô toi le sorcier », ils l'appelèrent par ce dont ils l'appelaient auparavant, selon leur habitude. Et on a dit : ils appelaient les savants « sorciers », et ils l'appelèrent ainsi par vénération. Ibn 'Abbâs a dit : « Ô toi le sorcier » signifie « Ô toi le savant », et le sorcier était grand à leurs yeux et ils le vénéraient, et la sorcellerie n'était pas un blâme chez eux. Et on a dit : « Ô toi qui nous as vaincus par sa sorcellerie », on dit : « je l'ai sorcelé et il m'a sorcelé », c'est-à-dire je l'ai vaincu par la sorcellerie, comme les Arabes disent : « je l'ai disputé et il m'a disputé » c'est-à-dire je l'ai vaincu par la dispute, et « je l'ai surpassé et il m'a surpassé », et autres exemples semblables. Et il est possible qu'ils aient voulu dire « le sorcier » au sens propre, sur le mode interrogatif, et il ne les blâma pas pour cela, espérant qu'ils croiraient. Ibn 'Âmir, Abû Haywa et Yahyâ ibn Waththâb ont lu « ayya-has-sâhir » sans alif et avec le hâ' damma, et la raison en est que le hâ' a été mêlé à ce qui le précède et a été contraint à la damma du yâ' qu'exige l'apostrophe du nom propre. Al-Farrâ' a cité : « Ô toi le cœur obstiné, l'âme passionnée, détourne-toi des blanches aux lèvres teintées » — avec la damma du hâ' par analogie avec la damma du yâ'. Et cela a déjà été évoqué dans (An-Nûr). Abû 'Amr, Ibn Abî Ishâq, Yahyâ et Al-Kisâ'î se sont arrêtés sur « ayyuhâ » avec l'alif selon l'origine. Les autres sans alif, car c'est ainsi qu'il figure dans le Coran. « Invoque pour nous ton Seigneur selon ce qu'Il t'a promis » c'est-à-dire selon ce que tu nous as rapporté de Son engagement envers toi, que si nous croyons, Il nous enlèvera [le châtiment]. Demande-Lui donc de nous l'enlever, « nous serons alors certes bien guidés » c'est-à-dire à l'avenir.
📜 Texte arabe source
( وقالوا يا أيها الساحر ) لما عاينوا العذاب قالوا يا أيها الساحر ، نادوه بما كانوا ينادونه به من قبل ذلك على حسب عادتهم . وقيل : كانوا يسمون العلماء سحرة فنادوه بذلك على سبيل التعظيم . قال ابن عباس : ياأيها الساحر يا أيها العالم ، وكان الساحر فيهم عظيما يوقرونه ، ولم يكن السحر صفة ذم . وقيل : يا أيها الذي [ ص: 90 ] غلبنا بسحره ، يقال : ساحرته فسحرته ، أي : غلبته بالسحر ، كقول العرب : خاصمته فخصمته أي : غلبته بالخصومة ، وفاضلته ففضلته ، ونحوها . ويحتمل أن يكون أرادوا به الساحر على الحقيقة على معنى الاستفهام ، فلم يلمهم على ذلك رجاء أن يؤمنوا . وقرأ ابن عامر وأبو حيوة ويحيى بن وثاب ( أيه الساحر ) بغير ألف والهاء مضمومة ، وعلتها أن الهاء خلطت بما قبلها وألزمت ضم الياء الذي أوجبه النداء المفرد . وأنشد الفراء :يأيه القلب اللجوج النفس أفق عن البيض الحسان اللعسفضم الهاء حملا على ضم الياء ، وقد مضى في ( النور ) معنى هذا . ووقف أبو عمرو وابن أبي إسحاق ويحيى والكسائي أيها بالألف على الأصل . الباقون بغير ألف ; لأنها كذلك وقعت في المصحف . ادع لنا ربك بما عهد عندك أي : بما أخبرنا عن عهده إليك إنا إن آمنا كشف عنا ، فسله يكشف عنا إننا لمهتدون أي : فيما يستقبل .
Verset 50
« Puis lorsque Nous leur eûmes enlevé le châtiment » c'est-à-dire : il invoqua et Nous enlevâmes. « Voilà qu'ils violaient leur engagement » c'est-à-dire qu'ils rompaient le pacte qu'ils avaient conclu avec eux-mêmes et ne croyaient pas. Et on a dit : leur parole « nous serons alors certes bien guidés » était une déclaration de leur foi, mais lorsque le châtiment leur fut enlevé, ils apostasièrent.
📜 Texte arabe source
( فلما كشفنا عنهم العذاب ) أي : فدعا فكشفنا . ( إذا هم ينكثون ) أي : ينقضون العهد الذي جعلوه على أنفسهم فلم يؤمنوا . وقيل : قولهم : إننا لمهتدون إخبار منهم عن أنفسهم بالإيمان ، فلما كشف عنهم العذاب ارتدوا .
Verset 51
Sa parole : « Et Pharaon appela son peuple » — on a dit : lorsqu'il vit ces signes, il craignit que le peuple ne se tourne vers lui [Mûsâ], alors il rassembla son peuple et dit — « appela » au sens de « dit », selon Abû Mâlik. Il est possible qu'il ait eu auprès de lui les grands des Coptes et qu'il ait élevé la voix parmi eux, puis cela se répandit parmi les foules coptes, comme s'il avait été appelé parmi eux. Et on a dit : il ordonna à quelqu'un d'appeler parmi son peuple, selon Ibn Jurayj. « Il dit : Ô mon peuple, la royauté de l'Égypte n'est-elle pas à moi ? » c'est-à-dire que personne ne me la dispute. On a dit : il possédait quarante parasanges sur quarante parasanges, rapporté par An-Naqqâsh. Et on a dit : il voulait par « la royauté » Alexandrie. « Et ces fleuves coulent sous moi » — il veut dire les fleuves du Nil, dont les principaux sont quatre : le fleuve du Roi, le fleuve de Tûlûn, le fleuve de Damiette et le fleuve de Tinnîs. Qatâda a dit : c'étaient des jardins et des fleuves coulant sous ses palais. Et on a dit : sous son lit. Et on a dit : « sous moi » c'est-à-dire que mon commandement s'y exécute sans ouvrier. Et on a dit : lorsqu'il retenait ses rênes, le Nil s'arrêtait de couler. Al-Qushayrî a dit : il est possible que des prodiges apparaissent chez celui qui prétend à la divinité, car il n'est pas nécessaire, pour distinguer le dieu de ce qui n'est pas dieu, d'accomplir un acte prodigieux. Et on a dit : le sens de « et ces fleuves coulent sous moi » est : les chefs, les dirigeants et les tyrans marchent sous mon étendard, selon Ad-Dahhâk. Et on a dit : il voulait par « les fleuves » les richesses, et il les a désignées par « fleuves » en raison de leur abondance et de leur évidence. Et Sa parole : « coulent sous moi » c'est-à-dire : je les distribue à ceux qui me suivent ; car l'incitation et le pouvoir résident dans les richesses plutôt que dans les fleuves. « Ne voyez-vous donc pas ? » ma grandeur et ma force, et la faiblesse de Mûsâ. Et on a dit : mon pouvoir de subvenir à vos dépenses et l'impuissance de Mûsâ. Le wâw dans « et ces » peut être un wâw de coordination reliant les fleuves à « la royauté de l'Égypte », et « coulent » est à l'accusatif comme état. Et il peut être un wâw d'état, le nom démonstratif étant le sujet, « les fleuves » étant un qualificatif du nom démonstratif, et « coulent » étant le prédicat du sujet. Les gens de Médine, Al-Bazzî et Abû 'Amr ont ouvert le yâ' de « tahtî », et les autres l'ont rendu quiescent. Et on rapporte d'Ar-Rashîd que lorsqu'il lut ce verset, il dit : « Je la confierai certes à mon meilleur serviteur », et il la confia à Al-Khasîb, qui était chargé de son eau d'ablution. Et on rapporte de 'Abd Allâh ibn Tâhir qu'il en fut investi et s'y rendit ; lorsqu'il en approcha et que son regard tomba sur elle, il dit : « Est-ce cette ville dont Pharaon s'est vanté jusqu'à dire : "La royauté de l'Égypte n'est-elle pas à moi ?" Par Dieu, elle est à mes yeux moindre que d'y entrer ! » Et il tourna bride.
📜 Texte arabe source
قوله تعالى : ونادى فرعون في قومه قيل : لما رأى تلك الآيات خاف ميل القوم إليه فجمع قومه فقال : فنادى بمعنى قال ، قاله أبو مالك . فيجوز أن يكون عنده عظماء القبط فرفع صوته بذلك فيما بينهم ثم ينشر عنه في جموع القبط ، وكأنه نودي بينهم . وقيل : إنه أمر من ينادي في قومه ، قاله ابن جريج .قال يا قوم أليس لي ملك مصر أي : لا ينازعني فيه أحد . قيل : إنه ملك منها أربعين فرسخا في مثلها ، حكاه النقاش . وقيل : أراد بالملك هنا الإسكندرية . ( وهذه الأنهار تجري من تحتي ) يعني أنهار النيل ، ومعظمها أربعة : نهر الملك ونهر طولون ونهر دمياط ونهر تنيس . وقال قتادة : كانت جنانا وأنهارا تجري من تحت قصوره . وقيل : من تحت سريره . وقيل : ( من تحتي ) أي : تصرفي نافذ فيها من غير صانع . وقيل : كان إذا أمسك عنانه أمسك النيل عن الجري قال القشيري : ويجوز ظهور خوارق العادة على مدعي الربوبية ، إذ لا حاجة في تمييز الإله من غير الإله إلى فعل خارق للعادة . وقيل معنى ( وهذه الأنهار تجري من تحتي ) أي : القواد والرؤساء والجبابرة يسيرون من تحت لوائي ، قاله الضحاك . وقيل : أراد بالأنهار الأموال ، وعبر عنها بالأنهار لكثرتها وظهورها . وقوله : ( تجري من تحتي ) أي : أفرقها على من يتبعني ; لأن الترغيب والقدرة في الأموال دون الأنهار . ( أفلا تبصرون ) عظمتي وقوتي وضعف موسى . وقيل : قدرتي على نفقتكم وعجز موسى . والواو في [ ص: 91 ] ( وهذه ) يجوز أن تكون عاطفة للأنهار على ملك مصر ( وتجري ) نصب على الحال منها . ويجوز أن تكون واو الحال ، واسم الإشارة مبتدأ ، و ( الأنهار ) صفة لاسم الإشارة ، ( وتجري ) خبر للمبتدأ . وفتح الياء من ( تحتي ) أهل المدينة والبزي وأبو عمرو ، وأسكن الباقون . وعن الرشيد أنه لما قرأها قال : لأولينها أحسن عبيدي ، فولاها الخصيب ، وكان على وضوئه . وعن عبد الله بن طاهر أنه وليها فخرج إليها فلما شارفها ووقع عليها بصره قال : أهذه القرية التي افتخر بها فرعون حتى قال : أليس لي ملك مصر ؟ ! والله لهي عندي أقل من أن أدخلها! فثنى عنانه .
Verset 52
Puis il déclara clairement sa situation en disant : « Ou bien suis-je meilleur ? » Abou Oubayda et As-Souddi ont dit : « "Am" a le sens de "Bal" (plutôt) et n'est pas une conjonction de coordination, selon l'avis de la plupart des exégètes. Le sens est : Pharaon dit à son peuple : "Plutôt, je suis meilleur que celui-ci qui est méprisable", c'est-à-dire : il n'a aucune dignité, il s'humilie lui-même dans ses besoins à cause de sa bassesse et de sa faiblesse, « et il peut à peine s'exprimer » — faisant référence à la nodosité de sa langue, comme cela a été mentionné dans (Taha). Al-Farra a dit : « Dans "am", il y a deux aspects : on peut la considérer comme une interrogation introduite par "am" en raison de sa connexion avec ce qui précède, ou on peut la considérer comme une coordination sur sa parole : "N'ai-je pas la royauté de l'Égypte ?" » Et on a dit qu'elle est redondante. Abou Zayd a rapporté des Arabes qu'ils rendent "am" redondante, et le sens est : "Je suis meilleur que celui-ci qui est méprisable." Al-Akhfach a dit : « Il y a une ellipse dans le discours, et le sens est : "Ne voyez-vous pas, ou voyez-vous ?" » comme l'a dit [Dhou Ar-Roumma] : « Ô gazelle d'Al-Wa'sa' entre Jalajil et An-Naqa, es-tu ou est Oum Salim ? » c'est-à-dire : es-tu plus belle ou Oum Salim ? Puis il a commencé en disant : « Je suis meilleur. » Al-Khalil et Sibawayh ont dit : « Le sens est : "Ne voyez-vous pas, ou êtes-vous clairvoyants ?" » et "am" est coordonné sur "Ne voyez-vous pas" car le sens de "Ou bien suis-je meilleur" est "ou bien voyez-vous", car lorsqu'ils lui disaient "Tu es meilleur que lui", ils étaient à ses yeux clairvoyants. Il a été rapporté d'Issa Ath-Thaqafi et Ya'qoub Al-Hadrami qu'ils se sont arrêtés sur "am" en considérant que l'estimation est "Ne voyez-vous pas, ou voyez-vous ?" en supprimant le second "voyez-vous". Et on a dit : celui qui s'arrête sur "am" la rend redondante, comme s'il s'arrêtait sur "voyez-vous" de sa parole : « Ne voyez-vous pas » et le discours n'est pas complet sur "voyez-vous" selon Al-Khalil et Sibawayh, car "am" exige la connexion avec ce qui précède. Certains ont dit : l'arrêt se fait sur sa parole : « Ne voyez-vous pas » puis on commence « Ou bien suis-je meilleur » au sens de "plutôt, je suis", et Al-Farra a cité : « Elle est apparue comme le soleil à l'éclat du matin, et son image, ou bien es-tu plus belle à l'œil ? » — son sens est : plutôt, tu es plus belle. Al-Farra a mentionné que certains lecteurs ont lu « Amma ana khayrun » (Quant à moi, je suis meilleur), et le sens de cela est : ne suis-je pas meilleur ? Il a été rapporté de Moujahid qu'il s'est arrêté sur "am" puis commence « Je suis meilleur » comme cela a été mentionné.
📜 Texte arabe source
ثم صرح بحاله فقال : ( أم أنا خير ) قال أبو عبيدة والسدي : ( أم ) بمعنى ( بل ) وليست بحرف عطف ، على قول أكثر المفسرين . والمعنى : قال فرعون لقومه بل أنا خير من هذا الذي هو مهين أي : لا عز له فهو يمتهن نفسه في حاجاته لحقارته وضعفه ( ولا يكاد يبين ) يعني ما كان في لسانه من العقدة ، على ما تقدم في ( طه ) وقال الفراء : في ( أم ) وجهان : إن شئت جعلتها من الاستفهام الذي جعل بأم لاتصاله بكلام قبله ، وإن شئت جعلتها نسقا على قوله : أليس لي ملك مصر وقيل : هي زائدة . وروى أبو زيد عن العرب أنهم يجعلون ( أم ) زائدة ، والمعنى أنا خير من هذا الذي هو مهين . وقال الأخفش : في الكلام حذف ، والمعنى : أفلا تبصرون أم تبصرون ، كما قال [ ذو الرمة ] :أيا ظبية الوعساء بين جلاجلوبين النقا أأنت أم أم سالم أي : أنت أحسن أم أم سالم . ثم ابتدأ فقال : ( أنا خير ) . وقال الخليل وسيبويه : المعنى أفلا تبصرون ، أم أنتم بصراء ، فعطف ب ( أم ) على ( أفلا تبصرون ) لأن معنى ( أم أنا خير ) أم أي تبصرون ، وذلك أنهم إذا قالوا له أنت خير منه كانوا عنده بصراء . وروي عن عيسى الثقفي ويعقوب الحضرمي أنهما وقفا على ( أم ) على أن يكون التقدير أفلا تبصرون أم تبصرون ، فحذف تبصرون الثاني . وقيل : من وقف على ( أم ) جعلها زائدة ، وكأنه وقف على تبصرون من قوله : ( أفلا تبصرون ) ولا يتم الكلام على تبصرون عند الخليل وسيبويه ; لأن أم تقتضي الاتصال بما قبلها . وقال قوم : الوقف على قوله : ( أفلا تبصرون ) ثم ابتدأ ( أم أنا خير ) بمعنى بل أنا ، وأنشد الفراء :بدت مثل قرن الشمس في رونق الضحى وصورتها أم أنت في العين أملحفمعناه : بل أنت أملح . وذكر الفراء أن بعض القراء قرأ ( أما أنا خير ) ، ومعنى هذا ألست خيرا . وروي عن مجاهد أنه وقف على ( أم ) ثم يبتدئ ( أنا خير ) وقد ذكر .
Verset 53
Sa parole : « Si seulement on lui avait lancé des bracelets d'or ou si les anges étaient venus avec lui en rangées. » Sa parole : « Si seulement » c'est-à-dire : pourquoi pas (on lui avait lancé des bracelets d'or) ? Il n'a dit cela que parce que c'était la coutume de l'époque et la parure des gens d'honneur. Hafs a lu « aswirah » (أسورة) comme pluriel de siwar (bracelet), comme khimar et akhmirah. Oubayy a lu « asawir » (أساور) comme pluriel de iswar. Ibn Mas'oud a lu « asawir » (أساوير). Les autres ont lu « asawirah » (أساورة) comme pluriel de al-aswirah, c'est donc un pluriel de pluriel. Il est permis que « asawirah » soit un pluriel de « iswar » avec le ta' marbuta ajouté au pluriel en compensation du ya', comme zanadiq et zanadiqah, batariq et batariqah, et similaires. Abou Amr ibn Al-Ala a dit : l'unité de asawirah, asawir et asawir est iswar, qui est une langue pour siwar. Moujahid a dit : lorsqu'ils honoraient un homme, ils le ceignaient de deux bracelets et le collaient d'un collier d'or comme marque de sa seigneurie. Pharaon dit donc : « Pourquoi le Seigneur de Moïse n'a-t-il pas lancé sur lui des bracelets d'or s'il était véridique ! Ou si les anges étaient venus avec lui en rangées » — c'est-à-dire se succédant, selon l'avis de Qatada. Moujahid : marchant ensemble. Ibn Abbas : l'aidant contre ceux qui s'opposaient à lui. Le sens est : pourquoi n'a-t-il pas attaché à lui les anges qu'il prétend être auprès de son Seigneur, afin de se renforcer par eux et de les employer à ses ordres et interdictions, ce qui serait plus imposant dans les cœurs ? Il a donc fait croire à son peuple que les messagers de Dieu devaient être comme les messagers des rois dans le monde visible, sans savoir que les messagers de Dieu ne sont soutenus que par les armées célestes. Tout homme sensé sait que la protection de Dieu pour Moïse, malgré son isolement et sa solitude, contre Pharaon malgré le grand nombre de ses partisans, et le soutien de Moïse par le bâton et la main blanche, était plus éloquent que s'il avait eu des bracelets ou des anges comme aides — selon l'avis de Mouqatil — ou comme preuve de sa véracité — selon l'avis d'Al-Kalbi. Cela n'est pas obligatoire car le miracle a eu lieu, et il était possible qu'il mente avec la venue des anges comme il a menti avec l'apparition des signes. Pharaon a mentionné les anges en rapportant les paroles de Moïse, car celui qui ne connaît pas leur Créateur ne croit pas aux anges.
📜 Texte arabe source
قوله تعالى : فلولا ألقي عليه أسورة من ذهب أو جاء معه الملائكة مقترنين .قوله تعالى : فلولا أي : هلا ( ألقي عليه أساورة من ذهب ) إنما قال ذلك لأنه كان عادة الوقت وزي أهل الشرف . وقرأ حفص ( أسورة ) جمع سوار ، كخمار وأخمرة . وقرأ أبي ( أساور ) جمع إسوار . وابن مسعود ( أساوير ) الباقون ( أساورة ) جمع الأسورة فهو جمع الجمع . ويجوز أن يكون ( أساورة ) جمع ( إسوار ) وألحقت الهاء في الجمع عوضا من الياء ، فهو مثل زناديق وزنادقة ، وبطاريق وبطارقة ، وشبهه . وقال أبو عمرو بن العلاء : واحد الأساورة والأساور والأساوير إسوار ، وهي لغة في سوار .قال مجاهد : كانوا إذا سوروا رجلا سوروه بسوارين وطوقوه بطوق ذهب علامة لسيادته ، فقال فرعون : هلا ألقى رب موسى عليه أساورة من ذهب إن كان صادقا! أو جاء معه الملائكة مقترنين يعني متتابعين ، في قول قتادة . مجاهد : يمشون معا . ابن عباس : يعاونونه على من خالفه ، والمعنى : هلا ضم إليه الملائكة التي يزعم أنها عند ربه حتى يتكثر بهم ويصرفهم على أمره ونهيه ، فيكون ذلك أهيب في القلوب . فأوهم قومه أن رسل الله ينبغي أن يكونوا كرسل الملوك في الشاهد ، ولم يعلم أن رسل الله إنما أيدوا بالجنود السماوية ، وكل عاقل يعلم أن حفظ الله موسى مع تفرده ووحدته من فرعون مع كثرة أتباعه ، وإمداد موسى بالعصا واليد البيضاء كان أبلغ من أن يكون له أسورة أو ملائكة يكونون معه أعوانا - في قول مقاتل - أو دليلا على صدقه - في قول الكلبي - وليس يلزم هذا لأن الإعجاز كان ، وقد كان في الجائز أن يكذب مع مجيء الملائكة كما كذب مع ظهور الآيات .وذكر فرعون الملائكة حكاية عن لفظ موسى ; لأنه لا يؤمن بالملائكة من لا يعرف خالقهم .
Verset 54
Sa parole : « Il étourdit son peuple et ils lui obéirent ; ils étaient un peuple pervers. » Sa parole : « Il étourdit son peuple » — Ibn Al-A'rabi a dit : le sens est : il rendit son peuple ignorant et ils lui obéirent en raison de la légèreté de leurs esprits et du peu de leur raison. On dit : la joie l'a étourdi, c'est-à-dire l'a bouleversé, et l'a étourdi signifie l'a poussé à l'ignorance, et de cela : « Et que ceux qui ne sont pas certains ne t'étourdissent pas. » On a dit : il les a séduits par la parole et ils lui ont obéi dans le mensonge. On a dit : il étourdit son peuple, c'est-à-dire : il les trouva légers d'esprit. Cela n'implique pas qu'ils devaient lui obéir, il faut donc une ellipse éloignée dont l'estimation est : il les trouva légers d'esprit, alors il les appela à l'égarement et ils lui obéirent. On a dit : il étourdit son peuple et les domina jusqu'à ce qu'ils le suivent. On dit : il l'a étourdi, contrairement à il l'a trouvé lourd, et il l'a méprisé signifie il l'a humilié. « Ils étaient un peuple pervers » c'est-à-dire : sortis de l'obéissance à Dieu.
📜 Texte arabe source
قوله تعالى : فاستخف قومه فأطاعوه إنهم كانوا قوما فاسقين .قوله تعالى فاستخف قومه قال ابن الأعرابي : المعنى فاستجهل قومه فأطاعوه لخفة أحلامهم وقلة عقولهم ، يقال : استخفه الفرح أي : أزعجه ، واستخفه أي : حمله على [ ص: 93 ] الجهل ، ومنه : ولا يستخفنك الذين لا يوقنون . وقيل : استفزهم بالقول فأطاعوه على ، التكذيب . وقيل : استخف قومه أي : وجدهم خفاف العقول . وهذا لا يدل على أنه يجب أن يطيعوه ، فلا بد من إضمار بعيد تقديره وجدهم خفاف العقول فدعاهم إلى الغواية فأطاعوه . وقيل : استخف قومه وقهرهم حتى اتبعوه ، يقال : استخفه خلاف استثقله ، واستخف به أهانه . إنهم كانوا قوما فاسقين أي : خارجين عن طاعة الله .
Verset 55
Sa parole : « Lorsqu'ils Nous ont irrités, Nous Nous sommes vengés d'eux et Nous les avons noyés tous ensemble. » Sa parole : « Lorsqu'ils Nous ont irrités, Nous Nous sommes vengés d'eux » — Ad-Dahhak a rapporté d'Ibn Abbas : c'est-à-dire : ils Nous ont courroucés et mis en colère. Ali ibn Abi Talha a rapporté de lui : c'est-à-dire : ils Nous ont mécontentés. Al-Mawardi a dit : leurs sens diffèrent, et la différence entre eux est que le mécontentement est la manifestation de la répulsion, et la colère est la volonté de punir. Al-Qushayri : l'asaf ici a le sens de la colère, et la colère de Dieu est soit la volonté de châtier, ce qui relève des attributs de l'essence, soit le châtiment lui-même, ce qui relève des attributs de l'acte, et c'est le sens de la parole d'Al-Mawardi. Omar ibn Dhar a dit : Ô vous qui désobéissez à Dieu, ne vous laissez pas tromper par la longanimité de Dieu envers vous, et craignez Son asaf (courroux), car Il a dit : « Lorsqu'ils Nous ont irrités, Nous Nous sommes vengés d'eux. » On a dit : ils Nous ont irrités, c'est-à-dire : ils ont mis en colère Nos messagers et Nos saints croyants, comme les magiciens et les enfants d'Israël. C'est comme Sa parole : « Ils offensent Dieu et combattent Dieu » c'est-à-dire : Ses saints et Ses messagers.
📜 Texte arabe source
قوله تعالى : فلما آسفونا انتقمنا منهم فأغرقناهم أجمعين .قوله تعالى : فلما آسفونا انتقمنا منهم روى الضحاك عن ابن عباس : أي : غاظونا وأغضبونا . وروى عنه علي بن أبي طلحة : أي : أسخطونا . قال الماوردي : ومعناهما مختلف ، والفرق بينهما أن السخط إظهار الكراهة ، والغضب إرادة الانتقام . القشيري : والأسف هاهنا بمعنى الغضب ، والغضب من الله إما إرادة العقوبة فيكون من صفات الذات ، وإما عين العقوبة فيكون من صفات الفعل ، وهو معنى قول الماوردي . وقال عمر بن ذر : يا أهل معاصي الله ، لا تغتروا بطول حلم الله عنكم ، واحذروا أسفه ، فإنه قال : فلما آسفونا انتقمنا منهم وقيل : آسفونا أي : أغضبوا رسلنا وأولياءنا المؤمنين ، نحو السحرة وبني إسرائيل . وهو كقوله تعالى : يؤذون الله ويحاربون الله أي : أولياءه ورسله .
Verset 56
Sa parole : « Nous les avons faits prédécesseurs et exemple pour les derniers. » Sa parole : « Nous les avons faits prédécesseurs » c'est-à-dire : Nous avons fait le peuple de Pharaon des prédécesseurs. Abou Moujliz a dit : « Prédécesseurs » pour celui qui fait leur action, et « exemple » pour celui qui fera leur action. Moujahid a dit : « Prédécesseurs » comme information pour la communauté de Muhammad — que la prière et la paix de Dieu soient sur lui — et « exemple » c'est-à-dire : une leçon pour eux. Et aussi de lui : « Prédécesseurs » pour les mécréants de ton peuple, ils les précèdent vers le Feu. Qatada : « Prédécesseurs » vers le Feu, et « exemple » une exhortation pour ceux qui viendront après eux. As-salaf est celui qui précède ; on dit : salafa yaslufu salafan, comme talaba talaban, c'est-à-dire : il a précédé et est passé. Et il a pour lui une œuvre pieuse salaf, c'est-à-dire : antérieure. Et les gens salaf sont ceux qui précèdent. Et salaf d'un homme : ses ancêtres qui l'ont précédé, et le pluriel est aslaf et sullaf. La lecture générale est « salafan » (avec fatha sur le sin et le lam) comme pluriel de salif, comme khadim et khadam, rasid et rasad, haris et haras. Hamza et Al-Kisa'i ont lu « sulufan » (avec damma sur le sin et le lam). Al-Farra a dit : c'est un pluriel de salif, comme sarir et surur. Abou Hatim a dit : c'est un pluriel de salaf, comme khashab et khushub, thamar et thumur, et leur sens est le même. Ali, Ibn Mas'oud, Alqama, Abou Wa'il, An-Nakha'i et Humayd ibn Qays ont lu « salafan » (avec damma sur le sin et fatha sur le lam) comme pluriel de salifah, c'est-à-dire : un groupe qui précède. Al-Mu'arrij et An-Nadr ibn Shumayl ont dit : « salafan » est un pluriel de salifah, comme ghurfa et ghuraf, turfa et turaf, zulma et zulam.
📜 Texte arabe source
قوله تعالى : فجعلناهم سلفا ومثلا للآخرين .قوله تعالى ( فجعلناهم سلفا ) أي : جعلنا قوم فرعون سلفا . قال أبو مجلز : ( سلفا ) لمن عمل عملهم ، ( ومثلا ) لمن يعمل عملهم . وقال مجاهد : ( سلفا ) إخبارا لأمة محمد - صلى الله عليه وسلم - ، ( ومثلا ) أي : عبرة لهم . وعنه أيضا ( سلفا ) لكفار قومك يتقدمونهم إلى النار . قتادة : ( سلفا ) إلى النار ، ( ومثلا ) عظة لمن يأتي بعدهم . والسلف المتقدم ، يقال : سلف يسلف سلفا ؛ مثل طلب طلبا ، أي : تقدم ومضى . وسلف له عمل صالح أي : تقدم . والقوم السلاف المتقدمون . وسلف الرجل : آباؤه المتقدمون ، والجمع أسلاف وسلاف . وقراءة [ ص: 94 ] العامة ( سلفا ) ( بفتح السين واللام ) جمع سالف ، كخادم وخدم ، وراصد ورصد ، وحارس وحرس . وقرأ حمزة والكسائي ( سلفا ) ( بضم السين واللام ) . قال الفراء هو جمع سليف ، نحو سرير وسرر . وقال أبو حاتم : هو جمع سلف ، نحو خشب وخشب ، وثمر وثمر ، ومعناهما واحد . وقرأ علي وابن مسعود وعلقمة وأبو وائل والنخعي وحميد بن قيس ( سلفا ) ( بضم السين وفتح اللام ) جمع سلفة ، أي : فرقة متقدمة . قال المؤرج والنضر بن شميل : ( سلفا ) جمع سلفة ، نحو غرفة وغرف ، وطرفة وطرف ، وظلمة وظلم .
Verset 57
Sa parole : « Et quand on cite l’exemple du fils de Marie, voilà que ton peuple s’en détourne » (S43 V57). Lorsqu’Il dit : « Et demande à ceux de Nos messagers que Nous avons envoyés avant toi : Avons-Nous établi, en dehors du Tout-Miséricordieux, des divinités à adorer ? », les associateurs s’accrochèrent à l’affaire de Jésus et dirent : « Muhammad ne veut rien d’autre que nous fassions de lui une divinité, comme les chrétiens ont pris Jésus, fils de Marie, comme divinité » — rapporté par Qatada. Et un avis similaire vient de Mujahid : il dit que les Quraysh dirent : « Muhammad veut que nous l’adorions comme le peuple de Jésus a adoré Jésus », alors Allah révéla ce verset. Ibn Abbas dit : il s’agit de la dispute d’Abdullah ibn al-Ziba’ra avec le Prophète (paix et salut sur lui) à propos de Jésus, et celui qui a frappé cet exemple était Abdullah ibn al-Ziba’ra al-Sahmi à l’époque de sa mécréance, quand les Quraysh lui dirent que Muhammad récitait : « Vous et ce que vous adorez en dehors d’Allah serez le combustible de l’Enfer » (S21 V98). Il dit : « Si j’étais présent, je lui aurais répondu. » Ils dirent : « Que lui aurais-tu dit ? » Il répondit : « Je lui aurais dit : ce Messie que les chrétiens adorent, et les juifs adorent ‘Uzayr, sont-ils du combustible de l’Enfer ? » Les Quraysh furent émerveillés par sa parole et virent qu’il avait vaincu — c’est le sens de « s’en détournent » (yassiddūn). Alors Allah révéla : « Ceux à qui Nous avons précédemment promis la belle récompense, ceux-là en seront éloignés » (S21 V101). Si Ibn al-Ziba’ra avait médité le verset, il n’aurait pas objecté, car Il dit « ce que vous adorez » et non « ceux que vous adorez » — visant les idoles et ce qui est inanimé, non le Messie ni les anges, bien qu’ils soient adorés. Cela a déjà été traité à la fin de la sourate al-Anbiya’. Ibn Abbas rapporte que le Messager d’Allah (paix et salut sur lui) dit aux Quraysh : « Ô assemblée des Quraysh, il n’y a aucun bien en celui qui adore autre que Dieu. » Ils dirent : « Ne prétends-tu pas que Jésus était un serviteur et un prophète, et un serviteur pieux ? S’il est comme tu le prétends, alors il était adoré en dehors d’Allah ! » Alors Allah révéla : « Et quand on cite l’exemple du fils de Marie, voilà que ton peuple s’en détourne » — c’est-à-dire qu’ils crient comme crient les chameaux sous le poids des charges. Nafi’, Ibn ‘Amir et al-Kisa’i lurent « yassiddūn » (avec un damm sur le sīn), signifiant « ils se détournent » — dit al-Nakha’i. Les autres lurent avec kasr. Al-Kisa’i dit : ce sont deux langues, comme « ya‘rishūn » et « ya‘rushūn », « yanimūn » et « yanumūn », et le sens est « ils crient ». Al-Jawhari dit : « sadda yasuddu sadīdan » signifie crier. On dit que avec damm, cela vient de « al-sudūd » (le détournement), et avec kasr, de « al-dajīj » (le cri) — dit Qutrub. Abu ‘Ubayd dit : si c’était du détournement de la vérité, ce serait « ʿanhu yasiddūn » (s’en détournent). Al-Farra’ dit : les deux sont équivalents, « minhu » ou « ʿanhu ». Ibn al-Musayyab : « yassiddūn » signifie ils crient. Al-Dahhak : ils hurlent. Ibn Abbas : ils rient. Abu ‘Ubayda : celui qui met le damm, le sens est « ils s’écartent », donc le sens est : à cause du détournement, ils s’écartent — et « yassiddūn » n’est pas transitif avec « min » ; celui qui met le kasr, le sens est « ils crient », et « min » est lié à « yassiddūn », et le sens...
📜 Texte arabe source
قوله تعالى : ولما ضرب ابن مريم مثلا إذا قومك منه يصدون .لما قال تعالى : واسأل من أرسلنا من قبلك من رسلنا أجعلنا من دون الرحمن آلهة يعبدون تعلق المشركون بأمر عيسى وقالوا : ما يريد محمد إلا أن نتخذه إلها كما اتخذت النصارى عيسى ابن مريم إلها ، قال قتادة . ونحوه عن مجاهد قال : إن قريشا قالت : إن محمدا يريد أن نعبده كما عبد قوم عيسى عيسى ، فأنزل الله هذه الآية . وقال ابن عباس : أراد به مناظرة عبد الله بن الزبعرى مع النبي - صلى الله عليه وسلم - في شأن عيسى ، وأن الضارب لهذا المثل هو عبد الله بن الزبعرى السهمي حالة كفره لما قالت له قريش إن محمدا يتلو : إنكم وما تعبدون من دون الله حصب جهنم الآية ، فقال : لو حضرته لرددت عليه ، قالوا : وما كنت تقول له ؟ قال : كنت أقول له هذا المسيح تعبده النصارى ، واليهود تعبد عزيرا ، أفهما من حصب جهنم ؟ فعجبت قريش من مقالته ورأوا أنه قد خصم ، وذلك معنى قوله : يصدون فأنزل الله تعالى : إن الذين سبقت لهم منا الحسنى أولئك عنها مبعدون . ولو تأمل ابن الزبعرى الآية ما اعترض عليها ; لأنه قال : وما تعبدون ولم يقل ومن تعبدون وإنما أراد الأصنام ونحوها مما لا يعقل ، ولم يرد المسيح ولا الملائكة وإن كانوا معبودين . وقد مضى هذا في آخر سورة ( الأنبياء ) وروى ابن عباس أن رسول الله - صلى الله عليه وسلم - قال لقريش : يا معشر قريش لا خير في أحد يعبد من دون الله . قالوا : أليس تزعم أن عيسى كان عبدا نبيا وعبدا صالحا ، فإن كان كما تزعم فقد كان يعبد من [ ص: 95 ] دون الله! . فأنزل الله تعالى : ولما ضرب ابن مريم مثلا إذا قومك منه يصدون أي : يضجون كضجيج الإبل عند حمل الأثقال . وقرأ نافع وابن عامر والكسائي ( يصدون ) ( بضم الصاد ) ومعناه يعرضون ، قاله النخعي ، وكسر الباقون . قال الكسائي : هما لغتان ، مثل يعرشون ويعرشون وينمون وينمون ، ومعناه يضجون . قال الجوهري : وصد يصد صديدا ، أي : ضج . وقيل : إنه بالضم من الصدود وهو الإعراض ، وبالكسر من الضجيج ، قاله قطرب . قال أبو عبيد : لو كانت من الصدود عن الحق لكانت : إذا قومك عنه يصدون . الفراء : هما سواء ، منه وعنه . ابن المسيب : يصدون يضجون . الضحاك يعجون . ابن عباس : يضحكون . أبو عبيدة : من ضم فمعناه يعدلون ، فيكون المعنى : من أجل الميل يعدلون . ولا يعدى ( يصدون ) بمن ، ومن كسر فمعناه يضجون ، ف ( من ) متصلة ب ( يصدون ) والمعنى يضجون منه .
Verset 58
Sa parole : « Et ils dirent : “Nos divinités sont-elles meilleures, ou lui ?” Ils ne te l’ont cité que pour disputer. Mais ce sont des gens querelleurs » (S43 V58). Sa parole : « Et ils dirent : “Nos divinités sont-elles meilleures, ou lui ?” » — c’est-à-dire : nos divinités sont-elles meilleures ou Jésus ? — dit al-Suddī. Il dit : ils disputèrent et dirent : « Quiconque est adoré en dehors d’Allah est dans le Feu, donc nous acceptons que nos divinités soient avec Jésus, les anges et ‘Uzayr. » Alors Allah révéla : « Ceux à qui Nous avons précédemment promis la belle récompense, ceux-là en seront éloignés » (S21 V101). Qatada dit : « ou lui » — ils veulent Muhammad (paix et salut sur lui). Et dans la lecture d’Ibn Mas‘ud : « Nos divinités sont-elles meilleures ou celui-ci ? » — ce qui renforce l’avis de Qatada ; c’est une interrogation de confirmation que leurs divinités sont meilleures. Les Kufiens et Ya‘qub lurent « a-ālihatunā » avec réalisation des deux hamzas, et les autres adoucirent — cela a déjà été traité. « Ils ne te l’ont cité que pour disputer » — « disputer » est un état, c’est-à-dire par esprit de dispute. Cela signifie : ils ne t’ont cité cet exemple que pour vouloir la dispute, car ils savaient que le combustible de l’Enfer visait ce qu’ils avaient pris parmi les choses inanimées. « Mais ce sont des gens querelleurs » — disputant par le faux. Dans le Sahih d’al-Tirmidhi, d’après Abu Umama, le Messager d’Allah (paix et salut sur lui) dit : « Aucun peuple ne s’est égaré après avoir été sur la guidance, sans avoir reçu la dispute » — puis il récita ce verset : « Ils ne te l’ont cité que pour disputer. Mais ce sont des gens querelleurs. »
📜 Texte arabe source
قوله تعالى : وقالوا أآلهتنا خير أم هو ما ضربوه لك إلا جدلا بل هم قوم خصمونقوله تعالى : وقالوا أآلهتنا خير أم هو أي آلهتنا خير أم عيسى ؟ قاله السدي . وقال : خاصموه وقالوا إن كل من عبد من دون الله في النار ، فنحن نرضى أن تكون آلهتنا مع عيسى والملائكة وعزير ، فأنزل الله تعالى : إن الذين سبقت لهم منا الحسنى أولئك عنها مبعدون الآية . وقال قتادة : ( أم هو ) يعنون محمدا صلى الله عليه وسلم . وفي قراءة ابن مسعود ( آلهتنا خير أم هذا ) وهو يقوي قول قتادة ، فهو استفهام تقرير في أن آلهتهم خير . وقرأ الكوفيون ويعقوب ( أألهتنا ) بتحقيق الهمزتين ، ولين الباقون . وقد تقدم . ما ضربوه لك إلا جدلا ( جدلا ) حال ، أي : جدلين . يعني ما ضربوا لك هذا المثل إلا إرادة الجدل ; لأنهم علموا أن المراد بحصب جهنم ما اتخذوه من الموات ( بل هم قوم خصمون ) مجادلون بالباطل . وفي صحيح الترمذي عن أبي أمامة قال : قال رسول الله - صلى الله عليه وسلم - : ما ضل قوم بعد هدى كانوا عليه [ ص: 96 ] إلا أوتوا الجدل - ثم تلا رسول الله - صلى الله عليه وسلم - هذه الآية - ما ضربوه لك إلا جدلا بل هم قوم خصمون .
Verset 59
Sa parole : « Il n’est qu’un serviteur que Nous avons comblé de bienfaits » (S43 V59) — c’est-à-dire : Jésus n’est qu’un serviteur qu’Allah a comblé de la prophétie, et Il l’a fait un exemple pour les enfants d’Israël, c’est-à-dire un signe et une leçon par laquelle on déduit la puissance d’Allah, car Jésus est né sans père, puis Il lui donna de ressusciter les morts, de guérir l’aveugle-né et le lépreux et toutes les maladies, ce qu’Il n’a donné à personne d’autre en son temps, alors que les enfants d’Israël étaient alors les meilleures créatures et les plus aimées d’Allah, et les gens étaient en dessous d’eux — personne n’était auprès d’Allah comme eux. On dit que le serviteur comblé visé est Muhammad (paix et salut sur lui), mais le premier avis est plus apparent.
📜 Texte arabe source
قوله تعالى : إن هو إلا عبد أنعمنا عليه أي ما عيسى إلا عبد أنعم الله عليه بالنبوة ، وجعله مثلا لبني إسرائيل ، أي : آية وعبرة يستدل بها على قدرة الله تعالى ، فإن عيسى كان من غير أب ، ثم جعل إليه من إحياء الموتى وإبراء الأكمه والأبرص والأسقام كلها ما لم يجعل لغيره في زمانه ، مع أن بني إسرائيل كانوا يومئذ خير الخلق وأحبه إلى الله عز وجل ، والناس دونهم ، ليس أحد عند الله - عز وجل - مثلهم . وقيل المراد بالعبد المنعم عليه محمد صلى الله عليه وسلم ، والأول أظهر .
Verset 60
« Et si Nous voulions, Nous ferions de vous » — c’est-à-dire à votre place — « des anges » qui vous succéderaient — dit al-Suddī. Et un avis similaire vient de Mujahid : des anges qui peupleraient la terre à votre place. Al-Azhari dit : « min » peut être pour le remplacement, comme le prouve ce verset. Je dis : ce sens a déjà été traité dans al-Bara’a et ailleurs. On dit : si Nous voulions, Nous ferions des humains des anges, même si cela n’est pas la coutume — les substances sont d’un seul genre, et la différence est par les attributs. Le sens : si Nous voulions, Nous ferions habiter la terre aux anges, et ce n’est pas parce que Nous les faisons habiter le ciel qu’ils ont un honneur à être adorés, ou qu’on les appelle filles de Dieu. « Ils succéderaient » — les uns succèdent aux autres — dit Ibn Abbas.
📜 Texte arabe source
ولو نشاء لجعلنا منكم أي : بدلا منكم ( ملائكة ) يكونون خلفا عنكم ، قاله السدي . ونحوه عن مجاهد قال : ملائكة يعمرون الأرض بدلا منكم . وقال الأزهري : إن ( من ) قد تكون للبدل ، بدليل هذه الآية .قلت : قد تقدم هذا المعنى في ( براءة ) وغيرها . وقيل : لو نشاء لجعلنا من الإنس ملائكة وإن لم تجر العادة بذلك ، والجواهر جنس واحد ، والاختلاف بالأوصاف ، والمعنى : لو نشاء لأسكنا الأرض الملائكة ، وليس في إسكاننا إياهم السماء شرف حتى يعبدوا ، أو يقال لهم بنات الله . ومعنى ( يخلفون ) يخلف بعضهم بعضا ، قاله ابن عباس .
Verset 61
Sa parole : « Et il sera un signe pour l’Heure » (S43 V61). Al-Hasan, Qatada et Sa‘id ibn Jubayr dirent : il s’agit du Coran, car il indique la proximité de l’Heure, ou par lui on connaît l’Heure et ses terreurs et ses états. Ibn Abbas, Mujahid, al-Dahhak, al-Suddī et aussi Qatada dirent : c’est la descente de Jésus (paix sur lui), car cela fait partie des signes de l’Heure — Allah le fera descendre du ciel peu avant l’établissement de l’Heure, comme la sortie du Dajjal fait partie des signes de l’Heure. Ibn Abbas, Abu Hurayra, Qatada, Malik ibn Dinar et al-Dahhak lurent « wa-innahu la-‘ilmun lil-sā‘a » (avec fatha sur ‘ayn et lām), c’est-à-dire un signe. Il est rapporté de ‘Ikrima : « wa-innahu la-l-‘ilm » (avec deux lām), ce qui contredit les mus-hafs. D’après Abdullah ibn Mas‘ud : lors de la nuit de l’ascension du Messager d’Allah (paix et salut sur lui), il rencontra Ibrahim, Musa et ‘Isa (paix sur eux), et ils discutèrent de l’Heure. Ils commencèrent par Ibrahim et l’interrogèrent à son sujet, mais il n’avait aucune connaissance ; puis ils interrogèrent Musa, qui n’avait aucune connaissance ; puis ils renvoyèrent la question à ‘Isa ibn Maryam, qui dit : « Il m’a été confié ce qui est avant son établissement ; quant à son établissement même, nul ne le connaît qu’Allah » — puis il mentionna la sortie du Dajjal — il dit : « Je descendrai et le tuerai » — et il rapporta le hadith, extrait par Ibn Maja dans ses Sunan. Dans le Sahih de Muslim : « Pendant qu’il — c’est-à-dire le Messie Dajjal — est ainsi, Allah envoie le Messie, fils de Marie, qui descend près du minaret blanc à l’est de Damas, entre deux vêtements teints, posant ses mains sur les ailes de deux anges ; quand il baisse la tête, il dégoutte, et quand il la relève, des perles comme des perles de nacre tombent de lui. Il n’est permis à aucun mécréant qui sent son souffle de vivre sans mourir, et son souffle s’étend aussi loin que sa vue. Il le poursuit jusqu’à ce qu’il l’atteigne à la porte de Ludd et le tue... » — le hadith. Al-Tha‘labi, al-Zamakhshari et d’autres rapportent d’après Abu Hurayra que le Prophète (paix et salut sur lui) dit : « Jésus, fils de Marie (paix sur lui), descendra du ciel sur une colline de la terre sainte appelée Afiq, entre deux manteaux, les cheveux huilés, tenant une lance avec laquelle il tuera le Dajjal. Il viendra à Jérusalem alors que les gens sont en prière de l’après-midi, et l’imam les dirige ; l’imam reculera et Jésus le fera avancer, et il priera derrière lui selon la loi de Muhammad (paix et salut sur lui). Puis il tuera les porcs, brisera la croix, détruira les églises et les synagogues, et tuera les chrétiens sauf ceux qui croient en lui. » Khalid rapporte d’al-Hasan : le Messager d’Allah (paix et salut sur lui) dit : « Les prophètes sont des frères de différentes mères ; leurs mères sont diverses et leur religion est une. Je suis le plus proche des gens de Jésus, fils de Marie, car il n’y a pas de prophète entre lui et moi, et il sera le premier à descendre : il brisera la croix, tuera le porc et combattra les gens pour l’islam. » Al-Mawardi dit : Ibn ‘Isa rapporte de certains qu’ils dirent : quand Jésus descendra, l’obligation religieuse sera levée, pour qu’il ne soit pas un messager...
📜 Texte arabe source
قوله تعالى : وإنه لعلم للساعة قال الحسن وقتادة وسعيد بن جبير : يريد القرآن ; لأنه يدل على قرب مجيء الساعة ، أو به تعلم الساعة وأهوالها وأحوالها . وقال [ ص: 97 ] ابن عباس ومجاهد والضحاك والسدي وقتادة أيضا : إنه خروج عيسى - عليه السلام - ، وذلك من أعلام الساعة . لأن الله ينزله من السماء قبيل قيام الساعة ، كما أن خروج الدجال من أعلام الساعة . وقرأ ابن عباس وأبو هريرة وقتادة ومالك بن دينار والضحاك ( وإنه لعلم للساعة ) ( بفتح العين واللام ) أي : أمارة . وقد روي عن عكرمة ( وإنه للعلم ) ( بلامين ) وذلك خلاف للمصاحف . وعن عبد الله بن مسعود . قال : لما كان ليلة أسري برسول الله - صلى الله عليه وسلم - لقي إبراهيم وموسى وعيسى عليهم السلام فتذاكروا الساعة فبدءوا بإبراهيم فسألوه عنها فلم يكن عنده منها علم ، ثم سألوا موسى فلم يكن عنده منها علم ، فرد الحديث إلى عيسى ابن مريم قال : قد عهد إلي فيما دون وجبتها فأما وجبتها فلا يعلمها إلا الله - عز وجل - ، فذكر خروج الدجال - قال : فأنزل فأقتله . وذكر الحديث ، خرجه ابن ماجه في سننه . وفي صحيح مسلم فبينما هو - يعني المسيح الدجال - إذ بعث الله المسيح ابن مريم فينزل عند المنارة البيضاء شرقي دمشق بين مهرودتين واضعا كفيه على أجنحة ملكين إذا طأطأ رأسه قطر وإذا رفعه تحدر منه جمان كاللؤلؤ فلا يحل لكافر يجد ريح نفسه إلا مات ونفسه ينتهي حيث ينتهي طرفه فيطلبه حتى يدركه بباب لد فيقتله . . . الحديث .وذكر الثعلبي والزمخشري وغيرهما من حديث أبي هريرة أن النبي - صلى الله عليه وسلم - قال : ينزل عيسى ابن مريم - عليه السلام - من السماء على ثنية من الأرض المقدسة يقال لها أفيق بين ممصرتين ، وشعر رأسه دهين وبيده حربة يقتل بها الدجال فيأتي بيت المقدس والناس في صلاة العصر والإمام يؤم بهم فيتأخر الإمام فيقدمه عيسى ويصلي خلفه على شريعة محمد - صلى الله عليه وسلم - ثم يقتل الخنازير ويكسر الصليب ويخرب البيع والكنائس ويقتل النصارى إلا من آمن به .وروى خالد عن الحسن قال : قال رسول الله - صلى الله عليه وسلم - : الأنبياء إخوة لعلات ، أمهاتهم شتى ودينهم واحد وأنا أولى الناس بعيسى ابن مريم إنه ليس بيني وبينه نبي وإنه أول نازل فيكسر الصليب ويقتل الخنزير ويقاتل الناس على الإسلام . قال الماوردي : [ ص: 98 ] وحكى ابن عيسى عن قوم أنهم قالوا إذا نزل عيسى رفع التكليف لئلا يكون رسولا إلى ذلك الزمان يأمرهم عن الله تعالى وينهاهم . وهذا قول مردود لثلاثة أمور ، منها الحديث ، ولأن بقاء الدنيا يقتضي التكليف فيها ، ولأنه ينزل آمرا بمعروف وناهيا عن منكر . وليس يستنكر أن يكون أمر الله تعالى له مقصورا على تأييد الإسلام والأمر به والدعاء إليه .قلت : ثبت في صحيح مسلم وابن ماجه عن أبي هريرة قال : قال رسول الله - صلى الله عليه وسلم - : لينزلن عيسى ابن مريم حكما عادلا فليكسرن الصليب وليقتلن الخنزير وليضعن الجزية ولتتركن القلاص فلا يسعى عليها ولتذهبن الشحناء والتباغض والتحاسد وليدعون إلى المال فلا يقبله أحد . وعنه قال : قال رسول الله - صلى الله عليه وسلم - : كيف أنتم إذا نزل ، ابن مريم فيكم وإمامكم منكم وفي رواية فأمكم منكم قال ابن أبي ذئب : تدري [ ما أمكم منكم ] ؟ قلت : تخبرني ، قال : فأمكم بكتاب ربكم وسنة نبيكم - صلى الله عليه وسلم - . قال علماؤنا رحمة الله عليهم : فهذا نص على أنه ينزل مجددا لدين النبي - صلى الله عليه وسلم - للذي درس منه ، لا بشرع مبتدأ والتكليف باق ، على ما بيناه هنا وفي كتاب التذكرة . وقيل : وإنه لعلم للساعة أي : وإن إحياء عيسى الموتى دليل على الساعة وبعث الموتى ، قاله ابن إسحاق .قلت : ويحتمل أن يكون المعنى ( وإنه ) وإن محمدا - صلى الله عليه وسلم - لعلم للساعة ، بدليل قوله - عليه السلام - : بعثت أنا والساعة كهاتين وضم السبابة والوسطى ، خرجه البخاري ومسلم . وقال الحسن : أول أشراطها محمد صلى الله عليه وسلم .فلا تمترن بها فلا تشكون فيها ، يعني في الساعة ، قاله يحيى بن سلام . وقال السدي : فلا تكذبون بها ، ولا تجادلون فيها فإنها كائنة لا محالة . ( واتبعون ) أي : في التوحيد وفيما أبلغكم عن الله . ( هذا صراط مستقيم ) أي : طريق قويم إلى الله ، أي : إلى جنته . وأثبت الياء يعقوب في قوله : ( واتبعون ) في الحالين ، وكذلك ( وأطيعون ) وأبو عمرو وإسماعيل عن نافع في الوصل دون الوقف ، وحذف الباقون [ ص: 99 ] في الحالين .
Verset 62
Et que Satan ne vous détourne point, c'est-à-dire : ne vous laissez pas tromper par ses insinuations et les ambiguïtés des mécréants polémistes, car les lois des prophètes n'ont pas divergé concernant l'unicité divine ni ce qu'ils ont annoncé de la science de l'Heure et autres, avec ce que cela comporte de paradis ou d'enfer. (Il est pour vous un ennemi déclaré) cela a été exposé dans (Al-Baqarah) et ailleurs.
📜 Texte arabe source
ولا يصدنكم الشيطان أي : لا تغتروا بوساوسه وشبه الكفار المجادلين ، فإن شرائع الأنبياء لم تختلف في التوحيد ولا فيما أخبروا به من علم الساعة وغيرها بما تضمنته من جنة أو نار . ( إنه لكم عدو مبين ) تقدم في ( البقرة ) وغيرها .
Verset 63
La parole d'Allah : « Et quand Jésus vint avec les preuves évidentes » — Ibn Abbas dit : il veut dire la résurrection des morts, la guérison des maladies, la création de l'oiseau, la table servie et autres, et l'annonce de nombreuses choses invisibles. Qatada dit : les preuves évidentes ici sont l'Évangile. (Il dit : « Je suis venu à vous avec la sagesse ») c'est-à-dire la prophétie, selon As-Suddî. Ibn Abbas : la connaissance qui mène à ce qui est beau et écarte ce qui est laid. On a dit : l'Évangile, mentionné par Al-Qushayrî et Al-Mâwardî. « Et pour vous éclairer sur une partie de ce sur quoi vous divergez » — Mujâhid dit : concernant l'altération de la Torah. Az-Zajjâj : le sens est que je vous éclaire dans l'Évangile sur une partie de ce sur quoi vous divergez concernant l'altération de la Torah. Mujâhid dit : et il leur a clarifié dans ce qui n'est pas l'Évangile ce dont ils avaient besoin. On a dit : il leur a clarifié une partie de ce sur quoi ils divergeaient des jugements de la Torah selon ce qu'ils avaient demandé. Et il est possible qu'ils aient divergé sur d'autres choses qu'ils n'avaient pas demandées. On a dit : les enfants d'Israël ont divergé après la mort de Moïse sur des choses de leur religion et des choses de leur vie mondaine, et il leur a clarifié leur religion. La doctrine d'Abû Ubayda est que « une partie » signifie « tout », et de cela la parole d'Allah : « Il vous atteindra une partie de ce qu'il vous promet » — et Al-Akhfash a cité la parole de Labîd : « Des lieux que je délaisse si je ne les agrée pas, ou bien une partie des âmes s'attache à ce qu'elles ont » — et la mort ne s'attache pas à une partie des âmes sans les autres. On appelle la mort « 'alûq » et « 'alâqa ». Al-Mufaddal Al-Bakrî a dit : « Et une femme demande au sujet de Tha'laba ibn Sayr, alors que la mort s'était attachée à Tha'laba. » Muqâtil dit : c'est comme Sa parole : « Et pour vous rendre licite une partie de ce qui vous était interdit » — c'est-à-dire ce qui a été rendu licite dans l'Évangile parmi ce qui était interdit dans la Torah, comme la viande de chameau, la graisse de tout animal, et la pêche le jour du sabbat. (Craignez donc Allah) c'est-à-dire craignez l'association et n'adorez qu'Allah seul, et si telle est la parole de Jésus, comment serait-il permis qu'il soit une divinité ou un fils de divinité. (Et obéissez-moi) dans ce à quoi je vous appelle d'unicité divine et autres.
📜 Texte arabe source
قوله تعالى : ولما جاء عيسى بالبينات قال ابن عباس : يريد إحياء الموتى وإبراء الأسقام ، وخلق الطير ، والمائدة وغيرها ، والإخبار بكثير من الغيوب . وقال قتادة : البينات هنا الإنجيل . ( قال قد جئتكم بالحكمة ) أي النبوة ، قاله السدي . ابن عباس : علم ما يؤدي إلى الجميل ويكف عن القبيح . وقيل الإنجيل ، ذكره القشيري والماوردي . ولأبين لكم بعض الذي تختلفون فيه قال مجاهد : من تبديل التوراة . الزجاج : المعنى لأبين لكم في الإنجيل بعض الذي تختلفون فيه من تبديل التوراة . قال مجاهد : وبين لهم في غير الإنجيل ما احتاجوا إليه . وقيل : بين لهم بعض الذي اختلفوا فيه من أحكام التوراة على قدر ما سألوه . ويجوز أن يختلفوا في أشياء غير ذلك لم يسألوه عنها . وقيل : إن بني إسرائيل اختلفوا بعد موت موسى في أشياء من أمر دينهم وأشياء من أمر دنياهم فبين لهم أمر دينهم . ومذهب أبي عبيدة أن البعض بمعنى الكل ، ومنه قوله تعالى : يصبكم بعض الذي يعدكم وأنشد الأخفش قول لبيد :تراك أمكنة إذا لم أرضها أو تعتلق بعض النفوس ما بهاوالموت لا يعتلق بعض النفوس دون بعض . ويقال للمنية : علوق وعلاقة . قال المفضل البكري :وسائلة بثعلبة بن سير وقد علقت بثعلبة العلوقوقال مقاتل : هو كقوله : ولأحل لكم بعض الذي حرم عليكم يعني ما أحل في الإنجيل مما كان محرما في التوراة ، كلحم الإبل والشحم من كل حيوان ، وصيد السمك يوم السبت . ( فاتقوا الله ) أي اتقوا الشرك ولا تعبدوا إلا الله وحده ، وإذا كان هذا قول عيسى [ ص: 100 ] فكيف يجوز أن يكون إلها أو ابن إله . ( وأطيعون ) فيما أدعوكم إليه من التوحيد وغيره .
Verset 64
« Allah est certes mon Seigneur et votre Seigneur. Adorez-Le donc. Voilà un droit chemin » — c'est-à-dire l'adoration d'Allah est un droit chemin, et ce qui est autre que cela est tortueux et ne mène pas celui qui le suit à la vérité.
📜 Texte arabe source
إن الله هو ربي وربكم فاعبدوه هذا صراط مستقيم أي عبادة الله صراط مستقيم ، وما سواه معوج لا يؤدي سالكه إلى الحق .
Verset 65
« Mais les factions divergèrent entre elles » — Qatada dit : c'est-à-dire entre eux, et il y a deux opinions à leur sujet : La première : ce sont les gens du Livre parmi les juifs et les chrétiens, les uns contredisant les autres, selon Mujâhid et As-Suddî. La deuxième : les sectes chrétiennes — les Nestoriens, les Melkites et les Jacobites — divergèrent au sujet de Jésus ; les Nestoriens dirent : il est le fils de Dieu. Les Jacobites dirent : il est Dieu. Les Melkites dirent : il est le troisième de trois, l'un d'eux étant Dieu ; selon Al-Kalbî et Muqâtil, et cela a déjà été exposé dans la sourate « Maryam ». « Malheur donc à ceux qui ont fait du tort » — c'est-à-dire qui ont mécru et associé ; comme dans la sourate « Maryam ». « Au châtiment d'un jour douloureux » — c'est-à-dire dont le châtiment est douloureux ; de même : « une nuit dormante », c'est-à-dire où l'on dort.
📜 Texte arabe source
فَاخْتَلَفَ الْأَحْزَابُ مِنْ بَيْنِهِمْقال قتادة : يعني ما بينهم , وفيهم قولان :أحدهما : أنهم أهل الكتاب من اليهود والنصارى , خالف بعضهم بعضا , قال مجاهد والسدي .الثاني : فرق النصارى من النسطورية والملكية واليعاقبة , اختلفوا في عيسى ; فقال النسطورية : هو ابن الله .وقالت اليعاقبة : هو الله .وقالت الملكية : ثالث ثلاثة أحدهم الله ; قاله الكلبي ومقاتل , وقد مضى هذا في سورة " مريم " .فَوَيْلٌ لِلَّذِينَ ظَلَمُواأي كفروا وأشركوا ; كما في سورة " مريم " .مِنْ عَذَابِ يَوْمٍ أَلِيمٍأي أليم عذابه ; مثله : ليل نائم ; أي ينام فيه .
Verset 66
« Attendent-ils » — il veut dire les factions, ils n'attendent rien d'autre. « Que l'Heure » — il veut dire la Résurrection. « Ne vienne sur eux soudainement » — c'est-à-dire à l'improviste. « Sans qu'ils ne s'en rendent compte » — sans qu'ils ne le perçoivent. Cela a déjà été exposé en plusieurs endroits. On a dit : le sens est que les associateurs arabes n'attendent que l'Heure. Et « les factions » serait alors ceux qui se sont ligués contre le Prophète — paix et salut sur lui — et l'ont traité de menteur parmi les associateurs. Et cela se rattache à Sa parole : « Ils ne te l'ont lancé que par dispute. »
📜 Texte arabe source
( هل ينظرون ) يريد الأحزاب ، لا ينتظرون . ( إلا الساعة ) يريد القيامة . أن تأتيهم بغتة أي : فجأة . ( وهم لا يشعرون ) يفطنون . وقد مضى في غير موضع . وقيل : المعنى لا ينتظر مشركو العرب إلا الساعة . ويكون ( الأحزاب ) على هذا ، الذين تحزبوا على النبي - صلى الله عليه وسلم - وكذبوه من المشركين . ويتصل هذا بقوله تعالى : ما ضربوه لك إلا جدلا .
Verset 67
Sa parole : « Les amis, ce jour-là, seront ennemis les uns des autres, excepté les pieux. » Sa parole : « Les amis, ce jour-là » signifie le Jour de la Résurrection. « Seront ennemis les uns des autres » c'est-à-dire : ils seront ennemis, chacun se montrant hostile à l'autre et se maudissant mutuellement. « Excepté les pieux » car ceux-là seront amis dans ce monde et dans l'au-delà. C'est le sens rapporté par Ibn Abbas, Mujahid et d'autres. An-Naqqash a rapporté que ce verset fut révélé au sujet d'Umayya ibn Khalaf al-Jumahi et de 'Uqba ibn Abi Mu'ayt, qui étaient deux amis intimes. 'Uqba avait l'habitude de s'asseoir avec le Prophète (paix et salut sur lui), et les Quraysh dirent : « 'Uqba ibn Abi Mu'ayt est devenu sabi' (a abandonné sa religion) ». Umayya lui dit alors : « Que mon visage soit interdit à ton visage si tu rencontres Muhammad sans cracher sur son visage ». 'Uqba fit cela, et le Prophète (paix et salut sur lui) fit le vœu de le tuer. Il fut tué à Badr en captivité, et Umayya fut tué pendant la bataille. C'est à leur sujet que ce verset fut révélé. Ath-Tha'labi (qu'Allah l'agrée) a mentionné à propos de ce verset : Il y avait deux amis croyants et deux amis mécréants. L'un des croyants mourut et dit : « Seigneur, untel m'ordonnait de T'obéir et d'obéir à Ton Messager, il m'ordonnait le bien et m'interdisait le mal, et il m'informait que je Te rencontrerais. Seigneur, ne l'égare pas après moi, guide-le comme Tu m'as guidé, et honore-le comme Tu m'as honoré. » Lorsque son ami croyant mourut, Allah les réunit et dit : « Que chacun de vous deux fasse l'éloge de son compagnon ». Il dit : « Seigneur, il m'ordonnait de T'obéir et d'obéir à Ton Messager, il m'ordonnait le bien et m'interdisait le mal, et il m'informait que je Te rencontrerais. » Allah dit alors : « Quel excellent ami, quel excellent frère, quel excellent compagnon il était ! » Il dit : Et l'un des deux mécréants mourut et dit : « Seigneur, untel m'interdisait de T'obéir et d'obéir à Ton Messager, il m'ordonnait le mal et m'interdisait le bien, et il m'informait que je ne Te rencontrerais pas. Je Te demande, Seigneur, de ne pas le guider après moi, de l'égarer comme Tu m'as égaré, et de l'humilier comme Tu m'as humilié. » Lorsque son ami mécréant mourut, Allah leur dit : « Que chacun de vous deux fasse l'éloge de son compagnon ». Il dit : « Seigneur, il m'ordonnait de Te désobéir et de désobéir à Ton Messager, il m'ordonnait le mal et m'interdisait le bien, et il m'informait que je ne Te rencontrerais pas. Je Te demande de multiplier le châtiment sur lui. » Allah dit alors : « Quel mauvais compagnon, quel mauvais frère, quel mauvais ami tu étais ! » Chacun des deux maudit alors son compagnon. Je dis : Le verset est général et s'applique à tout croyant pieux et à tout mécréant égarant.
📜 Texte arabe source
قوله تعالى : الأخلاء يومئذ بعضهم لبعض عدو إلا المتقين .قوله تعالى : الأخلاء يومئذ يريد يوم القيامة . ( بعضهم لبعض عدو ) أي : أعداء ، يعادي بعضهم بعضا ويلعن بعضهم بعضا . ( إلا المتقين ) فإنهم أخلاء في الدنيا والآخرة ، قال معناه ابن عباس ومجاهد وغيرهما . وحكى النقاش أن هذه الآية نزلت في أمية بن خلف الجمحي وعقبة بن أبي معيط ، كانا خليلين ، وكان عقبة يجالس النبي - صلى الله عليه وسلم - ، فقالت قريش : قد [ ص: 101 ] صبأ عقبة بن أبي معيط ، فقال له أمية : وجهي من وجهك حرام إن لقيت محمدا ولم تتفل في وجهه ، ففعل عقبة ذلك ، فنذر النبي - صلى الله عليه وسلم - قتله ، فقتله يوم بدر صبرا ، وقتل أمية في المعركة ، وفيهم نزلت هذه الآية . وذكر الثعلبي - رضي الله عنه - في هذه الآية قال : كان خليلان مؤمنان وخليلان كافران ، فمات أحد المؤمنين فقال : يا رب ، إن فلانا كان يأمرني بطاعتك ، وطاعة رسولك ، وكان يأمرني بالخير وينهاني عن الشر . ويخبرني أني ملاقيك ، يا رب فلا تضله بعدي ، واهده كما هديتني ، وأكرمه كما أكرمتني . فإذا مات خليله المؤمن جمع الله بينهما ، فيقول الله تعالى : ليثن كل واحد منكما على صاحبه ، فيقول : يا رب ، إنه كان يأمرني بطاعتك وطاعة رسولك ، ويأمرني بالخير وينهاني عن الشر ، ويخبرني أني ملاقيك ، فيقول الله تعالى : نعم الخليل ونعم الأخ ونعم الصاحب كان . قال : ويموت أحد الكافرين فيقول : يا رب ، إن فلانا كان ينهاني عن طاعتك وطاعة رسولك ، ويأمرني بالشر وينهاني عن الخير ، ويخبرني أني غير ملاقيك ، فأسألك يا رب ألا تهده بعدي ، وأن تضله كما أضللتني ، وأن تهينه كما أهنتني ، فإذا مات خليله الكافر قال الله تعالى لهما : ليثن كل واحد منكما على صاحبه ، فيقول : يا رب ، إنه كان يأمرني بمعصيتك ومعصية رسولك ، ويأمرني بالشر وينهاني عن الخير ويخبرني أني غير ملاقيك ، فأسألك أن تضاعف عليه العذاب ، فيقول الله تعالى : بئس الصاحب والأخ والخليل كنت . فيلعن كل واحد منهما صاحبه .قلت : والآية عامة في كل مؤمن ومتق وكافر ومضل .
Verset 68
Sa parole : « Ô Mes serviteurs, nulle crainte aujourd'hui sur vous, et vous ne serez point affligés. » Muqatil a dit, et Mu'tamir ibn Sulayman l'a rapporté de son père : Un héraut appellera dans les plaines du rassemblement : « Ô Mes serviteurs, nulle crainte aujourd'hui sur vous », et les gens du rassemblement lèveront leurs têtes. Le héraut dira alors : « Ceux qui ont cru en Nos signes et étaient musulmans », et les gens des autres religions baisseront leurs têtes, à l'exception des musulmans. Al-Muhasibi a mentionné dans Ar-Ri'aya : Il a été rapporté dans ce hadith que le héraut appellera au Jour de la Résurrection : « Ô Mes serviteurs, nulle crainte sur vous et vous ne serez point affligés », et toutes les créatures lèveront leurs têtes en disant : « Nous sommes les serviteurs d'Allah ». Puis il appellera une deuxième fois : « Ceux qui ont cru en Nos signes et étaient musulmans », et les mécréants baisseront leurs têtes, tandis que les monothéistes resteront la tête levée. Puis il appellera une troisième fois : « Ceux qui ont cru et étaient pieux », et les auteurs de grands péchés baisseront leurs têtes, tandis que les gens de piété resteront la tête levée, la crainte et la tristesse ayant été éloignées d'eux comme Il le leur avait promis, car Il est le Plus Généreux des généreux, Il n'abandonne pas Son allié et ne le livre pas à la perdition. Et on a lu « Ô Mes serviteurs » (avec la voyelle complète).
📜 Texte arabe source
قوله تعالى : يا عباد لا خوف عليكم اليوم ولا أنتم تحزنون .قال مقاتل ورواه المعتمر بن سليمان عن أبيه : ينادي مناد في العرصات " يا عبادي لا خوف عليكم اليوم " ، فيرفع أهل العرصة رءوسهم ، فيقول المنادي : الذين آمنوا بآياتنا وكانوا مسلمين فينكس أهل الأديان رءوسهم غير المسلمين . وذكر المحاسبي في الرعاية : وقد روي في هذا الحديث أن المنادي ينادي يوم القيامة : ( يا عبادي لا خوف عليكم ولا أنتم تحزنون ) فيرفع الخلائق رءوسهم ، يقولون : نحن عباد الله . ثم ينادي الثانية : [ ص: 102 ] الذين آمنوا بآياتنا وكانوا مسلمين فينكس الكفار رءوسهم ويبقى الموحدون رافعي رءوسهم . ثم ينادي الثالثة : الذين آمنوا وكانوا يتقون فينكس أهل الكبائر رءوسهم ، ويبقى أهل التقوى رافعي رءوسهم ، قد أزال عنهم الخوف والحزن كما وعدهم ; لأنه أكرم الأكرمين ، لا يخذل وليه ولا يسلمه عند الهلكة . وقرئ ( يا عباد ) .
Verset 69
Sa parole : « Ceux qui ont cru en Nos signes et étaient musulmans. » Az-Zajjaj a dit : « Ceux qui » est à l'accusatif comme qualificatif de « Mes serviteurs », car « Mes serviteurs » est un vocatif construit. On a dit aussi : « Ceux qui ont cru » est le prédicat d'un sujet sous-entendu, ou un sujet dont le prédicat est sous-entendu, le sens étant : « Ce sont eux qui ont cru », ou « À ceux qui ont cru, il sera dit : Entrez au Paradis ». Abu Bakr et Zurr ibn Hubaysh ont lu « Ô Mes serviteurs » avec la voyelle complète du ya' et son maintien dans les deux cas. C'est pourquoi Nafi', Ibn 'Amir, Abu 'Amr et Ruways l'ont maintenu avec la voyelle complète dans les deux cas. Les autres l'ont supprimé dans les deux cas, car il n'est écrit que dans les mushafs du Sham et de Médine, et nulle part ailleurs.
📜 Texte arabe source
قوله تعالى : الذين آمنوا بآياتنا وكانوا مسلمينقال الزجاج : ( الذين ) نصب على النعت ل ( عبادي ) لأن ( عبادي ) منادى مضاف . وقيل : ( الذين آمنوا ) خبر لمبتدإ محذوف أو ابتداء وخبره محذوف ، تقديره هم الذين آمنوا ، أو الذين آمنوا يقال لهم : ادخلوا الجنة . وقرأ أبو بكر وزر بن حبيش ( يا عبادي ) بفتح الياء وإثباتها في الحالين ، ولذلك أثبتها نافع وابن عامر وأبو عمرو ورويس ساكنة في الحالين . وحذفها الباقون في الحالين ، لأنها وقعت مثبتة في مصاحف أهل الشام والمدينة لا غير .
Verset 70
« Entrez au Paradis » c'est-à-dire : il leur sera dit : Entrez au Paradis, ou : Ô Mes serviteurs qui avez cru, entrez au Paradis. « Vous et vos épouses » c'est-à-dire : les femmes musulmanes dans ce monde. On a dit : vos compagnons parmi les croyants. On a dit : vos épouses parmi les houris aux grands yeux. « Vous y serez honorés » (tuhbarun) : vous y serez comblés d'honneurs, dit Ibn Abbas, et l'honneur réside dans la position élevée. Al-Hasan : vous vous réjouirez, et la joie est dans le cœur. Qatada : vous y serez comblés de bienfaits, et le bienfait est dans le corps. Mujahid : vous vous réjouirez, et la réjouissance est dans l'œil. Ibn Abi Najih : vous serez émerveillés, et l'émerveillement ici est l'obtention de ce qui est nouveau et agréable. Yahya ibn Abi Kathir : c'est la délectation par l'audition. Cela a déjà été mentionné dans (Ar-Rum).
📜 Texte arabe source
( ادخلوا الجنة ) أي يقال لهم ادخلوا الجنة ، أو يا عبادي الذين آمنوا ادخلوا الجنة . ( أنتم وأزواجكم ) المسلمات في الدنيا . وقيل : قرناؤكم من المؤمنين . وقيل : زوجاتكم من الحور العين . ( تحبرون ) تكرمون ، قاله ابن عباس ، والكرامة في المنزلة . الحسن : تفرحون . والفرح في القلب . قتادة : ينعمون ، والنعيم في البدن . مجاهد ، تسرون ، والسرور في العين . ابن أبي نجيح : تعجبون ، والعجب هاهنا درك ما يستطرف . يحيى بن أبي كثير : هو التلذذ بالسماع . وقد مضى هذا في ( الروم )
Verset 71
Sa parole : « On fera circuler parmi eux des plats d'or et des coupes » c'est-à-dire : ils auront au Paradis des nourritures et des boissons qui seront circulées parmi eux dans des plats d'or et des coupes. Les nourritures et les boissons ne sont pas mentionnées, car il est entendu que la circulation des plats et des coupes parmi eux n'a de sens que s'ils contiennent quelque chose. L'or est mentionné pour les plats, et cela dispense de le répéter pour les coupes, comme dans Sa parole : « Et les hommes qui invoquent beaucoup Allah et les femmes qui invoquent beaucoup ». Dans les deux Sahih, d'après Hudhayfa, il a entendu le Prophète (paix et salut sur lui) dire : « Ne portez pas la soie ni le brocart, ne buvez pas dans des récipients d'or et d'argent, et ne mangez pas dans leurs plats, car ils leur appartiennent dans ce monde et à vous dans l'au-delà. » Il a déjà été mentionné dans la sourate (Al-Hajj) que celui qui mange ou boit dans ces récipients dans ce monde, ou porte la soie dans ce monde sans se repentir, en sera privé dans l'au-delà d'une privation éternelle. Et Allah sait mieux. Les exégètes ont dit : On fera circuler auprès du moins élevé d'entre eux en rang au Paradis soixante-dix mille jeunes serviteurs avec soixante-dix mille plats d'or, qu'on lui présentera le matin, chacun contenant une nourriture différente de celle de l'autre. Il mangera de la fin comme il mange du début, et trouvera le goût de la fin comme il trouve le goût du début, aucune ne ressemblant à une autre. Et on lui en présentera de semblables le soir. On fera circuler auprès du plus élevé d'entre eux en degré, chaque jour, sept cent mille jeunes serviteurs, chacun avec un plat d'or contenant une nourriture différente de celle de l'autre. Il mangera de la fin comme il mange du début, et trouvera le goût de la fin comme il trouve le goût du début, aucune ne ressemblant à une autre. « Et des coupes » c'est-à-dire : et on fera circuler parmi eux des coupes, comme dit le Très-Haut : « Et on fera circuler parmi eux des récipients d'argent et des coupes ». Ibn al-Mubarak a mentionné : Ma'mar nous a rapporté d'un homme d'après Abu Qilaba : On leur apportera nourriture et boisson, et à la fin de cela, on leur apportera la boisson pure (sharab tuhur), leurs ventres se contracteront alors, et cela s'écoulera en sueur de leurs peaux, plus agréable que le musc. Puis il récita : « Une boisson pure ». Dans le Sahih de Muslim, d'après Jabir ibn 'Abdullah, il a dit : J'ai entendu le Messager d'Allah (paix et salut sur lui) dire : « Les gens du Paradis y mangent et y boivent, sans cracher, sans uriner, sans déféquer et sans se moucher. » Ils dirent : « Qu'en est-il alors de la nourriture ? » Il dit : « Des éructations et une sueur comme la sueur du musc, et ils seront inspirés à la glorification (tasbih), à la louange (tahmid) et à la magnification (takbir) » — dans une autre version — « comme ils sont inspirés à respirer ». Deuxièmement : Les imams ont rapporté du hadith d'Umm Salama d'après le Prophète (paix et salut sur lui) qu'il a dit : « Celui qui boit dans des récipients d'or et d'argent ne fait que gargouiller dans son ventre le feu de l'Enfer. » Et il a dit : « Ne buvez pas dans des récipients d'or et d'argent, et ne mangez pas dans leurs plats. » Cela implique l'interdiction, et il n'y a pas de divergence à ce sujet. Les gens ont divergé quant à leur usage dans d'autres domaines. Ibn al-'Arabi a dit : Le correct est qu'il n'est pas permis aux hommes de les utiliser, et...
📜 Texte arabe source
قوله تعالى : يطاف عليهم بصحاف من ذهب وأكواب أي : لهم في الجنة أطعمة وأشربة يطاف بها عليهم في صحاف من ذهب وأكواب . ولم يذكر الأطعمة والأشربة ; لأنه يعلم أنه لا معنى للإطافة بالصحاف والأكواب عليهم من غير أن يكون فيها شيء . وذكر [ ص: 103 ] الذهب في الصحاف واستغنى به عن الإعادة في الأكواب ، كقوله تعالى : والذاكرين الله كثيرا والذاكرات . وفي الصحيحين عن حذيفة أنه سمع النبي - صلى الله عليه وسلم - يقول : لا تلبسوا الحرير ولا الديباج ولا تشربوا في آنية الذهب والفضة ولا تأكلوا في صحافها فإنها لهم في الدنيا ولكم في الآخرة . وقد مضى في سورة ( الحج ) أن من أكل فيهما في الدنيا أو لبس الحرير في الدنيا ولم يتب حرم ذلك في الآخرة تحريما مؤبدا . والله أعلم . وقال المفسرون : يطوف على أدناهم في الجنة منزلة سبعون ألف غلام بسبعين ألف صحفة من ذهب ، يغدى عليه بها ، في كل واحدة منها لون ليس في صاحبتها ، يأكل من آخرها كما يأكل من أولها ، ويجد طعم آخرها كما يجد طعم أولها ، لا يشبه بعضه بعضا ، ويراح عليه بمثلها . ويطوف على أرفعهم درجة كل يوم سبعمائة ألف غلام ، مع كل غلام صحفة من ذهب ، فيها لون من الطعام ليس في صاحبتها ، يأكل من آخرها كما يأكل من أولها ، ويجد طعم آخرها كما يجد طعم أولها ، لا يشبه بعضه بعضا . وأكواب أي : ويطاف عليهم بأكواب ، كما قال تعالى : ويطاف عليهم بآنية من فضة وأكواب وذكر ابن المبارك قال : أخبرنا معمر عن رجل عن أبي قلابة قال : يؤتون بالطعام والشراب ، فإذا كان في آخر ذلك أوتوا بالشراب الطهور فتضمر لذلك بطونهم ، ويفيض عرقا من جلودهم أطيب من ريح المسك ، ثم قرأ شرابا طهورا . وفي صحيح مسلم عن جابر بن عبد الله قال : سمعت رسول الله - صلى الله عليه وسلم - يقول : إن أهل الجنة يأكلون فيها ويشربون ولا يتفلون ولا يبولون ولا يتغوطون ولا يمتخطون قالوا فما بال الطعام ؟ قال : جشاء ورشح كرشح المسك يلهمون التسبيح والتحميد والتكبير - في رواية - كما يلهمون النفس .الثانية : روى الأئمة من حديث أم سلمة عن النبي - صلى الله عليه وسلم - قال : الذي يشرب في آنية الذهب والفضة إنما يجرجر في بطنه نار جهنم وقال : لا تشربوا في آنية الذهب والفضة ولا تأكلوا في صحافها وهذا يقتضي التحريم ، ولا خلاف في ذلك .[ ص: 104 ] واختلف الناس في استعمالها في غير ذلك . قال ابن العربي : والصحيح أنه لا يجوز للرجال استعمالها في شيء لقول النبي - صلى الله عليه وسلم - في الذهب والحرير : هذان حرام لذكور أمتي حل لإناثها . والنهي عن الأكل والشرب فيها يدل على تحريم استعمالها ; لأنه نوع من المتاع فلم يجز . أصله الأكل والشرب ، ولأن العلة في ذلك استعجال أمر الآخرة ، وذلك يستوي فيه الأكل والشرب وسائر أجزاء الانتفاع ، ولأنه - صلى الله عليه وسلم - قال : هي لهم في الدنيا ولنا في الآخرة فلم يجعل لنا فيها حظا في الدنيا .الثالثة : إذا كان الإناء مضببا بهما أو فيه حلقة منهما ، فقال مالك : لا يعجبني أن يشرب فيه ، وكذلك المرآة تكون فيها الحلقة من الفضة ولا يعجبني أن ينظر فيها وجهه .وقد كان عند أنس إناء مضبب بفضة وقال : لقد سقيت فيه النبي - صلى الله عليه وسلم - . قال ابن سيرين : كانت فيه حلقة حديد فأراد أنس أن يجعل فيه حلقة فضة ، فقال أبو طلحة : لا أغير شيئا مما صنعه رسول الله - صلى الله عليه وسلم - ، فتركه .الرابعة : إذا لم يجز استعمالها لم يجز اقتناؤها ; لأن ما لا يجوز استعماله لا يجوز اقتناؤه كالصنم والطنبور . وفي كتب علمائنا أنه يلزم الغرم في قيمتها لمن كسرها ، وهو معنى فاسد ، فإن كسره واجب فلا ثمن لقيمتها . ولا يجوز تقويمها في الزكاة بحال . وغير هذا لا يلتفت إليه .قوله تعالى : بصحاف قال الجوهري : الصحفة كالقصعة والجمع صحاف . قال الكسائي : أعظم القصاع الجفنة ثم القصعة تليها تشبع العشرة ، ثم الصحفة تشبع الخمسة ، ثم المئكلة تشبع الرجلين والثلاثة ، ثم الصحيفة تشبع الرجل . والصحيفة الكتاب والجمع صحف وصحائف .قوله تعالى : ( وأكواب ) قال الجوهري : الكوب كوز لا عروة له ، والجمع أكواب قال الأعشى يصف الخمر :[ ص: 105 ]صريفية طيب طعمها لها زبد بين كوب ودنوقال آخر :متكئا تصفق أبوابه يسعى عليه العبد بالكوبوقال قتادة : الكوب المدور القصير العنق القصير العروة . والإبريق : المستطيل العنق الطويل العروة . وقال الأخفش : الأكواب الأباريق التي لا خراطيم لها . وهي الأباريق التي ليست لها عرى . وقال مجاهد : إنها الآنية المدورة الأفواه . السدي : هي التي لا آذان لها . ابن عزيز : ( أكواب ) أباريق لا عرى لها ولا خراطيم ، واحدها كوب .قلت : وهو معنى قول مجاهد والسدي ، وهو مذهب أهل اللغة أنها التي لا آذان لها ولا عرى .قوله تعالى : وفيها ما تشتهيه الأنفس وتلذ الأعين روى الترمذي عن سليمان بن بريدة عن أبيه أن رجلا سأل النبي - صلى الله عليه وسلم - فقال : يا رسول الله ، هل في الجنة من خيل ؟ قال : إن الله أدخلك الجنة فلا تشاء أن تحمل فيها على فرس من ياقوتة حمراء يطير بك في الجنة حيث شئت . قال : وسأله رجل فقال يا رسول الله ، هل في الجنة من إبل ؟ قال : فلم يقل له مثل ما قال لصاحبه قال : إن أدخلك الله الجنة يكن لك فيها ما اشتهت نفسك ولذت عينك . وقرأ أهل المدينة ، وابن عامر وأهل الشام وفيها ما تشتهيه الأنفس ، الباقون ( تشتهي الأنفس ) أي : تشتهيه الأنفس ، تقول الذي ضربت زيد ، أي : الذي ضربته زيد . ( وتلذ الأعين ) تقول : لذ الشيء يلذ لذاذا ، ولذاذة ، ولذذت بالشيء ألذ ( بالكسر في الماضي والفتح في المستقبل ) لذاذا ولذاذة ، أي : وجدته لذيذا . والتذذت به وتلذذت به بمعنى . أي : في الجنة ما تستلذه العين فكان حسن المنظر . وقال سعيد بن جبير : وتلذ الأعين النظر إلى الله - عز وجل - ، كما في الخبر : [ أسألك لذة النظر إلى وجهك ] .وأنتم فيها خالدون باقون دائمون ; لأنها لو انقطعت لتبغضت .
Verset 72
Sa parole : « Et voilà le Paradis qu'on vous a fait hériter pour ce que vous faisiez. » Sa parole : « Et voilà le Paradis » c'est-à-dire qu'on leur dit : voici ce Paradis qui vous était décrit dans le bas monde. Ibn Khâlawayh a dit : Allah a désigné le Paradis par « voilà » (tilk) et l'Enfer par « ceci » (hâdhihi), afin d'effrayer par l'Enfer et de renforcer la mise en garde contre lui. Il l'a rendu par une désignation proche comme s'il était présent et sous les yeux. « Qu'on vous a fait hériter pour ce que vous faisiez » : Ibn 'Abbâs a dit : Allah a créé pour chaque âme un Paradis et un Enfer ; le mécréant hérite de l'Enfer du musulman, et le musulman hérite du Paradis du mécréant. Cela a déjà été rapporté de façon élevée (marfû') dans « Sourate Les Croyants ont réussi » d'après le hadith d'Abû Hurayra, et aussi dans (Al-A'râf).
📜 Texte arabe source
قوله تعالى : وتلك الجنة التي أورثتموها بما كنتم تعملون .قوله تعالى : وتلك الجنة أي يقال لهم هذه تلك الجنة التي كانت توصف لكم في الدنيا .وقال ابن خالويه : أشار تعالى إلى الجنة بتلك وإلى جهنم بهذه ، ليخوف بجهنم ويؤكد التحذير منها . وجعلها بالإشارة القريبة كالحاضرة التي ينظر إليها .التي أورثتموها بما كنتم تعملون قال ابن عباس : خلق الله لكل نفس جنة ونارا ، فالكافر يرث نار المسلم ، والمسلم يرث جنة الكافر ، وقد تقدم هذا مرفوعا في قد أفلح المؤمنون من حديث أبي هريرة ، وفي ( الأعراف ) أيضا .
Verset 73
Sa parole : « Il y aura là pour vous beaucoup de fruits dont vous mangerez. » Le fruit est connu, et ses genres sont les fruits, et le vendeur de fruits est appelé fâkihânî. Ibn 'Abbâs a dit : ce sont tous les fruits, frais et secs, c'est-à-dire qu'ils auront au Paradis, en plus de la nourriture et de la boisson, beaucoup de fruits dont ils mangeront.
📜 Texte arabe source
قوله تعالى : لكم فيها فاكهة كثيرة منها تأكلون .الفاكهة معروفة ، وأجناسها الفواكه ، والفاكهاني الذي يبيعها . وقال ابن عباس : هي الثمار كلها ، رطبها ويابسها ، أي : لهم في الجنة سوى الطعام والشراب فاكهة كثيرة يأكلون منها .
Verset 74
Sa parole : « Les criminels seront dans le châtiment de l'Enfer, éternellement. » Lorsqu'Il a mentionné l'état des gens du Paradis, Il a aussi mentionné l'état des gens de l'Enfer, pour montrer la supériorité de l'obéissant sur le désobéissant.
📜 Texte arabe source
قوله تعالى : إن المجرمين في عذاب جهنم خالدون لما ذكر أحوال أهل الجنة ذكر أحوال أهل النار أيضا ليبين فضل المطيع على العاصي .
Verset 75
« Qui ne sera pas allégé pour eux » c'est-à-dire : ce châtiment ne sera pas atténué pour eux. « Et ils y seront en proie au désespoir » c'est-à-dire : désespérés de la miséricorde. On a dit : silencieux d'un silence de désespoir, et cela a déjà été traité dans (Al-An'âm).
📜 Texte arabe source
لا يفتر عنهم أي : لا يخفف عنهم ذلك العذاب . وهم فيه مبلسون أي : آيسون من الرحمة . وقيل : ساكتون سكوت يأس ، وقد مضى في ( الأنعام )
Verset 76
« Nous ne leur avons pas fait d'injustice » par le châtiment, « mais c'étaient eux les injustes » envers eux-mêmes par l'association (shirk). Il est permis de lire (mais c'étaient eux les injustes) au nominatif (raf') comme sujet et prédicat, et la phrase est le prédicat de « étaient » (kâna).
📜 Texte arabe source
وما ظلمناهم بالعذاب ولكن كانوا هم الظالمين أنفسهم بالشرك . ويجوز ( ولكن كانوا هم الظالمون ) بالرفع على الابتداء والخبر والجملة خبر كان .
Verset 77
Sa parole : « Et ils appelleront : Ô Mâlik ! Que ton Seigneur nous achève ! » Il dit : « Vous y demeurerez. » Sa parole : « Et ils appelleront : Ô Mâlik » — c'est le gardien de l'Enfer, qu'Allah a créé pour Sa colère ; lorsqu'il réprimande le Feu d'une réprimande, il se dévore lui-même. Et 'Alî et Ibn Mas'ûd — qu'Allah les agrée — ont lu « Et ils appelleront : Ô Mâl » — ce qui diffère du mushaf. Abû Ad-Dardâ' et Ibn Mas'ûd ont dit : le Prophète — paix et salut sur lui — a lu « Et ils appelleront : Ô Mâl » avec le lâm uniquement, c'est-à-dire en abrégeant le nom et en supprimant le kâf. L'abrègement (tarkhîm) est la suppression, et de là vient l'abrègement du nom dans l'appel, qui consiste à supprimer une ou plusieurs lettres de sa fin ; on dit pour Mâlik : Ô Mâl, pour Hârith : Ô Hâr, pour Fâtima : Ô Fâtim, pour 'Â'isha : Ô 'Â'ish, pour Marwân : Ô Marw, et ainsi de suite. Il a dit :
« Ô Hâr, je ne lancerai contre vous aucune calamité que n'ait subie avant moi ni roturier ni roi »
Et Imru' Al-Qays a dit :
« Ô Hâr, vois-tu un éclair dont je te montre la lueur, comme l'éclat des mains dans un nuage couronné »
Il a aussi dit :
« Ô Fâtim, un peu de cette coquetterie ! Si tu as décidé de me quitter, fais-le avec douceur »
Un autre a dit :
« Ô Marw, ma monture est retenue, espérant la récompense, et son maître n'a pas désespéré »
Et dans le hadith authentique (c'est-à-dire « alors viens »). Tu as deux possibilités pour la fin du nom abrégé : la première, le laisser tel qu'il était avant la suppression ; la seconde, le construire sur la damma, comme « Ô Zayd », comme si tu l'avais mis à sa place sans tenir compte de la lettre supprimée. Abû Bakr Al-Anbârî a mentionné : Muhammad ibn Yahyâ Al-Marwazî nous a rapporté, Muhammad — c'est-à-dire Ibn Sa'dân — nous a rapporté, Hajjâj nous a rapporté d'après Shu'ba, d'après Al-Hakam ibn 'Utayba, d'après Mujâhid, qui a dit : nous ne savions pas ce qu'était az-zukhruf jusqu'à ce que nous le trouvions dans la lecture de 'Abdullâh comme « une maison d'or », et nous ne savions pas s'il s'agissait de « Ô Mâlik » ou « Ô Malak » (avec ouverture ou cassure du lâm) jusqu'à ce que nous le trouvions dans la lecture de 'Abdullâh « Et ils appelleront : Ô Mâl » par abrègement. Abû Bakr a dit : on ne se fonde pas sur ce hadith car il est interrompu (maqtû') et ce genre n'est pas accepté dans la transmission du Messager — paix sur lui — et le Livre d'Allah mérite davantage qu'on le protège et qu'on en écarte le faux.
Je dis : dans le Sahîh d'Al-Bukhârî, d'après Safwân ibn Ya'lâ, d'après son père, qui a dit : j'ai entendu le Prophète — paix et salut sur lui — réciter sur le minbar : « Et ils appelleront : Ô Mâlik ! Que ton Seigneur nous achève ! » avec l'affirmation du kâf. Et Muhammad ibn Ka'b Al-Qurazî a dit : il m'est parvenu — ou il m'a été rapporté — que les gens du Feu ont imploré les gardiens, et Allah a dit : « Et ceux qui sont dans le Feu diront aux gardiens de l'Enfer : Priez votre Seigneur de nous alléger un jour du châtiment » — ils ont demandé un seul jour où le châtiment leur serait allégé, et on leur a répondu : « Vos messagers ne vous étaient-ils pas venus avec les preuves évidentes ? » Ils dirent : « Si. » Ils dirent : « Priez donc ! Et l'invocation des mécréants n'est que perdition. » Il dit : lorsqu'ils désespérèrent de ce qui était auprès des gardiens, ils appelèrent Mâlik, qui est sur eux, et...
📜 Texte arabe source
قوله تعالى : ونادوا يامالك ليقض علينا ربك قال إنكم ماكثون .قوله تعالى : ونادوا يامالك وهو خازن جهنم ، خلقه لغضبه ، إذا زجر النار زجرة أكل [ ص: 107 ] بعضها بعضا . وقرأ علي وابن مسعود - رضي الله عنهما ( ونادوا يا مال ) وذلك خلاف المصحف . وقال أبو الدرداء وابن مسعود : قرأ النبي - صلى الله عليه وسلم - ونادوا يا مال باللام خاصة ، يعني رخم الاسم وحذف الكاف . والترخيم الحذف ، ومنه ترخيم الاسم في النداء ، وهو أن يحذف من آخره حرف أو أكثر ، فتقول في مالك : يا مال ، وفي حارث : يا حار ، وفي فاطمة : يا فاطم ، وفي عائشة يا عائش وفي مروان : يا مرو ، وهكذا . قال :يا حار لا أرمين منكم بداهية لم يلقها سوقة قبلي ولا ملكوقال امرؤ القيس :أحار ترى برقا أريك وميضه كلمع اليدين في حبي مكللوقال أيضا :أفاطم مهلا بعض هذا التدلل وإن كنت قد أزمعت صرمي فأجمليوقال آخر :يا مرو إن مطيتي محبوسة ترجو الحباء وربها لم ييأسوفي صحيح الحديث ( أي فل هلم ) . ولك في آخر الاسم المرخم وجهان : أحدهما : أن تبقيه على ما كان عليه قبل الحذف . والآخر : أن تبنيه على الضم ، مثل : يا زيد ، كأنك أنزلته منزلته ولم تراع المحذوف . وذكر أبو بكر الأنباري قال : حدثنا محمد بن يحيى المروزي قال حدثنا محمد - وهو ابن سعدان - قال حدثنا حجاج عن شعبة عن الحكم بن عتيبة عن مجاهد قال : كنا لا ندري ما الزخرف حتى وجدناه في قراءة عبد الله " بيت من ذهب " ، وكنا لا ندري ، ( ونادوا يا مالك ) أو يا ملك ( بفتح اللام وكسرها ) حتى وجدناه في قراءة عبد الله ( ونادوا يا مال ) على الترخيم . قال أبو بكر : لا يعمل على هذا الحديث لأنه مقطوع لا يقبل مثله في الرواية عن الرسول - عليه السلام - ، وكتاب الله أحق بأن يحتاط له وينفى عنه الباطل .[ ص: 108 ] قلت : وفي صحيح البخاري عن صفوان بن يعلى عن أبيه قال سمعت النبي - صلى الله عليه وسلم - يقرأ على المنبر : ونادوا يامالك ليقض علينا ربك بإثبات الكاف . وقال محمد بن كعب القرظي : بلغني - أو ذكر لي - أن أهل النار استغاثوا بالخزنة فقال الله تعالى : وقال الذين في النار لخزنة جهنم ادعوا ربكم يخفف عنا يوما من العذاب فسألوا يوما واحدا يخفف عنهم فيه العذاب ، فردت عليهم : أو لم تك تأتيكم رسلكم بالبينات قالوا بلى قالوا فادعوا وما دعاء الكافرين إلا في ضلال قال : فلما يئسوا مما عند الخزنة نادوا مالكا ، وهو عليهم وله مجلس في وسطها ، وجسور تمر عليها ملائكة العذاب ، فهو يرى أقصاها كما يرى أدناها فقالوا : يامالك ليقض علينا ربك سألوا الموت ، قال : فسكت عنهم لا يجيبهم ثمانين سنة ، قال : والسنة ستون وثلاثمائة يوم ، والشهر ثلاثون يوما ، واليوم كألف سنة مما تعدون ، ثم لحظ إليهم بعد الثمانين فقال : ( إنكم ماكثون ) وذكر الحديث ، ذكره ابن المبارك . وفي حديث أبي الدرداء عن النبي - صلى الله عليه وسلم - قال : فيقولون ادعوا مالكا فيقولون ( يا مالك ليقض علينا ربك قال إنكم ماكثون ) . قال الأعمش : نبئت أن بين دعائهم وبين إجابة مالك إياهم ألف عام ، خرجه الترمذي . وقال ابن عباس : يقولون ذلك فلا يجيبهم ألف سنة ، ثم يقول إنكم ماكثون . وقال مجاهد ونوف البكالي : بين ندائهم وإجابته إياهم مائة سنة . وقال عبد الله بن عمرو : أربعون سنة ، ذكره ابن المبارك .
Verset 78
Sa parole : « Nous vous avons apporté la vérité, mais la plupart d'entre vous ont de la répulsion pour la vérité. » Il est possible que cela soit une parole de Mâlik à leur encontre, c'est-à-dire : vous demeurerez dans le Feu car nous vous avons apporté la vérité dans le bas monde et vous ne l'avez pas acceptée. Et il est possible que cela soit une parole d'Allah à eux aujourd'hui, c'est-à-dire : Nous vous avons montré les preuves et Nous vous avons envoyé les messagers. « Mais la plupart d'entre vous » — Ibn 'Abbâs a dit : « mais la plupart d'entre vous », c'est-à-dire : mais vous tous. Et on a dit : par « la plupart », on entend les chefs et les meneurs parmi eux ; quant aux suiveurs, ils n'avaient pas d'importance. « Pour la vérité », c'est-à-dire : pour l'islam et la religion d'Allah, ils ont de la répulsion.
📜 Texte arabe source
قوله تعالى : لقد جئناكم بالحق ولكن أكثركم للحق كارهون .يحتمل أن يكون هذا من قول مالك لهم ، أي : إنكم ماكثون في النار لأنا جئناكم في الدنيا بالحق فلم تقبلوا . ويحتمل أن يكون من كلام الله لهم اليوم ، أي : بينا لكم الأدلة وأرسلنا إليكم الرسل . ( ولكن أكثركم ) قال ابن عباس : ( ولكن أكثركم ) أي : ولكن كلكم . وقيل : أراد بالكثرة الرؤساء والقادة منهم ، وأما الأتباع فما كان لهم أثر ، ( للحق ) أي : للإسلام ودين الله كارهون
Verset 79
Sa parole : « Ou bien ont-ils arrêté une affaire ? Nous aussi Nous en arrêtons une. » Muqâtil a dit : cela est descendu à propos de leur machination contre le Prophète — paix et salut sur lui — dans la maison d'An-Nadwa, lorsque leur décision s'est arrêtée sur ce qu'Abû Jahl leur avait suggéré : qu'un homme de chaque tribu se présente pour participer ensemble à son meurtre, afin que la revendication de son sang soit affaiblie. Alors ce verset est descendu, et Allah les a tous tués à Badr. « Ils ont arrêté » (abramû) : ils ont consolidé. L'ibrâm est la consolidation. J'ai consolidé la chose : je l'ai rendue solide. Et l'on dit « abrama al-fatâl » lorsqu'on consolide la torsion, c'est la seconde torsion ; la première est le sahil, comme l'a dit Zuhayr ibn Abî Salmâ : « ... de sahil et de mubram. » Le sens est donc : ont-ils consolidé une ruse ? Nous consolidons pour eux une ruse — dit par Ibn Zayd et Mujâhid. Qatâda : ont-ils décidé ensemble de démentir ? Nous décidons ensemble de les rétribuer par la résurrection. Al-Kalbî : ont-ils décrété une affaire ? Nous décrétons contre eux le châtiment. Et « am » a le sens de « bal » (plutôt). Et on a dit : « Ou bien ont-ils arrêté une affaire » est coordonné à Sa parole : « Aurions-Nous pris, en dehors du Tout Miséricordieux, des divinités à adorer ? » Et on a dit : c'est-à-dire : Nous vous avons apporté la vérité mais vous n'avez pas écouté ; ou bien ont-ils écouté puis se sont détournés, car en eux-mêmes ils ont arrêté une affaire par laquelle ils se sont crus à l'abri du châtiment.
📜 Texte arabe source
قوله تعالى : أم أبرموا أمرا فإنا مبرمون .قال مقاتل : نزلت في تدبيرهم المكر بالنبي - صلى الله عليه وسلم - في دار الندوة ، حين استقر أمرهم على ما أشار به أبو جهل عليهم أن يبرز من كل قبيلة رجل ليشتركوا في قتله فتضعف المطالبة بدمه ، فنزلت هذه الآية ، وقتل الله جميعهم ببدر . ( أبرموا ) أحكموا . والإبرام الإحكام . أبرمت الشيء أحكمته . وأبرم الفتال إذا أحكم الفتل ، وهو الفتل الثاني ، والأول سحيل ، كما قال [ زهير بن أبي سلمى ] :. . . من سحيل ومبرمفالمعنى : أم أحكموا كيدا فإنا محكمون لهم كيدا ، قاله ابن زيد ومجاهد . قتادة : أم أجمعوا على التكذيب فإنا مجمعون على الجزاء بالبعث . الكلبي : أم قضوا أمرا فإنا قاضون عليهم بالعذاب . و ( أم ) بمعنى بل . وقيل : ( أم أبرموا ) عطف على قوله : أجعلنا من دون الرحمن آلهة يعبدون . وقيل : أي : ولقد جئناكم بالحق فلم تسمعوا ، أم سمعوا فأعرضوا لأنهم في أنفسهم أبرموا أمرا أمنوا به العقاب .
Verset 80
Sa parole : « Ou bien pensent-ils que Nous n'entendons pas leur secret et leur confidence ? Si ! Et Nos messagers, auprès d'eux, inscrivent. » Sa parole : « Ou bien pensent-ils que Nous n'entendons pas leur secret et leur confidence », c'est-à-dire : ce qu'ils gardent secret en eux-mêmes et ce dont ils se confient entre eux. « Si ! Nous entendons et Nous savons. » « Et Nos messagers, auprès d'eux, inscrivent », c'est-à-dire : les gardiens, auprès d'eux, inscrivent contre eux. Et il est rapporté que cela est descendu à propos de trois hommes qui étaient entre la Ka'ba et ses voiles ; l'un d'eux dit : « Pensez-vous qu'Allah entend notre parole ? » Le deuxième dit : « Si vous parlez à voix haute, Il entend ; si vous gardez secret, Il n'entend pas. » Le troisième dit : « S'Il entend quand vous déclarez, Il entend quand vous gardez secret. » Dit par Muhammad ibn Ka'b Al-Qurazî. Et ce sens a déjà été mentionné d'après Ibn Mas'ûd dans la sourate Fussilat.
📜 Texte arabe source
قوله تعالى : أم يحسبون أنا لا نسمع سرهم ونجواهم بلى ورسلنا لديهم يكتبون .قوله تعالى : أم يحسبون أنا لا نسمع سرهم ونجواهم أي : ما يسرونه في أنفسهم ويتناجون به بينهم . بلى نسمع ونعلم . ورسلنا لديهم يكتبون أي : الحفظة عندهم يكتبون عليهم . وروي أن هذا نزل في ثلاثة نفر كانوا بين الكعبة وأستارها ، فقال أحدهم : أترون أن الله يسمع كلامنا ؟ وقال الثاني : إذا جهرتم سمع ، وإذا أسررتم لم يسمع . وقال الثالث : إن كان يسمع إذا أعلنتم فهو يسمع إذا أسررتم . قاله محمد بن كعب القرظي : وقد مضى هذا المعنى عن ابن مسعود في سورة ( فصلت )
Verset 81
Sa parole : « Dis : Si le Tout Miséricordieux avait un enfant, je serais le premier des adorateurs. » Sa parole : « Dis : Si le Tout Miséricordieux avait un enfant, je serais le premier des adorateurs » — on a divergé sur son sens. Ibn 'Abbâs, Al-Hasan et As-Suddî ont dit : le sens est : le Tout Miséricordieux n'a pas d'enfant, et « in » a le sens de « mâ » (négation) ; la phrase est alors complète, puis on commence : « je serais le premier des adorateurs », c'est-à-dire : des monothéistes parmi les gens de La Mecque, sur le fait qu'Il n'a pas d'enfant. Et l'arrêt sur « adorateurs » est complet. Et on a dit : le sens est : dis, ô Muhammad : s'il était établi qu'Allah a un enfant, je serais le premier à adorer son enfant — mais il est impossible qu'Il ait un enfant, et c'est comme ce que tu dis à celui que tu disputes : si cela était prouvé par la preuve, je serais le premier à le croire — et c'est une exagération dans l'improbabilité, c'est-à-dire : il n'y a aucun moyen de le croire. Et c'est une adoucissement dans le discours, comme Sa parole : « Et nous ou vous, nous sommes sur une guidée ou dans un égarement manifeste. » Le sens selon cela : je serais le premier des adorateurs de cet enfant, car honorer l'enfant est honorer le parent. Et Mujâhid a dit : le sens est : si le Tout Miséricordieux avait un enfant, je serais le premier à L'adorer seul, sur le fait qu'Il n'a pas d'enfant. Et As-Suddî a aussi dit : le sens est : s'Il avait un enfant, je serais le premier à L'adorer sur le fait qu'Il a un enfant — mais cela ne Lui convient pas. Al-Mahdawî a dit : « in » selon ces avis est conditionnelle, et c'est le meilleur, et c'est le choix d'At-Tabarî, car si elle avait le sens de « mâ » (négation), on pourrait comprendre que le sens est qu'Il n'a pas eu d'enfant dans le passé. Et on a dit : le sens de « al-'âbidîn » ici est « les indignés » (al-ânifîn). Et certains savants ont dit : s'il en était ainsi, ce serait « al-'âbidîn » (avec un autre sens). C'est ainsi qu'Abû 'Abd Ar-Rahmân et Al-Yamânî ont lu : « je serais le premier des indignés » (al-'âbidîn) sans alif. On dit : « 'abida ya'badu » (avec mouvement) lorsqu'il s'indigne et se fâche, il est « 'abid », et le nom est « al-'abda » comme « al-anafa » — d'après Abû Zayd. Al-Farazdaq a dit :
« Ceux-là sont mes compagnons de séance, apporte-m'en de semblables, et je m'indigne de satiriser Kalb par Dârim »
Et on récite aussi :
« Ceux-là sont des gens : s'ils me satirisent, je les satirise, et je m'indigne que Kalb soit satirisé par Dârim »
Al-Jawharî a dit : Abû 'Amr a dit — et Sa parole : « je serais le premier des adorateurs » — cela vient de l'indignation et de la colère. Et Al-Kisâ'î et Al-Qutaybî l'ont dit, rapporté par Al-Mâwardî d'eux deux. Et Al-Harawî a dit : et Sa parole : « je serais le premier des adorateurs » — on a dit que cela vient de « 'abida ya'badu », c'est-à-dire : des indignés. Et Ibn 'Arafa a dit : on dit seulement « 'abida ya'badu » et il est « 'abid », et on dit rarement « 'âbid » ; et le Coran ne vient pas avec le rare de la langue ni l'anormal, mais le sens est : je serais le premier à adorer Allah — gloire à Lui — sur le fait qu'Il est unique, sans enfant. Et il est rapporté qu'une femme entra chez son mari et enfanta de lui après six mois ; cela fut mentionné à 'Uthmân — qu'Allah l'agrée — et il ordonna de la lapider. Alî lui dit : Allah a dit : « Et sa gestation et son sevrage sont trente mois »...
📜 Texte arabe source
قوله تعالى : قل إن كان للرحمن ولد فأنا أول العابدينقوله تعالى : قل إن كان للرحمن ولد فأنا أول العابدين اختلف في معناه ، فقال ابن عباس والحسن والسدي : المعنى ما كان للرحمن ولد ، ف ( إن ) بمعنى ما ، ويكون الكلام على هذا تاما ، ثم تبتدئ : ( فأنا أول العابدين ) أي : الموحدين من أهل مكة على أنه لا ولد له . والوقف على ( العابدين ) تام . وقيل : المعنى قل يا محمد إن ثبت لله ولد فأنا أول من يعبد ولده ، ولكن يستحيل أن يكون له ولد ، وهو كما تقول لمن تناظره : إن ثبت بالدليل فأنا أول من يعتقده ، وهذا مبالغة في الاستبعاد ، أي : لا سبيل إلى اعتقاده . وهذا ترقيق في الكلام ، كقوله : وإنا أو إياكم لعلى هدى أو في ضلال مبين . والمعنى على هذا : ترقيق في الكلام ، كقوله : وإنا أو إياكم لعلى هدى أو في ضلال مبين . والمعنى على هذا : فأنا أول العابدين لذلك الولد ، لأن تعظيم الولد تعظيم للوالد . وقال مجاهد : المعنى إن كان للرحمن ولد فأنا أول من عبده وحده ، على أنه لا ولد له . وقال السدي أيضا : المعنى لو كان له ولد كنت أول من عبده على أن له ولدا ، ولكن لا ينبغي ذلك . قال المهدوي : فإن على هذه الأقوال للشرط ، وهو الأجود ، وهو اختيار الطبري ، لأن كونها بمعنى ما يتوهم معه أن المعنى لم يكن له فيما مضى . وقيل : إن معنى العابدين الآنفين . وقال بعض العلماء : لو كان كذلك لكان العبدين . وكذلك قرأ أبو عبد الرحمن واليماني فأنا أول العبدين بغير ألف ، يقال : عبد يعبد عبدا ( بالتحريك ) إذا أنف وغضب فهو عبد ، والاسم العبدة مثل الأنفة ، عن أبي زيد . قال الفرزدق :أولئك أجلاسي فجئني بمثلهم وأعبد أن أهجو كلبا بدارموينشد أيضا :أولئك ناس إن هجوني هجوتهم وأعبد أن يهجى كليب بدارمقال الجوهري : وقال أبو عمرو وقوله تعالى : ( فأنا أول العابدين ) من الأنف والغضب ، وقال الكسائي والقتبي ، حكاه الماوردي عنهما . وقال الهروي : وقوله تعالى : ( فأنا أول العابدين ) قيل هو من عبد يعبد ، أي : من الآنفين . وقال ابن عرفة : إنما يقال عبد يعبد فهو عبد ، وقلما يقال عابد ، والقرآن لا يأتي بالقليل من اللغة ولا الشاذ ، ولكن المعنى فأنا أول من يعبد الله - عز وجل - على أنه واحد لا ولد له . وروي أن امرأة دخلت على زوجها فولدت منه لستة أشهر ، فذكر ذلك لعثمان - رضي الله عنه - فأمر برجمها ، فقال له علي : قال الله تعالى : وحمله وفصاله ثلاثون شهرا وقال في آية أخرى : وفصاله في عامين فوالله ما عبد عثمان أن [ ص: 111 ] بعث إليها ترد . قال عبد الله بن وهب : يعني ما استنكف ولا أنف . وقال ابن الأعرابي فأنا أول العابدين أي : الغضاب الآنفين . وقيل : فأنا أول العابدين أي : أنا أول من يعبده على الوحدانية مخالفا لكم . أبو عبيدة : معناه الجاحدين ، وحكى : عبدني حقي أي : جحدني . وقرأ أهل الكوفة إلا عاصما ( ولد ) بضم الواو وإسكان اللام . الباقون وعاصم ( ولد ) وقد تقدم .
Verset 82
(Gloire à ton Seigneur, le Seigneur des cieux et de la terre) c'est-à-dire Sa transcendance et Sa sainteté. Il S'est Lui-même déclaré exempt de tout ce qui implique la contingence, et a ordonné au Prophète - paix et salut sur lui - de Le glorifier. (de ce qu'ils décrivent) c'est-à-dire de ce qu'ils disent comme mensonges.
📜 Texte arabe source
( سبحان رب السماوات والأرض ) أي تنزيها له وتقديسا . نزه نفسه عن كل ما يقتضي الحدوث ، وأمر النبي - صلى الله عليه وسلم - بالتنزيه . ( عما يصفون ) أي عما يقولون من الكذب .
Verset 83
La parole d'Allah : « Laisse-les donc s'enfoncer (dans le faux) et s'amuser jusqu'à ce qu'ils rencontrent leur jour qui leur est promis. » La parole d'Allah : « Laisse-les donc s'enfoncer (dans le faux) et s'amuser » signifie les mécréants de La Mecque lorsqu'ils ont démenti le châtiment de l'au-delà. C'est-à-dire : laisse-les s'enfoncer dans leur fausseté et s'amuser dans leur vie d'ici-bas jusqu'à ce qu'ils rencontrent leur jour qui leur est promis, soit le châtiment en ce monde, soit celui de l'au-delà. On a dit que ce verset est abrogé par le verset de l'épée. On a dit aussi qu'il est ferme (non abrogé), et qu'il est sorti sous forme de menace. Ibn Muhaysin, Mujahid, Humayd, Ibn al-Qa'qa' et Ibn al-Sumayqa' ont lu (حتى يلقوا) avec la fatḥa sur le yā', la sukūn sur le lām, sans alif, et la fatḥa sur le qāf ici, dans (al-Tūr) et (al-Ma'ārij) ; les autres ont lu (يلاقوا).
📜 Texte arabe source
قوله تعالى : فذرهم يخوضوا ويلعبوا حتى يلاقوا يومهم الذي يوعدون .قوله تعالى : فذرهم يخوضوا ويلعبوا يعني كفار مكة حين كذبوا بعذاب الآخرة . أي : اتركهم يخوضوا في باطلهم ويلعبوا في دنياهم حتى يلاقوا يومهم الذي يوعدون إما العذاب في الدنيا أو في الآخرة . وقيل : إن هذا منسوخ بآية السيف . وقيل : هو محكم ، وإنما أخرج مخرج التهديد . وقرأ ابن محيصن ومجاهد وحميد وابن القعقاع وابن السميقع ( حتى يلقوا ) بفتح الياء وإسكان اللام من غير ألف ، وفتح القاف هنا وفي ( الطور ) و ( المعارج ) الباقون ( يلاقوا ) .
Verset 84
La parole d'Allah : « Et c'est Lui qui est Dieu dans le ciel et Dieu sur la terre, et c'est Lui le Sage, l'Omniscient. » Ceci est un démenti de leur prétention qu'Allah a un associé et un enfant, c'est-à-dire : Il est Celui qui mérite l'adoration dans le ciel et sur la terre. 'Umar - qu'Allah l'agrée - et d'autres ont dit : le sens est qu'Il est Dieu dans le ciel et Dieu sur la terre, et c'est ainsi qu'ils ont lu. Le sens est qu'Il est adoré dans les deux. On rapporte que lui, Ibn Mas'ūd et d'autres ont lu (وهو الذي في السماء الله وفي الأرض الله), ce qui diffère du muṣḥaf. « إله » est au nominatif comme prédicat d'un sujet sous-entendu, c'est-à-dire : et Lui, [p. 112] Celui qui est dans le ciel est Dieu, a dit Abū 'Alī. Sa suppression est permise en raison de la longueur du discours. On a dit que (في) a le sens de (على), comme dans Sa parole : « et je vous crucifierai sur (في) des troncs de palmiers », c'est-à-dire sur des troncs de palmiers, c'est-à-dire : Il est Capable sur le ciel et la terre. « Et c'est Lui le Sage, l'Omniscient », cela a déjà été traité.
📜 Texte arabe source
قوله تعالى : وهو الذي في السماء إله وفي الأرض إله وهو الحكيم العليم .هذا تكذيب لهم في أن لله شريكا وولدا ، أي : هو المستحق للعبادة في السماء والأرض . وقال عمر - رضي الله عنه - وغيره : المعنى وهو الذي في السماء إله في الأرض ، وكذلك قرأ . والمعنى أنه يعبد فيهما . وروي أنه قرأ هو وابن مسعود وغيرهما ( وهو الذي في السماء الله وفي الأرض الله ) وهذا خلاف المصحف . وإله رفع على أنه خبر مبتدأ محذوف ، أي : وهو [ ص: 112 ] الذي في السماء هو إله ، قاله أبو علي . وحسن حذفه لطول الكلام . وقيل : ( في ) بمعنى على ، كقوله تعالى : ولأصلبنكم في جذوع النخل أي : على جذوع النخل ، أي : هو القادر على السماء والأرض . وهو الحكيم العليم ، تقدم . .
Verset 85
La parole d'Allah : « Et béni soit Celui à qui appartient la royauté des cieux et de la terre et de ce qui est entre eux, et auprès de qui se trouve la science de l'Heure, et vers qui vous serez ramenés. » (تبارك) est un verbe à la forme tafā'ul dérivé de la baraka (bénédiction), cela a déjà été traité. « Et auprès de qui se trouve la science de l'Heure » c'est-à-dire le moment de sa survenue. « Et vers qui vous serez ramenés » : Ibn Kathīr, Ḥamza et al-Kisā'ī ont lu (وإليه يرجعون) avec le yā'. Les autres avec le tā'. Ibn Muhaysin, Humayd, Ya'qūb et Ibn Abī Isḥāq ouvraient sa première lettre selon leurs principes. Les autres ont fermé (la voyelle).
📜 Texte arabe source
قوله تعالى : وتبارك الذي له ملك السماوات والأرض وما بينهما وعنده علم الساعة وإليه ترجعون .( تبارك ) تفاعل من البركة . وقد تقدم . وعنده علم الساعة أي وقت قيامها . وإليه ترجعون قرأ ابن كثير وحمزة والكسائي ( وإليه يرجعون ) بالياء . الباقون بالتاء . وكان ابن محيصن وحميد ويعقوب وابن أبي إسحاق يفتحون أوله على أصولهم . وضم الباقون .
Verset 86
La parole d'Allah : « Et ceux qu'ils invoquent en dehors de Lui ne possèdent pas l'intercession, sauf celui qui témoigne de la vérité, et ils savent. » Il y a deux questions : Premièrement : Sa parole : « sauf celui qui témoigne de la vérité » (من) est en position de génitif. Par « ceux qu'ils invoquent en dehors de Lui », on vise 'Īsā, 'Uzayr et les anges. Le sens est : ceux-là ne possèdent pas l'intercession, sauf pour celui qui a témoigné de la vérité et a cru avec science et clairvoyance, a dit Sa'īd ibn Jubayr et d'autres. Il a dit : le témoignage de vérité est « il n'y a de dieu qu'Allah ». On a dit que (من) est en position de nominatif, c'est-à-dire : ceux qu'ils invoquent en dehors de Lui ne possèdent pas l'intercession, c'est-à-dire les divinités - selon l'avis de Qatāda - c'est-à-dire qu'elles n'intercèdent pas pour leurs adorateurs, sauf celui qui a témoigné de la vérité, c'est-à-dire 'Uzayr, 'Īsā et les anges, car eux témoignent de la vérité et de l'unicité d'Allah. « Et ils savent » la réalité de ce dont ils témoignent. On a dit que ce verset est descendu à cause du fait que al-Naḍr ibn al-Ḥārith et un groupe de Quraysh ont dit : si ce que dit Muhammad est vrai, alors nous nous allions aux anges, et ils sont plus dignes d'intercéder pour nous que lui. Allah a alors révélé : « Et ceux qu'ils invoquent en dehors de Lui ne possèdent pas l'intercession, sauf celui qui témoigne de la vérité », c'est-à-dire ils ont cru que les anges, ou les idoles, ou les djinns, ou les diables intercèderaient pour eux, mais il n'y a d'intercession pour personne au Jour de la Résurrection, sauf pour celui qui a témoigné de la vérité, c'est-à-dire les croyants, lorsqu'Il leur aura donné permission. Ibn 'Abbās a dit : « sauf celui qui témoigne de la vérité » c'est-à-dire qui témoigne qu'il n'y a de dieu qu'Allah et que Muhammad est le Messager d'Allah. On a dit : c'est-à-dire ces adorateurs d'autre qu'Allah ne possèdent pas qu'un intercesseur intercède pour eux, sauf celui qui a témoigné de la vérité, car celui qui a témoigné de la vérité, on intercède pour lui, et on n'intercède pas [p. 113] pour un associateur. (وإلا) a le sens de « mais », c'est-à-dire : les associateurs n'obtiennent pas l'intercession, mais l'obtient celui qui a témoigné de la vérité ; c'est donc une exception discontinue. Il est aussi possible que ce soit une exception continue, car parmi « ceux qu'ils invoquent en dehors de Lui » se trouvent les anges. On dit : j'ai intercédé pour lui (شفعته) et j'ai intercédé en sa faveur (شفعت له), comme on dit : je l'ai chargé (كلته) et j'ai chargé pour lui (كلت له). Le sens de l'intercession et son étymologie ont déjà été traités dans (al-Baqara), il n'y a donc pas lieu de le répéter. On a dit : « sauf celui qui témoigne de la vérité » c'est-à-dire sauf celui pour qui les anges témoignent qu'il était dans la vérité en ce monde, avec leur science de cela de sa part, soit qu'Allah les en ait informés, soit qu'ils l'aient vu sur la foi. Deuxièmement : Sa parole : « sauf celui qui témoigne de la vérité, et ils savent » indique deux sens : l'un : l'intercession par la vérité n'est utile qu'avec la science, et le taqlīd (imitation aveugle) ne suffit pas sans la science de l'exactitude de la parole. Le second : la condition de tous les témoignages dans les droits et autres est que le témoin en ait la science. Semblable à cela est ce qui est rapporté du Prophète - paix et salut sur lui - : « Si tu vois (clairement) comme le soleil, alors témoigne, sinon laisse tomber. » Cela a déjà été traité dans (al-Baqara).
📜 Texte arabe source
قوله تعالى : ولا يملك الذين يدعون من دونه الشفاعة إلا من شهد بالحق وهم يعلمون .فيه مسألتان :الأولى : قوله تعالى : إلا من شهد بالحق ( من ) في موضع الخفض . وأراد بالذين يدعون من دونه عيسى وعزيرا والملائكة . والمعنى ولا يملك هؤلاء الشفاعة إلا لمن شهد بالحق وآمن على علم وبصيرة ، قاله سعيد بن جبير وغيره . قال : وشهادة الحق لا إله إلا الله . وقيل : من في محل رفع ، أي : ولا يملك الذين يدعون من دونه الشفاعة ، يعني الآلهة - في قول قتادة - أي : لا يشفعون لعابديها إلا من شهد بالحق ، يعني عزيرا وعيسى والملائكة فإنهم يشهدون بالحق والوحدانية لله . وهم يعلمون حقيقة ما شهدوا به . قيل : إنها نزلت بسبب أن النضر بن الحارث ونفرا من قريش قالوا : إن كان ما يقول محمد حقا فنحن نتولى الملائكة وهم أحق بالشفاعة لنا منه ، فأنزل الله : ولا يملك الذين يدعون من دونه الشفاعة إلا من شهد بالحق أي : اعتقدوا أن الملائكة أو الأصنام أو الجن أو الشياطين تشفع لهم ولا شفاعة لأحد يوم القيامة . إلا من شهد بالحق يعني المؤمنين إذا أذن لهم . قال ابن عباس : إلا من شهد بالحق أي : شهد أن لا إله إلا الله وأن محمدا رسول الله . وقيل : أي : لا يملك هؤلاء العابدون من دون الله أن يشفع لهم أحد إلا من شهد بالحق ، فإن من شهد بالحق يشفع له ولا يشفع [ ص: 113 ] لمشرك . ( وإلا ) بمعنى لكن ، أي : لا ينال المشركون الشفاعة لكن ينال الشفاعة من شهد بالحق ، فهو استئناء منقطع . ويجوز أن يكون متصلا ; لأن في جملة ( الذين يدعون من دونه ) الملائكة . ويقال : شفعته وشفعت له ، مثل كلته وكلت له . وقد مضى في ( البقرة ) معنى الشفاعة واشتقاقها فلا معنى لإعادتها ، وقيل : ( إلا من شهد بالحق ) إلا من تشهد له الملائكة بأنه كان على الحق في الدنيا ، مع علمهم بذلك منه بأن يكون الله أخبرهم به ، أو بأن شاهدوه على الإيمان . .الثانية : قوله تعالى : إلا من شهد بالحق وهم يعلمون يدل على معنيين : أحدهما : أن الشفاعة بالحق غير نافعة إلا مع العلم ، وأن التقليد لا يغني مع عدم العلم بصحة المقالة . والثاني : أن شرط سائر الشهادات في الحقوق وغيرها أن يكون الشاهد عالما بها . ونحوه ما روي عن النبي - صلى الله عليه وسلم - : إذا رأيت مثل الشمس فاشهد وإلا فدع . وقد مضى في ( البقرة )
Verset 87
Sa parole : « Et si tu leur demandes qui les a créés, ils diront certainement : "Allah". Comment donc se laissent-ils détourner ? » Sa parole : « Et si tu leur demandes qui les a créés, ils diront certainement : "Allah" », c'est-à-dire ils reconnaîtront qu'Allah les a créés alors qu'ils n'étaient rien. « Comment donc se laissent-ils détourner ? » c'est-à-dire comment se détournent-ils de Son adoration et s'écartent-ils jusqu'à Lui associer d'autres dans l'espoir de leur intercession ? On dit : afakahu ya'fikuhu afkan, c'est-à-dire il l'a retourné et détourné de la chose. Et de cela vient Sa parole : « Ils dirent : "Es-tu venu pour nous détourner de nos divinités ?" » Et on a dit : c'est-à-dire : Et si tu demandais aux anges et à Jésus qui les a créés ? Ils diraient : "Allah". Comment donc se laissent-ils détourner ? c'est-à-dire comment ces gens se laissent-ils détourner en les prétendant divinités ?
📜 Texte arabe source
قوله تعالى : ولئن سألتهم من خلقهم ليقولن الله فأنى يؤفكون .قوله تعالى : ولئن سألتهم من خلقهم ليقولن الله أي لأقروا بأن الله خلقهم بعد أن لم يكونوا شيئا . فأنى يؤفكون أي كيف ينقلبون عن عبادته وينصرفون حتى أشركوا به غيره رجاء شفاعتهم له . يقال : أفكه يأفكه أفكا ، أي : قلبه وصرفه عن الشيء . ومنه قوله تعالى : قالوا أجئتنا لتأفكنا عن آلهتنا . وقيل : أي : ولئن سألت الملائكة وعيسى من خلقهم ؟ لقالوا الله . فأنى يؤفكون أي : فأنى يؤفك هؤلاء في ادعائهم إياهم آلهة .
Verset 88
Sa parole : « Et sa parole : "Seigneur, voilà un peuple qui ne croit pas." » Concernant « sa parole » (qilahu), il y a trois lectures : le nasb (accusatif), le jarr (génitif) et le raf' (nominatif). Quant au jarr, c'est la lecture de 'Asim et Hamza. Les sept autres lecteurs lisent au nasb. Quant au raf', c'est la lecture d'Al-A'raj, Qatada, Ibn Hurmuz et Muslim ibn Jundub. Celui qui lit au jarr le rattache au sens : « Auprès de Lui est la science de l'Heure et la science de sa parole. » Celui qui lit au nasb, c'est au sens : « Auprès de Lui est la science de l'Heure et Il connaît sa parole », et c'est le choix d'Az-Zajjaj. Al-Farra' et Al-Akhfash ont dit : il est permis que « sa parole » soit coordonné à Sa parole : « Nous n'entendons pas leurs secrets ni leurs confidences. » Ibn Al-Anbari a dit : J'ai demandé à Abu Al-'Abbas Muhammad ibn Yazid Al-Mubarrad : par quoi mets-tu « al-qil » au nasb ? Il a dit : Je le mets au nasb sur « Auprès de Lui est la science de l'Heure et Il connaît sa parole ». De ce point de vue, il n'est pas bon de s'arrêter sur « vous serez ramenés » ni sur « ils savent », et il est bon de s'arrêter sur « ils écrivent ». Al-Farra' et Al-Akhfash ont permis de mettre « al-qil » au nasb au sens de : « Nous n'entendons pas leurs secrets ni leurs confidences ni sa parole », comme nous l'avons mentionné d'eux. De ce point de vue, il n'est pas bon de s'arrêter sur « ils écrivent ». Al-Farra' et Al-Akhfash ont aussi permis de le mettre au nasb comme complément d'objet absolu (masdar), comme s'il disait : « Et il a dit sa parole, et il s'est plaint de sa plainte à Allah, Puissant et Majestueux », comme l'a dit Ka'b ibn Zuhayr : « Les calomniateurs marchent autour d'elle et leur parole : "Ô fils d'Abi Salma, tu es tué" » — il voulait dire : « et ils disent leur parole ». Celui qui lit « sa parole » au raf', l'estimation est : « Auprès de Lui est sa parole », ou « sa parole est entendue », ou « sa parole est cette parole ». Az-Zamakhshari : Ce qu'ils ont dit n'est pas solide dans le sens, étant donné l'interposition entre l'élément coordonné et le coordonnant de ce qui ne convient pas comme incise, et la dissonance de la construction. Plus solide et plus approprié est que le jarr et le nasb soient sur l'ellipse de la lettre du serment et sa suppression. Et le raf' sur leur dire : « Par la foi d'Allah », « Par le dépôt d'Allah », « Par le serment d'Allah », « Par ta vie », et Sa parole : « Voilà un peuple qui ne croit pas » serait la réponse du serment, comme s'il disait : « Et je jure par sa parole, Seigneur », ou « sa parole, Seigneur, est mon serment, voilà un peuple qui ne croit pas ». Ibn Al-Anbari a dit : Il est permis en arabe de mettre « sa parole » au raf', en l'élevant par « voilà un peuple qui ne croit pas ». Al-Mahdawi : Ou bien ce serait sur l'estimation : « et sa parole est sa parole, Seigneur », puis la seconde « sa parole » qui est le prédicat a été supprimée, et la position de « Seigneur » est au nasb par le prédicat implicite, et cela n'est pas empêché du fait qu'il est interdit de supprimer une partie du relatif et d'en garder une partie ; car la suppression du dire a été fréquente au point d'être comme mentionné. Le pronom dans « sa parole » se réfère à Jésus, et on a dit à Muhammad - paix et bénédiction d'Allah sur lui - et il a déjà été mentionné quand Il a dit : « Dis : "Si le Tout Miséricordieux avait un enfant" ». Abu Qilaba a lu « Ô Seigneur » avec la fat-ha sur la lettre ba. « Al-qil » est un masdar comme « al-qawl », et de cela vient le hadith : « Il est interdit de dire "on dit" et "il a dit" ». On dit : qultu qawlan wa qilan wa qalan. Et dans An-Nisa' : « Et qui est plus véridique qu'Allah »
📜 Texte arabe source
قوله تعالى : وقيله يارب إن هؤلاء قوم لا يؤمنون .في قيله ثلاث قراءات : النصب ، والجر ، والرفع . فأما الجر فهي قراءة عاصم وحمزة . وبقية السبعة بالنصب . وأما الرفع فهي قراءة الأعرج وقتادة وابن هرمز ومسلم بن جندب . فمن جر حمله على معنى : وعنده علم الساعة وعلم قيله . ومن نصب فعلى معنى : وعنده علم الساعة ويعلم قيله ، وهذا اختيار الزجاج . وقال الفراء والأخفش : يجوز أن يكون قيله عطفا على قوله : ( أنا لا نسمع سرهم ونجواهم ) قال ابن الأنباري : سألت [ ص: 114 ] أبا العباس محمد بن يزيد المبرد بأي شيء تنصب القيل ؟ فقال : أنصبه على ( وعنده علم الساعة ويعلم قيله ) فمن هذا الوجه لا يحسن الوقف على ( ترجعون ) ، ولا على ( يعلمون ) ويحسن الوقف على ( يكتبون ) وأجاز الفراء والأخفش أن ينصب القيل على معنى : لا نسمع سرهم ونجواهم وقيله ، كما ذكرنا عنهما فمن هذا الوجه لا يحسن الوقف على ( يكتبون ) وأجاز الفراء والأخفش أيضا : أن ينصب على المصدر ، كأنه قال : وقال قيله ، وشكا شكواه إلى الله عز وجل ، كما قال كعب بن زهير :تمشي الوشاة جنابيها وقيلهم إنك يا ابن أبي سلمى لمقتولأراد : ويقولون قيلهم . ومن رفع ( قيله ) فالتقدير : وعنده قيله ، أو قيله مسموع ، أو قيله هذا القول . الزمخشري : والذي قالوه ليس بقوي في المعنى مع وقوع الفصل بين المعطوف والمعطوف عليه بما لا يحسن اعتراضا ومع تنافر النظم . وأقوى من ذلك وأوجه أن يكون الجر والنصب على إضمار حرف القسم وحذفه . والرفع على قولهم : أيمن الله وأمانة الله ويمين الله ولعمرك ، ويكون قوله : ( إن هؤلاء قوم لا يؤمنون ) جواب القسم ، كأنه قال : وأقسم بقيله يا رب ، أو قيله يا رب قسمي ، إن هؤلاء قوم لا يؤمنون . وقال ابن الأنباري : ويجوز في العربية ( وقيله ) الرفع ، على أن ترفعه بإن هؤلاء قوم لا يؤمنون . المهدوي : أو يكون على تقدير وقيله قيله يا رب ، فحذف قيله الثاني الذي هو خبر ، وموضع يا رب نصب بالخبر المضمر ، ولا يمتنع ذلك من حيث امتنع حذف بعض الموصول وبقي بعضه ; لأن حذف القول قد كثر حتى صار بمنزلة المذكور .والهاء في ( قيله ) لعيسى ، وقيل لمحمد - صلى الله عليه وسلم - ، وقد جرى ذكره إذ قال : ( قل إن كان للرحمن ولد ) وقرأ أبو قلابة ( يا رب ) بفتح الباء . والقيل مصدر كالقول ، ومنه الخبر [ نهى عن قيل وقال ] . ويقال : قلت قولا وقيلا وقالا . وفي النساء ( ومن أصدق من الله قيلا ) .
Verset 89
Sa parole : « Pardonne-leur et dis : "Paix !" Ils sauront bientôt. » Qatada a dit : Il a été ordonné de leur pardonner, puis il a été ordonné de les combattre, et le pardon est devenu abrogé par l'épée. Et semblable est rapporté d'Ibn 'Abbas : il a dit : « Pardonne-leur » c'est-à-dire détourne-toi d'eux. « Et dis : "Paix !" » c'est-à-dire une parole convenable, c'est-à-dire dis aux associateurs de La Mecque : « Vous saurez bientôt ». Puis cela a été abrogé dans la sourate « Bara'a » par Sa parole : « Tuez les associateurs où que vous les trouviez » — le verset. Et on a dit : elle est ferme et non abrogée. La lecture générale est « ils sauront bientôt » (avec un ya) comme une information d'Allah à Son Prophète de menace. Nafi' et Ibn 'Amir ont lu « vous saurez » (avec un ta) comme une adresse du Prophète - paix et bénédiction d'Allah sur lui - aux associateurs par menace. Et « Paix » est au raf' par l'ellipse de « sur vous », a dit Al-Farra'. Et son sens est l'ordre de les congédier par le salut, et Il n'en a pas fait une salutation pour eux, rapporté par An-Naqqash. Et Shu'ayb ibn Al-Habhah a rapporté qu'il l'a défini ainsi : comment les saluer ; et Allah sait mieux.
📜 Texte arabe source
قوله تعالى : فاصفح عنهم وقل سلام فسوف يعلمون .قال قتادة : أمر بالصفح عنهم ثم أمره بقتالهم ، فصار الصفح منسوخا بالسيف . ونحوه عن ابن عباس قال : فاصفح عنهم أعرض عنهم . وقل سلام أي : معروفا ، أي : قل للمشركين أهل مكة ( فسوف تعلمون ) ثم نسخ هذا في سورة ( براءة ) بقوله تعالى : فاقتلوا المشركين حيث وجدتموهم الآية . وقيل : هي محكمة لم تنسخ . وقراءة العامة ( فسوف يعملون ) ( بالياء ) على أنه خبر من الله تعالى لنبيه بالتهديد . وقرأ نافع وابن عامر ( تعلمون ) ( بالتاء ) على أنه من خطاب النبي - صلى الله عليه وسلم - المشركين بالتهديد . و ( سلام ) رفع بإضمار عليكم ، قاله الفراء . ومعناه الأمر بتوديعهم بالسلام ، ولم يجعله تحية لهم ، حكاه النقاش . وروى شعيب بن الحبحاب أنه عرفه بذلك كيف السلام عليهم ؛ والله أعلم .
Verset 1
Sourate mecquoise, « Hâ Mîm ».
📜 Texte arabe source
مكية، " حم "
Verset 2
« Par le Livre explicite », Il jure par le Livre qui a rendu clair le chemin de la guidée par rapport au chemin de l'égarement, et qui a exposé ce dont la communauté a besoin en matière de législation.
📜 Texte arabe source
" والكتاب المبين "، أقسم بالكتاب الذي أبان طريق الهدى من طريق الضلالة، وأبان ما تحتاج إليه الأمة من الشريعة.
Verset 3
« Nous en avons fait un Coran arabe afin que vous raisonniez. » Sa parole : « Nous en avons fait » signifie : Nous avons rendu la lecture de ce Livre en arabe. Et l'on a dit : Nous l'avons clarifié. Et l'on a dit : Nous l'avons nommé. Et l'on a dit : Nous l'avons décrit ; on dit : untel a fait de Zayd le plus savant des gens, c'est-à-dire il l'a décrit. Ceci est comme Sa parole : « Et ils ont fait des anges qui sont les serviteurs du Tout-Miséricordieux des êtres féminins » (Az-Zukhruf 19), et Sa parole : « Ils ont fait le Coran par fragments » (Al-Hijr 91), et Il a dit : « Avez-vous fait de l'approvisionnement des pèlerins... » (At-Tawbah 19) ; tout cela a le sens de description et de dénomination.
📜 Texte arabe source
( إنا جعلناه قرآنا عربيا لعلكم تعقلون ) قوله : " جعلناه " أي : صيرنا قراءة هذا الكتاب عربيا . وقيل : بيناه . وقيل : سميناه . وقيل : وصفناه ، يقال : جعل فلان زيدا أعلم الناس ، أي وصفه ، هذا كقوله تعالى :" وجعلوا الملائكة الذين هم عباد الرحمن إناثا "( الزخرف 19 ) وقوله : " جعلوا القرآن عضين "( الحجر 91 ) ، وقال :" أجعلتم سقاية الحاج "( التوبة 19 ) كلها بمعنى الوصف والتسمية .
Verset 4
« Et il est » (c'est-à-dire le Coran) « dans la Mère du Livre » (c'est-à-dire dans la Tablette préservée). Qatâda a dit : « La Mère du Livre » : l'origine du Livre, et la mère de toute chose est son origine. Ibn Abbâs a dit : La première chose qu'Allah a créée fut la plume, Il lui ordonna d'écrire ce qu'Il voulait créer ; le Livre est donc auprès de Lui. Puis il récita : « Et il est dans la Mère du Livre, auprès de Nous » ; le Coran est donc établi auprès d'Allah dans la Tablette préservée, comme Il a dit : « C'est plutôt un Coran glorieux, dans une Tablette préservée » (Al-Burûj 21). « Élevé et sage » : Qatâda a dit : Il informe de sa position et de son honneur, c'est-à-dire : si vous traitez le Coran de mensonge, ô gens de La Mecque, il est auprès de Nous élevé, noble, honorable, et préservé de tout faux.
📜 Texte arabe source
" وإنه "( يعني القرآن ، ( في أم الكتاب ) في اللوح المحفوظ . قال قتادة :" أم الكتاب " : أصل الكتاب ، وأم كل شيء : أصله . قال ابن عباس : أول ما خلق الله القلم فأمره أن يكتب بما يريد أن يخلق ، فالكتاب عنده ، ثم قرأ " وإنه في أم الكتاب لدينا " فالقرآن مثبت عند الله في اللوح المحفوظ كما قال : " بل هو قرآن مجيد في لوح محفوظ "( البروج 21 ) . ( لعلي حكيم ) قال قتادة : يخبر عن منزلته وشرفه ، أي : إن كذبتم بالقرآن يا أهل مكة فإنه عندنا لعلي رفيع شريف محكم من الباطل .
Verset 5
« Est-ce que Nous vous retirerions le Rappel (le Coran) en vous tournant le dos ? » On dit : « daraba 'anhu » et « adraba 'anhu » lorsqu'on abandonne et cesse quelque chose. « As-Safh » est le nom verbal de « safahtu 'anhu » lorsqu'on se détourne de lui, en lui tournant le côté du visage et du cou. Le Rappel désigne le Coran. Son sens : « Est-ce que Nous cesserions de vous révéler et Nous abstiendrions de faire descendre le Coran, sans vous ordonner ni vous interdire, parce que vous avez commis des excès dans votre mécréance et abandonné la foi ? » C'est une interrogation à sens négatif, c'est-à-dire : « Nous ne ferons pas cela ». C'est l'avis de Qatada et d'un groupe. Qatada a dit : « Par Allah, si ce Coran avait été retiré lorsque les premières générations de cette communauté l'ont rejeté, ils auraient péri. Mais Allah leur a accordé Sa faveur et Sa miséricorde, et Il l'a répété sur eux pendant vingt ans ou ce qu'Allah a voulu. » On a dit aussi : le sens est : « Est-ce que Nous vous tournerions le dos en vous rappelant, en nous détournant de vous ? » Al-Kisa'i a dit : « Est-ce que Nous replierions le Rappel sur vous sans vous appeler ni vous exhorter ? » Al-Kalbi a dit : « Est-ce que Nous vous laisserions sans but, sans vous ordonner ni vous interdire ? » Mujahid et As-Suddi ont dit : « Est-ce que Nous nous détournerions de vous et vous laisserions sans vous punir pour votre mécréance ? » (parce que vous êtes un peuple transgresseur) Les lecteurs de Médine, Hamza et Al-Kisa'i ont lu « in kuntum » avec la kasra sur la hamza, au sens de « puisque vous étiez », comme dans Sa parole : « et vous êtes les plus hauts, si vous êtes croyants » (Al 'Imran 139). Les autres ont lu avec la fat-ha, au sens de « parce que vous étiez un peuple transgresseur [associateur] ».
📜 Texte arabe source
( أفنضرب عنكم الذكر صفحا ) يقال : ضربت عنه وأضربت عنه إذا تركته وأمسكت عنه ، " والصفح " مصدر قولهم صفحت عنه إذا أعرضت عنه ، وذلك بأن توليه صفحة وجهك [ وعنقك ] . والمراد بالذكر القرآن . ومعناه : أفنترك عنكم الوحي ونمسك عن إنزال القرآن فلا نأمركم [ ولا ننهاكم ] من أجل أنكم أسرفتم في كفركم وتركتم الإيمان ؟ استفهام بمعنى الإنكار ، أي : لا نفعل ذلك ، وهذا قول قتادة وجماعة .
قال قتادة : والله لو كان هذا القرآن رفع حين رده أوائل هذه الأمة لهلكوا ، ولكن الله عاد عليهم بعائدته ورحمته ، فكرره عليهم عشرين سنة أو ما شاء الله .
قال الكسائي : أفنطوي عنكم الذكر طيا فلا تدعون ولا توعظون . وقال الكلبي : أفنترككم سدى لا نأمركم ولا ننهاكم . وقال مجاهد والسدي : أفنعرض عنكم ونترككم فلا نعاقبكم على كفركم . ( أن كنتم قوما مسرفين ) قرأ أهل المدينة وحمزة والكسائي : " إن كنتم " بكسر الهمزة ، على معنى : إذ كنتم ، كقوله :" وأنتم الأعلون إن كنتم مؤمنين "( آل عمران 139 ) ، وقرأ الآخرون بالفتح على معنى : لأن كنتم قوما مسرفين [ مشركين ] .
Verset 6
« Et combien de prophètes avons-Nous envoyés parmi les premiers peuples ! »
📜 Texte arabe source
" وكم أرسلنا من نبي في الأولين "
Verset 7
« Et aucun prophète ne venait à eux » c'est-à-dire : aucun prophète ne venait à eux, « sans qu'ils ne se moquent de lui » comme les gens de ton peuple se moquent de toi, consolant ainsi Son Prophète - paix et bénédiction sur lui -.
📜 Texte arabe source
( وما يأتيهم ) أي وما كان يأتيهم ، ( من نبي إلا كانوا به يستهزئون ) كاستهزاء قومك بك ، يعزي نبيه - صلى الله عليه وسلم - .
Verset 8
« Nous avons alors détruit plus forts qu'eux en puissance » c'est-à-dire plus forts que ton peuple, désignant les premiers peuples détruits pour avoir démenti les messagers, « et l'exemple des anciens a déjà été cité » c'est-à-dire leur description, leur coutume et leur châtiment ; ainsi, la conséquence pour ceux-ci sera pareille dans la destruction.
📜 Texte arabe source
( فأهلكنا أشد منهم بطشا ) أي أقوى من قومك ، يعني الأولين الذين أهلكوا بتكذيب الرسل ، ( ومضى مثل الأولين ) أي صفتهم وسنتهم وعقوبتهم ، فعاقبة هؤلاء كذلك في الإهلاك .
Verset 9
« Et si tu leur demandes » c'est-à-dire si tu interroges ton peuple, « qui a créé les cieux et la terre, ils diront certainement : "Les a créés le Puissant, l'Omniscient" » Ils ont reconnu qu'Allah est leur Créateur, et ont reconnu Sa puissance et Sa science, puis ils ont adoré autre que Lui et nié Son pouvoir sur la résurrection, par excès d'ignorance. Jusqu'ici, le récit les concernant est complet.
📜 Texte arabe source
( ولئن سألتهم ) أي سألت قومك ، ( من خلق السماوات والأرض ليقولن خلقهن العزيز العليم ) أقروا بأن الله خالقها ، وأقروا بعزه وعلمه ثم عبدوا غيره وأنكروا قدرته على البعث لفرط جهلهم . إلى هاهنا تم الإخبار عنهم .
Verset 10
Puis Il commença à indiquer Sa puissance par Son œuvre en disant : « (C’est Lui qui a fait de la terre un berceau pour vous et y a tracé des chemins pour vous, afin que vous soyez guidés) » vers vos destinations lors de vos voyages.
📜 Texte arabe source
ثم ابتدأ دالا على نفسه بصنعه فقال : ( ( الذي جعل لكم الأرض مهدا وجعل لكم فيها سبلا لعلكم تهتدون ) إلى مقاصدكم في أسفاركم .
Verset 11
« (Et c’est Lui qui fait descendre du ciel une eau avec mesure) » c’est-à-dire selon votre besoin, et non pas comme celle descendue sur le peuple de Noé sans mesure, qui les a détruits. « (Puis par elle, Nous faisons revivre une contrée morte. Ainsi) » c’est-à-dire de même que Nous avons revivifié cette contrée [morte] par la pluie, de même « (vous serez sortis) » de vos tombes vivants.
📜 Texte arabe source
( والذي نزل من السماء ماء بقدر ) أي بقدر حاجتكم إليه لا كما أنزل على قوم نوح بغير قدر حتى أهلكهم . ( فأنشرنا به بلدة ميتا كذلك ) أي كما أحيينا هذه البلدة [ الميتة ] بالمطر كذلك ( تخرجون ) من قبوركم أحياء .
Verset 12
« (Et c’est Lui qui a créé les couples) » c’est-à-dire les espèces « (toutes) » « (et qui vous a donné des vaisseaux et des bestiaux pour monter) » sur terre et sur mer.
📜 Texte arabe source
( والذي خلق الأزواج ) أي الأصناف ( كلها )( وجعل لكم من الفلك والأنعام ما تركبون ) في البر والبحر .
Verset 13
« (Afin que vous vous installiez sur leurs dos) » Il a utilisé le pronom masculin car il renvoie à « ce qui » (mâ). « (Puis vous vous rappeliez le bienfait de votre Seigneur lorsque vous y êtes installés) » par la soumission des moyens de transport sur terre et sur mer, « (et vous disiez : Gloire à Celui qui nous a soumis cela) » qui nous l’a facilité, « (et nous n’étions pas capables de le maîtriser) » de le dominer ; et il a été dit : de le contrôler.
📜 Texte arabe source
( لتستووا على ظهوره ) ذكر الكناية ؛ لأنه ردها إلى " ما " . ( ثم تذكروا نعمة ربكم إذا استويتم عليه ) بتسخير المراكب في البر والبحر ، ( وتقولوا سبحان الذي سخر لنا هذا ) ذلل لنا هذا ، ( وما كنا له مقرنين ) مطيقين ، وقيل : ضابطين .
Verset 14
« (Et c’est vers notre Seigneur que nous retournerons) » c’est-à-dire que nous reviendrons au jour de la résurrection. Ahmad ibn Abd Allah as-Salihi nous a rapporté, Abu al-Husayn Ali ibn Muhammad ibn Abd Allah ibn Bishran nous a rapporté, Isma’il ibn Muhammad as-Saffar nous a rapporté, Ahmad ibn Mansur ar-Ramadi nous a rapporté, Abd ar-Razzaq nous a rapporté, Ma’mar nous a rapporté, d’après Abu Ishaq, Ali ibn Rabi’a m’a rapporté qu’il a vu Ali – qu’Allah l’agrée – lorsqu’il montait : quand il a posé son pied dans l’étrier, il a dit : « Au nom d’Allah », puis quand il s’est installé, il a dit : « Louange à Allah », puis il a dit : « Gloire à Celui qui nous a soumis cela, et nous n’étions pas capables de le maîtriser, et c’est vers notre Seigneur que nous retournerons », puis il a loué trois fois et glorifié trois fois, puis il a dit : « Il n’y a de dieu qu’Allah, j’ai été injuste envers moi-même, pardonne-moi, car nul ne pardonne les péchés que Toi », puis il a ri. On lui dit : « Qu’est-ce qui te fait rire, ô Commandeur des croyants ? » Il dit : « J’ai vu le Messager d’Allah – qu’Allah prie sur lui et le salue – faire ce que j’ai fait et dire ce que j’ai dit, puis il a ri. » Nous avons dit : « Qu’est-ce qui te fait rire, ô Prophète d’Allah ? » Il dit : « Le serviteur », ou il dit : « Je m’émerveille du serviteur qui, lorsqu’il dit : Il n’y a de dieu qu’Allah, j’ai été injuste envers moi-même, pardonne-moi, car nul ne pardonne les péchés que Toi, sait que nul ne pardonne les péchés que Lui. »
📜 Texte arabe source
( وإنا إلى ربنا لمنقلبون ) لمنصرفون في المعاد .
أخبرنا أحمد بن عبد الله الصالحي ، أخبرنا أبو الحسين علي بن محمد بن عبد الله بن بشران ، أخبرنا إسماعيل بن محمد الصفار ، أخبرنا أحمد بن منصور الرمادي ، حدثنا عبد الرزاق ، أخبرنا معمر ، عن أبي إسحاق ، أخبرني علي بن ربيعة أنه شهد عليا - رضي الله عنه - حين ركب فلما وضع رجله في الركاب قال : بسم الله ، فلما استوى قال : الحمد لله ، ثم قال : سبحان الذي سخر لنا هذا وما كنا له مقرنين وإنا إلى ربنا لمنقلبون ، ثم حمد ثلاثا وكبر ثلاثا ، ثم قال : لا إله إلا الله ظلمت نفسي فاغفر لي إنه لا يغفر الذنوب إلا أنت ، ثم ضحك . فقال : ما يضحكك يا أمير المؤمنين ؟ قال : رأيت رسول الله - صلى الله عليه وسلم - فعل ما فعلت ، وقال مثل ما قلت ، ثم ضحك ، فقلنا : ما يضحكك يا نبي الله ؟ قال :" العبد " ، أو قال :" عجبت للعبد إذا قال لا إله إلا الله ظلمت نفسي فاغفر لي إنه لا يغفر الذنوب إلا أنت ، يعلم أنه لا يغفر الذنوب إلا هو " .
Verset 15
Sa parole - qu'Il soit glorifié - : « Et ils Lui assignèrent de Ses serviteurs une part » c'est-à-dire une portion et une partie, et c'est leur parole : les anges sont les filles d'Allah. Le sens de « faire » ici est de juger par la chose et de la dire, comme on dit : j'ai fait de Zayd le meilleur des gens, c'est-à-dire je l'ai décrit et jugé ainsi. « Certes l'homme » c'est-à-dire le mécréant, « est ingrat » c'est-à-dire négateur des bienfaits d'Allah, « manifeste » c'est-à-dire dont la mécréance est évidente.
📜 Texte arabe source
قوله - عز وجل - :( وجعلوا له من عباده جزءا ) أي نصيبا وبعضا وهو قولهم : الملائكة بنات الله . ومعنى الجعل هاهنا الحكم بالشيء والقول ، كما تقول : جعلت زيدا أفضل الناس ، أي وصفته وحكمت به ، ( إن الإنسان ) يعني الكافر ، ( لكفور ) جحود لنعم الله ، ( مبين ) ظاهر الكفران .
Verset 16
« Ou bien aurait-Il choisi, parmi ce qu'Il crée, des filles » C'est une interrogation de reproche et de désaveu. Il dit : Votre Seigneur aurait-Il choisi pour Lui-même les filles, « et vous aurait-Il réservé les fils ? » Comme Sa parole : « Votre Seigneur vous aurait-Il réservé les fils et aurait-Il pris pour Lui des filles parmi les anges ? » (Al-Isra 40).
📜 Texte arabe source
( أم اتخذ مما يخلق بنات ) هذا استفهام توبيخ وإنكار ، يقول : اتخذ ربكم لنفسه البنات ، ( وأصفاكم بالبنين ) ؟ كقوله :" أفأصفاكم ربكم بالبنين "( الإسراء 40 ) .
Verset 17
« Et quand on annonce à l'un d'eux ce qu'il attribue au Miséricordieux » c'est-à-dire ce qu'il a fait comme semblable à Allah, car l'enfant de toute chose lui ressemble. C'est-à-dire quand on annonce à l'un d'eux la naissance d'une fille, comme mentionné dans la sourate An-Nahl : « Et quand on annonce à l'un d'eux une fille, son visage s'assombrit et il est plein de rage » (An-Nahl 58), à cause du chagrin et de la colère.
📜 Texte arabe source
( وإذا بشر أحدهم بما ضرب للرحمن مثلا ) بما جعل لله شبها ، وذلك أن ولد كل شيء يشبهه ، يعني إذا بشر أحدهم بالبنات كما ذكر في سورة النحل :" وإذا بشر أحدهم بالأنثى ظل وجهه مسودا وهو كظيم "( النحل 58 ) من الحزن والغيظ .
Verset 18
« Ou bien celui qui est élevé » Hamza, Al-Kisa'i et Hafs ont lu « yunasha' » avec damma sur le ya, fatha sur le noun et tachdid sur le shin, c'est-à-dire qui est élevé. Les autres ont lu avec fatha sur le ya, soukoun sur le noun et sans tachdid sur le shin, c'est-à-dire qui grandit et se développe. « Dans la parure » c'est-à-dire dans l'ornement, désignant les femmes, « et qui dans la dispute est incapable de s'expliquer » c'est-à-dire dans la querelle, incapable d'exposer clairement son argument en raison de leur faiblesse et de leur légèreté. Qatada a dit à propos de ce verset : Une femme parle rarement en voulant présenter son argument sans que cet argument ne se retourne contre elle. Quant à la fonction grammaticale de « man » (qui), il y a trois possibilités : nominatif comme sujet, accusatif par ellipse avec le sens : « Ou bien celui qui est élevé dans la parure, ils le font fille d'Allah », et génitif en retour sur Sa parole : « de ce qu'Il crée » et « ce qu'il attribue ».
📜 Texte arabe source
( أومن ينشأ ) قرأ حمزة والكسائي وحفص : " ينشأ " بضم الياء وفتح النون وتشديد الشين ، أي يربى ، وقرأ الآخرون بفتح الياء وسكون النون وتخفيف الشين ، أي ينبت ويكبر ، ( في الحلية ) في الزينة يعني النساء ، ( وهو في الخصام غير مبين ) في المخاصمة غير مبين للحجة من ضعفهن وسفههن . قال قتادة في هذه الآية : قلما تتكلم امرأة فتريد أن تتكلم بحجتها إلا تكلمت بالحجة عليها .
وفي محل " من " ثلاثة أوجه : الرفع على الابتداء ، والنصب على الإضمار مجازه : أومن ينشأ في الحلية يجعلونه بنات الله ، والخفض ردا على قوله :" مما يخلق " ، وقوله :" بما ضرب " .
Verset 19
« Et ils firent des anges qui sont les serviteurs du Miséricordieux des êtres féminins » Les gens de Koufa et Abu Amr ont lu « ibadu ar-Rahman » avec un ba, un alif après et un damma sur le dal, comme Sa parole : « Mais ce sont des serviteurs honorés » (Al-Anbiya 26). Les autres ont lu « inda ar-Rahman » avec un noun et un nasb sur le dal comme adverbe, et sa confirmation est Sa parole - qu'Il soit glorifié - : « Ceux qui sont auprès de ton Seigneur » (Al-A'raf 206). « Ont-ils été témoins de leur création ? » Les gens de Médine ont lu avec la forme passive, et avec un alif adouci après le hamza interrogatif, c'est-à-dire : ont-ils assisté à leur création ? Les autres ont lu avec fatha sur le shin, c'est-à-dire ont-ils assisté à leur création quand ils ont été créés. Ceci est comme Sa parole : « Ou bien avons-Nous créé les anges femelles et ils en étaient témoins ? » (As-Saffat 150). « Leur témoignage sera consigné » contre les anges, qu'ils sont les filles d'Allah, « et ils seront interrogés » à ce sujet. Al-Kalbi et Muqatil ont dit : Lorsqu'ils ont prononcé cette parole, le Prophète - paix et bénédiction d'Allah sur lui - leur a demandé : « Qu'est-ce qui vous fait savoir qu'ils sont des femelles ? » Ils ont répondu : Nous l'avons entendu de nos pères et nous témoignons qu'ils n'ont pas menti. Alors Allah a dit : Leur témoignage sera consigné et ils seront interrogés à ce sujet dans l'au-delà.
📜 Texte arabe source
( وجعلوا الملائكة الذين هم عباد الرحمن إناثا ) قرأ أهل الكوفة ، وأبو عمرو :" عباد الرحمن " بالباء والألف بعدها ورفع الدال كقوله تعالى : " بل عباد مكرمون "( الأنبياء 26 ) ، وقرأ الآخرون :" عند الرحمن " بالنون ونصب الدال على الظرف ، وتصديقه قوله - عز وجل - :" إن الذين عند ربك "( الأعراف 206 ) الآية . ( أشهدوا خلقهم ) قرأ أهل المدينة على ما لم يسم فاعله ، ولين الهمزة الثانية بعد همزة الاستفهام أي : أحضروا خلقهم . وقرأ الآخرون بفتح الشين أي أحضروا خلقهم حين خلقوا ، وهذا كقوله :" أم خلقنا الملائكة إناثا وهم شاهدون "( الصافات 150 ) ، ( ستكتب شهادتهم ) على الملائكة أنهم بنات الله ، ( ويسألون ) عنها .
قال الكلبي ومقاتل : لما قالوا هذا القول سألهم النبي - صلى الله عليه وسلم - فقال :" ما يدريكم أنهم إناث ؟ " قالوا : سمعنا من آبائنا ونحن نشهد أنهم لم يكذبوا . فقال الله تعالى : ستكتب شهادتهم ويسألون عنها في الآخرة .
Verset 20
Et ils dirent : « Si le Tout-Miséricordieux avait voulu, nous ne les aurions pas adorés » — c’est-à-dire les anges, selon Qatada, Muqatil et al-Kalbi. Mujahid dit : c’est-à-dire les idoles, et ils n’ont pas hâté notre châtiment pour notre adoration d’elles, car Il agréait de nous leur adoration. Allah dit : « Ils n’en ont aucune science » dans ce qu’ils disent, « ils ne font que mentir » — ils ne sont que des menteurs dans leur parole : Allah a agréé de nous leur adoration. Et il a été dit : ils ne font que mentir dans leur parole : les anges sont des femelles et qu’ils sont les filles d’Allah.
📜 Texte arabe source
( وقالوا لو شاء الرحمن ما عبدناهم ) يعني الملائكة . قاله قتادة ومقاتل والكلبي ، قال مجاهد : يعني الأوثان ، وإنما لم يعجل عقوبتنا على عبادتنا إياها لرضاه منا بعبادتها . قال الله تعالى :( ما لهم بذلك من علم ) فيما يقولون ( إن هم إلا يخرصون ) ما هم إلا كاذبون في قولهم : إن الله تعالى رضي منا بعبادتها ، وقيل : إن هم إلا يخرصون في قولهم : إن الملائكة إناث وإنهم بنات الله .
Verset 21
Ou leur avons-Nous donné un Livre avant cela — c’est-à-dire avant le Coran, leur ordonnant d’adorer autre qu’Allah — « auquel ils seraient fermement attachés » ?
📜 Texte arabe source
( أم آتيناهم كتابا من قبله ) أي من قبل القرآن بأن يعبدوا غير الله ( فهم به مستمسكون ) .
Verset 22
Mais ils dirent : « Nous avons trouvé nos pères sur une communauté » — sur une religion et une voie. Mujahid dit : sur un imam. « Et nous suivons leurs traces, bien guidés » — ils se sont faits, en suivant leurs pères, des gens bien guidés.
📜 Texte arabe source
( بل قالوا إنا وجدنا آباءنا على أمة ) على دين وملة . قال مجاهد : على إمام ( وإنا على آثارهم مهتدون ) جعلوا أنفسهم باتباع آبائهم مهتدين .
Verset 23
Et ainsi, Nous n’avons envoyé avant toi dans aucune cité un avertisseur sans que ses notables — ses riches et ses chefs — disent : « Nous avons trouvé nos pères sur une communauté, et nous suivons leurs traces » — en les imitant.
📜 Texte arabe source
( وكذلك ما أرسلنا من قبلك في قرية من نذير إلا قال مترفوها ) أغنياؤها ورؤساؤها ، ( إنا وجدنا آباءنا على أمة وإنا على آثارهم مقتدون ) بهم .
Verset 24
Dis — Ibn ‘Amir et Hafs ont lu « Il dit » au passé, et les autres ont lu « Dis » à l’impératif — « même si je vous apportais » — Abu Ja‘far a lu « nous vous apportions » au pluriel, et les autres « je vous apportais » au singulier — « une guidance meilleure » — une religion plus droite — « que celle que vous avez trouvée chez vos pères ? » Al-Zajjaj dit : Dis-leur, ô Muhammad : suivrez-vous ce que vous avez trouvé chez vos pères, même si je vous apporte une guidance meilleure ? Ils refusèrent d’accepter et « dirent : Nous ne croyons pas à ce avec quoi vous avez été envoyés ».
📜 Texte arabe source
( قل ) قرأ ابن عامر وحفص : " قال " على الخبر ، وقرأ الآخرون " قل " على الأمر ، ( أولو جئتكم ) قرأ أبو جعفر : " جئناكم " على الجمع ، والآخرون " جئتكم " على الواحد ، ( بأهدى ) بدين أصوب ( مما وجدتم عليه آباءكم ) قال الزجاج : قل لهم [ يا محمد ] : أتتبعون ما وجدتم عليه آباءكم وإن جئتكم بأهدى منه ؟ فأبوا أن يقبلوا و ( قالوا إنا بما أرسلتم به كافرون ) .
Verset 25
Nous nous sommes vengés d'eux. Regarde donc quelle fut la fin de ceux qui traitaient (les messagers) de menteurs.
📜 Texte arabe source
" فانتقمنا منهم فانظر كيف كان عاقبة المكذبين ".
Verset 26
Sa parole - qu'Il soit glorifié - : (Et lorsque Abraham dit à son père et à son peuple : "Je suis innocent) c'est-à-dire je suis pur, et "barâ'" ne se met ni au duel ni au pluriel ni au féminin ; car c'est un infinitif employé comme qualificatif. (de ce que vous adorez).
📜 Texte arabe source
قوله - عز وجل - :( وإذ قال إبراهيم لأبيه وقومه إنني براء ) أي بريء ، ولا يثنى البراء ولا يجمع ولا يؤنث ؛ لأنه مصدر وضع موضع النعت . ( مما تعبدون ) .
Verset 27
(Excepté Celui qui m'a créé) c'est-à-dire qui m'a façonné, (car Il me guidera) Il me dirigera vers Sa religion.
📜 Texte arabe source
( إلا الذي فطرني ) خلقني ( فإنه سيهدين ) يرشدني لدينه .
Verset 28
(Et il en fit) c'est-à-dire de cette parole, (une parole qui se perpétua dans sa descendance) Mujâhid et Qatâda dirent : il s'agit de la parole d'unicité, à savoir : "Lâ ilâha illâ Allah" (nulle divinité digne d'adoration sauf Allah), une parole demeurant dans sa postérité, dans sa descendance. Qatâda dit : il ne cessera d'y avoir dans sa descendance quelqu'un qui adore Allah et Lui voue l'unicité. Al-Qurazî dit : cela signifie qu'Abraham fit de la recommandation qu'il adressa à ses fils une parole perpétuée dans sa progéniture et sa descendance, à savoir Sa parole - qu'Il soit glorifié - : "Et Abraham recommanda cela à ses fils" (Al-Baqara 132). Ibn Zayd dit : il s'agit de sa parole : "Je me soumets au Seigneur de l'univers" (Al-Baqara 131), et il récita : "C'est Lui qui vous a nommés musulmans" (Al-Hajj 78). (Afin qu'ils reviennent) afin que les gens de La Mecque suivent cette religion et reviennent de ce sur quoi ils sont vers la religion d'Abraham. As-Suddî dit : afin qu'ils se repentent et reviennent à l'obéissance d'Allah - qu'Il soit glorifié -.
📜 Texte arabe source
( وجعلها ) يعني هذه الكلمة ، ( كلمة باقية في عقبه ) قال مجاهد وقتادة : يعني كلمة التوحيد وهي : " لا إله إلا الله " كلمة باقية في عقبه : في ذريته . قال قتادة : لا يزال في ذريته من يعبد الله ويوحده . وقال القرظي : يعني : وجعل وصية إبراهيم التي أوصى بها بنيه باقية في نسله وذريته ، وهو قوله - عز وجل - :" ووصى بها إبراهيم بنيه "( البقرة 132 ) .
وقال ابن زيد : يعني قوله : " أسلمت لرب العالمين "( البقرة 131 ) وقرأ : " هو سماكم المسلمين "( الحج 78 ) .
( لعلهم يرجعون ) لعل أهل مكة يتبعون هذا الدين ويرجعون عما هم عليه إلى دين إبراهيم . وقال السدي : لعلهم يتوبون ويرجعون إلى طاعة الله - عز وجل - .
Verset 29
(Mais J'ai laissé jouir ces gens-là et leurs pères) c'est-à-dire les associateurs dans la vie d'ici-bas, et Je ne Me suis pas hâté de les châtier pour leur mécréance, (jusqu'à ce que leur vînt la vérité) c'est-à-dire le Coran. Ad-Dahhâk dit : l'islam. (et un Messager explicite) qui leur expose clairement les prescriptions, à savoir Muhammad - paix et salut sur lui -. Or, le droit de cette faveur était qu'ils lui obéissent, mais ils ne le firent pas et désobéirent.
📜 Texte arabe source
( بل متعت هؤلاء وآباءهم ) يعني : المشركين في الدنيا ، ولم أعاجلهم بالعقوبة على الكفر ، ( حتى جاءهم الحق ) يعني : القرآن . وقال الضحاك : الإسلام . ( ورسول مبين ) يبين لهم الأحكام وهو محمد - صلى الله عليه وسلم - وكان من حق هذا الإنعام أن يطيعوه ، فلم يفعلوا ، وعصوا .
Verset 30
Et c'est Sa parole - Gloire à Lui - : (Et quand la vérité leur est venue) c'est-à-dire le Coran. (Ils dirent : "C'est de la magie et nous y sommes mécréants").
📜 Texte arabe source
وهو قوله - عز وجل - :( ولما جاءهم الحق ) يعني : القرآن . ( قالوا هذا سحر وإنا به كافرون ) .
Verset 31
(Et ils dirent : "Pourquoi ce Coran n'a-t-il pas été descendu sur un homme important des deux cités ?") Ils veulent dire al-Walîd ibn al-Mughîra de La Mecque, et 'Urwa ibn Mas'ûd ath-Thaqafî d'at-Tâ'if, selon Qatâda. Et Mujâhid a dit : 'Utba ibn Rabî'a de La Mecque, et Ibn 'Abd Yâlîl ath-Thaqafî d'at-Tâ'if. Et on a dit : al-Walîd ibn al-Mughîra de La Mecque, et d'at-Tâ'if : Habîb ibn 'Amr ibn 'Umayr ath-Thaqafî. Ceci est rapporté d'Ibn 'Abbâs - qu'Allah les agrée tous deux -. Allah Ta'âlâ dit :
📜 Texte arabe source
( وقالوا لولا نزل هذا القرآن على رجل من القريتين عظيم ) يعنون الوليد بن المغيرة من مكة ، وعروة بن مسعود الثقفي بالطائف ، قاله قتادة .
وقال مجاهد : عتبة بن ربيعة من مكة ، وابن عبد ياليل الثقفي من الطائف .
وقيل : الوليد بن المغيرة من مكة ، ومن الطائف : حبيب بن عمرو بن عمير الثقفي . ويروى هذا عن ابن عباس - رضي الله تعالى عنهما - قال الله تعالى :
Verset 32
(C'est Nous qui répartissons entre eux leur subsistance dans la vie présente) Nous avons fait celui-ci riche et celui-là pauvre, celui-ci roi et celui-là sujet. De même que Nous avons favorisé certains sur d'autres dans la subsistance comme Nous l'avons voulu, de même Nous choisissons pour la mission prophétique qui Nous voulons. (Et Nous élevons certains au-dessus des autres par degrés) par la richesse et les biens, (afin que les uns prennent les autres comme serviteurs) afin que les uns utilisent les autres, les riches employant par leurs biens les pauvres travailleurs, et ainsi les uns sont pour les autres la cause de la subsistance, celui-ci par son argent, celui-là par son travail, et l'ordre du monde s'harmonise. Qatâda et ad-Dahhâk ont dit : certains possèdent d'autres par leurs biens, par servitude et propriété. (Et la miséricorde de ton Seigneur) [c'est-à-dire le Paradis] (est meilleure) pour les croyants (que ce qu'ils amassent) que ce que les mécréants amassent comme richesses.
📜 Texte arabe source
( نحن قسمنا بينهم معيشتهم في الحياة الدنيا ) فجعلنا هذا غنيا وهذا فقيرا وهذا ملكا وهذا مملوكا ، فكما فضلنا بعضهم على بعض في الرزق كما شئنا ، كذلك اصطفينا بالرسالة من شئنا .
( ورفعنا بعضهم فوق بعض درجات ) بالغنى والمال ، ( ليتخذ بعضهم بعضا سخريا ) ليستخدم بعضهم بعضا فيسخر الأغنياء بأموالهم الأجراء الفقراء بالعمل ، فيكون بعضهم لبعض سبب المعاش ، هذا بماله ، وهذا بأعماله ، فيلتئم قوام أمر العالم . وقال قتادة والضحاك : يملك بعضهم بمالهم بعضا بالعبودية والملك . ( ورحمة ربك )[ يعني الجنة ]( خير ) للمؤمنين ( مما يجمعون ) مما يجمع الكفار من الأموال .
Verset 33
(Et si les hommes ne devaient pas former une seule communauté) c'est-à-dire : s'ils ne devaient pas tous devenir mécréants et s'unir dans la mécréance, (Nous aurions fait pour ceux qui mécroient au Tout-Miséricordieux des toits en argent pour leurs maisons) Ibn Kathîr, Abû Ja'far et Abû 'Amr ont lu "saqfâ" avec un sîn ouvert et un qâf muet au singulier, et son sens est collectif comme dans Sa parole : "Le toit s'écroula sur eux d'en haut" (an-Nahl 26). Les autres ont lu avec un damm sur le sîn et le qâf au pluriel, qui est le pluriel de "saqf" comme "rahn" et "ruhun". Abû 'Ubayda a dit : il n'y a pas de troisième forme. Et on a dit : c'est le pluriel de "saqîf". Et on a dit : c'est le pluriel de "suqûf", pluriel du pluriel. (Et des escaliers) des montées et des degrés en argent (sur lesquels ils monteraient) ils s'élèveraient et grimperaient. On dit : "zahartu 'alâ as-sath" quand on y monte.
📜 Texte arabe source
( ولولا أن يكون الناس أمة واحدة ) أي : لولا أن يصيروا كلهم كفارا فيجتمعون على الكفر ( لجعلنا لمن يكفر بالرحمن لبيوتهم سقفا من فضة ) قرأ ابن كثير ، وأبو جعفر ، وأبو عمرو :" سقفا " بفتح السين وسكون القاف على الواحد ، ومعناه الجمع كقوله تعالى :" فخر عليهم السقف من فوقهم "( النحل 26 ) ، وقرأ الباقون بضم السين والقاف على الجمع ، وهي جمع " سقف " مثل : رهن ورهن . قال أبو عبيدة : ولا ثالث لهما . وقيل : هو جمع سقيف . وقيل : جمع سقوف جمع الجمع . ( ومعارج ) مصاعد ودرجا من فضة ( عليها يظهرون ) يعلون ويرتقون . يقال : ظهرت على السطح إذا علوته .
Verset 34
(Et pour leurs maisons des portes) en argent (et des lits) c'est-à-dire : Nous leur aurions fait des lits en argent (sur lesquels ils s'appuieraient).
📜 Texte arabe source
( ولبيوتهم أبوابا ) من فضة ( وسررا ) أي : وجعلنا لهم سررا من فضة ( عليها يتكئون ) .
Verset 35
« Et (Nous leur aurions donné) aussi des ornements (zoukhrouf) » c'est-à-dire : Nous leur aurions donné en plus de cela des ornements, à savoir l'or. Son équivalent : « ou que tu aies une maison en or (zoukhrouf) » (Al-Isra, 93). « Et tout cela n'est que jouissance de la vie d'ici-bas (limâ matâ' al-hayât ad-dounyâ) » : Hamza et 'Asim ont lu « limâ » avec tachdid, signifiant : tout cela n'est que jouissance de la vie d'ici-bas, « limâ » ayant le sens de « illâ » (sauf/ne...que). Les autres l'ont allégé, signifiant : et tout cela est jouissance de la vie d'ici-bas, « inna » étant pour l'initiation et « mâ » une particule supplémentaire. Il veut dire : tout cela est une jouissance de la vie d'ici-bas qui s'efface et disparaît. « Et l'au-delà, auprès de ton Seigneur, est pour les pieux » spécialement, c'est-à-dire le Paradis. L'imam Abou Ali al-Husayn ibn Muhammad al-Qadi nous a rapporté, Abou al-Abbas Abd Allah ibn Muhammad ibn Haroun at-Tayfouni nous a rapporté, Abou al-Hasan Muhammad ibn Ahmad at-Tourabi nous a rapporté, Abou Bakr Ahmad ibn Muhammad ibn Omar ibn Bastam nous a rapporté, Ahmad ibn Sayyar al-Qourachi nous a rapporté, Abd ar-Rahman ibn Younous Abou Mouslim nous a rapporté, Abou Bakr ibn Mandhour nous a rapporté, d'après Abou Hazim, d'après Sahl ibn Sa'd qui a dit : Le Messager d'Allah - paix et bénédictions sur lui - a dit : « Si la vie d'ici-bas pesait auprès d'Allah le poids d'une aile de moustique, Il n'aurait pas donné à un mécréant une seule gorgée d'eau à boire. » Abou Bakr Muhammad ibn Abd Allah ibn Abi Touba nous a rapporté, Abou Tahir Muhammad ibn Ahmad ibn al-Harith nous a rapporté, Muhammad ibn Ya'qoub al-Kissa'i nous a rapporté, Abd Allah nous a rapporté, Muhammad ibn Ibrahim ibn Abd Allah al-Khallal nous a rapporté, Abd Allah ibn al-Moubarak nous a rapporté, d'après Moujalid ibn Sa'id, d'après Qays ibn Abi Hazim, d'après al-Moustawrid ibn Chaddad, frère des Banou Fihr, qui a dit : J'étais parmi les cavaliers qui s'arrêtèrent avec le Messager d'Allah - paix et bénédictions sur lui - auprès d'une brebis morte, et le Messager d'Allah - paix et bénédictions sur lui - dit : « Voyez-vous comment celle-ci est devenue méprisable à ses propriétaires quand ils l'ont jetée ? » Ils dirent : C'est à cause de son mépris qu'ils l'ont jetée. Le Messager d'Allah dit...
📜 Texte arabe source
( وزخرفا ) أي وجعلنا مع ذلك لهم زخرفا وهو الذهب ، نظيره :" أو يكون لك بيت من زخرف "( الإسراء 93 ( وإن كل ذلك لما متاع الحياة الدنيا ) قرأ حمزة وعاصم : " لما " بالتشديد على معنى : وما كل ذلك إلا متاع الحياة الدنيا فكان : " لما " بمعنى إلا . وخففه الآخرون على معنى : وكل ذلك متاع الحياة الدنيا فيكون : " إن " للابتداء ، " وما " صلة . يريد : إن هذا كله متاع الحياة الدنيا يزول ويذهب ( والآخرة عند ربك للمتقين ) خاصة ، يعني الجنة .
أخبرنا الإمام أبو علي الحسين بن محمد القاضي ، أخبرنا أبو العباس عبد الله بن محمد بن هارون الطيسفوني ، أخبرنا أبو الحسن محمد بن أحمد الترابي ، أخبرنا أبو بكر أحمد بن محمد بن عمر بن بسطام ، أخبرنا أحمد بن سيار القرشي ، حدثنا عبد الرحمن بن يونس أبو مسلم ، حدثنا أبو بكر بن منظور ، عن أبي حازم ، عن سهل بن سعد قال : قال رسول الله - صلى الله عليه وسلم - :" لو كانت الدنيا تزن عند الله جناح بعوضة ما سقى كافرا منها قطرة ماء " .
أخبرنا أبو بكر محمد بن عبد الله بن أبي توبة ، أخبرنا أبو طاهر محمد بن أحمد بن الحارث ، أخبرنا محمد بن يعقوب الكسائي ، أخبرنا عبد الله ، أخبرنا محمد بن إبراهيم بن عبد الله الخلال ، أخبرنا عبد الله بن المبارك ، عن [ مجالد ] بن سعيد ، عن قيس بن أبي حازم ، عن المستورد بن شداد أخي بني فهر قال : كنت في الركب الذين وقفوا مع رسول الله - صلى الله عليه وسلم - على السخلة الميتة ، فقال رسول الله - صلى الله عليه وسلم - :" أترون هذه هانت على أهلها حين ألقوها " ؟ قالوا : من هوانها ألقوها ، قال رسول الله - صلى الله عليه وسلم - :" فالدنيا أهون على الله من هذه على أهلها " .
Verset 36
Sa parole - qu'Il soit glorifié et exalté - : « Et quiconque s'aveugle (ya'shou) du rappel du Tout Miséricordieux » c'est-à-dire : se détourne du rappel du Tout Miséricordieux, ne craignant pas Son châtiment et n'espérant pas Sa récompense. On dit : « 'achawtu ila an-nar a'chou 'achwan » quand on s'y dirige en s'éclairant d'elle, et « 'achawtu 'anha » : je m'en suis détourné, comme on dit : j'ai penché vers untel et je me suis détourné de lui, je me suis incliné vers lui et je me suis éloigné de lui. Al-Qourazi a dit : il tourne le dos au rappel du Tout Miséricordieux, qui est le Coran. Abou Oubayda et al-Akhfach ont dit : il s'obscurcit en détournant son regard de lui. Al-Khalil ibn Ahmad a dit : l'origine de « al-'achw » est le regard avec une vue faible. Ibn Abbas a lu : « wa man ya'cha » avec ouverture du « chîn », c'est-à-dire : devient aveugle ; on dit « 'achiya ya'cha 'achan » quand il devient aveugle, il est alors « a'cha » et la femme « 'achwa' ». « Nous lui assignons un démon (naqid) » : Ya'qoub a lu « yaqid » avec un « yâ », et les autres avec un « nûn » : Nous lui attribuons un démon, Nous l'attachons à lui et Nous le rendons maître de lui. « Et il est pour lui un compagnon inséparable » qui ne le quitte pas, lui embellissant l'aveuglement et lui faisant croire qu'il est sur la bonne voie.
📜 Texte arabe source
قوله - عز وجل - :( ومن يعش عن ذكر الرحمن ) أي يعرض عن ذكر الرحمن فلم يخف عقابه ، ولم يرج ثوابه . يقال : عشوت إلى النار أعشو عشوا ، إذا قصدتها مهتديا بها ، وعشوت عنها : أعرضت عنها ، كما يقول : عدلت إلى فلان ، وعدلت عنه ، وملت إليه ، وملت عنه . قال القرظي : يولي ظهره عن ذكر الرحمن وهو القرآن . قال أبو عبيدة والأخفش : يظلم بصرف بصره عنه . قال الخليل بن أحمد : أصل العشو النظر ببصر ضعيف . وقرأ ابن عباس :" ومن يعش " بفتح الشين أي يعم ، يقال عشى يعشى عشا إذا عمي فهو أعشى ، وامرأة عشواء . ( نقيض له شيطانا ) قرأ يعقوب : " يقيض " بالياء ، والباقون بالنون ، نسبب له شيطانا ونضمه إليه ونسلطه عليه . ( فهو له قرين ) لا يفارقه ، يزين له العمى ويخيل إليه أنه على الهدى .
Verset 37
« Et ils (Innahoum) » c'est-à-dire les démons « les détournent certes du chemin (layasdounnahoum 'an as-sabil) » c'est-à-dire : ils les empêchent de la guidée, et le pronom est au pluriel car Sa parole : « Et quiconque s'aveugle du rappel du Tout Miséricordieux, Nous lui assignons un démon » est dans le sens du pluriel bien que la formulation soit au singulier. « Et ils pensent être bien guidés » : les mécréants parmi les fils d'Adam pensent être sur la guidée.
📜 Texte arabe source
( وإنهم ) يعني الشياطين ( ليصدونهم عن السبيل ) أي ليمنعونهم عن الهدى ، وجمع الكناية ؛ لأن قوله :" ومن يعش عن ذكر الرحمن نقيض له شيطانا " في مذهب جمع وإن كان اللفظ على الواحد ( ويحسبون أنهم مهتدون ) ويحسب كفار بني آدم أنهم على الهدى .
Verset 38
« Jusqu'à ce que, quand il vient à Nous (jâ'anâ) » : les gens d'Irak, autres qu'Abou Bakr, ont lu « jâ'anâ » au singulier, visant le mécréant, et les autres ont lu « jâ'anâ » au duel, visant le mécréant et son compagnon, placés dans une seule chaîne. « Il dit » : le mécréant dit à son compagnon le démon : « Hélas ! Que n'y a-t-il entre moi et toi la distance des deux Orients (al-machriqayn) » c'est-à-dire : la distance entre l'Orient et l'Occident, l'un des deux noms étant prédominant sur l'autre, comme on dit du soleil et de la lune : les deux lunes, et d'Abou Bakr et Omar : les deux Omars. Et on a dit : il voulait par « les deux Orients » l'Orient de l'été et l'Orient de l'hiver, mais la première interprétation est plus correcte. « Quel mauvais compagnon ! » Abou Sa'id al-Khoudri a dit : quand le mécréant est ressuscité, il est accouplé à son compagnon parmi les démons, qui ne le quitte pas jusqu'à ce qu'il arrive au Feu.
📜 Texte arabe source
( حتى إذا جاءنا ) قرأ أهل العراق غير أبي بكر : " جاءنا " على الواحد يعنون الكافر ، وقرأ الآخرون : جاءانا ، على التثنية يعنون الكافر وقرينه ، جعلا في سلسلة واحدة . ( قال ) الكافر لقرينه الشيطان : ( يا ليت بيني وبينك بعد المشرقين ) أي بعد ما بين المشرق والمغرب فغلب اسم أحدهما على الآخر كما يقال للشمس والقمر : القمران ، ولأبي بكر وعمر : العمران . وقيل : أراد بالمشرقين مشرق الصيف ومشرق الشتاء ، والأول أصح ( فبئس القرين ) قال أبو سعيد الخدري : إذا بعث الكافر زوج بقرينه من الشياطين فلا يفارقه حتى يصير إلى النار .
Verset 39
« Et il ne vous servira à rien ce jour-là » dans l'au-delà « puisque vous avez été injustes (idh zalamtoum) » : vous avez associé (à Allah) dans la vie d'ici-bas « d'être associés dans le châtiment » c'est-à-dire : le fait d'être associés dans le châtiment ne vous sera d'aucune utilité, et l'association n'allégera rien du châtiment pour vous, car chacun des mécréants et des démons aura la part la plus grande du châtiment. Muqatil a dit : les excuses et le regret ne vous seront d'aucune utilité aujourd'hui, car vous et vos compagnons êtes aujourd'hui associés dans le châtiment comme vous étiez associés dans la vie d'ici-bas dans la mécréance.
📜 Texte arabe source
( ولن ينفعكم اليوم ) في الآخرة ( إذ ظلمتم ) أشركتم في الدنيا ( أنكم في العذاب مشتركون ) يعني لا ينفعكم الاشتراك في العذاب ولا يخفف الاشتراك عنكم شيئا من العذاب ؛ لأن لكل واحد من الكفار والشياطين الحظ الأوفر من العذاب . وقال مقاتل : لن ينفعكم الاعتذار والندم اليوم فأنتم وقرناؤكم اليوم مشتركون في العذاب كما كنتم مشتركين في الدنيا [ في الكفر ] .
Verset 40
« Est-ce donc toi qui fais entendre les sourds ou qui guides les aveugles et celui qui est dans un égarement manifeste ? » Cela désigne les mécréants sur qui la parole du châtiment s'est réalisée : ils ne croiront pas.
📜 Texte arabe source
( أفأنت تسمع الصم أو تهدي العمي ومن كان في ضلال مبين ) يعني الكافرين الذين حقت عليهم كلمة العذاب لا يؤمنون .
Verset 41
« Que Nous t'emmenions » en te faisant mourir avant de les châtier, « alors Nous Nous vengerons d'eux » par le meurtre après toi.
📜 Texte arabe source
( فإما نذهبن بك ) بأن نميتك قبل أن نعذبهم ( فإنا منهم منتقمون ) بالقتل بعدك .
Verset 42
« Ou que Nous te montrions » de ton vivant « ce que Nous leur avons promis » comme châtiment, « alors Nous avons sur eux tout pouvoir » : capables, quand Nous voulons, de les châtier. Il vise les associateurs de La Mecque, dont Il s'est vengé le jour de Badr ; c'est l'avis de la plupart des exégètes. Al-Hasan et Qatada ont dit : il vise les gens de l'islam de la communauté de Muhammad - paix et salut sur lui - ; il y eut après le Prophète - paix et salut sur lui - une vengeance sévère dans sa communauté, mais Allah honora Son Prophète et l'emporta sans lui montrer dans sa communauté que ce qui réjouit son œil, et Il laissa la vengeance après lui. Il est rapporté que le Prophète - paix et salut sur lui - vit ce qui adviendrait à sa communauté après lui, et on ne le vit plus rire ni s'épanouir jusqu'à ce qu'Allah le rappelle.
📜 Texte arabe source
( أو نرينك ) في حياتك ( الذي وعدناهم ) من العذاب ( فإنا عليهم مقتدرون ) قادرون ، متى شئنا عذبناهم . وأراد به مشركي مكة انتقم منهم يوم بدر ، هذا قول أكثر المفسرين . وقال الحسن وقتادة : عنى به أهل الإسلام من أمة محمد - صلى الله عليه وسلم - ، وقد كان بعد النبي - صلى الله عليه وسلم - نقمة شديدة في أمته ، فأكرم الله نبيه وذهب به ولم يره في أمته إلا الذي يقر عينه ، وأبقى النقمة بعده . وروي أن النبي - صلى الله عليه وسلم - أري ما يصيب أمته بعده فما رئي ضاحكا منبسطا حتى قبضه الله .
Verset 43
« Tiens fermement à ce qui t'a été révélé, car tu es sur un chemin droit. »
📜 Texte arabe source
" فاستمسك بالذي أوحي إليك إنك على صراط مستقيم ".
Verset 44
« Et c'est » c'est-à-dire le Coran « un rappel pour toi » : un honneur pour toi « et pour ton peuple » parmi Quraysh ; son semblable : « Nous avons fait descendre vers vous un Livre dans lequel est votre rappel » (Al-Anbiya 10), c'est-à-dire votre honneur « et vous serez interrogés » sur son droit et l'accomplissement de sa gratitude. Ad-Dahhak rapporte d'Ibn Abbas que le Prophète - paix et salut sur lui - , lorsqu'on lui demandait à qui appartenait cette affaire après lui, ne répondait rien jusqu'à la révélation de ce verset ; ensuite, quand on lui demandait à qui elle appartenait, il disait : à Quraysh. Abd al-Wahid al-Malihi nous a informés, Abd ar-Rahman ibn Shurayh nous a informés, Abu al-Qasim al-Baghawi nous a rapporté, Ali ibn al-Ja'd nous a rapporté, Asim ibn Muhammad ibn Zayd nous a informés, d'après son père, d'après Ibn Umar qui a dit : le Messager d'Allah - paix et salut sur lui - a dit : « Cette affaire ne cessera d'être dans Quraysh tant qu'il restera deux personnes. » Abd al-Wahid al-Malihi nous a informés, Ahmad ibn Abd Allah an-Nu'aymi nous a informés, Muhammad ibn Yusuf nous a rapporté, Muhammad ibn Isma'il nous a rapporté, Abu al-Yaman nous a rapporté, Shu'ayb nous a informés d'az-Zuhri qui a dit : Muhammad ibn Jubayr ibn Mut'im rapportait de Mu'awiya qui a dit : j'ai entendu le Messager d'Allah - paix et salut sur lui - dire : « Cette affaire est dans Quraysh ; quiconque leur est hostile, Allah le renverse sur son visage, tant qu'ils maintiennent la religion. » Et Mujahid a dit : le peuple, ce sont les Arabes ; le Coran est pour eux un honneur puisqu'il est descendu dans leur langue, puis cet honneur se particularise aux plus spécifiques parmi les Arabes, jusqu'à ce qu'il soit surtout pour Quraysh et pour les Banu Hashim. Et on a dit : « rappel pour toi » : un honneur pour toi par la sagesse qu'Il t'a donnée, « et pour ton peuple » croyants par ce qu'Allah les a guidés ; et vous serez interrogés sur le Coran et sur ce qui vous incombe de l'accomplir.
📜 Texte arabe source
( وإنه ) يعني القرآن ( لذكر لك ) لشرف لك ( ولقومك ) من قريش ، نظيره :" لقد أنزلنا إليكم كتابا فيه ذكركم "( الأنبياء 10 ) ، أي شرفكم ( وسوف تسألون ) عن حقه وأداء شكره ، روى الضحاك عن ابن عباس أن النبي - صلى الله عليه وسلم - كان إذا سئل لمن هذا الأمر بعدك ؟ لم يخبر بشيء حتى نزلت هذه الآية ، فكان بعد ذلك إذا سئل لمن هذا ؟ قال : لقريش .
أخبرنا عبد الواحد المليحي ، أخبرنا عبد الرحمن بن شريح ، أخبرنا أبو القاسم البغوي ، حدثنا علي بن الجعد ، أخبرنا عاصم بن محمد بن زيد ، عن أبيه ، عن ابن عمر قال : قال رسول الله - صلى الله عليه وسلم - :" لا يزال هذا الأمر في قريش ما بقي اثنان " .
أخبرنا عبد الواحد المليحي ، أخبرنا أحمد بن عبد الله النعيمي ، أخبرنا محمد بن يوسف ، حدثنا محمد بن إسماعيل ، حدثنا أبو اليمان ، أخبرنا شعيب عن الزهري قال : كان محمد بن جبير بن مطعم يحدث عن معاوية قال : سمعت رسول الله - صلى الله عليه وسلم - يقول :" إن هذا الأمر في قريش لا يعاديهم أحد إلا كبه الله على وجهه ما أقاموا الدين " .
وقال مجاهد : القوم هم العرب ، فالقرآن لهم شرف إذ نزل بلغتهم ، ثم يختص بذلك الشرف الأخص فالأخص من العرب ، حتى يكون [ الأكثر لقريش ولبني هاشم .
وقيل : " ذكر ذلك " : شرف لك بما أعطاك من الحكمة ، " ولقومك " المؤمنين بما هداهم ] الله به ، وسوف تسألون عن القرآن وعما يلزمكم من القيام بحقه .
Verset 45
Sa parole - qu'Il soit glorifié et exalté - : « Et interroge ceux de Nos messagers que Nous avons envoyés avant toi : Avons-Nous établi, en dehors du Tout-Miséricordieux, des divinités à adorer ? » Les avis divergent au sujet de ces personnes interrogées : Ata rapporte d'après Ibn Abbas : Lorsque le Prophète - paix et salut sur lui - fut transporté de nuit, Allah lui envoya Adam et sa descendance parmi les messagers. Gabriel fit l'appel à la prière puis l'iqama, et dit : « Ô Muhammad, avance et prie avec eux. » Lorsqu'il eut terminé la prière, Gabriel lui dit : « Interroge, ô Muhammad, "ceux de Nos messagers que Nous avons envoyés avant toi" », le verset. Le Messager d'Allah - paix et salut sur lui - dit alors : « Je n'interroge pas, je me suis suffi. » C'est l'avis d'al-Zuhri, Sa'id ibn Jubayr et Ibn Zayd, qui dirent : Allah rassembla pour lui les messagers la nuit de son ascension et lui ordonna de les interroger, mais il ne douta point et n'interrogea pas. Et la plupart des exégètes dirent : Interroge les croyants parmi les gens du Livre vers qui les prophètes furent envoyés : les messagers ne sont-ils venus à eux qu'avec l'unicité ? C'est l'avis d'Ibn Abbas dans les autres récits, ainsi que de Mujahid, Qatada, al-Dahhak, al-Suddi, al-Hasan et les deux al-Muqatil. Ce qui le confirme est la lecture d'Abdullah et d'Ubayy : « Et interroge ceux vers qui Nous avons envoyé avant toi Nos messagers ». Le sens de l'ordre d'interroger est de faire reconnaître aux associateurs de Quraysh qu'aucun messager ni livre n'est venu avec l'adoration d'autre qu'Allah - qu'Il soit glorifié et exalté -.
📜 Texte arabe source
قوله - عز وجل - :( ( واسأل من أرسلنا من قبلك من رسلنا أجعلنا من دون الرحمن آلهة يعبدون ) اختلفوا في هؤلاء المسئولين :
قال عطاء عن ابن عباس : لما أسري بالنبي - صلى الله عليه وسلم - بعث الله له آدم وولده من المرسلين ، فأذن جبريل ثم أقام ، وقال : يا محمد تقدم فصل بهم ، فلما فرغ من الصلاة قال له جبريل : سل يا محمد " من أرسلنا قبلك من رسلنا " ، الآية ، فقال رسول الله - صلى الله عليه وسلم - :" لا أسأل فقد اكتفيت " ، وهذا قول الزهري وسعيد بن جبير وابن زيد ، قالوا : جمع الله له المرسلين ليلة أسري به وأمره أن يسألهم فلم يشك ولم يسأل .
وقال أكثر المفسرين : سل مؤمني أهل الكتاب الذين أرسلت إليهم الأنبياء هل جاءتهم الرسل إلا بالتوحيد ؟ وهو قول ابن عباس في سائر الروايات ، ومجاهد وقتادة والضحاك والسدي والحسن والمقاتليين . يدل عليه قراءة عبد الله وأبي :" واسأل الذين أرسلنا إليهم قبلك رسلنا " ، ومعنى الأمر بالسؤال التقرير لمشركي قريش أنه لم يأت رسول ولا كتاب بعبادة غير الله - عز وجل - .
Verset 46
Sa parole - qu'Il soit glorifié et exalté - : « Et Nous avons certes envoyé Moïse avec Nos signes à Pharaon et son assemblée. Il dit : Je suis le Messager du Seigneur de l'univers. »
📜 Texte arabe source
قوله عز وجل: " ولقد أرسلنا موسى بآياتنا إلى فرعون وملئه فقال إني رسول رب العالمين "
Verset 47
« Puis lorsqu'il leur apporta Nos signes, voilà qu'ils en rirent », par moquerie.
📜 Texte arabe source
" فلما جاءهم بآياتنا إذا هم منها يضحكون "، استهزاء.
Verset 48
« Et Nous ne leur montrions aucun signe qui ne fût plus grand que son semblable » - c'est-à-dire son compagnon et celui qui le précédait - « et Nous les saisîmes par le châtiment » - par les années de sécheresse, le déluge, les sauterelles, les poux, les grenouilles, le sang et l'effacement. Ceux-ci étaient des preuves pour Moïse et un châtiment pour eux, chacun étant plus grand que celui qui le précédait - « afin qu'ils reviennent » - de leur mécréance.
📜 Texte arabe source
( وما نريهم من آية إلا هي أكبر من أختها ) قرينتها وصاحبتها التي كانت قبلها ( وأخذناهم بالعذاب ) بالسنين والطوفان والجراد والقمل والضفادع والدم والطمس ، فكانت هذه دلالات لموسى ، وعذابا لهم ، فكانت كل واحدة أكبر من التي قبلها ( لعلهم يرجعون ) عن كفرهم .
Verset 49
« Et ils dirent » - à Moïse lorsqu'ils virent le châtiment - « Ô magicien » - ô savant accompli et habile. Ils dirent cela par vénération et glorification de lui, car la magie était chez eux une science immense et une qualité louable. Et il fut dit : Le sens est : ô toi qui nous as vaincus par sa magie. Al-Zajjaj dit : Ils l'interpellèrent ainsi en raison de ce qui s'était établi chez eux de le nommer magicien. « Invoque pour nous ton Seigneur selon ce qu'Il t'a promis » - c'est-à-dire selon ce que tu nous as rapporté de Son engagement envers toi que si nous croyions, Il écarterait de nous le châtiment. Demande-Lui donc d'écarter de nous le châtiment - « nous serons certes bien guidés » - croyants. Moïse invoqua alors, et Il écarta d'eux le châtiment, mais ils ne crurent pas. C'est ce que signifie Sa parole - qu'Il soit glorifié et exalté - :
📜 Texte arabe source
( وقالوا ) لموسى لما عاينوا العذاب ( يا أيها الساحر ) يا أيها العالم الكامل الحاذق ، وإنما قالوا هذا توقيرا وتعظيما له ، لأن السحر عندهم كان علما عظيما وصفة ممدوحة ، وقيل : معناه يا أيها الذي غلبنا بسحره . وقال الزجاج : خاطبوه به لما تقدم له عندهم من التسمية بالساحر . ( ادع لنا ربك بما عهد عندك ) أي بما أخبرتنا من عهده إليك إن آمنا كشف عنا العذاب فاسأله يكشف عنا العذاب ( إننا لمهتدون ) مؤمنون ، فدعا موسى فكشف عنهم فلم يؤمنوا ، فذلك قوله - عز وجل - :
Verset 50
( Lorsque Nous avons écarté d'eux le châtiment, voilà qu'ils violaient leur engagement ) ils rompaient leur pacte et persistaient dans leur mécréance.
📜 Texte arabe source
( فلما كشفنا عنهم العذاب إذا هم ينكثون ) ينقضون عهدهم ويصرون على كفرهم .
Verset 51
( Et Pharaon appela son peuple en disant : Ô mon peuple, n'ai-je pas la royauté d'Égypte et ces fleuves ) les fleuves du Nil ( qui coulent sous moi ) sous mes palais, et Qatada dit : ils coulent devant moi dans mes jardins et mes vergers. Et Al-Hasan dit : par mon ordre. ( Ne voyez-vous donc pas ) ma grandeur et la puissance de ma royauté.
📜 Texte arabe source
( ونادى فرعون في قومه قال يا قوم أليس لي ملك مصر وهذه الأنهار ) أنهار النيل ( تجري من تحتي ) من تحت قصوري ، وقال قتادة : تجري بين يدي في جناني وبساتيني . وقال الحسن : بأمري . ( أفلا تبصرون ) عظمتي وشدة ملكي .
Verset 52
( Ou suis-je meilleur ) plutôt je suis meilleur, "am" au sens de "bal", et ce n'est pas une particule de coordination selon l'avis de la plupart des exégètes, et Al-Farra' dit : la pause se fait sur "am", et il y a une ellipse, son sens est : ne voyez-vous pas ou [voyez-vous], puis il a commencé en disant : je suis meilleur ( que celui-ci qui est méprisable ) faible et vil, c'est-à-dire Moïse, sa parole : ( et qui sait à peine s'exprimer ) qui ne parle pas clairement à cause du défaut de sa langue.
📜 Texte arabe source
( أم أنا خير ) بل أنا خير ، " أم " بمعنى " بل " ، وليس بحرف عطف على قول أكثر المفسرين ، وقال الفراء : الوقف على قوله : " أم " ، وفيه إضمار ، مجازه : أفلا تبصرون أم [ تبصرون ] ، ثم ابتدأ فقال : أنا خير ( من هذا الذي هو مهين ) ضعيف حقير يعني موسى ، قوله :( ولا يكاد يبين ) يفصح بكلامه للثغته التي في لسانه .
Verset 53
( Pourquoi donc ne lui a-t-on pas lancé ) s'il est véridique ( des bracelets d'or ) Hafs et Ya'qub ont lu "aswira" pluriel de siwar, et les autres ont lu "asawira" comme pluriel de aswira, qui est un pluriel de pluriel. Mujahid dit : lorsqu'ils intronisaient un homme, ils le ceignaient d'un bracelet et le paraient d'un collier d'or comme signe de sa seigneurie, alors Pharaon dit : pourquoi le Seigneur de Moïse ne lui a-t-il pas lancé des bracelets d'or s'il est un seigneur dont l'obéissance nous est obligatoire. ( Ou que des anges ne soient venus avec lui en procession ) se succédant, les uns accompagnant les autres, témoignant de sa véracité et l'aidant dans son affaire.
📜 Texte arabe source
( فلولا ألقي عليه ) إن كان صادقا ( أسورة من ذهب ) قرأ حفص ويعقوب " أسورة " جمع سوار ، وقرأ الآخرون " أساورة " على جمع الأسورة ، وهي جمع الجمع . قال مجاهد : كانوا إذا سودوا رجلا سوروه بسوار وطوقوه بطوق من ذهب يكون ذلك دلالة لسيادته ، فقال فرعون : هلا ألقى رب موسى عليه أسورة من ذهب إن كان سيدا تجب علينا طاعته . ( أو جاء معه الملائكة مقترنين ) متتابعين يقارن بعضهم بعضا يشهدون له بصدقه ويعينونه على أمره .
Verset 54
Allah le Très-Haut dit : ( Il étourdit son peuple ) c'est-à-dire Pharaon étourdit son peuple copte, c'est-à-dire qu'il les trouva ignorants. Et on dit : il les poussa à la légèreté et à l'ignorance. On dit : il l'a étourdi de son avis, lorsqu'il le pousse à l'ignorance et l'écarte de la vérité, ( et ils lui obéirent ) en démentant Moïse ( car ils étaient un peuple pervers ).
📜 Texte arabe source
قال الله تعالى : ( فاستخف قومه ) أي استخف فرعون قومه القبط ، أي وجدهم جهالا . وقيل : حملهم على الخفة والجهل . يقال : استخفه عن رأيه ، إذا حمله على الجهل وأزاله عن الصواب ، ( فأطاعوه ) على تكذيب موسى ( إنهم كانوا قوما فاسقين ) .
Verset 55
« Lorsqu'ils Nous ont irrités » : c'est-à-dire provoqué Notre colère, « Nous Nous sommes vengés d'eux et les avons noyés tous ensemble. »
📜 Texte arabe source
" فلما آسفونا "، أغضبونا، " انتقمنا منهم فأغرقناهم أجمعين "
Verset 56
(Nous les avons faits comme un précédent) : Hamza et al-Kisa'i ont lu « sulufan » avec une damma sur le sin et le lam. Al-Farra' a dit : c'est le pluriel de salif, de salafa (avec damma sur le lam), c'est-à-dire qui a précédé. Les autres ont lu avec une fat-ha sur le sin et le lam, comme pluriel de salif, à l'instar de haris/haras, khadim/khadam, rasid/rasad. Les deux formes désignent ceux qui sont passés et ont précédé parmi les nations. On dit : salafa yaslufu, s'il a précédé ; et al-salaf désigne les ancêtres qui ont précédé. Nous les avons donc faits comme des prédécesseurs pour que les générations suivantes tirent leçon d'eux. (Et comme un exemple pour les derniers) : une leçon et une exhortation pour ceux qui restent après eux. On a dit aussi : un précédent pour les mécréants de cette communauté vers le Feu, et un exemple pour ceux qui viendront après eux.
📜 Texte arabe source
( فجعلناهم سلفا ) قرأ حمزة والكسائي " سلفا " بضم السين واللام ، قال الفراء : هو جمع سليف من سلف بضم اللام يسلف ، أي تقدم ، وقرأ الآخرون بفتح السين واللام على جمع السالف ، مثل : حارس وحرس وخادم وخدم ، وراصد ورصد ، وهما جميعا الماضون المتقدمون من الأمم ، يقال : سلف يسلف ، إذا تقدم والسلف من تقدم من الآباء ، فجعلناهم متقدمين ليتعظ بهم الآخرون . ( ومثلا للآخرين ) عبرة وعظة لمن بقي بعدهم . وقيل : سلفا لكفار هذه الأمة إلى النار ومثلا لمن يجيء بعدهم .
Verset 57
(Et quand on cite le fils de Marie comme exemple) : Ibn Abbas et la plupart des exégètes ont dit que ce verset fut révélé à propos de la dispute entre Abd Allah ibn al-Ziba'ra et le Prophète - paix et salut sur lui - au sujet de Jésus, paix sur lui, lorsque fut révélée la parole d'Allah - Gloire à Lui - : « Vous et ce que vous adorez en dehors d'Allah serez le combustible de l'Enfer » (al-Anbiya' : 98), et nous l'avons mentionné dans la sourate al-Anbiya'. (Voilà que ton peuple s'en détourne) : les gens de Médine, du Sham et al-Kisa'i ont lu « yasidduna » avec une damma sur le sad, c'est-à-dire ils se détournent ; son équivalent est la parole d'Allah : « ils se détournent de toi en s'écartant » (al-Nisa' : 61). Les autres ont lu avec une kasra sur le sad. On a divergé sur son sens : al-Kisa'i a dit que ce sont deux dialectes, comme ya'rishuna et ya'rishuna, et yashuddu et yashiddu, et yanammu et yanimmu. Ibn Abbas a dit : cela signifie ils crient. Sa'id ibn al-Musayyab a dit : ils hurlent. Al-Dahhak a dit : ils s'exclament. Qatada a dit : ils s'affligent. Al-Qurazi a dit : ils s'impatientent. Et quand on cite le fils de Marie comme exemple, voilà que ton peuple s'en détourne en disant : « Que veut Muhammad de nous, sinon que nous l'adorions et le prenions comme divinité, comme les chrétiens ont adoré Jésus ? »
📜 Texte arabe source
( ولما ضرب ابن مريم مثلا ) قال ابن عباس وأكثر المفسرين : إن الآية نزلت في مجادلة عبد الله بن الزبعري مع النبي - صلى الله عليه وسلم - في شأن عيسى عليه السلام ، لما نزل قوله - عز وجل - :" إنكم وما تعبدون من دون الله حصب جهنم "( الأنبياء - 98 ) ، وقد ذكرناه في سورة الأنبياء عليهم السلام . ( إذا قومك منه يصدون ) قرأ أهل المدينة والشام والكسائي : " يصدون " بضم الصاد ، أي يعرضون ، نظيره قوله تعالى :" يصدون عنك صدودا " ، ( النساء - 61 ) وقرأ الآخرون بكسر الصاد .
واختلفوا في معناه ، قال الكسائي : هما لغتان مثل يعرشون ويعرشون ، وشد عليه يشد ويشد ، ونم بالحديث ينم وينم .
وقال ابن عباس : معناه يضجون . وقال سعيد بن المسيب : يصيحون . وقال الضحاك : يعجون . وقال قتادة : يجزعون . وقال القرظي : يضجرون . ولما ضرب ابن مريم مثلا إذا قومك منه يصدون يقولون ما يريد محمد منا إلا أن نعبده ونتخذه إلها كما عبدت النصارى عيسى .
Verset 58
(Et ils dirent : « Nos divinités sont-elles meilleures ou lui ? ») : Qatada a dit : « ou lui » signifie Muhammad, afin que nous l'adorions, lui obéissions et délaissions nos divinités. Al-Suddi et Ibn Zayd ont dit : « ou lui » signifie Jésus ; ils dirent : Muhammad prétend que tout ce qui est adoré en dehors d'Allah sera dans le Feu, et nous acceptons que nos divinités soient avec Jésus, 'Uzayr et les anges dans le Feu. Allah - Gloire à Lui - dit : (Ils ne te l'ont pas proposé) c'est-à-dire cet exemple (que pour disputer) : une controverse par le faux, alors qu'ils savaient que le sens de Sa parole « et ce que vous adorez en dehors d'Allah sera le combustible de l'Enfer » (al-Anbiya' : 98) visait ces idoles. (Mais ce sont des gens querelleurs). Abou Sa'id al-Sharihi nous a rapporté, Abou Ishaq al-Tha'labi nous a rapporté, Abou Bakr Abd al-Rahman ibn Abd Allah al-Hamshawi nous a rapporté, Ahmad ibn Ja'far ibn Hamdan al-Qati'i nous a rapporté, Abd Allah ibn Ahmad ibn Hanbal nous a rapporté, mon père m'a rapporté, Abd Allah ibn Numayr nous a rapporté, Hajjaj ibn Dinar al-Wasiti nous a rapporté, d'après Abou Ghalib, d'après Abou Umama, qui a dit : le Messager d'Allah - paix et salut sur lui - a dit : « Aucun peuple ne s'est égaré après avoir été guidé, si ce n'est qu'il s'est adonné à la dispute », puis il récita : « Ils ne te l'ont pas proposé que pour disputer, mais ce sont des gens querelleurs. »
📜 Texte arabe source
( وقالوا أآلهتنا خير أم هو ) قال قتادة : " أم هو " يعنون محمدا ، فنعبده ونطيعه ونترك آلهتنا .
وقال السدي وابن زيد : " أم هو " يعني عيسى ، قالوا : يزعم محمد أن كل ما عبد من دون الله في النار فنحن نرضى أن تكون آلهتنا مع عيسى وعزير والملائكة في النار ، وقال الله تعالى :( ما ضربوه ) يعني هذا المثل ( لك إلا جدلا ) خصومة بالباطل وقد علموا أن المراد من قوله : " وما تعبدون من دون الله حصب جهنم "( الأنبياء - 98 ) ، هؤلاء الأصنام . ( بل هم قوم خصمون ) .
أخبرنا أبو سعيد الشريحي ، أخبرنا أبو إسحاق الثعلبي ، أخبرنا أبو بكر عبد الرحمن بن عبد الله الحمشاوي ، أخبرنا أحمد بن جعفر بن حمدان القطيعي ، حدثنا عبد الله بن أحمد بن حنبل ، حدثني أبي ، حدثنا عبد الله بن نمير ، حدثنا حجاج بن دينار الواسطي ، عن أبي غالب عن أبي أمامة قال : قال رسول الله - صلى الله عليه وسلم - :" ما ضل قوم بعد هدى كانوا عليه إلا أوتوا الجدل " ، ثم قرأ :" ما ضربوه لك إلا جدلا بل هم قوم خصمون " .
Verset 59
Puis Il mentionna Jésus et dit : (Il n'est) : il n'est pas, c'est-à-dire Jésus, paix sur lui, (qu'un serviteur que Nous avons comblé) : par la prophétie, (et Nous l'avons fait un exemple) : un signe et une leçon (pour les enfants d'Israël) : par lequel ils reconnaissent la puissance d'Allah - Gloire à Lui - sur ce qu'Il veut, puisqu'Il l'a créé sans père.
📜 Texte arabe source
ثم ذكر عيسى فقال : ( إن هو ) ما هو ، يعني عيسى عليه السلام ( إلا عبد أنعمنا عليه ) بالنبوة ( وجعلناه مثلا ) آية وعبرة ( لبني إسرائيل ) يعرفون به قدرة الله - عز وجل - على ما يشاء حيث خلقه من غير أب .
Verset 60
(Et si Nous voulions, Nous aurions fait de vous des anges) c'est-à-dire : et si Nous voulions, Nous vous aurions anéantis et aurions fait à votre place des anges (sur terre pour vous succéder) qui seraient vos successeurs, peupleraient la terre, M’adoreraient et M’obéiraient. Et il a été dit : ils se succéderaient les uns aux autres.
📜 Texte arabe source
( ولو نشاء لجعلنا منكم ملائكة ) أي ولو نشاء لأهلكناكم وجعلنا بدلا منكم ملائكة ( في الأرض يخلفون ) يكونون خلفا منكم يعمرون الأرض ويعبدونني ويطيعونني . وقيل : يخلف بعضهم بعضا .
Verset 61
(Et certes, lui) c’est-à-dire Jésus, paix sur lui, (est un signe pour l’Heure) c’est-à-dire sa descente fait partie des signes de l’Heure par lesquels on connaît sa proximité. Et Ibn Abbas, Abou Hourayra et Qatada ont lu : « Et certes, lui est un savoir pour l’Heure » avec la fatḥa sur le lām et le ʿayn, c’est-à-dire un signe et une marque. Et nous avons rapporté du Prophète - que la prière et le salut d’Allah soient sur lui - : « Il ne tardera pas que le fils de Marie descende parmi vous comme un juge équitable, il brisera la croix, tuera le porc, supprimera la jizya, et toutes les religions périront de son temps sauf l’islam. » Et il est rapporté : « Il descendra à un col de la terre sainte, vêtu de deux vêtements teints en safran, les cheveux de sa tête huilés, tenant une lance avec laquelle il tuera le Dajjal. Il viendra à Jérusalem alors que les gens sont en prière de l’après-midi, l’imam reculera, mais Jésus le fera avancer et priera derrière lui selon la loi de Muhammad - que la prière et le salut d’Allah soient sur lui -. Puis il tuera les porcs, brisera la croix, détruira les synagogues et les églises, et tuera les chrétiens sauf ceux qui croiront en lui. » Abd al-Wahid al-Malihi nous a informés, Ahmad ibn Abd Allah al-Nuʿaymi nous a informés, Muhammad ibn Yusuf nous a informés, Muhammad ibn Ismaʿil nous a rapporté, Ibn Bukayr nous a rapporté, al-Layth nous a rapporté, de Yunus, d’Ibn Shihab, de Nafiʿ, affranchi d’Abou Qatada al-Ansari, qu’Abou Hourayra a dit : le Messager d’Allah - que la prière et le salut d’Allah soient sur lui - a dit : « Comment serez-vous lorsque le fils de Marie descendra parmi vous et que votre imam sera issu de vous ? » Et al-Hasan et un groupe ont dit : « Et certes, lui » c’est-à-dire le Coran est un savoir pour l’Heure, il vous apprend sa venue et vous informe de ses états et de ses terreurs (ne doutez donc pas) ne soyez pas incertains à son sujet. Ibn Abbas a dit : ne la niez pas (et suivez-moi) sur l’unicité (ceci) ce sur quoi je suis (est un chemin droit).
📜 Texte arabe source
( وإنه ) يعني عيسى عليه السلام ( لعلم للساعة ) يعني نزوله من أشراط الساعة يعلم به قربها ، وقرأ ابن عباس وأبو هريرة وقتادة :" وإنه لعلم للساعة " بفتح اللام والعين أي أمارة وعلامة .
وروينا عن النبي - صلى الله عليه وسلم - :" ليوشكن أن ينزل فيكم ابن مريم حكما عادلا يكسر الصليب ، ويقتل الخنزير ويضع الجزية ، وتهلك في زمانه الملل كلها إلا الإسلام " .
ويروى : " أنه ينزل على ثنية بالأرض المقدسة ، وعليه ممصرتان ، وشعر رأسه دهين ، وبيده حربة وهي التي يقتل بها الدجال ، فيأتي بيت المقدس والناس في صلاة العصر ، فيتأخر الإمام فيقدمه عيسى ويصلي خلفه على شريعة محمد - صلى الله عليه وسلم - ، ثم يقتل الخنازير ويكسر الصليب ، ويخرب البيع والكنائس ، ويقتل النصارى إلا من آمن به " .
أخبرنا عبد الواحد المليحي ، أخبرنا أحمد بن عبد الله النعيمي ، أخبرنا محمد بن يوسف ، حدثنا محمد بن إسماعيل ، حدثنا ابن بكير ، حدثنا الليث ، عن يونس ، عن ابن شهاب ، عن نافع مولى أبي قتادة الأنصاري أن أبا هريرة قال : قال رسول الله - صلى الله عليه وسلم - :" كيف أنتم إذا نزل ابن مريم فيكم وإمامكم منكم " ؟
وقال الحسن وجماعة : " وإنه " يعني وإن القرآن لعلم للساعة يعلمكم قيامها ، ويخبركم بأحوالها وأهوالها ( فلا تمترن بها ) فلا تشكن فيها ، قال ابن عباس : لا تكذبوا بها ( واتبعون ) على التوحيد ( هذا ) الذي أنا عليه ( صراط مستقيم ) .
Verset 62
(Et qu’il ne vous détourne pas) qu’il ne vous écarte pas (le Diable) de la religion d’Allah (car il est pour vous un ennemi déclaré).
📜 Texte arabe source
( ولا يصدنكم ) لا يصرفنكم ( الشيطان ) عن دين الله ( إنه لكم عدو مبين ) .
Verset 63
(Et quand Jésus vint avec les preuves évidentes, il dit : « Je suis venu à vous avec la sagesse ») la prophétie (et pour vous éclairer sur une partie de ce sur quoi vous divergez) des jugements de la Torah. Qatada a dit : il s’agit de la divergence des factions qui se sont liguées contre l’affaire de Jésus. Al-Zajjaj a dit : ce que Jésus a apporté dans l’Évangile n’est qu’une partie de ce sur quoi ils divergeaient, et il leur a clarifié dans ce qui n’était pas l’Évangile ce dont ils avaient besoin. (Craignez donc Allah et obéissez-moi).
📜 Texte arabe source
( ولما جاء عيسى بالبينات قال قد جئتكم بالحكمة ) بالنبوة ( ولأبين لكم بعض الذي تختلفون فيه ) من أحكام التوراة ، قال قتادة : يعني اختلاف الفرق الذين تحزبوا على أمر عيسى . قال الزجاج : الذي جاء به عيسى في الإنجيل إنما هو بعض الذي اختلفوا فيه ، وبين لهم في غير الإنجيل ما احتاجوا إليه . ( فاتقوا الله وأطيعون ) .
Verset 64
« Allah est certes mon Seigneur et votre Seigneur, adorez-Le donc, ceci est un chemin droit. »
📜 Texte arabe source
" إن الله هو ربي وربكم فاعبدوه هذا صراط مستقيم "
Verset 65
« Mais les factions divergèrent entre elles. Malheur donc à ceux qui ont injuste, au châtiment d’un jour douloureux. »
📜 Texte arabe source
" فاختلف الأحزاب من بينهم فويل للذين ظلموا من عذاب يوم أليم "
Verset 66
(N’attendent-ils que l’Heure ?) c’est-à-dire qu’elle viendra à eux inévitablement, comme s’ils l’attendaient (qu’elle vienne soudainement) à l’improviste (sans qu’ils ne s’en aperçoivent).
📜 Texte arabe source
(هل ينظرون إلا الساعة ) يعني أنها تأتيهم لا محالة فكأنهم ينتظرونها ( أن تأتيهم بغتة ) فجأة ( وهم لا يشعرون ) .
Verset 67
(Les amis intimes) dans la désobéissance en ce bas monde (ce jour-là) le Jour de la Résurrection (seront ennemis les uns des autres, sauf les pieux) sauf ceux qui s’aiment mutuellement pour Allah - exalté soit-Il - dans l’obéissance à Allah - exalté soit-Il. Ahmad ibn Ibrahim al-Sharihi nous a rapporté, Abu Ishaq Ahmad ibn Muhammad ibn Ibrahim al-Tha’labi nous a rapporté, ‘Uqayl ibn Muhammad ibn Ahmad m’a rapporté, qu’Abu al-Faraj al-Baghdadi le juge leur a rapporté d’après Muhammad ibn Jarir, Ibn ‘Abd al-A’la nous a rapporté d’après Qatada, Abu Thawr nous a rapporté d’après Ma’mar d’après Qatada d’après Abu Ishaq que ‘Ali a dit à propos de ce verset : Deux amis croyants et deux amis mécréants. L’un des croyants mourut et dit : « Seigneur, untel m’ordonnait de T’obéir et d’obéir à Ton Messager, il m’ordonnait le bien, me interdisait le mal, et m’informait que je Te rencontrerais. Seigneur, ne l’égare pas après moi, guide-le comme Tu m’as guidé, honore-le comme Tu m’as honoré. » Lorsque son ami croyant mourut, ils furent réunis, et il fut dit : « Que chacun de vous fasse l’éloge de son compagnon. » Il dit : « Quel excellent frère, quel excellent ami, quel excellent compagnon ! » Il dit : Et l’un des mécréants mourut et dit : « Seigneur, untel m’interdisait de T’obéir et d’obéir à Ton Messager, il m’ordonnait le mal, m’interdisait le bien, et m’informait que je ne Te rencontrerais pas. » Il fut dit : « Quel mauvais frère, quel mauvais ami, quel mauvais compagnon ! »
📜 Texte arabe source
( الأخلاء ) على المعصية في الدنيا ( يومئذ ) يوم القيامة ( بعضهم لبعض عدو إلا المتقين ) إلا المتحابين في الله - عز وجل - على طاعة الله - عز وجل - .
أخبرنا أحمد بن إبراهيم الشريحي ، أخبرنا أبو إسحاق أحمد بن محمد بن إبراهيم الثعلبي ، أخبرني عقيل بن محمد بن أحمد ، أن أبا الفرج البغدادي القاضي أخبرهم عن محمد بن جرير ، حدثنا ابن عبد الأعلى ، عن قتادة ، حدثنا أبو ثور عن معمر عن قتادة عن أبي إسحاق أن عليا قال في هذه الآية : خليلان مؤمنان وخليلان كافران ، فمات أحد المؤمنين فقال : يا رب إن فلانا كان يأمرني بطاعتك وطاعة رسولك ، ويأمرني بالخير وينهاني عن الشر ، ويخبرني أني ملاقيك ، يا رب فلا تضله بعدي واهده كما هديتني وأكرمه كما أكرمتني ، فإذا مات خليله المؤمن جمع بينهما ، فيقول : ليثن أحدكما على صاحبه ، فيقول : نعم الأخ ، ونعم الخليل ، ونعم الصاحب ، قال : ويموت أحد الكافرين ، فيقول : يا رب إن فلانا كان ينهاني عن طاعتك وطاعة رسولك ، ويأمرني بالشر وينهاني عن الخير ، ويخبرني أني غير ملاقيك ، فيقول بئس الأخ ، وبئس الخليل ، وبئس الصاحب .
Verset 68
(Ô serviteurs) c’est-à-dire qu’il leur sera dit : Ô Mes serviteurs (nulle crainte aujourd’hui sur vous, et vous ne serez point affligés). Il a été rapporté d’après al-Mu’tamir ibn Sulayman d’après son père qu’il a dit : J’ai entendu que lorsque les gens seront ressuscités, il n’y aura personne parmi eux sans être effrayé. Un héraut appellera : « Ô serviteurs, nulle crainte aujourd’hui sur vous, et vous ne serez point affligés. » Tous les gens l’espéreront, puis il enchaînera :
📜 Texte arabe source
( يا عباد ) أي فيقال لهم : يا عبادي ( لا خوف عليكم اليوم ولا أنتم تحزنون ) وروي عن المعتمر بن سليمان عن أبيه قال : سمعت أن الناس حين يبعثون ليس منهم أحد إلا فزع ، فينادي مناد :" يا عباد لا خوف عليكم اليوم ولا أنتم تحزنون " فيرجوها الناس كلهم فيتبعها :
Verset 69
(Ceux qui ont cru en Nos signes et étaient musulmans) Alors les gens désespéreront, sauf les musulmans, et il leur sera dit :
📜 Texte arabe source
( الذين آمنوا بآياتنا وكانوا مسلمين ) فييأس الناس منها غير المسلمين فيقال لهم :
Verset 70
( Entrez au Paradis, vous et vos épouses, vous y serez comblés de joie ) : vous y serez réjouis et comblés de délices .
( On fera circuler parmi eux des plats ) : pluriel de "sahfa", qui est un grand récipient ( en or et des coupes ) : pluriel de "kub", qui est un récipient rond à tête arrondie, sans anses ( et il y aura là ) : c'est-à-dire au Paradis ( ce que les âmes désirent ) : les gens de Médine, du Shâm et Hafs ont lu "tachta'hîh" (avec le pronom), et ainsi dans leurs mushafs ; les autres ont lu en supprimant le "hâ'". ( et ce qui réjouit les yeux, et vous y demeurerez éternellement ) .
Nous a informé Abou Bakr Muhammad ibn Abd Allah ibn Abi Touba, nous a informé Abou Tâhir Muhammad ibn Ahmad ibn al-Hârith, nous a informé Muhammad ibn Ya'qoub al-Kassâ'î, nous a informé Abd Allah ibn Mahmoud, nous a informé Ibrâhîm ibn Abd Allah al-Khallâl, nous a rapporté Abd Allah ibn al-Mubârak, d'après Sufyân, d'après 'Alqama ibn Marthad, d'après Abd al-Rahmân ibn Sâbit qui a dit : Un homme dit : Ô Messager d'Allah, y a-t-il des chevaux au Paradis ? Car j'aime les chevaux, il dit :" Si Allah te fait entrer au Paradis, tu ne souhaiteras pas monter un cheval de rubis rouge qui t'emportera en volant où tu voudras au Paradis, sans que cela ne se fasse ", alors un bédouin dit : Ô Messager d'Allah, y a-t-il des chameaux au Paradis ? il dit :" Ô bédouin, si Allah te fait entrer au Paradis, tu y trouveras ce que ton âme désire et ce qui réjouit ton œil " .
📜 Texte arabe source
( يطاف عليهم بصحاف ) جمع صحفة وهي القصعة الواسعة ( من ذهب وأكواب ) جمع كوب وهو إناء مستدير مدور الرأس لا عرى لها ( وفيها ) أي في الجنة ( ما تشتهيه الأنفس ) قرأ أهل المدينة والشام وحفص : ( تشتهيه ) وكذلك في مصاحفهم ، وقرأ الآخرون بحذف الهاء . ( وتلذ الأعين وأنتم فيها خالدون ) .
أخبرنا أبو بكر محمد بن عبد الله بن أبي توبة ، أخبرنا أبو طاهر محمد بن أحمد بن الحارث ، أخبرنا محمد بن يعقوب الكسائي ، أخبرنا عبد الله بن محمود ، أخبرنا إبراهيم بن عبد الله الخلال ، حدثنا عبد الله بن المبارك ، عن سفيان ، عن علقمة بن مرثد ، عن عبد الرحمن بن سابط قال : قال رجل : يا رسول الله أفي الجنة خيل ؟ فإني أحب الخيل ، فقال :" إن يدخلك الله الجنة لا تشاء أن تركب فرسا من ياقوتة حمراء فتطير بك في أي الجنة شئت ، إلا فعلت " ، فقال أعرابي : يا رسول الله أفي الجنة إبل ؟ فقال :" يا أعرابي إن يدخلك الله الجنة أصبت فيها ما اشتهت نفسك ولذت عينك " .
Verset 72
" Et tel est le Paradis qu'on vous a fait hériter pour ce que vous accomplissiez "
📜 Texte arabe source
" وتلك الجنة التي أورثتموها بما كنتم تعملون "
Verset 73
( Vous y aurez des fruits abondants dont vous mangerez ) Et dans le hadith : " Nul homme ne cueille un fruit au Paradis sans qu'il ne repousse à sa place deux semblables " .
📜 Texte arabe source
( لكم فيها فاكهة كثيرة منها تأكلون ) وفي الحديث : " لا ينزع رجل من الجنة من ثمرة إلا نبت مكانها مثلاها " .
Verset 74
" Certes, les criminels ", les associateurs, " seront dans le châtiment de l'Enfer, éternellement "
📜 Texte arabe source
" إن المجرمين "، المشركين، " في عذاب جهنم خالدون "
Verset 75
« Elle ne sera pas atténuée pour eux, et ils y seront en proie au désespoir. »
📜 Texte arabe source
" لا يفتر عنهم وهم فيه مبلسون "
Verset 76
« Nous ne leur avons point fait d'injustice, mais c'est eux qui étaient les injustes. »
📜 Texte arabe source
" وما ظلمناهم ولكن كانوا هم الظالمين "
Verset 77
« Et ils appelleront : Ô Mâlik ! » Ils invoquent le gardien de l'Enfer : « Que ton Seigneur nous achève ! » Qu'Il nous fasse mourir afin que nous soyons soulagés. Mâlik leur répondra après mille ans : « Vous y demeurerez éternellement » — vous resterez dans le châtiment. Il nous a été rapporté de Muhammad ibn Abd Allah ibn Abi Tawba, de Muhammad ibn Ahmad ibn al-Harith, de Muhammad ibn Ya'qub al-Kisa'i, de Abd Allah ibn Mahmud, d'Ibrahim ibn Abd Allah al-Khallal, de Abd Allah ibn al-Mubarak, de Sa'id ibn Abi 'Aruba, de Qatada, qui le rapporte d'Abu Ayyub, de Abd Allah ibn 'Amr ibn al-'As, que le Prophète — paix et bénédiction sur lui — a dit : « Les gens du Feu appelleront Mâlik, mais il ne leur répondra pas pendant quarante ans. Puis il leur répondra : "Vous y demeurerez éternellement." » Il dit : « Par Allah, leurs appels furent vains auprès de Mâlik et du Seigneur de Mâlik. Puis ils invoqueront leur Seigneur en disant : "Seigneur, notre misère a prévalu sur nous, et nous étions un peuple égaré. Seigneur, fais-nous sortir d'ici ; si nous récidivons, nous serons alors injustes." » Il dit : « Il se taira envers eux pendant deux fois la durée du monde, puis Il leur répondra : "Taisez-vous là-dedans et ne Me parlez plus." » Il dit : « Par Allah, après cela, ils ne prononceront plus un mot, et il n'y aura que gémissements et soupirs dans le feu de la Géhenne. Il a comparé leurs voix à celles des ânes, commençant par des gémissements et finissant par des soupirs. »
📜 Texte arabe source
( ونادوا يا مالك ) . يدعون خازن النار ( ليقض علينا ربك ) ليمتنا ربك فنستريح فيجيبهم مالك بعد ألف سنة ( قال إنكم ماكثون ) مقيمون في العذاب .
أخبرنا محمد بن عبد الله بن أبي توبة ، أخبرنا محمد بن أحمد بن الحارث ، أخبرنا محمد بن يعقوب الكسائي ، أخبرنا عبد الله بن محمود ، أخبرنا إبراهيم بن عبد الله الخلال ، حدثنا عبد الله بن المبارك ، عن سعيد بن أبي عروبة ، عن قتادة يذكره عن أبي أيوب ، عن عبد الله بن عمرو بن العاص قال [ النبي - صلى الله عليه وسلم - ] : " إن أهل النار يدعون مالكا فلا يجيبهم أربعين عاما ، ثم يرد عليهم إنكم ماكثون ، قال : هانت - والله - دعوتهم على مالك وعلى رب مالك ، ثم يدعون ربهم فيقولون : ربنا غلبت علينا شقوتنا وكنا قوما ضالين ربنا أخرجنا منها فإن عدنا فإنا ظالمون ، قال : فيسكت عنهم قدر الدنيا مرتين ، ثم يرد عليهم : اخسئوا فيها ولا تكلمون ، قال : فوالله ما نبس القوم بعدها بكلمة ، وما هو إلا الزفير والشهيق في نار جهنم ، فشبه أصواتهم بأصوات الحمير ، أولها زفير وآخرها شهيق .
Verset 78
« Nous vous avons apporté la vérité » — Il dit : Nous vous avons envoyé, ô assemblée de Quraysh, Notre messager avec la vérité — « mais la plupart d'entre vous ont de l'aversion pour la vérité. »
📜 Texte arabe source
( لقد جئناكم بالحق ) يقول أرسلنا إليكم يا معشر قريش رسولنا بالحق ( ولكن أكثركم للحق كارهون ) .
Verset 79
« Ont-ils arrêté » — ont-ils consolidé — « une affaire » — dans la ruse contre le Messager d'Allah — paix et bénédiction sur lui — « alors Nous en arrêtons une aussi » — Nous consolidons une affaire pour les rétribuer. Mujâhid a dit : S'ils ont préparé un mal, Je leur préparerai un mal semblable.
📜 Texte arabe source
( أم أبرموا ) أم أحكموا ( أمرا ) في المكر برسول الله - صلى الله عليه وسلم - ( فإنا مبرمون ) محكمون أمرا في مجازاتهم ، قال مجاهد : إن كادوا شرا كدتهم مثله .
Verset 80
« Ou bien pensent-ils que Nous n'entendons pas leur secret et leurs confidences ? » ce qu'ils gardent secret des autres et se murmurent entre eux « Si ! » Nous entendons cela et le savons « et Nos messagers » également parmi les anges, c'est-à-dire les gardiens « auprès d'eux inscrivent » .
📜 Texte arabe source
( أم يحسبون أنا لا نسمع سرهم ونجواهم ) ما يسرونه من غيرهم ويتناجون به بينهم ( بلى ) نسمع ذلك ونعلم ( ورسلنا ) أيضا من الملائكة يعني الحفظة ( لديهم يكتبون ) .
Verset 81
« Dis : Si le Tout Miséricordieux avait un enfant, je serais le premier des adorateurs » c'est-à-dire : s'il y avait pour le Tout Miséricordieux un enfant selon vos dires et vos prétentions, alors je serais le premier à L'adorer, car Il est Unique, sans associé ni enfant. Et il est rapporté d'Ibn Abbas : « Si » c'est-à-dire : il n'y a pas pour le Tout Miséricordieux d'enfant, et je suis le premier des adorateurs témoignant de cela, faisant de « in » une négation. Et al-Suddî a dit : son sens est : s'il y avait pour le Tout Miséricordieux un enfant, je serais le premier à L'adorer pour cela, mais Il n'a pas d'enfant. Et on a dit : « les adorateurs » a le sens de ceux qui s'indignent, c'est-à-dire : je suis le premier des réfutateurs et des négateurs de ce que vous dites. Et on dit : son sens est : je suis le premier à m'indigner pour le Tout Miséricordieux qu'on Lui attribue un enfant ; on dit : « abada ya'budu » quand on s'indigne et se fâche. Et un groupe a dit : on ne dit guère « abada » pour « il est adorateur », on dit plutôt « il est adorateur » (avec un sens passif).
📜 Texte arabe source
( قل إن كان للرحمن ولد فأنا أول العابدين ) يعني إن كان للرحمن ولد في قولكم وعلى زعمكم ، فأنا أول من عبده فإنه واحد لا شريك له ولا ولد . وروي عن ابن عباس :( إن كان ) أي ما كان للرحمن ولد ، فأنا أول العابدين الشاهدين له بذلك ، جعل :" إن " بمعنى الجحد .
وقال السدي : معناه لو كان للرحمن ولد فأنا أول من عبده بذلك ، ولكن لا ولد له .
وقيل : " العابدين " بمعنى الآنفين ، أي : أنا أول الجاحدين والمنكرين لما قلتم .
ويقال : معناه : أنا أول من غضب للرحمن أن يقال له ولد ، يقال : عبد يعبد إذا أنف وغضب .
وقال قوم : قل ما يقال : عبد فهو عابد ، إنما يقال : فهو عبد .
Verset 82
Puis Il a purifié Lui-même en disant : « Gloire au Seigneur des cieux et de la terre, Seigneur du Trône, au-dessus de ce qu'ils décrivent » au-dessus de ce qu'ils disent comme mensonges.
📜 Texte arabe source
ثم نزه نفسه فقال : ( سبحان رب السماوات والأرض رب العرش عما يصفون ) عما يقولون من الكذب .
Verset 83
« Laisse-les donc s'immerger » dans leur fausseté « et s'amuser » dans leur vie d'ici-bas « jusqu'à ce qu'ils rencontrent leur jour qui leur est promis » c'est-à-dire le Jour de la Résurrection.
📜 Texte arabe source
( فذرهم يخوضوا ) في باطلهم ( ويلعبوا ) في دنياهم ( حتى يلاقوا يومهم الذي يوعدون ) يعني يوم القيامة .
Verset 84
« Et c'est Lui qui est Dieu dans le ciel et Dieu sur la terre » [Qatada a dit : Il est adoré dans le ciel et sur la terre, il n'y a de divinité que Lui] « et Il est le Sage » dans la gestion de Sa création « l'Omniscient » de leurs intérêts.
📜 Texte arabe source
( وهو الذي في السماء إله وفي الأرض إله )[ قال قتادة : يعبد في السماء وفي الأرض لا إله إلا هو ]( وهو الحكيم ) في تدبير خلقه ( العليم ) بمصالحهم .
Verset 85
« Et béni soit Celui à qui appartient la royauté des cieux, de la terre et de ce qui est entre eux ; auprès de Lui se trouve la science de l'Heure, et c'est vers Lui que vous serez ramenés. » Ibn Kathir et al-Kisa'i ont lu « yarji'un » avec un ya, et les autres avec un ta.
📜 Texte arabe source
( وتبارك الذي له ملك السماوات والأرض وما بينهما وعنده علم الساعة وإليه ترجعون ) قرأ ابن كثير والكسائي " يرجعون " بالياء ، والآخرون بالتاء .
Verset 86
« Et ceux qu'ils invoquent en dehors de Lui ne possèdent pas l'intercession, sauf celui qui a témoigné de la vérité » — il s'agit de 'Issa, de 'Uzayr et des anges, car ils ont été adorés en dehors d'Allah, et ils ont l'intercession. Selon cela, « man » est au nominatif. On a dit aussi : « man » est au génitif, et par « ceux qu'ils invoquent », on vise 'Issa, 'Uzayr et les anges, c'est-à-dire qu'ils ne possèdent pas l'intercession sauf celui qui a témoigné de la vérité. La première lecture est plus correcte, et par « témoignage de la vérité », on entend la parole « il n'y a de divinité qu'Allah », la parole d'unicité — « et ils savent » par leurs cœurs ce qu'ils ont attesté par leurs langues.
📜 Texte arabe source
( ولا يملك الذين يدعون من دونه الشفاعة إلا من شهد بالحق ) وهم عيسى وعزير والملائكة فإنهم عبدوا من دون الله ، ولهم الشفاعة ، وعلى هذا يكون " من " في محل الرفع ، وقيل :" من " في محل الخفض ، وأراد بالذين يدعون عيسى وعزيرا والملائكة ، يعني أنهم لا يملكون الشفاعة إلا من شهد بالحق ، والأول أصح ، وأراد بشهادة الحق قوله لا إله إلا الله كلمة التوحيد ( وهم يعلمون ) بقلوبهم ما شهدوا به بألسنتهم .
Verset 87
« Et si tu leur demandes qui les a créés, ils diront certainement : "Allah". Comment donc se détournent-ils ? » — ils sont détournés de Son adoration.
📜 Texte arabe source
" ولئن سألتهم من خلقهم ليقولن الله فأنى يؤفكون "، يصرفون عن عبادته.
Verset 88
« Et sa parole : "Seigneur !" » — c'est-à-dire la parole de Muhammad - qu'Allah prie sur lui et le salue - se plaignant à son Seigneur : « Seigneur ! » « Ces gens sont un peuple qui ne croit pas. » 'Asim et Hamza ont lu « wa qilahu » avec un kasra sur le lam et le ha, au sens de : auprès de Lui se trouve la science de l'Heure et la science de sa parole : « Seigneur ! ». Les autres ont lu au nasb, et cela a deux aspects : l'un, le sens est : « Ou pensent-ils que Nous n'entendons pas leurs secrets et leurs confidences, et sa parole : "Seigneur !" » ; le second : « Et Il a dit sa parole ».
📜 Texte arabe source
( وقيله يا رب ) يعني قول محمد - صلى الله عليه وسلم - شاكيا إلى ربه : يا رب ( إن هؤلاء قوم لا يؤمنون ) قرأ عاصم وحمزة " وقيله " بجر اللام والهاء ، على معنى : وعنده علم الساعة وعلم قيله يا رب ، وقرأ الآخرون بالنصب ، وله وجهان : أحدهما معناه : أم يحسبون أنا لا نسمع سرهم ونجواهم وقيله يا رب ، والثاني : وقال قيله .
Verset 89
« Détourne-toi d'eux » — éloigne-toi d'eux — « et dis : "Paix !" » — le sens est la séparation, comme dans Sa parole : « Paix sur vous ! Nous ne recherchons pas les ignorants » (al-Qasas, 55) — « Ils sauront bientôt. » Les gens de Médine et du Sham ont lu avec un ta, et les autres avec un ya. Muqatil a dit : ce verset a été abrogé par le verset de l'épée.
📜 Texte arabe source
( فاصفح عنهم ) أعرض عنهم ( وقل سلام ) معناه : المتاركة ، كقوله تعالى :" سلام عليكم لا نبتغي الجاهلين "( القصص - 55 ( فسوف يعلمون ) قرأ أهل المدينة والشام بالتاء ، والباقون بالياء ، قال مقاتل : نسختها آية السيف .
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