📖 Tafsir — L'inévitable (Sourate 56)

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Ibn Kathir Al-Tabari Al-Qurtubi Al-Baghawi
Verset 1
Qui a été révélée à La Mecque. Les vertus de la sourate Al-Waqi`ah. Abu Ishaq a rapporté d’`Ikrimah, d’Ibn `Abbas, qu’Abu Bakr a dit : « Ô Messager d’Allah ! Tu deviens gris. » Le Messager ﷺ a répondu : « Houd (chapitre 11), Al-Waqi`ah (56), Al-Mursalat (77), `Amma Yatasa’alun (78) et Idha Ash-Shamsu Kuwwirat (81) m’ont fait devenir gris. » At-Tirmidhi a recueilli ce Hadith et a dit : « Hasan Gharib. » بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ Au nom d’Allah, le Tout Miséricordieux, le Très Miséricordieux. Les horreurs du Jour de la Résurrection. Al-Waqi`ah (l’événement) est l’un des noms du Jour de la Résurrection, car ce Jour est réel et viendra sûrement. Allah l’Exalté a dit dans d’autres versets : فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Alors, ce Jour-là, l’événement se produira.) (69:15). Allah l’Exalté a dit : لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (Il n’y a pas, pour sa survenue, de Kadhibah.) Cela signifie : quand Il ordonnera au Jour de la Résurrection de commencer, nul ne pourra l’empêcher de se produire ni l’empêcher de commencer. اسْتَجِيبُواْ لِرَبِّكُمْ مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لاَّ مَرَدَّ لَهُ مِنَ اللَّهِ (Répondez à l’appel de votre Seigneur avant que ne vienne d’Allah un Jour qui ne peut être repoussé.) (42:47). سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ - لِّلْكَـفِرِينَ لَيْسَ لَهُ دَافِعٌ (Un questionneur a interrogé à propos d’un châtiment imminent — sur les mécréants, que nul ne peut repousser.) (70:1-2). وَيَوْمَ يَقُولُ كُن فَيَكُونُ قَوْلُهُ الْحَقُّ وَلَهُ الْمُلْكُ يَوْمَ يُنفَخُ فِى الصُّوَرِ عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ (Et le Jour où Il dira : « Sois ! » — et cela est ! Sa Parole est la Vérité. À Lui appartient la royauté le Jour où la Trompette sera soufflée. Il est le Connaisseur de l’invisible et du visible. Il est le Sage, le Bien Informé.) (6:73). Quant au sens de كَاذِبَةٌ (Kadhibah), Muhammad bin Ka`b a dit : « Elle se produira certainement », tandis que Qatadah a dit : « Elle ne sera pas interrompue, ta…
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed in Makkah The Virtues of Surat Al-Waqi`ah Abu Ishaq reported from `Ikrimah from Ibn `Abbas that Abu Bakr said, "O Allah's Messenger! You are becoming gray" The Messenger ﷺ replied, «شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَت» (Hud (chapter 11), Al-Waqi`ah (56), Al-Mursalat (77), `Amma Yatasa'alun (78) and Idha Ash-Shamsu Kuwwirat (81) have made me gray.) At-Tirmidhi collected this Hadith and said, "Hasan Gharib." بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Horrors of the Day of Resurrection Al-Waqi`ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat, فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Waqi`ah occur.)( 69:15) Allah the Exalted said, لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning, اسْتَجِيبُواْ لِرَبِّكُمْ مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لاَّ مَرَدَّ لَهُ مِنَ اللَّهِ (Answer the call of your Lord before there comes from Allah a Day which can not be averted.) (42:47), سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ - لِّلْكَـفِرِينَ لَيْسَ لَهُ دَافِعٌ (A questioner asked concerning a torment about to occur -- upon the disbelievers, which none can avert.)(70:1-2), وَيَوْمَ يَقُولُ كُن فَيَكُونُ قَوْلُهُ الْحَقُّ وَلَهُ الْمُلْكُ يَوْمَ يُنفَخُ فِى الصُّوَرِ عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ (And on the Day He will say: "Be!" -- and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of كَاذِبَةٌ (Kadhibah) Muhammad bin Ka`b said: "It will certainly occur," while Qatadah said, "It shall not be discontinued, taken back or aborted. Allah's statement, خَافِضَةٌ رَّافِعَةٌ (Bringing low, exalting.) indicates that Al-Waqi`ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-`Awfi reported from Ibn `Abbas: خَافِضَةٌ رَّافِعَةٌ (Bringing low, exalting), "It made the near and the far hear it," while `Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it." Ad-Dahhak and Qatadah said similarly. Allah said, إِذَا رُجَّتِ الاٌّرْضُ رَجّاً (When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn `Abbas, Mujahid, Qatadah and others said about Allah's saying:, إِذَا رُجَّتِ الاٌّرْضُ رَجّاً (When the earth will be shaken with a terrible shake.) it means "Violently shaken." Ar-Rabi` bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents." This is like Allah's saying: إِذَا زُلْزِلَتِ الاٌّرْضُ زِلْزَالَهَا (When the earth is shaken with its earthquake.)(99:1) and, يأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَىْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1). Allah said: وَبُسَّتِ الْجِبَالُ بَسّاً (And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn `Abbas, Mujahid, `Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them, كَثِيباً مَّهِيلاً (A heap of sand poured out.)(73:14)." Allah's saying: فَكَانَتْ هَبَآءً مُّنبَثّاً (So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from `Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind." Al-`Awfi reported from Ibn `Abbas about Allah's saying: فَكَانَتْ هَبَآءً مُّنبَثّاً (So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly." `Ikrimah said, "The floating dust particles that the wind scatters all around," while Qatadah said, هَبَآءً مُّنبَثّاً (floating particles), "Like the dry parts of trees that the wind scatters all about." This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection. Three Categories of People on the Day of Resurrection Allah's statement, وَكُنتُمْ أَزْوَاجاً ثَلَـثَةً (And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection. Some will on the right of Allah's Throne, and they are those who were brought forth from `Adam's right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from `Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions. A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side; so Allah said, فَأَصْحَـبُ الْمَيْمَنَةِ مَآ أَصْحَـبُ الْمَيْمَنَةِ - وَأَصْحَـبُ الْمَشْـَمَةِ مَآ أَصْحَـبُ الْمَشْـَمَةِ - وَالسَّـبِقُونَ السَّـبِقُونَ (So those on the right -- how will be those on the right! And those on the left -- how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well, ثُمَّ أَوْرَثْنَا الْكِتَـبَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَـلِمٌ لِّنَفْسِهِ وَمِنْهُمْ مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَتِ بِإِذُنِ اللَّهِ (Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds.)(35:32) Muhammad bin Ka`b, Abu Hazrah Ya`qub bin Mujahid said that, وَالسَّـبِقُونَ السَّـبِقُونَ (And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-`Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them, وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ (And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and, سَابِقُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَآءِ وَالاٌّرْضِ (Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said: أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ (These will be the nearest (to Allah). In the Gardens of Delight.)
📜 Texte arabe source

القول في تأويل قوله تعالى : إِذَا وَقَعَتِ الْوَاقِعَةُ (1)

يعني تعالى ذكره بقوله: ( إِذَا وَقَعَتِ الْوَاقِعَةُ ) : إذا نـزلت صيحة القيامة، وذلك حين يُنفخ في الصور لقيام الساعة.

كما حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: ( إِذَا وَقَعَتِ الْوَاقِعَةُ ) يعني: الصيحة.

حدثنا عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، في قوله: ( إِذَا وَقَعَتِ الْوَاقِعَةُ ) الواقعة والطامة والصاخة، ونحو هذا من أسماء القيامة، عظَّمه الله، وحذره عباده.

Verset 2
Révélée à La Mecque. Les vertus de la sourate Al-Waqi`ah. Abou Ishaq a rapporté d’après `Ikrimah, d’après Ibn `Abbas, qu’Abou Bakr a dit : « Ô Messager d’Allah ! Tu deviens grisonnant. » Le Messager ﷺ répondit : « Houd (chapitre 11), Al-Waqi`ah (56), Al-Mursalat (77), `Amma Yatasa’alun (78) et Idha Ash-Shamsu Kuwwirat (81) m’ont fait grisonner. » At-Tirmidhi a recueilli ce hadith et a dit : « Hasan Gharib. » Au nom d’Allah, le Tout Miséricordieux, le Très Miséricordieux. Les horreurs du Jour de la Résurrection. Al-Waqi`ah (l’événement) est l’un des noms du Jour de la Résurrection, car ce Jour est réel et adviendra sûrement. Allah l’Exalté a dit dans d’autres versets : « Alors, ce Jour-là, l’événement (Al-Waqi`ah) se produira » (69:15). Allah l’Exalté a dit : « Il n’y a pas, pour sa survenue, de Kadhibah » — c’est-à-dire, lorsqu’Il ordonne au Jour de la Résurrection de commencer, nul ne peut l’empêcher de se produire ni l’empêcher de débuter. « Répondez à l’appel de votre Seigneur avant que ne vienne d’Allah un Jour qui ne peut être repoussé » (42:47). « Un questionneur a interrogé à propos d’un châtiment imminent — pour les mécréants, que nul ne peut écarter » (70:1-2). « Et le Jour où Il dira : “Sois !” — et cela est ! Sa Parole est la Vérité. À Lui la royauté le Jour où l’on soufflera dans la Trompe. Il connaît l’invisible et le visible. Il est le Sage, le Bien-Informé » (6:73). Quant au sens de Kadhibah, Muhammad bin Ka`b a dit : « Elle adviendra certainement », tandis que Qatadah a dit : « Elle ne sera pas interrompue, ta
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed in Makkah The Virtues of Surat Al-Waqi`ah Abu Ishaq reported from `Ikrimah from Ibn `Abbas that Abu Bakr said, "O Allah's Messenger! You are becoming gray" The Messenger ﷺ replied, «شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَت» (Hud (chapter 11), Al-Waqi`ah (56), Al-Mursalat (77), `Amma Yatasa'alun (78) and Idha Ash-Shamsu Kuwwirat (81) have made me gray.) At-Tirmidhi collected this Hadith and said, "Hasan Gharib." بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Horrors of the Day of Resurrection Al-Waqi`ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat, فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Waqi`ah occur.)( 69:15) Allah the Exalted said, لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning, اسْتَجِيبُواْ لِرَبِّكُمْ مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لاَّ مَرَدَّ لَهُ مِنَ اللَّهِ (Answer the call of your Lord before there comes from Allah a Day which can not be averted.) (42:47), سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ - لِّلْكَـفِرِينَ لَيْسَ لَهُ دَافِعٌ (A questioner asked concerning a torment about to occur -- upon the disbelievers, which none can avert.)(70:1-2), وَيَوْمَ يَقُولُ كُن فَيَكُونُ قَوْلُهُ الْحَقُّ وَلَهُ الْمُلْكُ يَوْمَ يُنفَخُ فِى الصُّوَرِ عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ (And on the Day He will say: "Be!" -- and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of كَاذِبَةٌ (Kadhibah) Muhammad bin Ka`b said: "It will certainly occur," while Qatadah said, "It shall not be discontinued, taken back or aborted. Allah's statement, خَافِضَةٌ رَّافِعَةٌ (Bringing low, exalting.) indicates that Al-Waqi`ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-`Awfi reported from Ibn `Abbas: خَافِضَةٌ رَّافِعَةٌ (Bringing low, exalting), "It made the near and the far hear it," while `Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it." Ad-Dahhak and Qatadah said similarly. Allah said, إِذَا رُجَّتِ الاٌّرْضُ رَجّاً (When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn `Abbas, Mujahid, Qatadah and others said about Allah's saying:, إِذَا رُجَّتِ الاٌّرْضُ رَجّاً (When the earth will be shaken with a terrible shake.) it means "Violently shaken." Ar-Rabi` bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents." This is like Allah's saying: إِذَا زُلْزِلَتِ الاٌّرْضُ زِلْزَالَهَا (When the earth is shaken with its earthquake.)(99:1) and, يأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَىْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1). Allah said: وَبُسَّتِ الْجِبَالُ بَسّاً (And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn `Abbas, Mujahid, `Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them, كَثِيباً مَّهِيلاً (A heap of sand poured out.)(73:14)." Allah's saying: فَكَانَتْ هَبَآءً مُّنبَثّاً (So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from `Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind." Al-`Awfi reported from Ibn `Abbas about Allah's saying: فَكَانَتْ هَبَآءً مُّنبَثّاً (So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly." `Ikrimah said, "The floating dust particles that the wind scatters all around," while Qatadah said, هَبَآءً مُّنبَثّاً (floating particles), "Like the dry parts of trees that the wind scatters all about." This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection. Three Categories of People on the Day of Resurrection Allah's statement, وَكُنتُمْ أَزْوَاجاً ثَلَـثَةً (And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection. Some will on the right of Allah's Throne, and they are those who were brought forth from `Adam's right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from `Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions. A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side; so Allah said, فَأَصْحَـبُ الْمَيْمَنَةِ مَآ أَصْحَـبُ الْمَيْمَنَةِ - وَأَصْحَـبُ الْمَشْـَمَةِ مَآ أَصْحَـبُ الْمَشْـَمَةِ - وَالسَّـبِقُونَ السَّـبِقُونَ (So those on the right -- how will be those on the right! And those on the left -- how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well, ثُمَّ أَوْرَثْنَا الْكِتَـبَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَـلِمٌ لِّنَفْسِهِ وَمِنْهُمْ مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَتِ بِإِذُنِ اللَّهِ (Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds.)(35:32) Muhammad bin Ka`b, Abu Hazrah Ya`qub bin Mujahid said that, وَالسَّـبِقُونَ السَّـبِقُونَ (And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-`Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them, وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ (And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and, سَابِقُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَآءِ وَالاٌّرْضِ (Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said: أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ (These will be the nearest (to Allah). In the Gardens of Delight.)
📜 Texte arabe source

وقوله: ( لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ ) يقول تعالى: ليس لوقعة الواقعة تكذيب ولا مردودية ولا مثنوية، والكاذبة في هذا الموضع مصدر، مثل العاقبة والعافية.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ ) : أي ليس لها مثنوية، ولا رجعة، ولا ارتداد.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر; عن قتادة، في قوله: ( لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ ) قال: مثنوية.

Verset 3
Révélée à La Mecque. Les vertus de la sourate Al-Waqi`ah. Abou Ishaq a rapporté d’après `Ikrimah, d’après Ibn `Abbas, qu’Abou Bakr a dit : « Ô Messager d’Allah ! Tu deviens grisonnant. » Le Messager ﷺ répondit : « Houd (chapitre 11), Al-Waqi`ah (56), Al-Mursalat (77), `Amma Yatasa’alun (78) et Idha Ash-Shamsu Kuwwirat (81) m’ont fait grisonner. » At-Tirmidhi a recueilli ce hadith et a dit : « Hasan Gharib. » Au nom d’Allah, le Tout Miséricordieux, le Très Miséricordieux. Les horreurs du Jour de la Résurrection. Al-Waqi`ah (l’événement) est l’un des noms du Jour de la Résurrection, car ce Jour est réel et adviendra sûrement. Allah l’Exalté a dit dans d’autres versets : « Alors, ce Jour-là, l’événement (Al-Waqi`ah) se produira » (69:15). Allah l’Exalté a dit : « Il n’y a pas, pour sa survenue, de Kadhibah » — c’est-à-dire, lorsqu’Il ordonne au Jour de la Résurrection de commencer, nul ne peut l’empêcher de se produire ni l’empêcher de débuter. « Répondez à l’appel de votre Seigneur avant que ne vienne d’Allah un Jour qui ne peut être repoussé » (42:47). « Un questionneur a interrogé à propos d’un châtiment imminent — pour les mécréants, que nul ne peut écarter » (70:1-2). « Et le Jour où Il dira : “Sois !” — et cela est ! Sa Parole est la Vérité. À Lui la royauté le Jour où l’on soufflera dans la Trompe. Il connaît l’invisible et le visible. Il est le Sage, le Bien-Informé » (6:73). Quant au sens de Kadhibah, Muhammad bin Ka`b a dit : « Elle adviendra certainement », tandis que Qatadah a dit : « Elle ne sera pas interrompue, ta
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed in Makkah The Virtues of Surat Al-Waqi`ah Abu Ishaq reported from `Ikrimah from Ibn `Abbas that Abu Bakr said, "O Allah's Messenger! You are becoming gray" The Messenger ﷺ replied, «شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَت» (Hud (chapter 11), Al-Waqi`ah (56), Al-Mursalat (77), `Amma Yatasa'alun (78) and Idha Ash-Shamsu Kuwwirat (81) have made me gray.) At-Tirmidhi collected this Hadith and said, "Hasan Gharib." بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Horrors of the Day of Resurrection Al-Waqi`ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat, فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Waqi`ah occur.)( 69:15) Allah the Exalted said, لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning, اسْتَجِيبُواْ لِرَبِّكُمْ مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لاَّ مَرَدَّ لَهُ مِنَ اللَّهِ (Answer the call of your Lord before there comes from Allah a Day which can not be averted.) (42:47), سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ - لِّلْكَـفِرِينَ لَيْسَ لَهُ دَافِعٌ (A questioner asked concerning a torment about to occur -- upon the disbelievers, which none can avert.)(70:1-2), وَيَوْمَ يَقُولُ كُن فَيَكُونُ قَوْلُهُ الْحَقُّ وَلَهُ الْمُلْكُ يَوْمَ يُنفَخُ فِى الصُّوَرِ عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ (And on the Day He will say: "Be!" -- and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of كَاذِبَةٌ (Kadhibah) Muhammad bin Ka`b said: "It will certainly occur," while Qatadah said, "It shall not be discontinued, taken back or aborted. Allah's statement, خَافِضَةٌ رَّافِعَةٌ (Bringing low, exalting.) indicates that Al-Waqi`ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-`Awfi reported from Ibn `Abbas: خَافِضَةٌ رَّافِعَةٌ (Bringing low, exalting), "It made the near and the far hear it," while `Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it." Ad-Dahhak and Qatadah said similarly. Allah said, إِذَا رُجَّتِ الاٌّرْضُ رَجّاً (When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn `Abbas, Mujahid, Qatadah and others said about Allah's saying:, إِذَا رُجَّتِ الاٌّرْضُ رَجّاً (When the earth will be shaken with a terrible shake.) it means "Violently shaken." Ar-Rabi` bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents." This is like Allah's saying: إِذَا زُلْزِلَتِ الاٌّرْضُ زِلْزَالَهَا (When the earth is shaken with its earthquake.)(99:1) and, يأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَىْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1). Allah said: وَبُسَّتِ الْجِبَالُ بَسّاً (And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn `Abbas, Mujahid, `Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them, كَثِيباً مَّهِيلاً (A heap of sand poured out.)(73:14)." Allah's saying: فَكَانَتْ هَبَآءً مُّنبَثّاً (So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from `Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind." Al-`Awfi reported from Ibn `Abbas about Allah's saying: فَكَانَتْ هَبَآءً مُّنبَثّاً (So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly." `Ikrimah said, "The floating dust particles that the wind scatters all around," while Qatadah said, هَبَآءً مُّنبَثّاً (floating particles), "Like the dry parts of trees that the wind scatters all about." This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection. Three Categories of People on the Day of Resurrection Allah's statement, وَكُنتُمْ أَزْوَاجاً ثَلَـثَةً (And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection. Some will on the right of Allah's Throne, and they are those who were brought forth from `Adam's right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from `Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions. A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side; so Allah said, فَأَصْحَـبُ الْمَيْمَنَةِ مَآ أَصْحَـبُ الْمَيْمَنَةِ - وَأَصْحَـبُ الْمَشْـَمَةِ مَآ أَصْحَـبُ الْمَشْـَمَةِ - وَالسَّـبِقُونَ السَّـبِقُونَ (So those on the right -- how will be those on the right! And those on the left -- how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well, ثُمَّ أَوْرَثْنَا الْكِتَـبَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَـلِمٌ لِّنَفْسِهِ وَمِنْهُمْ مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَتِ بِإِذُنِ اللَّهِ (Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds.)(35:32) Muhammad bin Ka`b, Abu Hazrah Ya`qub bin Mujahid said that, وَالسَّـبِقُونَ السَّـبِقُونَ (And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-`Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them, وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ (And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and, سَابِقُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَآءِ وَالاٌّرْضِ (Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said: أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ (These will be the nearest (to Allah). In the Gardens of Delight.)
📜 Texte arabe source

وقوله: ( خَافِضَةٌ رَافِعَةٌ ) يقول تعالى ذكره: الواقعة حينئذ خافضة، أقواما كانوا في الدنيا، أعزّاء إلى نار الله.

وقوله: ( رَافِعَةٌ ) يقول: رفعت أقواما كانوا في الدنيا وُضعَاء إلى رحمة الله وجنته. وقيل: خفضت فأسمعت الأدنى، ورفعت فأسمعت الأقصى.

* ذكر من قال في ذلك ما قلنا:

حدثنا ابن حُميد، قال: ثنا يحيى بن واضح، قال: ثنا عبيد الله، يعني العَتَكِيّ، عن عثمان بن عبد الله بن سُراقة ( خَافِضَةٌ رَافِعَةٌ ) قال: الساعة خفضت أعداء الله إلى النار، ورفعت أولياء الله إلى الجنة.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( خَافِضَةٌ رَافِعَةٌ ) يقول: تخللت كلّ سهل وجبل، حتى أسمعت القريب والبعيد، ثم رفعت أقواما في كرامة الله، وخفضت أقواما في عذاب الله.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة ( خَافِضَةٌ رَافِعَةٌ ) وقال: أسمعت القريب والبعيد، خافضة أقواما إلى عذاب الله، ورافعة أقواما إلى كرامة الله.

حدثنا ابن حُميد، قال: ثنا يحيى بن واضح، قال: ثنا الحسين، عن يزيد، عن عكرمة، قوله: ( خَافِضَةٌ رَافِعَةٌ ) قال: خفضت وأسمعت الأدنى، ورفعت فأسمعت الأقصى؛ قال: فكان القريب والبعيد من الله سواء.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس: ( خَافِضَةٌ رَافِعَةٌ ) قال: سمَّعت القريب والبعيد.

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: ( خَافِضَةٌ رَافِعَةٌ ) خفضت فأسمعت الأدنى ورفعت فأسمعت الأقصى، فكان فيها القريب والبعيد سواء.

Verset 4
Révélée à La Mecque. Les vertus de la sourate Al-Waqi`ah. Abou Ishaq a rapporté d’après `Ikrimah, d’après Ibn `Abbas, qu’Abou Bakr a dit : « Ô Messager d’Allah ! Tu deviens grisonnant. » Le Messager ﷺ répondit : « Houd (chapitre 11), Al-Waqi`ah (56), Al-Mursalat (77), `Amma Yatasa’alun (78) et Idha Ash-Shamsu Kuwwirat (81) m’ont fait grisonner. » At-Tirmidhi a recueilli ce hadith et a dit : « Hasan Gharib. » Au nom d’Allah, le Tout Miséricordieux, le Très Miséricordieux. Les horreurs du Jour de la Résurrection. Al-Waqi`ah (l’événement) est l’un des noms du Jour de la Résurrection, car ce Jour est réel et adviendra sûrement. Allah l’Exalté a dit dans d’autres versets : « Alors, ce Jour-là, l’événement (Al-Waqi`ah) se produira » (69:15). Allah l’Exalté a dit : « Il n’y a pas, pour sa survenue, de Kadhibah » — c’est-à-dire, lorsqu’Il ordonne au Jour de la Résurrection de commencer, nul ne peut l’empêcher de se produire ni l’empêcher de débuter. « Répondez à l’appel de votre Seigneur avant que ne vienne d’Allah un Jour qui ne peut être repoussé » (42:47). « Un questionneur a interrogé à propos d’un châtiment imminent — pour les mécréants, que nul ne peut écarter » (70:1-2). « Et le Jour où Il dira : “Sois !” — et cela est ! Sa Parole est la Vérité. À Lui la royauté le Jour où l’on soufflera dans la Trompe. Il connaît l’invisible et le visible. Il est le Sage, le Bien-Informé » (6:73). Quant au sens de Kadhibah, Muhammad bin Ka`b a dit : « Elle adviendra certainement », tandis que Qatadah a dit : « Elle ne sera pas interrompue, ta
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed in Makkah The Virtues of Surat Al-Waqi`ah Abu Ishaq reported from `Ikrimah from Ibn `Abbas that Abu Bakr said, "O Allah's Messenger! You are becoming gray" The Messenger ﷺ replied, «شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَت» (Hud (chapter 11), Al-Waqi`ah (56), Al-Mursalat (77), `Amma Yatasa'alun (78) and Idha Ash-Shamsu Kuwwirat (81) have made me gray.) At-Tirmidhi collected this Hadith and said, "Hasan Gharib." بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Horrors of the Day of Resurrection Al-Waqi`ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat, فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Waqi`ah occur.)( 69:15) Allah the Exalted said, لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning, اسْتَجِيبُواْ لِرَبِّكُمْ مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لاَّ مَرَدَّ لَهُ مِنَ اللَّهِ (Answer the call of your Lord before there comes from Allah a Day which can not be averted.) (42:47), سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ - لِّلْكَـفِرِينَ لَيْسَ لَهُ دَافِعٌ (A questioner asked concerning a torment about to occur -- upon the disbelievers, which none can avert.)(70:1-2), وَيَوْمَ يَقُولُ كُن فَيَكُونُ قَوْلُهُ الْحَقُّ وَلَهُ الْمُلْكُ يَوْمَ يُنفَخُ فِى الصُّوَرِ عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ (And on the Day He will say: "Be!" -- and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of كَاذِبَةٌ (Kadhibah) Muhammad bin Ka`b said: "It will certainly occur," while Qatadah said, "It shall not be discontinued, taken back or aborted. Allah's statement, خَافِضَةٌ رَّافِعَةٌ (Bringing low, exalting.) indicates that Al-Waqi`ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-`Awfi reported from Ibn `Abbas: خَافِضَةٌ رَّافِعَةٌ (Bringing low, exalting), "It made the near and the far hear it," while `Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it." Ad-Dahhak and Qatadah said similarly. Allah said, إِذَا رُجَّتِ الاٌّرْضُ رَجّاً (When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn `Abbas, Mujahid, Qatadah and others said about Allah's saying:, إِذَا رُجَّتِ الاٌّرْضُ رَجّاً (When the earth will be shaken with a terrible shake.) it means "Violently shaken." Ar-Rabi` bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents." This is like Allah's saying: إِذَا زُلْزِلَتِ الاٌّرْضُ زِلْزَالَهَا (When the earth is shaken with its earthquake.)(99:1) and, يأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَىْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1). Allah said: وَبُسَّتِ الْجِبَالُ بَسّاً (And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn `Abbas, Mujahid, `Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them, كَثِيباً مَّهِيلاً (A heap of sand poured out.)(73:14)." Allah's saying: فَكَانَتْ هَبَآءً مُّنبَثّاً (So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from `Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind." Al-`Awfi reported from Ibn `Abbas about Allah's saying: فَكَانَتْ هَبَآءً مُّنبَثّاً (So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly." `Ikrimah said, "The floating dust particles that the wind scatters all around," while Qatadah said, هَبَآءً مُّنبَثّاً (floating particles), "Like the dry parts of trees that the wind scatters all about." This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection. Three Categories of People on the Day of Resurrection Allah's statement, وَكُنتُمْ أَزْوَاجاً ثَلَـثَةً (And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection. Some will on the right of Allah's Throne, and they are those who were brought forth from `Adam's right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from `Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions. A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side; so Allah said, فَأَصْحَـبُ الْمَيْمَنَةِ مَآ أَصْحَـبُ الْمَيْمَنَةِ - وَأَصْحَـبُ الْمَشْـَمَةِ مَآ أَصْحَـبُ الْمَشْـَمَةِ - وَالسَّـبِقُونَ السَّـبِقُونَ (So those on the right -- how will be those on the right! And those on the left -- how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well, ثُمَّ أَوْرَثْنَا الْكِتَـبَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَـلِمٌ لِّنَفْسِهِ وَمِنْهُمْ مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَتِ بِإِذُنِ اللَّهِ (Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds.)(35:32) Muhammad bin Ka`b, Abu Hazrah Ya`qub bin Mujahid said that, وَالسَّـبِقُونَ السَّـبِقُونَ (And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-`Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them, وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ (And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and, سَابِقُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَآءِ وَالاٌّرْضِ (Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said: أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ (These will be the nearest (to Allah). In the Gardens of Delight.)
📜 Texte arabe source

وقوله: ( إِذَا رُجَّتِ الأرْضُ رَجًّا ) يقول تعالى ذكره: إذا زلزلت الأرض فحرّكت تحريكا من قولهم السهم يرتجّ في الغرض، بمعنى: يهتزّ ويضطرب.

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: ( إِذَا رُجَّتِ الأرْضُ رَجًّا ) يقول: زلزلها.

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، قول الله ( إِذَا رُجَّتِ الأرْضُ رَجًّا ) قال: زلزلت.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( إِذَا رُجَّتِ الأرْضُ رَجًّا ) يقول: زلزلت زلزلة.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة ( إِذَا رُجَّتِ الأرْضُ رَجًّا ) قال: زلزلت زلزالا.

Verset 5
Révélée à La Mecque. Les vertus de la sourate Al-Waqi`ah. Abou Ishaq a rapporté d’après `Ikrimah, d’après Ibn `Abbas, qu’Abou Bakr a dit : « Ô Messager d’Allah ! Tu deviens grisonnant. » Le Messager ﷺ répondit : « Houd (chapitre 11), Al-Waqi`ah (56), Al-Mursalat (77), `Amma Yatasa’alun (78) et Idha Ash-Shamsu Kuwwirat (81) m’ont fait grisonner. » At-Tirmidhi a recueilli ce hadith et a dit : « Hasan Gharib. » Au nom d’Allah, le Tout Miséricordieux, le Très Miséricordieux. Les horreurs du Jour de la Résurrection. Al-Waqi`ah (l’événement) est l’un des noms du Jour de la Résurrection, car ce Jour est réel et adviendra sûrement. Allah l’Exalté a dit dans d’autres versets : « Alors, ce Jour-là, l’événement (Al-Waqi`ah) se produira » (69:15). Allah l’Exalté a dit : « Il n’y a pas, pour sa survenue, de Kadhibah » — c’est-à-dire, lorsqu’Il ordonne au Jour de la Résurrection de commencer, nul ne peut l’empêcher de se produire ni l’empêcher de débuter. « Répondez à l’appel de votre Seigneur avant que ne vienne d’Allah un Jour qui ne peut être repoussé » (42:47). « Un questionneur a interrogé à propos d’un châtiment imminent — pour les mécréants, que nul ne peut écarter » (70:1-2). « Et le Jour où Il dira : “Sois !” — et cela est ! Sa Parole est la Vérité. À Lui la royauté le Jour où l’on soufflera dans la Trompe. Il connaît l’invisible et le visible. Il est le Sage, le Bien-Informé » (6:73). Quant au sens de Kadhibah, Muhammad bin Ka`b a dit : « Elle adviendra certainement », tandis que Qatadah a dit : « Elle ne sera pas interrompue, ta
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed in Makkah The Virtues of Surat Al-Waqi`ah Abu Ishaq reported from `Ikrimah from Ibn `Abbas that Abu Bakr said, "O Allah's Messenger! You are becoming gray" The Messenger ﷺ replied, «شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَت» (Hud (chapter 11), Al-Waqi`ah (56), Al-Mursalat (77), `Amma Yatasa'alun (78) and Idha Ash-Shamsu Kuwwirat (81) have made me gray.) At-Tirmidhi collected this Hadith and said, "Hasan Gharib." بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Horrors of the Day of Resurrection Al-Waqi`ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat, فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Waqi`ah occur.)( 69:15) Allah the Exalted said, لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning, اسْتَجِيبُواْ لِرَبِّكُمْ مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لاَّ مَرَدَّ لَهُ مِنَ اللَّهِ (Answer the call of your Lord before there comes from Allah a Day which can not be averted.) (42:47), سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ - لِّلْكَـفِرِينَ لَيْسَ لَهُ دَافِعٌ (A questioner asked concerning a torment about to occur -- upon the disbelievers, which none can avert.)(70:1-2), وَيَوْمَ يَقُولُ كُن فَيَكُونُ قَوْلُهُ الْحَقُّ وَلَهُ الْمُلْكُ يَوْمَ يُنفَخُ فِى الصُّوَرِ عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ (And on the Day He will say: "Be!" -- and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of كَاذِبَةٌ (Kadhibah) Muhammad bin Ka`b said: "It will certainly occur," while Qatadah said, "It shall not be discontinued, taken back or aborted. Allah's statement, خَافِضَةٌ رَّافِعَةٌ (Bringing low, exalting.) indicates that Al-Waqi`ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-`Awfi reported from Ibn `Abbas: خَافِضَةٌ رَّافِعَةٌ (Bringing low, exalting), "It made the near and the far hear it," while `Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it." Ad-Dahhak and Qatadah said similarly. Allah said, إِذَا رُجَّتِ الاٌّرْضُ رَجّاً (When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn `Abbas, Mujahid, Qatadah and others said about Allah's saying:, إِذَا رُجَّتِ الاٌّرْضُ رَجّاً (When the earth will be shaken with a terrible shake.) it means "Violently shaken." Ar-Rabi` bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents." This is like Allah's saying: إِذَا زُلْزِلَتِ الاٌّرْضُ زِلْزَالَهَا (When the earth is shaken with its earthquake.)(99:1) and, يأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَىْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1). Allah said: وَبُسَّتِ الْجِبَالُ بَسّاً (And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn `Abbas, Mujahid, `Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them, كَثِيباً مَّهِيلاً (A heap of sand poured out.)(73:14)." Allah's saying: فَكَانَتْ هَبَآءً مُّنبَثّاً (So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from `Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind." Al-`Awfi reported from Ibn `Abbas about Allah's saying: فَكَانَتْ هَبَآءً مُّنبَثّاً (So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly." `Ikrimah said, "The floating dust particles that the wind scatters all around," while Qatadah said, هَبَآءً مُّنبَثّاً (floating particles), "Like the dry parts of trees that the wind scatters all about." This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection. Three Categories of People on the Day of Resurrection Allah's statement, وَكُنتُمْ أَزْوَاجاً ثَلَـثَةً (And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection. Some will on the right of Allah's Throne, and they are those who were brought forth from `Adam's right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from `Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions. A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side; so Allah said, فَأَصْحَـبُ الْمَيْمَنَةِ مَآ أَصْحَـبُ الْمَيْمَنَةِ - وَأَصْحَـبُ الْمَشْـَمَةِ مَآ أَصْحَـبُ الْمَشْـَمَةِ - وَالسَّـبِقُونَ السَّـبِقُونَ (So those on the right -- how will be those on the right! And those on the left -- how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well, ثُمَّ أَوْرَثْنَا الْكِتَـبَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَـلِمٌ لِّنَفْسِهِ وَمِنْهُمْ مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَتِ بِإِذُنِ اللَّهِ (Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds.)(35:32) Muhammad bin Ka`b, Abu Hazrah Ya`qub bin Mujahid said that, وَالسَّـبِقُونَ السَّـبِقُونَ (And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-`Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them, وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ (And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and, سَابِقُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَآءِ وَالاٌّرْضِ (Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said: أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ (These will be the nearest (to Allah). In the Gardens of Delight.)
📜 Texte arabe source

وقوله: ( وَبُسَّتِ الْجِبَالُ بَسًّا ) يقول تعالى ذكره: فتتت الجبال فتا، فصارت كالدقيق المبسوس، وهو المبلول، كما قال جلّ ثناؤه: وَكَانَتِ الْجِبَالُ كَثِيبًا مَهِيلا والبسيسة عند العرب: الدقيق والسويق تلتّ وتتخذ زادا.

وذُكر عن لصّ من غطفان أنه أراد أن يخبز، فخاف أن يعجل عن الخبز قبل الدقيق وأكله عجينا، وقال:

لا تَخْــبِزَا خَــبْزًا وبُسَّــا بَسَّــا

مَلْســـا بِــذَوْدِ الحَلَسِــيّ مَلْســا (2)

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: ( وَبُسَّتِ الْجِبَالُ بَسًّا ) يقول: فتتت فتا.

حدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، عن ابن أبي نجيح، عن مجاهد، قوله: ( وَبُسَّتِ الْجِبَالُ بَسًّا ) قال: فتتت.

حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن منصور، عن مجاهد، في قوله: ( وَبُسَّتِ الْجِبَالُ بَسًّا ) قال: كما يبس السويق.

حدثني أحمد بن عمرو البصري، قال: ثنا حفص بن عمر العدني، عن الحكم بن أبان، عن عكرِمة ( وَبُسَّتِ الْجِبَالُ بَسًّا ) قال: فُتَّتْ فتا.

حدثني إسماعيل بن موسى ابن بنت السديّ، قال: أخبرنا بشر بن الحكم الأحمسيّ، عن سعيد بن الصلت، عن إسماعيل السديّ وأبي صالح ( وَبُسَّتِ الْجِبَالُ بَسًّا ) قال: فُتِّتت فتا.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن منصور، عن مجاهد ( وَبُسَّتِ الْجِبَالُ بَسًّا ) قال: كما يبس السويق.

حدثني يونس، قال: أخبرنا ابن وهب، قال، قال ابن زيد، في قول الله: ( وَبُسَّتِ الْجِبَالُ بَسًّا ) قال: صارت كثيبا مهيلا كما قال الله.

حدثنا ابن حُميَد، قال: ثنا جرير، عن منصور، عن مجاهد، في قوله: ( وَبُسَّتِ الْجِبَالُ بَسًّا ) قال: فُتتت فتا.

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

الهوامش:

(2) هذا الشاهد من شواهد أبي عبيدة في مجاز القرآن ( الورقة 174 - ب ) عند قوله تعالى : ( وبست الجبال بسا ) قال : مجازها كمجاز السويق المبسوس، أي المبلول والعجين . قال لص من غطفان وأراد أن يخبز، فخاف أن يعجل عن الخبز قبل الدقيق، فأكله عجينا، فقال: " لا تخبزا خبزا وبسا بسا ". ا هـ . وفي ( اللسان : ملس ) : والملس: السوق الشديد. وفي بس: وقال ثعلب : معنى: وبست الجبال بسا : خلطت بالتراب . وقال بعضهم :فتت، وقال بعضهم: سويت . ا هـ. ولم يورد أبو عبيدة البيت الثاني وأنشد صاحب اللسان البيت الأول، وجاء بعده ببيت آخر، وهو: * ولا تطيــلا بمنــاخ حيســا *

وأنشد في "ملس" البيت الثاني قال: والملس : السوق الشديد . يقال ملست بالإِبل أملس ( من باب قتل ) ملسا: إذا سقتها سوقا في خفية، قال الراجز : * ملســا يـذود الحلسـي ملسـا *

وقال ابن الأعرابي الملس : ضرب من السير الرقيق . والملس : اللين من كل شيء . ا هـ.

وأنشده الفراء في معاني القرآن البيتين كرواية المؤلف. وقال ( الورقة 322 ): " وبست الجبال بسا " : صارت كالدقيق،وذلك قوله " وسيرت الجبال " . وسمعت العرب تنشد : "لا تخبزا خبزا ... البيتين " . والبسيسة عندهم : الدقيق أو السويق، يليت ويتخذ زادا . ا هـ. وفي النوادر لأبي زيد ( بيروت 11 ) :

مَلْســا بِــذَوْدِ الحُمَسِــيَّ مَلْســا

مِــنْ غَنْـوَةٍ حـتى كَـانَّ الشَّمْسـا

*بالأُفُقِ الغَــرْبِيّ تُطْـلَى وَرْسَـا *

قال أبو زيد : الملس : السير الشديد . قال أبو حاتم : وأقول أنا لا عن أبي زيد: الملس السير السريع السهل . وقوله " تطلى ورسا قد اصفرت للغروب " . ا هـ .

Verset 6
Révélée à La Mecque. Les vertus de la sourate Al-Waqi`ah. Abou Ishaq a rapporté d’après `Ikrimah, d’après Ibn `Abbas, qu’Abou Bakr a dit : « Ô Messager d’Allah ! Tu deviens grisonnant. » Le Messager ﷺ répondit : « Houd (chapitre 11), Al-Waqi`ah (56), Al-Mursalat (77), `Amma Yatasa’alun (78) et Idha Ash-Shamsu Kuwwirat (81) m’ont fait grisonner. » At-Tirmidhi a recueilli ce hadith et a dit : « Hasan Gharib. » Au nom d’Allah, le Tout Miséricordieux, le Très Miséricordieux. Les horreurs du Jour de la Résurrection. Al-Waqi`ah (l’événement) est l’un des noms du Jour de la Résurrection, car ce Jour est réel et adviendra sûrement. Allah l’Exalté a dit dans d’autres versets : « Alors, ce Jour-là, l’événement (Al-Waqi`ah) se produira » (69:15). Allah l’Exalté a dit : « Il n’y a pas, pour sa survenue, de Kadhibah » — c’est-à-dire, lorsqu’Il ordonne au Jour de la Résurrection de commencer, nul ne peut l’empêcher de se produire ni l’empêcher de débuter. « Répondez à l’appel de votre Seigneur avant que ne vienne d’Allah un Jour qui ne peut être repoussé » (42:47). « Un questionneur a interrogé à propos d’un châtiment imminent — pour les mécréants, que nul ne peut écarter » (70:1-2). « Et le Jour où Il dira : “Sois !” — et cela est ! Sa Parole est la Vérité. À Lui la royauté le Jour où l’on soufflera dans la Trompe. Il connaît l’invisible et le visible. Il est le Sage, le Bien-Informé » (6:73). Quant au sens de Kadhibah, Muhammad bin Ka`b a dit : « Elle adviendra certainement », tandis que Qatadah a dit : « Elle ne sera pas interrompue, ta
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed in Makkah The Virtues of Surat Al-Waqi`ah Abu Ishaq reported from `Ikrimah from Ibn `Abbas that Abu Bakr said, "O Allah's Messenger! You are becoming gray" The Messenger ﷺ replied, «شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَت» (Hud (chapter 11), Al-Waqi`ah (56), Al-Mursalat (77), `Amma Yatasa'alun (78) and Idha Ash-Shamsu Kuwwirat (81) have made me gray.) At-Tirmidhi collected this Hadith and said, "Hasan Gharib." بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Horrors of the Day of Resurrection Al-Waqi`ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat, فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Waqi`ah occur.)( 69:15) Allah the Exalted said, لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning, اسْتَجِيبُواْ لِرَبِّكُمْ مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لاَّ مَرَدَّ لَهُ مِنَ اللَّهِ (Answer the call of your Lord before there comes from Allah a Day which can not be averted.) (42:47), سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ - لِّلْكَـفِرِينَ لَيْسَ لَهُ دَافِعٌ (A questioner asked concerning a torment about to occur -- upon the disbelievers, which none can avert.)(70:1-2), وَيَوْمَ يَقُولُ كُن فَيَكُونُ قَوْلُهُ الْحَقُّ وَلَهُ الْمُلْكُ يَوْمَ يُنفَخُ فِى الصُّوَرِ عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ (And on the Day He will say: "Be!" -- and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of كَاذِبَةٌ (Kadhibah) Muhammad bin Ka`b said: "It will certainly occur," while Qatadah said, "It shall not be discontinued, taken back or aborted. Allah's statement, خَافِضَةٌ رَّافِعَةٌ (Bringing low, exalting.) indicates that Al-Waqi`ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-`Awfi reported from Ibn `Abbas: خَافِضَةٌ رَّافِعَةٌ (Bringing low, exalting), "It made the near and the far hear it," while `Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it." Ad-Dahhak and Qatadah said similarly. Allah said, إِذَا رُجَّتِ الاٌّرْضُ رَجّاً (When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn `Abbas, Mujahid, Qatadah and others said about Allah's saying:, إِذَا رُجَّتِ الاٌّرْضُ رَجّاً (When the earth will be shaken with a terrible shake.) it means "Violently shaken." Ar-Rabi` bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents." This is like Allah's saying: إِذَا زُلْزِلَتِ الاٌّرْضُ زِلْزَالَهَا (When the earth is shaken with its earthquake.)(99:1) and, يأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَىْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1). Allah said: وَبُسَّتِ الْجِبَالُ بَسّاً (And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn `Abbas, Mujahid, `Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them, كَثِيباً مَّهِيلاً (A heap of sand poured out.)(73:14)." Allah's saying: فَكَانَتْ هَبَآءً مُّنبَثّاً (So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from `Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind." Al-`Awfi reported from Ibn `Abbas about Allah's saying: فَكَانَتْ هَبَآءً مُّنبَثّاً (So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly." `Ikrimah said, "The floating dust particles that the wind scatters all around," while Qatadah said, هَبَآءً مُّنبَثّاً (floating particles), "Like the dry parts of trees that the wind scatters all about." This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection. Three Categories of People on the Day of Resurrection Allah's statement, وَكُنتُمْ أَزْوَاجاً ثَلَـثَةً (And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection. Some will on the right of Allah's Throne, and they are those who were brought forth from `Adam's right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from `Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions. A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side; so Allah said, فَأَصْحَـبُ الْمَيْمَنَةِ مَآ أَصْحَـبُ الْمَيْمَنَةِ - وَأَصْحَـبُ الْمَشْـَمَةِ مَآ أَصْحَـبُ الْمَشْـَمَةِ - وَالسَّـبِقُونَ السَّـبِقُونَ (So those on the right -- how will be those on the right! And those on the left -- how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well, ثُمَّ أَوْرَثْنَا الْكِتَـبَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَـلِمٌ لِّنَفْسِهِ وَمِنْهُمْ مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَتِ بِإِذُنِ اللَّهِ (Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds.)(35:32) Muhammad bin Ka`b, Abu Hazrah Ya`qub bin Mujahid said that, وَالسَّـبِقُونَ السَّـبِقُونَ (And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-`Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them, وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ (And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and, سَابِقُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَآءِ وَالاٌّرْضِ (Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said: أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ (These will be the nearest (to Allah). In the Gardens of Delight.)
📜 Texte arabe source

وقوله: ( فَكَانَتْ هَبَاءً مُنْبَثًّا ) اختلف أهل التأويل في معنى الهباء، فقال بعضهم: هو شعاع الشمس، الذي يدخل من الكوة كهيئة الغبار.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، في قوله: ( فَكَانَتْ هَبَاءً مُنْبَثًّا ) يقول: شعاع الشمس.

حدثنا ابن حُميد، قال: ثنا حكام، عن عمرو، عن عطاء، عن سعيد ( هَبَاءً مُنْبَثًّا ) قال: شعاع الشمس حين يدخل من الكوّة.

قال: ثنا جرير، عن منصور، عن مجاهد، في قوله: ( فَكَانَتْ هَبَاءً مُنْبَثًّا ) قال: شعاع الشمس يدخل من الكوّة، وليس بشيء.

وقال آخرون: هو رهج الدوابّ.

* ذكر من قال ذلك:

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن أبي إسحاق، عن الحارث، عن عليّ رضي الله عنه قال: رهج الدوابّ.

وقال آخرون: هو ما تطاير من شرر النار الذي لا عين له.

* ذكر من قال ذلك:

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله: ( فَكَانَتْ هَبَاءً مُنْبَثًّا ) قال: الهباء: الذي يطير من النار إذا اضطرمت، يطير منه الشرر، فإذا وقع لم يكن شيئا.

وقال آخرون: هو يبيس الشجر الذي تذروه الرياح.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، في قوله: ( فَكَانَتْ هَبَاءً مُنْبَثًّا ) كيبيس الشجر، تذروه الرياح يمينا وشمالا.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة، في قوله: ( هَبَاءً مُنْبَثًّا ) يقول: الهباء: ما تذروه الريح من حطام الشجر.

وقد بيَّنا معنى الهباء في غير هذا الموضع بشواهده، فأغنى عن إعادته في هذا الموضع.

وأما قوله: ( مُنْبَثًّا ) فإنه يعني متفرّقا.

Verset 7
Révélée à La Mecque. Les vertus de la sourate Al-Waqi`ah : Abu Ishaq rapporte d’après `Ikrimah, d’après Ibn `Abbas, qu’Abu Bakr a dit : « Ô Messager d’Allah ! Tu deviens gris. » Le Messager ﷺ répondit : « Houd (chapitre 11), Al-Waqi`ah (56), Al-Mursalat (77), `Amma Yatasa’alun (78) et Idha Ash-Shamsu Kuwwirat (81) m’ont fait grisonner. » At-Tirmidhi a recueilli ce hadith et a dit : « Hasan Gharib. » Au nom d’Allah, le Tout Miséricordieux, le Très Miséricordieux. Les horreurs du Jour de la Résurrection : Al-Waqi`ah (l’événement) est l’un des noms du Jour de la Résurrection, car ce Jour est réel et adviendra sûrement. Allah l’Exalté a dit dans d’autres versets : « Alors, ce Jour-là, l’événement (Al-Waqi`ah) se produira » (69:15). Allah l’Exalté a dit : « Il n’y a pas, pour sa survenue, de Kadhibah » — c’est-à-dire que lorsqu’Il ordonne au Jour de la Résurrection de commencer, nul ne peut l’empêcher de se produire ni l’arrêter. « Répondez à l’appel de votre Seigneur avant que ne vienne d’Allah un Jour qui ne peut être repoussé » (42:47). « Un questionneur a interrogé à propos d’un châtiment imminent — pour les mécréants, que nul ne peut écarter » (70:1-2). « Et le Jour où Il dira : “Sois !” — et il est ! Sa parole est la vérité. À Lui la royauté le Jour où l’on soufflera dans la Trompe. Il connaît l’invisible et le visible, et Il est le Sage, le Bien-Informé » (6:73). Quant au sens de Kadhibah, Muhammad bin Ka`b a dit : « Elle adviendra certainement », tandis que Qatadah a dit : « Elle ne sera pas interrompue, ta... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed in Makkah The Virtues of Surat Al-Waqi`ah Abu Ishaq reported from `Ikrimah from Ibn `Abbas that Abu Bakr said, "O Allah's Messenger! You are becoming gray" The Messenger ﷺ replied, «شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَت» (Hud (chapter 11), Al-Waqi`ah (56), Al-Mursalat (77), `Amma Yatasa'alun (78) and Idha Ash-Shamsu Kuwwirat (81) have made me gray.) At-Tirmidhi collected this Hadith and said, "Hasan Gharib." بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Horrors of the Day of Resurrection Al-Waqi`ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat, فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Waqi`ah occur.)( 69:15) Allah the Exalted said, لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning, اسْتَجِيبُواْ لِرَبِّكُمْ مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لاَّ مَرَدَّ لَهُ مِنَ اللَّهِ (Answer the call of your Lord before there comes from Allah a Day which can not be averted.) (42:47), سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ - لِّلْكَـفِرِينَ لَيْسَ لَهُ دَافِعٌ (A questioner asked concerning a torment about to occur -- upon the disbelievers, which none can avert.)(70:1-2), وَيَوْمَ يَقُولُ كُن فَيَكُونُ قَوْلُهُ الْحَقُّ وَلَهُ الْمُلْكُ يَوْمَ يُنفَخُ فِى الصُّوَرِ عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ (And on the Day He will say: "Be!" -- and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of كَاذِبَةٌ (Kadhibah) Muhammad bin Ka`b said: "It will certainly occur," while Qatadah said, "It shall not be discontinued, taken back or aborted. Allah's statement, خَافِضَةٌ رَّافِعَةٌ (Bringing low, exalting.) indicates that Al-Waqi`ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-`Awfi reported from Ibn `Abbas: خَافِضَةٌ رَّافِعَةٌ (Bringing low, exalting), "It made the near and the far hear it," while `Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it." Ad-Dahhak and Qatadah said similarly. Allah said, إِذَا رُجَّتِ الاٌّرْضُ رَجّاً (When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn `Abbas, Mujahid, Qatadah and others said about Allah's saying:, إِذَا رُجَّتِ الاٌّرْضُ رَجّاً (When the earth will be shaken with a terrible shake.) it means "Violently shaken." Ar-Rabi` bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents." This is like Allah's saying: إِذَا زُلْزِلَتِ الاٌّرْضُ زِلْزَالَهَا (When the earth is shaken with its earthquake.)(99:1) and, يأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَىْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1). Allah said: وَبُسَّتِ الْجِبَالُ بَسّاً (And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn `Abbas, Mujahid, `Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them, كَثِيباً مَّهِيلاً (A heap of sand poured out.)(73:14)." Allah's saying: فَكَانَتْ هَبَآءً مُّنبَثّاً (So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from `Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind." Al-`Awfi reported from Ibn `Abbas about Allah's saying: فَكَانَتْ هَبَآءً مُّنبَثّاً (So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly." `Ikrimah said, "The floating dust particles that the wind scatters all around," while Qatadah said, هَبَآءً مُّنبَثّاً (floating particles), "Like the dry parts of trees that the wind scatters all about." This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection. Three Categories of People on the Day of Resurrection Allah's statement, وَكُنتُمْ أَزْوَاجاً ثَلَـثَةً (And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection. Some will on the right of Allah's Throne, and they are those who were brought forth from `Adam's right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from `Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions. A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side; so Allah said, فَأَصْحَـبُ الْمَيْمَنَةِ مَآ أَصْحَـبُ الْمَيْمَنَةِ - وَأَصْحَـبُ الْمَشْـَمَةِ مَآ أَصْحَـبُ الْمَشْـَمَةِ - وَالسَّـبِقُونَ السَّـبِقُونَ (So those on the right -- how will be those on the right! And those on the left -- how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well, ثُمَّ أَوْرَثْنَا الْكِتَـبَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَـلِمٌ لِّنَفْسِهِ وَمِنْهُمْ مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَتِ بِإِذُنِ اللَّهِ (Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds.)(35:32) Muhammad bin Ka`b, Abu Hazrah Ya`qub bin Mujahid said that, وَالسَّـبِقُونَ السَّـبِقُونَ (And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-`Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them, وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ (And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and, سَابِقُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَآءِ وَالاٌّرْضِ (Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said: أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ (These will be the nearest (to Allah). In the Gardens of Delight.)
📜 Texte arabe source

القول في تأويل قوله تعالى : وَكُنْتُمْ أَزْوَاجًا ثَلاثَةً (7)

يقول تعالى ذكره: وكنتم أيها الناس أنواعا ثلاثة وضروبا.

كما حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة (وَكُنْتُمْ أَزْوَاجًا ثَلاثَةً ) قال: منازل الناس يوم القيامة.

Verset 8
Révélée à La Mecque. Les vertus de la sourate Al-Waqi`ah : Abu Ishaq rapporte d’après `Ikrimah, d’après Ibn `Abbas, qu’Abu Bakr a dit : « Ô Messager d’Allah ! Tu deviens gris. » Le Messager ﷺ répondit : « Houd (chapitre 11), Al-Waqi`ah (56), Al-Mursalat (77), `Amma Yatasa’alun (78) et Idha Ash-Shamsu Kuwwirat (81) m’ont fait grisonner. » At-Tirmidhi a recueilli ce hadith et a dit : « Hasan Gharib. » Au nom d’Allah, le Tout Miséricordieux, le Très Miséricordieux. Les horreurs du Jour de la Résurrection : Al-Waqi`ah (l’événement) est l’un des noms du Jour de la Résurrection, car ce Jour est réel et adviendra sûrement. Allah l’Exalté a dit dans d’autres versets : « Alors, ce Jour-là, l’événement (Al-Waqi`ah) se produira » (69:15). Allah l’Exalté a dit : « Il n’y a pas, pour sa survenue, de Kadhibah » — c’est-à-dire que lorsqu’Il ordonne au Jour de la Résurrection de commencer, nul ne peut l’empêcher de se produire ni l’arrêter. « Répondez à l’appel de votre Seigneur avant que ne vienne d’Allah un Jour qui ne peut être repoussé » (42:47). « Un questionneur a interrogé à propos d’un châtiment imminent — pour les mécréants, que nul ne peut écarter » (70:1-2). « Et le Jour où Il dira : “Sois !” — et il est ! Sa parole est la vérité. À Lui la royauté le Jour où l’on soufflera dans la Trompe. Il connaît l’invisible et le visible, et Il est le Sage, le Bien-Informé » (6:73). Quant au sens de Kadhibah, Muhammad bin Ka`b a dit : « Elle adviendra certainement », tandis que Qatadah a dit : « Elle ne sera pas interrompue, ta... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed in Makkah The Virtues of Surat Al-Waqi`ah Abu Ishaq reported from `Ikrimah from Ibn `Abbas that Abu Bakr said, "O Allah's Messenger! You are becoming gray" The Messenger ﷺ replied, «شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَت» (Hud (chapter 11), Al-Waqi`ah (56), Al-Mursalat (77), `Amma Yatasa'alun (78) and Idha Ash-Shamsu Kuwwirat (81) have made me gray.) At-Tirmidhi collected this Hadith and said, "Hasan Gharib." بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Horrors of the Day of Resurrection Al-Waqi`ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat, فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Waqi`ah occur.)( 69:15) Allah the Exalted said, لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning, اسْتَجِيبُواْ لِرَبِّكُمْ مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لاَّ مَرَدَّ لَهُ مِنَ اللَّهِ (Answer the call of your Lord before there comes from Allah a Day which can not be averted.) (42:47), سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ - لِّلْكَـفِرِينَ لَيْسَ لَهُ دَافِعٌ (A questioner asked concerning a torment about to occur -- upon the disbelievers, which none can avert.)(70:1-2), وَيَوْمَ يَقُولُ كُن فَيَكُونُ قَوْلُهُ الْحَقُّ وَلَهُ الْمُلْكُ يَوْمَ يُنفَخُ فِى الصُّوَرِ عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ (And on the Day He will say: "Be!" -- and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of كَاذِبَةٌ (Kadhibah) Muhammad bin Ka`b said: "It will certainly occur," while Qatadah said, "It shall not be discontinued, taken back or aborted. Allah's statement, خَافِضَةٌ رَّافِعَةٌ (Bringing low, exalting.) indicates that Al-Waqi`ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-`Awfi reported from Ibn `Abbas: خَافِضَةٌ رَّافِعَةٌ (Bringing low, exalting), "It made the near and the far hear it," while `Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it." Ad-Dahhak and Qatadah said similarly. Allah said, إِذَا رُجَّتِ الاٌّرْضُ رَجّاً (When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn `Abbas, Mujahid, Qatadah and others said about Allah's saying:, إِذَا رُجَّتِ الاٌّرْضُ رَجّاً (When the earth will be shaken with a terrible shake.) it means "Violently shaken." Ar-Rabi` bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents." This is like Allah's saying: إِذَا زُلْزِلَتِ الاٌّرْضُ زِلْزَالَهَا (When the earth is shaken with its earthquake.)(99:1) and, يأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَىْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1). Allah said: وَبُسَّتِ الْجِبَالُ بَسّاً (And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn `Abbas, Mujahid, `Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them, كَثِيباً مَّهِيلاً (A heap of sand poured out.)(73:14)." Allah's saying: فَكَانَتْ هَبَآءً مُّنبَثّاً (So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from `Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind." Al-`Awfi reported from Ibn `Abbas about Allah's saying: فَكَانَتْ هَبَآءً مُّنبَثّاً (So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly." `Ikrimah said, "The floating dust particles that the wind scatters all around," while Qatadah said, هَبَآءً مُّنبَثّاً (floating particles), "Like the dry parts of trees that the wind scatters all about." This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection. Three Categories of People on the Day of Resurrection Allah's statement, وَكُنتُمْ أَزْوَاجاً ثَلَـثَةً (And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection. Some will on the right of Allah's Throne, and they are those who were brought forth from `Adam's right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from `Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions. A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side; so Allah said, فَأَصْحَـبُ الْمَيْمَنَةِ مَآ أَصْحَـبُ الْمَيْمَنَةِ - وَأَصْحَـبُ الْمَشْـَمَةِ مَآ أَصْحَـبُ الْمَشْـَمَةِ - وَالسَّـبِقُونَ السَّـبِقُونَ (So those on the right -- how will be those on the right! And those on the left -- how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well, ثُمَّ أَوْرَثْنَا الْكِتَـبَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَـلِمٌ لِّنَفْسِهِ وَمِنْهُمْ مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَتِ بِإِذُنِ اللَّهِ (Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds.)(35:32) Muhammad bin Ka`b, Abu Hazrah Ya`qub bin Mujahid said that, وَالسَّـبِقُونَ السَّـبِقُونَ (And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-`Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them, وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ (And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and, سَابِقُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَآءِ وَالاٌّرْضِ (Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said: أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ (These will be the nearest (to Allah). In the Gardens of Delight.)
📜 Texte arabe source

وقوله: (فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ )، وهذا بيان من الله عن الأزواج الثلاثة، يقول، جلّ ثناؤه: وكنتم أزواجًا ثلاثة: أصحاب الميمنة، وأصحاب المشأمة، والسابقون، فجعل الخبر عنهم، مغنيا عن البيان عنهم، على الوجه الذي ذكرنا، لدلالة الكلام على معناه، فقال: (فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ ) يعجِّب نبيه محمدا منهم، وقال: (مَا أَصْحَابُ الْيَمِينِ ) الذين يؤخذ بهم ذات اليمين إلى الجنة، أيّ شيء أصحاب اليمين.

Verset 9
Révélée à La Mecque. Les vertus de la sourate Al-Waqi`ah : Abu Ishaq rapporte d’après `Ikrimah, d’après Ibn `Abbas, qu’Abu Bakr a dit : « Ô Messager d’Allah ! Tu deviens gris. » Le Messager ﷺ répondit : « Houd (chapitre 11), Al-Waqi`ah (56), Al-Mursalat (77), `Amma Yatasa’alun (78) et Idha Ash-Shamsu Kuwwirat (81) m’ont fait grisonner. » At-Tirmidhi a recueilli ce hadith et a dit : « Hasan Gharib. » Au nom d’Allah, le Tout Miséricordieux, le Très Miséricordieux. Les horreurs du Jour de la Résurrection : Al-Waqi`ah (l’événement) est l’un des noms du Jour de la Résurrection, car ce Jour est réel et adviendra sûrement. Allah l’Exalté a dit dans d’autres versets : « Alors, ce Jour-là, l’événement (Al-Waqi`ah) se produira » (69:15). Allah l’Exalté a dit : « Il n’y a pas, pour sa survenue, de Kadhibah » — c’est-à-dire que lorsqu’Il ordonne au Jour de la Résurrection de commencer, nul ne peut l’empêcher de se produire ni l’arrêter. « Répondez à l’appel de votre Seigneur avant que ne vienne d’Allah un Jour qui ne peut être repoussé » (42:47). « Un questionneur a interrogé à propos d’un châtiment imminent — pour les mécréants, que nul ne peut écarter » (70:1-2). « Et le Jour où Il dira : “Sois !” — et il est ! Sa parole est la vérité. À Lui la royauté le Jour où l’on soufflera dans la Trompe. Il connaît l’invisible et le visible, et Il est le Sage, le Bien-Informé » (6:73). Quant au sens de Kadhibah, Muhammad bin Ka`b a dit : « Elle adviendra certainement », tandis que Qatadah a dit : « Elle ne sera pas interrompue, ta... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed in Makkah The Virtues of Surat Al-Waqi`ah Abu Ishaq reported from `Ikrimah from Ibn `Abbas that Abu Bakr said, "O Allah's Messenger! You are becoming gray" The Messenger ﷺ replied, «شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَت» (Hud (chapter 11), Al-Waqi`ah (56), Al-Mursalat (77), `Amma Yatasa'alun (78) and Idha Ash-Shamsu Kuwwirat (81) have made me gray.) At-Tirmidhi collected this Hadith and said, "Hasan Gharib." بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Horrors of the Day of Resurrection Al-Waqi`ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat, فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Waqi`ah occur.)( 69:15) Allah the Exalted said, لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning, اسْتَجِيبُواْ لِرَبِّكُمْ مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لاَّ مَرَدَّ لَهُ مِنَ اللَّهِ (Answer the call of your Lord before there comes from Allah a Day which can not be averted.) (42:47), سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ - لِّلْكَـفِرِينَ لَيْسَ لَهُ دَافِعٌ (A questioner asked concerning a torment about to occur -- upon the disbelievers, which none can avert.)(70:1-2), وَيَوْمَ يَقُولُ كُن فَيَكُونُ قَوْلُهُ الْحَقُّ وَلَهُ الْمُلْكُ يَوْمَ يُنفَخُ فِى الصُّوَرِ عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ (And on the Day He will say: "Be!" -- and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of كَاذِبَةٌ (Kadhibah) Muhammad bin Ka`b said: "It will certainly occur," while Qatadah said, "It shall not be discontinued, taken back or aborted. Allah's statement, خَافِضَةٌ رَّافِعَةٌ (Bringing low, exalting.) indicates that Al-Waqi`ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-`Awfi reported from Ibn `Abbas: خَافِضَةٌ رَّافِعَةٌ (Bringing low, exalting), "It made the near and the far hear it," while `Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it." Ad-Dahhak and Qatadah said similarly. Allah said, إِذَا رُجَّتِ الاٌّرْضُ رَجّاً (When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn `Abbas, Mujahid, Qatadah and others said about Allah's saying:, إِذَا رُجَّتِ الاٌّرْضُ رَجّاً (When the earth will be shaken with a terrible shake.) it means "Violently shaken." Ar-Rabi` bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents." This is like Allah's saying: إِذَا زُلْزِلَتِ الاٌّرْضُ زِلْزَالَهَا (When the earth is shaken with its earthquake.)(99:1) and, يأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَىْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1). Allah said: وَبُسَّتِ الْجِبَالُ بَسّاً (And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn `Abbas, Mujahid, `Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them, كَثِيباً مَّهِيلاً (A heap of sand poured out.)(73:14)." Allah's saying: فَكَانَتْ هَبَآءً مُّنبَثّاً (So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from `Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind." Al-`Awfi reported from Ibn `Abbas about Allah's saying: فَكَانَتْ هَبَآءً مُّنبَثّاً (So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly." `Ikrimah said, "The floating dust particles that the wind scatters all around," while Qatadah said, هَبَآءً مُّنبَثّاً (floating particles), "Like the dry parts of trees that the wind scatters all about." This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection. Three Categories of People on the Day of Resurrection Allah's statement, وَكُنتُمْ أَزْوَاجاً ثَلَـثَةً (And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection. Some will on the right of Allah's Throne, and they are those who were brought forth from `Adam's right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from `Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions. A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side; so Allah said, فَأَصْحَـبُ الْمَيْمَنَةِ مَآ أَصْحَـبُ الْمَيْمَنَةِ - وَأَصْحَـبُ الْمَشْـَمَةِ مَآ أَصْحَـبُ الْمَشْـَمَةِ - وَالسَّـبِقُونَ السَّـبِقُونَ (So those on the right -- how will be those on the right! And those on the left -- how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well, ثُمَّ أَوْرَثْنَا الْكِتَـبَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَـلِمٌ لِّنَفْسِهِ وَمِنْهُمْ مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَتِ بِإِذُنِ اللَّهِ (Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds.)(35:32) Muhammad bin Ka`b, Abu Hazrah Ya`qub bin Mujahid said that, وَالسَّـبِقُونَ السَّـبِقُونَ (And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-`Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them, وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ (And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and, سَابِقُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَآءِ وَالاٌّرْضِ (Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said: أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ (These will be the nearest (to Allah). In the Gardens of Delight.)
📜 Texte arabe source

(وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ ) يقول تعالى ذكره: وأصحاب الشمال الذين يؤخذ بهم ذات الشمال إلى النار، والعرب تسمي اليد اليسرى: الشؤمي؛ ومنه قول أعشى بني ثعلبة:

فـأنْحَى عـلى شُّـؤْمَي يَدَيـه فَذادَهـا

بأظْمــأَ مِـنْ فَـرْع الذُّوَابَـةِ أسْـحَما (3)

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الهوامش:

(3) البيت لأعشى بني قيس بن ثعلبة ( ديوانه طبع القاهرة 295 ) من قصيدة يمدح بها إياس بن قبيصة الطائي. ورويت في مدح قيس ابن معد يكرب. وأنحى : اعتمد، يقال: أنحى البعير: اعتمد في سيره على أيسره. واليد الشؤمى: اليسرى . وأظمأ: أسمر ذابل.

والفرع: الشعر. والذؤابة: شعر الناصية. وأسحم: أسود. يصف ثورا اجتمعت عليه كلاب الصيد، فذادها عنه بقرنه الذابل المحدد، وهو أشد سوادا من خصلة الشعر. والشاهد في قوله شؤمى يديه أي يسراهما. وقال أبو عبيدة في مجاز القرآن عند قوله تعالى ( وأصحاب المشأمة ما أصحاب المشأمة ) : أصحاب الميسرة، ويقال لليد اليسرى: الشؤمى؛ ويقال هو الجانب الأيسر. وسميت اليمن لأنها عن يمين الكعبة، والشأم أنها عن شمال الكعبة . ا هـ .

Verset 10
Révélée à La Mecque. Les vertus de la sourate Al-Waqi`ah : Abu Ishaq rapporte d’après `Ikrimah, d’après Ibn `Abbas, qu’Abu Bakr a dit : « Ô Messager d’Allah ! Tu deviens gris. » Le Messager ﷺ répondit : « Houd (chapitre 11), Al-Waqi`ah (56), Al-Mursalat (77), `Amma Yatasa’alun (78) et Idha Ash-Shamsu Kuwwirat (81) m’ont fait grisonner. » At-Tirmidhi a recueilli ce hadith et a dit : « Hasan Gharib. » Au nom d’Allah, le Tout Miséricordieux, le Très Miséricordieux. Les horreurs du Jour de la Résurrection : Al-Waqi`ah (l’événement) est l’un des noms du Jour de la Résurrection, car ce Jour est réel et adviendra sûrement. Allah l’Exalté a dit dans d’autres versets : « Alors, ce Jour-là, l’événement (Al-Waqi`ah) se produira » (69:15). Allah l’Exalté a dit : « Il n’y a pas, pour sa survenue, de Kadhibah » — c’est-à-dire que lorsqu’Il ordonne au Jour de la Résurrection de commencer, nul ne peut l’empêcher de se produire ni l’arrêter. « Répondez à l’appel de votre Seigneur avant que ne vienne d’Allah un Jour qui ne peut être repoussé » (42:47). « Un questionneur a interrogé à propos d’un châtiment imminent — pour les mécréants, que nul ne peut écarter » (70:1-2). « Et le Jour où Il dira : “Sois !” — et il est ! Sa parole est la vérité. À Lui la royauté le Jour où l’on soufflera dans la Trompe. Il connaît l’invisible et le visible, et Il est le Sage, le Bien-Informé » (6:73). Quant au sens de Kadhibah, Muhammad bin Ka`b a dit : « Elle adviendra certainement », tandis que Qatadah a dit : « Elle ne sera pas interrompue, ta... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed in Makkah The Virtues of Surat Al-Waqi`ah Abu Ishaq reported from `Ikrimah from Ibn `Abbas that Abu Bakr said, "O Allah's Messenger! You are becoming gray" The Messenger ﷺ replied, «شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَت» (Hud (chapter 11), Al-Waqi`ah (56), Al-Mursalat (77), `Amma Yatasa'alun (78) and Idha Ash-Shamsu Kuwwirat (81) have made me gray.) At-Tirmidhi collected this Hadith and said, "Hasan Gharib." بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Horrors of the Day of Resurrection Al-Waqi`ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat, فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Waqi`ah occur.)( 69:15) Allah the Exalted said, لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning, اسْتَجِيبُواْ لِرَبِّكُمْ مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لاَّ مَرَدَّ لَهُ مِنَ اللَّهِ (Answer the call of your Lord before there comes from Allah a Day which can not be averted.) (42:47), سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ - لِّلْكَـفِرِينَ لَيْسَ لَهُ دَافِعٌ (A questioner asked concerning a torment about to occur -- upon the disbelievers, which none can avert.)(70:1-2), وَيَوْمَ يَقُولُ كُن فَيَكُونُ قَوْلُهُ الْحَقُّ وَلَهُ الْمُلْكُ يَوْمَ يُنفَخُ فِى الصُّوَرِ عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ (And on the Day He will say: "Be!" -- and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of كَاذِبَةٌ (Kadhibah) Muhammad bin Ka`b said: "It will certainly occur," while Qatadah said, "It shall not be discontinued, taken back or aborted. Allah's statement, خَافِضَةٌ رَّافِعَةٌ (Bringing low, exalting.) indicates that Al-Waqi`ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-`Awfi reported from Ibn `Abbas: خَافِضَةٌ رَّافِعَةٌ (Bringing low, exalting), "It made the near and the far hear it," while `Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it." Ad-Dahhak and Qatadah said similarly. Allah said, إِذَا رُجَّتِ الاٌّرْضُ رَجّاً (When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn `Abbas, Mujahid, Qatadah and others said about Allah's saying:, إِذَا رُجَّتِ الاٌّرْضُ رَجّاً (When the earth will be shaken with a terrible shake.) it means "Violently shaken." Ar-Rabi` bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents." This is like Allah's saying: إِذَا زُلْزِلَتِ الاٌّرْضُ زِلْزَالَهَا (When the earth is shaken with its earthquake.)(99:1) and, يأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَىْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1). Allah said: وَبُسَّتِ الْجِبَالُ بَسّاً (And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn `Abbas, Mujahid, `Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them, كَثِيباً مَّهِيلاً (A heap of sand poured out.)(73:14)." Allah's saying: فَكَانَتْ هَبَآءً مُّنبَثّاً (So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from `Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind." Al-`Awfi reported from Ibn `Abbas about Allah's saying: فَكَانَتْ هَبَآءً مُّنبَثّاً (So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly." `Ikrimah said, "The floating dust particles that the wind scatters all around," while Qatadah said, هَبَآءً مُّنبَثّاً (floating particles), "Like the dry parts of trees that the wind scatters all about." This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection. Three Categories of People on the Day of Resurrection Allah's statement, وَكُنتُمْ أَزْوَاجاً ثَلَـثَةً (And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection. Some will on the right of Allah's Throne, and they are those who were brought forth from `Adam's right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from `Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions. A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side; so Allah said, فَأَصْحَـبُ الْمَيْمَنَةِ مَآ أَصْحَـبُ الْمَيْمَنَةِ - وَأَصْحَـبُ الْمَشْـَمَةِ مَآ أَصْحَـبُ الْمَشْـَمَةِ - وَالسَّـبِقُونَ السَّـبِقُونَ (So those on the right -- how will be those on the right! And those on the left -- how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well, ثُمَّ أَوْرَثْنَا الْكِتَـبَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَـلِمٌ لِّنَفْسِهِ وَمِنْهُمْ مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَتِ بِإِذُنِ اللَّهِ (Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds.)(35:32) Muhammad bin Ka`b, Abu Hazrah Ya`qub bin Mujahid said that, وَالسَّـبِقُونَ السَّـبِقُونَ (And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-`Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them, وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ (And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and, سَابِقُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَآءِ وَالاٌّرْضِ (Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said: أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ (These will be the nearest (to Allah). In the Gardens of Delight.)
📜 Texte arabe source

وقوله: (وَالسَّابِقُونَ السَّابِقُونَ ) وهم الزوج الثالث وهم الذين سبقوا إلى الإيمان بالله ورسوله، وهم المهاجرون الأوّلون.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا ابن حُميد، قال: ثنا يحيى بن واضح، قال: ثنا عبيد الله، يعني العتكي، عن عثمان بن عبد الله بن سُراقة، قوله: (وَكُنْتُمْ أَزْوَاجًا ثَلاثَةً ) قال: اثنان في الجنة وواحد في النار، يقول: الحور العين للسابقين، والعُرُب الأتراب لأصحاب اليمين.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة (وَكُنْتُمْ أَزْوَاجًا ثَلاثَةً ) قال: منازل الناس يوم القيامة.

حدثنا ابن بشار، قال: ثنا هوذة، قال: ثنا عوف، عن الحسن، في قوله: (وَكُنْتُمْ أَزْوَاجًا ثَلاثَةً * فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ * وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ * وَالسَّابِقُونَ السَّابِقُونَ * أُولَئِكَ الْمُقَرَّبُونَ ) . . . إلى ثُلَّةٌ مِنَ الأَوَّلِينَ وَثُلَّةٌ مِنَ الآخِرِينَ فقال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم سوى بين أصحاب اليمين من الأمم السابقة، وبين أصحاب اليمين من هذه الأمة، وكان السابقون من الأمم أكثر من سابقي هذه الأمة ".

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: (فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ ) : أي ماذا لهم، وماذا أعد لهم (وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ ) : أي ماذا لهم وماذا أعد لهم (وَالسَّابِقُونَ السَّابِقُونَ ) : أي من كل أمة.

حدثنا يونس، قال: أخبرنا ابن وهب، قال: سمعت ابن زيد يقول: وجدت الهوى ثلاثة أثلاث، فالمرء يجعل هواه علمه، فيديل هواه على علمه، ويقهر هواه علمه، حتى إن العلم مع الهوى قبيح ذليل، والعلم ذليل، الهوى غالب قاهر، فالذي قد جعل الهوى والعلم في قلبه، فهذا من أزواج النار، وإذا كان ممن يريد الله به خيرا استفاق واستنبه، فإذا هو عون للعلم على الهوى حتى يديل الله العلم على الهوى، فإذا حسنت حال المؤمن، واستقامت طريقه كان الهوى ذليلا وكان العلم غالبا قاهرا، فإذا كان ممن يريد الله به خيرا، ختم عمله بإدالة العلم، فتوفاه حين توفاه، وعلمه هو القاهر، وهو العامل به، وهواه الذليل القبيح، ليس له في ذلك نصيب ولا فعل. والثالث: الذي قبح الله هواه بعلمه، فلا يطمع هواه أن يغلب العلم، ولا أن يكون معه نصف ولا نصيب، فهذا الثالث، وهو خيرهم كلهم، وهو الذي قال الله عزّ وجلّ في سورة الواقعة: (وَكُنْتُمْ أَزْوَاجًا ثَلاثَةً ) قال: فزوجان في الجنة، وزوج في النار، قال: والسابق الذي يكون العلم غالبا للهوى، والآخر: الذي ختم الله بإدالة العلم على الهوى، فهذان زوجان في الجنة، والآخر: هواه قاهر لعلمه، فهذا زوج النار.

واختلف أهل العربية في الرافع أصحاب الميمنة وأصحاب المشأمة، فقال بعض نحويي البصرة: خبر قوله: (فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ * وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ ) قال: ويقول زيد: ما زيد، يريد: زيد شديد. وقال غيره: قوله: (مَا أَصْحَابُ الْمَيْمَنَةِ ) لا تكون الجملة خبره، ولكن الثاني عائد على الأوّل، وهو تعجب، فكأنه قال: أصحاب الميمنة ما هم، والقارعة ما هي، والحاقة ما هي؟ فكان الثاني عائد على الأوّل، وكان تعجبا، والتعجب بمعنى الخبر، ولو كان استفهاما لم يجز أن يكون خبرا للابتداء، لأن الاستفهام لا يكون خبرا، والخبر لا يكون استفهاما، والتعجب يكون خبرا، فكان خبرا للابتداء. وقوله: زيد وما زيد، لا يكون إلا من كلامين، لأنه لا تدخل الواو في خبر الابتداء، كأنه قال: هذا زيد وما هو: أي ما أشدّه وما أعلمه.

واختلف أهل التأويل في المعنيين بقوله: (وَالسَّابِقُونَ السَّابِقُونَ ) فقال بعضهم: هم الذين صلوا للقبلتين.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن خارجة، عن قرة، عن ابن سيرين (وَالسَّابِقُونَ السَّابِقُونَ ) الذين صلوا للقبلتين.

وقال آخرون في ذلك بما حدثني عبد الكريم بن أبي عمير، قال: ثنا الوليد بن مسلم، قال: ثنا أبو عمرو، قال: ثنا عثمان بن أبي سودة، قال (وَالسَّابِقُونَ السَّابِقُونَ ) أوّلهم رواحا إلى المساجد، وأسرعهم خفوقا في سبيل الله.

والرفع في السابقين من وجهين: أحدهما: أن يكون الأوّل مرفوعا بالثاني، ويكون معنى الكلام حينئذ والسابقون الأوّلون، كما يقال: السابق الأوّل، والثاني أن يكون مرفوعا بأولئك المقرّبون يقول جلّ ثناؤه: أولئك الذين يقرّبهم الله منه يوم القيامة إذا أدخلهم الجنة.

وقوله: (وَالسَّابِقُونَ السَّابِقُونَ ) وهم الزوج الثالث وهم الذين سبقوا إلى الإيمان بالله ورسوله، وهم المهاجرون الأولون. وبنحو الذي قلنا في ذلك قال أهل التأويل.

ذكر من قال ذلك:

حدثنا ابن حُميد، قال: ثنا يحيى بن واضح، قال: ثنا عبيد الله، يعني العتكي، عن عثمان بن عبد الله بن سراقة، قوله: (وَكُنْتُمْ أَزْوَاجًا ثَلاثَةً ) قال: اثنان في الجنة وواحد في النار، يقول: الحور العين للسابقين، والعرب الأتراب لأصحاب اليمين.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة (وَكُنْتُمْ أَزْوَاجًا ثَلاثَةً ) قال: منازل الناس يوم القيامة.

حدثنا ابن بشار، قال: ثنا هوذة، قال: ثنا عوف، عن الحسن، في قوله: ( وَكُنْتُمْ أَزْوَاجًا ثَلاثَةً * فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ * وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ * وَالسَّابِقُونَ السَّابِقُونَ * أُولَئِكَ الْمُقَرَّبُونَ ) . . . إلى (ثُلَّةٌ مِنَ الأوَّلِينَ * وَثُلَّةٌ مِنَ الآخِرِينَ ) فقال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم: " سَوَّى بَين أصَحاب اليمَين مِنَ الأمَمَ السَّابِقَةِ، وَبَيَنَ أصحَابِ اليَمِين مِنْ هَذِهِ الأمَّةِ، وكانَ السَّابِقُونَ مِنَ الأمَمِ أكْثَرَ مِنْ سابِقي هَذِهِ الأمَّةِ".

حدثنا بشر قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: (فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ ) : أي ماذا لهم، وماذا أعدّ لهم (وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ ) : أي ماذا لهم وماذا أعدّ لهم (وَالسَّابِقُونَ السَّابِقُونَ ) : أي من كلّ أمة.

حدثنا يونس، قال: أخبرنا ابن وهب، قال: سمعت ابن زيد يقول: وجدت الهوى ثلاثة أثلاث، فالمرء يجعل هواه علمه، فيديل هواه على علمه، ويقهر هواه علمه، حتى إن العلم مع الهوى قبيح ذليل، والعلم ذليل، الهوى غالب قاهر، فالذي قد جعل الهوى والعلم في قلبه، فهذا من أزواج النار، وإذا كان ممن يريد الله به خيرا استفاق واستنبه، فإذا هو عون للعلم على الهوى حتى يديل الله العلم على الهوى، فإذا حسُنت حال المؤمن، واستقامت طريقته كان الهوى ذليلا وكان العلم غالبا قاهرا، فإذا كان ممن يريد الله به خيرا، ختم عمله بإدالة العلم، فتوفاه حين توفاه، وعلمه هو القاهر، وهو العامل به، وهواه الذليل القبيح، ليس له في ذلك نصيب ولا فعل. والثالث: الذي قبح الله هواه بعلمه، فلا يطمع هواه أن يغلب العلم، ولا أن يكون معه نصف ولا نصيب، فهذا الثالث، وهو خيرهم كلهم، وهو الذي قال الله عزّ وجلّ في سورة الواقعة (وَكُنْتُمْ أَزْوَاجًا ثَلاثَةً ) قال: فزوجان في الجنة، وزوج في النار، قال: والسابق الذي يكون العلم غالبا للهوى، والآخر: الذي ختم الله بإدالة العلم على الهوى، فهذان زوجان في الجنة، والآخر: هواه قاهر لعلمه، فهذا زوج النار.

واختلف أهل العربية في الرافع أصحاب الميمنة وأصحاب المشأمة، فقال بعض نحويي البصرة: خبر قوله: (فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ * وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ ) قال: ويقول زيد: ما زيد، يريد: زيد شديد. وقال غيره: قوله: (مَا أَصْحَابُ الْمَيْمَنَةِ ) لا تكون الجملة خبره، ولكن الثاني عائد على الأول، وهو تعجب، فكأنه قال: أصحاب الميمنة ما هم، والقارعة ما هي؟ والحاقة ما هي؟ فكان الثاني عائد على الأوّل، وكان تعجبا، والتعجب بمعنى الخبر، ولو كان استفهاما لم يجز أن يكون خبرا للابتداء، لأن الاستفهام لا يكون خبرا، والخبر لا يكون استفهاما، والتعجب يكون خبرا، فكان خبرا للابتداء. وقوله: زيد وما زيد، لا يكون إلا من كلامين، لأنه لا تدخل الواو في خبر الابتداء، كأنه قال: هذا زيد وما هو: أي ما أشدّه وما أعلمه.

واختلف أهل التأويل في المعنيين بقوله: (وَالسَّابِقُونَ السَّابِقُونَ ) فقال بعضهم: هم الذين صلوا للقبلتين.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن خارجة، عن قرة، عن ابن سيرين (وَالسَّابِقُونَ السَّابِقُونَ ) الذين صلوا للقبلتين.

وقال آخرون في ذلك بما حدثني عبد الكريم بن أبي عمير، قال: ثنا الوليد بن مسلم، قال: ثنا أبو عمرو، قال: ثنا عثمان بن أبي سودة، قال (وَالسَّابِقُونَ السَّابِقُونَ ) أوّلهم رواحا إلى المساجد، وأسرعهم خفوقا في سبيل الله.

والرفع في السابقين من وجهين: أحدهما: أن يكون الأوّل مرفوعا بالثاني، ويكون معنى الكلام حينئذ والسابقون الأوّلون، كما يقال: السابق الأوّل، والثاني أن يكون مرفوعا بأولئك المقرّبون يقول جلّ ثناؤه: أولئك الذين يقرّبهم الله منه يوم القيامة إذا أدخلهم الجنة.

Verset 11
Révélée à La Mecque. Les vertus de la sourate Al-Waqi`ah : Abu Ishaq rapporte d’après `Ikrimah, d’après Ibn `Abbas, qu’Abu Bakr a dit : « Ô Messager d’Allah ! Tu deviens gris. » Le Messager ﷺ répondit : « Houd (chapitre 11), Al-Waqi`ah (56), Al-Mursalat (77), `Amma Yatasa’alun (78) et Idha Ash-Shamsu Kuwwirat (81) m’ont fait grisonner. » At-Tirmidhi a recueilli ce hadith et a dit : « Hasan Gharib. » Au nom d’Allah, le Tout Miséricordieux, le Très Miséricordieux. Les horreurs du Jour de la Résurrection : Al-Waqi`ah (l’événement) est l’un des noms du Jour de la Résurrection, car ce Jour est réel et adviendra sûrement. Allah l’Exalté a dit dans d’autres versets : « Alors, ce Jour-là, l’événement (Al-Waqi`ah) se produira » (69:15). Allah l’Exalté a dit : « Il n’y a pas, pour sa survenue, de Kadhibah » — c’est-à-dire que lorsqu’Il ordonne au Jour de la Résurrection de commencer, nul ne peut l’empêcher de se produire ni l’arrêter. « Répondez à l’appel de votre Seigneur avant que ne vienne d’Allah un Jour qui ne peut être repoussé » (42:47). « Un questionneur a interrogé à propos d’un châtiment imminent — pour les mécréants, que nul ne peut écarter » (70:1-2). « Et le Jour où Il dira : “Sois !” — et il est ! Sa parole est la vérité. À Lui la royauté le Jour où l’on soufflera dans la Trompe. Il connaît l’invisible et le visible, et Il est le Sage, le Bien-Informé » (6:73). Quant au sens de Kadhibah, Muhammad bin Ka`b a dit : « Elle adviendra certainement », tandis que Qatadah a dit : « Elle ne sera pas interrompue, ta... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed in Makkah The Virtues of Surat Al-Waqi`ah Abu Ishaq reported from `Ikrimah from Ibn `Abbas that Abu Bakr said, "O Allah's Messenger! You are becoming gray" The Messenger ﷺ replied, «شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَت» (Hud (chapter 11), Al-Waqi`ah (56), Al-Mursalat (77), `Amma Yatasa'alun (78) and Idha Ash-Shamsu Kuwwirat (81) have made me gray.) At-Tirmidhi collected this Hadith and said, "Hasan Gharib." بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Horrors of the Day of Resurrection Al-Waqi`ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat, فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Waqi`ah occur.)( 69:15) Allah the Exalted said, لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning, اسْتَجِيبُواْ لِرَبِّكُمْ مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لاَّ مَرَدَّ لَهُ مِنَ اللَّهِ (Answer the call of your Lord before there comes from Allah a Day which can not be averted.) (42:47), سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ - لِّلْكَـفِرِينَ لَيْسَ لَهُ دَافِعٌ (A questioner asked concerning a torment about to occur -- upon the disbelievers, which none can avert.)(70:1-2), وَيَوْمَ يَقُولُ كُن فَيَكُونُ قَوْلُهُ الْحَقُّ وَلَهُ الْمُلْكُ يَوْمَ يُنفَخُ فِى الصُّوَرِ عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ (And on the Day He will say: "Be!" -- and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of كَاذِبَةٌ (Kadhibah) Muhammad bin Ka`b said: "It will certainly occur," while Qatadah said, "It shall not be discontinued, taken back or aborted. Allah's statement, خَافِضَةٌ رَّافِعَةٌ (Bringing low, exalting.) indicates that Al-Waqi`ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-`Awfi reported from Ibn `Abbas: خَافِضَةٌ رَّافِعَةٌ (Bringing low, exalting), "It made the near and the far hear it," while `Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it." Ad-Dahhak and Qatadah said similarly. Allah said, إِذَا رُجَّتِ الاٌّرْضُ رَجّاً (When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn `Abbas, Mujahid, Qatadah and others said about Allah's saying:, إِذَا رُجَّتِ الاٌّرْضُ رَجّاً (When the earth will be shaken with a terrible shake.) it means "Violently shaken." Ar-Rabi` bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents." This is like Allah's saying: إِذَا زُلْزِلَتِ الاٌّرْضُ زِلْزَالَهَا (When the earth is shaken with its earthquake.)(99:1) and, يأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَىْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1). Allah said: وَبُسَّتِ الْجِبَالُ بَسّاً (And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn `Abbas, Mujahid, `Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them, كَثِيباً مَّهِيلاً (A heap of sand poured out.)(73:14)." Allah's saying: فَكَانَتْ هَبَآءً مُّنبَثّاً (So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from `Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind." Al-`Awfi reported from Ibn `Abbas about Allah's saying: فَكَانَتْ هَبَآءً مُّنبَثّاً (So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly." `Ikrimah said, "The floating dust particles that the wind scatters all around," while Qatadah said, هَبَآءً مُّنبَثّاً (floating particles), "Like the dry parts of trees that the wind scatters all about." This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection. Three Categories of People on the Day of Resurrection Allah's statement, وَكُنتُمْ أَزْوَاجاً ثَلَـثَةً (And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection. Some will on the right of Allah's Throne, and they are those who were brought forth from `Adam's right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from `Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions. A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side; so Allah said, فَأَصْحَـبُ الْمَيْمَنَةِ مَآ أَصْحَـبُ الْمَيْمَنَةِ - وَأَصْحَـبُ الْمَشْـَمَةِ مَآ أَصْحَـبُ الْمَشْـَمَةِ - وَالسَّـبِقُونَ السَّـبِقُونَ (So those on the right -- how will be those on the right! And those on the left -- how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well, ثُمَّ أَوْرَثْنَا الْكِتَـبَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَـلِمٌ لِّنَفْسِهِ وَمِنْهُمْ مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَتِ بِإِذُنِ اللَّهِ (Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds.)(35:32) Muhammad bin Ka`b, Abu Hazrah Ya`qub bin Mujahid said that, وَالسَّـبِقُونَ السَّـبِقُونَ (And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-`Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them, وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ (And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and, سَابِقُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَآءِ وَالاٌّرْضِ (Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said: أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ (These will be the nearest (to Allah). In the Gardens of Delight.)
Verset 12
Révélée à La Mecque. Les vertus de la sourate Al-Waqi`ah. Abu Ishaq a rapporté d’après `Ikrimah, d’après Ibn `Abbas, qu’Abu Bakr a dit : « Ô Messager d’Allah ! Tu deviens gris. » Le Messager ﷺ répondit : « Houd (chapitre 11), Al-Waqi`ah (56), Al-Mursalat (77), `Amma Yatasa’alun (78) et Idha Ash-Shamsu Kuwwirat (81) m’ont fait devenir gris. » At-Tirmidhi a recueilli ce hadith et a dit : « Hasan Gharib. » Au nom d’Allah, le Tout Miséricordieux, le Très Miséricordieux. Les horreurs du Jour de la Résurrection. Al-Waqi`ah (l’événement) est l’un des noms du Jour de la Résurrection, car ce Jour est réel et surviendra sûrement. Allah l’Exalté a dit dans d’autres versets : « Alors, ce jour-là, l’événement (Waqi`ah) se produira » (69:15). Allah l’Exalté a dit : « Il n’y a pas, pour sa survenue, de Kadhibah » — c’est-à-dire, lorsqu’Il ordonne au Jour de la Résurrection de commencer, nul ne peut l’empêcher de se produire ni l’arrêter. « Répondez à l’appel de votre Seigneur avant que ne vienne d’Allah un Jour qui ne peut être repoussé » (42:47). « Un questionneur a interrogé à propos d’un châtiment imminent — pour les mécréants, que nul ne peut écarter » (70:1-2). « Et le Jour où Il dira : “Sois !” — et il est ! Sa Parole est la Vérité. À Lui appartient la royauté le Jour où l’on soufflera dans la Trompe. Connaisseur de l’invisible et du visible, Il est le Sage, le Bien Informé » (6:73). Quant au sens de Kadhibah, Muhammad bin Ka`b a dit : « Elle surviendra certainement », tandis que Qatadah a dit : « Elle ne sera pas interrompue, ta… »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed in Makkah The Virtues of Surat Al-Waqi`ah Abu Ishaq reported from `Ikrimah from Ibn `Abbas that Abu Bakr said, "O Allah's Messenger! You are becoming gray" The Messenger ﷺ replied, «شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَت» (Hud (chapter 11), Al-Waqi`ah (56), Al-Mursalat (77), `Amma Yatasa'alun (78) and Idha Ash-Shamsu Kuwwirat (81) have made me gray.) At-Tirmidhi collected this Hadith and said, "Hasan Gharib." بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Horrors of the Day of Resurrection Al-Waqi`ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat, فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Waqi`ah occur.)( 69:15) Allah the Exalted said, لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning, اسْتَجِيبُواْ لِرَبِّكُمْ مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لاَّ مَرَدَّ لَهُ مِنَ اللَّهِ (Answer the call of your Lord before there comes from Allah a Day which can not be averted.) (42:47), سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ - لِّلْكَـفِرِينَ لَيْسَ لَهُ دَافِعٌ (A questioner asked concerning a torment about to occur -- upon the disbelievers, which none can avert.)(70:1-2), وَيَوْمَ يَقُولُ كُن فَيَكُونُ قَوْلُهُ الْحَقُّ وَلَهُ الْمُلْكُ يَوْمَ يُنفَخُ فِى الصُّوَرِ عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ (And on the Day He will say: "Be!" -- and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of كَاذِبَةٌ (Kadhibah) Muhammad bin Ka`b said: "It will certainly occur," while Qatadah said, "It shall not be discontinued, taken back or aborted. Allah's statement, خَافِضَةٌ رَّافِعَةٌ (Bringing low, exalting.) indicates that Al-Waqi`ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-`Awfi reported from Ibn `Abbas: خَافِضَةٌ رَّافِعَةٌ (Bringing low, exalting), "It made the near and the far hear it," while `Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it." Ad-Dahhak and Qatadah said similarly. Allah said, إِذَا رُجَّتِ الاٌّرْضُ رَجّاً (When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn `Abbas, Mujahid, Qatadah and others said about Allah's saying:, إِذَا رُجَّتِ الاٌّرْضُ رَجّاً (When the earth will be shaken with a terrible shake.) it means "Violently shaken." Ar-Rabi` bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents." This is like Allah's saying: إِذَا زُلْزِلَتِ الاٌّرْضُ زِلْزَالَهَا (When the earth is shaken with its earthquake.)(99:1) and, يأَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمْ إِنَّ زَلْزَلَةَ السَّاعَةِ شَىْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1). Allah said: وَبُسَّتِ الْجِبَالُ بَسّاً (And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn `Abbas, Mujahid, `Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them, كَثِيباً مَّهِيلاً (A heap of sand poured out.)(73:14)." Allah's saying: فَكَانَتْ هَبَآءً مُّنبَثّاً (So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from `Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind." Al-`Awfi reported from Ibn `Abbas about Allah's saying: فَكَانَتْ هَبَآءً مُّنبَثّاً (So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly." `Ikrimah said, "The floating dust particles that the wind scatters all around," while Qatadah said, هَبَآءً مُّنبَثّاً (floating particles), "Like the dry parts of trees that the wind scatters all about." This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection. Three Categories of People on the Day of Resurrection Allah's statement, وَكُنتُمْ أَزْوَاجاً ثَلَـثَةً (And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection. Some will on the right of Allah's Throne, and they are those who were brought forth from `Adam's right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from `Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions. A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side; so Allah said, فَأَصْحَـبُ الْمَيْمَنَةِ مَآ أَصْحَـبُ الْمَيْمَنَةِ - وَأَصْحَـبُ الْمَشْـَمَةِ مَآ أَصْحَـبُ الْمَشْـَمَةِ - وَالسَّـبِقُونَ السَّـبِقُونَ (So those on the right -- how will be those on the right! And those on the left -- how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well, ثُمَّ أَوْرَثْنَا الْكِتَـبَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا فَمِنْهُمْ ظَـلِمٌ لِّنَفْسِهِ وَمِنْهُمْ مُّقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَتِ بِإِذُنِ اللَّهِ (Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds.)(35:32) Muhammad bin Ka`b, Abu Hazrah Ya`qub bin Mujahid said that, وَالسَّـبِقُونَ السَّـبِقُونَ (And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-`Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them, وَسَارِعُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَـوَتُ وَالاٌّرْضُ (And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and, سَابِقُواْ إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَآءِ وَالاٌّرْضِ (Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said: أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ (These will be the nearest (to Allah). In the Gardens of Delight.)
📜 Texte arabe source

وقوله: (فِي جَنَّاتِ النَّعِيمِ ) يقول: في بساتين النعيم الدائم.

Verset 13
La récompense des devanciers dans la foi. Allah affirme que les devanciers parmi les croyants proches sont une multitude, une foule parmi les premières générations et un petit nombre parmi les dernières générations. Il y a une divergence sur le sens des premières générations et des dernières générations. Certains ont dit que les premières signifient les nations (croyantes) antérieures, tandis que les dernières se réfèrent à cette Oumma. Cela a été rapporté de Mujahid et d’Al-Hasan Al-Basri, dans le recueil d’Ibn Abi Hatim, et c’est la préférence d’Ibn Jarir. Il l’a considéré comme appuyé par la parole du Messager d’Allah ﷺ : « Nous sommes la dernière nation, mais les devanciers au Jour de la Résurrection. » Ibn Jarir n’a mentionné aucune autre interprétation ni attribué cette opinion à quiconque d’autre. Il y a un autre hadith qui pourrait appuyer ce sens. L’imam Abu Muhammad bin Abi Hatim a enregistré qu’Abu Hurayrah a dit que lorsque ces versets furent révélés : « Une multitude de ceux (les devanciers) sera parmi les premiers. Et un petit nombre de ceux-là sera parmi les derniers », cette nouvelle devint difficile pour les Compagnons du Prophète. Puis ces versets furent révélés : « Une multitude de ceux-là sera parmi les premiers. Et une multitude de ceux-là sera parmi les derniers. » Le Prophète dit alors : « J’espère que vous serez un quart des habitants du Paradis, un tiers des habitants du Paradis. Plutôt, vous êtes la moitié des habitants du Paradis, et vous partagerez l’autre moitié. » L’imam Ahmad a également enregistré cela. Cependant, cette opinion qu’Ibn Jarir a choisie est discutable, plutôt c’est une interprétation déficiente. C’est parce que cette Oumma est la meilleure de toutes les nations, selon le…
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: «نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَة» (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet . These this Ayat, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed. The Prophet then said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِي» (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّـبِقُونَ السَّـبِقُونَ - أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah). In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; «خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُم» (The best people are my generation, then the next generation, then the next generation....) He also said: «لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَى قِيَامِ السَّاعَة» (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: «حَتَّى يَأْتِيَ أَمْرُ اللهِ تَعَالَى وَهُمْ كَذلِك» (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet added, «مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا» (With each thousand, another seventy thousand.) In yet another narration, he said, «مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا» (With every one of them is another seventy thousand.) Allah's statement, عَلَى سُرُرٍ مَّوْضُونَةٍ (on Thrones, Mawdunah.) Ibn `Abbas said, "Woven with gold." Similar was reported from Mujahid, `Ikrimah, Sa`id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُّتَّكِئِينَ عَلَيْهَا مُتَقَـبِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ (Wherefrom neither Yusadda`un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn `Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, `Ikrimah, Sa`id bin Jubayr, `Atiyah Al-`Awfi, Qatadah and As-Suddi said that Allah's statement, لاَّ يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda`un) means, "It does not give them a headache." While they said that وَلاَ يُنزِفُونَ (nor will they Yunzifun. ) means that "It does not change their sense of reasoning." Allah's statement, وَفَـكِهَةٍ مِّمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, `Take them to the river Baydakh or -- Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya`la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, «إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَى فِي شَجَرِ الْجَنَّة» (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, «آكِلُهَا أَنْعَمُ مِنْهَا» (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet went on, «وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا» (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَآءً بِمَا كَانُواْ يَعْمَلُونَ (A reward for what they used to do.) meaning, `these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لاَ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ تَأْثِيماً - إِلاَّ قِيلاً سَلَـماً سَلَـماً (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لاَّ تَسْمَعُ فِيهَا لَـغِيَةً (Where they shall neither hear harmful speech nor falsehood.) (88:11), meaning, no foul words are uttered therein. Allah said, وَلاَ تَأْثِيماً (nor any sinful speech.) meaning, nor speech that contains foul words, إِلاَّ قِيلاً سَلَـماً سَلَـماً (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَـمٌ (Their greeting therin will be: "Salaman (peace!).") (14:23) And, as we mentioned, their words will be free from impure and needless speech.
📜 Texte arabe source

القول في تأويل قوله تعالى : ثُلَّةٌ مِنَ الأَوَّلِينَ (13)

يقول تعالى ذكره: جماعة من الأمم الماضية.

Verset 14
La récompense des devanciers dans la foi. Allah affirme que les devanciers parmi les croyants proches sont une multitude, une foule parmi les premières générations et un petit nombre parmi les dernières générations. Il y a une divergence sur le sens des premières générations et des dernières générations. Certains ont dit que les premières signifient les nations (croyantes) antérieures, tandis que les dernières se réfèrent à cette Oumma. Cela a été rapporté de Mujahid et d’Al-Hasan Al-Basri, dans le recueil d’Ibn Abi Hatim, et c’est la préférence d’Ibn Jarir. Il l’a considéré comme appuyé par la parole du Messager d’Allah ﷺ : « Nous sommes la dernière nation, mais les devanciers au Jour de la Résurrection. » Ibn Jarir n’a mentionné aucune autre interprétation ni attribué cette opinion à quiconque d’autre. Il y a un autre hadith qui pourrait appuyer ce sens. L’imam Abu Muhammad bin Abi Hatim a enregistré qu’Abu Hurayrah a dit que lorsque ces versets furent révélés : « Une multitude de ceux (les devanciers) sera parmi les premiers. Et un petit nombre de ceux-là sera parmi les derniers », cette nouvelle devint difficile pour les Compagnons du Prophète. Puis ces versets furent révélés : « Une multitude de ceux-là sera parmi les premiers. Et une multitude de ceux-là sera parmi les derniers. » Le Prophète dit alors : « J’espère que vous serez un quart des habitants du Paradis, un tiers des habitants du Paradis. Plutôt, vous êtes la moitié des habitants du Paradis, et vous partagerez l’autre moitié. » L’imam Ahmad a également enregistré cela. Cependant, cette opinion qu’Ibn Jarir a choisie est discutable, plutôt c’est une interprétation déficiente. C’est parce que cette Oumma est la meilleure de toutes les nations, selon le…
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: «نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَة» (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet . These this Ayat, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed. The Prophet then said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِي» (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّـبِقُونَ السَّـبِقُونَ - أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah). In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; «خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُم» (The best people are my generation, then the next generation, then the next generation....) He also said: «لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَى قِيَامِ السَّاعَة» (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: «حَتَّى يَأْتِيَ أَمْرُ اللهِ تَعَالَى وَهُمْ كَذلِك» (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet added, «مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا» (With each thousand, another seventy thousand.) In yet another narration, he said, «مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا» (With every one of them is another seventy thousand.) Allah's statement, عَلَى سُرُرٍ مَّوْضُونَةٍ (on Thrones, Mawdunah.) Ibn `Abbas said, "Woven with gold." Similar was reported from Mujahid, `Ikrimah, Sa`id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُّتَّكِئِينَ عَلَيْهَا مُتَقَـبِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ (Wherefrom neither Yusadda`un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn `Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, `Ikrimah, Sa`id bin Jubayr, `Atiyah Al-`Awfi, Qatadah and As-Suddi said that Allah's statement, لاَّ يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda`un) means, "It does not give them a headache." While they said that وَلاَ يُنزِفُونَ (nor will they Yunzifun. ) means that "It does not change their sense of reasoning." Allah's statement, وَفَـكِهَةٍ مِّمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, `Take them to the river Baydakh or -- Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya`la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, «إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَى فِي شَجَرِ الْجَنَّة» (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, «آكِلُهَا أَنْعَمُ مِنْهَا» (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet went on, «وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا» (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَآءً بِمَا كَانُواْ يَعْمَلُونَ (A reward for what they used to do.) meaning, `these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لاَ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ تَأْثِيماً - إِلاَّ قِيلاً سَلَـماً سَلَـماً (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لاَّ تَسْمَعُ فِيهَا لَـغِيَةً (Where they shall neither hear harmful speech nor falsehood.) (88:11), meaning, no foul words are uttered therein. Allah said, وَلاَ تَأْثِيماً (nor any sinful speech.) meaning, nor speech that contains foul words, إِلاَّ قِيلاً سَلَـماً سَلَـماً (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَـمٌ (Their greeting therin will be: "Salaman (peace!).") (14:23) And, as we mentioned, their words will be free from impure and needless speech.
📜 Texte arabe source

وقليل من أمة محمد صَلَّى الله عَلَيْهِ وَسَلَّم ، وهم الآخرون وقيل لهم الآخرون: لأنهم آخر الأمم.

Verset 15
La récompense des devanciers dans la foi. Allah affirme que les devanciers parmi les croyants proches sont une multitude, une foule parmi les premières générations et un petit nombre parmi les dernières générations. Il y a une divergence sur le sens des premières générations et des dernières générations. Certains ont dit que les premières signifient les nations (croyantes) antérieures, tandis que les dernières se réfèrent à cette Oumma. Cela a été rapporté de Mujahid et d’Al-Hasan Al-Basri, dans le recueil d’Ibn Abi Hatim, et c’est la préférence d’Ibn Jarir. Il l’a considéré comme appuyé par la parole du Messager d’Allah ﷺ : « Nous sommes la dernière nation, mais les devanciers au Jour de la Résurrection. » Ibn Jarir n’a mentionné aucune autre interprétation ni attribué cette opinion à quiconque d’autre. Il y a un autre hadith qui pourrait appuyer ce sens. L’imam Abu Muhammad bin Abi Hatim a enregistré qu’Abu Hurayrah a dit que lorsque ces versets furent révélés : « Une multitude de ceux (les devanciers) sera parmi les premiers. Et un petit nombre de ceux-là sera parmi les derniers », cette nouvelle devint difficile pour les Compagnons du Prophète. Puis ces versets furent révélés : « Une multitude de ceux-là sera parmi les premiers. Et une multitude de ceux-là sera parmi les derniers. » Le Prophète dit alors : « J’espère que vous serez un quart des habitants du Paradis, un tiers des habitants du Paradis. Plutôt, vous êtes la moitié des habitants du Paradis, et vous partagerez l’autre moitié. » L’imam Ahmad a également enregistré cela. Cependant, cette opinion qu’Ibn Jarir a choisie est discutable, plutôt c’est une interprétation déficiente. C’est parce que cette Oumma est la meilleure de toutes les nations, selon le…
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: «نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَة» (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet . These this Ayat, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed. The Prophet then said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِي» (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّـبِقُونَ السَّـبِقُونَ - أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah). In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; «خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُم» (The best people are my generation, then the next generation, then the next generation....) He also said: «لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَى قِيَامِ السَّاعَة» (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: «حَتَّى يَأْتِيَ أَمْرُ اللهِ تَعَالَى وَهُمْ كَذلِك» (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet added, «مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا» (With each thousand, another seventy thousand.) In yet another narration, he said, «مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا» (With every one of them is another seventy thousand.) Allah's statement, عَلَى سُرُرٍ مَّوْضُونَةٍ (on Thrones, Mawdunah.) Ibn `Abbas said, "Woven with gold." Similar was reported from Mujahid, `Ikrimah, Sa`id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُّتَّكِئِينَ عَلَيْهَا مُتَقَـبِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ (Wherefrom neither Yusadda`un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn `Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, `Ikrimah, Sa`id bin Jubayr, `Atiyah Al-`Awfi, Qatadah and As-Suddi said that Allah's statement, لاَّ يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda`un) means, "It does not give them a headache." While they said that وَلاَ يُنزِفُونَ (nor will they Yunzifun. ) means that "It does not change their sense of reasoning." Allah's statement, وَفَـكِهَةٍ مِّمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, `Take them to the river Baydakh or -- Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya`la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, «إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَى فِي شَجَرِ الْجَنَّة» (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, «آكِلُهَا أَنْعَمُ مِنْهَا» (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet went on, «وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا» (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَآءً بِمَا كَانُواْ يَعْمَلُونَ (A reward for what they used to do.) meaning, `these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لاَ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ تَأْثِيماً - إِلاَّ قِيلاً سَلَـماً سَلَـماً (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لاَّ تَسْمَعُ فِيهَا لَـغِيَةً (Where they shall neither hear harmful speech nor falsehood.) (88:11), meaning, no foul words are uttered therein. Allah said, وَلاَ تَأْثِيماً (nor any sinful speech.) meaning, nor speech that contains foul words, إِلاَّ قِيلاً سَلَـماً سَلَـماً (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَـمٌ (Their greeting therin will be: "Salaman (peace!).") (14:23) And, as we mentioned, their words will be free from impure and needless speech.
📜 Texte arabe source

( عَلَى سُرُرٍ مَوْضُونَةٍ ) يقول: فوق سُرر منسوجة، قد أدخل بعضها في بعض، كما يوضن حلق الدرع بعضها فوق بعض مضاعفة؛ ومنه قول الأعشى:

وَمِـــنْ نَسْــج دَاوُدَ مَوْضُونَــةً

تُســاقُ مَــعَ الحَـيّ عِـيرًا فعِـيْرًا (4)

ومنه وضين الناقة، وهو البطان من السيور إذا نسج بعضه على بعض مضاعفا كالحلق حلق الدرع: وقيل: وضين، وإنما هو موضون، صرف من مفعول إلى فعيل، كما قيل: قتيل لمقتول: وحُكي سماعا من بعض العرب أزيار الآجرّ موضون بعضها على بعض، يراد مشرج صفيف.

وقيل: إنما قيل لها سُرر موضونة، لأنها مشبكة بالذهب والجوهر.

* ذكر من قال ذلك:

حدثنا ابن بشار، قال: ثنا مؤمل، قال: ثنا سفيان، قال: ثنا حصين، عن مجاهد، عن ابن عباس ( عَلَى سُرُرٍ مَوْضُونَةٍ ) قال: مرمولة بالذهب.

حدثنا ابن حميد، قال: ثنا مهران، عن سفيان، عن الحصين، عن مجاهد ( عَلَى سُرُرٍ مَوْضُونَةٍ ) قال: مرمولة بالذهب.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله: ( عَلَى سُرُرٍ مَوْضُونَةٍ ) قال: يعني الأسرة المرملة.

حدثنا هناد، قال: ثنا أبو الأحوص، عن حصين، عن مجاهد، قال: الموضونة: المرملة بالذهب.

حدثنا ابن حُميد، قال: ثنا يحيى بن واضح، قال: ثنا الحسين بن واقد، عن يزيد، عن عكرِمة قوله: ( عَلَى سُرُرٍ مَوْضُونَةٍ ) قال: مشبكة بالدّر والياقوت.

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: ( مَوْضُونَةٍ ) قال: مرمولة بالذهب.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( عَلَى سُرُرٍ مَوْضُونَةٍ ) والموضونة: المرمولة، وهى أوثر السرر.

حدثنا ابن بشار، قال: ثنا سليمان، قال: ثنا أبو هلال، في قوله: ( مَوْضُونَةٍ ) قال مرمولة.

حدثنا ابن عيد الأعلى، قال: ثنا ابن ثور، عن معمر، في قوله: ( عَلَى سُرُرٍ مَوْضُونَةٍ ) قال: مرملة مشبكة.

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: ( عَلَى سُرُرٍ مَوْضُونَةٍ ) الوضن: التشبيك والنسج، يقول: وسطها مشبك منسوج.

حدثني يونس، قال: أخبرنا ابن وهب، قال، قال ابن زيد، في قوله: ( عَلَى سُرُرٍ مَوْضُونَةٍ ) الموضونة: المرمولة بالجلد ذاك الوضين منسوجة.

وقال آخرون: بل معنى ذلك: أنها مصفوفة.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله: ( عَلَى سُرُرٍ مَوْضُونَةٍ ) يقول: مصفوفة.

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الهوامش:

(4) وهذا البيت لأعشى بني قيس بن ثعلبة ( ديوانه طبع القاهرة 99 ) من قصيدة يمدح بها هوذة بن على الحفني . وقبل البيت :

وأعْـــدَدْتَ للْحَــرْبِ أوْزَارَهــا

رِماحَــا طِــوَالا وَخَــيْلا ذُكُـورَا

وأوزار الحرب: عدتها، ودرع موضونة منسوج بعضها على بعض، وتساق مع الحي: تحمل . يقول: أعددت للحرب عدتها، من الرماح الطوال، والخيل الجياد والدروع الكثيفة التي نسجت نسجا مضاعفا، تحمل فوق الجمال، عيرا من ورائها عير . وقال أبو عبيدة في مجاز القرآن ( الورقة 174 - ب ) عند قوله تعالى "على سرر موضونة" : بعضها على بعض، مداخلة كما توضن حلق الدرع بعضها في بعض مضاعفة. وقال الأعشى: " ومن نسج داود ... البيت ". والوضين: البطان من السيور إذا نسج بعضه على بعض مضاعفا، كالحلق حلق الدروع، فهو وضين، وضع في موضع موضون، كما يقولون قتيل في موضع مقتول قال:

*إليك تعــدو قلقــا وضينهــا *

Verset 16
La récompense des devanciers dans la foi. Allah affirme que les devanciers parmi les croyants proches sont une multitude, une foule parmi les premières générations et un petit nombre parmi les dernières générations. Il y a une divergence sur le sens des premières générations et des dernières générations. Certains ont dit que les premières signifient les nations (croyantes) antérieures, tandis que les dernières se réfèrent à cette Oumma. Cela a été rapporté de Mujahid et d’Al-Hasan Al-Basri, dans le recueil d’Ibn Abi Hatim, et c’est la préférence d’Ibn Jarir. Il l’a considéré comme appuyé par la parole du Messager d’Allah ﷺ : « Nous sommes la dernière nation, mais les devanciers au Jour de la Résurrection. » Ibn Jarir n’a mentionné aucune autre interprétation ni attribué cette opinion à quiconque d’autre. Il y a un autre hadith qui pourrait appuyer ce sens. L’imam Abu Muhammad bin Abi Hatim a enregistré qu’Abu Hurayrah a dit que lorsque ces versets furent révélés : « Une multitude de ceux (les devanciers) sera parmi les premiers. Et un petit nombre de ceux-là sera parmi les derniers », cette nouvelle devint difficile pour les Compagnons du Prophète. Puis ces versets furent révélés : « Une multitude de ceux-là sera parmi les premiers. Et une multitude de ceux-là sera parmi les derniers. » Le Prophète dit alors : « J’espère que vous serez un quart des habitants du Paradis, un tiers des habitants du Paradis. Plutôt, vous êtes la moitié des habitants du Paradis, et vous partagerez l’autre moitié. » L’imam Ahmad a également enregistré cela. Cependant, cette opinion qu’Ibn Jarir a choisie est discutable, plutôt c’est une interprétation déficiente. C’est parce que cette Oumma est la meilleure de toutes les nations, selon le…
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: «نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَة» (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet . These this Ayat, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed. The Prophet then said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِي» (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّـبِقُونَ السَّـبِقُونَ - أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah). In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; «خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُم» (The best people are my generation, then the next generation, then the next generation....) He also said: «لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَى قِيَامِ السَّاعَة» (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: «حَتَّى يَأْتِيَ أَمْرُ اللهِ تَعَالَى وَهُمْ كَذلِك» (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet added, «مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا» (With each thousand, another seventy thousand.) In yet another narration, he said, «مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا» (With every one of them is another seventy thousand.) Allah's statement, عَلَى سُرُرٍ مَّوْضُونَةٍ (on Thrones, Mawdunah.) Ibn `Abbas said, "Woven with gold." Similar was reported from Mujahid, `Ikrimah, Sa`id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُّتَّكِئِينَ عَلَيْهَا مُتَقَـبِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ (Wherefrom neither Yusadda`un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn `Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, `Ikrimah, Sa`id bin Jubayr, `Atiyah Al-`Awfi, Qatadah and As-Suddi said that Allah's statement, لاَّ يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda`un) means, "It does not give them a headache." While they said that وَلاَ يُنزِفُونَ (nor will they Yunzifun. ) means that "It does not change their sense of reasoning." Allah's statement, وَفَـكِهَةٍ مِّمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, `Take them to the river Baydakh or -- Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya`la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, «إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَى فِي شَجَرِ الْجَنَّة» (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, «آكِلُهَا أَنْعَمُ مِنْهَا» (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet went on, «وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا» (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَآءً بِمَا كَانُواْ يَعْمَلُونَ (A reward for what they used to do.) meaning, `these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لاَ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ تَأْثِيماً - إِلاَّ قِيلاً سَلَـماً سَلَـماً (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لاَّ تَسْمَعُ فِيهَا لَـغِيَةً (Where they shall neither hear harmful speech nor falsehood.) (88:11), meaning, no foul words are uttered therein. Allah said, وَلاَ تَأْثِيماً (nor any sinful speech.) meaning, nor speech that contains foul words, إِلاَّ قِيلاً سَلَـماً سَلَـماً (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَـمٌ (Their greeting therin will be: "Salaman (peace!).") (14:23) And, as we mentioned, their words will be free from impure and needless speech.
📜 Texte arabe source

وقوله: ( مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ ) يقول تعالى ذكره متكئين على السُّرر الموضونة، متقابلين بوجوههم، لا ينظر بعضهم إلى قفا بعض.

كما حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن ابن أبي نجيح، عن مجاهد، قوله: عَلَى سُرُرٍ مُتَقَابِلِينَ قال: لا ينظر أحدهم في قفا صاحبه، وذُكر أن ذلك في قراءة عبد الله ( مُتَّكِئِينَ عَلَيْها ناعِمِينَ ).

حدثنا محمد بن المثنى ، قال: ثنا محمد بن جعفر، عن شعبة، عن أبي إسحاق، في قراءة عبد الله، يعني ابن مسعود ( مُتَّكِئِينَ عَلَيْها ناعِمِينَ ).

وقد بينا ذلك في غير هذا الموضع، وذكرنا ما فيه من الرواية.

Verset 17
La récompense des devanciers dans la foi Allah déclare que les devanciers parmi les croyants proches sont une multitude, une foule parmi les générations antérieures et un petit nombre parmi les générations postérieures. Il y a une divergence sur le sens des premières générations et des générations postérieures. Certains ont dit que les premières désignent les nations (croyantes) antérieures, tandis que les postérieures se réfèrent à cette Oumma. Cela a été rapporté de Mujahid et d'Al-Hasan Al-Basri, dans le recueil d'Ibn Abi Hatim, et c'est la préférence d'Ibn Jarir. Il l'a considéré comme appuyé par la parole du Messager d'Allah ﷺ : «نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَة» (Nous sommes la dernière nation, mais les premiers au Jour de la Résurrection.) Ibn Jarir n'a mentionné aucune autre interprétation ni attribué cette opinion à personne d'autre. Il y a un autre hadith qui pourrait appuyer ce sens. L'imam Abu Muhammad bin Abi Hatim a rapporté qu'Abu Hurayrah a dit que lorsque ces versets furent révélés, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (Une multitude de ceux (les devanciers) sera parmi les premiers. Et un petit nombre de ceux-là sera parmi les derniers.), cette nouvelle fut difficile pour les Compagnons du Prophète. Puis ces versets, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (Une multitude de ceux-là sera parmi les premiers. Et une multitude de ceux-là sera parmi les derniers.), furent révélés. Le Prophète dit alors : «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِي» (J'espère que vous constituerez un quart des habitants du Paradis, un tiers des habitants du Paradis. Plutôt, vous êtes la moitié des habitants du Paradis, et vous partagerez l'autre moitié.) L'imam Ahmad a également rapporté cela. Cependant, cette opinion qu'Ibn Jarir a choisie est discutable, plutôt c'est une interprétation déficiente. C'est parce que cette Oumma est la meilleure de toutes les nations, selon le
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: «نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَة» (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet . These this Ayat, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed. The Prophet then said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِي» (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّـبِقُونَ السَّـبِقُونَ - أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah). In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; «خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُم» (The best people are my generation, then the next generation, then the next generation....) He also said: «لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَى قِيَامِ السَّاعَة» (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: «حَتَّى يَأْتِيَ أَمْرُ اللهِ تَعَالَى وَهُمْ كَذلِك» (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet added, «مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا» (With each thousand, another seventy thousand.) In yet another narration, he said, «مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا» (With every one of them is another seventy thousand.) Allah's statement, عَلَى سُرُرٍ مَّوْضُونَةٍ (on Thrones, Mawdunah.) Ibn `Abbas said, "Woven with gold." Similar was reported from Mujahid, `Ikrimah, Sa`id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُّتَّكِئِينَ عَلَيْهَا مُتَقَـبِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ (Wherefrom neither Yusadda`un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn `Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, `Ikrimah, Sa`id bin Jubayr, `Atiyah Al-`Awfi, Qatadah and As-Suddi said that Allah's statement, لاَّ يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda`un) means, "It does not give them a headache." While they said that وَلاَ يُنزِفُونَ (nor will they Yunzifun. ) means that "It does not change their sense of reasoning." Allah's statement, وَفَـكِهَةٍ مِّمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, `Take them to the river Baydakh or -- Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya`la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, «إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَى فِي شَجَرِ الْجَنَّة» (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, «آكِلُهَا أَنْعَمُ مِنْهَا» (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet went on, «وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا» (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَآءً بِمَا كَانُواْ يَعْمَلُونَ (A reward for what they used to do.) meaning, `these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لاَ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ تَأْثِيماً - إِلاَّ قِيلاً سَلَـماً سَلَـماً (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لاَّ تَسْمَعُ فِيهَا لَـغِيَةً (Where they shall neither hear harmful speech nor falsehood.) (88:11), meaning, no foul words are uttered therein. Allah said, وَلاَ تَأْثِيماً (nor any sinful speech.) meaning, nor speech that contains foul words, إِلاَّ قِيلاً سَلَـماً سَلَـماً (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَـمٌ (Their greeting therin will be: "Salaman (peace!).") (14:23) And, as we mentioned, their words will be free from impure and needless speech.
📜 Texte arabe source

القول في تأويل قوله تعالى : يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ (17)

وقوله: ( يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ ) يقول تعالى ذكره: يطوف على هؤلاء السابقين الذين قرّبهم الله في جنات النعيم، ولدان على سنّ واحدة، لا يتغيرون ولا يموتون.

* 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 ( مُخَلَّدُونَ ) قال: لا يموتون.

وقال آخرون: عني بذلك أنهم مقرّطون مسوّرون.

والذي هو أولى بالصواب في ذلك قول من قال معناه: إنهم لا يتغيرون، ولا يموتون، لأن ذلك أظهر معنييه، والعرب تقول للرجل إذا كبر ولم يشمط: إنه لمخلد، وإنما هو مفعل من الخلد.

Verset 18
La récompense des devanciers dans la foi Allah déclare que les devanciers parmi les croyants proches sont une multitude, une foule parmi les générations antérieures et un petit nombre parmi les générations postérieures. Il y a une divergence sur le sens des premières générations et des générations postérieures. Certains ont dit que les premières désignent les nations (croyantes) antérieures, tandis que les postérieures se réfèrent à cette Oumma. Cela a été rapporté de Mujahid et d'Al-Hasan Al-Basri, dans le recueil d'Ibn Abi Hatim, et c'est la préférence d'Ibn Jarir. Il l'a considéré comme appuyé par la parole du Messager d'Allah ﷺ : «نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَة» (Nous sommes la dernière nation, mais les premiers au Jour de la Résurrection.) Ibn Jarir n'a mentionné aucune autre interprétation ni attribué cette opinion à personne d'autre. Il y a un autre hadith qui pourrait appuyer ce sens. L'imam Abu Muhammad bin Abi Hatim a rapporté qu'Abu Hurayrah a dit que lorsque ces versets furent révélés, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (Une multitude de ceux (les devanciers) sera parmi les premiers. Et un petit nombre de ceux-là sera parmi les derniers.), cette nouvelle fut difficile pour les Compagnons du Prophète. Puis ces versets, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (Une multitude de ceux-là sera parmi les premiers. Et une multitude de ceux-là sera parmi les derniers.), furent révélés. Le Prophète dit alors : «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِي» (J'espère que vous constituerez un quart des habitants du Paradis, un tiers des habitants du Paradis. Plutôt, vous êtes la moitié des habitants du Paradis, et vous partagerez l'autre moitié.) L'imam Ahmad a également rapporté cela. Cependant, cette opinion qu'Ibn Jarir a choisie est discutable, plutôt c'est une interprétation déficiente. C'est parce que cette Oumma est la meilleure de toutes les nations, selon le
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: «نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَة» (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet . These this Ayat, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed. The Prophet then said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِي» (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّـبِقُونَ السَّـبِقُونَ - أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah). In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; «خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُم» (The best people are my generation, then the next generation, then the next generation....) He also said: «لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَى قِيَامِ السَّاعَة» (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: «حَتَّى يَأْتِيَ أَمْرُ اللهِ تَعَالَى وَهُمْ كَذلِك» (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet added, «مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا» (With each thousand, another seventy thousand.) In yet another narration, he said, «مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا» (With every one of them is another seventy thousand.) Allah's statement, عَلَى سُرُرٍ مَّوْضُونَةٍ (on Thrones, Mawdunah.) Ibn `Abbas said, "Woven with gold." Similar was reported from Mujahid, `Ikrimah, Sa`id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُّتَّكِئِينَ عَلَيْهَا مُتَقَـبِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ (Wherefrom neither Yusadda`un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn `Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, `Ikrimah, Sa`id bin Jubayr, `Atiyah Al-`Awfi, Qatadah and As-Suddi said that Allah's statement, لاَّ يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda`un) means, "It does not give them a headache." While they said that وَلاَ يُنزِفُونَ (nor will they Yunzifun. ) means that "It does not change their sense of reasoning." Allah's statement, وَفَـكِهَةٍ مِّمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, `Take them to the river Baydakh or -- Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya`la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, «إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَى فِي شَجَرِ الْجَنَّة» (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, «آكِلُهَا أَنْعَمُ مِنْهَا» (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet went on, «وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا» (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَآءً بِمَا كَانُواْ يَعْمَلُونَ (A reward for what they used to do.) meaning, `these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لاَ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ تَأْثِيماً - إِلاَّ قِيلاً سَلَـماً سَلَـماً (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لاَّ تَسْمَعُ فِيهَا لَـغِيَةً (Where they shall neither hear harmful speech nor falsehood.) (88:11), meaning, no foul words are uttered therein. Allah said, وَلاَ تَأْثِيماً (nor any sinful speech.) meaning, nor speech that contains foul words, إِلاَّ قِيلاً سَلَـماً سَلَـماً (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَـمٌ (Their greeting therin will be: "Salaman (peace!).") (14:23) And, as we mentioned, their words will be free from impure and needless speech.
📜 Texte arabe source

وقوله: ( بِأَكْوَابٍ وَأَبَارِيقَ ) والأكواب: جمع كوب، وهو من الأباريق ما اتسع رأسه، ولم يكن له خرطوم.

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: ( بِأَكْوَابٍ ) قال: الأكواب: الجرار من الفضة.

حدثنا ابن بشار، قال: ثنا سفيان، عن منصور، عن مجاهد ( بِأَكْوَابٍ وَأَبَارِيقَ ) قال: الأباريق: ما كان لها آذان، والأكواب ما ليس لها آذان.

حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن منصور، عن مجاهد، قال: الأكواب ليس لها آذان.

حدثنا يعقوب، قال: ثنا ابن علية، عن أبي رجاء، قال: سئل الحسن عن الأكواب، قال: هي الأباريق التي يصبّ لهم منها.

حدثنا أبو كُرَيب وأبو السائب، قالا ثنا ابن إدريس، قال: سمعت أبي، قال: مر أبو صالح صاحب الكلبي قال: فقال أبي، قال لي الحسن وأنا جالس: سله، فقلت: ما الأكواب ؟ قال: جرار الفضة المستديرة أفواهها، والأباريق ذوات الخراطيم.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن منصور، عن مجاهد ( بِأَكْوَابٍ ) قال: ليس لها عرى ولا آذان.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة قوله: ( بِأَكْوَابٍ وَأَبَارِيقَ ) والأكواب التي يغترف بها ليس لها خراطيم، وهي أصغر من الأباريق.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة، في قوله: ( بِأَكْوَابٍ وَأَبَارِيقَ ) قال: الأكواب التي دون الأباريق ليس لها عُرًى.

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول: الأكواب جرار ليست لها عرى، وهي بالنبطية كوبا، وإياها عنى الأعشى بقوله:

صَرِيفيٌَّـــةٌ طَيِّـــبٌ طَعْمُهـــا

لَهَــا زَبَــدٌ بَيــنَ كُــوب ودَنٌ (1)

وأما الأباريق: فهي التي لها عرى.

وقوله: ( وَكَأْسٍ مِنْ مَعِينٍ ) وكأس خمر من شراب معين، ظاهر العيون، جار. 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: ( وَكَأْسٍ مِنْ مَعِينٍ ) : قال الخمر.

حدثنا بشر، قال: ثنا يزيد قال: ثنا سعيد، عن قتادة، قوله: ( وَكَأْسٍ مِنْ مَعِينٍ ) أي من خمر جارية.

حُدثت عن الحسين، قال: سمعت أبا معاذ، يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: ( وَكَأْسٍ مِنْ مَعِينٍ ) الكأس: الخمر.

حدثنا أبو سنان، قال: ثنا سليمان، قال: ثنا أبو هلال، عن قتادة، في قوله: ( وَكَأْسٍ مِنْ مَعِينٍ ) قال: الخمر الجارية.

حدثنا ابن حُمَيد، قال: ثنا مهران، عن سفيان، عن سلمة بن نبيط، عن الضحاك، مثله.

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

الهوامش :

(1) وهذا الشاهد كذلك لأعشى بني قيس بن ثعلبة ( ديوانه طبعة القاهرة 17 ) والصريفية: الخمر المنسوبة إلى صريفون، وهو موضع بالعراق مشهور بجودة خمره. وقيل سماها صريفية لأنها أخذت من الدن ساعتئذ، كاللبن الصريف . وقيل نسبت إلى صريفين، وهو نهر يتخلج من الفرات. والصريف أيضا: الخمر التي لم يمزج بالماء . والكوب: الكوز لا عروة له. والدن: وعاء الخمر. والزبد ما يعلو الخمر من الرغوة إذا تحركت في الدن، أو صبت من الإبريق في الكأس.

Verset 19
La récompense des devanciers dans la foi Allah déclare que les devanciers parmi les croyants proches sont une multitude, une foule parmi les générations antérieures et un petit nombre parmi les générations postérieures. Il y a une divergence sur le sens des premières générations et des générations postérieures. Certains ont dit que les premières désignent les nations (croyantes) antérieures, tandis que les postérieures se réfèrent à cette Oumma. Cela a été rapporté de Mujahid et d'Al-Hasan Al-Basri, dans le recueil d'Ibn Abi Hatim, et c'est la préférence d'Ibn Jarir. Il l'a considéré comme appuyé par la parole du Messager d'Allah ﷺ : «نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَة» (Nous sommes la dernière nation, mais les premiers au Jour de la Résurrection.) Ibn Jarir n'a mentionné aucune autre interprétation ni attribué cette opinion à personne d'autre. Il y a un autre hadith qui pourrait appuyer ce sens. L'imam Abu Muhammad bin Abi Hatim a rapporté qu'Abu Hurayrah a dit que lorsque ces versets furent révélés, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (Une multitude de ceux (les devanciers) sera parmi les premiers. Et un petit nombre de ceux-là sera parmi les derniers.), cette nouvelle fut difficile pour les Compagnons du Prophète. Puis ces versets, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (Une multitude de ceux-là sera parmi les premiers. Et une multitude de ceux-là sera parmi les derniers.), furent révélés. Le Prophète dit alors : «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِي» (J'espère que vous constituerez un quart des habitants du Paradis, un tiers des habitants du Paradis. Plutôt, vous êtes la moitié des habitants du Paradis, et vous partagerez l'autre moitié.) L'imam Ahmad a également rapporté cela. Cependant, cette opinion qu'Ibn Jarir a choisie est discutable, plutôt c'est une interprétation déficiente. C'est parce que cette Oumma est la meilleure de toutes les nations, selon le
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: «نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَة» (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet . These this Ayat, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed. The Prophet then said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِي» (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّـبِقُونَ السَّـبِقُونَ - أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah). In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; «خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُم» (The best people are my generation, then the next generation, then the next generation....) He also said: «لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَى قِيَامِ السَّاعَة» (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: «حَتَّى يَأْتِيَ أَمْرُ اللهِ تَعَالَى وَهُمْ كَذلِك» (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet added, «مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا» (With each thousand, another seventy thousand.) In yet another narration, he said, «مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا» (With every one of them is another seventy thousand.) Allah's statement, عَلَى سُرُرٍ مَّوْضُونَةٍ (on Thrones, Mawdunah.) Ibn `Abbas said, "Woven with gold." Similar was reported from Mujahid, `Ikrimah, Sa`id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُّتَّكِئِينَ عَلَيْهَا مُتَقَـبِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ (Wherefrom neither Yusadda`un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn `Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, `Ikrimah, Sa`id bin Jubayr, `Atiyah Al-`Awfi, Qatadah and As-Suddi said that Allah's statement, لاَّ يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda`un) means, "It does not give them a headache." While they said that وَلاَ يُنزِفُونَ (nor will they Yunzifun. ) means that "It does not change their sense of reasoning." Allah's statement, وَفَـكِهَةٍ مِّمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, `Take them to the river Baydakh or -- Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya`la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, «إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَى فِي شَجَرِ الْجَنَّة» (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, «آكِلُهَا أَنْعَمُ مِنْهَا» (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet went on, «وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا» (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَآءً بِمَا كَانُواْ يَعْمَلُونَ (A reward for what they used to do.) meaning, `these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لاَ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ تَأْثِيماً - إِلاَّ قِيلاً سَلَـماً سَلَـماً (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لاَّ تَسْمَعُ فِيهَا لَـغِيَةً (Where they shall neither hear harmful speech nor falsehood.) (88:11), meaning, no foul words are uttered therein. Allah said, وَلاَ تَأْثِيماً (nor any sinful speech.) meaning, nor speech that contains foul words, إِلاَّ قِيلاً سَلَـماً سَلَـماً (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَـمٌ (Their greeting therin will be: "Salaman (peace!).") (14:23) And, as we mentioned, their words will be free from impure and needless speech.
📜 Texte arabe source

وقوله: ( لا يُصَدَّعُونَ عَنْهَا ) يقول: لا تصدع رءوسهم عن شربها فتسكر.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني إسماعيل بن موسى السديّ، قال: أخبرنا شريك، عن سالم، عن سعيد، قوله: ( لا يُصَدَّعُونَ عَنْهَا ) قال: لا تصدّع رءوسهم.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( لا يُصَدَّعُونَ عَنْهَا ) ليس لها وجع رأس.

حدثنا ابن بشار، قال: ثنا سليمان، قال: ثنا أبو هلال، عن قتادة ( لا يُصَدَّعُونَ عَنْهَا ) قال: لا تصدع رءوسهم.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن منصور، عن مجاهد ( لا يُصَدَّعُونَ عَنْهَا ) يقول: لا تصدّع رءوسهم.

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: ( لا يُصَدَّعُونَ عَنْهَا ) يعني: وجع الرأس.

وقوله: ( وَلا يُنـزفُونَ ) اختلفت القرّاء في قراءته، فقرأت عامة قرّاء المدينة والبصرة ( يُنـزفُونَ ) بفتح الزاي، ووجهوا ذلك إلى أنه لا تنـزف عقولهم. وقرأته عامة قرّاء الكوفة ( لا يُنـزفُونَ ) بكسر الزاي بمعنى: ولا ينفد شرابهم.

والصواب من القول في ذلك عندي أنهما قراءتان معروفتان صحيحتا المعنى، فبأيتهما قرأ القارئ فمصيب فيها الصواب.

واختلف أهل التأويل في تأويل ذلك على نحو اختلاف القرّاء فيه. وقد ذكرنا اختلاف أقوالهم في ذلك، وبيَّنا الصواب من القول فيه في سورة الصافات، فأغنى ذلك عن إعادته في هذا الموضع، غير أنا سنذكر قول بعضهم في هذا الموضع لئلا يظنّ ظانّ أن معناه في هذا الموضع مخالف معناه هنالك.

* ذكر قول من قال منهم: معناه لا تنـزف عقولهم:

حدثنا إسماعيل بن موسى، قال: أخبرنا شريك، عن سالم، عن سعيد ( وَلا يُنـزفُونَ ) قال: لا تنـزف عقولهم.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن منصور، عن مجاهد ( وَلا يُنـزفُونَ ) قال: لا تنـزف عقولهم.

وحدثنا ابن حُميد، مرة أخرى فقال: ولا تذهب عقولهم.

حدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: ( وَلا يُنـزفُونَ ) لا تنـزف عقولهم.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، في قوله: ( وَلا يُنـزفُونَ ) قال: لا يغلب أحد على عقله.

حدثنا ابن بشار، قال: ثنا يزيد، قال: ثنا سعيد، في قوله: ( وَلا يُنـزفُونَ ) قال: لا يغلب أحد على عقله.

حدثنا ابن بشار، قال: ثنا سليمان، قال: ثنا أبو هلال، عن قتادة في قول الله ( وَلا يُنـزفُونَ ) قال: لا تغلب على عقولهم.

Verset 20
La récompense des devanciers dans la foi Allah déclare que les devanciers parmi les croyants proches sont une multitude, une foule parmi les générations antérieures et un petit nombre parmi les générations postérieures. Il y a une divergence sur le sens des premières générations et des générations postérieures. Certains ont dit que les premières désignent les nations (croyantes) antérieures, tandis que les postérieures se réfèrent à cette Oumma. Cela a été rapporté de Mujahid et d'Al-Hasan Al-Basri, dans le recueil d'Ibn Abi Hatim, et c'est la préférence d'Ibn Jarir. Il l'a considéré comme appuyé par la parole du Messager d'Allah ﷺ : «نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَة» (Nous sommes la dernière nation, mais les premiers au Jour de la Résurrection.) Ibn Jarir n'a mentionné aucune autre interprétation ni attribué cette opinion à personne d'autre. Il y a un autre hadith qui pourrait appuyer ce sens. L'imam Abu Muhammad bin Abi Hatim a rapporté qu'Abu Hurayrah a dit que lorsque ces versets furent révélés, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (Une multitude de ceux (les devanciers) sera parmi les premiers. Et un petit nombre de ceux-là sera parmi les derniers.), cette nouvelle fut difficile pour les Compagnons du Prophète. Puis ces versets, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (Une multitude de ceux-là sera parmi les premiers. Et une multitude de ceux-là sera parmi les derniers.), furent révélés. Le Prophète dit alors : «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِي» (J'espère que vous constituerez un quart des habitants du Paradis, un tiers des habitants du Paradis. Plutôt, vous êtes la moitié des habitants du Paradis, et vous partagerez l'autre moitié.) L'imam Ahmad a également rapporté cela. Cependant, cette opinion qu'Ibn Jarir a choisie est discutable, plutôt c'est une interprétation déficiente. C'est parce que cette Oumma est la meilleure de toutes les nations, selon le
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: «نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَة» (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet . These this Ayat, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed. The Prophet then said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِي» (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّـبِقُونَ السَّـبِقُونَ - أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah). In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; «خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُم» (The best people are my generation, then the next generation, then the next generation....) He also said: «لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَى قِيَامِ السَّاعَة» (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: «حَتَّى يَأْتِيَ أَمْرُ اللهِ تَعَالَى وَهُمْ كَذلِك» (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet added, «مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا» (With each thousand, another seventy thousand.) In yet another narration, he said, «مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا» (With every one of them is another seventy thousand.) Allah's statement, عَلَى سُرُرٍ مَّوْضُونَةٍ (on Thrones, Mawdunah.) Ibn `Abbas said, "Woven with gold." Similar was reported from Mujahid, `Ikrimah, Sa`id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُّتَّكِئِينَ عَلَيْهَا مُتَقَـبِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ (Wherefrom neither Yusadda`un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn `Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, `Ikrimah, Sa`id bin Jubayr, `Atiyah Al-`Awfi, Qatadah and As-Suddi said that Allah's statement, لاَّ يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda`un) means, "It does not give them a headache." While they said that وَلاَ يُنزِفُونَ (nor will they Yunzifun. ) means that "It does not change their sense of reasoning." Allah's statement, وَفَـكِهَةٍ مِّمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, `Take them to the river Baydakh or -- Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya`la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, «إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَى فِي شَجَرِ الْجَنَّة» (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, «آكِلُهَا أَنْعَمُ مِنْهَا» (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet went on, «وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا» (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَآءً بِمَا كَانُواْ يَعْمَلُونَ (A reward for what they used to do.) meaning, `these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لاَ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ تَأْثِيماً - إِلاَّ قِيلاً سَلَـماً سَلَـماً (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لاَّ تَسْمَعُ فِيهَا لَـغِيَةً (Where they shall neither hear harmful speech nor falsehood.) (88:11), meaning, no foul words are uttered therein. Allah said, وَلاَ تَأْثِيماً (nor any sinful speech.) meaning, nor speech that contains foul words, إِلاَّ قِيلاً سَلَـماً سَلَـماً (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَـمٌ (Their greeting therin will be: "Salaman (peace!).") (14:23) And, as we mentioned, their words will be free from impure and needless speech.
📜 Texte arabe source

وقوله: ( وَفَاكِهَةٍ مِمَّا يَتَخَيَّرُونَ ) يقول تعالى ذكره: ويطوف هؤلاء الولدان المخلدون على هؤلاء السابقين بفاكهة من الفواكه التي يتخيرونها من الجنة لأنفسهم، وتشتهيها نفوسهم .

Verset 21
La récompense des devanciers dans la foi Allah déclare que les devanciers parmi les croyants proches sont une multitude, une foule parmi les générations antérieures et un petit nombre parmi les générations postérieures. Il y a une divergence sur le sens des premières générations et des générations postérieures. Certains ont dit que les premières désignent les nations (croyantes) antérieures, tandis que les postérieures se réfèrent à cette Oumma. Cela a été rapporté de Mujahid et d'Al-Hasan Al-Basri, dans le recueil d'Ibn Abi Hatim, et c'est la préférence d'Ibn Jarir. Il l'a considéré comme appuyé par la parole du Messager d'Allah ﷺ : «نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَة» (Nous sommes la dernière nation, mais les premiers au Jour de la Résurrection.) Ibn Jarir n'a mentionné aucune autre interprétation ni attribué cette opinion à personne d'autre. Il y a un autre hadith qui pourrait appuyer ce sens. L'imam Abu Muhammad bin Abi Hatim a rapporté qu'Abu Hurayrah a dit que lorsque ces versets furent révélés, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (Une multitude de ceux (les devanciers) sera parmi les premiers. Et un petit nombre de ceux-là sera parmi les derniers.), cette nouvelle fut difficile pour les Compagnons du Prophète. Puis ces versets, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (Une multitude de ceux-là sera parmi les premiers. Et une multitude de ceux-là sera parmi les derniers.), furent révélés. Le Prophète dit alors : «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِي» (J'espère que vous constituerez un quart des habitants du Paradis, un tiers des habitants du Paradis. Plutôt, vous êtes la moitié des habitants du Paradis, et vous partagerez l'autre moitié.) L'imam Ahmad a également rapporté cela. Cependant, cette opinion qu'Ibn Jarir a choisie est discutable, plutôt c'est une interprétation déficiente. C'est parce que cette Oumma est la meilleure de toutes les nations, selon le
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: «نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَة» (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet . These this Ayat, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed. The Prophet then said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِي» (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّـبِقُونَ السَّـبِقُونَ - أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah). In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; «خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُم» (The best people are my generation, then the next generation, then the next generation....) He also said: «لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَى قِيَامِ السَّاعَة» (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: «حَتَّى يَأْتِيَ أَمْرُ اللهِ تَعَالَى وَهُمْ كَذلِك» (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet added, «مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا» (With each thousand, another seventy thousand.) In yet another narration, he said, «مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا» (With every one of them is another seventy thousand.) Allah's statement, عَلَى سُرُرٍ مَّوْضُونَةٍ (on Thrones, Mawdunah.) Ibn `Abbas said, "Woven with gold." Similar was reported from Mujahid, `Ikrimah, Sa`id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُّتَّكِئِينَ عَلَيْهَا مُتَقَـبِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ (Wherefrom neither Yusadda`un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn `Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, `Ikrimah, Sa`id bin Jubayr, `Atiyah Al-`Awfi, Qatadah and As-Suddi said that Allah's statement, لاَّ يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda`un) means, "It does not give them a headache." While they said that وَلاَ يُنزِفُونَ (nor will they Yunzifun. ) means that "It does not change their sense of reasoning." Allah's statement, وَفَـكِهَةٍ مِّمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, `Take them to the river Baydakh or -- Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya`la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, «إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَى فِي شَجَرِ الْجَنَّة» (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, «آكِلُهَا أَنْعَمُ مِنْهَا» (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet went on, «وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا» (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَآءً بِمَا كَانُواْ يَعْمَلُونَ (A reward for what they used to do.) meaning, `these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لاَ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ تَأْثِيماً - إِلاَّ قِيلاً سَلَـماً سَلَـماً (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لاَّ تَسْمَعُ فِيهَا لَـغِيَةً (Where they shall neither hear harmful speech nor falsehood.) (88:11), meaning, no foul words are uttered therein. Allah said, وَلاَ تَأْثِيماً (nor any sinful speech.) meaning, nor speech that contains foul words, إِلاَّ قِيلاً سَلَـماً سَلَـماً (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَـمٌ (Their greeting therin will be: "Salaman (peace!).") (14:23) And, as we mentioned, their words will be free from impure and needless speech.
📜 Texte arabe source

( وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ ) يقول: ويطوفون أيضا عليهم بلحم طير مما يشتهون من الطير الذي تشتهيه نفوسهم.

Verset 22
La récompense des devanciers dans la foi - Allah déclare que les devanciers parmi les croyants proches sont une multitude, une foule parmi les générations antérieures et un petit nombre parmi les générations ultérieures. Il y a une divergence sur le sens des premières générations et des générations ultérieures. Certains ont dit que les premières désignent les nations (croyantes) antérieures, tandis que les ultérieures se réfèrent à cette Oumma. Cela a été rapporté de Mujahid et d'Al-Hasan Al-Basri, dans le recueil d'Ibn Abi Hatim, et c'est la préférence d'Ibn Jarir. Il a considéré que cela était appuyé par la parole du Messager d'Allah ﷺ : «نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَة» (Nous sommes la nation ultérieure, mais les devanciers au Jour de la Résurrection.) Ibn Jarir n'a mentionné aucune autre interprétation ni attribué cette opinion à quiconque d'autre. Il y a un autre hadith qui pourrait appuyer ce sens. L'imam Abu Muhammad bin Abi Hatim a rapporté qu'Abu Hurayrah a dit que lorsque ces versets furent révélés, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (Une multitude de ceux (les devanciers) sera parmi les premiers. Et un petit nombre de ceux-là sera parmi les derniers.), cette nouvelle devint difficile pour les Compagnons du Prophète. Puis ces versets, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (Une multitude de ceux-là sera parmi les premiers. Et une multitude de ceux-là sera parmi les derniers.), furent révélés. Le Prophète dit alors : «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِي» (J'espère que vous constituerez un quart des habitants du Paradis, un tiers des habitants du Paradis. Plutôt, vous êtes une moitié des habitants du Paradis, et vous partagerez l'autre moitié.) L'imam Ahmad a également rapporté cela. Cependant, cette opinion qu'Ibn Jarir a choisie est discutable, plutôt c'est une interprétation déficiente. C'est parce que cette Oumma est la meilleure de toutes les nations, selon le...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: «نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَة» (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet . These this Ayat, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed. The Prophet then said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِي» (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّـبِقُونَ السَّـبِقُونَ - أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah). In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; «خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُم» (The best people are my generation, then the next generation, then the next generation....) He also said: «لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَى قِيَامِ السَّاعَة» (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: «حَتَّى يَأْتِيَ أَمْرُ اللهِ تَعَالَى وَهُمْ كَذلِك» (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet added, «مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا» (With each thousand, another seventy thousand.) In yet another narration, he said, «مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا» (With every one of them is another seventy thousand.) Allah's statement, عَلَى سُرُرٍ مَّوْضُونَةٍ (on Thrones, Mawdunah.) Ibn `Abbas said, "Woven with gold." Similar was reported from Mujahid, `Ikrimah, Sa`id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُّتَّكِئِينَ عَلَيْهَا مُتَقَـبِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ (Wherefrom neither Yusadda`un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn `Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, `Ikrimah, Sa`id bin Jubayr, `Atiyah Al-`Awfi, Qatadah and As-Suddi said that Allah's statement, لاَّ يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda`un) means, "It does not give them a headache." While they said that وَلاَ يُنزِفُونَ (nor will they Yunzifun. ) means that "It does not change their sense of reasoning." Allah's statement, وَفَـكِهَةٍ مِّمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, `Take them to the river Baydakh or -- Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya`la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, «إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَى فِي شَجَرِ الْجَنَّة» (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, «آكِلُهَا أَنْعَمُ مِنْهَا» (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet went on, «وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا» (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَآءً بِمَا كَانُواْ يَعْمَلُونَ (A reward for what they used to do.) meaning, `these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لاَ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ تَأْثِيماً - إِلاَّ قِيلاً سَلَـماً سَلَـماً (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لاَّ تَسْمَعُ فِيهَا لَـغِيَةً (Where they shall neither hear harmful speech nor falsehood.) (88:11), meaning, no foul words are uttered therein. Allah said, وَلاَ تَأْثِيماً (nor any sinful speech.) meaning, nor speech that contains foul words, إِلاَّ قِيلاً سَلَـماً سَلَـماً (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَـمٌ (Their greeting therin will be: "Salaman (peace!).") (14:23) And, as we mentioned, their words will be free from impure and needless speech.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَحُورٌ عِينٌ (22)

اختلف القرّاء في قراءة قوله: ( وَحُورٌ عِينٌ ) فقرأته عامة قراء الكوفة وبعض المدنيين ( وحُورٍ عِينٍ ) بالخفض إتباعا لإعرابها إعراب ما قبلها من الفاكهة واللحم، وإن كان ذلك مما لا يُطاف به، ولكن لما كان معروفا معناه المراد أتبع الآخر الأوّل في الإعراب، كما قال بعض الشعراء.

إذَا مــا الغانِيــاتُ بَــرَزْنَ يَوْمـا

وَزَجَّجْــن الْحَوَاجِــبَ والعُيُونــا (2)

فالعيون تكَحَّل. ولا تزجَّج إلا الحواجب، فردّها في الإعراب على الحواجب، لمعرفة السامع معنى ذلك وكما قال الآخر:

تَسْــمَعُ للأحَشْــاءِ مِنْــهُ لَغَطَــا

وللْيَــــدَيْنِ جُســـأةً وَبَـــدَدَا (3)

والجسأة: غلظ في اليد، وهي لا تُسمع.

وقرأ ذلك بعض قرّاء المدينة ومكة والكوفة وبعض أهل البصرة بالرفع ( وحُورٍ عِينٍ ) على الابتداء، وقالوا: الحور العين لا يُطاف بهنّ، فيجوز العطف بهنّ في الإعراب على إعراب فاكهة ولحم، ولكنه مرفوع بمعنى: وعندهم حور عين، أو لهم حور عين.

والصواب من القول في ذلك عندي أن يقال: إنهما قراءتان معروفتان قد قرأ بكل واحدة منهما جماعة من القرّاء مع تقارب معنييهما ، فبأيّ القراءتين قرأ القارئ فمصيب. والحور جماعة حَوْراء: وهي النقية بياض العين، الشديدة سوادها. والعين: جمع عيناء، وهي النجلاء العين في حُسن.

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الهوامش :

(2) هذا الشاهد من شواهد الفراء في معاني القرآن ( الورقة 323 ) وتقدم الكلام عليه مع الشاهد " ورأيت زوجك الوغى .... البيتين " . وفي ( اللسان : زجج ) وزجت المرأة حاجبها بالمزج: دققته وطولته . وقيل : أطالته بالأثمد. وقوله: إذا ما الغانيات ... البيت" إنما أراد: وكحلن العيونا، كما قال: * شــراب ألبـان وتمـر وأقـط *

أراد: وآكل تمر وأقط، ومثله كثير.

قال الشاعر: " علفتها تبنا .... البيت " أي وسقيتها ماء باردا . يريد أن ما جاء من هذا، فإنما يجيء على إضمار فعل أخر يصح المعنى عليه . ومثله قول الآخر : " يا ليت زوجك .... البيت " تقديره: وحاملا رمحا. قال ابن بري ذكر الجوهري عجز بيت على زججت المرأة حاجبيها * وزججــن الحواجـب والعيونـا *

قال: هو للراعي وصوابه: يزججن. وصدره:

وهِــزَّةِ نشْــوَةٍ مِـنْ حـيّ صِـدْقٍ

يُزَجِّجْـــنَ الْحَوَاجِــبَ والْعُيُونــا

وبعده:

أنَخْــنَ جِمَــالُهنَّ بــذَاتِ غِسْـلٍ

سَــرَاةَ اليَــوْمِ يَمْهَــدْنَ الكُدُونـا

ذات غسل: موضع. ويمهدن: يوطئن. والكدون: جمع كدن، وهو ما توطئ به المرأة مركبها، من كساء ونحوه.

(3) البيت من شواهد الفراءء في معاني القرآن ( الورقة 323 ). وفي ( اللسان: لغط ) اللغط ( بسكون الغين وتحريكها ) : الأصوات المبهمة المختلفة، والجلبة لا تفهم. وفي (اللسان : جسأ ) : جسأ الشيء يجسأ جسوءا فهو جاسئ : صلب وخشن . وجسأت يده من العمل تجسأ جسأ: صلبت. والاسم الجسأة، مثل الجرعة. والجسأة في الدواب: يبس المعطف، ودابة جاسئة القوائم. وفي ( اللسان : بدد ) : وفرس أبد: بين البدد أي بعيد ما بين اليدين. وقيل هو الذي في يديه تباعد عن جنبيه، وهو البدد، وبعير أبدا، وهو الذي في يديه فتل ( بالتحريك ) وموضع الشاهد في البيت: أنه عطف الجسأة والبدد. وهما مما يرى لا مما يسمع، على " لغطا " وهو ما يسمع، وذلك على تقدير فعل ،أي وترى لليدين جسأة وبددا. فهو إذن كناظائره من الشواهد التي ذكرها الفراء في هذا الموضع . وفي الأصل ( دئدا ) في موضع ( بددا ) وهو من تحريف النساخين .

Verset 23
La récompense des devanciers dans la foi - Allah déclare que les devanciers parmi les croyants proches sont une multitude, une foule parmi les générations antérieures et un petit nombre parmi les générations ultérieures. Il y a une divergence sur le sens des premières générations et des générations ultérieures. Certains ont dit que les premières désignent les nations (croyantes) antérieures, tandis que les ultérieures se réfèrent à cette Oumma. Cela a été rapporté de Mujahid et d'Al-Hasan Al-Basri, dans le recueil d'Ibn Abi Hatim, et c'est la préférence d'Ibn Jarir. Il a considéré que cela était appuyé par la parole du Messager d'Allah ﷺ : «نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَة» (Nous sommes la nation ultérieure, mais les devanciers au Jour de la Résurrection.) Ibn Jarir n'a mentionné aucune autre interprétation ni attribué cette opinion à quiconque d'autre. Il y a un autre hadith qui pourrait appuyer ce sens. L'imam Abu Muhammad bin Abi Hatim a rapporté qu'Abu Hurayrah a dit que lorsque ces versets furent révélés, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (Une multitude de ceux (les devanciers) sera parmi les premiers. Et un petit nombre de ceux-là sera parmi les derniers.), cette nouvelle devint difficile pour les Compagnons du Prophète. Puis ces versets, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (Une multitude de ceux-là sera parmi les premiers. Et une multitude de ceux-là sera parmi les derniers.), furent révélés. Le Prophète dit alors : «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِي» (J'espère que vous constituerez un quart des habitants du Paradis, un tiers des habitants du Paradis. Plutôt, vous êtes une moitié des habitants du Paradis, et vous partagerez l'autre moitié.) L'imam Ahmad a également rapporté cela. Cependant, cette opinion qu'Ibn Jarir a choisie est discutable, plutôt c'est une interprétation déficiente. C'est parce que cette Oumma est la meilleure de toutes les nations, selon le...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: «نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَة» (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet . These this Ayat, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed. The Prophet then said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِي» (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّـبِقُونَ السَّـبِقُونَ - أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah). In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; «خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُم» (The best people are my generation, then the next generation, then the next generation....) He also said: «لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَى قِيَامِ السَّاعَة» (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: «حَتَّى يَأْتِيَ أَمْرُ اللهِ تَعَالَى وَهُمْ كَذلِك» (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet added, «مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا» (With each thousand, another seventy thousand.) In yet another narration, he said, «مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا» (With every one of them is another seventy thousand.) Allah's statement, عَلَى سُرُرٍ مَّوْضُونَةٍ (on Thrones, Mawdunah.) Ibn `Abbas said, "Woven with gold." Similar was reported from Mujahid, `Ikrimah, Sa`id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُّتَّكِئِينَ عَلَيْهَا مُتَقَـبِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ (Wherefrom neither Yusadda`un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn `Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, `Ikrimah, Sa`id bin Jubayr, `Atiyah Al-`Awfi, Qatadah and As-Suddi said that Allah's statement, لاَّ يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda`un) means, "It does not give them a headache." While they said that وَلاَ يُنزِفُونَ (nor will they Yunzifun. ) means that "It does not change their sense of reasoning." Allah's statement, وَفَـكِهَةٍ مِّمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, `Take them to the river Baydakh or -- Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya`la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, «إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَى فِي شَجَرِ الْجَنَّة» (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, «آكِلُهَا أَنْعَمُ مِنْهَا» (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet went on, «وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا» (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَآءً بِمَا كَانُواْ يَعْمَلُونَ (A reward for what they used to do.) meaning, `these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لاَ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ تَأْثِيماً - إِلاَّ قِيلاً سَلَـماً سَلَـماً (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لاَّ تَسْمَعُ فِيهَا لَـغِيَةً (Where they shall neither hear harmful speech nor falsehood.) (88:11), meaning, no foul words are uttered therein. Allah said, وَلاَ تَأْثِيماً (nor any sinful speech.) meaning, nor speech that contains foul words, إِلاَّ قِيلاً سَلَـماً سَلَـماً (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَـمٌ (Their greeting therin will be: "Salaman (peace!).") (14:23) And, as we mentioned, their words will be free from impure and needless speech.
📜 Texte arabe source

وقوله: كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ يقول: هنّ في صفاء بياضهنّ وحسنهن، كاللؤلؤ المكنون الذي قد صين في كِنٍّ.

Verset 24
La récompense des devanciers dans la foi - Allah déclare que les devanciers parmi les croyants proches sont une multitude, une foule parmi les générations antérieures et un petit nombre parmi les générations ultérieures. Il y a une divergence sur le sens des premières générations et des générations ultérieures. Certains ont dit que les premières désignent les nations (croyantes) antérieures, tandis que les ultérieures se réfèrent à cette Oumma. Cela a été rapporté de Mujahid et d'Al-Hasan Al-Basri, dans le recueil d'Ibn Abi Hatim, et c'est la préférence d'Ibn Jarir. Il a considéré que cela était appuyé par la parole du Messager d'Allah ﷺ : «نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَة» (Nous sommes la nation ultérieure, mais les devanciers au Jour de la Résurrection.) Ibn Jarir n'a mentionné aucune autre interprétation ni attribué cette opinion à quiconque d'autre. Il y a un autre hadith qui pourrait appuyer ce sens. L'imam Abu Muhammad bin Abi Hatim a rapporté qu'Abu Hurayrah a dit que lorsque ces versets furent révélés, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (Une multitude de ceux (les devanciers) sera parmi les premiers. Et un petit nombre de ceux-là sera parmi les derniers.), cette nouvelle devint difficile pour les Compagnons du Prophète. Puis ces versets, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (Une multitude de ceux-là sera parmi les premiers. Et une multitude de ceux-là sera parmi les derniers.), furent révélés. Le Prophète dit alors : «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِي» (J'espère que vous constituerez un quart des habitants du Paradis, un tiers des habitants du Paradis. Plutôt, vous êtes une moitié des habitants du Paradis, et vous partagerez l'autre moitié.) L'imam Ahmad a également rapporté cela. Cependant, cette opinion qu'Ibn Jarir a choisie est discutable, plutôt c'est une interprétation déficiente. C'est parce que cette Oumma est la meilleure de toutes les nations, selon le...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: «نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَة» (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet . These this Ayat, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed. The Prophet then said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِي» (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّـبِقُونَ السَّـبِقُونَ - أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah). In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; «خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُم» (The best people are my generation, then the next generation, then the next generation....) He also said: «لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَى قِيَامِ السَّاعَة» (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: «حَتَّى يَأْتِيَ أَمْرُ اللهِ تَعَالَى وَهُمْ كَذلِك» (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet added, «مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا» (With each thousand, another seventy thousand.) In yet another narration, he said, «مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا» (With every one of them is another seventy thousand.) Allah's statement, عَلَى سُرُرٍ مَّوْضُونَةٍ (on Thrones, Mawdunah.) Ibn `Abbas said, "Woven with gold." Similar was reported from Mujahid, `Ikrimah, Sa`id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُّتَّكِئِينَ عَلَيْهَا مُتَقَـبِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ (Wherefrom neither Yusadda`un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn `Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, `Ikrimah, Sa`id bin Jubayr, `Atiyah Al-`Awfi, Qatadah and As-Suddi said that Allah's statement, لاَّ يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda`un) means, "It does not give them a headache." While they said that وَلاَ يُنزِفُونَ (nor will they Yunzifun. ) means that "It does not change their sense of reasoning." Allah's statement, وَفَـكِهَةٍ مِّمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, `Take them to the river Baydakh or -- Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya`la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, «إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَى فِي شَجَرِ الْجَنَّة» (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, «آكِلُهَا أَنْعَمُ مِنْهَا» (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet went on, «وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا» (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَآءً بِمَا كَانُواْ يَعْمَلُونَ (A reward for what they used to do.) meaning, `these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لاَ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ تَأْثِيماً - إِلاَّ قِيلاً سَلَـماً سَلَـماً (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لاَّ تَسْمَعُ فِيهَا لَـغِيَةً (Where they shall neither hear harmful speech nor falsehood.) (88:11), meaning, no foul words are uttered therein. Allah said, وَلاَ تَأْثِيماً (nor any sinful speech.) meaning, nor speech that contains foul words, إِلاَّ قِيلاً سَلَـماً سَلَـماً (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَـمٌ (Their greeting therin will be: "Salaman (peace!).") (14:23) And, as we mentioned, their words will be free from impure and needless speech.
📜 Texte arabe source

وقوله: ( جَزَاءً بِمَا كَانُوا يَعْمَلُونَ ) يقول تعالى ذكره: ثوابا لهم من الله بأعمالهم التي كانوا يعملونها في الدنيا، وعوضا من طاعتهم إياه.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا أبو هشام الرفاعيّ، قال: ثنا ابن يمان، عن ابن عيينة، عن عمرو عن الحسن ( وَحُورٌ عِينٌ ) قال: شديدة السواد: سواد العين، شديدة البياض: بياض العين.

قال ثنا ابن يمان، عن سفيان، عن رجل، عن الضحاك ( وَحُورٌ عِينٌ ) قال: بيض عين، قال: عظام الأعين.

حدثنا ابن عباس الدوريّ، قال: ثنا حجاج، قال: قال ابن جريج، عن عطاء الخراساني، عن ابن عباس قال: الحُور: سُود الحَدَق.

حدثنا الحسن بن عرفة، قال: ثنا إبراهيم بن محمد الأسلميّ، عن عباد بن منصور الباجيّ، أنه سمع الحسن البصريّ يقول: الحُور: صوالح نساء بني آدم.

قال ثنا إبراهيم بن محمد، عن ليث بن أبي سليم، قال: بلغني أن الحور العين خُلقن من الزعفران.

حدثنا الحسن بن يزيد الطحان، قال: حدثتنا عائشة امرأة ليث، عن ليث، عن مجاهد قال: خلق الحُور العين من الزعفران.

حدثني محمد بن عبيد المحاربي، قال: ثنا عمرو بن سعد، قال: سمعت ليثا، ثني عن مجاهد، قال: حور العين خُلقن من الزعفران.

وقال آخرون: بل معنى قوله: ( حُورٌ ) أنهنّ يحار فيهنّ الطرف.

* ذكر من قال ذلك:

حدثنا أبو هشام، قال: ثنا ابن يمان، عن سفيان، عن رجل، عن مجاهد ( وَحُورٌ عِينٌ ) قال: يحار فيهنّ الطرف.

وبنحو الذي قلنا في تأويل قوله: ( كَأَمْثَالِ اللُّؤْلُؤِ ) قال أهل التأويل، وجاء الأثر عن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم .

حدثنا أحمد بن عبد الرحمن، قال: ثنا أحمد بن الفرج الصَّدفيّ الدِّمْياطيّ، عن عمرو بن هاشم، عن ابن أبي كريمة، عن هشام بن حسان، عن الحسن، عن أمه، عن أمّ سلمة قالت: قلت يا رسول الله أخبرني عن قول الله ( كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ ) قال: " صفاؤُهُن كَصَفاء الدُّرّ الَّذيِ فِي الأصْدَافِ الَّذيِ لا تَمُسُّهُ الأيْدي".

Verset 25
La récompense des devanciers dans la foi - Allah déclare que les devanciers parmi les croyants proches sont une multitude, une foule parmi les générations antérieures et un petit nombre parmi les générations ultérieures. Il y a une divergence sur le sens des premières générations et des générations ultérieures. Certains ont dit que les premières désignent les nations (croyantes) antérieures, tandis que les ultérieures se réfèrent à cette Oumma. Cela a été rapporté de Mujahid et d'Al-Hasan Al-Basri, dans le recueil d'Ibn Abi Hatim, et c'est la préférence d'Ibn Jarir. Il a considéré que cela était appuyé par la parole du Messager d'Allah ﷺ : «نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَة» (Nous sommes la nation ultérieure, mais les devanciers au Jour de la Résurrection.) Ibn Jarir n'a mentionné aucune autre interprétation ni attribué cette opinion à quiconque d'autre. Il y a un autre hadith qui pourrait appuyer ce sens. L'imam Abu Muhammad bin Abi Hatim a rapporté qu'Abu Hurayrah a dit que lorsque ces versets furent révélés, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (Une multitude de ceux (les devanciers) sera parmi les premiers. Et un petit nombre de ceux-là sera parmi les derniers.), cette nouvelle devint difficile pour les Compagnons du Prophète. Puis ces versets, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (Une multitude de ceux-là sera parmi les premiers. Et une multitude de ceux-là sera parmi les derniers.), furent révélés. Le Prophète dit alors : «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِي» (J'espère que vous constituerez un quart des habitants du Paradis, un tiers des habitants du Paradis. Plutôt, vous êtes une moitié des habitants du Paradis, et vous partagerez l'autre moitié.) L'imam Ahmad a également rapporté cela. Cependant, cette opinion qu'Ibn Jarir a choisie est discutable, plutôt c'est une interprétation déficiente. C'est parce que cette Oumma est la meilleure de toutes les nations, selon le...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: «نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَة» (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet . These this Ayat, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed. The Prophet then said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِي» (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّـبِقُونَ السَّـبِقُونَ - أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah). In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; «خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُم» (The best people are my generation, then the next generation, then the next generation....) He also said: «لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَى قِيَامِ السَّاعَة» (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: «حَتَّى يَأْتِيَ أَمْرُ اللهِ تَعَالَى وَهُمْ كَذلِك» (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet added, «مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا» (With each thousand, another seventy thousand.) In yet another narration, he said, «مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا» (With every one of them is another seventy thousand.) Allah's statement, عَلَى سُرُرٍ مَّوْضُونَةٍ (on Thrones, Mawdunah.) Ibn `Abbas said, "Woven with gold." Similar was reported from Mujahid, `Ikrimah, Sa`id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُّتَّكِئِينَ عَلَيْهَا مُتَقَـبِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ (Wherefrom neither Yusadda`un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn `Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, `Ikrimah, Sa`id bin Jubayr, `Atiyah Al-`Awfi, Qatadah and As-Suddi said that Allah's statement, لاَّ يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda`un) means, "It does not give them a headache." While they said that وَلاَ يُنزِفُونَ (nor will they Yunzifun. ) means that "It does not change their sense of reasoning." Allah's statement, وَفَـكِهَةٍ مِّمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, `Take them to the river Baydakh or -- Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya`la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, «إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَى فِي شَجَرِ الْجَنَّة» (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, «آكِلُهَا أَنْعَمُ مِنْهَا» (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet went on, «وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا» (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَآءً بِمَا كَانُواْ يَعْمَلُونَ (A reward for what they used to do.) meaning, `these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لاَ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ تَأْثِيماً - إِلاَّ قِيلاً سَلَـماً سَلَـماً (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لاَّ تَسْمَعُ فِيهَا لَـغِيَةً (Where they shall neither hear harmful speech nor falsehood.) (88:11), meaning, no foul words are uttered therein. Allah said, وَلاَ تَأْثِيماً (nor any sinful speech.) meaning, nor speech that contains foul words, إِلاَّ قِيلاً سَلَـماً سَلَـماً (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَـمٌ (Their greeting therin will be: "Salaman (peace!).") (14:23) And, as we mentioned, their words will be free from impure and needless speech.
📜 Texte arabe source

وقوله: ( لا يَسْمَعُونَ فِيهَا لَغْوًا وَلا تَأْثِيمًا ) يقول: لا يسمعون فيها باطلا من القول ولا تأثيما، يقول: ليس فيها ما يُؤثمهم.

وكان بعض أهل العلم بكلام العرب من أهل البصرة يقول ( لا يَسْمَعُونَ فِيهَا لَغْوًا وَلا تَأْثِيمًا ) والتأثيم لا يُسمع، وإنما يُسمع اللغو، كما قيل: أكلت خبزا ولبنا، واللبن لا يُؤكل، فجازت إذ كان معه شيء يؤكل.

Verset 26
La récompense des devanciers dans la foi - Allah déclare que les devanciers parmi les croyants proches sont une multitude, une foule parmi les générations antérieures et un petit nombre parmi les générations ultérieures. Il y a une divergence sur le sens des premières générations et des générations ultérieures. Certains ont dit que les premières désignent les nations (croyantes) antérieures, tandis que les ultérieures se réfèrent à cette Oumma. Cela a été rapporté de Mujahid et d'Al-Hasan Al-Basri, dans le recueil d'Ibn Abi Hatim, et c'est la préférence d'Ibn Jarir. Il a considéré que cela était appuyé par la parole du Messager d'Allah ﷺ : «نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَة» (Nous sommes la nation ultérieure, mais les devanciers au Jour de la Résurrection.) Ibn Jarir n'a mentionné aucune autre interprétation ni attribué cette opinion à quiconque d'autre. Il y a un autre hadith qui pourrait appuyer ce sens. L'imam Abu Muhammad bin Abi Hatim a rapporté qu'Abu Hurayrah a dit que lorsque ces versets furent révélés, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (Une multitude de ceux (les devanciers) sera parmi les premiers. Et un petit nombre de ceux-là sera parmi les derniers.), cette nouvelle devint difficile pour les Compagnons du Prophète. Puis ces versets, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (Une multitude de ceux-là sera parmi les premiers. Et une multitude de ceux-là sera parmi les derniers.), furent révélés. Le Prophète dit alors : «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِي» (J'espère que vous constituerez un quart des habitants du Paradis, un tiers des habitants du Paradis. Plutôt, vous êtes une moitié des habitants du Paradis, et vous partagerez l'autre moitié.) L'imam Ahmad a également rapporté cela. Cependant, cette opinion qu'Ibn Jarir a choisie est discutable, plutôt c'est une interprétation déficiente. C'est parce que cette Oumma est la meilleure de toutes les nations, selon le...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: «نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَة» (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet . These this Ayat, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed. The Prophet then said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِي» (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّـبِقُونَ السَّـبِقُونَ - أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah). In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; «خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُم» (The best people are my generation, then the next generation, then the next generation....) He also said: «لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَى قِيَامِ السَّاعَة» (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: «حَتَّى يَأْتِيَ أَمْرُ اللهِ تَعَالَى وَهُمْ كَذلِك» (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet added, «مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا» (With each thousand, another seventy thousand.) In yet another narration, he said, «مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا» (With every one of them is another seventy thousand.) Allah's statement, عَلَى سُرُرٍ مَّوْضُونَةٍ (on Thrones, Mawdunah.) Ibn `Abbas said, "Woven with gold." Similar was reported from Mujahid, `Ikrimah, Sa`id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُّتَّكِئِينَ عَلَيْهَا مُتَقَـبِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ (Wherefrom neither Yusadda`un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn `Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, `Ikrimah, Sa`id bin Jubayr, `Atiyah Al-`Awfi, Qatadah and As-Suddi said that Allah's statement, لاَّ يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda`un) means, "It does not give them a headache." While they said that وَلاَ يُنزِفُونَ (nor will they Yunzifun. ) means that "It does not change their sense of reasoning." Allah's statement, وَفَـكِهَةٍ مِّمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, `Take them to the river Baydakh or -- Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya`la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, «إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَى فِي شَجَرِ الْجَنَّة» (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, «آكِلُهَا أَنْعَمُ مِنْهَا» (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet went on, «وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا» (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَآءً بِمَا كَانُواْ يَعْمَلُونَ (A reward for what they used to do.) meaning, `these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لاَ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ تَأْثِيماً - إِلاَّ قِيلاً سَلَـماً سَلَـماً (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لاَّ تَسْمَعُ فِيهَا لَـغِيَةً (Where they shall neither hear harmful speech nor falsehood.) (88:11), meaning, no foul words are uttered therein. Allah said, وَلاَ تَأْثِيماً (nor any sinful speech.) meaning, nor speech that contains foul words, إِلاَّ قِيلاً سَلَـماً سَلَـماً (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَـمٌ (Their greeting therin will be: "Salaman (peace!).") (14:23) And, as we mentioned, their words will be free from impure and needless speech.
📜 Texte arabe source

وقوله: ( إِلا قِيلا سَلامًا سَلامًا ) يقول: لا يسمعون فيها من القول إلا قيلا سلاما: أي أسلم مما تكره.

وفي نصب قوله: ( سَلامًا سَلامًا ) وجهان: إن شئت جعلته تابعا للقيل، ويكون السلام حينئذ هو القيل؛ فكأنه قيل: لا يسمعون فيها لغوا ولا تأثيما، إلا سلاما سلاما، ولكنهم يسمعون سلاما سلاما. والثاني: أن يكون نصبه بوقوع القيل عليه، فيكون معناه حينئذ: إلا قيلَ سلامٍ فإن نوّن نصب قوله: ( سَلامًا سَلامًا ) بوقوع قِيلٍ عليه.

Verset 27
La récompense de ceux de la droite. Après avoir mentionné la destination finale de ceux qui devancent tous dans la foi, les plus proches de Lui, Allah a ensuite mentionné la fin de ceux de la droite, les croyants vertueux. Maymun bin Mihran a dit que ceux de la droite sont d'un rang inférieur à ceux qui devancent tous dans la foi. Allah a dit : « Et ceux de la droite — que seront ceux de la droite ! » Qui sont ceux de la droite, quelle est leur condition et quelle sera leur destination finale ? Allah répond ensuite à cette question en disant : « (Ils seront) parmi des jujubiers sans épines (Sidr Makhdud). » Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah et plusieurs autres ont dit : « L'espèce sans épines. » Et d'après Ibn `Abbas : « C'est celui qui est chargé de fruits. » Cela est également rapporté de `Ikrimah et Mujahid. Une parole similaire a aussi été dite par Qatadah comme nous l'avons mentionné. C'est donc celui qui est chargé de fruits sans épines. Il apparaît ainsi que les deux sens s'appliquent ici. Le jujubier de cette vie est épineux et porte peu de fruits. Dans l'au-delà, c'est l'inverse : il n'a pas d'épines et porte beaucoup de fruits, dont le poids fait ployer son tronc. `Utbah bin `Abd As-Sulami a dit : « J'étais assis auprès du Messager d'Allah ﷺ, lorsqu'un bédouin vint et dit : "Ô Messager d'Allah ! As-tu entendu parler de l'arbre qui a plus d'épines que tout autre être au Paradis ?" — voulant dire l'arbre Talh. Le Messager d'Allah ﷺ dit alors : « Allah met à la place de chaque épine de cet arbre un fruit, semblable au testicule d'un bouc châtré à la peau serrée, contenant soixante-dix couleurs de nourriture, aucune ne ressemblant à une autre. » La parole d'Allah : « et parmi des bananiers (Talh Mandud) » désigne le grand arbuste épineux qui poussait
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَـبُ الْيَمِينِ مَآ أَصْحَـبُ الْيَمِينِ (And those on the right -- how (fortunate) will be those on the right) who are those on the right, what is their condition and what will their final destination be like Allah next answers this question by saying, فِى سِدْرٍ مَّخْضُودٍ ((they will be) among Sidr Makhdud.) Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn `Abbas: "It is the one that is laden with fruits." This is also reported from `Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. `Utbah bin `Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, `O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise' Meaning the Talh tree. So Allah's Messenger ﷺ said: «إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَر» (For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said, وَطَلْحٍ مَّنضُودٍ (and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that مَّنْضُودٍ (Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa`id said that وَطَلْحٍ مَّنضُودٍ (Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn `Abbas, Abu Hurayrah, Al-Hasan, `Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said, وَظِلٍّ مَّمْدُودٍ (And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and `Abdur-Razzaq collected this Hadith. Allah said, وَفَـكِهَةٍ كَثِيرَةٍ - لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said, كُلَّمَا رُزِقُواْ مِنْهَا مِن ثَمَرَةٍ رِّزْقاً قَالُواْ هَـذَا الَّذِى رُزِقْنَا مِن قَبْلُ وَأُتُواْ بِهِ مُتَشَـبِهاً (Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as: «فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَر» (...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn `Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, `O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said, «إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا» (I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that `Utbah bin `Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, `Does Paradise have fruits' The Prophet said, «نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَى طُوبَى» (Yes, and it also has a tree called Tuba.) (He ) said something more saying but I could not recall it. The bedouin asked, `Does it look like any of the trees that grow in our area' The Prophet said, «لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِك» (There is nothing resembling it among the trees in your land.) The Prophet then asked him, «أَتَيْتَ الشَّامَ؟» (Have you traveled to Ash-Sham area) The bedouin said: `No.' The Prophet said, «تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَى الْجَوْزَةَ، تَنْبُتُ عَلَى سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا» (It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, `How big is the cluster of its fruits' The Prophet said, «مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُر» (The distance that the crow flies in one month without rest.) The bedouin asked, `How huge its trunk is' The Prophet said, «لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتْى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا» (If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, `Does it bear grapes' The Prophet answered in yes. The bedouin asked, `How big are the grapes' The Prophet said, «هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟» (Has your father ever slaughtered a ram) The bedouin answered, `Yes,' and the Prophet asked him, «فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟» (And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it) The bedouin again said yes and said, `This grape would suffice for me and my family!' The Prophet agreed and said, «نَعَمْ، وَعَامَّةَ عَشِيرَتِك» (Yes, and also for the rest of your clan.)" Allah's statement, لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards: وَفُرُشٍ مَّرْفُوعَةٍ (And on couches, raised high.) meaning, high, soft and comfortable. Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins.`Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said, إِذْ عُرِضَ عَلَيْهِ بِالْعَشِىِّ الصَّـفِنَـتُ الْجِيَادُ - فَقَالَ إِنِّى أَحْبَبْتُ حُبَّ الْخَيْرِ عَن ذِكْرِ رَبِى حَتَّى تَوَارَتْ بِالْحِجَابِ (When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).) (38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu `Ubaydah said that they were mentioned before in Allah's statement, وَحُورٌ عِينٌ - كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (And Hur (fair females) with wide lovely eyes. Like preserved pearls.) Therefore, Allah's statement, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said, «يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاء» (In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, `O Allah's Messenger! Will one be able to do that' He said, «يُعْطَى قُوَّةَ مِائَة» (He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise" He said, «إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَى مِائَةِ عَذْرَاء» (The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu `Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement, عُرُباً (`Urub,) Sa`id bin Jubayr reported that Ibn `Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat She is like that." Ad-Dahhak reported from Ibn `Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by `Abdullah bin Sarjis, Mujahid, `Ikrimah, Abu Al-`Aliyah, Yahya bin Abi Kathir, `Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn `Abbas; أَتْرَاباً (Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." `Atiyah said, "Comparative." Allah said, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins. `Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) refers to the description that came just before, عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَى ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيَ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَى خُلُقِ رَجُلٍ وَاحِدٍ، عَلَى صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاء» (The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-`Ayn. Their shape will be similar to each other, the shape of their father `Adam, sixty cubits high in the sky.) Allah's statement, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said, "We were with the Prophet one night and in the next morning we went to him and he said, «عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَد» (Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah, أَلَيْسَ مِنْكُمْ رَجُلٌ رَّشِيدٌ (Is there not among you a single right-minded man)(11:78) «حَتْى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيل» (Until Musa, son of `Imran passed me, with a great crowd from the Children of Israel.) So he said; «قُلْتُ: رَبِّي مَنْ هذَا؟ قَالَ: هذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيل» «قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَاب» «فَإِذَا وُجُوهُ الرِّجَال» «قَالَ: أَرَضِيتَ؟» «قُلْتُ: قَدْ رَضِيتُ رَب» «انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَال» «أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَب» «فَإِنَّ مَعَ هؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَاب» (So, I asked my Lord, "Who is this" He said, "This is your brother Musa, son of `Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") `Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, `O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet said, «اللْهُمَّ اجْعَلْهُ مِنْهُم» (O Allah, make him one of them.) Another man said, `O Allah's Messenger, invoke Allah to make me one of them.' The Prophet said, «سَبَقَكَ بِهَا عُكَّاشَة» (`Ukkashah beat you to it.) Allah's Messenger ﷺ said, «فَإِنِ اسْتَطَعْتُمْ فِدَاكُمْ أَبِي وَأُمِّي أَنْ تَكُونُوا مِنْ أَصْحَاب السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَه» (Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He continued: «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّة» (I hope that you will be a fourth of the people of Paradise.) and we said, `Allahu Akbar. ' He said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّة» (I hope that you will be a third of the people of Paradise.) and we said, `Allahu Akbar.' The Prophet said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّة» (I hope that you will be half of the people of Paradise,) and we said `Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) We said to each other, `Who are those seventy thousand' We then said, `They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet , he said, «بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُون» (They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur`an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ (27)

يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم: ( وَأَصْحَابُ الْيَمِينِ ) وهم الذين يُؤخذ بهم يوم القيامة ذات اليمين، الذي أُعطوا كتبهم بأيمانهم يا محمد ( مَا أَصْحَابُ الْيَمِينِ ) أيّ شيء هم وما لهم، وماذا أعدّ لهم من الخير، وقيل: إنهم أطفال المؤمنين.

* ذكر من قال ذلك:

حدثنا محمد بن معمر، قال: ثنا أبو هشام المخزوميّ، قال: ثنا عبد الواحد، قال: ثنا الأعمش، قال: ثنا عثمان بن قيس، أنه سمع زاذان أبا عمرو يقول: سمعت عليّ بن أبي طالب رضي الله عنه يقول: ( وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ ) قال: أصحاب اليمين: أطفال المؤمنين.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، في قوله: ( وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ ) : أي ماذا لهم، وماذا أعدّ لهم.

Verset 28
La récompense de ceux de la droite. Après avoir mentionné la destination finale de ceux qui devancent tous dans la foi, les plus proches de Lui, Allah a ensuite mentionné la fin de ceux de la droite, les croyants vertueux. Maymun bin Mihran a dit que ceux de la droite sont d'un rang inférieur à ceux qui devancent tous dans la foi. Allah a dit : « Et ceux de la droite — que seront ceux de la droite ! » Qui sont ceux de la droite, quelle est leur condition et quelle sera leur destination finale ? Allah répond ensuite à cette question en disant : « (Ils seront) parmi des jujubiers sans épines (Sidr Makhdud). » Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah et plusieurs autres ont dit : « L'espèce sans épines. » Et d'après Ibn `Abbas : « C'est celui qui est chargé de fruits. » Cela est également rapporté de `Ikrimah et Mujahid. Une parole similaire a aussi été dite par Qatadah comme nous l'avons mentionné. C'est donc celui qui est chargé de fruits sans épines. Il apparaît ainsi que les deux sens s'appliquent ici. Le jujubier de cette vie est épineux et porte peu de fruits. Dans l'au-delà, c'est l'inverse : il n'a pas d'épines et porte beaucoup de fruits, dont le poids fait ployer son tronc. `Utbah bin `Abd As-Sulami a dit : « J'étais assis auprès du Messager d'Allah ﷺ, lorsqu'un bédouin vint et dit : "Ô Messager d'Allah ! As-tu entendu parler de l'arbre qui a plus d'épines que tout autre être au Paradis ?" — voulant dire l'arbre Talh. Le Messager d'Allah ﷺ dit alors : « Allah met à la place de chaque épine de cet arbre un fruit, semblable au testicule d'un bouc châtré à la peau serrée, contenant soixante-dix couleurs de nourriture, aucune ne ressemblant à une autre. » La parole d'Allah : « et parmi des bananiers (Talh Mandud) » désigne le grand arbuste épineux qui poussait
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَـبُ الْيَمِينِ مَآ أَصْحَـبُ الْيَمِينِ (And those on the right -- how (fortunate) will be those on the right) who are those on the right, what is their condition and what will their final destination be like Allah next answers this question by saying, فِى سِدْرٍ مَّخْضُودٍ ((they will be) among Sidr Makhdud.) Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn `Abbas: "It is the one that is laden with fruits." This is also reported from `Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. `Utbah bin `Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, `O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise' Meaning the Talh tree. So Allah's Messenger ﷺ said: «إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَر» (For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said, وَطَلْحٍ مَّنضُودٍ (and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that مَّنْضُودٍ (Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa`id said that وَطَلْحٍ مَّنضُودٍ (Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn `Abbas, Abu Hurayrah, Al-Hasan, `Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said, وَظِلٍّ مَّمْدُودٍ (And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and `Abdur-Razzaq collected this Hadith. Allah said, وَفَـكِهَةٍ كَثِيرَةٍ - لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said, كُلَّمَا رُزِقُواْ مِنْهَا مِن ثَمَرَةٍ رِّزْقاً قَالُواْ هَـذَا الَّذِى رُزِقْنَا مِن قَبْلُ وَأُتُواْ بِهِ مُتَشَـبِهاً (Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as: «فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَر» (...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn `Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, `O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said, «إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا» (I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that `Utbah bin `Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, `Does Paradise have fruits' The Prophet said, «نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَى طُوبَى» (Yes, and it also has a tree called Tuba.) (He ) said something more saying but I could not recall it. The bedouin asked, `Does it look like any of the trees that grow in our area' The Prophet said, «لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِك» (There is nothing resembling it among the trees in your land.) The Prophet then asked him, «أَتَيْتَ الشَّامَ؟» (Have you traveled to Ash-Sham area) The bedouin said: `No.' The Prophet said, «تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَى الْجَوْزَةَ، تَنْبُتُ عَلَى سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا» (It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, `How big is the cluster of its fruits' The Prophet said, «مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُر» (The distance that the crow flies in one month without rest.) The bedouin asked, `How huge its trunk is' The Prophet said, «لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتْى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا» (If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, `Does it bear grapes' The Prophet answered in yes. The bedouin asked, `How big are the grapes' The Prophet said, «هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟» (Has your father ever slaughtered a ram) The bedouin answered, `Yes,' and the Prophet asked him, «فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟» (And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it) The bedouin again said yes and said, `This grape would suffice for me and my family!' The Prophet agreed and said, «نَعَمْ، وَعَامَّةَ عَشِيرَتِك» (Yes, and also for the rest of your clan.)" Allah's statement, لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards: وَفُرُشٍ مَّرْفُوعَةٍ (And on couches, raised high.) meaning, high, soft and comfortable. Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins.`Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said, إِذْ عُرِضَ عَلَيْهِ بِالْعَشِىِّ الصَّـفِنَـتُ الْجِيَادُ - فَقَالَ إِنِّى أَحْبَبْتُ حُبَّ الْخَيْرِ عَن ذِكْرِ رَبِى حَتَّى تَوَارَتْ بِالْحِجَابِ (When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).) (38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu `Ubaydah said that they were mentioned before in Allah's statement, وَحُورٌ عِينٌ - كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (And Hur (fair females) with wide lovely eyes. Like preserved pearls.) Therefore, Allah's statement, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said, «يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاء» (In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, `O Allah's Messenger! Will one be able to do that' He said, «يُعْطَى قُوَّةَ مِائَة» (He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise" He said, «إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَى مِائَةِ عَذْرَاء» (The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu `Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement, عُرُباً (`Urub,) Sa`id bin Jubayr reported that Ibn `Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat She is like that." Ad-Dahhak reported from Ibn `Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by `Abdullah bin Sarjis, Mujahid, `Ikrimah, Abu Al-`Aliyah, Yahya bin Abi Kathir, `Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn `Abbas; أَتْرَاباً (Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." `Atiyah said, "Comparative." Allah said, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins. `Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) refers to the description that came just before, عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَى ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيَ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَى خُلُقِ رَجُلٍ وَاحِدٍ، عَلَى صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاء» (The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-`Ayn. Their shape will be similar to each other, the shape of their father `Adam, sixty cubits high in the sky.) Allah's statement, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said, "We were with the Prophet one night and in the next morning we went to him and he said, «عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَد» (Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah, أَلَيْسَ مِنْكُمْ رَجُلٌ رَّشِيدٌ (Is there not among you a single right-minded man)(11:78) «حَتْى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيل» (Until Musa, son of `Imran passed me, with a great crowd from the Children of Israel.) So he said; «قُلْتُ: رَبِّي مَنْ هذَا؟ قَالَ: هذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيل» «قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَاب» «فَإِذَا وُجُوهُ الرِّجَال» «قَالَ: أَرَضِيتَ؟» «قُلْتُ: قَدْ رَضِيتُ رَب» «انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَال» «أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَب» «فَإِنَّ مَعَ هؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَاب» (So, I asked my Lord, "Who is this" He said, "This is your brother Musa, son of `Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") `Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, `O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet said, «اللْهُمَّ اجْعَلْهُ مِنْهُم» (O Allah, make him one of them.) Another man said, `O Allah's Messenger, invoke Allah to make me one of them.' The Prophet said, «سَبَقَكَ بِهَا عُكَّاشَة» (`Ukkashah beat you to it.) Allah's Messenger ﷺ said, «فَإِنِ اسْتَطَعْتُمْ فِدَاكُمْ أَبِي وَأُمِّي أَنْ تَكُونُوا مِنْ أَصْحَاب السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَه» (Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He continued: «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّة» (I hope that you will be a fourth of the people of Paradise.) and we said, `Allahu Akbar. ' He said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّة» (I hope that you will be a third of the people of Paradise.) and we said, `Allahu Akbar.' The Prophet said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّة» (I hope that you will be half of the people of Paradise,) and we said `Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) We said to each other, `Who are those seventy thousand' We then said, `They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet , he said, «بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُون» (They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur`an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.
📜 Texte arabe source

ثم ابتدأ الخبر عما ذا أعدّ لهم في الجنة، وكيف يكون حالهم إذا هم دخلوها؟ فقال: هم ( فِي سِدْرٍ مَخْضُودٍ ) يعني: في ثمر سدر موقر حملا قد ذهب شوكه.

وقد اختلف في تأويله أهل التأويل، فقال بعضهم: يعني بالمخضود: الذي قد خُضد من الشوك، فلا شوك فيه.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، في قوله: ( سِدْرٍ مَخْضُودٍ ) قال: خضده وقره من الحمل، ويقال: خُضِد حتى ذهب شوكه فلا شوك فيه.

حدثنا ابن عبد الأعلى، قال: ثنا المعتمر، عن أبيه ( فِي سِدْرٍ مَخْضُودٍ ) قال: زعم محمد بن عكرِمة قال: لا شوك فيه.

حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن حبيب، عن عكرمة، في قوله: ( فِي سِدْرٍ مَخْضُودٍ ) قال: لا شوك فيه.

حدثنا ابن بشار، قال: ثنا هوذة بن خليفة، قال: ثنا عوف، عن قسامة بن زُهَير في قوله: ( فِي سِدْرٍ مَخْضُودٍ ) قال: خُضِد من الشوك، فلا شوك فيه.

حدثنا أبو حُميد الحمصي أحمد بن المغيرة، قال: ثنا يحيى بن سعيد، قال: ثنا عمرو بن عمرو بن عبد الله الأحموسيّ، عن السفر بن نُسَير في قول الله عزّ وجلّ( فِي سِدْرٍ مَخْضُودٍ ) قال: خُضِد شوكه، فلا شوك فيه.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( فِي سِدْرٍ مَخْضُودٍ ) قال: كنا نحدّث أنه المُوقَر الذي لا شوك فيه.

حدثنا ابن بشار، قال: ثنا سليمان، قال: ثنا قتادة، في قوله: ( فِي سِدْرٍ مَخْضُودٍ ) قال: ليس فيه شوك.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن أبي إسحاق، عن أبي الأحوص ( فِي سِدْرٍ مَخْضُودٍ ) قال: لا شوك له.

حدثنا مهران، عن سفيان، عن حبيب بن أبي ثابت، عن عكرمة ( فِي سِدْرٍ مَخْضُودٍ ) قال: لا شوك فيه.

وحدثني به ابن حُميد مرّة أخرى، عن مهران بهذا الإسناد، عن عكرمة، فقال: لا شوك له، وهو المُوقَر.

وقال آخرون: بل عُنِي به أنه المُوقَر حَمْلا.

* 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 ( مَخْضُودٍ ) قال: يقولون هذا الموقَرُ حَمْلا.

حدثني محمد بن سنان القزّاز، قال: ثنا أبو حُذَيفة، قال: ثنا سفيان، عن ابن أبي نجيح، عن مجاهد ( فِي سِدْرٍ مَخْضُودٍ ) قال: الموقَر.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن ابن أبي نجيح، عن مجاهد ( فِي سِدْرٍ مَخْضُودٍ ) قال: الموقَر.

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول، في قوله: ( سِدْرٍ مَخْضُودٍ ) يقول: مُوقَر.

حدثنا ابن حُميد، قال: ثنا حكام، عن عمرو، عن عطاء بن السائب، عن سعيد بن جُبير ( فِي سِدْرٍ مَخْضُودٍ ) قال: ثمرها أعظم من القِلال.

Verset 29
La récompense de ceux de la droite. Après avoir mentionné la destination finale de ceux qui devancent tous dans la foi, les plus proches de Lui, Allah a ensuite mentionné la fin de ceux de la droite, les croyants vertueux. Maymun bin Mihran a dit que ceux de la droite sont d'un rang inférieur à ceux qui devancent tous dans la foi. Allah a dit : « Et ceux de la droite — que seront ceux de la droite ! » Qui sont ceux de la droite, quelle est leur condition et quelle sera leur destination finale ? Allah répond ensuite à cette question en disant : « (Ils seront) parmi des jujubiers sans épines (Sidr Makhdud). » Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah et plusieurs autres ont dit : « L'espèce sans épines. » Et d'après Ibn `Abbas : « C'est celui qui est chargé de fruits. » Cela est également rapporté de `Ikrimah et Mujahid. Une parole similaire a aussi été dite par Qatadah comme nous l'avons mentionné. C'est donc celui qui est chargé de fruits sans épines. Il apparaît ainsi que les deux sens s'appliquent ici. Le jujubier de cette vie est épineux et porte peu de fruits. Dans l'au-delà, c'est l'inverse : il n'a pas d'épines et porte beaucoup de fruits, dont le poids fait ployer son tronc. `Utbah bin `Abd As-Sulami a dit : « J'étais assis auprès du Messager d'Allah ﷺ, lorsqu'un bédouin vint et dit : "Ô Messager d'Allah ! As-tu entendu parler de l'arbre qui a plus d'épines que tout autre être au Paradis ?" — voulant dire l'arbre Talh. Le Messager d'Allah ﷺ dit alors : « Allah met à la place de chaque épine de cet arbre un fruit, semblable au testicule d'un bouc châtré à la peau serrée, contenant soixante-dix couleurs de nourriture, aucune ne ressemblant à une autre. » La parole d'Allah : « et parmi des bananiers (Talh Mandud) » désigne le grand arbuste épineux qui poussait
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَـبُ الْيَمِينِ مَآ أَصْحَـبُ الْيَمِينِ (And those on the right -- how (fortunate) will be those on the right) who are those on the right, what is their condition and what will their final destination be like Allah next answers this question by saying, فِى سِدْرٍ مَّخْضُودٍ ((they will be) among Sidr Makhdud.) Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn `Abbas: "It is the one that is laden with fruits." This is also reported from `Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. `Utbah bin `Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, `O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise' Meaning the Talh tree. So Allah's Messenger ﷺ said: «إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَر» (For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said, وَطَلْحٍ مَّنضُودٍ (and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that مَّنْضُودٍ (Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa`id said that وَطَلْحٍ مَّنضُودٍ (Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn `Abbas, Abu Hurayrah, Al-Hasan, `Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said, وَظِلٍّ مَّمْدُودٍ (And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and `Abdur-Razzaq collected this Hadith. Allah said, وَفَـكِهَةٍ كَثِيرَةٍ - لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said, كُلَّمَا رُزِقُواْ مِنْهَا مِن ثَمَرَةٍ رِّزْقاً قَالُواْ هَـذَا الَّذِى رُزِقْنَا مِن قَبْلُ وَأُتُواْ بِهِ مُتَشَـبِهاً (Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as: «فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَر» (...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn `Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, `O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said, «إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا» (I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that `Utbah bin `Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, `Does Paradise have fruits' The Prophet said, «نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَى طُوبَى» (Yes, and it also has a tree called Tuba.) (He ) said something more saying but I could not recall it. The bedouin asked, `Does it look like any of the trees that grow in our area' The Prophet said, «لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِك» (There is nothing resembling it among the trees in your land.) The Prophet then asked him, «أَتَيْتَ الشَّامَ؟» (Have you traveled to Ash-Sham area) The bedouin said: `No.' The Prophet said, «تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَى الْجَوْزَةَ، تَنْبُتُ عَلَى سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا» (It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, `How big is the cluster of its fruits' The Prophet said, «مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُر» (The distance that the crow flies in one month without rest.) The bedouin asked, `How huge its trunk is' The Prophet said, «لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتْى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا» (If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, `Does it bear grapes' The Prophet answered in yes. The bedouin asked, `How big are the grapes' The Prophet said, «هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟» (Has your father ever slaughtered a ram) The bedouin answered, `Yes,' and the Prophet asked him, «فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟» (And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it) The bedouin again said yes and said, `This grape would suffice for me and my family!' The Prophet agreed and said, «نَعَمْ، وَعَامَّةَ عَشِيرَتِك» (Yes, and also for the rest of your clan.)" Allah's statement, لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards: وَفُرُشٍ مَّرْفُوعَةٍ (And on couches, raised high.) meaning, high, soft and comfortable. Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins.`Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said, إِذْ عُرِضَ عَلَيْهِ بِالْعَشِىِّ الصَّـفِنَـتُ الْجِيَادُ - فَقَالَ إِنِّى أَحْبَبْتُ حُبَّ الْخَيْرِ عَن ذِكْرِ رَبِى حَتَّى تَوَارَتْ بِالْحِجَابِ (When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).) (38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu `Ubaydah said that they were mentioned before in Allah's statement, وَحُورٌ عِينٌ - كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (And Hur (fair females) with wide lovely eyes. Like preserved pearls.) Therefore, Allah's statement, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said, «يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاء» (In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, `O Allah's Messenger! Will one be able to do that' He said, «يُعْطَى قُوَّةَ مِائَة» (He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise" He said, «إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَى مِائَةِ عَذْرَاء» (The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu `Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement, عُرُباً (`Urub,) Sa`id bin Jubayr reported that Ibn `Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat She is like that." Ad-Dahhak reported from Ibn `Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by `Abdullah bin Sarjis, Mujahid, `Ikrimah, Abu Al-`Aliyah, Yahya bin Abi Kathir, `Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn `Abbas; أَتْرَاباً (Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." `Atiyah said, "Comparative." Allah said, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins. `Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) refers to the description that came just before, عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَى ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيَ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَى خُلُقِ رَجُلٍ وَاحِدٍ، عَلَى صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاء» (The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-`Ayn. Their shape will be similar to each other, the shape of their father `Adam, sixty cubits high in the sky.) Allah's statement, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said, "We were with the Prophet one night and in the next morning we went to him and he said, «عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَد» (Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah, أَلَيْسَ مِنْكُمْ رَجُلٌ رَّشِيدٌ (Is there not among you a single right-minded man)(11:78) «حَتْى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيل» (Until Musa, son of `Imran passed me, with a great crowd from the Children of Israel.) So he said; «قُلْتُ: رَبِّي مَنْ هذَا؟ قَالَ: هذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيل» «قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَاب» «فَإِذَا وُجُوهُ الرِّجَال» «قَالَ: أَرَضِيتَ؟» «قُلْتُ: قَدْ رَضِيتُ رَب» «انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَال» «أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَب» «فَإِنَّ مَعَ هؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَاب» (So, I asked my Lord, "Who is this" He said, "This is your brother Musa, son of `Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") `Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, `O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet said, «اللْهُمَّ اجْعَلْهُ مِنْهُم» (O Allah, make him one of them.) Another man said, `O Allah's Messenger, invoke Allah to make me one of them.' The Prophet said, «سَبَقَكَ بِهَا عُكَّاشَة» (`Ukkashah beat you to it.) Allah's Messenger ﷺ said, «فَإِنِ اسْتَطَعْتُمْ فِدَاكُمْ أَبِي وَأُمِّي أَنْ تَكُونُوا مِنْ أَصْحَاب السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَه» (Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He continued: «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّة» (I hope that you will be a fourth of the people of Paradise.) and we said, `Allahu Akbar. ' He said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّة» (I hope that you will be a third of the people of Paradise.) and we said, `Allahu Akbar.' The Prophet said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّة» (I hope that you will be half of the people of Paradise,) and we said `Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) We said to each other, `Who are those seventy thousand' We then said, `They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet , he said, «بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُون» (They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur`an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.
📜 Texte arabe source

وقوله: ( وَطَلْحٍ مَنْضُودٍ ) أما الفرّاء فعلى قراءة ذلك بالحاء ( وَطَلْحٍ مَنْضُودٍ ) وكذا هو في مصاحف أهل الأمصار. وروي عن عليّ بن أبي طالب رضي الله عنه أنه كان يقرأ ( وطَلْعٍ مَنْضُودٍ ) بالعين.

حدثنا عبد الله بن محمد الزهريّ قال: ثنا سفيان، قال: ثنا زكريا، عن الحسن بن سعد، عن أبيه رضي الله عنه، قرأها( وطَلْعٍ مَْنُضودٍ ).

حدثنا سعيد بن يحيى الأموي، قال: ثنى أبي، قال: ثنا مجاهد، عن الحسن بن سعد، عن قيس بن سعد، قال: قرأ رجل عند عليّ( وَطَلْحٍ مَنْضُودٍ ) فقال عليّ: ما شأن الطلح، إنما هو: ( وطَلْعٍ مَنْضُودٍ ) ، ثم قرأ طَلْعُهَا هَضِيمٌ فقلنا أولا نحوّلهُا، فقال: إن القرآن لا يهاج اليوم، ولا يحوّل. وأما الطلح فإن المعمر بن المثنى كان يقول: هو عند العرب شجر عظام كثير الشوك، وأنشد لبعض الحُداة:

بَشَّــــرَها دَلِيلُهــــا وَقـــالا

غَــدًا تَــرَيْنَ الطَّلْــحَ والحبــالا (4)

وأما أهل التأويل من الصحابة والتابعين فإنهم يقولون: إنه هو الموز.

حدثنا حميد بن مسعدة، قال: ثنا بشر بن المفضل، قال: ثنا سليمان التيميّ، عن أبي سعيد، مولى بني رَقاشِ، قال: سألت ابن عباس عن الطلح، فقال: هو الموز.

حدثني يعقوب، قال: ثنا هشيم، قال: أخبرنا سليمان التيميّ، قال: ثنا أبو سعيد الرقاشيّ، أنه سمع ابن عباس يقول: الطلح المنضود: هو الموز.

حدثني يعقوب وأبو كُرَيب، قالا ثنا ابن عُلَية، عن سليمان، قال: ثنا أبو سعيد الرَّقاشيّ، قال قلت لابن عباس: ما الطلح المنضود؟ قال: هو الموز.

حدثنا ابن عبد الأعلى، قال: ثنا المعتمر، عن أبيه، قال: ثنا أبو سعيد الرقاشيّ قال: سألت ابن عباس عن الطلح، فقال: هو الموز.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن التيمي، عن أبي سعيد الرقاشي، عن ابن عباس ( وَطَلْحٍ مَنْضُودٍ ) قال: الموز.

قال: ثنا مهران، عن سفيان، عن الكلبيّ، عن الحسن بن سعيد، عن عليّ رضي الله عنه ( وَطَلْحٍ مَنْضُودٍ ) قال: الموز.

حدثني يعقوب، قال: ثنا هشيم، قال: أخبرنا أبو بشر، عن رجل من أهل البصرة أنه سمع ابن عباس يقول في الطلح المنضود: هو الموز.

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: ( وَطَلْحٍ مَنْضُودٍ ) قال: موزكم لأنهم كانوا يُعجبون بوجٍّ وظلاله من طلحه وسدره.

حدثنا محمد بن سنان، قال: ثنا أبو حُذيفة، قال: ثنا سفيان، عن ابن أبي نجيح، عن عطاء، في قوله: ( وَطَلْحٍ مَنْضُودٍ ) قال: الموز.

حدثنا ابن بشار، قال: ثنا هوذة بن خليفة، عن عوف، عن قسامة، قال: الطلح المنضود: هو الموز.

قال: ثنا سليمان، قال: ثنا أبو هلال، عن قتادة، في قول الله ( وَطَلْحٍ مَنْضُودٍ ) قال: الموز: حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة ( وَطَلْحٍ مَنْضُودٍ ) قال: الموز.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَطَلْحٍ مَنْضُودٍ ) كنا نحدَّث أنه الموز.

حدثني يونس، قال: أخبرنا ابن وهب، قال، قال ابن زيد، في قوله: ( وَطَلْحٍ مَنْضُودٍ ) قال الله أعلم، إلا أن أهل اليمن يسمون الموز الطلح.

وقوله: ( مَنْضُودٍ ) يعني أنه قد نُضِدَ بعضهُ على بعض، وجمع بعضه إلى بعض.

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: ( وَطَلْحٍ مَنْضُودٍ ) قال: بعضه على بعض.

حدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، عن ابن أبي نجيح، عن مجاهد، في قوله: ( وَطَلْحٍ مَنْضُودٍ ) متراكم، لأنهم يعجبون بوجّ وظلاله من طلحة وسدره.

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الهوامش :

(4) هذا الشاهد من شواهد أبي عبيدة في مجاز القرآن ( الورقة 175 - من المصورة 26390 عن المخطوطة " مراد منثلا " بالآستانة ) أنشده عند قوله تعالى " وطلح منضود " قال : زعم المفسرون أنه الموز . وأما العرب فالطلح عندهم شجر عظيم كثير الشوك . وقال الحادي: " بشرها دليلها ... البيتين " ا هـ . وأما الحبال بالحاء كما في رواية المؤلف فهي جمع حبل وهو الرمل المرتفع ينقاد مسافة طويلة في الأرض . وبالجيم في رواية أبي عبيدة، وهي جمع جبل . يبشر ناقته بأنها ستبلغ وطنها غدا وترى فيه ما ألفته من شجر الطلح والرمال أو الجبال .

Verset 30
La récompense de ceux de la droite. Après avoir mentionné la destination finale de ceux qui devancent tous dans la foi, les plus proches de Lui, Allah a ensuite mentionné la fin de ceux de la droite, les croyants vertueux. Maymun bin Mihran a dit que ceux de la droite sont d'un rang inférieur à ceux qui devancent tous dans la foi. Allah a dit : « Et ceux de la droite — que seront ceux de la droite ! » Qui sont ceux de la droite, quelle est leur condition et quelle sera leur destination finale ? Allah répond ensuite à cette question en disant : « (Ils seront) parmi des jujubiers sans épines (Sidr Makhdud). » Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah et plusieurs autres ont dit : « L'espèce sans épines. » Et d'après Ibn `Abbas : « C'est celui qui est chargé de fruits. » Cela est également rapporté de `Ikrimah et Mujahid. Une parole similaire a aussi été dite par Qatadah comme nous l'avons mentionné. C'est donc celui qui est chargé de fruits sans épines. Il apparaît ainsi que les deux sens s'appliquent ici. Le jujubier de cette vie est épineux et porte peu de fruits. Dans l'au-delà, c'est l'inverse : il n'a pas d'épines et porte beaucoup de fruits, dont le poids fait ployer son tronc. `Utbah bin `Abd As-Sulami a dit : « J'étais assis auprès du Messager d'Allah ﷺ, lorsqu'un bédouin vint et dit : "Ô Messager d'Allah ! As-tu entendu parler de l'arbre qui a plus d'épines que tout autre être au Paradis ?" — voulant dire l'arbre Talh. Le Messager d'Allah ﷺ dit alors : « Allah met à la place de chaque épine de cet arbre un fruit, semblable au testicule d'un bouc châtré à la peau serrée, contenant soixante-dix couleurs de nourriture, aucune ne ressemblant à une autre. » La parole d'Allah : « et parmi des bananiers (Talh Mandud) » désigne le grand arbuste épineux qui poussait
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَـبُ الْيَمِينِ مَآ أَصْحَـبُ الْيَمِينِ (And those on the right -- how (fortunate) will be those on the right) who are those on the right, what is their condition and what will their final destination be like Allah next answers this question by saying, فِى سِدْرٍ مَّخْضُودٍ ((they will be) among Sidr Makhdud.) Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn `Abbas: "It is the one that is laden with fruits." This is also reported from `Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. `Utbah bin `Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, `O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise' Meaning the Talh tree. So Allah's Messenger ﷺ said: «إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَر» (For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said, وَطَلْحٍ مَّنضُودٍ (and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that مَّنْضُودٍ (Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa`id said that وَطَلْحٍ مَّنضُودٍ (Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn `Abbas, Abu Hurayrah, Al-Hasan, `Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said, وَظِلٍّ مَّمْدُودٍ (And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and `Abdur-Razzaq collected this Hadith. Allah said, وَفَـكِهَةٍ كَثِيرَةٍ - لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said, كُلَّمَا رُزِقُواْ مِنْهَا مِن ثَمَرَةٍ رِّزْقاً قَالُواْ هَـذَا الَّذِى رُزِقْنَا مِن قَبْلُ وَأُتُواْ بِهِ مُتَشَـبِهاً (Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as: «فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَر» (...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn `Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, `O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said, «إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا» (I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that `Utbah bin `Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, `Does Paradise have fruits' The Prophet said, «نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَى طُوبَى» (Yes, and it also has a tree called Tuba.) (He ) said something more saying but I could not recall it. The bedouin asked, `Does it look like any of the trees that grow in our area' The Prophet said, «لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِك» (There is nothing resembling it among the trees in your land.) The Prophet then asked him, «أَتَيْتَ الشَّامَ؟» (Have you traveled to Ash-Sham area) The bedouin said: `No.' The Prophet said, «تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَى الْجَوْزَةَ، تَنْبُتُ عَلَى سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا» (It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, `How big is the cluster of its fruits' The Prophet said, «مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُر» (The distance that the crow flies in one month without rest.) The bedouin asked, `How huge its trunk is' The Prophet said, «لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتْى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا» (If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, `Does it bear grapes' The Prophet answered in yes. The bedouin asked, `How big are the grapes' The Prophet said, «هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟» (Has your father ever slaughtered a ram) The bedouin answered, `Yes,' and the Prophet asked him, «فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟» (And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it) The bedouin again said yes and said, `This grape would suffice for me and my family!' The Prophet agreed and said, «نَعَمْ، وَعَامَّةَ عَشِيرَتِك» (Yes, and also for the rest of your clan.)" Allah's statement, لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards: وَفُرُشٍ مَّرْفُوعَةٍ (And on couches, raised high.) meaning, high, soft and comfortable. Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins.`Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said, إِذْ عُرِضَ عَلَيْهِ بِالْعَشِىِّ الصَّـفِنَـتُ الْجِيَادُ - فَقَالَ إِنِّى أَحْبَبْتُ حُبَّ الْخَيْرِ عَن ذِكْرِ رَبِى حَتَّى تَوَارَتْ بِالْحِجَابِ (When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).) (38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu `Ubaydah said that they were mentioned before in Allah's statement, وَحُورٌ عِينٌ - كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (And Hur (fair females) with wide lovely eyes. Like preserved pearls.) Therefore, Allah's statement, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said, «يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاء» (In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, `O Allah's Messenger! Will one be able to do that' He said, «يُعْطَى قُوَّةَ مِائَة» (He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise" He said, «إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَى مِائَةِ عَذْرَاء» (The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu `Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement, عُرُباً (`Urub,) Sa`id bin Jubayr reported that Ibn `Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat She is like that." Ad-Dahhak reported from Ibn `Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by `Abdullah bin Sarjis, Mujahid, `Ikrimah, Abu Al-`Aliyah, Yahya bin Abi Kathir, `Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn `Abbas; أَتْرَاباً (Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." `Atiyah said, "Comparative." Allah said, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins. `Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) refers to the description that came just before, عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَى ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيَ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَى خُلُقِ رَجُلٍ وَاحِدٍ، عَلَى صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاء» (The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-`Ayn. Their shape will be similar to each other, the shape of their father `Adam, sixty cubits high in the sky.) Allah's statement, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said, "We were with the Prophet one night and in the next morning we went to him and he said, «عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَد» (Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah, أَلَيْسَ مِنْكُمْ رَجُلٌ رَّشِيدٌ (Is there not among you a single right-minded man)(11:78) «حَتْى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيل» (Until Musa, son of `Imran passed me, with a great crowd from the Children of Israel.) So he said; «قُلْتُ: رَبِّي مَنْ هذَا؟ قَالَ: هذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيل» «قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَاب» «فَإِذَا وُجُوهُ الرِّجَال» «قَالَ: أَرَضِيتَ؟» «قُلْتُ: قَدْ رَضِيتُ رَب» «انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَال» «أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَب» «فَإِنَّ مَعَ هؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَاب» (So, I asked my Lord, "Who is this" He said, "This is your brother Musa, son of `Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") `Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, `O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet said, «اللْهُمَّ اجْعَلْهُ مِنْهُم» (O Allah, make him one of them.) Another man said, `O Allah's Messenger, invoke Allah to make me one of them.' The Prophet said, «سَبَقَكَ بِهَا عُكَّاشَة» (`Ukkashah beat you to it.) Allah's Messenger ﷺ said, «فَإِنِ اسْتَطَعْتُمْ فِدَاكُمْ أَبِي وَأُمِّي أَنْ تَكُونُوا مِنْ أَصْحَاب السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَه» (Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He continued: «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّة» (I hope that you will be a fourth of the people of Paradise.) and we said, `Allahu Akbar. ' He said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّة» (I hope that you will be a third of the people of Paradise.) and we said, `Allahu Akbar.' The Prophet said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّة» (I hope that you will be half of the people of Paradise,) and we said `Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) We said to each other, `Who are those seventy thousand' We then said, `They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet , he said, «بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُون» (They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur`an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.
📜 Texte arabe source

وقوله: ( وَظِلٍّ مَمْدُودٍ ) يقول: وهم في ظلّ دائم لا تنسخه الشمس فتذهبه، وكل ما لا انقطاع له فإنه ممدود، كما قال لبيد:

غَلَـبَ البَقـاءَ وكـنْتُ غَـيْرَ مُغَلَّـبَ

دَهْـــرٌ طَــوِيلٌ دائــم مَمْــدُودُ (5)

وبنحو الذي قلنا في ذلك جاءت الآثار، وقال به أهل العلم.

* ذكر من قال ذلك:

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن أبي إسحاق، عن عمرو بن ميمون ( وَظِلٍّ مَمْدُودٍ ) قال: خمس مئة ألف سنة.

حدثنا ابن حُميد، قال: ثنا مهران، قال: ثنا إسماعيل بن أبي خالد، عن زياد مولى بني مخزوم، عن أبي هريرة، قال: " إن في الجنة لشجرة يسير الراكب في ظلها مئة عام، اقرءوا إن شئتم ( وَظِلٍّ مَمْدُودٍ ) فبلغ ذلك كعبا، فقال: صدق والذي أنـزل التوراة على لسان موسى، والفرقان على لسان محمد، لو أن رجلا ركب حُقة أو جذعة ثم دار بأصل تلك الشجرة ما بلغها، حتى يسقط هـَرِما، إن الله غرسها بيده، ونفخ فيها من روحه، وإن أفنانها لمن وراء سور الجنة وما في الجنة نهر إلا وهو يخرج من أصل تلك الشجرة ".

حدثنا ابن حُميد، قال: ثنا حكام، عن إسماعيل بن أبي خالد، عن زياد مولى لبني مخزوم، أنه سمع أبا هريرة يقول: ثم ذكر نحوه، إلا أنه قال: وما في الجنة من نهر.

حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن أبي إسحاق، عن عمرو بن ميمون ( وَظِلٍّ مَمْدُودٍ ) قال: مسيرة سبعين ألفَ سنة.

حدثنا يونس، قال: أخبرنا ابن وهب، قال: أخبرني أبو يحيى بن سليمان، عن هلال بن عليّ، عن عبد الرحمن بن أبي عمرة، عن أبي هريرة، قال: قال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم: " إنَّ فِي الجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّها مِئَةَ سَنَةٍ، اقْرَءُوا إنْ شِئْتُمْ( وَظِلٍّ مَمْدُودٍ ) ".

حدثنا ابن حُميد، قال: ثنا يحيى بن واضح، قال: ثنا الحسين بن محمد، عن زياد، قال: سمعت أبا هريرة يقول: سمعت النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم يقول: " إنَّ فِي الجَنَّة شَجَرَةً يَسيرُ الرَّاكِبُ فِي ظِلها مِئَةَ عامٍ، اقْرَءُوا إنْ شِئْتُمْ( وَظِلٍّ مَمْدُودٍ ) ".

حدثنا ابن حُميد، قال: ثنا يحيى بن واضح، قال: ثنا الحسين بن محمد، عن زياد، قال: سمعت أبا هريرة يقول: سمعت النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم يقول : " وإنَّ فِي الجَنَّة شَجَرَةً يَسيرُ الرَّاكِبُ في ظِلِّها مِئَةَ عامٍ لا يَقْطَعُها، اقْرَءُوا إنْ شِئْتُمْ( وَظِلٍّ مَمْدُودٍ ) ."

حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا شعبة، عن أبي الضحي، قال: سمعت أبا هريرة يقول: قال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم: " وإنَّ فِي الجَنَّة لشَجَرَةً يَسِيرُ الرَّاكِبُ في ظِلِّها مِئَةَ عامٍ لا يَقْطَعُها، لا يَقْطَعُها، شَجَرَةُ الخُلْدِ".

حدثنا ابن المثنى، قال: ثنا محمد بن جعفر، قال: ثنا شعبة، قال: سمعت أبا الضحاك يحدّث، عن أبي هريرة، عن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم قال: " وإنَّ فِي الجَنَّة لشَجَرَةً يَسِيرُ الرَّاكِبُ في ظِلِّهَا سَبْعِينَ أو مِئَةَ عامٍ، هيَ شَجَرَةُ الخُلْدِ".

حدثنا ابن المثنى، قال: ثنا أبو داود، قال: ثنا عمران، عن قتادة، عن أنس، أن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم قال : " إنَّ فِي الجَنَّة لشَجَرَةً يَسِيرُ الرَّاكِبُ في ظِلِّها مِئَةَ عامٍ لا يَقْطَعُها ".

قال: ثنا أبو داود، قال: ثنا عمران، عن محمد بن زياد، عن أبي هريرة، عن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم ، مثل ذلك.

حدثنا أبو كُرَيب، قال: ثنا وكيع، عن حماد بن سلمة، عن محمد بن زياد، عن أبي هريرة، عن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم مثله.

حدثنا أبو كُرَيب، قال: ثنا عبدة وعبد الرحمن، عن محمد بن عمرو، عن أبي سلمة، عن أبي هريرة، قال: قال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم: " فِي الجَنَّة شَجَرَةً يَسيرُ الرَّاكِبُ في ظِلِّها مِئَةَ سَنَهٍ لا يَقْطَعُها، اقْرَءُوا إنْ شِئْتُمْ قوله: ( وَظِلٍّ مَمْدُودٍ ) ".

حدثنا أبو كُرَيب، قال: ثنا فردوس، قال: ثنا ليث، عن سعيد بن أبي سعيد عن أبيه، عن أبي هريرة، قال: قال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم: " إنَّ فِي الجَنَّة شَجَرَةً يَسيرُ الرَّاكِبُ في ظِلِّها مِئَةَ سَنَةٍ".

حدثنا أبو كُرَيب، قال: ثنا المحاربيّ، عن محمد بن عمرو، عن أبي سلمة، عن أبي هريرة، عن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم ، مثله.

حدثنا محمد بن عبد الأعلى، قال: ثنا خالد بن الحارث، قال: ثنا عوف، عن الحسن، قال: بلغني أن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم قال: " إنَّ فِي الجَنَّة شَجَرَةً يَسيرُ الرَّاكِبُ في ظِلِّها مِئَةَ عامٍ لا يَقْطَعُها ".

حدثنا ابن عبد الأعلى، قال: ثنا خالد، قال: ثنا عوف، عن محمد بن سيرين، عن أبي هريرة، عن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم ، وبمثله عن خلاس.

حدثنا أبو كُرَيب، قال: ثنا أبو بكر، قال: ثنا أبو حصين، قال: كنا على باب في موضع ومعنا أبو صالح وشقيق، يعني الضبيّ، فحدّث أبو صالح، فقال: حدثني أبو هريرة، قال: إن في الجنة لشجرة يسير الراكب في ظلها سبعين عاما، فقال أبو صالح أتكذّب أبا هريرة، فقال: ما أكذّب أبا هريرة، ولكني أكذّبك؛ قال: فشقّ على القرّاء يومئذ.

حدثنا محمد بن بشار، قال: ثنا سليمان، قال: ثنا أبو هلال، عن قتادة ( وَظِلٍّ مَمْدُودٍ ) قال: حدثنا، عن أنس بن مالك، قال: إن في الجنة لشجرة يسير الراكب في ظلها مئة عام لا يقطعها.

قال ثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( وَظِلٍّ مَمْدُودٍ ) قال قتادة: حدثنا أنس بن مالك، أن نبي الله صَلَّى الله عَلَيْهِ وَسَلَّم قال: " إنَّ فِي الجَنَّة شَجَرَةً يَسيرُ الرَّاكِبُ في ظِلِّها مِئَةَ عامٍ لا يَقْطَعُها ".

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتاده، عن أنس، أن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم قال: " إنَّ فِي الجَنَّة شَجَرَةً يَسيرُ الرَّاكِبُ في ظِلِّها مِئَةَ عامٍ لا يَقْطَعُها ".

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن محمد بن زياد، عن أبي هريرة، مثل ذلك أيضا.

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الهوامش :

(5) البيت للبيد نسبه إليه أبو عبيدة في مجاز القرآن ( الورقة 175 - ب ) وفي روايته: " الغراء" في موضع " البقاء" في رواية المؤلف . يقول : غلب الدهر الطويل البقاء في الدنيا ولم يكن شيء ليغلبني غير الدهر . أنشده أبو عبيدة عند قوله تعالى " وظل ممدود" قال: أي لا تنسخه الشمس ، دائم. يقال للدهر الممدود والعيش إذا كان لا ينقطع. قال لبيد: "غلب البقاء ... البيت " .

Verset 31
La récompense de ceux de la droite. Après avoir mentionné la destination finale de ceux qui devancent tous dans la foi, les plus proches de Lui, Allah a ensuite mentionné la fin de ceux de la droite, les croyants vertueux. Maymun bin Mihran a dit que ceux de la droite sont d'un rang inférieur à ceux qui devancent tous dans la foi. Allah a dit : « Et ceux de la droite — que seront ceux de la droite ! » Qui sont ceux de la droite, quelle est leur condition et quelle sera leur destination finale ? Allah répond ensuite à cette question en disant : « (Ils seront) parmi des jujubiers sans épines (Sidr Makhdud). » Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah et plusieurs autres ont dit : « L'espèce sans épines. » Et d'après Ibn `Abbas : « C'est celui qui est chargé de fruits. » Cela est également rapporté de `Ikrimah et Mujahid. Une parole similaire a aussi été dite par Qatadah comme nous l'avons mentionné. C'est donc celui qui est chargé de fruits sans épines. Il apparaît ainsi que les deux sens s'appliquent ici. Le jujubier de cette vie est épineux et porte peu de fruits. Dans l'au-delà, c'est l'inverse : il n'a pas d'épines et porte beaucoup de fruits, dont le poids fait ployer son tronc. `Utbah bin `Abd As-Sulami a dit : « J'étais assis auprès du Messager d'Allah ﷺ, lorsqu'un bédouin vint et dit : "Ô Messager d'Allah ! As-tu entendu parler de l'arbre qui a plus d'épines que tout autre être au Paradis ?" — voulant dire l'arbre Talh. Le Messager d'Allah ﷺ dit alors : « Allah met à la place de chaque épine de cet arbre un fruit, semblable au testicule d'un bouc châtré à la peau serrée, contenant soixante-dix couleurs de nourriture, aucune ne ressemblant à une autre. » La parole d'Allah : « et parmi des bananiers (Talh Mandud) » désigne le grand arbuste épineux qui poussait
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَـبُ الْيَمِينِ مَآ أَصْحَـبُ الْيَمِينِ (And those on the right -- how (fortunate) will be those on the right) who are those on the right, what is their condition and what will their final destination be like Allah next answers this question by saying, فِى سِدْرٍ مَّخْضُودٍ ((they will be) among Sidr Makhdud.) Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn `Abbas: "It is the one that is laden with fruits." This is also reported from `Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. `Utbah bin `Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, `O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise' Meaning the Talh tree. So Allah's Messenger ﷺ said: «إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَر» (For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said, وَطَلْحٍ مَّنضُودٍ (and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that مَّنْضُودٍ (Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa`id said that وَطَلْحٍ مَّنضُودٍ (Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn `Abbas, Abu Hurayrah, Al-Hasan, `Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said, وَظِلٍّ مَّمْدُودٍ (And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and `Abdur-Razzaq collected this Hadith. Allah said, وَفَـكِهَةٍ كَثِيرَةٍ - لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said, كُلَّمَا رُزِقُواْ مِنْهَا مِن ثَمَرَةٍ رِّزْقاً قَالُواْ هَـذَا الَّذِى رُزِقْنَا مِن قَبْلُ وَأُتُواْ بِهِ مُتَشَـبِهاً (Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as: «فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَر» (...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn `Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, `O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said, «إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا» (I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that `Utbah bin `Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, `Does Paradise have fruits' The Prophet said, «نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَى طُوبَى» (Yes, and it also has a tree called Tuba.) (He ) said something more saying but I could not recall it. The bedouin asked, `Does it look like any of the trees that grow in our area' The Prophet said, «لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِك» (There is nothing resembling it among the trees in your land.) The Prophet then asked him, «أَتَيْتَ الشَّامَ؟» (Have you traveled to Ash-Sham area) The bedouin said: `No.' The Prophet said, «تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَى الْجَوْزَةَ، تَنْبُتُ عَلَى سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا» (It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, `How big is the cluster of its fruits' The Prophet said, «مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُر» (The distance that the crow flies in one month without rest.) The bedouin asked, `How huge its trunk is' The Prophet said, «لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتْى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا» (If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, `Does it bear grapes' The Prophet answered in yes. The bedouin asked, `How big are the grapes' The Prophet said, «هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟» (Has your father ever slaughtered a ram) The bedouin answered, `Yes,' and the Prophet asked him, «فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟» (And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it) The bedouin again said yes and said, `This grape would suffice for me and my family!' The Prophet agreed and said, «نَعَمْ، وَعَامَّةَ عَشِيرَتِك» (Yes, and also for the rest of your clan.)" Allah's statement, لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards: وَفُرُشٍ مَّرْفُوعَةٍ (And on couches, raised high.) meaning, high, soft and comfortable. Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins.`Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said, إِذْ عُرِضَ عَلَيْهِ بِالْعَشِىِّ الصَّـفِنَـتُ الْجِيَادُ - فَقَالَ إِنِّى أَحْبَبْتُ حُبَّ الْخَيْرِ عَن ذِكْرِ رَبِى حَتَّى تَوَارَتْ بِالْحِجَابِ (When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).) (38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu `Ubaydah said that they were mentioned before in Allah's statement, وَحُورٌ عِينٌ - كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (And Hur (fair females) with wide lovely eyes. Like preserved pearls.) Therefore, Allah's statement, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said, «يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاء» (In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, `O Allah's Messenger! Will one be able to do that' He said, «يُعْطَى قُوَّةَ مِائَة» (He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise" He said, «إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَى مِائَةِ عَذْرَاء» (The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu `Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement, عُرُباً (`Urub,) Sa`id bin Jubayr reported that Ibn `Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat She is like that." Ad-Dahhak reported from Ibn `Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by `Abdullah bin Sarjis, Mujahid, `Ikrimah, Abu Al-`Aliyah, Yahya bin Abi Kathir, `Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn `Abbas; أَتْرَاباً (Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." `Atiyah said, "Comparative." Allah said, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins. `Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) refers to the description that came just before, عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَى ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيَ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَى خُلُقِ رَجُلٍ وَاحِدٍ، عَلَى صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاء» (The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-`Ayn. Their shape will be similar to each other, the shape of their father `Adam, sixty cubits high in the sky.) Allah's statement, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said, "We were with the Prophet one night and in the next morning we went to him and he said, «عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَد» (Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah, أَلَيْسَ مِنْكُمْ رَجُلٌ رَّشِيدٌ (Is there not among you a single right-minded man)(11:78) «حَتْى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيل» (Until Musa, son of `Imran passed me, with a great crowd from the Children of Israel.) So he said; «قُلْتُ: رَبِّي مَنْ هذَا؟ قَالَ: هذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيل» «قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَاب» «فَإِذَا وُجُوهُ الرِّجَال» «قَالَ: أَرَضِيتَ؟» «قُلْتُ: قَدْ رَضِيتُ رَب» «انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَال» «أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَب» «فَإِنَّ مَعَ هؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَاب» (So, I asked my Lord, "Who is this" He said, "This is your brother Musa, son of `Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") `Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, `O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet said, «اللْهُمَّ اجْعَلْهُ مِنْهُم» (O Allah, make him one of them.) Another man said, `O Allah's Messenger, invoke Allah to make me one of them.' The Prophet said, «سَبَقَكَ بِهَا عُكَّاشَة» (`Ukkashah beat you to it.) Allah's Messenger ﷺ said, «فَإِنِ اسْتَطَعْتُمْ فِدَاكُمْ أَبِي وَأُمِّي أَنْ تَكُونُوا مِنْ أَصْحَاب السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَه» (Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He continued: «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّة» (I hope that you will be a fourth of the people of Paradise.) and we said, `Allahu Akbar. ' He said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّة» (I hope that you will be a third of the people of Paradise.) and we said, `Allahu Akbar.' The Prophet said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّة» (I hope that you will be half of the people of Paradise,) and we said `Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) We said to each other, `Who are those seventy thousand' We then said, `They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet , he said, «بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُون» (They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur`an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.
📜 Texte arabe source

وقوله: ( وَمَاءٍ مَسْكُوبٍ ) يقول تعالى ذكره وفيه أيضا ماء مسكوب، يعني مصبوب سائل في غير أخدود.

كما حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان ( وَمَاءٍ مَسْكُوبٍ ) قال: يجري في غير أخدود.

Verset 32
La récompense de ceux de la droite après qu'Allah ait mentionné la destination finale de ceux qui devancent dans la foi, les plus proches de Lui, Il a ensuite mentionné la fin de ceux de la droite, les croyants vertueux. Maymun bin Mihran a dit que ceux de la droite sont d'un rang inférieur à ceux qui devancent dans la foi. Allah a dit : « Et ceux de la droite — que sont ceux de la droite ? » Qui sont ceux de la droite, quelle est leur condition et quelle sera leur destination finale ? Allah répond ensuite à cette question en disant : « (Ils seront) parmi des jujubiers sans épines. » Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah et plusieurs autres ont dit : « L'espèce sans épines. » Et d'après Ibn `Abbas : « C'est celui qui est chargé de fruits. » Cela est également rapporté de `Ikrimah et Mujahid. Une parole similaire a aussi été dite par Qatadah comme nous l'avons mentionné. C'est donc celui qui est chargé de fruits sans épines. Il apparaît ainsi que les deux significations s'appliquent ici. Le jujubier de cette vie est épineux et porte peu de fruits. Dans l'au-delà, c'est l'inverse : il n'a pas d'épines et porte beaucoup de fruits, dont le poids tend son tronc. `Utbah bin `Abd As-Sulami a dit : « J'étais assis avec le Messager d'Allah ﷺ, lorsqu'un bédouin vint et dit : "Ô Messager d'Allah ! As-tu entendu parler de l'arbre qui a plus d'épines que tout autre être au Paradis ?" — voulant dire l'arbre du talh. Le Messager d'Allah ﷺ dit alors : « Allah met à la place de chaque épine de cet arbre un fruit, semblable aux testicules d'un bélier castré à la peau serrée, une nourriture ayant soixante-dix couleurs, chacune différente de l'autre. » La parole d'Allah : « et parmi des talh entassés » fait référence au grand arbuste épineux qui poussait
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَـبُ الْيَمِينِ مَآ أَصْحَـبُ الْيَمِينِ (And those on the right -- how (fortunate) will be those on the right) who are those on the right, what is their condition and what will their final destination be like Allah next answers this question by saying, فِى سِدْرٍ مَّخْضُودٍ ((they will be) among Sidr Makhdud.) Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn `Abbas: "It is the one that is laden with fruits." This is also reported from `Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. `Utbah bin `Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, `O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise' Meaning the Talh tree. So Allah's Messenger ﷺ said: «إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَر» (For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said, وَطَلْحٍ مَّنضُودٍ (and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that مَّنْضُودٍ (Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa`id said that وَطَلْحٍ مَّنضُودٍ (Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn `Abbas, Abu Hurayrah, Al-Hasan, `Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said, وَظِلٍّ مَّمْدُودٍ (And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and `Abdur-Razzaq collected this Hadith. Allah said, وَفَـكِهَةٍ كَثِيرَةٍ - لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said, كُلَّمَا رُزِقُواْ مِنْهَا مِن ثَمَرَةٍ رِّزْقاً قَالُواْ هَـذَا الَّذِى رُزِقْنَا مِن قَبْلُ وَأُتُواْ بِهِ مُتَشَـبِهاً (Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as: «فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَر» (...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn `Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, `O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said, «إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا» (I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that `Utbah bin `Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, `Does Paradise have fruits' The Prophet said, «نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَى طُوبَى» (Yes, and it also has a tree called Tuba.) (He ) said something more saying but I could not recall it. The bedouin asked, `Does it look like any of the trees that grow in our area' The Prophet said, «لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِك» (There is nothing resembling it among the trees in your land.) The Prophet then asked him, «أَتَيْتَ الشَّامَ؟» (Have you traveled to Ash-Sham area) The bedouin said: `No.' The Prophet said, «تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَى الْجَوْزَةَ، تَنْبُتُ عَلَى سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا» (It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, `How big is the cluster of its fruits' The Prophet said, «مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُر» (The distance that the crow flies in one month without rest.) The bedouin asked, `How huge its trunk is' The Prophet said, «لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتْى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا» (If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, `Does it bear grapes' The Prophet answered in yes. The bedouin asked, `How big are the grapes' The Prophet said, «هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟» (Has your father ever slaughtered a ram) The bedouin answered, `Yes,' and the Prophet asked him, «فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟» (And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it) The bedouin again said yes and said, `This grape would suffice for me and my family!' The Prophet agreed and said, «نَعَمْ، وَعَامَّةَ عَشِيرَتِك» (Yes, and also for the rest of your clan.)" Allah's statement, لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards: وَفُرُشٍ مَّرْفُوعَةٍ (And on couches, raised high.) meaning, high, soft and comfortable. Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins.`Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said, إِذْ عُرِضَ عَلَيْهِ بِالْعَشِىِّ الصَّـفِنَـتُ الْجِيَادُ - فَقَالَ إِنِّى أَحْبَبْتُ حُبَّ الْخَيْرِ عَن ذِكْرِ رَبِى حَتَّى تَوَارَتْ بِالْحِجَابِ (When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).) (38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu `Ubaydah said that they were mentioned before in Allah's statement, وَحُورٌ عِينٌ - كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (And Hur (fair females) with wide lovely eyes. Like preserved pearls.) Therefore, Allah's statement, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said, «يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاء» (In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, `O Allah's Messenger! Will one be able to do that' He said, «يُعْطَى قُوَّةَ مِائَة» (He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise" He said, «إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَى مِائَةِ عَذْرَاء» (The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu `Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement, عُرُباً (`Urub,) Sa`id bin Jubayr reported that Ibn `Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat She is like that." Ad-Dahhak reported from Ibn `Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by `Abdullah bin Sarjis, Mujahid, `Ikrimah, Abu Al-`Aliyah, Yahya bin Abi Kathir, `Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn `Abbas; أَتْرَاباً (Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." `Atiyah said, "Comparative." Allah said, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins. `Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) refers to the description that came just before, عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَى ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيَ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَى خُلُقِ رَجُلٍ وَاحِدٍ، عَلَى صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاء» (The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-`Ayn. Their shape will be similar to each other, the shape of their father `Adam, sixty cubits high in the sky.) Allah's statement, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said, "We were with the Prophet one night and in the next morning we went to him and he said, «عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَد» (Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah, أَلَيْسَ مِنْكُمْ رَجُلٌ رَّشِيدٌ (Is there not among you a single right-minded man)(11:78) «حَتْى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيل» (Until Musa, son of `Imran passed me, with a great crowd from the Children of Israel.) So he said; «قُلْتُ: رَبِّي مَنْ هذَا؟ قَالَ: هذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيل» «قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَاب» «فَإِذَا وُجُوهُ الرِّجَال» «قَالَ: أَرَضِيتَ؟» «قُلْتُ: قَدْ رَضِيتُ رَب» «انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَال» «أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَب» «فَإِنَّ مَعَ هؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَاب» (So, I asked my Lord, "Who is this" He said, "This is your brother Musa, son of `Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") `Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, `O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet said, «اللْهُمَّ اجْعَلْهُ مِنْهُم» (O Allah, make him one of them.) Another man said, `O Allah's Messenger, invoke Allah to make me one of them.' The Prophet said, «سَبَقَكَ بِهَا عُكَّاشَة» (`Ukkashah beat you to it.) Allah's Messenger ﷺ said, «فَإِنِ اسْتَطَعْتُمْ فِدَاكُمْ أَبِي وَأُمِّي أَنْ تَكُونُوا مِنْ أَصْحَاب السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَه» (Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He continued: «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّة» (I hope that you will be a fourth of the people of Paradise.) and we said, `Allahu Akbar. ' He said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّة» (I hope that you will be a third of the people of Paradise.) and we said, `Allahu Akbar.' The Prophet said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّة» (I hope that you will be half of the people of Paradise,) and we said `Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) We said to each other, `Who are those seventy thousand' We then said, `They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet , he said, «بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُون» (They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur`an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَفَاكِهَةٍ كَثِيرَةٍ (32)

يقول (وَفَاكِهَةٍ كَثِيرَةٍ * لا مَقْطُوعَةٍ وَلا مَمْنُوعَةٍ ) يقول تعالى ذكره: وفيها(فَاكِهَةٌ كَثِيرَةٌ ) لا ينقطع عنهم شيء منها أرادوه في وقت من الأوقات، كما تنقطع فواكه الصيف في الشتاء في الدنيا، ولا يمنعهم منها، ولا يحول بينهم وبينها شوك على أشجارها، أو بعدها منهم، كما تمتنع فواكه الدنيا من كثير ممن أرادها ببعدها على الشجرة منهم، أو بما على شجرها من الشوك، ولكنها إذا اشتهاها أحدهم وقعت في فيه أو دنت منه حتى يتناولها بيده.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

وقد ذكرنا الرواية فيما مضى قبل، ونذكر بعضا آخر منها:

حدثنا محمد بن بشار، قال: ثنا سليمان، قال: ثنا أبو هلال، قال: ثنا قتادة، في قوله: (لا مَقْطُوعَةٍ وَلا مَمْنُوعَةٍ ) قال: لا يمنعه شوك ولا بعد.

Verset 33
La récompense de ceux de la droite après qu'Allah ait mentionné la destination finale de ceux qui devancent dans la foi, les plus proches de Lui, Il a ensuite mentionné la fin de ceux de la droite, les croyants vertueux. Maymun bin Mihran a dit que ceux de la droite sont d'un rang inférieur à ceux qui devancent dans la foi. Allah a dit : « Et ceux de la droite — que sont ceux de la droite ? » Qui sont ceux de la droite, quelle est leur condition et quelle sera leur destination finale ? Allah répond ensuite à cette question en disant : « (Ils seront) parmi des jujubiers sans épines. » Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah et plusieurs autres ont dit : « L'espèce sans épines. » Et d'après Ibn `Abbas : « C'est celui qui est chargé de fruits. » Cela est également rapporté de `Ikrimah et Mujahid. Une parole similaire a aussi été dite par Qatadah comme nous l'avons mentionné. C'est donc celui qui est chargé de fruits sans épines. Il apparaît ainsi que les deux significations s'appliquent ici. Le jujubier de cette vie est épineux et porte peu de fruits. Dans l'au-delà, c'est l'inverse : il n'a pas d'épines et porte beaucoup de fruits, dont le poids tend son tronc. `Utbah bin `Abd As-Sulami a dit : « J'étais assis avec le Messager d'Allah ﷺ, lorsqu'un bédouin vint et dit : "Ô Messager d'Allah ! As-tu entendu parler de l'arbre qui a plus d'épines que tout autre être au Paradis ?" — voulant dire l'arbre du talh. Le Messager d'Allah ﷺ dit alors : « Allah met à la place de chaque épine de cet arbre un fruit, semblable aux testicules d'un bélier castré à la peau serrée, une nourriture ayant soixante-dix couleurs, chacune différente de l'autre. » La parole d'Allah : « et parmi des talh entassés » fait référence au grand arbuste épineux qui poussait
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَـبُ الْيَمِينِ مَآ أَصْحَـبُ الْيَمِينِ (And those on the right -- how (fortunate) will be those on the right) who are those on the right, what is their condition and what will their final destination be like Allah next answers this question by saying, فِى سِدْرٍ مَّخْضُودٍ ((they will be) among Sidr Makhdud.) Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn `Abbas: "It is the one that is laden with fruits." This is also reported from `Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. `Utbah bin `Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, `O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise' Meaning the Talh tree. So Allah's Messenger ﷺ said: «إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَر» (For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said, وَطَلْحٍ مَّنضُودٍ (and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that مَّنْضُودٍ (Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa`id said that وَطَلْحٍ مَّنضُودٍ (Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn `Abbas, Abu Hurayrah, Al-Hasan, `Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said, وَظِلٍّ مَّمْدُودٍ (And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and `Abdur-Razzaq collected this Hadith. Allah said, وَفَـكِهَةٍ كَثِيرَةٍ - لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said, كُلَّمَا رُزِقُواْ مِنْهَا مِن ثَمَرَةٍ رِّزْقاً قَالُواْ هَـذَا الَّذِى رُزِقْنَا مِن قَبْلُ وَأُتُواْ بِهِ مُتَشَـبِهاً (Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as: «فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَر» (...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn `Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, `O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said, «إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا» (I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that `Utbah bin `Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, `Does Paradise have fruits' The Prophet said, «نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَى طُوبَى» (Yes, and it also has a tree called Tuba.) (He ) said something more saying but I could not recall it. The bedouin asked, `Does it look like any of the trees that grow in our area' The Prophet said, «لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِك» (There is nothing resembling it among the trees in your land.) The Prophet then asked him, «أَتَيْتَ الشَّامَ؟» (Have you traveled to Ash-Sham area) The bedouin said: `No.' The Prophet said, «تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَى الْجَوْزَةَ، تَنْبُتُ عَلَى سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا» (It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, `How big is the cluster of its fruits' The Prophet said, «مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُر» (The distance that the crow flies in one month without rest.) The bedouin asked, `How huge its trunk is' The Prophet said, «لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتْى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا» (If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, `Does it bear grapes' The Prophet answered in yes. The bedouin asked, `How big are the grapes' The Prophet said, «هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟» (Has your father ever slaughtered a ram) The bedouin answered, `Yes,' and the Prophet asked him, «فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟» (And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it) The bedouin again said yes and said, `This grape would suffice for me and my family!' The Prophet agreed and said, «نَعَمْ، وَعَامَّةَ عَشِيرَتِك» (Yes, and also for the rest of your clan.)" Allah's statement, لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards: وَفُرُشٍ مَّرْفُوعَةٍ (And on couches, raised high.) meaning, high, soft and comfortable. Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins.`Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said, إِذْ عُرِضَ عَلَيْهِ بِالْعَشِىِّ الصَّـفِنَـتُ الْجِيَادُ - فَقَالَ إِنِّى أَحْبَبْتُ حُبَّ الْخَيْرِ عَن ذِكْرِ رَبِى حَتَّى تَوَارَتْ بِالْحِجَابِ (When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).) (38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu `Ubaydah said that they were mentioned before in Allah's statement, وَحُورٌ عِينٌ - كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (And Hur (fair females) with wide lovely eyes. Like preserved pearls.) Therefore, Allah's statement, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said, «يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاء» (In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, `O Allah's Messenger! Will one be able to do that' He said, «يُعْطَى قُوَّةَ مِائَة» (He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise" He said, «إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَى مِائَةِ عَذْرَاء» (The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu `Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement, عُرُباً (`Urub,) Sa`id bin Jubayr reported that Ibn `Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat She is like that." Ad-Dahhak reported from Ibn `Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by `Abdullah bin Sarjis, Mujahid, `Ikrimah, Abu Al-`Aliyah, Yahya bin Abi Kathir, `Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn `Abbas; أَتْرَاباً (Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." `Atiyah said, "Comparative." Allah said, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins. `Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) refers to the description that came just before, عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَى ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيَ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَى خُلُقِ رَجُلٍ وَاحِدٍ، عَلَى صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاء» (The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-`Ayn. Their shape will be similar to each other, the shape of their father `Adam, sixty cubits high in the sky.) Allah's statement, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said, "We were with the Prophet one night and in the next morning we went to him and he said, «عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَد» (Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah, أَلَيْسَ مِنْكُمْ رَجُلٌ رَّشِيدٌ (Is there not among you a single right-minded man)(11:78) «حَتْى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيل» (Until Musa, son of `Imran passed me, with a great crowd from the Children of Israel.) So he said; «قُلْتُ: رَبِّي مَنْ هذَا؟ قَالَ: هذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيل» «قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَاب» «فَإِذَا وُجُوهُ الرِّجَال» «قَالَ: أَرَضِيتَ؟» «قُلْتُ: قَدْ رَضِيتُ رَب» «انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَال» «أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَب» «فَإِنَّ مَعَ هؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَاب» (So, I asked my Lord, "Who is this" He said, "This is your brother Musa, son of `Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") `Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, `O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet said, «اللْهُمَّ اجْعَلْهُ مِنْهُم» (O Allah, make him one of them.) Another man said, `O Allah's Messenger, invoke Allah to make me one of them.' The Prophet said, «سَبَقَكَ بِهَا عُكَّاشَة» (`Ukkashah beat you to it.) Allah's Messenger ﷺ said, «فَإِنِ اسْتَطَعْتُمْ فِدَاكُمْ أَبِي وَأُمِّي أَنْ تَكُونُوا مِنْ أَصْحَاب السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَه» (Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He continued: «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّة» (I hope that you will be a fourth of the people of Paradise.) and we said, `Allahu Akbar. ' He said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّة» (I hope that you will be a third of the people of Paradise.) and we said, `Allahu Akbar.' The Prophet said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّة» (I hope that you will be half of the people of Paradise,) and we said `Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) We said to each other, `Who are those seventy thousand' We then said, `They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet , he said, «بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُون» (They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur`an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.
📜 Texte arabe source

يقول (وَفَاكِهَةٍ كَثِيرَةٍ * لا مَقْطُوعَةٍ وَلا مَمْنُوعَةٍ ) يقول تعالى ذكره: وفيها(فَاكِهَةٌ كَثِيرَةٌ ) لا ينقطع عنهم شيء منها أرادوه في وقت من الأوقات، كما تنقطع فواكه الصيف في الشتاء في الدنيا، ولا يمنعهم منها، ولا يحول بينهم وبينها شوك على أشجارها، أو بعدها منهم، كما تمتنع فواكه الدنيا من كثير ممن أرادها ببعدها على الشجرة منهم، أو بما على شجرها من الشوك، ولكنها إذا اشتهاها أحدهم وقعت في فيه أو دنت منه حتى يتناولها بيده.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

وقد ذكرنا الرواية فيما مضى قبل، ونذكر بعضا آخر منها:

حدثنا محمد بن بشار، قال: ثنا سليمان، قال: ثنا أبو هلال، قال: ثنا قتادة، في قوله: (لا مَقْطُوعَةٍ وَلا مَمْنُوعَةٍ ) قال: لا يمنعه شوك ولا بعد.

Verset 34
La récompense de ceux de la droite après qu'Allah ait mentionné la destination finale de ceux qui devancent dans la foi, les plus proches de Lui, Il a ensuite mentionné la fin de ceux de la droite, les croyants vertueux. Maymun bin Mihran a dit que ceux de la droite sont d'un rang inférieur à ceux qui devancent dans la foi. Allah a dit : « Et ceux de la droite — que sont ceux de la droite ? » Qui sont ceux de la droite, quelle est leur condition et quelle sera leur destination finale ? Allah répond ensuite à cette question en disant : « (Ils seront) parmi des jujubiers sans épines. » Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah et plusieurs autres ont dit : « L'espèce sans épines. » Et d'après Ibn `Abbas : « C'est celui qui est chargé de fruits. » Cela est également rapporté de `Ikrimah et Mujahid. Une parole similaire a aussi été dite par Qatadah comme nous l'avons mentionné. C'est donc celui qui est chargé de fruits sans épines. Il apparaît ainsi que les deux significations s'appliquent ici. Le jujubier de cette vie est épineux et porte peu de fruits. Dans l'au-delà, c'est l'inverse : il n'a pas d'épines et porte beaucoup de fruits, dont le poids tend son tronc. `Utbah bin `Abd As-Sulami a dit : « J'étais assis avec le Messager d'Allah ﷺ, lorsqu'un bédouin vint et dit : "Ô Messager d'Allah ! As-tu entendu parler de l'arbre qui a plus d'épines que tout autre être au Paradis ?" — voulant dire l'arbre du talh. Le Messager d'Allah ﷺ dit alors : « Allah met à la place de chaque épine de cet arbre un fruit, semblable aux testicules d'un bélier castré à la peau serrée, une nourriture ayant soixante-dix couleurs, chacune différente de l'autre. » La parole d'Allah : « et parmi des talh entassés » fait référence au grand arbuste épineux qui poussait
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَـبُ الْيَمِينِ مَآ أَصْحَـبُ الْيَمِينِ (And those on the right -- how (fortunate) will be those on the right) who are those on the right, what is their condition and what will their final destination be like Allah next answers this question by saying, فِى سِدْرٍ مَّخْضُودٍ ((they will be) among Sidr Makhdud.) Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn `Abbas: "It is the one that is laden with fruits." This is also reported from `Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. `Utbah bin `Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, `O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise' Meaning the Talh tree. So Allah's Messenger ﷺ said: «إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَر» (For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said, وَطَلْحٍ مَّنضُودٍ (and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that مَّنْضُودٍ (Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa`id said that وَطَلْحٍ مَّنضُودٍ (Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn `Abbas, Abu Hurayrah, Al-Hasan, `Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said, وَظِلٍّ مَّمْدُودٍ (And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and `Abdur-Razzaq collected this Hadith. Allah said, وَفَـكِهَةٍ كَثِيرَةٍ - لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said, كُلَّمَا رُزِقُواْ مِنْهَا مِن ثَمَرَةٍ رِّزْقاً قَالُواْ هَـذَا الَّذِى رُزِقْنَا مِن قَبْلُ وَأُتُواْ بِهِ مُتَشَـبِهاً (Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as: «فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَر» (...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn `Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, `O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said, «إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا» (I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that `Utbah bin `Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, `Does Paradise have fruits' The Prophet said, «نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَى طُوبَى» (Yes, and it also has a tree called Tuba.) (He ) said something more saying but I could not recall it. The bedouin asked, `Does it look like any of the trees that grow in our area' The Prophet said, «لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِك» (There is nothing resembling it among the trees in your land.) The Prophet then asked him, «أَتَيْتَ الشَّامَ؟» (Have you traveled to Ash-Sham area) The bedouin said: `No.' The Prophet said, «تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَى الْجَوْزَةَ، تَنْبُتُ عَلَى سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا» (It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, `How big is the cluster of its fruits' The Prophet said, «مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُر» (The distance that the crow flies in one month without rest.) The bedouin asked, `How huge its trunk is' The Prophet said, «لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتْى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا» (If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, `Does it bear grapes' The Prophet answered in yes. The bedouin asked, `How big are the grapes' The Prophet said, «هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟» (Has your father ever slaughtered a ram) The bedouin answered, `Yes,' and the Prophet asked him, «فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟» (And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it) The bedouin again said yes and said, `This grape would suffice for me and my family!' The Prophet agreed and said, «نَعَمْ، وَعَامَّةَ عَشِيرَتِك» (Yes, and also for the rest of your clan.)" Allah's statement, لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards: وَفُرُشٍ مَّرْفُوعَةٍ (And on couches, raised high.) meaning, high, soft and comfortable. Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins.`Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said, إِذْ عُرِضَ عَلَيْهِ بِالْعَشِىِّ الصَّـفِنَـتُ الْجِيَادُ - فَقَالَ إِنِّى أَحْبَبْتُ حُبَّ الْخَيْرِ عَن ذِكْرِ رَبِى حَتَّى تَوَارَتْ بِالْحِجَابِ (When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).) (38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu `Ubaydah said that they were mentioned before in Allah's statement, وَحُورٌ عِينٌ - كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (And Hur (fair females) with wide lovely eyes. Like preserved pearls.) Therefore, Allah's statement, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said, «يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاء» (In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, `O Allah's Messenger! Will one be able to do that' He said, «يُعْطَى قُوَّةَ مِائَة» (He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise" He said, «إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَى مِائَةِ عَذْرَاء» (The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu `Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement, عُرُباً (`Urub,) Sa`id bin Jubayr reported that Ibn `Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat She is like that." Ad-Dahhak reported from Ibn `Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by `Abdullah bin Sarjis, Mujahid, `Ikrimah, Abu Al-`Aliyah, Yahya bin Abi Kathir, `Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn `Abbas; أَتْرَاباً (Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." `Atiyah said, "Comparative." Allah said, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins. `Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) refers to the description that came just before, عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَى ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيَ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَى خُلُقِ رَجُلٍ وَاحِدٍ، عَلَى صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاء» (The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-`Ayn. Their shape will be similar to each other, the shape of their father `Adam, sixty cubits high in the sky.) Allah's statement, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said, "We were with the Prophet one night and in the next morning we went to him and he said, «عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَد» (Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah, أَلَيْسَ مِنْكُمْ رَجُلٌ رَّشِيدٌ (Is there not among you a single right-minded man)(11:78) «حَتْى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيل» (Until Musa, son of `Imran passed me, with a great crowd from the Children of Israel.) So he said; «قُلْتُ: رَبِّي مَنْ هذَا؟ قَالَ: هذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيل» «قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَاب» «فَإِذَا وُجُوهُ الرِّجَال» «قَالَ: أَرَضِيتَ؟» «قُلْتُ: قَدْ رَضِيتُ رَب» «انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَال» «أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَب» «فَإِنَّ مَعَ هؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَاب» (So, I asked my Lord, "Who is this" He said, "This is your brother Musa, son of `Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") `Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, `O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet said, «اللْهُمَّ اجْعَلْهُ مِنْهُم» (O Allah, make him one of them.) Another man said, `O Allah's Messenger, invoke Allah to make me one of them.' The Prophet said, «سَبَقَكَ بِهَا عُكَّاشَة» (`Ukkashah beat you to it.) Allah's Messenger ﷺ said, «فَإِنِ اسْتَطَعْتُمْ فِدَاكُمْ أَبِي وَأُمِّي أَنْ تَكُونُوا مِنْ أَصْحَاب السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَه» (Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He continued: «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّة» (I hope that you will be a fourth of the people of Paradise.) and we said, `Allahu Akbar. ' He said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّة» (I hope that you will be a third of the people of Paradise.) and we said, `Allahu Akbar.' The Prophet said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّة» (I hope that you will be half of the people of Paradise,) and we said `Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) We said to each other, `Who are those seventy thousand' We then said, `They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet , he said, «بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُون» (They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur`an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.
📜 Texte arabe source

وقوله: (وَفُرُشٍ مَرْفُوعَةٍ ) يقول تعالى ذكره: ولهم فيها فرش مرفوعة طويلة، بعضها فوق بعض، كما يقال: بناء مرفوع.

وكالذي حدثنا أبو كُرَيب، قال: ثنا رشْدين بن سعد، عن عمرو بن الحارث، عن درّاج أبي السمح عن أبي الهيثم، عن أبي سعيد، عن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم ، في قوله

القول في تأويل قوله تعالى وَفُرُشٍ مَرْفُوعَةٍ قال: " إن ارتفاعها لكما بين السماء والأرض، وإن ما بين السماء والأرض لمسيرة خمس مئة عام ".

حدثني يونس، قال: أخبرنا ابن وهب، قال: ثنا عمرو، عن درّاج، عن أبي الهيثم، عن أبي سعيد، عن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم ( وَفُرُشٍ مَرْفُوعَةٍ ) " وَالَّذي نَفْسِي بيَدِهِ إنَّ ارْتِفاعها. . ." ثم ذكر مثله.

Verset 35
La récompense de ceux de la droite après qu'Allah ait mentionné la destination finale de ceux qui devancent dans la foi, les plus proches de Lui, Il a ensuite mentionné la fin de ceux de la droite, les croyants vertueux. Maymun bin Mihran a dit que ceux de la droite sont d'un rang inférieur à ceux qui devancent dans la foi. Allah a dit : « Et ceux de la droite — que sont ceux de la droite ? » Qui sont ceux de la droite, quelle est leur condition et quelle sera leur destination finale ? Allah répond ensuite à cette question en disant : « (Ils seront) parmi des jujubiers sans épines. » Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah et plusieurs autres ont dit : « L'espèce sans épines. » Et d'après Ibn `Abbas : « C'est celui qui est chargé de fruits. » Cela est également rapporté de `Ikrimah et Mujahid. Une parole similaire a aussi été dite par Qatadah comme nous l'avons mentionné. C'est donc celui qui est chargé de fruits sans épines. Il apparaît ainsi que les deux significations s'appliquent ici. Le jujubier de cette vie est épineux et porte peu de fruits. Dans l'au-delà, c'est l'inverse : il n'a pas d'épines et porte beaucoup de fruits, dont le poids tend son tronc. `Utbah bin `Abd As-Sulami a dit : « J'étais assis avec le Messager d'Allah ﷺ, lorsqu'un bédouin vint et dit : "Ô Messager d'Allah ! As-tu entendu parler de l'arbre qui a plus d'épines que tout autre être au Paradis ?" — voulant dire l'arbre du talh. Le Messager d'Allah ﷺ dit alors : « Allah met à la place de chaque épine de cet arbre un fruit, semblable aux testicules d'un bélier castré à la peau serrée, une nourriture ayant soixante-dix couleurs, chacune différente de l'autre. » La parole d'Allah : « et parmi des talh entassés » fait référence au grand arbuste épineux qui poussait
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَـبُ الْيَمِينِ مَآ أَصْحَـبُ الْيَمِينِ (And those on the right -- how (fortunate) will be those on the right) who are those on the right, what is their condition and what will their final destination be like Allah next answers this question by saying, فِى سِدْرٍ مَّخْضُودٍ ((they will be) among Sidr Makhdud.) Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn `Abbas: "It is the one that is laden with fruits." This is also reported from `Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. `Utbah bin `Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, `O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise' Meaning the Talh tree. So Allah's Messenger ﷺ said: «إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَر» (For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said, وَطَلْحٍ مَّنضُودٍ (and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that مَّنْضُودٍ (Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa`id said that وَطَلْحٍ مَّنضُودٍ (Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn `Abbas, Abu Hurayrah, Al-Hasan, `Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said, وَظِلٍّ مَّمْدُودٍ (And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and `Abdur-Razzaq collected this Hadith. Allah said, وَفَـكِهَةٍ كَثِيرَةٍ - لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said, كُلَّمَا رُزِقُواْ مِنْهَا مِن ثَمَرَةٍ رِّزْقاً قَالُواْ هَـذَا الَّذِى رُزِقْنَا مِن قَبْلُ وَأُتُواْ بِهِ مُتَشَـبِهاً (Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as: «فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَر» (...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn `Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, `O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said, «إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا» (I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that `Utbah bin `Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, `Does Paradise have fruits' The Prophet said, «نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَى طُوبَى» (Yes, and it also has a tree called Tuba.) (He ) said something more saying but I could not recall it. The bedouin asked, `Does it look like any of the trees that grow in our area' The Prophet said, «لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِك» (There is nothing resembling it among the trees in your land.) The Prophet then asked him, «أَتَيْتَ الشَّامَ؟» (Have you traveled to Ash-Sham area) The bedouin said: `No.' The Prophet said, «تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَى الْجَوْزَةَ، تَنْبُتُ عَلَى سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا» (It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, `How big is the cluster of its fruits' The Prophet said, «مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُر» (The distance that the crow flies in one month without rest.) The bedouin asked, `How huge its trunk is' The Prophet said, «لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتْى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا» (If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, `Does it bear grapes' The Prophet answered in yes. The bedouin asked, `How big are the grapes' The Prophet said, «هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟» (Has your father ever slaughtered a ram) The bedouin answered, `Yes,' and the Prophet asked him, «فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟» (And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it) The bedouin again said yes and said, `This grape would suffice for me and my family!' The Prophet agreed and said, «نَعَمْ، وَعَامَّةَ عَشِيرَتِك» (Yes, and also for the rest of your clan.)" Allah's statement, لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards: وَفُرُشٍ مَّرْفُوعَةٍ (And on couches, raised high.) meaning, high, soft and comfortable. Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins.`Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said, إِذْ عُرِضَ عَلَيْهِ بِالْعَشِىِّ الصَّـفِنَـتُ الْجِيَادُ - فَقَالَ إِنِّى أَحْبَبْتُ حُبَّ الْخَيْرِ عَن ذِكْرِ رَبِى حَتَّى تَوَارَتْ بِالْحِجَابِ (When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).) (38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu `Ubaydah said that they were mentioned before in Allah's statement, وَحُورٌ عِينٌ - كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (And Hur (fair females) with wide lovely eyes. Like preserved pearls.) Therefore, Allah's statement, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said, «يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاء» (In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, `O Allah's Messenger! Will one be able to do that' He said, «يُعْطَى قُوَّةَ مِائَة» (He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise" He said, «إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَى مِائَةِ عَذْرَاء» (The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu `Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement, عُرُباً (`Urub,) Sa`id bin Jubayr reported that Ibn `Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat She is like that." Ad-Dahhak reported from Ibn `Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by `Abdullah bin Sarjis, Mujahid, `Ikrimah, Abu Al-`Aliyah, Yahya bin Abi Kathir, `Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn `Abbas; أَتْرَاباً (Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." `Atiyah said, "Comparative." Allah said, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins. `Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) refers to the description that came just before, عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَى ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيَ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَى خُلُقِ رَجُلٍ وَاحِدٍ، عَلَى صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاء» (The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-`Ayn. Their shape will be similar to each other, the shape of their father `Adam, sixty cubits high in the sky.) Allah's statement, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said, "We were with the Prophet one night and in the next morning we went to him and he said, «عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَد» (Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah, أَلَيْسَ مِنْكُمْ رَجُلٌ رَّشِيدٌ (Is there not among you a single right-minded man)(11:78) «حَتْى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيل» (Until Musa, son of `Imran passed me, with a great crowd from the Children of Israel.) So he said; «قُلْتُ: رَبِّي مَنْ هذَا؟ قَالَ: هذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيل» «قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَاب» «فَإِذَا وُجُوهُ الرِّجَال» «قَالَ: أَرَضِيتَ؟» «قُلْتُ: قَدْ رَضِيتُ رَب» «انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَال» «أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَب» «فَإِنَّ مَعَ هؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَاب» (So, I asked my Lord, "Who is this" He said, "This is your brother Musa, son of `Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") `Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, `O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet said, «اللْهُمَّ اجْعَلْهُ مِنْهُم» (O Allah, make him one of them.) Another man said, `O Allah's Messenger, invoke Allah to make me one of them.' The Prophet said, «سَبَقَكَ بِهَا عُكَّاشَة» (`Ukkashah beat you to it.) Allah's Messenger ﷺ said, «فَإِنِ اسْتَطَعْتُمْ فِدَاكُمْ أَبِي وَأُمِّي أَنْ تَكُونُوا مِنْ أَصْحَاب السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَه» (Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He continued: «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّة» (I hope that you will be a fourth of the people of Paradise.) and we said, `Allahu Akbar. ' He said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّة» (I hope that you will be a third of the people of Paradise.) and we said, `Allahu Akbar.' The Prophet said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّة» (I hope that you will be half of the people of Paradise,) and we said `Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) We said to each other, `Who are those seventy thousand' We then said, `They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet , he said, «بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُون» (They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur`an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.
📜 Texte arabe source

وقوله: ( إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً * فَجَعَلْنَاهُنَّ أَبْكَارًا * عُرُبًا ) يقول تعالى ذكره: إنا خلقناهن خلقا فأوجدناهنّ؛ قال أبو عبيدة: يعني بذلك: الحور العين اللاتي ذكرهنّ قبل، فقال ( وَحُورٌ عِينٌ كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً ) ، وقال الأخفش: أضمرهنّ ولم يذكرهنّ قبل ذلك.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة (إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً ) قال: خلقناهنّ خَلقا.

حدثنا أبو كُرَيب، قال: ثنا معاوية بن هشام، عن شيبان، عن جابر الجُعفي، عن يزيد بن مرّة، عن سلمة بن يزيد، عن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم في هذه الآية (إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً ) قال: " مِنَ الثَّيِّب والأبكارِ".

Verset 36
La récompense de ceux de la droite après qu'Allah ait mentionné la destination finale de ceux qui devancent dans la foi, les plus proches de Lui, Il a ensuite mentionné la fin de ceux de la droite, les croyants vertueux. Maymun bin Mihran a dit que ceux de la droite sont d'un rang inférieur à ceux qui devancent dans la foi. Allah a dit : « Et ceux de la droite — que sont ceux de la droite ? » Qui sont ceux de la droite, quelle est leur condition et quelle sera leur destination finale ? Allah répond ensuite à cette question en disant : « (Ils seront) parmi des jujubiers sans épines. » Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah et plusieurs autres ont dit : « L'espèce sans épines. » Et d'après Ibn `Abbas : « C'est celui qui est chargé de fruits. » Cela est également rapporté de `Ikrimah et Mujahid. Une parole similaire a aussi été dite par Qatadah comme nous l'avons mentionné. C'est donc celui qui est chargé de fruits sans épines. Il apparaît ainsi que les deux significations s'appliquent ici. Le jujubier de cette vie est épineux et porte peu de fruits. Dans l'au-delà, c'est l'inverse : il n'a pas d'épines et porte beaucoup de fruits, dont le poids tend son tronc. `Utbah bin `Abd As-Sulami a dit : « J'étais assis avec le Messager d'Allah ﷺ, lorsqu'un bédouin vint et dit : "Ô Messager d'Allah ! As-tu entendu parler de l'arbre qui a plus d'épines que tout autre être au Paradis ?" — voulant dire l'arbre du talh. Le Messager d'Allah ﷺ dit alors : « Allah met à la place de chaque épine de cet arbre un fruit, semblable aux testicules d'un bélier castré à la peau serrée, une nourriture ayant soixante-dix couleurs, chacune différente de l'autre. » La parole d'Allah : « et parmi des talh entassés » fait référence au grand arbuste épineux qui poussait
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَـبُ الْيَمِينِ مَآ أَصْحَـبُ الْيَمِينِ (And those on the right -- how (fortunate) will be those on the right) who are those on the right, what is their condition and what will their final destination be like Allah next answers this question by saying, فِى سِدْرٍ مَّخْضُودٍ ((they will be) among Sidr Makhdud.) Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn `Abbas: "It is the one that is laden with fruits." This is also reported from `Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. `Utbah bin `Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, `O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise' Meaning the Talh tree. So Allah's Messenger ﷺ said: «إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَر» (For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said, وَطَلْحٍ مَّنضُودٍ (and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that مَّنْضُودٍ (Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa`id said that وَطَلْحٍ مَّنضُودٍ (Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn `Abbas, Abu Hurayrah, Al-Hasan, `Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said, وَظِلٍّ مَّمْدُودٍ (And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and `Abdur-Razzaq collected this Hadith. Allah said, وَفَـكِهَةٍ كَثِيرَةٍ - لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said, كُلَّمَا رُزِقُواْ مِنْهَا مِن ثَمَرَةٍ رِّزْقاً قَالُواْ هَـذَا الَّذِى رُزِقْنَا مِن قَبْلُ وَأُتُواْ بِهِ مُتَشَـبِهاً (Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as: «فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَر» (...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn `Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, `O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said, «إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا» (I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that `Utbah bin `Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, `Does Paradise have fruits' The Prophet said, «نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَى طُوبَى» (Yes, and it also has a tree called Tuba.) (He ) said something more saying but I could not recall it. The bedouin asked, `Does it look like any of the trees that grow in our area' The Prophet said, «لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِك» (There is nothing resembling it among the trees in your land.) The Prophet then asked him, «أَتَيْتَ الشَّامَ؟» (Have you traveled to Ash-Sham area) The bedouin said: `No.' The Prophet said, «تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَى الْجَوْزَةَ، تَنْبُتُ عَلَى سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا» (It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, `How big is the cluster of its fruits' The Prophet said, «مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُر» (The distance that the crow flies in one month without rest.) The bedouin asked, `How huge its trunk is' The Prophet said, «لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتْى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا» (If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, `Does it bear grapes' The Prophet answered in yes. The bedouin asked, `How big are the grapes' The Prophet said, «هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟» (Has your father ever slaughtered a ram) The bedouin answered, `Yes,' and the Prophet asked him, «فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟» (And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it) The bedouin again said yes and said, `This grape would suffice for me and my family!' The Prophet agreed and said, «نَعَمْ، وَعَامَّةَ عَشِيرَتِك» (Yes, and also for the rest of your clan.)" Allah's statement, لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards: وَفُرُشٍ مَّرْفُوعَةٍ (And on couches, raised high.) meaning, high, soft and comfortable. Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins.`Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said, إِذْ عُرِضَ عَلَيْهِ بِالْعَشِىِّ الصَّـفِنَـتُ الْجِيَادُ - فَقَالَ إِنِّى أَحْبَبْتُ حُبَّ الْخَيْرِ عَن ذِكْرِ رَبِى حَتَّى تَوَارَتْ بِالْحِجَابِ (When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).) (38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu `Ubaydah said that they were mentioned before in Allah's statement, وَحُورٌ عِينٌ - كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (And Hur (fair females) with wide lovely eyes. Like preserved pearls.) Therefore, Allah's statement, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said, «يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاء» (In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, `O Allah's Messenger! Will one be able to do that' He said, «يُعْطَى قُوَّةَ مِائَة» (He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise" He said, «إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَى مِائَةِ عَذْرَاء» (The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu `Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement, عُرُباً (`Urub,) Sa`id bin Jubayr reported that Ibn `Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat She is like that." Ad-Dahhak reported from Ibn `Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by `Abdullah bin Sarjis, Mujahid, `Ikrimah, Abu Al-`Aliyah, Yahya bin Abi Kathir, `Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn `Abbas; أَتْرَاباً (Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." `Atiyah said, "Comparative." Allah said, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins. `Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) refers to the description that came just before, عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَى ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيَ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَى خُلُقِ رَجُلٍ وَاحِدٍ، عَلَى صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاء» (The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-`Ayn. Their shape will be similar to each other, the shape of their father `Adam, sixty cubits high in the sky.) Allah's statement, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said, "We were with the Prophet one night and in the next morning we went to him and he said, «عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَد» (Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah, أَلَيْسَ مِنْكُمْ رَجُلٌ رَّشِيدٌ (Is there not among you a single right-minded man)(11:78) «حَتْى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيل» (Until Musa, son of `Imran passed me, with a great crowd from the Children of Israel.) So he said; «قُلْتُ: رَبِّي مَنْ هذَا؟ قَالَ: هذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيل» «قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَاب» «فَإِذَا وُجُوهُ الرِّجَال» «قَالَ: أَرَضِيتَ؟» «قُلْتُ: قَدْ رَضِيتُ رَب» «انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَال» «أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَب» «فَإِنَّ مَعَ هؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَاب» (So, I asked my Lord, "Who is this" He said, "This is your brother Musa, son of `Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") `Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, `O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet said, «اللْهُمَّ اجْعَلْهُ مِنْهُم» (O Allah, make him one of them.) Another man said, `O Allah's Messenger, invoke Allah to make me one of them.' The Prophet said, «سَبَقَكَ بِهَا عُكَّاشَة» (`Ukkashah beat you to it.) Allah's Messenger ﷺ said, «فَإِنِ اسْتَطَعْتُمْ فِدَاكُمْ أَبِي وَأُمِّي أَنْ تَكُونُوا مِنْ أَصْحَاب السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَه» (Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He continued: «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّة» (I hope that you will be a fourth of the people of Paradise.) and we said, `Allahu Akbar. ' He said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّة» (I hope that you will be a third of the people of Paradise.) and we said, `Allahu Akbar.' The Prophet said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّة» (I hope that you will be half of the people of Paradise,) and we said `Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) We said to each other, `Who are those seventy thousand' We then said, `They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet , he said, «بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُون» (They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur`an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.
📜 Texte arabe source

وقوله: (فَجَعَلْنَاهُنَّ أَبْكَارًا ) يقول: فصيرناهنّ أبكارا عذارى بعد إذ كنّ. (6)

كما حدثنا حُميد، قال: ثنا مهران، عن سفيان، عن موسى بن عبيده، عن يزيد بن أبان الرقاشي، عن أنس بن مالك، عن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم: (إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً ) قال: " عَجائِز كُنَّ فِي الدُّنْيا عُمْشا رُمْصًا ".

حدثنا ابن حُميد، قال: ثنا مهران، عن موسى بن عُبيدة، عن يزيد بن أبان الرقاشيّ، عن أنس بن مالك، قال: قال النبي صَلَّى الله عَلَيْهِ وَسَلَّم: إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً قال: أنْشأَ عَجائِز كُنَّ فِي الدُّنْيا عُمْشا رُمْصًا ".

حدثنا عمر بن إسماعيل بن مجالد، قال: ثنا محمد بن ربيعة الكلابّي، عن موسى بن عبيدة الرَّبَذِيّ، عن يزيد الرَّقاشيّ، عن أنس بن مالك، قال: قال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم ، في قوله: ( إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً ) قال: " منهن العَجائِز اللاتِي كُنَّ فِي الدُّنْيا عُمْشا رُمْصًا ".

حدثنا سوار بن عبد الله بن داود، عن موسى بن عبيدة الرَّبَذِيّ، عن يزيد الرَّقاشيّ، عن أنس بن مالك، عن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم ، في قوله: ( إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً ) قال: " هـُنَّ اللَّوَاتِي كُنَّ فِي الدُّنْيا عَجائِز عُمشا رُمصْا ".

حدثنا ابن بشار، قال: ثنا عمرو بن عاصم، قال: ثنا المعتمر، عن أبيه، عن قتادة، عن صفوان بن محرز في قوله: ( إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً * فَجَعَلْنَاهُنَّ أَبْكَارًا ) قال: فهنُ العُجُز الرُّمْصُ.

حدثنا ابن بشار، قال: ثنا سليمان، قال: ثنا أبو هلال، قال: ثنا قتادة، في قوله: ( إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً * فَجَعَلْنَاهُنَّ أَبْكَارًا ) قال: إن منهن العُجُزَ الرُّجَّفَ، أنشأهن الله في هذا الخلق.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً ) قال قتادة: كان صفوان بن محرز يقول: إن منهنّ العُجُزَ الرُّجَّف، صيرهنّ الله كما تسمعون.

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول: قوله: ( أَبْكَارًا ) يقول: عذارى.

حدثنا أحمد بن عبد الرحمن، قال: ثنا محمد بن الفرج الصَّدفي الدِّمياطيّ، عن عمرو بن هاشم، عن ابن أبي كريمة، عن هشام بن حسان، عن أمّ سلمة، زوج النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم أنها قالت: قلت يا رسول الله، أخبرني عن قول الله ( إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً * فَجَعَلْنَاهُنَّ أَبْكَارًا * عُرُبًا أَتْرَابًا * لأصْحَابِ الْيَمِينِ ) قال: " هـُنَّ اللَّوَاتي قُبِضْنَ فِي الدُّّنْيا عَجائِزَ رُمْصًا شُمْطا، خَلَقَهُنَّ الله بَعْدَ الكبر فَجَعَلَهُنَّ عَذَارَى ".

حدثنا أبو عبيد الوَصَّابيّ، قال: ثنا محمد بن حمير، قال: ثنا ثابت بن عجلان، قال: سمعت سعيد بن جبير، يحدّث عن ابن عباس، في قوله: ( إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً * فَجَعَلْنَاهُنَّ أَبْكَارًا * عُرُبًا أَتْرَابًا ) قال: هن من بني آدم، نساؤكنّ في الدنيا ينشئهنّ الله أبكارا عذارى عربا.

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الهوامش :

(6) لعله حذف خبر " كن" اعتمادا على التصريح به في الحديث الذي بعده؛ أي بعد إذ كن عجائز.

Verset 37
La récompense de ceux de la droite après qu'Allah ait mentionné la destination finale de ceux qui sont les plus avancés dans la foi, les plus proches de Lui, Il a ensuite mentionné la fin de ceux de la droite, les croyants vertueux. Maymun bin Mihran a dit que ceux du côté droit sont d'un rang inférieur à ceux qui sont les plus avancés dans la foi. Allah a dit : « Et ceux de la droite — que (seront) ceux de la droite ! » Qui sont ceux de la droite, quelle est leur condition et quelle sera leur destination finale ? Allah répond ensuite à cette question en disant : « (Ils seront) parmi des Sidr Makhdud. » Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah et plusieurs autres ont dit : « Le genre sans épines. » Et d'après Ibn `Abbas : « C'est celui qui est chargé de fruits. » Cela est également rapporté de `Ikrimah et Mujahid. Une parole similaire a aussi été dite par Qatadah comme nous l'avons mentionné. C'est donc celui qui est chargé de fruits sans épines. Il apparaît ainsi que les deux significations s'appliquent ici. Le jujubier de cette vie est épineux et porte peu de fruits. Dans l'au-delà, c'est l'inverse : il n'a pas d'épines et porte beaucoup de fruits, dont le poids tend son tronc. `Utbah bin `Abd As-Sulami a dit : « J'étais assis avec le Messager d'Allah ﷺ, lorsqu'un bédouin vint et dit : "Ô Messager d'Allah ! As-tu entendu parler de l'arbre qui a plus d'épines que tout autre être au Paradis ?" — voulant dire l'arbre Talh. Le Messager d'Allah ﷺ dit alors : « Allah met à la place de chaque épine de cet arbre un fruit, semblable aux testicules d'un bélier castré à la peau tendue, contenant soixante-dix couleurs de nourriture, aucune ne ressemblant à une autre. » La parole d'Allah : « et parmi des Talh Mandud » fait référence au grand arbuste épineux qui poussait
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَـبُ الْيَمِينِ مَآ أَصْحَـبُ الْيَمِينِ (And those on the right -- how (fortunate) will be those on the right) who are those on the right, what is their condition and what will their final destination be like Allah next answers this question by saying, فِى سِدْرٍ مَّخْضُودٍ ((they will be) among Sidr Makhdud.) Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn `Abbas: "It is the one that is laden with fruits." This is also reported from `Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. `Utbah bin `Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, `O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise' Meaning the Talh tree. So Allah's Messenger ﷺ said: «إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَر» (For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said, وَطَلْحٍ مَّنضُودٍ (and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that مَّنْضُودٍ (Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa`id said that وَطَلْحٍ مَّنضُودٍ (Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn `Abbas, Abu Hurayrah, Al-Hasan, `Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said, وَظِلٍّ مَّمْدُودٍ (And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and `Abdur-Razzaq collected this Hadith. Allah said, وَفَـكِهَةٍ كَثِيرَةٍ - لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said, كُلَّمَا رُزِقُواْ مِنْهَا مِن ثَمَرَةٍ رِّزْقاً قَالُواْ هَـذَا الَّذِى رُزِقْنَا مِن قَبْلُ وَأُتُواْ بِهِ مُتَشَـبِهاً (Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as: «فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَر» (...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn `Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, `O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said, «إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا» (I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that `Utbah bin `Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, `Does Paradise have fruits' The Prophet said, «نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَى طُوبَى» (Yes, and it also has a tree called Tuba.) (He ) said something more saying but I could not recall it. The bedouin asked, `Does it look like any of the trees that grow in our area' The Prophet said, «لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِك» (There is nothing resembling it among the trees in your land.) The Prophet then asked him, «أَتَيْتَ الشَّامَ؟» (Have you traveled to Ash-Sham area) The bedouin said: `No.' The Prophet said, «تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَى الْجَوْزَةَ، تَنْبُتُ عَلَى سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا» (It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, `How big is the cluster of its fruits' The Prophet said, «مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُر» (The distance that the crow flies in one month without rest.) The bedouin asked, `How huge its trunk is' The Prophet said, «لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتْى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا» (If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, `Does it bear grapes' The Prophet answered in yes. The bedouin asked, `How big are the grapes' The Prophet said, «هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟» (Has your father ever slaughtered a ram) The bedouin answered, `Yes,' and the Prophet asked him, «فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟» (And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it) The bedouin again said yes and said, `This grape would suffice for me and my family!' The Prophet agreed and said, «نَعَمْ، وَعَامَّةَ عَشِيرَتِك» (Yes, and also for the rest of your clan.)" Allah's statement, لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards: وَفُرُشٍ مَّرْفُوعَةٍ (And on couches, raised high.) meaning, high, soft and comfortable. Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins.`Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said, إِذْ عُرِضَ عَلَيْهِ بِالْعَشِىِّ الصَّـفِنَـتُ الْجِيَادُ - فَقَالَ إِنِّى أَحْبَبْتُ حُبَّ الْخَيْرِ عَن ذِكْرِ رَبِى حَتَّى تَوَارَتْ بِالْحِجَابِ (When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).) (38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu `Ubaydah said that they were mentioned before in Allah's statement, وَحُورٌ عِينٌ - كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (And Hur (fair females) with wide lovely eyes. Like preserved pearls.) Therefore, Allah's statement, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said, «يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاء» (In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, `O Allah's Messenger! Will one be able to do that' He said, «يُعْطَى قُوَّةَ مِائَة» (He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise" He said, «إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَى مِائَةِ عَذْرَاء» (The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu `Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement, عُرُباً (`Urub,) Sa`id bin Jubayr reported that Ibn `Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat She is like that." Ad-Dahhak reported from Ibn `Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by `Abdullah bin Sarjis, Mujahid, `Ikrimah, Abu Al-`Aliyah, Yahya bin Abi Kathir, `Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn `Abbas; أَتْرَاباً (Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." `Atiyah said, "Comparative." Allah said, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins. `Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) refers to the description that came just before, عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَى ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيَ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَى خُلُقِ رَجُلٍ وَاحِدٍ، عَلَى صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاء» (The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-`Ayn. Their shape will be similar to each other, the shape of their father `Adam, sixty cubits high in the sky.) Allah's statement, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said, "We were with the Prophet one night and in the next morning we went to him and he said, «عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَد» (Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah, أَلَيْسَ مِنْكُمْ رَجُلٌ رَّشِيدٌ (Is there not among you a single right-minded man)(11:78) «حَتْى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيل» (Until Musa, son of `Imran passed me, with a great crowd from the Children of Israel.) So he said; «قُلْتُ: رَبِّي مَنْ هذَا؟ قَالَ: هذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيل» «قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَاب» «فَإِذَا وُجُوهُ الرِّجَال» «قَالَ: أَرَضِيتَ؟» «قُلْتُ: قَدْ رَضِيتُ رَب» «انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَال» «أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَب» «فَإِنَّ مَعَ هؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَاب» (So, I asked my Lord, "Who is this" He said, "This is your brother Musa, son of `Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") `Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, `O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet said, «اللْهُمَّ اجْعَلْهُ مِنْهُم» (O Allah, make him one of them.) Another man said, `O Allah's Messenger, invoke Allah to make me one of them.' The Prophet said, «سَبَقَكَ بِهَا عُكَّاشَة» (`Ukkashah beat you to it.) Allah's Messenger ﷺ said, «فَإِنِ اسْتَطَعْتُمْ فِدَاكُمْ أَبِي وَأُمِّي أَنْ تَكُونُوا مِنْ أَصْحَاب السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَه» (Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He continued: «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّة» (I hope that you will be a fourth of the people of Paradise.) and we said, `Allahu Akbar. ' He said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّة» (I hope that you will be a third of the people of Paradise.) and we said, `Allahu Akbar.' The Prophet said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّة» (I hope that you will be half of the people of Paradise,) and we said `Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) We said to each other, `Who are those seventy thousand' We then said, `They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet , he said, «بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُون» (They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur`an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.
📜 Texte arabe source

وقوله: ( عُرُبًا ) يقول تعالى ذكره: فجعلناهنّ أبكارًا غنجات، متحببات إلى أزواجهنّ يحسن التبعل وهي جمع، واحدهن عَرُوب، كما واحد الرسل رسول، وواحد القطف قطوف؛ ومنه قول لبيد:

وفـي الْحُـدُوجِ عَـرُوبٌ غيرُ فاحِشَةٍ

رَيَّـا الـرَّوَادِفِ يَعْشَـى دوَنها البَصَرُ (7)

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا أبو كُرَيب، قال: ثنا إسماعيل بن أبان، وإسماعيل بن صُبيح، عن أبي إدريس، عن ثور بن زيد، عن عكرمة، عن ابن عباس ( عُرُبًا أَتْرَابًا ) قال: المَلَقَة.

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله: ( عُرُبًا ) يقول: عواشق.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي عن أبيه، عن ابن عباس ( عُرُبًا ) قال: العرب المتحببات المتودّدات إلى أزواجهنّ.

حدثني سليمان بن عبيد الله الغيلاني، قال: ثنا أيوب، قال: أخبرنا قرة، عن الحسن، قال: العرب: العاشق.

حدثني محمد بن المثنى، قال: ثنا محمد بن جعفر، قال: ثنا شعبة، عن سماك، عن عكرِمة، أنه قال في هذه الآية ( عُرُبًا ) قال: العرب المغنوجة.

حدثنا أبو كُرَيب، قال: ثنا ابن يمان، عن شعبة، عن سماك بن عكرِمة قال: هي المغنوجة.

حدثني يعقوب، قال: ثنا ابن علية، قال: ثنا عُمارة بن أبي حفصة، عن عكرِمة، في قوله: ( عُرُبًا ) قال: غِنجات.

حدثني عليّ بن الحسن الأزديّ، قال: ثنا يحيى بن يمان، عن أبي إسحاق التيميّ، عن صالح بن حيان، عن أبي بريدة ( عُرُبًا ) قال: الشَّكِلة بلغة مكة، والغِنجة بلغة المدينة.

حدثنا أبو كُرَيب، قال: ثنا ابن يمان، قال: سمعت إبراهيم التيمي يعني ابن الزبرقان، عن صالح بن حيان، عن أبي يزيد بنحوه.

حدثنا ابن حميد، قال: ثنا جرير، عن مغيرة، عن عثمان بن بشار، عن تميم بن حذلم، قوله: ( عُرُبًا ) قال: حسن تبعُّل المرأة.

حدثني يعقوب، قال: ثنا هشيم، قال: أخبرنا مغيرة، عن عثمان بن بشار، عن تميم بن حذلم في ( عُرُبًا ) قال: العَرِبة: الحسنة التبعل. قال: وكانت العرب تقول للمرأة إذا كانت حسنة التبعل: إنها لعَرِبة.

حدثنا أبو كُرَيب، قال: ثنا ابن يمان، عن أُسامة بن زيد بن أسلم، عن أبيه ( عُرُبًا ) قال: حسنات الكلام.

حدثنا أبو كُرَيب، قال: ثنا ابن يمان، عن سفيان، عن خصيف، عن مجاهد، قال: عواشق.

قال: ثنا ابن يمان، عن شريك، عن خصيف، عن مجاهد، وعكرِمة، مثله.

قال: ثنا ابن إدريس، عن حصين، عن مجاهد في ( عُرُبًا ) قال: العرب المتحببات.

حدثنا ابن حميد، قال: ثنا مهران، عن سفيان، عن خصيف، عن مجاهد ( عُرُبًا ) قال: العرب: العواشق.

حدثنا أبو كُرَيب قال: ثنا ابن يمان، عن سفيان، عن سالم الأفطس عن سعيد بن جبير، مثله.

حدثنا ابن حميد، قال: ثنا مهران، عن سفيان، عن غالب أبي الهُذَيل، عن سعيد بن جبير ( عُرُبًا ) قال: العرب اللاتي يشتهين أزواجهنّ.

حدثنا أبو كُرَيب، قال: ثنا ابن يمان، عن المبارك بن فضالة، عن الحسن، قال: المشتهية لبعولّتهنّ.

قال: ثنا ابن إدريس، قال: أخبرنا عثمان بن الأسود، عن عبد الله بن عبيد الله، قال: العرب: التي تشتهي زوجها.

حدثنا ابن حُميد، قال: ثنا مهران، عن عثمان بن الأسود، عن عبد الله بن عبيد بن عمير ( عُرُبًا ) قال: العَرِبة: التي تشتهي زوجها؛ ألا ترى أن الرجل يقول للناقة: إنها لعَرِبة؟

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة ( عُرُبًا ) قال: عُشَّقا لأزواجهنّ.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( عُرُبًا أَتْرَابًا ) يقول: عشَّق لأزواجهنّ، يحببن أزواجهنّ حبا شديدا.

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، يقول: سمعت الضحاك يقول: العُرُب: المتحببات.

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: ( عُرُبًا أَتْرَابًا ) قال: متحببات إلى أزواجهن.

حدثني يونس، قال: أخبرنا ابن وهب، قال، قال ابن زيد، في قوله: ( عُرُبًا ) قال: العُرُب: الحسنة الكلام.

حدثنا ابن البرقيّ، قال: ثنا عمرو بن أبي سلمة، قال: سُئل الأوزاعيّ، عن ( عُرُبًا ) قال: سمعت يحيى يقول: هنّ العواشق.

حدثنا أحمد بن عبد الرحمن، قال: ثنا محمد بن الفرج الصَّدَفيّ الدِّمياطِيّ، عن عمرو بن هاشم، عن أبي كريمة، عن هشام بن حسان، عن الحسن، عن أمه، عن أمّ سلمة، قالت: قلت يا رسول الله، أخبرني عن قوله: ( عُرُبًا أَتْرَابًا ) قال: " عُرُبا مُتَعَشِّقاتٍ مُتَحَبباتٍ، أترَابا على مِيلادٍ وَاحِدٍ".

حدثني محمد بن حفص أبو عبيد الوصَّابُّي، قال: ثنا محمد بن حمير، قال: ثنا ثابت بن عجلان، قال: سمعت سعيد بن جبير يحدّث عن ابن عباس ( عُرُبًا ) والعَرَب: الشَّوْق.

واختلف القرّاء في قراءة ذلك، فقرأه بعض قرّاء المدينة وبعض قرّاء الكوفيين عُرُبا بضم العين والراء. وقرأه بعض قرّاء الكوفة والبصرة ( وعُرُبا ) بضم العين وتخفيف الراء، وهي لغة تميم وبكر، والضم في الحرفين أولى القراءتين بالصواب لما ذكرت من أنها جمع عروب، وإن كان فعول أو فعيل أو فعال إذا جُمع، جُمع على فُعُل بضم الفاء والعين، مذكرًا كان أو مؤنثا، والتخفيف في العين جائز، وإن كان الذي ذكرت أقصى الكلامين عن وجه التخفيف.

وقوله: ( أَتْرَابًا ) يعني أنهنّ مستويات على سنّ واحدة، واحدتهنّ تِرْب، كما يقال: شَبَه وأشَبْاه.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ بن الحسين بن الحارث، قال: ثنا محمد بن ربيعة، عن سلمة بن سابور، عن عطية، عن ابن عباس، قال: الأتراب: المستويات.

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: ( أَتْرَابًا ) قال: أمثالا.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( أَتْرَابًا ) يعني: سنِّا واحدة.

حدثني ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة، مثله.

حُدثت عن الحسين، قال سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول: في قوله: ( أَتْرَابًا ) قال: الأتراب: المستويات.

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الهوامش :

(7) هذا البيت للبيد الشاعر، نسبه إليه أبو عبية في مجاز القرآن ( الورقة 175 - ب ) أنشده عند قوله تعالى ( عربا أترابا ) قال : واحدها عروب، وهي الحسنة التبعل ( أي المودة للزوج ) قال لبيد " وفي الحدوج ..." البيت وفي الأصل: الجزوع، وهو خطأ من الناسخ. وفي القرطبي ( 17: 211 ) الخباء، ولا بأس بها . ورواية البيت في فتح القدير للشوكاني ( 5: 149 ) .

* رَيَّا الرَّوادِفِ يُعْشِي ضَوْءُها البَصَرَا *

Verset 38
La récompense de ceux de la droite après qu'Allah ait mentionné la destination finale de ceux qui sont les plus avancés dans la foi, les plus proches de Lui, Il a ensuite mentionné la fin de ceux de la droite, les croyants vertueux. Maymun bin Mihran a dit que ceux du côté droit sont d'un rang inférieur à ceux qui sont les plus avancés dans la foi. Allah a dit : « Et ceux de la droite — que (seront) ceux de la droite ! » Qui sont ceux de la droite, quelle est leur condition et quelle sera leur destination finale ? Allah répond ensuite à cette question en disant : « (Ils seront) parmi des Sidr Makhdud. » Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah et plusieurs autres ont dit : « Le genre sans épines. » Et d'après Ibn `Abbas : « C'est celui qui est chargé de fruits. » Cela est également rapporté de `Ikrimah et Mujahid. Une parole similaire a aussi été dite par Qatadah comme nous l'avons mentionné. C'est donc celui qui est chargé de fruits sans épines. Il apparaît ainsi que les deux significations s'appliquent ici. Le jujubier de cette vie est épineux et porte peu de fruits. Dans l'au-delà, c'est l'inverse : il n'a pas d'épines et porte beaucoup de fruits, dont le poids tend son tronc. `Utbah bin `Abd As-Sulami a dit : « J'étais assis avec le Messager d'Allah ﷺ, lorsqu'un bédouin vint et dit : "Ô Messager d'Allah ! As-tu entendu parler de l'arbre qui a plus d'épines que tout autre être au Paradis ?" — voulant dire l'arbre Talh. Le Messager d'Allah ﷺ dit alors : « Allah met à la place de chaque épine de cet arbre un fruit, semblable aux testicules d'un bélier castré à la peau tendue, contenant soixante-dix couleurs de nourriture, aucune ne ressemblant à une autre. » La parole d'Allah : « et parmi des Talh Mandud » fait référence au grand arbuste épineux qui poussait
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَـبُ الْيَمِينِ مَآ أَصْحَـبُ الْيَمِينِ (And those on the right -- how (fortunate) will be those on the right) who are those on the right, what is their condition and what will their final destination be like Allah next answers this question by saying, فِى سِدْرٍ مَّخْضُودٍ ((they will be) among Sidr Makhdud.) Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn `Abbas: "It is the one that is laden with fruits." This is also reported from `Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. `Utbah bin `Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, `O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise' Meaning the Talh tree. So Allah's Messenger ﷺ said: «إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَر» (For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said, وَطَلْحٍ مَّنضُودٍ (and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that مَّنْضُودٍ (Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa`id said that وَطَلْحٍ مَّنضُودٍ (Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn `Abbas, Abu Hurayrah, Al-Hasan, `Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said, وَظِلٍّ مَّمْدُودٍ (And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and `Abdur-Razzaq collected this Hadith. Allah said, وَفَـكِهَةٍ كَثِيرَةٍ - لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said, كُلَّمَا رُزِقُواْ مِنْهَا مِن ثَمَرَةٍ رِّزْقاً قَالُواْ هَـذَا الَّذِى رُزِقْنَا مِن قَبْلُ وَأُتُواْ بِهِ مُتَشَـبِهاً (Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as: «فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَر» (...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn `Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, `O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said, «إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا» (I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that `Utbah bin `Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, `Does Paradise have fruits' The Prophet said, «نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَى طُوبَى» (Yes, and it also has a tree called Tuba.) (He ) said something more saying but I could not recall it. The bedouin asked, `Does it look like any of the trees that grow in our area' The Prophet said, «لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِك» (There is nothing resembling it among the trees in your land.) The Prophet then asked him, «أَتَيْتَ الشَّامَ؟» (Have you traveled to Ash-Sham area) The bedouin said: `No.' The Prophet said, «تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَى الْجَوْزَةَ، تَنْبُتُ عَلَى سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا» (It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, `How big is the cluster of its fruits' The Prophet said, «مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُر» (The distance that the crow flies in one month without rest.) The bedouin asked, `How huge its trunk is' The Prophet said, «لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتْى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا» (If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, `Does it bear grapes' The Prophet answered in yes. The bedouin asked, `How big are the grapes' The Prophet said, «هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟» (Has your father ever slaughtered a ram) The bedouin answered, `Yes,' and the Prophet asked him, «فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟» (And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it) The bedouin again said yes and said, `This grape would suffice for me and my family!' The Prophet agreed and said, «نَعَمْ، وَعَامَّةَ عَشِيرَتِك» (Yes, and also for the rest of your clan.)" Allah's statement, لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards: وَفُرُشٍ مَّرْفُوعَةٍ (And on couches, raised high.) meaning, high, soft and comfortable. Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins.`Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said, إِذْ عُرِضَ عَلَيْهِ بِالْعَشِىِّ الصَّـفِنَـتُ الْجِيَادُ - فَقَالَ إِنِّى أَحْبَبْتُ حُبَّ الْخَيْرِ عَن ذِكْرِ رَبِى حَتَّى تَوَارَتْ بِالْحِجَابِ (When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).) (38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu `Ubaydah said that they were mentioned before in Allah's statement, وَحُورٌ عِينٌ - كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (And Hur (fair females) with wide lovely eyes. Like preserved pearls.) Therefore, Allah's statement, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said, «يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاء» (In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, `O Allah's Messenger! Will one be able to do that' He said, «يُعْطَى قُوَّةَ مِائَة» (He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise" He said, «إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَى مِائَةِ عَذْرَاء» (The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu `Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement, عُرُباً (`Urub,) Sa`id bin Jubayr reported that Ibn `Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat She is like that." Ad-Dahhak reported from Ibn `Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by `Abdullah bin Sarjis, Mujahid, `Ikrimah, Abu Al-`Aliyah, Yahya bin Abi Kathir, `Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn `Abbas; أَتْرَاباً (Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." `Atiyah said, "Comparative." Allah said, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins. `Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) refers to the description that came just before, عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَى ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيَ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَى خُلُقِ رَجُلٍ وَاحِدٍ، عَلَى صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاء» (The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-`Ayn. Their shape will be similar to each other, the shape of their father `Adam, sixty cubits high in the sky.) Allah's statement, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said, "We were with the Prophet one night and in the next morning we went to him and he said, «عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَد» (Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah, أَلَيْسَ مِنْكُمْ رَجُلٌ رَّشِيدٌ (Is there not among you a single right-minded man)(11:78) «حَتْى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيل» (Until Musa, son of `Imran passed me, with a great crowd from the Children of Israel.) So he said; «قُلْتُ: رَبِّي مَنْ هذَا؟ قَالَ: هذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيل» «قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَاب» «فَإِذَا وُجُوهُ الرِّجَال» «قَالَ: أَرَضِيتَ؟» «قُلْتُ: قَدْ رَضِيتُ رَب» «انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَال» «أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَب» «فَإِنَّ مَعَ هؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَاب» (So, I asked my Lord, "Who is this" He said, "This is your brother Musa, son of `Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") `Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, `O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet said, «اللْهُمَّ اجْعَلْهُ مِنْهُم» (O Allah, make him one of them.) Another man said, `O Allah's Messenger, invoke Allah to make me one of them.' The Prophet said, «سَبَقَكَ بِهَا عُكَّاشَة» (`Ukkashah beat you to it.) Allah's Messenger ﷺ said, «فَإِنِ اسْتَطَعْتُمْ فِدَاكُمْ أَبِي وَأُمِّي أَنْ تَكُونُوا مِنْ أَصْحَاب السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَه» (Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He continued: «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّة» (I hope that you will be a fourth of the people of Paradise.) and we said, `Allahu Akbar. ' He said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّة» (I hope that you will be a third of the people of Paradise.) and we said, `Allahu Akbar.' The Prophet said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّة» (I hope that you will be half of the people of Paradise,) and we said `Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) We said to each other, `Who are those seventy thousand' We then said, `They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet , he said, «بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُون» (They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur`an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.
📜 Texte arabe source

وقوله: ( لأصْحَابِ الْيَمِينِ ) يقول تعالى ذكره: أنشأنا هؤلاء اللواتي وصف صفتهنّ من الأبكار للذين يؤخذ بهم ذات اليمين من موقف الحساب إلى الجنة.

Verset 39
La récompense de ceux de la droite après qu'Allah ait mentionné la destination finale de ceux qui sont les plus avancés dans la foi, les plus proches de Lui, Il a ensuite mentionné la fin de ceux de la droite, les croyants vertueux. Maymun bin Mihran a dit que ceux du côté droit sont d'un rang inférieur à ceux qui sont les plus avancés dans la foi. Allah a dit : « Et ceux de la droite — que (seront) ceux de la droite ! » Qui sont ceux de la droite, quelle est leur condition et quelle sera leur destination finale ? Allah répond ensuite à cette question en disant : « (Ils seront) parmi des Sidr Makhdud. » Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah et plusieurs autres ont dit : « Le genre sans épines. » Et d'après Ibn `Abbas : « C'est celui qui est chargé de fruits. » Cela est également rapporté de `Ikrimah et Mujahid. Une parole similaire a aussi été dite par Qatadah comme nous l'avons mentionné. C'est donc celui qui est chargé de fruits sans épines. Il apparaît ainsi que les deux significations s'appliquent ici. Le jujubier de cette vie est épineux et porte peu de fruits. Dans l'au-delà, c'est l'inverse : il n'a pas d'épines et porte beaucoup de fruits, dont le poids tend son tronc. `Utbah bin `Abd As-Sulami a dit : « J'étais assis avec le Messager d'Allah ﷺ, lorsqu'un bédouin vint et dit : "Ô Messager d'Allah ! As-tu entendu parler de l'arbre qui a plus d'épines que tout autre être au Paradis ?" — voulant dire l'arbre Talh. Le Messager d'Allah ﷺ dit alors : « Allah met à la place de chaque épine de cet arbre un fruit, semblable aux testicules d'un bélier castré à la peau tendue, contenant soixante-dix couleurs de nourriture, aucune ne ressemblant à une autre. » La parole d'Allah : « et parmi des Talh Mandud » fait référence au grand arbuste épineux qui poussait
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَـبُ الْيَمِينِ مَآ أَصْحَـبُ الْيَمِينِ (And those on the right -- how (fortunate) will be those on the right) who are those on the right, what is their condition and what will their final destination be like Allah next answers this question by saying, فِى سِدْرٍ مَّخْضُودٍ ((they will be) among Sidr Makhdud.) Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn `Abbas: "It is the one that is laden with fruits." This is also reported from `Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. `Utbah bin `Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, `O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise' Meaning the Talh tree. So Allah's Messenger ﷺ said: «إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَر» (For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said, وَطَلْحٍ مَّنضُودٍ (and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that مَّنْضُودٍ (Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa`id said that وَطَلْحٍ مَّنضُودٍ (Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn `Abbas, Abu Hurayrah, Al-Hasan, `Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said, وَظِلٍّ مَّمْدُودٍ (And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and `Abdur-Razzaq collected this Hadith. Allah said, وَفَـكِهَةٍ كَثِيرَةٍ - لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said, كُلَّمَا رُزِقُواْ مِنْهَا مِن ثَمَرَةٍ رِّزْقاً قَالُواْ هَـذَا الَّذِى رُزِقْنَا مِن قَبْلُ وَأُتُواْ بِهِ مُتَشَـبِهاً (Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as: «فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَر» (...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn `Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, `O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said, «إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا» (I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that `Utbah bin `Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, `Does Paradise have fruits' The Prophet said, «نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَى طُوبَى» (Yes, and it also has a tree called Tuba.) (He ) said something more saying but I could not recall it. The bedouin asked, `Does it look like any of the trees that grow in our area' The Prophet said, «لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِك» (There is nothing resembling it among the trees in your land.) The Prophet then asked him, «أَتَيْتَ الشَّامَ؟» (Have you traveled to Ash-Sham area) The bedouin said: `No.' The Prophet said, «تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَى الْجَوْزَةَ، تَنْبُتُ عَلَى سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا» (It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, `How big is the cluster of its fruits' The Prophet said, «مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُر» (The distance that the crow flies in one month without rest.) The bedouin asked, `How huge its trunk is' The Prophet said, «لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتْى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا» (If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, `Does it bear grapes' The Prophet answered in yes. The bedouin asked, `How big are the grapes' The Prophet said, «هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟» (Has your father ever slaughtered a ram) The bedouin answered, `Yes,' and the Prophet asked him, «فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟» (And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it) The bedouin again said yes and said, `This grape would suffice for me and my family!' The Prophet agreed and said, «نَعَمْ، وَعَامَّةَ عَشِيرَتِك» (Yes, and also for the rest of your clan.)" Allah's statement, لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards: وَفُرُشٍ مَّرْفُوعَةٍ (And on couches, raised high.) meaning, high, soft and comfortable. Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins.`Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said, إِذْ عُرِضَ عَلَيْهِ بِالْعَشِىِّ الصَّـفِنَـتُ الْجِيَادُ - فَقَالَ إِنِّى أَحْبَبْتُ حُبَّ الْخَيْرِ عَن ذِكْرِ رَبِى حَتَّى تَوَارَتْ بِالْحِجَابِ (When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).) (38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu `Ubaydah said that they were mentioned before in Allah's statement, وَحُورٌ عِينٌ - كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (And Hur (fair females) with wide lovely eyes. Like preserved pearls.) Therefore, Allah's statement, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said, «يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاء» (In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, `O Allah's Messenger! Will one be able to do that' He said, «يُعْطَى قُوَّةَ مِائَة» (He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise" He said, «إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَى مِائَةِ عَذْرَاء» (The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu `Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement, عُرُباً (`Urub,) Sa`id bin Jubayr reported that Ibn `Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat She is like that." Ad-Dahhak reported from Ibn `Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by `Abdullah bin Sarjis, Mujahid, `Ikrimah, Abu Al-`Aliyah, Yahya bin Abi Kathir, `Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn `Abbas; أَتْرَاباً (Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." `Atiyah said, "Comparative." Allah said, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins. `Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) refers to the description that came just before, عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَى ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيَ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَى خُلُقِ رَجُلٍ وَاحِدٍ، عَلَى صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاء» (The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-`Ayn. Their shape will be similar to each other, the shape of their father `Adam, sixty cubits high in the sky.) Allah's statement, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said, "We were with the Prophet one night and in the next morning we went to him and he said, «عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَد» (Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah, أَلَيْسَ مِنْكُمْ رَجُلٌ رَّشِيدٌ (Is there not among you a single right-minded man)(11:78) «حَتْى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيل» (Until Musa, son of `Imran passed me, with a great crowd from the Children of Israel.) So he said; «قُلْتُ: رَبِّي مَنْ هذَا؟ قَالَ: هذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيل» «قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَاب» «فَإِذَا وُجُوهُ الرِّجَال» «قَالَ: أَرَضِيتَ؟» «قُلْتُ: قَدْ رَضِيتُ رَب» «انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَال» «أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَب» «فَإِنَّ مَعَ هؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَاب» (So, I asked my Lord, "Who is this" He said, "This is your brother Musa, son of `Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") `Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, `O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet said, «اللْهُمَّ اجْعَلْهُ مِنْهُم» (O Allah, make him one of them.) Another man said, `O Allah's Messenger, invoke Allah to make me one of them.' The Prophet said, «سَبَقَكَ بِهَا عُكَّاشَة» (`Ukkashah beat you to it.) Allah's Messenger ﷺ said, «فَإِنِ اسْتَطَعْتُمْ فِدَاكُمْ أَبِي وَأُمِّي أَنْ تَكُونُوا مِنْ أَصْحَاب السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَه» (Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He continued: «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّة» (I hope that you will be a fourth of the people of Paradise.) and we said, `Allahu Akbar. ' He said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّة» (I hope that you will be a third of the people of Paradise.) and we said, `Allahu Akbar.' The Prophet said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّة» (I hope that you will be half of the people of Paradise,) and we said `Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) We said to each other, `Who are those seventy thousand' We then said, `They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet , he said, «بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُون» (They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur`an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.
📜 Texte arabe source

القول في تأويل قوله تعالى : ثُلَّةٌ مِنَ الأَوَّلِينَ (39)

يقول تعالى ذكره: الذين لهم هذه الكرامة التي وصف صفتها في هذه الآيات ثُلَّتان، وهي جماعتان وأمتان وفرقتان: (ثُلَّةٌ مِنَ الأوَّلِينَ ) ، يعني جماعة من الذين مضوا قبل أمة محمد صَلَّى الله عَلَيْهِ وَسَلَّم.(وَثُلَّةٌ مِنَ الآخِرِينَ ) ، يقول: وجماعة من أمة محمد صَلَّى الله عَلَيْهِ وَسَلَّم ، وقال به أهل التأويل.

* ذكر الرواية بذلك:

حدثنا ابن حُمَيد، قال: ثنا مهران، عن سفيان، قال الحسن: (ثُلَّةٌ مِنَ الأوَّلِينَ ) من الأمم (وَثُلَّةٌ مِنَ الآخِرِينَ ) : أمة محمد صَلَّى الله عَلَيْهِ وَسَلَّم .

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: (ثُلَّةٌ مِنَ الأوَّلِينَ ) قال: أمة.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، قال ثنا قتادة، قال: ثنا الحسن عن حديث عمران بن حصين، عن عبد الله بن مسعود قال: " تحدثنا عند رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم ذات ليلة حتى أكرينا في الحديث، ثم رجعنا إلى أهلينا، فلما أصبحنا غدونا على رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم فقال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم: عُرِضَتْ عَلىَّ الأنْبِياءُ اللَّيْلَةَ بأتْباعها مِنْ أُمَمِها، فَكانَ النَّبِيُّ يَجِيءُ مَعَهَ الثُّلَّةُ مِنْ أُمَّتِهِ، والنَّبِيُّ مَعَهُ العِصَابَةُ مِنَ أُمَّتِهِ؛ والنَّبِيُّ مَعَهُ النَّفَرُ مِن أُمَّتِهِ، والنَّبِيُّ مَعَهَ الرَّجُلُ مِنْ أُمَّتِهِ، والنَّبِيُّ ما مَعَهُ مِنْ أُمَّتِهِ أحَد مِنْ قَوْمِهِ، حتى أتى عَليَّ مُوسَى بْنُ عِمْرَانَ في كَبْكَبَةٍ مِنْ بني إسْرائيلَ؛ فَلَمَّا رأيْتُهُمْ أعْجَبُونِي، فَقُلْتُ أيْ رَبّ مَنْ هَؤُلاء؟ قال: هَذاَ أخُوك مُوسَى بنُ عِمْرَانَ وَمَنْ مَعَهُ مِنْ بني إسْرائِيلَ فقُلْتُ رَبّ، فأيْنَ أُمَّتِي؟ فَقِيلَ: انْظُرْ عَنْ يَمِينكَ، فإذَا ظرَابُ مَكَّةَ قَدْ سُدَّتْ بِوُجُوهِ الرّجِالِ فَقُلْتُ: مَنْ هَؤُلاء؟ قِيلَ: هَؤُلاء أُمَّتُكَ، فَقِيل: أرَضِيتَ؟ فَقُلْتُ: رَبِّ رَضيتُ رَب رَضِيتُ قِيلَ: انْظُر عَنْ يَسارِكَ، فَإذَا الأفقُ قَدْ سُدَّ بِوُجُوهِ الرّجِالِ، فَقُلْتُ: رَبَّ مَنْ هَؤُلاء؟ قِيلَ: هَؤُلاء أُمَّتُكَ، فَقيلَ: أرَضِيتَ؟ فَقُلْتُ رَضيتُ، رَبَّ رَضِيتُ؛ فَقِيلَ إنَّ مَعَ هَؤُلاءِ سَبْعينَ ألْفا مِنْ أُمَّتِكَ يَدْخُلُونَ الجَنَّةَ لا حسابَ عَلَيْهمْ؛ قال: فأنشأ عُكَّاشة بن محصن، رجل من بني أسد بن خُزيمة، فقال: يا نبيّ الله ادعُ ربك أن يجعلني منهم، قال: اللَّهُمَّ اجْعَلْهُ مِنْهُمْ، ثم أنشأ رجل آخر فقال: يا نبيّ الله ادع ربك أن يجعلني منهم، قال: سَبَقَك بها عُكَّاشَةُ، فقال نبيّ الله صَلَّى الله عَلَيْهِ وَسَلَّم: فَدًى لَكُمْ أبي وأمِّي إن اسْتطَعْتُمْ أنْ تَكُونوا مِنَ السَبْعينَ فَكُونُوا، فإنْ عَجَزْتُمْ وَقَصَّرْتُمْ فَكُونُوا مِنْ أهْل الظِّرَاب، فإنْ عَجَزْتُمْ وَقَصَّرْتُمْ فَكُونُوا مِنْ أهْل الأفُقِ، فإنّي رأيْتُ ثمَّ أناسا يَتَهَرَّشُونَ (8) كَثيرًا، أو قال يَتَهَوَّشُونَ؛ قال: فتراجع المؤمنون، أو قال فتراجعنا على هؤلاء السبعين، فصار من أمرهم أن قالوا: نراهم ناسا وُلدوا في الإسلام، فلم يزالوا يعلمون به حتى ماتوا عليه، فنمى حديثهم ذاك إلى نبي الله صَلَّى الله عَلَيْهِ وَسَلَّم ، فقال: لَيْس كَذاكَ، وَلَكِنَّهُمُ الَّذينِ لا يَسْترْقُونَ، وَلا يَكْثَوونَ، وَلا يَتَطَيَّرُونَ، وَعَلى رَبَّهِمْ يَتَوَكَّلُونَ - ذُكر أن نبيّ الله صَلَّى الله عَلَيْهِ وَسَلَّم قال يومئذ: " إنّي لأرَجْو أنْ يَكُونَ مِنْ تَبِعَنِي مِنْ أمَّتِي رُبْعَ أهْلِ الجَنَّة، فكبرنا، ثم قال: إنّي لأرَجْو أنْ تكُونُوا الشَّطْرَ، فكبرنا، ثم تلا رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم هذه الآية: (ثُلَّةٌ مِنَ الأوَّلِينَ * وَثُلَّةٌ مِنَ الآخِرِينَ ) .

حدثنا أبو كُرَيب، قال: ثنا الحسن بن بشر البجَليُّ، عن الحكم بن عبد الملك عن قتادة، عن الحسن عن عمران بن حصين، عن عبد الله بن مسعود، قال: " تحدّثنا لَيْلَةً عند رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم ، حتى أكرينا أو أكثرنا، ثم ذكر نحوه، إلا أنه قال: فإذَا الظِّرَابُ ظِرابُ مَكَّةَ مَسْدُودَةٌ بَوُجُوهِ الرّجالِ وقال أيضا: فإني رأيْتُ عبده أناسا يَتَهاوَشُونَ كَثِيرا؛ قال: فقلنا: من هؤلاء السبعون ألفا فاتفق رأينا على أنهم قوم وُلدوا في الإسلام ويموتون عليه قال: فذكرنا ذلك لرسول الله صَلَّى الله عَلَيْهِ وَسَلَّم فقال: لا وَلَكِنَّهُمْ قَوْمٌ لا يَكْتَوُونَ وقال أيضا: ثم قال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم: إني لأرَجو أنْ تكُونُوا رُبْعَ أهـْل الجَنَّةِ، فكبر أصحابه ثم قال: إنيّ لأرَجوا أنْ تكُونُوا ثُلثَ أهـْلِ الجَنَّةِ، فكبر أصحابه; ثم قال: إنيّ لأرَجو أنْ تَكُونُوا شَطْرَ أهـْلِ الجَنَّةِ، ثم قرأ (ثُلَّةٌ مِنَ الأوَّلِينَ * وَثُلَّةٌ مِنَ الآخِرِينَ ) " .

حدثنا ابن حميد، قال: ثنا مهران، عن سفيان، عن عوف، عن عبد الله بن الحارث قال: كلهم في الجنة.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة، أنه بلغه أن النبي صَلَّى الله عَلَيْهِ وَسَلَّم قال: " أتَرْضَوْنَ أنْ تكُونُوا رُبُعَ أهـْل الجَنَّة؟ قالوا: نعم، قال: أتَرْضَوْنَ أنْ تكُونُوا ثُلُثَ أهـْل الجَنَّة؟ قالوا: نعم، قال وَالَّذي نَفْسي بَيَده إنيّ لآرَجو أنْ تَكُونُوا شَطْرَ أهـْل الجَنَّةِ، ثم تلا هذه الآية (ثُلَّةٌ مِنَ الأوَّلِينَ * وَثُلَّةٌ مِنَ الآخِرِينَ ) " .

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن بُديَل بن كعب أنه قال: أهل الجنة عشرون ومئة صفّ، ثمانون صفا منها من هذه الأمة.

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الهوامش :

(8) كذا في الأصل . وفي (النهاية: هرش ) يتهارشون، هكذا رواه بعضهم، وفسره بالتقاتل. وهو في مسند أحمد بالواو بدل الراء، والتهاوش: الاختلاط . ا هـ. ( وقال في هوش ) : وفي حديث الإسراء: فإذا بشر كثير يتهاوشون، الهوش: الاختلاط، أي يدخل بعضهم في بعض.

Verset 40
La récompense de ceux de la droite après qu'Allah ait mentionné la destination finale de ceux qui sont les plus avancés dans la foi, les plus proches de Lui, Il a ensuite mentionné la fin de ceux de la droite, les croyants vertueux. Maymun bin Mihran a dit que ceux du côté droit sont d'un rang inférieur à ceux qui sont les plus avancés dans la foi. Allah a dit : « Et ceux de la droite — que (seront) ceux de la droite ! » Qui sont ceux de la droite, quelle est leur condition et quelle sera leur destination finale ? Allah répond ensuite à cette question en disant : « (Ils seront) parmi des Sidr Makhdud. » Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah et plusieurs autres ont dit : « Le genre sans épines. » Et d'après Ibn `Abbas : « C'est celui qui est chargé de fruits. » Cela est également rapporté de `Ikrimah et Mujahid. Une parole similaire a aussi été dite par Qatadah comme nous l'avons mentionné. C'est donc celui qui est chargé de fruits sans épines. Il apparaît ainsi que les deux significations s'appliquent ici. Le jujubier de cette vie est épineux et porte peu de fruits. Dans l'au-delà, c'est l'inverse : il n'a pas d'épines et porte beaucoup de fruits, dont le poids tend son tronc. `Utbah bin `Abd As-Sulami a dit : « J'étais assis avec le Messager d'Allah ﷺ, lorsqu'un bédouin vint et dit : "Ô Messager d'Allah ! As-tu entendu parler de l'arbre qui a plus d'épines que tout autre être au Paradis ?" — voulant dire l'arbre Talh. Le Messager d'Allah ﷺ dit alors : « Allah met à la place de chaque épine de cet arbre un fruit, semblable aux testicules d'un bélier castré à la peau tendue, contenant soixante-dix couleurs de nourriture, aucune ne ressemblant à une autre. » La parole d'Allah : « et parmi des Talh Mandud » fait référence au grand arbuste épineux qui poussait
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَـبُ الْيَمِينِ مَآ أَصْحَـبُ الْيَمِينِ (And those on the right -- how (fortunate) will be those on the right) who are those on the right, what is their condition and what will their final destination be like Allah next answers this question by saying, فِى سِدْرٍ مَّخْضُودٍ ((they will be) among Sidr Makhdud.) Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn `Abbas: "It is the one that is laden with fruits." This is also reported from `Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. `Utbah bin `Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, `O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise' Meaning the Talh tree. So Allah's Messenger ﷺ said: «إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَر» (For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said, وَطَلْحٍ مَّنضُودٍ (and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that مَّنْضُودٍ (Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa`id said that وَطَلْحٍ مَّنضُودٍ (Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn `Abbas, Abu Hurayrah, Al-Hasan, `Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said, وَظِلٍّ مَّمْدُودٍ (And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَّمْدُودٍ » (There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and `Abdur-Razzaq collected this Hadith. Allah said, وَفَـكِهَةٍ كَثِيرَةٍ - لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said, كُلَّمَا رُزِقُواْ مِنْهَا مِن ثَمَرَةٍ رِّزْقاً قَالُواْ هَـذَا الَّذِى رُزِقْنَا مِن قَبْلُ وَأُتُواْ بِهِ مُتَشَـبِهاً (Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as: «فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَر» (...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn `Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, `O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said, «إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا» (I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that `Utbah bin `Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, `Does Paradise have fruits' The Prophet said, «نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَى طُوبَى» (Yes, and it also has a tree called Tuba.) (He ) said something more saying but I could not recall it. The bedouin asked, `Does it look like any of the trees that grow in our area' The Prophet said, «لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِك» (There is nothing resembling it among the trees in your land.) The Prophet then asked him, «أَتَيْتَ الشَّامَ؟» (Have you traveled to Ash-Sham area) The bedouin said: `No.' The Prophet said, «تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَى الْجَوْزَةَ، تَنْبُتُ عَلَى سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا» (It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, `How big is the cluster of its fruits' The Prophet said, «مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُر» (The distance that the crow flies in one month without rest.) The bedouin asked, `How huge its trunk is' The Prophet said, «لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتْى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا» (If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, `Does it bear grapes' The Prophet answered in yes. The bedouin asked, `How big are the grapes' The Prophet said, «هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟» (Has your father ever slaughtered a ram) The bedouin answered, `Yes,' and the Prophet asked him, «فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟» (And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it) The bedouin again said yes and said, `This grape would suffice for me and my family!' The Prophet agreed and said, «نَعَمْ، وَعَامَّةَ عَشِيرَتِك» (Yes, and also for the rest of your clan.)" Allah's statement, لاَّ مَقْطُوعَةٍ وَلاَ مَمْنُوعَةٍ (Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards: وَفُرُشٍ مَّرْفُوعَةٍ (And on couches, raised high.) meaning, high, soft and comfortable. Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins.`Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said, إِذْ عُرِضَ عَلَيْهِ بِالْعَشِىِّ الصَّـفِنَـتُ الْجِيَادُ - فَقَالَ إِنِّى أَحْبَبْتُ حُبَّ الْخَيْرِ عَن ذِكْرِ رَبِى حَتَّى تَوَارَتْ بِالْحِجَابِ (When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).) (38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu `Ubaydah said that they were mentioned before in Allah's statement, وَحُورٌ عِينٌ - كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (And Hur (fair females) with wide lovely eyes. Like preserved pearls.) Therefore, Allah's statement, إِنَّآ أَنشَأْنَـهُنَّ (Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said, «يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاء» (In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, `O Allah's Messenger! Will one be able to do that' He said, «يُعْطَى قُوَّةَ مِائَة» (He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise" He said, «إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَى مِائَةِ عَذْرَاء» (The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu `Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement, عُرُباً (`Urub,) Sa`id bin Jubayr reported that Ibn `Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat She is like that." Ad-Dahhak reported from Ibn `Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by `Abdullah bin Sarjis, Mujahid, `Ikrimah, Abu Al-`Aliyah, Yahya bin Abi Kathir, `Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn `Abbas; أَتْرَاباً (Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." `Atiyah said, "Comparative." Allah said, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said, إِنَّآ أَنشَأْنَـهُنَّ إِنشَآءً - فَجَعَلْنَـهُنَّ أَبْكَـراً - عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins. `Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement, لاًّصْحَـبِ الْيَمِينِ (For those on the right.) refers to the description that came just before, عُرُباً أَتْرَاباً - لاًّصْحَـبِ الْيَمِينِ (Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَى ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيَ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَى خُلُقِ رَجُلٍ وَاحِدٍ، عَلَى صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاء» (The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-`Ayn. Their shape will be similar to each other, the shape of their father `Adam, sixty cubits high in the sky.) Allah's statement, ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said, "We were with the Prophet one night and in the next morning we went to him and he said, «عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَد» (Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah, أَلَيْسَ مِنْكُمْ رَجُلٌ رَّشِيدٌ (Is there not among you a single right-minded man)(11:78) «حَتْى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيل» (Until Musa, son of `Imran passed me, with a great crowd from the Children of Israel.) So he said; «قُلْتُ: رَبِّي مَنْ هذَا؟ قَالَ: هذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيل» «قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَاب» «فَإِذَا وُجُوهُ الرِّجَال» «قَالَ: أَرَضِيتَ؟» «قُلْتُ: قَدْ رَضِيتُ رَب» «انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَال» «أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَب» «فَإِنَّ مَعَ هؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَاب» (So, I asked my Lord, "Who is this" He said, "This is your brother Musa, son of `Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") `Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, `O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet said, «اللْهُمَّ اجْعَلْهُ مِنْهُم» (O Allah, make him one of them.) Another man said, `O Allah's Messenger, invoke Allah to make me one of them.' The Prophet said, «سَبَقَكَ بِهَا عُكَّاشَة» (`Ukkashah beat you to it.) Allah's Messenger ﷺ said, «فَإِنِ اسْتَطَعْتُمْ فِدَاكُمْ أَبِي وَأُمِّي أَنْ تَكُونُوا مِنْ أَصْحَاب السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَه» (Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He continued: «إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّة» (I hope that you will be a fourth of the people of Paradise.) and we said, `Allahu Akbar. ' He said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّة» (I hope that you will be a third of the people of Paradise.) and we said, `Allahu Akbar.' The Prophet said, «إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّة» (I hope that you will be half of the people of Paradise,) and we said `Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah: ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) We said to each other, `Who are those seventy thousand' We then said, `They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet , he said, «بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُون» (They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur`an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.
📜 Texte arabe source

وفي رفع (ثُلَّةٌ ) وجهان: أحدهما الاستئناف، والآخر بقوله: لأصحاب اليمين ثلتان، ثلة من الأوّلين وقد رُوي عن النبي صَلَّى الله عَلَيْهِ وَسَلَّم خبر من وجه عنه صحيح أنه قال: الثُّلَّتانِ جَميعا مِنْ أمَّتِي".

* ذكر من قال ذلك:

حدثنا ابن حميد، قال: ثنا مهران، عن سفيان، عن أبان بن أبي عياش عن سعيد بن جبير، عن ابن عباس (ثُلَّةٌ مِنَ الأوَّلِينَ * وَثُلَّةٌ مِنَ الآخِرِينَ ) قال: قال النبي صَلَّى الله عَلَيْهِ وَسَلَّم: " هُمَا جَميعا مِنْ أمَّتي".

Verset 41
Ceux de la gauche et leur châtiment. Après avoir mentionné la condition de ceux de la droite, Allah a ensuite mentionné la condition de ceux de la gauche : « Et ceux de la gauche — que (seront) ceux de la gauche ! » — c'est-à-dire : « Quelle est la condition de ceux de la gauche ? » Puis Il explique Sa parole en disant : « dans un Samum » — c'est-à-dire un vent brûlant et féroce — « et un Hamim » — c'est-à-dire de l'eau bouillante — « et une ombre de Yahmum » — l'ombre de la fumée, selon Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi et d'autres. Dans une parole similaire, Allah a dit : « Allez vers ce que vous traitiez de mensonge ! Allez vers une ombre à trois colonnes, ni rafraîchissante, ni utile contre la flamme ardente du Feu. » « Il jette des étincelles comme des forteresses, comme si elles étaient des chameaux jaunes ou des cordes entassées. Malheur ce jour-là aux négateurs ! » (77:29-34). Allah a dit dans ce verset : « et une ombre de Yahmum » — c'est-à-dire une fumée noire — « ni fraîche ni Karim » — c'est-à-dire qu'elle n'apporte ni brise douce et fraîche, ni n'apparaît claire. Al-Hasan et Qatadah ont commenté la parole d'Allah : « ni Karim » — « Sa vue n'est pas agréable. » Ad-Dahhak a dit : « Toute boisson qui n'est pas fraîche n'est pas Karim (agréable). » Puis, Allah l'Exalté a déclaré qu'ils méritent cette fin : « En vérité, avant cela, ils vivaient dans le luxe » — c'est-à-dire que dans la vie d'ici-bas, ils jouissaient des plaisirs de la vie et satisfaisaient leurs désirs, tout en ignorant ce que les Messagers leur avaient apporté — « et ils persistaient » — c'est-à-dire qu'ils persistaient et n'avaient pas l'intention de se repentir — « dans le grand péché » —
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Those on the Left and Their Recompense After Allah mentioned the condition of those on the right hand, He then mentioned the condition of those on the left hand, وَأَصْحَـبُ الشِّمَالِ مَآ أَصْحَـبُ الشِّمَالِ (And those on the left How will be those on the left) meaning, `What is the condition of those on the left,' then explains His statement, by saying, فِى سَمُومٍ (in Samum,) means, a fierce hot wind, وَحَمِيمٍ (and Hamim.) i.e., boiling water, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) the shadow of smoke, according to Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi and others. In a similar statement, Allah said, انطَلِقُواْ إِلَى مَا كُنتُمْ بِهِ تُكَذِّبُونَ - انطَلِقُواْ إِلَى ظِلٍّ ذِى ثَلَـثِ شُعَبٍ - لاَّ ظَلِيلٍ وَلاَ يُغْنِى مِنَ اللَّهَبِ - إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ - كَأَنَّهُ جِمَـلَةٌ صُفْرٌ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ("Depart you to that which you used to deny! Depart you to a shadow in three columns, neither shady nor of any use against the fierce flame of the Fire. " Verily, it throws sparks like fortresses, as if they were yellow camels or bundles of ropes. Woe that Day to the deniers.)(77:29-34). Allah said in this Ayah, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) meaning, black smoke, لاَّ بَارِدٍ وَلاَ كَرِيمٍ (Neither Barid nor Karim,) means, it neither brings soft, cool breeze nor appears clear. Al-Hasan and Qatadah commented on Allah's statement, وَلاَ كَرِيمٍ (nor Karim) "Its sight is not pleasant." Ad-Dahhak said, "Every drink that is not fresh, is not Karim (pleasant). Then, Allah the Exalted stated that they deserve this end, إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُتْرَفِينَ (Verily, before that, they indulged in luxury,) meaning, in the life of the world, they were enjoying life's pleasures and satisfying their lusts, all the while ignoring what the Messengers brought to them, وَكَانُواْ يُصِرُّونَ (And were persisting), means, they persisted and did not intend to repent, عَلَى الْحِنثِ الْعَظِيمِ (in great sin.) in disbelief in Allah and claiming that the idols and rivals were gods besides Allah. It means idolatry, according to Ibn `Abbas. This is also the meaning reported from Mujahid, `Ikrimah, Ad-Dahhak, Qatadah, As-Suddi and others. Allah said, وَكَانُواْ يِقُولُونَ أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ أَوَ ءَابَآؤُنَا الاٌّوَّلُونَ (And they used to say: "When we die and become dust and bones, shall we then indeed be resurrected And also our forefathers") They said this while denying and rejecting the idea that resurrection will ever occur. Allah the Exalted said, قُلْ إِنَّ الاٌّوَّلِينَ وَالاٌّخِرِينَ - لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (Say: "(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.") meaning, `Say, O Muhammad, that the earlier and latter generations of the Children of Adam will be gathered for the Day of Resurrection and none of them will be left out. Allah the Exalted said: إِنَّ فِى ذلِكَ لآيَةً لِّمَنْ خَافَ عَذَابَ الاٌّخِرَةِ ذلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ النَّاسُ وَذَلِكَ يَوْمٌ مَّشْهُودٌ - وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ - يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ (That is a Day whereon mankind will be gathered together, and that is a Day when all will be present. And We delay it only for a term fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed.)(11:103-105) He also said here, لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (All will surely be gathered together for appointed meeting of a known Day.) because that time is precisely designated and will not come late, early, nor increase or decrease. Allah said, ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ - فَمَالِـُونَ مِنْهَا الْبُطُونَ (Then verily, --- you the erring-ones, the deniers! You verily, will eat of the trees of Zaqqum. Then you will fill your bellies therewith.) indicating that they will be seized and made to eat from the Zaqqum tree until their stomachs become full, فَشَـرِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ - فَشَـرِبُونَ شُرْبَ الْهِيمِ (And drink the Hamim on top of it. And you will drink (that) like Al-Him!) Hamim is boiling water, while Al-Him means thirsty camels, according to Ibn `Abbas, Mujahid, Sa`id bin Jubayr and `Ikrimah. As-Suddi said "Al-Him is a disease that strikes camels, causing them to feel thirst, and they drink until they die." Therefore, he said, the people of Hell, will never quench their thirst from drinking Hamim. Allah, the Exalted, said, هَـذَا نُزُلُهُمْ يَوْمَ الدِّينِ (That will be their entertainment on the Day of Recompense!) `this, what We have described, is their entertainment with their Lord on the Day of their Reckoning.' Allah the Exalted said in the case of the believers, إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ كَانَتْ لَهُمْ جَنَّـتُ الْفِرْدَوْسِ نُزُلاً (Verily, those who believe and do righteous good deeds, shall have the Gardens of Al-Firdaws (Paradise) for their entertainment.)(18:107), i.e., hospitality and honor.
📜 Texte arabe source

وقوله: (وَأَصْحَابُ الشِّمَالِ مَا أَصْحَابُ الشِّمَالِ ) يقول تعالى ذكره معجبا نبيه محمدا من أهل النار (وَأَصْحَابُ الشِّمَالِ ) الذين يؤخذ بهم ذات الشمال من موقف الحساب إلى النار (مَا أَصْحَابُ الشِّمَالِ ) ماذا لهم، وماذا أعدّ لهم.

كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: (وَأَصْحَابُ الشِّمَالِ مَا أَصْحَابُ الشِّمَالِ ) : أي ماذا لهم، وماذا أعدّ لهم.

Verset 42
Ceux de la gauche et leur châtiment : après avoir mentionné la condition de ceux de la droite, Allah mentionne ensuite la condition de ceux de la gauche, « Et ceux de la gauche, que sont ceux de la gauche ? » signifiant : quelle est la condition de ceux de la gauche ? Puis Il explique Sa parole en disant : « dans un Samum » c’est-à-dire un vent brûlant et intense, « et un Hamim » c’est-à-dire de l’eau bouillante, « et une ombre de Yahmum » c’est-à-dire l’ombre de la fumée, selon Ibn ‘Abbas, Mujahid, ‘Ikrimah, Abu Salih, Qatadah, As-Suddi et d’autres. Dans une déclaration similaire, Allah a dit : « Allez vers ce que vous traitiez de mensonge ! Allez vers une ombre à trois colonnes, ni ombrageuse, ni utile contre la flamme ardente du Feu. » « Il jette des étincelles comme des forteresses, comme si elles étaient des chameaux jaunes ou des cordes. Malheur ce jour-là aux négateurs ! » (77:29-34). Allah a dit dans ce verset : « et une ombre de Yahmum » c’est-à-dire une fumée noire, « ni Barid ni Karim » c’est-à-dire qu’elle n’apporte ni brise fraîche et douce, ni n’apparaît claire. Al-Hasan et Qatadah ont commenté la parole d’Allah : « ni Karim » : « Sa vue n’est pas agréable. » Ad-Dahhak a dit : « Toute boisson qui n’est pas fraîche n’est pas Karim (agréable). » Puis, Allah l’Exalté a déclaré qu’ils méritent cette fin : « En vérité, avant cela, ils vivaient dans le luxe » c’est-à-dire que dans la vie d’ici-bas, ils jouissaient des plaisirs de la vie et satisfaisaient leurs désirs, tout en ignorant ce que les Messagers leur avaient apporté, « et ils persistaient » c’est-à-dire qu’ils persistaient et n’avaient pas l’intention de se repentir, « sur le grand péché » (le verset est incomplet).
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Those on the Left and Their Recompense After Allah mentioned the condition of those on the right hand, He then mentioned the condition of those on the left hand, وَأَصْحَـبُ الشِّمَالِ مَآ أَصْحَـبُ الشِّمَالِ (And those on the left How will be those on the left) meaning, `What is the condition of those on the left,' then explains His statement, by saying, فِى سَمُومٍ (in Samum,) means, a fierce hot wind, وَحَمِيمٍ (and Hamim.) i.e., boiling water, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) the shadow of smoke, according to Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi and others. In a similar statement, Allah said, انطَلِقُواْ إِلَى مَا كُنتُمْ بِهِ تُكَذِّبُونَ - انطَلِقُواْ إِلَى ظِلٍّ ذِى ثَلَـثِ شُعَبٍ - لاَّ ظَلِيلٍ وَلاَ يُغْنِى مِنَ اللَّهَبِ - إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ - كَأَنَّهُ جِمَـلَةٌ صُفْرٌ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ("Depart you to that which you used to deny! Depart you to a shadow in three columns, neither shady nor of any use against the fierce flame of the Fire. " Verily, it throws sparks like fortresses, as if they were yellow camels or bundles of ropes. Woe that Day to the deniers.)(77:29-34). Allah said in this Ayah, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) meaning, black smoke, لاَّ بَارِدٍ وَلاَ كَرِيمٍ (Neither Barid nor Karim,) means, it neither brings soft, cool breeze nor appears clear. Al-Hasan and Qatadah commented on Allah's statement, وَلاَ كَرِيمٍ (nor Karim) "Its sight is not pleasant." Ad-Dahhak said, "Every drink that is not fresh, is not Karim (pleasant). Then, Allah the Exalted stated that they deserve this end, إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُتْرَفِينَ (Verily, before that, they indulged in luxury,) meaning, in the life of the world, they were enjoying life's pleasures and satisfying their lusts, all the while ignoring what the Messengers brought to them, وَكَانُواْ يُصِرُّونَ (And were persisting), means, they persisted and did not intend to repent, عَلَى الْحِنثِ الْعَظِيمِ (in great sin.) in disbelief in Allah and claiming that the idols and rivals were gods besides Allah. It means idolatry, according to Ibn `Abbas. This is also the meaning reported from Mujahid, `Ikrimah, Ad-Dahhak, Qatadah, As-Suddi and others. Allah said, وَكَانُواْ يِقُولُونَ أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ أَوَ ءَابَآؤُنَا الاٌّوَّلُونَ (And they used to say: "When we die and become dust and bones, shall we then indeed be resurrected And also our forefathers") They said this while denying and rejecting the idea that resurrection will ever occur. Allah the Exalted said, قُلْ إِنَّ الاٌّوَّلِينَ وَالاٌّخِرِينَ - لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (Say: "(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.") meaning, `Say, O Muhammad, that the earlier and latter generations of the Children of Adam will be gathered for the Day of Resurrection and none of them will be left out. Allah the Exalted said: إِنَّ فِى ذلِكَ لآيَةً لِّمَنْ خَافَ عَذَابَ الاٌّخِرَةِ ذلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ النَّاسُ وَذَلِكَ يَوْمٌ مَّشْهُودٌ - وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ - يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ (That is a Day whereon mankind will be gathered together, and that is a Day when all will be present. And We delay it only for a term fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed.)(11:103-105) He also said here, لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (All will surely be gathered together for appointed meeting of a known Day.) because that time is precisely designated and will not come late, early, nor increase or decrease. Allah said, ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ - فَمَالِـُونَ مِنْهَا الْبُطُونَ (Then verily, --- you the erring-ones, the deniers! You verily, will eat of the trees of Zaqqum. Then you will fill your bellies therewith.) indicating that they will be seized and made to eat from the Zaqqum tree until their stomachs become full, فَشَـرِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ - فَشَـرِبُونَ شُرْبَ الْهِيمِ (And drink the Hamim on top of it. And you will drink (that) like Al-Him!) Hamim is boiling water, while Al-Him means thirsty camels, according to Ibn `Abbas, Mujahid, Sa`id bin Jubayr and `Ikrimah. As-Suddi said "Al-Him is a disease that strikes camels, causing them to feel thirst, and they drink until they die." Therefore, he said, the people of Hell, will never quench their thirst from drinking Hamim. Allah, the Exalted, said, هَـذَا نُزُلُهُمْ يَوْمَ الدِّينِ (That will be their entertainment on the Day of Recompense!) `this, what We have described, is their entertainment with their Lord on the Day of their Reckoning.' Allah the Exalted said in the case of the believers, إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ كَانَتْ لَهُمْ جَنَّـتُ الْفِرْدَوْسِ نُزُلاً (Verily, those who believe and do righteous good deeds, shall have the Gardens of Al-Firdaws (Paradise) for their entertainment.)(18:107), i.e., hospitality and honor.
📜 Texte arabe source

وقوله: (فِي سَمُومٍ وَحَمِيمٍ ) يقول: هم في سّموم جهنم وحَميمها.

Verset 43
Ceux de la gauche et leur châtiment : après avoir mentionné la condition de ceux de la droite, Allah mentionne ensuite la condition de ceux de la gauche, « Et ceux de la gauche, que sont ceux de la gauche ? » signifiant : quelle est la condition de ceux de la gauche ? Puis Il explique Sa parole en disant : « dans un Samum » c’est-à-dire un vent brûlant et intense, « et un Hamim » c’est-à-dire de l’eau bouillante, « et une ombre de Yahmum » c’est-à-dire l’ombre de la fumée, selon Ibn ‘Abbas, Mujahid, ‘Ikrimah, Abu Salih, Qatadah, As-Suddi et d’autres. Dans une déclaration similaire, Allah a dit : « Allez vers ce que vous traitiez de mensonge ! Allez vers une ombre à trois colonnes, ni ombrageuse, ni utile contre la flamme ardente du Feu. » « Il jette des étincelles comme des forteresses, comme si elles étaient des chameaux jaunes ou des cordes. Malheur ce jour-là aux négateurs ! » (77:29-34). Allah a dit dans ce verset : « et une ombre de Yahmum » c’est-à-dire une fumée noire, « ni Barid ni Karim » c’est-à-dire qu’elle n’apporte ni brise fraîche et douce, ni n’apparaît claire. Al-Hasan et Qatadah ont commenté la parole d’Allah : « ni Karim » : « Sa vue n’est pas agréable. » Ad-Dahhak a dit : « Toute boisson qui n’est pas fraîche n’est pas Karim (agréable). » Puis, Allah l’Exalté a déclaré qu’ils méritent cette fin : « En vérité, avant cela, ils vivaient dans le luxe » c’est-à-dire que dans la vie d’ici-bas, ils jouissaient des plaisirs de la vie et satisfaisaient leurs désirs, tout en ignorant ce que les Messagers leur avaient apporté, « et ils persistaient » c’est-à-dire qu’ils persistaient et n’avaient pas l’intention de se repentir, « sur le grand péché » (le verset est incomplet).
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Those on the Left and Their Recompense After Allah mentioned the condition of those on the right hand, He then mentioned the condition of those on the left hand, وَأَصْحَـبُ الشِّمَالِ مَآ أَصْحَـبُ الشِّمَالِ (And those on the left How will be those on the left) meaning, `What is the condition of those on the left,' then explains His statement, by saying, فِى سَمُومٍ (in Samum,) means, a fierce hot wind, وَحَمِيمٍ (and Hamim.) i.e., boiling water, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) the shadow of smoke, according to Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi and others. In a similar statement, Allah said, انطَلِقُواْ إِلَى مَا كُنتُمْ بِهِ تُكَذِّبُونَ - انطَلِقُواْ إِلَى ظِلٍّ ذِى ثَلَـثِ شُعَبٍ - لاَّ ظَلِيلٍ وَلاَ يُغْنِى مِنَ اللَّهَبِ - إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ - كَأَنَّهُ جِمَـلَةٌ صُفْرٌ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ("Depart you to that which you used to deny! Depart you to a shadow in three columns, neither shady nor of any use against the fierce flame of the Fire. " Verily, it throws sparks like fortresses, as if they were yellow camels or bundles of ropes. Woe that Day to the deniers.)(77:29-34). Allah said in this Ayah, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) meaning, black smoke, لاَّ بَارِدٍ وَلاَ كَرِيمٍ (Neither Barid nor Karim,) means, it neither brings soft, cool breeze nor appears clear. Al-Hasan and Qatadah commented on Allah's statement, وَلاَ كَرِيمٍ (nor Karim) "Its sight is not pleasant." Ad-Dahhak said, "Every drink that is not fresh, is not Karim (pleasant). Then, Allah the Exalted stated that they deserve this end, إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُتْرَفِينَ (Verily, before that, they indulged in luxury,) meaning, in the life of the world, they were enjoying life's pleasures and satisfying their lusts, all the while ignoring what the Messengers brought to them, وَكَانُواْ يُصِرُّونَ (And were persisting), means, they persisted and did not intend to repent, عَلَى الْحِنثِ الْعَظِيمِ (in great sin.) in disbelief in Allah and claiming that the idols and rivals were gods besides Allah. It means idolatry, according to Ibn `Abbas. This is also the meaning reported from Mujahid, `Ikrimah, Ad-Dahhak, Qatadah, As-Suddi and others. Allah said, وَكَانُواْ يِقُولُونَ أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ أَوَ ءَابَآؤُنَا الاٌّوَّلُونَ (And they used to say: "When we die and become dust and bones, shall we then indeed be resurrected And also our forefathers") They said this while denying and rejecting the idea that resurrection will ever occur. Allah the Exalted said, قُلْ إِنَّ الاٌّوَّلِينَ وَالاٌّخِرِينَ - لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (Say: "(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.") meaning, `Say, O Muhammad, that the earlier and latter generations of the Children of Adam will be gathered for the Day of Resurrection and none of them will be left out. Allah the Exalted said: إِنَّ فِى ذلِكَ لآيَةً لِّمَنْ خَافَ عَذَابَ الاٌّخِرَةِ ذلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ النَّاسُ وَذَلِكَ يَوْمٌ مَّشْهُودٌ - وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ - يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ (That is a Day whereon mankind will be gathered together, and that is a Day when all will be present. And We delay it only for a term fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed.)(11:103-105) He also said here, لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (All will surely be gathered together for appointed meeting of a known Day.) because that time is precisely designated and will not come late, early, nor increase or decrease. Allah said, ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ - فَمَالِـُونَ مِنْهَا الْبُطُونَ (Then verily, --- you the erring-ones, the deniers! You verily, will eat of the trees of Zaqqum. Then you will fill your bellies therewith.) indicating that they will be seized and made to eat from the Zaqqum tree until their stomachs become full, فَشَـرِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ - فَشَـرِبُونَ شُرْبَ الْهِيمِ (And drink the Hamim on top of it. And you will drink (that) like Al-Him!) Hamim is boiling water, while Al-Him means thirsty camels, according to Ibn `Abbas, Mujahid, Sa`id bin Jubayr and `Ikrimah. As-Suddi said "Al-Him is a disease that strikes camels, causing them to feel thirst, and they drink until they die." Therefore, he said, the people of Hell, will never quench their thirst from drinking Hamim. Allah, the Exalted, said, هَـذَا نُزُلُهُمْ يَوْمَ الدِّينِ (That will be their entertainment on the Day of Recompense!) `this, what We have described, is their entertainment with their Lord on the Day of their Reckoning.' Allah the Exalted said in the case of the believers, إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ كَانَتْ لَهُمْ جَنَّـتُ الْفِرْدَوْسِ نُزُلاً (Verily, those who believe and do righteous good deeds, shall have the Gardens of Al-Firdaws (Paradise) for their entertainment.)(18:107), i.e., hospitality and honor.
📜 Texte arabe source

وقوله: (وَظِلٍّ مِنْ يَحْمُومٍ ) يقول تعالى ذكره: وظل من دُخان شديد السواد.والعرب تقول لكلّ شيء وصفته بشدّة السواد: أسود يَحْموم.

وبنحو الذي قلنا قال أهل التأويل.

* ذكر من قال ذلك:

حدثني ابن أبي الشوارب، قال: ثنا عبد الواحد بن زياد، قال: ثنا سليمان الشيباني، قال: ثني يزيد بن الأصمّ، قال: سمعت ابن عباس يقول في (وَظِلٍّ مِنْ يَحْمُومٍ ) قال: هو ظلّ الدخان.

حدثنا محمد بن عبيد المحاربيّ، قال: ثنا قبيصة بن ليث، عن الشيبانيّ، عن يزيد بن الأصمّ، عن ابن عباس، مثله.

حدثنا أبو كُرَيب، قال: ثنا ابن إدريس، قال: سمعت الشيباني، عن يزيد بن الأصمّ، عن ابن عباس، بمثله.

حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن الشيباني، عن يزيد بن الأصمّ، عن ابن عباس (وَظِلٍّ مِنْ يَحْمُومٍ ) قال: هو الدخان.

حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا إبراهيم بن طُهمان، عن سماك بن جرب، عن عكرِمة، عن ابن عباس (وَظِلٍّ مِنْ يَحْمُومٍ ) قال: الدخان.

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله: (وَظِلٍّ مِنْ يَحْمُومٍ ) يقول: من دخان حَميم.

حدثنا ابن المثنى، قال: ثنا محمد بن جعفر، قال: ثنا شعبة، عن سماك، عن عكرِمة، أنه قال في هذه الآية (وَظِلٍّ مِنْ يَحْمُومٍ ) قال: الدخان.

حدثنا أبو كُرَيب، قال: ثنا عثام، عن إسماعيل بن أبي خالد، عن أبي مالك، في قوله: (وَظِلٍّ مِنْ يَحْمُومٍ ) قال: دخان حميم.

حدثنا سعيد بن يحيى الأموي، قال: ثنا ابن المبارك، عن إسماعيل بن أبي خالد، عن أبي مالك بمثله.

حدثنا ابن حميد، قال: ثنا حكام، عن عمرو، عن منصور، عن مجاهد (وَظِلٍّ مِنْ يَحْمُومٍ ) قال: الدخان.

قال: ثنا جرير، عن منصور، عن مجاهد، مثله.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد قوله: (مِنْ يَحْمُومٍ ) قال: من دخان حميم.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن سليمان الشيباني، عن يزيد بن الأصمّ، عن ابن عباس، ومنصور، عن مجاهد (وَظِلٍّ مِنْ يَحْمُومٍ ) قالا دخان.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة (وَظِلٍّ مِنْ يَحْمُومٍ ) قال: من دخان.

حدثنا بشر ، قال : ثنا يزيد، قال ثنا سعيد، عن قتادة (وَظِلٍّ مِنْ يَحْمُومٍ ) كنا نحَدَّث أنها ظلّ الدخان.

حدثني يونس، قال: أخبرنا ابن وهب، قال، قال ابن زيد، في قوله: (وَظِلٍّ مِنْ يَحْمُومٍ ) قال: ظلّ الدخان دخان جَهنم، زعم ذلك بعض أهل العلم.

Verset 44
Ceux de la gauche et leur châtiment : après avoir mentionné la condition de ceux de la droite, Allah mentionne ensuite la condition de ceux de la gauche, « Et ceux de la gauche, que sont ceux de la gauche ? » signifiant : quelle est la condition de ceux de la gauche ? Puis Il explique Sa parole en disant : « dans un Samum » c’est-à-dire un vent brûlant et intense, « et un Hamim » c’est-à-dire de l’eau bouillante, « et une ombre de Yahmum » c’est-à-dire l’ombre de la fumée, selon Ibn ‘Abbas, Mujahid, ‘Ikrimah, Abu Salih, Qatadah, As-Suddi et d’autres. Dans une déclaration similaire, Allah a dit : « Allez vers ce que vous traitiez de mensonge ! Allez vers une ombre à trois colonnes, ni ombrageuse, ni utile contre la flamme ardente du Feu. » « Il jette des étincelles comme des forteresses, comme si elles étaient des chameaux jaunes ou des cordes. Malheur ce jour-là aux négateurs ! » (77:29-34). Allah a dit dans ce verset : « et une ombre de Yahmum » c’est-à-dire une fumée noire, « ni Barid ni Karim » c’est-à-dire qu’elle n’apporte ni brise fraîche et douce, ni n’apparaît claire. Al-Hasan et Qatadah ont commenté la parole d’Allah : « ni Karim » : « Sa vue n’est pas agréable. » Ad-Dahhak a dit : « Toute boisson qui n’est pas fraîche n’est pas Karim (agréable). » Puis, Allah l’Exalté a déclaré qu’ils méritent cette fin : « En vérité, avant cela, ils vivaient dans le luxe » c’est-à-dire que dans la vie d’ici-bas, ils jouissaient des plaisirs de la vie et satisfaisaient leurs désirs, tout en ignorant ce que les Messagers leur avaient apporté, « et ils persistaient » c’est-à-dire qu’ils persistaient et n’avaient pas l’intention de se repentir, « sur le grand péché » (le verset est incomplet).
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Those on the Left and Their Recompense After Allah mentioned the condition of those on the right hand, He then mentioned the condition of those on the left hand, وَأَصْحَـبُ الشِّمَالِ مَآ أَصْحَـبُ الشِّمَالِ (And those on the left How will be those on the left) meaning, `What is the condition of those on the left,' then explains His statement, by saying, فِى سَمُومٍ (in Samum,) means, a fierce hot wind, وَحَمِيمٍ (and Hamim.) i.e., boiling water, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) the shadow of smoke, according to Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi and others. In a similar statement, Allah said, انطَلِقُواْ إِلَى مَا كُنتُمْ بِهِ تُكَذِّبُونَ - انطَلِقُواْ إِلَى ظِلٍّ ذِى ثَلَـثِ شُعَبٍ - لاَّ ظَلِيلٍ وَلاَ يُغْنِى مِنَ اللَّهَبِ - إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ - كَأَنَّهُ جِمَـلَةٌ صُفْرٌ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ("Depart you to that which you used to deny! Depart you to a shadow in three columns, neither shady nor of any use against the fierce flame of the Fire. " Verily, it throws sparks like fortresses, as if they were yellow camels or bundles of ropes. Woe that Day to the deniers.)(77:29-34). Allah said in this Ayah, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) meaning, black smoke, لاَّ بَارِدٍ وَلاَ كَرِيمٍ (Neither Barid nor Karim,) means, it neither brings soft, cool breeze nor appears clear. Al-Hasan and Qatadah commented on Allah's statement, وَلاَ كَرِيمٍ (nor Karim) "Its sight is not pleasant." Ad-Dahhak said, "Every drink that is not fresh, is not Karim (pleasant). Then, Allah the Exalted stated that they deserve this end, إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُتْرَفِينَ (Verily, before that, they indulged in luxury,) meaning, in the life of the world, they were enjoying life's pleasures and satisfying their lusts, all the while ignoring what the Messengers brought to them, وَكَانُواْ يُصِرُّونَ (And were persisting), means, they persisted and did not intend to repent, عَلَى الْحِنثِ الْعَظِيمِ (in great sin.) in disbelief in Allah and claiming that the idols and rivals were gods besides Allah. It means idolatry, according to Ibn `Abbas. This is also the meaning reported from Mujahid, `Ikrimah, Ad-Dahhak, Qatadah, As-Suddi and others. Allah said, وَكَانُواْ يِقُولُونَ أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ أَوَ ءَابَآؤُنَا الاٌّوَّلُونَ (And they used to say: "When we die and become dust and bones, shall we then indeed be resurrected And also our forefathers") They said this while denying and rejecting the idea that resurrection will ever occur. Allah the Exalted said, قُلْ إِنَّ الاٌّوَّلِينَ وَالاٌّخِرِينَ - لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (Say: "(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.") meaning, `Say, O Muhammad, that the earlier and latter generations of the Children of Adam will be gathered for the Day of Resurrection and none of them will be left out. Allah the Exalted said: إِنَّ فِى ذلِكَ لآيَةً لِّمَنْ خَافَ عَذَابَ الاٌّخِرَةِ ذلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ النَّاسُ وَذَلِكَ يَوْمٌ مَّشْهُودٌ - وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ - يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ (That is a Day whereon mankind will be gathered together, and that is a Day when all will be present. And We delay it only for a term fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed.)(11:103-105) He also said here, لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (All will surely be gathered together for appointed meeting of a known Day.) because that time is precisely designated and will not come late, early, nor increase or decrease. Allah said, ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ - فَمَالِـُونَ مِنْهَا الْبُطُونَ (Then verily, --- you the erring-ones, the deniers! You verily, will eat of the trees of Zaqqum. Then you will fill your bellies therewith.) indicating that they will be seized and made to eat from the Zaqqum tree until their stomachs become full, فَشَـرِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ - فَشَـرِبُونَ شُرْبَ الْهِيمِ (And drink the Hamim on top of it. And you will drink (that) like Al-Him!) Hamim is boiling water, while Al-Him means thirsty camels, according to Ibn `Abbas, Mujahid, Sa`id bin Jubayr and `Ikrimah. As-Suddi said "Al-Him is a disease that strikes camels, causing them to feel thirst, and they drink until they die." Therefore, he said, the people of Hell, will never quench their thirst from drinking Hamim. Allah, the Exalted, said, هَـذَا نُزُلُهُمْ يَوْمَ الدِّينِ (That will be their entertainment on the Day of Recompense!) `this, what We have described, is their entertainment with their Lord on the Day of their Reckoning.' Allah the Exalted said in the case of the believers, إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ كَانَتْ لَهُمْ جَنَّـتُ الْفِرْدَوْسِ نُزُلاً (Verily, those who believe and do righteous good deeds, shall have the Gardens of Al-Firdaws (Paradise) for their entertainment.)(18:107), i.e., hospitality and honor.
📜 Texte arabe source

وقوله: (لا بَارِدٍ وَلا كَرِيمٍ ) يقول تعالى ذكره: ليس ذلك الظلّ ببارد، كبرد ظلال سائر الأشياء، ولكنه حارّ، لأنه دخان من سعير جهنّم، وليس بكريم لأنه مؤلم من استظلّ به، والعرب تتبع كلّ منفيّ عنه صفة حمد نفي الكرم عنه، فتقول: ما هذا الطعام بطيب ولا كريم، وما هذا اللحم بسمين ولا كريم وما هذه الدار بنظيفة ولا كريمة.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن عبد الله بن بزيع، قال: ثنا النضر، قال: ثنا جويبر، عن الضحاك، في قوله: (لا بَارِدٍ وَلا كَرِيمٍ ) قال: كلّ شراب ليس بعذب فليس بكريم.

وكان قتادة يقول في ذلك ما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: (لا بَارِدٍ وَلا كَرِيمٍ ) قال: لا بارد المنـزل، ولا كريم المنظر.

Verset 45
Ceux de la gauche et leur châtiment : après avoir mentionné la condition de ceux de la droite, Allah mentionne ensuite la condition de ceux de la gauche, « Et ceux de la gauche, que sont ceux de la gauche ? » signifiant : quelle est la condition de ceux de la gauche ? Puis Il explique Sa parole en disant : « dans un Samum » c’est-à-dire un vent brûlant et intense, « et un Hamim » c’est-à-dire de l’eau bouillante, « et une ombre de Yahmum » c’est-à-dire l’ombre de la fumée, selon Ibn ‘Abbas, Mujahid, ‘Ikrimah, Abu Salih, Qatadah, As-Suddi et d’autres. Dans une déclaration similaire, Allah a dit : « Allez vers ce que vous traitiez de mensonge ! Allez vers une ombre à trois colonnes, ni ombrageuse, ni utile contre la flamme ardente du Feu. » « Il jette des étincelles comme des forteresses, comme si elles étaient des chameaux jaunes ou des cordes. Malheur ce jour-là aux négateurs ! » (77:29-34). Allah a dit dans ce verset : « et une ombre de Yahmum » c’est-à-dire une fumée noire, « ni Barid ni Karim » c’est-à-dire qu’elle n’apporte ni brise fraîche et douce, ni n’apparaît claire. Al-Hasan et Qatadah ont commenté la parole d’Allah : « ni Karim » : « Sa vue n’est pas agréable. » Ad-Dahhak a dit : « Toute boisson qui n’est pas fraîche n’est pas Karim (agréable). » Puis, Allah l’Exalté a déclaré qu’ils méritent cette fin : « En vérité, avant cela, ils vivaient dans le luxe » c’est-à-dire que dans la vie d’ici-bas, ils jouissaient des plaisirs de la vie et satisfaisaient leurs désirs, tout en ignorant ce que les Messagers leur avaient apporté, « et ils persistaient » c’est-à-dire qu’ils persistaient et n’avaient pas l’intention de se repentir, « sur le grand péché » (le verset est incomplet).
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Those on the Left and Their Recompense After Allah mentioned the condition of those on the right hand, He then mentioned the condition of those on the left hand, وَأَصْحَـبُ الشِّمَالِ مَآ أَصْحَـبُ الشِّمَالِ (And those on the left How will be those on the left) meaning, `What is the condition of those on the left,' then explains His statement, by saying, فِى سَمُومٍ (in Samum,) means, a fierce hot wind, وَحَمِيمٍ (and Hamim.) i.e., boiling water, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) the shadow of smoke, according to Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi and others. In a similar statement, Allah said, انطَلِقُواْ إِلَى مَا كُنتُمْ بِهِ تُكَذِّبُونَ - انطَلِقُواْ إِلَى ظِلٍّ ذِى ثَلَـثِ شُعَبٍ - لاَّ ظَلِيلٍ وَلاَ يُغْنِى مِنَ اللَّهَبِ - إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ - كَأَنَّهُ جِمَـلَةٌ صُفْرٌ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ("Depart you to that which you used to deny! Depart you to a shadow in three columns, neither shady nor of any use against the fierce flame of the Fire. " Verily, it throws sparks like fortresses, as if they were yellow camels or bundles of ropes. Woe that Day to the deniers.)(77:29-34). Allah said in this Ayah, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) meaning, black smoke, لاَّ بَارِدٍ وَلاَ كَرِيمٍ (Neither Barid nor Karim,) means, it neither brings soft, cool breeze nor appears clear. Al-Hasan and Qatadah commented on Allah's statement, وَلاَ كَرِيمٍ (nor Karim) "Its sight is not pleasant." Ad-Dahhak said, "Every drink that is not fresh, is not Karim (pleasant). Then, Allah the Exalted stated that they deserve this end, إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُتْرَفِينَ (Verily, before that, they indulged in luxury,) meaning, in the life of the world, they were enjoying life's pleasures and satisfying their lusts, all the while ignoring what the Messengers brought to them, وَكَانُواْ يُصِرُّونَ (And were persisting), means, they persisted and did not intend to repent, عَلَى الْحِنثِ الْعَظِيمِ (in great sin.) in disbelief in Allah and claiming that the idols and rivals were gods besides Allah. It means idolatry, according to Ibn `Abbas. This is also the meaning reported from Mujahid, `Ikrimah, Ad-Dahhak, Qatadah, As-Suddi and others. Allah said, وَكَانُواْ يِقُولُونَ أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ أَوَ ءَابَآؤُنَا الاٌّوَّلُونَ (And they used to say: "When we die and become dust and bones, shall we then indeed be resurrected And also our forefathers") They said this while denying and rejecting the idea that resurrection will ever occur. Allah the Exalted said, قُلْ إِنَّ الاٌّوَّلِينَ وَالاٌّخِرِينَ - لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (Say: "(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.") meaning, `Say, O Muhammad, that the earlier and latter generations of the Children of Adam will be gathered for the Day of Resurrection and none of them will be left out. Allah the Exalted said: إِنَّ فِى ذلِكَ لآيَةً لِّمَنْ خَافَ عَذَابَ الاٌّخِرَةِ ذلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ النَّاسُ وَذَلِكَ يَوْمٌ مَّشْهُودٌ - وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ - يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ (That is a Day whereon mankind will be gathered together, and that is a Day when all will be present. And We delay it only for a term fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed.)(11:103-105) He also said here, لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (All will surely be gathered together for appointed meeting of a known Day.) because that time is precisely designated and will not come late, early, nor increase or decrease. Allah said, ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ - فَمَالِـُونَ مِنْهَا الْبُطُونَ (Then verily, --- you the erring-ones, the deniers! You verily, will eat of the trees of Zaqqum. Then you will fill your bellies therewith.) indicating that they will be seized and made to eat from the Zaqqum tree until their stomachs become full, فَشَـرِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ - فَشَـرِبُونَ شُرْبَ الْهِيمِ (And drink the Hamim on top of it. And you will drink (that) like Al-Him!) Hamim is boiling water, while Al-Him means thirsty camels, according to Ibn `Abbas, Mujahid, Sa`id bin Jubayr and `Ikrimah. As-Suddi said "Al-Him is a disease that strikes camels, causing them to feel thirst, and they drink until they die." Therefore, he said, the people of Hell, will never quench their thirst from drinking Hamim. Allah, the Exalted, said, هَـذَا نُزُلُهُمْ يَوْمَ الدِّينِ (That will be their entertainment on the Day of Recompense!) `this, what We have described, is their entertainment with their Lord on the Day of their Reckoning.' Allah the Exalted said in the case of the believers, إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ كَانَتْ لَهُمْ جَنَّـتُ الْفِرْدَوْسِ نُزُلاً (Verily, those who believe and do righteous good deeds, shall have the Gardens of Al-Firdaws (Paradise) for their entertainment.)(18:107), i.e., hospitality and honor.
📜 Texte arabe source

وقوله: (إِنَّهُمْ كَانُوا قَبْلَ ذَلِكَ مُتْرَفِينَ ) يقول تعالى ذكره: إن هؤلاء الذين وصف صفتهم من أصحاب الشمال، كانوا قبل أن يصيبهم من عذاب الله ما أصابهم في الدنيا مترفين، يعني منعمين.

كما حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس (إِنَّهُمْ كَانُوا قَبْلَ ذَلِكَ مُتْرَفِينَ ) يقول: منعمين.

Verset 46
Ceux de la gauche et leur châtiment : après avoir mentionné la condition de ceux de la droite, Allah mentionne ensuite la condition de ceux de la gauche, « Et ceux de la gauche, que sont ceux de la gauche ? » signifiant : quelle est la condition de ceux de la gauche ? Puis Il explique Sa parole en disant : « dans un Samum » c’est-à-dire un vent brûlant et intense, « et un Hamim » c’est-à-dire de l’eau bouillante, « et une ombre de Yahmum » c’est-à-dire l’ombre de la fumée, selon Ibn ‘Abbas, Mujahid, ‘Ikrimah, Abu Salih, Qatadah, As-Suddi et d’autres. Dans une déclaration similaire, Allah a dit : « Allez vers ce que vous traitiez de mensonge ! Allez vers une ombre à trois colonnes, ni ombrageuse, ni utile contre la flamme ardente du Feu. » « Il jette des étincelles comme des forteresses, comme si elles étaient des chameaux jaunes ou des cordes. Malheur ce jour-là aux négateurs ! » (77:29-34). Allah a dit dans ce verset : « et une ombre de Yahmum » c’est-à-dire une fumée noire, « ni Barid ni Karim » c’est-à-dire qu’elle n’apporte ni brise fraîche et douce, ni n’apparaît claire. Al-Hasan et Qatadah ont commenté la parole d’Allah : « ni Karim » : « Sa vue n’est pas agréable. » Ad-Dahhak a dit : « Toute boisson qui n’est pas fraîche n’est pas Karim (agréable). » Puis, Allah l’Exalté a déclaré qu’ils méritent cette fin : « En vérité, avant cela, ils vivaient dans le luxe » c’est-à-dire que dans la vie d’ici-bas, ils jouissaient des plaisirs de la vie et satisfaisaient leurs désirs, tout en ignorant ce que les Messagers leur avaient apporté, « et ils persistaient » c’est-à-dire qu’ils persistaient et n’avaient pas l’intention de se repentir, « sur le grand péché » (le verset est incomplet).
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Those on the Left and Their Recompense After Allah mentioned the condition of those on the right hand, He then mentioned the condition of those on the left hand, وَأَصْحَـبُ الشِّمَالِ مَآ أَصْحَـبُ الشِّمَالِ (And those on the left How will be those on the left) meaning, `What is the condition of those on the left,' then explains His statement, by saying, فِى سَمُومٍ (in Samum,) means, a fierce hot wind, وَحَمِيمٍ (and Hamim.) i.e., boiling water, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) the shadow of smoke, according to Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi and others. In a similar statement, Allah said, انطَلِقُواْ إِلَى مَا كُنتُمْ بِهِ تُكَذِّبُونَ - انطَلِقُواْ إِلَى ظِلٍّ ذِى ثَلَـثِ شُعَبٍ - لاَّ ظَلِيلٍ وَلاَ يُغْنِى مِنَ اللَّهَبِ - إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ - كَأَنَّهُ جِمَـلَةٌ صُفْرٌ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ("Depart you to that which you used to deny! Depart you to a shadow in three columns, neither shady nor of any use against the fierce flame of the Fire. " Verily, it throws sparks like fortresses, as if they were yellow camels or bundles of ropes. Woe that Day to the deniers.)(77:29-34). Allah said in this Ayah, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) meaning, black smoke, لاَّ بَارِدٍ وَلاَ كَرِيمٍ (Neither Barid nor Karim,) means, it neither brings soft, cool breeze nor appears clear. Al-Hasan and Qatadah commented on Allah's statement, وَلاَ كَرِيمٍ (nor Karim) "Its sight is not pleasant." Ad-Dahhak said, "Every drink that is not fresh, is not Karim (pleasant). Then, Allah the Exalted stated that they deserve this end, إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُتْرَفِينَ (Verily, before that, they indulged in luxury,) meaning, in the life of the world, they were enjoying life's pleasures and satisfying their lusts, all the while ignoring what the Messengers brought to them, وَكَانُواْ يُصِرُّونَ (And were persisting), means, they persisted and did not intend to repent, عَلَى الْحِنثِ الْعَظِيمِ (in great sin.) in disbelief in Allah and claiming that the idols and rivals were gods besides Allah. It means idolatry, according to Ibn `Abbas. This is also the meaning reported from Mujahid, `Ikrimah, Ad-Dahhak, Qatadah, As-Suddi and others. Allah said, وَكَانُواْ يِقُولُونَ أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ أَوَ ءَابَآؤُنَا الاٌّوَّلُونَ (And they used to say: "When we die and become dust and bones, shall we then indeed be resurrected And also our forefathers") They said this while denying and rejecting the idea that resurrection will ever occur. Allah the Exalted said, قُلْ إِنَّ الاٌّوَّلِينَ وَالاٌّخِرِينَ - لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (Say: "(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.") meaning, `Say, O Muhammad, that the earlier and latter generations of the Children of Adam will be gathered for the Day of Resurrection and none of them will be left out. Allah the Exalted said: إِنَّ فِى ذلِكَ لآيَةً لِّمَنْ خَافَ عَذَابَ الاٌّخِرَةِ ذلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ النَّاسُ وَذَلِكَ يَوْمٌ مَّشْهُودٌ - وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ - يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ (That is a Day whereon mankind will be gathered together, and that is a Day when all will be present. And We delay it only for a term fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed.)(11:103-105) He also said here, لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (All will surely be gathered together for appointed meeting of a known Day.) because that time is precisely designated and will not come late, early, nor increase or decrease. Allah said, ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ - فَمَالِـُونَ مِنْهَا الْبُطُونَ (Then verily, --- you the erring-ones, the deniers! You verily, will eat of the trees of Zaqqum. Then you will fill your bellies therewith.) indicating that they will be seized and made to eat from the Zaqqum tree until their stomachs become full, فَشَـرِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ - فَشَـرِبُونَ شُرْبَ الْهِيمِ (And drink the Hamim on top of it. And you will drink (that) like Al-Him!) Hamim is boiling water, while Al-Him means thirsty camels, according to Ibn `Abbas, Mujahid, Sa`id bin Jubayr and `Ikrimah. As-Suddi said "Al-Him is a disease that strikes camels, causing them to feel thirst, and they drink until they die." Therefore, he said, the people of Hell, will never quench their thirst from drinking Hamim. Allah, the Exalted, said, هَـذَا نُزُلُهُمْ يَوْمَ الدِّينِ (That will be their entertainment on the Day of Recompense!) `this, what We have described, is their entertainment with their Lord on the Day of their Reckoning.' Allah the Exalted said in the case of the believers, إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ كَانَتْ لَهُمْ جَنَّـتُ الْفِرْدَوْسِ نُزُلاً (Verily, those who believe and do righteous good deeds, shall have the Gardens of Al-Firdaws (Paradise) for their entertainment.)(18:107), i.e., hospitality and honor.
📜 Texte arabe source

وقوله: (وَكَانُوا يُصِرُّونَ عَلَى الْحِنْثِ الْعَظِيمِ ) يقول جلّ ثناؤه: وكانوا يقيمون على الذنب العظيم.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، عن ابن أبي نجيح، عن مجاهد يُصِروّن: يدمنون

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 قال: يدهنون، أو يدمنون.

حدثني يونس، قال: أخبرنا ابن وهب، قال، قال ابن زيد، في قوله: (وَكَانُوا يُصِرُّونَ ) قال: لا يتوبون ولا يستغفرون، والإصرار عند العرب على الذنب: الإقامة عليه، وترك الإقلاع عنه.

وقوله: (عَلَى الْحِنْثِ الْعَظِيمِ ) يعني: على الذنب العظيم، وهو الشرك بالله.

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 (عَلَى الْحِنْثِ الْعَظِيمِ ) قال: على الذنب.

حدثني يعقوب بن إبراهيم، قال: ثنا أبو تُميلة، قال: ثنا عبيد بن سليمان، عن الضحاك، في قوله: (الْحِنْثِ الْعَظِيمِ ) قال: الشرك.

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: (عَلَى الْحِنْثِ الْعَظِيمِ ) يعني: الشرك.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة (الْحِنْثِ الْعَظِيمِ ) قال: الذنب.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد (وَكَانُوا يُصِرُّونَ عَلَى الْحِنْثِ الْعَظِيمِ ) قال: الحنث العظيم: الذنب العظيم، قال: وذلك الذنب العظيم الشرك لا يتوبون ولا يستغفرون.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: (وَكَانُوا يُصِرُّونَ عَلَى الْحِنْثِ الْعَظِيمِ ) وهو الشرك.

حدثنا ابن حُميد، قال: ثنا مهران، عن ابن جُريج، عن مجاهد (عَلَى الْحِنْثِ الْعَظِيمِ ) قال: الذنب العظيم.

Verset 47
Les gens de la gauche et leur rétribution. Après qu'Allah ait mentionné la condition des gens de la droite, Il a ensuite mentionné la condition des gens de la gauche, وَأَصْحَـبُ الشِّمَالِ مَآ أَصْحَـبُ الشِّمَالِ (Et les gens de la gauche, que seront les gens de la gauche !) signifiant : « Quelle est la condition des gens de la gauche », puis Il explique Sa parole en disant : فِى سَمُومٍ (dans un Samum), c'est-à-dire un vent brûlant et violent, وَحَمِيمٍ (et un Hamim), c'est-à-dire de l'eau bouillante, وَظِلٍّ مِّن يَحْمُومٍ (et une ombre de Yahmum), l'ombre de la fumée, selon Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi et d'autres. Dans une déclaration similaire, Allah a dit : انطَلِقُواْ إِلَى مَا كُنتُمْ بِهِ تُكَذِّبُونَ - انطَلِقُواْ إِلَى ظِلٍّ ذِى ثَلَـثِ شُعَبٍ - لاَّ ظَلِيلٍ وَلاَ يُغْنِى مِنَ اللَّهَبِ - إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ - كَأَنَّهُ جِمَـلَةٌ صُفْرٌ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (« Allez vers ce que vous traitiez de mensonge ! Allez vers une ombre à trois colonnes, ni ombrageante ni utile contre la flamme ardente du Feu. » « Il jette des étincelles comme des forteresses, comme si elles étaient des chameaux jaunes ou des cordes entassées. Malheur ce jour-là aux négateurs !) (77:29-34). Allah a dit dans ce verset : وَظِلٍّ مِّن يَحْمُومٍ (Et une ombre de Yahmum), c'est-à-dire une fumée noire, لاَّ بَارِدٍ وَلاَ كَرِيمٍ (ni Barid ni Karim), c'est-à-dire qu'elle n'apporte ni brise fraîche et douce, ni n'apparaît claire. Al-Hasan et Qatadah ont commenté la parole d'Allah : وَلاَ كَرِيمٍ (ni Karim) : « Sa vue n'est pas agréable. » Ad-Dahhak a dit : « Toute boisson qui n'est pas fraîche n'est pas Karim (agréable). » Puis, Allah l'Exalté a déclaré qu'ils méritent cette fin : إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُتْرَفِينَ (En vérité, avant cela, ils vivaient dans le luxe), c'est-à-dire que dans la vie d'ici-bas, ils jouissaient des plaisirs de la vie et satisfaisaient leurs désirs, tout en ignorant ce que les Messagers leur avaient apporté, وَكَانُواْ يُصِرُّونَ (Et ils persistaient), c'est-à-dire qu'ils persistaient et n'avaient pas l'intention de se repentir, عَلَى الْحِنثِ الْعَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Those on the Left and Their Recompense After Allah mentioned the condition of those on the right hand, He then mentioned the condition of those on the left hand, وَأَصْحَـبُ الشِّمَالِ مَآ أَصْحَـبُ الشِّمَالِ (And those on the left How will be those on the left) meaning, `What is the condition of those on the left,' then explains His statement, by saying, فِى سَمُومٍ (in Samum,) means, a fierce hot wind, وَحَمِيمٍ (and Hamim.) i.e., boiling water, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) the shadow of smoke, according to Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi and others. In a similar statement, Allah said, انطَلِقُواْ إِلَى مَا كُنتُمْ بِهِ تُكَذِّبُونَ - انطَلِقُواْ إِلَى ظِلٍّ ذِى ثَلَـثِ شُعَبٍ - لاَّ ظَلِيلٍ وَلاَ يُغْنِى مِنَ اللَّهَبِ - إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ - كَأَنَّهُ جِمَـلَةٌ صُفْرٌ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ("Depart you to that which you used to deny! Depart you to a shadow in three columns, neither shady nor of any use against the fierce flame of the Fire. " Verily, it throws sparks like fortresses, as if they were yellow camels or bundles of ropes. Woe that Day to the deniers.)(77:29-34). Allah said in this Ayah, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) meaning, black smoke, لاَّ بَارِدٍ وَلاَ كَرِيمٍ (Neither Barid nor Karim,) means, it neither brings soft, cool breeze nor appears clear. Al-Hasan and Qatadah commented on Allah's statement, وَلاَ كَرِيمٍ (nor Karim) "Its sight is not pleasant." Ad-Dahhak said, "Every drink that is not fresh, is not Karim (pleasant). Then, Allah the Exalted stated that they deserve this end, إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُتْرَفِينَ (Verily, before that, they indulged in luxury,) meaning, in the life of the world, they were enjoying life's pleasures and satisfying their lusts, all the while ignoring what the Messengers brought to them, وَكَانُواْ يُصِرُّونَ (And were persisting), means, they persisted and did not intend to repent, عَلَى الْحِنثِ الْعَظِيمِ (in great sin.) in disbelief in Allah and claiming that the idols and rivals were gods besides Allah. It means idolatry, according to Ibn `Abbas. This is also the meaning reported from Mujahid, `Ikrimah, Ad-Dahhak, Qatadah, As-Suddi and others. Allah said, وَكَانُواْ يِقُولُونَ أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ أَوَ ءَابَآؤُنَا الاٌّوَّلُونَ (And they used to say: "When we die and become dust and bones, shall we then indeed be resurrected And also our forefathers") They said this while denying and rejecting the idea that resurrection will ever occur. Allah the Exalted said, قُلْ إِنَّ الاٌّوَّلِينَ وَالاٌّخِرِينَ - لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (Say: "(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.") meaning, `Say, O Muhammad, that the earlier and latter generations of the Children of Adam will be gathered for the Day of Resurrection and none of them will be left out. Allah the Exalted said: إِنَّ فِى ذلِكَ لآيَةً لِّمَنْ خَافَ عَذَابَ الاٌّخِرَةِ ذلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ النَّاسُ وَذَلِكَ يَوْمٌ مَّشْهُودٌ - وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ - يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ (That is a Day whereon mankind will be gathered together, and that is a Day when all will be present. And We delay it only for a term fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed.)(11:103-105) He also said here, لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (All will surely be gathered together for appointed meeting of a known Day.) because that time is precisely designated and will not come late, early, nor increase or decrease. Allah said, ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ - فَمَالِـُونَ مِنْهَا الْبُطُونَ (Then verily, --- you the erring-ones, the deniers! You verily, will eat of the trees of Zaqqum. Then you will fill your bellies therewith.) indicating that they will be seized and made to eat from the Zaqqum tree until their stomachs become full, فَشَـرِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ - فَشَـرِبُونَ شُرْبَ الْهِيمِ (And drink the Hamim on top of it. And you will drink (that) like Al-Him!) Hamim is boiling water, while Al-Him means thirsty camels, according to Ibn `Abbas, Mujahid, Sa`id bin Jubayr and `Ikrimah. As-Suddi said "Al-Him is a disease that strikes camels, causing them to feel thirst, and they drink until they die." Therefore, he said, the people of Hell, will never quench their thirst from drinking Hamim. Allah, the Exalted, said, هَـذَا نُزُلُهُمْ يَوْمَ الدِّينِ (That will be their entertainment on the Day of Recompense!) `this, what We have described, is their entertainment with their Lord on the Day of their Reckoning.' Allah the Exalted said in the case of the believers, إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ كَانَتْ لَهُمْ جَنَّـتُ الْفِرْدَوْسِ نُزُلاً (Verily, those who believe and do righteous good deeds, shall have the Gardens of Al-Firdaws (Paradise) for their entertainment.)(18:107), i.e., hospitality and honor.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَكَانُوا يَقُولُونَ أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَئِنَّا لَمَبْعُوثُونَ (47)

يقول تعالى ذكره: وكانوا يقولون كفرا منهم بالبعث، وإنكارًا لإحياء الله خلقه من بعد مماتهم: أئذا كنا ترابا في قبورنا من بعد مماتنا، وعظاما نخرة، أئنا لمبعوثون منها أحياء كما كنا قبل الممات.

Verset 48
Les gens de la gauche et leur rétribution. Après qu'Allah ait mentionné la condition des gens de la droite, Il a ensuite mentionné la condition des gens de la gauche, وَأَصْحَـبُ الشِّمَالِ مَآ أَصْحَـبُ الشِّمَالِ (Et les gens de la gauche, que seront les gens de la gauche !) signifiant : « Quelle est la condition des gens de la gauche », puis Il explique Sa parole en disant : فِى سَمُومٍ (dans un Samum), c'est-à-dire un vent brûlant et violent, وَحَمِيمٍ (et un Hamim), c'est-à-dire de l'eau bouillante, وَظِلٍّ مِّن يَحْمُومٍ (et une ombre de Yahmum), l'ombre de la fumée, selon Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi et d'autres. Dans une déclaration similaire, Allah a dit : انطَلِقُواْ إِلَى مَا كُنتُمْ بِهِ تُكَذِّبُونَ - انطَلِقُواْ إِلَى ظِلٍّ ذِى ثَلَـثِ شُعَبٍ - لاَّ ظَلِيلٍ وَلاَ يُغْنِى مِنَ اللَّهَبِ - إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ - كَأَنَّهُ جِمَـلَةٌ صُفْرٌ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (« Allez vers ce que vous traitiez de mensonge ! Allez vers une ombre à trois colonnes, ni ombrageante ni utile contre la flamme ardente du Feu. » « Il jette des étincelles comme des forteresses, comme si elles étaient des chameaux jaunes ou des cordes entassées. Malheur ce jour-là aux négateurs !) (77:29-34). Allah a dit dans ce verset : وَظِلٍّ مِّن يَحْمُومٍ (Et une ombre de Yahmum), c'est-à-dire une fumée noire, لاَّ بَارِدٍ وَلاَ كَرِيمٍ (ni Barid ni Karim), c'est-à-dire qu'elle n'apporte ni brise fraîche et douce, ni n'apparaît claire. Al-Hasan et Qatadah ont commenté la parole d'Allah : وَلاَ كَرِيمٍ (ni Karim) : « Sa vue n'est pas agréable. » Ad-Dahhak a dit : « Toute boisson qui n'est pas fraîche n'est pas Karim (agréable). » Puis, Allah l'Exalté a déclaré qu'ils méritent cette fin : إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُتْرَفِينَ (En vérité, avant cela, ils vivaient dans le luxe), c'est-à-dire que dans la vie d'ici-bas, ils jouissaient des plaisirs de la vie et satisfaisaient leurs désirs, tout en ignorant ce que les Messagers leur avaient apporté, وَكَانُواْ يُصِرُّونَ (Et ils persistaient), c'est-à-dire qu'ils persistaient et n'avaient pas l'intention de se repentir, عَلَى الْحِنثِ الْعَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Those on the Left and Their Recompense After Allah mentioned the condition of those on the right hand, He then mentioned the condition of those on the left hand, وَأَصْحَـبُ الشِّمَالِ مَآ أَصْحَـبُ الشِّمَالِ (And those on the left How will be those on the left) meaning, `What is the condition of those on the left,' then explains His statement, by saying, فِى سَمُومٍ (in Samum,) means, a fierce hot wind, وَحَمِيمٍ (and Hamim.) i.e., boiling water, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) the shadow of smoke, according to Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi and others. In a similar statement, Allah said, انطَلِقُواْ إِلَى مَا كُنتُمْ بِهِ تُكَذِّبُونَ - انطَلِقُواْ إِلَى ظِلٍّ ذِى ثَلَـثِ شُعَبٍ - لاَّ ظَلِيلٍ وَلاَ يُغْنِى مِنَ اللَّهَبِ - إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ - كَأَنَّهُ جِمَـلَةٌ صُفْرٌ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ("Depart you to that which you used to deny! Depart you to a shadow in three columns, neither shady nor of any use against the fierce flame of the Fire. " Verily, it throws sparks like fortresses, as if they were yellow camels or bundles of ropes. Woe that Day to the deniers.)(77:29-34). Allah said in this Ayah, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) meaning, black smoke, لاَّ بَارِدٍ وَلاَ كَرِيمٍ (Neither Barid nor Karim,) means, it neither brings soft, cool breeze nor appears clear. Al-Hasan and Qatadah commented on Allah's statement, وَلاَ كَرِيمٍ (nor Karim) "Its sight is not pleasant." Ad-Dahhak said, "Every drink that is not fresh, is not Karim (pleasant). Then, Allah the Exalted stated that they deserve this end, إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُتْرَفِينَ (Verily, before that, they indulged in luxury,) meaning, in the life of the world, they were enjoying life's pleasures and satisfying their lusts, all the while ignoring what the Messengers brought to them, وَكَانُواْ يُصِرُّونَ (And were persisting), means, they persisted and did not intend to repent, عَلَى الْحِنثِ الْعَظِيمِ (in great sin.) in disbelief in Allah and claiming that the idols and rivals were gods besides Allah. It means idolatry, according to Ibn `Abbas. This is also the meaning reported from Mujahid, `Ikrimah, Ad-Dahhak, Qatadah, As-Suddi and others. Allah said, وَكَانُواْ يِقُولُونَ أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ أَوَ ءَابَآؤُنَا الاٌّوَّلُونَ (And they used to say: "When we die and become dust and bones, shall we then indeed be resurrected And also our forefathers") They said this while denying and rejecting the idea that resurrection will ever occur. Allah the Exalted said, قُلْ إِنَّ الاٌّوَّلِينَ وَالاٌّخِرِينَ - لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (Say: "(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.") meaning, `Say, O Muhammad, that the earlier and latter generations of the Children of Adam will be gathered for the Day of Resurrection and none of them will be left out. Allah the Exalted said: إِنَّ فِى ذلِكَ لآيَةً لِّمَنْ خَافَ عَذَابَ الاٌّخِرَةِ ذلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ النَّاسُ وَذَلِكَ يَوْمٌ مَّشْهُودٌ - وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ - يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ (That is a Day whereon mankind will be gathered together, and that is a Day when all will be present. And We delay it only for a term fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed.)(11:103-105) He also said here, لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (All will surely be gathered together for appointed meeting of a known Day.) because that time is precisely designated and will not come late, early, nor increase or decrease. Allah said, ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ - فَمَالِـُونَ مِنْهَا الْبُطُونَ (Then verily, --- you the erring-ones, the deniers! You verily, will eat of the trees of Zaqqum. Then you will fill your bellies therewith.) indicating that they will be seized and made to eat from the Zaqqum tree until their stomachs become full, فَشَـرِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ - فَشَـرِبُونَ شُرْبَ الْهِيمِ (And drink the Hamim on top of it. And you will drink (that) like Al-Him!) Hamim is boiling water, while Al-Him means thirsty camels, according to Ibn `Abbas, Mujahid, Sa`id bin Jubayr and `Ikrimah. As-Suddi said "Al-Him is a disease that strikes camels, causing them to feel thirst, and they drink until they die." Therefore, he said, the people of Hell, will never quench their thirst from drinking Hamim. Allah, the Exalted, said, هَـذَا نُزُلُهُمْ يَوْمَ الدِّينِ (That will be their entertainment on the Day of Recompense!) `this, what We have described, is their entertainment with their Lord on the Day of their Reckoning.' Allah the Exalted said in the case of the believers, إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ كَانَتْ لَهُمْ جَنَّـتُ الْفِرْدَوْسِ نُزُلاً (Verily, those who believe and do righteous good deeds, shall have the Gardens of Al-Firdaws (Paradise) for their entertainment.)(18:107), i.e., hospitality and honor.
📜 Texte arabe source

أو آباؤنا الأوّلون الذين كانوا قبلنا، وهم الأوّلون.

Verset 49
Les gens de la gauche et leur rétribution. Après qu'Allah ait mentionné la condition des gens de la droite, Il a ensuite mentionné la condition des gens de la gauche, وَأَصْحَـبُ الشِّمَالِ مَآ أَصْحَـبُ الشِّمَالِ (Et les gens de la gauche, que seront les gens de la gauche !) signifiant : « Quelle est la condition des gens de la gauche », puis Il explique Sa parole en disant : فِى سَمُومٍ (dans un Samum), c'est-à-dire un vent brûlant et violent, وَحَمِيمٍ (et un Hamim), c'est-à-dire de l'eau bouillante, وَظِلٍّ مِّن يَحْمُومٍ (et une ombre de Yahmum), l'ombre de la fumée, selon Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi et d'autres. Dans une déclaration similaire, Allah a dit : انطَلِقُواْ إِلَى مَا كُنتُمْ بِهِ تُكَذِّبُونَ - انطَلِقُواْ إِلَى ظِلٍّ ذِى ثَلَـثِ شُعَبٍ - لاَّ ظَلِيلٍ وَلاَ يُغْنِى مِنَ اللَّهَبِ - إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ - كَأَنَّهُ جِمَـلَةٌ صُفْرٌ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (« Allez vers ce que vous traitiez de mensonge ! Allez vers une ombre à trois colonnes, ni ombrageante ni utile contre la flamme ardente du Feu. » « Il jette des étincelles comme des forteresses, comme si elles étaient des chameaux jaunes ou des cordes entassées. Malheur ce jour-là aux négateurs !) (77:29-34). Allah a dit dans ce verset : وَظِلٍّ مِّن يَحْمُومٍ (Et une ombre de Yahmum), c'est-à-dire une fumée noire, لاَّ بَارِدٍ وَلاَ كَرِيمٍ (ni Barid ni Karim), c'est-à-dire qu'elle n'apporte ni brise fraîche et douce, ni n'apparaît claire. Al-Hasan et Qatadah ont commenté la parole d'Allah : وَلاَ كَرِيمٍ (ni Karim) : « Sa vue n'est pas agréable. » Ad-Dahhak a dit : « Toute boisson qui n'est pas fraîche n'est pas Karim (agréable). » Puis, Allah l'Exalté a déclaré qu'ils méritent cette fin : إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُتْرَفِينَ (En vérité, avant cela, ils vivaient dans le luxe), c'est-à-dire que dans la vie d'ici-bas, ils jouissaient des plaisirs de la vie et satisfaisaient leurs désirs, tout en ignorant ce que les Messagers leur avaient apporté, وَكَانُواْ يُصِرُّونَ (Et ils persistaient), c'est-à-dire qu'ils persistaient et n'avaient pas l'intention de se repentir, عَلَى الْحِنثِ الْعَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Those on the Left and Their Recompense After Allah mentioned the condition of those on the right hand, He then mentioned the condition of those on the left hand, وَأَصْحَـبُ الشِّمَالِ مَآ أَصْحَـبُ الشِّمَالِ (And those on the left How will be those on the left) meaning, `What is the condition of those on the left,' then explains His statement, by saying, فِى سَمُومٍ (in Samum,) means, a fierce hot wind, وَحَمِيمٍ (and Hamim.) i.e., boiling water, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) the shadow of smoke, according to Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi and others. In a similar statement, Allah said, انطَلِقُواْ إِلَى مَا كُنتُمْ بِهِ تُكَذِّبُونَ - انطَلِقُواْ إِلَى ظِلٍّ ذِى ثَلَـثِ شُعَبٍ - لاَّ ظَلِيلٍ وَلاَ يُغْنِى مِنَ اللَّهَبِ - إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ - كَأَنَّهُ جِمَـلَةٌ صُفْرٌ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ("Depart you to that which you used to deny! Depart you to a shadow in three columns, neither shady nor of any use against the fierce flame of the Fire. " Verily, it throws sparks like fortresses, as if they were yellow camels or bundles of ropes. Woe that Day to the deniers.)(77:29-34). Allah said in this Ayah, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) meaning, black smoke, لاَّ بَارِدٍ وَلاَ كَرِيمٍ (Neither Barid nor Karim,) means, it neither brings soft, cool breeze nor appears clear. Al-Hasan and Qatadah commented on Allah's statement, وَلاَ كَرِيمٍ (nor Karim) "Its sight is not pleasant." Ad-Dahhak said, "Every drink that is not fresh, is not Karim (pleasant). Then, Allah the Exalted stated that they deserve this end, إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُتْرَفِينَ (Verily, before that, they indulged in luxury,) meaning, in the life of the world, they were enjoying life's pleasures and satisfying their lusts, all the while ignoring what the Messengers brought to them, وَكَانُواْ يُصِرُّونَ (And were persisting), means, they persisted and did not intend to repent, عَلَى الْحِنثِ الْعَظِيمِ (in great sin.) in disbelief in Allah and claiming that the idols and rivals were gods besides Allah. It means idolatry, according to Ibn `Abbas. This is also the meaning reported from Mujahid, `Ikrimah, Ad-Dahhak, Qatadah, As-Suddi and others. Allah said, وَكَانُواْ يِقُولُونَ أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ أَوَ ءَابَآؤُنَا الاٌّوَّلُونَ (And they used to say: "When we die and become dust and bones, shall we then indeed be resurrected And also our forefathers") They said this while denying and rejecting the idea that resurrection will ever occur. Allah the Exalted said, قُلْ إِنَّ الاٌّوَّلِينَ وَالاٌّخِرِينَ - لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (Say: "(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.") meaning, `Say, O Muhammad, that the earlier and latter generations of the Children of Adam will be gathered for the Day of Resurrection and none of them will be left out. Allah the Exalted said: إِنَّ فِى ذلِكَ لآيَةً لِّمَنْ خَافَ عَذَابَ الاٌّخِرَةِ ذلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ النَّاسُ وَذَلِكَ يَوْمٌ مَّشْهُودٌ - وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ - يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ (That is a Day whereon mankind will be gathered together, and that is a Day when all will be present. And We delay it only for a term fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed.)(11:103-105) He also said here, لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (All will surely be gathered together for appointed meeting of a known Day.) because that time is precisely designated and will not come late, early, nor increase or decrease. Allah said, ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ - فَمَالِـُونَ مِنْهَا الْبُطُونَ (Then verily, --- you the erring-ones, the deniers! You verily, will eat of the trees of Zaqqum. Then you will fill your bellies therewith.) indicating that they will be seized and made to eat from the Zaqqum tree until their stomachs become full, فَشَـرِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ - فَشَـرِبُونَ شُرْبَ الْهِيمِ (And drink the Hamim on top of it. And you will drink (that) like Al-Him!) Hamim is boiling water, while Al-Him means thirsty camels, according to Ibn `Abbas, Mujahid, Sa`id bin Jubayr and `Ikrimah. As-Suddi said "Al-Him is a disease that strikes camels, causing them to feel thirst, and they drink until they die." Therefore, he said, the people of Hell, will never quench their thirst from drinking Hamim. Allah, the Exalted, said, هَـذَا نُزُلُهُمْ يَوْمَ الدِّينِ (That will be their entertainment on the Day of Recompense!) `this, what We have described, is their entertainment with their Lord on the Day of their Reckoning.' Allah the Exalted said in the case of the believers, إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ كَانَتْ لَهُمْ جَنَّـتُ الْفِرْدَوْسِ نُزُلاً (Verily, those who believe and do righteous good deeds, shall have the Gardens of Al-Firdaws (Paradise) for their entertainment.)(18:107), i.e., hospitality and honor.
📜 Texte arabe source

يقول الله لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم: قل يا محمد لهؤلاء إن الأوّلين من آبائكم والآخرين منكم ومن غيركم.

Verset 50
Les gens de la gauche et leur rétribution. Après qu'Allah ait mentionné la condition des gens de la droite, Il a ensuite mentionné la condition des gens de la gauche, وَأَصْحَـبُ الشِّمَالِ مَآ أَصْحَـبُ الشِّمَالِ (Et les gens de la gauche, que seront les gens de la gauche !) signifiant : « Quelle est la condition des gens de la gauche », puis Il explique Sa parole en disant : فِى سَمُومٍ (dans un Samum), c'est-à-dire un vent brûlant et violent, وَحَمِيمٍ (et un Hamim), c'est-à-dire de l'eau bouillante, وَظِلٍّ مِّن يَحْمُومٍ (et une ombre de Yahmum), l'ombre de la fumée, selon Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi et d'autres. Dans une déclaration similaire, Allah a dit : انطَلِقُواْ إِلَى مَا كُنتُمْ بِهِ تُكَذِّبُونَ - انطَلِقُواْ إِلَى ظِلٍّ ذِى ثَلَـثِ شُعَبٍ - لاَّ ظَلِيلٍ وَلاَ يُغْنِى مِنَ اللَّهَبِ - إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ - كَأَنَّهُ جِمَـلَةٌ صُفْرٌ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (« Allez vers ce que vous traitiez de mensonge ! Allez vers une ombre à trois colonnes, ni ombrageante ni utile contre la flamme ardente du Feu. » « Il jette des étincelles comme des forteresses, comme si elles étaient des chameaux jaunes ou des cordes entassées. Malheur ce jour-là aux négateurs !) (77:29-34). Allah a dit dans ce verset : وَظِلٍّ مِّن يَحْمُومٍ (Et une ombre de Yahmum), c'est-à-dire une fumée noire, لاَّ بَارِدٍ وَلاَ كَرِيمٍ (ni Barid ni Karim), c'est-à-dire qu'elle n'apporte ni brise fraîche et douce, ni n'apparaît claire. Al-Hasan et Qatadah ont commenté la parole d'Allah : وَلاَ كَرِيمٍ (ni Karim) : « Sa vue n'est pas agréable. » Ad-Dahhak a dit : « Toute boisson qui n'est pas fraîche n'est pas Karim (agréable). » Puis, Allah l'Exalté a déclaré qu'ils méritent cette fin : إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُتْرَفِينَ (En vérité, avant cela, ils vivaient dans le luxe), c'est-à-dire que dans la vie d'ici-bas, ils jouissaient des plaisirs de la vie et satisfaisaient leurs désirs, tout en ignorant ce que les Messagers leur avaient apporté, وَكَانُواْ يُصِرُّونَ (Et ils persistaient), c'est-à-dire qu'ils persistaient et n'avaient pas l'intention de se repentir, عَلَى الْحِنثِ الْعَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Those on the Left and Their Recompense After Allah mentioned the condition of those on the right hand, He then mentioned the condition of those on the left hand, وَأَصْحَـبُ الشِّمَالِ مَآ أَصْحَـبُ الشِّمَالِ (And those on the left How will be those on the left) meaning, `What is the condition of those on the left,' then explains His statement, by saying, فِى سَمُومٍ (in Samum,) means, a fierce hot wind, وَحَمِيمٍ (and Hamim.) i.e., boiling water, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) the shadow of smoke, according to Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi and others. In a similar statement, Allah said, انطَلِقُواْ إِلَى مَا كُنتُمْ بِهِ تُكَذِّبُونَ - انطَلِقُواْ إِلَى ظِلٍّ ذِى ثَلَـثِ شُعَبٍ - لاَّ ظَلِيلٍ وَلاَ يُغْنِى مِنَ اللَّهَبِ - إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ - كَأَنَّهُ جِمَـلَةٌ صُفْرٌ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ("Depart you to that which you used to deny! Depart you to a shadow in three columns, neither shady nor of any use against the fierce flame of the Fire. " Verily, it throws sparks like fortresses, as if they were yellow camels or bundles of ropes. Woe that Day to the deniers.)(77:29-34). Allah said in this Ayah, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) meaning, black smoke, لاَّ بَارِدٍ وَلاَ كَرِيمٍ (Neither Barid nor Karim,) means, it neither brings soft, cool breeze nor appears clear. Al-Hasan and Qatadah commented on Allah's statement, وَلاَ كَرِيمٍ (nor Karim) "Its sight is not pleasant." Ad-Dahhak said, "Every drink that is not fresh, is not Karim (pleasant). Then, Allah the Exalted stated that they deserve this end, إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُتْرَفِينَ (Verily, before that, they indulged in luxury,) meaning, in the life of the world, they were enjoying life's pleasures and satisfying their lusts, all the while ignoring what the Messengers brought to them, وَكَانُواْ يُصِرُّونَ (And were persisting), means, they persisted and did not intend to repent, عَلَى الْحِنثِ الْعَظِيمِ (in great sin.) in disbelief in Allah and claiming that the idols and rivals were gods besides Allah. It means idolatry, according to Ibn `Abbas. This is also the meaning reported from Mujahid, `Ikrimah, Ad-Dahhak, Qatadah, As-Suddi and others. Allah said, وَكَانُواْ يِقُولُونَ أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ أَوَ ءَابَآؤُنَا الاٌّوَّلُونَ (And they used to say: "When we die and become dust and bones, shall we then indeed be resurrected And also our forefathers") They said this while denying and rejecting the idea that resurrection will ever occur. Allah the Exalted said, قُلْ إِنَّ الاٌّوَّلِينَ وَالاٌّخِرِينَ - لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (Say: "(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.") meaning, `Say, O Muhammad, that the earlier and latter generations of the Children of Adam will be gathered for the Day of Resurrection and none of them will be left out. Allah the Exalted said: إِنَّ فِى ذلِكَ لآيَةً لِّمَنْ خَافَ عَذَابَ الاٌّخِرَةِ ذلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ النَّاسُ وَذَلِكَ يَوْمٌ مَّشْهُودٌ - وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ - يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ (That is a Day whereon mankind will be gathered together, and that is a Day when all will be present. And We delay it only for a term fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed.)(11:103-105) He also said here, لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (All will surely be gathered together for appointed meeting of a known Day.) because that time is precisely designated and will not come late, early, nor increase or decrease. Allah said, ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ - فَمَالِـُونَ مِنْهَا الْبُطُونَ (Then verily, --- you the erring-ones, the deniers! You verily, will eat of the trees of Zaqqum. Then you will fill your bellies therewith.) indicating that they will be seized and made to eat from the Zaqqum tree until their stomachs become full, فَشَـرِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ - فَشَـرِبُونَ شُرْبَ الْهِيمِ (And drink the Hamim on top of it. And you will drink (that) like Al-Him!) Hamim is boiling water, while Al-Him means thirsty camels, according to Ibn `Abbas, Mujahid, Sa`id bin Jubayr and `Ikrimah. As-Suddi said "Al-Him is a disease that strikes camels, causing them to feel thirst, and they drink until they die." Therefore, he said, the people of Hell, will never quench their thirst from drinking Hamim. Allah, the Exalted, said, هَـذَا نُزُلُهُمْ يَوْمَ الدِّينِ (That will be their entertainment on the Day of Recompense!) `this, what We have described, is their entertainment with their Lord on the Day of their Reckoning.' Allah the Exalted said in the case of the believers, إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ كَانَتْ لَهُمْ جَنَّـتُ الْفِرْدَوْسِ نُزُلاً (Verily, those who believe and do righteous good deeds, shall have the Gardens of Al-Firdaws (Paradise) for their entertainment.)(18:107), i.e., hospitality and honor.
📜 Texte arabe source

لمجموعون إلى ميقات يوم معلوم، وذلك يوم القيامة.

Verset 51
Les gens de la gauche et leur rétribution. Après qu'Allah ait mentionné la condition des gens de la droite, Il a ensuite mentionné la condition des gens de la gauche, وَأَصْحَـبُ الشِّمَالِ مَآ أَصْحَـبُ الشِّمَالِ (Et les gens de la gauche, que seront les gens de la gauche !) signifiant : « Quelle est la condition des gens de la gauche », puis Il explique Sa parole en disant : فِى سَمُومٍ (dans un Samum), c'est-à-dire un vent brûlant et violent, وَحَمِيمٍ (et un Hamim), c'est-à-dire de l'eau bouillante, وَظِلٍّ مِّن يَحْمُومٍ (et une ombre de Yahmum), l'ombre de la fumée, selon Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi et d'autres. Dans une déclaration similaire, Allah a dit : انطَلِقُواْ إِلَى مَا كُنتُمْ بِهِ تُكَذِّبُونَ - انطَلِقُواْ إِلَى ظِلٍّ ذِى ثَلَـثِ شُعَبٍ - لاَّ ظَلِيلٍ وَلاَ يُغْنِى مِنَ اللَّهَبِ - إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ - كَأَنَّهُ جِمَـلَةٌ صُفْرٌ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ (« Allez vers ce que vous traitiez de mensonge ! Allez vers une ombre à trois colonnes, ni ombrageante ni utile contre la flamme ardente du Feu. » « Il jette des étincelles comme des forteresses, comme si elles étaient des chameaux jaunes ou des cordes entassées. Malheur ce jour-là aux négateurs !) (77:29-34). Allah a dit dans ce verset : وَظِلٍّ مِّن يَحْمُومٍ (Et une ombre de Yahmum), c'est-à-dire une fumée noire, لاَّ بَارِدٍ وَلاَ كَرِيمٍ (ni Barid ni Karim), c'est-à-dire qu'elle n'apporte ni brise fraîche et douce, ni n'apparaît claire. Al-Hasan et Qatadah ont commenté la parole d'Allah : وَلاَ كَرِيمٍ (ni Karim) : « Sa vue n'est pas agréable. » Ad-Dahhak a dit : « Toute boisson qui n'est pas fraîche n'est pas Karim (agréable). » Puis, Allah l'Exalté a déclaré qu'ils méritent cette fin : إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُتْرَفِينَ (En vérité, avant cela, ils vivaient dans le luxe), c'est-à-dire que dans la vie d'ici-bas, ils jouissaient des plaisirs de la vie et satisfaisaient leurs désirs, tout en ignorant ce que les Messagers leur avaient apporté, وَكَانُواْ يُصِرُّونَ (Et ils persistaient), c'est-à-dire qu'ils persistaient et n'avaient pas l'intention de se repentir, عَلَى الْحِنثِ الْعَ
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Those on the Left and Their Recompense After Allah mentioned the condition of those on the right hand, He then mentioned the condition of those on the left hand, وَأَصْحَـبُ الشِّمَالِ مَآ أَصْحَـبُ الشِّمَالِ (And those on the left How will be those on the left) meaning, `What is the condition of those on the left,' then explains His statement, by saying, فِى سَمُومٍ (in Samum,) means, a fierce hot wind, وَحَمِيمٍ (and Hamim.) i.e., boiling water, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) the shadow of smoke, according to Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi and others. In a similar statement, Allah said, انطَلِقُواْ إِلَى مَا كُنتُمْ بِهِ تُكَذِّبُونَ - انطَلِقُواْ إِلَى ظِلٍّ ذِى ثَلَـثِ شُعَبٍ - لاَّ ظَلِيلٍ وَلاَ يُغْنِى مِنَ اللَّهَبِ - إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ - كَأَنَّهُ جِمَـلَةٌ صُفْرٌ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ("Depart you to that which you used to deny! Depart you to a shadow in three columns, neither shady nor of any use against the fierce flame of the Fire. " Verily, it throws sparks like fortresses, as if they were yellow camels or bundles of ropes. Woe that Day to the deniers.)(77:29-34). Allah said in this Ayah, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) meaning, black smoke, لاَّ بَارِدٍ وَلاَ كَرِيمٍ (Neither Barid nor Karim,) means, it neither brings soft, cool breeze nor appears clear. Al-Hasan and Qatadah commented on Allah's statement, وَلاَ كَرِيمٍ (nor Karim) "Its sight is not pleasant." Ad-Dahhak said, "Every drink that is not fresh, is not Karim (pleasant). Then, Allah the Exalted stated that they deserve this end, إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُتْرَفِينَ (Verily, before that, they indulged in luxury,) meaning, in the life of the world, they were enjoying life's pleasures and satisfying their lusts, all the while ignoring what the Messengers brought to them, وَكَانُواْ يُصِرُّونَ (And were persisting), means, they persisted and did not intend to repent, عَلَى الْحِنثِ الْعَظِيمِ (in great sin.) in disbelief in Allah and claiming that the idols and rivals were gods besides Allah. It means idolatry, according to Ibn `Abbas. This is also the meaning reported from Mujahid, `Ikrimah, Ad-Dahhak, Qatadah, As-Suddi and others. Allah said, وَكَانُواْ يِقُولُونَ أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ أَوَ ءَابَآؤُنَا الاٌّوَّلُونَ (And they used to say: "When we die and become dust and bones, shall we then indeed be resurrected And also our forefathers") They said this while denying and rejecting the idea that resurrection will ever occur. Allah the Exalted said, قُلْ إِنَّ الاٌّوَّلِينَ وَالاٌّخِرِينَ - لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (Say: "(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.") meaning, `Say, O Muhammad, that the earlier and latter generations of the Children of Adam will be gathered for the Day of Resurrection and none of them will be left out. Allah the Exalted said: إِنَّ فِى ذلِكَ لآيَةً لِّمَنْ خَافَ عَذَابَ الاٌّخِرَةِ ذلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ النَّاسُ وَذَلِكَ يَوْمٌ مَّشْهُودٌ - وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ - يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ (That is a Day whereon mankind will be gathered together, and that is a Day when all will be present. And We delay it only for a term fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed.)(11:103-105) He also said here, لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (All will surely be gathered together for appointed meeting of a known Day.) because that time is precisely designated and will not come late, early, nor increase or decrease. Allah said, ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ - فَمَالِـُونَ مِنْهَا الْبُطُونَ (Then verily, --- you the erring-ones, the deniers! You verily, will eat of the trees of Zaqqum. Then you will fill your bellies therewith.) indicating that they will be seized and made to eat from the Zaqqum tree until their stomachs become full, فَشَـرِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ - فَشَـرِبُونَ شُرْبَ الْهِيمِ (And drink the Hamim on top of it. And you will drink (that) like Al-Him!) Hamim is boiling water, while Al-Him means thirsty camels, according to Ibn `Abbas, Mujahid, Sa`id bin Jubayr and `Ikrimah. As-Suddi said "Al-Him is a disease that strikes camels, causing them to feel thirst, and they drink until they die." Therefore, he said, the people of Hell, will never quench their thirst from drinking Hamim. Allah, the Exalted, said, هَـذَا نُزُلُهُمْ يَوْمَ الدِّينِ (That will be their entertainment on the Day of Recompense!) `this, what We have described, is their entertainment with their Lord on the Day of their Reckoning.' Allah the Exalted said in the case of the believers, إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ كَانَتْ لَهُمْ جَنَّـتُ الْفِرْدَوْسِ نُزُلاً (Verily, those who believe and do righteous good deeds, shall have the Gardens of Al-Firdaws (Paradise) for their entertainment.)(18:107), i.e., hospitality and honor.
📜 Texte arabe source

القول في تأويل قوله تعالى : ثُمَّ إِنَّكُمْ أَيُّهَا الضَّالُّونَ الْمُكَذِّبُونَ (51)

يقول تعالى ذكره لأصحاب الشمال: ثم إنكم أيها الضالون عن طريق الهدى، المكذّبون بوعيد الله ووعده، لآكلون من شجر من زقوم.

وقوله: ( فَمَالِئُونَ مِنْهَا الْبُطُونَ ) يقول: فمالئون من الشجر الزَّقوم بطونهم.

واختلف أهل العربية في وجه تأنيث الشجر في قوله: (فَمَالِئُونَ مِنْهَا الْبُطُونَ ) : أي من الشجر، (فَشَارِبُونَ عَلَيْهِ ) لأن الشجر تؤنث وتذكر، وأنث لأنه حمله على الشجرة لأن الشجرة قد تدلّ على الجميع، فتقول العرب: نبتت قبلنا شجرة مرّة وبقلة رديئة، وهم يعنون الجميع، وقال بعض نحويي الكوفة .

Verset 52
Ceux de la gauche et leur rétribution : Après qu'Allah ait mentionné la condition de ceux de la droite, Il a ensuite mentionné la condition de ceux de la gauche, « Et ceux de la gauche — que sont ceux de la gauche ? » signifiant : « Quelle est la condition de ceux de la gauche ? » puis Il explique Sa parole en disant : « dans un Samum » c'est-à-dire un vent brûlant et intense, « et un Hamim » c'est-à-dire de l'eau bouillante, « et une ombre d'un Yahmum » l'ombre de la fumée, selon Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi et d'autres. Dans une déclaration similaire, Allah a dit : « Allez vers ce que vous traitiez de mensonge ! Allez vers une ombre à trois colonnes, ni ombrageuse, ni utile contre la flamme ardente du Feu. » « Il jette des étincelles comme des forteresses, comme si elles étaient des chameaux jaunes ou des cordes entassées. Malheur ce jour-là aux négateurs ! » (77:29-34). Allah a dit dans ce verset : « et une ombre d'un Yahmum » c'est-à-dire une fumée noire, « ni Barid ni Karim » c'est-à-dire qu'elle n'apporte ni brise fraîche et douce, ni n'apparaît claire. Al-Hasan et Qatadah ont commenté la parole d'Allah : « ni Karim » « Sa vue n'est pas agréable. » Ad-Dahhak a dit : « Toute boisson qui n'est pas fraîche n'est pas Karim (agréable). » Puis, Allah l'Exalté a déclaré qu'ils méritent cette fin : « En vérité, avant cela, ils vivaient dans le luxe » c'est-à-dire, dans la vie d'ici-bas, ils jouissaient des plaisirs de la vie et satisfaisaient leurs désirs, tout en ignorant ce que les Messagers leur avaient apporté, « et persistaient » c'est-à-dire, ils persistaient et n'avaient pas l'intention de se repentir, « sur le grand péché » (le texte est coupé).
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Those on the Left and Their Recompense After Allah mentioned the condition of those on the right hand, He then mentioned the condition of those on the left hand, وَأَصْحَـبُ الشِّمَالِ مَآ أَصْحَـبُ الشِّمَالِ (And those on the left How will be those on the left) meaning, `What is the condition of those on the left,' then explains His statement, by saying, فِى سَمُومٍ (in Samum,) means, a fierce hot wind, وَحَمِيمٍ (and Hamim.) i.e., boiling water, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) the shadow of smoke, according to Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi and others. In a similar statement, Allah said, انطَلِقُواْ إِلَى مَا كُنتُمْ بِهِ تُكَذِّبُونَ - انطَلِقُواْ إِلَى ظِلٍّ ذِى ثَلَـثِ شُعَبٍ - لاَّ ظَلِيلٍ وَلاَ يُغْنِى مِنَ اللَّهَبِ - إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ - كَأَنَّهُ جِمَـلَةٌ صُفْرٌ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ("Depart you to that which you used to deny! Depart you to a shadow in three columns, neither shady nor of any use against the fierce flame of the Fire. " Verily, it throws sparks like fortresses, as if they were yellow camels or bundles of ropes. Woe that Day to the deniers.)(77:29-34). Allah said in this Ayah, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) meaning, black smoke, لاَّ بَارِدٍ وَلاَ كَرِيمٍ (Neither Barid nor Karim,) means, it neither brings soft, cool breeze nor appears clear. Al-Hasan and Qatadah commented on Allah's statement, وَلاَ كَرِيمٍ (nor Karim) "Its sight is not pleasant." Ad-Dahhak said, "Every drink that is not fresh, is not Karim (pleasant). Then, Allah the Exalted stated that they deserve this end, إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُتْرَفِينَ (Verily, before that, they indulged in luxury,) meaning, in the life of the world, they were enjoying life's pleasures and satisfying their lusts, all the while ignoring what the Messengers brought to them, وَكَانُواْ يُصِرُّونَ (And were persisting), means, they persisted and did not intend to repent, عَلَى الْحِنثِ الْعَظِيمِ (in great sin.) in disbelief in Allah and claiming that the idols and rivals were gods besides Allah. It means idolatry, according to Ibn `Abbas. This is also the meaning reported from Mujahid, `Ikrimah, Ad-Dahhak, Qatadah, As-Suddi and others. Allah said, وَكَانُواْ يِقُولُونَ أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ أَوَ ءَابَآؤُنَا الاٌّوَّلُونَ (And they used to say: "When we die and become dust and bones, shall we then indeed be resurrected And also our forefathers") They said this while denying and rejecting the idea that resurrection will ever occur. Allah the Exalted said, قُلْ إِنَّ الاٌّوَّلِينَ وَالاٌّخِرِينَ - لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (Say: "(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.") meaning, `Say, O Muhammad, that the earlier and latter generations of the Children of Adam will be gathered for the Day of Resurrection and none of them will be left out. Allah the Exalted said: إِنَّ فِى ذلِكَ لآيَةً لِّمَنْ خَافَ عَذَابَ الاٌّخِرَةِ ذلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ النَّاسُ وَذَلِكَ يَوْمٌ مَّشْهُودٌ - وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ - يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ (That is a Day whereon mankind will be gathered together, and that is a Day when all will be present. And We delay it only for a term fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed.)(11:103-105) He also said here, لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (All will surely be gathered together for appointed meeting of a known Day.) because that time is precisely designated and will not come late, early, nor increase or decrease. Allah said, ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ - فَمَالِـُونَ مِنْهَا الْبُطُونَ (Then verily, --- you the erring-ones, the deniers! You verily, will eat of the trees of Zaqqum. Then you will fill your bellies therewith.) indicating that they will be seized and made to eat from the Zaqqum tree until their stomachs become full, فَشَـرِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ - فَشَـرِبُونَ شُرْبَ الْهِيمِ (And drink the Hamim on top of it. And you will drink (that) like Al-Him!) Hamim is boiling water, while Al-Him means thirsty camels, according to Ibn `Abbas, Mujahid, Sa`id bin Jubayr and `Ikrimah. As-Suddi said "Al-Him is a disease that strikes camels, causing them to feel thirst, and they drink until they die." Therefore, he said, the people of Hell, will never quench their thirst from drinking Hamim. Allah, the Exalted, said, هَـذَا نُزُلُهُمْ يَوْمَ الدِّينِ (That will be their entertainment on the Day of Recompense!) `this, what We have described, is their entertainment with their Lord on the Day of their Reckoning.' Allah the Exalted said in the case of the believers, إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ كَانَتْ لَهُمْ جَنَّـتُ الْفِرْدَوْسِ نُزُلاً (Verily, those who believe and do righteous good deeds, shall have the Gardens of Al-Firdaws (Paradise) for their entertainment.)(18:107), i.e., hospitality and honor.
📜 Texte arabe source

(لآكِلُونَ مِنْ شَجَرٍ مِنْ زَقُّومٍ ) ، وفي قراءة عبد الله ( لآكِلُونَ مِنْ شجرة مِنْ زَقُّومٍ ) على واحدة، فمعنى شجر وشجرة واحد، لأنك إذا قلت أخذت من الشاء، فإن نويت واحدة أو أكثرّ من ذلك، فهو جائز.

Verset 53
Ceux de la gauche et leur rétribution : Après qu'Allah ait mentionné la condition de ceux de la droite, Il a ensuite mentionné la condition de ceux de la gauche, « Et ceux de la gauche — que sont ceux de la gauche ? » signifiant : « Quelle est la condition de ceux de la gauche ? » puis Il explique Sa parole en disant : « dans un Samum » c'est-à-dire un vent brûlant et intense, « et un Hamim » c'est-à-dire de l'eau bouillante, « et une ombre d'un Yahmum » l'ombre de la fumée, selon Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi et d'autres. Dans une déclaration similaire, Allah a dit : « Allez vers ce que vous traitiez de mensonge ! Allez vers une ombre à trois colonnes, ni ombrageuse, ni utile contre la flamme ardente du Feu. » « Il jette des étincelles comme des forteresses, comme si elles étaient des chameaux jaunes ou des cordes entassées. Malheur ce jour-là aux négateurs ! » (77:29-34). Allah a dit dans ce verset : « et une ombre d'un Yahmum » c'est-à-dire une fumée noire, « ni Barid ni Karim » c'est-à-dire qu'elle n'apporte ni brise fraîche et douce, ni n'apparaît claire. Al-Hasan et Qatadah ont commenté la parole d'Allah : « ni Karim » « Sa vue n'est pas agréable. » Ad-Dahhak a dit : « Toute boisson qui n'est pas fraîche n'est pas Karim (agréable). » Puis, Allah l'Exalté a déclaré qu'ils méritent cette fin : « En vérité, avant cela, ils vivaient dans le luxe » c'est-à-dire, dans la vie d'ici-bas, ils jouissaient des plaisirs de la vie et satisfaisaient leurs désirs, tout en ignorant ce que les Messagers leur avaient apporté, « et persistaient » c'est-à-dire, ils persistaient et n'avaient pas l'intention de se repentir, « sur le grand péché » (le texte est coupé).
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Those on the Left and Their Recompense After Allah mentioned the condition of those on the right hand, He then mentioned the condition of those on the left hand, وَأَصْحَـبُ الشِّمَالِ مَآ أَصْحَـبُ الشِّمَالِ (And those on the left How will be those on the left) meaning, `What is the condition of those on the left,' then explains His statement, by saying, فِى سَمُومٍ (in Samum,) means, a fierce hot wind, وَحَمِيمٍ (and Hamim.) i.e., boiling water, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) the shadow of smoke, according to Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi and others. In a similar statement, Allah said, انطَلِقُواْ إِلَى مَا كُنتُمْ بِهِ تُكَذِّبُونَ - انطَلِقُواْ إِلَى ظِلٍّ ذِى ثَلَـثِ شُعَبٍ - لاَّ ظَلِيلٍ وَلاَ يُغْنِى مِنَ اللَّهَبِ - إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ - كَأَنَّهُ جِمَـلَةٌ صُفْرٌ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ("Depart you to that which you used to deny! Depart you to a shadow in three columns, neither shady nor of any use against the fierce flame of the Fire. " Verily, it throws sparks like fortresses, as if they were yellow camels or bundles of ropes. Woe that Day to the deniers.)(77:29-34). Allah said in this Ayah, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) meaning, black smoke, لاَّ بَارِدٍ وَلاَ كَرِيمٍ (Neither Barid nor Karim,) means, it neither brings soft, cool breeze nor appears clear. Al-Hasan and Qatadah commented on Allah's statement, وَلاَ كَرِيمٍ (nor Karim) "Its sight is not pleasant." Ad-Dahhak said, "Every drink that is not fresh, is not Karim (pleasant). Then, Allah the Exalted stated that they deserve this end, إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُتْرَفِينَ (Verily, before that, they indulged in luxury,) meaning, in the life of the world, they were enjoying life's pleasures and satisfying their lusts, all the while ignoring what the Messengers brought to them, وَكَانُواْ يُصِرُّونَ (And were persisting), means, they persisted and did not intend to repent, عَلَى الْحِنثِ الْعَظِيمِ (in great sin.) in disbelief in Allah and claiming that the idols and rivals were gods besides Allah. It means idolatry, according to Ibn `Abbas. This is also the meaning reported from Mujahid, `Ikrimah, Ad-Dahhak, Qatadah, As-Suddi and others. Allah said, وَكَانُواْ يِقُولُونَ أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ أَوَ ءَابَآؤُنَا الاٌّوَّلُونَ (And they used to say: "When we die and become dust and bones, shall we then indeed be resurrected And also our forefathers") They said this while denying and rejecting the idea that resurrection will ever occur. Allah the Exalted said, قُلْ إِنَّ الاٌّوَّلِينَ وَالاٌّخِرِينَ - لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (Say: "(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.") meaning, `Say, O Muhammad, that the earlier and latter generations of the Children of Adam will be gathered for the Day of Resurrection and none of them will be left out. Allah the Exalted said: إِنَّ فِى ذلِكَ لآيَةً لِّمَنْ خَافَ عَذَابَ الاٌّخِرَةِ ذلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ النَّاسُ وَذَلِكَ يَوْمٌ مَّشْهُودٌ - وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ - يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ (That is a Day whereon mankind will be gathered together, and that is a Day when all will be present. And We delay it only for a term fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed.)(11:103-105) He also said here, لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (All will surely be gathered together for appointed meeting of a known Day.) because that time is precisely designated and will not come late, early, nor increase or decrease. Allah said, ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ - فَمَالِـُونَ مِنْهَا الْبُطُونَ (Then verily, --- you the erring-ones, the deniers! You verily, will eat of the trees of Zaqqum. Then you will fill your bellies therewith.) indicating that they will be seized and made to eat from the Zaqqum tree until their stomachs become full, فَشَـرِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ - فَشَـرِبُونَ شُرْبَ الْهِيمِ (And drink the Hamim on top of it. And you will drink (that) like Al-Him!) Hamim is boiling water, while Al-Him means thirsty camels, according to Ibn `Abbas, Mujahid, Sa`id bin Jubayr and `Ikrimah. As-Suddi said "Al-Him is a disease that strikes camels, causing them to feel thirst, and they drink until they die." Therefore, he said, the people of Hell, will never quench their thirst from drinking Hamim. Allah, the Exalted, said, هَـذَا نُزُلُهُمْ يَوْمَ الدِّينِ (That will be their entertainment on the Day of Recompense!) `this, what We have described, is their entertainment with their Lord on the Day of their Reckoning.' Allah the Exalted said in the case of the believers, إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ كَانَتْ لَهُمْ جَنَّـتُ الْفِرْدَوْسِ نُزُلاً (Verily, those who believe and do righteous good deeds, shall have the Gardens of Al-Firdaws (Paradise) for their entertainment.)(18:107), i.e., hospitality and honor.
📜 Texte arabe source

ثم قال (فَمَالِئُونَ مِنْهَا الْبُطُونَ ) يريد من الشجرة؛ ولو قال: فمالئون منه إذا لم يذكر الشجر كان صوابا يذهب إلى الشجر في منه، ويؤنث الشجر، فيكون منها كناية عن الشجر والشجر يؤنث ويذكر، مثل التمر يؤنث ويذكر.

والصواب من القول في ذلك عندنا القول الثاني، وهو أن قوله: (فَمَالِئُونَ مِنْهَا ) مراد به من الشجر أنث للمعنى، وقال (فَشَارِبُونَ عَلَيْهِ ) مذكرا للفظ الشجر.

Verset 54
Ceux de la gauche et leur rétribution : Après qu'Allah ait mentionné la condition de ceux de la droite, Il a ensuite mentionné la condition de ceux de la gauche, « Et ceux de la gauche — que sont ceux de la gauche ? » signifiant : « Quelle est la condition de ceux de la gauche ? » puis Il explique Sa parole en disant : « dans un Samum » c'est-à-dire un vent brûlant et intense, « et un Hamim » c'est-à-dire de l'eau bouillante, « et une ombre d'un Yahmum » l'ombre de la fumée, selon Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi et d'autres. Dans une déclaration similaire, Allah a dit : « Allez vers ce que vous traitiez de mensonge ! Allez vers une ombre à trois colonnes, ni ombrageuse, ni utile contre la flamme ardente du Feu. » « Il jette des étincelles comme des forteresses, comme si elles étaient des chameaux jaunes ou des cordes entassées. Malheur ce jour-là aux négateurs ! » (77:29-34). Allah a dit dans ce verset : « et une ombre d'un Yahmum » c'est-à-dire une fumée noire, « ni Barid ni Karim » c'est-à-dire qu'elle n'apporte ni brise fraîche et douce, ni n'apparaît claire. Al-Hasan et Qatadah ont commenté la parole d'Allah : « ni Karim » « Sa vue n'est pas agréable. » Ad-Dahhak a dit : « Toute boisson qui n'est pas fraîche n'est pas Karim (agréable). » Puis, Allah l'Exalté a déclaré qu'ils méritent cette fin : « En vérité, avant cela, ils vivaient dans le luxe » c'est-à-dire, dans la vie d'ici-bas, ils jouissaient des plaisirs de la vie et satisfaisaient leurs désirs, tout en ignorant ce que les Messagers leur avaient apporté, « et persistaient » c'est-à-dire, ils persistaient et n'avaient pas l'intention de se repentir, « sur le grand péché » (le texte est coupé).
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Those on the Left and Their Recompense After Allah mentioned the condition of those on the right hand, He then mentioned the condition of those on the left hand, وَأَصْحَـبُ الشِّمَالِ مَآ أَصْحَـبُ الشِّمَالِ (And those on the left How will be those on the left) meaning, `What is the condition of those on the left,' then explains His statement, by saying, فِى سَمُومٍ (in Samum,) means, a fierce hot wind, وَحَمِيمٍ (and Hamim.) i.e., boiling water, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) the shadow of smoke, according to Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi and others. In a similar statement, Allah said, انطَلِقُواْ إِلَى مَا كُنتُمْ بِهِ تُكَذِّبُونَ - انطَلِقُواْ إِلَى ظِلٍّ ذِى ثَلَـثِ شُعَبٍ - لاَّ ظَلِيلٍ وَلاَ يُغْنِى مِنَ اللَّهَبِ - إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ - كَأَنَّهُ جِمَـلَةٌ صُفْرٌ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ("Depart you to that which you used to deny! Depart you to a shadow in three columns, neither shady nor of any use against the fierce flame of the Fire. " Verily, it throws sparks like fortresses, as if they were yellow camels or bundles of ropes. Woe that Day to the deniers.)(77:29-34). Allah said in this Ayah, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) meaning, black smoke, لاَّ بَارِدٍ وَلاَ كَرِيمٍ (Neither Barid nor Karim,) means, it neither brings soft, cool breeze nor appears clear. Al-Hasan and Qatadah commented on Allah's statement, وَلاَ كَرِيمٍ (nor Karim) "Its sight is not pleasant." Ad-Dahhak said, "Every drink that is not fresh, is not Karim (pleasant). Then, Allah the Exalted stated that they deserve this end, إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُتْرَفِينَ (Verily, before that, they indulged in luxury,) meaning, in the life of the world, they were enjoying life's pleasures and satisfying their lusts, all the while ignoring what the Messengers brought to them, وَكَانُواْ يُصِرُّونَ (And were persisting), means, they persisted and did not intend to repent, عَلَى الْحِنثِ الْعَظِيمِ (in great sin.) in disbelief in Allah and claiming that the idols and rivals were gods besides Allah. It means idolatry, according to Ibn `Abbas. This is also the meaning reported from Mujahid, `Ikrimah, Ad-Dahhak, Qatadah, As-Suddi and others. Allah said, وَكَانُواْ يِقُولُونَ أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ أَوَ ءَابَآؤُنَا الاٌّوَّلُونَ (And they used to say: "When we die and become dust and bones, shall we then indeed be resurrected And also our forefathers") They said this while denying and rejecting the idea that resurrection will ever occur. Allah the Exalted said, قُلْ إِنَّ الاٌّوَّلِينَ وَالاٌّخِرِينَ - لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (Say: "(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.") meaning, `Say, O Muhammad, that the earlier and latter generations of the Children of Adam will be gathered for the Day of Resurrection and none of them will be left out. Allah the Exalted said: إِنَّ فِى ذلِكَ لآيَةً لِّمَنْ خَافَ عَذَابَ الاٌّخِرَةِ ذلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ النَّاسُ وَذَلِكَ يَوْمٌ مَّشْهُودٌ - وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ - يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ (That is a Day whereon mankind will be gathered together, and that is a Day when all will be present. And We delay it only for a term fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed.)(11:103-105) He also said here, لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (All will surely be gathered together for appointed meeting of a known Day.) because that time is precisely designated and will not come late, early, nor increase or decrease. Allah said, ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ - فَمَالِـُونَ مِنْهَا الْبُطُونَ (Then verily, --- you the erring-ones, the deniers! You verily, will eat of the trees of Zaqqum. Then you will fill your bellies therewith.) indicating that they will be seized and made to eat from the Zaqqum tree until their stomachs become full, فَشَـرِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ - فَشَـرِبُونَ شُرْبَ الْهِيمِ (And drink the Hamim on top of it. And you will drink (that) like Al-Him!) Hamim is boiling water, while Al-Him means thirsty camels, according to Ibn `Abbas, Mujahid, Sa`id bin Jubayr and `Ikrimah. As-Suddi said "Al-Him is a disease that strikes camels, causing them to feel thirst, and they drink until they die." Therefore, he said, the people of Hell, will never quench their thirst from drinking Hamim. Allah, the Exalted, said, هَـذَا نُزُلُهُمْ يَوْمَ الدِّينِ (That will be their entertainment on the Day of Recompense!) `this, what We have described, is their entertainment with their Lord on the Day of their Reckoning.' Allah the Exalted said in the case of the believers, إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ كَانَتْ لَهُمْ جَنَّـتُ الْفِرْدَوْسِ نُزُلاً (Verily, those who believe and do righteous good deeds, shall have the Gardens of Al-Firdaws (Paradise) for their entertainment.)(18:107), i.e., hospitality and honor.
📜 Texte arabe source

القول في تأويل قوله تعالى : فَشَارِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ (54)

يقول تعالى ذكره: فشاربٌ أصحابُ الشمال على الشجر من الزَّقوم إذا أكلوه، فملئوا منه بطونهم من الحميم الذي انتهى غليه وحرّه. وقد قيل: إن معنى قوله: (فَشَارِبُونَ عَلَيْهِ ) : فشاربون على الأكل من الشجر من الزقوم.

Verset 55
Ceux de la gauche et leur rétribution : Après qu'Allah ait mentionné la condition de ceux de la droite, Il a ensuite mentionné la condition de ceux de la gauche, « Et ceux de la gauche — que sont ceux de la gauche ? » signifiant : « Quelle est la condition de ceux de la gauche ? » puis Il explique Sa parole en disant : « dans un Samum » c'est-à-dire un vent brûlant et intense, « et un Hamim » c'est-à-dire de l'eau bouillante, « et une ombre d'un Yahmum » l'ombre de la fumée, selon Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi et d'autres. Dans une déclaration similaire, Allah a dit : « Allez vers ce que vous traitiez de mensonge ! Allez vers une ombre à trois colonnes, ni ombrageuse, ni utile contre la flamme ardente du Feu. » « Il jette des étincelles comme des forteresses, comme si elles étaient des chameaux jaunes ou des cordes entassées. Malheur ce jour-là aux négateurs ! » (77:29-34). Allah a dit dans ce verset : « et une ombre d'un Yahmum » c'est-à-dire une fumée noire, « ni Barid ni Karim » c'est-à-dire qu'elle n'apporte ni brise fraîche et douce, ni n'apparaît claire. Al-Hasan et Qatadah ont commenté la parole d'Allah : « ni Karim » « Sa vue n'est pas agréable. » Ad-Dahhak a dit : « Toute boisson qui n'est pas fraîche n'est pas Karim (agréable). » Puis, Allah l'Exalté a déclaré qu'ils méritent cette fin : « En vérité, avant cela, ils vivaient dans le luxe » c'est-à-dire, dans la vie d'ici-bas, ils jouissaient des plaisirs de la vie et satisfaisaient leurs désirs, tout en ignorant ce que les Messagers leur avaient apporté, « et persistaient » c'est-à-dire, ils persistaient et n'avaient pas l'intention de se repentir, « sur le grand péché » (le texte est coupé).
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Those on the Left and Their Recompense After Allah mentioned the condition of those on the right hand, He then mentioned the condition of those on the left hand, وَأَصْحَـبُ الشِّمَالِ مَآ أَصْحَـبُ الشِّمَالِ (And those on the left How will be those on the left) meaning, `What is the condition of those on the left,' then explains His statement, by saying, فِى سَمُومٍ (in Samum,) means, a fierce hot wind, وَحَمِيمٍ (and Hamim.) i.e., boiling water, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) the shadow of smoke, according to Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi and others. In a similar statement, Allah said, انطَلِقُواْ إِلَى مَا كُنتُمْ بِهِ تُكَذِّبُونَ - انطَلِقُواْ إِلَى ظِلٍّ ذِى ثَلَـثِ شُعَبٍ - لاَّ ظَلِيلٍ وَلاَ يُغْنِى مِنَ اللَّهَبِ - إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ - كَأَنَّهُ جِمَـلَةٌ صُفْرٌ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ("Depart you to that which you used to deny! Depart you to a shadow in three columns, neither shady nor of any use against the fierce flame of the Fire. " Verily, it throws sparks like fortresses, as if they were yellow camels or bundles of ropes. Woe that Day to the deniers.)(77:29-34). Allah said in this Ayah, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) meaning, black smoke, لاَّ بَارِدٍ وَلاَ كَرِيمٍ (Neither Barid nor Karim,) means, it neither brings soft, cool breeze nor appears clear. Al-Hasan and Qatadah commented on Allah's statement, وَلاَ كَرِيمٍ (nor Karim) "Its sight is not pleasant." Ad-Dahhak said, "Every drink that is not fresh, is not Karim (pleasant). Then, Allah the Exalted stated that they deserve this end, إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُتْرَفِينَ (Verily, before that, they indulged in luxury,) meaning, in the life of the world, they were enjoying life's pleasures and satisfying their lusts, all the while ignoring what the Messengers brought to them, وَكَانُواْ يُصِرُّونَ (And were persisting), means, they persisted and did not intend to repent, عَلَى الْحِنثِ الْعَظِيمِ (in great sin.) in disbelief in Allah and claiming that the idols and rivals were gods besides Allah. It means idolatry, according to Ibn `Abbas. This is also the meaning reported from Mujahid, `Ikrimah, Ad-Dahhak, Qatadah, As-Suddi and others. Allah said, وَكَانُواْ يِقُولُونَ أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ أَوَ ءَابَآؤُنَا الاٌّوَّلُونَ (And they used to say: "When we die and become dust and bones, shall we then indeed be resurrected And also our forefathers") They said this while denying and rejecting the idea that resurrection will ever occur. Allah the Exalted said, قُلْ إِنَّ الاٌّوَّلِينَ وَالاٌّخِرِينَ - لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (Say: "(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.") meaning, `Say, O Muhammad, that the earlier and latter generations of the Children of Adam will be gathered for the Day of Resurrection and none of them will be left out. Allah the Exalted said: إِنَّ فِى ذلِكَ لآيَةً لِّمَنْ خَافَ عَذَابَ الاٌّخِرَةِ ذلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ النَّاسُ وَذَلِكَ يَوْمٌ مَّشْهُودٌ - وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ - يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ (That is a Day whereon mankind will be gathered together, and that is a Day when all will be present. And We delay it only for a term fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed.)(11:103-105) He also said here, لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (All will surely be gathered together for appointed meeting of a known Day.) because that time is precisely designated and will not come late, early, nor increase or decrease. Allah said, ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ - فَمَالِـُونَ مِنْهَا الْبُطُونَ (Then verily, --- you the erring-ones, the deniers! You verily, will eat of the trees of Zaqqum. Then you will fill your bellies therewith.) indicating that they will be seized and made to eat from the Zaqqum tree until their stomachs become full, فَشَـرِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ - فَشَـرِبُونَ شُرْبَ الْهِيمِ (And drink the Hamim on top of it. And you will drink (that) like Al-Him!) Hamim is boiling water, while Al-Him means thirsty camels, according to Ibn `Abbas, Mujahid, Sa`id bin Jubayr and `Ikrimah. As-Suddi said "Al-Him is a disease that strikes camels, causing them to feel thirst, and they drink until they die." Therefore, he said, the people of Hell, will never quench their thirst from drinking Hamim. Allah, the Exalted, said, هَـذَا نُزُلُهُمْ يَوْمَ الدِّينِ (That will be their entertainment on the Day of Recompense!) `this, what We have described, is their entertainment with their Lord on the Day of their Reckoning.' Allah the Exalted said in the case of the believers, إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ كَانَتْ لَهُمْ جَنَّـتُ الْفِرْدَوْسِ نُزُلاً (Verily, those who believe and do righteous good deeds, shall have the Gardens of Al-Firdaws (Paradise) for their entertainment.)(18:107), i.e., hospitality and honor.
📜 Texte arabe source

وقوله: (فَشَارِبُونَ شُرْبَ الْهِيمِ ) اختلفت القرّاء في قراءة ذلك، فقرأته عامة قرّاء المدينة والكوفة (شُرْبَ الْهِيمِ ) بضم الشين، وقرأ ذلك بعض قرّاء مكة والبصرة والشأم ( شُرْبَ الهِيمِ (1) ) اعتلالا بأن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم قال لأيام مني: " وإنَّها أيَّامُ أكْلٍ وشُرْبٍ".

والصواب من القول في ذلك عندنا أن يقال: إنهما قراءتان قد قرأ بكلّ واحدة منهما علماء من القرّاء مع تقارب معنييهما، فبأيتهما قرأ القارئ فمصيب في قراءته، لأن ذلك في فتحه وضمه نظير فتح قولهم: الضَّعف والضُّعف بضمه. وأمَّا الهيم، فإنها جمع أهيم، والأنثى هيماء؛ والهيم: الإبل التي يصيبها داء فلا تروى من الماء. ومن العرب من يقول: هائم، والأنثى هائمة، ثم يجمعونه على هيم، كما قالوا: عائط وعِيط، وحائل وحول؛ ويقال: إن الهيم: الرمل، بمعنى أن أهل النار يشربون الحميم شرب الرمل الماء.

* ذكر من قال عنى بالهيم الإبل العطاش:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس قوله: (شُرْبَ الْهِيمِ ) يقول: شرب الإبل العطاش.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس قوله: (فَشَارِبُونَ شُرْبَ الْهِيمِ ) قال: الإبل الظماء.

حدثني يعقوب، قال: ثنا ابن علية، عن عمران بن حدير، عن عكرِمة، في قوله: (فَشَارِبُونَ شُرْبَ الْهِيمِ ) قال: هي الإبل المِراضى، تَمُصّ الماء مَصًّا ولا تَرْوَى.

حدثنا ابن حُمَيد، قال: ثنا يحيى بن واضح، قال: ثنا الحسين، عن يزيد، عن عكرِمة، في قوله: (فَشَارِبُونَ شُرْبَ الْهِيمِ ) قال: الإبل يأخذها العُطاش، فلا تزال تشرب حتى تهلك.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن خصيف، عن عكرِمة (فَشَارِبُونَ شُرْبَ الْهِيمِ ) قال: هي الإبل يأخذها العطاش.

قال: ثنا مهران، عن سفيان، عن ابن عباس، قال: هي الإبل العطاش.

حدثنا محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعًا، عن ابن أبي نجيح، عن مجاهد، في قوله: (شُرْبَ الْهِيمِ ) قال: الإبل الهيم.

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: (فَشَارِبُونَ شُرْبَ الْهِيمِ ) الهيم: الإبل العطاش، تشرب فلا تروى يأخذها داء يقال له الهُيام.

حدثنا بشر، قال: ثنا سعيد، عن قتادة، قوله: (فَشَارِبُونَ شُرْبَ الْهِيمِ ) قال: داء بالإبل لا تَرْوَى معه.

* ذكر من قال هي الرملة:

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان (فَشَارِبُونَ شُرْبَ الْهِيمِ ) قال: السِّهْلةُ (2) .

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

الهوامش:

(1) يريد بفتح الشين، يفهم من كلامه بعد في توجيه القراءة. وقد صرح الفراء بكلمة "بالفتح" فيما نقله عن الكسائي عن يحيى بن سعيد الأموي، عن ابن جريج (معاني القرآن: مصورة الجامعة رقم 24059 ص 324).

(2) في (اللسان: سهل) عن الجوهري: السهلة، بكسر السين: رمل ليس بالدقاق. وقال قبله: السهلة والسهل: ثراب كالرمل يجىء به الماء‌

Verset 56
Ceux de la gauche et leur rétribution : Après qu'Allah ait mentionné la condition de ceux de la droite, Il a ensuite mentionné la condition de ceux de la gauche, « Et ceux de la gauche — que sont ceux de la gauche ? » signifiant : « Quelle est la condition de ceux de la gauche ? » puis Il explique Sa parole en disant : « dans un Samum » c'est-à-dire un vent brûlant et intense, « et un Hamim » c'est-à-dire de l'eau bouillante, « et une ombre d'un Yahmum » l'ombre de la fumée, selon Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi et d'autres. Dans une déclaration similaire, Allah a dit : « Allez vers ce que vous traitiez de mensonge ! Allez vers une ombre à trois colonnes, ni ombrageuse, ni utile contre la flamme ardente du Feu. » « Il jette des étincelles comme des forteresses, comme si elles étaient des chameaux jaunes ou des cordes entassées. Malheur ce jour-là aux négateurs ! » (77:29-34). Allah a dit dans ce verset : « et une ombre d'un Yahmum » c'est-à-dire une fumée noire, « ni Barid ni Karim » c'est-à-dire qu'elle n'apporte ni brise fraîche et douce, ni n'apparaît claire. Al-Hasan et Qatadah ont commenté la parole d'Allah : « ni Karim » « Sa vue n'est pas agréable. » Ad-Dahhak a dit : « Toute boisson qui n'est pas fraîche n'est pas Karim (agréable). » Puis, Allah l'Exalté a déclaré qu'ils méritent cette fin : « En vérité, avant cela, ils vivaient dans le luxe » c'est-à-dire, dans la vie d'ici-bas, ils jouissaient des plaisirs de la vie et satisfaisaient leurs désirs, tout en ignorant ce que les Messagers leur avaient apporté, « et persistaient » c'est-à-dire, ils persistaient et n'avaient pas l'intention de se repentir, « sur le grand péché » (le texte est coupé).
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Those on the Left and Their Recompense After Allah mentioned the condition of those on the right hand, He then mentioned the condition of those on the left hand, وَأَصْحَـبُ الشِّمَالِ مَآ أَصْحَـبُ الشِّمَالِ (And those on the left How will be those on the left) meaning, `What is the condition of those on the left,' then explains His statement, by saying, فِى سَمُومٍ (in Samum,) means, a fierce hot wind, وَحَمِيمٍ (and Hamim.) i.e., boiling water, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) the shadow of smoke, according to Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi and others. In a similar statement, Allah said, انطَلِقُواْ إِلَى مَا كُنتُمْ بِهِ تُكَذِّبُونَ - انطَلِقُواْ إِلَى ظِلٍّ ذِى ثَلَـثِ شُعَبٍ - لاَّ ظَلِيلٍ وَلاَ يُغْنِى مِنَ اللَّهَبِ - إِنَّهَا تَرْمِى بِشَرَرٍ كَالْقَصْرِ - كَأَنَّهُ جِمَـلَةٌ صُفْرٌ وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ ("Depart you to that which you used to deny! Depart you to a shadow in three columns, neither shady nor of any use against the fierce flame of the Fire. " Verily, it throws sparks like fortresses, as if they were yellow camels or bundles of ropes. Woe that Day to the deniers.)(77:29-34). Allah said in this Ayah, وَظِلٍّ مِّن يَحْمُومٍ (And a shadow from Yahmum,) meaning, black smoke, لاَّ بَارِدٍ وَلاَ كَرِيمٍ (Neither Barid nor Karim,) means, it neither brings soft, cool breeze nor appears clear. Al-Hasan and Qatadah commented on Allah's statement, وَلاَ كَرِيمٍ (nor Karim) "Its sight is not pleasant." Ad-Dahhak said, "Every drink that is not fresh, is not Karim (pleasant). Then, Allah the Exalted stated that they deserve this end, إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُتْرَفِينَ (Verily, before that, they indulged in luxury,) meaning, in the life of the world, they were enjoying life's pleasures and satisfying their lusts, all the while ignoring what the Messengers brought to them, وَكَانُواْ يُصِرُّونَ (And were persisting), means, they persisted and did not intend to repent, عَلَى الْحِنثِ الْعَظِيمِ (in great sin.) in disbelief in Allah and claiming that the idols and rivals were gods besides Allah. It means idolatry, according to Ibn `Abbas. This is also the meaning reported from Mujahid, `Ikrimah, Ad-Dahhak, Qatadah, As-Suddi and others. Allah said, وَكَانُواْ يِقُولُونَ أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ أَوَ ءَابَآؤُنَا الاٌّوَّلُونَ (And they used to say: "When we die and become dust and bones, shall we then indeed be resurrected And also our forefathers") They said this while denying and rejecting the idea that resurrection will ever occur. Allah the Exalted said, قُلْ إِنَّ الاٌّوَّلِينَ وَالاٌّخِرِينَ - لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (Say: "(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.") meaning, `Say, O Muhammad, that the earlier and latter generations of the Children of Adam will be gathered for the Day of Resurrection and none of them will be left out. Allah the Exalted said: إِنَّ فِى ذلِكَ لآيَةً لِّمَنْ خَافَ عَذَابَ الاٌّخِرَةِ ذلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ النَّاسُ وَذَلِكَ يَوْمٌ مَّشْهُودٌ - وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ - يَوْمَ يَأْتِ لاَ تَكَلَّمُ نَفْسٌ إِلاَّ بِإِذْنِهِ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ (That is a Day whereon mankind will be gathered together, and that is a Day when all will be present. And We delay it only for a term fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed.)(11:103-105) He also said here, لَمَجْمُوعُونَ إِلَى مِيقَـتِ يَوْمٍ مَّعْلُومٍ (All will surely be gathered together for appointed meeting of a known Day.) because that time is precisely designated and will not come late, early, nor increase or decrease. Allah said, ثُمَّ إِنَّكُمْ أَيُّهَا الضَّآلُّونَ الْمُكَذِّبُونَ - لاّكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ - فَمَالِـُونَ مِنْهَا الْبُطُونَ (Then verily, --- you the erring-ones, the deniers! You verily, will eat of the trees of Zaqqum. Then you will fill your bellies therewith.) indicating that they will be seized and made to eat from the Zaqqum tree until their stomachs become full, فَشَـرِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ - فَشَـرِبُونَ شُرْبَ الْهِيمِ (And drink the Hamim on top of it. And you will drink (that) like Al-Him!) Hamim is boiling water, while Al-Him means thirsty camels, according to Ibn `Abbas, Mujahid, Sa`id bin Jubayr and `Ikrimah. As-Suddi said "Al-Him is a disease that strikes camels, causing them to feel thirst, and they drink until they die." Therefore, he said, the people of Hell, will never quench their thirst from drinking Hamim. Allah, the Exalted, said, هَـذَا نُزُلُهُمْ يَوْمَ الدِّينِ (That will be their entertainment on the Day of Recompense!) `this, what We have described, is their entertainment with their Lord on the Day of their Reckoning.' Allah the Exalted said in the case of the believers, إِنَّ الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ كَانَتْ لَهُمْ جَنَّـتُ الْفِرْدَوْسِ نُزُلاً (Verily, those who believe and do righteous good deeds, shall have the Gardens of Al-Firdaws (Paradise) for their entertainment.)(18:107), i.e., hospitality and honor.
📜 Texte arabe source

‌وقوله: (هَذَا نـزلُهُمْ يَوْمَ الدِّينِ ) يقول تعالى ذكره: هذا الذي وصفت لكم أيها الناس، أن هؤلاء المكذّبين الضالين يأكلونه من شجر من زقوم، ويشربون عليه من الحميم، هو نـزلهم الذي ينـزلهم ربهم يوم الدين، يعني: يوم يدين الله عباده.

Verset 57
Allah affirme que la Résurrection aura lieu et réfute les athées égarés qui la nient, ceux qui ont dit : « Quand nous mourrons et deviendrons poussière et ossements, serons-nous vraiment ressuscités ? » (56:47). Ils ont prononcé cette parole en signe de déni et de rabaissement de la Résurrection. Allah, l’Exalté, a dit : « Nous vous avons créés », c’est-à-dire : « Nous vous avons créés alors que vous n’étiez rien. Celui qui est capable de commencer la création n’est-il pas plus apte à la refaire ? » La parole d’Allah : « Pourquoi ne croyez-vous donc pas ? » signifie : « Pourquoi ne croyez-vous pas en la Résurrection ? » Puis Allah dit, en apportant la preuve que la Résurrection se produira : « Voyez-vous donc ce que vous éjaculez ? Est-ce vous qui le créez, ou sommes-Nous le Créateur ? » c’est-à-dire : « Est-ce vous qui faites demeurer la semence dans les matrices et y créez la vie, étape après étape, ou est-ce Allah qui fait tout cela ? » Allah dit : « Nous avons décrété la mort parmi vous », c’est-à-dire : « Nous avons fait exister la mort entre vous. » Ad-Dahhak a commenté : « Allah a rendu les habitants des cieux et de la terre égaux face à la mort. » Allah dit : « Et Nous ne sommes pas devancés », c’est-à-dire : « Nous ne sommes jamais incapables », « à vous transformer », c’est-à-dire : « à changer vos formes actuelles, au Jour de la Résurrection », « et à vous créer en ce que vous ne connaissez pas », c’est-à-dire : « sous des formes et des apparences inconnues. » Allah, l’Exalté, dit : « Et vous avez déjà connu la première création, pourquoi ne vous souvenez-vous donc pas ? » c’est-à-dire : « Vous savez qu’Allah vous a créés alors que vous n’étiez rien. Il vous a créés et vous a donné l’ouïe, la vue et les cœurs. Ne vous souvenez-vous donc pas et ne tirez-vous pas leçon que Celui qui est capable de... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Proof that Resurrection will occur Allah asserts that Resurrection will occur and refutes the misguided atheists who deny it, those who said, أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ (When we die and become dust and bones, shall we then indeed be resurrected) 56:47 They said this statement in denial and discounting Resurrection. Allah the Exalted said, نَحْنُ خَلَقْنَـكُمْ (We created you,) meaning, `We have created you after you were nothing. Therefore, is not that Who is able to start the creation, more able to bring it back' Allah's statement, فَلَوْلاَ تُصَدِّقُونَ (then why do you believe not) `why do you not then believe in Resurrection' Then Allah said, while bringing forth evidence that Resurrection occurs, أَفَرَءَيْتُمْ مَّا تُمْنُونَ - أَءَنتُمْ تَخْلُقُونَهُ أَم نَحْنُ الْخَـلِقُونَ (Do you not see the semen you emit. Is it you who create it, or are We the Creator) meaning, `do you make the semen remain in the wombs and create life from it therein, stage after stage Or is Allah the One Who does all this' Allah said, نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ (We have decreed death to you all,) meaning, `We made death exist between you.' Ad-Dahhak commented, "Allah made the residents of the heavens and earth equal with regards to death." Allah said, وَمَا نَحْنُ بِمَسْبُوقِينَ (and We are not outstripped,) meaning, `We are never unable,' عَلَى أَن نُّبَدِّلَ أَمْثَـلَكُمْ (To transfigure you), meaning, `to change your current shapes, on the Day of Resurrection,' وَنُنشِئَكُمْ فِى مَا لاَ تَعْلَمُونَ (and create you in that you know not.) meaning, `out of shapes and forms.' Allah the Exalted said, وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الاٍّولَى فَلَوْلاَ تَذَكَّرُونَ (And indeed, you have already known the first form of creation, why then do you not remember) meaning, `you know that Allah has created you after you were nothing. He created you and gave you hearing, sight and hearts. Will you not then remember and take heed that He Who is able to create you in the beginning is more able to bring you back and resurrect you to life anew' Allah the Exalted said in other Ayat, وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him.)(30:27), أَوَلاَ يَذْكُرُ إلإِنْسَـنُ أَنَّا خَلَقْنَاهُ مِن قَبْلُ وَلَمْ يَكُ شَيْئاً (Does not man remember that We created him before, while he was nothing)(19:67), أَوَلَمْ يَرَ الإِنسَـنُ أَنَّا خَلَقْنَـهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مٌّبِينٌ - وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ قَالَ مَن يُحىِ الْعِظَـمَ وَهِىَ رَمِيمٌ - قُلْ يُحْيِيهَا الَّذِى أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ (Does not man see that We have created him from Nutfah. Yet behold he (stands forth) as an open opponent. And he puts forth for Us a parable, and forgets his own creation. He says: " Who will give life to these bones after they are rotten and have become dust" Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation.")(36:77-79), and, أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى - أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَى - ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى - فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالاٍّنثَى - أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى (Does man think that he will be left neglected Was he not a Nutfah of semen emitted Then he became an `Alaqah (a clot); then shaped and fashioned in due proportion. And made of him two sexes, male and female. Is not He able to give life to the dead)(75:36-40)
📜 Texte arabe source

وقوله: (نَحْنُ خَلَقْنَاكُمْ فَلَوْلا تُصَدِّقُونَ ) يقول تعالى ذكره لكفار قريش والمكذّبين بالبعث: نحن خلقناكم أيها الناس ولم تكونوا شيئًا، فأوجدناكم بشرا، فهلا تصدّقون من فعل ذلك بكم في قيله لكم: إنه يبعثكم بعد مماتكم وبِلاكم في قبوركم، كهيأتكم قبل مماتكم.

Verset 58
Allah affirme que la Résurrection aura lieu et réfute les athées égarés qui la nient, ceux qui ont dit : « Quand nous mourrons et deviendrons poussière et ossements, serons-nous vraiment ressuscités ? » (56:47). Ils ont prononcé cette parole en signe de déni et de rabaissement de la Résurrection. Allah, l’Exalté, a dit : « Nous vous avons créés », c’est-à-dire : « Nous vous avons créés alors que vous n’étiez rien. Celui qui est capable de commencer la création n’est-il pas plus apte à la refaire ? » La parole d’Allah : « Pourquoi ne croyez-vous donc pas ? » signifie : « Pourquoi ne croyez-vous pas en la Résurrection ? » Puis Allah dit, en apportant la preuve que la Résurrection se produira : « Voyez-vous donc ce que vous éjaculez ? Est-ce vous qui le créez, ou sommes-Nous le Créateur ? » c’est-à-dire : « Est-ce vous qui faites demeurer la semence dans les matrices et y créez la vie, étape après étape, ou est-ce Allah qui fait tout cela ? » Allah dit : « Nous avons décrété la mort parmi vous », c’est-à-dire : « Nous avons fait exister la mort entre vous. » Ad-Dahhak a commenté : « Allah a rendu les habitants des cieux et de la terre égaux face à la mort. » Allah dit : « Et Nous ne sommes pas devancés », c’est-à-dire : « Nous ne sommes jamais incapables », « à vous transformer », c’est-à-dire : « à changer vos formes actuelles, au Jour de la Résurrection », « et à vous créer en ce que vous ne connaissez pas », c’est-à-dire : « sous des formes et des apparences inconnues. » Allah, l’Exalté, dit : « Et vous avez déjà connu la première création, pourquoi ne vous souvenez-vous donc pas ? » c’est-à-dire : « Vous savez qu’Allah vous a créés alors que vous n’étiez rien. Il vous a créés et vous a donné l’ouïe, la vue et les cœurs. Ne vous souvenez-vous donc pas et ne tirez-vous pas leçon que Celui qui est capable de... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Proof that Resurrection will occur Allah asserts that Resurrection will occur and refutes the misguided atheists who deny it, those who said, أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ (When we die and become dust and bones, shall we then indeed be resurrected) 56:47 They said this statement in denial and discounting Resurrection. Allah the Exalted said, نَحْنُ خَلَقْنَـكُمْ (We created you,) meaning, `We have created you after you were nothing. Therefore, is not that Who is able to start the creation, more able to bring it back' Allah's statement, فَلَوْلاَ تُصَدِّقُونَ (then why do you believe not) `why do you not then believe in Resurrection' Then Allah said, while bringing forth evidence that Resurrection occurs, أَفَرَءَيْتُمْ مَّا تُمْنُونَ - أَءَنتُمْ تَخْلُقُونَهُ أَم نَحْنُ الْخَـلِقُونَ (Do you not see the semen you emit. Is it you who create it, or are We the Creator) meaning, `do you make the semen remain in the wombs and create life from it therein, stage after stage Or is Allah the One Who does all this' Allah said, نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ (We have decreed death to you all,) meaning, `We made death exist between you.' Ad-Dahhak commented, "Allah made the residents of the heavens and earth equal with regards to death." Allah said, وَمَا نَحْنُ بِمَسْبُوقِينَ (and We are not outstripped,) meaning, `We are never unable,' عَلَى أَن نُّبَدِّلَ أَمْثَـلَكُمْ (To transfigure you), meaning, `to change your current shapes, on the Day of Resurrection,' وَنُنشِئَكُمْ فِى مَا لاَ تَعْلَمُونَ (and create you in that you know not.) meaning, `out of shapes and forms.' Allah the Exalted said, وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الاٍّولَى فَلَوْلاَ تَذَكَّرُونَ (And indeed, you have already known the first form of creation, why then do you not remember) meaning, `you know that Allah has created you after you were nothing. He created you and gave you hearing, sight and hearts. Will you not then remember and take heed that He Who is able to create you in the beginning is more able to bring you back and resurrect you to life anew' Allah the Exalted said in other Ayat, وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him.)(30:27), أَوَلاَ يَذْكُرُ إلإِنْسَـنُ أَنَّا خَلَقْنَاهُ مِن قَبْلُ وَلَمْ يَكُ شَيْئاً (Does not man remember that We created him before, while he was nothing)(19:67), أَوَلَمْ يَرَ الإِنسَـنُ أَنَّا خَلَقْنَـهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مٌّبِينٌ - وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ قَالَ مَن يُحىِ الْعِظَـمَ وَهِىَ رَمِيمٌ - قُلْ يُحْيِيهَا الَّذِى أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ (Does not man see that We have created him from Nutfah. Yet behold he (stands forth) as an open opponent. And he puts forth for Us a parable, and forgets his own creation. He says: " Who will give life to these bones after they are rotten and have become dust" Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation.")(36:77-79), and, أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى - أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَى - ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى - فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالاٍّنثَى - أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى (Does man think that he will be left neglected Was he not a Nutfah of semen emitted Then he became an `Alaqah (a clot); then shaped and fashioned in due proportion. And made of him two sexes, male and female. Is not He able to give life to the dead)(75:36-40)
📜 Texte arabe source

القول في تأويل قوله تعالى : أَفَرَأَيْتُمْ مَا تُمْنُونَ (58)

يقول تعالى ذكره لهؤلاء المكذّبين بالبعث: أفرأيتم أيها المُنكرون قُدرة الله على إحيائكم من بعد مماتكم - النطف التي تمنون في أرحام نسائكم- أنتم تخلقون تلك أم نحن الخالقون.

Verset 59
Allah affirme que la Résurrection aura lieu et réfute les athées égarés qui la nient, ceux qui ont dit : « Quand nous mourrons et deviendrons poussière et ossements, serons-nous vraiment ressuscités ? » (56:47). Ils ont prononcé cette parole en signe de déni et de rabaissement de la Résurrection. Allah, l’Exalté, a dit : « Nous vous avons créés », c’est-à-dire : « Nous vous avons créés alors que vous n’étiez rien. Celui qui est capable de commencer la création n’est-il pas plus apte à la refaire ? » La parole d’Allah : « Pourquoi ne croyez-vous donc pas ? » signifie : « Pourquoi ne croyez-vous pas en la Résurrection ? » Puis Allah dit, en apportant la preuve que la Résurrection se produira : « Voyez-vous donc ce que vous éjaculez ? Est-ce vous qui le créez, ou sommes-Nous le Créateur ? » c’est-à-dire : « Est-ce vous qui faites demeurer la semence dans les matrices et y créez la vie, étape après étape, ou est-ce Allah qui fait tout cela ? » Allah dit : « Nous avons décrété la mort parmi vous », c’est-à-dire : « Nous avons fait exister la mort entre vous. » Ad-Dahhak a commenté : « Allah a rendu les habitants des cieux et de la terre égaux face à la mort. » Allah dit : « Et Nous ne sommes pas devancés », c’est-à-dire : « Nous ne sommes jamais incapables », « à vous transformer », c’est-à-dire : « à changer vos formes actuelles, au Jour de la Résurrection », « et à vous créer en ce que vous ne connaissez pas », c’est-à-dire : « sous des formes et des apparences inconnues. » Allah, l’Exalté, dit : « Et vous avez déjà connu la première création, pourquoi ne vous souvenez-vous donc pas ? » c’est-à-dire : « Vous savez qu’Allah vous a créés alors que vous n’étiez rien. Il vous a créés et vous a donné l’ouïe, la vue et les cœurs. Ne vous souvenez-vous donc pas et ne tirez-vous pas leçon que Celui qui est capable de... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Proof that Resurrection will occur Allah asserts that Resurrection will occur and refutes the misguided atheists who deny it, those who said, أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ (When we die and become dust and bones, shall we then indeed be resurrected) 56:47 They said this statement in denial and discounting Resurrection. Allah the Exalted said, نَحْنُ خَلَقْنَـكُمْ (We created you,) meaning, `We have created you after you were nothing. Therefore, is not that Who is able to start the creation, more able to bring it back' Allah's statement, فَلَوْلاَ تُصَدِّقُونَ (then why do you believe not) `why do you not then believe in Resurrection' Then Allah said, while bringing forth evidence that Resurrection occurs, أَفَرَءَيْتُمْ مَّا تُمْنُونَ - أَءَنتُمْ تَخْلُقُونَهُ أَم نَحْنُ الْخَـلِقُونَ (Do you not see the semen you emit. Is it you who create it, or are We the Creator) meaning, `do you make the semen remain in the wombs and create life from it therein, stage after stage Or is Allah the One Who does all this' Allah said, نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ (We have decreed death to you all,) meaning, `We made death exist between you.' Ad-Dahhak commented, "Allah made the residents of the heavens and earth equal with regards to death." Allah said, وَمَا نَحْنُ بِمَسْبُوقِينَ (and We are not outstripped,) meaning, `We are never unable,' عَلَى أَن نُّبَدِّلَ أَمْثَـلَكُمْ (To transfigure you), meaning, `to change your current shapes, on the Day of Resurrection,' وَنُنشِئَكُمْ فِى مَا لاَ تَعْلَمُونَ (and create you in that you know not.) meaning, `out of shapes and forms.' Allah the Exalted said, وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الاٍّولَى فَلَوْلاَ تَذَكَّرُونَ (And indeed, you have already known the first form of creation, why then do you not remember) meaning, `you know that Allah has created you after you were nothing. He created you and gave you hearing, sight and hearts. Will you not then remember and take heed that He Who is able to create you in the beginning is more able to bring you back and resurrect you to life anew' Allah the Exalted said in other Ayat, وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him.)(30:27), أَوَلاَ يَذْكُرُ إلإِنْسَـنُ أَنَّا خَلَقْنَاهُ مِن قَبْلُ وَلَمْ يَكُ شَيْئاً (Does not man remember that We created him before, while he was nothing)(19:67), أَوَلَمْ يَرَ الإِنسَـنُ أَنَّا خَلَقْنَـهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مٌّبِينٌ - وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ قَالَ مَن يُحىِ الْعِظَـمَ وَهِىَ رَمِيمٌ - قُلْ يُحْيِيهَا الَّذِى أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ (Does not man see that We have created him from Nutfah. Yet behold he (stands forth) as an open opponent. And he puts forth for Us a parable, and forgets his own creation. He says: " Who will give life to these bones after they are rotten and have become dust" Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation.")(36:77-79), and, أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى - أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَى - ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى - فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالاٍّنثَى - أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى (Does man think that he will be left neglected Was he not a Nutfah of semen emitted Then he became an `Alaqah (a clot); then shaped and fashioned in due proportion. And made of him two sexes, male and female. Is not He able to give life to the dead)(75:36-40)
Verset 60
Allah affirme que la Résurrection aura lieu et réfute les athées égarés qui la nient, ceux qui ont dit : « Quand nous mourrons et deviendrons poussière et ossements, serons-nous vraiment ressuscités ? » (56:47). Ils ont prononcé cette parole en signe de déni et de rabaissement de la Résurrection. Allah, l’Exalté, a dit : « Nous vous avons créés », c’est-à-dire : « Nous vous avons créés alors que vous n’étiez rien. Celui qui est capable de commencer la création n’est-il pas plus apte à la refaire ? » La parole d’Allah : « Pourquoi ne croyez-vous donc pas ? » signifie : « Pourquoi ne croyez-vous pas en la Résurrection ? » Puis Allah dit, en apportant la preuve que la Résurrection se produira : « Voyez-vous donc ce que vous éjaculez ? Est-ce vous qui le créez, ou sommes-Nous le Créateur ? » c’est-à-dire : « Est-ce vous qui faites demeurer la semence dans les matrices et y créez la vie, étape après étape, ou est-ce Allah qui fait tout cela ? » Allah dit : « Nous avons décrété la mort parmi vous », c’est-à-dire : « Nous avons fait exister la mort entre vous. » Ad-Dahhak a commenté : « Allah a rendu les habitants des cieux et de la terre égaux face à la mort. » Allah dit : « Et Nous ne sommes pas devancés », c’est-à-dire : « Nous ne sommes jamais incapables », « à vous transformer », c’est-à-dire : « à changer vos formes actuelles, au Jour de la Résurrection », « et à vous créer en ce que vous ne connaissez pas », c’est-à-dire : « sous des formes et des apparences inconnues. » Allah, l’Exalté, dit : « Et vous avez déjà connu la première création, pourquoi ne vous souvenez-vous donc pas ? » c’est-à-dire : « Vous savez qu’Allah vous a créés alors que vous n’étiez rien. Il vous a créés et vous a donné l’ouïe, la vue et les cœurs. Ne vous souvenez-vous donc pas et ne tirez-vous pas leçon que Celui qui est capable de... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Proof that Resurrection will occur Allah asserts that Resurrection will occur and refutes the misguided atheists who deny it, those who said, أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ (When we die and become dust and bones, shall we then indeed be resurrected) 56:47 They said this statement in denial and discounting Resurrection. Allah the Exalted said, نَحْنُ خَلَقْنَـكُمْ (We created you,) meaning, `We have created you after you were nothing. Therefore, is not that Who is able to start the creation, more able to bring it back' Allah's statement, فَلَوْلاَ تُصَدِّقُونَ (then why do you believe not) `why do you not then believe in Resurrection' Then Allah said, while bringing forth evidence that Resurrection occurs, أَفَرَءَيْتُمْ مَّا تُمْنُونَ - أَءَنتُمْ تَخْلُقُونَهُ أَم نَحْنُ الْخَـلِقُونَ (Do you not see the semen you emit. Is it you who create it, or are We the Creator) meaning, `do you make the semen remain in the wombs and create life from it therein, stage after stage Or is Allah the One Who does all this' Allah said, نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ (We have decreed death to you all,) meaning, `We made death exist between you.' Ad-Dahhak commented, "Allah made the residents of the heavens and earth equal with regards to death." Allah said, وَمَا نَحْنُ بِمَسْبُوقِينَ (and We are not outstripped,) meaning, `We are never unable,' عَلَى أَن نُّبَدِّلَ أَمْثَـلَكُمْ (To transfigure you), meaning, `to change your current shapes, on the Day of Resurrection,' وَنُنشِئَكُمْ فِى مَا لاَ تَعْلَمُونَ (and create you in that you know not.) meaning, `out of shapes and forms.' Allah the Exalted said, وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الاٍّولَى فَلَوْلاَ تَذَكَّرُونَ (And indeed, you have already known the first form of creation, why then do you not remember) meaning, `you know that Allah has created you after you were nothing. He created you and gave you hearing, sight and hearts. Will you not then remember and take heed that He Who is able to create you in the beginning is more able to bring you back and resurrect you to life anew' Allah the Exalted said in other Ayat, وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him.)(30:27), أَوَلاَ يَذْكُرُ إلإِنْسَـنُ أَنَّا خَلَقْنَاهُ مِن قَبْلُ وَلَمْ يَكُ شَيْئاً (Does not man remember that We created him before, while he was nothing)(19:67), أَوَلَمْ يَرَ الإِنسَـنُ أَنَّا خَلَقْنَـهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مٌّبِينٌ - وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ قَالَ مَن يُحىِ الْعِظَـمَ وَهِىَ رَمِيمٌ - قُلْ يُحْيِيهَا الَّذِى أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ (Does not man see that We have created him from Nutfah. Yet behold he (stands forth) as an open opponent. And he puts forth for Us a parable, and forgets his own creation. He says: " Who will give life to these bones after they are rotten and have become dust" Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation.")(36:77-79), and, أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى - أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَى - ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى - فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالاٍّنثَى - أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى (Does man think that he will be left neglected Was he not a Nutfah of semen emitted Then he became an `Alaqah (a clot); then shaped and fashioned in due proportion. And made of him two sexes, male and female. Is not He able to give life to the dead)(75:36-40)
📜 Texte arabe source

وقوله: (نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ ) يقول تعالى ذكره: نحن قدرنا بينكم أيها الناس الموت، فعجَّلناه لبعض، وأخَّرناه عن بعض إلى أجل مسمى.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، في قوله: (قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ ) قال: المستأخر والمستعجل.

وقوله: (وَمَا نَحْنُ بِمَسْبُوقِينَ عَلَى أَنْ نُبَدِّلَ أَمْثَالَكُمْ ) يقول تعالى ذكره: (وَمَا نَحْنُ بِمَسْبُوقِينَ ) أيها الناس في أنفسكم وآجالكم، فمفتات علينا فيها في الأمر الذي قدّرناه لها من حياة وموت بل لا يتقدم شيء من أجلنا، ولا يتأخر عنه.

Verset 61
Allah affirme que la Résurrection aura lieu et réfute les athées égarés qui la nient, ceux qui ont dit : « Quand nous mourrons et deviendrons poussière et ossements, serons-nous vraiment ressuscités ? » (56:47). Ils ont prononcé cette parole en signe de déni et de rabaissement de la Résurrection. Allah, l’Exalté, a dit : « Nous vous avons créés », c’est-à-dire : « Nous vous avons créés alors que vous n’étiez rien. Celui qui est capable de commencer la création n’est-il pas plus apte à la refaire ? » La parole d’Allah : « Pourquoi ne croyez-vous donc pas ? » signifie : « Pourquoi ne croyez-vous pas en la Résurrection ? » Puis Allah dit, en apportant la preuve que la Résurrection se produira : « Voyez-vous donc ce que vous éjaculez ? Est-ce vous qui le créez, ou sommes-Nous le Créateur ? » c’est-à-dire : « Est-ce vous qui faites demeurer la semence dans les matrices et y créez la vie, étape après étape, ou est-ce Allah qui fait tout cela ? » Allah dit : « Nous avons décrété la mort parmi vous », c’est-à-dire : « Nous avons fait exister la mort entre vous. » Ad-Dahhak a commenté : « Allah a rendu les habitants des cieux et de la terre égaux face à la mort. » Allah dit : « Et Nous ne sommes pas devancés », c’est-à-dire : « Nous ne sommes jamais incapables », « à vous transformer », c’est-à-dire : « à changer vos formes actuelles, au Jour de la Résurrection », « et à vous créer en ce que vous ne connaissez pas », c’est-à-dire : « sous des formes et des apparences inconnues. » Allah, l’Exalté, dit : « Et vous avez déjà connu la première création, pourquoi ne vous souvenez-vous donc pas ? » c’est-à-dire : « Vous savez qu’Allah vous a créés alors que vous n’étiez rien. Il vous a créés et vous a donné l’ouïe, la vue et les cœurs. Ne vous souvenez-vous donc pas et ne tirez-vous pas leçon que Celui qui est capable de... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Proof that Resurrection will occur Allah asserts that Resurrection will occur and refutes the misguided atheists who deny it, those who said, أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ (When we die and become dust and bones, shall we then indeed be resurrected) 56:47 They said this statement in denial and discounting Resurrection. Allah the Exalted said, نَحْنُ خَلَقْنَـكُمْ (We created you,) meaning, `We have created you after you were nothing. Therefore, is not that Who is able to start the creation, more able to bring it back' Allah's statement, فَلَوْلاَ تُصَدِّقُونَ (then why do you believe not) `why do you not then believe in Resurrection' Then Allah said, while bringing forth evidence that Resurrection occurs, أَفَرَءَيْتُمْ مَّا تُمْنُونَ - أَءَنتُمْ تَخْلُقُونَهُ أَم نَحْنُ الْخَـلِقُونَ (Do you not see the semen you emit. Is it you who create it, or are We the Creator) meaning, `do you make the semen remain in the wombs and create life from it therein, stage after stage Or is Allah the One Who does all this' Allah said, نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ (We have decreed death to you all,) meaning, `We made death exist between you.' Ad-Dahhak commented, "Allah made the residents of the heavens and earth equal with regards to death." Allah said, وَمَا نَحْنُ بِمَسْبُوقِينَ (and We are not outstripped,) meaning, `We are never unable,' عَلَى أَن نُّبَدِّلَ أَمْثَـلَكُمْ (To transfigure you), meaning, `to change your current shapes, on the Day of Resurrection,' وَنُنشِئَكُمْ فِى مَا لاَ تَعْلَمُونَ (and create you in that you know not.) meaning, `out of shapes and forms.' Allah the Exalted said, وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الاٍّولَى فَلَوْلاَ تَذَكَّرُونَ (And indeed, you have already known the first form of creation, why then do you not remember) meaning, `you know that Allah has created you after you were nothing. He created you and gave you hearing, sight and hearts. Will you not then remember and take heed that He Who is able to create you in the beginning is more able to bring you back and resurrect you to life anew' Allah the Exalted said in other Ayat, وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him.)(30:27), أَوَلاَ يَذْكُرُ إلإِنْسَـنُ أَنَّا خَلَقْنَاهُ مِن قَبْلُ وَلَمْ يَكُ شَيْئاً (Does not man remember that We created him before, while he was nothing)(19:67), أَوَلَمْ يَرَ الإِنسَـنُ أَنَّا خَلَقْنَـهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مٌّبِينٌ - وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ قَالَ مَن يُحىِ الْعِظَـمَ وَهِىَ رَمِيمٌ - قُلْ يُحْيِيهَا الَّذِى أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ (Does not man see that We have created him from Nutfah. Yet behold he (stands forth) as an open opponent. And he puts forth for Us a parable, and forgets his own creation. He says: " Who will give life to these bones after they are rotten and have become dust" Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation.")(36:77-79), and, أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى - أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَى - ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى - فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالاٍّنثَى - أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى (Does man think that he will be left neglected Was he not a Nutfah of semen emitted Then he became an `Alaqah (a clot); then shaped and fashioned in due proportion. And made of him two sexes, male and female. Is not He able to give life to the dead)(75:36-40)
📜 Texte arabe source

وقوله: (عَلَى أَنْ نُبَدِّلَ أَمْثَالَكُمْ ) يقول: على أن نُبَدّل منكم أمْثالَكَمْ بعد مهلككم فنجيء بآخرين من جنسكم.

وقوله: (وَنُنْشِئَكُمْ فِيمَا لا تَعْلَمُونَ ) يقول: ونبدلكم عما تعلمون من أنفسكم فيما لا تعلمون منها من الصور.

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 جميعًا، عن ابن أبي نجيح، عن مجاهد، في قوله: (وَنُنْشِئَكُمْ ) في أي خلق شئنا.

Verset 62
Preuve que la Résurrection aura lieu Allah affirme que la Résurrection aura lieu et réfute les athées égarés qui la nient, ceux qui ont dit : « Lorsque nous serons morts et devenus poussière et ossements, serons-nous vraiment ressuscités ? » (56:47). Ils ont prononcé cette parole en signe de déni et de rejet de la Résurrection. Allah, l’Exalté, a dit : « Nous vous avons créés », c’est-à-dire : « Nous vous avons créés alors que vous n’étiez rien. Celui qui est capable d’initier la création n’est-Il pas plus capable de la ramener ? » Puis Allah dit : « Pourquoi ne croyez-vous donc pas ? », c’est-à-dire : « Pourquoi ne croyez-vous pas en la Résurrection ? » Ensuite, Allah, tout en apportant la preuve que la Résurrection aura lieu, dit : « Voyez-vous donc ce que vous éjaculez ? Est-ce vous qui le créez, ou sommes-Nous le Créateur ? », c’est-à-dire : « Est-ce vous qui maintenez le sperme dans les matrices et y créez la vie, étape par étape, ou est-ce Allah qui fait tout cela ? » Allah dit : « Nous avons décrété la mort parmi vous », c’est-à-dire : « Nous avons fait exister la mort entre vous. » Ad-Dahhak a commenté : « Allah a rendu les habitants des cieux et de la terre égaux face à la mort. » Allah dit : « Et Nous ne sommes point devancés », c’est-à-dire : « Nous ne sommes jamais incapables », « de vous transformer », c’est-à-dire : « de changer vos formes actuelles au Jour de la Résurrection », « et de vous créer en ce que vous ne connaissez pas », c’est-à-dire : « sous des formes et des apparences inconnues. » Allah, l’Exalté, dit : « Et vous avez déjà connu la première création, pourquoi ne vous souvenez-vous donc pas ? », c’est-à-dire : « Vous savez qu’Allah vous a créés alors que vous n’étiez rien. Il vous a créés et vous a donné l’ouïe, la vue et les cœurs. Ne vous souvenez-vous donc pas et ne tirez-vous pas leçon que Celui qui est capable de... »
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Proof that Resurrection will occur Allah asserts that Resurrection will occur and refutes the misguided atheists who deny it, those who said, أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ (When we die and become dust and bones, shall we then indeed be resurrected) 56:47 They said this statement in denial and discounting Resurrection. Allah the Exalted said, نَحْنُ خَلَقْنَـكُمْ (We created you,) meaning, `We have created you after you were nothing. Therefore, is not that Who is able to start the creation, more able to bring it back' Allah's statement, فَلَوْلاَ تُصَدِّقُونَ (then why do you believe not) `why do you not then believe in Resurrection' Then Allah said, while bringing forth evidence that Resurrection occurs, أَفَرَءَيْتُمْ مَّا تُمْنُونَ - أَءَنتُمْ تَخْلُقُونَهُ أَم نَحْنُ الْخَـلِقُونَ (Do you not see the semen you emit. Is it you who create it, or are We the Creator) meaning, `do you make the semen remain in the wombs and create life from it therein, stage after stage Or is Allah the One Who does all this' Allah said, نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ (We have decreed death to you all,) meaning, `We made death exist between you.' Ad-Dahhak commented, "Allah made the residents of the heavens and earth equal with regards to death." Allah said, وَمَا نَحْنُ بِمَسْبُوقِينَ (and We are not outstripped,) meaning, `We are never unable,' عَلَى أَن نُّبَدِّلَ أَمْثَـلَكُمْ (To transfigure you), meaning, `to change your current shapes, on the Day of Resurrection,' وَنُنشِئَكُمْ فِى مَا لاَ تَعْلَمُونَ (and create you in that you know not.) meaning, `out of shapes and forms.' Allah the Exalted said, وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الاٍّولَى فَلَوْلاَ تَذَكَّرُونَ (And indeed, you have already known the first form of creation, why then do you not remember) meaning, `you know that Allah has created you after you were nothing. He created you and gave you hearing, sight and hearts. Will you not then remember and take heed that He Who is able to create you in the beginning is more able to bring you back and resurrect you to life anew' Allah the Exalted said in other Ayat, وَهُوَ الَّذِى يَبْدَأُ الْخَلْقَ ثُمَّ يُعِيدُهُ وَهُوَ أَهْوَنُ عَلَيْهِ (And He it is Who originates the creation, then He will repeat it; and this is easier for Him.)(30:27), أَوَلاَ يَذْكُرُ إلإِنْسَـنُ أَنَّا خَلَقْنَاهُ مِن قَبْلُ وَلَمْ يَكُ شَيْئاً (Does not man remember that We created him before, while he was nothing)(19:67), أَوَلَمْ يَرَ الإِنسَـنُ أَنَّا خَلَقْنَـهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مٌّبِينٌ - وَضَرَبَ لَنَا مَثَلاً وَنَسِىَ خَلْقَهُ قَالَ مَن يُحىِ الْعِظَـمَ وَهِىَ رَمِيمٌ - قُلْ يُحْيِيهَا الَّذِى أَنشَأَهَآ أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ (Does not man see that We have created him from Nutfah. Yet behold he (stands forth) as an open opponent. And he puts forth for Us a parable, and forgets his own creation. He says: " Who will give life to these bones after they are rotten and have become dust" Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation.")(36:77-79), and, أَيَحْسَبُ الإِنسَـنُ أَن يُتْرَكَ سُدًى - أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَى - ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى - فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالاٍّنثَى - أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى (Does man think that he will be left neglected Was he not a Nutfah of semen emitted Then he became an `Alaqah (a clot); then shaped and fashioned in due proportion. And made of him two sexes, male and female. Is not He able to give life to the dead)(75:36-40)
📜 Texte arabe source

القول في تأويل قوله تعالى : وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الأُولَى فَلَوْلا تَذَكَّرُونَ (62)

يقول تعالى ذكره: ولقد علمتم أيها الناس الإحداثة الأولى التي أحدثناكموها، ولم تكونوا من قبل ذلك شيئًا.

وبنحو الذين قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، في قوله: (النَّشْأَةَ الأولَى ) قال: إذ لم تكونوا شيئًا.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: (وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الأولَى ) يعني خلق آدم لستَ سائلا أحدًا من الخلق إلا أنبأك أن الله خلق آدم من طين.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة (وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الأولَى ) قال: هو خلق آدم.

حدثني محمد بن موسى الحرسي، قال: ثنا جعفر بن سليمان، قال: سمعت أبا عمران الجوني يقرأ هذه الآية (وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الأولَى ) قال: هو خلق آدم.

وقوله: (فَلَوْلا تَذَكَّرُونَ ) يقول تعالى ذكره: فهلا تذكرون أيها الناس، فتعلموا أن الذي أنشأكم النشأة الأولى، ولم تكونوا شيئا، لا يتعذّر عليه أن يعيدكم من بعد مماتكم وفنائكم أحياء.

Verset 63
L’unicité d’Allah démontrée par la croissance des plantes et l’envoi de la pluie Allah, l’Exalté, dit : « Voyez-vous donc ce que vous semez ? », en référence au labour de la terre et à l’enfouissement des graines en son sein, « Est-ce vous qui le faites pousser ? », c’est-à-dire : « Est-ce vous qui faites pousser ces graines dans la terre ? », « ou sommes-Nous le Cultivateur ? » Allah dit : « C’est plutôt Nous Qui faisons que les graines restent fermement et poussent dans la terre. » Ibn Jarir a rapporté qu’Abu Hurayrah a dit que le Messager d’Allah ﷺ a dit : « Ne dites pas : "Zara’tu (je l’ai fait pousser)", mais dites : "Harathtu (j’ai semé/labouré)." » Abu Hurayrah ajouta : « N’avez-vous pas entendu la parole d’Allah : "Voyez-vous donc ce que vous semez. Est-ce vous qui le faites pousser, ou sommes-Nous le Cultivateur ?" » Allah, l’Exalté, dit : « Si Nous le voulions, Nous le réduirions en débris secs », c’est-à-dire : « Nous avons fait pousser les graines par Notre compassion et Notre miséricorde et les avons laissées intactes dans la terre par miséricorde pour vous. Si Nous le voulions, Nous les transformerions en débris secs avant qu’elles ne mûrissent et ne soient prêtes à être récoltées », « et vous passeriez alors à vous lamenter (Tafakkahun). » Allah a expliqué cette parole en disant : « (En disant :) "Nous voilà vraiment ruinés (Mughramun) ! Mais plutôt, nous sommes privés !" » Allah dit : « Si Nous réduisions les plantes en débris secs, vous vous demanderiez ce qui s’est passé, disant parfois : nous sommes vraiment ruinés (Mughramun), c’est-à-dire perdus. » Mujahid et `Ikrimah ont dit que Mughramun signifie être l’objet d’une vengeance. Qatadah a commenté : « Vous diriez : "Nous avons été punis", parfois, et : "Nous avons été privés", d’autres fois. » `Ikrimah a dit que « Vous serez Tafakkahun » signifie « Vous vous blâmerez mutuellement (et vous-mêmes) », ou, ressentir du chagrin, selon Al-Hasan, Qatadah et As-Suddi. Ils ressentiront du chagrin pour ce qu’ils ont dépensé ou...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah's Oneness demonstrated by causing the Plants to grow, sending down the Rain Allah the Exalted said, أَفَرَءَيْتُم مَّا تَحْرُثُونَ (Do you not see what you sow.) in reference to tilling the earth and planting seeds inside it, أَءَنتُمْ تَزْرَعُونَهُ (Is it you that make it grow,) `do you cause these seeds to grow inside the earth,' أَمْ نَحْنُ الزَرِعُونَ (or are We the Grower) Allah says, `rather it is We Who cause the seeds to remain firmly and grow inside the earth.' Ibn Jarir recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «لَا تَقُولَنَّ: زَرَعْتُ وَلكِنْ قُلْ: حَرَثْت» (Do not say, "Zara`tu (I made it grew)," but say, "Harathtu (I sowed tilled).") Abu Hurayrah added, "Have you not heard Allah's statement, أَفَرَءَيْتُم مَّا تَحْرُثُونَ - أَءَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَرِعُونَ (Do you not see what you sow. Is it you that make it grow, or are We the Grower)" Allah the Exalted said, لَوْ نَشَآءُ لَجَعَلْنَاهُ حُطَـماً (Were it Our will, We could crumble it to dry pieces,) meaning, `We caused the seeds to grow with Our compassion and mercy and left them intact inside the earth as mercy for you. If We will, We would turn them dry before they ripen and get ready to be harvested,' فَظَلْتُمْ تَفَكَّهُونَ (and you would be Tafakkahun.) Allah explained this statement by saying, إِنَّا لَمُغْرَمُونَ - بَلْ نَحْنُ مَحْرُومُونَ ((Saying:) "We are indeed Mughramun! Nay, but we are deprived!") Allah says, `if We crumble the plants into dry pieces, you would be wondering regarding what happened, sometimes saying: we are indeed Mughramun, i.e., ruined.' Mujahid and `Ikrimah said that Mughramun means, being the subject of revenge. Qatadah commented, "You would say, `We were punished,' sometimes, and, `We were deprived,' some other times." `Ikrimah said that `You will be Tafakkahun' means `You will blame each other (and yourselves),' or, feel sorrow, according to Al-Hasan, Qatadah and As-Suddi. They will be feeling grief for what they spent or for the sins that they have committed in the past (which cost the destruction of their plants). Al-Kisa'i said, "Tafakkaha is both the synonym and the antonym." The Arabs say Tafakkahtu when they mean that they have enjoyed something or felt grief. Allah the Exalted said next, أَفَرَءَيْتُمُ الْمَآءَ الَّذِى تَشْرَبُونَ أَءَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ (Do you not see the water that you drink. Is it you who cause it to come down from Al-Muzn,) meaning clouds, according to Ibn `Abbas, Mujahid and others. Allah said, أَمْ نَحْنُ الْمُنزِلُونَ (or are We the Causer of it to come down) Allah is stating that indeed He is the One Who causes the rain to fall, لَوْ نَشَآءُ جَعَلْنَـهُ أُجَاجاً (If We willed, We verily could make it salty;) meaning salty, sour, undrinkable and unfit for growing plants, فَلَوْلاَ تَشْكُرُونَ (why then do you not give thanks) `why do you not appreciate the favor Allah does for you by sending down the rain fresh, ready to consume,' هُوَ الَّذِى أَنْزَلَ مِنَ السَّمَاءِ مَآءً لَّكُم مَّنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ - يُنبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالأَعْنَـبَ وَمِن كُلِّ الثَّمَرَتِ إِنَّ فِى ذَلِكَ لآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ (From it you drink and from it (grows) the vegetation on which you send your cattle to pasture. With it He causes to grow for you the crops, the olives, the date palms, the grapes, and every kind of fruit. Verily, in this is indeed an evident proof and a manifest sign for people who give thought.)(16:10-11) Allah said, أَفَرَءَيْتُمُ النَّارَ الَّتِى تُورُونَ (Do you not see the fire which you kindle. ) `and the fire you start with the use of trees,' أَءَنتُمْ أَنشَأْتُمْ شَجَرَتَهَآ أَمْ نَحْنُ الْمُنشِئُونَ (Is it you who made the tree thereof to grow, or are We the Grower) meaning, `rather We have made kindling fire possible.' The Arabs had two kinds of trees called Al-Markh and Al-`Afar (that they used to ignite a fire). When they would rub a green branch from each of these two trees against each other, sparkles of fire would emit from them. Allah's statement, نَحْنُ جَعَلْنَـهَا تَذْكِرَةً (We have made it a Reminder,) of the Hellfire, according to Mujahid and Qatadah. Qatadah said, "We were told that the Messenger of Allah ﷺ said, i «يَا قَوْمِ نَارُكُمْ هذِهِ الَّتِي تُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم» (O people, this fire of yours that you kindle, is but one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." The Messenger ﷺ said, «إِنَّهَا قَدْ ضُرِبَتْ (بِالْمَاءِ) ضَرْبَتَيْنِ أَوْ مَرَّتَيْنِ حَتْى يَسْتَنْفِعَ بِهَا بَنُو آدَمَ وَيَدْنُوا مِنْهَا» (It was submerged in the water twice so that the Children of `Adam would be able to benefit from it and draw closer to it.) This narration from Qatadah which is Mursal, was recorded by Imam Ahmad in his Musnad from Abu Hurayrah, from the Prophet ; «إِنَّ نَارَكُمْ هذِهِ جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّمَ، وَضُرِبَتْ بِالْبَحْرِ مَرَّتَيْنِ، وَلَوْلَا ذلِكَ مَا جَعَلَ اللهُ فِيهَا مَنْفَعَةً لِأَحَد» (Verily, this fire of yours is one part out of seventy parts of the fire of Hell. It was struck twice against the sea, otherwise, Allah would not have made benefit in it for anyone.) Imam Malik also recorded that Abu Hurayrah said that Allah's Messenger ﷺ said, «نَارُ بَنِي آدَمَ الَّتِي يُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم» (The fire that the Children of `Adam kindle is one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." He said, «إِنَّهَا قَدْ فُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا» ((The fire of Hell) was made sixty-nine times hotter.) Al-Bukhari collected this Hadith from Malik and Muslim from Abu Az-Zinad. Allah's statement, وَمَتَـعاً لِّلْمُقْوِينَ (and an article of use for the Muqwin.) Ibn `Abbas, Mujahid, Qatadah, Ad-Dahhak and An-Nadr bin `Arabi said, "The meaning of Al-Muqwin is travelers." This is also what Ibn Jarir chose, and he said, "From it comes the saying Aqwat Ad-Dar (the house has become empty), when its people traveled." `Abdur-Rahman bin Zayd bin Aslam said that here Al-Muqwi means the hungry. Layth bin Abi Sulaym reported that Mujahid said about the Ayah, وَمَتَـعاً لِّلْمُقْوِينَ (and an article of use for the Muqwin.) "For those who are present at their homes and travelers, for every kind of food that requires cooking by fire." Ibn Abi Najih also reported that Mujahid said, "`For the Muqwin, means, all people who enjoy (eating food cooked by fire)." Similar was mentioned from `Ikrimah, and this explanation is more general than the previous, since those who are in their own locale and traveling, whether rich or poor, all need fire for cooking, heating and lighting purposes. It is out of Allah's kindness that He has made the quality of kindling fire in some elements, such as stones, that people can use and take in the baggage for their journeys. When a traveler needs fire at his campsite for cooking and heating, he takes out these substances and uses them to kindle fire. He feels comfort next to the fire and he can use it for various needs that he has. Allah mentions this favor specifically in the case of travelers, even though everyone benefits from the fire. Allah's statement, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (Then glorify with praises the Name of your Lord, the Most Great.) meaning, the One by Whose ability these things opposites were created. He created the fresh tasty water, and had He willed, He would have created it salty like seawater. He also created the fire that burns, and made a benefit in it for the servants, suitable for their livelihood in this life and as a warning and a punishment for them in the Hereafter.
📜 Texte arabe source

وقوله: (أَفَرَأَيْتُمْ مَا تَحْرُثُونَ ) يقول تعالى ذكره: أفرأيتم أيها الناس الحرث الذي تحرثونه .

Verset 64
L’unicité d’Allah démontrée par la croissance des plantes et l’envoi de la pluie Allah, l’Exalté, dit : « Voyez-vous donc ce que vous semez ? », en référence au labour de la terre et à l’enfouissement des graines en son sein, « Est-ce vous qui le faites pousser ? », c’est-à-dire : « Est-ce vous qui faites pousser ces graines dans la terre ? », « ou sommes-Nous le Cultivateur ? » Allah dit : « C’est plutôt Nous Qui faisons que les graines restent fermement et poussent dans la terre. » Ibn Jarir a rapporté qu’Abu Hurayrah a dit que le Messager d’Allah ﷺ a dit : « Ne dites pas : "Zara’tu (je l’ai fait pousser)", mais dites : "Harathtu (j’ai semé/labouré)." » Abu Hurayrah ajouta : « N’avez-vous pas entendu la parole d’Allah : "Voyez-vous donc ce que vous semez. Est-ce vous qui le faites pousser, ou sommes-Nous le Cultivateur ?" » Allah, l’Exalté, dit : « Si Nous le voulions, Nous le réduirions en débris secs », c’est-à-dire : « Nous avons fait pousser les graines par Notre compassion et Notre miséricorde et les avons laissées intactes dans la terre par miséricorde pour vous. Si Nous le voulions, Nous les transformerions en débris secs avant qu’elles ne mûrissent et ne soient prêtes à être récoltées », « et vous passeriez alors à vous lamenter (Tafakkahun). » Allah a expliqué cette parole en disant : « (En disant :) "Nous voilà vraiment ruinés (Mughramun) ! Mais plutôt, nous sommes privés !" » Allah dit : « Si Nous réduisions les plantes en débris secs, vous vous demanderiez ce qui s’est passé, disant parfois : nous sommes vraiment ruinés (Mughramun), c’est-à-dire perdus. » Mujahid et `Ikrimah ont dit que Mughramun signifie être l’objet d’une vengeance. Qatadah a commenté : « Vous diriez : "Nous avons été punis", parfois, et : "Nous avons été privés", d’autres fois. » `Ikrimah a dit que « Vous serez Tafakkahun » signifie « Vous vous blâmerez mutuellement (et vous-mêmes) », ou, ressentir du chagrin, selon Al-Hasan, Qatadah et As-Suddi. Ils ressentiront du chagrin pour ce qu’ils ont dépensé ou...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah's Oneness demonstrated by causing the Plants to grow, sending down the Rain Allah the Exalted said, أَفَرَءَيْتُم مَّا تَحْرُثُونَ (Do you not see what you sow.) in reference to tilling the earth and planting seeds inside it, أَءَنتُمْ تَزْرَعُونَهُ (Is it you that make it grow,) `do you cause these seeds to grow inside the earth,' أَمْ نَحْنُ الزَرِعُونَ (or are We the Grower) Allah says, `rather it is We Who cause the seeds to remain firmly and grow inside the earth.' Ibn Jarir recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «لَا تَقُولَنَّ: زَرَعْتُ وَلكِنْ قُلْ: حَرَثْت» (Do not say, "Zara`tu (I made it grew)," but say, "Harathtu (I sowed tilled).") Abu Hurayrah added, "Have you not heard Allah's statement, أَفَرَءَيْتُم مَّا تَحْرُثُونَ - أَءَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَرِعُونَ (Do you not see what you sow. Is it you that make it grow, or are We the Grower)" Allah the Exalted said, لَوْ نَشَآءُ لَجَعَلْنَاهُ حُطَـماً (Were it Our will, We could crumble it to dry pieces,) meaning, `We caused the seeds to grow with Our compassion and mercy and left them intact inside the earth as mercy for you. If We will, We would turn them dry before they ripen and get ready to be harvested,' فَظَلْتُمْ تَفَكَّهُونَ (and you would be Tafakkahun.) Allah explained this statement by saying, إِنَّا لَمُغْرَمُونَ - بَلْ نَحْنُ مَحْرُومُونَ ((Saying:) "We are indeed Mughramun! Nay, but we are deprived!") Allah says, `if We crumble the plants into dry pieces, you would be wondering regarding what happened, sometimes saying: we are indeed Mughramun, i.e., ruined.' Mujahid and `Ikrimah said that Mughramun means, being the subject of revenge. Qatadah commented, "You would say, `We were punished,' sometimes, and, `We were deprived,' some other times." `Ikrimah said that `You will be Tafakkahun' means `You will blame each other (and yourselves),' or, feel sorrow, according to Al-Hasan, Qatadah and As-Suddi. They will be feeling grief for what they spent or for the sins that they have committed in the past (which cost the destruction of their plants). Al-Kisa'i said, "Tafakkaha is both the synonym and the antonym." The Arabs say Tafakkahtu when they mean that they have enjoyed something or felt grief. Allah the Exalted said next, أَفَرَءَيْتُمُ الْمَآءَ الَّذِى تَشْرَبُونَ أَءَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ (Do you not see the water that you drink. Is it you who cause it to come down from Al-Muzn,) meaning clouds, according to Ibn `Abbas, Mujahid and others. Allah said, أَمْ نَحْنُ الْمُنزِلُونَ (or are We the Causer of it to come down) Allah is stating that indeed He is the One Who causes the rain to fall, لَوْ نَشَآءُ جَعَلْنَـهُ أُجَاجاً (If We willed, We verily could make it salty;) meaning salty, sour, undrinkable and unfit for growing plants, فَلَوْلاَ تَشْكُرُونَ (why then do you not give thanks) `why do you not appreciate the favor Allah does for you by sending down the rain fresh, ready to consume,' هُوَ الَّذِى أَنْزَلَ مِنَ السَّمَاءِ مَآءً لَّكُم مَّنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ - يُنبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالأَعْنَـبَ وَمِن كُلِّ الثَّمَرَتِ إِنَّ فِى ذَلِكَ لآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ (From it you drink and from it (grows) the vegetation on which you send your cattle to pasture. With it He causes to grow for you the crops, the olives, the date palms, the grapes, and every kind of fruit. Verily, in this is indeed an evident proof and a manifest sign for people who give thought.)(16:10-11) Allah said, أَفَرَءَيْتُمُ النَّارَ الَّتِى تُورُونَ (Do you not see the fire which you kindle. ) `and the fire you start with the use of trees,' أَءَنتُمْ أَنشَأْتُمْ شَجَرَتَهَآ أَمْ نَحْنُ الْمُنشِئُونَ (Is it you who made the tree thereof to grow, or are We the Grower) meaning, `rather We have made kindling fire possible.' The Arabs had two kinds of trees called Al-Markh and Al-`Afar (that they used to ignite a fire). When they would rub a green branch from each of these two trees against each other, sparkles of fire would emit from them. Allah's statement, نَحْنُ جَعَلْنَـهَا تَذْكِرَةً (We have made it a Reminder,) of the Hellfire, according to Mujahid and Qatadah. Qatadah said, "We were told that the Messenger of Allah ﷺ said, i «يَا قَوْمِ نَارُكُمْ هذِهِ الَّتِي تُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم» (O people, this fire of yours that you kindle, is but one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." The Messenger ﷺ said, «إِنَّهَا قَدْ ضُرِبَتْ (بِالْمَاءِ) ضَرْبَتَيْنِ أَوْ مَرَّتَيْنِ حَتْى يَسْتَنْفِعَ بِهَا بَنُو آدَمَ وَيَدْنُوا مِنْهَا» (It was submerged in the water twice so that the Children of `Adam would be able to benefit from it and draw closer to it.) This narration from Qatadah which is Mursal, was recorded by Imam Ahmad in his Musnad from Abu Hurayrah, from the Prophet ; «إِنَّ نَارَكُمْ هذِهِ جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّمَ، وَضُرِبَتْ بِالْبَحْرِ مَرَّتَيْنِ، وَلَوْلَا ذلِكَ مَا جَعَلَ اللهُ فِيهَا مَنْفَعَةً لِأَحَد» (Verily, this fire of yours is one part out of seventy parts of the fire of Hell. It was struck twice against the sea, otherwise, Allah would not have made benefit in it for anyone.) Imam Malik also recorded that Abu Hurayrah said that Allah's Messenger ﷺ said, «نَارُ بَنِي آدَمَ الَّتِي يُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم» (The fire that the Children of `Adam kindle is one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." He said, «إِنَّهَا قَدْ فُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا» ((The fire of Hell) was made sixty-nine times hotter.) Al-Bukhari collected this Hadith from Malik and Muslim from Abu Az-Zinad. Allah's statement, وَمَتَـعاً لِّلْمُقْوِينَ (and an article of use for the Muqwin.) Ibn `Abbas, Mujahid, Qatadah, Ad-Dahhak and An-Nadr bin `Arabi said, "The meaning of Al-Muqwin is travelers." This is also what Ibn Jarir chose, and he said, "From it comes the saying Aqwat Ad-Dar (the house has become empty), when its people traveled." `Abdur-Rahman bin Zayd bin Aslam said that here Al-Muqwi means the hungry. Layth bin Abi Sulaym reported that Mujahid said about the Ayah, وَمَتَـعاً لِّلْمُقْوِينَ (and an article of use for the Muqwin.) "For those who are present at their homes and travelers, for every kind of food that requires cooking by fire." Ibn Abi Najih also reported that Mujahid said, "`For the Muqwin, means, all people who enjoy (eating food cooked by fire)." Similar was mentioned from `Ikrimah, and this explanation is more general than the previous, since those who are in their own locale and traveling, whether rich or poor, all need fire for cooking, heating and lighting purposes. It is out of Allah's kindness that He has made the quality of kindling fire in some elements, such as stones, that people can use and take in the baggage for their journeys. When a traveler needs fire at his campsite for cooking and heating, he takes out these substances and uses them to kindle fire. He feels comfort next to the fire and he can use it for various needs that he has. Allah mentions this favor specifically in the case of travelers, even though everyone benefits from the fire. Allah's statement, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (Then glorify with praises the Name of your Lord, the Most Great.) meaning, the One by Whose ability these things opposites were created. He created the fresh tasty water, and had He willed, He would have created it salty like seawater. He also created the fire that burns, and made a benefit in it for the servants, suitable for their livelihood in this life and as a warning and a punishment for them in the Hereafter.
📜 Texte arabe source

(أَأَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ ) يقول: أأنتم تصيرونه زرعًا، أم نحن نجعله كذلك؟

وقد حدثني أحمد بن الوليد القرشي، قال: ثنا مسلم بن أبي مسلم الحرميّ، قال: ثنا مخلد بن الحسين، عن هاشم، عن محمد، عن أبي هريرة، قال: قال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم: " لا تَقُولَنَّ زَرَعْتُ ولَكنْ قُلْ حَرَثْتُ" قال أبو هريرة ألم تسمع إلى قول الله (أَفَرَأَيْتُمْ مَا تَحْرُثُونَ * أَأَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ ) .

Verset 65
L’unicité d’Allah démontrée par la croissance des plantes et l’envoi de la pluie Allah, l’Exalté, dit : « Voyez-vous donc ce que vous semez ? », en référence au labour de la terre et à l’enfouissement des graines en son sein, « Est-ce vous qui le faites pousser ? », c’est-à-dire : « Est-ce vous qui faites pousser ces graines dans la terre ? », « ou sommes-Nous le Cultivateur ? » Allah dit : « C’est plutôt Nous Qui faisons que les graines restent fermement et poussent dans la terre. » Ibn Jarir a rapporté qu’Abu Hurayrah a dit que le Messager d’Allah ﷺ a dit : « Ne dites pas : "Zara’tu (je l’ai fait pousser)", mais dites : "Harathtu (j’ai semé/labouré)." » Abu Hurayrah ajouta : « N’avez-vous pas entendu la parole d’Allah : "Voyez-vous donc ce que vous semez. Est-ce vous qui le faites pousser, ou sommes-Nous le Cultivateur ?" » Allah, l’Exalté, dit : « Si Nous le voulions, Nous le réduirions en débris secs », c’est-à-dire : « Nous avons fait pousser les graines par Notre compassion et Notre miséricorde et les avons laissées intactes dans la terre par miséricorde pour vous. Si Nous le voulions, Nous les transformerions en débris secs avant qu’elles ne mûrissent et ne soient prêtes à être récoltées », « et vous passeriez alors à vous lamenter (Tafakkahun). » Allah a expliqué cette parole en disant : « (En disant :) "Nous voilà vraiment ruinés (Mughramun) ! Mais plutôt, nous sommes privés !" » Allah dit : « Si Nous réduisions les plantes en débris secs, vous vous demanderiez ce qui s’est passé, disant parfois : nous sommes vraiment ruinés (Mughramun), c’est-à-dire perdus. » Mujahid et `Ikrimah ont dit que Mughramun signifie être l’objet d’une vengeance. Qatadah a commenté : « Vous diriez : "Nous avons été punis", parfois, et : "Nous avons été privés", d’autres fois. » `Ikrimah a dit que « Vous serez Tafakkahun » signifie « Vous vous blâmerez mutuellement (et vous-mêmes) », ou, ressentir du chagrin, selon Al-Hasan, Qatadah et As-Suddi. Ils ressentiront du chagrin pour ce qu’ils ont dépensé ou...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah's Oneness demonstrated by causing the Plants to grow, sending down the Rain Allah the Exalted said, أَفَرَءَيْتُم مَّا تَحْرُثُونَ (Do you not see what you sow.) in reference to tilling the earth and planting seeds inside it, أَءَنتُمْ تَزْرَعُونَهُ (Is it you that make it grow,) `do you cause these seeds to grow inside the earth,' أَمْ نَحْنُ الزَرِعُونَ (or are We the Grower) Allah says, `rather it is We Who cause the seeds to remain firmly and grow inside the earth.' Ibn Jarir recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «لَا تَقُولَنَّ: زَرَعْتُ وَلكِنْ قُلْ: حَرَثْت» (Do not say, "Zara`tu (I made it grew)," but say, "Harathtu (I sowed tilled).") Abu Hurayrah added, "Have you not heard Allah's statement, أَفَرَءَيْتُم مَّا تَحْرُثُونَ - أَءَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَرِعُونَ (Do you not see what you sow. Is it you that make it grow, or are We the Grower)" Allah the Exalted said, لَوْ نَشَآءُ لَجَعَلْنَاهُ حُطَـماً (Were it Our will, We could crumble it to dry pieces,) meaning, `We caused the seeds to grow with Our compassion and mercy and left them intact inside the earth as mercy for you. If We will, We would turn them dry before they ripen and get ready to be harvested,' فَظَلْتُمْ تَفَكَّهُونَ (and you would be Tafakkahun.) Allah explained this statement by saying, إِنَّا لَمُغْرَمُونَ - بَلْ نَحْنُ مَحْرُومُونَ ((Saying:) "We are indeed Mughramun! Nay, but we are deprived!") Allah says, `if We crumble the plants into dry pieces, you would be wondering regarding what happened, sometimes saying: we are indeed Mughramun, i.e., ruined.' Mujahid and `Ikrimah said that Mughramun means, being the subject of revenge. Qatadah commented, "You would say, `We were punished,' sometimes, and, `We were deprived,' some other times." `Ikrimah said that `You will be Tafakkahun' means `You will blame each other (and yourselves),' or, feel sorrow, according to Al-Hasan, Qatadah and As-Suddi. They will be feeling grief for what they spent or for the sins that they have committed in the past (which cost the destruction of their plants). Al-Kisa'i said, "Tafakkaha is both the synonym and the antonym." The Arabs say Tafakkahtu when they mean that they have enjoyed something or felt grief. Allah the Exalted said next, أَفَرَءَيْتُمُ الْمَآءَ الَّذِى تَشْرَبُونَ أَءَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ (Do you not see the water that you drink. Is it you who cause it to come down from Al-Muzn,) meaning clouds, according to Ibn `Abbas, Mujahid and others. Allah said, أَمْ نَحْنُ الْمُنزِلُونَ (or are We the Causer of it to come down) Allah is stating that indeed He is the One Who causes the rain to fall, لَوْ نَشَآءُ جَعَلْنَـهُ أُجَاجاً (If We willed, We verily could make it salty;) meaning salty, sour, undrinkable and unfit for growing plants, فَلَوْلاَ تَشْكُرُونَ (why then do you not give thanks) `why do you not appreciate the favor Allah does for you by sending down the rain fresh, ready to consume,' هُوَ الَّذِى أَنْزَلَ مِنَ السَّمَاءِ مَآءً لَّكُم مَّنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ - يُنبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالأَعْنَـبَ وَمِن كُلِّ الثَّمَرَتِ إِنَّ فِى ذَلِكَ لآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ (From it you drink and from it (grows) the vegetation on which you send your cattle to pasture. With it He causes to grow for you the crops, the olives, the date palms, the grapes, and every kind of fruit. Verily, in this is indeed an evident proof and a manifest sign for people who give thought.)(16:10-11) Allah said, أَفَرَءَيْتُمُ النَّارَ الَّتِى تُورُونَ (Do you not see the fire which you kindle. ) `and the fire you start with the use of trees,' أَءَنتُمْ أَنشَأْتُمْ شَجَرَتَهَآ أَمْ نَحْنُ الْمُنشِئُونَ (Is it you who made the tree thereof to grow, or are We the Grower) meaning, `rather We have made kindling fire possible.' The Arabs had two kinds of trees called Al-Markh and Al-`Afar (that they used to ignite a fire). When they would rub a green branch from each of these two trees against each other, sparkles of fire would emit from them. Allah's statement, نَحْنُ جَعَلْنَـهَا تَذْكِرَةً (We have made it a Reminder,) of the Hellfire, according to Mujahid and Qatadah. Qatadah said, "We were told that the Messenger of Allah ﷺ said, i «يَا قَوْمِ نَارُكُمْ هذِهِ الَّتِي تُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم» (O people, this fire of yours that you kindle, is but one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." The Messenger ﷺ said, «إِنَّهَا قَدْ ضُرِبَتْ (بِالْمَاءِ) ضَرْبَتَيْنِ أَوْ مَرَّتَيْنِ حَتْى يَسْتَنْفِعَ بِهَا بَنُو آدَمَ وَيَدْنُوا مِنْهَا» (It was submerged in the water twice so that the Children of `Adam would be able to benefit from it and draw closer to it.) This narration from Qatadah which is Mursal, was recorded by Imam Ahmad in his Musnad from Abu Hurayrah, from the Prophet ; «إِنَّ نَارَكُمْ هذِهِ جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّمَ، وَضُرِبَتْ بِالْبَحْرِ مَرَّتَيْنِ، وَلَوْلَا ذلِكَ مَا جَعَلَ اللهُ فِيهَا مَنْفَعَةً لِأَحَد» (Verily, this fire of yours is one part out of seventy parts of the fire of Hell. It was struck twice against the sea, otherwise, Allah would not have made benefit in it for anyone.) Imam Malik also recorded that Abu Hurayrah said that Allah's Messenger ﷺ said, «نَارُ بَنِي آدَمَ الَّتِي يُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم» (The fire that the Children of `Adam kindle is one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." He said, «إِنَّهَا قَدْ فُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا» ((The fire of Hell) was made sixty-nine times hotter.) Al-Bukhari collected this Hadith from Malik and Muslim from Abu Az-Zinad. Allah's statement, وَمَتَـعاً لِّلْمُقْوِينَ (and an article of use for the Muqwin.) Ibn `Abbas, Mujahid, Qatadah, Ad-Dahhak and An-Nadr bin `Arabi said, "The meaning of Al-Muqwin is travelers." This is also what Ibn Jarir chose, and he said, "From it comes the saying Aqwat Ad-Dar (the house has become empty), when its people traveled." `Abdur-Rahman bin Zayd bin Aslam said that here Al-Muqwi means the hungry. Layth bin Abi Sulaym reported that Mujahid said about the Ayah, وَمَتَـعاً لِّلْمُقْوِينَ (and an article of use for the Muqwin.) "For those who are present at their homes and travelers, for every kind of food that requires cooking by fire." Ibn Abi Najih also reported that Mujahid said, "`For the Muqwin, means, all people who enjoy (eating food cooked by fire)." Similar was mentioned from `Ikrimah, and this explanation is more general than the previous, since those who are in their own locale and traveling, whether rich or poor, all need fire for cooking, heating and lighting purposes. It is out of Allah's kindness that He has made the quality of kindling fire in some elements, such as stones, that people can use and take in the baggage for their journeys. When a traveler needs fire at his campsite for cooking and heating, he takes out these substances and uses them to kindle fire. He feels comfort next to the fire and he can use it for various needs that he has. Allah mentions this favor specifically in the case of travelers, even though everyone benefits from the fire. Allah's statement, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (Then glorify with praises the Name of your Lord, the Most Great.) meaning, the One by Whose ability these things opposites were created. He created the fresh tasty water, and had He willed, He would have created it salty like seawater. He also created the fire that burns, and made a benefit in it for the servants, suitable for their livelihood in this life and as a warning and a punishment for them in the Hereafter.
📜 Texte arabe source

القول في تأويل قوله تعالى : لَوْ نَشَاءُ لَجَعَلْنَاهُ حُطَامًا فَظَلْتُمْ تَفَكَّهُونَ (65)

يقول تعالى ذكره: لو نشاء جعلنا ذلك الزرع الذي زرعناه حُطامًا، يعني هشيما لا يُنْتفع به في مطعم وغذاء.

وقوله: ( فَظَلْتُمْ تَفَكَّهُونَ ) اختلف أهل التأويل في تأويل ذلك، فقال بعضهم: معنى ذلك: فظلتم تتعجبون مما نـزل بكم في زرعكم من المصيبة باحتراقه وهلاكه.

* ذكر من قال ذلك:

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله: ( فَظَلْتُمْ تَفَكَّهُونَ ) قال: تعجبون.

حدثنا ابن حُمَيد، قال: ثنا مهران، عن سفيان، عن ابن أبي نجيح، عن مجاهد ( فَظَلْتُمْ تَفَكَّهُونَ ) قال: تعجبون.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة ( فَظَلْتُمْ تَفَكَّهُونَ ) قال: تعجبون.

وقال آخرون: معنى ذلك: فظلتم تلاومون بينكم في تفريطكم في طاعة ربكم جلّ ثناؤه، حتى نالكم بما نالكم من إهلاك زرعكم.

* ذكر من قال ذلك:

حدثنا ابن حُميد، قال: ثنا يحيى بن واضح، قال: ثنا الحسين، عن يزيد، عن عكرِمة، في قوله: ( فَظَلْتُمْ تَفَكَّهُونَ ) يقول: تلاومون.

قال: ثنا مهران، عن سفيان، عن سماك بن حرب البكري، عن عكرِمة ( فَظَلْتُمْ تَفَكَّهُونَ ) قال: تلاومون.

وقال آخرون: بل معنى ذلك: فظلتم تندمون على ما سلف منكم في معصية الله التي أوجب لكم عقوبته، حتى نالكم في زرعكم ما نالكم.

* ذكر من قال ذلك:

حدثني يعقوب بن إبراهيم، قال: ثني ابن علية، عن أبي رجاء، عن الحسن ( فَظَلْتُمْ تَفَكَّهُونَ ) قال: تندمون.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( فَظَلْتُمْ تَفَكَّهُونَ ) قال تندمون.

وقال آخرون: بل معنى ذلك: فظلتم تعجبون.

* ذكر من قال ذلك:

حدثني يونس، قال: أخبرنا ابن وهب، قال، قال ابن زيد، في قوله: ( فَظَلْتُمْ تَفَكَّهُونَ ) قال: تعجبون حين صنع بحرثكم ما صنع به، وقرأ قول الله عزّ وجلّ( إِنَّا لَمُغْرَمُونَ * بَلْ نَحْنُ مَحْرُومُونَ ) وقرأ قول الله وَإِذَا انْقَلَبُوا إِلَى أَهْلِهِمُ انْقَلَبُوا فَكِهِينَ قال: هؤلاء ناعمين، وقرأ قول الله جل ثناؤه فَأَخْرَجْنَاهُمْ مِنْ جَنَّاتٍ وَعُيُونٍ . . . إلى قوله: كَانُوا فِيهَا فَاكِهِينَ .

وأولى الأقوال في ذلك بالصواب قول من قال: معنى ( فَظَلْتُمْ ) : فأقمتم تعجبون مما نـزل بزرعكم وأصله من التفكه بالحديث إذا حدّث الرجلُ الرجلَ بالحديث يعجب منه، ويلهى به، فكذلك ذلك. وكأن معنى الكلام: فأقمتم تتعجبون يُعََجِّب بعضكم بعضا مما نـزل بكم.

Verset 66
L’unicité d’Allah démontrée par la croissance des plantes et l’envoi de la pluie Allah, l’Exalté, dit : « Voyez-vous donc ce que vous semez ? », en référence au labour de la terre et à l’enfouissement des graines en son sein, « Est-ce vous qui le faites pousser ? », c’est-à-dire : « Est-ce vous qui faites pousser ces graines dans la terre ? », « ou sommes-Nous le Cultivateur ? » Allah dit : « C’est plutôt Nous Qui faisons que les graines restent fermement et poussent dans la terre. » Ibn Jarir a rapporté qu’Abu Hurayrah a dit que le Messager d’Allah ﷺ a dit : « Ne dites pas : "Zara’tu (je l’ai fait pousser)", mais dites : "Harathtu (j’ai semé/labouré)." » Abu Hurayrah ajouta : « N’avez-vous pas entendu la parole d’Allah : "Voyez-vous donc ce que vous semez. Est-ce vous qui le faites pousser, ou sommes-Nous le Cultivateur ?" » Allah, l’Exalté, dit : « Si Nous le voulions, Nous le réduirions en débris secs », c’est-à-dire : « Nous avons fait pousser les graines par Notre compassion et Notre miséricorde et les avons laissées intactes dans la terre par miséricorde pour vous. Si Nous le voulions, Nous les transformerions en débris secs avant qu’elles ne mûrissent et ne soient prêtes à être récoltées », « et vous passeriez alors à vous lamenter (Tafakkahun). » Allah a expliqué cette parole en disant : « (En disant :) "Nous voilà vraiment ruinés (Mughramun) ! Mais plutôt, nous sommes privés !" » Allah dit : « Si Nous réduisions les plantes en débris secs, vous vous demanderiez ce qui s’est passé, disant parfois : nous sommes vraiment ruinés (Mughramun), c’est-à-dire perdus. » Mujahid et `Ikrimah ont dit que Mughramun signifie être l’objet d’une vengeance. Qatadah a commenté : « Vous diriez : "Nous avons été punis", parfois, et : "Nous avons été privés", d’autres fois. » `Ikrimah a dit que « Vous serez Tafakkahun » signifie « Vous vous blâmerez mutuellement (et vous-mêmes) », ou, ressentir du chagrin, selon Al-Hasan, Qatadah et As-Suddi. Ils ressentiront du chagrin pour ce qu’ils ont dépensé ou...
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah's Oneness demonstrated by causing the Plants to grow, sending down the Rain Allah the Exalted said, أَفَرَءَيْتُم مَّا تَحْرُثُونَ (Do you not see what you sow.) in reference to tilling the earth and planting seeds inside it, أَءَنتُمْ تَزْرَعُونَهُ (Is it you that make it grow,) `do you cause these seeds to grow inside the earth,' أَمْ نَحْنُ الزَرِعُونَ (or are We the Grower) Allah says, `rather it is We Who cause the seeds to remain firmly and grow inside the earth.' Ibn Jarir recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «لَا تَقُولَنَّ: زَرَعْتُ وَلكِنْ قُلْ: حَرَثْت» (Do not say, "Zara`tu (I made it grew)," but say, "Harathtu (I sowed tilled).") Abu Hurayrah added, "Have you not heard Allah's statement, أَفَرَءَيْتُم مَّا تَحْرُثُونَ - أَءَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَرِعُونَ (Do you not see what you sow. Is it you that make it grow, or are We the Grower)" Allah the Exalted said, لَوْ نَشَآءُ لَجَعَلْنَاهُ حُطَـماً (Were it Our will, We could crumble it to dry pieces,) meaning, `We caused the seeds to grow with Our compassion and mercy and left them intact inside the earth as mercy for you. If We will, We would turn them dry before they ripen and get ready to be harvested,' فَظَلْتُمْ تَفَكَّهُونَ (and you would be Tafakkahun.) Allah explained this statement by saying, إِنَّا لَمُغْرَمُونَ - بَلْ نَحْنُ مَحْرُومُونَ ((Saying:) "We are indeed Mughramun! Nay, but we are deprived!") Allah says, `if We crumble the plants into dry pieces, you would be wondering regarding what happened, sometimes saying: we are indeed Mughramun, i.e., ruined.' Mujahid and `Ikrimah said that Mughramun means, being the subject of revenge. Qatadah commented, "You would say, `We were punished,' sometimes, and, `We were deprived,' some other times." `Ikrimah said that `You will be Tafakkahun' means `You will blame each other (and yourselves),' or, feel sorrow, according to Al-Hasan, Qatadah and As-Suddi. They will be feeling grief for what they spent or for the sins that they have committed in the past (which cost the destruction of their plants). Al-Kisa'i said, "Tafakkaha is both the synonym and the antonym." The Arabs say Tafakkahtu when they mean that they have enjoyed something or felt grief. Allah the Exalted said next, أَفَرَءَيْتُمُ الْمَآءَ الَّذِى تَشْرَبُونَ أَءَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ (Do you not see the water that you drink. Is it you who cause it to come down from Al-Muzn,) meaning clouds, according to Ibn `Abbas, Mujahid and others. Allah said, أَمْ نَحْنُ الْمُنزِلُونَ (or are We the Causer of it to come down) Allah is stating that indeed He is the One Who causes the rain to fall, لَوْ نَشَآءُ جَعَلْنَـهُ أُجَاجاً (If We willed, We verily could make it salty;) meaning salty, sour, undrinkable and unfit for growing plants, فَلَوْلاَ تَشْكُرُونَ (why then do you not give thanks) `why do you not appreciate the favor Allah does for you by sending down the rain fresh, ready to consume,' هُوَ الَّذِى أَنْزَلَ مِنَ السَّمَاءِ مَآءً لَّكُم مَّنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ - يُنبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالأَعْنَـبَ وَمِن كُلِّ الثَّمَرَتِ إِنَّ فِى ذَلِكَ لآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ (From it you drink and from it (grows) the vegetation on which you send your cattle to pasture. With it He causes to grow for you the crops, the olives, the date palms, the grapes, and every kind of fruit. Verily, in this is indeed an evident proof and a manifest sign for people who give thought.)(16:10-11) Allah said, أَفَرَءَيْتُمُ النَّارَ الَّتِى تُورُونَ (Do you not see the fire which you kindle. ) `and the fire you start with the use of trees,' أَءَنتُمْ أَنشَأْتُمْ شَجَرَتَهَآ أَمْ نَحْنُ الْمُنشِئُونَ (Is it you who made the tree thereof to grow, or are We the Grower) meaning, `rather We have made kindling fire possible.' The Arabs had two kinds of trees called Al-Markh and Al-`Afar (that they used to ignite a fire). When they would rub a green branch from each of these two trees against each other, sparkles of fire would emit from them. Allah's statement, نَحْنُ جَعَلْنَـهَا تَذْكِرَةً (We have made it a Reminder,) of the Hellfire, according to Mujahid and Qatadah. Qatadah said, "We were told that the Messenger of Allah ﷺ said, i «يَا قَوْمِ نَارُكُمْ هذِهِ الَّتِي تُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم» (O people, this fire of yours that you kindle, is but one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." The Messenger ﷺ said, «إِنَّهَا قَدْ ضُرِبَتْ (بِالْمَاءِ) ضَرْبَتَيْنِ أَوْ مَرَّتَيْنِ حَتْى يَسْتَنْفِعَ بِهَا بَنُو آدَمَ وَيَدْنُوا مِنْهَا» (It was submerged in the water twice so that the Children of `Adam would be able to benefit from it and draw closer to it.) This narration from Qatadah which is Mursal, was recorded by Imam Ahmad in his Musnad from Abu Hurayrah, from the Prophet ; «إِنَّ نَارَكُمْ هذِهِ جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّمَ، وَضُرِبَتْ بِالْبَحْرِ مَرَّتَيْنِ، وَلَوْلَا ذلِكَ مَا جَعَلَ اللهُ فِيهَا مَنْفَعَةً لِأَحَد» (Verily, this fire of yours is one part out of seventy parts of the fire of Hell. It was struck twice against the sea, otherwise, Allah would not have made benefit in it for anyone.) Imam Malik also recorded that Abu Hurayrah said that Allah's Messenger ﷺ said, «نَارُ بَنِي آدَمَ الَّتِي يُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم» (The fire that the Children of `Adam kindle is one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." He said, «إِنَّهَا قَدْ فُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا» ((The fire of Hell) was made sixty-nine times hotter.) Al-Bukhari collected this Hadith from Malik and Muslim from Abu Az-Zinad. Allah's statement, وَمَتَـعاً لِّلْمُقْوِينَ (and an article of use for the Muqwin.) Ibn `Abbas, Mujahid, Qatadah, Ad-Dahhak and An-Nadr bin `Arabi said, "The meaning of Al-Muqwin is travelers." This is also what Ibn Jarir chose, and he said, "From it comes the saying Aqwat Ad-Dar (the house has become empty), when its people traveled." `Abdur-Rahman bin Zayd bin Aslam said that here Al-Muqwi means the hungry. Layth bin Abi Sulaym reported that Mujahid said about the Ayah, وَمَتَـعاً لِّلْمُقْوِينَ (and an article of use for the Muqwin.) "For those who are present at their homes and travelers, for every kind of food that requires cooking by fire." Ibn Abi Najih also reported that Mujahid said, "`For the Muqwin, means, all people who enjoy (eating food cooked by fire)." Similar was mentioned from `Ikrimah, and this explanation is more general than the previous, since those who are in their own locale and traveling, whether rich or poor, all need fire for cooking, heating and lighting purposes. It is out of Allah's kindness that He has made the quality of kindling fire in some elements, such as stones, that people can use and take in the baggage for their journeys. When a traveler needs fire at his campsite for cooking and heating, he takes out these substances and uses them to kindle fire. He feels comfort next to the fire and he can use it for various needs that he has. Allah mentions this favor specifically in the case of travelers, even though everyone benefits from the fire. Allah's statement, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (Then glorify with praises the Name of your Lord, the Most Great.) meaning, the One by Whose ability these things opposites were created. He created the fresh tasty water, and had He willed, He would have created it salty like seawater. He also created the fire that burns, and made a benefit in it for the servants, suitable for their livelihood in this life and as a warning and a punishment for them in the Hereafter.
📜 Texte arabe source

وقوله: ( إِنَّا لَمُغْرَمُونَ ) اختلف أهل التأويل في معناه، فقال بعضهم: إنا لمولع بنا.

* ذكر من قال ذلك:

حدثني موسى بن عبد الرحمن المسروقي، قال: ثنا يزيد بن الحباب قال: أخبرني الحسين بن واقد، قال: ثني يزيد النحويّ عن عكرِمة، في قول الله تعالى ذكره ( إِنَّا لَمُغْرَمُونَ ) قال: إنا لمولع بنا.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، قال: قال مجاهد في قوله: ( إِنَّا لَمُغْرَمُونَ ) أي لمولع بنا.

وقال آخرون: بل معنى ذلك: إنا لمعذّبون.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( إِنَّا لَمُغْرَمُونَ ) : أي معذّبون.

وقال آخرون: بل معنى ذلك: إنا لملقون للشرّ.

* 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 ( إِنَّا لَمُغْرَمُونَ ) قال: مُلْقون للشرّ.

وأولى الأقوال في ذلك بالصواب قول من قال: معناه: إنا لمعذّبون، وذلك أن الغرام عند العرب: العذاب، ومنه قول الأعشى:

يُعــاقِبْ يَكُــنْ غَرَامـا وَإنْ يعـط

جَــــزيلا فإنَّـــهُ لا يُبـــالي (3)

يعني بقوله: يكن غرامًا: يكن عذابًا. وفي الكلام متروك اكتفى بدلالة الكلام عليه، وهو: فظلتم تفكهون " تقولون " إنا لمغرمون، فترك تقولون من الكلام لما وصفنا.

Verset 67
L'unicité d'Allah démontrée par la croissance des plantes et l'envoi de la pluie. Allah, l'Exalté, dit : « Ne voyez-vous pas ce que vous semez ? » en référence au labourage de la terre et à l'enfouissement des graines en son sein, « Est-ce vous qui le faites pousser ? » c'est-à-dire : est-ce vous qui faites croître ces graines dans la terre, « ou sommes-Nous le Cultivateur ? » Allah dit : « C'est plutôt Nous Qui faisons que les graines restent fermement ancrées et croissent dans la terre. » Ibn Jarir a rapporté qu'Abu Hurayrah a dit que le Messager d'Allah ﷺ a dit : « Ne dites pas : "Zara'tu (je l'ai fait pousser)", mais dites : "Harathtu (j'ai semé/labré)". » Abu Hurayrah ajouta : « N'avez-vous pas entendu la parole d'Allah : "Ne voyez-vous pas ce que vous semez. Est-ce vous qui le faites pousser, ou sommes-Nous le Cultivateur ?" » Allah, l'Exalté, dit : « Si Nous le voulions, Nous le réduirions en débris secs », c'est-à-dire : « Nous avons fait croître les graines par Notre compassion et Notre miséricorde et les avons laissées intactes dans la terre par miséricorde pour vous. Si Nous le voulions, Nous les rendrions sèches avant qu'elles ne mûrissent et ne soient prêtes à être récoltées », « et vous resteriez dans l'étonnement (Tafakkahun) ». Allah a expliqué cette parole en disant : « (Disant :) "Nous voilà certes endettés (Mughramun) ! Mais plutôt, nous sommes privés !" » Allah dit : « Si Nous réduisions les plantes en débris secs, vous vous demanderiez ce qui s'est passé, disant parfois : nous sommes certes Mughramun, c'est-à-dire ruinés. » Mujahid et `Ikrimah ont dit que Mughramun signifie être sujet à la vengeance. Qatadah a commenté : « Vous diriez : "Nous avons été punis", parfois, et : "Nous avons été privés", d'autres fois. » `Ikrimah a dit que « Vous serez Tafakkahun » signifie « Vous vous blâmerez mutuellement (et vous-mêmes) », ou, ressentirez du chagrin, selon Al-Hasan, Qatadah et As-Suddi. Ils ressentiront du chagrin pour ce qu'ils ont dépensé ou
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah's Oneness demonstrated by causing the Plants to grow, sending down the Rain Allah the Exalted said, أَفَرَءَيْتُم مَّا تَحْرُثُونَ (Do you not see what you sow.) in reference to tilling the earth and planting seeds inside it, أَءَنتُمْ تَزْرَعُونَهُ (Is it you that make it grow,) `do you cause these seeds to grow inside the earth,' أَمْ نَحْنُ الزَرِعُونَ (or are We the Grower) Allah says, `rather it is We Who cause the seeds to remain firmly and grow inside the earth.' Ibn Jarir recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «لَا تَقُولَنَّ: زَرَعْتُ وَلكِنْ قُلْ: حَرَثْت» (Do not say, "Zara`tu (I made it grew)," but say, "Harathtu (I sowed tilled).") Abu Hurayrah added, "Have you not heard Allah's statement, أَفَرَءَيْتُم مَّا تَحْرُثُونَ - أَءَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَرِعُونَ (Do you not see what you sow. Is it you that make it grow, or are We the Grower)" Allah the Exalted said, لَوْ نَشَآءُ لَجَعَلْنَاهُ حُطَـماً (Were it Our will, We could crumble it to dry pieces,) meaning, `We caused the seeds to grow with Our compassion and mercy and left them intact inside the earth as mercy for you. If We will, We would turn them dry before they ripen and get ready to be harvested,' فَظَلْتُمْ تَفَكَّهُونَ (and you would be Tafakkahun.) Allah explained this statement by saying, إِنَّا لَمُغْرَمُونَ - بَلْ نَحْنُ مَحْرُومُونَ ((Saying:) "We are indeed Mughramun! Nay, but we are deprived!") Allah says, `if We crumble the plants into dry pieces, you would be wondering regarding what happened, sometimes saying: we are indeed Mughramun, i.e., ruined.' Mujahid and `Ikrimah said that Mughramun means, being the subject of revenge. Qatadah commented, "You would say, `We were punished,' sometimes, and, `We were deprived,' some other times." `Ikrimah said that `You will be Tafakkahun' means `You will blame each other (and yourselves),' or, feel sorrow, according to Al-Hasan, Qatadah and As-Suddi. They will be feeling grief for what they spent or for the sins that they have committed in the past (which cost the destruction of their plants). Al-Kisa'i said, "Tafakkaha is both the synonym and the antonym." The Arabs say Tafakkahtu when they mean that they have enjoyed something or felt grief. Allah the Exalted said next, أَفَرَءَيْتُمُ الْمَآءَ الَّذِى تَشْرَبُونَ أَءَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ (Do you not see the water that you drink. Is it you who cause it to come down from Al-Muzn,) meaning clouds, according to Ibn `Abbas, Mujahid and others. Allah said, أَمْ نَحْنُ الْمُنزِلُونَ (or are We the Causer of it to come down) Allah is stating that indeed He is the One Who causes the rain to fall, لَوْ نَشَآءُ جَعَلْنَـهُ أُجَاجاً (If We willed, We verily could make it salty;) meaning salty, sour, undrinkable and unfit for growing plants, فَلَوْلاَ تَشْكُرُونَ (why then do you not give thanks) `why do you not appreciate the favor Allah does for you by sending down the rain fresh, ready to consume,' هُوَ الَّذِى أَنْزَلَ مِنَ السَّمَاءِ مَآءً لَّكُم مَّنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ - يُنبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالأَعْنَـبَ وَمِن كُلِّ الثَّمَرَتِ إِنَّ فِى ذَلِكَ لآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ (From it you drink and from it (grows) the vegetation on which you send your cattle to pasture. With it He causes to grow for you the crops, the olives, the date palms, the grapes, and every kind of fruit. Verily, in this is indeed an evident proof and a manifest sign for people who give thought.)(16:10-11) Allah said, أَفَرَءَيْتُمُ النَّارَ الَّتِى تُورُونَ (Do you not see the fire which you kindle. ) `and the fire you start with the use of trees,' أَءَنتُمْ أَنشَأْتُمْ شَجَرَتَهَآ أَمْ نَحْنُ الْمُنشِئُونَ (Is it you who made the tree thereof to grow, or are We the Grower) meaning, `rather We have made kindling fire possible.' The Arabs had two kinds of trees called Al-Markh and Al-`Afar (that they used to ignite a fire). When they would rub a green branch from each of these two trees against each other, sparkles of fire would emit from them. Allah's statement, نَحْنُ جَعَلْنَـهَا تَذْكِرَةً (We have made it a Reminder,) of the Hellfire, according to Mujahid and Qatadah. Qatadah said, "We were told that the Messenger of Allah ﷺ said, i «يَا قَوْمِ نَارُكُمْ هذِهِ الَّتِي تُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم» (O people, this fire of yours that you kindle, is but one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." The Messenger ﷺ said, «إِنَّهَا قَدْ ضُرِبَتْ (بِالْمَاءِ) ضَرْبَتَيْنِ أَوْ مَرَّتَيْنِ حَتْى يَسْتَنْفِعَ بِهَا بَنُو آدَمَ وَيَدْنُوا مِنْهَا» (It was submerged in the water twice so that the Children of `Adam would be able to benefit from it and draw closer to it.) This narration from Qatadah which is Mursal, was recorded by Imam Ahmad in his Musnad from Abu Hurayrah, from the Prophet ; «إِنَّ نَارَكُمْ هذِهِ جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّمَ، وَضُرِبَتْ بِالْبَحْرِ مَرَّتَيْنِ، وَلَوْلَا ذلِكَ مَا جَعَلَ اللهُ فِيهَا مَنْفَعَةً لِأَحَد» (Verily, this fire of yours is one part out of seventy parts of the fire of Hell. It was struck twice against the sea, otherwise, Allah would not have made benefit in it for anyone.) Imam Malik also recorded that Abu Hurayrah said that Allah's Messenger ﷺ said, «نَارُ بَنِي آدَمَ الَّتِي يُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم» (The fire that the Children of `Adam kindle is one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." He said, «إِنَّهَا قَدْ فُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا» ((The fire of Hell) was made sixty-nine times hotter.) Al-Bukhari collected this Hadith from Malik and Muslim from Abu Az-Zinad. Allah's statement, وَمَتَـعاً لِّلْمُقْوِينَ (and an article of use for the Muqwin.) Ibn `Abbas, Mujahid, Qatadah, Ad-Dahhak and An-Nadr bin `Arabi said, "The meaning of Al-Muqwin is travelers." This is also what Ibn Jarir chose, and he said, "From it comes the saying Aqwat Ad-Dar (the house has become empty), when its people traveled." `Abdur-Rahman bin Zayd bin Aslam said that here Al-Muqwi means the hungry. Layth bin Abi Sulaym reported that Mujahid said about the Ayah, وَمَتَـعاً لِّلْمُقْوِينَ (and an article of use for the Muqwin.) "For those who are present at their homes and travelers, for every kind of food that requires cooking by fire." Ibn Abi Najih also reported that Mujahid said, "`For the Muqwin, means, all people who enjoy (eating food cooked by fire)." Similar was mentioned from `Ikrimah, and this explanation is more general than the previous, since those who are in their own locale and traveling, whether rich or poor, all need fire for cooking, heating and lighting purposes. It is out of Allah's kindness that He has made the quality of kindling fire in some elements, such as stones, that people can use and take in the baggage for their journeys. When a traveler needs fire at his campsite for cooking and heating, he takes out these substances and uses them to kindle fire. He feels comfort next to the fire and he can use it for various needs that he has. Allah mentions this favor specifically in the case of travelers, even though everyone benefits from the fire. Allah's statement, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (Then glorify with praises the Name of your Lord, the Most Great.) meaning, the One by Whose ability these things opposites were created. He created the fresh tasty water, and had He willed, He would have created it salty like seawater. He also created the fire that burns, and made a benefit in it for the servants, suitable for their livelihood in this life and as a warning and a punishment for them in the Hereafter.
📜 Texte arabe source

وقوله: ( بَلْ نَحْنُ مَحْرُومُونَ ) يعني بذلك تعالى ذكره أنهم يقولون: ما هلك زرعنا وأصبنا به من أجل ( إِنَّا لَمُغْرَمُونَ ) ولكنا قوم محرومون، يقول: إنهم غير مجدودين، ليس لهم جًدّ.

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 جميعًا، عن ابن أبي نجيح عن مجاهد ( بَلْ نَحْنُ مَحْرُومُونَ ) قال: حُورِفنا فحرمنا.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة في قوله: ( بَلْ نَحْنُ مَحْرُومُونَ ) قال: أي محارَفون.

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

الهوامش:

(3) ‌البيت لأعشى بني قيس بن ثعلبة. وقد مر الاستشهاد به في الجزء التاسع عشر ص 35 من هذه الطبعة. فراجعه ثمة وأنشده المؤلف هنا عند قوله تعالى "إنا لمغرمون" وقال أبو عبيدة في مجاز القرآن (الورقة 176 -1) معذبون، وأنشد بيت بشر بن أبي خازم:

ويــوم النســار ويــوم الجفــا

ر كــان عذابــا وكــان غرامـا

وقد مر تفسير هذا البيت في (19 : 36) من هذه الطبعة، فراجعه ثمة.

Verset 68
L'unicité d'Allah démontrée par la croissance des plantes et l'envoi de la pluie. Allah, l'Exalté, dit : « Ne voyez-vous pas ce que vous semez ? » en référence au labourage de la terre et à l'enfouissement des graines en son sein, « Est-ce vous qui le faites pousser ? » c'est-à-dire : est-ce vous qui faites croître ces graines dans la terre, « ou sommes-Nous le Cultivateur ? » Allah dit : « C'est plutôt Nous Qui faisons que les graines restent fermement ancrées et croissent dans la terre. » Ibn Jarir a rapporté qu'Abu Hurayrah a dit que le Messager d'Allah ﷺ a dit : « Ne dites pas : "Zara'tu (je l'ai fait pousser)", mais dites : "Harathtu (j'ai semé/labré)". » Abu Hurayrah ajouta : « N'avez-vous pas entendu la parole d'Allah : "Ne voyez-vous pas ce que vous semez. Est-ce vous qui le faites pousser, ou sommes-Nous le Cultivateur ?" » Allah, l'Exalté, dit : « Si Nous le voulions, Nous le réduirions en débris secs », c'est-à-dire : « Nous avons fait croître les graines par Notre compassion et Notre miséricorde et les avons laissées intactes dans la terre par miséricorde pour vous. Si Nous le voulions, Nous les rendrions sèches avant qu'elles ne mûrissent et ne soient prêtes à être récoltées », « et vous resteriez dans l'étonnement (Tafakkahun) ». Allah a expliqué cette parole en disant : « (Disant :) "Nous voilà certes endettés (Mughramun) ! Mais plutôt, nous sommes privés !" » Allah dit : « Si Nous réduisions les plantes en débris secs, vous vous demanderiez ce qui s'est passé, disant parfois : nous sommes certes Mughramun, c'est-à-dire ruinés. » Mujahid et `Ikrimah ont dit que Mughramun signifie être sujet à la vengeance. Qatadah a commenté : « Vous diriez : "Nous avons été punis", parfois, et : "Nous avons été privés", d'autres fois. » `Ikrimah a dit que « Vous serez Tafakkahun » signifie « Vous vous blâmerez mutuellement (et vous-mêmes) », ou, ressentirez du chagrin, selon Al-Hasan, Qatadah et As-Suddi. Ils ressentiront du chagrin pour ce qu'ils ont dépensé ou
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah's Oneness demonstrated by causing the Plants to grow, sending down the Rain Allah the Exalted said, أَفَرَءَيْتُم مَّا تَحْرُثُونَ (Do you not see what you sow.) in reference to tilling the earth and planting seeds inside it, أَءَنتُمْ تَزْرَعُونَهُ (Is it you that make it grow,) `do you cause these seeds to grow inside the earth,' أَمْ نَحْنُ الزَرِعُونَ (or are We the Grower) Allah says, `rather it is We Who cause the seeds to remain firmly and grow inside the earth.' Ibn Jarir recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «لَا تَقُولَنَّ: زَرَعْتُ وَلكِنْ قُلْ: حَرَثْت» (Do not say, "Zara`tu (I made it grew)," but say, "Harathtu (I sowed tilled).") Abu Hurayrah added, "Have you not heard Allah's statement, أَفَرَءَيْتُم مَّا تَحْرُثُونَ - أَءَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَرِعُونَ (Do you not see what you sow. Is it you that make it grow, or are We the Grower)" Allah the Exalted said, لَوْ نَشَآءُ لَجَعَلْنَاهُ حُطَـماً (Were it Our will, We could crumble it to dry pieces,) meaning, `We caused the seeds to grow with Our compassion and mercy and left them intact inside the earth as mercy for you. If We will, We would turn them dry before they ripen and get ready to be harvested,' فَظَلْتُمْ تَفَكَّهُونَ (and you would be Tafakkahun.) Allah explained this statement by saying, إِنَّا لَمُغْرَمُونَ - بَلْ نَحْنُ مَحْرُومُونَ ((Saying:) "We are indeed Mughramun! Nay, but we are deprived!") Allah says, `if We crumble the plants into dry pieces, you would be wondering regarding what happened, sometimes saying: we are indeed Mughramun, i.e., ruined.' Mujahid and `Ikrimah said that Mughramun means, being the subject of revenge. Qatadah commented, "You would say, `We were punished,' sometimes, and, `We were deprived,' some other times." `Ikrimah said that `You will be Tafakkahun' means `You will blame each other (and yourselves),' or, feel sorrow, according to Al-Hasan, Qatadah and As-Suddi. They will be feeling grief for what they spent or for the sins that they have committed in the past (which cost the destruction of their plants). Al-Kisa'i said, "Tafakkaha is both the synonym and the antonym." The Arabs say Tafakkahtu when they mean that they have enjoyed something or felt grief. Allah the Exalted said next, أَفَرَءَيْتُمُ الْمَآءَ الَّذِى تَشْرَبُونَ أَءَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ (Do you not see the water that you drink. Is it you who cause it to come down from Al-Muzn,) meaning clouds, according to Ibn `Abbas, Mujahid and others. Allah said, أَمْ نَحْنُ الْمُنزِلُونَ (or are We the Causer of it to come down) Allah is stating that indeed He is the One Who causes the rain to fall, لَوْ نَشَآءُ جَعَلْنَـهُ أُجَاجاً (If We willed, We verily could make it salty;) meaning salty, sour, undrinkable and unfit for growing plants, فَلَوْلاَ تَشْكُرُونَ (why then do you not give thanks) `why do you not appreciate the favor Allah does for you by sending down the rain fresh, ready to consume,' هُوَ الَّذِى أَنْزَلَ مِنَ السَّمَاءِ مَآءً لَّكُم مَّنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ - يُنبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالأَعْنَـبَ وَمِن كُلِّ الثَّمَرَتِ إِنَّ فِى ذَلِكَ لآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ (From it you drink and from it (grows) the vegetation on which you send your cattle to pasture. With it He causes to grow for you the crops, the olives, the date palms, the grapes, and every kind of fruit. Verily, in this is indeed an evident proof and a manifest sign for people who give thought.)(16:10-11) Allah said, أَفَرَءَيْتُمُ النَّارَ الَّتِى تُورُونَ (Do you not see the fire which you kindle. ) `and the fire you start with the use of trees,' أَءَنتُمْ أَنشَأْتُمْ شَجَرَتَهَآ أَمْ نَحْنُ الْمُنشِئُونَ (Is it you who made the tree thereof to grow, or are We the Grower) meaning, `rather We have made kindling fire possible.' The Arabs had two kinds of trees called Al-Markh and Al-`Afar (that they used to ignite a fire). When they would rub a green branch from each of these two trees against each other, sparkles of fire would emit from them. Allah's statement, نَحْنُ جَعَلْنَـهَا تَذْكِرَةً (We have made it a Reminder,) of the Hellfire, according to Mujahid and Qatadah. Qatadah said, "We were told that the Messenger of Allah ﷺ said, i «يَا قَوْمِ نَارُكُمْ هذِهِ الَّتِي تُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم» (O people, this fire of yours that you kindle, is but one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." The Messenger ﷺ said, «إِنَّهَا قَدْ ضُرِبَتْ (بِالْمَاءِ) ضَرْبَتَيْنِ أَوْ مَرَّتَيْنِ حَتْى يَسْتَنْفِعَ بِهَا بَنُو آدَمَ وَيَدْنُوا مِنْهَا» (It was submerged in the water twice so that the Children of `Adam would be able to benefit from it and draw closer to it.) This narration from Qatadah which is Mursal, was recorded by Imam Ahmad in his Musnad from Abu Hurayrah, from the Prophet ; «إِنَّ نَارَكُمْ هذِهِ جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّمَ، وَضُرِبَتْ بِالْبَحْرِ مَرَّتَيْنِ، وَلَوْلَا ذلِكَ مَا جَعَلَ اللهُ فِيهَا مَنْفَعَةً لِأَحَد» (Verily, this fire of yours is one part out of seventy parts of the fire of Hell. It was struck twice against the sea, otherwise, Allah would not have made benefit in it for anyone.) Imam Malik also recorded that Abu Hurayrah said that Allah's Messenger ﷺ said, «نَارُ بَنِي آدَمَ الَّتِي يُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم» (The fire that the Children of `Adam kindle is one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." He said, «إِنَّهَا قَدْ فُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا» ((The fire of Hell) was made sixty-nine times hotter.) Al-Bukhari collected this Hadith from Malik and Muslim from Abu Az-Zinad. Allah's statement, وَمَتَـعاً لِّلْمُقْوِينَ (and an article of use for the Muqwin.) Ibn `Abbas, Mujahid, Qatadah, Ad-Dahhak and An-Nadr bin `Arabi said, "The meaning of Al-Muqwin is travelers." This is also what Ibn Jarir chose, and he said, "From it comes the saying Aqwat Ad-Dar (the house has become empty), when its people traveled." `Abdur-Rahman bin Zayd bin Aslam said that here Al-Muqwi means the hungry. Layth bin Abi Sulaym reported that Mujahid said about the Ayah, وَمَتَـعاً لِّلْمُقْوِينَ (and an article of use for the Muqwin.) "For those who are present at their homes and travelers, for every kind of food that requires cooking by fire." Ibn Abi Najih also reported that Mujahid said, "`For the Muqwin, means, all people who enjoy (eating food cooked by fire)." Similar was mentioned from `Ikrimah, and this explanation is more general than the previous, since those who are in their own locale and traveling, whether rich or poor, all need fire for cooking, heating and lighting purposes. It is out of Allah's kindness that He has made the quality of kindling fire in some elements, such as stones, that people can use and take in the baggage for their journeys. When a traveler needs fire at his campsite for cooking and heating, he takes out these substances and uses them to kindle fire. He feels comfort next to the fire and he can use it for various needs that he has. Allah mentions this favor specifically in the case of travelers, even though everyone benefits from the fire. Allah's statement, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (Then glorify with praises the Name of your Lord, the Most Great.) meaning, the One by Whose ability these things opposites were created. He created the fresh tasty water, and had He willed, He would have created it salty like seawater. He also created the fire that burns, and made a benefit in it for the servants, suitable for their livelihood in this life and as a warning and a punishment for them in the Hereafter.
📜 Texte arabe source

القول في تأويل قوله تعالى : أَفَرَأَيْتُمُ الْمَاءَ الَّذِي تَشْرَبُونَ (68)

يقول تعالى ذكره: أفرأيتم أيها الناس الماء الذي تشربون، أأنتم أنـزلتموه من السحاب فوقكم إلى قرار الأرض، أم نحن منـزلوه لكم.

وبنحو الذي قلنا في معنى قوله المُزن، 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 جميعًا، عن ابن أبي نجيح، عن مجاهد، في قوله: (مِنَ الْمُزْنِ ) قال السحاب.

Verset 69
L'unicité d'Allah démontrée par la croissance des plantes et l'envoi de la pluie. Allah, l'Exalté, dit : « Ne voyez-vous pas ce que vous semez ? » en référence au labourage de la terre et à l'enfouissement des graines en son sein, « Est-ce vous qui le faites pousser ? » c'est-à-dire : est-ce vous qui faites croître ces graines dans la terre, « ou sommes-Nous le Cultivateur ? » Allah dit : « C'est plutôt Nous Qui faisons que les graines restent fermement ancrées et croissent dans la terre. » Ibn Jarir a rapporté qu'Abu Hurayrah a dit que le Messager d'Allah ﷺ a dit : « Ne dites pas : "Zara'tu (je l'ai fait pousser)", mais dites : "Harathtu (j'ai semé/labré)". » Abu Hurayrah ajouta : « N'avez-vous pas entendu la parole d'Allah : "Ne voyez-vous pas ce que vous semez. Est-ce vous qui le faites pousser, ou sommes-Nous le Cultivateur ?" » Allah, l'Exalté, dit : « Si Nous le voulions, Nous le réduirions en débris secs », c'est-à-dire : « Nous avons fait croître les graines par Notre compassion et Notre miséricorde et les avons laissées intactes dans la terre par miséricorde pour vous. Si Nous le voulions, Nous les rendrions sèches avant qu'elles ne mûrissent et ne soient prêtes à être récoltées », « et vous resteriez dans l'étonnement (Tafakkahun) ». Allah a expliqué cette parole en disant : « (Disant :) "Nous voilà certes endettés (Mughramun) ! Mais plutôt, nous sommes privés !" » Allah dit : « Si Nous réduisions les plantes en débris secs, vous vous demanderiez ce qui s'est passé, disant parfois : nous sommes certes Mughramun, c'est-à-dire ruinés. » Mujahid et `Ikrimah ont dit que Mughramun signifie être sujet à la vengeance. Qatadah a commenté : « Vous diriez : "Nous avons été punis", parfois, et : "Nous avons été privés", d'autres fois. » `Ikrimah a dit que « Vous serez Tafakkahun » signifie « Vous vous blâmerez mutuellement (et vous-mêmes) », ou, ressentirez du chagrin, selon Al-Hasan, Qatadah et As-Suddi. Ils ressentiront du chagrin pour ce qu'ils ont dépensé ou
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah's Oneness demonstrated by causing the Plants to grow, sending down the Rain Allah the Exalted said, أَفَرَءَيْتُم مَّا تَحْرُثُونَ (Do you not see what you sow.) in reference to tilling the earth and planting seeds inside it, أَءَنتُمْ تَزْرَعُونَهُ (Is it you that make it grow,) `do you cause these seeds to grow inside the earth,' أَمْ نَحْنُ الزَرِعُونَ (or are We the Grower) Allah says, `rather it is We Who cause the seeds to remain firmly and grow inside the earth.' Ibn Jarir recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «لَا تَقُولَنَّ: زَرَعْتُ وَلكِنْ قُلْ: حَرَثْت» (Do not say, "Zara`tu (I made it grew)," but say, "Harathtu (I sowed tilled).") Abu Hurayrah added, "Have you not heard Allah's statement, أَفَرَءَيْتُم مَّا تَحْرُثُونَ - أَءَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَرِعُونَ (Do you not see what you sow. Is it you that make it grow, or are We the Grower)" Allah the Exalted said, لَوْ نَشَآءُ لَجَعَلْنَاهُ حُطَـماً (Were it Our will, We could crumble it to dry pieces,) meaning, `We caused the seeds to grow with Our compassion and mercy and left them intact inside the earth as mercy for you. If We will, We would turn them dry before they ripen and get ready to be harvested,' فَظَلْتُمْ تَفَكَّهُونَ (and you would be Tafakkahun.) Allah explained this statement by saying, إِنَّا لَمُغْرَمُونَ - بَلْ نَحْنُ مَحْرُومُونَ ((Saying:) "We are indeed Mughramun! Nay, but we are deprived!") Allah says, `if We crumble the plants into dry pieces, you would be wondering regarding what happened, sometimes saying: we are indeed Mughramun, i.e., ruined.' Mujahid and `Ikrimah said that Mughramun means, being the subject of revenge. Qatadah commented, "You would say, `We were punished,' sometimes, and, `We were deprived,' some other times." `Ikrimah said that `You will be Tafakkahun' means `You will blame each other (and yourselves),' or, feel sorrow, according to Al-Hasan, Qatadah and As-Suddi. They will be feeling grief for what they spent or for the sins that they have committed in the past (which cost the destruction of their plants). Al-Kisa'i said, "Tafakkaha is both the synonym and the antonym." The Arabs say Tafakkahtu when they mean that they have enjoyed something or felt grief. Allah the Exalted said next, أَفَرَءَيْتُمُ الْمَآءَ الَّذِى تَشْرَبُونَ أَءَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ (Do you not see the water that you drink. Is it you who cause it to come down from Al-Muzn,) meaning clouds, according to Ibn `Abbas, Mujahid and others. Allah said, أَمْ نَحْنُ الْمُنزِلُونَ (or are We the Causer of it to come down) Allah is stating that indeed He is the One Who causes the rain to fall, لَوْ نَشَآءُ جَعَلْنَـهُ أُجَاجاً (If We willed, We verily could make it salty;) meaning salty, sour, undrinkable and unfit for growing plants, فَلَوْلاَ تَشْكُرُونَ (why then do you not give thanks) `why do you not appreciate the favor Allah does for you by sending down the rain fresh, ready to consume,' هُوَ الَّذِى أَنْزَلَ مِنَ السَّمَاءِ مَآءً لَّكُم مَّنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ - يُنبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالأَعْنَـبَ وَمِن كُلِّ الثَّمَرَتِ إِنَّ فِى ذَلِكَ لآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ (From it you drink and from it (grows) the vegetation on which you send your cattle to pasture. With it He causes to grow for you the crops, the olives, the date palms, the grapes, and every kind of fruit. Verily, in this is indeed an evident proof and a manifest sign for people who give thought.)(16:10-11) Allah said, أَفَرَءَيْتُمُ النَّارَ الَّتِى تُورُونَ (Do you not see the fire which you kindle. ) `and the fire you start with the use of trees,' أَءَنتُمْ أَنشَأْتُمْ شَجَرَتَهَآ أَمْ نَحْنُ الْمُنشِئُونَ (Is it you who made the tree thereof to grow, or are We the Grower) meaning, `rather We have made kindling fire possible.' The Arabs had two kinds of trees called Al-Markh and Al-`Afar (that they used to ignite a fire). When they would rub a green branch from each of these two trees against each other, sparkles of fire would emit from them. Allah's statement, نَحْنُ جَعَلْنَـهَا تَذْكِرَةً (We have made it a Reminder,) of the Hellfire, according to Mujahid and Qatadah. Qatadah said, "We were told that the Messenger of Allah ﷺ said, i «يَا قَوْمِ نَارُكُمْ هذِهِ الَّتِي تُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم» (O people, this fire of yours that you kindle, is but one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." The Messenger ﷺ said, «إِنَّهَا قَدْ ضُرِبَتْ (بِالْمَاءِ) ضَرْبَتَيْنِ أَوْ مَرَّتَيْنِ حَتْى يَسْتَنْفِعَ بِهَا بَنُو آدَمَ وَيَدْنُوا مِنْهَا» (It was submerged in the water twice so that the Children of `Adam would be able to benefit from it and draw closer to it.) This narration from Qatadah which is Mursal, was recorded by Imam Ahmad in his Musnad from Abu Hurayrah, from the Prophet ; «إِنَّ نَارَكُمْ هذِهِ جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّمَ، وَضُرِبَتْ بِالْبَحْرِ مَرَّتَيْنِ، وَلَوْلَا ذلِكَ مَا جَعَلَ اللهُ فِيهَا مَنْفَعَةً لِأَحَد» (Verily, this fire of yours is one part out of seventy parts of the fire of Hell. It was struck twice against the sea, otherwise, Allah would not have made benefit in it for anyone.) Imam Malik also recorded that Abu Hurayrah said that Allah's Messenger ﷺ said, «نَارُ بَنِي آدَمَ الَّتِي يُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم» (The fire that the Children of `Adam kindle is one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." He said, «إِنَّهَا قَدْ فُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا» ((The fire of Hell) was made sixty-nine times hotter.) Al-Bukhari collected this Hadith from Malik and Muslim from Abu Az-Zinad. Allah's statement, وَمَتَـعاً لِّلْمُقْوِينَ (and an article of use for the Muqwin.) Ibn `Abbas, Mujahid, Qatadah, Ad-Dahhak and An-Nadr bin `Arabi said, "The meaning of Al-Muqwin is travelers." This is also what Ibn Jarir chose, and he said, "From it comes the saying Aqwat Ad-Dar (the house has become empty), when its people traveled." `Abdur-Rahman bin Zayd bin Aslam said that here Al-Muqwi means the hungry. Layth bin Abi Sulaym reported that Mujahid said about the Ayah, وَمَتَـعاً لِّلْمُقْوِينَ (and an article of use for the Muqwin.) "For those who are present at their homes and travelers, for every kind of food that requires cooking by fire." Ibn Abi Najih also reported that Mujahid said, "`For the Muqwin, means, all people who enjoy (eating food cooked by fire)." Similar was mentioned from `Ikrimah, and this explanation is more general than the previous, since those who are in their own locale and traveling, whether rich or poor, all need fire for cooking, heating and lighting purposes. It is out of Allah's kindness that He has made the quality of kindling fire in some elements, such as stones, that people can use and take in the baggage for their journeys. When a traveler needs fire at his campsite for cooking and heating, he takes out these substances and uses them to kindle fire. He feels comfort next to the fire and he can use it for various needs that he has. Allah mentions this favor specifically in the case of travelers, even though everyone benefits from the fire. Allah's statement, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (Then glorify with praises the Name of your Lord, the Most Great.) meaning, the One by Whose ability these things opposites were created. He created the fresh tasty water, and had He willed, He would have created it salty like seawater. He also created the fire that burns, and made a benefit in it for the servants, suitable for their livelihood in this life and as a warning and a punishment for them in the Hereafter.
📜 Texte arabe source

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة قوله: (أَأَنْتُمْ أَنـزلْتُمُوهُ مِنَ الْمُزْنِ ) أي من السَّحاب.

حدثني يونس، قال: أخبرنا ابن وهب، قال، قال ابن زيد، في قوله: (أَأَنْتُمْ أَنـزلْتُمُوهُ مِنَ الْمُزْنِ ) قال: المزن: السحاب اسمها، أنـزلتموه من المزن، قال: السحاب.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، في قوله: (أَنـزلْتُمُوهُ مِنَ الْمُزْنِ ) قال: المزن: السماء والسحاب.

Verset 70
L'unicité d'Allah démontrée par la croissance des plantes et l'envoi de la pluie. Allah, l'Exalté, dit : « Ne voyez-vous pas ce que vous semez ? » en référence au labourage de la terre et à l'enfouissement des graines en son sein, « Est-ce vous qui le faites pousser ? » c'est-à-dire : est-ce vous qui faites croître ces graines dans la terre, « ou sommes-Nous le Cultivateur ? » Allah dit : « C'est plutôt Nous Qui faisons que les graines restent fermement ancrées et croissent dans la terre. » Ibn Jarir a rapporté qu'Abu Hurayrah a dit que le Messager d'Allah ﷺ a dit : « Ne dites pas : "Zara'tu (je l'ai fait pousser)", mais dites : "Harathtu (j'ai semé/labré)". » Abu Hurayrah ajouta : « N'avez-vous pas entendu la parole d'Allah : "Ne voyez-vous pas ce que vous semez. Est-ce vous qui le faites pousser, ou sommes-Nous le Cultivateur ?" » Allah, l'Exalté, dit : « Si Nous le voulions, Nous le réduirions en débris secs », c'est-à-dire : « Nous avons fait croître les graines par Notre compassion et Notre miséricorde et les avons laissées intactes dans la terre par miséricorde pour vous. Si Nous le voulions, Nous les rendrions sèches avant qu'elles ne mûrissent et ne soient prêtes à être récoltées », « et vous resteriez dans l'étonnement (Tafakkahun) ». Allah a expliqué cette parole en disant : « (Disant :) "Nous voilà certes endettés (Mughramun) ! Mais plutôt, nous sommes privés !" » Allah dit : « Si Nous réduisions les plantes en débris secs, vous vous demanderiez ce qui s'est passé, disant parfois : nous sommes certes Mughramun, c'est-à-dire ruinés. » Mujahid et `Ikrimah ont dit que Mughramun signifie être sujet à la vengeance. Qatadah a commenté : « Vous diriez : "Nous avons été punis", parfois, et : "Nous avons été privés", d'autres fois. » `Ikrimah a dit que « Vous serez Tafakkahun » signifie « Vous vous blâmerez mutuellement (et vous-mêmes) », ou, ressentirez du chagrin, selon Al-Hasan, Qatadah et As-Suddi. Ils ressentiront du chagrin pour ce qu'ils ont dépensé ou
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah's Oneness demonstrated by causing the Plants to grow, sending down the Rain Allah the Exalted said, أَفَرَءَيْتُم مَّا تَحْرُثُونَ (Do you not see what you sow.) in reference to tilling the earth and planting seeds inside it, أَءَنتُمْ تَزْرَعُونَهُ (Is it you that make it grow,) `do you cause these seeds to grow inside the earth,' أَمْ نَحْنُ الزَرِعُونَ (or are We the Grower) Allah says, `rather it is We Who cause the seeds to remain firmly and grow inside the earth.' Ibn Jarir recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «لَا تَقُولَنَّ: زَرَعْتُ وَلكِنْ قُلْ: حَرَثْت» (Do not say, "Zara`tu (I made it grew)," but say, "Harathtu (I sowed tilled).") Abu Hurayrah added, "Have you not heard Allah's statement, أَفَرَءَيْتُم مَّا تَحْرُثُونَ - أَءَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَرِعُونَ (Do you not see what you sow. Is it you that make it grow, or are We the Grower)" Allah the Exalted said, لَوْ نَشَآءُ لَجَعَلْنَاهُ حُطَـماً (Were it Our will, We could crumble it to dry pieces,) meaning, `We caused the seeds to grow with Our compassion and mercy and left them intact inside the earth as mercy for you. If We will, We would turn them dry before they ripen and get ready to be harvested,' فَظَلْتُمْ تَفَكَّهُونَ (and you would be Tafakkahun.) Allah explained this statement by saying, إِنَّا لَمُغْرَمُونَ - بَلْ نَحْنُ مَحْرُومُونَ ((Saying:) "We are indeed Mughramun! Nay, but we are deprived!") Allah says, `if We crumble the plants into dry pieces, you would be wondering regarding what happened, sometimes saying: we are indeed Mughramun, i.e., ruined.' Mujahid and `Ikrimah said that Mughramun means, being the subject of revenge. Qatadah commented, "You would say, `We were punished,' sometimes, and, `We were deprived,' some other times." `Ikrimah said that `You will be Tafakkahun' means `You will blame each other (and yourselves),' or, feel sorrow, according to Al-Hasan, Qatadah and As-Suddi. They will be feeling grief for what they spent or for the sins that they have committed in the past (which cost the destruction of their plants). Al-Kisa'i said, "Tafakkaha is both the synonym and the antonym." The Arabs say Tafakkahtu when they mean that they have enjoyed something or felt grief. Allah the Exalted said next, أَفَرَءَيْتُمُ الْمَآءَ الَّذِى تَشْرَبُونَ أَءَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ (Do you not see the water that you drink. Is it you who cause it to come down from Al-Muzn,) meaning clouds, according to Ibn `Abbas, Mujahid and others. Allah said, أَمْ نَحْنُ الْمُنزِلُونَ (or are We the Causer of it to come down) Allah is stating that indeed He is the One Who causes the rain to fall, لَوْ نَشَآءُ جَعَلْنَـهُ أُجَاجاً (If We willed, We verily could make it salty;) meaning salty, sour, undrinkable and unfit for growing plants, فَلَوْلاَ تَشْكُرُونَ (why then do you not give thanks) `why do you not appreciate the favor Allah does for you by sending down the rain fresh, ready to consume,' هُوَ الَّذِى أَنْزَلَ مِنَ السَّمَاءِ مَآءً لَّكُم مَّنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ - يُنبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالأَعْنَـبَ وَمِن كُلِّ الثَّمَرَتِ إِنَّ فِى ذَلِكَ لآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ (From it you drink and from it (grows) the vegetation on which you send your cattle to pasture. With it He causes to grow for you the crops, the olives, the date palms, the grapes, and every kind of fruit. Verily, in this is indeed an evident proof and a manifest sign for people who give thought.)(16:10-11) Allah said, أَفَرَءَيْتُمُ النَّارَ الَّتِى تُورُونَ (Do you not see the fire which you kindle. ) `and the fire you start with the use of trees,' أَءَنتُمْ أَنشَأْتُمْ شَجَرَتَهَآ أَمْ نَحْنُ الْمُنشِئُونَ (Is it you who made the tree thereof to grow, or are We the Grower) meaning, `rather We have made kindling fire possible.' The Arabs had two kinds of trees called Al-Markh and Al-`Afar (that they used to ignite a fire). When they would rub a green branch from each of these two trees against each other, sparkles of fire would emit from them. Allah's statement, نَحْنُ جَعَلْنَـهَا تَذْكِرَةً (We have made it a Reminder,) of the Hellfire, according to Mujahid and Qatadah. Qatadah said, "We were told that the Messenger of Allah ﷺ said, i «يَا قَوْمِ نَارُكُمْ هذِهِ الَّتِي تُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم» (O people, this fire of yours that you kindle, is but one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." The Messenger ﷺ said, «إِنَّهَا قَدْ ضُرِبَتْ (بِالْمَاءِ) ضَرْبَتَيْنِ أَوْ مَرَّتَيْنِ حَتْى يَسْتَنْفِعَ بِهَا بَنُو آدَمَ وَيَدْنُوا مِنْهَا» (It was submerged in the water twice so that the Children of `Adam would be able to benefit from it and draw closer to it.) This narration from Qatadah which is Mursal, was recorded by Imam Ahmad in his Musnad from Abu Hurayrah, from the Prophet ; «إِنَّ نَارَكُمْ هذِهِ جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّمَ، وَضُرِبَتْ بِالْبَحْرِ مَرَّتَيْنِ، وَلَوْلَا ذلِكَ مَا جَعَلَ اللهُ فِيهَا مَنْفَعَةً لِأَحَد» (Verily, this fire of yours is one part out of seventy parts of the fire of Hell. It was struck twice against the sea, otherwise, Allah would not have made benefit in it for anyone.) Imam Malik also recorded that Abu Hurayrah said that Allah's Messenger ﷺ said, «نَارُ بَنِي آدَمَ الَّتِي يُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم» (The fire that the Children of `Adam kindle is one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." He said, «إِنَّهَا قَدْ فُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا» ((The fire of Hell) was made sixty-nine times hotter.) Al-Bukhari collected this Hadith from Malik and Muslim from Abu Az-Zinad. Allah's statement, وَمَتَـعاً لِّلْمُقْوِينَ (and an article of use for the Muqwin.) Ibn `Abbas, Mujahid, Qatadah, Ad-Dahhak and An-Nadr bin `Arabi said, "The meaning of Al-Muqwin is travelers." This is also what Ibn Jarir chose, and he said, "From it comes the saying Aqwat Ad-Dar (the house has become empty), when its people traveled." `Abdur-Rahman bin Zayd bin Aslam said that here Al-Muqwi means the hungry. Layth bin Abi Sulaym reported that Mujahid said about the Ayah, وَمَتَـعاً لِّلْمُقْوِينَ (and an article of use for the Muqwin.) "For those who are present at their homes and travelers, for every kind of food that requires cooking by fire." Ibn Abi Najih also reported that Mujahid said, "`For the Muqwin, means, all people who enjoy (eating food cooked by fire)." Similar was mentioned from `Ikrimah, and this explanation is more general than the previous, since those who are in their own locale and traveling, whether rich or poor, all need fire for cooking, heating and lighting purposes. It is out of Allah's kindness that He has made the quality of kindling fire in some elements, such as stones, that people can use and take in the baggage for their journeys. When a traveler needs fire at his campsite for cooking and heating, he takes out these substances and uses them to kindle fire. He feels comfort next to the fire and he can use it for various needs that he has. Allah mentions this favor specifically in the case of travelers, even though everyone benefits from the fire. Allah's statement, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (Then glorify with praises the Name of your Lord, the Most Great.) meaning, the One by Whose ability these things opposites were created. He created the fresh tasty water, and had He willed, He would have created it salty like seawater. He also created the fire that burns, and made a benefit in it for the servants, suitable for their livelihood in this life and as a warning and a punishment for them in the Hereafter.
📜 Texte arabe source

وقوله: (لَوْ نَشَاءُ جَعَلْنَاهُ أُجَاجًا ) يقول تعالى ذكره: لو نشاء جعلنا ذلك الماء الذي أنـزلناه لكم من المزن مِلحًا، وهو الأجاج، والأجاج من الماء: ما اشتدّت ملوحته، يقول: لو نشاء فعلنا ذلك به فلم تنتفعوا به في شرب ولا غرس ولا زرع.

وقوله: (فَلَوْلا تَشْكُرُونَ ) يقول تعالى ذكره: فهلا تشكرون ربكم على إعطائه ما أعطاكم من الماء العذب لشربكم ومنافعكم، وصلاح معايشكم، وتركه أن يجعله أجاجًا لا تنتفعون به.

Verset 71
L'unicité d'Allah démontrée par la croissance des plantes et l'envoi de la pluie. Allah, l'Exalté, dit : « Ne voyez-vous pas ce que vous semez ? » en référence au labourage de la terre et à l'enfouissement des graines en son sein, « Est-ce vous qui le faites pousser ? » c'est-à-dire : est-ce vous qui faites croître ces graines dans la terre, « ou sommes-Nous le Cultivateur ? » Allah dit : « C'est plutôt Nous Qui faisons que les graines restent fermement ancrées et croissent dans la terre. » Ibn Jarir a rapporté qu'Abu Hurayrah a dit que le Messager d'Allah ﷺ a dit : « Ne dites pas : "Zara'tu (je l'ai fait pousser)", mais dites : "Harathtu (j'ai semé/labré)". » Abu Hurayrah ajouta : « N'avez-vous pas entendu la parole d'Allah : "Ne voyez-vous pas ce que vous semez. Est-ce vous qui le faites pousser, ou sommes-Nous le Cultivateur ?" » Allah, l'Exalté, dit : « Si Nous le voulions, Nous le réduirions en débris secs », c'est-à-dire : « Nous avons fait croître les graines par Notre compassion et Notre miséricorde et les avons laissées intactes dans la terre par miséricorde pour vous. Si Nous le voulions, Nous les rendrions sèches avant qu'elles ne mûrissent et ne soient prêtes à être récoltées », « et vous resteriez dans l'étonnement (Tafakkahun) ». Allah a expliqué cette parole en disant : « (Disant :) "Nous voilà certes endettés (Mughramun) ! Mais plutôt, nous sommes privés !" » Allah dit : « Si Nous réduisions les plantes en débris secs, vous vous demanderiez ce qui s'est passé, disant parfois : nous sommes certes Mughramun, c'est-à-dire ruinés. » Mujahid et `Ikrimah ont dit que Mughramun signifie être sujet à la vengeance. Qatadah a commenté : « Vous diriez : "Nous avons été punis", parfois, et : "Nous avons été privés", d'autres fois. » `Ikrimah a dit que « Vous serez Tafakkahun » signifie « Vous vous blâmerez mutuellement (et vous-mêmes) », ou, ressentirez du chagrin, selon Al-Hasan, Qatadah et As-Suddi. Ils ressentiront du chagrin pour ce qu'ils ont dépensé ou
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah's Oneness demonstrated by causing the Plants to grow, sending down the Rain Allah the Exalted said, أَفَرَءَيْتُم مَّا تَحْرُثُونَ (Do you not see what you sow.) in reference to tilling the earth and planting seeds inside it, أَءَنتُمْ تَزْرَعُونَهُ (Is it you that make it grow,) `do you cause these seeds to grow inside the earth,' أَمْ نَحْنُ الزَرِعُونَ (or are We the Grower) Allah says, `rather it is We Who cause the seeds to remain firmly and grow inside the earth.' Ibn Jarir recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «لَا تَقُولَنَّ: زَرَعْتُ وَلكِنْ قُلْ: حَرَثْت» (Do not say, "Zara`tu (I made it grew)," but say, "Harathtu (I sowed tilled).") Abu Hurayrah added, "Have you not heard Allah's statement, أَفَرَءَيْتُم مَّا تَحْرُثُونَ - أَءَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَرِعُونَ (Do you not see what you sow. Is it you that make it grow, or are We the Grower)" Allah the Exalted said, لَوْ نَشَآءُ لَجَعَلْنَاهُ حُطَـماً (Were it Our will, We could crumble it to dry pieces,) meaning, `We caused the seeds to grow with Our compassion and mercy and left them intact inside the earth as mercy for you. If We will, We would turn them dry before they ripen and get ready to be harvested,' فَظَلْتُمْ تَفَكَّهُونَ (and you would be Tafakkahun.) Allah explained this statement by saying, إِنَّا لَمُغْرَمُونَ - بَلْ نَحْنُ مَحْرُومُونَ ((Saying:) "We are indeed Mughramun! Nay, but we are deprived!") Allah says, `if We crumble the plants into dry pieces, you would be wondering regarding what happened, sometimes saying: we are indeed Mughramun, i.e., ruined.' Mujahid and `Ikrimah said that Mughramun means, being the subject of revenge. Qatadah commented, "You would say, `We were punished,' sometimes, and, `We were deprived,' some other times." `Ikrimah said that `You will be Tafakkahun' means `You will blame each other (and yourselves),' or, feel sorrow, according to Al-Hasan, Qatadah and As-Suddi. They will be feeling grief for what they spent or for the sins that they have committed in the past (which cost the destruction of their plants). Al-Kisa'i said, "Tafakkaha is both the synonym and the antonym." The Arabs say Tafakkahtu when they mean that they have enjoyed something or felt grief. Allah the Exalted said next, أَفَرَءَيْتُمُ الْمَآءَ الَّذِى تَشْرَبُونَ أَءَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ (Do you not see the water that you drink. Is it you who cause it to come down from Al-Muzn,) meaning clouds, according to Ibn `Abbas, Mujahid and others. Allah said, أَمْ نَحْنُ الْمُنزِلُونَ (or are We the Causer of it to come down) Allah is stating that indeed He is the One Who causes the rain to fall, لَوْ نَشَآءُ جَعَلْنَـهُ أُجَاجاً (If We willed, We verily could make it salty;) meaning salty, sour, undrinkable and unfit for growing plants, فَلَوْلاَ تَشْكُرُونَ (why then do you not give thanks) `why do you not appreciate the favor Allah does for you by sending down the rain fresh, ready to consume,' هُوَ الَّذِى أَنْزَلَ مِنَ السَّمَاءِ مَآءً لَّكُم مَّنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ - يُنبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالأَعْنَـبَ وَمِن كُلِّ الثَّمَرَتِ إِنَّ فِى ذَلِكَ لآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ (From it you drink and from it (grows) the vegetation on which you send your cattle to pasture. With it He causes to grow for you the crops, the olives, the date palms, the grapes, and every kind of fruit. Verily, in this is indeed an evident proof and a manifest sign for people who give thought.)(16:10-11) Allah said, أَفَرَءَيْتُمُ النَّارَ الَّتِى تُورُونَ (Do you not see the fire which you kindle. ) `and the fire you start with the use of trees,' أَءَنتُمْ أَنشَأْتُمْ شَجَرَتَهَآ أَمْ نَحْنُ الْمُنشِئُونَ (Is it you who made the tree thereof to grow, or are We the Grower) meaning, `rather We have made kindling fire possible.' The Arabs had two kinds of trees called Al-Markh and Al-`Afar (that they used to ignite a fire). When they would rub a green branch from each of these two trees against each other, sparkles of fire would emit from them. Allah's statement, نَحْنُ جَعَلْنَـهَا تَذْكِرَةً (We have made it a Reminder,) of the Hellfire, according to Mujahid and Qatadah. Qatadah said, "We were told that the Messenger of Allah ﷺ said, i «يَا قَوْمِ نَارُكُمْ هذِهِ الَّتِي تُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم» (O people, this fire of yours that you kindle, is but one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." The Messenger ﷺ said, «إِنَّهَا قَدْ ضُرِبَتْ (بِالْمَاءِ) ضَرْبَتَيْنِ أَوْ مَرَّتَيْنِ حَتْى يَسْتَنْفِعَ بِهَا بَنُو آدَمَ وَيَدْنُوا مِنْهَا» (It was submerged in the water twice so that the Children of `Adam would be able to benefit from it and draw closer to it.) This narration from Qatadah which is Mursal, was recorded by Imam Ahmad in his Musnad from Abu Hurayrah, from the Prophet ; «إِنَّ نَارَكُمْ هذِهِ جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّمَ، وَضُرِبَتْ بِالْبَحْرِ مَرَّتَيْنِ، وَلَوْلَا ذلِكَ مَا جَعَلَ اللهُ فِيهَا مَنْفَعَةً لِأَحَد» (Verily, this fire of yours is one part out of seventy parts of the fire of Hell. It was struck twice against the sea, otherwise, Allah would not have made benefit in it for anyone.) Imam Malik also recorded that Abu Hurayrah said that Allah's Messenger ﷺ said, «نَارُ بَنِي آدَمَ الَّتِي يُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم» (The fire that the Children of `Adam kindle is one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." He said, «إِنَّهَا قَدْ فُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا» ((The fire of Hell) was made sixty-nine times hotter.) Al-Bukhari collected this Hadith from Malik and Muslim from Abu Az-Zinad. Allah's statement, وَمَتَـعاً لِّلْمُقْوِينَ (and an article of use for the Muqwin.) Ibn `Abbas, Mujahid, Qatadah, Ad-Dahhak and An-Nadr bin `Arabi said, "The meaning of Al-Muqwin is travelers." This is also what Ibn Jarir chose, and he said, "From it comes the saying Aqwat Ad-Dar (the house has become empty), when its people traveled." `Abdur-Rahman bin Zayd bin Aslam said that here Al-Muqwi means the hungry. Layth bin Abi Sulaym reported that Mujahid said about the Ayah, وَمَتَـعاً لِّلْمُقْوِينَ (and an article of use for the Muqwin.) "For those who are present at their homes and travelers, for every kind of food that requires cooking by fire." Ibn Abi Najih also reported that Mujahid said, "`For the Muqwin, means, all people who enjoy (eating food cooked by fire)." Similar was mentioned from `Ikrimah, and this explanation is more general than the previous, since those who are in their own locale and traveling, whether rich or poor, all need fire for cooking, heating and lighting purposes. It is out of Allah's kindness that He has made the quality of kindling fire in some elements, such as stones, that people can use and take in the baggage for their journeys. When a traveler needs fire at his campsite for cooking and heating, he takes out these substances and uses them to kindle fire. He feels comfort next to the fire and he can use it for various needs that he has. Allah mentions this favor specifically in the case of travelers, even though everyone benefits from the fire. Allah's statement, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (Then glorify with praises the Name of your Lord, the Most Great.) meaning, the One by Whose ability these things opposites were created. He created the fresh tasty water, and had He willed, He would have created it salty like seawater. He also created the fire that burns, and made a benefit in it for the servants, suitable for their livelihood in this life and as a warning and a punishment for them in the Hereafter.
📜 Texte arabe source

القول في تأويل قوله تعالى : أَفَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ (71)

يقول تعالى ذكره: أفرأيتم أيها الناس النار التي تستخرجون من زَنْدكم .

Verset 72
L'unicité d'Allah démontrée par la croissance des plantes et l'envoi de la pluie Allah l'Exalté dit, أَفَرَءَيْتُم مَّا تَحْرُثُونَ (Ne voyez-vous pas ce que vous semez ?) en référence au labour de la terre et à l'enfouissement des graines en son sein, أَءَنتُمْ تَزْرَعُونَهُ (Est-ce vous qui le faites pousser ?) `Est-ce vous qui faites croître ces graines dans la terre,' أَمْ نَحْنُ الزَرِعُونَ (ou sommes-Nous le Cultivateur ?) Allah dit : `plutôt, c'est Nous Qui faisons que les graines restent fermement et croissent dans la terre.' Ibn Jarir a rapporté qu'Abu Hurayrah a dit que le Messager d'Allah ﷺ a dit : «لَا تَقُولَنَّ: زَرَعْتُ وَلكِنْ قُلْ: حَرَثْت» (Ne dis pas : "Zara'tu (je l'ai fait pousser)", mais dis : "Harathtu (j'ai semé/labouré)".) Abu Hurayrah ajouta : "N'as-tu pas entendu la parole d'Allah, أَفَرَءَيْتُم مَّا تَحْرُثُونَ - أَءَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَرِعُونَ (Ne voyez-vous pas ce que vous semez. Est-ce vous qui le faites pousser, ou sommes-Nous le Cultivateur ?)" Allah l'Exalté dit, لَوْ نَشَآءُ لَجَعَلْنَاهُ حُطَـماً (Si Nous le voulions, Nous le réduirions en débris secs,) signifiant : `Nous avons fait pousser les graines par Notre compassion et Notre miséricorde et les avons laissées intactes dans la terre par miséricorde pour vous. Si Nous le voulions, Nous les transformerions en débris secs avant qu'elles ne mûrissent et ne soient prêtes à être récoltées,' فَظَلْتُمْ تَفَكَّهُونَ (et vous resteriez dans l'étonnement (Tafakkahun).) Allah expliqua cette parole en disant, إِنَّا لَمُغْرَمُونَ - بَلْ نَحْنُ مَحْرُومُونَ ((En disant :) "Nous sommes certes Mughramun ! Mais plutôt, nous sommes privés !") Allah dit : `si Nous réduisions les plantes en débris secs, vous vous étonneriez de ce qui s'est passé, disant parfois : nous sommes certes Mughramun, c'est-à-dire ruinés.' Mujahid et `Ikrimah dirent que Mughramun signifie être l'objet d'une vengeance. Qatadah commenta : "Vous diriez : `Nous avons été punis,' parfois, et : `Nous avons été privés,' d'autres fois." `Ikrimah dit que `Vous serez Tafakkahun' signifie `Vous vous blâmerez mutuellement (et vous-mêmes),' ou, ressentirez du chagrin, selon Al-Hasan, Qatadah et As-Suddi. Ils ressentiront du chagrin pour ce qu'ils ont dépensé ou
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah's Oneness demonstrated by causing the Plants to grow, sending down the Rain Allah the Exalted said, أَفَرَءَيْتُم مَّا تَحْرُثُونَ (Do you not see what you sow.) in reference to tilling the earth and planting seeds inside it, أَءَنتُمْ تَزْرَعُونَهُ (Is it you that make it grow,) `do you cause these seeds to grow inside the earth,' أَمْ نَحْنُ الزَرِعُونَ (or are We the Grower) Allah says, `rather it is We Who cause the seeds to remain firmly and grow inside the earth.' Ibn Jarir recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «لَا تَقُولَنَّ: زَرَعْتُ وَلكِنْ قُلْ: حَرَثْت» (Do not say, "Zara`tu (I made it grew)," but say, "Harathtu (I sowed tilled).") Abu Hurayrah added, "Have you not heard Allah's statement, أَفَرَءَيْتُم مَّا تَحْرُثُونَ - أَءَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَرِعُونَ (Do you not see what you sow. Is it you that make it grow, or are We the Grower)" Allah the Exalted said, لَوْ نَشَآءُ لَجَعَلْنَاهُ حُطَـماً (Were it Our will, We could crumble it to dry pieces,) meaning, `We caused the seeds to grow with Our compassion and mercy and left them intact inside the earth as mercy for you. If We will, We would turn them dry before they ripen and get ready to be harvested,' فَظَلْتُمْ تَفَكَّهُونَ (and you would be Tafakkahun.) Allah explained this statement by saying, إِنَّا لَمُغْرَمُونَ - بَلْ نَحْنُ مَحْرُومُونَ ((Saying:) "We are indeed Mughramun! Nay, but we are deprived!") Allah says, `if We crumble the plants into dry pieces, you would be wondering regarding what happened, sometimes saying: we are indeed Mughramun, i.e., ruined.' Mujahid and `Ikrimah said that Mughramun means, being the subject of revenge. Qatadah commented, "You would say, `We were punished,' sometimes, and, `We were deprived,' some other times." `Ikrimah said that `You will be Tafakkahun' means `You will blame each other (and yourselves),' or, feel sorrow, according to Al-Hasan, Qatadah and As-Suddi. They will be feeling grief for what they spent or for the sins that they have committed in the past (which cost the destruction of their plants). Al-Kisa'i said, "Tafakkaha is both the synonym and the antonym." The Arabs say Tafakkahtu when they mean that they have enjoyed something or felt grief. Allah the Exalted said next, أَفَرَءَيْتُمُ الْمَآءَ الَّذِى تَشْرَبُونَ أَءَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ (Do you not see the water that you drink. Is it you who cause it to come down from Al-Muzn,) meaning clouds, according to Ibn `Abbas, Mujahid and others. Allah said, أَمْ نَحْنُ الْمُنزِلُونَ (or are We the Causer of it to come down) Allah is stating that indeed He is the One Who causes the rain to fall, لَوْ نَشَآءُ جَعَلْنَـهُ أُجَاجاً (If We willed, We verily could make it salty;) meaning salty, sour, undrinkable and unfit for growing plants, فَلَوْلاَ تَشْكُرُونَ (why then do you not give thanks) `why do you not appreciate the favor Allah does for you by sending down the rain fresh, ready to consume,' هُوَ الَّذِى أَنْزَلَ مِنَ السَّمَاءِ مَآءً لَّكُم مَّنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ - يُنبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالأَعْنَـبَ وَمِن كُلِّ الثَّمَرَتِ إِنَّ فِى ذَلِكَ لآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ (From it you drink and from it (grows) the vegetation on which you send your cattle to pasture. With it He causes to grow for you the crops, the olives, the date palms, the grapes, and every kind of fruit. Verily, in this is indeed an evident proof and a manifest sign for people who give thought.)(16:10-11) Allah said, أَفَرَءَيْتُمُ النَّارَ الَّتِى تُورُونَ (Do you not see the fire which you kindle. ) `and the fire you start with the use of trees,' أَءَنتُمْ أَنشَأْتُمْ شَجَرَتَهَآ أَمْ نَحْنُ الْمُنشِئُونَ (Is it you who made the tree thereof to grow, or are We the Grower) meaning, `rather We have made kindling fire possible.' The Arabs had two kinds of trees called Al-Markh and Al-`Afar (that they used to ignite a fire). When they would rub a green branch from each of these two trees against each other, sparkles of fire would emit from them. Allah's statement, نَحْنُ جَعَلْنَـهَا تَذْكِرَةً (We have made it a Reminder,) of the Hellfire, according to Mujahid and Qatadah. Qatadah said, "We were told that the Messenger of Allah ﷺ said, i «يَا قَوْمِ نَارُكُمْ هذِهِ الَّتِي تُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم» (O people, this fire of yours that you kindle, is but one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." The Messenger ﷺ said, «إِنَّهَا قَدْ ضُرِبَتْ (بِالْمَاءِ) ضَرْبَتَيْنِ أَوْ مَرَّتَيْنِ حَتْى يَسْتَنْفِعَ بِهَا بَنُو آدَمَ وَيَدْنُوا مِنْهَا» (It was submerged in the water twice so that the Children of `Adam would be able to benefit from it and draw closer to it.) This narration from Qatadah which is Mursal, was recorded by Imam Ahmad in his Musnad from Abu Hurayrah, from the Prophet ; «إِنَّ نَارَكُمْ هذِهِ جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّمَ، وَضُرِبَتْ بِالْبَحْرِ مَرَّتَيْنِ، وَلَوْلَا ذلِكَ مَا جَعَلَ اللهُ فِيهَا مَنْفَعَةً لِأَحَد» (Verily, this fire of yours is one part out of seventy parts of the fire of Hell. It was struck twice against the sea, otherwise, Allah would not have made benefit in it for anyone.) Imam Malik also recorded that Abu Hurayrah said that Allah's Messenger ﷺ said, «نَارُ بَنِي آدَمَ الَّتِي يُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم» (The fire that the Children of `Adam kindle is one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." He said, «إِنَّهَا قَدْ فُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا» ((The fire of Hell) was made sixty-nine times hotter.) Al-Bukhari collected this Hadith from Malik and Muslim from Abu Az-Zinad. Allah's statement, وَمَتَـعاً لِّلْمُقْوِينَ (and an article of use for the Muqwin.) Ibn `Abbas, Mujahid, Qatadah, Ad-Dahhak and An-Nadr bin `Arabi said, "The meaning of Al-Muqwin is travelers." This is also what Ibn Jarir chose, and he said, "From it comes the saying Aqwat Ad-Dar (the house has become empty), when its people traveled." `Abdur-Rahman bin Zayd bin Aslam said that here Al-Muqwi means the hungry. Layth bin Abi Sulaym reported that Mujahid said about the Ayah, وَمَتَـعاً لِّلْمُقْوِينَ (and an article of use for the Muqwin.) "For those who are present at their homes and travelers, for every kind of food that requires cooking by fire." Ibn Abi Najih also reported that Mujahid said, "`For the Muqwin, means, all people who enjoy (eating food cooked by fire)." Similar was mentioned from `Ikrimah, and this explanation is more general than the previous, since those who are in their own locale and traveling, whether rich or poor, all need fire for cooking, heating and lighting purposes. It is out of Allah's kindness that He has made the quality of kindling fire in some elements, such as stones, that people can use and take in the baggage for their journeys. When a traveler needs fire at his campsite for cooking and heating, he takes out these substances and uses them to kindle fire. He feels comfort next to the fire and he can use it for various needs that he has. Allah mentions this favor specifically in the case of travelers, even though everyone benefits from the fire. Allah's statement, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (Then glorify with praises the Name of your Lord, the Most Great.) meaning, the One by Whose ability these things opposites were created. He created the fresh tasty water, and had He willed, He would have created it salty like seawater. He also created the fire that burns, and made a benefit in it for the servants, suitable for their livelihood in this life and as a warning and a punishment for them in the Hereafter.
📜 Texte arabe source

(أَأَنْتُمْ أَنْشَأْتُمْ شَجَرَتَهَا ) يقول: أأنتم أحدثتم شجرتها واخترعتم أصلها(أَمْ نَحْنُ الْمُنْشِئُونَ ) يقول: أَمْ نحن اخترعنا ذلك وأحدثناه؟.

Verset 73
L'unicité d'Allah démontrée par la croissance des plantes et l'envoi de la pluie Allah l'Exalté dit, أَفَرَءَيْتُم مَّا تَحْرُثُونَ (Ne voyez-vous pas ce que vous semez ?) en référence au labour de la terre et à l'enfouissement des graines en son sein, أَءَنتُمْ تَزْرَعُونَهُ (Est-ce vous qui le faites pousser ?) `Est-ce vous qui faites croître ces graines dans la terre,' أَمْ نَحْنُ الزَرِعُونَ (ou sommes-Nous le Cultivateur ?) Allah dit : `plutôt, c'est Nous Qui faisons que les graines restent fermement et croissent dans la terre.' Ibn Jarir a rapporté qu'Abu Hurayrah a dit que le Messager d'Allah ﷺ a dit : «لَا تَقُولَنَّ: زَرَعْتُ وَلكِنْ قُلْ: حَرَثْت» (Ne dis pas : "Zara'tu (je l'ai fait pousser)", mais dis : "Harathtu (j'ai semé/labouré)".) Abu Hurayrah ajouta : "N'as-tu pas entendu la parole d'Allah, أَفَرَءَيْتُم مَّا تَحْرُثُونَ - أَءَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَرِعُونَ (Ne voyez-vous pas ce que vous semez. Est-ce vous qui le faites pousser, ou sommes-Nous le Cultivateur ?)" Allah l'Exalté dit, لَوْ نَشَآءُ لَجَعَلْنَاهُ حُطَـماً (Si Nous le voulions, Nous le réduirions en débris secs,) signifiant : `Nous avons fait pousser les graines par Notre compassion et Notre miséricorde et les avons laissées intactes dans la terre par miséricorde pour vous. Si Nous le voulions, Nous les transformerions en débris secs avant qu'elles ne mûrissent et ne soient prêtes à être récoltées,' فَظَلْتُمْ تَفَكَّهُونَ (et vous resteriez dans l'étonnement (Tafakkahun).) Allah expliqua cette parole en disant, إِنَّا لَمُغْرَمُونَ - بَلْ نَحْنُ مَحْرُومُونَ ((En disant :) "Nous sommes certes Mughramun ! Mais plutôt, nous sommes privés !") Allah dit : `si Nous réduisions les plantes en débris secs, vous vous étonneriez de ce qui s'est passé, disant parfois : nous sommes certes Mughramun, c'est-à-dire ruinés.' Mujahid et `Ikrimah dirent que Mughramun signifie être l'objet d'une vengeance. Qatadah commenta : "Vous diriez : `Nous avons été punis,' parfois, et : `Nous avons été privés,' d'autres fois." `Ikrimah dit que `Vous serez Tafakkahun' signifie `Vous vous blâmerez mutuellement (et vous-mêmes),' ou, ressentirez du chagrin, selon Al-Hasan, Qatadah et As-Suddi. Ils ressentiront du chagrin pour ce qu'ils ont dépensé ou
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah's Oneness demonstrated by causing the Plants to grow, sending down the Rain Allah the Exalted said, أَفَرَءَيْتُم مَّا تَحْرُثُونَ (Do you not see what you sow.) in reference to tilling the earth and planting seeds inside it, أَءَنتُمْ تَزْرَعُونَهُ (Is it you that make it grow,) `do you cause these seeds to grow inside the earth,' أَمْ نَحْنُ الزَرِعُونَ (or are We the Grower) Allah says, `rather it is We Who cause the seeds to remain firmly and grow inside the earth.' Ibn Jarir recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «لَا تَقُولَنَّ: زَرَعْتُ وَلكِنْ قُلْ: حَرَثْت» (Do not say, "Zara`tu (I made it grew)," but say, "Harathtu (I sowed tilled).") Abu Hurayrah added, "Have you not heard Allah's statement, أَفَرَءَيْتُم مَّا تَحْرُثُونَ - أَءَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَرِعُونَ (Do you not see what you sow. Is it you that make it grow, or are We the Grower)" Allah the Exalted said, لَوْ نَشَآءُ لَجَعَلْنَاهُ حُطَـماً (Were it Our will, We could crumble it to dry pieces,) meaning, `We caused the seeds to grow with Our compassion and mercy and left them intact inside the earth as mercy for you. If We will, We would turn them dry before they ripen and get ready to be harvested,' فَظَلْتُمْ تَفَكَّهُونَ (and you would be Tafakkahun.) Allah explained this statement by saying, إِنَّا لَمُغْرَمُونَ - بَلْ نَحْنُ مَحْرُومُونَ ((Saying:) "We are indeed Mughramun! Nay, but we are deprived!") Allah says, `if We crumble the plants into dry pieces, you would be wondering regarding what happened, sometimes saying: we are indeed Mughramun, i.e., ruined.' Mujahid and `Ikrimah said that Mughramun means, being the subject of revenge. Qatadah commented, "You would say, `We were punished,' sometimes, and, `We were deprived,' some other times." `Ikrimah said that `You will be Tafakkahun' means `You will blame each other (and yourselves),' or, feel sorrow, according to Al-Hasan, Qatadah and As-Suddi. They will be feeling grief for what they spent or for the sins that they have committed in the past (which cost the destruction of their plants). Al-Kisa'i said, "Tafakkaha is both the synonym and the antonym." The Arabs say Tafakkahtu when they mean that they have enjoyed something or felt grief. Allah the Exalted said next, أَفَرَءَيْتُمُ الْمَآءَ الَّذِى تَشْرَبُونَ أَءَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ (Do you not see the water that you drink. Is it you who cause it to come down from Al-Muzn,) meaning clouds, according to Ibn `Abbas, Mujahid and others. Allah said, أَمْ نَحْنُ الْمُنزِلُونَ (or are We the Causer of it to come down) Allah is stating that indeed He is the One Who causes the rain to fall, لَوْ نَشَآءُ جَعَلْنَـهُ أُجَاجاً (If We willed, We verily could make it salty;) meaning salty, sour, undrinkable and unfit for growing plants, فَلَوْلاَ تَشْكُرُونَ (why then do you not give thanks) `why do you not appreciate the favor Allah does for you by sending down the rain fresh, ready to consume,' هُوَ الَّذِى أَنْزَلَ مِنَ السَّمَاءِ مَآءً لَّكُم مَّنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ - يُنبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالأَعْنَـبَ وَمِن كُلِّ الثَّمَرَتِ إِنَّ فِى ذَلِكَ لآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ (From it you drink and from it (grows) the vegetation on which you send your cattle to pasture. With it He causes to grow for you the crops, the olives, the date palms, the grapes, and every kind of fruit. Verily, in this is indeed an evident proof and a manifest sign for people who give thought.)(16:10-11) Allah said, أَفَرَءَيْتُمُ النَّارَ الَّتِى تُورُونَ (Do you not see the fire which you kindle. ) `and the fire you start with the use of trees,' أَءَنتُمْ أَنشَأْتُمْ شَجَرَتَهَآ أَمْ نَحْنُ الْمُنشِئُونَ (Is it you who made the tree thereof to grow, or are We the Grower) meaning, `rather We have made kindling fire possible.' The Arabs had two kinds of trees called Al-Markh and Al-`Afar (that they used to ignite a fire). When they would rub a green branch from each of these two trees against each other, sparkles of fire would emit from them. Allah's statement, نَحْنُ جَعَلْنَـهَا تَذْكِرَةً (We have made it a Reminder,) of the Hellfire, according to Mujahid and Qatadah. Qatadah said, "We were told that the Messenger of Allah ﷺ said, i «يَا قَوْمِ نَارُكُمْ هذِهِ الَّتِي تُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم» (O people, this fire of yours that you kindle, is but one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." The Messenger ﷺ said, «إِنَّهَا قَدْ ضُرِبَتْ (بِالْمَاءِ) ضَرْبَتَيْنِ أَوْ مَرَّتَيْنِ حَتْى يَسْتَنْفِعَ بِهَا بَنُو آدَمَ وَيَدْنُوا مِنْهَا» (It was submerged in the water twice so that the Children of `Adam would be able to benefit from it and draw closer to it.) This narration from Qatadah which is Mursal, was recorded by Imam Ahmad in his Musnad from Abu Hurayrah, from the Prophet ; «إِنَّ نَارَكُمْ هذِهِ جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّمَ، وَضُرِبَتْ بِالْبَحْرِ مَرَّتَيْنِ، وَلَوْلَا ذلِكَ مَا جَعَلَ اللهُ فِيهَا مَنْفَعَةً لِأَحَد» (Verily, this fire of yours is one part out of seventy parts of the fire of Hell. It was struck twice against the sea, otherwise, Allah would not have made benefit in it for anyone.) Imam Malik also recorded that Abu Hurayrah said that Allah's Messenger ﷺ said, «نَارُ بَنِي آدَمَ الَّتِي يُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم» (The fire that the Children of `Adam kindle is one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." He said, «إِنَّهَا قَدْ فُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا» ((The fire of Hell) was made sixty-nine times hotter.) Al-Bukhari collected this Hadith from Malik and Muslim from Abu Az-Zinad. Allah's statement, وَمَتَـعاً لِّلْمُقْوِينَ (and an article of use for the Muqwin.) Ibn `Abbas, Mujahid, Qatadah, Ad-Dahhak and An-Nadr bin `Arabi said, "The meaning of Al-Muqwin is travelers." This is also what Ibn Jarir chose, and he said, "From it comes the saying Aqwat Ad-Dar (the house has become empty), when its people traveled." `Abdur-Rahman bin Zayd bin Aslam said that here Al-Muqwi means the hungry. Layth bin Abi Sulaym reported that Mujahid said about the Ayah, وَمَتَـعاً لِّلْمُقْوِينَ (and an article of use for the Muqwin.) "For those who are present at their homes and travelers, for every kind of food that requires cooking by fire." Ibn Abi Najih also reported that Mujahid said, "`For the Muqwin, means, all people who enjoy (eating food cooked by fire)." Similar was mentioned from `Ikrimah, and this explanation is more general than the previous, since those who are in their own locale and traveling, whether rich or poor, all need fire for cooking, heating and lighting purposes. It is out of Allah's kindness that He has made the quality of kindling fire in some elements, such as stones, that people can use and take in the baggage for their journeys. When a traveler needs fire at his campsite for cooking and heating, he takes out these substances and uses them to kindle fire. He feels comfort next to the fire and he can use it for various needs that he has. Allah mentions this favor specifically in the case of travelers, even though everyone benefits from the fire. Allah's statement, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (Then glorify with praises the Name of your Lord, the Most Great.) meaning, the One by Whose ability these things opposites were created. He created the fresh tasty water, and had He willed, He would have created it salty like seawater. He also created the fire that burns, and made a benefit in it for the servants, suitable for their livelihood in this life and as a warning and a punishment for them in the Hereafter.
📜 Texte arabe source

وقوله: (نَحْنُ جَعَلْنَاهَا تَذْكِرَةً ) يقول: نحن جعلنا النار تذكرة لكم تذكرون بها نار جهنّم، فتعتبرون وتتعظون بها.

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 جميعًا، عن ابن أبي نجيح، عن مجاهد، في قوله: (تَذْكِرَةً ) قال: تذكرة النار الكبرى.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: (أَفَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ * ءَأَنْتُمْ أَنْشَأْتُمْ شَجَرَتَهَا أَمْ نَحْنُ الْمُنْشِئُونَ * نَحْنُ جَعَلْنَاهَا تَذْكِرَةً ) للنار الكبرى.

ذُكر لنا أن نبيّ الله صَلَّى الله عَلَيْهِ وَسَلَّم قال: " نَارُكُمْ هَذِهِ التِي تُوقِدُونَ جُزْءٌ مِنْ سَبْعِينَ جُزْءا مِنْ نَارِ جَهَنَّمَ، قالوا: يا نبيّ الله إنْ كَانَتْ لكَافِية، قَالَ: قَدْ ضُرِبَتْ بالمَاءِ ضَرْبَتَيْنِ أَوْ مَرَّتَيْنِ، لِيسْتَنْفَعَ بِهَا بَنُو آدَمَ وَيَدْنُو مِنْها ".

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن جابر، عن مجاهد (تَذْكِرَةً ) قال: للنار الكبرى التي في الآخرة.

وقوله: (وَمَتَاعًا لِلْمُقْوِينَ ) اختلف أهل التأويل في معنى المقوين، فقال بعضهم: هم المسافرون.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثنى معاوية، عن عليّ، عن ابن عباس في قوله: (لِلْمُقْوِينَ ) قال: للمسافرين.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله: (وَمَتَاعًا لِلْمُقْوِينَ ) قال: يعني المسافرين.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة (وَمَتَاعًا لِلْمُقْوِينَ ) قال للمُرْمل: المسافر.

حدثني ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة وفي قوله: (لِلْمُقْوِينَ ) قال: للمسافرين.

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: (وَمَتَاعًا لِلْمُقْوِينَ ) قال: للمسافرين.

وقال آخرون: عُنِي بالْمُقْوِين: المستمتعون بها.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعًا، عن ابن أبي نجيح عن مجاهد، قوله: (وَمَتَاعًا لِلْمُقْوِينَ ) للمستمتعين الناس أجمعين.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن جابر، عن مجاهد (وَمَتَاعًا لِلْمُقْوِينَ ) للمستمتعين المسافر والحاضر.

حدثني إسحاق بن إبراهيم بن حبيب الشهيد، قال: ثنا عتاب بن بشر، عن خصيف في قوله: (وَمَتَاعًا لِلْمُقْوِينَ ) قال: للخلق.

وقال آخرون: بل عُنِي بذلك: الجائعون.

* ذكر من قال ذلك:

حدثني يونس، قال: أخبرنا ابن وهب، قال: ابن زيد، في قوله: (وَمَتَاعًا لِلْمُقْوِينَ ) قال: المقوي: الجائع: في كلام العرب، يقول: أقويت منه كذا وكذا: ما أكلت منه كذا وكذا شيئًا.

وأولى الأقوال في ذلك بالصواب عندي قول من قال: عُنِي بذلك للمسافر الذي لا زاد معه، ولا شيء له، وأصله من قولهم: أقوت الدار: إذا خلت من أهلها وسكانها كما قال الشاعر:

أَقْــوَى وأقْفَـرَ مِـنْ نُعْـمٍ وغَيَّرَهـا

هُـوجُ الرّيـاح بهـابي الـتُّرْبِ مَوَّارِ (4)

يعني بقوله " أقوى ": خلا من سكانه، وقد يكون المقوي: ذا الفرس القويّ، وذا المال الكثير في غير هذا الموضع.

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

الهوامش:

(4) البيت للنابغة الذبياني من قصيدته التي مطلعها "عوجوا فحيوا لنعم دمنة الدار" وهو البيت الثاني بعد المطلع. ذكرها وليم الورد البروسي في العقد الثمين، ص 269 وجعلها من الشعر المنحول إلى النابغة. والقصيدة سبعة وأربعون بيتا. واستشهد المؤلف بالبيت عند قوله تعالى "ومتاعا للمقوين" قال: عني بذلك المسافر الذي لا زاد معه ولا شيء، وأصله من أقوت الدار: إذا خلت من أهلها وسكانها، كما قال الشعر: "أقوى وأقفر ... البيت" . يعني بقوله "أقفر": خلا من سكانه. ا هـ.

Verset 74
L'unicité d'Allah démontrée par la croissance des plantes et l'envoi de la pluie Allah l'Exalté dit, أَفَرَءَيْتُم مَّا تَحْرُثُونَ (Ne voyez-vous pas ce que vous semez ?) en référence au labour de la terre et à l'enfouissement des graines en son sein, أَءَنتُمْ تَزْرَعُونَهُ (Est-ce vous qui le faites pousser ?) `Est-ce vous qui faites croître ces graines dans la terre,' أَمْ نَحْنُ الزَرِعُونَ (ou sommes-Nous le Cultivateur ?) Allah dit : `plutôt, c'est Nous Qui faisons que les graines restent fermement et croissent dans la terre.' Ibn Jarir a rapporté qu'Abu Hurayrah a dit que le Messager d'Allah ﷺ a dit : «لَا تَقُولَنَّ: زَرَعْتُ وَلكِنْ قُلْ: حَرَثْت» (Ne dis pas : "Zara'tu (je l'ai fait pousser)", mais dis : "Harathtu (j'ai semé/labouré)".) Abu Hurayrah ajouta : "N'as-tu pas entendu la parole d'Allah, أَفَرَءَيْتُم مَّا تَحْرُثُونَ - أَءَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَرِعُونَ (Ne voyez-vous pas ce que vous semez. Est-ce vous qui le faites pousser, ou sommes-Nous le Cultivateur ?)" Allah l'Exalté dit, لَوْ نَشَآءُ لَجَعَلْنَاهُ حُطَـماً (Si Nous le voulions, Nous le réduirions en débris secs,) signifiant : `Nous avons fait pousser les graines par Notre compassion et Notre miséricorde et les avons laissées intactes dans la terre par miséricorde pour vous. Si Nous le voulions, Nous les transformerions en débris secs avant qu'elles ne mûrissent et ne soient prêtes à être récoltées,' فَظَلْتُمْ تَفَكَّهُونَ (et vous resteriez dans l'étonnement (Tafakkahun).) Allah expliqua cette parole en disant, إِنَّا لَمُغْرَمُونَ - بَلْ نَحْنُ مَحْرُومُونَ ((En disant :) "Nous sommes certes Mughramun ! Mais plutôt, nous sommes privés !") Allah dit : `si Nous réduisions les plantes en débris secs, vous vous étonneriez de ce qui s'est passé, disant parfois : nous sommes certes Mughramun, c'est-à-dire ruinés.' Mujahid et `Ikrimah dirent que Mughramun signifie être l'objet d'une vengeance. Qatadah commenta : "Vous diriez : `Nous avons été punis,' parfois, et : `Nous avons été privés,' d'autres fois." `Ikrimah dit que `Vous serez Tafakkahun' signifie `Vous vous blâmerez mutuellement (et vous-mêmes),' ou, ressentirez du chagrin, selon Al-Hasan, Qatadah et As-Suddi. Ils ressentiront du chagrin pour ce qu'ils ont dépensé ou
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah's Oneness demonstrated by causing the Plants to grow, sending down the Rain Allah the Exalted said, أَفَرَءَيْتُم مَّا تَحْرُثُونَ (Do you not see what you sow.) in reference to tilling the earth and planting seeds inside it, أَءَنتُمْ تَزْرَعُونَهُ (Is it you that make it grow,) `do you cause these seeds to grow inside the earth,' أَمْ نَحْنُ الزَرِعُونَ (or are We the Grower) Allah says, `rather it is We Who cause the seeds to remain firmly and grow inside the earth.' Ibn Jarir recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «لَا تَقُولَنَّ: زَرَعْتُ وَلكِنْ قُلْ: حَرَثْت» (Do not say, "Zara`tu (I made it grew)," but say, "Harathtu (I sowed tilled).") Abu Hurayrah added, "Have you not heard Allah's statement, أَفَرَءَيْتُم مَّا تَحْرُثُونَ - أَءَنتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَرِعُونَ (Do you not see what you sow. Is it you that make it grow, or are We the Grower)" Allah the Exalted said, لَوْ نَشَآءُ لَجَعَلْنَاهُ حُطَـماً (Were it Our will, We could crumble it to dry pieces,) meaning, `We caused the seeds to grow with Our compassion and mercy and left them intact inside the earth as mercy for you. If We will, We would turn them dry before they ripen and get ready to be harvested,' فَظَلْتُمْ تَفَكَّهُونَ (and you would be Tafakkahun.) Allah explained this statement by saying, إِنَّا لَمُغْرَمُونَ - بَلْ نَحْنُ مَحْرُومُونَ ((Saying:) "We are indeed Mughramun! Nay, but we are deprived!") Allah says, `if We crumble the plants into dry pieces, you would be wondering regarding what happened, sometimes saying: we are indeed Mughramun, i.e., ruined.' Mujahid and `Ikrimah said that Mughramun means, being the subject of revenge. Qatadah commented, "You would say, `We were punished,' sometimes, and, `We were deprived,' some other times." `Ikrimah said that `You will be Tafakkahun' means `You will blame each other (and yourselves),' or, feel sorrow, according to Al-Hasan, Qatadah and As-Suddi. They will be feeling grief for what they spent or for the sins that they have committed in the past (which cost the destruction of their plants). Al-Kisa'i said, "Tafakkaha is both the synonym and the antonym." The Arabs say Tafakkahtu when they mean that they have enjoyed something or felt grief. Allah the Exalted said next, أَفَرَءَيْتُمُ الْمَآءَ الَّذِى تَشْرَبُونَ أَءَنتُمْ أَنزَلْتُمُوهُ مِنَ الْمُزْنِ (Do you not see the water that you drink. Is it you who cause it to come down from Al-Muzn,) meaning clouds, according to Ibn `Abbas, Mujahid and others. Allah said, أَمْ نَحْنُ الْمُنزِلُونَ (or are We the Causer of it to come down) Allah is stating that indeed He is the One Who causes the rain to fall, لَوْ نَشَآءُ جَعَلْنَـهُ أُجَاجاً (If We willed, We verily could make it salty;) meaning salty, sour, undrinkable and unfit for growing plants, فَلَوْلاَ تَشْكُرُونَ (why then do you not give thanks) `why do you not appreciate the favor Allah does for you by sending down the rain fresh, ready to consume,' هُوَ الَّذِى أَنْزَلَ مِنَ السَّمَاءِ مَآءً لَّكُم مَّنْهُ شَرَابٌ وَمِنْهُ شَجَرٌ فِيهِ تُسِيمُونَ - يُنبِتُ لَكُمْ بِهِ الزَّرْعَ وَالزَّيْتُونَ وَالنَّخِيلَ وَالأَعْنَـبَ وَمِن كُلِّ الثَّمَرَتِ إِنَّ فِى ذَلِكَ لآيَةً لِّقَوْمٍ يَتَفَكَّرُونَ (From it you drink and from it (grows) the vegetation on which you send your cattle to pasture. With it He causes to grow for you the crops, the olives, the date palms, the grapes, and every kind of fruit. Verily, in this is indeed an evident proof and a manifest sign for people who give thought.)(16:10-11) Allah said, أَفَرَءَيْتُمُ النَّارَ الَّتِى تُورُونَ (Do you not see the fire which you kindle. ) `and the fire you start with the use of trees,' أَءَنتُمْ أَنشَأْتُمْ شَجَرَتَهَآ أَمْ نَحْنُ الْمُنشِئُونَ (Is it you who made the tree thereof to grow, or are We the Grower) meaning, `rather We have made kindling fire possible.' The Arabs had two kinds of trees called Al-Markh and Al-`Afar (that they used to ignite a fire). When they would rub a green branch from each of these two trees against each other, sparkles of fire would emit from them. Allah's statement, نَحْنُ جَعَلْنَـهَا تَذْكِرَةً (We have made it a Reminder,) of the Hellfire, according to Mujahid and Qatadah. Qatadah said, "We were told that the Messenger of Allah ﷺ said, i «يَا قَوْمِ نَارُكُمْ هذِهِ الَّتِي تُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم» (O people, this fire of yours that you kindle, is but one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." The Messenger ﷺ said, «إِنَّهَا قَدْ ضُرِبَتْ (بِالْمَاءِ) ضَرْبَتَيْنِ أَوْ مَرَّتَيْنِ حَتْى يَسْتَنْفِعَ بِهَا بَنُو آدَمَ وَيَدْنُوا مِنْهَا» (It was submerged in the water twice so that the Children of `Adam would be able to benefit from it and draw closer to it.) This narration from Qatadah which is Mursal, was recorded by Imam Ahmad in his Musnad from Abu Hurayrah, from the Prophet ; «إِنَّ نَارَكُمْ هذِهِ جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّمَ، وَضُرِبَتْ بِالْبَحْرِ مَرَّتَيْنِ، وَلَوْلَا ذلِكَ مَا جَعَلَ اللهُ فِيهَا مَنْفَعَةً لِأَحَد» (Verily, this fire of yours is one part out of seventy parts of the fire of Hell. It was struck twice against the sea, otherwise, Allah would not have made benefit in it for anyone.) Imam Malik also recorded that Abu Hurayrah said that Allah's Messenger ﷺ said, «نَارُ بَنِي آدَمَ الَّتِي يُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم» (The fire that the Children of `Adam kindle is one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot." He said, «إِنَّهَا قَدْ فُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا» ((The fire of Hell) was made sixty-nine times hotter.) Al-Bukhari collected this Hadith from Malik and Muslim from Abu Az-Zinad. Allah's statement, وَمَتَـعاً لِّلْمُقْوِينَ (and an article of use for the Muqwin.) Ibn `Abbas, Mujahid, Qatadah, Ad-Dahhak and An-Nadr bin `Arabi said, "The meaning of Al-Muqwin is travelers." This is also what Ibn Jarir chose, and he said, "From it comes the saying Aqwat Ad-Dar (the house has become empty), when its people traveled." `Abdur-Rahman bin Zayd bin Aslam said that here Al-Muqwi means the hungry. Layth bin Abi Sulaym reported that Mujahid said about the Ayah, وَمَتَـعاً لِّلْمُقْوِينَ (and an article of use for the Muqwin.) "For those who are present at their homes and travelers, for every kind of food that requires cooking by fire." Ibn Abi Najih also reported that Mujahid said, "`For the Muqwin, means, all people who enjoy (eating food cooked by fire)." Similar was mentioned from `Ikrimah, and this explanation is more general than the previous, since those who are in their own locale and traveling, whether rich or poor, all need fire for cooking, heating and lighting purposes. It is out of Allah's kindness that He has made the quality of kindling fire in some elements, such as stones, that people can use and take in the baggage for their journeys. When a traveler needs fire at his campsite for cooking and heating, he takes out these substances and uses them to kindle fire. He feels comfort next to the fire and he can use it for various needs that he has. Allah mentions this favor specifically in the case of travelers, even though everyone benefits from the fire. Allah's statement, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (Then glorify with praises the Name of your Lord, the Most Great.) meaning, the One by Whose ability these things opposites were created. He created the fresh tasty water, and had He willed, He would have created it salty like seawater. He also created the fire that burns, and made a benefit in it for the servants, suitable for their livelihood in this life and as a warning and a punishment for them in the Hereafter.
📜 Texte arabe source

القول في تأويل قوله تعالى : فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (74)

يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم: فسبح يا محمد بذكر ربك العظيم، وتسميته.

Verset 75
Allah jure par la Grandeur du Coran L'usage de La (dans Fala) n'est pas un caractère superflu sans signification, comme certains savants du Tafsir le prétendent. Plutôt, il est utilisé au début d'un serment lorsque le serment est une négation. C'est comme lorsque `A'ishah, qu'Allah soit satisfait d'elle, dit : "Non, par Allah ! Le Messager d'Allah ﷺ n'a jamais touché la main d'aucune femme." Ainsi, dans ce sens, la signification est : "Non ! Je jure par les Mawaqi` des étoiles. La chose n'est pas comme vous le prétendez - à propos du Coran - qu'il est le résultat de la magie ou de la sorcellerie, plutôt c'est un Coran honorable." Ibn Jarir dit : "Certains savants de la langue arabe dirent que la signification de : فَلاَ أُقْسِمُ (Fala ! Je jure) est : `La chose n'est pas comme vous l'avez prétendu.' Puis Il renouvelle le serment en disant : `Je jure."' فَلاَ أُقْسِمُ بِمَوَقِعِ النُّجُومِ (Fala ! Je jure par les Mawaqi` des étoiles.) Mujahid dit : "Les positions de coucher des étoiles dans le ciel," et il dit qu'il s'agit des positions de lever et de coucher. Cela fut dit par Al-Hasan, Qatadah et préféré par Ibn Jarir. Qatadah dit aussi que cela signifie leurs positions. Allah dit, وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ (Et c'est certes là un grand serment, si vous saviez.) signifiant : `c'est un grand serment que Je -- Allah -- fais ; si vous connaissiez la grandeur de ce serment, vous connaîtrez la grandeur du sujet du serment,' إِنَّهُ لَقُرْءَانٌ كَرِيمٌ (Que c'est (ceci) une récitation honorable.) signifie : certes, ce Coran qui a été révélé à Muhammad ﷺ est un Livre glorieux, فِى كِتَـبٍ مَّكْنُونٍ (Dans un Livre Maknun.) signifiant glorieux ; dans un Livre glorieux, bien gardé, vénéré. Ibn Jarir rapporta qu'Isma`il bin Musa dit que Sharik rapporta de Hakim, c'est-à-dire Ibn Jubayr, de Sa`id bin Jubayr, d'Ibn `Abbas à propos de : لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Que ne touchent que les purs.) il dit : "Le Livre qui est au ciel." Al-`Awfi rapporta d'Ibn `Abbas à propos de : لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Que
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah swears to the Greatness of the Qur'an The usage of La (in Fala) is not an extra character without meaning, as some of the scholars of Tafsir say. Rather it is used at the beginning of an oath when the oath is a negation. This is like when `A'ishah, may Allah be pleased with her said, "La by Allah! Allah's Messenger ﷺ did not touch any woman's hand at all. So in this way, the meaning is, "No! I swear by the Mawaqi` of the stars. The matter is not as you people claim - about the Qur'an - that it is a result of magic or sorcery, rather it is an Honorable Qur'an." Ibn Jarir said, "Some of the scholars of the Arabic language said that the meaning of: فَلاَ أُقْسِمُ (Fala! I swear) is, `The matter is not as you people have claimed.' Then He renews the oath again by saying, `I swear."' فَلاَ أُقْسِمُ بِمَوَقِعِ النُّجُومِ (Fala! I swear by the Mawaqi` of the stars.) Mujahid said, "The setting positions of the stars in the sky," and he said that it refers to the rising and setting positions. This was said by Al-Hasan, Qatadah and preferred by Ibn Jarir. Qatadah also said that it means their positions. Allah said, وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ (And verily that is indeed a great oath, if you but know.) meaning, `this is a great vow that I -- Allah -- am making; if you knew the greatness of this vow, you will know the greatness of the subject of the vow,' إِنَّهُ لَقُرْءَانٌ كَرِيمٌ (That (this) is indeed an honorable recitation.) means, verily, this Qur'an that was revealed to Muhammad ﷺ is a Glorious Book, فِى كِتَـبٍ مَّكْنُونٍ (In a Book Maknun.) meaning glorious; in a glorious, well-guarded, revered Book. Ibn Jarir narrated that Isma`il bin Musa said that Sharik reported from Hakim, that is Ibn Jubayr, from Sa`id bin Jubayr, from Ibn `Abbas that about: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) he said, "The Book that is in heaven." Al-`Awfi reported from Ibn `Abbas about: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) that `the pure ones' means: "The angels." Similar was said by Anas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Ad-Dahhak, Abu Ash-Sha`tha' Jabir bin Zayd, Abu Nahik, As-Suddi, `Abdur-Rahman bin Zayd bin Aslam and others. Ibn Jarir narrated that Ibn `Abdul-A`la said that Ibn Thawr said that Ma`mar said from Qatadah about: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) that he said, "None can touch it, with Allah, except the pure ones. However, in this life, the impure Zoroastrian and the filthy hypocrite touch it." And he said, "In the recitation of Ibn Mas`ud it is: (مَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ) (It is not touched, except by the pure ones.) Abu Al-`Aliyah said: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) "It does not refer to you, because you are sinners!" Ibn Zayd said, "The Quraysh disbelievers claimed that the devils brought down the Qur'an. Allah the Exalted stated that only the pure ones touch the Qur'an, as He said: وَمَا تَنَزَّلَتْ بِهِ الشَّيَـطِينُ - وَمَا يَنبَغِى لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (And it is not the Shayatin who have brought it down. Neither would it suit them nor they can (produce it). Verily, they have been removed far from hearing it.)(26:210-212)" This saying is a good saying, and does not contradict those before it. Allah said, تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ (A revelation from the Lord of all that exists. ) meaning this Qur'an is a revelation from the Lord of all that exists, not as they say that it is magic, sorcery or poetry. Rather it is the truth, no doubt about it; there is none beyond it of useful truth. Allah's statement, أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ (Is it such a talk that you are Mudhinun) Al-`Awfi reported from Ibn `Abbas that Mudhinun means, "You do not believe in and deny." Similar to this was said by Ad-Dahhak, Abu Hazrah and As-Suddi. Mujahid said, مُّدْهِنُونَ (Mudhinun) means "You want to fill yourselves with and rely upon." وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (And you make your provision your denial!) some of them said that provision here has the meaning of gratitude, meaning: you deny without any gratitude. `Ali bin Abi Talhah reported from Ibn `Abbas that he recited it as: (وَتَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ) (And your show of your gratitude by denying!) Ibn Jarir narrated from Muhammad bin Bashshar, who narrated from Muhammad bin Ja`far, who narrated from Shu`bah, from Abu Bishr, from Sa`id bin Jubayr who said that Ibn `Abbas said, "It has never rained upon a people except that some of them became disbelievers by saying, `Such and such position of a star sent rain!"' And Ibn `Abbas recited: (وَتَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ) (And you show of your gratitude by denying.) This chain of narration is Sahih to Ibn `Abbas. In his Muwatta', Malik reported from Salih bin Kaysan, from `Ubaydullah bin `Abdullah bin `Utbah bin Mas`ud, from Zayd bin Khalid Al-Juhani who said, "The Prophet led us in the Subh (dawn) prayer at Al-Hudaybiyah after a rainy night. On completion of the prayer, he faced the congregation and said, «هَلْ تَدْرُونَ مَاذَا قَالَ رَبُّكُمْ؟» (Do you know what your Lord has said (revealed)) Those present replied, `Allah and His Messenger know best.' He said, «قَالَ: أَصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي وَكَافِرٌ، فَأَمَّا مَنْ قَالَ: مُطِرْنَا بِفَضْلِ اللهِ وَرَحْمَتِهِ، فَذلِكَ مُؤْمِنٌ بِي، كَافِرٌ بِالْكَوْكَبِ، وَأَمَّا مَنْ قَالَ: مُطِرْنَا بِنَوْءِ كَذَا وَكَذَا، فَذلِكَ كَافِرٌ بِي وَمُؤْمِنٌ بِالْكَوْكَب» (Allah has said, "During this morning some of my servants remained as true believers in Me and some became disbelievers. Whoever said that the rain was due to the blessings and the mercy of Allah, had belief in Me, and he disbelieves in the stars; and whoever said that it rained because of a particular star, had no belief in Me, but believes in that star.")" This Hadith is recorded in the Two Sahihs, Abu Dawud and An-Nasa'i, all using a chain of narration in which Imam Malik was included. Qatadah said, "Al-Hasan used to say, `How evil is that all that some people have earned for themselves from the Book of Allah, is denying it!"' Al-Hasan's statement means that such people gained no benefit from the Book of Allah because they denied it, as Allah said: أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ - وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (Is it such a talk that you Mudhinun And you make your provision that you deny!)
📜 Texte arabe source

وقوله: ( فَلا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ ) اختلف أهل التأويل في تأويل قوله: ( فَلا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ ) فقال بعضهم: عُنِي بقوله: ( فَلا أُقْسِمُ ) : أقسم.

* ذكر من قال ذلك:

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن ابن جُرَيج، عن الحسن بن مسلم عن سعيد بن جبير ( فَلا أُقْسِمُ ) قال: أقسم.

وقال بعض أهل العربية: معنى قوله: ( فَلا ) فليس الأمر كما تقولون ثم استأنف القسم بعد فقيل أقسم وقوله: ( بِمَوَاقِعِ النُّجُومِ ) اختلف أهل التأويل في معنى ذلك، فقال بعضهم: معناه: فلا أقسم بمنازل القرآن، وقالوا: أنـزل القرآن على رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم نجومًا متفرّقة.

* ذكر من قال ذلك:

حدثني يعقوب بن إبراهيم، قال: ثنا هشيم، قال: أخبرنا حُصَين، عن حكيم بن جبير، عن سعيد بن جبير، عن ابن عباس، قال: نـزل القرآن في ليلة القدر من السماء العليا إلى السماء الدنيا جملة واحدة، ثم فرق في السنين بعد. قال: وتلا ابن عباس هذه الآية ( فَلا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ ) قال: نـزل متفرّقًا.

حدثنا ابن حُميد، قال: ثنا يحيى بن واضح، قال: ثنا الحسين، عن يزيد، عن عكرمة، في قوله: ( فَلا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ ) قال: أنـزل الله القرآن نجومًا ثلاث آيات وأربع آيات وخمس آيات.

حدثنا ابن عبد الأعلى، قال: ثنا المعتمر، عن أبيه، عن عكرِمة: إن القرآن نـزل جميعًا، فوضع بمواقع النجوم، فجعل جبريل يأتي بالسورة، وإنما نـزل جميعًا في ليلة القدر.

حدثني يحيى بن إبراهيم المسعودي، قال: ثنا أبي، عن أبيه، عن جده، عن الأعمش، عن مجاهد ( فَلا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ ) قال: هو مُحْكَم القرآن.

حدثني محمد بن سعيد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله: ( فَلا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ * وَإِنَّهُ لَقَسَمٌ لَوْ تَعْلَمُونَ عَظِيمٌ ) قال: مستقرّ الكتاب أوّله وآخره.

وقال آخرون: بل معنى ذلك: فلا أقسم بمساقط النجوم.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعًا، عن ابن أبي نجيح، عن مجاهد، قوله: ( بِمَوَاقِعِ النُّجُومِ ) قال في السماء ويقال مطالعها ومساقطها.

حدثني بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( فَلا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ ) أي مساقطها.

وقال آخرون: بل معنى ذلك: بمنازل النجوم.

* ذكر من قال ذلك:

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة ( فَلا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ ) قال: بمنازل النجوم.

وقال آخرون: بل معنى ذلك: بانتثار النجوم عند قيام الساعة.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، في قوله: ( فَلا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ ) قال: قال الحسن انكدارها وانتثارها يوم القيامة.

وأولى الأقوال في ذلك بالصواب قول من قال: معنى ذلك: فلا أقسم بمساقط النجوم ومغايبها في السماء، وذلك أن المواقع جمع موقع، والموقع المفعل، من وقع يقع موقعًا، فالأغلب من معانيه والأظهر من تأويله ما قلنا في ذلك، ولذلك قلنا: هو أولى معانيه به.

واختلفت القرّاء في قراءة ذلك، فقرأته عامة قرّاء الكوفة بموقع على التوحيد، وقرأته عامة قراء المدينة والبصرة وبعض الكوفيين بمواقع: على الجماع.

والصواب من القول في ذلك، أنهما قراءتان معروفتان بمعنى واحد، فبأيتهما قرأ القارئ فمصيب.

Verset 76
Allah jure par la Grandeur du Coran L'usage de La (dans Fala) n'est pas un caractère superflu sans signification, comme certains savants du Tafsir le prétendent. Plutôt, il est utilisé au début d'un serment lorsque le serment est une négation. C'est comme lorsque `A'ishah, qu'Allah soit satisfait d'elle, dit : "Non, par Allah ! Le Messager d'Allah ﷺ n'a jamais touché la main d'aucune femme." Ainsi, dans ce sens, la signification est : "Non ! Je jure par les Mawaqi` des étoiles. La chose n'est pas comme vous le prétendez - à propos du Coran - qu'il est le résultat de la magie ou de la sorcellerie, plutôt c'est un Coran honorable." Ibn Jarir dit : "Certains savants de la langue arabe dirent que la signification de : فَلاَ أُقْسِمُ (Fala ! Je jure) est : `La chose n'est pas comme vous l'avez prétendu.' Puis Il renouvelle le serment en disant : `Je jure."' فَلاَ أُقْسِمُ بِمَوَقِعِ النُّجُومِ (Fala ! Je jure par les Mawaqi` des étoiles.) Mujahid dit : "Les positions de coucher des étoiles dans le ciel," et il dit qu'il s'agit des positions de lever et de coucher. Cela fut dit par Al-Hasan, Qatadah et préféré par Ibn Jarir. Qatadah dit aussi que cela signifie leurs positions. Allah dit, وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ (Et c'est certes là un grand serment, si vous saviez.) signifiant : `c'est un grand serment que Je -- Allah -- fais ; si vous connaissiez la grandeur de ce serment, vous connaîtrez la grandeur du sujet du serment,' إِنَّهُ لَقُرْءَانٌ كَرِيمٌ (Que c'est (ceci) une récitation honorable.) signifie : certes, ce Coran qui a été révélé à Muhammad ﷺ est un Livre glorieux, فِى كِتَـبٍ مَّكْنُونٍ (Dans un Livre Maknun.) signifiant glorieux ; dans un Livre glorieux, bien gardé, vénéré. Ibn Jarir rapporta qu'Isma`il bin Musa dit que Sharik rapporta de Hakim, c'est-à-dire Ibn Jubayr, de Sa`id bin Jubayr, d'Ibn `Abbas à propos de : لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Que ne touchent que les purs.) il dit : "Le Livre qui est au ciel." Al-`Awfi rapporta d'Ibn `Abbas à propos de : لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Que
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah swears to the Greatness of the Qur'an The usage of La (in Fala) is not an extra character without meaning, as some of the scholars of Tafsir say. Rather it is used at the beginning of an oath when the oath is a negation. This is like when `A'ishah, may Allah be pleased with her said, "La by Allah! Allah's Messenger ﷺ did not touch any woman's hand at all. So in this way, the meaning is, "No! I swear by the Mawaqi` of the stars. The matter is not as you people claim - about the Qur'an - that it is a result of magic or sorcery, rather it is an Honorable Qur'an." Ibn Jarir said, "Some of the scholars of the Arabic language said that the meaning of: فَلاَ أُقْسِمُ (Fala! I swear) is, `The matter is not as you people have claimed.' Then He renews the oath again by saying, `I swear."' فَلاَ أُقْسِمُ بِمَوَقِعِ النُّجُومِ (Fala! I swear by the Mawaqi` of the stars.) Mujahid said, "The setting positions of the stars in the sky," and he said that it refers to the rising and setting positions. This was said by Al-Hasan, Qatadah and preferred by Ibn Jarir. Qatadah also said that it means their positions. Allah said, وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ (And verily that is indeed a great oath, if you but know.) meaning, `this is a great vow that I -- Allah -- am making; if you knew the greatness of this vow, you will know the greatness of the subject of the vow,' إِنَّهُ لَقُرْءَانٌ كَرِيمٌ (That (this) is indeed an honorable recitation.) means, verily, this Qur'an that was revealed to Muhammad ﷺ is a Glorious Book, فِى كِتَـبٍ مَّكْنُونٍ (In a Book Maknun.) meaning glorious; in a glorious, well-guarded, revered Book. Ibn Jarir narrated that Isma`il bin Musa said that Sharik reported from Hakim, that is Ibn Jubayr, from Sa`id bin Jubayr, from Ibn `Abbas that about: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) he said, "The Book that is in heaven." Al-`Awfi reported from Ibn `Abbas about: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) that `the pure ones' means: "The angels." Similar was said by Anas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Ad-Dahhak, Abu Ash-Sha`tha' Jabir bin Zayd, Abu Nahik, As-Suddi, `Abdur-Rahman bin Zayd bin Aslam and others. Ibn Jarir narrated that Ibn `Abdul-A`la said that Ibn Thawr said that Ma`mar said from Qatadah about: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) that he said, "None can touch it, with Allah, except the pure ones. However, in this life, the impure Zoroastrian and the filthy hypocrite touch it." And he said, "In the recitation of Ibn Mas`ud it is: (مَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ) (It is not touched, except by the pure ones.) Abu Al-`Aliyah said: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) "It does not refer to you, because you are sinners!" Ibn Zayd said, "The Quraysh disbelievers claimed that the devils brought down the Qur'an. Allah the Exalted stated that only the pure ones touch the Qur'an, as He said: وَمَا تَنَزَّلَتْ بِهِ الشَّيَـطِينُ - وَمَا يَنبَغِى لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (And it is not the Shayatin who have brought it down. Neither would it suit them nor they can (produce it). Verily, they have been removed far from hearing it.)(26:210-212)" This saying is a good saying, and does not contradict those before it. Allah said, تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ (A revelation from the Lord of all that exists. ) meaning this Qur'an is a revelation from the Lord of all that exists, not as they say that it is magic, sorcery or poetry. Rather it is the truth, no doubt about it; there is none beyond it of useful truth. Allah's statement, أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ (Is it such a talk that you are Mudhinun) Al-`Awfi reported from Ibn `Abbas that Mudhinun means, "You do not believe in and deny." Similar to this was said by Ad-Dahhak, Abu Hazrah and As-Suddi. Mujahid said, مُّدْهِنُونَ (Mudhinun) means "You want to fill yourselves with and rely upon." وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (And you make your provision your denial!) some of them said that provision here has the meaning of gratitude, meaning: you deny without any gratitude. `Ali bin Abi Talhah reported from Ibn `Abbas that he recited it as: (وَتَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ) (And your show of your gratitude by denying!) Ibn Jarir narrated from Muhammad bin Bashshar, who narrated from Muhammad bin Ja`far, who narrated from Shu`bah, from Abu Bishr, from Sa`id bin Jubayr who said that Ibn `Abbas said, "It has never rained upon a people except that some of them became disbelievers by saying, `Such and such position of a star sent rain!"' And Ibn `Abbas recited: (وَتَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ) (And you show of your gratitude by denying.) This chain of narration is Sahih to Ibn `Abbas. In his Muwatta', Malik reported from Salih bin Kaysan, from `Ubaydullah bin `Abdullah bin `Utbah bin Mas`ud, from Zayd bin Khalid Al-Juhani who said, "The Prophet led us in the Subh (dawn) prayer at Al-Hudaybiyah after a rainy night. On completion of the prayer, he faced the congregation and said, «هَلْ تَدْرُونَ مَاذَا قَالَ رَبُّكُمْ؟» (Do you know what your Lord has said (revealed)) Those present replied, `Allah and His Messenger know best.' He said, «قَالَ: أَصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي وَكَافِرٌ، فَأَمَّا مَنْ قَالَ: مُطِرْنَا بِفَضْلِ اللهِ وَرَحْمَتِهِ، فَذلِكَ مُؤْمِنٌ بِي، كَافِرٌ بِالْكَوْكَبِ، وَأَمَّا مَنْ قَالَ: مُطِرْنَا بِنَوْءِ كَذَا وَكَذَا، فَذلِكَ كَافِرٌ بِي وَمُؤْمِنٌ بِالْكَوْكَب» (Allah has said, "During this morning some of my servants remained as true believers in Me and some became disbelievers. Whoever said that the rain was due to the blessings and the mercy of Allah, had belief in Me, and he disbelieves in the stars; and whoever said that it rained because of a particular star, had no belief in Me, but believes in that star.")" This Hadith is recorded in the Two Sahihs, Abu Dawud and An-Nasa'i, all using a chain of narration in which Imam Malik was included. Qatadah said, "Al-Hasan used to say, `How evil is that all that some people have earned for themselves from the Book of Allah, is denying it!"' Al-Hasan's statement means that such people gained no benefit from the Book of Allah because they denied it, as Allah said: أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ - وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (Is it such a talk that you Mudhinun And you make your provision that you deny!)
📜 Texte arabe source

وقوله: ( وَإِنَّهُ لَقَسَمٌ لَوْ تَعْلَمُونَ عَظِيمٌ ) يقول تعالى ذكره وإن هذا القسم الذي أقسمت لقسم لو تعلمون ما هو، وما قدره، قسم عظيم من المؤخر الذي معناه التقديم، وإنما هو: وأنه لقسم عظيم لو تعلمون عظمه.

Verset 77
Allah jure par la Grandeur du Coran. L'usage de La (dans Fala) n'est pas un caractère superflu sans signification, comme le prétendent certains savants du Tafsir. Plutôt, il est utilisé au début d'un serment lorsque le serment est une négation. C'est comme lorsque `A'ishah, qu'Allah soit satisfait d'elle, a dit : "Non, par Allah ! Le Messager d'Allah ﷺ n'a jamais touché la main d'aucune femme." Ainsi, le sens est : "Non ! Je jure par les Mawaqi` des étoiles. La chose n'est pas comme vous le prétendez - à propos du Coran - qu'il est le résultat de la magie ou de la sorcellerie, mais c'est plutôt un Coran Honoré." Ibn Jarir a dit : "Certains savants de la langue arabe ont dit que le sens de : فَلاَ أُقْسِمُ (Fala ! Je jure) est : 'La chose n'est pas comme vous l'avez prétendu.' Puis Il renouvelle le serment en disant : 'Je jure.'" فَلاَ أُقْسِمُ بِمَوَقِعِ النُّجُومِ (Fala ! Je jure par les Mawaqi` des étoiles.) Mujahid a dit : "Les positions de coucher des étoiles dans le ciel," et il a dit que cela fait référence aux positions de lever et de coucher. Cela a été dit par Al-Hasan, Qatadah et préféré par Ibn Jarir. Qatadah a aussi dit que cela signifie leurs positions. Allah a dit : وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ (Et c'est vraiment un grand serment, si vous saviez.) c'est-à-dire : 'c'est un grand serment que Je -- Allah -- fais ; si vous connaissiez la grandeur de ce serment, vous connaîtrez la grandeur du sujet du serment,' إِنَّهُ لَقُرْءَانٌ كَرِيمٌ (C'est vraiment une récitation honorable.) c'est-à-dire : en vérité, ce Coran qui a été révélé à Muhammad ﷺ est un Livre Glorieux, فِى كِتَـبٍ مَّكْنُونٍ (Dans un Livre Maknun.) c'est-à-dire glorieux ; dans un Livre glorieux, bien gardé, vénéré. Ibn Jarir a rapporté qu'Isma`il bin Musa a dit que Sharik a rapporté de Hakim, c'est-à-dire Ibn Jubayr, de Sa`id bin Jubayr, d'Ibn `Abbas à propos de : لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Que nul ne touche, si ce n'est les purs.) il a dit : "Le Livre qui est au ciel." Al-`Awfi a rapporté d'Ibn `Abbas à propos de : لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Que
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah swears to the Greatness of the Qur'an The usage of La (in Fala) is not an extra character without meaning, as some of the scholars of Tafsir say. Rather it is used at the beginning of an oath when the oath is a negation. This is like when `A'ishah, may Allah be pleased with her said, "La by Allah! Allah's Messenger ﷺ did not touch any woman's hand at all. So in this way, the meaning is, "No! I swear by the Mawaqi` of the stars. The matter is not as you people claim - about the Qur'an - that it is a result of magic or sorcery, rather it is an Honorable Qur'an." Ibn Jarir said, "Some of the scholars of the Arabic language said that the meaning of: فَلاَ أُقْسِمُ (Fala! I swear) is, `The matter is not as you people have claimed.' Then He renews the oath again by saying, `I swear."' فَلاَ أُقْسِمُ بِمَوَقِعِ النُّجُومِ (Fala! I swear by the Mawaqi` of the stars.) Mujahid said, "The setting positions of the stars in the sky," and he said that it refers to the rising and setting positions. This was said by Al-Hasan, Qatadah and preferred by Ibn Jarir. Qatadah also said that it means their positions. Allah said, وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ (And verily that is indeed a great oath, if you but know.) meaning, `this is a great vow that I -- Allah -- am making; if you knew the greatness of this vow, you will know the greatness of the subject of the vow,' إِنَّهُ لَقُرْءَانٌ كَرِيمٌ (That (this) is indeed an honorable recitation.) means, verily, this Qur'an that was revealed to Muhammad ﷺ is a Glorious Book, فِى كِتَـبٍ مَّكْنُونٍ (In a Book Maknun.) meaning glorious; in a glorious, well-guarded, revered Book. Ibn Jarir narrated that Isma`il bin Musa said that Sharik reported from Hakim, that is Ibn Jubayr, from Sa`id bin Jubayr, from Ibn `Abbas that about: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) he said, "The Book that is in heaven." Al-`Awfi reported from Ibn `Abbas about: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) that `the pure ones' means: "The angels." Similar was said by Anas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Ad-Dahhak, Abu Ash-Sha`tha' Jabir bin Zayd, Abu Nahik, As-Suddi, `Abdur-Rahman bin Zayd bin Aslam and others. Ibn Jarir narrated that Ibn `Abdul-A`la said that Ibn Thawr said that Ma`mar said from Qatadah about: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) that he said, "None can touch it, with Allah, except the pure ones. However, in this life, the impure Zoroastrian and the filthy hypocrite touch it." And he said, "In the recitation of Ibn Mas`ud it is: (مَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ) (It is not touched, except by the pure ones.) Abu Al-`Aliyah said: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) "It does not refer to you, because you are sinners!" Ibn Zayd said, "The Quraysh disbelievers claimed that the devils brought down the Qur'an. Allah the Exalted stated that only the pure ones touch the Qur'an, as He said: وَمَا تَنَزَّلَتْ بِهِ الشَّيَـطِينُ - وَمَا يَنبَغِى لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (And it is not the Shayatin who have brought it down. Neither would it suit them nor they can (produce it). Verily, they have been removed far from hearing it.)(26:210-212)" This saying is a good saying, and does not contradict those before it. Allah said, تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ (A revelation from the Lord of all that exists. ) meaning this Qur'an is a revelation from the Lord of all that exists, not as they say that it is magic, sorcery or poetry. Rather it is the truth, no doubt about it; there is none beyond it of useful truth. Allah's statement, أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ (Is it such a talk that you are Mudhinun) Al-`Awfi reported from Ibn `Abbas that Mudhinun means, "You do not believe in and deny." Similar to this was said by Ad-Dahhak, Abu Hazrah and As-Suddi. Mujahid said, مُّدْهِنُونَ (Mudhinun) means "You want to fill yourselves with and rely upon." وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (And you make your provision your denial!) some of them said that provision here has the meaning of gratitude, meaning: you deny without any gratitude. `Ali bin Abi Talhah reported from Ibn `Abbas that he recited it as: (وَتَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ) (And your show of your gratitude by denying!) Ibn Jarir narrated from Muhammad bin Bashshar, who narrated from Muhammad bin Ja`far, who narrated from Shu`bah, from Abu Bishr, from Sa`id bin Jubayr who said that Ibn `Abbas said, "It has never rained upon a people except that some of them became disbelievers by saying, `Such and such position of a star sent rain!"' And Ibn `Abbas recited: (وَتَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ) (And you show of your gratitude by denying.) This chain of narration is Sahih to Ibn `Abbas. In his Muwatta', Malik reported from Salih bin Kaysan, from `Ubaydullah bin `Abdullah bin `Utbah bin Mas`ud, from Zayd bin Khalid Al-Juhani who said, "The Prophet led us in the Subh (dawn) prayer at Al-Hudaybiyah after a rainy night. On completion of the prayer, he faced the congregation and said, «هَلْ تَدْرُونَ مَاذَا قَالَ رَبُّكُمْ؟» (Do you know what your Lord has said (revealed)) Those present replied, `Allah and His Messenger know best.' He said, «قَالَ: أَصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي وَكَافِرٌ، فَأَمَّا مَنْ قَالَ: مُطِرْنَا بِفَضْلِ اللهِ وَرَحْمَتِهِ، فَذلِكَ مُؤْمِنٌ بِي، كَافِرٌ بِالْكَوْكَبِ، وَأَمَّا مَنْ قَالَ: مُطِرْنَا بِنَوْءِ كَذَا وَكَذَا، فَذلِكَ كَافِرٌ بِي وَمُؤْمِنٌ بِالْكَوْكَب» (Allah has said, "During this morning some of my servants remained as true believers in Me and some became disbelievers. Whoever said that the rain was due to the blessings and the mercy of Allah, had belief in Me, and he disbelieves in the stars; and whoever said that it rained because of a particular star, had no belief in Me, but believes in that star.")" This Hadith is recorded in the Two Sahihs, Abu Dawud and An-Nasa'i, all using a chain of narration in which Imam Malik was included. Qatadah said, "Al-Hasan used to say, `How evil is that all that some people have earned for themselves from the Book of Allah, is denying it!"' Al-Hasan's statement means that such people gained no benefit from the Book of Allah because they denied it, as Allah said: أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ - وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (Is it such a talk that you Mudhinun And you make your provision that you deny!)
📜 Texte arabe source

القول في تأويل قوله تعالى : إِنَّهُ لَقُرْآنٌ كَرِيمٌ (77)

وقوله: ( إِنَّهُ لَقُرْآنٌ كَرِيمٌ ) يقول تعالى ذكره: فلا أقسم بمواقع النجوم أن هذا القرآن لقرآن كريم، والهاء في قوله: ( إِنَّهُ ) من ذكر القرآن.

Verset 78
Allah jure par la Grandeur du Coran. L'usage de La (dans Fala) n'est pas un caractère superflu sans signification, comme le prétendent certains savants du Tafsir. Plutôt, il est utilisé au début d'un serment lorsque le serment est une négation. C'est comme lorsque `A'ishah, qu'Allah soit satisfait d'elle, a dit : "Non, par Allah ! Le Messager d'Allah ﷺ n'a jamais touché la main d'aucune femme." Ainsi, le sens est : "Non ! Je jure par les Mawaqi` des étoiles. La chose n'est pas comme vous le prétendez - à propos du Coran - qu'il est le résultat de la magie ou de la sorcellerie, mais c'est plutôt un Coran Honoré." Ibn Jarir a dit : "Certains savants de la langue arabe ont dit que le sens de : فَلاَ أُقْسِمُ (Fala ! Je jure) est : 'La chose n'est pas comme vous l'avez prétendu.' Puis Il renouvelle le serment en disant : 'Je jure.'" فَلاَ أُقْسِمُ بِمَوَقِعِ النُّجُومِ (Fala ! Je jure par les Mawaqi` des étoiles.) Mujahid a dit : "Les positions de coucher des étoiles dans le ciel," et il a dit que cela fait référence aux positions de lever et de coucher. Cela a été dit par Al-Hasan, Qatadah et préféré par Ibn Jarir. Qatadah a aussi dit que cela signifie leurs positions. Allah a dit : وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ (Et c'est vraiment un grand serment, si vous saviez.) c'est-à-dire : 'c'est un grand serment que Je -- Allah -- fais ; si vous connaissiez la grandeur de ce serment, vous connaîtrez la grandeur du sujet du serment,' إِنَّهُ لَقُرْءَانٌ كَرِيمٌ (C'est vraiment une récitation honorable.) c'est-à-dire : en vérité, ce Coran qui a été révélé à Muhammad ﷺ est un Livre Glorieux, فِى كِتَـبٍ مَّكْنُونٍ (Dans un Livre Maknun.) c'est-à-dire glorieux ; dans un Livre glorieux, bien gardé, vénéré. Ibn Jarir a rapporté qu'Isma`il bin Musa a dit que Sharik a rapporté de Hakim, c'est-à-dire Ibn Jubayr, de Sa`id bin Jubayr, d'Ibn `Abbas à propos de : لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Que nul ne touche, si ce n'est les purs.) il a dit : "Le Livre qui est au ciel." Al-`Awfi a rapporté d'Ibn `Abbas à propos de : لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Que
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah swears to the Greatness of the Qur'an The usage of La (in Fala) is not an extra character without meaning, as some of the scholars of Tafsir say. Rather it is used at the beginning of an oath when the oath is a negation. This is like when `A'ishah, may Allah be pleased with her said, "La by Allah! Allah's Messenger ﷺ did not touch any woman's hand at all. So in this way, the meaning is, "No! I swear by the Mawaqi` of the stars. The matter is not as you people claim - about the Qur'an - that it is a result of magic or sorcery, rather it is an Honorable Qur'an." Ibn Jarir said, "Some of the scholars of the Arabic language said that the meaning of: فَلاَ أُقْسِمُ (Fala! I swear) is, `The matter is not as you people have claimed.' Then He renews the oath again by saying, `I swear."' فَلاَ أُقْسِمُ بِمَوَقِعِ النُّجُومِ (Fala! I swear by the Mawaqi` of the stars.) Mujahid said, "The setting positions of the stars in the sky," and he said that it refers to the rising and setting positions. This was said by Al-Hasan, Qatadah and preferred by Ibn Jarir. Qatadah also said that it means their positions. Allah said, وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ (And verily that is indeed a great oath, if you but know.) meaning, `this is a great vow that I -- Allah -- am making; if you knew the greatness of this vow, you will know the greatness of the subject of the vow,' إِنَّهُ لَقُرْءَانٌ كَرِيمٌ (That (this) is indeed an honorable recitation.) means, verily, this Qur'an that was revealed to Muhammad ﷺ is a Glorious Book, فِى كِتَـبٍ مَّكْنُونٍ (In a Book Maknun.) meaning glorious; in a glorious, well-guarded, revered Book. Ibn Jarir narrated that Isma`il bin Musa said that Sharik reported from Hakim, that is Ibn Jubayr, from Sa`id bin Jubayr, from Ibn `Abbas that about: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) he said, "The Book that is in heaven." Al-`Awfi reported from Ibn `Abbas about: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) that `the pure ones' means: "The angels." Similar was said by Anas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Ad-Dahhak, Abu Ash-Sha`tha' Jabir bin Zayd, Abu Nahik, As-Suddi, `Abdur-Rahman bin Zayd bin Aslam and others. Ibn Jarir narrated that Ibn `Abdul-A`la said that Ibn Thawr said that Ma`mar said from Qatadah about: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) that he said, "None can touch it, with Allah, except the pure ones. However, in this life, the impure Zoroastrian and the filthy hypocrite touch it." And he said, "In the recitation of Ibn Mas`ud it is: (مَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ) (It is not touched, except by the pure ones.) Abu Al-`Aliyah said: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) "It does not refer to you, because you are sinners!" Ibn Zayd said, "The Quraysh disbelievers claimed that the devils brought down the Qur'an. Allah the Exalted stated that only the pure ones touch the Qur'an, as He said: وَمَا تَنَزَّلَتْ بِهِ الشَّيَـطِينُ - وَمَا يَنبَغِى لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (And it is not the Shayatin who have brought it down. Neither would it suit them nor they can (produce it). Verily, they have been removed far from hearing it.)(26:210-212)" This saying is a good saying, and does not contradict those before it. Allah said, تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ (A revelation from the Lord of all that exists. ) meaning this Qur'an is a revelation from the Lord of all that exists, not as they say that it is magic, sorcery or poetry. Rather it is the truth, no doubt about it; there is none beyond it of useful truth. Allah's statement, أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ (Is it such a talk that you are Mudhinun) Al-`Awfi reported from Ibn `Abbas that Mudhinun means, "You do not believe in and deny." Similar to this was said by Ad-Dahhak, Abu Hazrah and As-Suddi. Mujahid said, مُّدْهِنُونَ (Mudhinun) means "You want to fill yourselves with and rely upon." وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (And you make your provision your denial!) some of them said that provision here has the meaning of gratitude, meaning: you deny without any gratitude. `Ali bin Abi Talhah reported from Ibn `Abbas that he recited it as: (وَتَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ) (And your show of your gratitude by denying!) Ibn Jarir narrated from Muhammad bin Bashshar, who narrated from Muhammad bin Ja`far, who narrated from Shu`bah, from Abu Bishr, from Sa`id bin Jubayr who said that Ibn `Abbas said, "It has never rained upon a people except that some of them became disbelievers by saying, `Such and such position of a star sent rain!"' And Ibn `Abbas recited: (وَتَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ) (And you show of your gratitude by denying.) This chain of narration is Sahih to Ibn `Abbas. In his Muwatta', Malik reported from Salih bin Kaysan, from `Ubaydullah bin `Abdullah bin `Utbah bin Mas`ud, from Zayd bin Khalid Al-Juhani who said, "The Prophet led us in the Subh (dawn) prayer at Al-Hudaybiyah after a rainy night. On completion of the prayer, he faced the congregation and said, «هَلْ تَدْرُونَ مَاذَا قَالَ رَبُّكُمْ؟» (Do you know what your Lord has said (revealed)) Those present replied, `Allah and His Messenger know best.' He said, «قَالَ: أَصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي وَكَافِرٌ، فَأَمَّا مَنْ قَالَ: مُطِرْنَا بِفَضْلِ اللهِ وَرَحْمَتِهِ، فَذلِكَ مُؤْمِنٌ بِي، كَافِرٌ بِالْكَوْكَبِ، وَأَمَّا مَنْ قَالَ: مُطِرْنَا بِنَوْءِ كَذَا وَكَذَا، فَذلِكَ كَافِرٌ بِي وَمُؤْمِنٌ بِالْكَوْكَب» (Allah has said, "During this morning some of my servants remained as true believers in Me and some became disbelievers. Whoever said that the rain was due to the blessings and the mercy of Allah, had belief in Me, and he disbelieves in the stars; and whoever said that it rained because of a particular star, had no belief in Me, but believes in that star.")" This Hadith is recorded in the Two Sahihs, Abu Dawud and An-Nasa'i, all using a chain of narration in which Imam Malik was included. Qatadah said, "Al-Hasan used to say, `How evil is that all that some people have earned for themselves from the Book of Allah, is denying it!"' Al-Hasan's statement means that such people gained no benefit from the Book of Allah because they denied it, as Allah said: أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ - وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (Is it such a talk that you Mudhinun And you make your provision that you deny!)
📜 Texte arabe source

وقوله: ( فِي كِتَابٍ مَكْنُونٍ ) يقول تعالى ذكره: هو في كتاب مصون عند الله لا يمسه شيء من أذى من غبار ولا غيره.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني إسماعيل بن موسى، قال: أخبرنا شريك، عن حكيم، عن سعيد بن جبير، عن ابن عباس ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) الكتاب الذي في السماء.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، في قوله: ( فِي كِتَابٍ مَكْنُونٍ ) قال: القرآن في كتابه المكنون الذي لا يمسه شيء من تراب ولا غبار.

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) زعموا أن الشياطين تنـزلت به على محمد، فأخبرهم الله أنها لا تقدر على ذلك، ولا تستطيعه، ما ينبغي لهم أن ينـزلوا بهذا ، وهو محجوب عنهم، وقرأ قول الله وَمَا يَنْبَغِي لَهُمْ وَمَا يَسْتَطِيعُونَ * إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ .

حدثنا ابن حُميد، قال: ثنا يحيى بن واضح، قال: ثنا عبيد الله، يعني العتكي، عن جابر بن زيد وأبي نهيك، في قوله: ( فِي كِتَابٍ مَكْنُونٍ ) قال: هو كتاب في السماء.

Verset 79
Allah jure par la Grandeur du Coran. L'usage de La (dans Fala) n'est pas un caractère superflu sans signification, comme le prétendent certains savants du Tafsir. Plutôt, il est utilisé au début d'un serment lorsque le serment est une négation. C'est comme lorsque `A'ishah, qu'Allah soit satisfait d'elle, a dit : "Non, par Allah ! Le Messager d'Allah ﷺ n'a jamais touché la main d'aucune femme." Ainsi, le sens est : "Non ! Je jure par les Mawaqi` des étoiles. La chose n'est pas comme vous le prétendez - à propos du Coran - qu'il est le résultat de la magie ou de la sorcellerie, mais c'est plutôt un Coran Honoré." Ibn Jarir a dit : "Certains savants de la langue arabe ont dit que le sens de : فَلاَ أُقْسِمُ (Fala ! Je jure) est : 'La chose n'est pas comme vous l'avez prétendu.' Puis Il renouvelle le serment en disant : 'Je jure.'" فَلاَ أُقْسِمُ بِمَوَقِعِ النُّجُومِ (Fala ! Je jure par les Mawaqi` des étoiles.) Mujahid a dit : "Les positions de coucher des étoiles dans le ciel," et il a dit que cela fait référence aux positions de lever et de coucher. Cela a été dit par Al-Hasan, Qatadah et préféré par Ibn Jarir. Qatadah a aussi dit que cela signifie leurs positions. Allah a dit : وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ (Et c'est vraiment un grand serment, si vous saviez.) c'est-à-dire : 'c'est un grand serment que Je -- Allah -- fais ; si vous connaissiez la grandeur de ce serment, vous connaîtrez la grandeur du sujet du serment,' إِنَّهُ لَقُرْءَانٌ كَرِيمٌ (C'est vraiment une récitation honorable.) c'est-à-dire : en vérité, ce Coran qui a été révélé à Muhammad ﷺ est un Livre Glorieux, فِى كِتَـبٍ مَّكْنُونٍ (Dans un Livre Maknun.) c'est-à-dire glorieux ; dans un Livre glorieux, bien gardé, vénéré. Ibn Jarir a rapporté qu'Isma`il bin Musa a dit que Sharik a rapporté de Hakim, c'est-à-dire Ibn Jubayr, de Sa`id bin Jubayr, d'Ibn `Abbas à propos de : لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Que nul ne touche, si ce n'est les purs.) il a dit : "Le Livre qui est au ciel." Al-`Awfi a rapporté d'Ibn `Abbas à propos de : لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Que
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah swears to the Greatness of the Qur'an The usage of La (in Fala) is not an extra character without meaning, as some of the scholars of Tafsir say. Rather it is used at the beginning of an oath when the oath is a negation. This is like when `A'ishah, may Allah be pleased with her said, "La by Allah! Allah's Messenger ﷺ did not touch any woman's hand at all. So in this way, the meaning is, "No! I swear by the Mawaqi` of the stars. The matter is not as you people claim - about the Qur'an - that it is a result of magic or sorcery, rather it is an Honorable Qur'an." Ibn Jarir said, "Some of the scholars of the Arabic language said that the meaning of: فَلاَ أُقْسِمُ (Fala! I swear) is, `The matter is not as you people have claimed.' Then He renews the oath again by saying, `I swear."' فَلاَ أُقْسِمُ بِمَوَقِعِ النُّجُومِ (Fala! I swear by the Mawaqi` of the stars.) Mujahid said, "The setting positions of the stars in the sky," and he said that it refers to the rising and setting positions. This was said by Al-Hasan, Qatadah and preferred by Ibn Jarir. Qatadah also said that it means their positions. Allah said, وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ (And verily that is indeed a great oath, if you but know.) meaning, `this is a great vow that I -- Allah -- am making; if you knew the greatness of this vow, you will know the greatness of the subject of the vow,' إِنَّهُ لَقُرْءَانٌ كَرِيمٌ (That (this) is indeed an honorable recitation.) means, verily, this Qur'an that was revealed to Muhammad ﷺ is a Glorious Book, فِى كِتَـبٍ مَّكْنُونٍ (In a Book Maknun.) meaning glorious; in a glorious, well-guarded, revered Book. Ibn Jarir narrated that Isma`il bin Musa said that Sharik reported from Hakim, that is Ibn Jubayr, from Sa`id bin Jubayr, from Ibn `Abbas that about: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) he said, "The Book that is in heaven." Al-`Awfi reported from Ibn `Abbas about: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) that `the pure ones' means: "The angels." Similar was said by Anas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Ad-Dahhak, Abu Ash-Sha`tha' Jabir bin Zayd, Abu Nahik, As-Suddi, `Abdur-Rahman bin Zayd bin Aslam and others. Ibn Jarir narrated that Ibn `Abdul-A`la said that Ibn Thawr said that Ma`mar said from Qatadah about: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) that he said, "None can touch it, with Allah, except the pure ones. However, in this life, the impure Zoroastrian and the filthy hypocrite touch it." And he said, "In the recitation of Ibn Mas`ud it is: (مَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ) (It is not touched, except by the pure ones.) Abu Al-`Aliyah said: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) "It does not refer to you, because you are sinners!" Ibn Zayd said, "The Quraysh disbelievers claimed that the devils brought down the Qur'an. Allah the Exalted stated that only the pure ones touch the Qur'an, as He said: وَمَا تَنَزَّلَتْ بِهِ الشَّيَـطِينُ - وَمَا يَنبَغِى لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (And it is not the Shayatin who have brought it down. Neither would it suit them nor they can (produce it). Verily, they have been removed far from hearing it.)(26:210-212)" This saying is a good saying, and does not contradict those before it. Allah said, تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ (A revelation from the Lord of all that exists. ) meaning this Qur'an is a revelation from the Lord of all that exists, not as they say that it is magic, sorcery or poetry. Rather it is the truth, no doubt about it; there is none beyond it of useful truth. Allah's statement, أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ (Is it such a talk that you are Mudhinun) Al-`Awfi reported from Ibn `Abbas that Mudhinun means, "You do not believe in and deny." Similar to this was said by Ad-Dahhak, Abu Hazrah and As-Suddi. Mujahid said, مُّدْهِنُونَ (Mudhinun) means "You want to fill yourselves with and rely upon." وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (And you make your provision your denial!) some of them said that provision here has the meaning of gratitude, meaning: you deny without any gratitude. `Ali bin Abi Talhah reported from Ibn `Abbas that he recited it as: (وَتَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ) (And your show of your gratitude by denying!) Ibn Jarir narrated from Muhammad bin Bashshar, who narrated from Muhammad bin Ja`far, who narrated from Shu`bah, from Abu Bishr, from Sa`id bin Jubayr who said that Ibn `Abbas said, "It has never rained upon a people except that some of them became disbelievers by saying, `Such and such position of a star sent rain!"' And Ibn `Abbas recited: (وَتَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ) (And you show of your gratitude by denying.) This chain of narration is Sahih to Ibn `Abbas. In his Muwatta', Malik reported from Salih bin Kaysan, from `Ubaydullah bin `Abdullah bin `Utbah bin Mas`ud, from Zayd bin Khalid Al-Juhani who said, "The Prophet led us in the Subh (dawn) prayer at Al-Hudaybiyah after a rainy night. On completion of the prayer, he faced the congregation and said, «هَلْ تَدْرُونَ مَاذَا قَالَ رَبُّكُمْ؟» (Do you know what your Lord has said (revealed)) Those present replied, `Allah and His Messenger know best.' He said, «قَالَ: أَصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي وَكَافِرٌ، فَأَمَّا مَنْ قَالَ: مُطِرْنَا بِفَضْلِ اللهِ وَرَحْمَتِهِ، فَذلِكَ مُؤْمِنٌ بِي، كَافِرٌ بِالْكَوْكَبِ، وَأَمَّا مَنْ قَالَ: مُطِرْنَا بِنَوْءِ كَذَا وَكَذَا، فَذلِكَ كَافِرٌ بِي وَمُؤْمِنٌ بِالْكَوْكَب» (Allah has said, "During this morning some of my servants remained as true believers in Me and some became disbelievers. Whoever said that the rain was due to the blessings and the mercy of Allah, had belief in Me, and he disbelieves in the stars; and whoever said that it rained because of a particular star, had no belief in Me, but believes in that star.")" This Hadith is recorded in the Two Sahihs, Abu Dawud and An-Nasa'i, all using a chain of narration in which Imam Malik was included. Qatadah said, "Al-Hasan used to say, `How evil is that all that some people have earned for themselves from the Book of Allah, is denying it!"' Al-Hasan's statement means that such people gained no benefit from the Book of Allah because they denied it, as Allah said: أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ - وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (Is it such a talk that you Mudhinun And you make your provision that you deny!)
📜 Texte arabe source

قوله: ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) يقول تعالى ذكره: لا يمسّ ذلك الكتاب المكنون إلا الذين قد طهَّرهم الله من الذنوب.

واختلف أهل التأويل في الذين عنوا بقوله: ( إِلا الْمُطَهَّرُونَ ) فقال بعضهم: هم الملائكة.

ذكر من قال ذلك:

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قال: إذا أراد الله أن ينـزل كتابا نسخته السفرة، فلا يمسه إلا المطهرون، قال: يعني الملائكة.

حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن الربيع بن أبي راشد، عن سعيد بن جبير ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) قال: الملائكة الذين في السماء.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن الربيع بن أبي راشد، عن سعيد بن جبير ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) قال: الملائكة.

حدثنا أبو كُريب، قال: ثنا ابن يمان، عن سفيان، عن الربيع بن أبي راشد، عن سعيد بن جبير ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) قال: الملائكة.

حدثنا ابن حُميد، قال: ثنا يحيى بن واضح، قال: ثنا عبيد الله، يعني العتكي، عن جبار بن زيد وأبي نهيك في قوله: ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) يقول: الملائكة.

قال: ثنا مهران، عن سفيان، عن أبيه، عن عكرِمة ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) قال الملائكة.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعًا، عن ابن أبي نجيح، عن مجاهد، في قوله: ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) قال الملائكة.

حدثنا ابن حُميد، قال: ثنا جرير، عن عاصم، عن أبي العالية ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) قال: الملائكة.

وقال آخرون: هم حملة التوراة والإنجيل.

* ذكر من قال ذلك:

حدثنا أبو كُريب، قال: ثنا ابن يمان، عن سفيان، عن أبيه، عن عكرِمة ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) قال: حملة التوراة والإنجيل.

وقال آخرون في ذلك: هم الذين قد طهروا من الذنوب كالملائكة والرسل.

* ذكر من قال ذلك:

حدثني يعقوب بن إبراهيم، قال: ثنا مروان، قال: أخبرنا عاصم الأحول، عن أبي العالية الرياحي، في قوله: ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) قال: ليس أنتم أنتم أصحاب الذنوب.

حدثني يونس، قال أخبرنا ابن وهب، قال: قال ابن زيد في قوله: ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) قال: الملائكة والأنبياء والرسل التي تنـزل به من عند الله مطهرة، والأنبياء مطهرة، فجبريل ينـزل به مُطَهَّر، والرسل الذين تجيئهم به مُطَهَّرون فذلك قوله: ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) والملائكة والأنبياء والرسل من الملائكة، والرسل من بني آدم، فهؤلاء ينـزلون به مطهرون، وهؤلاء يتلونه على الناس مطهرون، وقرأ قول الله بِأَيْدِي سَفَرَةٍ * كِرَامٍ بَرَرَةٍ قال: بأيدي الملائكة الذين يحصون على الناس أعمالهم.

وقال آخرون: عني بذلك: أنه لا يمسه عند الله إلا المطهرون.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) ذاكم عند ربّ العالمين، فأما عندكم فيمسه المشرك النجس، والمنافق الرَّجِس.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة، قوله: ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) قال لا يمسه عند الله إلا المطهرون، فأما في الدنيا فإنه يمسه المجوسيّ النجس، والمنافق الرجس. وقال في حرف ابن مسعود ( ما يَمَسُّهُ إلا المُطَهَّرُونَ ).

والصواب من القول من ذلك عندنا، أن الله جلّ ثناؤه، أخبر أنه لا يمس الكتاب المكنون إلا المطهرون فعمّ بخبره المطهرين، ولم يخصص بعضًا دون بعض؛ فالملائكة من المطهرين، والرسل والأنبياء من المطهرين وكل من كان مطهرًا من الذنوب، فهو ممن استثني، وعني بقوله: ( إِلا الْمُطَهَّرُونَ ) .

Verset 80
Allah jure par la Grandeur du Coran. L'usage de La (dans Fala) n'est pas un caractère superflu sans signification, comme le prétendent certains savants du Tafsir. Plutôt, il est utilisé au début d'un serment lorsque le serment est une négation. C'est comme lorsque `A'ishah, qu'Allah soit satisfait d'elle, a dit : "Non, par Allah ! Le Messager d'Allah ﷺ n'a jamais touché la main d'aucune femme." Ainsi, le sens est : "Non ! Je jure par les Mawaqi` des étoiles. La chose n'est pas comme vous le prétendez - à propos du Coran - qu'il est le résultat de la magie ou de la sorcellerie, mais c'est plutôt un Coran Honoré." Ibn Jarir a dit : "Certains savants de la langue arabe ont dit que le sens de : فَلاَ أُقْسِمُ (Fala ! Je jure) est : 'La chose n'est pas comme vous l'avez prétendu.' Puis Il renouvelle le serment en disant : 'Je jure.'" فَلاَ أُقْسِمُ بِمَوَقِعِ النُّجُومِ (Fala ! Je jure par les Mawaqi` des étoiles.) Mujahid a dit : "Les positions de coucher des étoiles dans le ciel," et il a dit que cela fait référence aux positions de lever et de coucher. Cela a été dit par Al-Hasan, Qatadah et préféré par Ibn Jarir. Qatadah a aussi dit que cela signifie leurs positions. Allah a dit : وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ (Et c'est vraiment un grand serment, si vous saviez.) c'est-à-dire : 'c'est un grand serment que Je -- Allah -- fais ; si vous connaissiez la grandeur de ce serment, vous connaîtrez la grandeur du sujet du serment,' إِنَّهُ لَقُرْءَانٌ كَرِيمٌ (C'est vraiment une récitation honorable.) c'est-à-dire : en vérité, ce Coran qui a été révélé à Muhammad ﷺ est un Livre Glorieux, فِى كِتَـبٍ مَّكْنُونٍ (Dans un Livre Maknun.) c'est-à-dire glorieux ; dans un Livre glorieux, bien gardé, vénéré. Ibn Jarir a rapporté qu'Isma`il bin Musa a dit que Sharik a rapporté de Hakim, c'est-à-dire Ibn Jubayr, de Sa`id bin Jubayr, d'Ibn `Abbas à propos de : لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Que nul ne touche, si ce n'est les purs.) il a dit : "Le Livre qui est au ciel." Al-`Awfi a rapporté d'Ibn `Abbas à propos de : لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Que
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah swears to the Greatness of the Qur'an The usage of La (in Fala) is not an extra character without meaning, as some of the scholars of Tafsir say. Rather it is used at the beginning of an oath when the oath is a negation. This is like when `A'ishah, may Allah be pleased with her said, "La by Allah! Allah's Messenger ﷺ did not touch any woman's hand at all. So in this way, the meaning is, "No! I swear by the Mawaqi` of the stars. The matter is not as you people claim - about the Qur'an - that it is a result of magic or sorcery, rather it is an Honorable Qur'an." Ibn Jarir said, "Some of the scholars of the Arabic language said that the meaning of: فَلاَ أُقْسِمُ (Fala! I swear) is, `The matter is not as you people have claimed.' Then He renews the oath again by saying, `I swear."' فَلاَ أُقْسِمُ بِمَوَقِعِ النُّجُومِ (Fala! I swear by the Mawaqi` of the stars.) Mujahid said, "The setting positions of the stars in the sky," and he said that it refers to the rising and setting positions. This was said by Al-Hasan, Qatadah and preferred by Ibn Jarir. Qatadah also said that it means their positions. Allah said, وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ (And verily that is indeed a great oath, if you but know.) meaning, `this is a great vow that I -- Allah -- am making; if you knew the greatness of this vow, you will know the greatness of the subject of the vow,' إِنَّهُ لَقُرْءَانٌ كَرِيمٌ (That (this) is indeed an honorable recitation.) means, verily, this Qur'an that was revealed to Muhammad ﷺ is a Glorious Book, فِى كِتَـبٍ مَّكْنُونٍ (In a Book Maknun.) meaning glorious; in a glorious, well-guarded, revered Book. Ibn Jarir narrated that Isma`il bin Musa said that Sharik reported from Hakim, that is Ibn Jubayr, from Sa`id bin Jubayr, from Ibn `Abbas that about: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) he said, "The Book that is in heaven." Al-`Awfi reported from Ibn `Abbas about: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) that `the pure ones' means: "The angels." Similar was said by Anas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Ad-Dahhak, Abu Ash-Sha`tha' Jabir bin Zayd, Abu Nahik, As-Suddi, `Abdur-Rahman bin Zayd bin Aslam and others. Ibn Jarir narrated that Ibn `Abdul-A`la said that Ibn Thawr said that Ma`mar said from Qatadah about: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) that he said, "None can touch it, with Allah, except the pure ones. However, in this life, the impure Zoroastrian and the filthy hypocrite touch it." And he said, "In the recitation of Ibn Mas`ud it is: (مَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ) (It is not touched, except by the pure ones.) Abu Al-`Aliyah said: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) "It does not refer to you, because you are sinners!" Ibn Zayd said, "The Quraysh disbelievers claimed that the devils brought down the Qur'an. Allah the Exalted stated that only the pure ones touch the Qur'an, as He said: وَمَا تَنَزَّلَتْ بِهِ الشَّيَـطِينُ - وَمَا يَنبَغِى لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (And it is not the Shayatin who have brought it down. Neither would it suit them nor they can (produce it). Verily, they have been removed far from hearing it.)(26:210-212)" This saying is a good saying, and does not contradict those before it. Allah said, تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ (A revelation from the Lord of all that exists. ) meaning this Qur'an is a revelation from the Lord of all that exists, not as they say that it is magic, sorcery or poetry. Rather it is the truth, no doubt about it; there is none beyond it of useful truth. Allah's statement, أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ (Is it such a talk that you are Mudhinun) Al-`Awfi reported from Ibn `Abbas that Mudhinun means, "You do not believe in and deny." Similar to this was said by Ad-Dahhak, Abu Hazrah and As-Suddi. Mujahid said, مُّدْهِنُونَ (Mudhinun) means "You want to fill yourselves with and rely upon." وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (And you make your provision your denial!) some of them said that provision here has the meaning of gratitude, meaning: you deny without any gratitude. `Ali bin Abi Talhah reported from Ibn `Abbas that he recited it as: (وَتَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ) (And your show of your gratitude by denying!) Ibn Jarir narrated from Muhammad bin Bashshar, who narrated from Muhammad bin Ja`far, who narrated from Shu`bah, from Abu Bishr, from Sa`id bin Jubayr who said that Ibn `Abbas said, "It has never rained upon a people except that some of them became disbelievers by saying, `Such and such position of a star sent rain!"' And Ibn `Abbas recited: (وَتَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ) (And you show of your gratitude by denying.) This chain of narration is Sahih to Ibn `Abbas. In his Muwatta', Malik reported from Salih bin Kaysan, from `Ubaydullah bin `Abdullah bin `Utbah bin Mas`ud, from Zayd bin Khalid Al-Juhani who said, "The Prophet led us in the Subh (dawn) prayer at Al-Hudaybiyah after a rainy night. On completion of the prayer, he faced the congregation and said, «هَلْ تَدْرُونَ مَاذَا قَالَ رَبُّكُمْ؟» (Do you know what your Lord has said (revealed)) Those present replied, `Allah and His Messenger know best.' He said, «قَالَ: أَصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي وَكَافِرٌ، فَأَمَّا مَنْ قَالَ: مُطِرْنَا بِفَضْلِ اللهِ وَرَحْمَتِهِ، فَذلِكَ مُؤْمِنٌ بِي، كَافِرٌ بِالْكَوْكَبِ، وَأَمَّا مَنْ قَالَ: مُطِرْنَا بِنَوْءِ كَذَا وَكَذَا، فَذلِكَ كَافِرٌ بِي وَمُؤْمِنٌ بِالْكَوْكَب» (Allah has said, "During this morning some of my servants remained as true believers in Me and some became disbelievers. Whoever said that the rain was due to the blessings and the mercy of Allah, had belief in Me, and he disbelieves in the stars; and whoever said that it rained because of a particular star, had no belief in Me, but believes in that star.")" This Hadith is recorded in the Two Sahihs, Abu Dawud and An-Nasa'i, all using a chain of narration in which Imam Malik was included. Qatadah said, "Al-Hasan used to say, `How evil is that all that some people have earned for themselves from the Book of Allah, is denying it!"' Al-Hasan's statement means that such people gained no benefit from the Book of Allah because they denied it, as Allah said: أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ - وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (Is it such a talk that you Mudhinun And you make your provision that you deny!)
📜 Texte arabe source

وقوله: ( تَنـزيلٌ مِنْ رَبِّ الْعَالَمِينَ ) يقول: هذا القرآن تنـزيل من رب العالمين، نـزله من الكتاب المكنون.

كما حدثنا ابن حُميد، قال: ثنا يحيى بن واضح، قال: ثنا عبيد الله العتكي، عن جابر بن زيد وأبي نهيك، في قوله: ( تَنـزيلٌ مِنْ رَبِّ الْعَالَمِينَ ) قال: القرآن من ذلك الكتاب.

Verset 81
Allah jure par la Grandeur du Coran. L'usage de La (dans Fala) n'est pas un caractère superflu sans signification, comme le prétendent certains savants du Tafsir. Plutôt, il est utilisé au début d'un serment lorsque le serment est une négation. C'est comme lorsque `A'ishah, qu'Allah soit satisfait d'elle, a dit : "Non, par Allah ! Le Messager d'Allah ﷺ n'a jamais touché la main d'aucune femme." Ainsi, le sens est : "Non ! Je jure par les Mawaqi` des étoiles. La chose n'est pas comme vous le prétendez - à propos du Coran - qu'il est le résultat de la magie ou de la sorcellerie, mais c'est plutôt un Coran Honoré." Ibn Jarir a dit : "Certains savants de la langue arabe ont dit que le sens de : فَلاَ أُقْسِمُ (Fala ! Je jure) est : 'La chose n'est pas comme vous l'avez prétendu.' Puis Il renouvelle le serment en disant : 'Je jure.'" فَلاَ أُقْسِمُ بِمَوَقِعِ النُّجُومِ (Fala ! Je jure par les Mawaqi` des étoiles.) Mujahid a dit : "Les positions de coucher des étoiles dans le ciel," et il a dit que cela fait référence aux positions de lever et de coucher. Cela a été dit par Al-Hasan, Qatadah et préféré par Ibn Jarir. Qatadah a aussi dit que cela signifie leurs positions. Allah a dit : وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ (Et c'est vraiment un grand serment, si vous saviez.) c'est-à-dire : 'c'est un grand serment que Je -- Allah -- fais ; si vous connaissiez la grandeur de ce serment, vous connaîtrez la grandeur du sujet du serment,' إِنَّهُ لَقُرْءَانٌ كَرِيمٌ (C'est vraiment une récitation honorable.) c'est-à-dire : en vérité, ce Coran qui a été révélé à Muhammad ﷺ est un Livre Glorieux, فِى كِتَـبٍ مَّكْنُونٍ (Dans un Livre Maknun.) c'est-à-dire glorieux ; dans un Livre glorieux, bien gardé, vénéré. Ibn Jarir a rapporté qu'Isma`il bin Musa a dit que Sharik a rapporté de Hakim, c'est-à-dire Ibn Jubayr, de Sa`id bin Jubayr, d'Ibn `Abbas à propos de : لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Que nul ne touche, si ce n'est les purs.) il a dit : "Le Livre qui est au ciel." Al-`Awfi a rapporté d'Ibn `Abbas à propos de : لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Que
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah swears to the Greatness of the Qur'an The usage of La (in Fala) is not an extra character without meaning, as some of the scholars of Tafsir say. Rather it is used at the beginning of an oath when the oath is a negation. This is like when `A'ishah, may Allah be pleased with her said, "La by Allah! Allah's Messenger ﷺ did not touch any woman's hand at all. So in this way, the meaning is, "No! I swear by the Mawaqi` of the stars. The matter is not as you people claim - about the Qur'an - that it is a result of magic or sorcery, rather it is an Honorable Qur'an." Ibn Jarir said, "Some of the scholars of the Arabic language said that the meaning of: فَلاَ أُقْسِمُ (Fala! I swear) is, `The matter is not as you people have claimed.' Then He renews the oath again by saying, `I swear."' فَلاَ أُقْسِمُ بِمَوَقِعِ النُّجُومِ (Fala! I swear by the Mawaqi` of the stars.) Mujahid said, "The setting positions of the stars in the sky," and he said that it refers to the rising and setting positions. This was said by Al-Hasan, Qatadah and preferred by Ibn Jarir. Qatadah also said that it means their positions. Allah said, وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ (And verily that is indeed a great oath, if you but know.) meaning, `this is a great vow that I -- Allah -- am making; if you knew the greatness of this vow, you will know the greatness of the subject of the vow,' إِنَّهُ لَقُرْءَانٌ كَرِيمٌ (That (this) is indeed an honorable recitation.) means, verily, this Qur'an that was revealed to Muhammad ﷺ is a Glorious Book, فِى كِتَـبٍ مَّكْنُونٍ (In a Book Maknun.) meaning glorious; in a glorious, well-guarded, revered Book. Ibn Jarir narrated that Isma`il bin Musa said that Sharik reported from Hakim, that is Ibn Jubayr, from Sa`id bin Jubayr, from Ibn `Abbas that about: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) he said, "The Book that is in heaven." Al-`Awfi reported from Ibn `Abbas about: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) that `the pure ones' means: "The angels." Similar was said by Anas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Ad-Dahhak, Abu Ash-Sha`tha' Jabir bin Zayd, Abu Nahik, As-Suddi, `Abdur-Rahman bin Zayd bin Aslam and others. Ibn Jarir narrated that Ibn `Abdul-A`la said that Ibn Thawr said that Ma`mar said from Qatadah about: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) that he said, "None can touch it, with Allah, except the pure ones. However, in this life, the impure Zoroastrian and the filthy hypocrite touch it." And he said, "In the recitation of Ibn Mas`ud it is: (مَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ) (It is not touched, except by the pure ones.) Abu Al-`Aliyah said: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) "It does not refer to you, because you are sinners!" Ibn Zayd said, "The Quraysh disbelievers claimed that the devils brought down the Qur'an. Allah the Exalted stated that only the pure ones touch the Qur'an, as He said: وَمَا تَنَزَّلَتْ بِهِ الشَّيَـطِينُ - وَمَا يَنبَغِى لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (And it is not the Shayatin who have brought it down. Neither would it suit them nor they can (produce it). Verily, they have been removed far from hearing it.)(26:210-212)" This saying is a good saying, and does not contradict those before it. Allah said, تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ (A revelation from the Lord of all that exists. ) meaning this Qur'an is a revelation from the Lord of all that exists, not as they say that it is magic, sorcery or poetry. Rather it is the truth, no doubt about it; there is none beyond it of useful truth. Allah's statement, أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ (Is it such a talk that you are Mudhinun) Al-`Awfi reported from Ibn `Abbas that Mudhinun means, "You do not believe in and deny." Similar to this was said by Ad-Dahhak, Abu Hazrah and As-Suddi. Mujahid said, مُّدْهِنُونَ (Mudhinun) means "You want to fill yourselves with and rely upon." وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (And you make your provision your denial!) some of them said that provision here has the meaning of gratitude, meaning: you deny without any gratitude. `Ali bin Abi Talhah reported from Ibn `Abbas that he recited it as: (وَتَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ) (And your show of your gratitude by denying!) Ibn Jarir narrated from Muhammad bin Bashshar, who narrated from Muhammad bin Ja`far, who narrated from Shu`bah, from Abu Bishr, from Sa`id bin Jubayr who said that Ibn `Abbas said, "It has never rained upon a people except that some of them became disbelievers by saying, `Such and such position of a star sent rain!"' And Ibn `Abbas recited: (وَتَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ) (And you show of your gratitude by denying.) This chain of narration is Sahih to Ibn `Abbas. In his Muwatta', Malik reported from Salih bin Kaysan, from `Ubaydullah bin `Abdullah bin `Utbah bin Mas`ud, from Zayd bin Khalid Al-Juhani who said, "The Prophet led us in the Subh (dawn) prayer at Al-Hudaybiyah after a rainy night. On completion of the prayer, he faced the congregation and said, «هَلْ تَدْرُونَ مَاذَا قَالَ رَبُّكُمْ؟» (Do you know what your Lord has said (revealed)) Those present replied, `Allah and His Messenger know best.' He said, «قَالَ: أَصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي وَكَافِرٌ، فَأَمَّا مَنْ قَالَ: مُطِرْنَا بِفَضْلِ اللهِ وَرَحْمَتِهِ، فَذلِكَ مُؤْمِنٌ بِي، كَافِرٌ بِالْكَوْكَبِ، وَأَمَّا مَنْ قَالَ: مُطِرْنَا بِنَوْءِ كَذَا وَكَذَا، فَذلِكَ كَافِرٌ بِي وَمُؤْمِنٌ بِالْكَوْكَب» (Allah has said, "During this morning some of my servants remained as true believers in Me and some became disbelievers. Whoever said that the rain was due to the blessings and the mercy of Allah, had belief in Me, and he disbelieves in the stars; and whoever said that it rained because of a particular star, had no belief in Me, but believes in that star.")" This Hadith is recorded in the Two Sahihs, Abu Dawud and An-Nasa'i, all using a chain of narration in which Imam Malik was included. Qatadah said, "Al-Hasan used to say, `How evil is that all that some people have earned for themselves from the Book of Allah, is denying it!"' Al-Hasan's statement means that such people gained no benefit from the Book of Allah because they denied it, as Allah said: أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ - وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (Is it such a talk that you Mudhinun And you make your provision that you deny!)
📜 Texte arabe source

القول في تأويل قوله تعالى : أَفَبِهَذَا الْحَدِيثِ أَنْتُمْ مُدْهِنُونَ (81)

يقول تعالى ذكره: أفبهذا القرآن الذي أنبأتكم خبره، وقصصت عليكم أمره أيها الناس أنتم تلينون القول للمكذّبين به، ممالأة منكم لهم على التكذيب به والكفر.

واختلف أهل التأويل في تأويله، فقال بعضهم في ذلك نحو قولنا 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: ( أَفَبِهَذَا الْحَدِيثِ أَنْتُمْ مُدْهِنُونَ ) قال: تريدون أن تمالئوهم فيه، وتركنوا إليهم.

وقال آخرون: بل معناه: أفبهذا الحديث أنتم مكذّبون.

* ذكر من قال ذلك

حدثني محمد بن سعد، قال: ثن أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه عن ابن عباس قوله: ( أَفَبِهَذَا الْحَدِيثِ أَنْتُمْ مُدْهِنُونَ ) يقول: مكذّبون غير مصدّقين.

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول، في قوله: ( أَنْتُمْ مُدْهِنُونَ ) يقول: مكذبون.

Verset 82
Allah jure par la Grandeur du Coran. L'usage de "La" (dans "Fala") n'est pas une lettre superflue sans signification, comme certains savants du Tafsir le prétendent. Plutôt, elle est utilisée au début d'un serment lorsque le serment est une négation. C'est comme lorsque 'A'ishah, qu'Allah soit satisfait d'elle, a dit : "Non ! Par Allah ! Le Messager d'Allah ﷺ n'a jamais touché la main d'aucune femme." Ainsi, le sens est : "Non ! Je jure par les positions des étoiles. La chose n'est pas comme vous le prétendez - à propos du Coran - qu'il est le résultat de la magie ou de la sorcellerie, mais plutôt c'est un Coran honorable." Ibn Jarir a dit : "Certains savants de la langue arabe ont dit que le sens de : فَلاَ أُقْسِمُ (Fala ! Je jure) est : 'La chose n'est pas comme vous l'avez prétendu.' Puis Il renouvelle le serment en disant : 'Je jure.'" فَلاَ أُقْسِمُ بِمَوَقِعِ النُّجُومِ (Non ! Je jure par les positions des étoiles.) Mujahid a dit : "Les positions de coucher des étoiles dans le ciel," et il a dit que cela fait référence aux positions de lever et de coucher. Cela a été dit par Al-Hasan, Qatadah et préféré par Ibn Jarir. Qatadah a aussi dit que cela signifie leurs positions. Allah a dit, وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ (Et c'est certes là un serment solennel, si vous saviez.) c'est-à-dire : 'c'est un serment solennel que Je -- Allah -- fais ; si vous connaissiez la grandeur de ce serment, vous connaîtrez la grandeur du sujet du serment,' إِنَّهُ لَقُرْءَانٌ كَرِيمٌ (Que c'est certes une récitation honorable.) c'est-à-dire : en vérité, ce Coran qui a été révélé à Muhammad ﷺ est un Livre glorieux, فِى كِتَـبٍ مَّكْنُونٍ (Dans un Livre Maknun.) c'est-à-dire glorieux ; dans un Livre glorieux, bien gardé, vénéré. Ibn Jarir a rapporté qu'Isma'il bin Musa a dit que Sharik a rapporté de Hakim, c'est-à-dire Ibn Jubayr, de Sa'id bin Jubayr, d'Ibn 'Abbas concernant : لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Que seuls les purs ne touchent.) il a dit : "Le Livre qui est au ciel." Al-'Awfi a rapporté d'Ibn 'Abbas concernant : لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Que
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Allah swears to the Greatness of the Qur'an The usage of La (in Fala) is not an extra character without meaning, as some of the scholars of Tafsir say. Rather it is used at the beginning of an oath when the oath is a negation. This is like when `A'ishah, may Allah be pleased with her said, "La by Allah! Allah's Messenger ﷺ did not touch any woman's hand at all. So in this way, the meaning is, "No! I swear by the Mawaqi` of the stars. The matter is not as you people claim - about the Qur'an - that it is a result of magic or sorcery, rather it is an Honorable Qur'an." Ibn Jarir said, "Some of the scholars of the Arabic language said that the meaning of: فَلاَ أُقْسِمُ (Fala! I swear) is, `The matter is not as you people have claimed.' Then He renews the oath again by saying, `I swear."' فَلاَ أُقْسِمُ بِمَوَقِعِ النُّجُومِ (Fala! I swear by the Mawaqi` of the stars.) Mujahid said, "The setting positions of the stars in the sky," and he said that it refers to the rising and setting positions. This was said by Al-Hasan, Qatadah and preferred by Ibn Jarir. Qatadah also said that it means their positions. Allah said, وَإِنَّهُ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ (And verily that is indeed a great oath, if you but know.) meaning, `this is a great vow that I -- Allah -- am making; if you knew the greatness of this vow, you will know the greatness of the subject of the vow,' إِنَّهُ لَقُرْءَانٌ كَرِيمٌ (That (this) is indeed an honorable recitation.) means, verily, this Qur'an that was revealed to Muhammad ﷺ is a Glorious Book, فِى كِتَـبٍ مَّكْنُونٍ (In a Book Maknun.) meaning glorious; in a glorious, well-guarded, revered Book. Ibn Jarir narrated that Isma`il bin Musa said that Sharik reported from Hakim, that is Ibn Jubayr, from Sa`id bin Jubayr, from Ibn `Abbas that about: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) he said, "The Book that is in heaven." Al-`Awfi reported from Ibn `Abbas about: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) that `the pure ones' means: "The angels." Similar was said by Anas, Mujahid, `Ikrimah, Sa`id bin Jubayr, Ad-Dahhak, Abu Ash-Sha`tha' Jabir bin Zayd, Abu Nahik, As-Suddi, `Abdur-Rahman bin Zayd bin Aslam and others. Ibn Jarir narrated that Ibn `Abdul-A`la said that Ibn Thawr said that Ma`mar said from Qatadah about: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) that he said, "None can touch it, with Allah, except the pure ones. However, in this life, the impure Zoroastrian and the filthy hypocrite touch it." And he said, "In the recitation of Ibn Mas`ud it is: (مَا يَمَسُّهُ إِلَّا الْمُطَهَّرُونَ) (It is not touched, except by the pure ones.) Abu Al-`Aliyah said: لاَّ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ (Which none touches but the pure ones.) "It does not refer to you, because you are sinners!" Ibn Zayd said, "The Quraysh disbelievers claimed that the devils brought down the Qur'an. Allah the Exalted stated that only the pure ones touch the Qur'an, as He said: وَمَا تَنَزَّلَتْ بِهِ الشَّيَـطِينُ - وَمَا يَنبَغِى لَهُمْ وَمَا يَسْتَطِيعُونَ - إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ (And it is not the Shayatin who have brought it down. Neither would it suit them nor they can (produce it). Verily, they have been removed far from hearing it.)(26:210-212)" This saying is a good saying, and does not contradict those before it. Allah said, تَنزِيلٌ مِّن رَّبِّ الْعَـلَمِينَ (A revelation from the Lord of all that exists. ) meaning this Qur'an is a revelation from the Lord of all that exists, not as they say that it is magic, sorcery or poetry. Rather it is the truth, no doubt about it; there is none beyond it of useful truth. Allah's statement, أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ (Is it such a talk that you are Mudhinun) Al-`Awfi reported from Ibn `Abbas that Mudhinun means, "You do not believe in and deny." Similar to this was said by Ad-Dahhak, Abu Hazrah and As-Suddi. Mujahid said, مُّدْهِنُونَ (Mudhinun) means "You want to fill yourselves with and rely upon." وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (And you make your provision your denial!) some of them said that provision here has the meaning of gratitude, meaning: you deny without any gratitude. `Ali bin Abi Talhah reported from Ibn `Abbas that he recited it as: (وَتَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ) (And your show of your gratitude by denying!) Ibn Jarir narrated from Muhammad bin Bashshar, who narrated from Muhammad bin Ja`far, who narrated from Shu`bah, from Abu Bishr, from Sa`id bin Jubayr who said that Ibn `Abbas said, "It has never rained upon a people except that some of them became disbelievers by saying, `Such and such position of a star sent rain!"' And Ibn `Abbas recited: (وَتَجْعَلُونَ شُكْرَكُمْ أَنَّكُمْ تُكَذِّبُونَ) (And you show of your gratitude by denying.) This chain of narration is Sahih to Ibn `Abbas. In his Muwatta', Malik reported from Salih bin Kaysan, from `Ubaydullah bin `Abdullah bin `Utbah bin Mas`ud, from Zayd bin Khalid Al-Juhani who said, "The Prophet led us in the Subh (dawn) prayer at Al-Hudaybiyah after a rainy night. On completion of the prayer, he faced the congregation and said, «هَلْ تَدْرُونَ مَاذَا قَالَ رَبُّكُمْ؟» (Do you know what your Lord has said (revealed)) Those present replied, `Allah and His Messenger know best.' He said, «قَالَ: أَصْبَحَ مِنْ عِبَادِي مُؤْمِنٌ بِي وَكَافِرٌ، فَأَمَّا مَنْ قَالَ: مُطِرْنَا بِفَضْلِ اللهِ وَرَحْمَتِهِ، فَذلِكَ مُؤْمِنٌ بِي، كَافِرٌ بِالْكَوْكَبِ، وَأَمَّا مَنْ قَالَ: مُطِرْنَا بِنَوْءِ كَذَا وَكَذَا، فَذلِكَ كَافِرٌ بِي وَمُؤْمِنٌ بِالْكَوْكَب» (Allah has said, "During this morning some of my servants remained as true believers in Me and some became disbelievers. Whoever said that the rain was due to the blessings and the mercy of Allah, had belief in Me, and he disbelieves in the stars; and whoever said that it rained because of a particular star, had no belief in Me, but believes in that star.")" This Hadith is recorded in the Two Sahihs, Abu Dawud and An-Nasa'i, all using a chain of narration in which Imam Malik was included. Qatadah said, "Al-Hasan used to say, `How evil is that all that some people have earned for themselves from the Book of Allah, is denying it!"' Al-Hasan's statement means that such people gained no benefit from the Book of Allah because they denied it, as Allah said: أَفَبِهَـذَا الْحَدِيثِ أَنتُمْ مُّدْهِنُونَ - وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ (Is it such a talk that you Mudhinun And you make your provision that you deny!)
📜 Texte arabe source

وقوله: ( وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ ) يقول: وتجعلون شكر الله على رزقه إياكم التكذيب، وذلك كقول القائل الآخر: جعلت إحساني إليك إساءة منك إليّ، بمعنى: جعلت: شكر إحساني، أو ثواب إحساني إليك إساءة منك إليّ.

وقد ذُكر عن الهيثم بن عدّي: أن من لغة أزد شنوءة: ما رزق فلان: بمعنى ما شكر.

وبنحو الذي قلنا في ذلك قال أهل التأمل على اختلاف فيه منهم.

* ذكر من قال ذلك:

حدثنا ابن بشار، قال: ثنا يحيى، قال: ثنا سفيان، قال: ثني عبد الأعلى الثعلبي، عن أبي عبد الرحمن السلميّ، عن عليّ رضي الله عنه ( وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ ) قال: شكركم.

حدثنا ابن المثنى، قال: ثنا عبيد الله بن موسى، عن إسرائيل، عن عبد الأعلى الثعلبي، عن أبي عبد الرحمن السلمي، عن عليّ رفعه ( وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ ) قال: شكركم تقولون مُطرنا بنوء كذا وكذا، وبنجم كذا وكذا.

حدثني يعقوب بن إبراهيم، قال: ثنا يحيى بن أبي بكر، عن إسرائيل، عن عبد الأعلى، عن أبي عبد الرحمن، عن عليّ، عن النبي صَلَّى الله عَلَيْهِ وَسَلَّم قال "( وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ ) قال: شُكْرَكُمْ أنَّكُمْ تُكَذِّبُونَ، قال: ويقولون مطرنا بنوء كذا وكذا ".

حدثنا ابن بشار، قال: ثنا محمد بن جعفر، قال: ثنا شعبة، عن أبي بشر عن سعيد بن جبير، عن ابن عباس، قال: ما مُطر قوم قط إلا أصبح بعضهم كافرًا، يقولون: مُطرنا بنوء كذا وكذَا، وقرأ ابن عباس ( وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ ) .

حدثنا أبو كُرَيب، قال: ثنا ابن عطية، قال: ثنا معاذ بن سليمان، عن جعفر، عن سعيد بن جبير، عن ابن عباس، أنه كان يقرأ ( وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ ) ثم قال: ما مُطر الناس ليلة قطّ، إلا أصبح بعض الناس مشركين يقولون: مُطرنا بنوء كذا وكذا، قال: وقال وتجعلون شكركم أنكم تكذّبون.

حدثني يعقوب، قال: ثنا هشيم، عن أبي بشر، عن سعيد بن جبير، عن ابن عباس، في قوله: ( وَتَجْعَلُونَ رِزْقَكُمْ ) يقول: شكركم على ما أنـزلت عليكم من الغيث والرحمة تقولون: مُطرنا بنوء كذا وكذا؛ قال: فكان ذلك منهم كفرًا بما أنعم عليهم.

حدثني يونس، قال: أخبرنا سفيان، عن إسماعيل بن أمية، قال: أحسبه أو غيره " أن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم سمع رجلا ومطروا يقول: مُطرنا ببعض عثانين الأسد، فقال: كَذَبْتَ بَلْ هـُوَ رِزْقُ الله ".

حدثني يونس، قال: أخبرنا سفيان، عن محمد بن إسحاق، عن محمد بن إبراهيم بن الحارث التيمي، عن أبي سلمة، عن أبي هريرة، أن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم قال: " إِنَّ اللهَ لَيُصَبَّحُ القَوْمَ بالنِّعْمَةِ، أَوْ يُمَسِّيهِم بِهَا، فَيُصْبِحُ بِهَا قَوْمٌ كَافِرينَ يَقُولُونَ: مُطِرْنَا بِنَوءِ كَذَا وَكَذَا " قال محمد: فذكرت هذا الحديث لسعيد بن المسيب، فقال: ونحن قد سمعنا من أبي هريرة، وقد أخبرني من شهد عمر بن الخطاب رضي الله عنه وهو يستسقي فلما استسقى التفت إلى العباس فقال: يا عباس يا عمَّ رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم ، كم بقي من نوء الثريا؟ فقال: العلماء بها يزعمون أنها تعترض في الأفق بعد سقوطها سبعًا، قال: فما مضت سابعة حتى مُطروا.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن عبد الأعلى، عن أبي عبد الرحمن، عن عليّ( وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ ) قال: كان يقرؤها( وتَجْعَلُونَ شُكْرَكُمْ أنَّكُم تُكَذِّبُونَ) يقول: جعلتم رزق الله بنوء النجم، وكان رزقهم في أنفسهم بالأنواء أنواء المطر إذا نـزل عليهم المطر، قالوا: رُزقنا بنوء كذا وكذا، وإذا أمسك عنهم كذّبوا، فذلك تكذيبهم.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن عطاء الخراساني، في قوله: ( وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ ) قال: كان ناس يمطرون فيقولون: مُطرنا بنوء كذا، مُطرنا بنوء كذا.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعًا، عن ابن أبي نجيح، عن مجاهد، قوله: ( وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ ) قال: قولهم في الأنواء: مُطرنا بنوء كذا ونوء كذا، يقول: قولوا هو من عند الله وهو رزقه.

حُدثت، عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول، في قوله: ( وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ ) يقول: جعل الله رزقكم في السماء، وأنتم تجعلونه في الأنواء.

حدثني أبو صالح الصراري، قال: ثنا أبو جابر " محمد بن عبد الملك الأزدي" قال: ثنا جعفر بن الزبير، عن القاسم بن أبي أمامة، عن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم قال: " ما مُطِرَ قَوْمٌ مِنْ لَيْلَةٍ إلا أَصْبَحَ قَوْمٌ بِهَا كَافِرِينَ، ثم قال: ( وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ ) " يقول قَائلٌ مُطِرْنا بنَجْمِ كَذَا وَكَذَا.

وقال آخرون: بل معنى ذلك: وتجعلون حظكم منه التكذيب.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ ) أما الحسن فكان يقول: بئسما أخذ قوم لأنفسهم لم يرزقوا من كتاب الله إلا التكذيب به.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، قال: قال الحسن، في قوله: (وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ )خسر عبد لا يكون حظه من كتاب الله إلا التكذيب.

Verset 83
Lorsque l'âme atteint la gorge au moment de la mort, elle ne peut être ramenée ; cela prouve le Jugement. Allah l'Exalté a dit, فَلَوْلاَ إِذَا بَلَغَتِ (Alors pourquoi n'intervenez-vous pas quand elle atteint), en référence à l'âme, الْحُلْقُومَ (Al-Hulqum), c'est-à-dire la gorge, au moment de la mort. Allah l'Exalté a dit dans d'autres versets, كَلاَّ إِذَا بَلَغَتِ التَّرَاقِىَ - وَقِيلَ مَنْ رَاقٍ - وَظَنَّ أَنَّهُ الْفِرَاقُ - وَالْتَفَّتِ السَّاقُ بِالسَّاقِ - إِلَى رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ (Non, quand (l'âme) atteint la clavicule, et il sera dit : "Qui peut le guérir (et le sauver de la mort)" Et il conclura que c'était (le moment) de la séparation (la mort) ; Et une jambe sera jointe à l'autre jambe (enveloppée). La conduite sera ce Jour-là vers ton Seigneur (Allah).)(75:26-30) Allah a dit ici, وَأَنتُمْ حِينَئِذٍ تَنظُرُونَ (Et vous, à ce moment-là, vous regardez), la personne mourante et vous êtes témoins de la stupeur de la mort qu'elle éprouve, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ (Mais Nous sommes plus proches de lui que vous), avec Nos anges, وَلَـكِن لاَّ تُبْصِرُونَ (mais vous ne voyez pas.) vous ne pouvez pas voir les anges. Allah l'Exalté a dit dans un autre verset, وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُم حَفَظَةً حَتَّى إِذَا جَآءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لاَ يُفَرِّطُونَ - ثُمَّ رُدُّواْ إِلَى اللَّهِ مَوْلَـهُمُ الْحَقِّ أَلاَ لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَـسِبِينَ (Il est le Dominateur suprême sur Ses serviteurs, et Il envoie des gardiens (anges) sur vous, jusqu'à ce que la mort approche l'un de vous, Nos messagers (l'ange de la mort et ses assistants) prennent son âme, et ils ne négligent jamais leur devoir. Puis ils sont ramenés à Allah, leur vrai Protecteur. Certes, à Lui appartient le jugement et Il est le plus prompt à rendre compte.)(6:61-62) La parole d'Allah, فَلَوْلاَ إِن كُنتُمْ غَيْرَ مَدِينِينَ تَرْجِعُونَهَآ (Alors pourquoi ne le faites-vous pas -- si vous n'êtes pas Madinin -- rendre l'âme,) signifie : 'Ne rendrez-vous pas cette âme, qui a atteint la gorge, à son corps comme
▼ 🇬🇧 English (Ibn Kathir — version officielle)
When the Soul reaches the Throat at the Time of Death, it cannot be brought back; this proves Reckon Allah the Exalted said, فَلَوْلاَ إِذَا بَلَغَتِ (Then why do you not (intervene) when it reaches), in reference to the soul, الْحُلْقُومَ (Al-Hulqum), i.e., the throat, at the time of death. Allah the Exalted said in other Ayat, كَلاَّ إِذَا بَلَغَتِ التَّرَاقِىَ - وَقِيلَ مَنْ رَاقٍ - وَظَنَّ أَنَّهُ الْفِرَاقُ - وَالْتَفَّتِ السَّاقُ بِالسَّاقِ - إِلَى رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ (Nay, when (the soul) reaches to the collar bone, and it will be said: "Who can cure him (and save him from death)" And he will conclude that it was (the time) of parting (death); And one leg will be joined with another leg (shrouded). The drive will be on that Day to your Lord (Allah).)(75:26-30) Allah said here, وَأَنتُمْ حِينَئِذٍ تَنظُرُونَ (And you at the moment are looking,) at the dying person and witnessing the stupor of death that he is experiencing, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ (But We are nearer to him than you, ) with Our angels, وَلَـكِن لاَّ تُبْصِرُونَ (but you see not.) you cannot see the angels. Allah the Exalted said in another Ayah, وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُم حَفَظَةً حَتَّى إِذَا جَآءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لاَ يُفَرِّطُونَ - ثُمَّ رُدُّواْ إِلَى اللَّهِ مَوْلَـهُمُ الْحَقِّ أَلاَ لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَـسِبِينَ (He is the Irresistible over His servants, and He sends guardians (angels) over you, until when death approaches one of you, Our messengers (angel of death and his assistants) take his soul, and they never neglect their duty. Then they are returned to Allah, their true Protector. Surely, for Him is the judgement and He is the swiftest in taking account.)(6:61-62) Allah's statement, فَلَوْلاَ إِن كُنتُمْ غَيْرَ مَدِينِينَ تَرْجِعُونَهَآ (Then why do you not -- if you are not Madinin -- return the soul,) means, `Will you not return this soul, that has reached the throat, to its body as it used to be, if you are exempt from the reckoning and recompense' Sa`id bin Jubayr and Al-Hasan Al-Basri said: فَلَوْلاَ إِن كُنتُمْ غَيْرَ مَدِينِينَ (Then why do you not -- if you are not Madinin. ..), "If you do not believe that you will be reckoned, recompensed, resurrected and punished, then why do you not return this soul to its body" Mujahid said that, غَيْرَ مَدِينِينَ (...if you are not Madinin), means, "if you are not certain."
📜 Texte arabe source

وقوله: ( فَلَوْلا إِذَا بَلَغَتِ الْحُلْقُومَ ) يقول تعالى ذكره: فهلا إذا بلغت النفوس عند خروجها من أجسادكم أيها الناس حلاقيمكم .

Verset 84
Lorsque l'âme atteint la gorge au moment de la mort, elle ne peut être ramenée ; cela prouve le Jugement. Allah l'Exalté a dit, فَلَوْلاَ إِذَا بَلَغَتِ (Alors pourquoi n'intervenez-vous pas quand elle atteint), en référence à l'âme, الْحُلْقُومَ (Al-Hulqum), c'est-à-dire la gorge, au moment de la mort. Allah l'Exalté a dit dans d'autres versets, كَلاَّ إِذَا بَلَغَتِ التَّرَاقِىَ - وَقِيلَ مَنْ رَاقٍ - وَظَنَّ أَنَّهُ الْفِرَاقُ - وَالْتَفَّتِ السَّاقُ بِالسَّاقِ - إِلَى رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ (Non, quand (l'âme) atteint la clavicule, et il sera dit : "Qui peut le guérir (et le sauver de la mort)" Et il conclura que c'était (le moment) de la séparation (la mort) ; Et une jambe sera jointe à l'autre jambe (enveloppée). La conduite sera ce Jour-là vers ton Seigneur (Allah).)(75:26-30) Allah a dit ici, وَأَنتُمْ حِينَئِذٍ تَنظُرُونَ (Et vous, à ce moment-là, vous regardez), la personne mourante et vous êtes témoins de la stupeur de la mort qu'elle éprouve, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ (Mais Nous sommes plus proches de lui que vous), avec Nos anges, وَلَـكِن لاَّ تُبْصِرُونَ (mais vous ne voyez pas.) vous ne pouvez pas voir les anges. Allah l'Exalté a dit dans un autre verset, وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُم حَفَظَةً حَتَّى إِذَا جَآءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لاَ يُفَرِّطُونَ - ثُمَّ رُدُّواْ إِلَى اللَّهِ مَوْلَـهُمُ الْحَقِّ أَلاَ لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَـسِبِينَ (Il est le Dominateur suprême sur Ses serviteurs, et Il envoie des gardiens (anges) sur vous, jusqu'à ce que la mort approche l'un de vous, Nos messagers (l'ange de la mort et ses assistants) prennent son âme, et ils ne négligent jamais leur devoir. Puis ils sont ramenés à Allah, leur vrai Protecteur. Certes, à Lui appartient le jugement et Il est le plus prompt à rendre compte.)(6:61-62) La parole d'Allah, فَلَوْلاَ إِن كُنتُمْ غَيْرَ مَدِينِينَ تَرْجِعُونَهَآ (Alors pourquoi ne le faites-vous pas -- si vous n'êtes pas Madinin -- rendre l'âme,) signifie : 'Ne rendrez-vous pas cette âme, qui a atteint la gorge, à son corps comme
▼ 🇬🇧 English (Ibn Kathir — version officielle)
When the Soul reaches the Throat at the Time of Death, it cannot be brought back; this proves Reckon Allah the Exalted said, فَلَوْلاَ إِذَا بَلَغَتِ (Then why do you not (intervene) when it reaches), in reference to the soul, الْحُلْقُومَ (Al-Hulqum), i.e., the throat, at the time of death. Allah the Exalted said in other Ayat, كَلاَّ إِذَا بَلَغَتِ التَّرَاقِىَ - وَقِيلَ مَنْ رَاقٍ - وَظَنَّ أَنَّهُ الْفِرَاقُ - وَالْتَفَّتِ السَّاقُ بِالسَّاقِ - إِلَى رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ (Nay, when (the soul) reaches to the collar bone, and it will be said: "Who can cure him (and save him from death)" And he will conclude that it was (the time) of parting (death); And one leg will be joined with another leg (shrouded). The drive will be on that Day to your Lord (Allah).)(75:26-30) Allah said here, وَأَنتُمْ حِينَئِذٍ تَنظُرُونَ (And you at the moment are looking,) at the dying person and witnessing the stupor of death that he is experiencing, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ (But We are nearer to him than you, ) with Our angels, وَلَـكِن لاَّ تُبْصِرُونَ (but you see not.) you cannot see the angels. Allah the Exalted said in another Ayah, وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُم حَفَظَةً حَتَّى إِذَا جَآءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لاَ يُفَرِّطُونَ - ثُمَّ رُدُّواْ إِلَى اللَّهِ مَوْلَـهُمُ الْحَقِّ أَلاَ لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَـسِبِينَ (He is the Irresistible over His servants, and He sends guardians (angels) over you, until when death approaches one of you, Our messengers (angel of death and his assistants) take his soul, and they never neglect their duty. Then they are returned to Allah, their true Protector. Surely, for Him is the judgement and He is the swiftest in taking account.)(6:61-62) Allah's statement, فَلَوْلاَ إِن كُنتُمْ غَيْرَ مَدِينِينَ تَرْجِعُونَهَآ (Then why do you not -- if you are not Madinin -- return the soul,) means, `Will you not return this soul, that has reached the throat, to its body as it used to be, if you are exempt from the reckoning and recompense' Sa`id bin Jubayr and Al-Hasan Al-Basri said: فَلَوْلاَ إِن كُنتُمْ غَيْرَ مَدِينِينَ (Then why do you not -- if you are not Madinin. ..), "If you do not believe that you will be reckoned, recompensed, resurrected and punished, then why do you not return this soul to its body" Mujahid said that, غَيْرَ مَدِينِينَ (...if you are not Madinin), means, "if you are not certain."
📜 Texte arabe source

( وَأَنْتُمْ حِينَئِذٍ تَنْظُرُونَ ) يقول ومن حضرهم منكم من أهليهم حينئذ إليهم ينظر، وخرج الخطاب ها هنّا عاما للجميع، والمراد به: من حضر الميت من أهله وغيرهم وذلك معروف من كلام العرب وهو أن يخاطب الجماعة بالفعل، كأنهم أهله وأصحابه، والمراد به بعضهم غائبا كان أو شاهدا، فيقول: قتلتم فلانًا، والقاتل منهم واحد، إما غائب، وإما شاهد. وقد بيَّنا نظائر ذلك في مواضع كثيرة من كتابنا هذا.

Verset 85
Lorsque l'âme atteint la gorge au moment de la mort, elle ne peut être ramenée ; cela prouve le Jugement. Allah l'Exalté a dit, فَلَوْلاَ إِذَا بَلَغَتِ (Alors pourquoi n'intervenez-vous pas quand elle atteint), en référence à l'âme, الْحُلْقُومَ (Al-Hulqum), c'est-à-dire la gorge, au moment de la mort. Allah l'Exalté a dit dans d'autres versets, كَلاَّ إِذَا بَلَغَتِ التَّرَاقِىَ - وَقِيلَ مَنْ رَاقٍ - وَظَنَّ أَنَّهُ الْفِرَاقُ - وَالْتَفَّتِ السَّاقُ بِالسَّاقِ - إِلَى رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ (Non, quand (l'âme) atteint la clavicule, et il sera dit : "Qui peut le guérir (et le sauver de la mort)" Et il conclura que c'était (le moment) de la séparation (la mort) ; Et une jambe sera jointe à l'autre jambe (enveloppée). La conduite sera ce Jour-là vers ton Seigneur (Allah).)(75:26-30) Allah a dit ici, وَأَنتُمْ حِينَئِذٍ تَنظُرُونَ (Et vous, à ce moment-là, vous regardez), la personne mourante et vous êtes témoins de la stupeur de la mort qu'elle éprouve, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ (Mais Nous sommes plus proches de lui que vous), avec Nos anges, وَلَـكِن لاَّ تُبْصِرُونَ (mais vous ne voyez pas.) vous ne pouvez pas voir les anges. Allah l'Exalté a dit dans un autre verset, وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُم حَفَظَةً حَتَّى إِذَا جَآءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لاَ يُفَرِّطُونَ - ثُمَّ رُدُّواْ إِلَى اللَّهِ مَوْلَـهُمُ الْحَقِّ أَلاَ لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَـسِبِينَ (Il est le Dominateur suprême sur Ses serviteurs, et Il envoie des gardiens (anges) sur vous, jusqu'à ce que la mort approche l'un de vous, Nos messagers (l'ange de la mort et ses assistants) prennent son âme, et ils ne négligent jamais leur devoir. Puis ils sont ramenés à Allah, leur vrai Protecteur. Certes, à Lui appartient le jugement et Il est le plus prompt à rendre compte.)(6:61-62) La parole d'Allah, فَلَوْلاَ إِن كُنتُمْ غَيْرَ مَدِينِينَ تَرْجِعُونَهَآ (Alors pourquoi ne le faites-vous pas -- si vous n'êtes pas Madinin -- rendre l'âme,) signifie : 'Ne rendrez-vous pas cette âme, qui a atteint la gorge, à son corps comme
▼ 🇬🇧 English (Ibn Kathir — version officielle)
When the Soul reaches the Throat at the Time of Death, it cannot be brought back; this proves Reckon Allah the Exalted said, فَلَوْلاَ إِذَا بَلَغَتِ (Then why do you not (intervene) when it reaches), in reference to the soul, الْحُلْقُومَ (Al-Hulqum), i.e., the throat, at the time of death. Allah the Exalted said in other Ayat, كَلاَّ إِذَا بَلَغَتِ التَّرَاقِىَ - وَقِيلَ مَنْ رَاقٍ - وَظَنَّ أَنَّهُ الْفِرَاقُ - وَالْتَفَّتِ السَّاقُ بِالسَّاقِ - إِلَى رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ (Nay, when (the soul) reaches to the collar bone, and it will be said: "Who can cure him (and save him from death)" And he will conclude that it was (the time) of parting (death); And one leg will be joined with another leg (shrouded). The drive will be on that Day to your Lord (Allah).)(75:26-30) Allah said here, وَأَنتُمْ حِينَئِذٍ تَنظُرُونَ (And you at the moment are looking,) at the dying person and witnessing the stupor of death that he is experiencing, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ (But We are nearer to him than you, ) with Our angels, وَلَـكِن لاَّ تُبْصِرُونَ (but you see not.) you cannot see the angels. Allah the Exalted said in another Ayah, وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُم حَفَظَةً حَتَّى إِذَا جَآءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لاَ يُفَرِّطُونَ - ثُمَّ رُدُّواْ إِلَى اللَّهِ مَوْلَـهُمُ الْحَقِّ أَلاَ لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَـسِبِينَ (He is the Irresistible over His servants, and He sends guardians (angels) over you, until when death approaches one of you, Our messengers (angel of death and his assistants) take his soul, and they never neglect their duty. Then they are returned to Allah, their true Protector. Surely, for Him is the judgement and He is the swiftest in taking account.)(6:61-62) Allah's statement, فَلَوْلاَ إِن كُنتُمْ غَيْرَ مَدِينِينَ تَرْجِعُونَهَآ (Then why do you not -- if you are not Madinin -- return the soul,) means, `Will you not return this soul, that has reached the throat, to its body as it used to be, if you are exempt from the reckoning and recompense' Sa`id bin Jubayr and Al-Hasan Al-Basri said: فَلَوْلاَ إِن كُنتُمْ غَيْرَ مَدِينِينَ (Then why do you not -- if you are not Madinin. ..), "If you do not believe that you will be reckoned, recompensed, resurrected and punished, then why do you not return this soul to its body" Mujahid said that, غَيْرَ مَدِينِينَ (...if you are not Madinin), means, "if you are not certain."
📜 Texte arabe source

يقول ( وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْكُمْ ) يقول: ورسلنا الذين يقبضون روحه أقرب إليه منكم، ( وَلَكِنْ لا تُبْصِرُونَ ) .

وكان بعض أهل العربية من أهل البصرة يقول: قيل ( فَلَوْلا إِذَا بَلَغَتِ الْحُلْقُومَ * وَأَنْتُمْ حِينَئِذٍ تَنْظُرُونَ ) كأنه قد سمع منهم، والله أعلم: إنا نقدر على أن لا نموت، فقال ( فَلَوْلا إِذَا بَلَغَتِ الْحُلْقُومَ ) ، ثم قال فَلَوْلا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ أي غير مجزيين ترجعون تلك النفوس وأنتم ترون كيف تخرج عند ذلك إن كنتم صادقين بأنكم تمتنعون من الموت.

Verset 86
Lorsque l'âme atteint la gorge au moment de la mort, elle ne peut être ramenée ; cela prouve le Jugement. Allah l'Exalté a dit, فَلَوْلاَ إِذَا بَلَغَتِ (Alors pourquoi n'intervenez-vous pas quand elle atteint), en référence à l'âme, الْحُلْقُومَ (Al-Hulqum), c'est-à-dire la gorge, au moment de la mort. Allah l'Exalté a dit dans d'autres versets, كَلاَّ إِذَا بَلَغَتِ التَّرَاقِىَ - وَقِيلَ مَنْ رَاقٍ - وَظَنَّ أَنَّهُ الْفِرَاقُ - وَالْتَفَّتِ السَّاقُ بِالسَّاقِ - إِلَى رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ (Non, quand (l'âme) atteint la clavicule, et il sera dit : "Qui peut le guérir (et le sauver de la mort)" Et il conclura que c'était (le moment) de la séparation (la mort) ; Et une jambe sera jointe à l'autre jambe (enveloppée). La conduite sera ce Jour-là vers ton Seigneur (Allah).)(75:26-30) Allah a dit ici, وَأَنتُمْ حِينَئِذٍ تَنظُرُونَ (Et vous, à ce moment-là, vous regardez), la personne mourante et vous êtes témoins de la stupeur de la mort qu'elle éprouve, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ (Mais Nous sommes plus proches de lui que vous), avec Nos anges, وَلَـكِن لاَّ تُبْصِرُونَ (mais vous ne voyez pas.) vous ne pouvez pas voir les anges. Allah l'Exalté a dit dans un autre verset, وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُم حَفَظَةً حَتَّى إِذَا جَآءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لاَ يُفَرِّطُونَ - ثُمَّ رُدُّواْ إِلَى اللَّهِ مَوْلَـهُمُ الْحَقِّ أَلاَ لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَـسِبِينَ (Il est le Dominateur suprême sur Ses serviteurs, et Il envoie des gardiens (anges) sur vous, jusqu'à ce que la mort approche l'un de vous, Nos messagers (l'ange de la mort et ses assistants) prennent son âme, et ils ne négligent jamais leur devoir. Puis ils sont ramenés à Allah, leur vrai Protecteur. Certes, à Lui appartient le jugement et Il est le plus prompt à rendre compte.)(6:61-62) La parole d'Allah, فَلَوْلاَ إِن كُنتُمْ غَيْرَ مَدِينِينَ تَرْجِعُونَهَآ (Alors pourquoi ne le faites-vous pas -- si vous n'êtes pas Madinin -- rendre l'âme,) signifie : 'Ne rendrez-vous pas cette âme, qui a atteint la gorge, à son corps comme
▼ 🇬🇧 English (Ibn Kathir — version officielle)
When the Soul reaches the Throat at the Time of Death, it cannot be brought back; this proves Reckon Allah the Exalted said, فَلَوْلاَ إِذَا بَلَغَتِ (Then why do you not (intervene) when it reaches), in reference to the soul, الْحُلْقُومَ (Al-Hulqum), i.e., the throat, at the time of death. Allah the Exalted said in other Ayat, كَلاَّ إِذَا بَلَغَتِ التَّرَاقِىَ - وَقِيلَ مَنْ رَاقٍ - وَظَنَّ أَنَّهُ الْفِرَاقُ - وَالْتَفَّتِ السَّاقُ بِالسَّاقِ - إِلَى رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ (Nay, when (the soul) reaches to the collar bone, and it will be said: "Who can cure him (and save him from death)" And he will conclude that it was (the time) of parting (death); And one leg will be joined with another leg (shrouded). The drive will be on that Day to your Lord (Allah).)(75:26-30) Allah said here, وَأَنتُمْ حِينَئِذٍ تَنظُرُونَ (And you at the moment are looking,) at the dying person and witnessing the stupor of death that he is experiencing, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ (But We are nearer to him than you, ) with Our angels, وَلَـكِن لاَّ تُبْصِرُونَ (but you see not.) you cannot see the angels. Allah the Exalted said in another Ayah, وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُم حَفَظَةً حَتَّى إِذَا جَآءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لاَ يُفَرِّطُونَ - ثُمَّ رُدُّواْ إِلَى اللَّهِ مَوْلَـهُمُ الْحَقِّ أَلاَ لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَـسِبِينَ (He is the Irresistible over His servants, and He sends guardians (angels) over you, until when death approaches one of you, Our messengers (angel of death and his assistants) take his soul, and they never neglect their duty. Then they are returned to Allah, their true Protector. Surely, for Him is the judgement and He is the swiftest in taking account.)(6:61-62) Allah's statement, فَلَوْلاَ إِن كُنتُمْ غَيْرَ مَدِينِينَ تَرْجِعُونَهَآ (Then why do you not -- if you are not Madinin -- return the soul,) means, `Will you not return this soul, that has reached the throat, to its body as it used to be, if you are exempt from the reckoning and recompense' Sa`id bin Jubayr and Al-Hasan Al-Basri said: فَلَوْلاَ إِن كُنتُمْ غَيْرَ مَدِينِينَ (Then why do you not -- if you are not Madinin. ..), "If you do not believe that you will be reckoned, recompensed, resurrected and punished, then why do you not return this soul to its body" Mujahid said that, غَيْرَ مَدِينِينَ (...if you are not Madinin), means, "if you are not certain."
📜 Texte arabe source

القول في تأويل قوله تعالى : فَلَوْلا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ (86)

يقول تعالى ذكره: فهلا إن كنتم أيها الناس غير مدينين.

واختلف أهل التأويل في تأويل قوله: ( مَدِينِينَ ) فقال بعضهم: غير محاسبين.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله: ( فَلَوْلا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ ) يقول: غير محاسبين.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعًا، عن ابن أبي نجيح، عن مجاهد، في قوله: ( غَيْرَ مَدِينِينَ ) قال: محاسبين.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَلَوْلا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ ) : أي محاسبين.

حدثني يونس، قال: أخبرنا ابن وهب، قال، قال ابن زيد، في قول الله ( فَلَوْلا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ ) قال: كانوا يجحدون أن يُدانوا بعد الموت، قال: وهو مالك يوم الدين، يوم يُدان الناس بأعمالهم، قال: يدانون: يحاسبون.

حدثني يعقوب، قال: ثنا ابن علية، قال: أخبرنا أبو رجاء، عن الحسن، في قوله: ( فَلَوْلا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ ) قال: غير محاسبين.

حدثنا ابن بشار، قال: ثنا سليمان، قال: ثنا أبو هلال، عن قتادة ( فَلَوْلا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ ) قال غير مبعوثين، غير محاسبين.

وقال آخرون: معناه: غير مبعوثين.

* ذكر من قال ذلك:

حدثنا ابن بشار، قال ثنا هوذة، قال: ثنا عوف، عن الحسن ( فَلَوْلا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ ) غير مبعوثين يوم القيامة، ترجعونها إن كنتم صادقين.

وقال آخرون: بل معناه: غير مجزيين بأعمالكم.

وأولى الأقوال في ذلك بالصواب قول من قال: غير محاسبين فمجزيين بأعمالكم من قولهم: كما تدين تدان، ومن قول الله مَالِكِ يَوْمِ الدِّينِ .

Verset 87
Lorsque l'âme atteint la gorge au moment de la mort, elle ne peut être ramenée ; cela prouve le Jugement. Allah l'Exalté a dit : فَلَوْلاَ إِذَا بَلَغَتِ (Pourquoi n'intervenez-vous pas lorsqu'elle atteint), en référence à l'âme, الْحُلْقُومَ (Al-Hulqum), c'est-à-dire la gorge, au moment de la mort. Allah l'Exalté a dit dans d'autres versets : كَلاَّ إِذَا بَلَغَتِ التَّرَاقِىَ - وَقِيلَ مَنْ رَاقٍ - وَظَنَّ أَنَّهُ الْفِرَاقُ - وَالْتَفَّتِ السَّاقُ بِالسَّاقِ - إِلَى رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ (Non, lorsque (l'âme) atteint la clavicule, et il sera dit : "Qui peut le guérir (et le sauver de la mort)" Et il conclura que c'était (le moment) de la séparation (la mort) ; et une jambe sera jointe à l'autre jambe (enveloppée). La conduite sera ce Jour-là vers ton Seigneur (Allah).) (75:26-30) Allah a dit ici : وَأَنتُمْ حِينَئِذٍ تَنظُرُونَ (Et vous, à ce moment-là, vous regardez), la personne mourante et vous êtes témoins de la stupeur de la mort qu'elle éprouve, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ (Mais Nous sommes plus proches de lui que vous), avec Nos anges, وَلَـكِن لاَّ تُبْصِرُونَ (mais vous ne voyez pas.) vous ne pouvez pas voir les anges. Allah l'Exalté a dit dans un autre verset : وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُم حَفَظَةً حَتَّى إِذَا جَآءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لاَ يُفَرِّطُونَ - ثُمَّ رُدُّواْ إِلَى اللَّهِ مَوْلَـهُمُ الْحَقِّ أَلاَ لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَـسِبِينَ (Il est l'Irresistible sur Ses serviteurs, et Il envoie des gardiens (anges) sur vous, jusqu'à ce que la mort approche l'un de vous, Nos messagers (l'ange de la mort et ses assistants) prennent son âme, et ils ne négligent jamais leur devoir. Puis ils sont ramenés à Allah, leur vrai Protecteur. Certes, à Lui est le jugement et Il est le plus rapide à rendre compte.) (6:61-62) La parole d'Allah : فَلَوْلاَ إِن كُنتُمْ غَيْرَ مَدِينِينَ تَرْجِعُونَهَآ (Pourquoi donc, si vous n'êtes pas Madinin, ne ramenez-vous pas l'âme,) signifie : "Ne ramènerez-vous pas cette âme, qui a atteint la gorge, à son corps comme
▼ 🇬🇧 English (Ibn Kathir — version officielle)
When the Soul reaches the Throat at the Time of Death, it cannot be brought back; this proves Reckon Allah the Exalted said, فَلَوْلاَ إِذَا بَلَغَتِ (Then why do you not (intervene) when it reaches), in reference to the soul, الْحُلْقُومَ (Al-Hulqum), i.e., the throat, at the time of death. Allah the Exalted said in other Ayat, كَلاَّ إِذَا بَلَغَتِ التَّرَاقِىَ - وَقِيلَ مَنْ رَاقٍ - وَظَنَّ أَنَّهُ الْفِرَاقُ - وَالْتَفَّتِ السَّاقُ بِالسَّاقِ - إِلَى رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ (Nay, when (the soul) reaches to the collar bone, and it will be said: "Who can cure him (and save him from death)" And he will conclude that it was (the time) of parting (death); And one leg will be joined with another leg (shrouded). The drive will be on that Day to your Lord (Allah).)(75:26-30) Allah said here, وَأَنتُمْ حِينَئِذٍ تَنظُرُونَ (And you at the moment are looking,) at the dying person and witnessing the stupor of death that he is experiencing, وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ (But We are nearer to him than you, ) with Our angels, وَلَـكِن لاَّ تُبْصِرُونَ (but you see not.) you cannot see the angels. Allah the Exalted said in another Ayah, وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَيُرْسِلُ عَلَيْكُم حَفَظَةً حَتَّى إِذَا جَآءَ أَحَدَكُمُ الْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لاَ يُفَرِّطُونَ - ثُمَّ رُدُّواْ إِلَى اللَّهِ مَوْلَـهُمُ الْحَقِّ أَلاَ لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَـسِبِينَ (He is the Irresistible over His servants, and He sends guardians (angels) over you, until when death approaches one of you, Our messengers (angel of death and his assistants) take his soul, and they never neglect their duty. Then they are returned to Allah, their true Protector. Surely, for Him is the judgement and He is the swiftest in taking account.)(6:61-62) Allah's statement, فَلَوْلاَ إِن كُنتُمْ غَيْرَ مَدِينِينَ تَرْجِعُونَهَآ (Then why do you not -- if you are not Madinin -- return the soul,) means, `Will you not return this soul, that has reached the throat, to its body as it used to be, if you are exempt from the reckoning and recompense' Sa`id bin Jubayr and Al-Hasan Al-Basri said: فَلَوْلاَ إِن كُنتُمْ غَيْرَ مَدِينِينَ (Then why do you not -- if you are not Madinin. ..), "If you do not believe that you will be reckoned, recompensed, resurrected and punished, then why do you not return this soul to its body" Mujahid said that, غَيْرَ مَدِينِينَ (...if you are not Madinin), means, "if you are not certain."
📜 Texte arabe source

وقوله: ( تَرْجِعُونَهَا إِنْ كُنْتُمْ صَادِقِينَ ) يقول: تردّون تلك النفوس من بعد مصيرها إلى الحلاقيم إلى مستقرّها من الأجساد إن كنتم صادقين، إن كنتم تمتنعون من الموت والحساب والمجازاة، وجواب قوله: فَلَوْلا إِذَا بَلَغَتِ الْحُلْقُومَ ، وجواب قوله: ( فَلَوْلا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ ) جواب واحد وهو قوله: ( تَرْجِعُونَهَا ) وذلك نحو قوله: فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنْ تَبِعَ هُدَايَ فَلا خَوْفٌ عَلَيْهِمْ جعل جواب الجزاءين جوابًا واحدًا.

وبنحو الذي قلنا في قوله: ( تَرْجِعُونَهَا ) قال أهل التأويل.

* ذكر من قال ذلك:

حدثني يونس، قال: أخبرنا ابن وهب، قال قال ابن زيد، في قوله: ( تَرْجِعُونَهَا ) قال: لتلك النفس ( إِنْ كُنْتُمْ صَادِقِينَ ) .

Verset 88
La condition des gens au moment de leur mort. Ce sont les trois types de conditions que les gens affrontent à leur mort. Soit ils sont parmi les croyants rapprochés ou ceux qui sont en dessous de leur rang à droite, soit ceux qui ont nié la vérité, ont été égarés de la guidance et étaient ignorants d'Allah. Allah a dit : فَأَمَّآ إِن كَانَ (Alors s'il est), en référence à la personne mourante, مِنَ الْمُقَرَّبِينَ (parmi les Muqarrabun) qui ont accompli les obligations et les actes d'adoration recommandés et ont évité les interdits et les choses détestables et même certaines des choses permises, فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ (alors pour lui Rawh, Rayhan et un Jardin de Délices.) Ils auront Rawh et Rayhan ; et les bonnes nouvelles de ces traits leur seront transmises par les anges au moment de la mort. Nous avons mentionné auparavant le Hadith du Prophète rapporté par Al-Bara' dans lequel les anges de miséricorde disent (à une personne croyante mourante) : «أَيَّتُهَا الرُّوحُ الطَّيِّبَةُ فِي الْجَسَدِ الطَّيِّبِ كُنْتِ تَعْمُرِينَه، اخْرُجِي إِلَى رَوْحٍ وَرَيْحَانٍ وَرَبَ غَيْرِ غَضْبَان» (Ô bonne âme dans le bon corps que tu habitais, viens à Rawh, Rayhan et un Seigneur qui n'est pas en colère.) `Ali bin Abi Talhah a rapporté d'Ibn `Abbas : "Rawh signifie repos, et Rayhan signifie lieu de repos." Mujahid a dit de même que Rawh signifie repos. Abu Hazrah a dit que Rawh signifie : "Repos du monde." Sa`id bin Jubayr et As-Suddi ont dit que cela signifie se réjouir. Et de Mujahid : فَرَوْحٌ وَرَيْحَانٌ (Rawh et Rayhan) signifie : "Paradis et délices." Qatadah a dit que Rawh signifie miséricorde. Ibn `Abbas, Mujahid et Sa`id bin Jubayr ont dit que Rayhan signifie provisions. Toutes ces explications sont correctes et similaires dans leur sens. Les croyants rapprochés qui meurent gagneront tout cela ; miséricorde, repos, provision, joie, bonheur et bonnes délices, وَجَنَّـتُ نَعِيمٍ (et un Jardin de Délices.) Abu Al-`Aliyah a dit : "Aucun des croyants rapprochés ne quittera (cette vie) jusqu'à ce qu'on lui apporte une branche du Rayhan du Paradis et que son âme soit capturée dans
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Condition of People at the Time of Their Death These are the three types of conditions that people face upon their death. Either they are among the near believers or those below their rank on the right, or those who denied the truth, were led astray from the guidance and were ignorant about Allah. Allah said, فَأَمَّآ إِن كَانَ (Then if he), in reference to the dying person, مِنَ الْمُقَرَّبِينَ (be of the Muqarrabun) who fulfilled the obligations and the recommended acts of worship and avoided the forbidden and disliked matters and even some of the allowed, فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ (then for him Rawh, Rayhan and a Garden of Delights.) Theirs will be Rawh and Rayhan; and the glad tidings of these traits will be conveyed to them by the angels at the time of death. We mentioned before the Prophet's Hadith narrated from Al-Bara' in which the angels of mercy say (to a dying, believing person), «أَيَّتُهَا الرُّوحُ الطَّيِّبَةُ فِي الْجَسَدِ الطَّيِّبِ كُنْتِ تَعْمُرِينَه، اخْرُجِي إِلَى رَوْحٍ وَرَيْحَانٍ وَرَبَ غَيْرِ غَضْبَان» (O good soul in the good body that you inhabited, come to Rawh, Rayhan and a Lord Who is not angry.) `Ali bin Abi Talhah reported from Ibn `Abbas, "Rawh means rest, and Rayhan means place of rest." Mujahid said similarly that Rawh means rest. Abu Hazrah said that Rawh means: "Rest from the world." Sa`id bin Jubayr and As-Suddi said that it means to rejoice. And from Mujahid: فَرَوْحٌ وَرَيْحَانٌ (Rawh and Rayhan) means: "Paradise and delights." Qatadah said that Rawh means mercy. Ibn `Abbas, Mujahid and Sa`id bin Jubayr said that Rayhan means provisions. All of these explanations are correct and similar in meaning. The near believers who die will earn all of these; mercy, rest, provision, joy, happiness and good delights, وَجَنَّـتُ نَعِيمٍ (and a Garden of Delights.) Abu Al-`Aliyah said, "None of the near believers will depart (this life) until after he is brought a branch of the Rayhan of Paradise and his soul is captured in it." Muhammad bin Ka`b said, "Every person who dies will know upon his death if he is among the people of Paradise or the people of the Fire." In the Sahih, it is recorded that the Messenger of Allah ﷺ said, «إِنَّ أَرْوَاحَ الشُّهَدَاءِ فِي حَوَاصِلِ طُيُورٍ خُضْرٍ، تَسْرَحُ فِي رِيَاضِ الْجَنَّةِ حَيْثُ شَاءَتْ، ثُمَّ تَأْوِي إِلَى قَنَادِيلَ مُعَلَّقَةٍ بِالْعَرْش» (The souls of the martyrs live in the bodies of green birds flying wherever they wish in the Gardens of Paradise, and then rest to their nests in chandeliers hung from the Throne of the Almighty....) Imam Ahmad recorded that `Ata' bin As-Sa'ib said, "The first day I saw `Abdur-Rahman bin Abi Layla, I saw an old man whose hair had become white on his head and beard. He was riding his donkey and following a funeral. I heard him say, `So-and-so narrated to me that he heard the Messenger of Allah ﷺ say, «مَنْ أَحَبَّ لِقَاءَ اللهِ أَحَبَّ اللهُ لِقَاءَهُ، وَمَنْ كَرِهَ لِقَاءَ اللهِ كَرِهَ اللهُ لِقَاءَه» (He who likes to meet Allah, Allah likes to meet him, and he who hates to meet Allah, Allah hates to meet him.) The people around him started weeping, and he asked them why they wept. They said, `All of us hate death.' He said, «لَيْسَ ذَاكَ، وَلكِنَّهُ إِذَا احْتُضِرَ فَأَمَّآ إِن كَانَ مِنَ الْمُقَرَّبِينَ - فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ فَإِذَا بُشِّرَ بِذلِكَ أَحَبَّ لِقَاءَ اللهِ عَزَّ وَجَلَّ، وَاللهُ عَزَّ وَجَلَّ لِلِقَائِهِ أَحَبُّ وَأَمَّآ إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّآلِّينَ - فَنُزُلٌ مِّنْ حَمِيمٍ - وَتَصْلِيَةُ جَحِيمٍ فَإذَا بُشِّرَ بِذلِكَ كَرِهَ لِقَاءَ اللهِ،وَاللهُ تَعَالَى لِلِقَائِهِ أَكْرَه» (It does not mean that. When one dies: (Then, if he be of the near believers, then for him are Rawh, Rayhan, and a Garden of Delights.)( and when this good news is conveyed to him, he likes to meet Allah the Exalted and Most Honored and Allah the Exalted and Most Honored likes, even more, to meet him, (But if he be of the denying, the erring, then for him is an entertainment with Hamim. And entry in Hellfire.)( and when this news is conveyed to him, he hates to meet Allah and Allah hates, even more, to meet him.)" This is the narration that Imam Ahmad collected; and in the Sahih, there is a Hadith with this meaning collected from `A'ishah. Allah's statement, وَأَمَّآ إِن كَانَ مِنْ أَصْحَـبِ الْيَمِينِ (And if he be of those on the right,) means, if he, the dying person, is among those on the right, فَسَلَـمٌ لَّكَ مِنْ أَصْحَـبِ الْيَمِينِ (Then Salam (peace) to you from those on the right) meaning, the angels will deliver the good news to them by saying, "Peace be upon you," i.e., be calm, you will be led to safety, you are among those on the right, as `Ikrimah said, "The angels will greet him with the Salam and convey to him the news that he is among those on the right. " This is a good explanation, and it conforms with Allah's statement, إِنَّ الَّذِينَ قَالُواْ رَبُّنَا اللَّهُ ثُمَّ اسْتَقَـمُواْ تَتَنَزَّلُ عَلَيْهِمُ الْمَلَـئِكَةُ أَلاَّ تَخَافُواْ وَلاَ تَحْزَنُواْ وَأَبْشِرُواْ بِالْجَنَّةِ الَّتِى كُنتُمْ تُوعَدُونَ - نَحْنُ أَوْلِيَآؤُكُمْ فِى الْحَيَوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ وَلَكُمْ فِيهَا مَا تَشْتَهِى أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ - نُزُلاً مِّنْ غَفُورٍ رَّحِيمٍ (Verily, those who say: "Our Lord is Allah." and then they stand firm, on them the angles will descend (at the time of their death) (saying): "Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised! We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your souls desire, and therein you shall have (all) for which you ask. An entertainment from the Oft-Forgiving, Most Merciful.") (41:30-32). Allah's statement, وَأَمَّآ إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّآلِّينَ - فَنُزُلٌ مِّنْ حَمِيمٍ - وَتَصْلِيَةُ جَحِيمٍ (But if he be of the denying, the erring, then for him is an entertainment with Hamim (boiling water) and entry in Hellfire.) meaning, if the dying person is one of those who denied the truth, who were led astray from guidance, فَنُزُلٌ (then for him is an entertainment,) meaning, as a guest مِنْ حَمِيمٍ (with Hamim) that dissolves his intestines and skin, وَتَصْلِيَةُ جَحِيمٍ (And entry in Hellfire.) he will reside in Hellfire, which will engulf him from every direction. Allah the Exalted said, next, إِنَّ هَـذَا لَهُوَ حَقُّ الْيَقِينِ (Verily, this! This is an absolute truth with certainty.) meaning, this news is the truth; there is no doubt about it, nor escape from it for anyone, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (So, glorify with praises the Name of your Lord, the Most Great.) Jabir narrated that the Messenger of Allah ﷺ said, «مَنْ قَالَ: سُبْحَانَ اللهِ الْعَظِيمِ وَبِحَمْدِهِ، غُرِسَتْ لَهُ نَخْلَةٌ فِي الْجَنَّة» (He who says, "Glory be to Allah the Magnificent and with His praise!" then a date tree will be planted for him in Paradise.) This Hadith was collected by At-Tirmidhi and An-Nasa'i; At-Tirmidhi said, "Hasan Gharib." Al-Bukhari recorded in his book (Sahih) that Abu Hurayrah said that the Messenger of Allah ﷺ said, «كَلِمَتَانِ خَفِيفَتَانِ عَلَى اللِّسَانِ، ثَقِيلَتَانِ فِي الْمِيزَانِ، حَبِيبَتَانِ إِلَى الرَّحْمنِ: سُبْحَانَ اللهِ وَبِحَمْدِهِ، سُبْحَانَ اللهِ الْعَظِيم» ((There are) two statements that are light on the tongue, but heavy on the Balance, and most beloved to Ar-Rahman: "Glory be to Allah and with His praise, glory be to Allah the Magnificent.") The Group, with the exception of Abu Dawud, collected this. This is the end of the Tafsir of Surat Al-Waqi`ah, all praise and thanks are due to Allah and all the favors come from Him.
📜 Texte arabe source

وقوله: ( فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ * فَرَوْحٌ وَرَيْحَانٌ ) يقول تعالى ذكره: فأما إن كان الميت من المقرّبين الذين قرّبهم الله من جواره في جنانه ( فَرَوْحٌ وَرَيْحَانٌ ) يقول: فله روح وريحان.

واختلف القرّاء في قراءة ذلك، فقرأته عامة قرّاء الأمصار ( فَرَوْحٌ ) بفتح الراء، بمعنى: فله برد.( وَرَيْحَانٌ ) يقول: ورزق واسع في قول بعضهم، وفي قول آخرين فله راحة وريحان وقرأ ذلك الحسن البصريّ( فَرُوحٌ ) بضم الراء، بمعنى: أن روحه تخرج في ريحانة.

وأولى القراءتين في ذلك بالصواب قراءة من قرأه بالفتح لإجماع الحجة من القرّاء عليه، بمعنى: فله الرحمة والمغفرة، والرزق الطيب الهنيّ.

Verset 89
La condition des gens au moment de leur mort. Ce sont les trois types de conditions que les gens affrontent à leur mort. Soit ils sont parmi les croyants rapprochés ou ceux qui sont en dessous de leur rang à droite, soit ceux qui ont nié la vérité, ont été égarés de la guidance et étaient ignorants d'Allah. Allah a dit : فَأَمَّآ إِن كَانَ (Alors s'il est), en référence à la personne mourante, مِنَ الْمُقَرَّبِينَ (parmi les Muqarrabun) qui ont accompli les obligations et les actes d'adoration recommandés et ont évité les interdits et les choses détestables et même certaines des choses permises, فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ (alors pour lui Rawh, Rayhan et un Jardin de Délices.) Ils auront Rawh et Rayhan ; et les bonnes nouvelles de ces traits leur seront transmises par les anges au moment de la mort. Nous avons mentionné auparavant le Hadith du Prophète rapporté par Al-Bara' dans lequel les anges de miséricorde disent (à une personne croyante mourante) : «أَيَّتُهَا الرُّوحُ الطَّيِّبَةُ فِي الْجَسَدِ الطَّيِّبِ كُنْتِ تَعْمُرِينَه، اخْرُجِي إِلَى رَوْحٍ وَرَيْحَانٍ وَرَبَ غَيْرِ غَضْبَان» (Ô bonne âme dans le bon corps que tu habitais, viens à Rawh, Rayhan et un Seigneur qui n'est pas en colère.) `Ali bin Abi Talhah a rapporté d'Ibn `Abbas : "Rawh signifie repos, et Rayhan signifie lieu de repos." Mujahid a dit de même que Rawh signifie repos. Abu Hazrah a dit que Rawh signifie : "Repos du monde." Sa`id bin Jubayr et As-Suddi ont dit que cela signifie se réjouir. Et de Mujahid : فَرَوْحٌ وَرَيْحَانٌ (Rawh et Rayhan) signifie : "Paradis et délices." Qatadah a dit que Rawh signifie miséricorde. Ibn `Abbas, Mujahid et Sa`id bin Jubayr ont dit que Rayhan signifie provisions. Toutes ces explications sont correctes et similaires dans leur sens. Les croyants rapprochés qui meurent gagneront tout cela ; miséricorde, repos, provision, joie, bonheur et bonnes délices, وَجَنَّـتُ نَعِيمٍ (et un Jardin de Délices.) Abu Al-`Aliyah a dit : "Aucun des croyants rapprochés ne quittera (cette vie) jusqu'à ce qu'on lui apporte une branche du Rayhan du Paradis et que son âme soit capturée dans
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Condition of People at the Time of Their Death These are the three types of conditions that people face upon their death. Either they are among the near believers or those below their rank on the right, or those who denied the truth, were led astray from the guidance and were ignorant about Allah. Allah said, فَأَمَّآ إِن كَانَ (Then if he), in reference to the dying person, مِنَ الْمُقَرَّبِينَ (be of the Muqarrabun) who fulfilled the obligations and the recommended acts of worship and avoided the forbidden and disliked matters and even some of the allowed, فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ (then for him Rawh, Rayhan and a Garden of Delights.) Theirs will be Rawh and Rayhan; and the glad tidings of these traits will be conveyed to them by the angels at the time of death. We mentioned before the Prophet's Hadith narrated from Al-Bara' in which the angels of mercy say (to a dying, believing person), «أَيَّتُهَا الرُّوحُ الطَّيِّبَةُ فِي الْجَسَدِ الطَّيِّبِ كُنْتِ تَعْمُرِينَه، اخْرُجِي إِلَى رَوْحٍ وَرَيْحَانٍ وَرَبَ غَيْرِ غَضْبَان» (O good soul in the good body that you inhabited, come to Rawh, Rayhan and a Lord Who is not angry.) `Ali bin Abi Talhah reported from Ibn `Abbas, "Rawh means rest, and Rayhan means place of rest." Mujahid said similarly that Rawh means rest. Abu Hazrah said that Rawh means: "Rest from the world." Sa`id bin Jubayr and As-Suddi said that it means to rejoice. And from Mujahid: فَرَوْحٌ وَرَيْحَانٌ (Rawh and Rayhan) means: "Paradise and delights." Qatadah said that Rawh means mercy. Ibn `Abbas, Mujahid and Sa`id bin Jubayr said that Rayhan means provisions. All of these explanations are correct and similar in meaning. The near believers who die will earn all of these; mercy, rest, provision, joy, happiness and good delights, وَجَنَّـتُ نَعِيمٍ (and a Garden of Delights.) Abu Al-`Aliyah said, "None of the near believers will depart (this life) until after he is brought a branch of the Rayhan of Paradise and his soul is captured in it." Muhammad bin Ka`b said, "Every person who dies will know upon his death if he is among the people of Paradise or the people of the Fire." In the Sahih, it is recorded that the Messenger of Allah ﷺ said, «إِنَّ أَرْوَاحَ الشُّهَدَاءِ فِي حَوَاصِلِ طُيُورٍ خُضْرٍ، تَسْرَحُ فِي رِيَاضِ الْجَنَّةِ حَيْثُ شَاءَتْ، ثُمَّ تَأْوِي إِلَى قَنَادِيلَ مُعَلَّقَةٍ بِالْعَرْش» (The souls of the martyrs live in the bodies of green birds flying wherever they wish in the Gardens of Paradise, and then rest to their nests in chandeliers hung from the Throne of the Almighty....) Imam Ahmad recorded that `Ata' bin As-Sa'ib said, "The first day I saw `Abdur-Rahman bin Abi Layla, I saw an old man whose hair had become white on his head and beard. He was riding his donkey and following a funeral. I heard him say, `So-and-so narrated to me that he heard the Messenger of Allah ﷺ say, «مَنْ أَحَبَّ لِقَاءَ اللهِ أَحَبَّ اللهُ لِقَاءَهُ، وَمَنْ كَرِهَ لِقَاءَ اللهِ كَرِهَ اللهُ لِقَاءَه» (He who likes to meet Allah, Allah likes to meet him, and he who hates to meet Allah, Allah hates to meet him.) The people around him started weeping, and he asked them why they wept. They said, `All of us hate death.' He said, «لَيْسَ ذَاكَ، وَلكِنَّهُ إِذَا احْتُضِرَ فَأَمَّآ إِن كَانَ مِنَ الْمُقَرَّبِينَ - فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ فَإِذَا بُشِّرَ بِذلِكَ أَحَبَّ لِقَاءَ اللهِ عَزَّ وَجَلَّ، وَاللهُ عَزَّ وَجَلَّ لِلِقَائِهِ أَحَبُّ وَأَمَّآ إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّآلِّينَ - فَنُزُلٌ مِّنْ حَمِيمٍ - وَتَصْلِيَةُ جَحِيمٍ فَإذَا بُشِّرَ بِذلِكَ كَرِهَ لِقَاءَ اللهِ،وَاللهُ تَعَالَى لِلِقَائِهِ أَكْرَه» (It does not mean that. When one dies: (Then, if he be of the near believers, then for him are Rawh, Rayhan, and a Garden of Delights.)( and when this good news is conveyed to him, he likes to meet Allah the Exalted and Most Honored and Allah the Exalted and Most Honored likes, even more, to meet him, (But if he be of the denying, the erring, then for him is an entertainment with Hamim. And entry in Hellfire.)( and when this news is conveyed to him, he hates to meet Allah and Allah hates, even more, to meet him.)" This is the narration that Imam Ahmad collected; and in the Sahih, there is a Hadith with this meaning collected from `A'ishah. Allah's statement, وَأَمَّآ إِن كَانَ مِنْ أَصْحَـبِ الْيَمِينِ (And if he be of those on the right,) means, if he, the dying person, is among those on the right, فَسَلَـمٌ لَّكَ مِنْ أَصْحَـبِ الْيَمِينِ (Then Salam (peace) to you from those on the right) meaning, the angels will deliver the good news to them by saying, "Peace be upon you," i.e., be calm, you will be led to safety, you are among those on the right, as `Ikrimah said, "The angels will greet him with the Salam and convey to him the news that he is among those on the right. " This is a good explanation, and it conforms with Allah's statement, إِنَّ الَّذِينَ قَالُواْ رَبُّنَا اللَّهُ ثُمَّ اسْتَقَـمُواْ تَتَنَزَّلُ عَلَيْهِمُ الْمَلَـئِكَةُ أَلاَّ تَخَافُواْ وَلاَ تَحْزَنُواْ وَأَبْشِرُواْ بِالْجَنَّةِ الَّتِى كُنتُمْ تُوعَدُونَ - نَحْنُ أَوْلِيَآؤُكُمْ فِى الْحَيَوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ وَلَكُمْ فِيهَا مَا تَشْتَهِى أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ - نُزُلاً مِّنْ غَفُورٍ رَّحِيمٍ (Verily, those who say: "Our Lord is Allah." and then they stand firm, on them the angles will descend (at the time of their death) (saying): "Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised! We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your souls desire, and therein you shall have (all) for which you ask. An entertainment from the Oft-Forgiving, Most Merciful.") (41:30-32). Allah's statement, وَأَمَّآ إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّآلِّينَ - فَنُزُلٌ مِّنْ حَمِيمٍ - وَتَصْلِيَةُ جَحِيمٍ (But if he be of the denying, the erring, then for him is an entertainment with Hamim (boiling water) and entry in Hellfire.) meaning, if the dying person is one of those who denied the truth, who were led astray from guidance, فَنُزُلٌ (then for him is an entertainment,) meaning, as a guest مِنْ حَمِيمٍ (with Hamim) that dissolves his intestines and skin, وَتَصْلِيَةُ جَحِيمٍ (And entry in Hellfire.) he will reside in Hellfire, which will engulf him from every direction. Allah the Exalted said, next, إِنَّ هَـذَا لَهُوَ حَقُّ الْيَقِينِ (Verily, this! This is an absolute truth with certainty.) meaning, this news is the truth; there is no doubt about it, nor escape from it for anyone, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (So, glorify with praises the Name of your Lord, the Most Great.) Jabir narrated that the Messenger of Allah ﷺ said, «مَنْ قَالَ: سُبْحَانَ اللهِ الْعَظِيمِ وَبِحَمْدِهِ، غُرِسَتْ لَهُ نَخْلَةٌ فِي الْجَنَّة» (He who says, "Glory be to Allah the Magnificent and with His praise!" then a date tree will be planted for him in Paradise.) This Hadith was collected by At-Tirmidhi and An-Nasa'i; At-Tirmidhi said, "Hasan Gharib." Al-Bukhari recorded in his book (Sahih) that Abu Hurayrah said that the Messenger of Allah ﷺ said, «كَلِمَتَانِ خَفِيفَتَانِ عَلَى اللِّسَانِ، ثَقِيلَتَانِ فِي الْمِيزَانِ، حَبِيبَتَانِ إِلَى الرَّحْمنِ: سُبْحَانَ اللهِ وَبِحَمْدِهِ، سُبْحَانَ اللهِ الْعَظِيم» ((There are) two statements that are light on the tongue, but heavy on the Balance, and most beloved to Ar-Rahman: "Glory be to Allah and with His praise, glory be to Allah the Magnificent.") The Group, with the exception of Abu Dawud, collected this. This is the end of the Tafsir of Surat Al-Waqi`ah, all praise and thanks are due to Allah and all the favors come from Him.
📜 Texte arabe source

واختلف أهل التأويل في تأويل قوله: ( فَرَوْحٌ وَرَيْحَانٌ ) فقال بعضهم: معنى ذلك: فراحة ومستراح.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس ( فَرَوْحٌ وَرَيْحَانٌ ) يقول: راحة ومستراح.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله: ( فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ * فَرَوْحٌ وَرَيْحَانٌ ) قال: يعني بالريحان: المستريح من الدنيا( وَجَنَّةُ نَعِيمٍ ) يقول: مغفرة ورحمة.

وقال آخرون: الرَّوح: الراحة، والرَّيحان: الرزق.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعًا، عن ابن أبي نجيح، عن مجاهد، في قوله: ( فَرَوْحٌ وَرَيْحَانٌ ) قال: راحة: وقوله: وريحان قال: الرزق.

وقال آخرون: الرَّوْح: الفرح، والرَّيْحان: الرزق.

* ذكر من قال ذلك:

حدثنا أبو كُريب، قال: ثنا إدريس، قال: سمعت أبي، عن أبي إسحاق، عن سعيد بن جبير، في قوله: ( فَرَوْحٌ وَرَيْحَانٌ ) قال: الرَّوْح: الفرح، والرَّيحان: الرزق.

وأما الذين قرءوا ذلك بضم الراء فإنهم قالوا: الرُّوح: هي روح الإنسان، والرَّيحان: هو الريحان المعروف: وقالوا: معنى ذلك: أن أرواح المقرّبين تخرج من أبدانهم عند الموت برَيحان تشمه.

* ذكر من قال ذلك:

حدثنا ابن عبد الأعلى، قال: ثنا المعتمر، عن أبيه، عن الحسن ( فَرَوْحٌ وَرَيْحَانٌ ) قال: تخرج روحه في ريحانة.

حدثنا ابن حُميد، قال: ثنا مهران، عن أبي جعفر، عن الربيع، عن أبي العالية ( فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ ) قال: لم يكن أحد من المقرّبين يفارق الدنيا، والمقربون السابقون، حتى يؤتى بغصن من ريحان الجنة فيشمه، ثم يُقبض.

وقال آخرون ممن قرأ ذلك بفتح الراء: الرَّوْح: الرحمة، والرَّيحان: الريحان المعروف.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَرَوْحٌ وَرَيْحَانٌ ) قال: الروح: الرحمة، والرَّيحان: يتلقى به عند الموت.

وقال آخرون منهم: الرَّوْح: الرحمة، والرَّيحان: الاستراحة.

* ذكر من قال ذلك:

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول ( فَرَوْحٌ وَرَيْحَانٌ ) الرَّوْح: المغفرة والرحمة، والرَّيحان: الاستراحة.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن أبيه، عن منذر الثوريّ، عن الربيع بن خثيم ( فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ ) قال: هذا عند الموت ( فَرَوْحٌ وَرَيْحَانٌ ) قال: يُجاء له من الجنة.

حدثنا ابن بشار، قال: ثنا أبو عامر، قال: ثنا قرة، عن الحسن، في قوله: ( فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ * فَرَوْحٌ وَرَيْحَانٌ وَجَنَّةُ نَعِيمٍ ) قال: ذلك في الآخرة، فقال له بعض القوم قال: أما والله إنهم ليرون عند الموت.

حدثنا ابن بشار، قال: ثنا حماد، قال: ثنا قرة، عن الحسن، بمثله.

وأولى الأقوال في ذلك بالصواب عندي: قول من قال: عني بالرَّوْح: الفرح والرحمة والمغفرة، وأصله من قولهم: وجدت روحا: إذا وجد نسيما يستروح إليه من كرب الحرّ. وأما الريحان، فإنه عندي الريحان الذي يتلقى به عند الموت، كما قال أبو العالية والحسن، ومن قال في ذلك نحو قولهما، لأن ذلك الأغلب والأظهر من معانيه.

وقوله: ( وَجَنَّةُ نَعِيمٍ ) يقول: وله مع ذلك بستان نعيم يتنعم فيه.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد: وجنة نعيم قال: قد عُرِضت عليه .

Verset 90
La condition des gens au moment de leur mort. Ce sont les trois types de conditions que les gens affrontent à leur mort. Soit ils sont parmi les croyants rapprochés ou ceux qui sont en dessous de leur rang à droite, soit ceux qui ont nié la vérité, ont été égarés de la guidance et étaient ignorants d'Allah. Allah a dit : فَأَمَّآ إِن كَانَ (Alors s'il est), en référence à la personne mourante, مِنَ الْمُقَرَّبِينَ (parmi les Muqarrabun) qui ont accompli les obligations et les actes d'adoration recommandés et ont évité les interdits et les choses détestables et même certaines des choses permises, فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ (alors pour lui Rawh, Rayhan et un Jardin de Délices.) Ils auront Rawh et Rayhan ; et les bonnes nouvelles de ces traits leur seront transmises par les anges au moment de la mort. Nous avons mentionné auparavant le Hadith du Prophète rapporté par Al-Bara' dans lequel les anges de miséricorde disent (à une personne croyante mourante) : «أَيَّتُهَا الرُّوحُ الطَّيِّبَةُ فِي الْجَسَدِ الطَّيِّبِ كُنْتِ تَعْمُرِينَه، اخْرُجِي إِلَى رَوْحٍ وَرَيْحَانٍ وَرَبَ غَيْرِ غَضْبَان» (Ô bonne âme dans le bon corps que tu habitais, viens à Rawh, Rayhan et un Seigneur qui n'est pas en colère.) `Ali bin Abi Talhah a rapporté d'Ibn `Abbas : "Rawh signifie repos, et Rayhan signifie lieu de repos." Mujahid a dit de même que Rawh signifie repos. Abu Hazrah a dit que Rawh signifie : "Repos du monde." Sa`id bin Jubayr et As-Suddi ont dit que cela signifie se réjouir. Et de Mujahid : فَرَوْحٌ وَرَيْحَانٌ (Rawh et Rayhan) signifie : "Paradis et délices." Qatadah a dit que Rawh signifie miséricorde. Ibn `Abbas, Mujahid et Sa`id bin Jubayr ont dit que Rayhan signifie provisions. Toutes ces explications sont correctes et similaires dans leur sens. Les croyants rapprochés qui meurent gagneront tout cela ; miséricorde, repos, provision, joie, bonheur et bonnes délices, وَجَنَّـتُ نَعِيمٍ (et un Jardin de Délices.) Abu Al-`Aliyah a dit : "Aucun des croyants rapprochés ne quittera (cette vie) jusqu'à ce qu'on lui apporte une branche du Rayhan du Paradis et que son âme soit capturée dans
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Condition of People at the Time of Their Death These are the three types of conditions that people face upon their death. Either they are among the near believers or those below their rank on the right, or those who denied the truth, were led astray from the guidance and were ignorant about Allah. Allah said, فَأَمَّآ إِن كَانَ (Then if he), in reference to the dying person, مِنَ الْمُقَرَّبِينَ (be of the Muqarrabun) who fulfilled the obligations and the recommended acts of worship and avoided the forbidden and disliked matters and even some of the allowed, فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ (then for him Rawh, Rayhan and a Garden of Delights.) Theirs will be Rawh and Rayhan; and the glad tidings of these traits will be conveyed to them by the angels at the time of death. We mentioned before the Prophet's Hadith narrated from Al-Bara' in which the angels of mercy say (to a dying, believing person), «أَيَّتُهَا الرُّوحُ الطَّيِّبَةُ فِي الْجَسَدِ الطَّيِّبِ كُنْتِ تَعْمُرِينَه، اخْرُجِي إِلَى رَوْحٍ وَرَيْحَانٍ وَرَبَ غَيْرِ غَضْبَان» (O good soul in the good body that you inhabited, come to Rawh, Rayhan and a Lord Who is not angry.) `Ali bin Abi Talhah reported from Ibn `Abbas, "Rawh means rest, and Rayhan means place of rest." Mujahid said similarly that Rawh means rest. Abu Hazrah said that Rawh means: "Rest from the world." Sa`id bin Jubayr and As-Suddi said that it means to rejoice. And from Mujahid: فَرَوْحٌ وَرَيْحَانٌ (Rawh and Rayhan) means: "Paradise and delights." Qatadah said that Rawh means mercy. Ibn `Abbas, Mujahid and Sa`id bin Jubayr said that Rayhan means provisions. All of these explanations are correct and similar in meaning. The near believers who die will earn all of these; mercy, rest, provision, joy, happiness and good delights, وَجَنَّـتُ نَعِيمٍ (and a Garden of Delights.) Abu Al-`Aliyah said, "None of the near believers will depart (this life) until after he is brought a branch of the Rayhan of Paradise and his soul is captured in it." Muhammad bin Ka`b said, "Every person who dies will know upon his death if he is among the people of Paradise or the people of the Fire." In the Sahih, it is recorded that the Messenger of Allah ﷺ said, «إِنَّ أَرْوَاحَ الشُّهَدَاءِ فِي حَوَاصِلِ طُيُورٍ خُضْرٍ، تَسْرَحُ فِي رِيَاضِ الْجَنَّةِ حَيْثُ شَاءَتْ، ثُمَّ تَأْوِي إِلَى قَنَادِيلَ مُعَلَّقَةٍ بِالْعَرْش» (The souls of the martyrs live in the bodies of green birds flying wherever they wish in the Gardens of Paradise, and then rest to their nests in chandeliers hung from the Throne of the Almighty....) Imam Ahmad recorded that `Ata' bin As-Sa'ib said, "The first day I saw `Abdur-Rahman bin Abi Layla, I saw an old man whose hair had become white on his head and beard. He was riding his donkey and following a funeral. I heard him say, `So-and-so narrated to me that he heard the Messenger of Allah ﷺ say, «مَنْ أَحَبَّ لِقَاءَ اللهِ أَحَبَّ اللهُ لِقَاءَهُ، وَمَنْ كَرِهَ لِقَاءَ اللهِ كَرِهَ اللهُ لِقَاءَه» (He who likes to meet Allah, Allah likes to meet him, and he who hates to meet Allah, Allah hates to meet him.) The people around him started weeping, and he asked them why they wept. They said, `All of us hate death.' He said, «لَيْسَ ذَاكَ، وَلكِنَّهُ إِذَا احْتُضِرَ فَأَمَّآ إِن كَانَ مِنَ الْمُقَرَّبِينَ - فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ فَإِذَا بُشِّرَ بِذلِكَ أَحَبَّ لِقَاءَ اللهِ عَزَّ وَجَلَّ، وَاللهُ عَزَّ وَجَلَّ لِلِقَائِهِ أَحَبُّ وَأَمَّآ إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّآلِّينَ - فَنُزُلٌ مِّنْ حَمِيمٍ - وَتَصْلِيَةُ جَحِيمٍ فَإذَا بُشِّرَ بِذلِكَ كَرِهَ لِقَاءَ اللهِ،وَاللهُ تَعَالَى لِلِقَائِهِ أَكْرَه» (It does not mean that. When one dies: (Then, if he be of the near believers, then for him are Rawh, Rayhan, and a Garden of Delights.)( and when this good news is conveyed to him, he likes to meet Allah the Exalted and Most Honored and Allah the Exalted and Most Honored likes, even more, to meet him, (But if he be of the denying, the erring, then for him is an entertainment with Hamim. And entry in Hellfire.)( and when this news is conveyed to him, he hates to meet Allah and Allah hates, even more, to meet him.)" This is the narration that Imam Ahmad collected; and in the Sahih, there is a Hadith with this meaning collected from `A'ishah. Allah's statement, وَأَمَّآ إِن كَانَ مِنْ أَصْحَـبِ الْيَمِينِ (And if he be of those on the right,) means, if he, the dying person, is among those on the right, فَسَلَـمٌ لَّكَ مِنْ أَصْحَـبِ الْيَمِينِ (Then Salam (peace) to you from those on the right) meaning, the angels will deliver the good news to them by saying, "Peace be upon you," i.e., be calm, you will be led to safety, you are among those on the right, as `Ikrimah said, "The angels will greet him with the Salam and convey to him the news that he is among those on the right. " This is a good explanation, and it conforms with Allah's statement, إِنَّ الَّذِينَ قَالُواْ رَبُّنَا اللَّهُ ثُمَّ اسْتَقَـمُواْ تَتَنَزَّلُ عَلَيْهِمُ الْمَلَـئِكَةُ أَلاَّ تَخَافُواْ وَلاَ تَحْزَنُواْ وَأَبْشِرُواْ بِالْجَنَّةِ الَّتِى كُنتُمْ تُوعَدُونَ - نَحْنُ أَوْلِيَآؤُكُمْ فِى الْحَيَوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ وَلَكُمْ فِيهَا مَا تَشْتَهِى أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ - نُزُلاً مِّنْ غَفُورٍ رَّحِيمٍ (Verily, those who say: "Our Lord is Allah." and then they stand firm, on them the angles will descend (at the time of their death) (saying): "Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised! We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your souls desire, and therein you shall have (all) for which you ask. An entertainment from the Oft-Forgiving, Most Merciful.") (41:30-32). Allah's statement, وَأَمَّآ إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّآلِّينَ - فَنُزُلٌ مِّنْ حَمِيمٍ - وَتَصْلِيَةُ جَحِيمٍ (But if he be of the denying, the erring, then for him is an entertainment with Hamim (boiling water) and entry in Hellfire.) meaning, if the dying person is one of those who denied the truth, who were led astray from guidance, فَنُزُلٌ (then for him is an entertainment,) meaning, as a guest مِنْ حَمِيمٍ (with Hamim) that dissolves his intestines and skin, وَتَصْلِيَةُ جَحِيمٍ (And entry in Hellfire.) he will reside in Hellfire, which will engulf him from every direction. Allah the Exalted said, next, إِنَّ هَـذَا لَهُوَ حَقُّ الْيَقِينِ (Verily, this! This is an absolute truth with certainty.) meaning, this news is the truth; there is no doubt about it, nor escape from it for anyone, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (So, glorify with praises the Name of your Lord, the Most Great.) Jabir narrated that the Messenger of Allah ﷺ said, «مَنْ قَالَ: سُبْحَانَ اللهِ الْعَظِيمِ وَبِحَمْدِهِ، غُرِسَتْ لَهُ نَخْلَةٌ فِي الْجَنَّة» (He who says, "Glory be to Allah the Magnificent and with His praise!" then a date tree will be planted for him in Paradise.) This Hadith was collected by At-Tirmidhi and An-Nasa'i; At-Tirmidhi said, "Hasan Gharib." Al-Bukhari recorded in his book (Sahih) that Abu Hurayrah said that the Messenger of Allah ﷺ said, «كَلِمَتَانِ خَفِيفَتَانِ عَلَى اللِّسَانِ، ثَقِيلَتَانِ فِي الْمِيزَانِ، حَبِيبَتَانِ إِلَى الرَّحْمنِ: سُبْحَانَ اللهِ وَبِحَمْدِهِ، سُبْحَانَ اللهِ الْعَظِيم» ((There are) two statements that are light on the tongue, but heavy on the Balance, and most beloved to Ar-Rahman: "Glory be to Allah and with His praise, glory be to Allah the Magnificent.") The Group, with the exception of Abu Dawud, collected this. This is the end of the Tafsir of Surat Al-Waqi`ah, all praise and thanks are due to Allah and all the favors come from Him.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَأَمَّا إِنْ كَانَ مِنْ أَصْحَابِ الْيَمِينِ (90)

يقول تعالى ذكره: (وَأَمَّا إِنْ كَانَ ) الميت (مِنْ أَصْحَابِ الْيَمِينِ ) الذين يؤخذ بهم إلى الجنة من ذات أيمانهم (فَسَلامٌ لَكَ مِنْ أَصْحَابِ الْيَمِينِ ) .

Verset 91
La condition des gens au moment de leur mort. Ce sont les trois types de conditions que les gens affrontent à leur mort. Soit ils sont parmi les croyants rapprochés ou ceux qui sont en dessous de leur rang à droite, soit ceux qui ont nié la vérité, ont été égarés de la guidance et étaient ignorants d'Allah. Allah a dit : فَأَمَّآ إِن كَانَ (Alors s'il est), en référence à la personne mourante, مِنَ الْمُقَرَّبِينَ (parmi les Muqarrabun) qui ont accompli les obligations et les actes d'adoration recommandés et ont évité les interdits et les choses détestables et même certaines des choses permises, فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ (alors pour lui Rawh, Rayhan et un Jardin de Délices.) Ils auront Rawh et Rayhan ; et les bonnes nouvelles de ces traits leur seront transmises par les anges au moment de la mort. Nous avons mentionné auparavant le Hadith du Prophète rapporté par Al-Bara' dans lequel les anges de miséricorde disent (à une personne croyante mourante) : «أَيَّتُهَا الرُّوحُ الطَّيِّبَةُ فِي الْجَسَدِ الطَّيِّبِ كُنْتِ تَعْمُرِينَه، اخْرُجِي إِلَى رَوْحٍ وَرَيْحَانٍ وَرَبَ غَيْرِ غَضْبَان» (Ô bonne âme dans le bon corps que tu habitais, viens à Rawh, Rayhan et un Seigneur qui n'est pas en colère.) `Ali bin Abi Talhah a rapporté d'Ibn `Abbas : "Rawh signifie repos, et Rayhan signifie lieu de repos." Mujahid a dit de même que Rawh signifie repos. Abu Hazrah a dit que Rawh signifie : "Repos du monde." Sa`id bin Jubayr et As-Suddi ont dit que cela signifie se réjouir. Et de Mujahid : فَرَوْحٌ وَرَيْحَانٌ (Rawh et Rayhan) signifie : "Paradis et délices." Qatadah a dit que Rawh signifie miséricorde. Ibn `Abbas, Mujahid et Sa`id bin Jubayr ont dit que Rayhan signifie provisions. Toutes ces explications sont correctes et similaires dans leur sens. Les croyants rapprochés qui meurent gagneront tout cela ; miséricorde, repos, provision, joie, bonheur et bonnes délices, وَجَنَّـتُ نَعِيمٍ (et un Jardin de Délices.) Abu Al-`Aliyah a dit : "Aucun des croyants rapprochés ne quittera (cette vie) jusqu'à ce qu'on lui apporte une branche du Rayhan du Paradis et que son âme soit capturée dans
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Condition of People at the Time of Their Death These are the three types of conditions that people face upon their death. Either they are among the near believers or those below their rank on the right, or those who denied the truth, were led astray from the guidance and were ignorant about Allah. Allah said, فَأَمَّآ إِن كَانَ (Then if he), in reference to the dying person, مِنَ الْمُقَرَّبِينَ (be of the Muqarrabun) who fulfilled the obligations and the recommended acts of worship and avoided the forbidden and disliked matters and even some of the allowed, فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ (then for him Rawh, Rayhan and a Garden of Delights.) Theirs will be Rawh and Rayhan; and the glad tidings of these traits will be conveyed to them by the angels at the time of death. We mentioned before the Prophet's Hadith narrated from Al-Bara' in which the angels of mercy say (to a dying, believing person), «أَيَّتُهَا الرُّوحُ الطَّيِّبَةُ فِي الْجَسَدِ الطَّيِّبِ كُنْتِ تَعْمُرِينَه، اخْرُجِي إِلَى رَوْحٍ وَرَيْحَانٍ وَرَبَ غَيْرِ غَضْبَان» (O good soul in the good body that you inhabited, come to Rawh, Rayhan and a Lord Who is not angry.) `Ali bin Abi Talhah reported from Ibn `Abbas, "Rawh means rest, and Rayhan means place of rest." Mujahid said similarly that Rawh means rest. Abu Hazrah said that Rawh means: "Rest from the world." Sa`id bin Jubayr and As-Suddi said that it means to rejoice. And from Mujahid: فَرَوْحٌ وَرَيْحَانٌ (Rawh and Rayhan) means: "Paradise and delights." Qatadah said that Rawh means mercy. Ibn `Abbas, Mujahid and Sa`id bin Jubayr said that Rayhan means provisions. All of these explanations are correct and similar in meaning. The near believers who die will earn all of these; mercy, rest, provision, joy, happiness and good delights, وَجَنَّـتُ نَعِيمٍ (and a Garden of Delights.) Abu Al-`Aliyah said, "None of the near believers will depart (this life) until after he is brought a branch of the Rayhan of Paradise and his soul is captured in it." Muhammad bin Ka`b said, "Every person who dies will know upon his death if he is among the people of Paradise or the people of the Fire." In the Sahih, it is recorded that the Messenger of Allah ﷺ said, «إِنَّ أَرْوَاحَ الشُّهَدَاءِ فِي حَوَاصِلِ طُيُورٍ خُضْرٍ، تَسْرَحُ فِي رِيَاضِ الْجَنَّةِ حَيْثُ شَاءَتْ، ثُمَّ تَأْوِي إِلَى قَنَادِيلَ مُعَلَّقَةٍ بِالْعَرْش» (The souls of the martyrs live in the bodies of green birds flying wherever they wish in the Gardens of Paradise, and then rest to their nests in chandeliers hung from the Throne of the Almighty....) Imam Ahmad recorded that `Ata' bin As-Sa'ib said, "The first day I saw `Abdur-Rahman bin Abi Layla, I saw an old man whose hair had become white on his head and beard. He was riding his donkey and following a funeral. I heard him say, `So-and-so narrated to me that he heard the Messenger of Allah ﷺ say, «مَنْ أَحَبَّ لِقَاءَ اللهِ أَحَبَّ اللهُ لِقَاءَهُ، وَمَنْ كَرِهَ لِقَاءَ اللهِ كَرِهَ اللهُ لِقَاءَه» (He who likes to meet Allah, Allah likes to meet him, and he who hates to meet Allah, Allah hates to meet him.) The people around him started weeping, and he asked them why they wept. They said, `All of us hate death.' He said, «لَيْسَ ذَاكَ، وَلكِنَّهُ إِذَا احْتُضِرَ فَأَمَّآ إِن كَانَ مِنَ الْمُقَرَّبِينَ - فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ فَإِذَا بُشِّرَ بِذلِكَ أَحَبَّ لِقَاءَ اللهِ عَزَّ وَجَلَّ، وَاللهُ عَزَّ وَجَلَّ لِلِقَائِهِ أَحَبُّ وَأَمَّآ إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّآلِّينَ - فَنُزُلٌ مِّنْ حَمِيمٍ - وَتَصْلِيَةُ جَحِيمٍ فَإذَا بُشِّرَ بِذلِكَ كَرِهَ لِقَاءَ اللهِ،وَاللهُ تَعَالَى لِلِقَائِهِ أَكْرَه» (It does not mean that. When one dies: (Then, if he be of the near believers, then for him are Rawh, Rayhan, and a Garden of Delights.)( and when this good news is conveyed to him, he likes to meet Allah the Exalted and Most Honored and Allah the Exalted and Most Honored likes, even more, to meet him, (But if he be of the denying, the erring, then for him is an entertainment with Hamim. And entry in Hellfire.)( and when this news is conveyed to him, he hates to meet Allah and Allah hates, even more, to meet him.)" This is the narration that Imam Ahmad collected; and in the Sahih, there is a Hadith with this meaning collected from `A'ishah. Allah's statement, وَأَمَّآ إِن كَانَ مِنْ أَصْحَـبِ الْيَمِينِ (And if he be of those on the right,) means, if he, the dying person, is among those on the right, فَسَلَـمٌ لَّكَ مِنْ أَصْحَـبِ الْيَمِينِ (Then Salam (peace) to you from those on the right) meaning, the angels will deliver the good news to them by saying, "Peace be upon you," i.e., be calm, you will be led to safety, you are among those on the right, as `Ikrimah said, "The angels will greet him with the Salam and convey to him the news that he is among those on the right. " This is a good explanation, and it conforms with Allah's statement, إِنَّ الَّذِينَ قَالُواْ رَبُّنَا اللَّهُ ثُمَّ اسْتَقَـمُواْ تَتَنَزَّلُ عَلَيْهِمُ الْمَلَـئِكَةُ أَلاَّ تَخَافُواْ وَلاَ تَحْزَنُواْ وَأَبْشِرُواْ بِالْجَنَّةِ الَّتِى كُنتُمْ تُوعَدُونَ - نَحْنُ أَوْلِيَآؤُكُمْ فِى الْحَيَوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ وَلَكُمْ فِيهَا مَا تَشْتَهِى أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ - نُزُلاً مِّنْ غَفُورٍ رَّحِيمٍ (Verily, those who say: "Our Lord is Allah." and then they stand firm, on them the angles will descend (at the time of their death) (saying): "Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised! We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your souls desire, and therein you shall have (all) for which you ask. An entertainment from the Oft-Forgiving, Most Merciful.") (41:30-32). Allah's statement, وَأَمَّآ إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّآلِّينَ - فَنُزُلٌ مِّنْ حَمِيمٍ - وَتَصْلِيَةُ جَحِيمٍ (But if he be of the denying, the erring, then for him is an entertainment with Hamim (boiling water) and entry in Hellfire.) meaning, if the dying person is one of those who denied the truth, who were led astray from guidance, فَنُزُلٌ (then for him is an entertainment,) meaning, as a guest مِنْ حَمِيمٍ (with Hamim) that dissolves his intestines and skin, وَتَصْلِيَةُ جَحِيمٍ (And entry in Hellfire.) he will reside in Hellfire, which will engulf him from every direction. Allah the Exalted said, next, إِنَّ هَـذَا لَهُوَ حَقُّ الْيَقِينِ (Verily, this! This is an absolute truth with certainty.) meaning, this news is the truth; there is no doubt about it, nor escape from it for anyone, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (So, glorify with praises the Name of your Lord, the Most Great.) Jabir narrated that the Messenger of Allah ﷺ said, «مَنْ قَالَ: سُبْحَانَ اللهِ الْعَظِيمِ وَبِحَمْدِهِ، غُرِسَتْ لَهُ نَخْلَةٌ فِي الْجَنَّة» (He who says, "Glory be to Allah the Magnificent and with His praise!" then a date tree will be planted for him in Paradise.) This Hadith was collected by At-Tirmidhi and An-Nasa'i; At-Tirmidhi said, "Hasan Gharib." Al-Bukhari recorded in his book (Sahih) that Abu Hurayrah said that the Messenger of Allah ﷺ said, «كَلِمَتَانِ خَفِيفَتَانِ عَلَى اللِّسَانِ، ثَقِيلَتَانِ فِي الْمِيزَانِ، حَبِيبَتَانِ إِلَى الرَّحْمنِ: سُبْحَانَ اللهِ وَبِحَمْدِهِ، سُبْحَانَ اللهِ الْعَظِيم» ((There are) two statements that are light on the tongue, but heavy on the Balance, and most beloved to Ar-Rahman: "Glory be to Allah and with His praise, glory be to Allah the Magnificent.") The Group, with the exception of Abu Dawud, collected this. This is the end of the Tafsir of Surat Al-Waqi`ah, all praise and thanks are due to Allah and all the favors come from Him.
📜 Texte arabe source

ثم اختلف في معنى قوله: ( فَسَلامٌ لَكَ مِنْ أَصْحَابِ الْيَمِينِ ) فقال أهل التأويل فيه ما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( وَأَمَّا إِنْ كَانَ مِنْ أَصْحَابِ الْيَمِينِ ) فسلام لك من أصحاب اليمين قال: سلام من عند الله، وسلمت عليه ملائكة الله.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله: ( وَأَمَّا إِنْ كَانَ مِنْ أَصْحَابِ الْيَمِينِ * فَسَلامٌ لَكَ مِنْ أَصْحَابِ الْيَمِينِ ) قال: سلم مما يكره.

وأما أهل العربية، فإنهم اختلفوا في ذلك (1) فقال بعض نحوَّيي البصرة ( وَأَمَّا إِنْ كَانَ مِنْ أَصْحَابِ الْيَمِينِ * فَسَلامٌ لَكَ مِنْ أَصْحَابِ الْيَمِينِ ) : أي فيقال سلم لك. وقال بعض نحوَّيي الكوفة: قوله: ( فَسَلامٌ لَكَ مِنْ أَصْحَابِ الْيَمِينِ ) : أي فذلك مسلم لك أنك من أصحاب اليمين، وألقيت " أن " ونوى معناها، كما تقول: أنت مصدّق مسافر عن قليل، إذا كان قد قال: إني مسافر عن قليل، وكذلك يجب معناه أنك مسافر عن قليل، ومصدّق عن قليل. قال: وقوله: ( فَسَلامٌ لَكَ ) معناه: فسلم لك أنت من أصحاب اليَمِين. قال: وقد يكون كالدعاء له، كقوله: فسُقيًا لك من الرجال. قال: وإن رفعت السلام فهو دعاء، والله أعلم بصوابه.

وقال آخر منهم قوله: فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ فإنه جمع بين جوابين، ليعلم أن أمَّا جزاء: قال: وأما قوله: ( فَسَلامٌ لَكَ مِنْ أَصْحَابِ الْيَمِينِ ) قال: وهذا أصل الكلمة مسلم لك هذا، ثم حذفت " أن " وأقيم " مِنْ" مَقامها. قال: وقد قيل: فسلام لك أنت من أصحاب اليَمِين، فهو على ذاك: أي سلام لك، يقال: أنت من أصحاب اليمين، وهذا كله على كلامين.

قال: وقد قيل مسلم: أي كما تقول: فسلام لك من القوم، كما تقول: فسُقيًا لك من القوم، فتكون كلمة واحدة.

وأولى الأقوال في ذلك بالصواب أن يقال: معناه: فسلام لك إنك من أصحاب اليمين، ثم حُذفت واجتزئ بدلالة مِنْ عليها منها، فسلمت من عذاب الله، ومما تكره، لأنك من أصحاب اليمين.

Verset 92
La condition des gens au moment de leur mort. Ce sont les trois types de conditions auxquelles les gens font face à leur mort. Soit ils sont parmi les croyants rapprochés, soit ceux qui sont en dessous de leur rang à droite, soit ceux qui ont nié la vérité, ont été égarés de la guidance et étaient ignorants d'Allah. Allah a dit : فَأَمَّآ إِن كَانَ (Puis si celui-ci), en référence au mourant, مِنَ الْمُقَرَّبِينَ (est parmi les Muqarrabun) qui ont accompli les obligations et les actes de culte recommandés, et ont évité les interdits, les choses détestables et même certaines choses permises, فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ (alors pour lui il y aura Rawh, Rayhan et un Jardin des Délices). Ils auront Rawh et Rayhan ; et les bonnes nouvelles de ces attributs leur seront transmises par les anges au moment de la mort. Nous avons mentionné auparavant le Hadith du Prophète rapporté par Al-Bara' dans lequel les anges de la miséricorde disent (à une personne croyante mourante) : «أَيَّتُهَا الرُّوحُ الطَّيِّبَةُ فِي الْجَسَدِ الطَّيِّبِ كُنْتِ تَعْمُرِينَه، اخْرُجِي إِلَى رَوْحٍ وَرَيْحَانٍ وَرَبَ غَيْرِ غَضْبَان» (Ô âme bonne dans le corps bon que tu habitais, sors vers Rawh, Rayhan et un Seigneur qui n'est pas en colère). `Ali bin Abi Talhah a rapporté d'Ibn `Abbas : "Rawh signifie repos, et Rayhan signifie lieu de repos." Mujahid a dit de même que Rawh signifie repos. Abu Hazrah a dit que Rawh signifie : "Repos du monde." Sa`id bin Jubayr et As-Suddi ont dit que cela signifie se réjouir. Et de Mujahid : فَرَوْحٌ وَرَيْحَانٌ (Rawh et Rayhan) signifie : "Paradis et délices." Qatadah a dit que Rawh signifie miséricorde. Ibn `Abbas, Mujahid et Sa`id bin Jubayr ont dit que Rayhan signifie provisions. Toutes ces explications sont correctes et similaires dans leur sens. Les croyants rapprochés qui meurent obtiendront tout cela ; miséricorde, repos, provision, joie, bonheur et bonnes délices, وَجَنَّـتُ نَعِيمٍ (et un Jardin des Délices). Abu Al-`Aliyah a dit : "Aucun des croyants rapprochés ne quittera (cette vie) avant qu'on ne lui apporte une branche du Rayhan du Paradis et que son âme ne soit saisie dans
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Condition of People at the Time of Their Death These are the three types of conditions that people face upon their death. Either they are among the near believers or those below their rank on the right, or those who denied the truth, were led astray from the guidance and were ignorant about Allah. Allah said, فَأَمَّآ إِن كَانَ (Then if he), in reference to the dying person, مِنَ الْمُقَرَّبِينَ (be of the Muqarrabun) who fulfilled the obligations and the recommended acts of worship and avoided the forbidden and disliked matters and even some of the allowed, فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ (then for him Rawh, Rayhan and a Garden of Delights.) Theirs will be Rawh and Rayhan; and the glad tidings of these traits will be conveyed to them by the angels at the time of death. We mentioned before the Prophet's Hadith narrated from Al-Bara' in which the angels of mercy say (to a dying, believing person), «أَيَّتُهَا الرُّوحُ الطَّيِّبَةُ فِي الْجَسَدِ الطَّيِّبِ كُنْتِ تَعْمُرِينَه، اخْرُجِي إِلَى رَوْحٍ وَرَيْحَانٍ وَرَبَ غَيْرِ غَضْبَان» (O good soul in the good body that you inhabited, come to Rawh, Rayhan and a Lord Who is not angry.) `Ali bin Abi Talhah reported from Ibn `Abbas, "Rawh means rest, and Rayhan means place of rest." Mujahid said similarly that Rawh means rest. Abu Hazrah said that Rawh means: "Rest from the world." Sa`id bin Jubayr and As-Suddi said that it means to rejoice. And from Mujahid: فَرَوْحٌ وَرَيْحَانٌ (Rawh and Rayhan) means: "Paradise and delights." Qatadah said that Rawh means mercy. Ibn `Abbas, Mujahid and Sa`id bin Jubayr said that Rayhan means provisions. All of these explanations are correct and similar in meaning. The near believers who die will earn all of these; mercy, rest, provision, joy, happiness and good delights, وَجَنَّـتُ نَعِيمٍ (and a Garden of Delights.) Abu Al-`Aliyah said, "None of the near believers will depart (this life) until after he is brought a branch of the Rayhan of Paradise and his soul is captured in it." Muhammad bin Ka`b said, "Every person who dies will know upon his death if he is among the people of Paradise or the people of the Fire." In the Sahih, it is recorded that the Messenger of Allah ﷺ said, «إِنَّ أَرْوَاحَ الشُّهَدَاءِ فِي حَوَاصِلِ طُيُورٍ خُضْرٍ، تَسْرَحُ فِي رِيَاضِ الْجَنَّةِ حَيْثُ شَاءَتْ، ثُمَّ تَأْوِي إِلَى قَنَادِيلَ مُعَلَّقَةٍ بِالْعَرْش» (The souls of the martyrs live in the bodies of green birds flying wherever they wish in the Gardens of Paradise, and then rest to their nests in chandeliers hung from the Throne of the Almighty....) Imam Ahmad recorded that `Ata' bin As-Sa'ib said, "The first day I saw `Abdur-Rahman bin Abi Layla, I saw an old man whose hair had become white on his head and beard. He was riding his donkey and following a funeral. I heard him say, `So-and-so narrated to me that he heard the Messenger of Allah ﷺ say, «مَنْ أَحَبَّ لِقَاءَ اللهِ أَحَبَّ اللهُ لِقَاءَهُ، وَمَنْ كَرِهَ لِقَاءَ اللهِ كَرِهَ اللهُ لِقَاءَه» (He who likes to meet Allah, Allah likes to meet him, and he who hates to meet Allah, Allah hates to meet him.) The people around him started weeping, and he asked them why they wept. They said, `All of us hate death.' He said, «لَيْسَ ذَاكَ، وَلكِنَّهُ إِذَا احْتُضِرَ فَأَمَّآ إِن كَانَ مِنَ الْمُقَرَّبِينَ - فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ فَإِذَا بُشِّرَ بِذلِكَ أَحَبَّ لِقَاءَ اللهِ عَزَّ وَجَلَّ، وَاللهُ عَزَّ وَجَلَّ لِلِقَائِهِ أَحَبُّ وَأَمَّآ إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّآلِّينَ - فَنُزُلٌ مِّنْ حَمِيمٍ - وَتَصْلِيَةُ جَحِيمٍ فَإذَا بُشِّرَ بِذلِكَ كَرِهَ لِقَاءَ اللهِ،وَاللهُ تَعَالَى لِلِقَائِهِ أَكْرَه» (It does not mean that. When one dies: (Then, if he be of the near believers, then for him are Rawh, Rayhan, and a Garden of Delights.)( and when this good news is conveyed to him, he likes to meet Allah the Exalted and Most Honored and Allah the Exalted and Most Honored likes, even more, to meet him, (But if he be of the denying, the erring, then for him is an entertainment with Hamim. And entry in Hellfire.)( and when this news is conveyed to him, he hates to meet Allah and Allah hates, even more, to meet him.)" This is the narration that Imam Ahmad collected; and in the Sahih, there is a Hadith with this meaning collected from `A'ishah. Allah's statement, وَأَمَّآ إِن كَانَ مِنْ أَصْحَـبِ الْيَمِينِ (And if he be of those on the right,) means, if he, the dying person, is among those on the right, فَسَلَـمٌ لَّكَ مِنْ أَصْحَـبِ الْيَمِينِ (Then Salam (peace) to you from those on the right) meaning, the angels will deliver the good news to them by saying, "Peace be upon you," i.e., be calm, you will be led to safety, you are among those on the right, as `Ikrimah said, "The angels will greet him with the Salam and convey to him the news that he is among those on the right. " This is a good explanation, and it conforms with Allah's statement, إِنَّ الَّذِينَ قَالُواْ رَبُّنَا اللَّهُ ثُمَّ اسْتَقَـمُواْ تَتَنَزَّلُ عَلَيْهِمُ الْمَلَـئِكَةُ أَلاَّ تَخَافُواْ وَلاَ تَحْزَنُواْ وَأَبْشِرُواْ بِالْجَنَّةِ الَّتِى كُنتُمْ تُوعَدُونَ - نَحْنُ أَوْلِيَآؤُكُمْ فِى الْحَيَوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ وَلَكُمْ فِيهَا مَا تَشْتَهِى أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ - نُزُلاً مِّنْ غَفُورٍ رَّحِيمٍ (Verily, those who say: "Our Lord is Allah." and then they stand firm, on them the angles will descend (at the time of their death) (saying): "Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised! We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your souls desire, and therein you shall have (all) for which you ask. An entertainment from the Oft-Forgiving, Most Merciful.") (41:30-32). Allah's statement, وَأَمَّآ إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّآلِّينَ - فَنُزُلٌ مِّنْ حَمِيمٍ - وَتَصْلِيَةُ جَحِيمٍ (But if he be of the denying, the erring, then for him is an entertainment with Hamim (boiling water) and entry in Hellfire.) meaning, if the dying person is one of those who denied the truth, who were led astray from guidance, فَنُزُلٌ (then for him is an entertainment,) meaning, as a guest مِنْ حَمِيمٍ (with Hamim) that dissolves his intestines and skin, وَتَصْلِيَةُ جَحِيمٍ (And entry in Hellfire.) he will reside in Hellfire, which will engulf him from every direction. Allah the Exalted said, next, إِنَّ هَـذَا لَهُوَ حَقُّ الْيَقِينِ (Verily, this! This is an absolute truth with certainty.) meaning, this news is the truth; there is no doubt about it, nor escape from it for anyone, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (So, glorify with praises the Name of your Lord, the Most Great.) Jabir narrated that the Messenger of Allah ﷺ said, «مَنْ قَالَ: سُبْحَانَ اللهِ الْعَظِيمِ وَبِحَمْدِهِ، غُرِسَتْ لَهُ نَخْلَةٌ فِي الْجَنَّة» (He who says, "Glory be to Allah the Magnificent and with His praise!" then a date tree will be planted for him in Paradise.) This Hadith was collected by At-Tirmidhi and An-Nasa'i; At-Tirmidhi said, "Hasan Gharib." Al-Bukhari recorded in his book (Sahih) that Abu Hurayrah said that the Messenger of Allah ﷺ said, «كَلِمَتَانِ خَفِيفَتَانِ عَلَى اللِّسَانِ، ثَقِيلَتَانِ فِي الْمِيزَانِ، حَبِيبَتَانِ إِلَى الرَّحْمنِ: سُبْحَانَ اللهِ وَبِحَمْدِهِ، سُبْحَانَ اللهِ الْعَظِيم» ((There are) two statements that are light on the tongue, but heavy on the Balance, and most beloved to Ar-Rahman: "Glory be to Allah and with His praise, glory be to Allah the Magnificent.") The Group, with the exception of Abu Dawud, collected this. This is the end of the Tafsir of Surat Al-Waqi`ah, all praise and thanks are due to Allah and all the favors come from Him.
📜 Texte arabe source

وقوله: ( وَأَمَّا إِنْ كَانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ * فَنـزلٌ مِنْ حَمِيمٍ ) يقول تعالى: وأما إن كان الميت من المكذّبين بآيات الله، الجائرين عن سبيله، فله نـزل من حميم قد أغلي حتى انتهى حرّه، فهو شرابه.

Verset 93
La condition des gens au moment de leur mort. Ce sont les trois types de conditions auxquelles les gens font face à leur mort. Soit ils sont parmi les croyants rapprochés, soit ceux qui sont en dessous de leur rang à droite, soit ceux qui ont nié la vérité, ont été égarés de la guidance et étaient ignorants d'Allah. Allah a dit : فَأَمَّآ إِن كَانَ (Puis si celui-ci), en référence au mourant, مِنَ الْمُقَرَّبِينَ (est parmi les Muqarrabun) qui ont accompli les obligations et les actes de culte recommandés, et ont évité les interdits, les choses détestables et même certaines choses permises, فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ (alors pour lui il y aura Rawh, Rayhan et un Jardin des Délices). Ils auront Rawh et Rayhan ; et les bonnes nouvelles de ces attributs leur seront transmises par les anges au moment de la mort. Nous avons mentionné auparavant le Hadith du Prophète rapporté par Al-Bara' dans lequel les anges de la miséricorde disent (à une personne croyante mourante) : «أَيَّتُهَا الرُّوحُ الطَّيِّبَةُ فِي الْجَسَدِ الطَّيِّبِ كُنْتِ تَعْمُرِينَه، اخْرُجِي إِلَى رَوْحٍ وَرَيْحَانٍ وَرَبَ غَيْرِ غَضْبَان» (Ô âme bonne dans le corps bon que tu habitais, sors vers Rawh, Rayhan et un Seigneur qui n'est pas en colère). `Ali bin Abi Talhah a rapporté d'Ibn `Abbas : "Rawh signifie repos, et Rayhan signifie lieu de repos." Mujahid a dit de même que Rawh signifie repos. Abu Hazrah a dit que Rawh signifie : "Repos du monde." Sa`id bin Jubayr et As-Suddi ont dit que cela signifie se réjouir. Et de Mujahid : فَرَوْحٌ وَرَيْحَانٌ (Rawh et Rayhan) signifie : "Paradis et délices." Qatadah a dit que Rawh signifie miséricorde. Ibn `Abbas, Mujahid et Sa`id bin Jubayr ont dit que Rayhan signifie provisions. Toutes ces explications sont correctes et similaires dans leur sens. Les croyants rapprochés qui meurent obtiendront tout cela ; miséricorde, repos, provision, joie, bonheur et bonnes délices, وَجَنَّـتُ نَعِيمٍ (et un Jardin des Délices). Abu Al-`Aliyah a dit : "Aucun des croyants rapprochés ne quittera (cette vie) avant qu'on ne lui apporte une branche du Rayhan du Paradis et que son âme ne soit saisie dans
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Condition of People at the Time of Their Death These are the three types of conditions that people face upon their death. Either they are among the near believers or those below their rank on the right, or those who denied the truth, were led astray from the guidance and were ignorant about Allah. Allah said, فَأَمَّآ إِن كَانَ (Then if he), in reference to the dying person, مِنَ الْمُقَرَّبِينَ (be of the Muqarrabun) who fulfilled the obligations and the recommended acts of worship and avoided the forbidden and disliked matters and even some of the allowed, فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ (then for him Rawh, Rayhan and a Garden of Delights.) Theirs will be Rawh and Rayhan; and the glad tidings of these traits will be conveyed to them by the angels at the time of death. We mentioned before the Prophet's Hadith narrated from Al-Bara' in which the angels of mercy say (to a dying, believing person), «أَيَّتُهَا الرُّوحُ الطَّيِّبَةُ فِي الْجَسَدِ الطَّيِّبِ كُنْتِ تَعْمُرِينَه، اخْرُجِي إِلَى رَوْحٍ وَرَيْحَانٍ وَرَبَ غَيْرِ غَضْبَان» (O good soul in the good body that you inhabited, come to Rawh, Rayhan and a Lord Who is not angry.) `Ali bin Abi Talhah reported from Ibn `Abbas, "Rawh means rest, and Rayhan means place of rest." Mujahid said similarly that Rawh means rest. Abu Hazrah said that Rawh means: "Rest from the world." Sa`id bin Jubayr and As-Suddi said that it means to rejoice. And from Mujahid: فَرَوْحٌ وَرَيْحَانٌ (Rawh and Rayhan) means: "Paradise and delights." Qatadah said that Rawh means mercy. Ibn `Abbas, Mujahid and Sa`id bin Jubayr said that Rayhan means provisions. All of these explanations are correct and similar in meaning. The near believers who die will earn all of these; mercy, rest, provision, joy, happiness and good delights, وَجَنَّـتُ نَعِيمٍ (and a Garden of Delights.) Abu Al-`Aliyah said, "None of the near believers will depart (this life) until after he is brought a branch of the Rayhan of Paradise and his soul is captured in it." Muhammad bin Ka`b said, "Every person who dies will know upon his death if he is among the people of Paradise or the people of the Fire." In the Sahih, it is recorded that the Messenger of Allah ﷺ said, «إِنَّ أَرْوَاحَ الشُّهَدَاءِ فِي حَوَاصِلِ طُيُورٍ خُضْرٍ، تَسْرَحُ فِي رِيَاضِ الْجَنَّةِ حَيْثُ شَاءَتْ، ثُمَّ تَأْوِي إِلَى قَنَادِيلَ مُعَلَّقَةٍ بِالْعَرْش» (The souls of the martyrs live in the bodies of green birds flying wherever they wish in the Gardens of Paradise, and then rest to their nests in chandeliers hung from the Throne of the Almighty....) Imam Ahmad recorded that `Ata' bin As-Sa'ib said, "The first day I saw `Abdur-Rahman bin Abi Layla, I saw an old man whose hair had become white on his head and beard. He was riding his donkey and following a funeral. I heard him say, `So-and-so narrated to me that he heard the Messenger of Allah ﷺ say, «مَنْ أَحَبَّ لِقَاءَ اللهِ أَحَبَّ اللهُ لِقَاءَهُ، وَمَنْ كَرِهَ لِقَاءَ اللهِ كَرِهَ اللهُ لِقَاءَه» (He who likes to meet Allah, Allah likes to meet him, and he who hates to meet Allah, Allah hates to meet him.) The people around him started weeping, and he asked them why they wept. They said, `All of us hate death.' He said, «لَيْسَ ذَاكَ، وَلكِنَّهُ إِذَا احْتُضِرَ فَأَمَّآ إِن كَانَ مِنَ الْمُقَرَّبِينَ - فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ فَإِذَا بُشِّرَ بِذلِكَ أَحَبَّ لِقَاءَ اللهِ عَزَّ وَجَلَّ، وَاللهُ عَزَّ وَجَلَّ لِلِقَائِهِ أَحَبُّ وَأَمَّآ إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّآلِّينَ - فَنُزُلٌ مِّنْ حَمِيمٍ - وَتَصْلِيَةُ جَحِيمٍ فَإذَا بُشِّرَ بِذلِكَ كَرِهَ لِقَاءَ اللهِ،وَاللهُ تَعَالَى لِلِقَائِهِ أَكْرَه» (It does not mean that. When one dies: (Then, if he be of the near believers, then for him are Rawh, Rayhan, and a Garden of Delights.)( and when this good news is conveyed to him, he likes to meet Allah the Exalted and Most Honored and Allah the Exalted and Most Honored likes, even more, to meet him, (But if he be of the denying, the erring, then for him is an entertainment with Hamim. And entry in Hellfire.)( and when this news is conveyed to him, he hates to meet Allah and Allah hates, even more, to meet him.)" This is the narration that Imam Ahmad collected; and in the Sahih, there is a Hadith with this meaning collected from `A'ishah. Allah's statement, وَأَمَّآ إِن كَانَ مِنْ أَصْحَـبِ الْيَمِينِ (And if he be of those on the right,) means, if he, the dying person, is among those on the right, فَسَلَـمٌ لَّكَ مِنْ أَصْحَـبِ الْيَمِينِ (Then Salam (peace) to you from those on the right) meaning, the angels will deliver the good news to them by saying, "Peace be upon you," i.e., be calm, you will be led to safety, you are among those on the right, as `Ikrimah said, "The angels will greet him with the Salam and convey to him the news that he is among those on the right. " This is a good explanation, and it conforms with Allah's statement, إِنَّ الَّذِينَ قَالُواْ رَبُّنَا اللَّهُ ثُمَّ اسْتَقَـمُواْ تَتَنَزَّلُ عَلَيْهِمُ الْمَلَـئِكَةُ أَلاَّ تَخَافُواْ وَلاَ تَحْزَنُواْ وَأَبْشِرُواْ بِالْجَنَّةِ الَّتِى كُنتُمْ تُوعَدُونَ - نَحْنُ أَوْلِيَآؤُكُمْ فِى الْحَيَوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ وَلَكُمْ فِيهَا مَا تَشْتَهِى أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ - نُزُلاً مِّنْ غَفُورٍ رَّحِيمٍ (Verily, those who say: "Our Lord is Allah." and then they stand firm, on them the angles will descend (at the time of their death) (saying): "Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised! We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your souls desire, and therein you shall have (all) for which you ask. An entertainment from the Oft-Forgiving, Most Merciful.") (41:30-32). Allah's statement, وَأَمَّآ إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّآلِّينَ - فَنُزُلٌ مِّنْ حَمِيمٍ - وَتَصْلِيَةُ جَحِيمٍ (But if he be of the denying, the erring, then for him is an entertainment with Hamim (boiling water) and entry in Hellfire.) meaning, if the dying person is one of those who denied the truth, who were led astray from guidance, فَنُزُلٌ (then for him is an entertainment,) meaning, as a guest مِنْ حَمِيمٍ (with Hamim) that dissolves his intestines and skin, وَتَصْلِيَةُ جَحِيمٍ (And entry in Hellfire.) he will reside in Hellfire, which will engulf him from every direction. Allah the Exalted said, next, إِنَّ هَـذَا لَهُوَ حَقُّ الْيَقِينِ (Verily, this! This is an absolute truth with certainty.) meaning, this news is the truth; there is no doubt about it, nor escape from it for anyone, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (So, glorify with praises the Name of your Lord, the Most Great.) Jabir narrated that the Messenger of Allah ﷺ said, «مَنْ قَالَ: سُبْحَانَ اللهِ الْعَظِيمِ وَبِحَمْدِهِ، غُرِسَتْ لَهُ نَخْلَةٌ فِي الْجَنَّة» (He who says, "Glory be to Allah the Magnificent and with His praise!" then a date tree will be planted for him in Paradise.) This Hadith was collected by At-Tirmidhi and An-Nasa'i; At-Tirmidhi said, "Hasan Gharib." Al-Bukhari recorded in his book (Sahih) that Abu Hurayrah said that the Messenger of Allah ﷺ said, «كَلِمَتَانِ خَفِيفَتَانِ عَلَى اللِّسَانِ، ثَقِيلَتَانِ فِي الْمِيزَانِ، حَبِيبَتَانِ إِلَى الرَّحْمنِ: سُبْحَانَ اللهِ وَبِحَمْدِهِ، سُبْحَانَ اللهِ الْعَظِيم» ((There are) two statements that are light on the tongue, but heavy on the Balance, and most beloved to Ar-Rahman: "Glory be to Allah and with His praise, glory be to Allah the Magnificent.") The Group, with the exception of Abu Dawud, collected this. This is the end of the Tafsir of Surat Al-Waqi`ah, all praise and thanks are due to Allah and all the favors come from Him.
📜 Texte arabe source

فله نـزل من حميم قد أغلي حتى انتهى حرّه، فهو شرابه

Verset 94
La condition des gens au moment de leur mort. Ce sont les trois types de conditions auxquelles les gens font face à leur mort. Soit ils sont parmi les croyants rapprochés, soit ceux qui sont en dessous de leur rang à droite, soit ceux qui ont nié la vérité, ont été égarés de la guidance et étaient ignorants d'Allah. Allah a dit : فَأَمَّآ إِن كَانَ (Puis si celui-ci), en référence au mourant, مِنَ الْمُقَرَّبِينَ (est parmi les Muqarrabun) qui ont accompli les obligations et les actes de culte recommandés, et ont évité les interdits, les choses détestables et même certaines choses permises, فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ (alors pour lui il y aura Rawh, Rayhan et un Jardin des Délices). Ils auront Rawh et Rayhan ; et les bonnes nouvelles de ces attributs leur seront transmises par les anges au moment de la mort. Nous avons mentionné auparavant le Hadith du Prophète rapporté par Al-Bara' dans lequel les anges de la miséricorde disent (à une personne croyante mourante) : «أَيَّتُهَا الرُّوحُ الطَّيِّبَةُ فِي الْجَسَدِ الطَّيِّبِ كُنْتِ تَعْمُرِينَه، اخْرُجِي إِلَى رَوْحٍ وَرَيْحَانٍ وَرَبَ غَيْرِ غَضْبَان» (Ô âme bonne dans le corps bon que tu habitais, sors vers Rawh, Rayhan et un Seigneur qui n'est pas en colère). `Ali bin Abi Talhah a rapporté d'Ibn `Abbas : "Rawh signifie repos, et Rayhan signifie lieu de repos." Mujahid a dit de même que Rawh signifie repos. Abu Hazrah a dit que Rawh signifie : "Repos du monde." Sa`id bin Jubayr et As-Suddi ont dit que cela signifie se réjouir. Et de Mujahid : فَرَوْحٌ وَرَيْحَانٌ (Rawh et Rayhan) signifie : "Paradis et délices." Qatadah a dit que Rawh signifie miséricorde. Ibn `Abbas, Mujahid et Sa`id bin Jubayr ont dit que Rayhan signifie provisions. Toutes ces explications sont correctes et similaires dans leur sens. Les croyants rapprochés qui meurent obtiendront tout cela ; miséricorde, repos, provision, joie, bonheur et bonnes délices, وَجَنَّـتُ نَعِيمٍ (et un Jardin des Délices). Abu Al-`Aliyah a dit : "Aucun des croyants rapprochés ne quittera (cette vie) avant qu'on ne lui apporte une branche du Rayhan du Paradis et que son âme ne soit saisie dans
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Condition of People at the Time of Their Death These are the three types of conditions that people face upon their death. Either they are among the near believers or those below their rank on the right, or those who denied the truth, were led astray from the guidance and were ignorant about Allah. Allah said, فَأَمَّآ إِن كَانَ (Then if he), in reference to the dying person, مِنَ الْمُقَرَّبِينَ (be of the Muqarrabun) who fulfilled the obligations and the recommended acts of worship and avoided the forbidden and disliked matters and even some of the allowed, فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ (then for him Rawh, Rayhan and a Garden of Delights.) Theirs will be Rawh and Rayhan; and the glad tidings of these traits will be conveyed to them by the angels at the time of death. We mentioned before the Prophet's Hadith narrated from Al-Bara' in which the angels of mercy say (to a dying, believing person), «أَيَّتُهَا الرُّوحُ الطَّيِّبَةُ فِي الْجَسَدِ الطَّيِّبِ كُنْتِ تَعْمُرِينَه، اخْرُجِي إِلَى رَوْحٍ وَرَيْحَانٍ وَرَبَ غَيْرِ غَضْبَان» (O good soul in the good body that you inhabited, come to Rawh, Rayhan and a Lord Who is not angry.) `Ali bin Abi Talhah reported from Ibn `Abbas, "Rawh means rest, and Rayhan means place of rest." Mujahid said similarly that Rawh means rest. Abu Hazrah said that Rawh means: "Rest from the world." Sa`id bin Jubayr and As-Suddi said that it means to rejoice. And from Mujahid: فَرَوْحٌ وَرَيْحَانٌ (Rawh and Rayhan) means: "Paradise and delights." Qatadah said that Rawh means mercy. Ibn `Abbas, Mujahid and Sa`id bin Jubayr said that Rayhan means provisions. All of these explanations are correct and similar in meaning. The near believers who die will earn all of these; mercy, rest, provision, joy, happiness and good delights, وَجَنَّـتُ نَعِيمٍ (and a Garden of Delights.) Abu Al-`Aliyah said, "None of the near believers will depart (this life) until after he is brought a branch of the Rayhan of Paradise and his soul is captured in it." Muhammad bin Ka`b said, "Every person who dies will know upon his death if he is among the people of Paradise or the people of the Fire." In the Sahih, it is recorded that the Messenger of Allah ﷺ said, «إِنَّ أَرْوَاحَ الشُّهَدَاءِ فِي حَوَاصِلِ طُيُورٍ خُضْرٍ، تَسْرَحُ فِي رِيَاضِ الْجَنَّةِ حَيْثُ شَاءَتْ، ثُمَّ تَأْوِي إِلَى قَنَادِيلَ مُعَلَّقَةٍ بِالْعَرْش» (The souls of the martyrs live in the bodies of green birds flying wherever they wish in the Gardens of Paradise, and then rest to their nests in chandeliers hung from the Throne of the Almighty....) Imam Ahmad recorded that `Ata' bin As-Sa'ib said, "The first day I saw `Abdur-Rahman bin Abi Layla, I saw an old man whose hair had become white on his head and beard. He was riding his donkey and following a funeral. I heard him say, `So-and-so narrated to me that he heard the Messenger of Allah ﷺ say, «مَنْ أَحَبَّ لِقَاءَ اللهِ أَحَبَّ اللهُ لِقَاءَهُ، وَمَنْ كَرِهَ لِقَاءَ اللهِ كَرِهَ اللهُ لِقَاءَه» (He who likes to meet Allah, Allah likes to meet him, and he who hates to meet Allah, Allah hates to meet him.) The people around him started weeping, and he asked them why they wept. They said, `All of us hate death.' He said, «لَيْسَ ذَاكَ، وَلكِنَّهُ إِذَا احْتُضِرَ فَأَمَّآ إِن كَانَ مِنَ الْمُقَرَّبِينَ - فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ فَإِذَا بُشِّرَ بِذلِكَ أَحَبَّ لِقَاءَ اللهِ عَزَّ وَجَلَّ، وَاللهُ عَزَّ وَجَلَّ لِلِقَائِهِ أَحَبُّ وَأَمَّآ إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّآلِّينَ - فَنُزُلٌ مِّنْ حَمِيمٍ - وَتَصْلِيَةُ جَحِيمٍ فَإذَا بُشِّرَ بِذلِكَ كَرِهَ لِقَاءَ اللهِ،وَاللهُ تَعَالَى لِلِقَائِهِ أَكْرَه» (It does not mean that. When one dies: (Then, if he be of the near believers, then for him are Rawh, Rayhan, and a Garden of Delights.)( and when this good news is conveyed to him, he likes to meet Allah the Exalted and Most Honored and Allah the Exalted and Most Honored likes, even more, to meet him, (But if he be of the denying, the erring, then for him is an entertainment with Hamim. And entry in Hellfire.)( and when this news is conveyed to him, he hates to meet Allah and Allah hates, even more, to meet him.)" This is the narration that Imam Ahmad collected; and in the Sahih, there is a Hadith with this meaning collected from `A'ishah. Allah's statement, وَأَمَّآ إِن كَانَ مِنْ أَصْحَـبِ الْيَمِينِ (And if he be of those on the right,) means, if he, the dying person, is among those on the right, فَسَلَـمٌ لَّكَ مِنْ أَصْحَـبِ الْيَمِينِ (Then Salam (peace) to you from those on the right) meaning, the angels will deliver the good news to them by saying, "Peace be upon you," i.e., be calm, you will be led to safety, you are among those on the right, as `Ikrimah said, "The angels will greet him with the Salam and convey to him the news that he is among those on the right. " This is a good explanation, and it conforms with Allah's statement, إِنَّ الَّذِينَ قَالُواْ رَبُّنَا اللَّهُ ثُمَّ اسْتَقَـمُواْ تَتَنَزَّلُ عَلَيْهِمُ الْمَلَـئِكَةُ أَلاَّ تَخَافُواْ وَلاَ تَحْزَنُواْ وَأَبْشِرُواْ بِالْجَنَّةِ الَّتِى كُنتُمْ تُوعَدُونَ - نَحْنُ أَوْلِيَآؤُكُمْ فِى الْحَيَوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ وَلَكُمْ فِيهَا مَا تَشْتَهِى أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ - نُزُلاً مِّنْ غَفُورٍ رَّحِيمٍ (Verily, those who say: "Our Lord is Allah." and then they stand firm, on them the angles will descend (at the time of their death) (saying): "Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised! We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your souls desire, and therein you shall have (all) for which you ask. An entertainment from the Oft-Forgiving, Most Merciful.") (41:30-32). Allah's statement, وَأَمَّآ إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّآلِّينَ - فَنُزُلٌ مِّنْ حَمِيمٍ - وَتَصْلِيَةُ جَحِيمٍ (But if he be of the denying, the erring, then for him is an entertainment with Hamim (boiling water) and entry in Hellfire.) meaning, if the dying person is one of those who denied the truth, who were led astray from guidance, فَنُزُلٌ (then for him is an entertainment,) meaning, as a guest مِنْ حَمِيمٍ (with Hamim) that dissolves his intestines and skin, وَتَصْلِيَةُ جَحِيمٍ (And entry in Hellfire.) he will reside in Hellfire, which will engulf him from every direction. Allah the Exalted said, next, إِنَّ هَـذَا لَهُوَ حَقُّ الْيَقِينِ (Verily, this! This is an absolute truth with certainty.) meaning, this news is the truth; there is no doubt about it, nor escape from it for anyone, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (So, glorify with praises the Name of your Lord, the Most Great.) Jabir narrated that the Messenger of Allah ﷺ said, «مَنْ قَالَ: سُبْحَانَ اللهِ الْعَظِيمِ وَبِحَمْدِهِ، غُرِسَتْ لَهُ نَخْلَةٌ فِي الْجَنَّة» (He who says, "Glory be to Allah the Magnificent and with His praise!" then a date tree will be planted for him in Paradise.) This Hadith was collected by At-Tirmidhi and An-Nasa'i; At-Tirmidhi said, "Hasan Gharib." Al-Bukhari recorded in his book (Sahih) that Abu Hurayrah said that the Messenger of Allah ﷺ said, «كَلِمَتَانِ خَفِيفَتَانِ عَلَى اللِّسَانِ، ثَقِيلَتَانِ فِي الْمِيزَانِ، حَبِيبَتَانِ إِلَى الرَّحْمنِ: سُبْحَانَ اللهِ وَبِحَمْدِهِ، سُبْحَانَ اللهِ الْعَظِيم» ((There are) two statements that are light on the tongue, but heavy on the Balance, and most beloved to Ar-Rahman: "Glory be to Allah and with His praise, glory be to Allah the Magnificent.") The Group, with the exception of Abu Dawud, collected this. This is the end of the Tafsir of Surat Al-Waqi`ah, all praise and thanks are due to Allah and all the favors come from Him.
📜 Texte arabe source

( وَتَصْلِيَةُ جَحِيمٍ ) يقول: وحريق النار يحرق بها؛ والتصلية: التفعلة من صلاة الله النار فهو يصليه تصلية، وذلك إذا أحرقه بها.

Verset 95
La condition des gens au moment de leur mort. Ce sont les trois types de conditions auxquelles les gens font face à leur mort. Soit ils sont parmi les croyants rapprochés, soit ceux qui sont en dessous de leur rang à droite, soit ceux qui ont nié la vérité, ont été égarés de la guidance et étaient ignorants d'Allah. Allah a dit : فَأَمَّآ إِن كَانَ (Puis si celui-ci), en référence au mourant, مِنَ الْمُقَرَّبِينَ (est parmi les Muqarrabun) qui ont accompli les obligations et les actes de culte recommandés, et ont évité les interdits, les choses détestables et même certaines choses permises, فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ (alors pour lui il y aura Rawh, Rayhan et un Jardin des Délices). Ils auront Rawh et Rayhan ; et les bonnes nouvelles de ces attributs leur seront transmises par les anges au moment de la mort. Nous avons mentionné auparavant le Hadith du Prophète rapporté par Al-Bara' dans lequel les anges de la miséricorde disent (à une personne croyante mourante) : «أَيَّتُهَا الرُّوحُ الطَّيِّبَةُ فِي الْجَسَدِ الطَّيِّبِ كُنْتِ تَعْمُرِينَه، اخْرُجِي إِلَى رَوْحٍ وَرَيْحَانٍ وَرَبَ غَيْرِ غَضْبَان» (Ô âme bonne dans le corps bon que tu habitais, sors vers Rawh, Rayhan et un Seigneur qui n'est pas en colère). `Ali bin Abi Talhah a rapporté d'Ibn `Abbas : "Rawh signifie repos, et Rayhan signifie lieu de repos." Mujahid a dit de même que Rawh signifie repos. Abu Hazrah a dit que Rawh signifie : "Repos du monde." Sa`id bin Jubayr et As-Suddi ont dit que cela signifie se réjouir. Et de Mujahid : فَرَوْحٌ وَرَيْحَانٌ (Rawh et Rayhan) signifie : "Paradis et délices." Qatadah a dit que Rawh signifie miséricorde. Ibn `Abbas, Mujahid et Sa`id bin Jubayr ont dit que Rayhan signifie provisions. Toutes ces explications sont correctes et similaires dans leur sens. Les croyants rapprochés qui meurent obtiendront tout cela ; miséricorde, repos, provision, joie, bonheur et bonnes délices, وَجَنَّـتُ نَعِيمٍ (et un Jardin des Délices). Abu Al-`Aliyah a dit : "Aucun des croyants rapprochés ne quittera (cette vie) avant qu'on ne lui apporte une branche du Rayhan du Paradis et que son âme ne soit saisie dans
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Condition of People at the Time of Their Death These are the three types of conditions that people face upon their death. Either they are among the near believers or those below their rank on the right, or those who denied the truth, were led astray from the guidance and were ignorant about Allah. Allah said, فَأَمَّآ إِن كَانَ (Then if he), in reference to the dying person, مِنَ الْمُقَرَّبِينَ (be of the Muqarrabun) who fulfilled the obligations and the recommended acts of worship and avoided the forbidden and disliked matters and even some of the allowed, فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ (then for him Rawh, Rayhan and a Garden of Delights.) Theirs will be Rawh and Rayhan; and the glad tidings of these traits will be conveyed to them by the angels at the time of death. We mentioned before the Prophet's Hadith narrated from Al-Bara' in which the angels of mercy say (to a dying, believing person), «أَيَّتُهَا الرُّوحُ الطَّيِّبَةُ فِي الْجَسَدِ الطَّيِّبِ كُنْتِ تَعْمُرِينَه، اخْرُجِي إِلَى رَوْحٍ وَرَيْحَانٍ وَرَبَ غَيْرِ غَضْبَان» (O good soul in the good body that you inhabited, come to Rawh, Rayhan and a Lord Who is not angry.) `Ali bin Abi Talhah reported from Ibn `Abbas, "Rawh means rest, and Rayhan means place of rest." Mujahid said similarly that Rawh means rest. Abu Hazrah said that Rawh means: "Rest from the world." Sa`id bin Jubayr and As-Suddi said that it means to rejoice. And from Mujahid: فَرَوْحٌ وَرَيْحَانٌ (Rawh and Rayhan) means: "Paradise and delights." Qatadah said that Rawh means mercy. Ibn `Abbas, Mujahid and Sa`id bin Jubayr said that Rayhan means provisions. All of these explanations are correct and similar in meaning. The near believers who die will earn all of these; mercy, rest, provision, joy, happiness and good delights, وَجَنَّـتُ نَعِيمٍ (and a Garden of Delights.) Abu Al-`Aliyah said, "None of the near believers will depart (this life) until after he is brought a branch of the Rayhan of Paradise and his soul is captured in it." Muhammad bin Ka`b said, "Every person who dies will know upon his death if he is among the people of Paradise or the people of the Fire." In the Sahih, it is recorded that the Messenger of Allah ﷺ said, «إِنَّ أَرْوَاحَ الشُّهَدَاءِ فِي حَوَاصِلِ طُيُورٍ خُضْرٍ، تَسْرَحُ فِي رِيَاضِ الْجَنَّةِ حَيْثُ شَاءَتْ، ثُمَّ تَأْوِي إِلَى قَنَادِيلَ مُعَلَّقَةٍ بِالْعَرْش» (The souls of the martyrs live in the bodies of green birds flying wherever they wish in the Gardens of Paradise, and then rest to their nests in chandeliers hung from the Throne of the Almighty....) Imam Ahmad recorded that `Ata' bin As-Sa'ib said, "The first day I saw `Abdur-Rahman bin Abi Layla, I saw an old man whose hair had become white on his head and beard. He was riding his donkey and following a funeral. I heard him say, `So-and-so narrated to me that he heard the Messenger of Allah ﷺ say, «مَنْ أَحَبَّ لِقَاءَ اللهِ أَحَبَّ اللهُ لِقَاءَهُ، وَمَنْ كَرِهَ لِقَاءَ اللهِ كَرِهَ اللهُ لِقَاءَه» (He who likes to meet Allah, Allah likes to meet him, and he who hates to meet Allah, Allah hates to meet him.) The people around him started weeping, and he asked them why they wept. They said, `All of us hate death.' He said, «لَيْسَ ذَاكَ، وَلكِنَّهُ إِذَا احْتُضِرَ فَأَمَّآ إِن كَانَ مِنَ الْمُقَرَّبِينَ - فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ فَإِذَا بُشِّرَ بِذلِكَ أَحَبَّ لِقَاءَ اللهِ عَزَّ وَجَلَّ، وَاللهُ عَزَّ وَجَلَّ لِلِقَائِهِ أَحَبُّ وَأَمَّآ إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّآلِّينَ - فَنُزُلٌ مِّنْ حَمِيمٍ - وَتَصْلِيَةُ جَحِيمٍ فَإذَا بُشِّرَ بِذلِكَ كَرِهَ لِقَاءَ اللهِ،وَاللهُ تَعَالَى لِلِقَائِهِ أَكْرَه» (It does not mean that. When one dies: (Then, if he be of the near believers, then for him are Rawh, Rayhan, and a Garden of Delights.)( and when this good news is conveyed to him, he likes to meet Allah the Exalted and Most Honored and Allah the Exalted and Most Honored likes, even more, to meet him, (But if he be of the denying, the erring, then for him is an entertainment with Hamim. And entry in Hellfire.)( and when this news is conveyed to him, he hates to meet Allah and Allah hates, even more, to meet him.)" This is the narration that Imam Ahmad collected; and in the Sahih, there is a Hadith with this meaning collected from `A'ishah. Allah's statement, وَأَمَّآ إِن كَانَ مِنْ أَصْحَـبِ الْيَمِينِ (And if he be of those on the right,) means, if he, the dying person, is among those on the right, فَسَلَـمٌ لَّكَ مِنْ أَصْحَـبِ الْيَمِينِ (Then Salam (peace) to you from those on the right) meaning, the angels will deliver the good news to them by saying, "Peace be upon you," i.e., be calm, you will be led to safety, you are among those on the right, as `Ikrimah said, "The angels will greet him with the Salam and convey to him the news that he is among those on the right. " This is a good explanation, and it conforms with Allah's statement, إِنَّ الَّذِينَ قَالُواْ رَبُّنَا اللَّهُ ثُمَّ اسْتَقَـمُواْ تَتَنَزَّلُ عَلَيْهِمُ الْمَلَـئِكَةُ أَلاَّ تَخَافُواْ وَلاَ تَحْزَنُواْ وَأَبْشِرُواْ بِالْجَنَّةِ الَّتِى كُنتُمْ تُوعَدُونَ - نَحْنُ أَوْلِيَآؤُكُمْ فِى الْحَيَوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ وَلَكُمْ فِيهَا مَا تَشْتَهِى أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ - نُزُلاً مِّنْ غَفُورٍ رَّحِيمٍ (Verily, those who say: "Our Lord is Allah." and then they stand firm, on them the angles will descend (at the time of their death) (saying): "Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised! We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your souls desire, and therein you shall have (all) for which you ask. An entertainment from the Oft-Forgiving, Most Merciful.") (41:30-32). Allah's statement, وَأَمَّآ إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّآلِّينَ - فَنُزُلٌ مِّنْ حَمِيمٍ - وَتَصْلِيَةُ جَحِيمٍ (But if he be of the denying, the erring, then for him is an entertainment with Hamim (boiling water) and entry in Hellfire.) meaning, if the dying person is one of those who denied the truth, who were led astray from guidance, فَنُزُلٌ (then for him is an entertainment,) meaning, as a guest مِنْ حَمِيمٍ (with Hamim) that dissolves his intestines and skin, وَتَصْلِيَةُ جَحِيمٍ (And entry in Hellfire.) he will reside in Hellfire, which will engulf him from every direction. Allah the Exalted said, next, إِنَّ هَـذَا لَهُوَ حَقُّ الْيَقِينِ (Verily, this! This is an absolute truth with certainty.) meaning, this news is the truth; there is no doubt about it, nor escape from it for anyone, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (So, glorify with praises the Name of your Lord, the Most Great.) Jabir narrated that the Messenger of Allah ﷺ said, «مَنْ قَالَ: سُبْحَانَ اللهِ الْعَظِيمِ وَبِحَمْدِهِ، غُرِسَتْ لَهُ نَخْلَةٌ فِي الْجَنَّة» (He who says, "Glory be to Allah the Magnificent and with His praise!" then a date tree will be planted for him in Paradise.) This Hadith was collected by At-Tirmidhi and An-Nasa'i; At-Tirmidhi said, "Hasan Gharib." Al-Bukhari recorded in his book (Sahih) that Abu Hurayrah said that the Messenger of Allah ﷺ said, «كَلِمَتَانِ خَفِيفَتَانِ عَلَى اللِّسَانِ، ثَقِيلَتَانِ فِي الْمِيزَانِ، حَبِيبَتَانِ إِلَى الرَّحْمنِ: سُبْحَانَ اللهِ وَبِحَمْدِهِ، سُبْحَانَ اللهِ الْعَظِيم» ((There are) two statements that are light on the tongue, but heavy on the Balance, and most beloved to Ar-Rahman: "Glory be to Allah and with His praise, glory be to Allah the Magnificent.") The Group, with the exception of Abu Dawud, collected this. This is the end of the Tafsir of Surat Al-Waqi`ah, all praise and thanks are due to Allah and all the favors come from Him.
📜 Texte arabe source

القول في تأويل قوله تعالى : إِنَّ هَذَا لَهُوَ حَقُّ الْيَقِينِ (95)

يقول تعالى ذكره: إن هذا الذي أخبرتكم به أيها الناس من الخبر عن المقرّبين وأصحاب اليمين، وعن المكذّبين الضالين، وما إليه صائرة أمورهم ( لَهُوَ حَقُّ الْيَقِينِ ) يقول: لهو الحقّ من الخبر اليقين لا شكّ فيه.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد ( إِنَّ هَذَا لَهُوَ حَقُّ الْيَقِينِ ) قال: الخبر اليقين.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة وَأَمَّا إِنْ كَانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ * فَنُزُلٌ مِنْ حَمِيمٍ * وَتَصْلِيَةُ جَحِيمٍ * إِنَّ هَذَا لَهُوَ حَقُّ الْيَقِينِ حتى ختم، إن الله تعالى ليس تاركا أحدا من خلقه حتى يوقفه على اليقين من هذا القرآن. فأما المؤمن فأيقن في الدنيا، فنفعه ذلك يوم القيامة. وأما الكافر، فأيقن يوم القيامة حين لا ينفعه.

واختلف أهل العربية في وجه إضافة الحقّ إلى اليقين، والحق ليقين، فقال بعض نحويي البصرة، قال: حقّ اليقين، فأضاف الحق إلى اليقين، كما قال وَذَلِكَ دِينُ الْقَيِّمَةِ أي ذلك دين الملَّة القيمة، وذلك حقّ الأمر اليقين. قال: وأما هذا رجل السَّوء، فلا يكون فيه هذا الرجل السَّوء، كما يكون في الحق اليقين، لأن السوء ليس بالرجل، واليقين هو الحقّ. وقال بعض أهل الكوفة: اليقين نعت للحقّ، كأنه قال: الحقّ اليقين، والدين القيم، فقد جاء مثله في كثير من الكلام والقرآن وَلَدَارُ الآخِرَةِ وَالدَّارُ الآخِرَةُ قال: فإذا أضيف توهم به غير الأوّل.

Verset 96
La condition des gens au moment de leur mort. Ce sont les trois types de conditions auxquelles les gens font face à leur mort. Soit ils sont parmi les croyants rapprochés, soit ceux qui sont en dessous de leur rang à droite, soit ceux qui ont nié la vérité, ont été égarés de la guidance et étaient ignorants d'Allah. Allah a dit : فَأَمَّآ إِن كَانَ (Puis si celui-ci), en référence au mourant, مِنَ الْمُقَرَّبِينَ (est parmi les Muqarrabun) qui ont accompli les obligations et les actes de culte recommandés, et ont évité les interdits, les choses détestables et même certaines choses permises, فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ (alors pour lui il y aura Rawh, Rayhan et un Jardin des Délices). Ils auront Rawh et Rayhan ; et les bonnes nouvelles de ces attributs leur seront transmises par les anges au moment de la mort. Nous avons mentionné auparavant le Hadith du Prophète rapporté par Al-Bara' dans lequel les anges de la miséricorde disent (à une personne croyante mourante) : «أَيَّتُهَا الرُّوحُ الطَّيِّبَةُ فِي الْجَسَدِ الطَّيِّبِ كُنْتِ تَعْمُرِينَه، اخْرُجِي إِلَى رَوْحٍ وَرَيْحَانٍ وَرَبَ غَيْرِ غَضْبَان» (Ô âme bonne dans le corps bon que tu habitais, sors vers Rawh, Rayhan et un Seigneur qui n'est pas en colère). `Ali bin Abi Talhah a rapporté d'Ibn `Abbas : "Rawh signifie repos, et Rayhan signifie lieu de repos." Mujahid a dit de même que Rawh signifie repos. Abu Hazrah a dit que Rawh signifie : "Repos du monde." Sa`id bin Jubayr et As-Suddi ont dit que cela signifie se réjouir. Et de Mujahid : فَرَوْحٌ وَرَيْحَانٌ (Rawh et Rayhan) signifie : "Paradis et délices." Qatadah a dit que Rawh signifie miséricorde. Ibn `Abbas, Mujahid et Sa`id bin Jubayr ont dit que Rayhan signifie provisions. Toutes ces explications sont correctes et similaires dans leur sens. Les croyants rapprochés qui meurent obtiendront tout cela ; miséricorde, repos, provision, joie, bonheur et bonnes délices, وَجَنَّـتُ نَعِيمٍ (et un Jardin des Délices). Abu Al-`Aliyah a dit : "Aucun des croyants rapprochés ne quittera (cette vie) avant qu'on ne lui apporte une branche du Rayhan du Paradis et que son âme ne soit saisie dans
▼ 🇬🇧 English (Ibn Kathir — version officielle)
The Condition of People at the Time of Their Death These are the three types of conditions that people face upon their death. Either they are among the near believers or those below their rank on the right, or those who denied the truth, were led astray from the guidance and were ignorant about Allah. Allah said, فَأَمَّآ إِن كَانَ (Then if he), in reference to the dying person, مِنَ الْمُقَرَّبِينَ (be of the Muqarrabun) who fulfilled the obligations and the recommended acts of worship and avoided the forbidden and disliked matters and even some of the allowed, فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ (then for him Rawh, Rayhan and a Garden of Delights.) Theirs will be Rawh and Rayhan; and the glad tidings of these traits will be conveyed to them by the angels at the time of death. We mentioned before the Prophet's Hadith narrated from Al-Bara' in which the angels of mercy say (to a dying, believing person), «أَيَّتُهَا الرُّوحُ الطَّيِّبَةُ فِي الْجَسَدِ الطَّيِّبِ كُنْتِ تَعْمُرِينَه، اخْرُجِي إِلَى رَوْحٍ وَرَيْحَانٍ وَرَبَ غَيْرِ غَضْبَان» (O good soul in the good body that you inhabited, come to Rawh, Rayhan and a Lord Who is not angry.) `Ali bin Abi Talhah reported from Ibn `Abbas, "Rawh means rest, and Rayhan means place of rest." Mujahid said similarly that Rawh means rest. Abu Hazrah said that Rawh means: "Rest from the world." Sa`id bin Jubayr and As-Suddi said that it means to rejoice. And from Mujahid: فَرَوْحٌ وَرَيْحَانٌ (Rawh and Rayhan) means: "Paradise and delights." Qatadah said that Rawh means mercy. Ibn `Abbas, Mujahid and Sa`id bin Jubayr said that Rayhan means provisions. All of these explanations are correct and similar in meaning. The near believers who die will earn all of these; mercy, rest, provision, joy, happiness and good delights, وَجَنَّـتُ نَعِيمٍ (and a Garden of Delights.) Abu Al-`Aliyah said, "None of the near believers will depart (this life) until after he is brought a branch of the Rayhan of Paradise and his soul is captured in it." Muhammad bin Ka`b said, "Every person who dies will know upon his death if he is among the people of Paradise or the people of the Fire." In the Sahih, it is recorded that the Messenger of Allah ﷺ said, «إِنَّ أَرْوَاحَ الشُّهَدَاءِ فِي حَوَاصِلِ طُيُورٍ خُضْرٍ، تَسْرَحُ فِي رِيَاضِ الْجَنَّةِ حَيْثُ شَاءَتْ، ثُمَّ تَأْوِي إِلَى قَنَادِيلَ مُعَلَّقَةٍ بِالْعَرْش» (The souls of the martyrs live in the bodies of green birds flying wherever they wish in the Gardens of Paradise, and then rest to their nests in chandeliers hung from the Throne of the Almighty....) Imam Ahmad recorded that `Ata' bin As-Sa'ib said, "The first day I saw `Abdur-Rahman bin Abi Layla, I saw an old man whose hair had become white on his head and beard. He was riding his donkey and following a funeral. I heard him say, `So-and-so narrated to me that he heard the Messenger of Allah ﷺ say, «مَنْ أَحَبَّ لِقَاءَ اللهِ أَحَبَّ اللهُ لِقَاءَهُ، وَمَنْ كَرِهَ لِقَاءَ اللهِ كَرِهَ اللهُ لِقَاءَه» (He who likes to meet Allah, Allah likes to meet him, and he who hates to meet Allah, Allah hates to meet him.) The people around him started weeping, and he asked them why they wept. They said, `All of us hate death.' He said, «لَيْسَ ذَاكَ، وَلكِنَّهُ إِذَا احْتُضِرَ فَأَمَّآ إِن كَانَ مِنَ الْمُقَرَّبِينَ - فَرَوْحٌ وَرَيْحَانٌ وَجَنَّـتُ نَعِيمٍ فَإِذَا بُشِّرَ بِذلِكَ أَحَبَّ لِقَاءَ اللهِ عَزَّ وَجَلَّ، وَاللهُ عَزَّ وَجَلَّ لِلِقَائِهِ أَحَبُّ وَأَمَّآ إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّآلِّينَ - فَنُزُلٌ مِّنْ حَمِيمٍ - وَتَصْلِيَةُ جَحِيمٍ فَإذَا بُشِّرَ بِذلِكَ كَرِهَ لِقَاءَ اللهِ،وَاللهُ تَعَالَى لِلِقَائِهِ أَكْرَه» (It does not mean that. When one dies: (Then, if he be of the near believers, then for him are Rawh, Rayhan, and a Garden of Delights.)( and when this good news is conveyed to him, he likes to meet Allah the Exalted and Most Honored and Allah the Exalted and Most Honored likes, even more, to meet him, (But if he be of the denying, the erring, then for him is an entertainment with Hamim. And entry in Hellfire.)( and when this news is conveyed to him, he hates to meet Allah and Allah hates, even more, to meet him.)" This is the narration that Imam Ahmad collected; and in the Sahih, there is a Hadith with this meaning collected from `A'ishah. Allah's statement, وَأَمَّآ إِن كَانَ مِنْ أَصْحَـبِ الْيَمِينِ (And if he be of those on the right,) means, if he, the dying person, is among those on the right, فَسَلَـمٌ لَّكَ مِنْ أَصْحَـبِ الْيَمِينِ (Then Salam (peace) to you from those on the right) meaning, the angels will deliver the good news to them by saying, "Peace be upon you," i.e., be calm, you will be led to safety, you are among those on the right, as `Ikrimah said, "The angels will greet him with the Salam and convey to him the news that he is among those on the right. " This is a good explanation, and it conforms with Allah's statement, إِنَّ الَّذِينَ قَالُواْ رَبُّنَا اللَّهُ ثُمَّ اسْتَقَـمُواْ تَتَنَزَّلُ عَلَيْهِمُ الْمَلَـئِكَةُ أَلاَّ تَخَافُواْ وَلاَ تَحْزَنُواْ وَأَبْشِرُواْ بِالْجَنَّةِ الَّتِى كُنتُمْ تُوعَدُونَ - نَحْنُ أَوْلِيَآؤُكُمْ فِى الْحَيَوةِ الدُّنْيَا وَفِى الاٌّخِرَةِ وَلَكُمْ فِيهَا مَا تَشْتَهِى أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ - نُزُلاً مِّنْ غَفُورٍ رَّحِيمٍ (Verily, those who say: "Our Lord is Allah." and then they stand firm, on them the angles will descend (at the time of their death) (saying): "Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised! We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your souls desire, and therein you shall have (all) for which you ask. An entertainment from the Oft-Forgiving, Most Merciful.") (41:30-32). Allah's statement, وَأَمَّآ إِن كَانَ مِنَ الْمُكَذِّبِينَ الضَّآلِّينَ - فَنُزُلٌ مِّنْ حَمِيمٍ - وَتَصْلِيَةُ جَحِيمٍ (But if he be of the denying, the erring, then for him is an entertainment with Hamim (boiling water) and entry in Hellfire.) meaning, if the dying person is one of those who denied the truth, who were led astray from guidance, فَنُزُلٌ (then for him is an entertainment,) meaning, as a guest مِنْ حَمِيمٍ (with Hamim) that dissolves his intestines and skin, وَتَصْلِيَةُ جَحِيمٍ (And entry in Hellfire.) he will reside in Hellfire, which will engulf him from every direction. Allah the Exalted said, next, إِنَّ هَـذَا لَهُوَ حَقُّ الْيَقِينِ (Verily, this! This is an absolute truth with certainty.) meaning, this news is the truth; there is no doubt about it, nor escape from it for anyone, فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (So, glorify with praises the Name of your Lord, the Most Great.) Jabir narrated that the Messenger of Allah ﷺ said, «مَنْ قَالَ: سُبْحَانَ اللهِ الْعَظِيمِ وَبِحَمْدِهِ، غُرِسَتْ لَهُ نَخْلَةٌ فِي الْجَنَّة» (He who says, "Glory be to Allah the Magnificent and with His praise!" then a date tree will be planted for him in Paradise.) This Hadith was collected by At-Tirmidhi and An-Nasa'i; At-Tirmidhi said, "Hasan Gharib." Al-Bukhari recorded in his book (Sahih) that Abu Hurayrah said that the Messenger of Allah ﷺ said, «كَلِمَتَانِ خَفِيفَتَانِ عَلَى اللِّسَانِ، ثَقِيلَتَانِ فِي الْمِيزَانِ، حَبِيبَتَانِ إِلَى الرَّحْمنِ: سُبْحَانَ اللهِ وَبِحَمْدِهِ، سُبْحَانَ اللهِ الْعَظِيم» ((There are) two statements that are light on the tongue, but heavy on the Balance, and most beloved to Ar-Rahman: "Glory be to Allah and with His praise, glory be to Allah the Magnificent.") The Group, with the exception of Abu Dawud, collected this. This is the end of the Tafsir of Surat Al-Waqi`ah, all praise and thanks are due to Allah and all the favors come from Him.
📜 Texte arabe source

وقوله: ( فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ ) يقول تعالى ذكره: فسبح بتسمية ربك العظيم بأسمائه الحسنى.

آخر تفسير سورة الواقعة

Verset 1
L'interprétation de la parole de Dieu : « Quand l'Événement arrivera » — Il veut dire par Sa parole : « Quand l'Événement arrivera » : quand le cri de la Résurrection descendra, c'est-à-dire au moment où l'on soufflera dans la Trompe pour l'avènement de l'Heure. Comme on me l'a rapporté d'après Al-Husayn, qui a dit : J'ai entendu Abou Mu'adh dire : Ubayd nous a raconté, qui a dit : J'ai entendu Ad-Dahhak dire concernant Sa parole : « Quand l'Événement arrivera » : c'est-à-dire le cri. Ali nous a raconté, qui a dit : Abou Salih nous a raconté, qui a dit : Mu'awiya nous a raconté, d'après Ali, d'après Ibn Abbas, concernant Sa parole : « Quand l'Événement arrivera » — l'Événement, la Catastrophe, le Cri assourdissant, et autres noms de la Résurrection, que Dieu a magnifiés et dont Il a averti Ses serviteurs.
📜 Texte arabe source

القول في تأويل قوله تعالى : إِذَا وَقَعَتِ الْوَاقِعَةُ (1)

يعني تعالى ذكره بقوله: ( إِذَا وَقَعَتِ الْوَاقِعَةُ ) : إذا نـزلت صيحة القيامة، وذلك حين يُنفخ في الصور لقيام الساعة.

كما حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: ( إِذَا وَقَعَتِ الْوَاقِعَةُ ) يعني: الصيحة.

حدثنا عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، في قوله: ( إِذَا وَقَعَتِ الْوَاقِعَةُ ) الواقعة والطامة والصاخة، ونحو هذا من أسماء القيامة، عظَّمه الله، وحذره عباده.

Verset 2
Et Sa parole : « Nul ne pourra démentir son avènement » — Il dit, que Dieu soit exalté : Il n'y a pour l'avènement de l'Événement ni démenti, ni rejet, ni retour. « Al-kadhibah » en cet endroit est un infinitif, comme « al-'aqibah » (la conséquence) et « al-'afiyah » (la santé). Et c'est ce qu'ont dit les gens de l'interprétation. * Mention de ceux qui l'ont dit : Bishr nous a raconté, qui a dit : Yazid nous a raconté, qui a dit : Sa'id nous a raconté, d'après Qatadah : « Nul ne pourra démentir son avènement » : c'est-à-dire il n'y a ni retour, ni réversion, ni rejet. Ibn Abd al-A'la nous a raconté, qui a dit : Ibn Thawr nous a raconté, d'après Ma'mar, d'après Qatadah, concernant Sa parole : « Nul ne pourra démentir son avènement » : il dit : retour.
📜 Texte arabe source

وقوله: ( لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ ) يقول تعالى: ليس لوقعة الواقعة تكذيب ولا مردودية ولا مثنوية، والكاذبة في هذا الموضع مصدر، مثل العاقبة والعافية.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ ) : أي ليس لها مثنوية، ولا رجعة، ولا ارتداد.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر; عن قتادة، في قوله: ( لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ ) قال: مثنوية.

Verset 3
Et Sa parole : « Elle abaissera, elle élèvera » — Il dit, que Dieu soit exalté : l'Événement, à ce moment-là, abaissera des gens qui étaient dans le monde d'ici-bas des puissants, vers le feu de Dieu. Et Sa parole : « elle élèvera » : Il dit : elle élèvera des gens qui étaient dans le monde d'ici-bas des humbles, vers la miséricorde de Dieu et Son paradis. Et il a été dit : elle a abaissé et a fait entendre le plus proche, et elle a élevé et a fait entendre le plus lointain. * Mention de ceux qui ont dit ce que nous avons dit : Ibn Humayd nous a raconté, qui a dit : Yahya ibn Wadih nous a raconté, qui a dit : Ubaydullah, c'est-à-dire al-'Ataki, nous a raconté, d'après Uthman ibn Abdillah ibn Suraqah : « Elle abaissera, elle élèvera » : il dit : l'Heure a abaissé les ennemis de Dieu vers le feu, et a élevé les alliés de Dieu vers le paradis. Bishr nous a raconté, qui a dit : Yazid nous a raconté, qui a dit : Sa'id nous a raconté, d'après Qatadah, concernant Sa parole : « Elle abaissera, elle élèvera » : il dit : elle a pénétré toute plaine et toute montagne, jusqu'à faire entendre le proche et le lointain, puis elle a élevé des gens dans l'honneur de Dieu, et a abaissé des gens dans le châtiment de Dieu. Ibn Abd al-A'la nous a raconté, qui a dit : Ibn Thawr nous a raconté, d'après Ma'mar, d'après Qatadah : « Elle abaissera, elle élèvera » : et il dit : elle a fait entendre le proche et le lointain, abaissant des gens vers le châtiment de Dieu, et élevant des gens vers l'honneur de Dieu. Ibn Humayd nous a raconté, qui a dit : Yahya ibn Wadih nous a raconté, qui a dit : Al-Husayn nous a raconté, d'après Yazid, d'après Ikrimah, concernant Sa parole : « Elle abaissera, elle élèvera » : il dit : elle a abaissé et a fait entendre le plus proche, et elle a élevé et a fait entendre le plus lointain ; il dit : ainsi le proche et le lointain étaient égaux devant Dieu. Muhammad ibn Sa'd nous a raconté, qui a dit : mon père m'a raconté, qui a dit : mon oncle m'a raconté, qui a dit : mon père m'a raconté, d'après son père, d'après Ibn Abbas : « Elle abaissera, elle élèvera »
📜 Texte arabe source

وقوله: ( خَافِضَةٌ رَافِعَةٌ ) يقول تعالى ذكره: الواقعة حينئذ خافضة، أقواما كانوا في الدنيا، أعزّاء إلى نار الله.

وقوله: ( رَافِعَةٌ ) يقول: رفعت أقواما كانوا في الدنيا وُضعَاء إلى رحمة الله وجنته. وقيل: خفضت فأسمعت الأدنى، ورفعت فأسمعت الأقصى.

* ذكر من قال في ذلك ما قلنا:

حدثنا ابن حُميد، قال: ثنا يحيى بن واضح، قال: ثنا عبيد الله، يعني العَتَكِيّ، عن عثمان بن عبد الله بن سُراقة ( خَافِضَةٌ رَافِعَةٌ ) قال: الساعة خفضت أعداء الله إلى النار، ورفعت أولياء الله إلى الجنة.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( خَافِضَةٌ رَافِعَةٌ ) يقول: تخللت كلّ سهل وجبل، حتى أسمعت القريب والبعيد، ثم رفعت أقواما في كرامة الله، وخفضت أقواما في عذاب الله.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة ( خَافِضَةٌ رَافِعَةٌ ) وقال: أسمعت القريب والبعيد، خافضة أقواما إلى عذاب الله، ورافعة أقواما إلى كرامة الله.

حدثنا ابن حُميد، قال: ثنا يحيى بن واضح، قال: ثنا الحسين، عن يزيد، عن عكرمة، قوله: ( خَافِضَةٌ رَافِعَةٌ ) قال: خفضت وأسمعت الأدنى، ورفعت فأسمعت الأقصى؛ قال: فكان القريب والبعيد من الله سواء.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس: ( خَافِضَةٌ رَافِعَةٌ ) قال: سمَّعت القريب والبعيد.

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: ( خَافِضَةٌ رَافِعَةٌ ) خفضت فأسمعت الأدنى ورفعت فأسمعت الأقصى، فكان فيها القريب والبعيد سواء.

Verset 4
Sa parole : « Quand la terre sera secouée d'un secouement » — Dieu, que Sa louange soit exaltée, dit : quand la terre sera ébranlée et mise en mouvement d'un mouvement, de l'expression des gens : « la flèche vibre dans la cible », c'est-à-dire : elle s'agite et tremble. Et c'est ce que les exégètes ont dit à ce sujet. * Mention de ceux qui l'ont dit : Ali m'a rapporté, disant : Abou Salih nous a rapporté, disant : Mu'awiya m'a rapporté, d'après Ali, d'après Ibn Abbas, sa parole : « Quand la terre sera secouée d'un secouement » — il dit : elle sera ébranlée. Muhammad ibn Amr m'a rapporté, disant : Abou Asim nous a rapporté, disant : Isa nous a rapporté ; et al-Harith m'a rapporté, disant : al-Hasan nous a rapporté, disant : Waraqa nous a rapporté, tous deux d'après Ibn Abi Najih, d'après Mujahid, la parole de Dieu : « Quand la terre sera secouée d'un secouement » — il dit : elle sera ébranlée. Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada, sa parole : « Quand la terre sera secouée d'un secouement » — il dit : elle sera ébranlée d'un ébranlement. Ibn Abd al-A'la nous a rapporté, disant : Ibn Thawr nous a rapporté, d'après Ma'mar, d'après Qatada : « Quand la terre sera secouée d'un secouement » — il dit : elle sera ébranlée d'un ébranlement.
📜 Texte arabe source

وقوله: ( إِذَا رُجَّتِ الأرْضُ رَجًّا ) يقول تعالى ذكره: إذا زلزلت الأرض فحرّكت تحريكا من قولهم السهم يرتجّ في الغرض، بمعنى: يهتزّ ويضطرب.

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: ( إِذَا رُجَّتِ الأرْضُ رَجًّا ) يقول: زلزلها.

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، قول الله ( إِذَا رُجَّتِ الأرْضُ رَجًّا ) قال: زلزلت.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( إِذَا رُجَّتِ الأرْضُ رَجًّا ) يقول: زلزلت زلزلة.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة ( إِذَا رُجَّتِ الأرْضُ رَجًّا ) قال: زلزلت زلزالا.

Verset 5
Sa parole : « Et les montagnes seront réduites en poussière » — Dieu, que Sa louange soit exaltée, dit : les montagnes seront pulvérisées en fines particules, devenant comme de la farine fine mélangée, c'est-à-dire humectée, comme Il a dit, que Sa louange soit exaltée : « Et les montagnes seront comme du sable dispersé » — et la "basisa" chez les Arabes est la farine ou le sawiq que l'on pétrit et que l'on prépare comme provision. Et il a été rapporté d'un voleur de Ghatafan qu'il voulait faire du pain, mais craignit d'être retardé par la cuisson avant la farine, alors il le mangea en pâte, et dit : « Ne faites pas cuire de pain, mais pétrissez, pétrissez, / lissez avec les chameaux du Halasi, lissez. » Et c'est ce que les exégètes ont dit à ce sujet. * Mention de ceux qui l'ont dit : Ali m'a rapporté, disant : Abou Salih nous a rapporté, disant : Mu'awiya m'a rapporté, d'après Ali, d'après Ibn Abbas, sa parole : « Et les montagnes seront réduites en poussière » — il dit : elles seront pulvérisées en fines particules. Al-Harith m'a rapporté, disant : al-Hasan nous a rapporté, disant : Waraqa nous a rapporté, d'après Ibn Abi Najih, d'après Mujahid, sa parole : « Et les montagnes seront réduites en poussière » — il dit : elles seront pulvérisées. Ibn Bishar nous a rapporté, disant : Abd al-Rahman nous a rapporté, disant : Sufyan nous a rapporté, d'après Mansur, d'après Mujahid, au sujet de sa parole : « Et les montagnes seront réduites en poussière » — il dit : comme on pulvérise le sawiq. Ahmad ibn Amr al-Basri m'a rapporté, disant : Hafs ibn Umar al-Adani nous a rapporté, d'après al-Hakam ibn Aban, d'après Ikrima : « Et les montagnes seront réduites en poussière » — il dit : elles seront pulvérisées en fines particules. Isma'il ibn Musa, fils de la fille d'al-Suddi, m'a rapporté, disant : Bishr ibn al-Hakam al-Ahmasi nous a informés, d'après Sa'id ibn al-Salt, d'après Isma'il al-Suddi et Abou Salih : « Et les montagnes seront réduites en poussière » — il dit : elles seront pulvérisées en fines particules.
📜 Texte arabe source

وقوله: ( وَبُسَّتِ الْجِبَالُ بَسًّا ) يقول تعالى ذكره: فتتت الجبال فتا، فصارت كالدقيق المبسوس، وهو المبلول، كما قال جلّ ثناؤه: وَكَانَتِ الْجِبَالُ كَثِيبًا مَهِيلا والبسيسة عند العرب: الدقيق والسويق تلتّ وتتخذ زادا.

وذُكر عن لصّ من غطفان أنه أراد أن يخبز، فخاف أن يعجل عن الخبز قبل الدقيق وأكله عجينا، وقال:

لا تَخْــبِزَا خَــبْزًا وبُسَّــا بَسَّــا

مَلْســـا بِــذَوْدِ الحَلَسِــيّ مَلْســا (2)

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: ( وَبُسَّتِ الْجِبَالُ بَسًّا ) يقول: فتتت فتا.

حدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، عن ابن أبي نجيح، عن مجاهد، قوله: ( وَبُسَّتِ الْجِبَالُ بَسًّا ) قال: فتتت.

حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن منصور، عن مجاهد، في قوله: ( وَبُسَّتِ الْجِبَالُ بَسًّا ) قال: كما يبس السويق.

حدثني أحمد بن عمرو البصري، قال: ثنا حفص بن عمر العدني، عن الحكم بن أبان، عن عكرِمة ( وَبُسَّتِ الْجِبَالُ بَسًّا ) قال: فُتَّتْ فتا.

حدثني إسماعيل بن موسى ابن بنت السديّ، قال: أخبرنا بشر بن الحكم الأحمسيّ، عن سعيد بن الصلت، عن إسماعيل السديّ وأبي صالح ( وَبُسَّتِ الْجِبَالُ بَسًّا ) قال: فُتِّتت فتا.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن منصور، عن مجاهد ( وَبُسَّتِ الْجِبَالُ بَسًّا ) قال: كما يبس السويق.

حدثني يونس، قال: أخبرنا ابن وهب، قال، قال ابن زيد، في قول الله: ( وَبُسَّتِ الْجِبَالُ بَسًّا ) قال: صارت كثيبا مهيلا كما قال الله.

حدثنا ابن حُميَد، قال: ثنا جرير، عن منصور، عن مجاهد، في قوله: ( وَبُسَّتِ الْجِبَالُ بَسًّا ) قال: فُتتت فتا.

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

الهوامش:

(2) هذا الشاهد من شواهد أبي عبيدة في مجاز القرآن ( الورقة 174 - ب ) عند قوله تعالى : ( وبست الجبال بسا ) قال : مجازها كمجاز السويق المبسوس، أي المبلول والعجين . قال لص من غطفان وأراد أن يخبز، فخاف أن يعجل عن الخبز قبل الدقيق، فأكله عجينا، فقال: " لا تخبزا خبزا وبسا بسا ". ا هـ . وفي ( اللسان : ملس ) : والملس: السوق الشديد. وفي بس: وقال ثعلب : معنى: وبست الجبال بسا : خلطت بالتراب . وقال بعضهم :فتت، وقال بعضهم: سويت . ا هـ. ولم يورد أبو عبيدة البيت الثاني وأنشد صاحب اللسان البيت الأول، وجاء بعده ببيت آخر، وهو: * ولا تطيــلا بمنــاخ حيســا *

وأنشد في "ملس" البيت الثاني قال: والملس : السوق الشديد . يقال ملست بالإِبل أملس ( من باب قتل ) ملسا: إذا سقتها سوقا في خفية، قال الراجز : * ملســا يـذود الحلسـي ملسـا *

وقال ابن الأعرابي الملس : ضرب من السير الرقيق . والملس : اللين من كل شيء . ا هـ.

وأنشده الفراء في معاني القرآن البيتين كرواية المؤلف. وقال ( الورقة 322 ): " وبست الجبال بسا " : صارت كالدقيق،وذلك قوله " وسيرت الجبال " . وسمعت العرب تنشد : "لا تخبزا خبزا ... البيتين " . والبسيسة عندهم : الدقيق أو السويق، يليت ويتخذ زادا . ا هـ. وفي النوادر لأبي زيد ( بيروت 11 ) :

مَلْســا بِــذَوْدِ الحُمَسِــيَّ مَلْســا

مِــنْ غَنْـوَةٍ حـتى كَـانَّ الشَّمْسـا

*بالأُفُقِ الغَــرْبِيّ تُطْـلَى وَرْسَـا *

قال أبو زيد : الملس : السير الشديد . قال أبو حاتم : وأقول أنا لا عن أبي زيد: الملس السير السريع السهل . وقوله " تطلى ورسا قد اصفرت للغروب " . ا هـ .

Verset 6
Sa parole : « Et elles deviendront une poussière dispersée » — les exégètes ont divergé sur le sens du mot "haba'". Certains ont dit : c'est le rayon du soleil qui entre par la lucarne, comme de la poussière. * Mention de ceux qui l'ont dit : Ali m'a rapporté, disant : Abou Salih nous a rapporté, disant : Mu'awiya m'a rapporté, d'après Ali, d'après Ibn Abbas, au sujet de sa parole : « Et elles deviendront une poussière dispersée » — il dit : le rayon du soleil. Ibn Humayd nous a rapporté, disant : Hukam nous a rapporté, d'après Amr, d'après Ata', d'après Sa'id : « Une poussière dispersée » — il dit : le rayon du soleil quand il entre par la lucarne. Il dit : Jarir nous a rapporté, d'après Mansur, d'après Mujahid, au sujet de sa parole : « Et elles deviendront une poussière dispersée » — il dit : le rayon du soleil qui entre par la lucarne, et ce n'est rien. Et d'autres ont dit : c'est la poussière soulevée par les bêtes de somme. * Mention de ceux qui l'ont dit : Ibn Humayd nous a rapporté, disant : Mihran nous a rapporté, d'après Sufyan, d'après Abou Ishaq, d'après al-Harith, d'après Ali, que Dieu l'agrée, qui dit : la poussière soulevée par les bêtes de somme. Et d'autres ont dit : c'est ce qui s'envole des étincelles du feu qui n'ont pas de substance. * Mention de ceux qui l'ont dit : Muhammad ibn Sa'd m'a rapporté, disant : mon père m'a rapporté, disant : mon oncle m'a rapporté, disant : mon père m'a rapporté, d'après son père, d'après Ibn Abbas, sa parole : « Et elles deviendront une poussière dispersée » — il dit : le "haba'" est ce qui s'envole du feu quand il s'embrase, des étincelles s'en échappent, et quand elles retombent, elles ne sont rien. Et d'autres ont dit : c'est le bois desséché des arbres que les vents dispersent. * Mention de ceux qui l'ont dit : Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada, au sujet de sa parole : « Et elles deviendront une poussière dispersée » — comme le bois desséché des arbres, que...
📜 Texte arabe source

وقوله: ( فَكَانَتْ هَبَاءً مُنْبَثًّا ) اختلف أهل التأويل في معنى الهباء، فقال بعضهم: هو شعاع الشمس، الذي يدخل من الكوة كهيئة الغبار.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، في قوله: ( فَكَانَتْ هَبَاءً مُنْبَثًّا ) يقول: شعاع الشمس.

حدثنا ابن حُميد، قال: ثنا حكام، عن عمرو، عن عطاء، عن سعيد ( هَبَاءً مُنْبَثًّا ) قال: شعاع الشمس حين يدخل من الكوّة.

قال: ثنا جرير، عن منصور، عن مجاهد، في قوله: ( فَكَانَتْ هَبَاءً مُنْبَثًّا ) قال: شعاع الشمس يدخل من الكوّة، وليس بشيء.

وقال آخرون: هو رهج الدوابّ.

* ذكر من قال ذلك:

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن أبي إسحاق، عن الحارث، عن عليّ رضي الله عنه قال: رهج الدوابّ.

وقال آخرون: هو ما تطاير من شرر النار الذي لا عين له.

* ذكر من قال ذلك:

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله: ( فَكَانَتْ هَبَاءً مُنْبَثًّا ) قال: الهباء: الذي يطير من النار إذا اضطرمت، يطير منه الشرر، فإذا وقع لم يكن شيئا.

وقال آخرون: هو يبيس الشجر الذي تذروه الرياح.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، في قوله: ( فَكَانَتْ هَبَاءً مُنْبَثًّا ) كيبيس الشجر، تذروه الرياح يمينا وشمالا.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة، في قوله: ( هَبَاءً مُنْبَثًّا ) يقول: الهباء: ما تذروه الريح من حطام الشجر.

وقد بيَّنا معنى الهباء في غير هذا الموضع بشواهده، فأغنى عن إعادته في هذا الموضع.

وأما قوله: ( مُنْبَثًّا ) فإنه يعني متفرّقا.

Verset 7
L'interprétation de la parole de Dieu, qu'Il soit exalté : « Et vous serez en trois catégories » — Dieu, que Sa louange soit exaltée, dit : vous serez, ô hommes, en trois types et trois sortes. Comme nous l'a rapporté Ibn Abd al-A'la, disant : Ibn Thawr nous a rapporté, d'après Ma'mar, d'après Qatada : « Et vous serez en trois catégories » — il dit : les rangs des gens au Jour de la Résurrection.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَكُنْتُمْ أَزْوَاجًا ثَلاثَةً (7)

يقول تعالى ذكره: وكنتم أيها الناس أنواعا ثلاثة وضروبا.

كما حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة (وَكُنْتُمْ أَزْوَاجًا ثَلاثَةً ) قال: منازل الناس يوم القيامة.

Verset 8
Sa parole : « Alors les gens de la droite — que sont les gens de la droite ! » — et ceci est une clarification de Dieu au sujet des trois catégories. Il dit, que Sa louange soit exaltée : vous serez en trois catégories : les gens de la droite, les gens de la gauche, et les devanciers. Il a fait que le récit à leur sujet dispense de les décrire, de la manière que nous avons mentionnée, car le sens du discours l'indique. Il dit : « Alors les gens de la droite — que sont les gens de la droite ! » — Il émerveille Son prophète Muhammad à leur sujet, et dit : « Que sont les gens de la droite ! » — ceux qui seront menés par la droite vers le Paradis — que sont les gens de la droite !
📜 Texte arabe source

وقوله: (فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ )، وهذا بيان من الله عن الأزواج الثلاثة، يقول، جلّ ثناؤه: وكنتم أزواجًا ثلاثة: أصحاب الميمنة، وأصحاب المشأمة، والسابقون، فجعل الخبر عنهم، مغنيا عن البيان عنهم، على الوجه الذي ذكرنا، لدلالة الكلام على معناه، فقال: (فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ ) يعجِّب نبيه محمدا منهم، وقال: (مَا أَصْحَابُ الْيَمِينِ ) الذين يؤخذ بهم ذات اليمين إلى الجنة، أيّ شيء أصحاب اليمين.

Verset 9
Il dit, que Dieu Très-Haut l'enseigne : Et les gens de la gauche (al-mash'amah), qui sont ceux qui seront pris par la gauche vers le Feu. Les Arabes appellent la main gauche : al-shu'mi (la sinistre). De cela vient la parole d'A'sha de Banu Tha'laba : « Il s'appuya sur sa main gauche (shu'ma) et les repoussa avec une corne plus sèche et plus noire que le bout de la mèche de cheveux. » (Note : le vers poétique décrit un taureau repoussant les chiens de chasse avec sa corne pointue et noire). Le témoignage est dans son expression « shu'ma yadayhi » signifiant sa main gauche. Abu 'Ubayda a dit dans son ouvrage sur les métaphores du Coran à propos du verset « Et les gens de la gauche, que sont les gens de la gauche ? » : les gens de la gauche (al-maysara), et on appelle la main gauche al-shu'ma ; on dit aussi que c'est le côté gauche. La main droite (al-yaman) est ainsi nommée car elle est à droite de la Ka'ba, et la gauche (al-sha'm) car elle est à gauche de la Ka'ba.
📜 Texte arabe source

(وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ ) يقول تعالى ذكره: وأصحاب الشمال الذين يؤخذ بهم ذات الشمال إلى النار، والعرب تسمي اليد اليسرى: الشؤمي؛ ومنه قول أعشى بني ثعلبة:

فـأنْحَى عـلى شُّـؤْمَي يَدَيـه فَذادَهـا

بأظْمــأَ مِـنْ فَـرْع الذُّوَابَـةِ أسْـحَما (3)

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

الهوامش:

(3) البيت لأعشى بني قيس بن ثعلبة ( ديوانه طبع القاهرة 295 ) من قصيدة يمدح بها إياس بن قبيصة الطائي. ورويت في مدح قيس ابن معد يكرب. وأنحى : اعتمد، يقال: أنحى البعير: اعتمد في سيره على أيسره. واليد الشؤمى: اليسرى . وأظمأ: أسمر ذابل.

والفرع: الشعر. والذؤابة: شعر الناصية. وأسحم: أسود. يصف ثورا اجتمعت عليه كلاب الصيد، فذادها عنه بقرنه الذابل المحدد، وهو أشد سوادا من خصلة الشعر. والشاهد في قوله شؤمى يديه أي يسراهما. وقال أبو عبيدة في مجاز القرآن عند قوله تعالى ( وأصحاب المشأمة ما أصحاب المشأمة ) : أصحاب الميسرة، ويقال لليد اليسرى: الشؤمى؛ ويقال هو الجانب الأيسر. وسميت اليمن لأنها عن يمين الكعبة، والشأم أنها عن شمال الكعبة . ا هـ .

Verset 10
Et Sa parole : « Et les devanciers, les devanciers » — ce sont le troisième groupe, ceux qui ont devancé les autres dans la foi en Dieu et en Son Messager, et ce sont les premiers émigrants (al-muhajirun al-awwalun). C'est l'interprétation des gens de l'exégèse. Parmi ceux qui l'ont rapportée : Ibn Humayd nous a rapporté, disant : Yahya ibn Wadih nous a rapporté, disant : 'Ubayd Allah, c'est-à-dire al-'Ataki, nous a rapporté, d'après 'Uthman ibn 'Abd Allah ibn Suraqa, à propos de Sa parole : « Et vous serez en trois groupes » — il a dit : deux au Paradis et un en Enfer, disant : les houris aux yeux noirs pour les devanciers, et les femmes arabes d'âge égal pour les gens de la droite. 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 vous serez en trois groupes » — il a dit : les demeures des gens au Jour de la Résurrection. Ibn Bashshar nous a rapporté, disant : Hawdha nous a rapporté, disant : 'Awf nous a rapporté, d'après al-Hasan, à propos de Sa parole : « Et vous serez en trois groupes * Les gens de la droite, que sont les gens de la droite * Et les gens de la gauche, que sont les gens de la gauche * Et les devanciers, les devanciers * Ceux-là sont les rapprochés » ... jusqu'à « Une multitude parmi les premiers * Et une multitude parmi les derniers » — le Messager de Dieu, paix et bénédiction sur lui, a dit : Il a égalisé les gens de la droite des nations précédentes avec les gens de la droite de cette communauté, et les devanciers des nations précédentes étaient plus nombreux que les devanciers de cette communauté. Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada, à propos de Sa parole : « Les gens de la droite, que sont les gens de la droite » : c'est-à-dire qu'ont-ils, et qu'a-t-on préparé pour eux ; « Et les gens de la gauche, que sont les gens de la gauche » : c'est-à-dire qu'ont-ils, et qu'a-t-on préparé pour eux.
📜 Texte arabe source

وقوله: (وَالسَّابِقُونَ السَّابِقُونَ ) وهم الزوج الثالث وهم الذين سبقوا إلى الإيمان بالله ورسوله، وهم المهاجرون الأوّلون.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا ابن حُميد، قال: ثنا يحيى بن واضح، قال: ثنا عبيد الله، يعني العتكي، عن عثمان بن عبد الله بن سُراقة، قوله: (وَكُنْتُمْ أَزْوَاجًا ثَلاثَةً ) قال: اثنان في الجنة وواحد في النار، يقول: الحور العين للسابقين، والعُرُب الأتراب لأصحاب اليمين.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة (وَكُنْتُمْ أَزْوَاجًا ثَلاثَةً ) قال: منازل الناس يوم القيامة.

حدثنا ابن بشار، قال: ثنا هوذة، قال: ثنا عوف، عن الحسن، في قوله: (وَكُنْتُمْ أَزْوَاجًا ثَلاثَةً * فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ * وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ * وَالسَّابِقُونَ السَّابِقُونَ * أُولَئِكَ الْمُقَرَّبُونَ ) . . . إلى ثُلَّةٌ مِنَ الأَوَّلِينَ وَثُلَّةٌ مِنَ الآخِرِينَ فقال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم سوى بين أصحاب اليمين من الأمم السابقة، وبين أصحاب اليمين من هذه الأمة، وكان السابقون من الأمم أكثر من سابقي هذه الأمة ".

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: (فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ ) : أي ماذا لهم، وماذا أعد لهم (وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ ) : أي ماذا لهم وماذا أعد لهم (وَالسَّابِقُونَ السَّابِقُونَ ) : أي من كل أمة.

حدثنا يونس، قال: أخبرنا ابن وهب، قال: سمعت ابن زيد يقول: وجدت الهوى ثلاثة أثلاث، فالمرء يجعل هواه علمه، فيديل هواه على علمه، ويقهر هواه علمه، حتى إن العلم مع الهوى قبيح ذليل، والعلم ذليل، الهوى غالب قاهر، فالذي قد جعل الهوى والعلم في قلبه، فهذا من أزواج النار، وإذا كان ممن يريد الله به خيرا استفاق واستنبه، فإذا هو عون للعلم على الهوى حتى يديل الله العلم على الهوى، فإذا حسنت حال المؤمن، واستقامت طريقه كان الهوى ذليلا وكان العلم غالبا قاهرا، فإذا كان ممن يريد الله به خيرا، ختم عمله بإدالة العلم، فتوفاه حين توفاه، وعلمه هو القاهر، وهو العامل به، وهواه الذليل القبيح، ليس له في ذلك نصيب ولا فعل. والثالث: الذي قبح الله هواه بعلمه، فلا يطمع هواه أن يغلب العلم، ولا أن يكون معه نصف ولا نصيب، فهذا الثالث، وهو خيرهم كلهم، وهو الذي قال الله عزّ وجلّ في سورة الواقعة: (وَكُنْتُمْ أَزْوَاجًا ثَلاثَةً ) قال: فزوجان في الجنة، وزوج في النار، قال: والسابق الذي يكون العلم غالبا للهوى، والآخر: الذي ختم الله بإدالة العلم على الهوى، فهذان زوجان في الجنة، والآخر: هواه قاهر لعلمه، فهذا زوج النار.

واختلف أهل العربية في الرافع أصحاب الميمنة وأصحاب المشأمة، فقال بعض نحويي البصرة: خبر قوله: (فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ * وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ ) قال: ويقول زيد: ما زيد، يريد: زيد شديد. وقال غيره: قوله: (مَا أَصْحَابُ الْمَيْمَنَةِ ) لا تكون الجملة خبره، ولكن الثاني عائد على الأوّل، وهو تعجب، فكأنه قال: أصحاب الميمنة ما هم، والقارعة ما هي، والحاقة ما هي؟ فكان الثاني عائد على الأوّل، وكان تعجبا، والتعجب بمعنى الخبر، ولو كان استفهاما لم يجز أن يكون خبرا للابتداء، لأن الاستفهام لا يكون خبرا، والخبر لا يكون استفهاما، والتعجب يكون خبرا، فكان خبرا للابتداء. وقوله: زيد وما زيد، لا يكون إلا من كلامين، لأنه لا تدخل الواو في خبر الابتداء، كأنه قال: هذا زيد وما هو: أي ما أشدّه وما أعلمه.

واختلف أهل التأويل في المعنيين بقوله: (وَالسَّابِقُونَ السَّابِقُونَ ) فقال بعضهم: هم الذين صلوا للقبلتين.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن خارجة، عن قرة، عن ابن سيرين (وَالسَّابِقُونَ السَّابِقُونَ ) الذين صلوا للقبلتين.

وقال آخرون في ذلك بما حدثني عبد الكريم بن أبي عمير، قال: ثنا الوليد بن مسلم، قال: ثنا أبو عمرو، قال: ثنا عثمان بن أبي سودة، قال (وَالسَّابِقُونَ السَّابِقُونَ ) أوّلهم رواحا إلى المساجد، وأسرعهم خفوقا في سبيل الله.

والرفع في السابقين من وجهين: أحدهما: أن يكون الأوّل مرفوعا بالثاني، ويكون معنى الكلام حينئذ والسابقون الأوّلون، كما يقال: السابق الأوّل، والثاني أن يكون مرفوعا بأولئك المقرّبون يقول جلّ ثناؤه: أولئك الذين يقرّبهم الله منه يوم القيامة إذا أدخلهم الجنة.

وقوله: (وَالسَّابِقُونَ السَّابِقُونَ ) وهم الزوج الثالث وهم الذين سبقوا إلى الإيمان بالله ورسوله، وهم المهاجرون الأولون. وبنحو الذي قلنا في ذلك قال أهل التأويل.

ذكر من قال ذلك:

حدثنا ابن حُميد، قال: ثنا يحيى بن واضح، قال: ثنا عبيد الله، يعني العتكي، عن عثمان بن عبد الله بن سراقة، قوله: (وَكُنْتُمْ أَزْوَاجًا ثَلاثَةً ) قال: اثنان في الجنة وواحد في النار، يقول: الحور العين للسابقين، والعرب الأتراب لأصحاب اليمين.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة (وَكُنْتُمْ أَزْوَاجًا ثَلاثَةً ) قال: منازل الناس يوم القيامة.

حدثنا ابن بشار، قال: ثنا هوذة، قال: ثنا عوف، عن الحسن، في قوله: ( وَكُنْتُمْ أَزْوَاجًا ثَلاثَةً * فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ * وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ * وَالسَّابِقُونَ السَّابِقُونَ * أُولَئِكَ الْمُقَرَّبُونَ ) . . . إلى (ثُلَّةٌ مِنَ الأوَّلِينَ * وَثُلَّةٌ مِنَ الآخِرِينَ ) فقال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم: " سَوَّى بَين أصَحاب اليمَين مِنَ الأمَمَ السَّابِقَةِ، وَبَيَنَ أصحَابِ اليَمِين مِنْ هَذِهِ الأمَّةِ، وكانَ السَّابِقُونَ مِنَ الأمَمِ أكْثَرَ مِنْ سابِقي هَذِهِ الأمَّةِ".

حدثنا بشر قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: (فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ ) : أي ماذا لهم، وماذا أعدّ لهم (وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ ) : أي ماذا لهم وماذا أعدّ لهم (وَالسَّابِقُونَ السَّابِقُونَ ) : أي من كلّ أمة.

حدثنا يونس، قال: أخبرنا ابن وهب، قال: سمعت ابن زيد يقول: وجدت الهوى ثلاثة أثلاث، فالمرء يجعل هواه علمه، فيديل هواه على علمه، ويقهر هواه علمه، حتى إن العلم مع الهوى قبيح ذليل، والعلم ذليل، الهوى غالب قاهر، فالذي قد جعل الهوى والعلم في قلبه، فهذا من أزواج النار، وإذا كان ممن يريد الله به خيرا استفاق واستنبه، فإذا هو عون للعلم على الهوى حتى يديل الله العلم على الهوى، فإذا حسُنت حال المؤمن، واستقامت طريقته كان الهوى ذليلا وكان العلم غالبا قاهرا، فإذا كان ممن يريد الله به خيرا، ختم عمله بإدالة العلم، فتوفاه حين توفاه، وعلمه هو القاهر، وهو العامل به، وهواه الذليل القبيح، ليس له في ذلك نصيب ولا فعل. والثالث: الذي قبح الله هواه بعلمه، فلا يطمع هواه أن يغلب العلم، ولا أن يكون معه نصف ولا نصيب، فهذا الثالث، وهو خيرهم كلهم، وهو الذي قال الله عزّ وجلّ في سورة الواقعة (وَكُنْتُمْ أَزْوَاجًا ثَلاثَةً ) قال: فزوجان في الجنة، وزوج في النار، قال: والسابق الذي يكون العلم غالبا للهوى، والآخر: الذي ختم الله بإدالة العلم على الهوى، فهذان زوجان في الجنة، والآخر: هواه قاهر لعلمه، فهذا زوج النار.

واختلف أهل العربية في الرافع أصحاب الميمنة وأصحاب المشأمة، فقال بعض نحويي البصرة: خبر قوله: (فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ * وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ ) قال: ويقول زيد: ما زيد، يريد: زيد شديد. وقال غيره: قوله: (مَا أَصْحَابُ الْمَيْمَنَةِ ) لا تكون الجملة خبره، ولكن الثاني عائد على الأول، وهو تعجب، فكأنه قال: أصحاب الميمنة ما هم، والقارعة ما هي؟ والحاقة ما هي؟ فكان الثاني عائد على الأوّل، وكان تعجبا، والتعجب بمعنى الخبر، ولو كان استفهاما لم يجز أن يكون خبرا للابتداء، لأن الاستفهام لا يكون خبرا، والخبر لا يكون استفهاما، والتعجب يكون خبرا، فكان خبرا للابتداء. وقوله: زيد وما زيد، لا يكون إلا من كلامين، لأنه لا تدخل الواو في خبر الابتداء، كأنه قال: هذا زيد وما هو: أي ما أشدّه وما أعلمه.

واختلف أهل التأويل في المعنيين بقوله: (وَالسَّابِقُونَ السَّابِقُونَ ) فقال بعضهم: هم الذين صلوا للقبلتين.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن خارجة، عن قرة، عن ابن سيرين (وَالسَّابِقُونَ السَّابِقُونَ ) الذين صلوا للقبلتين.

وقال آخرون في ذلك بما حدثني عبد الكريم بن أبي عمير، قال: ثنا الوليد بن مسلم، قال: ثنا أبو عمرو، قال: ثنا عثمان بن أبي سودة، قال (وَالسَّابِقُونَ السَّابِقُونَ ) أوّلهم رواحا إلى المساجد، وأسرعهم خفوقا في سبيل الله.

والرفع في السابقين من وجهين: أحدهما: أن يكون الأوّل مرفوعا بالثاني، ويكون معنى الكلام حينئذ والسابقون الأوّلون، كما يقال: السابق الأوّل، والثاني أن يكون مرفوعا بأولئك المقرّبون يقول جلّ ثناؤه: أولئك الذين يقرّبهم الله منه يوم القيامة إذا أدخلهم الجنة.

Verset 11
Révélée à La Mecque Les vertus de la Sourate Al-Waqi'ah Abu Ishaq a rapporté d'après 'Ikrimah, d'après Ibn 'Abbas, qu'Abu Bakr a dit : « Ô Messager d'Allah ! Tu deviens grisonnant. » Le Messager ﷺ répondit : « Houd (chapitre 11), Al-Waqi'ah (56), Al-Mursalat (77), 'Amma Yatasa'alun (78) et Idha Ash-Shamsu Kuwwirat (81) m'ont fait grisonner. » At-Tirmidhi a recueilli ce Hadith et a dit : « Hasan Gharib. » Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. Les horreurs du Jour de la Résurrection Al-Waqi'ah (l'Événement) est l'un des noms du Jour de la Résurrection, car ce Jour est réel et surviendra certainement. Allah l'Exalté a dit dans d'autres versets : فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Alors ce Jour-là, l'Événement se produira.) (69:15) Allah l'Exalté a dit : لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (Il n'y a, pour sa survenue, aucun Kadhibah.) c'est-à-dire, lorsqu'Il ordonnera que le Jour de la Résurrection commence, nul ne pourra l'arrêter ou l'empêcher de commencer, اسْتَجِيبُواْ لِرَبِّكُمْ مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌ لاَّ مَرَدَّ لَهُ مِنَ اللَّهِ (Répondez à l'appel de votre Seigneur avant que ne vienne d'Allah un Jour qui ne peut être évité.) (42:47), سَأَلَ سَآئِلٌ بِعَذَابٍ وَاقِعٍ - لِّلْكَـفِرِينَ لَيْسَ لَهُ دَافِعٌ (Un questionneur a interrogé au sujet d'un châtiment imminent — pour les mécréants, que nul ne peut repousser.) (70:1-2), وَيَوْمَ يَقُولُ كُن فَيَكُونُ قَوْلُهُ الْحَقُّ وَلَهُ الْمُلْكُ يَوْمَ يُنفَخُ فِى الصُّوَرِ عَـلِمُ الْغَيْبِ وَالشَّهَـدَةِ وَهُوَ الْحَكِيمُ الْخَبِيرُ (Et le Jour où Il dira : « Sois ! » — et il est ! Sa Parole est la Vérité. À Lui appartient la royauté le Jour où l'on soufflera dans la Trompe. Connaisseur de l'invisible et du visible. Il est le Sage, le Bien-Informé.) (6:73) Quant au sens de كَاذِبَةٌ (Kadhibah), Muhammad bin Ka'b a dit : « Elle surviendra certainement », tandis que Qatadah a dit : « Elle ne sera pas interrompue, ta
Verset 12
Et Sa parole : « Dans les jardins de la félicité » — Il dit : dans les vergers de la félicité éternelle.
📜 Texte arabe source

وقوله: (فِي جَنَّاتِ النَّعِيمِ ) يقول: في بساتين النعيم الدائم.

Verset 13
L'interprétation de la parole de Dieu Très-Haut : « Une multitude parmi les premiers » — Il dit, que Dieu Très-Haut l'enseigne : un groupe parmi les nations passées.
📜 Texte arabe source

القول في تأويل قوله تعالى : ثُلَّةٌ مِنَ الأَوَّلِينَ (13)

يقول تعالى ذكره: جماعة من الأمم الماضية.

Verset 14
Et un petit nombre parmi la communauté de Muhammad, paix et bénédiction sur lui, et ce sont les derniers ; on les appelle les derniers car ils sont la dernière des nations.
📜 Texte arabe source

وقليل من أمة محمد صَلَّى الله عَلَيْهِ وَسَلَّم ، وهم الآخرون وقيل لهم الآخرون: لأنهم آخر الأمم.

Verset 15
« Sur des lits tissés » : Il dit : sur des lits tressés, dont les parties sont entrelacées les unes dans les autres, comme les mailles d’une cotte de mailles superposées et doublées ; de là vient le dire d’al-A‘shâ : « Et parmi l’ouvrage de David, des cottes aux mailles serrées, menées avec la tribu, troupeau après troupeau. » De même, le wadîn de la chamelle, qui est la sangle de cuir tressée, ses parties entrelacées les unes sur les autres en double, comme les mailles d’une cotte de mailles. On dit : wadîn, alors que c’est mawdûn, transformé de maf‘ûl en fa‘îl, comme on dit qatîl pour maqtûl. Et il a été rapporté, par audition de certains Arabes, que les briques cuites empilées sont dites mawdûna, les unes sur les autres, voulant dire rangées en file. Et il a été dit que ces lits sont appelés mawdûna parce qu’ils sont incrustés d’or et de joyaux. * Mention de ceux qui ont dit cela : Ibn Bashshâr nous a rapporté, disant : Mu’ammil nous a rapporté, disant : Sufyân nous a rapporté, disant : Husayn nous a rapporté, d’après Mujâhid, d’après Ibn ‘Abbâs, au sujet de « Sur des lits tissés » : il dit : ornés d’or. Ibn Humayd nous a rapporté, disant : Mihrân nous a rapporté, d’après Sufyân, d’après al-Husayn, d’après Mujâhid, au sujet de « Sur des lits tissés » : il dit : ornés d’or. Muhammad ibn Sa‘d nous a rapporté, disant : mon père m’a rapporté, disant : mon oncle m’a rapporté, disant : mon père m’a rapporté, d’après son père, d’après Ibn ‘Abbâs, au sujet de sa parole : « Sur des lits tissés » : il dit : il veut dire les lits ornés d’or. Hunnâd nous a rapporté, disant : Abû al-Ahwas nous a rapporté, d’après Husayn, d’après Mujâhid, disant : al-mawdûna : ornée d’or. Ibn Humayd nous a rapporté, disant : Yahyâ ibn Wâdih nous a rapporté, disant : al-Husayn ibn Wâqid nous a rapporté, d’après Yazîd, d’après ‘Ikrima, au sujet de sa parole : « Sur des lits tissés » : il dit : incrustés de perles et de rubis.
📜 Texte arabe source

( عَلَى سُرُرٍ مَوْضُونَةٍ ) يقول: فوق سُرر منسوجة، قد أدخل بعضها في بعض، كما يوضن حلق الدرع بعضها فوق بعض مضاعفة؛ ومنه قول الأعشى:

وَمِـــنْ نَسْــج دَاوُدَ مَوْضُونَــةً

تُســاقُ مَــعَ الحَـيّ عِـيرًا فعِـيْرًا (4)

ومنه وضين الناقة، وهو البطان من السيور إذا نسج بعضه على بعض مضاعفا كالحلق حلق الدرع: وقيل: وضين، وإنما هو موضون، صرف من مفعول إلى فعيل، كما قيل: قتيل لمقتول: وحُكي سماعا من بعض العرب أزيار الآجرّ موضون بعضها على بعض، يراد مشرج صفيف.

وقيل: إنما قيل لها سُرر موضونة، لأنها مشبكة بالذهب والجوهر.

* ذكر من قال ذلك:

حدثنا ابن بشار، قال: ثنا مؤمل، قال: ثنا سفيان، قال: ثنا حصين، عن مجاهد، عن ابن عباس ( عَلَى سُرُرٍ مَوْضُونَةٍ ) قال: مرمولة بالذهب.

حدثنا ابن حميد، قال: ثنا مهران، عن سفيان، عن الحصين، عن مجاهد ( عَلَى سُرُرٍ مَوْضُونَةٍ ) قال: مرمولة بالذهب.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله: ( عَلَى سُرُرٍ مَوْضُونَةٍ ) قال: يعني الأسرة المرملة.

حدثنا هناد، قال: ثنا أبو الأحوص، عن حصين، عن مجاهد، قال: الموضونة: المرملة بالذهب.

حدثنا ابن حُميد، قال: ثنا يحيى بن واضح، قال: ثنا الحسين بن واقد، عن يزيد، عن عكرِمة قوله: ( عَلَى سُرُرٍ مَوْضُونَةٍ ) قال: مشبكة بالدّر والياقوت.

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: ( مَوْضُونَةٍ ) قال: مرمولة بالذهب.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( عَلَى سُرُرٍ مَوْضُونَةٍ ) والموضونة: المرمولة، وهى أوثر السرر.

حدثنا ابن بشار، قال: ثنا سليمان، قال: ثنا أبو هلال، في قوله: ( مَوْضُونَةٍ ) قال مرمولة.

حدثنا ابن عيد الأعلى، قال: ثنا ابن ثور، عن معمر، في قوله: ( عَلَى سُرُرٍ مَوْضُونَةٍ ) قال: مرملة مشبكة.

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: ( عَلَى سُرُرٍ مَوْضُونَةٍ ) الوضن: التشبيك والنسج، يقول: وسطها مشبك منسوج.

حدثني يونس، قال: أخبرنا ابن وهب، قال، قال ابن زيد، في قوله: ( عَلَى سُرُرٍ مَوْضُونَةٍ ) الموضونة: المرمولة بالجلد ذاك الوضين منسوجة.

وقال آخرون: بل معنى ذلك: أنها مصفوفة.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله: ( عَلَى سُرُرٍ مَوْضُونَةٍ ) يقول: مصفوفة.

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

الهوامش:

(4) وهذا البيت لأعشى بني قيس بن ثعلبة ( ديوانه طبع القاهرة 99 ) من قصيدة يمدح بها هوذة بن على الحفني . وقبل البيت :

وأعْـــدَدْتَ للْحَــرْبِ أوْزَارَهــا

رِماحَــا طِــوَالا وَخَــيْلا ذُكُـورَا

وأوزار الحرب: عدتها، ودرع موضونة منسوج بعضها على بعض، وتساق مع الحي: تحمل . يقول: أعددت للحرب عدتها، من الرماح الطوال، والخيل الجياد والدروع الكثيفة التي نسجت نسجا مضاعفا، تحمل فوق الجمال، عيرا من ورائها عير . وقال أبو عبيدة في مجاز القرآن ( الورقة 174 - ب ) عند قوله تعالى "على سرر موضونة" : بعضها على بعض، مداخلة كما توضن حلق الدرع بعضها في بعض مضاعفة. وقال الأعشى: " ومن نسج داود ... البيت ". والوضين: البطان من السيور إذا نسج بعضه على بعض مضاعفا، كالحلق حلق الدروع، فهو وضين، وضع في موضع موضون، كما يقولون قتيل في موضع مقتول قال:

*إليك تعــدو قلقــا وضينهــا *

Verset 16
Et sa parole : « S’y appuyant, se faisant face » : Il dit, que Son rappel soit exalté : appuyés sur les lits tissés, se faisant face par leurs visages, aucun ne regardant la nuque d’un autre. Comme nous l’a rapporté Ibn Humayd, disant : Mihrân nous a rapporté, d’après Sufyân, d’après Ibn Abî Najîh, d’après Mujâhid, au sujet de sa parole : « Sur des lits, se faisant face » : il dit : aucun d’eux ne regarde la nuque de son compagnon. Et il a été mentionné que cela se trouve dans la lecture de ‘Abd Allah : « S’y appuyant, jouissant de délices. » Muhammad ibn al-Muthannâ nous a rapporté, disant : Muhammad ibn Ja‘far nous a rapporté, d’après Shu‘ba, d’après Abû Ishâq, dans la lecture de ‘Abd Allah, c’est-à-dire Ibn Mas‘ûd : « S’y appuyant, jouissant de délices. » Et nous avons déjà expliqué cela dans un autre endroit, et mentionné ce qui s’y rapporte comme récits.
📜 Texte arabe source

وقوله: ( مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ ) يقول تعالى ذكره متكئين على السُّرر الموضونة، متقابلين بوجوههم، لا ينظر بعضهم إلى قفا بعض.

كما حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن ابن أبي نجيح، عن مجاهد، قوله: عَلَى سُرُرٍ مُتَقَابِلِينَ قال: لا ينظر أحدهم في قفا صاحبه، وذُكر أن ذلك في قراءة عبد الله ( مُتَّكِئِينَ عَلَيْها ناعِمِينَ ).

حدثنا محمد بن المثنى ، قال: ثنا محمد بن جعفر، عن شعبة، عن أبي إسحاق، في قراءة عبد الله، يعني ابن مسعود ( مُتَّكِئِينَ عَلَيْها ناعِمِينَ ).

وقد بينا ذلك في غير هذا الموضع، وذكرنا ما فيه من الرواية.

Verset 17
L’exégèse de la parole du Très-Haut : « Parmi eux circuleront des jeunes gens éternels » (17). Et sa parole : « Parmi eux circuleront des jeunes gens éternels » : Il dit, que Son rappel soit exalté : circuleront parmi ces devanciers que Dieu a rapprochés dans les jardins des délices, des jeunes gens d’un même âge, qui ne changent pas et ne meurent pas. * 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 « éternels » : il dit : ils ne meurent pas. Et d’autres ont dit : cela veut dire qu’ils sont parés de boucles d’oreilles et de bracelets. Et ce qui est le plus juste dans cela, c’est la parole de celui qui dit que leur sens est : ils ne changent pas et ne meurent pas, car c’est le plus apparent des deux sens, et les Arabes disent d’un homme qui a vieilli sans blanchir : il est mukhallad, et c’est en réalité mufa‘‘al, dérivé de khulûd (éternité).
📜 Texte arabe source

القول في تأويل قوله تعالى : يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ (17)

وقوله: ( يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ ) يقول تعالى ذكره: يطوف على هؤلاء السابقين الذين قرّبهم الله في جنات النعيم، ولدان على سنّ واحدة، لا يتغيرون ولا يموتون.

* 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 ( مُخَلَّدُونَ ) قال: لا يموتون.

وقال آخرون: عني بذلك أنهم مقرّطون مسوّرون.

والذي هو أولى بالصواب في ذلك قول من قال معناه: إنهم لا يتغيرون، ولا يموتون، لأن ذلك أظهر معنييه، والعرب تقول للرجل إذا كبر ولم يشمط: إنه لمخلد، وإنما هو مفعل من الخلد.

Verset 18
Et sa parole : « Avec des coupes et des aiguières » : Les akwâb (coupes) est le pluriel de kûb, qui désigne parmi les aiguières ce dont le goulot est large et qui n’a pas de bec verseur. Et c’est ce que disent les exégètes. * 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 ‘Abbâs, au sujet de sa parole : « Avec des coupes » : il dit : les coupes sont des jarres en argent. Ibn Bashshâr nous a rapporté, disant : Sufyân nous a rapporté, d’après Mansûr, d’après Mujâhid, au sujet de « Avec des coupes et des aiguières » : il dit : les aiguières sont ce qui a des anses, et les coupes ce qui n’a pas d’anses. Ibn Bashshâr nous a rapporté, disant : ‘Abd al-Rahmân nous a rapporté, disant : Sufyân nous a rapporté, d’après Mansûr, d’après Mujâhid, disant : les coupes n’ont pas d’anses. Ya‘qûb nous a rapporté, disant : Ibn ‘Ulayya nous a rapporté, d’après Abû Rajâ’, disant : al-Hasan a été interrogé au sujet des coupes, il dit : ce sont les aiguières dont on leur verse à boire. Abû Kurayb et Abû al-Sâ’ib nous ont rapporté, disant : Ibn Idrîs nous a rapporté, disant : j’ai entendu mon père, disant : Abû Sâlih, le compagnon d’al-Kalbî, est passé, et mon père dit : al-Hasan m’a dit alors que j’étais assis : interroge-le, et je dis : que sont les coupes ? Il dit : des jarres d’argent à l’embouchure ronde, et les aiguières sont celles qui ont des becs verseurs. Ibn Humayd nous a rapporté, disant : Mihrân nous a rapporté, d’après Sufyân, d’après Mansûr, d’après Mujâhid, au sujet de « Avec des coupes » : il dit : elles n’ont ni anses ni oreilles. Bishr nous a rapporté, disant : Yazîd nous a rapporté, disant : Sa‘îd nous a rapporté, d’après Qatâda, au sujet de sa parole : « Avec des coupes et des aiguières » : …
📜 Texte arabe source

وقوله: ( بِأَكْوَابٍ وَأَبَارِيقَ ) والأكواب: جمع كوب، وهو من الأباريق ما اتسع رأسه، ولم يكن له خرطوم.

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: ( بِأَكْوَابٍ ) قال: الأكواب: الجرار من الفضة.

حدثنا ابن بشار، قال: ثنا سفيان، عن منصور، عن مجاهد ( بِأَكْوَابٍ وَأَبَارِيقَ ) قال: الأباريق: ما كان لها آذان، والأكواب ما ليس لها آذان.

حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن منصور، عن مجاهد، قال: الأكواب ليس لها آذان.

حدثنا يعقوب، قال: ثنا ابن علية، عن أبي رجاء، قال: سئل الحسن عن الأكواب، قال: هي الأباريق التي يصبّ لهم منها.

حدثنا أبو كُرَيب وأبو السائب، قالا ثنا ابن إدريس، قال: سمعت أبي، قال: مر أبو صالح صاحب الكلبي قال: فقال أبي، قال لي الحسن وأنا جالس: سله، فقلت: ما الأكواب ؟ قال: جرار الفضة المستديرة أفواهها، والأباريق ذوات الخراطيم.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن منصور، عن مجاهد ( بِأَكْوَابٍ ) قال: ليس لها عرى ولا آذان.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة قوله: ( بِأَكْوَابٍ وَأَبَارِيقَ ) والأكواب التي يغترف بها ليس لها خراطيم، وهي أصغر من الأباريق.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة، في قوله: ( بِأَكْوَابٍ وَأَبَارِيقَ ) قال: الأكواب التي دون الأباريق ليس لها عُرًى.

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول: الأكواب جرار ليست لها عرى، وهي بالنبطية كوبا، وإياها عنى الأعشى بقوله:

صَرِيفيٌَّـــةٌ طَيِّـــبٌ طَعْمُهـــا

لَهَــا زَبَــدٌ بَيــنَ كُــوب ودَنٌ (1)

وأما الأباريق: فهي التي لها عرى.

وقوله: ( وَكَأْسٍ مِنْ مَعِينٍ ) وكأس خمر من شراب معين، ظاهر العيون، جار. 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: ( وَكَأْسٍ مِنْ مَعِينٍ ) : قال الخمر.

حدثنا بشر، قال: ثنا يزيد قال: ثنا سعيد، عن قتادة، قوله: ( وَكَأْسٍ مِنْ مَعِينٍ ) أي من خمر جارية.

حُدثت عن الحسين، قال: سمعت أبا معاذ، يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: ( وَكَأْسٍ مِنْ مَعِينٍ ) الكأس: الخمر.

حدثنا أبو سنان، قال: ثنا سليمان، قال: ثنا أبو هلال، عن قتادة، في قوله: ( وَكَأْسٍ مِنْ مَعِينٍ ) قال: الخمر الجارية.

حدثنا ابن حُمَيد، قال: ثنا مهران، عن سفيان، عن سلمة بن نبيط، عن الضحاك، مثله.

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الهوامش :

(1) وهذا الشاهد كذلك لأعشى بني قيس بن ثعلبة ( ديوانه طبعة القاهرة 17 ) والصريفية: الخمر المنسوبة إلى صريفون، وهو موضع بالعراق مشهور بجودة خمره. وقيل سماها صريفية لأنها أخذت من الدن ساعتئذ، كاللبن الصريف . وقيل نسبت إلى صريفين، وهو نهر يتخلج من الفرات. والصريف أيضا: الخمر التي لم يمزج بالماء . والكوب: الكوز لا عروة له. والدن: وعاء الخمر. والزبد ما يعلو الخمر من الرغوة إذا تحركت في الدن، أو صبت من الإبريق في الكأس.

Verset 19
Et sa parole : « Ils n’en auront ni migraine » : Il dit : leurs têtes n’auront pas de migraine à cause de leur boisson, et ils ne s’enivreront pas. Et c’est ce que disent les exégètes. * Mention de ceux qui ont dit cela : Ismâ‘îl ibn Mûsâ al-Suddî m’a rapporté, disant : Sharîk nous a informés, d’après Sâlim, d’après Sa‘îd, au sujet de sa parole : « Ils n’en auront ni migraine » : il dit : leurs têtes n’auront pas de migraine. Bishr nous a rapporté, disant : Yazîd nous a rapporté, disant : Sa‘îd nous a rapporté, d’après Qatâda, au sujet de « Ils n’en auront ni migraine » : elle ne cause pas de mal de tête. Ibn Bashshâr nous a rapporté, disant : Sulaymân nous a rapporté, disant : Abû Hilâl nous a rapporté, d’après Qatâda, au sujet de « Ils n’en auront ni migraine » : il dit : leurs têtes n’auront pas de migraine. Ibn Humayd nous a rapporté, disant : Mihrân nous a rapporté, d’après Sufyân, d’après Mansûr, d’après Mujâhid, au sujet de « Ils n’en auront ni migraine » : il dit : leurs têtes n’auront pas de migraine. Il m’a été rapporté d’après al-Husayn, disant : j’ai entendu Abû Mu‘âdh dire : ‘Ubayd nous a rapporté, disant : j’ai entendu al-Dahhâk dire au sujet de sa parole : « Ils n’en auront ni migraine » : cela veut dire le mal de tête. Et sa parole : « ni ivresse » : Les lecteurs ont divergé sur sa lecture. La plupart des lecteurs de Médine et de Bassora ont lu « yunzafûn » avec la fat-ha sur le zâ’, et ils l’ont interprété comme signifiant que leurs esprits ne seront pas épuisés. Et la plupart des lecteurs de Koufa ont lu « yunzifûn » avec la kasra sur le zâ’, au sens de : leur boisson ne s’épuisera pas. Et ce qui est juste dans cela à mon avis, c’est que ce sont deux lectures connues et de sens correct, et quelle que soit celle que le lecteur adopte, il atteint la justesse. Et les exégètes ont divergé sur son interprétation selon la divergence des lecteurs à ce sujet. Et nous avons déjà mentionné la divergence de leurs propos à ce sujet, et exposé ce qui est juste dans la sourate al-Sâffât.
📜 Texte arabe source

وقوله: ( لا يُصَدَّعُونَ عَنْهَا ) يقول: لا تصدع رءوسهم عن شربها فتسكر.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني إسماعيل بن موسى السديّ، قال: أخبرنا شريك، عن سالم، عن سعيد، قوله: ( لا يُصَدَّعُونَ عَنْهَا ) قال: لا تصدّع رءوسهم.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( لا يُصَدَّعُونَ عَنْهَا ) ليس لها وجع رأس.

حدثنا ابن بشار، قال: ثنا سليمان، قال: ثنا أبو هلال، عن قتادة ( لا يُصَدَّعُونَ عَنْهَا ) قال: لا تصدع رءوسهم.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن منصور، عن مجاهد ( لا يُصَدَّعُونَ عَنْهَا ) يقول: لا تصدّع رءوسهم.

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: ( لا يُصَدَّعُونَ عَنْهَا ) يعني: وجع الرأس.

وقوله: ( وَلا يُنـزفُونَ ) اختلفت القرّاء في قراءته، فقرأت عامة قرّاء المدينة والبصرة ( يُنـزفُونَ ) بفتح الزاي، ووجهوا ذلك إلى أنه لا تنـزف عقولهم. وقرأته عامة قرّاء الكوفة ( لا يُنـزفُونَ ) بكسر الزاي بمعنى: ولا ينفد شرابهم.

والصواب من القول في ذلك عندي أنهما قراءتان معروفتان صحيحتا المعنى، فبأيتهما قرأ القارئ فمصيب فيها الصواب.

واختلف أهل التأويل في تأويل ذلك على نحو اختلاف القرّاء فيه. وقد ذكرنا اختلاف أقوالهم في ذلك، وبيَّنا الصواب من القول فيه في سورة الصافات، فأغنى ذلك عن إعادته في هذا الموضع، غير أنا سنذكر قول بعضهم في هذا الموضع لئلا يظنّ ظانّ أن معناه في هذا الموضع مخالف معناه هنالك.

* ذكر قول من قال منهم: معناه لا تنـزف عقولهم:

حدثنا إسماعيل بن موسى، قال: أخبرنا شريك، عن سالم، عن سعيد ( وَلا يُنـزفُونَ ) قال: لا تنـزف عقولهم.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن منصور، عن مجاهد ( وَلا يُنـزفُونَ ) قال: لا تنـزف عقولهم.

وحدثنا ابن حُميد، مرة أخرى فقال: ولا تذهب عقولهم.

حدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: ( وَلا يُنـزفُونَ ) لا تنـزف عقولهم.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، في قوله: ( وَلا يُنـزفُونَ ) قال: لا يغلب أحد على عقله.

حدثنا ابن بشار، قال: ثنا يزيد، قال: ثنا سعيد، في قوله: ( وَلا يُنـزفُونَ ) قال: لا يغلب أحد على عقله.

حدثنا ابن بشار، قال: ثنا سليمان، قال: ثنا أبو هلال، عن قتادة في قول الله ( وَلا يُنـزفُونَ ) قال: لا تغلب على عقولهم.

Verset 20
Sa parole : « et des fruits de ce qu'ils choisiront » — Dieu, qu'Il soit exalté, dit : et ces jeunes serviteurs immortels feront circuler auprès de ces devanciers des fruits parmi ceux qu'ils choisiront pour eux-mêmes au Paradis, et que leurs âmes désirent.
📜 Texte arabe source

وقوله: ( وَفَاكِهَةٍ مِمَّا يَتَخَيَّرُونَ ) يقول تعالى ذكره: ويطوف هؤلاء الولدان المخلدون على هؤلاء السابقين بفاكهة من الفواكه التي يتخيرونها من الجنة لأنفسهم، وتشتهيها نفوسهم .

Verset 21
« et la chair d'oiseaux de ce qu'ils désireront » — Il dit : et ils feront également circuler auprès d'eux de la chair d'oiseaux parmi ce qu'ils désirent, de ces oiseaux que leurs âmes convoitent.
📜 Texte arabe source

( وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ ) يقول: ويطوفون أيضا عليهم بلحم طير مما يشتهون من الطير الذي تشتهيه نفوسهم.

Verset 22
L'exégèse de Sa parole : « et des houris aux grands yeux » (22) — Les lecteurs ont divergé sur la lecture de « wa ḥūrun ʿīnun ». La majorité des lecteurs de Kūfa et certains de Médine ont lu « wa ḥūrin ʿīnin » au génitif, en suivant la déclinaison de ce qui précède, à savoir les fruits et la chair, bien que cela ne soit pas ce qui circule ; mais comme le sens visé est connu, on a fait suivre le dernier au premier dans la déclinaison, comme l'a dit un poète : « Quand les belles femmes se montrent un jour / et se maquillent les sourcils et les yeux » — les yeux sont fardés de khôl, et seuls les sourcils sont maquillés, mais on les a ramenés à la déclinaison des sourcils, car l'auditeur comprend le sens. Et comme l'a dit un autre : « On entend de ses entrailles un bruit / et des deux mains une rudesse et une ampleur » — la rudesse est une dureté dans la main, et elle n'est pas entendue. Certains lecteurs de Médine, de La Mecque, de Kūfa et quelques-uns de Basra ont lu au nominatif « wa ḥūrun ʿīnun » comme une proposition indépendante, et ils ont dit : les houris aux grands yeux ne sont pas ce qui circule, donc on ne peut pas les coordonner à la déclinaison de « fruits » et « chair », mais elles sont au nominatif avec le sens : « et auprès d'eux il y a des houris aux grands yeux », ou « ils ont des houris aux grands yeux ». La parole correcte à ce sujet, selon moi, est de dire : ce sont deux lectures connues, chacune ayant été lue par un groupe de lecteurs, et leurs sens sont proches ; quelle que soit celle que le lecteur adopte, il est correct. « Al-ḥūr » est le pluriel de « ḥawrā' » : celle dont le blanc de l'œil est pur et le noir intense. « Al-ʿīn » est le pluriel de « ʿaynā' » : celle qui a de grands yeux noirs dans sa beauté.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَحُورٌ عِينٌ (22)

اختلف القرّاء في قراءة قوله: ( وَحُورٌ عِينٌ ) فقرأته عامة قراء الكوفة وبعض المدنيين ( وحُورٍ عِينٍ ) بالخفض إتباعا لإعرابها إعراب ما قبلها من الفاكهة واللحم، وإن كان ذلك مما لا يُطاف به، ولكن لما كان معروفا معناه المراد أتبع الآخر الأوّل في الإعراب، كما قال بعض الشعراء.

إذَا مــا الغانِيــاتُ بَــرَزْنَ يَوْمـا

وَزَجَّجْــن الْحَوَاجِــبَ والعُيُونــا (2)

فالعيون تكَحَّل. ولا تزجَّج إلا الحواجب، فردّها في الإعراب على الحواجب، لمعرفة السامع معنى ذلك وكما قال الآخر:

تَسْــمَعُ للأحَشْــاءِ مِنْــهُ لَغَطَــا

وللْيَــــدَيْنِ جُســـأةً وَبَـــدَدَا (3)

والجسأة: غلظ في اليد، وهي لا تُسمع.

وقرأ ذلك بعض قرّاء المدينة ومكة والكوفة وبعض أهل البصرة بالرفع ( وحُورٍ عِينٍ ) على الابتداء، وقالوا: الحور العين لا يُطاف بهنّ، فيجوز العطف بهنّ في الإعراب على إعراب فاكهة ولحم، ولكنه مرفوع بمعنى: وعندهم حور عين، أو لهم حور عين.

والصواب من القول في ذلك عندي أن يقال: إنهما قراءتان معروفتان قد قرأ بكل واحدة منهما جماعة من القرّاء مع تقارب معنييهما ، فبأيّ القراءتين قرأ القارئ فمصيب. والحور جماعة حَوْراء: وهي النقية بياض العين، الشديدة سوادها. والعين: جمع عيناء، وهي النجلاء العين في حُسن.

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الهوامش :

(2) هذا الشاهد من شواهد الفراء في معاني القرآن ( الورقة 323 ) وتقدم الكلام عليه مع الشاهد " ورأيت زوجك الوغى .... البيتين " . وفي ( اللسان : زجج ) وزجت المرأة حاجبها بالمزج: دققته وطولته . وقيل : أطالته بالأثمد. وقوله: إذا ما الغانيات ... البيت" إنما أراد: وكحلن العيونا، كما قال: * شــراب ألبـان وتمـر وأقـط *

أراد: وآكل تمر وأقط، ومثله كثير.

قال الشاعر: " علفتها تبنا .... البيت " أي وسقيتها ماء باردا . يريد أن ما جاء من هذا، فإنما يجيء على إضمار فعل أخر يصح المعنى عليه . ومثله قول الآخر : " يا ليت زوجك .... البيت " تقديره: وحاملا رمحا. قال ابن بري ذكر الجوهري عجز بيت على زججت المرأة حاجبيها * وزججــن الحواجـب والعيونـا *

قال: هو للراعي وصوابه: يزججن. وصدره:

وهِــزَّةِ نشْــوَةٍ مِـنْ حـيّ صِـدْقٍ

يُزَجِّجْـــنَ الْحَوَاجِــبَ والْعُيُونــا

وبعده:

أنَخْــنَ جِمَــالُهنَّ بــذَاتِ غِسْـلٍ

سَــرَاةَ اليَــوْمِ يَمْهَــدْنَ الكُدُونـا

ذات غسل: موضع. ويمهدن: يوطئن. والكدون: جمع كدن، وهو ما توطئ به المرأة مركبها، من كساء ونحوه.

(3) البيت من شواهد الفراءء في معاني القرآن ( الورقة 323 ). وفي ( اللسان: لغط ) اللغط ( بسكون الغين وتحريكها ) : الأصوات المبهمة المختلفة، والجلبة لا تفهم. وفي (اللسان : جسأ ) : جسأ الشيء يجسأ جسوءا فهو جاسئ : صلب وخشن . وجسأت يده من العمل تجسأ جسأ: صلبت. والاسم الجسأة، مثل الجرعة. والجسأة في الدواب: يبس المعطف، ودابة جاسئة القوائم. وفي ( اللسان : بدد ) : وفرس أبد: بين البدد أي بعيد ما بين اليدين. وقيل هو الذي في يديه تباعد عن جنبيه، وهو البدد، وبعير أبدا، وهو الذي في يديه فتل ( بالتحريك ) وموضع الشاهد في البيت: أنه عطف الجسأة والبدد. وهما مما يرى لا مما يسمع، على " لغطا " وهو ما يسمع، وذلك على تقدير فعل ،أي وترى لليدين جسأة وبددا. فهو إذن كناظائره من الشواهد التي ذكرها الفراء في هذا الموضع . وفي الأصل ( دئدا ) في موضع ( بددا ) وهو من تحريف النساخين .

Verset 23
Sa parole : « semblables à des perles cachées » — Il dit : elles sont, dans la pureté de leur blancheur et leur beauté, comme la perle cachée qui a été préservée dans son écrin.
📜 Texte arabe source

وقوله: كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ يقول: هنّ في صفاء بياضهنّ وحسنهن، كاللؤلؤ المكنون الذي قد صين في كِنٍّ.

Verset 24
Sa parole : « en récompense de ce qu'ils faisaient » — Dieu, qu'Il soit exalté, dit : comme récompense de la part de Dieu pour leurs œuvres qu'ils accomplissaient dans le bas monde, et en contrepartie de leur obéissance envers Lui. C'est ce que les exégètes ont dit à ce sujet. — Parmi ceux qui l'ont rapporté : Abū Hishām al-Rifāʿī nous a rapporté, disant : Ibn Yamān nous a rapporté, d'après Ibn ʿUyayna, d'après ʿAmr, d'après al-Ḥasan, au sujet de « wa ḥūrun ʿīnun » : il a dit : d'un noir intense du noir de l'œil, et d'un blanc intense du blanc de l'œil. Il a dit : Ibn Yamān nous a rapporté, d'après Sufyān, d'après un homme, d'après al-Ḍaḥḥāk, au sujet de « wa ḥūrun ʿīnun » : il a dit : blanches des yeux, il a dit : aux grands yeux. Ibn ʿAbbās al-Dūrī nous a rapporté, disant : Ḥajjāj nous a rapporté, disant : Ibn Jurayj a dit, d'après ʿAṭā' al-Khurāsānī, d'après Ibn ʿAbbās, il a dit : al-ḥūr : celles aux pupilles noires. Al-Ḥasan ibn ʿArafa nous a rapporté, disant : Ibrāhīm ibn Muḥammad al-Aslamī nous a rapporté, d'après ʿAbbād ibn Manṣūr al-Bājī, qu'il a entendu al-Ḥasan al-Baṣrī dire : al-ḥūr : les femmes vertueuses des fils d'Adam. Il a dit : Ibrāhīm ibn Muḥammad nous a rapporté, d'après Layth ibn Abī Sulaym, disant : il m'a été rapporté que les houris aux grands yeux ont été créées de safran. Al-Ḥasan ibn Yazīd al-Ṭaḥḥān nous a rapporté, disant : ʿĀ'isha, femme de Layth, nous a rapporté, d'après Layth, d'après Mujāhid, il a dit : les houris aux grands yeux ont été créées de safran. Muḥammad ibn ʿUbayd al-Muḥāribī m'a rapporté, disant : ʿAmr ibn Saʿd nous a rapporté, disant : j'ai entendu Layth, il m'a rapporté, d'après Mujāhid, il a dit : les houris aux grands yeux ont été créées de safran. Et d'autres ont dit : le sens de « ḥūrun » est que le regard s'y égare (yaḥāru fīhinna al-ṭarf). — Parmi ceux qui l'ont rapporté : Abū Hishām nous a rapporté, disant : Ibn Yamān nous a rapporté, d'après Sufyān, d'après un homme, d'après Mujāhid...
📜 Texte arabe source

وقوله: ( جَزَاءً بِمَا كَانُوا يَعْمَلُونَ ) يقول تعالى ذكره: ثوابا لهم من الله بأعمالهم التي كانوا يعملونها في الدنيا، وعوضا من طاعتهم إياه.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا أبو هشام الرفاعيّ، قال: ثنا ابن يمان، عن ابن عيينة، عن عمرو عن الحسن ( وَحُورٌ عِينٌ ) قال: شديدة السواد: سواد العين، شديدة البياض: بياض العين.

قال ثنا ابن يمان، عن سفيان، عن رجل، عن الضحاك ( وَحُورٌ عِينٌ ) قال: بيض عين، قال: عظام الأعين.

حدثنا ابن عباس الدوريّ، قال: ثنا حجاج، قال: قال ابن جريج، عن عطاء الخراساني، عن ابن عباس قال: الحُور: سُود الحَدَق.

حدثنا الحسن بن عرفة، قال: ثنا إبراهيم بن محمد الأسلميّ، عن عباد بن منصور الباجيّ، أنه سمع الحسن البصريّ يقول: الحُور: صوالح نساء بني آدم.

قال ثنا إبراهيم بن محمد، عن ليث بن أبي سليم، قال: بلغني أن الحور العين خُلقن من الزعفران.

حدثنا الحسن بن يزيد الطحان، قال: حدثتنا عائشة امرأة ليث، عن ليث، عن مجاهد قال: خلق الحُور العين من الزعفران.

حدثني محمد بن عبيد المحاربي، قال: ثنا عمرو بن سعد، قال: سمعت ليثا، ثني عن مجاهد، قال: حور العين خُلقن من الزعفران.

وقال آخرون: بل معنى قوله: ( حُورٌ ) أنهنّ يحار فيهنّ الطرف.

* ذكر من قال ذلك:

حدثنا أبو هشام، قال: ثنا ابن يمان، عن سفيان، عن رجل، عن مجاهد ( وَحُورٌ عِينٌ ) قال: يحار فيهنّ الطرف.

وبنحو الذي قلنا في تأويل قوله: ( كَأَمْثَالِ اللُّؤْلُؤِ ) قال أهل التأويل، وجاء الأثر عن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم .

حدثنا أحمد بن عبد الرحمن، قال: ثنا أحمد بن الفرج الصَّدفيّ الدِّمْياطيّ، عن عمرو بن هاشم، عن ابن أبي كريمة، عن هشام بن حسان، عن الحسن، عن أمه، عن أمّ سلمة قالت: قلت يا رسول الله أخبرني عن قول الله ( كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ ) قال: " صفاؤُهُن كَصَفاء الدُّرّ الَّذيِ فِي الأصْدَافِ الَّذيِ لا تَمُسُّهُ الأيْدي".

Verset 25
Et Sa parole : « Ils n’y entendront ni futilité ni péché » — Il dit : ils n’y entendront ni parole vaine ni péché, c’est-à-dire : il n’y a rien qui les rende pécheurs. Et certains savants de la langue arabe de Bassora disaient : « Ils n’y entendront ni futilité ni péché » — le péché ne s’entend pas, seule la futilité s’entend, comme on dit : « j’ai mangé du pain et du lait », alors que le lait ne se mange pas, mais cela est permis car il est accompagné d’une chose qui se mange.
📜 Texte arabe source

وقوله: ( لا يَسْمَعُونَ فِيهَا لَغْوًا وَلا تَأْثِيمًا ) يقول: لا يسمعون فيها باطلا من القول ولا تأثيما، يقول: ليس فيها ما يُؤثمهم.

وكان بعض أهل العلم بكلام العرب من أهل البصرة يقول ( لا يَسْمَعُونَ فِيهَا لَغْوًا وَلا تَأْثِيمًا ) والتأثيم لا يُسمع، وإنما يُسمع اللغو، كما قيل: أكلت خبزا ولبنا، واللبن لا يُؤكل، فجازت إذ كان معه شيء يؤكل.

Verset 26
Et Sa parole : « Sauf une parole : Paix ! Paix ! » — Il dit : ils n’y entendront de parole que celle de paix, c’est-à-dire : une parole exempte de ce qu’on réprouve. Et dans l’accusatif de « Paix ! Paix ! », il y a deux aspects : si tu veux, tu le rends comme un attribut de « parole », et alors la paix est la parole elle-même ; c’est comme s’il était dit : ils n’y entendront ni futilité ni péché, mais ils entendront paix, paix. Le second : qu’il soit à l’accusatif parce que « parole » s’y applique, et alors son sens est : sauf une parole de paix — si on le met en tanwīn, « Paix ! Paix ! » est à l’accusatif parce que « parole » s’y applique.
📜 Texte arabe source

وقوله: ( إِلا قِيلا سَلامًا سَلامًا ) يقول: لا يسمعون فيها من القول إلا قيلا سلاما: أي أسلم مما تكره.

وفي نصب قوله: ( سَلامًا سَلامًا ) وجهان: إن شئت جعلته تابعا للقيل، ويكون السلام حينئذ هو القيل؛ فكأنه قيل: لا يسمعون فيها لغوا ولا تأثيما، إلا سلاما سلاما، ولكنهم يسمعون سلاما سلاما. والثاني: أن يكون نصبه بوقوع القيل عليه، فيكون معناه حينئذ: إلا قيلَ سلامٍ فإن نوّن نصب قوله: ( سَلامًا سَلامًا ) بوقوع قِيلٍ عليه.

Verset 27
Le propos sur l’interprétation de la parole du Très-Haut : « Et les gens de la droite, que sont les gens de la droite ! » (27) — Il dit, le Très-Haut, à Son prophète Muhammad, paix et bénédiction de Dieu sur lui : « Et les gens de la droite » — ce sont ceux qu’on mènera au Jour de la Résurrection vers la droite, ceux à qui on a donné leurs livres dans leurs mains droites, ô Muhammad — « que sont les gens de la droite ! » — quelle est leur condition et qu’ont-ils, et quel bien leur a-t-il été préparé ? Et il a été dit : ce sont les enfants des croyants. — Mention de ceux qui ont dit cela : Muhammad ibn Mu‘ammar nous a rapporté, disant : Abū Hishām al-Makhzūmī nous a rapporté, disant : ‘Abd al-Wāḥid nous a rapporté, disant : al-A‘mash nous a rapporté, disant : ‘Uthmān ibn Qays nous a rapporté, qu’il a entendu Zādhān Abū ‘Amr dire : j’ai entendu ‘Alī ibn Abī Ṭālib, que Dieu l’agrée, dire : « Et les gens de la droite, que sont les gens de la droite ! » — il dit : les gens de la droite sont les enfants des croyants. Bishr nous a rapporté, disant : Yazīd nous a rapporté, disant : Sa‘īd nous a rapporté, d’après Qatāda, au sujet de Sa parole : « Et les gens de la droite, que sont les gens de la droite ! » : c’est-à-dire qu’ont-ils, et quel bien leur a-t-il été préparé.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ (27)

يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم: ( وَأَصْحَابُ الْيَمِينِ ) وهم الذين يُؤخذ بهم يوم القيامة ذات اليمين، الذي أُعطوا كتبهم بأيمانهم يا محمد ( مَا أَصْحَابُ الْيَمِينِ ) أيّ شيء هم وما لهم، وماذا أعدّ لهم من الخير، وقيل: إنهم أطفال المؤمنين.

* ذكر من قال ذلك:

حدثنا محمد بن معمر، قال: ثنا أبو هشام المخزوميّ، قال: ثنا عبد الواحد، قال: ثنا الأعمش، قال: ثنا عثمان بن قيس، أنه سمع زاذان أبا عمرو يقول: سمعت عليّ بن أبي طالب رضي الله عنه يقول: ( وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ ) قال: أصحاب اليمين: أطفال المؤمنين.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، في قوله: ( وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ ) : أي ماذا لهم، وماذا أعدّ لهم.

Verset 28
Puis Il a commencé à informer de ce qui leur a été préparé au Paradis, et comment sera leur état lorsqu’ils y entreront. Il a dit : ils seront « parmi des jujubiers défeuillés » — c’est-à-dire : parmi des fruits de jujubier chargés de récolte, dont les épines ont disparu. Et les interprètes ont divergé sur son interprétation. Certains ont dit : par « défeuillés », on entend celui dont les épines ont été ôtées, sans épines. — Mention de ceux qui ont dit cela : ‘Alī nous a rapporté, disant : Abū Ṣāliḥ nous a rapporté, disant : Mu‘āwiya m’a rapporté, d’après ‘Alī, d’après Ibn ‘Abbās, au sujet de Sa parole : « des jujubiers défeuillés » — il dit : ses épines ont été ôtées par le poids de la récolte, et on dit : il a été défeuillé jusqu’à ce que ses épines disparaissent, sans épines. Ibn ‘Abd al-A‘lā nous a rapporté, disant : al-Mu‘tamir nous a rapporté, d’après son père, au sujet de « des jujubiers défeuillés » — il dit : Muhammad ibn ‘Ikrima a prétendu : il n’y a pas d’épines. Ibn Bashshār nous a rapporté, disant : ‘Abd al-Raḥmān nous a rapporté, disant : Sufyān nous a rapporté, d’après Ḥabīb, d’après ‘Ikrima, au sujet de Sa parole : « des jujubiers défeuillés » — il dit : il n’y a pas d’épines. Ibn Bashshār nous a rapporté, disant : Hawdha ibn Khalīfa nous a rapporté, disant : ‘Awf nous a rapporté, d’après Qasāma ibn Zuhayr, au sujet de Sa parole : « des jujubiers défeuillés » — il dit : il a été défeuillé de ses épines, sans épines. Abū Ḥumayd al-Ḥimṣī Aḥmad ibn al-Mughīra nous a rapporté, disant : Yaḥyā ibn Sa‘īd nous a rapporté, disant : ‘Amr ibn ‘Amr ibn ‘Abd Allāh al-Aḥmasī nous a rapporté, d’après al-Safar ibn Nusayr, au sujet de la parole de Dieu, gloire et majesté à Lui : « des jujubiers défeuillés » — il dit : ses épines ont été ôtées, sans épines. Bishr nous a rapporté, disant : Yazīd nous a rapporté, disant : Sa‘īd nous a rapporté, d’après Qatāda,
📜 Texte arabe source

ثم ابتدأ الخبر عما ذا أعدّ لهم في الجنة، وكيف يكون حالهم إذا هم دخلوها؟ فقال: هم ( فِي سِدْرٍ مَخْضُودٍ ) يعني: في ثمر سدر موقر حملا قد ذهب شوكه.

وقد اختلف في تأويله أهل التأويل، فقال بعضهم: يعني بالمخضود: الذي قد خُضد من الشوك، فلا شوك فيه.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، في قوله: ( سِدْرٍ مَخْضُودٍ ) قال: خضده وقره من الحمل، ويقال: خُضِد حتى ذهب شوكه فلا شوك فيه.

حدثنا ابن عبد الأعلى، قال: ثنا المعتمر، عن أبيه ( فِي سِدْرٍ مَخْضُودٍ ) قال: زعم محمد بن عكرِمة قال: لا شوك فيه.

حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن حبيب، عن عكرمة، في قوله: ( فِي سِدْرٍ مَخْضُودٍ ) قال: لا شوك فيه.

حدثنا ابن بشار، قال: ثنا هوذة بن خليفة، قال: ثنا عوف، عن قسامة بن زُهَير في قوله: ( فِي سِدْرٍ مَخْضُودٍ ) قال: خُضِد من الشوك، فلا شوك فيه.

حدثنا أبو حُميد الحمصي أحمد بن المغيرة، قال: ثنا يحيى بن سعيد، قال: ثنا عمرو بن عمرو بن عبد الله الأحموسيّ، عن السفر بن نُسَير في قول الله عزّ وجلّ( فِي سِدْرٍ مَخْضُودٍ ) قال: خُضِد شوكه، فلا شوك فيه.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( فِي سِدْرٍ مَخْضُودٍ ) قال: كنا نحدّث أنه المُوقَر الذي لا شوك فيه.

حدثنا ابن بشار، قال: ثنا سليمان، قال: ثنا قتادة، في قوله: ( فِي سِدْرٍ مَخْضُودٍ ) قال: ليس فيه شوك.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن أبي إسحاق، عن أبي الأحوص ( فِي سِدْرٍ مَخْضُودٍ ) قال: لا شوك له.

حدثنا مهران، عن سفيان، عن حبيب بن أبي ثابت، عن عكرمة ( فِي سِدْرٍ مَخْضُودٍ ) قال: لا شوك فيه.

وحدثني به ابن حُميد مرّة أخرى، عن مهران بهذا الإسناد، عن عكرمة، فقال: لا شوك له، وهو المُوقَر.

وقال آخرون: بل عُنِي به أنه المُوقَر حَمْلا.

* 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 ( مَخْضُودٍ ) قال: يقولون هذا الموقَرُ حَمْلا.

حدثني محمد بن سنان القزّاز، قال: ثنا أبو حُذَيفة، قال: ثنا سفيان، عن ابن أبي نجيح، عن مجاهد ( فِي سِدْرٍ مَخْضُودٍ ) قال: الموقَر.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن ابن أبي نجيح، عن مجاهد ( فِي سِدْرٍ مَخْضُودٍ ) قال: الموقَر.

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول، في قوله: ( سِدْرٍ مَخْضُودٍ ) يقول: مُوقَر.

حدثنا ابن حُميد، قال: ثنا حكام، عن عمرو، عن عطاء بن السائب، عن سعيد بن جُبير ( فِي سِدْرٍ مَخْضُودٍ ) قال: ثمرها أعظم من القِلال.

Verset 29
Et Sa parole : « et des bananiers superposés » — quant à al-Farrā’, il suit la lecture avec un ḥā’ : « et des bananiers superposés », et c’est ainsi dans les copies des gens des régions. Et il a été rapporté de ‘Alī ibn Abī Ṭālib, que Dieu l’agrée, qu’il lisait « et des régimes superposés » avec un ‘ayn. — ‘Abd Allāh ibn Muḥammad al-Zuhrī nous a rapporté, disant : Sufyān nous a rapporté, disant : Zakariyyā nous a rapporté, d’après al-Ḥasan ibn Sa‘d, d’après son père, que Dieu l’agrée, qui l’a lue « et des régimes superposés ». Sa‘īd ibn Yaḥyā al-Umawī nous a rapporté, disant : mon père m’a rapporté, disant : Mujāhid nous a rapporté, d’après al-Ḥasan ibn Sa‘d, d’après Qays ibn Sa‘d, disant : un homme a lu devant ‘Alī « et des bananiers superposés », et ‘Alī a dit : qu’est-ce que le bananier ? C’est plutôt : « et des régimes superposés », puis il a récité « ses régimes sont serrés » — nous avons dit : ne devrions-nous pas le changer ? Il a dit : le Coran ne se combat pas aujourd’hui et ne se change pas. Quant au bananier, al-Mu‘ammar ibn al-Muthannā disait : chez les Arabes, ce sont de grands arbres avec beaucoup d’épines, et il a cité un poème de certains chameliers : « Son guide lui a annoncé et a dit : demain tu verras les bananiers et les cordes » (4). Quant aux interprètes parmi les Compagnons et les Suivants, ils disent que c’est la banane. — Ḥumayd ibn Mas‘ada nous a rapporté, disant : Bishr ibn al-Mufaḍḍal nous a rapporté, disant : Sulaymān al-Taymī nous a rapporté, d’après Abū Sa‘īd, affranchi des Banū Raqāsh, disant : j’ai interrogé Ibn ‘Abbās sur le bananier, et il a dit : c’est la banane. Ya‘qūb m’a rapporté, disant : Hushaym nous a rapporté, disant : Sulaymān al-Taymī nous a informés, disant : Abū Sa‘īd al-Raqāshī nous a rapporté, qu’il a entendu Ibn ‘Abbās dire : le bananier superposé est la ba
📜 Texte arabe source

وقوله: ( وَطَلْحٍ مَنْضُودٍ ) أما الفرّاء فعلى قراءة ذلك بالحاء ( وَطَلْحٍ مَنْضُودٍ ) وكذا هو في مصاحف أهل الأمصار. وروي عن عليّ بن أبي طالب رضي الله عنه أنه كان يقرأ ( وطَلْعٍ مَنْضُودٍ ) بالعين.

حدثنا عبد الله بن محمد الزهريّ قال: ثنا سفيان، قال: ثنا زكريا، عن الحسن بن سعد، عن أبيه رضي الله عنه، قرأها( وطَلْعٍ مَْنُضودٍ ).

حدثنا سعيد بن يحيى الأموي، قال: ثنى أبي، قال: ثنا مجاهد، عن الحسن بن سعد، عن قيس بن سعد، قال: قرأ رجل عند عليّ( وَطَلْحٍ مَنْضُودٍ ) فقال عليّ: ما شأن الطلح، إنما هو: ( وطَلْعٍ مَنْضُودٍ ) ، ثم قرأ طَلْعُهَا هَضِيمٌ فقلنا أولا نحوّلهُا، فقال: إن القرآن لا يهاج اليوم، ولا يحوّل. وأما الطلح فإن المعمر بن المثنى كان يقول: هو عند العرب شجر عظام كثير الشوك، وأنشد لبعض الحُداة:

بَشَّــــرَها دَلِيلُهــــا وَقـــالا

غَــدًا تَــرَيْنَ الطَّلْــحَ والحبــالا (4)

وأما أهل التأويل من الصحابة والتابعين فإنهم يقولون: إنه هو الموز.

حدثنا حميد بن مسعدة، قال: ثنا بشر بن المفضل، قال: ثنا سليمان التيميّ، عن أبي سعيد، مولى بني رَقاشِ، قال: سألت ابن عباس عن الطلح، فقال: هو الموز.

حدثني يعقوب، قال: ثنا هشيم، قال: أخبرنا سليمان التيميّ، قال: ثنا أبو سعيد الرقاشيّ، أنه سمع ابن عباس يقول: الطلح المنضود: هو الموز.

حدثني يعقوب وأبو كُرَيب، قالا ثنا ابن عُلَية، عن سليمان، قال: ثنا أبو سعيد الرَّقاشيّ، قال قلت لابن عباس: ما الطلح المنضود؟ قال: هو الموز.

حدثنا ابن عبد الأعلى، قال: ثنا المعتمر، عن أبيه، قال: ثنا أبو سعيد الرقاشيّ قال: سألت ابن عباس عن الطلح، فقال: هو الموز.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن التيمي، عن أبي سعيد الرقاشي، عن ابن عباس ( وَطَلْحٍ مَنْضُودٍ ) قال: الموز.

قال: ثنا مهران، عن سفيان، عن الكلبيّ، عن الحسن بن سعيد، عن عليّ رضي الله عنه ( وَطَلْحٍ مَنْضُودٍ ) قال: الموز.

حدثني يعقوب، قال: ثنا هشيم، قال: أخبرنا أبو بشر، عن رجل من أهل البصرة أنه سمع ابن عباس يقول في الطلح المنضود: هو الموز.

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: ( وَطَلْحٍ مَنْضُودٍ ) قال: موزكم لأنهم كانوا يُعجبون بوجٍّ وظلاله من طلحه وسدره.

حدثنا محمد بن سنان، قال: ثنا أبو حُذيفة، قال: ثنا سفيان، عن ابن أبي نجيح، عن عطاء، في قوله: ( وَطَلْحٍ مَنْضُودٍ ) قال: الموز.

حدثنا ابن بشار، قال: ثنا هوذة بن خليفة، عن عوف، عن قسامة، قال: الطلح المنضود: هو الموز.

قال: ثنا سليمان، قال: ثنا أبو هلال، عن قتادة، في قول الله ( وَطَلْحٍ مَنْضُودٍ ) قال: الموز: حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة ( وَطَلْحٍ مَنْضُودٍ ) قال: الموز.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( وَطَلْحٍ مَنْضُودٍ ) كنا نحدَّث أنه الموز.

حدثني يونس، قال: أخبرنا ابن وهب، قال، قال ابن زيد، في قوله: ( وَطَلْحٍ مَنْضُودٍ ) قال الله أعلم، إلا أن أهل اليمن يسمون الموز الطلح.

وقوله: ( مَنْضُودٍ ) يعني أنه قد نُضِدَ بعضهُ على بعض، وجمع بعضه إلى بعض.

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: ( وَطَلْحٍ مَنْضُودٍ ) قال: بعضه على بعض.

حدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، عن ابن أبي نجيح، عن مجاهد، في قوله: ( وَطَلْحٍ مَنْضُودٍ ) متراكم، لأنهم يعجبون بوجّ وظلاله من طلحة وسدره.

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

الهوامش :

(4) هذا الشاهد من شواهد أبي عبيدة في مجاز القرآن ( الورقة 175 - من المصورة 26390 عن المخطوطة " مراد منثلا " بالآستانة ) أنشده عند قوله تعالى " وطلح منضود " قال : زعم المفسرون أنه الموز . وأما العرب فالطلح عندهم شجر عظيم كثير الشوك . وقال الحادي: " بشرها دليلها ... البيتين " ا هـ . وأما الحبال بالحاء كما في رواية المؤلف فهي جمع حبل وهو الرمل المرتفع ينقاد مسافة طويلة في الأرض . وبالجيم في رواية أبي عبيدة، وهي جمع جبل . يبشر ناقته بأنها ستبلغ وطنها غدا وترى فيه ما ألفته من شجر الطلح والرمال أو الجبال .

Verset 30
Sa parole : « et une ombre étendue » : Il dit : ils sont dans une ombre permanente que le soleil n'abroge pas pour la faire disparaître, et tout ce qui n'a pas d'interruption est étendu, comme l'a dit Labid : « La pérennité a vaincu, et je n'étais pas vaincu, par un temps long, durable et étendu. » Et c'est ce que les récits ont rapporté, et les gens de science l'ont affirmé. * Mention de ceux qui ont dit cela : Ibn Humayd nous a rapporté, disant : Mahran nous a rapporté, d'après Sufyan, d'après Abu Ishaq, d'après Amr ibn Maymun, concernant « et une ombre étendue » : il a dit : cinq cent mille ans. Ibn Humayd nous a rapporté, disant : Mahran nous a rapporté, disant : Ismaïl ibn Abi Khalid nous a rapporté, d'après Ziyad, affranchi des Banu Makhzum, d'après Abu Hurayra, disant : « Il y a au Paradis un arbre sous l'ombre duquel un cavalier voyage pendant cent ans ; lisez si vous voulez : "et une ombre étendue". » Cela parvint à Ka'b, qui dit : « Il a dit vrai, par Celui qui a fait descendre la Torah sur la langue de Moïse et le Furqan sur la langue de Muhammad : si un homme montait une jeune chamelle ou une jeune femelle et tournait autour de la base de cet arbre, il ne l'atteindrait pas avant de tomber décrépit. Certes, Allah l'a planté de Sa main et y a insufflé de Son esprit, et ses branches dépassent le mur du Paradis, et il n'y a au Paradis aucun fleuve qui ne jaillisse de la base de cet arbre. » Ibn Humayd nous a rapporté, disant : Hakkam nous a rapporté, d'après Ismaïl ibn Abi Khalid, d'après Ziyad, affranchi des Banu Makhzum, qu'il a entendu Abu Hurayra dire : puis il a mentionné quelque chose de similaire, sauf qu'il a dit : « et il n'y a au Paradis aucun fleuve. » Ibn Bashar nous a rapporté, disant : Abd al-Rahman nous a rapporté, disant : Sufyan nous a rapporté, d'après Abu Ishaq, d'après Amr ibn Maymun, concernant « et une ombre étendue » : il a dit : une distance de soixante-dix mille ans. Yunus nous a rapporté, disant : Ibn Wahb nous a informés, disant : Abu Yahya ibn Sulayman nous a informés, d'après Hilal.
📜 Texte arabe source

وقوله: ( وَظِلٍّ مَمْدُودٍ ) يقول: وهم في ظلّ دائم لا تنسخه الشمس فتذهبه، وكل ما لا انقطاع له فإنه ممدود، كما قال لبيد:

غَلَـبَ البَقـاءَ وكـنْتُ غَـيْرَ مُغَلَّـبَ

دَهْـــرٌ طَــوِيلٌ دائــم مَمْــدُودُ (5)

وبنحو الذي قلنا في ذلك جاءت الآثار، وقال به أهل العلم.

* ذكر من قال ذلك:

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن أبي إسحاق، عن عمرو بن ميمون ( وَظِلٍّ مَمْدُودٍ ) قال: خمس مئة ألف سنة.

حدثنا ابن حُميد، قال: ثنا مهران، قال: ثنا إسماعيل بن أبي خالد، عن زياد مولى بني مخزوم، عن أبي هريرة، قال: " إن في الجنة لشجرة يسير الراكب في ظلها مئة عام، اقرءوا إن شئتم ( وَظِلٍّ مَمْدُودٍ ) فبلغ ذلك كعبا، فقال: صدق والذي أنـزل التوراة على لسان موسى، والفرقان على لسان محمد، لو أن رجلا ركب حُقة أو جذعة ثم دار بأصل تلك الشجرة ما بلغها، حتى يسقط هـَرِما، إن الله غرسها بيده، ونفخ فيها من روحه، وإن أفنانها لمن وراء سور الجنة وما في الجنة نهر إلا وهو يخرج من أصل تلك الشجرة ".

حدثنا ابن حُميد، قال: ثنا حكام، عن إسماعيل بن أبي خالد، عن زياد مولى لبني مخزوم، أنه سمع أبا هريرة يقول: ثم ذكر نحوه، إلا أنه قال: وما في الجنة من نهر.

حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن أبي إسحاق، عن عمرو بن ميمون ( وَظِلٍّ مَمْدُودٍ ) قال: مسيرة سبعين ألفَ سنة.

حدثنا يونس، قال: أخبرنا ابن وهب، قال: أخبرني أبو يحيى بن سليمان، عن هلال بن عليّ، عن عبد الرحمن بن أبي عمرة، عن أبي هريرة، قال: قال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم: " إنَّ فِي الجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّها مِئَةَ سَنَةٍ، اقْرَءُوا إنْ شِئْتُمْ( وَظِلٍّ مَمْدُودٍ ) ".

حدثنا ابن حُميد، قال: ثنا يحيى بن واضح، قال: ثنا الحسين بن محمد، عن زياد، قال: سمعت أبا هريرة يقول: سمعت النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم يقول: " إنَّ فِي الجَنَّة شَجَرَةً يَسيرُ الرَّاكِبُ فِي ظِلها مِئَةَ عامٍ، اقْرَءُوا إنْ شِئْتُمْ( وَظِلٍّ مَمْدُودٍ ) ".

حدثنا ابن حُميد، قال: ثنا يحيى بن واضح، قال: ثنا الحسين بن محمد، عن زياد، قال: سمعت أبا هريرة يقول: سمعت النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم يقول : " وإنَّ فِي الجَنَّة شَجَرَةً يَسيرُ الرَّاكِبُ في ظِلِّها مِئَةَ عامٍ لا يَقْطَعُها، اقْرَءُوا إنْ شِئْتُمْ( وَظِلٍّ مَمْدُودٍ ) ."

حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا شعبة، عن أبي الضحي، قال: سمعت أبا هريرة يقول: قال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم: " وإنَّ فِي الجَنَّة لشَجَرَةً يَسِيرُ الرَّاكِبُ في ظِلِّها مِئَةَ عامٍ لا يَقْطَعُها، لا يَقْطَعُها، شَجَرَةُ الخُلْدِ".

حدثنا ابن المثنى، قال: ثنا محمد بن جعفر، قال: ثنا شعبة، قال: سمعت أبا الضحاك يحدّث، عن أبي هريرة، عن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم قال: " وإنَّ فِي الجَنَّة لشَجَرَةً يَسِيرُ الرَّاكِبُ في ظِلِّهَا سَبْعِينَ أو مِئَةَ عامٍ، هيَ شَجَرَةُ الخُلْدِ".

حدثنا ابن المثنى، قال: ثنا أبو داود، قال: ثنا عمران، عن قتادة، عن أنس، أن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم قال : " إنَّ فِي الجَنَّة لشَجَرَةً يَسِيرُ الرَّاكِبُ في ظِلِّها مِئَةَ عامٍ لا يَقْطَعُها ".

قال: ثنا أبو داود، قال: ثنا عمران، عن محمد بن زياد، عن أبي هريرة، عن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم ، مثل ذلك.

حدثنا أبو كُرَيب، قال: ثنا وكيع، عن حماد بن سلمة، عن محمد بن زياد، عن أبي هريرة، عن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم مثله.

حدثنا أبو كُرَيب، قال: ثنا عبدة وعبد الرحمن، عن محمد بن عمرو، عن أبي سلمة، عن أبي هريرة، قال: قال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم: " فِي الجَنَّة شَجَرَةً يَسيرُ الرَّاكِبُ في ظِلِّها مِئَةَ سَنَهٍ لا يَقْطَعُها، اقْرَءُوا إنْ شِئْتُمْ قوله: ( وَظِلٍّ مَمْدُودٍ ) ".

حدثنا أبو كُرَيب، قال: ثنا فردوس، قال: ثنا ليث، عن سعيد بن أبي سعيد عن أبيه، عن أبي هريرة، قال: قال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم: " إنَّ فِي الجَنَّة شَجَرَةً يَسيرُ الرَّاكِبُ في ظِلِّها مِئَةَ سَنَةٍ".

حدثنا أبو كُرَيب، قال: ثنا المحاربيّ، عن محمد بن عمرو، عن أبي سلمة، عن أبي هريرة، عن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم ، مثله.

حدثنا محمد بن عبد الأعلى، قال: ثنا خالد بن الحارث، قال: ثنا عوف، عن الحسن، قال: بلغني أن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم قال: " إنَّ فِي الجَنَّة شَجَرَةً يَسيرُ الرَّاكِبُ في ظِلِّها مِئَةَ عامٍ لا يَقْطَعُها ".

حدثنا ابن عبد الأعلى، قال: ثنا خالد، قال: ثنا عوف، عن محمد بن سيرين، عن أبي هريرة، عن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم ، وبمثله عن خلاس.

حدثنا أبو كُرَيب، قال: ثنا أبو بكر، قال: ثنا أبو حصين، قال: كنا على باب في موضع ومعنا أبو صالح وشقيق، يعني الضبيّ، فحدّث أبو صالح، فقال: حدثني أبو هريرة، قال: إن في الجنة لشجرة يسير الراكب في ظلها سبعين عاما، فقال أبو صالح أتكذّب أبا هريرة، فقال: ما أكذّب أبا هريرة، ولكني أكذّبك؛ قال: فشقّ على القرّاء يومئذ.

حدثنا محمد بن بشار، قال: ثنا سليمان، قال: ثنا أبو هلال، عن قتادة ( وَظِلٍّ مَمْدُودٍ ) قال: حدثنا، عن أنس بن مالك، قال: إن في الجنة لشجرة يسير الراكب في ظلها مئة عام لا يقطعها.

قال ثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( وَظِلٍّ مَمْدُودٍ ) قال قتادة: حدثنا أنس بن مالك، أن نبي الله صَلَّى الله عَلَيْهِ وَسَلَّم قال: " إنَّ فِي الجَنَّة شَجَرَةً يَسيرُ الرَّاكِبُ في ظِلِّها مِئَةَ عامٍ لا يَقْطَعُها ".

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتاده، عن أنس، أن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم قال: " إنَّ فِي الجَنَّة شَجَرَةً يَسيرُ الرَّاكِبُ في ظِلِّها مِئَةَ عامٍ لا يَقْطَعُها ".

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن محمد بن زياد، عن أبي هريرة، مثل ذلك أيضا.

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الهوامش :

(5) البيت للبيد نسبه إليه أبو عبيدة في مجاز القرآن ( الورقة 175 - ب ) وفي روايته: " الغراء" في موضع " البقاء" في رواية المؤلف . يقول : غلب الدهر الطويل البقاء في الدنيا ولم يكن شيء ليغلبني غير الدهر . أنشده أبو عبيدة عند قوله تعالى " وظل ممدود" قال: أي لا تنسخه الشمس ، دائم. يقال للدهر الممدود والعيش إذا كان لا ينقطع. قال لبيد: "غلب البقاء ... البيت " .

Verset 31
Sa parole : « et une eau répandue » : Il dit, que Son rappel soit exalté : et il y a aussi une eau répandue, c'est-à-dire coulante et fluide sans rigole. Comme Ibn Humayd nous l'a rapporté, disant : Mahran nous a rapporté, d'après Sufyan, concernant « et une eau répandue » : il a dit : elle coule sans rigole.
📜 Texte arabe source

وقوله: ( وَمَاءٍ مَسْكُوبٍ ) يقول تعالى ذكره وفيه أيضا ماء مسكوب، يعني مصبوب سائل في غير أخدود.

كما حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان ( وَمَاءٍ مَسْكُوبٍ ) قال: يجري في غير أخدود.

Verset 32
L'interprétation de Sa parole : « et des fruits abondants » : Il dit, que Son rappel soit exalté : « et des fruits abondants, ni coupés ni interdits » : Il dit : et il y a en elle des fruits abondants qui ne cessent pas pour eux, quoi qu'ils désirent à tout moment, comme les fruits d'été cessent en hiver dans ce monde, et rien ne les en empêche, ni épines sur leurs arbres, ni leur éloignement d'eux, comme les fruits de ce monde se refusent à beaucoup de ceux qui les veulent par leur hauteur sur l'arbre ou par les épines sur leurs arbres, mais quand l'un d'eux les désire, ils tombent dans sa bouche ou s'approchent de lui jusqu'à ce qu'il les prenne de sa main. Et c'est ce que les gens d'interprétation ont dit. Et nous avons déjà mentionné les récits précédemment, et nous en mentionnons quelques autres : Muhammad ibn Bashar nous a rapporté, disant : Sulayman nous a rapporté, disant : Abu Hilal nous a rapporté, disant : Qatada nous a rapporté, concernant Sa parole : « ni coupés ni interdits » : il a dit : ni épines ni éloignement ne l'empêchent.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَفَاكِهَةٍ كَثِيرَةٍ (32)

يقول (وَفَاكِهَةٍ كَثِيرَةٍ * لا مَقْطُوعَةٍ وَلا مَمْنُوعَةٍ ) يقول تعالى ذكره: وفيها(فَاكِهَةٌ كَثِيرَةٌ ) لا ينقطع عنهم شيء منها أرادوه في وقت من الأوقات، كما تنقطع فواكه الصيف في الشتاء في الدنيا، ولا يمنعهم منها، ولا يحول بينهم وبينها شوك على أشجارها، أو بعدها منهم، كما تمتنع فواكه الدنيا من كثير ممن أرادها ببعدها على الشجرة منهم، أو بما على شجرها من الشوك، ولكنها إذا اشتهاها أحدهم وقعت في فيه أو دنت منه حتى يتناولها بيده.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

وقد ذكرنا الرواية فيما مضى قبل، ونذكر بعضا آخر منها:

حدثنا محمد بن بشار، قال: ثنا سليمان، قال: ثنا أبو هلال، قال: ثنا قتادة، في قوله: (لا مَقْطُوعَةٍ وَلا مَمْنُوعَةٍ ) قال: لا يمنعه شوك ولا بعد.

Verset 33
Il dit, que Son rappel soit exalté : « et des fruits abondants, ni coupés ni interdits » : Il dit : et il y a en elle des fruits abondants qui ne cessent pas pour eux, quoi qu'ils désirent à tout moment, comme les fruits d'été cessent en hiver dans ce monde, et rien ne les en empêche, ni épines sur leurs arbres, ni leur éloignement d'eux, comme les fruits de ce monde se refusent à beaucoup de ceux qui les veulent par leur hauteur sur l'arbre ou par les épines sur leurs arbres, mais quand l'un d'eux les désire, ils tombent dans sa bouche ou s'approchent de lui jusqu'à ce qu'il les prenne de sa main. Et c'est ce que les gens d'interprétation ont dit. Et nous avons déjà mentionné les récits précédemment, et nous en mentionnons quelques autres : Muhammad ibn Bashar nous a rapporté, disant : Sulayman nous a rapporté, disant : Abu Hilal nous a rapporté, disant : Qatada nous a rapporté, concernant Sa parole : « ni coupés ni interdits » : il a dit : ni épines ni éloignement ne l'empêchent.
📜 Texte arabe source

يقول (وَفَاكِهَةٍ كَثِيرَةٍ * لا مَقْطُوعَةٍ وَلا مَمْنُوعَةٍ ) يقول تعالى ذكره: وفيها(فَاكِهَةٌ كَثِيرَةٌ ) لا ينقطع عنهم شيء منها أرادوه في وقت من الأوقات، كما تنقطع فواكه الصيف في الشتاء في الدنيا، ولا يمنعهم منها، ولا يحول بينهم وبينها شوك على أشجارها، أو بعدها منهم، كما تمتنع فواكه الدنيا من كثير ممن أرادها ببعدها على الشجرة منهم، أو بما على شجرها من الشوك، ولكنها إذا اشتهاها أحدهم وقعت في فيه أو دنت منه حتى يتناولها بيده.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

وقد ذكرنا الرواية فيما مضى قبل، ونذكر بعضا آخر منها:

حدثنا محمد بن بشار، قال: ثنا سليمان، قال: ثنا أبو هلال، قال: ثنا قتادة، في قوله: (لا مَقْطُوعَةٍ وَلا مَمْنُوعَةٍ ) قال: لا يمنعه شوك ولا بعد.

Verset 34
Sa parole : « et des lits élevés » : Il dit, que Son rappel soit exalté : et ils ont en elle des lits élevés et longs, les uns au-dessus des autres, comme on dit : une construction élevée. Et comme Abu Kurayb nous l'a rapporté, disant : Rashdin ibn Sa'd nous a rapporté, d'après Amr ibn al-Harith, d'après Darraj Abu al-Samh, d'après Abu al-Haytham, d'après Abu Sa'id, d'après le Prophète, qu'Allah prie sur lui et le salue, concernant Sa parole : l'interprétation de Sa parole : « et des lits élevés » : il a dit : « Leur élévation est comme entre le ciel et la terre, et ce qui est entre le ciel et la terre est une distance de cinq cents ans. » Yunus m'a rapporté, disant : Ibn Wahb nous a informés, disant : Amr nous a rapporté, d'après Darraj, d'après Abu al-Haytham, d'après Abu Sa'id, d'après le Messager d'Allah, qu'Allah prie sur lui et le salue, concernant « et des lits élevés » : « Par Celui qui tient mon âme dans Sa main, leur élévation est... » puis il a mentionné quelque chose de similaire.
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وقوله: (وَفُرُشٍ مَرْفُوعَةٍ ) يقول تعالى ذكره: ولهم فيها فرش مرفوعة طويلة، بعضها فوق بعض، كما يقال: بناء مرفوع.

وكالذي حدثنا أبو كُرَيب، قال: ثنا رشْدين بن سعد، عن عمرو بن الحارث، عن درّاج أبي السمح عن أبي الهيثم، عن أبي سعيد، عن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم ، في قوله

القول في تأويل قوله تعالى وَفُرُشٍ مَرْفُوعَةٍ قال: " إن ارتفاعها لكما بين السماء والأرض، وإن ما بين السماء والأرض لمسيرة خمس مئة عام ".

حدثني يونس، قال: أخبرنا ابن وهب، قال: ثنا عمرو، عن درّاج، عن أبي الهيثم، عن أبي سعيد، عن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم ( وَفُرُشٍ مَرْفُوعَةٍ ) " وَالَّذي نَفْسِي بيَدِهِ إنَّ ارْتِفاعها. . ." ثم ذكر مثله.

Verset 35
Sa parole : « Nous les avons créées par une création » — Il dit, que Son souvenir soit exalté : Nous les avons créées par une création, les faisant exister. Abou Oubayda dit : Il veut dire par cela les houris aux grands yeux noirs qu’Il a mentionnées précédemment, lorsqu’Il a dit : « Et des houris aux grands yeux noirs, semblables à des perles cachées, Nous les avons créées par une création ». Al-Akhfach dit : Il les a sous-entendues sans les mentionner auparavant. Et c’est conforme à ce que nous avons dit que les gens de l’interprétation l’ont rapporté. — 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, à propos de « Nous les avons créées par une création » : Il dit : Nous les avons créées par une création. Abou Kourayb nous a rapporté, disant : Mou’awiya ibn Hicham nous a rapporté, d’après Chayban, d’après Jabir al-Jou’fi, d’après Yazid ibn Marra, d’après Salama ibn Yazid, d’après le Messager d’Allah (paix et bénédictions sur lui) à propos de ce verset « Nous les avons créées par une création » : Il dit : « Parmi les veuves et les vierges ».
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وقوله: ( إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً * فَجَعَلْنَاهُنَّ أَبْكَارًا * عُرُبًا ) يقول تعالى ذكره: إنا خلقناهن خلقا فأوجدناهنّ؛ قال أبو عبيدة: يعني بذلك: الحور العين اللاتي ذكرهنّ قبل، فقال ( وَحُورٌ عِينٌ كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً ) ، وقال الأخفش: أضمرهنّ ولم يذكرهنّ قبل ذلك.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة (إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً ) قال: خلقناهنّ خَلقا.

حدثنا أبو كُرَيب، قال: ثنا معاوية بن هشام، عن شيبان، عن جابر الجُعفي، عن يزيد بن مرّة، عن سلمة بن يزيد، عن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم في هذه الآية (إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً ) قال: " مِنَ الثَّيِّب والأبكارِ".

Verset 36
Sa parole : « Et Nous les avons faites vierges » — Il dit : Nous les avons faites vierges, pucelles, après qu’elles l’étaient. Comme nous l’a rapporté Houmayd, disant : Mehran nous a rapporté, d’après Soufyan, d’après Mousa ibn Oubayda, d’après Yazid ibn Aban al-Raqqachi, d’après Anas ibn Malik, d’après le Prophète (paix et bénédictions sur lui) : « Nous les avons créées par une création » : Il dit : « Des vieilles femmes qui étaient dans le monde, aux yeux faibles et chassieux ». Ibn Houmayd nous a rapporté, disant : Mehran nous a rapporté, d’après Mousa ibn Oubayda, d’après Yazid ibn Aban al-Raqqachi, d’après Anas ibn Malik, disant : Le Prophète (paix et bénédictions sur lui) a dit à propos de « Nous les avons créées par une création » : Il a créé des vieilles femmes qui étaient dans le monde, aux yeux faibles et chassieux. Omar ibn Isma’il ibn Moujalid nous a rapporté, disant : Mouhammad ibn Rabi’a al-Kilabi nous a rapporté, d’après Mousa ibn Oubayda al-Rabazi, d’après Yazid al-Raqqachi, d’après Anas ibn Malik, disant : Le Messager d’Allah (paix et bénédictions sur lui) a dit à propos de Sa parole : « Nous les avons créées par une création » : Il dit : « Parmi elles, les vieilles femmes qui étaient dans le monde, aux yeux faibles et chassieux ». Sawwar ibn Abd Allah ibn Daoud nous a rapporté, d’après Mousa ibn Oubayda al-Rabazi, d’après Yazid al-Raqqachi, d’après Anas ibn Malik, d’après le Prophète (paix et bénédictions sur lui) à propos de Sa parole : « Nous les avons créées par une création » : Il dit : « Ce sont celles qui étaient dans le monde, des vieilles femmes aux yeux faibles et chassieux ». Ibn Bachar nous a rapporté, disant : Amr ibn Asim nous a rapporté, disant : al-Mou’tamir nous a rapporté, d’après son père, d’après Qatada, d’après Safwan ibn Mouhriz à propos de Sa parole : « Nous les avons créées par une création * Et
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وقوله: (فَجَعَلْنَاهُنَّ أَبْكَارًا ) يقول: فصيرناهنّ أبكارا عذارى بعد إذ كنّ. (6)

كما حدثنا حُميد، قال: ثنا مهران، عن سفيان، عن موسى بن عبيده، عن يزيد بن أبان الرقاشي، عن أنس بن مالك، عن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم: (إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً ) قال: " عَجائِز كُنَّ فِي الدُّنْيا عُمْشا رُمْصًا ".

حدثنا ابن حُميد، قال: ثنا مهران، عن موسى بن عُبيدة، عن يزيد بن أبان الرقاشيّ، عن أنس بن مالك، قال: قال النبي صَلَّى الله عَلَيْهِ وَسَلَّم: إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً قال: أنْشأَ عَجائِز كُنَّ فِي الدُّنْيا عُمْشا رُمْصًا ".

حدثنا عمر بن إسماعيل بن مجالد، قال: ثنا محمد بن ربيعة الكلابّي، عن موسى بن عبيدة الرَّبَذِيّ، عن يزيد الرَّقاشيّ، عن أنس بن مالك، قال: قال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم ، في قوله: ( إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً ) قال: " منهن العَجائِز اللاتِي كُنَّ فِي الدُّنْيا عُمْشا رُمْصًا ".

حدثنا سوار بن عبد الله بن داود، عن موسى بن عبيدة الرَّبَذِيّ، عن يزيد الرَّقاشيّ، عن أنس بن مالك، عن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم ، في قوله: ( إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً ) قال: " هـُنَّ اللَّوَاتِي كُنَّ فِي الدُّنْيا عَجائِز عُمشا رُمصْا ".

حدثنا ابن بشار، قال: ثنا عمرو بن عاصم، قال: ثنا المعتمر، عن أبيه، عن قتادة، عن صفوان بن محرز في قوله: ( إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً * فَجَعَلْنَاهُنَّ أَبْكَارًا ) قال: فهنُ العُجُز الرُّمْصُ.

حدثنا ابن بشار، قال: ثنا سليمان، قال: ثنا أبو هلال، قال: ثنا قتادة، في قوله: ( إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً * فَجَعَلْنَاهُنَّ أَبْكَارًا ) قال: إن منهن العُجُزَ الرُّجَّفَ، أنشأهن الله في هذا الخلق.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً ) قال قتادة: كان صفوان بن محرز يقول: إن منهنّ العُجُزَ الرُّجَّف، صيرهنّ الله كما تسمعون.

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول: قوله: ( أَبْكَارًا ) يقول: عذارى.

حدثنا أحمد بن عبد الرحمن، قال: ثنا محمد بن الفرج الصَّدفي الدِّمياطيّ، عن عمرو بن هاشم، عن ابن أبي كريمة، عن هشام بن حسان، عن أمّ سلمة، زوج النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم أنها قالت: قلت يا رسول الله، أخبرني عن قول الله ( إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً * فَجَعَلْنَاهُنَّ أَبْكَارًا * عُرُبًا أَتْرَابًا * لأصْحَابِ الْيَمِينِ ) قال: " هـُنَّ اللَّوَاتي قُبِضْنَ فِي الدُّّنْيا عَجائِزَ رُمْصًا شُمْطا، خَلَقَهُنَّ الله بَعْدَ الكبر فَجَعَلَهُنَّ عَذَارَى ".

حدثنا أبو عبيد الوَصَّابيّ، قال: ثنا محمد بن حمير، قال: ثنا ثابت بن عجلان، قال: سمعت سعيد بن جبير، يحدّث عن ابن عباس، في قوله: ( إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً * فَجَعَلْنَاهُنَّ أَبْكَارًا * عُرُبًا أَتْرَابًا ) قال: هن من بني آدم، نساؤكنّ في الدنيا ينشئهنّ الله أبكارا عذارى عربا.

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الهوامش :

(6) لعله حذف خبر " كن" اعتمادا على التصريح به في الحديث الذي بعده؛ أي بعد إذ كن عجائز.

Verset 37
Sa parole : « Arabes » — Il dit, que Son souvenir soit exalté : Nous les avons faites vierges, coquettes, aimantes envers leurs maris, sachant bien se comporter avec eux ; c’est un pluriel, dont le singulier est aroub, comme le singulier de roussoul est rassoul, et de qoutouf est qatif. De cela vient la parole de Loubayd : « Et dans les palanquins, des femmes coquettes, non indécentes, aux hanches pleines, dont la vue éblouit le regard ». Et c’est conforme à ce que nous avons dit que les gens de l’interprétation l’ont rapporté. — Mention de ceux qui ont dit cela : Abou Kourayb nous a rapporté, disant : Isma’il ibn Aban et Isma’il ibn Soubayh nous ont rapporté, d’après Abou Idris, d’après Thawr ibn Yazid, d’après Ikrima, d’après Ibn Abbas à propos de « Arabes, égales » : Il dit : les femmes aimantes. Ali m’a rapporté, disant : Abou Salih nous a rapporté, disant : Mou’awiya m’a rapporté, d’après Ali, d’après Ibn Abbas, à propos de Sa parole : « Arabes » : Il dit : amoureuses. Mouhammad 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 « Arabes » : Il dit : les femmes arabes, aimantes et affectueuses envers leurs maris. Soulayman ibn Oubayd Allah al-Ghilani m’a rapporté, disant : Ayoub nous a rapporté, disant : Qorra nous a informés, d’après al-Hassan, disant : al-arab : l’amoureux. Mouhammad ibn al-Mouthanna m’a rapporté, disant : Mouhammad ibn Ja’far nous a rapporté, disant : Chou’ba nous a rapporté, d’après Simak, d’après Ikrima, qu’il a dit à propos de ce verset « Arabes » : Il dit : les femmes coquettes. Abou Kourayb nous a rapporté, disant : Ibn Yaman nous a rapporté, d’après Chou’ba, d’après Simak, d’après Ikrima, disant : ce sont les coquettes. Ya’qoub m’a rapporté, disant : Ibn Oulayya nous a rapporté, disant : Oumara nous a rapporté, d’après
📜 Texte arabe source

وقوله: ( عُرُبًا ) يقول تعالى ذكره: فجعلناهنّ أبكارًا غنجات، متحببات إلى أزواجهنّ يحسن التبعل وهي جمع، واحدهن عَرُوب، كما واحد الرسل رسول، وواحد القطف قطوف؛ ومنه قول لبيد:

وفـي الْحُـدُوجِ عَـرُوبٌ غيرُ فاحِشَةٍ

رَيَّـا الـرَّوَادِفِ يَعْشَـى دوَنها البَصَرُ (7)

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثنا أبو كُرَيب، قال: ثنا إسماعيل بن أبان، وإسماعيل بن صُبيح، عن أبي إدريس، عن ثور بن زيد، عن عكرمة، عن ابن عباس ( عُرُبًا أَتْرَابًا ) قال: المَلَقَة.

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله: ( عُرُبًا ) يقول: عواشق.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي عن أبيه، عن ابن عباس ( عُرُبًا ) قال: العرب المتحببات المتودّدات إلى أزواجهنّ.

حدثني سليمان بن عبيد الله الغيلاني، قال: ثنا أيوب، قال: أخبرنا قرة، عن الحسن، قال: العرب: العاشق.

حدثني محمد بن المثنى، قال: ثنا محمد بن جعفر، قال: ثنا شعبة، عن سماك، عن عكرِمة، أنه قال في هذه الآية ( عُرُبًا ) قال: العرب المغنوجة.

حدثنا أبو كُرَيب، قال: ثنا ابن يمان، عن شعبة، عن سماك بن عكرِمة قال: هي المغنوجة.

حدثني يعقوب، قال: ثنا ابن علية، قال: ثنا عُمارة بن أبي حفصة، عن عكرِمة، في قوله: ( عُرُبًا ) قال: غِنجات.

حدثني عليّ بن الحسن الأزديّ، قال: ثنا يحيى بن يمان، عن أبي إسحاق التيميّ، عن صالح بن حيان، عن أبي بريدة ( عُرُبًا ) قال: الشَّكِلة بلغة مكة، والغِنجة بلغة المدينة.

حدثنا أبو كُرَيب، قال: ثنا ابن يمان، قال: سمعت إبراهيم التيمي يعني ابن الزبرقان، عن صالح بن حيان، عن أبي يزيد بنحوه.

حدثنا ابن حميد، قال: ثنا جرير، عن مغيرة، عن عثمان بن بشار، عن تميم بن حذلم، قوله: ( عُرُبًا ) قال: حسن تبعُّل المرأة.

حدثني يعقوب، قال: ثنا هشيم، قال: أخبرنا مغيرة، عن عثمان بن بشار، عن تميم بن حذلم في ( عُرُبًا ) قال: العَرِبة: الحسنة التبعل. قال: وكانت العرب تقول للمرأة إذا كانت حسنة التبعل: إنها لعَرِبة.

حدثنا أبو كُرَيب، قال: ثنا ابن يمان، عن أُسامة بن زيد بن أسلم، عن أبيه ( عُرُبًا ) قال: حسنات الكلام.

حدثنا أبو كُرَيب، قال: ثنا ابن يمان، عن سفيان، عن خصيف، عن مجاهد، قال: عواشق.

قال: ثنا ابن يمان، عن شريك، عن خصيف، عن مجاهد، وعكرِمة، مثله.

قال: ثنا ابن إدريس، عن حصين، عن مجاهد في ( عُرُبًا ) قال: العرب المتحببات.

حدثنا ابن حميد، قال: ثنا مهران، عن سفيان، عن خصيف، عن مجاهد ( عُرُبًا ) قال: العرب: العواشق.

حدثنا أبو كُرَيب قال: ثنا ابن يمان، عن سفيان، عن سالم الأفطس عن سعيد بن جبير، مثله.

حدثنا ابن حميد، قال: ثنا مهران، عن سفيان، عن غالب أبي الهُذَيل، عن سعيد بن جبير ( عُرُبًا ) قال: العرب اللاتي يشتهين أزواجهنّ.

حدثنا أبو كُرَيب، قال: ثنا ابن يمان، عن المبارك بن فضالة، عن الحسن، قال: المشتهية لبعولّتهنّ.

قال: ثنا ابن إدريس، قال: أخبرنا عثمان بن الأسود، عن عبد الله بن عبيد الله، قال: العرب: التي تشتهي زوجها.

حدثنا ابن حُميد، قال: ثنا مهران، عن عثمان بن الأسود، عن عبد الله بن عبيد بن عمير ( عُرُبًا ) قال: العَرِبة: التي تشتهي زوجها؛ ألا ترى أن الرجل يقول للناقة: إنها لعَرِبة؟

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة ( عُرُبًا ) قال: عُشَّقا لأزواجهنّ.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( عُرُبًا أَتْرَابًا ) يقول: عشَّق لأزواجهنّ، يحببن أزواجهنّ حبا شديدا.

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: أخبرنا عبيد، يقول: سمعت الضحاك يقول: العُرُب: المتحببات.

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: ( عُرُبًا أَتْرَابًا ) قال: متحببات إلى أزواجهن.

حدثني يونس، قال: أخبرنا ابن وهب، قال، قال ابن زيد، في قوله: ( عُرُبًا ) قال: العُرُب: الحسنة الكلام.

حدثنا ابن البرقيّ، قال: ثنا عمرو بن أبي سلمة، قال: سُئل الأوزاعيّ، عن ( عُرُبًا ) قال: سمعت يحيى يقول: هنّ العواشق.

حدثنا أحمد بن عبد الرحمن، قال: ثنا محمد بن الفرج الصَّدَفيّ الدِّمياطِيّ، عن عمرو بن هاشم، عن أبي كريمة، عن هشام بن حسان، عن الحسن، عن أمه، عن أمّ سلمة، قالت: قلت يا رسول الله، أخبرني عن قوله: ( عُرُبًا أَتْرَابًا ) قال: " عُرُبا مُتَعَشِّقاتٍ مُتَحَبباتٍ، أترَابا على مِيلادٍ وَاحِدٍ".

حدثني محمد بن حفص أبو عبيد الوصَّابُّي، قال: ثنا محمد بن حمير، قال: ثنا ثابت بن عجلان، قال: سمعت سعيد بن جبير يحدّث عن ابن عباس ( عُرُبًا ) والعَرَب: الشَّوْق.

واختلف القرّاء في قراءة ذلك، فقرأه بعض قرّاء المدينة وبعض قرّاء الكوفيين عُرُبا بضم العين والراء. وقرأه بعض قرّاء الكوفة والبصرة ( وعُرُبا ) بضم العين وتخفيف الراء، وهي لغة تميم وبكر، والضم في الحرفين أولى القراءتين بالصواب لما ذكرت من أنها جمع عروب، وإن كان فعول أو فعيل أو فعال إذا جُمع، جُمع على فُعُل بضم الفاء والعين، مذكرًا كان أو مؤنثا، والتخفيف في العين جائز، وإن كان الذي ذكرت أقصى الكلامين عن وجه التخفيف.

وقوله: ( أَتْرَابًا ) يعني أنهنّ مستويات على سنّ واحدة، واحدتهنّ تِرْب، كما يقال: شَبَه وأشَبْاه.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني عليّ بن الحسين بن الحارث، قال: ثنا محمد بن ربيعة، عن سلمة بن سابور، عن عطية، عن ابن عباس، قال: الأتراب: المستويات.

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: ( أَتْرَابًا ) قال: أمثالا.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( أَتْرَابًا ) يعني: سنِّا واحدة.

حدثني ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة، مثله.

حُدثت عن الحسين، قال سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول: في قوله: ( أَتْرَابًا ) قال: الأتراب: المستويات.

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الهوامش :

(7) هذا البيت للبيد الشاعر، نسبه إليه أبو عبية في مجاز القرآن ( الورقة 175 - ب ) أنشده عند قوله تعالى ( عربا أترابا ) قال : واحدها عروب، وهي الحسنة التبعل ( أي المودة للزوج ) قال لبيد " وفي الحدوج ..." البيت وفي الأصل: الجزوع، وهو خطأ من الناسخ. وفي القرطبي ( 17: 211 ) الخباء، ولا بأس بها . ورواية البيت في فتح القدير للشوكاني ( 5: 149 ) .

* رَيَّا الرَّوادِفِ يُعْشِي ضَوْءُها البَصَرَا *

Verset 38
Sa parole : « Pour les gens de la droite » — Il dit, que Son souvenir soit exalté : Nous avons créé ces femmes dont Nous avons décrit les attributs, les vierges, pour ceux qui seront pris par la droite depuis le lieu du jugement vers le Paradis.
📜 Texte arabe source

وقوله: ( لأصْحَابِ الْيَمِينِ ) يقول تعالى ذكره: أنشأنا هؤلاء اللواتي وصف صفتهنّ من الأبكار للذين يؤخذ بهم ذات اليمين من موقف الحساب إلى الجنة.

Verset 39
L’interprétation de Sa parole : « Une multitude parmi les premiers » — Il dit, que Son souvenir soit exalté : Ceux qui auront cet honneur dont Nous avons décrit l’attribut dans ces versets sont deux multitudes, c’est-à-dire deux groupes, deux communautés et deux factions : « Une multitude parmi les premiers », c’est-à-dire un groupe de ceux qui ont précédé avant la communauté de Mouhammad (paix et bénédictions sur lui), « et une multitude parmi les derniers », Il dit : et un groupe de la communauté de Mouhammad (paix et bénédictions sur lui). Et c’est ce que les gens de l’interprétation ont dit. — Mention de la narration à ce sujet : Ibn Houmayd nous a rapporté, disant : Mehran nous a rapporté, d’après Soufyan, al-Hassan a dit : « Une multitude parmi les premiers » : parmi les nations, « et une multitude parmi les derniers » : la communauté de Mouhammad (paix et bénédictions sur lui). Mouhammad ibn Amr nous a rapporté, disant : Abou Asim nous a rapporté, disant : Issa nous a rapporté ; et al-Harith m’a rapporté, disant : al-Hassan nous a rapporté, disant : Warqa’ nous a rapporté, tous deux d’après Ibn Abi Najih, d’après Moujahid, à propos de Sa parole : « Une multitude parmi les premiers » : Il dit : une communauté. Bachr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa’id nous a rapporté, disant : Qatada nous a rapporté, disant : al-Hassan nous a rapporté, d’après le hadith d’Imran ibn Housayn, d’après Abd Allah ibn Mas’oud, disant : « Nous parlions auprès du Messager d’Allah (paix et bénédictions sur lui) une nuit jusqu’à ce que nous ayons prolongé la conversation, puis nous sommes retournés vers nos familles. Le matin venu, nous sommes allés auprès du Messager d’Allah (paix et bénédictions sur lui), et le Messager d’Allah (paix et bénédictions sur lui) a dit : Les prophètes m’ont été montrés cette nuit avec leurs suiveurs parmi leurs nations ; il y avait le prophète qui venait avec une multitude de sa communauté, le prophète avec un groupe de sa communauté
📜 Texte arabe source

القول في تأويل قوله تعالى : ثُلَّةٌ مِنَ الأَوَّلِينَ (39)

يقول تعالى ذكره: الذين لهم هذه الكرامة التي وصف صفتها في هذه الآيات ثُلَّتان، وهي جماعتان وأمتان وفرقتان: (ثُلَّةٌ مِنَ الأوَّلِينَ ) ، يعني جماعة من الذين مضوا قبل أمة محمد صَلَّى الله عَلَيْهِ وَسَلَّم.(وَثُلَّةٌ مِنَ الآخِرِينَ ) ، يقول: وجماعة من أمة محمد صَلَّى الله عَلَيْهِ وَسَلَّم ، وقال به أهل التأويل.

* ذكر الرواية بذلك:

حدثنا ابن حُمَيد، قال: ثنا مهران، عن سفيان، قال الحسن: (ثُلَّةٌ مِنَ الأوَّلِينَ ) من الأمم (وَثُلَّةٌ مِنَ الآخِرِينَ ) : أمة محمد صَلَّى الله عَلَيْهِ وَسَلَّم .

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: (ثُلَّةٌ مِنَ الأوَّلِينَ ) قال: أمة.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، قال ثنا قتادة، قال: ثنا الحسن عن حديث عمران بن حصين، عن عبد الله بن مسعود قال: " تحدثنا عند رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم ذات ليلة حتى أكرينا في الحديث، ثم رجعنا إلى أهلينا، فلما أصبحنا غدونا على رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم فقال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم: عُرِضَتْ عَلىَّ الأنْبِياءُ اللَّيْلَةَ بأتْباعها مِنْ أُمَمِها، فَكانَ النَّبِيُّ يَجِيءُ مَعَهَ الثُّلَّةُ مِنْ أُمَّتِهِ، والنَّبِيُّ مَعَهُ العِصَابَةُ مِنَ أُمَّتِهِ؛ والنَّبِيُّ مَعَهُ النَّفَرُ مِن أُمَّتِهِ، والنَّبِيُّ مَعَهَ الرَّجُلُ مِنْ أُمَّتِهِ، والنَّبِيُّ ما مَعَهُ مِنْ أُمَّتِهِ أحَد مِنْ قَوْمِهِ، حتى أتى عَليَّ مُوسَى بْنُ عِمْرَانَ في كَبْكَبَةٍ مِنْ بني إسْرائيلَ؛ فَلَمَّا رأيْتُهُمْ أعْجَبُونِي، فَقُلْتُ أيْ رَبّ مَنْ هَؤُلاء؟ قال: هَذاَ أخُوك مُوسَى بنُ عِمْرَانَ وَمَنْ مَعَهُ مِنْ بني إسْرائِيلَ فقُلْتُ رَبّ، فأيْنَ أُمَّتِي؟ فَقِيلَ: انْظُرْ عَنْ يَمِينكَ، فإذَا ظرَابُ مَكَّةَ قَدْ سُدَّتْ بِوُجُوهِ الرّجِالِ فَقُلْتُ: مَنْ هَؤُلاء؟ قِيلَ: هَؤُلاء أُمَّتُكَ، فَقِيل: أرَضِيتَ؟ فَقُلْتُ: رَبِّ رَضيتُ رَب رَضِيتُ قِيلَ: انْظُر عَنْ يَسارِكَ، فَإذَا الأفقُ قَدْ سُدَّ بِوُجُوهِ الرّجِالِ، فَقُلْتُ: رَبَّ مَنْ هَؤُلاء؟ قِيلَ: هَؤُلاء أُمَّتُكَ، فَقيلَ: أرَضِيتَ؟ فَقُلْتُ رَضيتُ، رَبَّ رَضِيتُ؛ فَقِيلَ إنَّ مَعَ هَؤُلاءِ سَبْعينَ ألْفا مِنْ أُمَّتِكَ يَدْخُلُونَ الجَنَّةَ لا حسابَ عَلَيْهمْ؛ قال: فأنشأ عُكَّاشة بن محصن، رجل من بني أسد بن خُزيمة، فقال: يا نبيّ الله ادعُ ربك أن يجعلني منهم، قال: اللَّهُمَّ اجْعَلْهُ مِنْهُمْ، ثم أنشأ رجل آخر فقال: يا نبيّ الله ادع ربك أن يجعلني منهم، قال: سَبَقَك بها عُكَّاشَةُ، فقال نبيّ الله صَلَّى الله عَلَيْهِ وَسَلَّم: فَدًى لَكُمْ أبي وأمِّي إن اسْتطَعْتُمْ أنْ تَكُونوا مِنَ السَبْعينَ فَكُونُوا، فإنْ عَجَزْتُمْ وَقَصَّرْتُمْ فَكُونُوا مِنْ أهْل الظِّرَاب، فإنْ عَجَزْتُمْ وَقَصَّرْتُمْ فَكُونُوا مِنْ أهْل الأفُقِ، فإنّي رأيْتُ ثمَّ أناسا يَتَهَرَّشُونَ (8) كَثيرًا، أو قال يَتَهَوَّشُونَ؛ قال: فتراجع المؤمنون، أو قال فتراجعنا على هؤلاء السبعين، فصار من أمرهم أن قالوا: نراهم ناسا وُلدوا في الإسلام، فلم يزالوا يعلمون به حتى ماتوا عليه، فنمى حديثهم ذاك إلى نبي الله صَلَّى الله عَلَيْهِ وَسَلَّم ، فقال: لَيْس كَذاكَ، وَلَكِنَّهُمُ الَّذينِ لا يَسْترْقُونَ، وَلا يَكْثَوونَ، وَلا يَتَطَيَّرُونَ، وَعَلى رَبَّهِمْ يَتَوَكَّلُونَ - ذُكر أن نبيّ الله صَلَّى الله عَلَيْهِ وَسَلَّم قال يومئذ: " إنّي لأرَجْو أنْ يَكُونَ مِنْ تَبِعَنِي مِنْ أمَّتِي رُبْعَ أهْلِ الجَنَّة، فكبرنا، ثم قال: إنّي لأرَجْو أنْ تكُونُوا الشَّطْرَ، فكبرنا، ثم تلا رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم هذه الآية: (ثُلَّةٌ مِنَ الأوَّلِينَ * وَثُلَّةٌ مِنَ الآخِرِينَ ) .

حدثنا أبو كُرَيب، قال: ثنا الحسن بن بشر البجَليُّ، عن الحكم بن عبد الملك عن قتادة، عن الحسن عن عمران بن حصين، عن عبد الله بن مسعود، قال: " تحدّثنا لَيْلَةً عند رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم ، حتى أكرينا أو أكثرنا، ثم ذكر نحوه، إلا أنه قال: فإذَا الظِّرَابُ ظِرابُ مَكَّةَ مَسْدُودَةٌ بَوُجُوهِ الرّجالِ وقال أيضا: فإني رأيْتُ عبده أناسا يَتَهاوَشُونَ كَثِيرا؛ قال: فقلنا: من هؤلاء السبعون ألفا فاتفق رأينا على أنهم قوم وُلدوا في الإسلام ويموتون عليه قال: فذكرنا ذلك لرسول الله صَلَّى الله عَلَيْهِ وَسَلَّم فقال: لا وَلَكِنَّهُمْ قَوْمٌ لا يَكْتَوُونَ وقال أيضا: ثم قال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم: إني لأرَجو أنْ تكُونُوا رُبْعَ أهـْل الجَنَّةِ، فكبر أصحابه ثم قال: إنيّ لأرَجوا أنْ تكُونُوا ثُلثَ أهـْلِ الجَنَّةِ، فكبر أصحابه; ثم قال: إنيّ لأرَجو أنْ تَكُونُوا شَطْرَ أهـْلِ الجَنَّةِ، ثم قرأ (ثُلَّةٌ مِنَ الأوَّلِينَ * وَثُلَّةٌ مِنَ الآخِرِينَ ) " .

حدثنا ابن حميد، قال: ثنا مهران، عن سفيان، عن عوف، عن عبد الله بن الحارث قال: كلهم في الجنة.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة، أنه بلغه أن النبي صَلَّى الله عَلَيْهِ وَسَلَّم قال: " أتَرْضَوْنَ أنْ تكُونُوا رُبُعَ أهـْل الجَنَّة؟ قالوا: نعم، قال: أتَرْضَوْنَ أنْ تكُونُوا ثُلُثَ أهـْل الجَنَّة؟ قالوا: نعم، قال وَالَّذي نَفْسي بَيَده إنيّ لآرَجو أنْ تَكُونُوا شَطْرَ أهـْل الجَنَّةِ، ثم تلا هذه الآية (ثُلَّةٌ مِنَ الأوَّلِينَ * وَثُلَّةٌ مِنَ الآخِرِينَ ) " .

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن بُديَل بن كعب أنه قال: أهل الجنة عشرون ومئة صفّ، ثمانون صفا منها من هذه الأمة.

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الهوامش :

(8) كذا في الأصل . وفي (النهاية: هرش ) يتهارشون، هكذا رواه بعضهم، وفسره بالتقاتل. وهو في مسند أحمد بالواو بدل الراء، والتهاوش: الاختلاط . ا هـ. ( وقال في هوش ) : وفي حديث الإسراء: فإذا بشر كثير يتهاوشون، الهوش: الاختلاط، أي يدخل بعضهم في بعض.

Verset 40
Concernant l'élévation de (ثُلَّةٌ), il y a deux aspects : l'un est l'ist'inaf (reprise), et l'autre est par Sa parole : pour les gens de la droite, deux groupes, un groupe des premiers et un groupe des derniers. Et il a été rapporté du Prophète, paix et bénédiction d'Allah sur lui, un hadith authentique selon lequel il a dit : "Les deux groupes sont tous deux de ma communauté." * Mention de ceux qui ont dit cela : Ibn Humayd nous a rapporté, disant : Mihran nous a rapporté, d'après Sufyan, d'après Aban ibn Abi 'Ayyash, d'après Sa'id ibn Jubayr, d'après Ibn 'Abbas, concernant (ثُلَّةٌ مِنَ الأوَّلِينَ * وَثُلَّةٌ مِنَ الآخِرِينَ), il a dit : le Prophète, paix et bénédiction d'Allah sur lui, a dit : "Ils sont tous deux de ma communauté."
📜 Texte arabe source

وفي رفع (ثُلَّةٌ ) وجهان: أحدهما الاستئناف، والآخر بقوله: لأصحاب اليمين ثلتان، ثلة من الأوّلين وقد رُوي عن النبي صَلَّى الله عَلَيْهِ وَسَلَّم خبر من وجه عنه صحيح أنه قال: الثُّلَّتانِ جَميعا مِنْ أمَّتِي".

* ذكر من قال ذلك:

حدثنا ابن حميد، قال: ثنا مهران، عن سفيان، عن أبان بن أبي عياش عن سعيد بن جبير، عن ابن عباس (ثُلَّةٌ مِنَ الأوَّلِينَ * وَثُلَّةٌ مِنَ الآخِرِينَ ) قال: قال النبي صَلَّى الله عَلَيْهِ وَسَلَّم: " هُمَا جَميعا مِنْ أمَّتي".

Verset 41
Et Sa parole : (وَأَصْحَابُ الشِّمَالِ مَا أَصْحَابُ الشِّمَالِ) — Allah, exalté soit-Il, dit, émerveillant Son Prophète Muhammad au sujet des gens du feu : (وَأَصْحَابُ الشِّمَالِ) ceux qui sont pris vers la gauche depuis le lieu du jugement jusqu'au feu, (مَا أَصْحَابُ الشِّمَالِ) : qu'ont-ils, et qu'est-ce qui a été préparé pour eux. Comme Bishr nous l'a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada, concernant Sa parole : (وَأَصْحَابُ الشِّمَالِ مَا أَصْحَابُ الشِّمَالِ) : c'est-à-dire qu'ont-ils, et qu'est-ce qui a été préparé pour eux.
📜 Texte arabe source

وقوله: (وَأَصْحَابُ الشِّمَالِ مَا أَصْحَابُ الشِّمَالِ ) يقول تعالى ذكره معجبا نبيه محمدا من أهل النار (وَأَصْحَابُ الشِّمَالِ ) الذين يؤخذ بهم ذات الشمال من موقف الحساب إلى النار (مَا أَصْحَابُ الشِّمَالِ ) ماذا لهم، وماذا أعدّ لهم.

كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: (وَأَصْحَابُ الشِّمَالِ مَا أَصْحَابُ الشِّمَالِ ) : أي ماذا لهم، وماذا أعدّ لهم.

Verset 42
Et Sa parole : (فِي سَمُومٍ وَحَمِيمٍ) — Il dit : ils sont dans le samum (vent brûlant) de l'Enfer et son hamim (eau bouillante).
📜 Texte arabe source

وقوله: (فِي سَمُومٍ وَحَمِيمٍ ) يقول: هم في سّموم جهنم وحَميمها.

Verset 43
Et Sa parole : (وَظِلٍّ مِنْ يَحْمُومٍ) — Allah, exalté soit-Il, dit : et une ombre de fumée d'une noirceur intense. Les Arabes disent de toute chose décrite comme d'une noirceur intense : aswad yahmum. Et c'est ce que les gens de l'interprétation ont dit. * Mention de ceux qui ont dit cela : Ibn Abi al-Shawarib m'a rapporté, disant : 'Abd al-Wahid ibn Ziyad nous a rapporté, disant : Sulayman al-Shaybani nous a rapporté, disant : Yazid ibn al-Asamm m'a rapporté, disant : j'ai entendu Ibn 'Abbas dire au sujet de (وَظِلٍّ مِنْ يَحْمُومٍ) : c'est l'ombre de la fumée. Muhammad ibn 'Ubayd al-Muharibi nous a rapporté, disant : Qabisa ibn Layth nous a rapporté, d'après al-Shaybani, d'après Yazid ibn al-Asamm, d'après Ibn 'Abbas, de même. Abu Kurayb nous a rapporté, disant : Ibn Idris nous a rapporté, disant : j'ai entendu al-Shaybani, d'après Yazid ibn al-Asamm, d'après Ibn 'Abbas, de même. Ibn Bashshar nous a rapporté, disant : 'Abd al-Rahman nous a rapporté, disant : Sufyan nous a rapporté, d'après al-Shaybani, d'après Yazid ibn al-Asamm, d'après Ibn 'Abbas, concernant (وَظِلٍّ مِنْ يَحْمُومٍ), il a dit : c'est la fumée. Ibn Bashshar nous a rapporté, disant : 'Abd al-Rahman nous a rapporté, disant : Ibrahim ibn Tahman nous a rapporté, d'après Simak ibn Harb, d'après 'Ikrima, d'après Ibn 'Abbas, concernant (وَظِلٍّ مِنْ يَحْمُومٍ), il a dit : la fumée. '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 : (وَظِلٍّ مِنْ يَحْمُومٍ), il dit : d'une fumée de hamim (chaleur intense). Ibn al-Muthanna nous a rapporté, disant : Muhammad ibn Ja'far nous a rapporté, disant : Shu'ba nous a rapporté, d'après Simak, d'après 'Ikrima, qu'il a dit au sujet de ce verset (وَظِلٍّ مِنْ
📜 Texte arabe source

وقوله: (وَظِلٍّ مِنْ يَحْمُومٍ ) يقول تعالى ذكره: وظل من دُخان شديد السواد.والعرب تقول لكلّ شيء وصفته بشدّة السواد: أسود يَحْموم.

وبنحو الذي قلنا قال أهل التأويل.

* ذكر من قال ذلك:

حدثني ابن أبي الشوارب، قال: ثنا عبد الواحد بن زياد، قال: ثنا سليمان الشيباني، قال: ثني يزيد بن الأصمّ، قال: سمعت ابن عباس يقول في (وَظِلٍّ مِنْ يَحْمُومٍ ) قال: هو ظلّ الدخان.

حدثنا محمد بن عبيد المحاربيّ، قال: ثنا قبيصة بن ليث، عن الشيبانيّ، عن يزيد بن الأصمّ، عن ابن عباس، مثله.

حدثنا أبو كُرَيب، قال: ثنا ابن إدريس، قال: سمعت الشيباني، عن يزيد بن الأصمّ، عن ابن عباس، بمثله.

حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن الشيباني، عن يزيد بن الأصمّ، عن ابن عباس (وَظِلٍّ مِنْ يَحْمُومٍ ) قال: هو الدخان.

حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا إبراهيم بن طُهمان، عن سماك بن جرب، عن عكرِمة، عن ابن عباس (وَظِلٍّ مِنْ يَحْمُومٍ ) قال: الدخان.

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله: (وَظِلٍّ مِنْ يَحْمُومٍ ) يقول: من دخان حَميم.

حدثنا ابن المثنى، قال: ثنا محمد بن جعفر، قال: ثنا شعبة، عن سماك، عن عكرِمة، أنه قال في هذه الآية (وَظِلٍّ مِنْ يَحْمُومٍ ) قال: الدخان.

حدثنا أبو كُرَيب، قال: ثنا عثام، عن إسماعيل بن أبي خالد، عن أبي مالك، في قوله: (وَظِلٍّ مِنْ يَحْمُومٍ ) قال: دخان حميم.

حدثنا سعيد بن يحيى الأموي، قال: ثنا ابن المبارك، عن إسماعيل بن أبي خالد، عن أبي مالك بمثله.

حدثنا ابن حميد، قال: ثنا حكام، عن عمرو، عن منصور، عن مجاهد (وَظِلٍّ مِنْ يَحْمُومٍ ) قال: الدخان.

قال: ثنا جرير، عن منصور، عن مجاهد، مثله.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد قوله: (مِنْ يَحْمُومٍ ) قال: من دخان حميم.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن سليمان الشيباني، عن يزيد بن الأصمّ، عن ابن عباس، ومنصور، عن مجاهد (وَظِلٍّ مِنْ يَحْمُومٍ ) قالا دخان.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة (وَظِلٍّ مِنْ يَحْمُومٍ ) قال: من دخان.

حدثنا بشر ، قال : ثنا يزيد، قال ثنا سعيد، عن قتادة (وَظِلٍّ مِنْ يَحْمُومٍ ) كنا نحَدَّث أنها ظلّ الدخان.

حدثني يونس، قال: أخبرنا ابن وهب، قال، قال ابن زيد، في قوله: (وَظِلٍّ مِنْ يَحْمُومٍ ) قال: ظلّ الدخان دخان جَهنم، زعم ذلك بعض أهل العلم.

Verset 44
Et Sa parole : (لا بَارِدٍ وَلا كَرِيمٍ) — Allah, exalté soit-Il, dit : cette ombre n'est pas froide, comme la fraîcheur des ombres des autres choses, mais elle est chaude, car c'est une fumée du feu ardent de l'Enfer, et elle n'est pas karim (généreuse/agréable) car elle est douloureuse pour celui qui s'y abrite. Les Arabes suivent toute chose à laquelle on nie une qualité louable en niant sa générosité, et disent : cette nourriture n'est ni bonne ni généreuse, cette viande n'est ni grasse ni généreuse, cette maison n'est ni propre ni généreuse. Et c'est ce que les gens de l'interprétation ont dit à ce sujet. * Mention de ceux qui ont dit cela : Muhammad ibn 'Abd Allah ibn Bazi' m'a rapporté, disant : al-Nadr nous a rapporté, disant : Juwaybir nous a rapporté, d'après al-Dahhak, concernant Sa parole : (لا بَارِدٍ وَلا كَرِيمٍ), il a dit : toute boisson qui n'est pas douce n'est pas karim. Et Qatada disait à ce sujet ce que Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada, concernant Sa parole : (لا بَارِدٍ وَلا كَرِيمٍ), il a dit : ni froid dans son lieu, ni agréable dans son aspect.
📜 Texte arabe source

وقوله: (لا بَارِدٍ وَلا كَرِيمٍ ) يقول تعالى ذكره: ليس ذلك الظلّ ببارد، كبرد ظلال سائر الأشياء، ولكنه حارّ، لأنه دخان من سعير جهنّم، وليس بكريم لأنه مؤلم من استظلّ به، والعرب تتبع كلّ منفيّ عنه صفة حمد نفي الكرم عنه، فتقول: ما هذا الطعام بطيب ولا كريم، وما هذا اللحم بسمين ولا كريم وما هذه الدار بنظيفة ولا كريمة.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن عبد الله بن بزيع، قال: ثنا النضر، قال: ثنا جويبر، عن الضحاك، في قوله: (لا بَارِدٍ وَلا كَرِيمٍ ) قال: كلّ شراب ليس بعذب فليس بكريم.

وكان قتادة يقول في ذلك ما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: (لا بَارِدٍ وَلا كَرِيمٍ ) قال: لا بارد المنـزل، ولا كريم المنظر.

Verset 45
Sa parole : « Ils étaient avant cela dans l'aisance » — Dieu, que Son rappel soit exalté, dit : Ces gens dont Il a décrit la condition parmi les gens de la gauche, étaient avant que ne les frappe le châtiment de Dieu qui les a frappés dans ce bas monde, dans l'aisance, c'est-à-dire comblés de bienfaits. Comme me l'a rapporté Ali, qui a dit : Abou Salih nous a rapporté, qui a dit : Mu'awiya m'a rapporté, d'après Ali, d'après Ibn Abbas : « Ils étaient avant cela dans l'aisance » — il dit : comblés de bienfaits.
📜 Texte arabe source

وقوله: (إِنَّهُمْ كَانُوا قَبْلَ ذَلِكَ مُتْرَفِينَ ) يقول تعالى ذكره: إن هؤلاء الذين وصف صفتهم من أصحاب الشمال، كانوا قبل أن يصيبهم من عذاب الله ما أصابهم في الدنيا مترفين، يعني منعمين.

كما حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس (إِنَّهُمْ كَانُوا قَبْلَ ذَلِكَ مُتْرَفِينَ ) يقول: منعمين.

Verset 46
Sa parole : « Et ils persistaient dans le grand péché » — Il dit, que Sa majesté soit exaltée : Ils s'obstinaient dans le grand péché. Et c'est ce qu'ont dit les gens de l'interprétation. * Mention de ceux qui l'ont dit : Al-Harith m'a rapporté, qui a dit : Al-Hasan nous a rapporté, qui a dit : Waraqa nous a rapporté, d'après Ibn Abi Najih, d'après Mujahid : « Ils persistaient » — ils s'obstinaient. Muhammad ibn Amr m'a rapporté, qui a dit : Abou 'Asim nous a rapporté, qui a dit : 'Isa nous a rapporté ; et Al-Harith m'a rapporté, qui a dit : Al-Hasan nous a rapporté, qui a dit : Waraqa nous a rapporté, tous deux d'après Ibn Abi Najih, d'après Mujahid, qui a dit : ils s'obstinaient ou persistaient. Yunus m'a rapporté, qui a dit : Ibn Wahb nous a informés, qui a dit : Ibn Zayd a dit, à propos de Sa parole : « Et ils persistaient » — il dit : ils ne se repentaient pas et ne demandaient pas pardon, et l'obstination chez les Arabes sur le péché signifie : s'y maintenir et ne pas s'en détourner. Et Sa parole : « dans le grand péché » — c'est-à-dire : dans le grand péché, qui est l'association à Dieu. Et c'est ce qu'ont dit les gens de l'interprétation. * Mention de ceux qui l'ont dit : Muhammad ibn Amr m'a rapporté, qui a dit : Abou 'Asim nous a rapporté, qui a dit : 'Isa nous a rapporté ; et Al-Harith m'a rapporté, qui a dit : Al-Hasan nous a rapporté, qui a dit : Waraqa nous a rapporté, tous deux d'après Ibn Abi Najih, d'après Mujahid, à propos de « dans le grand péché » — il dit : le péché. Ya'qub ibn Ibrahim m'a rapporté, qui a dit : Abou Tumayla nous a rapporté, qui a dit : 'Ubayd ibn Sulayman nous a rapporté, d'après Al-Dahhak, à propos de Sa parole : « le grand péché » — il dit : l'association à Dieu. On m'a rapporté d'après Al-Husayn, qui a dit : j'ai entendu Abou Mu'adh dire : 'Ubayd nous a rapporté, qui a dit :
📜 Texte arabe source

وقوله: (وَكَانُوا يُصِرُّونَ عَلَى الْحِنْثِ الْعَظِيمِ ) يقول جلّ ثناؤه: وكانوا يقيمون على الذنب العظيم.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، عن ابن أبي نجيح، عن مجاهد يُصِروّن: يدمنون

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 قال: يدهنون، أو يدمنون.

حدثني يونس، قال: أخبرنا ابن وهب، قال، قال ابن زيد، في قوله: (وَكَانُوا يُصِرُّونَ ) قال: لا يتوبون ولا يستغفرون، والإصرار عند العرب على الذنب: الإقامة عليه، وترك الإقلاع عنه.

وقوله: (عَلَى الْحِنْثِ الْعَظِيمِ ) يعني: على الذنب العظيم، وهو الشرك بالله.

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 (عَلَى الْحِنْثِ الْعَظِيمِ ) قال: على الذنب.

حدثني يعقوب بن إبراهيم، قال: ثنا أبو تُميلة، قال: ثنا عبيد بن سليمان، عن الضحاك، في قوله: (الْحِنْثِ الْعَظِيمِ ) قال: الشرك.

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: (عَلَى الْحِنْثِ الْعَظِيمِ ) يعني: الشرك.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة (الْحِنْثِ الْعَظِيمِ ) قال: الذنب.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد (وَكَانُوا يُصِرُّونَ عَلَى الْحِنْثِ الْعَظِيمِ ) قال: الحنث العظيم: الذنب العظيم، قال: وذلك الذنب العظيم الشرك لا يتوبون ولا يستغفرون.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: (وَكَانُوا يُصِرُّونَ عَلَى الْحِنْثِ الْعَظِيمِ ) وهو الشرك.

حدثنا ابن حُميد، قال: ثنا مهران، عن ابن جُريج، عن مجاهد (عَلَى الْحِنْثِ الْعَظِيمِ ) قال: الذنب العظيم.

Verset 47
L'interprétation de la parole de Dieu, qu'Il soit exalté : « Et ils disaient : Est-ce que, quand nous serons morts et devenus poussière et ossements, nous serons vraiment ressuscités ? » — Il dit, que Son rappel soit exalté : Ils disaient, par mécréance en la résurrection et par déni de la capacité de Dieu à ramener Ses créatures à la vie après leur mort : Est-ce que, quand nous serons devenus poussière dans nos tombes après notre mort, et ossements pourris, nous serons vraiment ressuscités d'eux, vivants comme nous étions avant la mort ?
📜 Texte arabe source

القول في تأويل قوله تعالى : وَكَانُوا يَقُولُونَ أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَئِنَّا لَمَبْعُوثُونَ (47)

يقول تعالى ذكره: وكانوا يقولون كفرا منهم بالبعث، وإنكارًا لإحياء الله خلقه من بعد مماتهم: أئذا كنا ترابا في قبورنا من بعد مماتنا، وعظاما نخرة، أئنا لمبعوثون منها أحياء كما كنا قبل الممات.

Verset 48
Ou bien nos ancêtres les premiers, ceux qui étaient avant nous, et ce sont les premiers.
📜 Texte arabe source

أو آباؤنا الأوّلون الذين كانوا قبلنا، وهم الأوّلون.

Verset 49
Dieu dit à Son prophète Muhammad, que la prière et la paix de Dieu soient sur lui : Dis, ô Muhammad, à ces gens : Les premiers parmi vos ancêtres et les derniers parmi vous et parmi d'autres que vous.
📜 Texte arabe source

يقول الله لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم: قل يا محمد لهؤلاء إن الأوّلين من آبائكم والآخرين منكم ومن غيركم.

Verset 50
Ils seront rassemblés au rendez-vous d'un jour connu, et c'est le Jour de la Résurrection.
📜 Texte arabe source

لمجموعون إلى ميقات يوم معلوم، وذلك يوم القيامة.

Verset 51
L'exégèse de la parole d'Allah : « Puis, vous, ô les égarés, les démentants » (51). Allah, que Son rappel soit exalté, dit aux gens de la gauche : Puis, vous, ô vous qui vous êtes égarés du droit chemin, qui démentez la menace et la promesse d'Allah, vous mangerez certainement de l'arbre de Zaqqoum. Et Sa parole : « Vous vous remplirez le ventre de cet arbre » signifie : vous remplirez vos ventres de l'arbre Zaqqoum. Les spécialistes de la langue arabe ont divergé sur la féminisation de « l'arbre » dans Sa parole : « Vous vous remplirez le ventre de cet arbre », c'est-à-dire de l'arbre, « puis vous boirez par-dessus » — car « arbre » (shajar) peut être féminin ou masculin ; il a été féminisé parce qu'il renvoie à « l'arbre » (shajara) au singulier, car le singulier peut désigner l'ensemble. Les Arabes disent : « Avant nous, un arbre a poussé, une mauvaise herbe » en voulant parler de l'ensemble. Certains grammairiens de Koufa ont dit...
📜 Texte arabe source

القول في تأويل قوله تعالى : ثُمَّ إِنَّكُمْ أَيُّهَا الضَّالُّونَ الْمُكَذِّبُونَ (51)

يقول تعالى ذكره لأصحاب الشمال: ثم إنكم أيها الضالون عن طريق الهدى، المكذّبون بوعيد الله ووعده، لآكلون من شجر من زقوم.

وقوله: ( فَمَالِئُونَ مِنْهَا الْبُطُونَ ) يقول: فمالئون من الشجر الزَّقوم بطونهم.

واختلف أهل العربية في وجه تأنيث الشجر في قوله: (فَمَالِئُونَ مِنْهَا الْبُطُونَ ) : أي من الشجر، (فَشَارِبُونَ عَلَيْهِ ) لأن الشجر تؤنث وتذكر، وأنث لأنه حمله على الشجرة لأن الشجرة قد تدلّ على الجميع، فتقول العرب: نبتت قبلنا شجرة مرّة وبقلة رديئة، وهم يعنون الجميع، وقال بعض نحويي الكوفة .

Verset 52
« Vous mangerez certainement de l'arbre de Zaqqoum » — et dans la lecture de 'Abdullah : « Vous mangerez certainement d'un arbre de Zaqqoum » au singulier ; le sens de « arbre » (shajar) et « arbre » (shajara) est le même, car si tu dis « j'ai pris du mouton », que tu vises un seul ou plusieurs, c'est permis.
📜 Texte arabe source

(لآكِلُونَ مِنْ شَجَرٍ مِنْ زَقُّومٍ ) ، وفي قراءة عبد الله ( لآكِلُونَ مِنْ شجرة مِنْ زَقُّومٍ ) على واحدة، فمعنى شجر وشجرة واحد، لأنك إذا قلت أخذت من الشاء، فإن نويت واحدة أو أكثرّ من ذلك، فهو جائز.

Verset 53
Puis Il dit : « Vous vous remplirez le ventre de cet arbre » — c'est-à-dire de l'arbre ; et s'Il avait dit « vous vous remplirez le ventre de lui » sans mentionner l'arbre, ce serait correct, en renvoyant à l'arbre ; et l'arbre peut être féminisé, donc « d'elle » serait une métonymie de l'arbre, et l'arbre (shajar) est féminin et masculin, comme les dattes (tamr) sont féminines et masculines. La position correcte selon nous est la deuxième : Sa parole « vous vous remplirez le ventre de cet arbre » vise l'arbre, féminisé pour le sens, et Il a dit « puis vous boirez par-dessus » au masculin pour la forme du mot « arbre ».
📜 Texte arabe source

ثم قال (فَمَالِئُونَ مِنْهَا الْبُطُونَ ) يريد من الشجرة؛ ولو قال: فمالئون منه إذا لم يذكر الشجر كان صوابا يذهب إلى الشجر في منه، ويؤنث الشجر، فيكون منها كناية عن الشجر والشجر يؤنث ويذكر، مثل التمر يؤنث ويذكر.

والصواب من القول في ذلك عندنا القول الثاني، وهو أن قوله: (فَمَالِئُونَ مِنْهَا ) مراد به من الشجر أنث للمعنى، وقال (فَشَارِبُونَ عَلَيْهِ ) مذكرا للفظ الشجر.

Verset 54
L'exégèse de la parole d'Allah : « Puis vous boirez par-dessus de l'eau bouillante » (54). Allah, que Son rappel soit exalté, dit : Les gens de la gauche boiront, après avoir mangé de l'arbre Zaqqoum et s'être rempli le ventre, de l'eau bouillante dont la chaleur est extrême. Et il a été dit que le sens de « puis vous boirez par-dessus » est : vous boirez après avoir mangé de l'arbre Zaqqoum.
📜 Texte arabe source

القول في تأويل قوله تعالى : فَشَارِبُونَ عَلَيْهِ مِنَ الْحَمِيمِ (54)

يقول تعالى ذكره: فشاربٌ أصحابُ الشمال على الشجر من الزَّقوم إذا أكلوه، فملئوا منه بطونهم من الحميم الذي انتهى غليه وحرّه. وقد قيل: إن معنى قوله: (فَشَارِبُونَ عَلَيْهِ ) : فشاربون على الأكل من الشجر من الزقوم.

Verset 55
Sa parole : « Et vous boirez comme boivent les chameaux altérés » — les lecteurs ont divergé sur la lecture de ce verset. La majorité des lecteurs de Médine et de Koufa l’ont lu « shurb al-hîm » avec la damma sur le shîn, tandis que certains lecteurs de La Mecque, de Bassora et du Shâm l’ont lu « sharb al-hîm » en s’appuyant sur le hadith du Prophète (que la prière et la paix soient sur lui) disant à propos des jours de Minâ : « Ce sont des jours de manger et de boire. » La lecture correcte selon nous est que les deux sont valides, chacune ayant été rapportée par des savants lecteurs, avec des sens proches ; quelle que soit celle que le lecteur adopte, il est correct, car l’ouverture et la fermeture sont comme « al-da'f » et « al-du'f ». Quant à « al-hîm », c’est le pluriel de « ahîm » (masculin) et « haymâ’ » (féminin) — ce sont les chameaux atteints d’une maladie qui ne se désaltèrent jamais. Certains Arabes disent « hâ’im » (masculin) et « hâ’ima » (féminin), puis les rassemblent en « hîm », comme ils disent « ‘â’it » et « ‘ît », « hâ’il » et « hûl ». On dit aussi que « al-hîm » signifie le sable, dans le sens où les gens de l’Enfer boivent l’eau bouillante comme le sable boit l’eau. — Mention de ceux qui ont dit que « al-hîm » désigne les chameaux assoiffés : Ali m’a rapporté, disant : Abû Sâlih nous a rapporté, disant : Mu‘âwiya m’a rapporté, d’après Ali, d’après Ibn ‘Abbâs, à propos de Sa parole « shurb al-hîm » : il dit : la boisson des chameaux assoiffés. Muhammad ibn Sa‘d m’a rapporté, disant : mon père m’a rapporté, disant : mon oncle m’a rapporté, disant : mon père m’a rapporté, d’après son père, d’après Ibn ‘Abbâs, à propos de Sa parole « Et vous boirez comme boivent les chameaux altérés » : il dit : les chameaux assoiffés. Ya‘qûb m’a rapporté, disant : Ibn ‘Ulayya nous a rapporté, d’après ‘Imrân ibn Hudayr, d’après ‘Ikrima, à propos de Sa parole « Et vous boirez comme boivent les chameaux altérés » : il dit : ce sont les chameaux malades qui sucent l’eau sans s’en rassasier.
📜 Texte arabe source

وقوله: (فَشَارِبُونَ شُرْبَ الْهِيمِ ) اختلفت القرّاء في قراءة ذلك، فقرأته عامة قرّاء المدينة والكوفة (شُرْبَ الْهِيمِ ) بضم الشين، وقرأ ذلك بعض قرّاء مكة والبصرة والشأم ( شُرْبَ الهِيمِ (1) ) اعتلالا بأن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم قال لأيام مني: " وإنَّها أيَّامُ أكْلٍ وشُرْبٍ".

والصواب من القول في ذلك عندنا أن يقال: إنهما قراءتان قد قرأ بكلّ واحدة منهما علماء من القرّاء مع تقارب معنييهما، فبأيتهما قرأ القارئ فمصيب في قراءته، لأن ذلك في فتحه وضمه نظير فتح قولهم: الضَّعف والضُّعف بضمه. وأمَّا الهيم، فإنها جمع أهيم، والأنثى هيماء؛ والهيم: الإبل التي يصيبها داء فلا تروى من الماء. ومن العرب من يقول: هائم، والأنثى هائمة، ثم يجمعونه على هيم، كما قالوا: عائط وعِيط، وحائل وحول؛ ويقال: إن الهيم: الرمل، بمعنى أن أهل النار يشربون الحميم شرب الرمل الماء.

* ذكر من قال عنى بالهيم الإبل العطاش:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس قوله: (شُرْبَ الْهِيمِ ) يقول: شرب الإبل العطاش.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس قوله: (فَشَارِبُونَ شُرْبَ الْهِيمِ ) قال: الإبل الظماء.

حدثني يعقوب، قال: ثنا ابن علية، عن عمران بن حدير، عن عكرِمة، في قوله: (فَشَارِبُونَ شُرْبَ الْهِيمِ ) قال: هي الإبل المِراضى، تَمُصّ الماء مَصًّا ولا تَرْوَى.

حدثنا ابن حُمَيد، قال: ثنا يحيى بن واضح، قال: ثنا الحسين، عن يزيد، عن عكرِمة، في قوله: (فَشَارِبُونَ شُرْبَ الْهِيمِ ) قال: الإبل يأخذها العُطاش، فلا تزال تشرب حتى تهلك.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن خصيف، عن عكرِمة (فَشَارِبُونَ شُرْبَ الْهِيمِ ) قال: هي الإبل يأخذها العطاش.

قال: ثنا مهران، عن سفيان، عن ابن عباس، قال: هي الإبل العطاش.

حدثنا محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعًا، عن ابن أبي نجيح، عن مجاهد، في قوله: (شُرْبَ الْهِيمِ ) قال: الإبل الهيم.

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: (فَشَارِبُونَ شُرْبَ الْهِيمِ ) الهيم: الإبل العطاش، تشرب فلا تروى يأخذها داء يقال له الهُيام.

حدثنا بشر، قال: ثنا سعيد، عن قتادة، قوله: (فَشَارِبُونَ شُرْبَ الْهِيمِ ) قال: داء بالإبل لا تَرْوَى معه.

* ذكر من قال هي الرملة:

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان (فَشَارِبُونَ شُرْبَ الْهِيمِ ) قال: السِّهْلةُ (2) .

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

الهوامش:

(1) يريد بفتح الشين، يفهم من كلامه بعد في توجيه القراءة. وقد صرح الفراء بكلمة "بالفتح" فيما نقله عن الكسائي عن يحيى بن سعيد الأموي، عن ابن جريج (معاني القرآن: مصورة الجامعة رقم 24059 ص 324).

(2) في (اللسان: سهل) عن الجوهري: السهلة، بكسر السين: رمل ليس بالدقاق. وقال قبله: السهلة والسهل: ثراب كالرمل يجىء به الماء‌

Verset 56
Sa parole : « Voilà leur lieu de séjour au Jour de la Rétribution » — Il dit, que Son souvenir soit exalté : ce que Je vous ai décrit, ô gens, que ces négateurs égarés mangent de l’arbre de Zaqqûm et boivent de l’eau bouillante, est leur lieu de séjour que leur Seigneur leur prépare au Jour de la Rétribution, c’est-à-dire le Jour où Dieu rétribuera Ses serviteurs.
📜 Texte arabe source

‌وقوله: (هَذَا نـزلُهُمْ يَوْمَ الدِّينِ ) يقول تعالى ذكره: هذا الذي وصفت لكم أيها الناس، أن هؤلاء المكذّبين الضالين يأكلونه من شجر من زقوم، ويشربون عليه من الحميم، هو نـزلهم الذي ينـزلهم ربهم يوم الدين، يعني: يوم يدين الله عباده.

Verset 57
Sa parole : « C’est Nous qui vous avons créés ; pourquoi ne croyez-vous donc pas ? » — Il dit, que Son souvenir soit exalté, aux négateurs de Qouraych et à ceux qui démentent la résurrection : c’est Nous qui vous avons créés, ô gens, alors que vous n’étiez rien, et Nous vous avons fait exister en tant qu’êtres humains ; pourquoi ne croyez-vous donc pas en Celui qui a fait cela pour vous, lorsqu’Il vous dit qu’Il vous ressuscitera après votre mort et votre décomposition dans vos tombes, comme vous étiez avant votre mort ?
📜 Texte arabe source

وقوله: (نَحْنُ خَلَقْنَاكُمْ فَلَوْلا تُصَدِّقُونَ ) يقول تعالى ذكره لكفار قريش والمكذّبين بالبعث: نحن خلقناكم أيها الناس ولم تكونوا شيئًا، فأوجدناكم بشرا، فهلا تصدّقون من فعل ذلك بكم في قيله لكم: إنه يبعثكم بعد مماتكم وبِلاكم في قبوركم، كهيأتكم قبل مماتكم.

Verset 58
L’interprétation de Sa parole : « Avez-vous considéré ce que vous éjaculez ? » — Il dit, que Son souvenir soit exalté, à ces négateurs de la résurrection : avez-vous considéré, ô vous qui niez le pouvoir de Dieu de vous ressusciter après votre mort — les gouttes de sperme que vous éjaculez dans les matrices de vos femmes — est-ce vous qui les créez, ou est-ce Nous qui les créons ?
📜 Texte arabe source

القول في تأويل قوله تعالى : أَفَرَأَيْتُمْ مَا تُمْنُونَ (58)

يقول تعالى ذكره لهؤلاء المكذّبين بالبعث: أفرأيتم أيها المُنكرون قُدرة الله على إحيائكم من بعد مماتكم - النطف التي تمنون في أرحام نسائكم- أنتم تخلقون تلك أم نحن الخالقون.

Verset 59
Preuve que la Résurrection aura lieu Allah affirme que la Résurrection aura lieu et réfute les athées égarés qui la nient, ceux qui ont dit : أَءِذَا مِتْنَا وَكُنَّا تُرَاباً وَعِظَـماً أَءِنَّا لَمَبْعُوثُونَ (Quand nous mourrons et deviendrons poussière et ossements, serons-nous alors vraiment ressuscités ?) (56:47) Ils ont dit cette parole en niant et en rabaissant la Résurrection. Allah l'Exalté a dit : نَحْنُ خَلَقْنَـكُمْ (Nous vous avons créés,) c'est-à-dire : « Nous vous avons créés alors que vous n'étiez rien. Par conséquent, Celui qui est capable de commencer la création n'est-Il pas plus capable de la ramener ? » La parole d'Allah : فَلَوْلاَ تُصَدِّقُونَ (pourquoi alors ne croyez-vous pas ?) « pourquoi ne croyez-vous donc pas en la Résurrection ? » Puis Allah a dit, en apportant la preuve que la Résurrection aura lieu : أَفَرَءَيْتُمْ مَّا تُمْنُونَ - أَءَنتُمْ تَخْلُقُونَهُ أَم نَحْنُ الْخَـلِقُونَ (Ne voyez-vous pas le sperme que vous émettez. Est-ce vous qui le créez, ou sommes-Nous le Créateur ?) c'est-à-dire : « Est-ce vous qui faites demeurer le sperme dans les matrices et y créez la vie, étape après étape ? Ou est-ce Allah qui fait tout cela ? » Allah a dit : نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ (Nous avons décrété la mort parmi vous,) c'est-à-dire : « Nous avons fait exister la mort parmi vous. » Ad-Dahhak a commenté : « Allah a rendu les habitants des cieux et de la terre égaux face à la mort. » Allah a dit : وَمَا نَحْنُ بِمَسْبُوقِينَ (et Nous ne sommes pas devancés,) c'est-à-dire : « Nous ne sommes jamais incapables, » عَلَى أَن نُّبَدِّلَ أَمْثَـلَكُمْ (De vous transformer), c'est-à-dire : « de changer vos formes actuelles, au Jour de la Résurrection, » وَنُنشِئَكُمْ فِى مَا لاَ تَعْلَمُونَ (et de vous créer en ce que vous ne connaissez pas.) c'est-à-dire : « sous des formes et des apparences. » Allah l'Exalté a dit : وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الاٍّولَى فَلَوْلاَ تَذَكَّرُونَ (Et certes, vous avez déjà connu la première création, pourquoi alors ne vous souvenez-vous pas ?) c'est-à-dire : « vous savez qu'Allah vous a créés alors que vous n'étiez rien. Il vous a créés et vous a donné l'ouïe, la vue et les cœurs. Ne vous souviendrez-vous donc pas et ne tirerez-vous pas leçon que Celui qui est
Verset 60
Sa parole : « C’est Nous qui avons décrété la mort parmi vous, et Nous ne sommes pas devancés » — Il dit, que Son souvenir soit exalté : c’est Nous qui avons décrété la mort parmi vous, ô gens, en la hâtant pour certains et en la retardant pour d’autres jusqu’à un terme fixé. — Et c’est ce que les gens de l’interprétation ont dit à ce sujet. — Mention de ceux qui l’ont dit : Muhammad ibn ‘Amr m’a rapporté, disant : Abû ‘Âsim nous a rapporté, disant : ‘Îsâ nous a rapporté ; et al-Hârith m’a rapporté, disant : al-Hasan nous a rapporté, disant : Warqâ’ nous a rapporté, tous deux d’après Ibn Abî Najîh, d’après Mujâhid, à propos de Sa parole « Nous avons décrété la mort parmi vous » : il dit : celui qui est retardé et celui qui est hâté. — Et Sa parole : « Et Nous ne sommes pas devancés, à remplacer par vos semblables » — Il dit, que Son souvenir soit exalté : « Et Nous ne sommes pas devancés », ô gens, en ce qui concerne vos personnes et vos termes, c’est-à-dire que rien ne Nous échappe dans ce que Nous avons décrété pour elles de vie et de mort ; au contraire, rien ne devance Notre terme, ni ne le retarde.
📜 Texte arabe source

وقوله: (نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ ) يقول تعالى ذكره: نحن قدرنا بينكم أيها الناس الموت، فعجَّلناه لبعض، وأخَّرناه عن بعض إلى أجل مسمى.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، في قوله: (قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ ) قال: المستأخر والمستعجل.

وقوله: (وَمَا نَحْنُ بِمَسْبُوقِينَ عَلَى أَنْ نُبَدِّلَ أَمْثَالَكُمْ ) يقول تعالى ذكره: (وَمَا نَحْنُ بِمَسْبُوقِينَ ) أيها الناس في أنفسكم وآجالكم، فمفتات علينا فيها في الأمر الذي قدّرناه لها من حياة وموت بل لا يتقدم شيء من أجلنا، ولا يتأخر عنه.

Verset 61
Et Sa parole : « à remplacer par d’autres semblables à vous » — Il dit : à remplacer parmi vous par des semblables à vous après votre destruction, et Nous ferions venir d’autres de votre espèce. Et Sa parole : « et Nous vous créerions en ce que vous ne savez pas » — Il dit : et Nous vous remplacerions de ce que vous savez de vous-mêmes par ce que vous ne savez pas de formes. Et c’est ce que nous avons dit que les gens de l’interprétation ont affirmé. * Mention de ceux qui l’ont dit : Muhammad ibn ‘Amr m’a rapporté, dit-il : Abū ‘Āṣim nous a rapportés, dit-il : ‘Īsā nous a rapportés ; et al-Ḥārith m’a rapporté, dit-il : al-Ḥasan nous a rapportés, dit-il : Waraqā’ nous a rapportés, tous deux d’après Ibn Abī Najīḥ, d’après Mujāhid, au sujet de Sa parole : « et Nous vous créerions » — dans toute création que Nous voulons.
📜 Texte arabe source

وقوله: (عَلَى أَنْ نُبَدِّلَ أَمْثَالَكُمْ ) يقول: على أن نُبَدّل منكم أمْثالَكَمْ بعد مهلككم فنجيء بآخرين من جنسكم.

وقوله: (وَنُنْشِئَكُمْ فِيمَا لا تَعْلَمُونَ ) يقول: ونبدلكم عما تعلمون من أنفسكم فيما لا تعلمون منها من الصور.

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 جميعًا، عن ابن أبي نجيح، عن مجاهد، في قوله: (وَنُنْشِئَكُمْ ) في أي خلق شئنا.

Verset 62
Le discours sur l’interprétation de la parole du Très-Haut : « Et vous avez certes connu la première création, ne vous rappellerez-vous donc pas ? » (62) — Il dit, que Sa mention soit exaltée : Vous avez certes connu, ô gens, la première création que Nous avons faite de vous, alors que vous n’étiez auparavant rien. Et c’est ce que nous avons dit que les gens de l’interprétation ont affirmé. * Mention de ceux qui l’ont dit : Muhammad ibn ‘Amr m’a rapporté, dit-il : Abū ‘Āṣim nous a rapportés, dit-il : ‘Īsā nous a rapportés ; et al-Ḥārith m’a rapporté, dit-il : al-Ḥasan nous a rapportés, dit-il : Waraqā’ nous a rapportés, tous deux d’après Ibn Abī Najīḥ, d’après Mujāhid, au sujet de Sa parole : « la première création » — il dit : quand vous n’étiez rien. Bishr nous a rapportés, dit-il : Yazīd nous a rapportés, dit-il : Sa‘īd nous a rapportés, d’après Qatāda, au sujet de Sa parole : « Et vous avez certes connu la première création » — c’est-à-dire la création d’Adam ; tu ne demandes à personne parmi les créatures sans qu’il t’informe que Dieu a créé Adam à partir d’argile. Ibn ‘Abd al-A‘lā nous a rapportés, dit-il : Ibn Thawr nous a rapportés, d’après Ma‘mar, d’après Qatāda : « Et vous avez certes connu la première création » — il dit : c’est la création d’Adam. Muhammad ibn Mūsā al-Ḥarasī m’a rapporté, dit-il : Ja‘far ibn Sulaymān nous a rapportés, dit-il : j’ai entendu Abū ‘Imrān al-Jawnī lire ce verset : « Et vous avez certes connu la première création » — il dit : c’est la création d’Adam. Et Sa parole : « ne vous rappellerez-vous donc pas ? » — Il dit, que Sa mention soit exaltée : Ne vous rappellerez-vous donc pas, ô gens, afin de savoir que Celui qui vous a créés la première création, alors que vous n’étiez rien, n’a pas de difficulté à vous rendre vivants après votre mort et votre disparition.
📜 Texte arabe source

القول في تأويل قوله تعالى : وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الأُولَى فَلَوْلا تَذَكَّرُونَ (62)

يقول تعالى ذكره: ولقد علمتم أيها الناس الإحداثة الأولى التي أحدثناكموها، ولم تكونوا من قبل ذلك شيئًا.

وبنحو الذين قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، في قوله: (النَّشْأَةَ الأولَى ) قال: إذ لم تكونوا شيئًا.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: (وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الأولَى ) يعني خلق آدم لستَ سائلا أحدًا من الخلق إلا أنبأك أن الله خلق آدم من طين.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة (وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الأولَى ) قال: هو خلق آدم.

حدثني محمد بن موسى الحرسي، قال: ثنا جعفر بن سليمان، قال: سمعت أبا عمران الجوني يقرأ هذه الآية (وَلَقَدْ عَلِمْتُمُ النَّشْأَةَ الأولَى ) قال: هو خلق آدم.

وقوله: (فَلَوْلا تَذَكَّرُونَ ) يقول تعالى ذكره: فهلا تذكرون أيها الناس، فتعلموا أن الذي أنشأكم النشأة الأولى، ولم تكونوا شيئا، لا يتعذّر عليه أن يعيدكم من بعد مماتكم وفنائكم أحياء.

Verset 63
Et Sa parole : « Avez-vous vu ce que vous labourez ? » — Il dit, que Sa mention soit exaltée : Avez-vous vu, ô gens, la culture que vous labourez ?
📜 Texte arabe source

وقوله: (أَفَرَأَيْتُمْ مَا تَحْرُثُونَ ) يقول تعالى ذكره: أفرأيتم أيها الناس الحرث الذي تحرثونه .

Verset 64
« Est-ce vous qui le semez, ou sommes-Nous le semeur ? » — Il dit : Est-ce vous qui le faites devenir culture, ou sommes-Nous qui le faisons ainsi ? Et Ahmad ibn al-Walīd al-Qurashī m’a rapporté, dit-il : Muslim ibn Abī Muslim al-Ḥaramī nous a rapportés, dit-il : Makhlad ibn al-Ḥusayn nous a rapportés, d’après Hāshim, d’après Muhammad, d’après Abū Hurayra, dit-il : le Messager de Dieu, que Dieu prie sur lui et le salue, a dit : « Ne dis pas : j’ai semé, mais dis : j’ai labouré. » Abū Hurayra dit : N’as-tu pas entendu la parole de Dieu : « Avez-vous vu ce que vous labourez * Est-ce vous qui le semez, ou sommes-Nous le semeur ? »
📜 Texte arabe source

(أَأَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ ) يقول: أأنتم تصيرونه زرعًا، أم نحن نجعله كذلك؟

وقد حدثني أحمد بن الوليد القرشي، قال: ثنا مسلم بن أبي مسلم الحرميّ، قال: ثنا مخلد بن الحسين، عن هاشم، عن محمد، عن أبي هريرة، قال: قال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم: " لا تَقُولَنَّ زَرَعْتُ ولَكنْ قُلْ حَرَثْتُ" قال أبو هريرة ألم تسمع إلى قول الله (أَفَرَأَيْتُمْ مَا تَحْرُثُونَ * أَأَنْتُمْ تَزْرَعُونَهُ أَمْ نَحْنُ الزَّارِعُونَ ) .

Verset 65
Le discours sur l’interprétation de la parole du Très-Haut : « Si Nous voulions, Nous le ferions devenir débris, et vous resteriez dans l’étonnement » (65) — Il dit, que Sa mention soit exaltée : Si Nous voulions, Nous ferions de cette culture que Nous avons semée des débris, c’est-à-dire de la paille dont on ne tire aucun profit pour la nourriture ou l’alimentation. Et Sa parole : « et vous resteriez dans l’étonnement » — les gens de l’interprétation ont divergé sur son interprétation ; certains ont dit : le sens est : vous resteriez à vous émerveiller de ce qui vous a frappés dans votre culture comme calamité par son brûlage et sa perte. * Mention de ceux qui l’ont dit : 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 ‘Abbās, au sujet de Sa parole : « et vous resteriez dans l’étonnement » — il dit : vous vous émerveillez. Ibn Ḥumayd nous a rapportés, dit-il : Mihrān nous a rapportés, d’après Sufyān, d’après Ibn Abī Najīḥ, d’après Mujāhid : « et vous resteriez dans l’étonnement » — il dit : vous vous émerveillez. Ibn ‘Abd al-A‘lā nous a rapportés, dit-il : Ibn Thawr nous a rapportés, d’après Ma‘mar, d’après Qatāda : « et vous resteriez dans l’étonnement » — il dit : vous vous émerveillez. Et d’autres ont dit : le sens est : vous resteriez à vous blâmer mutuellement pour votre négligence dans l’obéissance à votre Seigneur, que Sa louange soit exaltée, jusqu’à ce qu’Il vous atteigne par ce qui vous a atteints de la destruction de votre culture. * Mention de ceux qui l’ont dit : Ibn Ḥumayd nous a rapportés, dit-il : Yaḥyā ibn Wāḍiḥ nous a rapportés, dit-il : al-Ḥusayn nous a rapportés, d’après Yazīd, d’après ‘Ikrima, au sujet de Sa parole : « et vous resteriez dans l’étonnement » — il dit : vous vous blâmez mutuellement. Il dit : Mihrān nous a rapportés, d’après Sufyān, d’après Simāk ibn Ḥarb al-Bakrī, d’après ‘Ikrima : « et vous resteriez dans l’étonnement » — il dit : vous vous blâmez mutuellement. Et d’autres ont dit : plutôt le sens est : vous resteriez à regretter ce qui a précédé de vous dans la désobéissance à Dieu, qui vous a valu Sa punition, jusqu’à ce que vous soit atteint dans votre culture ce qui vous a atteints. *
📜 Texte arabe source

القول في تأويل قوله تعالى : لَوْ نَشَاءُ لَجَعَلْنَاهُ حُطَامًا فَظَلْتُمْ تَفَكَّهُونَ (65)

يقول تعالى ذكره: لو نشاء جعلنا ذلك الزرع الذي زرعناه حُطامًا، يعني هشيما لا يُنْتفع به في مطعم وغذاء.

وقوله: ( فَظَلْتُمْ تَفَكَّهُونَ ) اختلف أهل التأويل في تأويل ذلك، فقال بعضهم: معنى ذلك: فظلتم تتعجبون مما نـزل بكم في زرعكم من المصيبة باحتراقه وهلاكه.

* ذكر من قال ذلك:

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله: ( فَظَلْتُمْ تَفَكَّهُونَ ) قال: تعجبون.

حدثنا ابن حُمَيد، قال: ثنا مهران، عن سفيان، عن ابن أبي نجيح، عن مجاهد ( فَظَلْتُمْ تَفَكَّهُونَ ) قال: تعجبون.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة ( فَظَلْتُمْ تَفَكَّهُونَ ) قال: تعجبون.

وقال آخرون: معنى ذلك: فظلتم تلاومون بينكم في تفريطكم في طاعة ربكم جلّ ثناؤه، حتى نالكم بما نالكم من إهلاك زرعكم.

* ذكر من قال ذلك:

حدثنا ابن حُميد، قال: ثنا يحيى بن واضح، قال: ثنا الحسين، عن يزيد، عن عكرِمة، في قوله: ( فَظَلْتُمْ تَفَكَّهُونَ ) يقول: تلاومون.

قال: ثنا مهران، عن سفيان، عن سماك بن حرب البكري، عن عكرِمة ( فَظَلْتُمْ تَفَكَّهُونَ ) قال: تلاومون.

وقال آخرون: بل معنى ذلك: فظلتم تندمون على ما سلف منكم في معصية الله التي أوجب لكم عقوبته، حتى نالكم في زرعكم ما نالكم.

* ذكر من قال ذلك:

حدثني يعقوب بن إبراهيم، قال: ثني ابن علية، عن أبي رجاء، عن الحسن ( فَظَلْتُمْ تَفَكَّهُونَ ) قال: تندمون.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( فَظَلْتُمْ تَفَكَّهُونَ ) قال تندمون.

وقال آخرون: بل معنى ذلك: فظلتم تعجبون.

* ذكر من قال ذلك:

حدثني يونس، قال: أخبرنا ابن وهب، قال، قال ابن زيد، في قوله: ( فَظَلْتُمْ تَفَكَّهُونَ ) قال: تعجبون حين صنع بحرثكم ما صنع به، وقرأ قول الله عزّ وجلّ( إِنَّا لَمُغْرَمُونَ * بَلْ نَحْنُ مَحْرُومُونَ ) وقرأ قول الله وَإِذَا انْقَلَبُوا إِلَى أَهْلِهِمُ انْقَلَبُوا فَكِهِينَ قال: هؤلاء ناعمين، وقرأ قول الله جل ثناؤه فَأَخْرَجْنَاهُمْ مِنْ جَنَّاتٍ وَعُيُونٍ . . . إلى قوله: كَانُوا فِيهَا فَاكِهِينَ .

وأولى الأقوال في ذلك بالصواب قول من قال: معنى ( فَظَلْتُمْ ) : فأقمتم تعجبون مما نـزل بزرعكم وأصله من التفكه بالحديث إذا حدّث الرجلُ الرجلَ بالحديث يعجب منه، ويلهى به، فكذلك ذلك. وكأن معنى الكلام: فأقمتم تتعجبون يُعََجِّب بعضكم بعضا مما نـزل بكم.

Verset 66
Sa parole : « En vérité, nous sommes accablés » — les exégètes ont divergé sur son sens. Certains ont dit : « Nous sommes frappés d’un malheur persistant. » * Mention de ceux qui ont dit cela : Moussa ibn Abd al-Rahman al-Masrouqi m’a rapporté, disant : Yazeed ibn al-Habbab nous a rapporté, disant : al-Hussein ibn Waqid m’a informé, disant : Yazeed al-Nahwi m’a rapporté d’Ikrimah, au sujet de la parole de Dieu : « En vérité, nous sommes accablés » — il a dit : « Nous sommes frappés d’un malheur persistant. » Ibn Abd al-A’la nous a rapporté, disant : Ibn Thawr nous a rapporté, de Ma’mar, disant : Moujahid a dit au sujet de Sa parole : « En vérité, nous sommes accablés » — c’est-à-dire : « Frappés d’un malheur persistant. » D’autres ont dit : « Le sens est plutôt : nous sommes châtiés. » * Mention de ceux qui ont dit cela : Bishr nous a rapporté, disant : Yazeed nous a rapporté, disant : Sa’id nous a rapporté, de Qatada : « En vérité, nous sommes accablés » — c’est-à-dire : « Châtiés. » D’autres ont dit : « Le sens est plutôt : nous sommes voués au mal. » * Mention de ceux qui ont dit cela : Muhammad ibn Amr m’a rapporté, disant : Abou Asim nous a rapporté, disant : Issa nous a rapporté ; et al-Harith m’a rapporté, disant : al-Hassan nous a rapporté, disant : Warqa’ nous a rapporté, tous deux d’Ibn Abi Najih, de Moujahid : « En vérité, nous sommes accablés » — il a dit : « Voués au mal. » La plus juste des opinions à ce sujet est celle de celui qui a dit : « Son sens est : nous sommes châtiés » — car le mot « gharam » chez les Arabes signifie le châtiment. De là, la parole d’al-A’sha : « S’Il punit, ce sera un châtiment ; et s’Il donne abondamment, Il ne s’en soucie guère » — il veut dire par « un châtiment » : une punition. Dans le discours, il y a un élément omis que le contexte rend implicite, à savoir : « Puis vous vous êtes mis à vous lamenter, disant : En vérité, nous sommes accablés » — le mot « disant » a été omis du discours pour la raison que nous avons décrite.
📜 Texte arabe source

وقوله: ( إِنَّا لَمُغْرَمُونَ ) اختلف أهل التأويل في معناه، فقال بعضهم: إنا لمولع بنا.

* ذكر من قال ذلك:

حدثني موسى بن عبد الرحمن المسروقي، قال: ثنا يزيد بن الحباب قال: أخبرني الحسين بن واقد، قال: ثني يزيد النحويّ عن عكرِمة، في قول الله تعالى ذكره ( إِنَّا لَمُغْرَمُونَ ) قال: إنا لمولع بنا.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، قال: قال مجاهد في قوله: ( إِنَّا لَمُغْرَمُونَ ) أي لمولع بنا.

وقال آخرون: بل معنى ذلك: إنا لمعذّبون.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( إِنَّا لَمُغْرَمُونَ ) : أي معذّبون.

وقال آخرون: بل معنى ذلك: إنا لملقون للشرّ.

* 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 ( إِنَّا لَمُغْرَمُونَ ) قال: مُلْقون للشرّ.

وأولى الأقوال في ذلك بالصواب قول من قال: معناه: إنا لمعذّبون، وذلك أن الغرام عند العرب: العذاب، ومنه قول الأعشى:

يُعــاقِبْ يَكُــنْ غَرَامـا وَإنْ يعـط

جَــــزيلا فإنَّـــهُ لا يُبـــالي (3)

يعني بقوله: يكن غرامًا: يكن عذابًا. وفي الكلام متروك اكتفى بدلالة الكلام عليه، وهو: فظلتم تفكهون " تقولون " إنا لمغرمون، فترك تقولون من الكلام لما وصفنا.

Verset 67
Sa parole : « Mais nous sommes privés » — Dieu, exalté soit-Il, veut dire qu’ils disent : « Ce n’est pas parce que nous sommes accablés que notre récolte a péri et que nous en avons subi les conséquences, mais nous sommes un peuple privé » — c’est-à-dire : ils ne sont pas favorisés par la fortune, ils n’ont pas de chance. Et c’est ce que les exégètes ont dit à ce sujet. * Mention de ceux qui ont dit cela : Muhammad ibn Amr m’a rapporté, disant : Abou Asim nous a rapporté, disant : Issa nous a rapporté ; et al-Harith m’a rapporté, disant : al-Hassan nous a rapporté, disant : Warqa’ nous a rapporté, tous deux d’Ibn Abi Najih, de Moujahid : « Mais nous sommes privés » — il a dit : « Nous avons été détournés, puis privés. » Ibn Abd al-A’la nous a rapporté, disant : Ibn Thawr nous a rapporté, de Ma’mar, de Qatada, au sujet de Sa parole : « Mais nous sommes privés » — il a dit : « C’est-à-dire : défavorisés. » ------------------------ Notes : Le vers est d’A’sha ibn Qays ibn Tha’laba. Il a déjà été cité dans la partie dix-neuvième, page 35 de cette édition. Référez-vous-y. L’auteur l’a cité ici au sujet de la parole de Dieu : « En vérité, nous sommes accablés. » Abou Ubayda a dit dans « Majaz al-Quran » (feuillet 176-1) : « Châtiés », et il a cité le vers de Bishr ibn Abi Khazim : « Et le jour d’al-Nisar et le jour d’al-Jifa furent un châtiment et une calamité. » L’explication de ce vers a déjà été donnée dans (19 : 36) de cette édition ; référez-vous-y.
📜 Texte arabe source

وقوله: ( بَلْ نَحْنُ مَحْرُومُونَ ) يعني بذلك تعالى ذكره أنهم يقولون: ما هلك زرعنا وأصبنا به من أجل ( إِنَّا لَمُغْرَمُونَ ) ولكنا قوم محرومون، يقول: إنهم غير مجدودين، ليس لهم جًدّ.

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 جميعًا، عن ابن أبي نجيح عن مجاهد ( بَلْ نَحْنُ مَحْرُومُونَ ) قال: حُورِفنا فحرمنا.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة في قوله: ( بَلْ نَحْنُ مَحْرُومُونَ ) قال: أي محارَفون.

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الهوامش:

(3) ‌البيت لأعشى بني قيس بن ثعلبة. وقد مر الاستشهاد به في الجزء التاسع عشر ص 35 من هذه الطبعة. فراجعه ثمة وأنشده المؤلف هنا عند قوله تعالى "إنا لمغرمون" وقال أبو عبيدة في مجاز القرآن (الورقة 176 -1) معذبون، وأنشد بيت بشر بن أبي خازم:

ويــوم النســار ويــوم الجفــا

ر كــان عذابــا وكــان غرامـا

وقد مر تفسير هذا البيت في (19 : 36) من هذه الطبعة، فراجعه ثمة.

Verset 68
L’interprétation de la parole de Dieu : « Avez-vous considéré l’eau que vous buvez » (68) — Dieu, exalté soit-Il, dit : « Avez-vous considéré, ô gens, l’eau que vous buvez : est-ce vous qui la faites descendre des nuages au-dessus de vous jusqu’au fond de la terre, ou est-ce Nous qui la faisons descendre pour vous ? » Et c’est ce que les exégètes ont dit au sujet du sens du mot « al-muzn » (nuages). * Mention de ceux qui ont dit cela : Muhammad ibn Amr m’a rapporté, disant : Abou Asim nous a rapporté, disant : Issa nous a rapporté ; et al-Harith m’a rapporté, disant : al-Hassan nous a rapporté, disant : Warqa’ nous a rapporté, tous deux d’Ibn Abi Najih, de Moujahid, au sujet de Sa parole : « Des nuages » — il a dit : « Les nuages. »
📜 Texte arabe source

القول في تأويل قوله تعالى : أَفَرَأَيْتُمُ الْمَاءَ الَّذِي تَشْرَبُونَ (68)

يقول تعالى ذكره: أفرأيتم أيها الناس الماء الذي تشربون، أأنتم أنـزلتموه من السحاب فوقكم إلى قرار الأرض، أم نحن منـزلوه لكم.

وبنحو الذي قلنا في معنى قوله المُزن، 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 جميعًا، عن ابن أبي نجيح، عن مجاهد، في قوله: (مِنَ الْمُزْنِ ) قال السحاب.

Verset 69
Bishr nous a rapporté, disant : Yazeed nous a rapporté, disant : Sa’id nous a rapporté, de Qatada, au sujet de Sa parole : « Est-ce vous qui la faites descendre des nuages ? » — c’est-à-dire : des nuages. Younous m’a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit, au sujet de Sa parole : « Est-ce vous qui la faites descendre des nuages ? » — il a dit : « Al-muzn : c’est le nom des nuages ; est-ce vous qui la faites descendre des nuages ? » — il a dit : « Les nuages. » 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, de son père, d’Ibn Abbas, au sujet de Sa parole : « Vous la faites descendre des nuages » — il a dit : « Al-muzn : le ciel et les nuages. »
📜 Texte arabe source

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة قوله: (أَأَنْتُمْ أَنـزلْتُمُوهُ مِنَ الْمُزْنِ ) أي من السَّحاب.

حدثني يونس، قال: أخبرنا ابن وهب، قال، قال ابن زيد، في قوله: (أَأَنْتُمْ أَنـزلْتُمُوهُ مِنَ الْمُزْنِ ) قال: المزن: السحاب اسمها، أنـزلتموه من المزن، قال: السحاب.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، في قوله: (أَنـزلْتُمُوهُ مِنَ الْمُزْنِ ) قال: المزن: السماء والسحاب.

Verset 70
Sa parole : « Si Nous le voulions, Nous le rendrions salé » — Dieu, exalté soit-Il, dit : « Si Nous le voulions, Nous rendrions cette eau que Nous avons fait descendre pour vous des nuages salée » — et « al-ujaj » (salé) de l’eau : ce dont la salinité est intense. Il dit : « Si Nous le voulions, Nous le ferions ainsi, et vous n’en tireriez aucun profit, ni pour boire, ni pour planter, ni pour cultiver. » Et Sa parole : « Ne serez-vous donc pas reconnaissants ? » — Dieu, exalté soit-Il, dit : « Ne serez-vous donc pas reconnaissants envers votre Seigneur pour ce qu’Il vous a donné d’eau douce pour votre boisson, vos utilités et la rectitude de vos moyens de subsistance, et pour avoir évité de la rendre salée, dont vous ne tireriez aucun profit ? »
📜 Texte arabe source

وقوله: (لَوْ نَشَاءُ جَعَلْنَاهُ أُجَاجًا ) يقول تعالى ذكره: لو نشاء جعلنا ذلك الماء الذي أنـزلناه لكم من المزن مِلحًا، وهو الأجاج، والأجاج من الماء: ما اشتدّت ملوحته، يقول: لو نشاء فعلنا ذلك به فلم تنتفعوا به في شرب ولا غرس ولا زرع.

وقوله: (فَلَوْلا تَشْكُرُونَ ) يقول تعالى ذكره: فهلا تشكرون ربكم على إعطائه ما أعطاكم من الماء العذب لشربكم ومنافعكم، وصلاح معايشكم، وتركه أن يجعله أجاجًا لا تنتفعون به.

Verset 71
Le propos sur l'interprétation de la parole d'Allah : « Avez-vous vu le feu que vous faites jaillir » (71). Il dit, qu'Allah soit exalté : Avez-vous vu, ô gens, le feu que vous extrayez de vos pierres à feu ?
📜 Texte arabe source

القول في تأويل قوله تعالى : أَفَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ (71)

يقول تعالى ذكره: أفرأيتم أيها الناس النار التي تستخرجون من زَنْدكم .

Verset 72
« Est-ce vous qui avez créé son arbre » : Il dit : Est-ce vous qui avez produit son arbre et inventé son origine ? « Ou sommes-Nous le Créateur » : Il dit : Ou sommes-Nous Celui qui l'a inventé et produit ?
📜 Texte arabe source

(أَأَنْتُمْ أَنْشَأْتُمْ شَجَرَتَهَا ) يقول: أأنتم أحدثتم شجرتها واخترعتم أصلها(أَمْ نَحْنُ الْمُنْشِئُونَ ) يقول: أَمْ نحن اخترعنا ذلك وأحدثناه؟.

Verset 73
Et Sa parole : « Nous l'avons faite comme rappel » : Il dit : Nous avons fait du feu un rappel pour vous, afin que vous vous souveniez du feu de l'Enfer, que vous tiriez des leçons et que vous vous admonestiez. Et c'est ce qu'ont dit les gens de l'interprétation. * Mention de ceux qui ont dit cela : Muhammad ibn 'Amr m'a rapporté, disant : Abou 'Asim nous a rapportés, disant : 'Isa nous a rapportés ; et al-Harith m'a rapporté, disant : al-Hasan nous a rapportés, disant : Waraqa' nous a rapportés, tous d'après Ibn Abi Najih, d'après Mujahid, au sujet de Sa parole : « comme rappel » : il a dit : un rappel du grand feu. Bishr nous a rapportés, disant : Yazid nous a rapportés, disant : Sa'id nous a rapportés, d'après Qatada, au sujet de Sa parole : « Avez-vous vu le feu que vous faites jaillir * Est-ce vous qui avez créé son arbre ou sommes-Nous le Créateur * Nous l'avons faite comme rappel » : pour le grand feu. Il nous a été rapporté que le Prophète d'Allah, qu'Allah prie sur lui et le salue, a dit : « Votre feu que vous allumez est une partie sur soixante-dix parties du feu de l'Enfer. » Ils dirent : Ô Prophète d'Allah, il serait suffisant. Il dit : « Il a été frappé d'eau deux fois ou deux fois, pour que les fils d'Adam en profitent et s'en approchent. » Ibn Humayd nous a rapportés, disant : Mehran nous a rapportés, d'après Sufyan, d'après Jabir, d'après Mujahid : « comme rappel » : il a dit : pour le grand feu de l'Au-delà. Et Sa parole : « et comme jouissance pour les voyageurs » : les gens de l'interprétation ont divergé sur le sens de « al-muqwin » ; certains ont dit : ce sont les voyageurs. * Mention de ceux qui ont dit cela : 'Ali m'a rapporté, disant : Abou Salih nous a rapportés, disant : Mu'awiya nous a rapportés, d'après 'Ali, d'après Ibn 'Abbas, au sujet de Sa parole : « et comme jouissance pour les voyageurs » : il a dit : pour ceux qui voyagent.
📜 Texte arabe source

وقوله: (نَحْنُ جَعَلْنَاهَا تَذْكِرَةً ) يقول: نحن جعلنا النار تذكرة لكم تذكرون بها نار جهنّم، فتعتبرون وتتعظون بها.

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 جميعًا، عن ابن أبي نجيح، عن مجاهد، في قوله: (تَذْكِرَةً ) قال: تذكرة النار الكبرى.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: (أَفَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ * ءَأَنْتُمْ أَنْشَأْتُمْ شَجَرَتَهَا أَمْ نَحْنُ الْمُنْشِئُونَ * نَحْنُ جَعَلْنَاهَا تَذْكِرَةً ) للنار الكبرى.

ذُكر لنا أن نبيّ الله صَلَّى الله عَلَيْهِ وَسَلَّم قال: " نَارُكُمْ هَذِهِ التِي تُوقِدُونَ جُزْءٌ مِنْ سَبْعِينَ جُزْءا مِنْ نَارِ جَهَنَّمَ، قالوا: يا نبيّ الله إنْ كَانَتْ لكَافِية، قَالَ: قَدْ ضُرِبَتْ بالمَاءِ ضَرْبَتَيْنِ أَوْ مَرَّتَيْنِ، لِيسْتَنْفَعَ بِهَا بَنُو آدَمَ وَيَدْنُو مِنْها ".

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن جابر، عن مجاهد (تَذْكِرَةً ) قال: للنار الكبرى التي في الآخرة.

وقوله: (وَمَتَاعًا لِلْمُقْوِينَ ) اختلف أهل التأويل في معنى المقوين، فقال بعضهم: هم المسافرون.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثنى معاوية، عن عليّ، عن ابن عباس في قوله: (لِلْمُقْوِينَ ) قال: للمسافرين.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله: (وَمَتَاعًا لِلْمُقْوِينَ ) قال: يعني المسافرين.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة (وَمَتَاعًا لِلْمُقْوِينَ ) قال للمُرْمل: المسافر.

حدثني ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة وفي قوله: (لِلْمُقْوِينَ ) قال: للمسافرين.

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: (وَمَتَاعًا لِلْمُقْوِينَ ) قال: للمسافرين.

وقال آخرون: عُنِي بالْمُقْوِين: المستمتعون بها.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعًا، عن ابن أبي نجيح عن مجاهد، قوله: (وَمَتَاعًا لِلْمُقْوِينَ ) للمستمتعين الناس أجمعين.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن جابر، عن مجاهد (وَمَتَاعًا لِلْمُقْوِينَ ) للمستمتعين المسافر والحاضر.

حدثني إسحاق بن إبراهيم بن حبيب الشهيد، قال: ثنا عتاب بن بشر، عن خصيف في قوله: (وَمَتَاعًا لِلْمُقْوِينَ ) قال: للخلق.

وقال آخرون: بل عُنِي بذلك: الجائعون.

* ذكر من قال ذلك:

حدثني يونس، قال: أخبرنا ابن وهب، قال: ابن زيد، في قوله: (وَمَتَاعًا لِلْمُقْوِينَ ) قال: المقوي: الجائع: في كلام العرب، يقول: أقويت منه كذا وكذا: ما أكلت منه كذا وكذا شيئًا.

وأولى الأقوال في ذلك بالصواب عندي قول من قال: عُنِي بذلك للمسافر الذي لا زاد معه، ولا شيء له، وأصله من قولهم: أقوت الدار: إذا خلت من أهلها وسكانها كما قال الشاعر:

أَقْــوَى وأقْفَـرَ مِـنْ نُعْـمٍ وغَيَّرَهـا

هُـوجُ الرّيـاح بهـابي الـتُّرْبِ مَوَّارِ (4)

يعني بقوله " أقوى ": خلا من سكانه، وقد يكون المقوي: ذا الفرس القويّ، وذا المال الكثير في غير هذا الموضع.

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الهوامش:

(4) البيت للنابغة الذبياني من قصيدته التي مطلعها "عوجوا فحيوا لنعم دمنة الدار" وهو البيت الثاني بعد المطلع. ذكرها وليم الورد البروسي في العقد الثمين، ص 269 وجعلها من الشعر المنحول إلى النابغة. والقصيدة سبعة وأربعون بيتا. واستشهد المؤلف بالبيت عند قوله تعالى "ومتاعا للمقوين" قال: عني بذلك المسافر الذي لا زاد معه ولا شيء، وأصله من أقوت الدار: إذا خلت من أهلها وسكانها، كما قال الشعر: "أقوى وأقفر ... البيت" . يعني بقوله "أقفر": خلا من سكانه. ا هـ.

Verset 74
Le propos sur l'interprétation de la parole d'Allah : « Glorifie donc le nom de ton Seigneur, le Très Grand » (74). Il dit, qu'Allah soit exalté, à Son Prophète Muhammad, qu'Allah prie sur lui et le salue : Glorifie donc, ô Muhammad, par la mention de ton Seigneur, le Très Grand, et par Son nom.
📜 Texte arabe source

القول في تأويل قوله تعالى : فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ (74)

يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم: فسبح يا محمد بذكر ربك العظيم، وتسميته.

Verset 75
Et Sa parole : « Je jure par les positions des étoiles » : les gens de l'interprétation ont divergé sur l'interprétation de Sa parole : « Je jure par les positions des étoiles » ; certains ont dit : par « Je jure », Il veut dire : Je jure. * Mention de ceux qui ont dit cela : Ibn Humayd nous a rapportés, disant : Mehran nous a rapportés, d'après Sufyan, d'après Ibn Jurayj, d'après al-Hasan ibn Muslim, d'après Sa'id ibn Jubayr : « Je jure » : il a dit : Je jure. Et certains gens de la langue arabe ont dit : le sens de « Non » est : la chose n'est pas comme vous le dites, puis Il a recommencé le serment après, et on a dit : Je jure. Et Sa parole : « par les positions des étoiles » : les gens de l'interprétation ont divergé sur son sens ; certains ont dit : son sens est : Je jure par les lieux de descente du Coran, et ils ont dit : le Coran a été descendu sur le Messager d'Allah, qu'Allah prie sur lui et le salue, en étoiles séparées. * Mention de ceux qui ont dit cela : Ya'qub ibn Ibrahim m'a rapporté, disant : Hushaym nous a rapportés, disant : Husayn nous a informés, d'après Hakim ibn Jubayr, d'après Sa'id ibn Jubayr, d'après Ibn 'Abbas, disant : Le Coran est descendu lors de la nuit du destin du ciel supérieur au ciel inférieur en une seule fois, puis il a été séparé au cours des années suivantes. Il dit : Et Ibn 'Abbas a récité ce verset : « Je jure par les positions des étoiles » : il a dit : il est descendu séparément. Ibn Humayd nous a rapportés, disant : Yahya ibn Wadih nous a rapportés, disant : al-Husayn nous a rapportés, d'après Yazid, d'après 'Ikrima, au sujet de Sa parole : « Je jure par les positions des étoiles » : il a dit : Allah a descendu le Coran en étoiles, trois versets, quatre versets et cinq versets. Ibn 'Abd al-A'la nous a rapportés, disant : al-Mu'tamir nous a rapportés, d'après son père, d'après 'Ikrima : Le Coran est descendu...
📜 Texte arabe source

وقوله: ( فَلا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ ) اختلف أهل التأويل في تأويل قوله: ( فَلا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ ) فقال بعضهم: عُنِي بقوله: ( فَلا أُقْسِمُ ) : أقسم.

* ذكر من قال ذلك:

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن ابن جُرَيج، عن الحسن بن مسلم عن سعيد بن جبير ( فَلا أُقْسِمُ ) قال: أقسم.

وقال بعض أهل العربية: معنى قوله: ( فَلا ) فليس الأمر كما تقولون ثم استأنف القسم بعد فقيل أقسم وقوله: ( بِمَوَاقِعِ النُّجُومِ ) اختلف أهل التأويل في معنى ذلك، فقال بعضهم: معناه: فلا أقسم بمنازل القرآن، وقالوا: أنـزل القرآن على رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم نجومًا متفرّقة.

* ذكر من قال ذلك:

حدثني يعقوب بن إبراهيم، قال: ثنا هشيم، قال: أخبرنا حُصَين، عن حكيم بن جبير، عن سعيد بن جبير، عن ابن عباس، قال: نـزل القرآن في ليلة القدر من السماء العليا إلى السماء الدنيا جملة واحدة، ثم فرق في السنين بعد. قال: وتلا ابن عباس هذه الآية ( فَلا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ ) قال: نـزل متفرّقًا.

حدثنا ابن حُميد، قال: ثنا يحيى بن واضح، قال: ثنا الحسين، عن يزيد، عن عكرمة، في قوله: ( فَلا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ ) قال: أنـزل الله القرآن نجومًا ثلاث آيات وأربع آيات وخمس آيات.

حدثنا ابن عبد الأعلى، قال: ثنا المعتمر، عن أبيه، عن عكرِمة: إن القرآن نـزل جميعًا، فوضع بمواقع النجوم، فجعل جبريل يأتي بالسورة، وإنما نـزل جميعًا في ليلة القدر.

حدثني يحيى بن إبراهيم المسعودي، قال: ثنا أبي، عن أبيه، عن جده، عن الأعمش، عن مجاهد ( فَلا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ ) قال: هو مُحْكَم القرآن.

حدثني محمد بن سعيد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله: ( فَلا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ * وَإِنَّهُ لَقَسَمٌ لَوْ تَعْلَمُونَ عَظِيمٌ ) قال: مستقرّ الكتاب أوّله وآخره.

وقال آخرون: بل معنى ذلك: فلا أقسم بمساقط النجوم.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعًا، عن ابن أبي نجيح، عن مجاهد، قوله: ( بِمَوَاقِعِ النُّجُومِ ) قال في السماء ويقال مطالعها ومساقطها.

حدثني بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( فَلا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ ) أي مساقطها.

وقال آخرون: بل معنى ذلك: بمنازل النجوم.

* ذكر من قال ذلك:

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة ( فَلا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ ) قال: بمنازل النجوم.

وقال آخرون: بل معنى ذلك: بانتثار النجوم عند قيام الساعة.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، في قوله: ( فَلا أُقْسِمُ بِمَوَاقِعِ النُّجُومِ ) قال: قال الحسن انكدارها وانتثارها يوم القيامة.

وأولى الأقوال في ذلك بالصواب قول من قال: معنى ذلك: فلا أقسم بمساقط النجوم ومغايبها في السماء، وذلك أن المواقع جمع موقع، والموقع المفعل، من وقع يقع موقعًا، فالأغلب من معانيه والأظهر من تأويله ما قلنا في ذلك، ولذلك قلنا: هو أولى معانيه به.

واختلفت القرّاء في قراءة ذلك، فقرأته عامة قرّاء الكوفة بموقع على التوحيد، وقرأته عامة قراء المدينة والبصرة وبعض الكوفيين بمواقع: على الجماع.

والصواب من القول في ذلك، أنهما قراءتان معروفتان بمعنى واحد، فبأيتهما قرأ القارئ فمصيب.

Verset 76
Et Sa parole : « Et c’est certes un serment, si vous saviez, immense » — Dieu, exalté soit-Il, dit : Et ce serment que J’ai prêté est, si vous saviez ce qu’il est et quelle est sa valeur, un serment immense, parmi les expressions où l’antéposition est sous-entendue, c’est-à-dire : Et c’est certes un serment immense, si vous saviez son immensité.
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وقوله: ( وَإِنَّهُ لَقَسَمٌ لَوْ تَعْلَمُونَ عَظِيمٌ ) يقول تعالى ذكره وإن هذا القسم الذي أقسمت لقسم لو تعلمون ما هو، وما قدره، قسم عظيم من المؤخر الذي معناه التقديم، وإنما هو: وأنه لقسم عظيم لو تعلمون عظمه.

Verset 77
L’interprétation de la parole de Dieu, exalté soit-Il : « C’est certes un Coran noble » (77) — Et Sa parole : « C’est certes un Coran noble » — Dieu, exalté soit-Il, dit : Je ne jure pas par les positions des étoiles que ce Coran est certes un Coran noble, et le pronom « lui » dans Sa parole « C’est lui » se réfère au Coran.
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القول في تأويل قوله تعالى : إِنَّهُ لَقُرْآنٌ كَرِيمٌ (77)

وقوله: ( إِنَّهُ لَقُرْآنٌ كَرِيمٌ ) يقول تعالى ذكره: فلا أقسم بمواقع النجوم أن هذا القرآن لقرآن كريم، والهاء في قوله: ( إِنَّهُ ) من ذكر القرآن.

Verset 78
Et Sa parole : « Dans un Livre caché » — Dieu, exalté soit-Il, dit : Il est dans un Livre préservé auprès de Dieu, que rien de nuisible ne touche, ni poussière ni autre chose. Et c’est ce que les exégètes ont dit à ce sujet. — Mention de ceux qui l’ont dit : Ismaïl ibn Moussa m’a rapporté, disant : Chouryk nous a informés, d’après Hakim, d’après Saïd ibn Joubayr, d’après Ibn Abbas, à propos de « Ne le touchent que les purifiés » : le Livre qui est dans le ciel. — Muhammad ibn Amr m’a rapporté, disant : Abou Asim nous a rapportés, disant : Issa nous a rapportés ; et al-Harith m’a rapporté, disant : al-Hassan, disant : Warqa nous a rapportés, tous deux d’après Ibn Abi Najih, d’après Moujahid, à propos de Sa parole « Dans un Livre caché » : le Coran est dans son Livre caché que ni terre ni poussière ne touchent. — On m’a rapporté d’après al-Housayn, disant : J’ai entendu Abou Mouadh dire : Oubayd nous a rapportés, disant : J’ai entendu al-Dahhak dire à propos de Sa parole « Ne le touchent que les purifiés » : Ils prétendent que les diables l’ont fait descendre sur Muhammad, mais Dieu leur a appris qu’ils ne peuvent pas faire cela ni ne le peuvent, qu’il ne leur convient pas de faire descendre cela, car il est voilé d’eux, et il a lu la parole de Dieu : « Et cela ne leur convient pas, et ils ne le peuvent pas. Ils sont certes écartés de l’écoute » (Sourate 26, versets 210-212). — Ibn Houmayd nous a rapportés, disant : Yahya ibn Wadih nous a rapportés, disant : Oubayd Allah, c’est-à-dire al-Ataki, nous a rapportés, d’après Jabir ibn Zayd et Abou Nahik, à propos de Sa parole « Dans un Livre caché » : c’est un Livre dans le ciel.
📜 Texte arabe source

وقوله: ( فِي كِتَابٍ مَكْنُونٍ ) يقول تعالى ذكره: هو في كتاب مصون عند الله لا يمسه شيء من أذى من غبار ولا غيره.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني إسماعيل بن موسى، قال: أخبرنا شريك، عن حكيم، عن سعيد بن جبير، عن ابن عباس ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) الكتاب الذي في السماء.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، في قوله: ( فِي كِتَابٍ مَكْنُونٍ ) قال: القرآن في كتابه المكنون الذي لا يمسه شيء من تراب ولا غبار.

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) زعموا أن الشياطين تنـزلت به على محمد، فأخبرهم الله أنها لا تقدر على ذلك، ولا تستطيعه، ما ينبغي لهم أن ينـزلوا بهذا ، وهو محجوب عنهم، وقرأ قول الله وَمَا يَنْبَغِي لَهُمْ وَمَا يَسْتَطِيعُونَ * إِنَّهُمْ عَنِ السَّمْعِ لَمَعْزُولُونَ .

حدثنا ابن حُميد، قال: ثنا يحيى بن واضح، قال: ثنا عبيد الله، يعني العتكي، عن جابر بن زيد وأبي نهيك، في قوله: ( فِي كِتَابٍ مَكْنُونٍ ) قال: هو كتاب في السماء.

Verset 79
Sa parole : « Ne le touchent que les purifiés » — Dieu, exalté soit-Il, dit : Ne touchent ce Livre caché que ceux que Dieu a purifiés des péchés. Et les exégètes ont divergé sur ceux visés par Sa parole « que les purifiés » ; certains ont dit : ce sont les anges. — Mention de ceux qui l’ont dit : Muhammad ibn Saad 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, disant : Quand Dieu veut faire descendre un Livre, les scribes (al-safara) le copient, et ne le touchent que les purifiés, c’est-à-dire les anges. — Ibn Bachar nous a rapportés, disant : Abd al-Rahman nous a rapportés, disant : Soufyan nous a rapportés, d’après al-Rabi’ ibn Abi Rached, d’après Saïd ibn Joubayr, à propos de « Ne le touchent que les purifiés » : les anges qui sont dans le ciel. — Ibn Houmayd nous a rapportés, disant : Mehran nous a rapportés, d’après Soufyan, d’après al-Rabi’ ibn Abi Rached, d’après Saïd ibn Joubayr, à propos de « Ne le touchent que les purifiés » : les anges. — Abou Kourayb nous a rapportés, disant : Ibn Yaman nous a rapportés, d’après Soufyan, d’après al-Rabi’ ibn Abi Rached, d’après Saïd ibn Joubayr, à propos de « Ne le touchent que les purifiés » : les anges. — Ibn Houmayd nous a rapportés, disant : Yahya ibn Wadih nous a rapportés, disant : Oubayd Allah, c’est-à-dire al-Ataki, nous a rapportés, d’après Jabir ibn Zayd et Abou Nahik, à propos de Sa parole « Ne le touchent que les purifiés » : il dit : les anges. — Il a dit : Mehran nous a rapportés, d’après Soufyan, d’après son père, d’après Ikrima, à propos de « Ne le touchent que les purifiés » : il dit : les anges. — Muhammad ibn Amr m’a rapporté, disant : Abou Asim nous a rapportés, disant : Issa nous a rapportés...
📜 Texte arabe source

قوله: ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) يقول تعالى ذكره: لا يمسّ ذلك الكتاب المكنون إلا الذين قد طهَّرهم الله من الذنوب.

واختلف أهل التأويل في الذين عنوا بقوله: ( إِلا الْمُطَهَّرُونَ ) فقال بعضهم: هم الملائكة.

ذكر من قال ذلك:

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قال: إذا أراد الله أن ينـزل كتابا نسخته السفرة، فلا يمسه إلا المطهرون، قال: يعني الملائكة.

حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن الربيع بن أبي راشد، عن سعيد بن جبير ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) قال: الملائكة الذين في السماء.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن الربيع بن أبي راشد، عن سعيد بن جبير ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) قال: الملائكة.

حدثنا أبو كُريب، قال: ثنا ابن يمان، عن سفيان، عن الربيع بن أبي راشد، عن سعيد بن جبير ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) قال: الملائكة.

حدثنا ابن حُميد، قال: ثنا يحيى بن واضح، قال: ثنا عبيد الله، يعني العتكي، عن جبار بن زيد وأبي نهيك في قوله: ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) يقول: الملائكة.

قال: ثنا مهران، عن سفيان، عن أبيه، عن عكرِمة ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) قال الملائكة.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعًا، عن ابن أبي نجيح، عن مجاهد، في قوله: ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) قال الملائكة.

حدثنا ابن حُميد، قال: ثنا جرير، عن عاصم، عن أبي العالية ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) قال: الملائكة.

وقال آخرون: هم حملة التوراة والإنجيل.

* ذكر من قال ذلك:

حدثنا أبو كُريب، قال: ثنا ابن يمان، عن سفيان، عن أبيه، عن عكرِمة ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) قال: حملة التوراة والإنجيل.

وقال آخرون في ذلك: هم الذين قد طهروا من الذنوب كالملائكة والرسل.

* ذكر من قال ذلك:

حدثني يعقوب بن إبراهيم، قال: ثنا مروان، قال: أخبرنا عاصم الأحول، عن أبي العالية الرياحي، في قوله: ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) قال: ليس أنتم أنتم أصحاب الذنوب.

حدثني يونس، قال أخبرنا ابن وهب، قال: قال ابن زيد في قوله: ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) قال: الملائكة والأنبياء والرسل التي تنـزل به من عند الله مطهرة، والأنبياء مطهرة، فجبريل ينـزل به مُطَهَّر، والرسل الذين تجيئهم به مُطَهَّرون فذلك قوله: ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) والملائكة والأنبياء والرسل من الملائكة، والرسل من بني آدم، فهؤلاء ينـزلون به مطهرون، وهؤلاء يتلونه على الناس مطهرون، وقرأ قول الله بِأَيْدِي سَفَرَةٍ * كِرَامٍ بَرَرَةٍ قال: بأيدي الملائكة الذين يحصون على الناس أعمالهم.

وقال آخرون: عني بذلك: أنه لا يمسه عند الله إلا المطهرون.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) ذاكم عند ربّ العالمين، فأما عندكم فيمسه المشرك النجس، والمنافق الرَّجِس.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة، قوله: ( لا يَمَسُّهُ إِلا الْمُطَهَّرُونَ ) قال لا يمسه عند الله إلا المطهرون، فأما في الدنيا فإنه يمسه المجوسيّ النجس، والمنافق الرجس. وقال في حرف ابن مسعود ( ما يَمَسُّهُ إلا المُطَهَّرُونَ ).

والصواب من القول من ذلك عندنا، أن الله جلّ ثناؤه، أخبر أنه لا يمس الكتاب المكنون إلا المطهرون فعمّ بخبره المطهرين، ولم يخصص بعضًا دون بعض؛ فالملائكة من المطهرين، والرسل والأنبياء من المطهرين وكل من كان مطهرًا من الذنوب، فهو ممن استثني، وعني بقوله: ( إِلا الْمُطَهَّرُونَ ) .

Verset 80
Et Sa parole : « Une révélation du Seigneur des mondes » — Il dit : Ce Coran est une révélation du Seigneur des mondes, descendue du Livre caché. — Comme Ibn Houmayd nous l’a rapporté, disant : Yahya ibn Wadih nous a rapportés, disant : Oubayd Allah al-Ataki nous a rapportés, d’après Jabir ibn Zayd et Abou Nahik, à propos de Sa parole « Une révélation du Seigneur des mondes » : il dit : le Coran provient de ce Livre.
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وقوله: ( تَنـزيلٌ مِنْ رَبِّ الْعَالَمِينَ ) يقول: هذا القرآن تنـزيل من رب العالمين، نـزله من الكتاب المكنون.

كما حدثنا ابن حُميد، قال: ثنا يحيى بن واضح، قال: ثنا عبيد الله العتكي، عن جابر بن زيد وأبي نهيك، في قوله: ( تَنـزيلٌ مِنْ رَبِّ الْعَالَمِينَ ) قال: القرآن من ذلك الكتاب.

Verset 81
Le propos sur l'interprétation de la parole d'Allah : « Est-ce de ce discours que vous vous montrez indulgents ? » (81). Allah, que Son rappel soit exalté, dit : « Est-ce de ce Coran dont Je vous ai informés du récit et dont Je vous ai exposé l'affaire, ô gens, que vous adoucissez vos paroles envers ceux qui le traitent de mensonge, par complaisance de votre part envers eux sur le fait de le démentir et de mécroire en lui ? » Et les gens de l'interprétation ont divergé à son sujet : certains ont dit à ce propos ce que nous avons dit. * Mention de ceux qui ont dit cela : Muhammad ibn 'Amr m'a rapporté, dit-il : Abou 'Asim nous a rapportés, dit-il : 'Issa nous a rapportés ; et al-Harith m'a rapporté, dit-il : al-Hassan nous a rapportés, dit-il : Waqa' nous a rapportés, tous d'après Ibn Abi Najih, d'après Mujahid au sujet de la parole d'Allah : « Est-ce de ce discours que vous vous montrez indulgents ? » Il dit : « Vous voulez être complaisants avec eux à son sujet et vous incliner vers eux. » Et d'autres ont dit : « Plutôt, son sens est : Est-ce de ce discours que vous êtes des menteurs ? » * Mention de ceux qui ont dit cela : Muhammad ibn Sa'd m'a rapporté, dit-il : mon père nous a rapportés, dit-il : mon oncle m'a rapporté, dit-il : mon père m'a rapporté, d'après son père, d'après Ibn 'Abbas, au sujet de Sa parole : « Est-ce de ce discours que vous vous montrez indulgents ? » Il dit : « Des menteurs, non des croyants. » On m'a rapporté d'après al-Husayn, dit-il : j'ai entendu Abou Mu'adh dire : 'Ubayd nous a rapportés, dit-il : j'ai entendu al-Dahhak dire, au sujet de Sa parole : « vous vous montrez indulgents » : Il dit : « Des menteurs. »
📜 Texte arabe source

القول في تأويل قوله تعالى : أَفَبِهَذَا الْحَدِيثِ أَنْتُمْ مُدْهِنُونَ (81)

يقول تعالى ذكره: أفبهذا القرآن الذي أنبأتكم خبره، وقصصت عليكم أمره أيها الناس أنتم تلينون القول للمكذّبين به، ممالأة منكم لهم على التكذيب به والكفر.

واختلف أهل التأويل في تأويله، فقال بعضهم في ذلك نحو قولنا 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: ( أَفَبِهَذَا الْحَدِيثِ أَنْتُمْ مُدْهِنُونَ ) قال: تريدون أن تمالئوهم فيه، وتركنوا إليهم.

وقال آخرون: بل معناه: أفبهذا الحديث أنتم مكذّبون.

* ذكر من قال ذلك

حدثني محمد بن سعد، قال: ثن أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه عن ابن عباس قوله: ( أَفَبِهَذَا الْحَدِيثِ أَنْتُمْ مُدْهِنُونَ ) يقول: مكذّبون غير مصدّقين.

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول، في قوله: ( أَنْتُمْ مُدْهِنُونَ ) يقول: مكذبون.

Verset 82
Et Sa parole : « Et vous faites de votre subsistance que vous traitiez de mensonge » : Il dit : « Vous faites de la gratitude envers Allah pour Sa subsistance qu'Il vous accorde un démenti », et cela est comme la parole d'un autre : « J'ai fait de ma bienfaisance envers toi une injustice de ta part envers moi », au sens de : « J'ai fait de la gratitude pour ma bienfaisance, ou de la récompense de ma bienfaisance envers toi, une injustice de ta part envers moi. » Et il a été rapporté d'al-Haytham ibn 'Adi que dans la langue d'Azd Shanu'a : « ma razaqa fulan » signifie « ma shakara » (il n'a pas remercié). Et c'est ce que nous avons dit que les gens de l'examen ont dit, avec une divergence entre eux à ce sujet. * Mention de ceux qui ont dit cela : Ibn Bashshar nous a rapportés, dit-il : Yahya nous a rapportés, dit-il : Sufyan nous a rapportés, dit-il : 'Abd al-A'la al-Tha'labi m'a rapporté, d'après Abou 'Abd al-Rahman al-Sulami, d'après 'Ali, que Dieu l'agrée, au sujet de « Et vous faites de votre subsistance que vous traitiez de mensonge » : Il dit : « Votre gratitude. » Ibn al-Muthanna nous a rapportés, dit-il : 'Ubayd Allah ibn Musa nous a rapportés, d'après Isra'il, d'après 'Abd al-A'la al-Tha'labi, d'après Abou 'Abd al-Rahman al-Sulami, d'après 'Ali, l'élevant (au Prophète) : « Et vous faites de votre subsistance que vous traitiez de mensonge » : Il dit : « Votre gratitude : vous dites : Nous avons été arrosés par telle étoile et telle étoile. » Ya'qub ibn Ibrahim m'a rapporté, dit-il : Yahya ibn Abi Bakr nous a rapportés, d'après Isra'il, d'après 'Abd al-A'la, d'après Abou 'Abd al-Rahman, d'après 'Ali, d'après le Prophète, que la prière et le salut d'Allah soient sur lui, qui dit : « Et vous faites de votre subsistance que vous traitez de mensonge » : Il dit : « Votre gratitude est que vous traitez de mensonge », dit-il : « Et ils disent : Nous avons été arrosés par telle étoile et telle étoile. » Ibn Bashshar nous a rapportés, dit-il : Muhammad ibn Ja'far nous a rapportés, dit-il : Shu'ba nous a rapportés, d'après Abou Bishr, d'après Sa'id ibn Jubayr, d'après Ibn 'Abbas, dit-il : « Aucun peuple n'a été arrosé sans que certains d'entre eux ne deviennent mécréants le matin, disant : Nous avons été arrosés par telle étoile et telle étoile », et Ibn 'Abbas a lu : « Et vous faites de votre subsistance que vous traitez de mensonge. »
📜 Texte arabe source

وقوله: ( وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ ) يقول: وتجعلون شكر الله على رزقه إياكم التكذيب، وذلك كقول القائل الآخر: جعلت إحساني إليك إساءة منك إليّ، بمعنى: جعلت: شكر إحساني، أو ثواب إحساني إليك إساءة منك إليّ.

وقد ذُكر عن الهيثم بن عدّي: أن من لغة أزد شنوءة: ما رزق فلان: بمعنى ما شكر.

وبنحو الذي قلنا في ذلك قال أهل التأمل على اختلاف فيه منهم.

* ذكر من قال ذلك:

حدثنا ابن بشار، قال: ثنا يحيى، قال: ثنا سفيان، قال: ثني عبد الأعلى الثعلبي، عن أبي عبد الرحمن السلميّ، عن عليّ رضي الله عنه ( وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ ) قال: شكركم.

حدثنا ابن المثنى، قال: ثنا عبيد الله بن موسى، عن إسرائيل، عن عبد الأعلى الثعلبي، عن أبي عبد الرحمن السلمي، عن عليّ رفعه ( وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ ) قال: شكركم تقولون مُطرنا بنوء كذا وكذا، وبنجم كذا وكذا.

حدثني يعقوب بن إبراهيم، قال: ثنا يحيى بن أبي بكر، عن إسرائيل، عن عبد الأعلى، عن أبي عبد الرحمن، عن عليّ، عن النبي صَلَّى الله عَلَيْهِ وَسَلَّم قال "( وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ ) قال: شُكْرَكُمْ أنَّكُمْ تُكَذِّبُونَ، قال: ويقولون مطرنا بنوء كذا وكذا ".

حدثنا ابن بشار، قال: ثنا محمد بن جعفر، قال: ثنا شعبة، عن أبي بشر عن سعيد بن جبير، عن ابن عباس، قال: ما مُطر قوم قط إلا أصبح بعضهم كافرًا، يقولون: مُطرنا بنوء كذا وكذَا، وقرأ ابن عباس ( وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ ) .

حدثنا أبو كُرَيب، قال: ثنا ابن عطية، قال: ثنا معاذ بن سليمان، عن جعفر، عن سعيد بن جبير، عن ابن عباس، أنه كان يقرأ ( وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ ) ثم قال: ما مُطر الناس ليلة قطّ، إلا أصبح بعض الناس مشركين يقولون: مُطرنا بنوء كذا وكذا، قال: وقال وتجعلون شكركم أنكم تكذّبون.

حدثني يعقوب، قال: ثنا هشيم، عن أبي بشر، عن سعيد بن جبير، عن ابن عباس، في قوله: ( وَتَجْعَلُونَ رِزْقَكُمْ ) يقول: شكركم على ما أنـزلت عليكم من الغيث والرحمة تقولون: مُطرنا بنوء كذا وكذا؛ قال: فكان ذلك منهم كفرًا بما أنعم عليهم.

حدثني يونس، قال: أخبرنا سفيان، عن إسماعيل بن أمية، قال: أحسبه أو غيره " أن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم سمع رجلا ومطروا يقول: مُطرنا ببعض عثانين الأسد، فقال: كَذَبْتَ بَلْ هـُوَ رِزْقُ الله ".

حدثني يونس، قال: أخبرنا سفيان، عن محمد بن إسحاق، عن محمد بن إبراهيم بن الحارث التيمي، عن أبي سلمة، عن أبي هريرة، أن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم قال: " إِنَّ اللهَ لَيُصَبَّحُ القَوْمَ بالنِّعْمَةِ، أَوْ يُمَسِّيهِم بِهَا، فَيُصْبِحُ بِهَا قَوْمٌ كَافِرينَ يَقُولُونَ: مُطِرْنَا بِنَوءِ كَذَا وَكَذَا " قال محمد: فذكرت هذا الحديث لسعيد بن المسيب، فقال: ونحن قد سمعنا من أبي هريرة، وقد أخبرني من شهد عمر بن الخطاب رضي الله عنه وهو يستسقي فلما استسقى التفت إلى العباس فقال: يا عباس يا عمَّ رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم ، كم بقي من نوء الثريا؟ فقال: العلماء بها يزعمون أنها تعترض في الأفق بعد سقوطها سبعًا، قال: فما مضت سابعة حتى مُطروا.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن عبد الأعلى، عن أبي عبد الرحمن، عن عليّ( وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ ) قال: كان يقرؤها( وتَجْعَلُونَ شُكْرَكُمْ أنَّكُم تُكَذِّبُونَ) يقول: جعلتم رزق الله بنوء النجم، وكان رزقهم في أنفسهم بالأنواء أنواء المطر إذا نـزل عليهم المطر، قالوا: رُزقنا بنوء كذا وكذا، وإذا أمسك عنهم كذّبوا، فذلك تكذيبهم.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن عطاء الخراساني، في قوله: ( وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ ) قال: كان ناس يمطرون فيقولون: مُطرنا بنوء كذا، مُطرنا بنوء كذا.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعًا، عن ابن أبي نجيح، عن مجاهد، قوله: ( وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ ) قال: قولهم في الأنواء: مُطرنا بنوء كذا ونوء كذا، يقول: قولوا هو من عند الله وهو رزقه.

حُدثت، عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول، في قوله: ( وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ ) يقول: جعل الله رزقكم في السماء، وأنتم تجعلونه في الأنواء.

حدثني أبو صالح الصراري، قال: ثنا أبو جابر " محمد بن عبد الملك الأزدي" قال: ثنا جعفر بن الزبير، عن القاسم بن أبي أمامة، عن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم قال: " ما مُطِرَ قَوْمٌ مِنْ لَيْلَةٍ إلا أَصْبَحَ قَوْمٌ بِهَا كَافِرِينَ، ثم قال: ( وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ ) " يقول قَائلٌ مُطِرْنا بنَجْمِ كَذَا وَكَذَا.

وقال آخرون: بل معنى ذلك: وتجعلون حظكم منه التكذيب.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ ) أما الحسن فكان يقول: بئسما أخذ قوم لأنفسهم لم يرزقوا من كتاب الله إلا التكذيب به.

حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، قال: قال الحسن، في قوله: (وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ )خسر عبد لا يكون حظه من كتاب الله إلا التكذيب.

Verset 83
Et Sa parole : « Si seulement, quand elle atteint la gorge » : Allah, que Son rappel soit exalté, dit : « Si seulement, quand les âmes atteignent, au moment de leur sortie de vos corps, ô gens, vos gorges. »
📜 Texte arabe source

وقوله: ( فَلَوْلا إِذَا بَلَغَتِ الْحُلْقُومَ ) يقول تعالى ذكره: فهلا إذا بلغت النفوس عند خروجها من أجسادكم أيها الناس حلاقيمكم .

Verset 84
« Et vous, à ce moment-là, vous regardez » : Il dit : « Et ceux d'entre vous, de leurs familles, qui sont présents auprès d'eux, à ce moment-là, les regardent », et l'adresse ici est générale pour tous, mais le sens visé est : celui qui est présent auprès du mourant, de sa famille ou d'autres, et cela est connu dans le langage des Arabes, à savoir qu'on adresse l'acte au groupe, comme s'ils étaient sa famille et ses compagnons, alors que le sens visé est une partie d'eux, qu'il soit absent ou présent, et on dit : « Vous avez tué untel », alors que le tueur est un seul, soit absent, soit présent. Et nous avons expliqué des exemples analogues dans de nombreux endroits de notre livre.
📜 Texte arabe source

( وَأَنْتُمْ حِينَئِذٍ تَنْظُرُونَ ) يقول ومن حضرهم منكم من أهليهم حينئذ إليهم ينظر، وخرج الخطاب ها هنّا عاما للجميع، والمراد به: من حضر الميت من أهله وغيرهم وذلك معروف من كلام العرب وهو أن يخاطب الجماعة بالفعل، كأنهم أهله وأصحابه، والمراد به بعضهم غائبا كان أو شاهدا، فيقول: قتلتم فلانًا، والقاتل منهم واحد، إما غائب، وإما شاهد. وقد بيَّنا نظائر ذلك في مواضع كثيرة من كتابنا هذا.

Verset 85
Il dit : « Et Nous sommes plus proches de lui que vous » : Il dit : « Et Nos messagers qui recueillent son âme sont plus proches de lui que vous », « mais vous ne voyez pas ». Et certains parmi les gens de la langue arabe de Bassora disaient : On a dit : « Si seulement, quand elle atteint la gorge * Et vous, à ce moment-là, vous regardez », comme s'il avait entendu d'eux, et Allah sait mieux : « Nous pouvons ne pas mourir », alors Il dit : « Si seulement, quand elle atteint la gorge », puis Il dit : « Si seulement, si vous n'êtes pas soumis » c'est-à-dire non rétribués, vous faites revenir ces âmes, et vous voyez comment elles sortent à ce moment-là, si vous êtes véridiques en prétendant que vous pouvez vous empêcher de mourir.
📜 Texte arabe source

يقول ( وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْكُمْ ) يقول: ورسلنا الذين يقبضون روحه أقرب إليه منكم، ( وَلَكِنْ لا تُبْصِرُونَ ) .

وكان بعض أهل العربية من أهل البصرة يقول: قيل ( فَلَوْلا إِذَا بَلَغَتِ الْحُلْقُومَ * وَأَنْتُمْ حِينَئِذٍ تَنْظُرُونَ ) كأنه قد سمع منهم، والله أعلم: إنا نقدر على أن لا نموت، فقال ( فَلَوْلا إِذَا بَلَغَتِ الْحُلْقُومَ ) ، ثم قال فَلَوْلا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ أي غير مجزيين ترجعون تلك النفوس وأنتم ترون كيف تخرج عند ذلك إن كنتم صادقين بأنكم تمتنعون من الموت.

Verset 86
L'exégèse de la parole d'Allah : « Si seulement vous étiez non jugés » (86). Allah dit : « Si seulement, ô gens, vous étiez non jugés. » Les exégètes ont divergé sur le sens de « non jugés » (madīnīn) : certains ont dit « non rendus comptables ». Parmi ceux qui l'ont dit : Ali nous a rapporté d'Abu Salih, de Mu'awiya, d'Ali, d'Ibn Abbas, qui a dit à propos de « Si seulement vous étiez non jugés » : « non rendus comptables ». Muhammad ibn Amr nous a rapporté d'Abu Asim, d'Isa ; et al-Harith nous a rapporté d'al-Hasan, de Warqa', tous d'Ibn Abi Najih, de Mujahid, qui a dit à propos de « non jugés » : « rendus comptables ». Bishr nous a rapporté de Yazid, de Sa'id, de Qatada : « Si seulement vous étiez non jugés » : c'est-à-dire « rendus comptables ». Yunus nous a rapporté d'Ibn Wahb, qui a dit qu'Ibn Zayd a dit à propos de la parole d'Allah « Si seulement vous étiez non jugés » : « Ils niaient être jugés après la mort », et il a dit : « C'est Lui le Maître du Jour du Jugement, le jour où les gens sont jugés selon leurs œuvres », et il a dit : « ils sont jugés : ils sont rendus comptables ». Ya'qub nous a rapporté d'Ibn Ulayya, d'Abu Raja', d'al-Hasan, qui a dit à propos de « Si seulement vous étiez non jugés » : « non rendus comptables ». Ibn Bishar nous a rapporté de Sulayman, qui a dit...
📜 Texte arabe source

القول في تأويل قوله تعالى : فَلَوْلا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ (86)

يقول تعالى ذكره: فهلا إن كنتم أيها الناس غير مدينين.

واختلف أهل التأويل في تأويل قوله: ( مَدِينِينَ ) فقال بعضهم: غير محاسبين.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله: ( فَلَوْلا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ ) يقول: غير محاسبين.

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعًا، عن ابن أبي نجيح، عن مجاهد، في قوله: ( غَيْرَ مَدِينِينَ ) قال: محاسبين.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَلَوْلا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ ) : أي محاسبين.

حدثني يونس، قال: أخبرنا ابن وهب، قال، قال ابن زيد، في قول الله ( فَلَوْلا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ ) قال: كانوا يجحدون أن يُدانوا بعد الموت، قال: وهو مالك يوم الدين، يوم يُدان الناس بأعمالهم، قال: يدانون: يحاسبون.

حدثني يعقوب، قال: ثنا ابن علية، قال: أخبرنا أبو رجاء، عن الحسن، في قوله: ( فَلَوْلا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ ) قال: غير محاسبين.

حدثنا ابن بشار، قال: ثنا سليمان، قال: ثنا أبو هلال، عن قتادة ( فَلَوْلا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ ) قال غير مبعوثين، غير محاسبين.

وقال آخرون: معناه: غير مبعوثين.

* ذكر من قال ذلك:

حدثنا ابن بشار، قال ثنا هوذة، قال: ثنا عوف، عن الحسن ( فَلَوْلا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ ) غير مبعوثين يوم القيامة، ترجعونها إن كنتم صادقين.

وقال آخرون: بل معناه: غير مجزيين بأعمالكم.

وأولى الأقوال في ذلك بالصواب قول من قال: غير محاسبين فمجزيين بأعمالكم من قولهم: كما تدين تدان، ومن قول الله مَالِكِ يَوْمِ الدِّينِ .

Verset 87
Sa parole : « Vous la ramenez, si vous êtes véridiques » (87) : Il dit : « Vous ramenez ces âmes, après leur arrivée aux clavicules, à leur lieu de séjour dans les corps, si vous êtes véridiques — si vous prétendez pouvoir vous soustraire à la mort, au jugement et à la rétribution. » La réponse à Sa parole « Si seulement, quand elle atteint la gorge » et la réponse à Sa parole « Si seulement vous étiez non jugés » sont une seule réponse, à savoir Sa parole : « Vous la ramenez ». C'est comme Sa parole : « Si une guidance vous vient de Moi, celui qui suit Ma guidance n'aura nulle crainte » — Il a fait des deux conditionnelles une seule réponse. Les exégètes ont dit ce que nous avons dit à propos de « Vous la ramenez ». Parmi ceux qui l'ont dit : Yunus nous a rapporté d'Ibn Wahb, qui a dit qu'Ibn Zayd a dit à propos de « Vous la ramenez » : « Cette âme, si vous êtes véridiques. »
📜 Texte arabe source

وقوله: ( تَرْجِعُونَهَا إِنْ كُنْتُمْ صَادِقِينَ ) يقول: تردّون تلك النفوس من بعد مصيرها إلى الحلاقيم إلى مستقرّها من الأجساد إن كنتم صادقين، إن كنتم تمتنعون من الموت والحساب والمجازاة، وجواب قوله: فَلَوْلا إِذَا بَلَغَتِ الْحُلْقُومَ ، وجواب قوله: ( فَلَوْلا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ ) جواب واحد وهو قوله: ( تَرْجِعُونَهَا ) وذلك نحو قوله: فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنْ تَبِعَ هُدَايَ فَلا خَوْفٌ عَلَيْهِمْ جعل جواب الجزاءين جوابًا واحدًا.

وبنحو الذي قلنا في قوله: ( تَرْجِعُونَهَا ) قال أهل التأويل.

* ذكر من قال ذلك:

حدثني يونس، قال: أخبرنا ابن وهب، قال قال ابن زيد، في قوله: ( تَرْجِعُونَهَا ) قال: لتلك النفس ( إِنْ كُنْتُمْ صَادِقِينَ ) .

Verset 88
Sa parole : « Si donc il est parmi les rapprochés, alors repos et parfum » (88-89) : Allah dit : « Si le mort est parmi les rapprochés, ceux qu'Allah a rapprochés de Son voisinage dans Ses jardins, alors il aura repos et parfum » — c'est-à-dire : il aura un repos et un parfum. Les lecteurs ont divergé sur la lecture de cela : la plupart des lecteurs des régions ont lu « farawḥun » (avec la fatḥa sur le rā'), au sens de « il aura une fraîcheur », et « wa rayḥānun » : « une subsistance abondante » selon certains, et selon d'autres « il aura repos et parfum ». Al-Hasan al-Basri a lu « farūḥun » (avec la ḍamma sur le rā'), au sens de « son âme sortira dans un parfum ». La lecture la plus correcte est celle avec la fatḥa, car c'est celle sur laquelle les lecteurs autorisés se sont accordés, au sens de : « il aura la miséricorde, le pardon et une subsistance bonne et agréable. »
📜 Texte arabe source

وقوله: ( فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ * فَرَوْحٌ وَرَيْحَانٌ ) يقول تعالى ذكره: فأما إن كان الميت من المقرّبين الذين قرّبهم الله من جواره في جنانه ( فَرَوْحٌ وَرَيْحَانٌ ) يقول: فله روح وريحان.

واختلف القرّاء في قراءة ذلك، فقرأته عامة قرّاء الأمصار ( فَرَوْحٌ ) بفتح الراء، بمعنى: فله برد.( وَرَيْحَانٌ ) يقول: ورزق واسع في قول بعضهم، وفي قول آخرين فله راحة وريحان وقرأ ذلك الحسن البصريّ( فَرُوحٌ ) بضم الراء، بمعنى: أن روحه تخرج في ريحانة.

وأولى القراءتين في ذلك بالصواب قراءة من قرأه بالفتح لإجماع الحجة من القرّاء عليه، بمعنى: فله الرحمة والمغفرة، والرزق الطيب الهنيّ.

Verset 89
Les exégètes ont divergé sur le sens de « farawḥun wa rayḥānun » : certains ont dit que cela signifie « repos et lieu de repos ». Parmi ceux qui l'ont dit : Ali nous a rapporté d'Abu Salih, de Mu'awiya, d'Ali, d'Ibn Abbas : « farawḥun wa rayḥānun » : « repos et lieu de repos ». Muhammad ibn Sa'd nous a rapporté de son père, de son oncle, de son père, de son grand-père, d'Ibn Abbas, à propos de « Si donc il est parmi les rapprochés, alors repos et parfum » : « Par "parfum", il entend celui qui se repose du monde », et « un jardin de délices » : « pardon et miséricorde ». D'autres ont dit : « ar-rawḥ » est le repos, et « ar-rayḥān » est la subsistance. Parmi ceux qui l'ont dit : Muhammad ibn Amr nous a rapporté d'Abu Asim, d'Isa ; et al-Harith nous a rapporté d'al-Hasan, de Warqa', tous d'Ibn Abi Najih, de Mujahid, qui a dit à propos de « farawḥun wa rayḥānun » : « repos », et à propos de « wa rayḥānun » : « la subsistance ». D'autres ont dit : « ar-rawḥ » est la joie, et « ar-rayḥān » est la subsistance. Parmi ceux qui l'ont dit : Abu Kurayb nous a rapporté d'Idris, qui a dit avoir entendu son père, d'Abu Ishaq, de Sa'id ibn Jubayr, à propos de « farawḥun wa rayḥānun » : « ar-rawḥ : la joie, et ar-rayḥān : la subsistance. » Quant à ceux qui ont lu avec la ḍamma sur le rā', ils ont dit : « ar-rūḥ » est l'âme humaine, et « ar-rayḥān » est le basilic bien connu, et ils ont dit que le sens est que...
📜 Texte arabe source

واختلف أهل التأويل في تأويل قوله: ( فَرَوْحٌ وَرَيْحَانٌ ) فقال بعضهم: معنى ذلك: فراحة ومستراح.

* ذكر من قال ذلك:

حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس ( فَرَوْحٌ وَرَيْحَانٌ ) يقول: راحة ومستراح.

حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله: ( فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ * فَرَوْحٌ وَرَيْحَانٌ ) قال: يعني بالريحان: المستريح من الدنيا( وَجَنَّةُ نَعِيمٍ ) يقول: مغفرة ورحمة.

وقال آخرون: الرَّوح: الراحة، والرَّيحان: الرزق.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعًا، عن ابن أبي نجيح، عن مجاهد، في قوله: ( فَرَوْحٌ وَرَيْحَانٌ ) قال: راحة: وقوله: وريحان قال: الرزق.

وقال آخرون: الرَّوْح: الفرح، والرَّيْحان: الرزق.

* ذكر من قال ذلك:

حدثنا أبو كُريب، قال: ثنا إدريس، قال: سمعت أبي، عن أبي إسحاق، عن سعيد بن جبير، في قوله: ( فَرَوْحٌ وَرَيْحَانٌ ) قال: الرَّوْح: الفرح، والرَّيحان: الرزق.

وأما الذين قرءوا ذلك بضم الراء فإنهم قالوا: الرُّوح: هي روح الإنسان، والرَّيحان: هو الريحان المعروف: وقالوا: معنى ذلك: أن أرواح المقرّبين تخرج من أبدانهم عند الموت برَيحان تشمه.

* ذكر من قال ذلك:

حدثنا ابن عبد الأعلى، قال: ثنا المعتمر، عن أبيه، عن الحسن ( فَرَوْحٌ وَرَيْحَانٌ ) قال: تخرج روحه في ريحانة.

حدثنا ابن حُميد، قال: ثنا مهران، عن أبي جعفر، عن الربيع، عن أبي العالية ( فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ ) قال: لم يكن أحد من المقرّبين يفارق الدنيا، والمقربون السابقون، حتى يؤتى بغصن من ريحان الجنة فيشمه، ثم يُقبض.

وقال آخرون ممن قرأ ذلك بفتح الراء: الرَّوْح: الرحمة، والرَّيحان: الريحان المعروف.

* ذكر من قال ذلك:

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَرَوْحٌ وَرَيْحَانٌ ) قال: الروح: الرحمة، والرَّيحان: يتلقى به عند الموت.

وقال آخرون منهم: الرَّوْح: الرحمة، والرَّيحان: الاستراحة.

* ذكر من قال ذلك:

حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول ( فَرَوْحٌ وَرَيْحَانٌ ) الرَّوْح: المغفرة والرحمة، والرَّيحان: الاستراحة.

حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن أبيه، عن منذر الثوريّ، عن الربيع بن خثيم ( فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ ) قال: هذا عند الموت ( فَرَوْحٌ وَرَيْحَانٌ ) قال: يُجاء له من الجنة.

حدثنا ابن بشار، قال: ثنا أبو عامر، قال: ثنا قرة، عن الحسن، في قوله: ( فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ * فَرَوْحٌ وَرَيْحَانٌ وَجَنَّةُ نَعِيمٍ ) قال: ذلك في الآخرة، فقال له بعض القوم قال: أما والله إنهم ليرون عند الموت.

حدثنا ابن بشار، قال: ثنا حماد، قال: ثنا قرة، عن الحسن، بمثله.

وأولى الأقوال في ذلك بالصواب عندي: قول من قال: عني بالرَّوْح: الفرح والرحمة والمغفرة، وأصله من قولهم: وجدت روحا: إذا وجد نسيما يستروح إليه من كرب الحرّ. وأما الريحان، فإنه عندي الريحان الذي يتلقى به عند الموت، كما قال أبو العالية والحسن، ومن قال في ذلك نحو قولهما، لأن ذلك الأغلب والأظهر من معانيه.

وقوله: ( وَجَنَّةُ نَعِيمٍ ) يقول: وله مع ذلك بستان نعيم يتنعم فيه.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد: وجنة نعيم قال: قد عُرِضت عليه .

Verset 90
L'exégèse de la parole d'Allah : « Et si donc il est parmi les gens de la droite » (90) : Allah dit : « Si le mort est parmi les gens de la droite », ceux qui seront menés au Paradis par leur côté droit, « alors "Paix à toi" de la part des gens de la droite » (91).
📜 Texte arabe source

القول في تأويل قوله تعالى : وَأَمَّا إِنْ كَانَ مِنْ أَصْحَابِ الْيَمِينِ (90)

يقول تعالى ذكره: (وَأَمَّا إِنْ كَانَ ) الميت (مِنْ أَصْحَابِ الْيَمِينِ ) الذين يؤخذ بهم إلى الجنة من ذات أيمانهم (فَسَلامٌ لَكَ مِنْ أَصْحَابِ الْيَمِينِ ) .

Verset 91
Ensuite, on a divergé sur le sens de Sa parole : « Alors, paix à toi de la part des gens de la droite ». Les gens de l’interprétation ont dit à ce sujet ce que Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa’id nous a rapporté, d’après Qatada, concernant Sa parole : « Et si celui-ci est parmi les gens de la droite, alors paix à toi de la part des gens de la droite », il a dit : une paix venant d’Allah, et les anges d’Allah l’ont salué. Yunus m’a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit à propos de Sa parole : « Et si celui-ci est parmi les gens de la droite, alors paix à toi de la part des gens de la droite » : il a dit : il est préservé de ce qu’il déteste. Quant aux spécialistes de la langue arabe, ils ont divergé à ce sujet. Certains grammairiens de Bassora ont dit à propos de « Et si celui-ci est parmi les gens de la droite, alors paix à toi de la part des gens de la droite » : c’est-à-dire qu’on lui dit : paix à toi. Certains grammairiens de Koufa ont dit : Sa parole « Alors, paix à toi de la part des gens de la droite » signifie : cela t’est assuré, que tu es parmi les gens de la droite, et « que » (an) a été omise tout en gardant son sens en tête, comme on dit : tu es confirmé voyageur sous peu, si l’on a dit : je voyage sous peu, et de même son sens doit être : tu voyages sous peu, et confirmé sous peu. Il a dit : et Sa parole « Alors, paix à toi » signifie : que la paix te soit assurée, toi qui es parmi les gens de la droite. Il a dit : cela peut aussi être comme une invocation en sa faveur, comme Sa parole : qu’il te soit donné d’abreuvement, ô homme. Il a dit : si tu élèves « la paix » (as-salâm) au nominatif, c’est une invocation, et Allah sait mieux ce qui est correct. Un autre d’entre eux a dit à propos de Sa parole : « Quant à s’il est parmi les rapprochés », il a réuni deux réponses, pour faire savoir que « ammâ » est une condition. Il a dit : et quant à Sa parole « Alors, paix à toi…
📜 Texte arabe source

ثم اختلف في معنى قوله: ( فَسَلامٌ لَكَ مِنْ أَصْحَابِ الْيَمِينِ ) فقال أهل التأويل فيه ما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( وَأَمَّا إِنْ كَانَ مِنْ أَصْحَابِ الْيَمِينِ ) فسلام لك من أصحاب اليمين قال: سلام من عند الله، وسلمت عليه ملائكة الله.

حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله: ( وَأَمَّا إِنْ كَانَ مِنْ أَصْحَابِ الْيَمِينِ * فَسَلامٌ لَكَ مِنْ أَصْحَابِ الْيَمِينِ ) قال: سلم مما يكره.

وأما أهل العربية، فإنهم اختلفوا في ذلك (1) فقال بعض نحوَّيي البصرة ( وَأَمَّا إِنْ كَانَ مِنْ أَصْحَابِ الْيَمِينِ * فَسَلامٌ لَكَ مِنْ أَصْحَابِ الْيَمِينِ ) : أي فيقال سلم لك. وقال بعض نحوَّيي الكوفة: قوله: ( فَسَلامٌ لَكَ مِنْ أَصْحَابِ الْيَمِينِ ) : أي فذلك مسلم لك أنك من أصحاب اليمين، وألقيت " أن " ونوى معناها، كما تقول: أنت مصدّق مسافر عن قليل، إذا كان قد قال: إني مسافر عن قليل، وكذلك يجب معناه أنك مسافر عن قليل، ومصدّق عن قليل. قال: وقوله: ( فَسَلامٌ لَكَ ) معناه: فسلم لك أنت من أصحاب اليَمِين. قال: وقد يكون كالدعاء له، كقوله: فسُقيًا لك من الرجال. قال: وإن رفعت السلام فهو دعاء، والله أعلم بصوابه.

وقال آخر منهم قوله: فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ فإنه جمع بين جوابين، ليعلم أن أمَّا جزاء: قال: وأما قوله: ( فَسَلامٌ لَكَ مِنْ أَصْحَابِ الْيَمِينِ ) قال: وهذا أصل الكلمة مسلم لك هذا، ثم حذفت " أن " وأقيم " مِنْ" مَقامها. قال: وقد قيل: فسلام لك أنت من أصحاب اليَمِين، فهو على ذاك: أي سلام لك، يقال: أنت من أصحاب اليمين، وهذا كله على كلامين.

قال: وقد قيل مسلم: أي كما تقول: فسلام لك من القوم، كما تقول: فسُقيًا لك من القوم، فتكون كلمة واحدة.

وأولى الأقوال في ذلك بالصواب أن يقال: معناه: فسلام لك إنك من أصحاب اليمين، ثم حُذفت واجتزئ بدلالة مِنْ عليها منها، فسلمت من عذاب الله، ومما تكره، لأنك من أصحاب اليمين.

Verset 92
Et Sa parole : « Et si celui-ci est parmi les menteurs égarés, alors un accueil d’eau bouillante » : Il dit, exalté soit-Il : et si le mort est parmi ceux qui traitent de mensonge les signes d’Allah, et qui dévient de Sa voie, alors pour lui un accueil d’eau bouillante qui a été portée à ébullition jusqu’à ce que sa chaleur ait atteint son comble, et c’est sa boisson.
📜 Texte arabe source

وقوله: ( وَأَمَّا إِنْ كَانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ * فَنـزلٌ مِنْ حَمِيمٍ ) يقول تعالى: وأما إن كان الميت من المكذّبين بآيات الله، الجائرين عن سبيله، فله نـزل من حميم قد أغلي حتى انتهى حرّه، فهو شرابه.

Verset 93
Alors pour lui un accueil d’eau bouillante qui a été portée à ébullition jusqu’à ce que sa chaleur ait atteint son comble, et c’est sa boisson.
📜 Texte arabe source

فله نـزل من حميم قد أغلي حتى انتهى حرّه، فهو شرابه

Verset 94
« Et une immersion dans la fournaise » : Il dit : et un brûlement par le feu par lequel il sera brûlé ; et « at-tasliya » (l’immersion) est la forme intensive de la parole d’Allah : Il le fera brûler dans le feu, donc Il l’y fera brûler d’une immersion, et cela lorsqu’Il l’y brûlera.
📜 Texte arabe source

( وَتَصْلِيَةُ جَحِيمٍ ) يقول: وحريق النار يحرق بها؛ والتصلية: التفعلة من صلاة الله النار فهو يصليه تصلية، وذلك إذا أحرقه بها.

Verset 95
L’interprétation de Sa parole, exalté soit-Il : « Ceci est certes la vérité certaine » (95). Il dit, exalté soit-Il : ce que je vous ai rapporté, ô gens, comme information sur les rapprochés et les gens de la droite, et sur les menteurs égarés, et ce vers quoi leurs affaires aboutiront, « est certes la vérité certaine » : Il dit : c’est certes la vérité parmi l’information certaine, sans aucun doute. 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 : 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 « Ceci est certes la vérité certaine » : il a dit : l’information certaine. Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa’id nous a rapporté, d’après Qatada : « Et si celui-ci est parmi les menteurs égarés, alors un accueil d’eau bouillante, et une immersion dans la fournaise, ceci est certes la vérité certaine » jusqu’à la fin : Allah, exalté soit-Il, ne laisse personne parmi Ses créatures sans le faire parvenir à la certitude de ce Coran. Quant au croyant, il a été certain dans ce monde, et cela lui a profité au Jour de la Résurrection. Quant au mécréant, il sera certain au Jour de la Résurrection, quand cela ne lui profitera pas. Et les spécialistes de la langue arabe ont divergé sur la manière d’ajouter « la vérité » à « la certitude », alors que la vérité est la certitude. Certains grammairiens de Bassora ont dit : « la vérité certaine », donc il a ajouté la vérité à la certitude, comme Il a dit : « Et cela est la religion droite », c’est-à-dire cela est la religion de la communauté droite, et cela est la vérité de la chose certaine. Il a dit : quant à « cet homme du mal », cela ne peut pas être comme « cet homme le mal », comme cela peut l’être dans « la vérité certaine », car le mal n’est pas l’homme, et la certitude est la vérité. Certains gens de Koufa ont dit : la certitude est un attribut de la vérité, comme s’il disait : la vérité certaine, et la religion droite, et cela est venu de manière similaire dans beaucoup de discours et dans le Coran : « Et la demeure de l’au-delà » et « la demeure dernière ». Il a dit : lorsque cela est ajouté, on imagine autre chose que le premier.
📜 Texte arabe source

القول في تأويل قوله تعالى : إِنَّ هَذَا لَهُوَ حَقُّ الْيَقِينِ (95)

يقول تعالى ذكره: إن هذا الذي أخبرتكم به أيها الناس من الخبر عن المقرّبين وأصحاب اليمين، وعن المكذّبين الضالين، وما إليه صائرة أمورهم ( لَهُوَ حَقُّ الْيَقِينِ ) يقول: لهو الحقّ من الخبر اليقين لا شكّ فيه.

وبنحو الذي قلنا في ذلك قال أهل التأويل.

* ذكر من قال ذلك:

حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد ( إِنَّ هَذَا لَهُوَ حَقُّ الْيَقِينِ ) قال: الخبر اليقين.

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة وَأَمَّا إِنْ كَانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ * فَنُزُلٌ مِنْ حَمِيمٍ * وَتَصْلِيَةُ جَحِيمٍ * إِنَّ هَذَا لَهُوَ حَقُّ الْيَقِينِ حتى ختم، إن الله تعالى ليس تاركا أحدا من خلقه حتى يوقفه على اليقين من هذا القرآن. فأما المؤمن فأيقن في الدنيا، فنفعه ذلك يوم القيامة. وأما الكافر، فأيقن يوم القيامة حين لا ينفعه.

واختلف أهل العربية في وجه إضافة الحقّ إلى اليقين، والحق ليقين، فقال بعض نحويي البصرة، قال: حقّ اليقين، فأضاف الحق إلى اليقين، كما قال وَذَلِكَ دِينُ الْقَيِّمَةِ أي ذلك دين الملَّة القيمة، وذلك حقّ الأمر اليقين. قال: وأما هذا رجل السَّوء، فلا يكون فيه هذا الرجل السَّوء، كما يكون في الحق اليقين، لأن السوء ليس بالرجل، واليقين هو الحقّ. وقال بعض أهل الكوفة: اليقين نعت للحقّ، كأنه قال: الحقّ اليقين، والدين القيم، فقد جاء مثله في كثير من الكلام والقرآن وَلَدَارُ الآخِرَةِ وَالدَّارُ الآخِرَةُ قال: فإذا أضيف توهم به غير الأوّل.

Verset 96
Sa parole : « Glorifie donc par le nom de ton Seigneur, l'Immense » — Il dit, que Son rappel soit exalté : Glorifie en mentionnant ton Seigneur l'Immense par Ses plus beaux noms. Fin de l'exégèse de la sourate Al-Wâqi'a.
📜 Texte arabe source

وقوله: ( فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ ) يقول تعالى ذكره: فسبح بتسمية ربك العظيم بأسمائه الحسنى.

آخر تفسير سورة الواقعة

Verset 1
Mecquoise, et elle compte quatre-vingt-dix-sept versets. Mecquoise selon l’avis d’al-Hasan, d’Ikrima, de Jabir et d’Ata. Ibn Qatada a dit : « Sauf un verset qui est descendu à Médine, à savoir Sa parole : “Et vous faites de votre subsistance un démenti.” » Al-Kalbi a dit : « Mecquoise sauf quatre versets, dont deux : “Est-ce de ce discours que vous vous moquez” et “Et vous faites de votre subsistance un démenti,” descendus lors de son voyage à La Mecque, et Sa parole : “Une multitude parmi les premiers” et “Une multitude parmi les derniers,” descendus lors de son voyage à Médine. » Masruq a dit : « Quiconque veut connaître l’histoire des premiers et des derniers, l’histoire des gens du Paradis, l’histoire des gens du Feu, l’histoire des gens d’ici-bas et l’histoire des gens de l’au-delà, qu’il lise la sourate al-Waqi’a. » Abu Umar ibn Abd al-Barr a mentionné dans « al-Tamhid » et « al-Ta’liq, » ainsi qu’al-Tha’labi, que Uthman entra chez Ibn Mas’ud pour lui rendre visite dans sa maladie dont il mourut et lui dit : « De quoi te plains-tu ? » Il dit : « De mes péchés. » Il dit : « Que désires-tu ? » Il dit : « La miséricorde de mon Seigneur. » Il dit : « Ne te faisons-nous pas venir un médecin ? » Il dit : « Le médecin m’a rendu malade. » Il dit : « Ne te faisons-nous pas attribuer une allocation ? » Il dit : « Je n’en ai pas besoin ; tu l’as retenue de moi de mon vivant et tu me la donnerais à ma mort ? » Il dit : « Elle sera pour tes filles après toi. » Il dit : « Crains-tu la pauvreté pour mes filles après moi ? Je leur ai ordonné de lire la sourate al-Waqi’a chaque nuit, car j’ai entendu le Messager d’Allah (paix et salut sur lui) dire : “Quiconque lit la sourate al-Waqi’a chaque nuit ne sera jamais touché par la pauvreté.” » Au nom d’Allah, le Tout Miséricordieux, le Très Miséricordieux. « Quand l’Événement arrivera. » Sa parole : « Quand l’Événement arrivera, » c’est-à-dire que la Résurrection se lèvera, et il s’agit du dernier souffle. Elle est appelée waqi’a parce qu’elle tombera bientôt. On a dit : en raison de la multitude des calamités qui s’y produiront. Il y a une ellipse, c’est-à-dire : « Souvenez-vous quand l’Événement arrivera. » Al-Jurjani a dit : « idha est une particule de liaison, c’est-à-dire : l’Événement est arrivé, comme Sa parole : “L’Heure s’est approchée” et “L’ordre d’Allah est venu,” et c’est comme on dit : “Le jeûne est venu,” c’est-à-dire qu’il s’est approché. » Selon la première interprétation, « idha » est pour le temps, et la réponse est Sa parole : « Alors les gens de la droite, que sont les gens de la droite ! »
📜 Texte arabe source
مكية ، وهي سبع وتسعون آيةمكية في قول الحسن وعكرمة وجابر وعطاء . وقال ابن قتادة : إلا آية منها نزلت بالمدينة وهي قوله تعالى : وتجعلون رزقكم أنكم تكذبون . وقال الكلبي : مكية إلا أربع آيات ، منها آيتان أفبهذا الحديث أنتم مدهنون وتجعلون رزقكم أنكم تكذبون نزلتا في سفره إلى مكة ، وقوله تعالى : ثلة من الأولين وثلة من الآخرين نزلتا في سفره إلى المدينة . وقال مسروق : من أراد أن يعلم نبأ الأولين والآخرين ، ونبأ أهل الجنة ، ونبأ أهل النار ، ونبأ أهل الدنيا ، ونبأ أهل الآخرة ، فليقرأ سورة الواقعة . وذكر أبو عمر بن عبد البر في ( التمهيد ) و ( التعليق ) والثعلبي أيضا : أن عثمان دخل على ابن مسعود يعوده في مرضه الذي مات فيه فقال : ما تشتكي ؟ قال : ذنوبي . قال : فما تشتهي ؟ قال : رحمة ربي . قال : أفلا ندعو لك طبيبا ؟ قال : الطبيب أمرضني . قال : أفلا نأمر لك بعطاء لك ؟ قال : لا حاجة لي فيه ، حبسته عني في حياتي ، وتدفعه لي عند مماتي ؟ قال : يكون لبناتك من بعدك . قال : أتخشى على بناتي الفاقة من بعدي ؟ إني أمرتهن أن يقرأن سورة ( الواقعة ) كل ليلة ، فإني سمعت رسول الله صلى الله عليه وسلم يقول : من قرأ سورة الواقعة كل ليلة لم تصبه فاقة أبدا .[ ص: 177 ] بسم الله الرحمن الرحيمإذا وقعت الواقعةقوله تعالى : إذا وقعت الواقعة أي قامت القيامة ، والمراد النفخة الأخيرة . وسميت واقعة لأنها تقع عن قرب . وقيل : لكثرة ما يقع فيها من الشدائد . وفيه إضمار ، أي : اذكروا إذا وقعت الواقعة . وقال الجرجاني : " إذا " صلة ، أي وقعت الواقعة ، كقوله : اقتربت الساعة و أتى أمر الله وهو كما يقال : قد جاء الصوم أي دنا واقترب . وعلى الأول " إذا " للوقت ، والجواب قوله : فأصحاب الميمنة ما أصحاب الميمنة .
Verset 2
« Nul ne pourra démentir son avènement. » Al-kadhiba est un infinitif au sens de kadhib (mensonge), et les Arabes placent parfois le participe actif et le participe passif à la place de l’infinitif, comme Sa parole : « On n’y entend nulle parole vaine » (laghiya) c’est-à-dire laghwan (parole vaine), et le sens est : on n’y entend aucun mensonge ; dit par al-Kisa’i. De même, la parole du peuple : « A’idhan billah » (je cherche refuge auprès d’Allah) c’est-à-dire ma’adh Allah (refuge d’Allah), et « Qum qa’iman » (lève-toi debout) c’est-à-dire « lève-toi d’un lever. » Une femme arabe berçant son fils dit : « Lève-toi debout, lève-toi debout / tu as trouvé un serviteur endormi. » On a dit : al-kadhiba est un attribut dont le qualifié est omis, c’est-à-dire : il n’y a pour son avènement aucune situation mensongère, ou aucune âme mensongère, c’est-à-dire que quiconque informe de son avènement est véridique. Al-Zajjaj a dit : « Nul ne pourra démentir son avènement, » c’est-à-dire que rien ne le repoussera. Et c’est l’avis d’al-Hasan et de Qatada. Al-Thawri a dit : « Il n’y a personne qui la démente. » Al-Kisa’i a aussi dit : « Il n’y a pas de démenti pour elle, c’est-à-dire qu’il ne convient à personne de la démentir. » On a dit : son avènement est une réalité sans plaisanterie.
📜 Texte arabe source
ليس لوقعتها كاذبة الكاذبة مصدر بمعنى الكذب ، والعرب قد تضع الفاعل والمفعول موضع المصدر ، كقوله تعالى : لا تسمع فيها لاغية أي لغوا ، والمعنى لا يسمع لها كذب ؛ قاله الكسائي . ومنه قول العامة : عائذا بالله أي معاذ الله ، وقم قائما أي قم قياما . ولبعض نساء العرب ترقص ابنها :قم قائما قم قائما أصبت عبدا نائماوقيل : الكاذبة صفة والموصوف محذوف ، أي ليس لوقعتها حال كاذبة ، أو نفس كاذبة ، أي كل من يخبر عن وقعتها صادق . وقال الزجاج : ليس لوقعتها كاذبة أي لا يردها شيء . ونحوه قول الحسن وقتادة . وقال الثوري : ليس لوقعتها أحد يكذب بها . وقال الكسائي أيضا : ليس لها تكذيب ، أي ينبغي ألا يكذب بها أحد . وقيل : إن قيامها جد لا هزل فيه .
Verset 3
Sa parole : « Abaissante, élévatrice » — ‘Ikrima, Muqātil et al-Suddī ont dit : elle abaisse la voix pour faire entendre celui qui est proche et élève pour celui qui est loin, c’est-à-dire qu’elle fait entendre le proche et le lointain. Al-Suddī a dit : elle abaisse les orgueilleux et élève les faibles. Qatāda a dit : elle abaisse des gens dans le châtiment d’Allah et élève des gens vers l’obéissance d’Allah. ‘Umar ibn al-Khaṭṭāb, qu’Allah l’agrée, a dit : elle abaisse les ennemis d’Allah dans le feu et élève les alliés d’Allah dans le paradis. Muḥammad ibn Ka‘b a dit : elle abaisse des gens qui étaient élevés dans le bas monde et élève des gens qui étaient abaissés dans le bas monde. Ibn ‘Aṭā’ a dit : elle abaisse des gens par la justice et élève d’autres par la faveur. L’abaissement et l’élévation sont utilisés chez les Arabes pour le lieu et le rang, la gloire et l’humiliation. Allah, gloire à Lui, a attribué l’abaissement et l’élévation à la Résurrection par extension et métaphore, selon la coutume des Arabes qui attribuent l’action au lieu, au temps et à d’autres choses dont l’action ne provient pas ; ils disent : « une nuit dormante et un jour jeûnant ». Et dans la Révélation : « Mais c’est la ruse de la nuit et du jour » — l’abaisseur et l’élévateur en vérité n’est qu’Allah seul : Il élève Ses alliés aux plus hauts degrés et abaisse Ses ennemis aux plus bas niveaux. Al-Ḥasan et ‘Īsā al-Thaqafī ont lu « khāfiḍatan rāfi‘atan » à l’accusatif. Les autres l’ont lu au nominatif avec un sujet implicite, et celui qui lit à l’accusatif le fait comme état. Selon al-Farrā’, c’est avec un verbe implicite, et le sens est : quand l’Événement surviendra, nul ne pourra démentir sa survenue, il surviendra en abaissant et en élevant. La Résurrection est sans doute certaine, et elle élève des gens et abaisse d’autres comme nous l’avons expliqué.
📜 Texte arabe source
قوله تعالى : خافضة رافعة قال عكرمة ومقاتل والسدي : خفضت الصوت فأسمعت من دنا ورفعت من نأى ، يعني أسمعت القريب والبعيد . وقال السدي : خفضت المتكبرين ورفعت المستضعفين . وقال قتادة : خفضت أقواما في عذاب الله ، ورفعت أقواما إلى طاعة الله . وقال عمر بن الخطاب رضي الله عنه : خفضت أعداء الله في النار ، ورفعت أولياء الله في الجنة . وقال محمد بن كعب : خفضت أقواما كانوا في الدنيا مرفوعين ، ورفعت أقواما كانوا في [ ص: 178 ] الدنيا مخفوضين . وقال ابن عطاء : خفضت أقواما بالعدل ، ورفعت آخرين بالفضل . والخفض والرفع يستعملان عند العرب في المكان والمكانة ، والعز والمهانة . ونسب سبحانه الخفض والرفع للقيامة توسعا ومجازا على عادة العرب في إضافتها الفعل إلى المحل والزمان وغيرهما مما لم يكن منه الفعل ، يقولون : ليل نائم ونهار صائم . وفي التنزيل : بل مكر الليل والنهار والخافض والرافع على الحقيقة إنما هو الله وحده ، فرفع أولياءه في أعلى الدرجات ، وخفض أعداءه في أسفل الدركات . وقرأ الحسن وعيسى الثقفي " خافضة رافعة " بالنصب . الباقون بالرفع على إضمار مبتدإ ، ومن نصب فعلى الحال . وهو عند الفراء على إضمار فعل ، والمعنى : إذا وقعت الواقعة ليس لوقعتها كاذبة وقعت خافضة رافعة . والقيامة لا شك في وقوعها ، وأنها ترفع أقواما وتضع آخرين على ما بيناه .
Verset 4
Sa parole : « Quand la terre sera secouée d’un secousse » — c’est-à-dire ébranlée et mise en mouvement, selon Mujāhid et d’autres. On dit : « rajaha yarjuhu rajjan » c’est-à-dire le mouvoir et l’ébranler. Une chamelle « rajū’ » signifie à grande bosse. Dans le hadith : « Celui qui monte en mer quand elle s’agite (tartajj) n’a aucune protection » — c’est-à-dire quand ses vagues s’agitent. Al-Kalbī a dit : cela parce qu’Allah, quand Il lui révèle, elle s’agite par crainte d’Allah. Les exégètes ont dit : elle s’agite comme s’agite un nourrisson dans son berceau jusqu’à ce que tout ce qui est sur elle s’effondre et que tout ce qui est sur elle se brise, montagnes et autres. D’après Ibn ‘Abbās : la secousse (rajja) est un mouvement violent dont on entend le son. La position de « idhā » est à l’accusatif comme substitut de « idhā waqa‘at ». Il est possible qu’elle soit rattachée à « khāfiḍatan rāfi‘atan », c’est-à-dire qu’elle abaisse et élève au moment de la secousse de la terre et de la pulvérisation des montagnes, car c’est à ce moment que ce qui est élevé s’abaisse et que ce qui est bas s’élève. On a dit : c’est-à-dire l’Événement survient quand la terre sera secouée ; c’est ce qu’ont dit al-Zajjāj et al-Jurjānī. On a dit : c’est-à-dire mentionne quand la terre sera secouée d’une secousse — un infinitif qui indique la répétition du tremblement.
📜 Texte arabe source
قوله تعالى : إذا رجت الأرض رجا أي زلزلت وحركت عن مجاهد وغيره ، يقال : رجه يرجه رجا أي حركه وزلزله . وناقة رجاء أي عظيمة السنام . وفي الحديث : من ركب البحر حين يرتج فلا ذمة له يعني إذا اضطربت أمواجه . قال الكلبي : وذلك أن الله تعالى إذا أوحى إليها اضطربت فرقا من الله تعالى . قال المفسرون : ترتج كما يرتج الصبي في المهد حتى ينهدم كل ما عليها ، وينكسر كل شيء عليها من الجبال وغيرها . وعن ابن عباس : الرجة الحركة الشديدة يسمع لها صوت . وموضع " إذا " نصب على البدل من " إذا وقعت " . ويجوز أن ينتصب ب خافضة رافعة أي تخفض وترفع وقت رج الأرض وبس الجبال ، لأن عند ذلك ينخفض ما هو مرتفع ، ويرتفع ما هو منخفض . وقيل : أي وقعت الواقعة إذا رجت الأرض ؛ قاله الزجاج والجرجاني . وقيل : أي : اذكر إذا رجت الأرض رجا مصدر وهو دليل على تكرير الزلزلة .
Verset 5
Sa parole : « Et les montagnes seront pulvérisées en poussière » — c’est-à-dire réduites en miettes, selon Ibn ‘Abbās. Mujāhid : comme on émiette la farine, c’est-à-dire qu’on la mélange. La « basīsa » est le sawīq ou la farine mélangée avec du beurre ou de l’huile, puis mangée sans cuisson, et parfois prise comme provision. Le poète a dit : « Ne fais pas de pain, mais émiette, émiette, et ne prolonge pas l’arrêt des montures ». Abū ‘Ubayda a mentionné qu’un voleur de Ghatafān voulait faire du pain, craignit d’être retardé, et le mangea en pâte crue. Le sens est qu’elles seront mélangées et deviendront comme de la farine mélangée à un peu d’eau, c’est-à-dire que les montagnes deviendront poussière et se mélangeront les unes aux autres. Al-Ḥasan a dit : « busat » signifie arrachées de leur base et disparues, comme dans : « Mon Seigneur les pulvérisera en poussière ». ‘Aṭiyya a dit : étendues comme le sable et la terre. On a dit : le « bass » est la conduite, c’est-à-dire que les montagnes seront conduites. Abū Zayd a dit : le « bass » est la conduite, et j’ai conduit les chameaux « abussuhā » avec un ḍamma. Abū ‘Ubayd a dit : « basastu al-ibil » et « abbastu » — deux formes — quand tu les pousses en disant « bass bass ». Dans le hadith : « Des gens sortiront de Médine vers le Yémen, la Syrie et l’Irak en poussant (yabussūn), et Médine est meilleure pour eux s’ils savaient ». Et dans l’autre hadith : « Les gens du Yémen sont venus à vous poussant leurs familles ». Les Arabes disent : « Il est venu de ḥasik et bassik » — Abū Zayd les rapporte avec kasra, et le sens de « ḥasik » est d’où tu l’as perçu, et « bassik » d’où ta marche l’a atteint. Mujāhid a dit : elles couleront d’un écoulement. ‘Ikrima : elles seront détruites d’une destruction. Muḥammad ibn Ka‘b : elles seront mues d’un mouvement, d’où la parole d’al-Aghlab al-‘Ijlī. Al-Ḥasan a dit : coupées en morceaux. Le sens est proche.
📜 Texte arabe source
قوله تعالى : وبست الجبال بسا أي فتتت ، عن ابن عباس . مجاهد : كما يبس الدقيق أي يلت . والبسيسة السويق أو الدقيق يلت بالسمن أو بالزيت ثم يؤكل ولا يطبخ وقد يتخذ زادا . قال الراجز :لا تخبزا خبزا وبسا بسا ولا تطيلا بمناخ حبساوذكر أبو عبيدة : أنه لص من غطفان أراد أن يخبز فخاف أن يعجل عن ذلك فأكله [ ص: 179 ] عجينا . والمعنى أنها خلطت فصارت كالدقيق الملتوت بشيء من الماء . أي تصير الجبال ترابا فيختلط البعض بالبعض . وقال الحسن : و " بست " قلعت من أصلها فذهبت ، نظيره : ينسفها ربي نسفا . وقال عطية : بسطت كالرمل والتراب . وقيل : البس : السوق أي سيقت الجبال . قال أبو زيد : البس : السوق ، وقد بسست الإبل أبسها بالضم بسا . وقال أبو عبيد : بسست الإبل وأبسست - لغتان - إذا زجرتها وقلت لها : بس بس . وفي الحديث : يخرج قوم من المدينة إلى اليمن والشام والعراق يبسون والمدينة خير لهم لو كانوا يعلمون ومنه الحديث الآخر : جاءكم أهل اليمن يبسون عيالهم والعرب تقول : جيء به من حسك وبسك . ورواهما أبو زيد بالكسر ، فمعنى من حسك من حيث أحسسته ، وبسك من حيث بلغه مسيرك . وقال مجاهد : سالت سيلا . عكرمة : هدت هدا . محمد بن كعب : سيرت سيرا ، ومنه قول الأغلب العجلي : وقال الحسن : قطعت قطعا . والمعنى متقارب .
Verset 6
Sa parole : « Et elles deviendront une poussière dispersée » — ‘Alī, qu’Allah l’agrée, a dit : la « habā’ » est la poussière qui s’élève des sabots des bêtes puis disparaît, et Allah fait ainsi de leurs œuvres. Mujāhid a dit : la « habā’ » est le rayon qui entre par une lucarne, semblable à de la poussière. Une version similaire est rapportée d’Ibn ‘Abbās. Et aussi de lui : c’est ce qui jaillit du feu quand il s’agite, des étincelles qui s’en échappent et, quand elles retombent, ne sont rien. C’est ce qu’a dit ‘Aṭiyya. Cela a déjà été mentionné dans (al-Furqān) à propos de Sa parole : « Nous avons considéré les œuvres qu’ils ont accomplies et les avons faites comme une poussière dispersée ». La lecture générale est « munbathan » avec un thā’ à trois points, c’est-à-dire dispersé, de Sa parole : « Et Il y a dispersé (batha) toute espèce d’animal » — c’est-à-dire réparti et répandu. Masrūq, al-Nakha‘ī et Abū Ḥaywa ont lu « munbattan » avec un tā’ à deux points, c’est-à-dire coupé, de leur expression « battahu Allah » c’est-à-dire qu’Il l’a coupé, d’où « al-battāt ».
📜 Texte arabe source
قوله تعالى : فكانت هباء منبثا قال علي رضي الله عنه : الهباء الرهج الذي يسطع من حوافر الدواب ثم يذهب ، فجعل الله أعمالهم كذلك . وقال مجاهد : الهباء هو الشعاع الذي يكون في الكوة كهيئة الغبار . وروي نحوه عن ابن عباس . وعنه أيضا : هو ما تطاير من النار إذا اضطربت يطير منها شرر فإذا وقع لم يكن شيئا . وقاله عطية . وقد مضى في ( الفرقان ) عند قوله تعالى : وقدمنا إلى ما عملوا من عمل فجعلناه هباء منثورا وقراءة العامة منبثا بالثاء المثلثة أي متفرقا من قوله تعالى : وبث فيها من كل دابة أي فرق ونشر . وقرأ مسروق والنخعي وأبو حيوة " منبتا " بالتاء المثناة أي منقطعا من قولهم : بته الله أي قطعه ، ومنه البتات .
Verset 7
Sa parole : « Et vous serez en trois catégories » — c’est-à-dire trois sortes, chaque sorte ressemblant à ce dont elle provient, comme l’époux ressemble à l’épouse. Puis Il les a expliqués en disant : « les gens de la droite, les gens de la gauche, et les devanciers ».
📜 Texte arabe source
قوله تعالى : وكنتم أزواجا ثلاثة أي أصنافا ثلاثة كل صنف يشاكل ما هو منه ، كما يشاكل الزوج الزوجة ، ثم بين من هم فقال : فأصحاب الميمنة وأصحاب المشأمة والسابقون .
Verset 8
Les gens de la droite sont ceux qui seront pris par la droite vers le Paradis.
📜 Texte arabe source
فأصحاب الميمنة هم الذين يؤخذ بهم ذات اليمين إلى الجنة
Verset 9
Et les gens de la gauche sont ceux qui seront pris par la gauche vers l'Enfer ; c'est ce qu'a dit As-Suddî. "Al-Mash'amah" désigne la gauche, de même que "Ash-Shâ'mah". On dit : "Untel s'est assis du côté gauche (shâ'ma)". On dit aussi : "Ô untel, prends tes compagnons par la gauche (shâ'im)", c'est-à-dire mène-les du côté gauche. Les Arabes appellent la main gauche "Ash-Shu'mâ" et le côté gauche "Al-Ash'am". De même, on dit de ce qui vient de la droite : "Al-Yumn" (bénédiction), et de ce qui vient de la gauche : "Ash-Shu'm" (malheur). Ibn 'Abbâs et As-Suddî ont dit : Les gens de la droite sont ceux qui étaient à la droite lorsqu'Allah a extrait la descendance des reins d'Adam, et Allah leur a dit : "Ceux-ci sont au Paradis, et je ne m'en soucie pas." Zayd ibn Aslam a dit : Les gens de la droite sont ceux qui ont été pris du côté droit d'Adam ce jour-là, et les gens de la gauche sont ceux qui ont été pris du côté gauche d'Adam. 'Atâ' et Muhammad ibn Ka'b ont dit : Les gens de la droite sont ceux à qui on remettra leur livre dans la main droite, et les gens de la gauche sont ceux à qui on remettra leur livre dans la main gauche. Ibn Jurayj a dit : Les gens de la droite sont les gens des bonnes actions, et les gens de la gauche sont les gens des mauvaises actions. Al-Hasan et Ar-Rabî' ont dit : Les gens de la droite sont ceux qui sont bénis (mayâmîn) pour eux-mêmes par leurs œuvres pies, et les gens de la gauche sont ceux qui sont malheureux (mashâ'îm) pour eux-mêmes par leurs œuvres mauvaises et viles. Dans le Sahîh de Muslim, d'après le hadith de l'ascension (Al-Isrâ'), rapporté par Abû Dharr, le Prophète (que la prière et la paix d'Allah soient sur lui) a dit : "Lorsque nous sommes montés au ciel le plus proche, voilà qu'il y avait un homme avec des ombres noires à sa droite et des ombres noires à sa gauche. Lorsqu'il regardait vers sa droite, il riait, et lorsqu'il regardait vers sa gauche, il pleurait. Il dit : 'Bienvenue au Prophète vertueux et au fils vertueux.' Je dis : 'Ô Jibrîl, qui est-ce ?' Il dit : 'C'est Adam (que la paix soit sur lui), et ces ombres noires à sa droite et à sa gauche sont les âmes de ses descendants. Ceux de la droite sont les gens du Paradis, et les ombres noires à sa gauche sont les gens de l'Enfer.'" Et il mentionna le hadith. Al-Mubarrad a dit : Les gens de la droite sont les gens de la précéance, et les gens de la gauche sont les gens du retard. Les Arabes disent : "Place-moi à ta droite et ne me place pas à ta gauche", c'est-à-dire : "Fais-moi partie des devanciers et ne fais pas de nous des retardataires." La répétition dans "Que sont les gens de la droite ?" et "Que sont les gens de la gauche ?" [p. 181] est pour la glorification et l'étonnement, comme dans Sa parole : "Al-Hâqqah, qu'est-ce que Al-Hâqqah ?" et "Al-Qâri'ah, qu'est-ce que Al-Qâri'ah ?", comme on dit : "Zayd, que dire de Zayd !" Et dans le hadith d'Umm Zar' (qu'Allah soit satisfait d'elle) : "Qu'as-tu, et que dire de ce que tu as !" Le but est de multiplier ce que les gens de la droite auront comme récompenses et ce que les gens de la gauche auront comme châtiments. On a dit : "Awhâb" (les gens) est au nominatif comme sujet, et le prédicat est "mâ ashâbu al-maymanah" (que sont les gens de la droite ?), comme s'il disait : "Les gens de la droite, que sont-ils ?", c'est-à-dire : "Que sont-ils donc ?" On a dit aussi qu'il est possible que "mâ" soit une particule d'insistance, et le sens serait : "Ceux à qui on remettra leur livre dans la main droite sont les gens de la précéance et de la haute position."
📜 Texte arabe source
وأصحاب المشأمة هم الذين يؤخذ بهم ذات الشمال إلى النار ؛ قاله السدي . والمشأمة الميسرة وكذلك الشأمة . يقال : قعد فلان شأمة . ويقال : يا فلان شائم بأصحابك ، أي خذ بهم شأمة أي ذات الشمال . والعرب تقول لليد الشمال الشؤمى ، وللجانب الشمال الأشأم . وكذلك يقال لما جاء عن اليمين : اليمن ، ولما جاء عن الشمال : الشؤم . وقال ابن عباس والسدي : أصحاب الميمنة هم الذين كانوا عن يمين حين أخرجت الذرية من صلبه فقال الله لهم : هؤلاء في الجنة ولا أبالي . وقال زيد بن أسلم : أصحاب الميمنة هم الذين أخذوا من شق آدم الأيمن يومئذ ، وأصحاب المشأمة الذين أخذوا من شق آدم الأيسر . وقال عطاء ومحمد بن كعب : أصحاب الميمنة من أوتي كتابه بيمينه ، وأصحاب المشأمة من أوتي كتابه بشماله . وقال ابن جريج : أصحاب الميمنة هم أهل الحسنات ، وأصحاب المشأمة هم أهل السيئات . وقال الحسن والربيع : أصحاب الميمنة الميامين على أنفسهم بالأعمال الصالحة ، وأصحاب المشأمة المشائيم على أنفسهم بالأعمال السيئة القبيحة . وفي صحيح مسلم من حديث الإسراء عن أبي ذر عن النبي صلى الله عليه وسلم قال : فلما علونا السماء الدنيا فإذا رجل عن يمينه أسودة وعن يساره أسودة - قال - فإذا نظر قبل يمينه ضحك وإذا نظر قبل شماله بكى - قال - فقال مرحبا بالنبي الصالح والابن الصالح - قال - قلت : يا جبريل من هذا قال هذا آدم عليه السلام وهذه الأسودة التي عن يمينه وعن شماله نسم بنيه فأهل اليمين أهل الجنة والأسودة التي عن شماله أهل النار وذكر الحديث . وقال المبرد : وأصحاب الميمنة أصحاب التقدم ، وأصحاب الشأمة أصحاب التأخر . والعرب تقول : اجعلني في يمينك ولا تجعلني في شمالك ، أي : اجعلني من المتقدمين ولا تجعلنا من المتأخرين . والتكرير في ما أصحاب الميمنة و ما أصحاب المشأمة [ ص: 181 ] للتفخيم والتعجيب ، كقوله : الحاقة ما الحاقة و القارعة ما القارعة كما يقال : زيد ، ما زيد ! وفي حديث أم زرع رضي الله عنها : مالك وما مالك ! والمقصود تكثير ما لأصحاب الميمنة من الثواب ولأصحاب المشأمة من العقاب . وقيل : " أصحاب " رفع بالابتداء والخبر ما أصحاب الميمنة كأنه قال : فأصحاب الميمنة ما هم ؟ ، المعنى : أي شيء هم ؟ . وقيل : يجوز أن تكون " ما " تأكيدا ، والمعنى فالذين يعطون كتابهم بأيمانهم هم أصحاب التقدم وعلو المنزلة .
Verset 10
Sa parole (qu'Il soit exalté) : "Et les devanciers, les devanciers." Il est rapporté du Prophète (que la prière et la paix d'Allah soient sur lui) qu'il a dit : "Les devanciers sont ceux qui, lorsqu'on leur donne le droit, l'acceptent ; lorsqu'on leur demande, ils donnent ; et ils jugent pour les gens comme ils jugent pour eux-mêmes." Al-Mahdawî l'a mentionné. Muhammad ibn Ka'b Al-Qurazî a dit : Ce sont les Prophètes. Al-Hasan et Qatâdah ont dit : Les devanciers vers la foi de chaque communauté. Et une opinion similaire est rapportée de 'Ikrimah. Muhammad ibn Sîrîn a dit : Ce sont ceux qui ont prié vers les deux qiblas (la direction de prière), et sa preuve est la parole d'Allah : "Et les premiers devanciers parmi les émigrants (Al-Muhâjirûn) et les auxiliaires (Al-Ansâr)." Mujâhid et d'autres ont dit : Ce sont ceux qui devancent vers le jihad, et les premiers à se rendre à la prière. 'Alî (qu'Allah soit satisfait de lui) a dit : Ce sont ceux qui devancent vers les cinq prières. Ad-Dahhâk a dit : Vers le jihad. Sa'îd ibn Jubayr a dit : Vers le repentir et les œuvres de bien, car Allah (qu'Il soit exalté) a dit : "Et hâtez-vous vers un pardon de votre Seigneur", puis Il les a loués en disant : "Ceux-là se hâtent vers les biens et ils y devancent." On a dit : Ils sont quatre : parmi eux, le devancier de la communauté de Moïse, qui est Hizqîl, le croyant de la famille de Pharaon ; le devancier de la communauté de Jésus, qui est Habîb An-Najjâr, l'homme d'Antioche ; et deux devanciers dans la communauté de Muhammad (que la prière et la paix d'Allah soient sur lui), à savoir Abû Bakr et 'Umar (qu'Allah soit satisfait d'eux) ; c'est ce qu'a dit Ibn 'Abbâs ; Al-Mâwardî l'a rapporté. Shamît ibn [p. 182] Al-'Ajlân a dit : Les gens sont de trois sortes : un homme qui s'adonne au bien dès sa jeunesse et y persévère jusqu'à sa sortie de ce monde, celui-là est le devancier rapproché (Al-Muqarrab) ; un homme qui passe sa vie dans les péchés, puis après une longue insouciance, revient par le repentir jusqu'à ce que sa fin soit marquée par cela, celui-là est des gens de la droite ; et un homme qui passe sa vie dans les péchés et y persévère jusqu'à ce que sa fin soit marquée par cela, celui-là est des gens de la gauche. On a dit : Ce sont tous ceux qui devancent vers une chose parmi les choses de la piété. Puis on a dit : "As-Sâbiqûn" (les devanciers) est au nominatif comme sujet, le second est une insistance, et le prédicat est "ûlâ'ika al-muqarrabûn" (ceux-là sont les rapprochés). Az-Zajjâj a dit : "As-Sâbiqûn" est au nominatif comme sujet, le second est son prédicat, et le sens est : "Les devanciers vers l'obéissance à Allah sont les devanciers vers la miséricorde d'Allah."
📜 Texte arabe source
قوله تعالى : والسابقون السابقون روي عن النبي صلى الله عليه وسلم أنه قال : السابقون الذين إذا أعطوا الحق قبلوه وإذا سئلوه بذلوه وحكموا للناس كحكمهم لأنفسهم ذكره المهدوي . وقال محمد بن كعب القرظي : إنهم الأنبياء . الحسن وقتادة : السابقون إلى الإيمان من كل أمة . ونحوه عن عكرمة . محمد بن سيرين : هم الذين صلوا إلى القبلتين ، دليله قوله تعالى : والسابقون الأولون من المهاجرين والأنصار . وقال مجاهد وغيره : هم السابقون إلى الجهاد ، وأول الناس رواحا إلى الصلاة . وقال علي رضي الله عنه : هم السابقون إلى الصلوات الخمس . الضحاك : إلى الجهاد . سعيد بن جبير : إلى التوبة وأعمال البر ، قال الله تعالى : وسارعوا إلى مغفرة من ربكم ثم أثنى عليهم فقال : أولئك يسارعون في الخيرات وهم لها سابقون . وقيل : إنهم أربعة ، منهم سابق أمة موسى وهو حزقيل مؤمن آل فرعون ، وسابق أمة عيسى وهو حبيب النجار صاحب أنطاكية ، وسابقان في أمة محمد صلى الله عليه وسلم وهما أبو بكر وعمر رضي الله عنهما ؛ قاله ابن عباس ؛ حكاه الماوردي . وقال شميط بن [ ص: 182 ] العجلان : الناس ثلاثة ، فرجل ابتكر للخير في حداثة سنه داوم عليه حتى خرج من الدنيا فهذا هو السابق المقرب ، ورجل ابتكر عمره بالذنوب ثم طول الغفلة ثم رجع بتوبته حتى ختم له بها فهذا من أصحاب اليمين ، ورجل ابتكر عمره بالذنوب ثم لم يزل عليها حتى ختم له بها فهذا من أصحاب الشمال . وقيل : هم كل من سبق إلى شيء من أشياء الصلاح . ثم قيل : السابقون رفع بالابتداء والثاني توكيد له والخبر أولئك المقربون وقال الزجاج : السابقون رفع بالابتداء والثاني خبره ، والمعنى : السابقون إلى طاعة الله هم السابقون إلى رحمة الله
Verset 11
"Ceux-là sont les rapprochés" — cela fait partie de leur description. On a dit : Lorsqu'un homme parmi les devanciers rapprochés sort de sa demeure au Paradis, il a une lumière par laquelle ceux qui sont en dessous de lui le reconnaissent.
📜 Texte arabe source
أولئك المقربون من صفتهم . وقيل : إذا خرج رجل من السابقين المقربين من منزله في الجنة كان له ضوء يعرفه به من دونه .
Verset 12
Aucune exégèse n'est disponible pour ce verset.
📜 Texte arabe source
لا يوجد تفسير لهذه الأية
Verset 13
Sa parole : « Une multitude parmi les premiers » c'est-à-dire un groupe des nations passées. « Et un petit nombre parmi les derniers » c'est-à-dire parmi ceux qui ont cru en Muhammad, paix et salut sur lui. Al-Hasan a dit : une multitude parmi ceux qui ont précédé cette communauté, et un petit nombre parmi les compagnons de Muhammad, paix et salut sur lui. Ô Allah, fais-nous en faire partie par Ta générosité. Ils furent appelés « peu nombreux » par rapport à ceux qui les ont précédés, car les prophètes antérieurs furent nombreux et nombreux furent ceux qui les précédèrent dans la foi, dépassant en nombre ceux de notre communauté qui furent les premiers à croire. On dit que lorsque cela fut révélé, cela pesa sur les compagnons du Messager d'Allah, paix et salut sur lui, puis fut révélé : « Une multitude parmi les premiers et une multitude parmi les derniers ». Le Prophète, paix et salut sur lui, dit alors : « J'espère que vous serez le quart des gens du Paradis, plutôt le tiers des gens du Paradis, plutôt la moitié des gens du Paradis, et vous partagerez l'autre moitié avec eux ». Rapporté par Abou Hourayra ; mentionné par Al-Mawardi et d'autres. Son sens est confirmé dans le Sahih de Muslim d'après le hadith d'Abdullah ibn Mas'ud. Il semble qu'il ait voulu dire que ce verset est abrogé, mais le plus juste est qu'il est confirmé car c'est une information, et parce qu'il s'agit de deux groupes différents. Al-Hasan a dit : les devanciers de ceux qui sont passés sont plus nombreux que nos devanciers, c'est pourquoi Il dit :
📜 Texte arabe source
قوله تعالى : ثلة من الأولين أي جماعة من الأمم الماضية . وقليل من الآخرين أي ممن آمن بمحمد صلى الله عليه وسلم . قال الحسن : ثلة ممن قد مضى قبل هذه الأمة ، وقليل من أصحاب محمد صلى الله عليه وسلم ، اللهم اجعلنا منهم بكرمك . وسموا قليلا بالإضافة إلى من كان قبلهم لأن الأنبياء المتقدمين كثروا فكثر السابقون إلى الإيمان منهم ، فزادوا على عدد من سبق إلى التصديق من أمتنا . وقيل : لما نزل هذا شق على أصحاب رسول الله صلى الله عليه وسلم فنزلت : ثلة من الأولين وثلة من الآخرين فقال النبي صلى الله عليه وسلم : إني لأرجو أن تكونوا ربع أهل الجنة بل ثلث أهل الجنة بل نصف أهل الجنة وتقاسمونهم في النصف الثانيرواه أبو هريرة ؛ ذكره الماوردي وغيره . ومعناه ثابت في صحيح مسلم من حديث عبد الله بن مسعود . وكأنه أراد أنها منسوخة والأشبه أنها محكمة لأنها خبر ، ولأن ذلك في جماعتين مختلفتين . قال الحسن : سابقو من مضى أكثر من سابقينا ، ولذلك قال :
Verset 14
« Et un petit nombre parmi les derniers ». Et Il dit concernant les gens de la droite, qui sont autres que les devanciers : « Une multitude parmi les premiers et une multitude parmi les derniers ». C'est pourquoi le Prophète, paix et salut sur lui, dit : « J'espère que ma communauté sera la moitié des gens du Paradis », puis il récita la parole d'Allah : « Une multitude parmi les premiers et une multitude parmi les derniers ». Mujahid a dit : tous deux font partie de cette communauté. Sufyan a rapporté d'Aban, de Sa'id ibn Jubayr, d'Ibn Abbas, du Prophète, paix et salut sur lui : « Les deux multitudes ensemble sont de ma communauté », c'est-à-dire une multitude parmi les premiers et une multitude parmi les derniers. Cette parole fut également rapportée d'Abou Bakr As-Siddiq, qu'Allah l'agrée. Abou Bakr, qu'Allah l'agrée, dit : « Les deux multitudes sont de la communauté de Muhammad, paix et salut sur lui ; certains sont au début de sa communauté, d'autres à sa fin ». C'est comme Sa parole : « Parmi eux, il y a celui qui est injuste envers lui-même, celui qui est modéré, et celui qui devance par les bonnes œuvres avec la permission d'Allah ». On dit aussi : « Une multitude parmi les premiers » c'est-à-dire du début de cette communauté, « et un petit nombre parmi les derniers » qui se hâtent vers les obéissances jusqu'à atteindre le rang des premiers. C'est pourquoi il dit, paix et salut sur lui : « Les meilleurs d'entre vous sont ma génération », puis il mit sur un pied d'égalité, concernant les gens de la droite, les premiers et les derniers. La « thullah » vient de « thalaltu ash-shay' » c'est-à-dire je l'ai coupé, donc le sens de « thullah » est comme celui de « firqah » (groupe) ; c'est ce qu'a dit Az-Zajjaj.
📜 Texte arabe source
وقليل من الآخرين وقال في أصحاب اليمين وهم سوى السابقين : ثلة من الأولين وثلة من الآخرين ولذلك قال النبي صلى الله عليه وسلم : إني لأرجو أن [ ص: 183 ] تكون أمتي شطر أهل الجنة ثم تلا قوله تعالى : ثلة من الأولين وثلة من الآخرين قال مجاهد : كل من هذه الأمة . وروى سفيان عن أبان عن سعيد بن جبير عن ابن عباس عن النبي صلى الله عليه وسلم : الثلتان جميعا من أمتي يعني ثلة من الأولين وثلة من الآخرين . وروي هذا القول عن أبي بكر الصديق رضي الله عنه . قال أبو بكر رضي الله عنه : كلا الثلتين من أمة محمد صلى الله عليه وسلم ؛ فمنهم من هو في أول أمته ، ومنهم من هو في آخرها ، وهو مثل قوله تعالى : فمنهم ظالم لنفسه ومنهم مقتصد ومنهم سابق بالخيرات بإذن الله وقيل ثلة من الأولين أي من أول هذه الأمة . وقليل من الآخرين يسارع في الطاعات حتى يلحق درجة الأولين ، ولهذا قال عليه الصلاة والسلام : خيركم قرني ثم سوى في أصحاب اليمين بين الأولين والآخرين . والثلة من ثللت الشيء أي قطعته ، فمعنى ثلة كمعنى فرقة ؛ قاله الزجاج .
Verset 15
Sa parole : « Sur des lits tissés » c'est-à-dire : les devanciers au Paradis sont sur des lits, c'est-à-dire leurs assemblées sont sur des lits, pluriel de « sarir ». « Mawdounah » : Ibn Abbas a dit : tissés d'or. Ikrimah a dit : entrelacés de perles et de rubis. D'après Ibn Abbas également : « mawdounah » signifie alignés, comme il est dit ailleurs : « sur des lits alignés ». D'après lui aussi et d'après Mujahid : incrustés d'or. Dans les exégèses : « mawdounah » c'est-à-dire tissés de baguettes d'or, entrelacés de perles, de rubis et de chrysolithe — le « wadn » est le tissage doublé et l'arrangement. On dit : untel a « wadana » les pierres et les briques, les superposant, c'est donc « mawdoun ». Une cotte de mailles « mawdounah » c'est-à-dire solidement tissée, comme « masfoufah » (alignée). Al-A'sha a dit : « Et parmi le tissage de Dawud, une cotte solidement tissée, transportée avec la tribu, de campement en campement ». Il dit aussi : « Et une blanche comme le miroir, solidement tissée, ayant une crête au-dessus du col de la cotte ». Le lit « mawdoun » est celui dont la surface est comme tissée. De là vient « al-wadhin » : une sangle de cuir tissée dont les parties s'entrelacent. De là aussi Sa parole : « Vers toi elle court, sa sangle agitée ».
📜 Texte arabe source
قوله تعالى : على سرر موضونة أي : السابقون في الجنة على سرر ، أي مجالسهم على سرر جمع سرير .موضونة قال ابن عباس : منسوجة بالذهب . وقال عكرمة : مشبكة بالدر والياقوت . وعن ابن عباس أيضا : موضونة مصفوفة ، كما قال في موضع آخر : على سرر مصفوفة . وعنه أيضا وعن مجاهد : مرمولة بالذهب . وفي التفاسير : موضونة أي منسوجة بقضبان الذهب مشبكة بالدر والياقوت والزبرجد - والوضن النسج المضاعف والنضد ، يقال : وضن فلان الحجر والآجر بعضه فوق بعض فهو موضون ، ودرع موضونة أي محكمة في النسج مثل مصفوفة ، قال الأعشى :ومن نسج داود موضونة تساق مع الحي عيرا فعيراوقال أيضا :وبيضاء كالنهي موضونة لها قونس فوق جيب البدنوالسرير الموضون : الذي سطحه بمنزلة المنسوج ، ومنه الوضين : بطان من سيور ينسج فيدخل بعضه في بعض ، ومنه قوله :إليك تعدو قلقا وضينها
Verset 16
« Accoudés dessus » c'est-à-dire sur les lits, « se faisant face » c'est-à-dire que nul ne voit la nuque de l'autre, mais les lits tournent avec eux. Cela concerne le croyant, son épouse et sa famille, c'est-à-dire qu'ils sont accoudés se faisant face. Mujahid et d'autres l'ont dit. Al-Kalbi a dit : la longueur de chaque lit est de trois cents coudées ; quand le serviteur veut s'y asseoir, il s'abaisse, et quand il s'y assied, il s'élève.
📜 Texte arabe source
متكئين عليها أي على السرر متقابلين أي لا يرى بعضهم قفا بعض ، بل تدور بهم الأسرة ، وهذا في المؤمن وزوجته وأهله ، أي يتكئون متقابلين . قال مجاهد وغيره . وقال الكلبي : طول كل سرير ثلاثمائة ذراع ، فإذا أراد العبد أن يجلس عليها تواضعت فإذا جلس عليها ارتفعت .
Verset 17
Sa parole : « Parmi eux circuleront des jeunes gens éternellement jeunes » c'est-à-dire des garçons qui ne meurent pas ; c'est ce qu'a dit Mujahid. Al-Hasan et Al-Kalbi : ils ne vieillissent pas et ne changent pas. De là la parole d'Imru' al-Qays : « Et ne jouit pleinement que l'heureux éternellement jeune, aux soucis légers, qui ne passe ses nuits dans les frayeurs ». Sa'id ibn Jubayr a dit : « mukhalledoun » signifie portant des boucles d'oreilles ; on appelle la boucle d'oreille « al-khuldah » et l'ensemble des parures « al-khuldah ». On dit aussi : parés de bracelets ; c'est ce que rapporte Al-Farra'. Le poète a dit : « Et des femmes parées d'argent, comme si leurs arrières étaient des dunes de sable ». On dit aussi : portant des ceintures, c'est-à-dire ceints de ceintures. Ikrimah a dit : « mukhalledoun » : comblés de bienfaits. On dit aussi : d'un âge unique, Allah les a créés pour les gens du Paradis, circulant parmi eux comme Il veut, sans naissance. Ali ibn Abi Talib, qu'Allah l'agrée, et Al-Hasan al-Basri ont dit : les jeunes gens ici sont les enfants des musulmans qui meurent en bas âge, n'ayant ni bonnes ni mauvaises actions. Salman al-Farisi a dit : les enfants des associateurs sont les serviteurs des gens du Paradis. Al-Hasan a dit : ils n'ont pas de bonnes actions pour être récompensés, ni de mauvaises pour être punis, ils furent donc placés à cet endroit. L'essentiel est que les gens du Paradis sont dans la plénitude de la joie et du bien-être, et le bien-être ne se complète que par l'entourage des serviteurs et des jeunes gens autour de l'homme.
📜 Texte arabe source
قوله تعالى : يطوف عليهم ولدان مخلدون أي غلمان لا يموتون ؛ قاله مجاهد . الحسن والكلبي : لا يهرمون ولا يتغيرون ، ومنه قول امرئ القيس :وهل ينعمن إلا سعيد مخلد قليل الهموم ما يبيت بأوجالوقال سعيد بن جبير : مخلدون مقرطون ، يقال للقرط : الخلدة ولجماعة الحلي : الخلدة . وقيل : مسورون ونحوه عن الفراء ، قال الشاعر :ومخلدات باللجين كأنما أعجازهن أقاوز الكثبانوقيل : مقرطون يعني ممنطقون من المناطق . وقال عكرمة : مخلدون : منعمون . وقيل : على سن واحدة أنشأهم الله لأهل الجنة يطوفون عليهم كما شاء من غير ولادة . وقال علي بن أبي طالب رضي الله عنه والحسن البصري : الولدان هاهنا ولدان المسلمين الذين يموتون صغارا ولا حسنة لهم ولا سيئة . وقال سلمان الفارسي : أطفال المشركين هم خدم أهل الجنة . قال الحسن : لم يكن لهم حسنات يجزون بها ، ولا سيئات يعاقبون عليها ، فوضعوا في هذا الموضع . والمقصود أن أهل الجنة على أتم السرور والنعمة ، والنعمة إنما تتم باحتفاف الخدم والولدان بالإنسان .
Verset 18
avec des coupes et des aiguières. « Coupes » (akwāb) est le pluriel de kūb, déjà mentionné dans (Az-Zukhruf) [p. 185] : ce sont les récipients sans anses ni becs. Les « aiguières » (abārīq) sont celles qui ont des anses et des becs, au singulier ibrīq, ainsi nommées parce que leur couleur brille par sa pureté. Et une coupe de vin pur (maʿīn) : le propos à ce sujet a déjà été exposé dans (As-Sāffāt). Maʿīn désigne ce qui coule, qu’il s’agisse d’eau ou de vin, mais ici l’on vise le vin qui coule des sources. On a dit aussi : visible aux yeux, maʿīn étant alors un participe passif de muʿāyana. On a dit encore : c’est un faʿīl dérivé de maʿn, qui signifie l’abondance. Et il est précisé que ce vin n’est pas comme celui d’ici-bas, qu’on extrait par pressurage, avec peine et traitement.
📜 Texte arabe source
بأكواب وأباريق أكواب جمع كوب وقد مضى في ( الزخرف ) [ ص: 185 ] وهي الآنية التي لا عرى لها ولا خراطيم ، والأباريق التي لها عرى وخراطيم واحدها إبريق ، سمي بذلك لأنه يبرق لونه من صفائه .وكأس من معين مضى في ( والصافات ) القول فيه . والمعين : الجاري من ماء أو خمر ، غير أن المراد في هذا الموضع الخمر الجارية من العيون . وقيل : الظاهرة للعيون فيكون " معين " مفعولا من المعاينة . وقيل : هو فعيل من المعن وهو الكثرة . وبين أنها ليست كخمر الدنيا التي تستخرج بعصر وتكلف ومعالجة .
Verset 19
La parole divine : « ils n’en auront pas de migraine » (lā yuṣaddaʿūna ʿanhā), c’est-à-dire que leurs têtes ne se fendront pas à cause de sa consommation, car c’est un plaisir sans nuisance, contrairement à la boisson d’ici-bas. « Et ils ne seront pas enivrés » (wa lā yunzifūn) : cela a déjà été mentionné dans (As-Sāffāt), c’est-à-dire qu’ils ne s’enivreront pas au point de perdre leur raison. Mujāhid a lu « lā yaṣaddaʿūn » au sens de « ils ne se sépareront pas », comme dans la parole divine : « ce jour-là ils se sépareront » (yāṣaddaʿūn). Les gens de Kūfa ont lu « yunzifūn » avec un zāy kasra, c’est-à-dire que leur boisson ne s’épuisera pas et que leur vin ne finira pas ; de là le dire du poète : « Par ma vie, si vous êtes à sec ou si vous êtes sobres, vous êtes de mauvais compagnons de beuverie, ô gens d’Abjar. » Al-Dahhāk rapporte d’Ibn ʿAbbās : « Le vin d’ici-bas a quatre défauts : l’ivresse, la migraine, le vomissement et l’urine. Or Dieu a mentionné le vin du Paradis et l’a purifié de ces défauts. »
📜 Texte arabe source
قوله تعالى : لا يصدعون عنها أي لا تنصدع رءوسهم من شربها ، أي أنها لذة بلا أذى بخلاف شراب الدنيا .ولا ينزفون تقدم في ( والصافات ) أي لا يسكرون فتذهب عقولهم . وقرأ مجاهد : " لا يصدعون " بمعنى لا يتصدعون أي لا يتفرقون ، كقوله تعالى : يومئذ يصدعون . وقرأ أهل الكوفة " ينزفون " بكسر الزاي ، أي لا ينفد شرابهم ولا تفنى خمرهم ، ومنه قول الشاعر :لعمري لئن أنزفتم أو صحوتم لبئس الندامى كنتم آل أبجراوروى الضحاك عن ابن عباس قال : في الخمر أربع خصال : السكر والصداع والقيء والبول ، وقد ذكر الله تعالى خمر الجنة فنزهها عن هذه الخصال .
Verset 20
C’est-à-dire qu’ils choisissent ce qu’ils veulent, en raison de son abondance. On a dit aussi : des fruits choisis et agréables ; at-takhayyur signifie la sélection.
📜 Texte arabe source
أي يتخيرون ما شاءوا لكثرتها .وقيل : وفاكهة متخيرة مرضية , والتخير الاختيار .
Verset 21
« Et la chair d’oiseau de ce qu’ils désirent. » At-Tirmidhī rapporte d’Anas ibn Mālik : on demanda au Messager de Dieu, paix et salut sur lui : « Qu’est-ce que al-Kawthar ? » Il dit : « C’est un fleuve que Dieu m’a donné — c’est-à-dire au Paradis — plus blanc que le lait et plus doux que le miel ; il y a des oiseaux dont les cous sont comme des cous de chameaux. » ʿUmar dit : « Ceux-ci sont vraiment délicats ! » Le Messager de Dieu, paix et salut sur lui, dit : « Celui qui les mange est meilleur qu’eux. » Il dit : hadith hasan. Al-Thaʿlabī l’a rapporté d’après le hadith d’Abū al-Dardā’ que le Prophète, paix et salut sur lui, dit : « Au Paradis, il y a des oiseaux comme des cous de chameaux de Bactriane qui se rangent à la main du saint de Dieu, et l’un d’eux dit : “Ô saint de Dieu, j’ai paissé dans les prairies sous le Trône et j’ai bu aux sources de Tasnīm, alors mange de moi.” Ils ne cessent de se vanter devant lui jusqu’à ce qu’il lui vienne à l’esprit d’en manger un ; alors il tombe devant lui en différentes couleurs, et il en mange ce qu’il veut. Quand il est rassasié, les os de l’oiseau se rassemblent, il s’envole et paît au Paradis où il veut. » ʿUmar dit : « Ô Prophète de Dieu, ils sont vraiment délicats ! » Il dit : « Celui qui les mange est plus délicat qu’eux. » Et il est rapporté d’Abū Saʿīd al-Khudrī que le Prophète, paix et salut sur lui, dit : [p. 186] « Au Paradis, il y a des oiseaux ; dans l’un d’eux, il y a soixante-dix mille plumes. Il se pose sur l’assiette de l’homme du Paradis, puis il se secoue, et de chaque plume sort une couleur de nourriture, plus blanche que la neige, plus froide et plus tendre que le beurre, plus douce que le miel, sans qu’aucune couleur ne ressemble à sa voisine ; il en mange ce qu’il veut, puis il s’en va et s’envole. »
📜 Texte arabe source
ولحم طير مما يشتهون روى الترمذي عن أنس بن مالك قال : سئل رسول الله صلى الله عليه وسلم ما الكوثر ؟ قال : ذاك نهر أعطانيه الله تعالى - يعني في الجنة - أشد بياضا من اللبن وأحلى من العسل فيه طير أعناقها كأعناق الجزر قال عمر : إن هذه لناعمة ، قال رسول الله صلى الله عليه وسلم : أكلتها أحسن منها قال : حديث حسن . وخرجه الثعلبي من حديث أبي الدرداء أن النبي صلى الله عليه وسلم قال : إن في الجنة طيرا مثل أعناق البخت تصطف على يد ولي الله فيقول أحدها : يا ولي الله رعيت في مروج تحت العرش وشربت من عيون التسنيم فكل مني فلا يزلن يفتخرن بين يديه حتى يخطر على قلبه أكل أحدها فتخر بين يديه على ألوان مختلفة فيأكل منها ما أراد فإذا شبع تجمع عظام الطائر فطار يرعى في الجنة حيث شاء فقال عمر : يا نبي الله إنها لناعمة . فقال : آكلها أنعم منها . وروي عن أبي سعيد الخدري أن النبي صلى الله عليه وسلم قال : [ ص: 186 ] إن في الجنة لطيرا في الطائر منها سبعون ألف ريشة فيقع على صحفة الرجل من أهل الجنة ثم ينتفض فيخرج من كل ريشة لون طعام أبيض من الثلج وأبرد وألين من الزبد وأعذب من الشهد ليس فيه لون يشبه صاحبه فيأكل منه ما أراد ثم يذهب فيطير .
Verset 22
La parole divine : « et des houris aux grands yeux » (wa ḥūrun ʿīn). On a lu avec le rafʿ, le nasb et le jarr. Celui qui lit avec le jarr — c’est Hamza, al-Kisā’ī et d’autres — il est permis que ce soit coordonné à « avec des coupes » (bi-akwāb), et cela est porté sur le sens, car le sens est : ils jouissent de coupes, de fruits, de chair et de houris ; c’est ce qu’a dit al-Zajjāj. Il est aussi permis que ce soit coordonné à « jardins » (jannāt), c’est-à-dire : ils sont dans les jardins de délices et dans des houris, sur l’estimation d’une suppression du complément, comme s’il disait : et dans la compagnie de houris. Al-Farrā’ : le jarr est par conformité de forme, bien que les sens diffèrent, car les houris ne sont pas servies en tournée. Le poète a dit : « Quand les femmes, un jour, se montrent et se noircissent les sourcils et les yeux » — or les yeux ne se noircissent pas, on ne fait que les enduire de khôl. Un autre a dit : « Et j’ai vu ton époux dans la mêlée, ceint d’une épée et d’une lance. » Qutrub dit : c’est coordonné aux coupes et aux aiguières sans porter sur le sens ; il dit : il n’est pas blâmable qu’on fasse circuler les houris parmi eux, et qu’ils y trouvent un plaisir. Quant à celui qui lit avec le nasb — c’est al-Ashhab al-ʿUqaylī, al-Nakhaʿī et ʿĪsā ibn ʿUmar al-Thaqafī, et c’est ainsi dans le muṣḥaf d’Ubayy — c’est sur l’estimation d’un verbe sous-entendu, comme s’il disait : et ils seront mariés à des houris aux grands yeux. Le nasb, porté sur le sens, est aussi bon, car le sens de « on fait circuler parmi eux » est : on leur donne. Quant à celui qui lit avec le rafʿ — c’est la majorité, et c’est le choix d’Abū ʿUbayd et d’Abū Ḥātim — c’est sur le sens : et ils ont auprès d’eux des houris aux grands yeux, car les houris ne sont pas servies en tournée. Al-Kisā’ī dit : celui qui dit « wa ḥūrun ʿīn » avec le rafʿ et justifie cela par le fait qu’elles ne sont pas servies en tournée, doit appliquer la même règle aux fruits et à la chair, car ceux-ci ne sont pas non plus servis en tournée ; on ne fait circuler que le vin seul. Al-Akhfash dit : il est permis que ce soit porté sur le sens : ils ont des coupes, et ils ont des houris aux grands yeux. Et il est permis que ce soit coordonné à « une foule » (thulla), « une foule » étant un sujet dont le prédicat est « sur des lits ornés » (ʿalā sururin mawḍūna), et de même « et des houris aux grands yeux » ; on commence par l’indéfini pour le spécifier par l’attribut.
📜 Texte arabe source
قوله تعالى : وحور عين قرئ بالرفع والنصب والجر ، فمن جر وهو حمزة والكسائي وغيرهما جاز أن يكون معطوفا على " بأكواب " وهو محمول على المعنى ، لأن المعنى يتنعمون بأكواب وفاكهة ولحم وحور ؛ قاله الزجاج . وجاز أن يكون معطوفا على " جنات " أي هم في جنات النعيم وفي حور على تقدير حذف المضاف ، كأنه قال : وفي معاشرة حور . الفراء : الجر على الإتباع في اللفظ وإن اختلفا في المعنى ، لأن الحور لا يطاف بهن ، قال الشاعر :إذا ما الغانيات برزن يوما وزججن الحواجب والعيوناوالعين لا تزجج وإنما تكحل . وقال آخر :ورأيت زوجك في الوغى متقلدا سيفا ورمحاوقال قطرب : هو معطوف على الأكواب والأباريق من غير حمل على المعنى . قال : ولا ينكر أن يطاف عليهم بالحور ويكون لهم في ذلك لذة . ومن نصب وهو الأشهب العقيلي والنخعي وعيسى بن عمر الثقفي وكذلك هو في مصحف أبي ، فهو على تقدير إضمار فعل ، كأنه قال : ويزوجون حورا عينا . والحمل في النصب على المعنى أيضا حسن ، لأن معنى يطاف عليهم به : يعطونه . ومن رفع وهم الجمهور - وهو اختيار أبي عبيد وأبي حاتم - فعلى معنى : وعندهم حور عين ، لأنه لا يطاف عليهم بالحور . وقال الكسائي : ومن قال : وحور عين بالرفع وعلل بأنه لا يطاف بهن يلزمه ذلك في فاكهة ولحم ، لأن ذلك لا يطاف به وليس يطاف إلا بالخمر وحدها . وقال الأخفش : يجوز أن يكون محمولا على المعنى : لهم أكواب ولهم حور عين . وجاز أن يكون معطوفا على " ثلة " و " ثلة " ابتداء وخبره على سرر موضونة وكذلك وحور عين وابتدأ بالنكرة لتخصيصها بالصفة .
Verset 23
comme des perles semblables aux perles cachées, c'est-à-dire celles que les mains n'ont pas touchées et sur lesquelles la poussière ne s'est pas posée, étant ainsi au summum de la pureté et de l'éclat. Elles sont, dans la beauté de leurs corps sous tous leurs aspects, comme l'a dit le poète : [p. 187] Comme si elles avaient été créées dans la coquille d'une perle, toutes leurs parties étant un visage pour l'observateur.
📜 Texte arabe source
كأمثال أي مثل أمثال اللؤلؤ المكنون أي : الذي لم تمسه الأيدي ولم يقع عليه الغبار فهو أشد ما يكون صفاء وتلألؤا ، أي هن في تشاكل أجسادهن في الحسن من جميع جوانبهن كما قال الشاعر : [ ص: 187 ]كأنما خلقت في قشر لؤلؤة فكل أكنافها وجه لمرصاد
Verset 24
en récompense de ce qu'ils faisaient, c'est-à-dire comme rétribution, et il est à l'accusatif comme complément de cause. Il est également permis de le considérer comme un complément d'objet absolu, car le sens de "des jeunes gens éternels circulent parmi eux" est qu'ils sont récompensés. La discussion sur les houris aux grands yeux a déjà été abordée dans (At-Tur) et ailleurs. Anas a dit : Le Prophète, paix et bénédiction sur lui, a dit : "Allah a créé les houris aux grands yeux à partir du safran." Khalid ibn al-Walid a dit : J'ai entendu le Prophète, paix et bénédiction sur lui, dire : "L'homme du Paradis saisit une pomme parmi les pommes du Paradis, elle se fend dans sa main et il en sort une houri qui, si elle regardait le soleil, l'éclipserait par sa beauté, sans que la pomme n'en diminue." Un homme lui dit : "Ô Aba Sulayman, ceci est étonnant, et elle ne diminue pas la pomme ?" Il dit : "Oui, comme la lampe à partir de laquelle on allume une autre lampe et des lampes sans qu'elle ne diminue, et Allah est capable de tout ce qu'Il veut." Il est rapporté d'Ibn Abbas, qu'Allah les agrée, qu'il a dit : "Allah a créé les houris aux grands yeux : de la pointe de leurs pieds à leurs genoux en safran, de leurs genoux à leurs seins en musc pur, de leurs seins à leur cou en ambre gris, de leur cou à leur tête en camphre blanc. Elles portent soixante-dix mille vêtements comme les anémones. Quand elles s'avancent, leur visage rayonne d'une lumière éclatante comme le soleil brille pour les gens de ce monde, et quand elles se retournent, on voit leur foie à travers la finesse de leurs vêtements et de leur peau. Sur leur tête, il y a soixante-dix mille tresses de musc pur, et pour chaque tresse, une servante relève son voile en s'écriant : 'Voici la récompense des pieux, en rétribution de ce qu'ils faisaient.'"
📜 Texte arabe source
جزاء بما كانوا يعملون أي ثوابا ونصبه على المفعول له . ويجوز أن يكون على المصدر ، لأن معنى يطوف عليهم ولدان مخلدون يجازون . وقد مضى الكلام في الحور العين في ( والطور ) وغيرها . وقال أنس : قال النبي صلى الله عليه وسلم : خلق الله الحور العين من الزعفران وقال خالد بن الوليد : سمعت النبي صلى الله عليه وسلم يقول : إن الرجل من أهل الجنة ليمسك التفاحة من تفاح الجنة فتنفلق في يده فتخرج منها حوراء لو نظرت للشمس لأخجلت الشمس من حسنها من غير أن ينقص من التفاحة فقال له رجل : يا أبا سليمان إن هذا لعجب ، ولا ينقص من التفاحة ؟ قال : نعم كالسراج الذي يوقد منه سراج آخر وسرج ولا ينقص ، والله على ما يشاء قدير . وروي عن ابن عباس رضي الله عنهما أنه قال : خلق الله الحور العين ؛ من أصابع رجليها إلى ركبتيها من الزعفران ، ومن ركبتيها إلى ثدييها من المسك الأذفر ، ومن ثدييها إلى عنقها من العنبر الأشهب ، ومن عنقها إلى رأسها من الكافور الأبيض ، عليها سبعون ألف حلة مثل شقائق النعمان ، إذا أقبلت يتلألأ وجهها نورا ساطعا كما تتلألأ الشمس لأهل الدنيا ، وإذا أدبرت يرى كبدها من رقة ثيابها وجلدها ، في رأسها سبعون ألف ذؤابة من المسك الأذفر ، لكل ذؤابة منها وصيفة ترفع ذيلها وهي تنادي : هذا ثواب الأولياء جزاء بما كانوا يعملون .
Verset 25
La parole d'Allah : "Ils n'y entendent ni futilité ni péché" — Ibn Abbas a dit : ni vanité ni mensonge. La futilité (laghw) est ce qui est vain dans la parole, et le péché (ta'thim) est un infinitif de "aththamtu" signifiant "je lui ai dit : tu as péché". Muhammad ibn Ka'b : "ni péché" signifie qu'ils ne se reprochent pas mutuellement des péchés. Mujahid : "Ils n'y entendent ni futilité ni péché" — ni injure ni chose qui rende coupable.
📜 Texte arabe source
قوله تعالى : لا يسمعون فيها لغوا ولا تأثيما قال ابن عباس : باطلا ولا كذبا . واللغو ما يلغى من الكلام ، والتأثيم مصدر أثمته أي قلت له أثمت . محمد بن كعب : ولا تأثيما أي لا يؤثم بعضهم بعضا . مجاهد : لا يسمعون فيها لغوا ولا تأثيما شتما ولا مأثما .
Verset 26
"sauf une parole : Paix ! Paix !" — "Parole" (qilan) est à l'accusatif par "ils entendent" ou comme exception discontinue, c'est-à-dire : mais ils disent une parole ou ils entendent. Et "Paix ! Paix !" (salaman salaman) sont à l'accusatif par "la parole", c'est-à-dire : sauf qu'ils disent le bien. Ou comme complément d'objet absolu, c'est-à-dire : sauf que les uns disent aux autres : Paix ! Ou comme qualificatif de "parole", et le second "paix" est un substitut du premier, le sens étant : sauf une parole où il n'y a ni futilité. Il est permis de les mettre au nominatif en supposant : "Que la paix soit sur vous." Ibn Abbas a dit : c'est-à-dire qu'ils se saluent mutuellement. Et il a été dit : ce sont les anges qui les saluent, ou c'est leur Seigneur, gloire à Lui, qui les salue.
📜 Texte arabe source
إلا قيلا سلاما سلاما " قيلا " منصوب ب " يسمعون " أو استثناء منقطع أي : لكن يقولون قيلا أو يسمعون . و سلاما سلاما منصوبان بالقول ، أي إلا أنهم يقولون الخير . أو على المصدر أي إلا أن يقول بعضهم لبعض : سلاما . أو يكون وصفا ل " قيلا " ، والسلام الثاني بدل من الأول ، والمعنى : إلا قيلا يسلم فيه من اللغو . ويجوز الرفع على تقدير : سلام عليكم . قال ابن عباس : أي يحيي بعضهم بعضا . وقيل : تحييهم الملائكة أو يحييهم ربهم عز وجل
Verset 27
Retour à la mention des demeures des gens de la droite, qui sont les devanciers comme cela a été exposé précédemment, et la répétition est pour magnifier la grandeur du bonheur dans lequel ils se trouvent.
📜 Texte arabe source
رجع إلى ذكر منازل أصحاب الميمنة وهم السابقون على ما تقدم , والتكرير لتعظيم شأن النعيم الذي هم فيه .
Verset 28
Dans un jujubier ébranché, c'est-à-dire un jujubier dont les épines ont été coupées ; c'est ce qu'a dit Ibn Abbas et d'autres. Ibn al-Moubarak a rapporté : Safwan nous a raconté d'après Soulim ibn Amir qui a dit : Les compagnons du Prophète (paix et salut sur lui) disaient : « Les bédouins et leurs questions nous sont utiles. » Il dit : Un bédouin vint un jour et dit : « Ô Messager d'Allah, Allah a mentionné dans le Coran un arbre nuisible, et je ne pensais pas qu'il y avait dans le Paradis un arbre qui nuit à son compagnon. » Le Messager d'Allah (paix et salut sur lui) dit : « Et quel est-il ? » Il dit : « Le jujubier, car il a des épines nuisibles. » Il dit (paix et salut sur lui) : « Ne dit-Il pas : "Dans un jujubier ébranché" ? Allah a coupé ses épines et a mis à la place de chaque épine un fruit. Il produit un fruit qui s'ouvre sur soixante-douze couleurs de nourriture, dont aucune couleur ne ressemble à une autre. » Abou al-Aliya et ad-Dahhak ont dit : Les musulmans regardèrent Wajj (une vallée fertile à Taïf) et leurs jujubiers leur plurent, ils dirent : « Si seulement nous avions quelque chose de semblable. » Alors ce verset fut révélé. Umayya ibn Abi as-Salt dit en décrivant le Paradis : « Les jardins du Paradis sont ombragés, avec des jeunes filles aux grands yeux, leurs jujubiers sont ébranchés. » Ad-Dahhak, Moujahid et Mouqatil ibn Hayyan ont dit : « Dans un jujubier ébranché » c'est-à-dire chargé de fruits. Cela est proche de ce que nous avons mentionné dans le hadith. Saïd ibn Joubayr : Ses fruits sont plus grands que les grandes jarres. Cela a déjà été mentionné dans la sourate (An-Najm) à propos de Sa parole : « Près du jujubier de l'extrémité » et que ses fruits sont comme les jarres de Hajar, d'après le hadith d'Anas rapporté du Prophète (paix et salut sur lui).
📜 Texte arabe source
في سدر مخضود أي في نبق قد خضد شوكه أي قطع ؛ قاله ابن عباس وغيره . وذكر ابن المبارك : حدثنا صفوان عن سليم بن عامر قال : كان أصحاب النبي صلى الله عليه وسلم يقولون : إنه لينفعنا الأعراب ومسائلهم ، قال : أقبل أعرابي يوما ، فقال : يا رسول الله صلى الله عليه وسلم لقد ذكر الله في القرآن شجرة مؤذية ، وما كنت أرى في الجنة شجرة تؤذي صاحبها ؟ قال رسول الله صلى الله عليه وسلم : وما هي قال : السدر فإن له شوكا مؤذيا ، فقال صلى الله عليه وسلم أوليس يقول في سدر مخضود خضد الله شوكه فجعل مكان كل شوكة ثمرة فإنها تنبت ثمرا ، يفتق الثمر منها عن اثنين وسبعين لونا من الطعام ما فيه لون يشبه الآخر . وقال أبو العالية والضحاك : نظر المسلمون إلى وج ( وهو واد بالطائف مخصب ) فأعجبهم سدره ، فقالوا : يا ليت لنا مثل هذا ، فنزلت .قال أمية بن أبي الصلت يصف الجنة :إن الحدائق في الجنان ظليلة فيها الكواعب سدرها مخضودوقال الضحاك ومجاهد ومقاتل بن حيان : في سدر مخضود وهو الموقر حملا . وهو قريب مما ذكرنا في الخبر . سعيد بن جبير : ثمرها أعظم من القلال . وقد مضى هذا في سورة ( النجم ) عند قوله تعالى : عند سدرة المنتهى وأن ثمرها مثل قلال هجر من حديث أنس عن النبي صلى الله عليه وسلم .
Verset 29
Sa parole : « Et un talh entassé » : le talh est l'arbre à bananes, son singulier est talha ; c'est ce qu'ont dit la plupart des exégètes : Ali, Ibn Abbas et d'autres. Al-Hassan a dit : Ce n'est pas une banane, mais c'est un arbre qui a une ombre fraîche et humide. Al-Farra et Abou Ubayda ont dit : Ce sont de grands arbres qui ont des épines. Certains poètes, al-Ja'di, ont dit : « Annonce-lui la bonne nouvelle, son guide lui dit : Demain tu verras le talh et les cordes. » Le talh est donc tout grand arbre très épineux. Az-Zajjaj a dit : Il est possible qu'au Paradis ses épines aient été enlevées. Az-Zajjaj a aussi dit : C'est comme l'arbre d'Oum Ghaylan qui a un parfum très agréable ; ils ont été adressés et promis ce qu'ils aiment de semblable, sauf que sa supériorité sur ce qui est dans le monde est comme la supériorité de tout ce qui est au Paradis sur ce qui est dans le monde. As-Souddi a dit : Le talh du Paradis ressemble au talh du monde, mais il a un fruit plus doux que le miel. Ali ibn Abi Talib (qu'Allah l'agrée) a lu : « Et un tal' entassé » avec un 'ayn, et il a récité ce verset : « Et un palmier dont la spathe est délicate » — c'est une divergence avec le mushaf. Selon une narration, on a lu devant lui « wa talhin mandoud » et il a dit : « Qu'est-ce que le talh ? C'est plutôt "wa tal'in mandoud" » puis il a dit : « Elle a une spathe superposée. » On lui dit : « Ne la changeons-nous pas ? » Il dit : « Il ne convient pas que le Coran soit modifié ni changé. » Il a donc choisi cette lecture mais n'a pas jugé bon de l'établir dans le mushaf en raison de la divergence avec ce qui est consigné et unanimement accepté ; c'est ce qu'a dit al-Qushayri. Abou Bakr al-Anbari l'a rapporté en disant : Mon père m'a raconté, al-Hassan ibn Arafa nous a raconté, Issa ibn Younous nous a raconté d'après Moujalid d'après al-Hassan ibn Sa'd d'après Qays ibn Abbad qui a dit : J'ai lu devant Ali — ou on a lu devant Ali (doute de Moujalid) — « wa talhin mandoud » et Ali (qu'Allah l'agrée) a dit : « Qu'est-ce que le talh ? Ne lis-tu pas "wa tal'in" ? » puis il a dit : « Elle a une spathe superposée. » On lui dit : « Ô Commandeur des croyants, la retirons-nous du mushaf ? » Il dit : « Non, le Coran ne doit pas être modifié aujourd'hui. » Abou Bakr a dit : Le sens est qu'il est revenu à ce qui est dans le mushaf et a su que c'était la vérité, et il a annulé ce qui avait précédé de sa parole. « Entassé » signifie superposé, dont le début et la fin sont chargés de fruits, sans troncs apparents mais bien rangé. An-Nad est l'arrangement, et al-mounaddad est le bien rangé. An-Nabigha a dit : « J'ai laissé le chemin d'un visiteur que je retenais, et je l'ai élevé jusqu'aux rideaux et à l'arrangement. » Masrouq a dit : Les arbres du Paradis, de leurs racines à leurs branches, sont entassés de fruits ; chaque fois qu'on mange un fruit, un meilleur revient à sa place.
📜 Texte arabe source
قوله تعالى : وطلح منضود الطلح شجر الموز واحده طلحة ؛ قاله أكثر المفسرين علي وابن عباس وغيرهم . وقال الحسن : ليس هو موز ولكنه شجر له ظل بارد رطب . وقال الفراء وأبو عبيدة : شجر عظام له شوك ، قال بعض الحداة وهو الجعدي :بشرها دليلها وقالا غدا ترين الطلح والأحبالا[ ص: 189 ] فالطلح كل شجر عظيم كثير الشوك . الزجاج : يجوز أن يكون في الجنة وقد أزيل شوكه . وقال الزجاج أيضا : كشجر أم غيلان له نور طيب جدا فخوطبوا ووعدوا بما يحبون مثله ، إلا أن فضله على ما في الدنيا كفضل سائر ما في الجنة على ما في الدنيا . وقال السدي : طلح الجنة يشبه طلح الدنيا لكن له ثمر أحلى من العسل . وقرأ علي بن أبي طالب رضي الله عنه : " وطلع منضود " بالعين وتلا هذه الآية ونخل طلعها هضيم وهو خلاف المصحف . في رواية أنه قرئ بين يديه وطلح منضود فقال : ما شأن الطلح ؟ إنما هو " وطلع منضود " ثم قال : لها طلع نضيد فقيل له : أفلا نحولها ؟ فقال : لا ينبغي أن يهاج القرآن ولا يحول . فقد اختار هذه القراءة ولم ير إثباتها في المصحف لمخالفة ما رسمه مجمع عليه ؛ قاله القشيري . وأسنده أبو بكر الأنباري قال : حدثني أبي قال حدثنا الحسن بن عرفة حدثنا عيسى بن يونس عن مجالد عن الحسن بن سعد عن قيس بن عباد قال : قرأت عند علي أو قرئت عند علي - شك مجالد - وطلح منضود فقال علي رضي الله عنه : ما بال الطلح ؟ أما تقرأ " وطلع " ثم قال : لها طلع نضيد فقال له : يا أمير المؤمنين أنحكها من المصحف ؟ فقال : لا لا يهاج القرآن اليوم . قال أبو بكر : ومعنى هذا أنه رجع إلى ما في المصحف وعلم أنه هو الصواب ، وأبطل الذي كان فرط من قوله . والمنضود المتراكب الذي قد نضد أوله وآخره بالحمل ، ليست له سوق بارزة بل هو مرصوص ، والنضد هو الرص والمنضد المرصوص ، قال النابغة :خلت سبيل أتي كان يحبسه ورفعته إلى السجفين فالنضدوقال مسروق : أشجار الجنة من عروقها إلى أفنانها نضيدة ثمر كله ، كلما أكل ثمرة عاد مكانها أحسن منها .
Verset 30
Sa parole : « Et une ombre étendue » c'est-à-dire permanente, qui ne disparaît pas et que le soleil n'abroge pas, comme Sa parole : « N'as-tu pas vu comment ton Seigneur a étendu l'ombre ? S'Il avait voulu, Il l'aurait rendue immobile » — cela concerne le matin, entre l'aube et le lever du soleil, comme cela a été expliqué précédemment. Le Paradis tout entier est ombre, sans soleil. Ar-Rabi' ibn Anas a dit : Cela signifie l'ombre du Trône. Amr ibn Maymoun a dit : Une distance de soixante-dix mille ans. Abou Ubayda a dit : Les Arabes disent pour un temps long, une vie longue et une chose qui ne s'interrompt pas : « étendue ». Loubayd a dit : « La patience a triomphé, et je n'étais pas vaincu, par un long temps, permanent et étendu. » Dans le Sahih d'at-Tirmidhi et d'autres, d'après Abou Hourayra, le Prophète (paix et salut sur lui) a dit : « Au Paradis, il y a un arbre sous l'ombre duquel un cavalier voyage cent ans sans le traverser. Lisez si vous voulez : "Et une ombre étendue". »
📜 Texte arabe source
قوله تعالى : وظل ممدود أي دائم باق لا يزول ولا تنسخه الشمس ، كقوله تعالى : ألم تر إلى ربك كيف مد الظل ولو شاء لجعله ساكنا وذلك بالغداة وهي ما بين الإسفار إلى طلوع الشمس حسب ما تقدم بيانه هناك . والجنة كلها ظل لا شمس معه . قال الربيع بن أنس : يعني ظل العرش . وقال عمرو بن ميمون : مسيرة سبعين ألف سنة . وقال أبو عبيدة : تقول العرب للدهر الطويل والعمر الطويل والشيء الذي لا ينقطع ممدود ، وقال لبيد :غلب العزاء وكنت غير مغلب دهر طويل دائم ممدود[ ص: 190 ] وفي صحيح الترمذي وغيره من حديث أبي هريرة عن النبي صلى الله عليه وسلم : وفي الجنة شجرة يسير الراكب في ظلها مائة عام لا يقطعها واقرءوا إن شئتم وظل ممدود .
Verset 31
« Et une eau versée » c'est-à-dire courante, qui ne s'interrompt pas. L'origine de « sakb » est le versement. On dit : « sakabahu sakban », et « as-soukoub » est son écoulement. On dit : « sakaba sakouban » et « insakaba insikaban », c'est-à-dire une eau versée qui coule nuit et jour dans des canaux sans s'interrompre pour eux. Les Arabes étaient des gens du désert et de pays chauds, et les rivières étaient rares dans leurs terres ; ils n'atteignaient l'eau qu'avec le seau et la corde. Ils ont donc été promis au Paradis le contraire de cela, et on leur a décrit les moyens d'agrément connus dans le monde : les arbres et leurs ombres, les eaux et les rivières et leur écoulement.
📜 Texte arabe source
وماء مسكوب أي جار لا ينقطع وأصل السكب الصب ، يقال : سكبه سكبا ، والسكوب : انصبابه . يقال : سكب سكوبا ، وانسكب انسكابا ، أي وماء مصبوب يجري الليل والنهار في غير أخدود لا ينقطع عنهم . وكانت العرب أصحاب بادية وبلاد حارة ، وكانت الأنهار في بلادهم عزيزة لا يصلون إلى الماء إلا بالدلو والرشاء فوعدوا في الجنة خلاف ذلك ، ووصف لهم أسباب النزهة المعروفة في الدنيا ، وهي الأشجار وظلالها والمياه والأنهار واطرادها .
Verset 32
C'est-à-dire qu'ils ne sont pas rares et précieux comme ils l'étaient dans leurs terres.
📜 Texte arabe source
أي ليست بالقليلة العزيزة كما كانت في بلادهم
Verset 33
Ni interrompus, c'est-à-dire à aucun moment, comme l'interruption des fruits d'été en hiver, ni interdits, c'est-à-dire qu'ils ne sont pas défendus comme les fruits de ce monde. On a dit aussi : ni interdits, c'est-à-dire que personne n'en est empêché par des épines, une distance ou un mur ; au contraire, lorsque le serviteur les désire, ils s'approchent de lui jusqu'à ce qu'il les prenne. Allah a dit : « Et Ses fruits seront à sa portée » (Sourate 69:23). On a dit aussi : ils ne sont ni interrompus par les saisons, ni interdits par un prix. Et Allah sait mieux.
📜 Texte arabe source
لا مقطوعة أي في وقت من الأوقات كانقطاع فواكه الصيف في الشتاء ولا ممنوعة أي لا يحظر عليها كثمار الدنيا . وقيل : ولا ممنوعة أي لا يمنع من أرادها بشوك ولا بعد ولا حائط ، بل إذا اشتهاها العبد دنت منه حتى يأخذها ، قال الله تعالى : وذللت قطوفها تذليلا . وقيل : ليست مقطوعة بالأزمان ، ولا ممنوعة بالأثمان . والله أعلم .
Verset 34
La parole d'Allah : « Et des lits élevés ». At-Tirmidhi a rapporté d'Abu Sa'id, d'après le Prophète (paix et bénédictions d'Allah sur lui), au sujet de la parole d'Allah : « Et des lits élevés », qu'il a dit : « Leur élévation est comme la distance entre le ciel et la terre, un parcours de cinq cents ans ». Il a dit : hadith gharib que nous ne connaissons que par le récit de Rushdayn ibn Sa'd. Certains savants ont dit dans l'explication de ce hadith : les lits sont dans les degrés, et entre les degrés il y a comme entre le ciel et la terre. On a dit aussi : les lits ici sont une métaphore pour les femmes du Paradis, bien qu'elles n'aient pas été mentionnées précédemment, mais la parole d'Allah : « Et des lits élevés » l'indique, car c'est l'endroit des femmes. Le sens est donc : des femmes élevées en dignité dans leur beauté et leur perfection. La preuve en est la parole d'Allah :
📜 Texte arabe source
قوله تعالى : وفرش مرفوعة روى الترمذي عن أبي سعيد عن النبي صلى الله عليه وسلم في قوله تعالى : وفرش مرفوعة قال : ارتفاعها لكما بين السماء والأرض مسيرة خمسمائة سنة قال : حديث غريب لا نعرفه إلا من حديث رشدين بن سعد . وقال بعض أهل العلم في تفسير هذا الحديث : الفرش في الدرجات ، وما بين الدرجات كما بين السماء والأرض . وقيل : إن الفرش هنا كناية عن النساء اللواتي في الجنة ولم يتقدم لهن ذكر ، ولكن قوله عز [ ص: 191 ] وجل : وفرش مرفوعة دال ، لأنها محل النساء ، فالمعنى ونساء مرتفعات الأقدار في حسنهن وكمالهن ، دليله قوله تعالى :
Verset 35
« Nous les avons créées parfaitement », c'est-à-dire Nous les avons créées d'une création et les avons produites d'une production. Les Arabes appellent la femme un lit, un vêtement et un voile. Allah a dit : « Elles sont un vêtement pour vous » (Sourate 2:187). Ensuite, on a dit : ce sont les houris aux grands yeux, c'est-à-dire créées sans naissance. On a dit : il s'agit des femmes des fils d'Adam, c'est-à-dire Nous les avons créées d'une création nouvelle, qui est la résurrection, c'est-à-dire Nous les avons ramenées à l'état de jeunesse et à la perfection de la beauté. Le sens est que Nous avons créé la vieille et la jeune d'une seule création, et elles sont sous-entendues sans avoir été mentionnées auparavant, car elles sont incluses dans les gens de la droite, et parce que le lit est une métaphore pour les femmes comme cela a été dit précédemment. Il a été rapporté du Prophète (paix et bénédictions d'Allah sur lui) au sujet de la parole d'Allah : « Nous les avons créées parfaitement », qu'il a dit : « Parmi elles, il y a des vierges et des femmes ayant été mariées ». Umm Salama (qu'Allah l'agrée) a dit : J'ai interrogé le Prophète (paix et bénédictions d'Allah sur lui) au sujet de la parole d'Allah : « Nous les avons créées parfaitement, et Nous les avons faites vierges, aimantes, égales en âge ». Il a dit : « Ô Umm Salama, ce sont celles qui ont été rappelées dans ce monde comme des vieilles femmes aux cheveux blancs, aux yeux chassieux et larmoyants ; Allah les a faites, après la vieillesse, égales en âge, sur une même naissance, dans l'égalité ». An-Nahas l'a rapporté d'après Anas, qui a dit : Ahmad ibn 'Amr nous a rapporté, 'Amr ibn 'Ali nous a rapporté, Abu 'Asim nous a rapporté d'après Musa ibn 'Ubayda, d'après Yazid ar-Raqqashi, d'après Anas ibn Malik, remontant au Prophète : « Nous les avons créées parfaitement », il a dit : « Ce sont les vieilles femmes aux yeux chassieux et larmoyants ; elles étaient dans ce monde chassieuses et larmoyantes ».
📜 Texte arabe source
إنا أنشأناهن إنشاء أي خلقناهن خلقا وأبدعناهن إبداعا . والعرب تسمي المرأة فراشا ولباسا وإزارا ، وقد قال تعالى : هن لباس لكم . ثم قيل : على هذا هن الحور العين ، أي خلقناهن من غير ولادة . وقيل : المراد نساء بني آدم ، أي خلقناهن خلقا جديدا وهو الإعادة ، أي أعدناهن إلى حال الشباب وكمال الجمال . والمعنى أنشأنا العجوز والصبية إنشاء واحدا ، وأضمرن ولم يتقدم ذكرهن ، لأنهن قد دخلن في أصحاب اليمين ، ولأن الفرش كناية عن النساء كما تقدم . وروي عن النبي صلى الله عليه وسلم في قوله تعالى : إنا أنشأناهن إنشاء قال : منهن البكر والثيب . وقالت أم سلمة رضي الله تعالى عنها : سألت النبي صلى الله عليه وسلم عن قوله تعالى : إنا أنشأناهن إنشاء فجعلناهن أبكارا عربا أترابا فقال : يا أم سلمة هن اللواتي قبضن في الدنيا عجائز شمطا عمشا رمصا جعلهن الله بعد الكبر أترابا على ميلاد واحد في الاستواء أسنده النحاس عن أنس قال : حدثنا أحمد بن عمرو قال : حدثنا عمرو بن علي قال : حدثنا أبو عاصم عن موسى بن عبيدة عن يزيد الرقاشي عن أنس بن مالك رفعه إنا أنشأناهن إنشاء قال هن العجائز العمش الرمص كن في الدنيا عمشا رمصا
Verset 36
Al-Musayyab ibn Sharik a dit : Le Prophète (paix et bénédictions d'Allah sur lui) a dit au sujet de la parole « Nous les avons créées parfaitement » et la suite : « Ce sont les vieilles femmes de ce monde ; Allah les a créées d'une création nouvelle ; chaque fois que leurs époux viennent à elles, ils les trouvent vierges ». Lorsque 'A'isha a entendu cela, elle a dit : « Quelle douleur ! » Le Prophète (paix et bénédictions d'Allah sur lui) lui a dit : « Là-bas, il n'y a pas de douleur ».
📜 Texte arabe source
وقال المسيب بن شريك : قال النبي صلى الله عليه وسلم في قوله إنا أنشأناهن إنشاء الآية قال : هن عجائز الدنيا أنشأهن الله خلقا جديدا كلما أتاهن أزواجهن وجدوهن أبكارا فلما سمعت عائشة ذلك قالت : واوجعاه ! فقال لها النبي صلى الله عليه وسلم : ليس هناك وجع .
Verset 37
« 'Urban » est le pluriel de « 'arub ». Ibn 'Abbas, Mujahid et d'autres ont dit : les « 'urb » sont celles qui aiment passionnément leurs époux. D'après Ibn 'Abbas également : la « 'arub » est celle qui est affectueuse et enjôleuse. 'Ikrima : la coquette. Ibn Zayd : dans la langue des habitants de Médine. De cela vient la parole de Labid : « Et dans la tente, une 'arub non indécente, aux hanches pleines, que la vue n'atteint pas ». C'est la femme charmante dans la langue des habitants de La Mecque. D'après Zayd ibn Aslam également : celle qui parle bien. D'après 'Ikrima et Qatada également : les « 'urb » sont celles qui se rendent aimables envers leurs époux ; son étymologie vient de « a'raba » qui signifie expliciter, car la « 'arub » explicite son amour pour son époux par la beauté, la coquetterie et la beauté de la parole. On a dit : c'est celle qui est excellente dans la soumission conjugale pour que le plaisir soit plus délicieux. Ja'far ibn Muhammad a rapporté de son père, de son grand-père, qu'il a dit : Le Messager d'Allah (paix et bénédictions d'Allah sur lui) a dit au sujet de « 'Urban » : « Leur parole est arabe ». Hamza et Abu Bakr, d'après 'Asim, ont lu « 'urban » avec la sukun sur le ra'. Les autres ont prononcé la damma, et les deux sont permises dans le pluriel de « fa'ul ». « Atrab » : sur une même naissance, dans l'égalité, et un même âge de trente-trois ans. On dit pour les femmes : atrab, et pour les hommes : aqran. Les Arabes préféraient les femmes qui avaient dépassé l'âge de la jeunesse et qui n'étaient pas encore arrivées à la vieillesse. On a dit : « atrab » signifie des semblables et des égales ; c'est ce qu'a dit Mujahid. As-Suddi : « atrab » dans les caractères, sans haine ni jalousie entre elles.
📜 Texte arabe source
عربا جمع عروب . قال ابن عباس ومجاهد وغيرهما : العرب العواشق لأزواجهن . وعن ابن عباس أيضا : إنها العروب الملقة . عكرمة : الغنجة . ابن زيد : بلغة أهل المدينة . ومنه قول لبيد :وفي الخباء عروب غير فاحشة ريا الروادف يعشى دونها البصروهي الشكلة بلغة أهل مكة . وعن زيد بن أسلم أيضا : الحسنة الكلام . وعن عكرمة [ ص: 192 ] أيضا وقتادة : العرب المتحببات إلى أزواجهن ، واشتقاقه من أعرب إذا بين ، فالعروب تبين محبتها لزوجها بشكل وغنج وحسن كلام . وقيل : إنها الحسنة التبعل لتكون ألذ استمتاعا . وروى جعفر بن محمد عن أبيه عن جده قال : قال رسول الله صلى الله عليه وسلم : عربا قال : كلامهن عربي . وقرأ حمزة وأبو بكر عن عاصم " عربا " بإسكان الراء . وضم الباقون وهما جائزان في جمع فعول . أترابا على ميلاد واحد في الاستواء وسن واحدة ثلاث وثلاثين سنة . يقال في النساء : أتراب وفي الرجال : أقران . وكانت العرب تميل إلى من جاوزت حد الصبا من النساء وانحطت عن الكبر . وقيل : أترابا أمثالا وأشكالا ؛ قاله مجاهد . السدي : أتراب في الأخلاق لا تباغض بينهن ولا تحاسد .
Verset 38
pour les gens de la droite. Il a été dit : les houris aux grands yeux sont pour les devanciers, et les femmes d'âge égal (atrāb) sont pour les gens de la droite.
📜 Texte arabe source
لأصحاب اليمين قيل : الحور العين للسابقين ، والأتراب العرب لأصحاب اليمين .
Verset 39
c'est-à-dire parmi les devanciers de cette communauté (umma).
📜 Texte arabe source
يعني من سابقي هذه الأمة
Verset 40
et un groupe (thulla) parmi les derniers, de cette communauté, de sa fin. Ce qui l'indique est ce qui a été rapporté d'Ibn 'Abbās à propos de ce verset : « un groupe parmi les premiers et un groupe parmi les derniers », alors le Prophète (paix et salut sur lui) a dit : « Ils sont tous de ma communauté ». Al-Wāhidī a dit : les gens du Paradis sont deux moitiés : une moitié des nations passées et une moitié de cette communauté. Ceci est réfuté par ce qu'a rapporté Ibn Mājah dans ses Sunan et al-Tirmidhī dans son Jāmi' d'après Burayda ibn al-Husayb (qu'Allah l'agrée) qui a dit : le Messager d'Allah (paix et salut sur lui) a dit : « Les gens du Paradis sont cent vingt rangs, quatre-vingts d'entre eux sont de cette communauté et quarante des autres nations ». Abū 'Īsā a dit : ce hadith est bon (hasan). Et « thulla » est au nominatif comme sujet, ou avec un prédicat omis après la particule de qualification, et son sens est : pour les gens de la droite, deux groupes : un groupe de ceux-ci et un groupe de ceux-là. Et « les premiers » (al-awwalūn) sont les nations passées, et « les derniers » (al-ākharūn) sont cette communauté, selon la deuxième opinion.
📜 Texte arabe source
وثلة من الآخرين من هذه الأمة من آخرها ، يدل عليه ما روي عن ابن عباس في هذه الآية ثلة من الأولين وثلة من الآخرين فقال النبي صلى الله عليه وسلم : هم جميعا من أمتي . وقال الواحدي : أصحاب الجنة نصفان من الأمم الماضية ونصف من هذه الأمة . وهذا يرده ما رواه ابن ماجه في سننه والترمذي في جامعه عن بريدة بن الحصيب رضي الله عنه قال : قال رسول الله صلى الله عليه وسلم : أهل الجنة عشرون ومائة صف ، ثمانون منها من هذه الأمة وأربعون من سائر الأمم . قال أبو عيسى : هذا حديث حسن . و " ثلة " رفع على الابتداء ، أو على حذف خبر حرف الصفة ، ومجازه : لأصحاب اليمين ثلتان : ثلة من هؤلاء وثلة من هؤلاء . والأولون : الأمم الماضية ، والآخرون : هذه الأمة على القول الثاني .
Verset 41
Il a mentionné les demeures des gens du Feu et les a appelés « gens de la gauche » (ashāb al-shimāl), car ils reçoivent leurs livres dans leurs mains gauches. Puis Il a magnifié leur mention dans l'épreuve et le châtiment en disant : « Que sont les gens de la gauche ! »
📜 Texte arabe source
ذكر منازل أهل النار وسماهم أصحاب الشمال , لأنهم يأخذون كتبهم بشمائلهم , ثم عظم ذكرهم في البلاء والعذاب فقال : " ما أصحاب الشمال .
Verset 42
dans un vent brûlant (samūm) — le samūm est le vent chaud qui pénètre dans les pores du corps. Ce qui est visé ici est la chaleur du Feu et son ardeur — et une eau bouillante (hamīm), c'est-à-dire une eau chaude dont la chaleur est extrême. Lorsque le Feu brûle leurs foies et leurs corps, ils se précipitent vers le hamīm, comme celui qui se précipite du feu vers l'eau pour éteindre la chaleur, et il la trouve bouillante, d'une chaleur extrême et en ébullition. Cela a déjà été mentionné dans la sourate Muhammad : « et on leur donnera à boire une eau bouillante qui déchirera leurs entrailles » [Muhammad : 15].
📜 Texte arabe source
فِي سَمُومٍوالسموم الريح الحارة التي تدخل في مسام البدن .والمراد هنا حر النار ولفحها .وَحَمِيمٍأي ماء حار قد انتهى حره , إذا أحرقت النار أكبادهم وأجسادهم فزعوا إلى الحميم , كالذي يفزع من النار إلى الماء ليطفئ به الحر فيجده حميما حارا في نهاية الحرارة والغليان .وقد مضى في " محمد " " وسقوا ماء حميما فقطع أمعاءهم " [ محمد : 15 ] .
Verset 43
Et une ombre de fumée noire (yahmoum), c'est-à-dire qu'ils fuient la chaleur ardente vers l'ombre, comme les gens d'ici-bas fuient vers l'ombre, mais ils la trouvent comme une ombre de yahmoum, c'est-à-dire de la fumée de l'Enfer, noire et d'un noir intense. D'après Ibn Abbas, Moudjahid et d'autres. De même, en langue arabe, yahmoum signifie ce qui est d'un noir intense ; c'est un dérivé de "hamm" qui est la graisse noircie par le feu. On a dit aussi que cela vient de "hamam" qui est le charbon. Ad-Dahhak a dit : le feu est noir, ses habitants sont noirs, et tout ce qui s'y trouve est noir. D'après Ibn Abbas également : le feu est noir. Ibn Zayd a dit : le yahmoum est une montagne en Enfer vers laquelle les habitants du feu cherchent refuge pour son ombre. On a dit aussi : "et une ombre de yahmoum" signifie de l'ombre du feu par laquelle ils sont châtiés, comme dans la parole d'Allah : "Au-dessus d'eux, des ombres de feu, et en dessous d'eux des ombres" (Sourate Az-Zoumar, verset 16).
📜 Texte arabe source
وظل من يحموم أي يفزعون من السموم إلى الظل كما يفزع أهل الدنيا فيجدونه ظلا من يحموم ، أي من دخان جهنم أسود شديد السواد . عن ابن عباس ومجاهد وغيرهما . وكذلك اليحموم في اللغة : الشديد السواد وهو يفعول من الحم وهو الشحم المسود باحتراق النار . وقيل : هو المأخوذ من الحمم وهو الفحم . وقال الضحاك : النار سوداء وأهلها سود وكل ما فيها أسود . وعن ابن عباس أيضا : النار سوداء . وقال ابن زيد : اليحموم جبل في جهنم يستغيث إلى ظله أهل النار .وقيل : وظل من يحموم أي من النار يعذبون بها ، كقوله تعالى : لهم من فوقهم ظلل من النار ومن تحتهم ظلل .
Verset 44
Ni fraîche, mais plutôt brûlante, car elle provient de la fumée des bords de l'Enfer. Et ni agréable (karim), c'est-à-dire ni douce, d'après Ad-Dahhak. Sa'id ibn al-Mousayyib a dit : ni belle à voir, et tout ce qui ne contient aucun bien n'est pas karim (généreux/agréable).
📜 Texte arabe source
لا بارد بل حار لأنه من دخان شفير جهنم . ولا كريم عذب ، عن الضحاك . وقال سعيد بن المسيب : ولا حسن منظره ، وكل ما لا خير فيه فليس بكريم .
Verset 45
Ils étaient avant cela dans l'aisance (moutrafin), c'est-à-dire qu'ils méritaient ce châtiment parce qu'ils jouissaient dans ce monde des plaisirs illicites. Al-moutraf est celui qui vit dans le confort, d'après Ibn Abbas et d'autres. As-Souddi a dit : moutrafin signifie associateurs (mouchrikin).
📜 Texte arabe source
إنهم كانوا قبل ذلك مترفين أي إنما استحقوا هذه العقوبة لأنهم كانوا في الدنيا متنعمين بالحرام . والمترف : المنعم ، عن ابن عباس وغيره . وقال السدي : مترفين أي مشركين .
Verset 46
Et ils persistaient dans le grand péché (al-hinth al-'adhim), c'est-à-dire qu'ils s'obstinaient dans l'associationnisme (chirk), d'après Al-Hassan, Ad-Dahhak et Ibn Zayd. Qatada et Moudjahid ont dit : le grand péché dont ils ne se repentaient pas. Ach-Cha'bi a dit : c'est le serment parjure (al-yamin al-ghamous), qui fait partie des grands péchés ; on dit "hanitha fi yaminihi" (il a violé son serment), c'est-à-dire qu'il ne l'a pas tenu et y a manqué. Ils juraient qu'il n'y aurait pas de résurrection et que les idoles étaient des égaux d'Allah, et c'était là leur hinth (péché). Allah a dit en rapportant leurs propos : "Et ils jurent par Allah de toute leur force qu'Allah ne ressuscitera pas celui qui meurt" (Sourate An-Nahl, verset 38). Et dans le hadith : "Il se retirait en méditation (yatahannath) à Hira", c'est-à-dire qu'il faisait ce qui éloignait de lui le hinth, c'est-à-dire le péché.
📜 Texte arabe source
وكانوا يصرون على الحنث العظيم أي يقيمون على الشرك ، عن الحسن والضحاك وابن زيد .[ ص: 194 ] وقال قتادة ومجاهد : الذنب العظيم الذي لا يتوبون منه . الشعبي : هو اليمين الغموس وهي من الكبائر ، يقال : حنث في يمينه أي لم يبرها ورجع فيها . وكانوا يقسمون أن لا بعث ، وأن الأصنام أنداد الله ، فذلك حنثهم ، قال الله تعالى مخبرا عنهم : وأقسموا بالله جهد أيمانهم لا يبعث الله من يموت وفي الخبر : كان يتحنث في حراء ، أي يفعل ما يسقط عن نفسه الحنث وهو الذنب .
Verset 47
Ceci est une expression de leur éloignement de la résurrection et un démenti de celle-ci.
📜 Texte arabe source
هذا استبعاد منهم لأمر البعث وتكذيب له .
Verset 48
Il n'y a pas d'exégèse pour ce verset.
📜 Texte arabe source
لا يوجد تفسير لهذه الأية
Verset 49
Allah, exalté soit-Il, dit : Dis-leur, ô Muhammad, que les premiers parmi vos ancêtres et les derniers parmi vous.
📜 Texte arabe source
فقال الله تعالى : قل لهم يا محمد إن الأولين من آبائكم والآخرين منكم
Verset 50
Seront tous rassemblés au rendez-vous d'un jour connu, c'est-à-dire le Jour de la Résurrection. Le sens du propos est un serment, et l'entrée du "lam" dans Sa parole "pour être rassemblés" est une preuve du serment dans le sens, c'est-à-dire : vous serez certes rassemblés, par un serment vrai, contrairement à votre serment mensonger.
📜 Texte arabe source
لمجموعون إلى ميقات يوم معلوم يريد يوم القيامة . ومعنى الكلام القسم ، ودخول اللام في قوله تعالى : لمجموعون هو دليل القسم في المعنى ، أي إنكم لمجموعون قسما حقا خلاف قسمكم الباطل
Verset 51
Ensuite, ô vous qui vous êtes égarés de la guidée et qui avez traité de mensonge la résurrection.
📜 Texte arabe source
ثم إنكم أيها الضالون عن الهدى المكذبون بالبعث
Verset 52
C'est un arbre d'apparence hideuse et de goût amer, celui qui a été mentionné dans la sourate "As-Saffat" (Ceux qui sont rangés en rangs).
📜 Texte arabe source
وهو شجر كريه المنظر , كريه الطعم , وهي التي ذكرت في سورة " والصافات " .
Verset 53
« Et vous en remplirez vos ventres », c'est-à-dire de l'arbre, car ce qui est visé par « arbre » est l'arbre lui-même. Il est possible que le « min » initial soit redondant, et il est possible que l'objet soit sous-entendu, comme s'il disait : « vous mangerez de l'arbre de Zaqqoum une nourriture ». Sa parole « de Zaqqoum » est une qualification de « arbre » ; si l'on considère la préposition comme redondante, elle se met à l'accusatif selon le sens, ou au génitif selon la forme ; si l'on considère l'objet comme sous-entendu, la qualification n'est qu'au génitif.
📜 Texte arabe source
فمالئون منها البطون أي من الشجرة ، لأن المقصود من الشجر شجرة . ويجوز أن تكون من الأولى زائدة ، ويجوز أن يكون المفعول محذوفا كأنه قال : لآكلون من شجر من زقوم طعاما . وقوله : من زقوم صفة لشجر ، والصفة إذا قدرت الجار زائدا نصبت على المعنى ، أو جررت على اللفظ ، فإن قدرت المفعول محذوفا لم تكن الصفة إلا في موضع جر .
Verset 54
Sa parole : « Puis vous boirez par-dessus », c'est-à-dire par-dessus le Zaqqoum, ou par-dessus le fait de manger, ou par-dessus l'arbre, car il est masculin et féminin. « De l'eau bouillante », c'est-à-dire l'eau qui a atteint un degré d'ébullition intense, et c'est le pus des gens de l'Enfer. Cela signifie que la chaleur de ce qu'ils mangent du Zaqqoum, avec une faim intense, leur cause une soif, puis ils boivent une eau qu'ils pensent apaiser leur soif, mais ils la trouvent bouillante.
📜 Texte arabe source
قوله تعالى : فشاربون عليه أي على الزقوم أو على الأكل أو على الشجر ، لأنه يذكر ويؤنث .من الحميم وهو الماء المغلي الذي قد اشتد غليانه وهو صديد أهل النار . أي يورثهم حر ما يأكلون من الزقوم مع الجوع الشديد عطشا فيشربون ماء يظنون أنه يزيل العطش فيجدونه حميما مغلى .
Verset 55
Sa parole : « Puis vous boirez comme boivent les chameaux assoiffés ». La lecture de Nafi', 'Asim et Hamza est « shurb » avec damma sur le shin. Les autres lisent avec fatha ; ce sont deux bonnes langues. Les Arabes disent : « sharibtu sharban, shurban, shirban, shuraban » avec deux dammas. Abou Zayd a dit : j'ai entendu les Arabes dire avec damma, fatha et kasra sur le shin ; la fatha est le masdar correct, car tout masdar de verbes trilitères a pour origine « fa'l », ne vois-tu pas que tu le ramènes à l'unité en disant « fa'la » comme « sharba » ; avec la damma, c'est le nom. On a dit que l'ouvert et le nom sont deux masdars : « sharb » comme « akl », « shurb » comme « dhikr », « shirb » avec kasra est ce qui est bu comme « tahn » est ce qui est moulu. « Al-Him » sont les chameaux assoiffés qui ne voient pas de remède à leur maladie, selon Ibn 'Abbas, 'Ikrima, Qatada, al-Suddi et d'autres. [p. 195] 'Ikrima a aussi dit : ce sont les chameaux malades. Al-Dahhak : « al-him » sont les chameaux atteints d'une maladie qui les rend extrêmement assoiffés ; le singulier est « ahim » et la femelle « hima' ». On appelle cette maladie « al-hiyam ». Qays ibn al-Moulawwah a dit : « On dit qu'il est atteint de la maladie du hiyam / et j'ai su dans mon âme où est sa guérison ». Et « qawm him » signifie aussi assoiffés, et ils ont « hamou » d'une soif intense. Certains Arabes disent pour les chameaux : « ha'im » et « ha'ima », et le pluriel est « him ». Labid a dit : « J'ai traversé vers ses pâturages avec des chameaux émaciés / et des chameaux him (assoiffés) de l'espèce 'aydi ». Al-Dahhak, al-Akhfash, Ibn 'Uyayna et Ibn Kaysan ont dit : « al-him » est la terre sablonneuse et plane. Il est aussi rapporté d'Ibn 'Abbas : « ils boivent comme boivent les sables qui ne se rassasient pas d'eau ». Al-Mahdawi : on dit de tout ce qui ne se rassasie pas, chameaux ou sable, « ahim » et « hima' ». Dans al-Sihah : « al-hiyam » avec damma est la soif la plus intense. « Al-hiyam » est comme la folie d'amour. « Al-hiyam » est une maladie qui frappe les chameaux, ils errent dans la terre sans paître. On dit : « naqa hima' » (une chamelle atteinte). « Al-hima' » est aussi le désert sans eau. « Al-hayam » avec fatha est le sable qui ne se tient pas et s'écoule de la main à cause de sa finesse, et le pluriel est « him » comme « qadhal » et « qadhl ». « Al-hiyam » avec kasra : les chameaux assoiffés, le singulier est « hayman » et la femelle « hima' », comme « 'atshan » et « 'atsha ».
📜 Texte arabe source
قوله تعالى : فشاربون شرب الهيم قراءة نافع وعاصم وحمزة " شرب " بضم الشين . الباقون بفتحها ؛ لغتان جيدتان ، تقول العرب : شربت شربا وشربا وشربا وشربا بضمتين . قال أبو زيد : سمعت العرب تقول بضم الشين وفتحها وكسرها ، والفتح هو المصدر الصحيح ، لأن كل مصدر من ذوات الثلاثة فأصله فعل ، ألا ترى أنك ترده إلى المرة الواحدة ، فتقول : فعلة نحو شربة وبالضم الاسم . وقيل : إن المفتوح والاسم مصدران ، فالشرب كالأكل ، والشرب كالذكر ، والشرب بالكسر المشروب كالطحن المطحون . والهيم الإبل العطاش التي لا ترى لداء يصيبها ، عن ابن عباس وعكرمة وقتادة والسدي وغيرهم ، [ ص: 195 ] وقال عكرمة أيضا : هي الإبل المراض . الضحاك : الهيم الإبل يصيبها داء تعطش منه عطشا شديدا ، واحدها أهيم والأنثى هيماء . ويقال لذلك الداء الهيام ، قال قيس بن الملوح :يقال به داء الهيام أصابه وقد علمت نفسي مكان شفائهاوقوم هيم أيضا أي عطاش ، وقد هاموا هياما . ومن العرب من يقول في الإبل : هائم وهائمة والجمع هيم ، قال لبيد :أجزت إلى معارفها بشعث وأطلاح من العيدي هيموقال الضحاك والأخفش وابن عيينة وابن كيسان : الهيم الأرض السهلة ذات الرمل . وروي أيضا عن ابن عباس : فيشربون شرب الرمال التي لا تروى بالماء . المهدوي : ويقال لكل ما لا يروى من الإبل والرمل أهيم وهيماء . وفي الصحاح : والهيام بالضم أشد العطش . والهيام كالجنون من العشق . والهيام داء يأخذ الإبل فتهيم في الأرض لا ترعى . يقال : ناقة هيماء . والهيماء أيضا : المفازة لا ماء بها . والهيام بالفتح : الرمل الذي لا يتماسك أن يسيل من اليد للينه ، والجمع هيم مثل قذال وقذل . والهيام بالكسر : الإبل العطاش الواحد : هيمان ، وناقة هيماء مثل عطشان وعطشى .
Verset 56
Sa parole : « Voilà leur nuzul au jour de la Rétribution », c'est-à-dire leur nourriture qui leur est préparée, comme le nuzul préparé pour les invités en leur honneur, et il y a là une moquerie, comme dans Sa parole : « Annonce-leur un châtiment douloureux » (Coran 3:21), et comme le dit Abou al-Sa'd al-Dhabi : « Et quand le tyran avec son armée nous rendait visite / nous préparions les lances et les épées aiguisées comme nuzul pour lui ». Younous ibn Habib et 'Abbas ont lu d'après Abou 'Amr « hadha nuzluhum » avec sukun sur le zay, et cela a déjà été traité à la fin d'Al 'Imran. « Le jour de la Rétribution » est le jour de la récompense, c'est-à-dire en Enfer.
📜 Texte arabe source
قوله تعالى : هذا نزلهم يوم الدين أي رزقهم الذي يعد لهم ، كالنزل الذي يعد للأضياف تكرمة لهم ، وفيه تهكم ، كما في قوله تعالى : فبشرهم بعذاب أليم وكقول أبي السعد الضبي :وكنا إذا الجبار بالجيش ضافنا جعلنا القنا والمرهفات له نزلاوقرأ يونس بن حبيب وعباس عن أبي عمرو " هذا نزلهم " بإسكان الزاي ، وقد مضى في آخر ( آل عمران ) القول فيه . يوم الدين يوم الجزاء ، يعني في جهنم .
Verset 57
C'est-à-dire : pourquoi ne croyez-vous pas à la résurrection ? Car la recréation est comme la création initiale. On a dit : le sens est « Nous avons créé votre subsistance, pourquoi ne croyez-vous pas que ceci est votre nourriture si vous ne croyez pas ? »
📜 Texte arabe source
أي فهلا تصدقون بالبعث ؟ لأن الإعادة كالابتداء .وقيل : المعنى نحن خلقنا رزقكم فهلا تصدقون أن هذا طعامكم إن لم تؤمنوا ؟
Verset 58
C'est-à-dire ce que vous versez comme sperme dans les matrices des femmes.
📜 Texte arabe source
أَيْ مَا تَصُبُّونَهُ مِنْ الْمَنِيّ فِي أَرْحَام النِّسَاء .
Verset 59
Est-ce vous qui le créez, c'est-à-dire qui en formez l'être humain, ou sommes-Nous le Créateur, le Déterminateur, le Formateur ? C'est une argumentation contre eux et une explication du premier verset, c'est-à-dire : si vous reconnaissez que c'est Nous qui le créons et non un autre, alors reconnaissez la résurrection. Abou al-Sammal, Muhammad ibn al-Sumayfi' et Ashhab al-Uqayli ont lu "tamnouna" avec une fatha sur le ta, et ce sont deux variantes : "amna" et "mana", "amdha" et "madha" — on dit "yamni" et "yamni", "yamdhi" et "yamdhi". Al-Mawardi dit : il est possible que leur sens diffère selon moi, "amna" étant lorsqu'on éjacule lors d'un rapport sexuel, et "mana" lorsqu'on éjacule lors d'une pollution nocturne. Concernant l'appellation du sperme "maniyy", il y a deux aspects : premier, parce qu'il est éjaculé, c'est-à-dire versé ; deuxième, parce qu'il est mesuré, d'où le "mana" (poids) avec lequel on pèse, car c'est une mesure pour cela ; de même, le sperme est une mesure exacte pour la formation de la créature.
📜 Texte arabe source
أأنتم تخلقونه أي تصورون منه الإنسان أم نحن الخالقون المقدرون المصورون . وهذا احتجاج عليهم وبيان للآية الأولى ، أي : إذا أقررتم بأنا خالقوه لا غيرنا فاعترفوا بالبعث . وقرأ أبو السمال ومحمد بن السميفع وأشهب العقيلي : " تمنون " بفتح التاء وهما لغتان أمنى ومنى ، وأمذى ومذى يمني ويمني ويمذي ويمذي . الماوردي : ويحتمل أن يختلف معناها عندي ، فيكون أمنى إذا أنزل عن جماع ، ومنى إذا أنزل عن الاحتلام . وفي تسمية المني منيا وجهان ؛ أحدهما : لإمنائه وهو إراقته . الثاني : لتقديره ، ومنه المنا الذي يوزن به لأنه مقدار لذلك ، وكذلك المني مقدار صحيح لتصوير الخلقة .
Verset 60
Sa parole : "Nous avons décrété parmi vous la mort" est aussi une argumentation, c'est-à-dire que Celui qui a le pouvoir de faire mourir a le pouvoir de créer, et s'Il a le pouvoir de créer, Il a le pouvoir de ressusciter. Mujahid, Humayd, Ibn Muhaysin et Ibn Kathir ont lu "qaddarna" avec allègement du dal. Les autres l'ont lu avec redoublement. Al-Dahhak dit : c'est-à-dire Nous avons rendu égaux les habitants du ciel et les habitants de la terre. On a dit : Nous avons décrété. On a dit : Nous avons écrit, et le sens est proche, car nul ne demeure en dehors de Lui, Gloire à Lui. "Et Nous ne sommes pas devancés" c'est-à-dire : si Nous voulions vous remplacer par vos semblables, personne ne Nous devancerait, c'est-à-dire ne Nous vaincrait. "Devancés" signifie vaincus.
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قوله تعالى : نحن قدرنا بينكم الموت احتجاج أيضا ، أي الذي يقدر على الإماتة يقدر على الخلق ، وإذا قدر على الخلق قدر على البعث . وقرأ مجاهد وحميد وابن محيصن وابن كثير " قدرنا " بتخفيف الدال . الباقون بالتشديد ، قال الضحاك : أي سوينا بين أهل السماء وأهل الأرض . وقيل : قضينا . وقيل : كتبنا ، والمعنى متقارب ، فلا أحد يبقى غيره عز وجل .وما نحن بمسبوقين أي : إن أردنا أن نبدل أمثالكم لم يسبقنا أحد ، أي : لم يغلبنا . بمسبوقين معناه بمغلوبين .
Verset 61
Al-Tabari dit : le sens est : Nous avons décrété parmi vous la mort afin de vous remplacer par vos semblables après votre mort par d'autres de votre espèce, et Nous ne sommes pas devancés dans vos termes, c'est-à-dire : nul retardataire ne devance, et nul avancé ne retarde. "Et Nous vous ferons renaître dans ce que vous ne savez pas" parmi les formes et les apparences. Al-Hasan dit : c'est-à-dire Nous vous ferons devenir singes et porcs, comme Nous l'avons fait à des peuples avant vous. On a dit : le sens est que Nous vous ferons renaître lors de la résurrection sous d'autres formes que celles d'ici-bas, le croyant étant embelli par la blancheur de son visage, et le mécréant étant enlaidi par la noirceur de son visage. Sa'id ibn Jubayr dit : Sa parole "dans ce que vous ne savez pas" signifie dans les gésiers d'oiseaux noirs qui se trouvent à Barhout, semblables à des hirondelles, et Barhout est une vallée au Yémen. Mujahid dit : "dans ce que vous ne savez pas" signifie dans toute création que Nous voulons. On a dit : le sens est que Nous vous ferons renaître dans un monde que vous ne connaissez pas, et dans un lieu que vous ne connaissez pas.
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وقال الطبري : المعنى نحن قدرنا بينكم الموت على أن نبدل أمثالكم بعد موتكم بآخرين من جنسكم ، وما نحن بمسبوقين في آجالكم ، أي : لا يتقدم متأخر ، ولا يتأخر متقدم .وننشئكم في ما لا تعلمون من الصور والهيئات . قال الحسن : أي : نجعلكم قردة وخنازير كما فعلنا بأقوام قبلكم . وقيل : المعنى ننشئكم في البعث على غير صوركم في الدنيا ، فيجمل المؤمن ببياض وجهه ، ويقبح الكافر بسواد وجهه . سعيد بن جبير : قوله تعالى : فيما لا تعلمون يعني في حواصل طير سود تكون ببرهوت كأنها الخطاطيف ، وبرهوت واد في اليمن . وقال مجاهد : فيما لا تعلمون في أي خلق شئنا . وقيل : المعنى ننشئكم في عالم لا تعلمون ، وفي مكان لا تعلمون .
Verset 62
Sa parole : "Et vous avez certes connu la première création" c'est-à-dire lorsque vous fûtes créés d'une goutte de sperme, puis d'un caillot de sang, puis d'un embryon, alors que vous n'étiez rien — d'après Mujahid et d'autres. Qatada et al-Dahhak : cela signifie la création d'Adam, paix sur lui. [p. 197] "Ne vous rappelez-vous donc pas ?" c'est-à-dire : pourquoi ne vous rappelez-vous pas ? Dans le hadith : "Étonnant, tout étonnant, celui qui dément la seconde création alors qu'il voit la première création, et étonnant celui qui croit à la dernière demeure alors qu'il ne s'efforce pas pour la demeure de la permanence." La lecture générale est "al-nash'a" avec raccourcissement. Mujahid, al-Hasan, Ibn Kathir et Abou Amr ont lu "al-nasha'a" avec allongement, et son explication a déjà été donnée dans (al-Ankabut).
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قوله تعالى : ولقد علمتم النشأة الأولى أي : إذ خلقتم من نطفة ثم من علقة ثم من مضغة ولم تكونوا شيئا ، عن مجاهد وغيره . قتادة والضحاك : يعني خلق آدم عليه السلام .[ ص: 197 ] فلولا تذكرون أي : فهلا تذكرون . وفي الخبر : عجبا كل العجب للمكذب بالنشأة الأخرى وهو يرى النشأة الأولى ، وعجبا للمصدق بالنشأة الآخرة وهو لا يسعى لدار القرار . وقراءة العامة النشأة بالقصر . وقرأ مجاهد والحسن وابن كثير وأبو عمرو : " النشاءة " بالمد ، وقد مضى في ( العنكبوت ) بيانه .
Verset 63
Sa parole : « Avez-vous considéré ce que vous labourez ? » (S56 V63) Ceci est une autre preuve, c'est-à-dire : informez-Moi de ce que vous labourez de vos terres et où vous jetez la semence. Est-ce vous qui la faites pousser et la transformez en culture produisant des épis et des grains, ou est-ce Nous qui faisons cela ? Votre rôle se limite à semer et à fendre la terre. Si vous admettez que faire sortir l'épi du grain n'est pas de votre ressort, comment alors niez-vous la sortie des morts de la terre et leur résurrection ? ! Il attribue le labour à eux et la culture à Lui, car le labour est leur acte et se fait selon leur choix, tandis que la culture est un acte d'Allah et pousse selon Son choix, non selon le leur. De même, ce qu'Abou Hourayra a rapporté du Prophète (paix et salut sur lui) : « Que nul d'entre vous ne dise "j'ai semé" (zara'tu), mais qu'il dise "j'ai labouré" (harathtu), car le Semeur (az-zāri') c'est Allah. » Abou Hourayra dit : N'avez-vous pas entendu la parole d'Allah :
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قوله تعالى : أفرأيتم ما تحرثون هذه حجة أخرى ، أي : أخبروني عما تحرثون من أرضكم فتطرحون فيها البذر ، أنتم تنبتونه وتحصلونه زرعا فيكون فيه السنبل والحب أم نحن نفعل ذلك ؟ وإنما منكم البذر وشق الأرض ، فإذا أقررتم بأن إخراج السنبل من الحب ليس إليكم ، فكيف تنكرون إخراج الأموات من الأرض وإعادتهم ؟ ! وأضاف الحرث إليهم والزرع إليه تعالى ، لأن الحرث فعلهم ويجري على اختيارهم ، والزرع من فعل الله تعالى وينبت على اختياره لا على اختيارهم . وكذلك ما روى أبو هريرة عن النبي صلى الله عليه وسلم أنه قال : لا يقولن أحدكم زرعت وليقل حرثت فإن الزارع هو الله ، قال أبو هريرة : ألم تسمعوا قول الله تعالى :
Verset 64
« Est-ce vous qui la faites pousser, ou est-ce Nous le Semeur ? » Il est recommandé à quiconque jette la semence en terre de lire après la recherche de protection (isti'adha) : « Avez-vous considéré ce que vous labourez ? » (le verset), puis de dire : « C'est Allah qui est le Semeur, le Faisant pousser et le Faisant parvenir. Ô Allah, prie sur Muhammad, accorde-nous son fruit, éloigne-nous de son mal, fais-nous compter parmi les reconnaissants pour Tes bienfaits et parmi ceux qui se souviennent de Tes faveurs, et bénis-le pour nous, ô Seigneur des mondes. » On dit que cette parole est une protection pour cette culture contre toutes les calamités : vers, sauterelles et autres. Nous l'avons entendu d'une personne digne de confiance et l'avons expérimenté, et il en fut ainsi. Le sens de « Est-ce vous qui la faites pousser » (a-antum tazra'unahu) est : le transformez-vous en culture ? On peut dire : untel est un semeur (zarrā') comme on dit laboureur (harrāth), c'est-à-dire qu'il fait ce qui aboutit à une culture qui émerveille les semeurs. Le terme "semence" (zar') peut aussi être employé par licence pour désigner le fait de semer la terre et de la travailler. Je dis : c'est une interdiction de guidance et de bienséance, non une interdiction de prohibition ou d'obligation. De même, sa parole (paix et salut sur lui) : « Que nul d'entre vous ne dise "mon esclave" (abdi) ou "ma servante" (amati), mais qu'il dise "mon jeune homme" (ghulāmi) ou "ma jeune fille" (jāriyati) ou "mon garçon" (fatāya) ou "ma fille" (fatāti) » — cela a déjà été traité dans (Youssouf). Certains savants ont même été plus loin en disant : qu'il ne dise pas « j'ai labouré et j'ai obtenu », mais qu'il dise : « Allah m'a aidé à labourer et m'a donné par Sa grâce ce que j'ai obtenu. » Al-Mawardi dit : Ce verset comporte deux choses : premièrement, le rappel de la faveur envers eux en faisant pousser leur culture jusqu'à ce qu'ils en vivent, afin qu'ils Le remercient pour Sa grâce. Deuxièmement, la preuve qui impose la réflexion, car lorsqu'Il fait pousser leur culture après la décomposition de sa semence et son passage par l'état de pourriture et de terre jusqu'à devenir une culture verte, puis la rend forte et robuste, démultipliée par rapport à ce qu'elle était, alors ressusciter celui qui est mort est plus facile pour Lui et plus en Son pouvoir. Dans cette preuve, il y a une suffisance pour les esprits sains.
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أأنتم تزرعونه أم نحن الزارعون والمستحب لكل من يلقي البذر في الأرض أن يقرأ بعد الاستعاذة : أفرأيتم ما تحرثون الآية ، ثم يقول : بل الله الزارع والمنبت والمبلغ ، اللهم صل على محمد ، وارزقنا ثمره ، وجنبنا ضرره ، واجعلنا لأنعمك من الشاكرين ، ولآلائك من الذاكرين ، وبارك لنا فيه يا رب العالمين . ويقال : إن هذا القول أمان لذلك الزرع من جميع الآفات : الدود والجراد وغير ذلك ، سمعناه من ثقة وجرب فوجد كذلك . ومعنى أأنتم تزرعونه أي : تجعلونه زرعا . وقد يقال : فلان زراع كما يقال حراث ، أي : يفعل ما يئول إلى أن يكون زرعا يعجب الزراع . وقد يطلق لفظ الزرع على بذر الأرض وتكريبها تجوزا .قلت : فهو نهي إرشاد وأدب لا نهي حظر وإيجاب ، ومنه قوله عليه السلام : لا يقولن أحدكم عبدي وأمتي وليقل غلامي وجاريتي وفتاي وفتاتي وقد مضى في ( يوسف ) القول [ ص: 198 ] فيه . وقد بالغ بعض العلماء فقال : لا يقل حرثت فأصبت ، بل يقل : أعانني الله فحرثت ، وأعطاني بفضله ما أصبت . قال الماوردي : وتتضمن هذه الآية أمرين ، أحدهما : الامتنان عليهم بأن أنبت زرعهم حتى عاشوا به ليشكروه على نعمته عليهم . الثاني : البرهان الموجب للاعتبار ، لأنه لما أنبت زرعهم بعد تلاشي بذره ، وانتقاله إلى استواء حاله من العفن والتتريب حتى صار زرعا أخضر ، ثم جعله قويا مشتدا أضعاف ما كان عليه ، فهو بإعادة من أمات أخف عليه وأقدر ، وفي هذا البرهان مقنع لذوي الفطر السليمة .
Verset 65
Puis Il dit : « Si Nous voulions, Nous la réduirions en débris » (S56 V65), c'est-à-dire brisée, désignant la culture. Le débris (hutām) est le foin desséché et perdu dont on ne tire aucun profit pour la nourriture ou l'alimentation. Il attire ainsi l'attention sur deux choses : premièrement, la grâce qu'Il leur a accordée dans leur culture en ne la réduisant pas en débris, afin qu'ils L'en remercient. Deuxièmement, qu'ils tirent leçon d'eux-mêmes : de même qu'Il réduit la culture en débris s'Il veut, de même Il les fait périr s'Il veut, afin qu'ils s'exhortent et se retiennent. « Et vous passeriez la matinée à vous lamenter » (fa-zalaltum tafakkahūn), c'est-à-dire : étonnés de sa perte et regrettant ce qui vous a frappés ; c'est ce qu'ont dit Al-Hassan, Qatada et d'autres. Dans As-Sihah : « tafakkaha » signifie s'étonner, et on dit aussi regretter. Allah dit : « Et vous passeriez la matinée à vous lamenter » (tafakkahūn), c'est-à-dire regrettant. « Tafakkah tu bi-shay' » signifie que tu en as joui. Yaman dit : regrettant vos dépenses, preuve en est : « Il se mit à se retourner les mains sur ce qu'il y avait dépensé » (S18 V42). Ikrima dit : se blâmant mutuellement et regrettant ce qui a précédé de leur désobéissance à Allah qui a mérité leur punition jusqu'à ce qu'elle les atteigne dans leur culture. Ibn Kaysan : s'affligeant, et le sens est proche. Il y a deux lectures : tafakkahūn et tafakkanūn. Al-Farra' dit : le nūn est la langue de 'Akl. Dans As-Sihah : at-tafakkun est le regret de ce qui est passé. On dit aussi : at-tafakkuh est le fait de parler de ce qui ne te concerne pas, d'où l'on dit pour la plaisanterie : fukāha (avec damma). Quant à fikāha (avec fatha), c'est le masdar de fakiha l-rajul (avec kasra), il est fakih s'il est de bonne humeur et plaisant. La lecture générale est « fa-zalaltum » avec fatha sur le zā'. Abd Allah a lu « fa-ziltum » avec kasra sur le zā', rapporté par Haroun d'après Husayn d'après Abou Bakr. Celui qui met la fatha suit l'origine, et l'origine est « zalaltum » (zalal-tum), on a supprimé la première lām par allègement. Celui qui met la kasra a transféré la kasra de la première lām au zā' puis l'a supprimée.
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ثم قال : لو نشاء لجعلناه حطاما أي : متكسرا ، يعني الزرع . والحطام : الهشيم الهالك الذي لا ينتفع به في مطعم ولا غذاء ، فنبه بذلك أيضا على أمرين ؛ أحدهما : ما أولاهم به من النعم في زرعهم إذ لم يجعله حطاما ليشكروه . الثاني : ليعتبروا بذلك في أنفسهم ، كما أنه يجعل الزرع حطاما إذا شاء وكذلك يهلكهم إذا شاء ليتعظوا فينزجروا .فظلتم تفكهون أي : تعجبون بذهابها وتندمون مما حل بكم ؛ قاله الحسن وقتادة وغيرهما . وفي الصحاح : وتفكه أي : تعجب ، ويقال : تندم ، قال الله تعالى : فظلتم تفكهون أي : تندمون . وتفكهت بالشيء تمتعت به . وقال يمان : تندمون على نفقاتكم ، دليله : فأصبح يقلب كفيه على ما أنفق فيها وقال عكرمة : تلاومون وتندمون على ما سلف منكم من معصية الله التي أوجبت عقوبتكم حتى نالتكم في زرعكم . ابن كيسان : تحزنون ، والمعنى متقارب . وفيه لغتان : تفكهون وتفكنون : قال الفراء : والنون لغة عكل . وفي الصحاح : التفكن : التندم على ما فات . وقيل : التفكه : التكلم فيما لا يعنيك ، ومنه قيل للمزاح فكاهة ، بالضم ، فأما الفكاهة بالفتح فمصدر فكه الرجل بالكسر فهو فكه إذا كان طيب النفس مزاحا . وقراءة العامة فظلتم بفتح الظاء . وقرأ عبد الله " فظلتم " بكسر الظاء ورواها هارون عن حسين عن أبي بكر . فمن فتح فعلى الأصل ، والأصل ظللتم فحذف اللام الأولى تخفيفا ، ومن كسر نقل كسرة اللام الأولى إلى الظاء ثم حذفها .
Verset 66
« Nous voilà chargés de dettes » (S56 V66). Abou Bakr et Al-Mufaddal ont lu « a-innā » avec deux hamza sur le mode interrogatif, rapporté par 'Asim d'après Zirr ibn Hubaysh. Les autres ont lu avec une seule hamza sur le mode affirmatif, c'est-à-dire qu'ils disent : « Nous voilà chargés de dettes » (innā la-mughramūn), c'est-à-dire : châtiés, d'après Ibn Abbas et Qatada, qui ont dit : le gharām est le châtiment. De là, la parole d'Ibn al-Muhallam : « J'ai eu confiance que la préservation est en moi une nature, et que mon cœur est épris de toi, chargé de dette (mughram). » Mujahid et Ikrima disent : affligé de manière persistante à cause de nous. De là, la parole d'An-Namr ibn Tawlab : « Il s'est consolé de son souvenir en se cachant, alors qu'il était captif d'elle, affligé (mughram). » On dit : untel est épris (aghrama) de telle femme, c'est-à-dire passionné d'elle. De là, le gharām qui est le mal persistant. Mujahid dit aussi : voués à rencontrer un mal. Muqatil ibn Hayyan dit : anéantis. An-Nahhas : « innā la-mughramūn » est dérivé de gharām qui est l'anéantissement, comme il est dit : « Le jour d'An-Nisār et le jour d'Al-Jafā furent un châtiment et furent un gharām (anéantissement). » Ad-Dahhak et Ibn Kaysan : cela vient du gharām (dette), et le mughram est celui dont l'argent est parti sans compensation, c'est-à-dire : nous avons perdu le grain que nous avions semé. Murra al-Hamdani dit : rendus des comptes.
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إنا لمغرمون وقرأ أبو بكر والمفضل " أإنا " بهمزتين على الاستفهام ، ورواه عاصم عن زر بن حبيش . الباقون بهمزة واحدة على الخبر ، أي : يقولون إنا لمغرمون أي : معذبون ، عن ابن عباس وقتادة قالا : والغرام العذاب ، ومنه قول ابن المحلم :وثقت بأن الحفظ مني سجية وأن فؤادي متبل بك مغرم[ ص: 199 ] وقال مجاهد وعكرمة : لمولع بنا ، ومنه قول النمر بن تولب :سلا عن تذكره تكتما وكان رهينا بها مغرمايقال : أغرم فلان بفلانة ، أي : أولع بها ، ومنه الغرام وهو الشر اللازم . وقال مجاهد أيضا : لملقون شرا . وقال مقاتل بن حيان : مهلكون . النحاس : إنا لمغرمون مأخوذ من الغرام وهو الهلاك ، كما قال :يوم النسار ويوم الجفا كانا عذابا وكانا غراماالضحاك وابن كيسان : هو من الغرم ، والمغرم الذي ذهب ماله بغير عوض ، أي : غرمنا الحب الذي بذرناه . وقال مرة الهمداني : محاسبون .
Verset 67
« Plutôt, nous sommes privés » (S56 V67), c'est-à-dire : privés de ce que nous cherchions comme profit. Le mahrum est celui qui est privé de la subsistance. Le mahrum est le contraire du marzuq (pourvu), et c'est le mahruf (défavorisé) selon Qatada. D'après Anas, le Prophète (paix et salut sur lui) passa par une terre des Ansar et dit : « Qu'est-ce qui vous empêche de cultiver ? » Ils dirent : « La sécheresse. » Il dit : « Ne faites pas cela, car Allah dit : Je suis le Semeur ; si Je veux, Je sème avec l'eau, si Je veux, Je sème avec le vent, et si Je veux, Je sème avec la semence. » Puis il récita : « Avez-vous considéré ce que vous labourez ? Est-ce vous qui la faites pousser, ou est-ce Nous le Semeur ? » Je dis : Dans ce récit et le hadith précédent, il y a ce qui valide la parole de celui qui inclut « az-Zāri' » (le Semeur) parmi les noms d'Allah, bien que la majorité des savants l'aient refusé, et nous l'avons mentionné dans (Al-Kitāb al-Asnā fī Sharh Asmā' Allah al-Husnā).
📜 Texte arabe source
بل نحن محرومون أي : حرمنا ما طلبنا من الريع . والمحروم الممنوع من الرزق . والمحروم ضد المرزوق وهو المحارف في قول قتادة . وعن أنس أن النبي صلى الله عليه وسلم مر بأرض الأنصار فقال : ما يمنعكم من الحرث قالوا : الجدوبة ، فقال : لا تفعلوا فإن الله تعالى يقول : أنا الزارع إن شئت زرعت بالماء ، وإن شئت زرعت بالريح وإن شئت زرعت بالبذر ثم تلا : أفرأيتم ما تحرثون أأنتم تزرعونه أم نحن الزارعونقلت : وفي هذا الخبر والحديث الذي قبله ما يصحح قول من أدخل الزارع في أسماء الله سبحانه ، وأباه الجمهور من العلماء ، وقد ذكرنا ذلك في ( الكتاب الأسنى في شرح أسماء الله الحسنى ) .
Verset 68
Sa parole : « Avez-vous considéré l'eau que vous buvez » pour faire vivre vos êtres et apaiser votre soif, [p. 200] car la boisson ne vient qu'en complément de la nourriture, c'est pourquoi la nourriture a été mentionnée avant dans le verset précédent. Ne vois-tu pas que tu sers à boire à ton invité seulement après l'avoir nourri ? Az-Zamakhshari : « Si tu inversais l'ordre, tu tomberais sous la parole d'Abu al-'Ala' : "Quand je sers du lait pur aux invités des gens, ils servent à leurs invités de l'eau fraîche et limpide." » Et un Arabe, à qui l'on offrait à boire, dit : « Je ne bois qu'après avoir mangé quelque chose. »
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قوله تعالى : أفرأيتم الماء الذي تشربون لتحيوا به أنفسكم ، وتسكنوا به عطشكم ، [ ص: 200 ] لأن الشراب إنما يكون تبعا للمطعوم ، ولهذا جاء الطعام مقدما في الآية قبل ، ألا ترى أنك تسقي ضيفك بعد أن تطعمه . الزمخشري : ولو عكست قعدت تحت قول أبي العلاء :إذا سقيت ضيوف الناس محضا سقوا أضيافهم شبما زلالاوسقي بعض العرب فقال : أنا لا أشرب إلا على ثميلة .
Verset 69
« Est-ce vous qui la faites descendre des muzn » c'est-à-dire des nuages, au singulier muzna. Le poète a dit : « Nous sommes comme l'eau des nuages, dans notre lignée il n'y a ni lame émoussée ni avare compté. » C'est l'avis d'Ibn 'Abbas, Mujahid et d'autres que muzn signifie nuage. Et d'après Ibn 'Abbas également et ath-Thawri : muzn signifie ciel et nuage. Dans as-Sihah : Abu Zayd : al-muzna est le nuage blanc, au pluriel muzn, et al-muzna est la pluie. Il a dit : « Ne vois-tu pas qu'Allah a fait descendre une pluie, et les gazelles dans leurs gîtes se sont cachées. » « Ou sommes-Nous Celui qui la fait descendre » c'est-à-dire : si vous reconnaissez que c'est Moi qui la fais descendre, pourquoi ne Me remerciez-vous pas en M'adorant sincèrement ? Et pourquoi niez-vous Mon pouvoir de ressusciter ?
📜 Texte arabe source
أأنتم أنزلتموه من المزن أي : السحاب ، الواحدة مزنة ، فقال الشاعر :فنحن كماء المزن ما في نصابنا كهام ولا فينا يعد بخيلوهذا قول ابن عباس ومجاهد وغيرهما أن المزن السحاب . وعن ابن عباس أيضا والثوري : المزن السماء والسحاب . وفي الصحاح : أبو زيد : المزنة : السحابة البيضاء والجمع مزن ، والمزنة المطرة ، قال :ألم تر أن الله أنزل مزنة وعفر الظباء في الكناس تقمعأم نحن المنزلون أي : فإذا عرفتم بأني أنزلته فلم لا تشكروني بإخلاص العبادة لي ؟ ولم تنكرون قدرتي على الإعادة ؟ .
Verset 70
« Si Nous voulions, Nous la rendrions agaja » c'est-à-dire salée, d'une salinité intense ; c'est ce qu'a dit Ibn 'Abbas. Al-Hasan : amère et saumâtre, dont vous ne profitez ni pour boire, ni pour l'agriculture, ni pour autre chose. « Falawla » c'est-à-dire : pourquoi ne remerciez-vous pas Celui qui a fait cela pour vous ?
📜 Texte arabe source
لو نشاء جعلناه أجاجا أي : ملحا شديد الملوحة ؛ قاله ابن عباس . الحسن : مرا قعاعا لا تنتفعون به في شرب ولا زرع ولا غيرهما .فلولا أي : فهلا تشكرون الذي صنع ذلك بكم .
Verset 71
C'est-à-dire : informez-Moi du feu que vous faites apparaître par le frottement du bois vert.
📜 Texte arabe source
أي أخبروني عن النار التي تظهرونها بالقدح من الشجر الرطب
Verset 72
« Est-ce vous qui avez créé son arbre » c'est-à-dire celui dont provient le briquet, à savoir le markh et le 'afar. De là vient le dicton : « Dans tout arbre il y a du feu, et le markh et le 'afar en sont les plus généreux », c'est-à-dire qu'ils en tirent abondamment, comme s'ils prenaient du feu ce qui leur suffit. On dit aussi : parce qu'ils s'enflamment rapidement. On dit : « awraytu an-nar » quand on fait jaillir le feu. Et « wara az-zand yari » quand le feu en jaillit. Il y a une autre forme : « wari az-zand yari » avec kasra sur les deux. « Ou sommes-Nous le Créateur » c'est-à-dire l'Inventeur, le Créateur, c'est-à-dire : si vous reconnaissez Mon pouvoir, remerciez-Moi et ne niez pas Mon pouvoir sur la résurrection.
📜 Texte arabe source
أأنتم أنشأتم شجرتها يعني التي تكون منها الزناد وهي المرخ والعفار ، ومنه قولهم : في كل شجر نار ، واستمجد المرخ والعفار ، أي : استكثر منها ، كأنهما أخذا من النار ما هو حسبهما . ويقال : لأنهما يسرعان الوري . يقال : أوريت النار إذا قدحتها . وورى الزند يري إذا انقدح منه النار . وفيه لغة أخرى : ووري الزند يري بالكسر فيهما . أم نحن المنشئون أي : المخترعون الخالقون ، أي : فإذا عرفتم قدرتي فاشكروني ولا تنكروا قدرتي على البعث .
Verset 73
Sa parole : « C’est Nous qui l’avons faite comme rappel » signifie que le feu d’ici-bas est une exhortation au grand feu de l’au-delà ; c’est ce qu’a dit Qatâda. Et Mujâhid : une clarification pour les gens contre les ténèbres. Il est rapporté de manière authentique du Prophète (que la prière et la paix soient sur lui) qu’il a dit : « Ce feu que les fils d’Adam allument est une partie sur soixante-dix parties du feu de la Géhenne. » Ils dirent : « Ô Messager d’Allah, il nous suffirait pourtant ! » Il dit : « Il lui a été préféré de soixante-neuf parties, toutes égales à sa chaleur. » Et « comme jouissance pour les muqwin » — ad-Dahhâk a dit : c’est-à-dire un profit pour les voyageurs, appelés ainsi car ils descendent dans le qawâ, c’est-à-dire le désert vide. Al-Farrâ’ : on dit des voyageurs qu’ils sont muqwin lorsqu’ils descendent dans le qay, c’est-à-dire la terre déserte où il n’y a rien. De même qawâ et qawâ’ avec allongement et raccourcissement, et une demeure qawâ’ sans compagnie ; on dit : aqwât al-dâr et qawiyat aussi, c’est-à-dire qu’elle s’est vidée de ses habitants. An-Nâbigha a dit : « Ô demeure de Mayya à al-‘Ulyâ’ et as-Sanad / elle s’est vidée et longtemps s’est écoulé sur elle le temps passé. » Et ‘Antara a dit : « Salut à un vestige dont le temps a vieilli / il s’est vidé et déserté après Umm al-Haytham. » Et on dit : aqwâ, c’est-à-dire qu’il est devenu fort, et ses compagnons sont devenus forts ; et aqwâ s’il voyage, c’est-à-dire qu’il est descendu dans le qawâ’ et le qay. Mujâhid a dit : pour les muqwin, ceux qui en jouissent parmi tous les gens, pour cuisiner, faire le pain, se chauffer et s’éclairer, et ils se rappellent par elle le feu de la Géhenne et cherchent refuge auprès d’Allah contre lui. Ibn Zayd a dit : pour les affamés, pour améliorer leur nourriture. On dit : aqwaytu depuis tel et tel moment, c’est-à-dire je n’ai rien mangé, et untel a passé la nuit dans le qawâ’ et le qafr, s’il a passé la nuit affamé sans nourriture. Le poète a dit : « Et je choisis la faim au ventre creux / par souci de ne pas être dit avare. » Ar-Rabî‘ et as-Suddî ont dit : les muqwin sont ceux qui descendent sans pierres à feu, c’est-à-dire un feu qu’ils allument pour faire leur pain. Al-‘Awfî l’a rapporté d’Ibn ‘Abbâs. Qutrub a dit : muqwin fait partie des mots à sens opposés, il peut signifier pauvre et riche ; on dit : aqwâ al-rajul, s’il n’a pas de provisions, et aqwâ si ses bêtes sont fortes et ses biens nombreux. Al-Mahdawî : le verset convient à tous, car le feu est nécessaire au voyageur comme au résident, au riche comme au pauvre. Ath-Tha‘labî a rapporté que la plupart des exégètes soutiennent la première opinion. Al-Qushayrî : le voyageur est spécifiquement mentionné pour son profit, car son profit en est plus grand que celui du résident ; car les gens du désert ne peuvent se passer du feu qu’ils allument la nuit pour que les bêtes sauvages les fuient, et pour beaucoup de leurs besoins.
📜 Texte arabe source
قوله تعالى : نحن جعلناها تذكرة يعني نار الدنيا موعظة للنار الكبرى ؛ قاله قتادة . ومجاهد : تبصرة للناس من الظلام . وصح عن النبي صلى الله عليه وسلم أنه قال : إن ناركم هذه التي يوقد بنو آدم جزء من سبعين جزءا من نار جهنم فقالوا : يا رسول الله : إن كانت لكافية ، قال : فإنها فضلت عليها بتسعة وستين جزءا كلهن مثل حرها .ومتاعا للمقوين قال الضحاك : أي : [ ص: 201 ] منفعة للمسافرين ، سموا بذلك لنزولهم القوى وهو القفر . الفراء : إنما يقال للمسافرين : مقوين إذا نزلوا القي وهي الأرض القفر التي لا شيء فيها . وكذلك القوى والقواء بالمد والقصر ، ومنزل قواء لا أنيس به ، يقال : أقوت الدار وقويت أيضا أي : خلت من سكانها ، قال النابغة :يا دار مية بالعلياء فالسند أقوت وطال عليها سالف الأمدوقال عنترة :حييت من طلل تقادم عهده أقوى وأقفر بعد أم الهيثمويقال : أقوى أي : قوي وقوي أصحابه ، وأقوى إذا سافر أي : نزل القواء والقي . وقال مجاهد : للمقوين المستمتعين بها من الناس أجمعين في الطبخ والخبز والاصطلاء والاستضاءة ، ويتذكر بها نار جهنم فيستجار بالله منها . وقال ابن زيد : للجائعين في إصلاح طعامهم . يقال : أقويت منذ كذا وكذا ، أي : ما أكلت شيئا ، وبات فلان القواء وبات القفر ، إذا بات جائعا على غير طعم ، قال الشاعر :وإني لأختار القوى طاوي الحشى محافظة من أن يقال لئيموقال الربيع والسدي : المقوين المنزلين الذين لا زناد معهم ، يعني نارا يوقدون فيختبزون بها ؟ ورواه العوفي عن ابن عباس . وقال قطرب : المقوي من الأضداد يكون بمعنى الفقير ويكون بمعنى الغني ، يقال : أقوى الرجل ، إذا لم يكن معه زاد ، وأقوى إذا قويت دوابه وكثر ماله . المهدوي : والآية تصلح للجميع ، لأن النار يحتاج إليها المسافر والمقيم والغني والفقير . وحكى الثعلبي أن أكثر المفسرين على القول الأول . القشيري : وخص المسافر بالانتفاع بها لأن انتفاعه بها أكثر من منفعة المقيم ؛ لأن أهل البادية لا بد لهم من النار يوقدونها ليلا لتهرب منهم السباع ، وفي كثير من حوائجهم .
Verset 74
Sa parole : « Glorifie donc le nom de ton Seigneur, le Très Grand » c’est-à-dire : purifie Allah de ce que les associateurs Lui ont attribué comme égaux et d’incapacité à ressusciter.
📜 Texte arabe source
قوله تعالى : فسبح باسم ربك العظيم أي : فنزه الله عما أضافه إليه المشركون من الأنداد ، والعجز عن البعث .
Verset 75
Sa parole : « Non ! Je jure » — « lâ » est une particule de liaison selon la plupart des exégètes, et le sens est : Je jure, comme le prouve Sa parole : « Et c’est un serment » . Al-Farrâ’ a dit : c’est une négation, et le sens est : la chose n’est pas comme vous le dites, puis Il reprend : Je jure. Un homme peut dire : « Non, par Allah, cela n’a pas été ainsi » sans vouloir nier le serment, mais plutôt nier un discours antérieur. C’est-à-dire : la chose n’est pas comme tu l’as mentionnée, mais elle est ainsi. On a dit : « lâ » a le sens de « alâ » pour l’attention, comme dans Sa parole : « Alâ im sabâhan » (Attention, bon matin, ô vestige érodé). Il attire l’attention par cela sur la vertu du Coran pour qu’ils le méditent, et qu’il n’est ni poésie, ni magie, ni divination comme ils le prétendaient. Al-Hasan, Humayd et ‘Îsâ ibn ‘Umar ont lu « fala-uqsimu » sans alif après le lâm, sur le mode de l’accomplissement, et c’est un verbe au présent, avec un sujet sous-entendu, l’estimation étant : « car moi, je jure par cela ». Si l’on voulait le futur, le nûn serait obligatoire, et la suppression du nûn avec un verbe visant le futur est venue de manière irrégulière. Sa parole : « par les positions des étoiles » — les positions des étoiles : leurs lieux de chute et leurs couchers, selon Qatâda et d’autres. ‘Atâ’ ibn Abî Rabâh : leurs demeures. Al-Hasan : leur chute et leur dispersion au Jour de la Résurrection. Ad-Dahhâk : ce sont les anwâ’ (astres) dont les gens de l’époque préislamique disaient, quand ils étaient arrosés de pluie : « Nous avons été arrosés par tel naw’ ». Al-Mâwardî : et Sa parole « Non ! Je jure » pourrait être employée dans son sens réel de négation du serment. Al-Qushayrî : c’est un serment, et Allah a le droit de jurer par ce qu’Il veut, mais nous n’avons pas le droit de jurer par autre qu’Allah et Ses attributs éternels. Je dis : ceci est appuyé par la lecture d’Al-Hasan « fala-uqsimu », et par ce par quoi Lui, gloire à Lui, a juré parmi Ses créatures en plusieurs endroits de Son Livre. Ibn ‘Abbâs a dit : ce qu’on entend par les positions des étoiles est la descente du Coran par étapes ; Allah l’a fait descendre de la Tablette préservée du ciel supérieur aux scribes angéliques, puis les scribes l’ont transmis par étapes à Jibrîl en vingt nuits, et Jibrîl l’a transmis par étapes à Muhammad (que la prière et la paix soient sur eux deux) en vingt ans, et il le fait descendre selon les événements de sa communauté ; al-Mâwardî l’a rapporté d’Ibn ‘Abbâs et as-Suddî. Abû Bakr al-Anbârî a dit : Ismâ‘îl ibn Ishâq al-Qâdî nous a rapporté, Hajjâj ibn al-Minhâl nous a rapporté, Hammâm nous a rapporté, d’après al-Kalbî, d’après Abû Sâlih, d’après Ibn ‘Abbâs, qui a dit : le Coran est descendu au ciel d’ici-bas en une seule fois, puis il est descendu sur terre par étapes, puis il a été divisé ensuite en cinq versets, cinq versets, moins et plus ; c’est cela la parole d’Allah : « Non ! Je jure par les positions des étoiles ».
📜 Texte arabe source
قوله تعالى : فلا أقسم " لا " صلة في قول أكثر المفسرين ، والمعنى : فأقسم ، بدليل قوله : وإنه لقسم . وقال الفراء : هي نفي ، والمعنى : ليس الأمر كما تقولون ، ثم استأنف أقسم . وقد يقول الرجل : لا والله ما كان كذا فلا يريد به نفي اليمين ، بل يريد به نفي كلام تقدم . أي : ليس الأمر كما ذكرت ، بل هو كذا . وقيل : " لا " بمعنى " ألا " للتنبيه كما قال :ألا عم صباحا أيها الطلل الباليونبه بهذا على فضيلة القرآن ليتدبروه ، وأنه ليس بشعر ولا سحر ولا كهانة كما زعموا . وقرأ الحسن وحميد وعيسى بن عمر " فلأقسم " بغير ألف بعد اللام على التحقيق وهو فعل حال ، ويقدر مبتدأ محذوف ، التقدير : فلأنا أقسم بذلك . ولو أريد به الاستقبال للزمت النون ، وقد جاء حذف النون مع الفعل الذي يراد به الاستقبال وهو شاذ .قوله تعالى : بمواقع النجوم مواقع النجوم : مساقطها ومغاربها في قول قتادة وغيره . عطاء بن أبي رباح : منازلها . الحسن : انكدارها وانتثارها يوم القيامة . الضحاك : هي الأنواء التي كان أهل الجاهلية يقولون إذا مطروا قالوا : مطرنا بنوء كذا . الماوردي : ويكون قوله تعالى : فلا أقسم مستعملا على حقيقته من نفي القسم . القشيري : هو قسم ، ولله تعالى أن يقسم بما يريد ، وليس لنا أن نقسم بغير الله تعالى وصفاته القديمة .قلت : يدل على هذا قراءة الحسن " فلأقسم " وما أقسم به سبحانه من مخلوقاته في غير موضع من كتابه . وقال ابن عباس : المراد بمواقع النجوم نزول القرآن نجوما ، أنزله الله تعالى من اللوح المحفوظ من السماء العليا إلى السفرة الكاتبين ، فنجمه السفرة على جبريل عشرين ليلة ، ونجمه جبريل على محمد عليهما الصلاة والسلام عشرين سنة ، فهو ينزله على الأحداث من أمته ؛ حكاه الماوردي عن ابن عباس والسدي . وقال أبو بكر الأنباري : حدثنا إسماعيل بن إسحاق القاضي حدثنا حجاج بن المنهال حدثنا همام عن الكلبي عن أبي صالح عن ابن عباس قال : نزل القرآن إلى سماء الدنيا جملة واحدة ، ثم نزل إلى الأرض نجوما ، وفرق بعد ذلك خمس آيات خمس آيات وأقل وأكثر ، فذلك قول الله تعالى : فلا أقسم بمواقع النجوم .
Verset 76
« Et c’est un serment, si vous saviez, immense » — « C’est un Coran noble ». Al-Farrâ’ a rapporté d’Ibn Mas‘ûd que les positions des étoiles sont les versets précis (muhkam) du Coran. Hamza et al-Kisâ’î ont lu « bimawqi‘ » au singulier, et c’est la lecture de ‘Abd Allah ibn Mas‘ûd, an-Nakha‘î, al-A‘mash, Ibn Muhaysin et Raways d’après Ya‘qûb. Les autres ont lu au pluriel. Celui qui a mis au singulier, c’est parce que c’est un nom générique où le singulier tient lieu du pluriel, et celui qui a mis au pluriel, c’est à cause de la diversité de ses types.
📜 Texte arabe source
[ ص: 203 ] وإنه لقسم لو تعلمون عظيم إنه لقرآن كريم وحكى الفراء عن ابن مسعود أن مواقع النجوم هو محكم القرآن . وقرأ حمزة والكسائي " بموقع " على التوحيد ، وهي قراءة عبد الله بن مسعود والنخعي والأعمش وابن محيصن ورويس عن يعقوب . الباقون على الجمع فمن أفرد فلأنه اسم جنس يؤدي الواحد فيه عن الجمع ، ومن جمع فلاختلاف أنواعه .
Verset 77
Sa parole : « C’est un Coran noble » — on a dit : le pronom renvoie au Coran, c’est-à-dire : le Coran est un serment immense ; c’est ce qu’ont dit Ibn ‘Abbâs et d’autres. On a dit : ce par quoi Allah a juré est immense, « c’est un Coran noble » mentionne le sermenté, c’est-à-dire : Il jure par les positions des étoiles que ce Coran est un Coran noble, ni magie ni divination, ni inventé, mais un Coran noble et loué, qu’Allah a fait un miracle pour Son Prophète (que la prière et la paix soient sur lui), et il est noble pour les croyants, car c’est la parole de leur Seigneur et la guérison de leurs poitrines ; noble pour les gens du ciel, car c’est la révélation de leur Seigneur et Son inspiration. On a dit : noble, c’est-à-dire non créé. On a dit : noble en raison de ce qu’il contient de nobles caractères et de sens des choses. On a dit : parce qu’il honore celui qui le préserve et magnifie celui qui le récite.
📜 Texte arabe source
قوله تعالى : إنه لقرآن كريم قيل : إن الهاء تعود على القرآن ، أي : إن القرآن لقسم عظيم ؛ قاله ابن عباس وغيره . وقيل : ما أقسم الله به عظيم إنه لقرآن كريم ذكر المقسم عليه ، أي : أقسم بمواقع النجوم إن هذا القرآن قرآن كريم ، ليس بسحر ولا كهانة ، وليس بمفترى ، بل هو قرآن كريم محمود ، جعله الله تعالى معجزة لنبيه صلى الله عليه وسلم ، وهو كريم على المؤمنين ، لأنه كلام ربهم ، وشفاء صدورهم ، كريم على أهل السماء ، لأنه تنزيل ربهم ووحيه . وقيل : كريم أي : غير مخلوق . وقيل : كريم لما فيه من كريم الأخلاق ومعاني الأمور . وقيل : لأنه يكرم حافظه ، ويعظم قارئه .
Verset 78
Sa parole : « dans un Livre caché » — protégé auprès d’Allah. On a dit : caché, préservé du faux. Le Livre ici est un livre dans le ciel ; dit Ibn ‘Abbâs. Jâbir ibn Zayd et Ibn ‘Abbâs ont aussi dit : c’est la Table préservée (al-Lawh al-Mahfûz). ‘Ikrima : la Torah et l’Évangile, où il est mention du Coran et de celui sur qui il descend. As-Suddî : les Psaumes (az-Zabûr). Mujâhid et Qatâda : c’est le mushaf qui est entre nos mains.
📜 Texte arabe source
قوله تعالى : في كتاب مكنون مصون عند الله تعالى . وقيل : مكنون محفوظ عن الباطل . والكتاب هنا كتاب في السماء ؛ قاله ابن عباس . وقال جابر بن زيد وابن عباس أيضا : هو اللوح المحفوظ . عكرمة : التوراة والإنجيل فيهما ذكر القرآن ومن ينزل عليه . السدي : الزبور . مجاهد وقتادة : هو المصحف الذي في أيدينا .
Verset 79
Sa parole : « ne le touchent que les purifiés » — on a divergé sur le sens de « ne le touchent » : est-ce une réalité de toucher par le membre, ou un sens ? De même, on a divergé sur qui sont « les purifiés ». Anas, Sa‘îd et Ibn Jubayr ont dit : ne touchent ce Livre que les purifiés des péchés, et ce sont les anges. Abû al-‘Âliya et Ibn Zayd ont dit pareillement : ce sont ceux qui ont été purifiés des péchés, comme les messagers parmi les anges et les messagers parmi les fils d’Adam ; ainsi Jibrîl qui le fait descendre est purifié, et les messagers à qui il vient sont purifiés. Al-Kalbî : ce sont les scribes nobles et pieux (as-safara al-kirâm al-barara). Tout cela est une seule parole, proche de ce que Mâlik a choisi, car il a dit : la meilleure chose que j’ai entendue sur « ne le touchent que les purifiés » est que cela équivaut au verset de ( ‘Abasa wa tawallâ ) : « que celui qui veut s’en souvienne, dans des feuillets honorés, élevés, purifiés, entre les mains de scribes nobles et pieux » — voulant dire que les purifiés sont les anges décrits comme purs dans la sourate ( ‘Abasa ). On a dit : le sens de « ne le touchent » est : ne le font descendre que les purifiés, c’est-à-dire les messagers parmi les anges, sur les messagers parmi les prophètes. On a dit : ne touchent la Table préservée, qui est le Livre caché, que les anges purifiés. On a dit : c’est Isrâfîl qui en est chargé ; rapporté par al-Qushayrî. Ibn al-‘Arabî : cela est faux, car les anges ne l’atteignent en aucun temps ni ne parviennent à lui en aucune manière ; si c’était le sens visé, l’exception n’aurait pas lieu d’être. Quant à celui qui dit que c’est ce qui est entre les mains des anges dans les feuillets, c’est une parole plausible, et c’est le choix de Mâlik. On a dit : le Livre visé est le mushaf qui est entre nos mains, et c’est le plus apparent. Mâlik et d’autres ont rapporté que dans le livre de ‘Amr ibn Hazm que le Messager d’Allah lui a écrit, dont la copie est : « De Muhammad le Prophète à Shurahbîl ibn ‘Abd Kilâl, al-Hârith ibn ‘Abd Kilâl et Nu‘aym ibn ‘Abd Kilâl, — dit : dhû Ri‘ayn, Ma‘âfir et Hamdân — ensuite : » et dans son livre : « Que nul ne touche le Coran sinon purifié. » Ibn ‘Umar a dit : le Prophète a dit : « Ne touche pas le Coran sauf si tu es pur. » Et la sœur de ‘Umar a dit à ‘Umar lors de son islam, alors qu’il était entré chez elle et avait demandé la feuille : « Ne le touchent que les purifiés » ; il se leva, se lava et embrassa l’islam. Cela a déjà été mentionné au début de la sourate ( Tâ Hâ ). Sur ce sens, Qatâda et d’autres ont dit : ne le touchent que les purifiés des impuretés majeures et mineures. Al-Kalbî : du polythéisme. Ar-Rabî‘ ibn Anas : des péchés et des fautes. On a dit : le sens de « ne le touchent » est : ne le lisent que les purifiés, c’est-à-dire les monothéistes ; dit Muhammad ibn Fudayl et ‘Abada. ‘Ikrima a dit : Ibn ‘Abbâs interdisait de permettre à quiconque parmi les juifs et les chrétiens de lire le Coran. Al-Farrâ’ a dit : n’en trouvent le goût, le profit et la bénédiction que les purifiés, c’est-à-dire les croyants au Coran. Ibn al-‘Arabî : c’est un choix...
📜 Texte arabe source
قوله تعالى : لا يمسه إلا المطهرون اختلف في معنى لا يمسه هل هو حقيقة في المس بالجارحة أو معنى ؟ وكذلك اختلف في المطهرون من هم ؟ فقال أنس وسعيد وابن جبير : لا يمس ذلك الكتاب إلا المطهرون من الذنوب وهم الملائكة . وكذا قال أبو العالية وابن زيد : إنهم الذين طهروا من الذنوب كالرسل من الملائكة والرسل من بني آدم ، فجبريل النازل به مطهر ، والرسل الذين يجيئهم بذلك مطهرون . الكلبي : هم السفرة الكرام البررة . وهذا كله قول واحد ، وهو نحو ما اختاره مالك حيث قال : أحسن ما سمعت في قوله : لا يمسه إلا المطهرون أنها بمنزلة الآية التي في ( عبس وتولى ) : فمن شاء ذكره في صحف مكرمة مرفوعة مطهرة بأيدي سفرة كرام بررة يريد أن المطهرين هم الملائكة الذين وصفوا بالطهارة في سورة ( عبس ) . وقيل : معنى لا يمسه لا ينزل به إلا [ ص: 204 ] المطهرون أي : الرسل من الملائكة على الرسل من الأنبياء . وقيل : لا يمس اللوح المحفوظ الذي هو الكتاب المكنون إلا الملائكة المطهرون . وقيل : إن إسرافيل هو الموكل بذلك ؛ حكاه القشيري . ابن العربي : وهذا باطل لأن الملائكة لا تناله في وقت ولا تصل إليه بحال ، ولو كان المراد به ذلك لما كان للاستثناء فيه مجال . وأما من قال : إنه الذي بأيدي الملائكة في الصحف فهو قول محتمل ، وهو اختيار مالك . وقيل : المراد بالكتاب المصحف الذي بأيدينا ، وهو الأظهر . وقد روى مالك وغيره أن في كتاب عمرو بن حزم الذي كتبه له رسول الله صلى الله عليه وسلم ونسخته : من محمد النبي إلى شرحبيل بن عبد كلال والحارث بن عبد كلال ونعيم بن عبد كلال قيل ذي رعين ومعافر وهمدان أما بعد وكان في كتابه : ألا يمس القرآن إلا طاهر . وقال ابن عمر : قال النبي صلى الله عليه وسلم : لا تمس القرآن إلا وأنت طاهر . وقالت أخت عمر لعمر عند إسلامه وقد دخل عليها ودعا بالصحيفة : لا يمسه إلا المطهرون فقام واغتسل وأسلم . وقد مضى في أول سورة ( طه ) . وعلى هذا المعنى قال قتادة وغيره : لا يمسه إلا المطهرون من الأحداث والأنجاس . الكلبي : من الشرك . الربيع بن أنس : من الذنوب والخطايا . وقيل : معنى لا يمسه لا يقرؤه إلا المطهرون إلا الموحدون ؛ قاله محمد بن فضيل وعبدة . قال عكرمة : كان ابن عباس ينهى أن يمكن أحد من اليهود والنصارى من قراءة القرآن ، وقال الفراء : لا يجد طعمه ونفعه وبركته إلا المطهرون ، أي : المؤمنون بالقرآن . ابن العربي : وهو اختيار البخاري ، قال النبي صلى الله عليه وسلم : ذاق طعم الإيمان من رضي بالله ربا وبالإسلام دينا وبمحمد صلى الله عليه وسلم نبيا . وقال الحسين بن الفضل : لا يعرف تفسيره وتأويله إلا من طهره الله من الشرك والنفاق . وقال أبو بكر الوراق : لا يوفق للعمل به إلا السعداء . وقيل : المعنى لا يمس [ ص: 205 ] ثوابه إلا المؤمنون . ورواه معاذ عن النبي صلى الله عليه وسلم . ثم قيل : ظاهر الآية خبر عن الشرع ، أي : لا يمسه إلا المطهرون شرعا ، فإن وجد خلاف ذلك فهو غير الشرع ، وهذا اختيار القاضي أبي بكر بن العربي . وأبطل أن يكون لفظه لفظ الخبر ومعناه الأمر . وقد مضى هذا المعنى في سورة ( البقرة ) . المهدوي : يجوز أن يكون أمرا وتكون ضمة السين ضمة إعراب . ويجوز أن يكون نهيا وتكون ضمة بناء السين ضمة بناء والفعل مجزوم .واختلف العلماء في مس المصحف على غير وضوء ، فالجمهور على المنع من مسه لحديث عمرو بن حزم . وهو مذهب علي وابن مسعود وسعد بن أبي وقاص وسعيد بن زيد وعطاء والزهري والنخعي والحكم وحماد ، وجماعة من الفقهاء منهم مالك والشافعي . واختلفت الرواية عن أبي حنيفة ، فروي عنه أنه يمسه المحدث ، وقد روي هذا عن جماعة من السلف منهم ابن عباس والشعبي وغيرهما . وروي عنه أنه يمس ظاهره وحواشيه وما لا مكتوب فيه ، وأما الكتاب فلا يمسه إلا طاهر . ابن العربي : وهذا إن سلمه مما يقوي الحجة عليه ، لأن حريم الممنوع ممنوع . وفيما كتبه النبي صلى الله عليه وسلم لعمرو بن حزم أقوى دليل عليه . وقال مالك : لا يحمله غير طاهر بعلاقة ولا على وسادة . وقال أبو حنيفة : لا بأس بذلك . ولم يمنع من حمله بعلاقة أو مسه بحائل . وقد روي عن الحكم وحماد وداود بن علي أنه لا بأس بحمله ومسه للمسلم والكافر طاهرا أو محدثا ، إلا أن داود قال : لا يجوز للمشرك حمله . واحتجوا في إباحة ذلك بكتاب النبي صلى الله عليه وسلم إلى قيصر ، وهو موضع ضرورة فلا حجة فيه . وفي مس الصبيان إياه على وجهين ، أحدهما : المنع اعتبارا بالبالغ . والثاني : الجواز ، لأنه لو منع لم يحفظ القرآن ؛ لأن تعلمه حال الصغر ؛ ولأن الصبي وإن كانت له طهارة إلا أنها ليست بكاملة ، لأن النية لا تصح منه ، فإذا جاز أن يحمله على غير طهارة كاملة جاز أن يحمله محدثا .
Verset 80
Sa parole : « une révélation du Seigneur des mondes » — c’est-à-dire révélé, comme on dit : « frappé par l’émir » et « tissé du Yémen ». On a dit : « révélation » est une qualification de Sa parole : « c’est un Coran noble ». On a dit : c’est-à-dire : il est une révélation.
📜 Texte arabe source
قوله تعالى : تنزيل من رب العالمين أي : منزل ، كقولهم : ضرب الأمير ونسج اليمن . وقيل : تنزيل صفة لقوله تعالى : إنه لقرآن كريم . وقيل : أي : هو تنزيل .
Verset 81
Sa parole : « est-ce de ce discours » — c’est-à-dire le Coran — « que vous êtes mduhnûn » — c’est-à-dire : vous le traitez de mensonge ; dit Ibn ‘Abbâs, ‘Atâ’ et d’autres. Al-mudhin : celui dont l’apparence est contraire à son intérieur, comme s’il était comparé à l’huile (ad-duhn) dans la souplesse de son apparence. Muqâtil ibn Sulaymân et Qatâda ont dit : mduhnûn : mécréants, de même que : « Ils aimeraient que tu fléchisses, alors ils fléchiraient » (al-Qalam 9). Al-Mu’arrij a dit : al-mudhin : l’hypocrite ou le mécréant qui adoucit son côté pour cacher sa mécréance ; al-idhân et al-mudâhana : le démenti, la mécréance et l’hypocrisie, dont l’origine est la souplesse, et de cacher le contraire de ce qu’on montre. Abû Qays ibn al-Aslat a dit : « La fermeté et la force sont meilleures que l’idhân, la sottise et la faiblesse. » Ahdana et dâhana sont identiques. Certains ont dit : dâhana signifie dissimuler, et ahdana signifie tromper. Ad-Dahhâk : mduhnûn : détournés. Mujâhid : complices des mécréants dans leur mécréance envers lui. Ibn Kaysân : al-mudhin : celui qui ne comprend pas ce qu’Allah lui doit, et le repousse par des prétextes. Certains linguistes ont dit : mduhnûn : ceux qui abandonnent la fermeté dans l’acceptation du Coran.
📜 Texte arabe source
قوله تعالى : أفبهذا الحديث يعني القرآن أنتم مدهنون أي : مكذبون ؛ قاله ابن عباس وعطاء وغيرهما . والمدهن : الذي ظاهره خلاف باطنه ، كأنه شبه بالدهن في سهولة ظاهره . وقال مقاتل بن سليمان وقتادة : مدهنون كافرون ، نظيره : ودوا لو تدهن فيدهنون . وقال المؤرج : المدهن : المنافق أو الكافر الذي يلين جانبه ليخفي كفره ، والإدهان والمداهنة : التكذيب والكفر والنفاق ، وأصله اللين ، وأن يسر خلاف ما يظهر ، وقال أبو قيس بن الأسلت :الحزم والقوة خير من الإدهان والفهة والهاعوأدهن وداهن واحد . وقال قوم : داهنت بمعنى واريت وأدهنت بمعنى غششت . وقال الضحاك : مدهنون معرضون . مجاهد : ممالئون الكفار على الكفر به . ابن كيسان : المدهن : الذي لا يعقل ما حق الله عليه ، ويدفعه بالعلل . وقال بعض اللغويين : مدهنون تاركون للجزم في قبول القرآن .
Verset 82
Sa parole : « et vous faites de votre subsistance que vous traitiez de mensonge » — Ibn ‘Abbâs a dit : vous faites de votre reconnaissance un démenti. Al-Haytham ibn ‘Adî a mentionné que dans la langue d’Azd Shanû’a, on dit : « quelle est la subsistance (rizq) d’un tel ? » c’est-à-dire : quel est son remerciement ? Il est valable de mettre le nom de la subsistance à la place de son remerciement, car le remerciement de la subsistance implique son augmentation, de sorte que le remerciement devient une subsistance en ce sens. On a donc dit : « et vous faites de votre subsistance » c’est-à-dire : du remerciement de votre subsistance qui, s’il venait de vous, reviendrait comme subsistance pour vous, « que vous traitiez de mensonge » c’est-à-dire : vous mettez la subsistance à la place du remerciement, comme Sa parole : « et leur prière auprès de la Maison n’était que sifflement et battement de mains » (al-Anfâl 35) — c’est-à-dire : ils ne priaient pas, mais ils sifflaient et frappaient des mains à la place de la prière. Cela montre que ce que les serviteurs reçoivent de bien ne doit pas être attribué aux intermédiaires qui, par habitude, sont des causes, mais doit être attribué à Allah, puis y répondre par un remerciement si c’est une grâce, ou par une patience si c’est une chose déplaisante, par adoration et humilité envers Lui. Il est rapporté de ‘Alî ibn Abî Tâlib que le Prophète a lu : « et vous faites de votre remerciement que vous traitiez de mensonge » littéralement. Et d’Ibn ‘Abbâs aussi : le sens visé est la demande de pluie par les étoiles (al-anwâ’), c’est-à-dire la parole des Arabes : « nous avons été arrosés par telle étoile » ; rapporté par ‘Alî ibn Abî Tâlib du Prophète. Dans le Sahîh de Muslim, d’après Ibn ‘Abbâs : les gens furent arrosés de pluie à l’époque du Prophète, et le Prophète dit : « Ce matin, parmi les gens, il y a un reconnaissant et un mécréant » ; ils dirent : « c’est une miséricorde d’Allah », et certains dirent : « telle étoile a vraiment été véridique » ; il dit : « alors ce verset descendit : « Je ne jure pas par les positions des étoiles » jusqu’à : « et vous faites de votre subsistance que vous traitiez de mensonge ». Et aussi de lui : le Prophète sortit en voyage et ils eurent soif ; le Prophète dit : « Que pensez-vous si j’invoque Allah pour vous et qu’Il vous abreuve, ne diriez-vous pas : c’est la pluie de telle étoile ? » Ils dirent : « Ô Messager d’Allah, ce n’est pas le temps des étoiles. » Il pria deux rak‘as et invoqua son Seigneur ; un vent se leva, puis un nuage, et ils furent arrosés. Le Prophète passa, avec un groupe de ses compagnons, devant un homme qui puisait avec son verre en disant : « nous avons été arrosés par telle étoile », sans dire : « c’est de la subsistance d’Allah » ; alors descendit : « et vous faites de votre subsistance que vous traitiez de mensonge » c’est-à-dire : votre remerciement à Allah pour Sa subsistance envers vous est que vous traitez de mensonge la grâce et dites : « nous avons été arrosés par telle étoile », comme tu dis : « j’ai fait de mon bienfait envers toi une offense de ta part envers moi, et j’ai fait de ma faveur auprès de toi que tu me prennes pour ennemi. » Dans le Muwatta’, d’après Zayd ibn Khâlid al-Juhanî : le Messager d’Allah pria avec nous la prière du matin à al-Hudaybiya après une pluie tombée de la nuit ; quand il se retourna, il se tourna vers les gens et dit : « Savez-vous ce que votre Seigneur a dit ? » Ils dirent : « Allah et Son Messager savent mieux. » Il dit : « Allah a dit : ce matin, parmi Mes serviteurs, il y a un croyant en Moi et un mécréant ; quant à celui qui a dit : nous avons été arrosés par la grâce d’Allah et Sa miséricorde, celui-là est croyant en Moi, mécréant aux étoiles ; et celui qui a dit : nous avons été arrosés par telle étoile, celui-là est mécréant en Moi, croyant aux étoiles. »
📜 Texte arabe source
قوله تعالى : وتجعلون رزقكم أنكم تكذبون قال ابن عباس : تجعلون شكركم التكذيب . وذكر الهيثم بن عدي : أن من لغة أزد شنوءة ما رزق فلان ؟ أي : ما شكره . وإنما صلح أن يوضع اسم الرزق مكان شكره ، لأن شكر الرزق يقتضي الزيادة فيه فيكون الشكر رزقا على هذا المعنى . فقيل : وتجعلون رزقكم أي : شكر رزقكم الذي لو وجد منكم لعاد رزقا لكم أنكم تكذبون بالرزق أي : تضعوا الرزق مكان الشكر ، كقوله تعالى : وما كان صلاتهم عند البيت إلا مكاء وتصدية أي : لم يكونوا يصلون ولكنهم كانوا يصفرون ويصفقون مكان الصلاة . ففيه بيان أن ما أصاب العباد من خير فلا ينبغي أن يروه من قبل الوسائط التي جرت العادة بأن تكن أسبابا ، بل ينبغي أن يروه من قبل الله تعالى ، ثم يقابلونه بشكر إن كان نعمة ، أو صبر إن كان مكروها تعبدا له وتذللا . وروي عن علي بن أبي طالب رضي الله عنه أن النبي صلى الله عليه وسلم قرأ : " وتجعلون شكركم أنكم تكذبون " حقيقة . وعن ابن عباس [ ص: 207 ] أيضا : أن المراد به الاستسقاء بالأنواء ، وهو قول العرب : مطرنا بنوء كذا ، رواه علي بن أبي طالب عن النبي صلى الله عليه وسلم . وفي صحيح مسلم عن ابن عباس قال : مطر الناس على عهد النبي صلى الله عليه وسلم فقال النبي صلى الله عليه وسلم : أصبح من الناس شاكر ومنهم كافر ، قالوا : هذه رحمة الله ، وقال بعضهم : لقد صدق نوء كذا وكذا ، قال : فنزلت هذه الآية : فلا أقسم بمواقع النجوم حتى بلغ : وتجعلون رزقكم أنكم تكذبون . وعنه أيضا أن النبي صلى الله عليه وسلم خرج في سفر فعطشوا فقال النبي صلى الله عليه وسلم : أرأيتم إن دعوت الله لكم فسقيتم لعلكم تقولون : هذا المطر بنوء كذا فقالوا : يا رسول الله ما هذا بحين الأنواء . فصلى ركعتين ، ودعا ربه ، فهاجت ريح ، ثم هاجت سحابة ، فمطروا ، فمر النبي صلى الله عليه وسلم ومعه عصابة من أصحابه برجل يغترف بقدح له وهو يقول : سقينا بنوء كذا ، ولم يقل هذا من رزق الله فنزلت : وتجعلون رزقكم أنكم تكذبون أي : شكركم لله على رزقه إياكم أنكم تكذبون بالنعمة وتقولون : سقينا بنوء كذا ، كقولك : جعلت إحساني إليك إساءة منك إلي ، وجعلت إنعامي لديك أن اتخذتني عدوا . وفي الموطإ عن زيد بن خالد الجهني أنه قال : صلى بنا رسول الله صلى الله عليه وسلم صلاة الصبح بالحديبية على إثر سماء كانت من الليل ، فلما انصرف أقبل على الناس وقال : أتدرون ماذا قال ربكم قالوا : الله ورسوله أعلم ، قال : أصبح من عبادي مؤمن بي وكافر بالكوكب ، فأما من قال : مطرنا بفضل الله ورحمته فذلك مؤمن بي كافر بالكوكب ، وأما من قال : مطرنا بنوء كذا وكذا فذلك مؤمن بالكوكب كافر بي . قال الشافعي رحمه الله : لا أحب أحدا أن يقول مطرنا بنوء كذا وكذا ، وإن كان النوء عندنا الوقت المخلوق لا يضر ولا ينفع ، ولا يمطر ولا يحبس شيئا من المطر ، والذي أحب أن يقول : مطرنا وقت كذا ، كما تقول مطرنا شهر كذا ، ومن قال : مطرنا بنوء كذا ، وهو يريد أن النوء أنزل الماء ، كما عنى بعض أهل الشرك من الجاهلية بقوله فهو كافر ، حلال دمه إن لم يتب . وقال أبو عمر بن عبد البر : وأما قوله عليه الصلاة والسلام حاكيا عن الله سبحانه : أصبح من [ ص: 208 ] عبادي مؤمن بي وكافر فمعناه عندي على وجهين ؛ أما أحدهما : فإن المعتقد بأن النوء هو الموجب لنزول الماء ، وهو المنشئ للسحاب دون الله عز وجل فذلك كافر كفرا صريحا يجب استتابته عليه وقتله إن أبى ؛ لنبذه الإسلام ورده القرآن . والوجه الآخر أن يعتقد أن النوء ينزل الله به الماء ، وأنه سبب الماء على ما قدره الله وسبق في علمه ، وهذا وإن كان وجها مباحا ، فإن فيه أيضا كفرا بنعمة الله عز وجل ، وجهلا بلطيف حكمته في أنه ينزل الماء متى شاء ، مرة بنوء كذا ، ومرة بنوء كذا ، وكثيرا ما ينوء النوء فلا ينزل معه شيء من الماء ، وذلك من الله تعالى لا من النوء . وكذلك كان أبو هريرة يقول إذا أصبح وقد مطر : مطرنا بنوء الفتح ، ثم يتلو : ما يفتح الله للناس من رحمة فلا ممسك لها قال أبو عمر : وهذا عندي نحو قول رسول الله صلى الله عليه وسلم : مطرنا بفضل الله ورحمته . ومن هذا الباب قول عمر بن الخطاب للعباس بن عبد المطلب حين استسقى به : يا عم رسول الله صلى الله عليه وسلم كم بقي من نوء الثريا ؟ فقال العباس : العلماء يزعمون أنها تعترض في الأفق سبعا بعد سقوطها . فما مضت سابعة حتى مطروا ، فقال عمر : الحمد لله هذا بفضل الله ورحمته . وكان عمر رحمه الله قد علم أن نوء الثريا وقت يرجى فيه المطر ويؤمل فسأله عنه ، أخرج أم بقيت منه بقية ؟ . وروى سفيان بن عيينة عن إسماعيل بن أمية أن النبي صلى الله عليه وسلم سمع رجلا في بعض أسفاره يقول : مطرنا ببعض عثانين الأسد ، فقال رسول الله صلى الله عليه وسلم : كذبت بل هو سقيا الله عز وجل قال سفيان : عثانين الأسد الذراع والجبهة . وقراءة العامة تكذبون من التكذيب . وقرأ المفضل عن عاصم ويحيى بن وثاب " تكذبون " بفتح التاء مخففا . ومعناه ما قدمناه من قول من قال : مطرنا بنوء كذا . وثبت من حديث أنس بن مالك قال : قال رسول الله صلى الله عليه وسلم : ثلاث لن يزلن في أمتي : التفاخر في الأحساب ، والنياحة ، والأنواء ، ولفظ مسلم في هذا أربع في أمتي من أمر الجاهلية لا يتركونهن : الفخر في الأحساب ، والطعن في الأنساب ، والاستسقاء بالنجوم ، والنياحة .
Verset 83
Sa parole (S56 V83) : « فلولا إذا بلغت الحلقوم » c'est-à-dire : « Que n'intervenez-vous lorsque l'âme ou l'esprit atteint la gorge ». Il n'en a pas été fait mention auparavant, car le sens est connu. Hâtim a dit : [p. 209] « Ô Umm 'Awf, la richesse ne sert à rien à l'homme / Lorsqu'un jour il râle et que sa poitrine se resserre ». Et dans un hadith : « L'Ange de la mort a des assistants qui coupent les veines, rassemblant l'âme peu à peu jusqu'à ce qu'elle atteigne la gorge, puis l'Ange de la mort la recueille ».
📜 Texte arabe source
قوله تعالى : فلولا إذا بلغت الحلقوم أي : فهلا إذا بلغت النفس أو الروح الحلقوم . ولم يتقدم لها ذكر ، لأن المعنى معروف .قال حاتم : [ ص: 209 ]أماوي ما يغني الثراء عن الفتى إذا حشرجت يوما وضاق بها الصدروفي حديث : إن ملك الموت له أعوان يقطعون العروق ، يجمعون الروح شيئا فشيئا حتى ينتهي بها إلى الحلقوم ، فيتوفاها ملك الموت .
Verset 84
Et vous, à ce moment-là, vous regardez mon ordre et ma puissance. On a dit : vous regardez le mourant sans pouvoir rien faire pour lui. Ibn 'Abbâs a dit : il s'agit des proches du défunt qui attendent le moment où son âme sortira. Puis on a dit : c'est une réfutation de leur parole adressée à leurs frères : « S'ils avaient été parmi nous, ils ne seraient pas morts ni tués », c'est-à-dire : ont-ils donc rendu l'âme de l'un d'eux lorsqu'elle a atteint la gorge ? Et on a dit : le sens est : que n'avez-vous, lorsque l'âme de l'un de vous atteint la gorge à l'agonie, et que vous êtes présents, retenu son âme dans son corps, malgré votre désir de prolonger sa vie et votre amour de sa survie ? C'est une réfutation de leur parole : « Nous mourons et nous vivons, et seul le temps nous fait périr ». Et on a dit : c'est une adresse à celui qui est à l'agonie, c'est-à-dire : si ce qui t'arrive ne vient pas de Dieu, alors pourquoi n'as-tu pas préservé ton âme toi-même ?
📜 Texte arabe source
وأنتم حينئذ تنظرون أمري وسلطاني . وقيل : تنظرون إلى الميت لا تقدرون له على شيء . وقال ابن عباس : يريد من حضر من أهل الميت ينتظرون متى تخرج نفسه . ثم قيل : هو رد عليهم في قولهم لإخوانهم لو كانوا عندنا ما ماتوا وما قتلوا أي : فهل ردوا روح الواحد منهم إذا بلغت الحلقوم . وقيل المعنى : فهلا إذا بلغت نفس أحدكم الحلقوم عند النزع وأنتم حضور - أمسكتم روحه في جسده ، مع حرصكم على امتداد عمره ، وحبكم لبقائه . وهذا رد لقولهم : نموت ونحيا وما يهلكنا إلا الدهر . وقيل : هو خطاب لمن هو في النزع ، أي : إن لم يك ما بك من الله فهلا حفظت على نفسك الروح .
Verset 85
Et Nous sommes plus proches de lui que vous, c'est-à-dire par la puissance, la science et la vision. 'Âmir ibn 'Abd al-Qays a dit : « Je n'ai regardé aucune chose sans voir Dieu Très-Haut plus proche de moi qu'elle ». Et on a dit : il s'agit de Nos messagers qui sont chargés de recueillir son âme, ils sont plus proches de lui que vous, mais vous ne les voyez pas.
📜 Texte arabe source
ونحن أقرب إليه منكم أي : بالقدرة والعلم والرؤية . قال عامر بن عبد القيس : ما نظر إلى شيء إلا رأيت الله تعالى أقرب إلي منه . وقيل : أراد ورسلنا الذين يتولون قبضه أقرب إليه منكم ولكن لا تبصرون أي : لا ترونهم .
Verset 86
Sa parole : « فلولا إن كنتم غير مدينين » c'est-à-dire : « Que n'intervenez-vous si vous n'êtes pas jugés ni rétribués pour vos actes », et de cela vient Sa parole : « أإنا لمدينون » c'est-à-dire : rétribués et jugés. Cela a déjà été mentionné. Et on a dit : non possédés ni dominés. Al-Farrâ' et d'autres ont dit : « دِنته » signifie je l'ai possédé, et il a cité al-Hutay'a : « J'ai bien possédé les affaires de tes fils / Jusqu'à les rendre plus fins que la farine », c'est-à-dire : j'ai possédé. Et « دانه » signifie : il l'a humilié et asservi, on dit : « دنته فدان ». Et cela a déjà été traité dans (al-Fâtiha) à propos de Sa parole : « يوم الدين ».
📜 Texte arabe source
قوله تعالى : فلولا إن كنتم غير مدينين أي : فهلا إن كنتم غير محاسبين ولا مجزيين بأعمالكم ، ومنه قوله تعالى : أإنا لمدينون أي : مجزيون محاسبون . وقد تقدم . وقيل : غير مملوكين ولا مقهورين . قال الفراء وغيره : دنته ملكته ، وأنشد للحطيئة :لقد دينت أمر بنيك حتى تركتهم أدق من الطحينيعني : ملكت . ودانه أي : أذله واستعبده ، يقال : دنته فدان . وقد مضى في ( الفاتحة ) القول في هذا عند قوله تعالى : يوم الدين .
Verset 87
« ترجعونها » vous rendriez l'âme au corps. « إن كنتم صادقين » c'est-à-dire : et vous ne la rendrez jamais, ainsi s'annule votre prétention de n'être ni possédés ni jugés. « ترجعونها » est la réponse à Sa parole : « فلولا إذا بلغت الحلقوم » et à Sa parole : « فلولا إن كنتم غير مدينين », les deux ont reçu une seule réponse ; c'est ce qu'a dit al-Farrâ'. Les Arabes répètent parfois les deux particules alors que leur sens est un, et de cela vient Sa parole : « فإما يأتينكم مني هدى فمن تبع هداي فلا خوف عليهم ولا هم يحزنون », les deux conditions ont reçu une seule réponse. Et on a dit : l'une a été supprimée car l'autre l'indique. Et on a dit : il y a une antéposition et une postposition, dont le sens est : « Que n'intervenez-vous, si vous n'êtes pas jugés, en rendant l'âme de ce mort à son corps lorsqu'elle atteint la gorge ».
📜 Texte arabe source
ترجعونها ترجعون الروح إلى الجسد .إن كنتم صادقين أي : ولن ترجعوها فبطل زعمكم أنكم غير مملوكين ولا محاسبين . وترجعونها جواب لقوله تعالى : فلولا إذا بلغت الحلقوم ولقوله : فلولا إن كنتم غير مدينين أجيبا بجواب واحد ؛ قاله الفراء . وربما أعادت العرب الحرفين ومعناهما واحد ، ومنه قوله تعالى : فإما يأتينكم مني هدى فمن تبع هداي فلا خوف عليهم ولا هم يحزنون أجيبا بجواب واحد وهما شرطان . وقيل : حذف أحدهما لدلالة الآخر عليه . وقيل : فيها تقديم [ ص: 210 ] وتأخير ، مجازها : فلولا وهلا إن كنتم غير مدينين ترجعونها ، تردون نفس هذا الميت إلى جسده إذا بلغت الحلقوم .
Verset 88
Sa parole : « Si celui-ci est parmi les rapprochés » — Il mentionne les catégories des créatures à la mort et à la résurrection, et expose leurs degrés, en disant : « Si ce défunt est parmi les rapprochés », c’est-à-dire les devanciers.
📜 Texte arabe source
قوله تعالى : فأما إن كان من المقربين ذكر طبقات الخلق عند الموت وعند البعث ، وبين درجاتهم فقال : فأما إن كان هذا المتوفى من المقربين وهم السابقون .
Verset 89
« Alors repos, parfum et jardin de délices » — La lecture générale est « farawhun » avec la fatḥa sur le rā’, et son sens selon Ibn ʿAbbās et d’autres est : un soulagement de la vie d’ici-bas. Al-Ḥasan dit : « ar-rūḥ » signifie la miséricorde. Al-Ḍaḥḥāk : « ar-rūḥ » signifie le repos. Al-Qutaybī : le sens est qu’il a dans la tombe un souffle agréable. Abū al-ʿAbbās ibn ʿAṭā’ dit : « ar-rūḥ » est la contemplation du visage d’Allah, « ar-rayḥān » est l’écoute de Sa parole et de Sa révélation, et « jannatu naʿīm » est le fait de ne pas être voilé d’Allah dans ce jardin. Al-Ḥasan, Qatāda, Naṣr ibn ʿĀṣim, al-Jaḥdarī, Ruways et Zayd d’après Yaʿqūb ont lu « farūḥ » avec la ḍamma sur le rā’, et cela est rapporté d’Ibn ʿAbbās. Al-Ḥasan dit : « ar-rūḥ » est la miséricorde, car elle est comme la vie pour celui qui en est l’objet. ʿĀ’isha, qu’Allah l’agrée, dit : le Prophète, paix et salut sur lui, a lu « farūḥ » avec la ḍamma sur le rā’, et son sens est : une permanence et une vie pour lui dans le jardin, et c’est la miséricorde. « Et rayḥān » — Mujāhid et Saʿīd ibn Jubayr disent : c’est-à-dire une subsistance. Muqātil dit : c’est la subsistance dans la langue de Ḥimyar ; on dit : « je suis sorti chercher le rayḥān d’Allah », c’est-à-dire Sa subsistance. Al-Numayr ibn Tawlab dit : « La paix d’Allah, Son rayḥān, Sa miséricorde et des cieux de perles ». Qatāda dit : c’est le jardin. Al-Ḍaḥḥāk : la miséricorde. On dit aussi : c’est le basilic connu que l’on sent ; c’est ce qu’ont dit al-Ḥasan et Qatāda également. Al-Rabīʿ ibn Khuthaym : cela se produit à la mort, et le jardin lui est réservé jusqu’à ce qu’il soit ressuscité. Abū al-Jawzā’ : cela se produit lors de la saisie de son âme, il est accueilli avec des bouquets de basilic. Abū al-ʿĀliya : aucun rapproché ne quitte son âme en ce monde sans qu’on ne lui apporte deux branches de basilic, il les sent, puis son âme est saisie entre elles. L’origine de « rayḥān » et sa dérivation ont été mentionnées au début de la sourate (al-Raḥmān), examine cela. Al-Thaʿlabī a énuméré de nombreuses paroles sur « ar-rūḥ » et « ar-rayḥān » en plus de ce que nous avons mentionné ; celui qui les veut les trouvera là-bas.
📜 Texte arabe source
فروح وريحان وجنة نعيم وقراءة العامة فروح بفتح الراء ومعناه عند ابن عباس وغيره : فراحة من الدنيا . قال الحسن : الروح : الرحمة . الضحاك : الروح : الاستراحة . القتبي : المعنى : له في القبر طيب نسيم . وقال أبو العباس بن عطاء : الروح : النظر إلى وجه الله ، والريحان : الاستماع لكلامه ووحيه ، وجنة نعيم : هو ألا يحجب فيها عن الله عز وجل . وقرأ الحسن وقتادة ونصر بن عاصم والجحدري ورويس وزيد عن يعقوب " فروح " بضم الراء ، ورويت عن ابن عباس . قال الحسن : الروح : الرحمة ، لأنها كالحياة للمرحوم . وقالت عائشة رضي الله عنها : قرأ النبي صلى الله عليه وسلم " فروح " بضم الراء ، ومعناه : فبقاء له وحياة في الجنة ، وهذا هو الرحمة . وريحان قال مجاهد وسعيد بن جبير : أي : رزق . قال مقاتل : هو الرزق بلغة حمير ، يقال : خرجت أطلب ريحان الله أي : رزقه ، قال النمر بن تولب :سلام الإله وريحانه ورحمته وسماء درروقال قتادة : إنه الجنة . الضحاك : الرحمة . وقيل : هو الريحان المعروف الذي يشم ؛ قاله الحسن وقتادة أيضا . الربيع بن خثيم : هذا عند الموت ، والجنة مخبوءة له إلى أن يبعث . أبو الجوزاء : هذا عند قبض روحه يتلقى بضبائر الريحان . أبو العالية : لا يفارق أحد روحه من المقربين في الدنيا حتى يؤتى بغصنين من ريحان فيشمهما ثم يقبض روحه فيهما ، وأصل " ريحان " واشتقاقه تقدم في أول سورة ( الرحمن ) فتأمله . وقد سرد الثعلبي في الروح والريحان أقوالا كثيرة سوى ما ذكرنا من أرادها وجدها هناك .
Verset 90
Sa parole : « Et si celui-ci est parmi les gens de la droite » — c’est-à-dire : si ce défunt est parmi les gens de la droite.
📜 Texte arabe source
قوله تعالى : وأما إن كان من أصحاب اليمين أي : إن كان هذا المتوفى من أصحاب اليمين
Verset 91
« Alors paix pour toi de la part des gens de la droite » — c’est-à-dire : tu ne verras d’eux que ce que tu aimes comme salut, ne t’inquiète pas pour eux, car ils sont sauvés du châtiment d’Allah. On dit aussi : le sens est : paix pour toi de leur part, c’est-à-dire tu es sain de toute peine pour eux. Et le sens est un. On dit aussi : les gens de la droite prient pour toi, ô Muḥammad, qu’Allah prie sur toi et te salue. On dit aussi : le sens est qu’ils te saluent, ô Muḥammad. On dit aussi : le sens est : tu es sain, ô serviteur, de ce que tu réprouves, car tu es parmi les gens de la droite, et « innaka » a été supprimé. On dit aussi : il est vivifié par le salut en guise d’honneur ; ainsi, sur le lieu du salut, il y a trois avis : le premier : lors de la saisie de son âme en ce monde, l’ange de la mort le salue ; c’est ce qu’a dit al-Ḍaḥḥāk. Ibn Masʿūd dit : quand l’ange de la mort vient saisir l’âme du croyant, il dit : ton Seigneur te transmet le salut. Cela a déjà été mentionné dans la sourate (al-Naḥl) à Sa parole : « ceux que les anges rappellent en étant purs ». Le deuxième : lors de son interrogatoire dans la tombe, Munkar et Nakīr le saluent. Le troisième : lors de sa résurrection au Jour dernier, les anges le saluent avant qu’il n’y parvienne. Je dis : il est possible qu’ils le saluent dans les trois lieux, et cela serait un honneur après un honneur, et Allah sait mieux. La réponse de « in » selon al-Mubarrad est supprimée ; l’estimation est : quoi qu’il en soit, paix pour toi de la part des gens de la droite ; s’il est parmi les gens de la droite, alors paix pour toi de la part des gens de la droite — la réponse de la condition est supprimée en raison de ce qui précède l’indique, comme on supprime la réponse dans ton exemple : « tu es injuste si tu fais cela », en raison de ce qui précède l’indique. La doctrine d’al-Akhfash est que la fā’ est la réponse de « ammā » et de « in », et le sens est que la fā’ est la réponse de « ammā » et qu’elle tient lieu de la réponse de « in » selon l’estimation précédente, et la fā’ est la réponse des deux selon cette limite. Le sens de « ammā » selon al-Zajjāj est : passer d’une chose à une autre, c’est-à-dire : laisse ce sur quoi nous étions et prends autre chose.
📜 Texte arabe source
فسلام لك من أصحاب اليمين أي : لست ترى منهم إلا ما تحب من السلامة فلا تهتم لهم ، فإنهم يسلمون من عذاب الله . وقيل : المعنى : سلام لك منهم ، أي : أنت سالم من الاغتمام لهم . والمعنى واحد . وقيل : أي : إن أصحاب اليمين يدعون لك يا محمد بأن يصلي الله عليك ويسلم . وقيل : المعنى أنهم يسلمون عليك يا محمد . وقيل : معناه سلمت أيها العبد مما تكره فإنك من أصحاب اليمين ، فحذف " إنك " . وقيل : إنه يحيا بالسلام إكراما ، فعلى هذا في محل السلام ثلاثة أقاويل ؛ أحدها : عند قبض روحه في الدنيا يسلم عليه ملك الموت ؛ قاله الضحاك . وقال ابن مسعود : إذا جاء ملك الموت ليقبض روح المؤمن قال : ربك يقرئك السلام . وقد مضى هذا في سورة ( النحل ) عند قوله تعالى : الذين تتوفاهم الملائكة طيبين ، الثاني : عند مساءلته في القبر يسلم عليه منكر ونكير ، الثالث : عند بعثه في القيامة تسلم عليه الملائكة قبل وصوله إليها .قلت : وقد يحتمل أن تسلم عليه في المواطن الثلاثة ويكون ذلك إكراما بعد إكرام ، والله أعلم . وجواب " إن " عند المبرد محذوف ، التقدير : مهما يكن من شيء فسلام لك من أصحاب اليمين إن كان من أصحاب اليمين فسلام لك من أصحاب اليمين فحذف جواب الشرط لدلالة ما تقدم عليه ، كما حذف الجواب في نحو قولك : أنت ظالم إن فعلت ، لدلالة ما تقدم عليه . ومذهب الأخفش أن الفاء جواب " أما " و " إن " ، ومعنى ذلك أن الفاء جواب " أما " وقد سدت مسد جواب " إن " على التقدير المتقدم ، والفاء جواب لهما على هذا الحد . ومعنى " أما " عند الزجاج : الخروج من شيء إلى شيء ، أي : دع ما كنا فيه وخذ في غيره .
Verset 92
Sa parole : « Et si celui-ci est parmi les négateurs de la résurrection, les égarés de la guidée et du chemin de la vérité »
📜 Texte arabe source
قوله تعالى : وأما إن كان من المكذبين بالبعث الضالين عن الهدى وطريق الحق
Verset 93
Alors, un accueil d'eau bouillante, c'est-à-dire : pour eux, une subsistance d'eau bouillante, comme Il a dit : « Puis vous, ô les égarés, les démentants, vous mangerez... » et comme Il a dit : « Puis ils auront par-dessus cela un mélange d'eau bouillante. »
📜 Texte arabe source
فنزل من حميم أي : فلهم رزق من حميم ، كما قال : ثم إنكم أيها الضالون المكذبون لآكلون وكما قال : ثم إن لهم عليها لشوبا من حميم
Verset 94
Et une immersion dans la Fournaise, c'est-à-dire une entrée dans le Feu. On a dit aussi : une demeure dans la Géhenne et l'endurance de ses divers châtiments. On dit : « aslâhu an-nâr » et « salâhu », c'est-à-dire : il l'a fait y brûler. Le masdar ici est ajouté au complément d'objet, comme on dit : « pour untel, une donation d'argent », c'est-à-dire : on lui donne l'argent. On a lu aussi « wa tasliyatan » avec kasra sur le tâ', c'est-à-dire : et une descente d'immersion dans la Fournaise. Puis Abû 'Amr a assimilé le tâ' au jîm, ce qui est éloigné.
📜 Texte arabe source
وتصلية جحيم إدخال في النار . وقيل : إقامة في الجحيم ومقاساة لأنواع عذابها ، يقال : أصلاه النار وصلاه ، أي : جعله يصلاها والمصدر هاهنا أضيف إلى المفعول ، كما يقال : لفلان إعطاء مال أي : يعطى المال . وقرئ " وتصلية " بكسر التاء أي : ونزل من تصلية جحيم . ثم أدغم أبو عمرو التاء في الجيم [ ص: 212 ] وهو بعيد .
Verset 95
« Ceci est certes la vérité certaine », c'est-à-dire : ce que Nous avons raconté est la pure certitude et son essence. Il est permis d'ajouter « la vérité » à « la certitude » bien qu'ils soient une seule chose, en raison de la différence de leurs termes. Al-Mubarrad a dit : c'est comme ton dire « l'œil de la certitude » et « le pur de la certitude », c'est donc du chapitre de l'ajout d'une chose à elle-même selon les Kûfiens. Selon les Basriens, c'est « la vérité de la chose certaine » ou « l'information certaine ». On a dit : c'est une emphase. On a dit : l'origine de la certitude est d'être un qualificatif de la vérité, puis le qualifié a été ajouté au qualificatif par extension et métaphore, comme Sa parole : « et la Demeure de l'Au-delà ». Qatâda a dit à propos de ce verset : Allah ne laisse personne sans le faire se tenir sur la certitude de ce Coran. Quant au croyant, il a été certain dans ce monde, et cela lui a profité au Jour de la Résurrection. Quant au mécréant, il sera certain au Jour de la Résurrection, quand la certitude ne lui profitera plus.
📜 Texte arabe source
إن هذا لهو حق اليقين أي : هذا الذي قصصناه محض اليقين وخالصه . وجاز إضافة الحق إلى اليقين وهما واحد لاختلاف لفظهما . قال المبرد : هو كقولك : عين اليقين ومحض اليقين ، فهو من باب إضافة الشيء إلى نفسه عند الكوفيين . وعند البصريين حق الأمر اليقين أو الخبر اليقين . وقيل : هو توكيد . وقيل : أصل اليقين أن يكون نعتا للحق فأضيف المنعوت إلى النعت على الاتساع والمجاز ، كقوله : ولدار الآخرة وقال قتادة في هذه الآية : إن الله ليس بتارك أحدا من الناس حتى يقفه على اليقين من هذا القرآن ، فأما المؤمن فأيقن في الدنيا فنفعه ذلك يوم القيامة ، وأما الكافر فأيقن يوم القيامة حين لا ينفعه اليقين .
Verset 96
« Glorifie donc le nom de ton Seigneur, le Très Grand », c'est-à-dire : purifie Allah, l'Exalté, de tout mal. Le bâ' est redondant, c'est-à-dire : glorifie le nom de ton Seigneur, et le nom est le Nommé. On a dit : « glorifie » signifie : consacre-toi au rappel de ton Seigneur et à Son ordre. On a dit : mentionne le nom de ton Seigneur, le Très Grand, et glorifie-Le. D'après 'Uqba ibn 'Âmir, il a dit : quand fut révélé « Glorifie donc le nom de ton Seigneur, le Très Grand », le Prophète, paix et salut sur lui, dit : « Placez-la dans vos inclinations (rukû') ». Et quand fut révélé « Glorifie le nom de ton Seigneur, le Très Haut », le Prophète, paix et salut sur lui, dit : « Placez-la dans vos prosternations (sujûd) ». Rapporté par Abû Dâwud. Et Allah sait mieux.
📜 Texte arabe source
فسبح باسم ربك العظيم أي : نزه الله تعالى عن السوء . والباء زائدة أي : سبح اسم ربك ، والاسم : المسمى . وقيل : فسبح أي : فصل بذكر ربك وبأمره . وقيل : فاذكر اسم ربك العظيم وسبحه . وعن عقبة بن عامر قال : لما نزلت : فسبح باسم ربك العظيم قال النبي صلى الله عليه وسلم : اجعلوها في ركوعكم ولما نزلت سبح اسم ربك الأعلى قال النبي صلى الله عليه وسلم : اجعلوها في سجودكم خرجه أبو داود . والله أعلم .
Verset 1
(Quand l'Événement arrivera) c'est-à-dire quand la Résurrection se lèvera. Et on a dit : quand le Cri de la Résurrection descendra, qui est le deuxième soufflement (dans la Trompe).
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( إذا وقعت الواقعة ) إذا قامت القيامة . وقيل : إذا نزلت صيحة القيامة وهي النفخة الأخيرة .

Verset 2
(Nul ne pourra nier son arrivée) c'est-à-dire son avènement (ne sera pas un mensonge), comme dans Sa parole : "On n'y entend ni parole vaine" (Al-Ghâshiyah : 11), c'est-à-dire aucun bavardage, signifiant qu'elle se produira en toute vérité et réalité. Et "al-kâdhibah" (le mensonge) est un nom comme "al-âfiyah" (la santé) et "an-nâzilah" (la calamité).
📜 Texte arabe source

( ليس لوقعتها ) لمجيئها ( كاذبة ) كذب كقوله : " لا تسمع فيها لاغية " ( الغاشية - 11 ) أي : لغوا يعني أنها تقع صدقا وحقا . و " الكاذبة " اسم كالعافية والنازلة .

Verset 3
(Elle abaisse et elle élève) Elle abaisse des peuples vers le Feu, et élève d'autres vers le Paradis. Et Atâ' rapporte d'Ibn Abbâs : Elle abaisse des peuples qui étaient élevés dans le bas monde, et élève des peuples qui étaient faibles dans le bas monde.
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( خافضة رافعة ) تخفض أقواما إلى النار ، وترفع آخرين إلى الجنة . وقال عطاء عن ابن عباس : تخفض أقواما كانوا في الدنيا مرتفعين ، وترفع أقواما كانوا في الدنيا مستضعفين .

Verset 4
(Quand la terre sera secouée d'un violent secousse) c'est-à-dire mue et ébranlée d'un violent tremblement. Al-Kalbî a dit : Quand Allah lui révélera (Son ordre), elle tremblera de peur. Les exégètes ont dit : Elle sera secouée comme on secoue un enfant dans son berceau, jusqu'à ce que toute construction sur elle s'effondre et que tout ce qui s'y trouve, montagnes et autres, se brise. L'origine de "ar-rajj" en langue est le mouvement ; on dit : "rajajtuhu fartajja" (je l'ai secoué et il a été secoué).
📜 Texte arabe source

( إذا رجت الأرض رجا ) حركت وزلزلت زلزالا قال الكلبي : إن الله إذا أوحى إليها اضطربت فرقا . قال المفسرون : ترج كما يرج الصبي في المهد حتى ينهدم كل بناء عليها وينكسر كل ما عليها من الجبال وغيرها ، وأصل " الرج " في اللغة : التحريك يقال : رججته فارتج .

Verset 5
(Et les montagnes seront réduites en poussière) [Atâ', Muqâtil et Mujâhid ont dit] : elles seront pulvérisées et deviendront comme de la farine fine et humectée. Sa'îd ibn al-Musayyab et As-Suddî ont dit : elles seront brisées en morceaux. Al-Kalbî a dit : elles seront déplacées sur la surface de la terre. Al-Hasan a dit : elles seront arrachées de leurs racines et disparaîtront, comme dans le verset similaire : "Et ton Seigneur les réduira en poussière" (Tâhâ : 105). Ibn Kaysân a dit : elles deviendront une dune de sable mouvant, après avoir été hautes et élevées.
📜 Texte arabe source

( وبست الجبال بسا ) [ قال عطاء ومقاتل ومجاهد ] فتت فتا فصارت كالدقيق المبسوس وهو المبلول . قال سعيد بن المسيب والسدي : كسرت كسرا . وقال الكلبي : سيرت على وجه الأرض تسييرا . قال الحسن : قلعت من أصلها فذهبت ، نظيرها : " فقل ينسفها ربي نسفا " ( طه - 105 ) . قال ابن كيسان : جعلت كثيبا مهيلا بعد أن كانت شامخة طويلة .

Verset 6
(et deviendront une poussière dispersée) une poussière éparpillée, comme celle que l'on voit dans le rayon de soleil lorsqu'il entre par une lucarne, et c'est cela le "habâ'".
📜 Texte arabe source

( فكانت هباء منبثا ) غبارا متفرقا كالذي يرى في شعاع الشمس إذا دخل الكوة وهو الهباء .

Verset 7
"Et vous serez en catégories", c'est-à-dire en espèces, "trois".
📜 Texte arabe source

"وكنتم أزواجاً"، أصنافاً، "ثلاثة".

Verset 8
(Quant aux gens de la droite) ce sont ceux qui seront menés par la droite vers le Paradis. Ibn 'Abbâs a dit : ce sont ceux qui étaient à la droite d'Adam lorsque la descendance fut extraite de ses reins, et Allah leur dit : ceux-là sont au Paradis, peu importe. Ad-Dahhâk a dit : ce sont ceux à qui l'on remettra leurs livres dans leur main droite. Al-Hasan et Ar-Rabî' ont dit : ce sont ceux qui étaient bénis et heureux en eux-mêmes, et leur vie fut passée dans l'obéissance à Allah, et ce sont ceux qui suivent avec bienfaisance. Puis Il émerveilla Son Prophète - paix et salut sur lui - en disant : (Qui sont les gens de la droite ?) C'est comme si l'on disait : Zayd, quel Zayd ! voulant dire : Zayd est très fort.
📜 Texte arabe source

( فأصحاب الميمنة ) هم الذين يؤخذ بهم ذات اليمين إلى الجنة . وقال ابن عباس : هم الذين كانوا على يمين آدم حين أخرجت الذرية من صلبه ، وقال الله تعالى لهم : هؤلاء في الجنة ولا أبالي . وقال الضحاك : هم الذين يعطون كتبهم بأيمانهم . وقال الحسن والربيع : هم الذين كانوا ميامين مباركين على أنفسهم وكانت أعمارهم في طاعة الله ، وهم التابعون بإحسان ثم عجب نبيه - صلى الله عليه وسلم - فقال : ( ما أصحاب الميمنة ) وهذا كما يقال : زيد ما زيد ! يراد : زيد شديد .

Verset 9
(Et les gens de la gauche, qui sont les gens de la gauche ?) c'est-à-dire les gens de la gauche ; les Arabes appellent la main gauche "shu'ma" (sinistre), et de là viennent les noms du Shâm (Syrie) et du Yémen, car le Yémen est à droite de la Ka'ba et le Shâm à sa gauche. Ce sont ceux qui seront menés par la gauche vers le Feu. Ibn 'Abbâs a dit : ce sont ceux qui étaient à la gauche d'Adam lors de l'extraction de la descendance, et Allah leur dit : ceux-là sont au Feu, peu importe. Ad-Dahhâk a dit : ce sont ceux à qui l'on remettra leurs livres dans leur main gauche. Al-Hasan a dit : ce sont les malheureux en eux-mêmes, et leur vie fut passée dans les péchés.
📜 Texte arabe source

( وأصحاب المشأمة ما أصحاب المشأمة ) يعني أصحاب الشمال ، والعرب تسمي اليد اليسرى الشؤمى ومنه يسمى الشام واليمن ؛ لأن اليمن عن يمين الكعبة والشام عن شمالها ، وهم الذين يؤخذ بهم ذات الشمال إلى النار .

وقال ابن عباس : هم الذين كانوا على شمال آدم عند إخراج الذرية ، وقال الله لهم : هؤلاء في النار ولا أبالي .

وقال الضحاك : هم الذين يؤتون كتبهم بشمالهم . وقال الحسن : هم المشائيم على أنفسهم وكانت أعمارهم في المعاصي .

Verset 10
(Et les devanciers, les devanciers) Ibn 'Abbâs a dit : les devanciers vers l'émigration sont les devanciers dans l'au-delà. 'Ikrima a dit : les devanciers vers l'Islam. Ibn Sîrîn a dit : ce sont ceux qui prièrent vers les deux qiblas ; preuve en est Sa parole : "Les premiers devanciers parmi les émigrés et les auxiliaires" (At-Tawba - 100). Ar-Rabî' ibn Anas a dit : les devanciers vers la réponse au Messager - paix et salut sur lui - dans ce monde sont les devanciers vers le Paradis dans l'au-delà. Muqâtil a dit : vers la réponse aux prophètes par la foi. 'Alî ibn Abî Tâlib - qu'Allah l'agrée - a dit : vers les cinq prières. Ad-Dahhâk a dit : vers le jihad. Sa'îd ibn Jubayr a dit : ce sont ceux qui se hâtent vers le repentir et vers les œuvres de bien. Allah dit : "Hâtez-vous vers un pardon de votre Seigneur" (Al-Hadîd - 21) et "Et précipitez-vous vers un pardon de votre Seigneur" (Âl 'Imrân - 133). Puis Il les loua en disant : "Ceux-là se précipitent vers les biens et ils y devancent" (Al-Mu'minûn - 61). Ibn Kaysân a dit : les devanciers vers tout ce qu'Allah a appelé. Il est rapporté de Ka'b qu'il a dit : ce sont les gens du Coran, couronnés au Jour de la Résurrection. On a dit : ce sont les premiers à aller à la mosquée et les premiers à sortir dans le sentier d'Allah. Al-Qurazî a dit : vers tout bien.
📜 Texte arabe source

( والسابقون السابقون ) قال ابن عباس : السابقون إلى الهجرة هم السابقون في الآخرة . وقال عكرمة : السابقون إلى الإسلام . قال ابن سيرين : هم الذين صلوا إلى القبلتين ، دليله : قوله : " والسابقون الأولون من المهاجرين والأنصار " ( التوبة - 100 ) .

قال الربيع بن أنس : السابقون إلى إجابة الرسول - صلى الله عليه وسلم - في الدنيا هم السابقون إلى الجنة في العقبى .

وقال مقاتل : إلى إجابة الأنبياء بالإيمان .

وقال علي بن أبي طالب رضي الله تعالى عنه : إلى الصلوات الخمس . وقال الضحاك : إلى الجهاد .

وقال سعيد بن جبير : هم المسارعون إلى التوبة وإلى أعمال البر . قال الله تعالى : " سابقوا إلى مغفرة من ربكم " ( الحديد - 21 ) " وسارعوا إلى مغفرة من ربكم " ( آل عمران - 133 )

ثم أثنى عليهم فقال : أولئك يسارعون في الخيرات وهم لها سابقون " قال ابن كيسان : والسابقون إلى كل ما دعا الله إليه .

وروي عن كعب قال : هم أهل القرآن المتوجون يوم القيامة . وقيل : هم أولهم رواحا إلى المسجد وأولهم خروجا في سبيل الله . وقال القرظي : إلى كل خير .

Verset 11
Ceux-là sont les rapprochés, d’Allah.
📜 Texte arabe source

"أولئك المقربون"، من الله.

Verset 12
Dans les jardins des délices.
📜 Texte arabe source

"في جنات النعيم".

Verset 13
Une multitude parmi les premiers, c’est-à-dire parmi les nations passées depuis Adam, paix sur lui, jusqu’au temps de notre Prophète, paix et bénédiction sur lui. Et « al-thullah » désigne un groupe dont le nombre n’est pas limité.
📜 Texte arabe source

"ثلة من الأولين"، أي من الأمم الماضية من لدن آدم عليه السلام إلى زمان نبينا صلى الله عليه وسلم والثلة: جماعة غير محصورة العدد.

Verset 14
Et un petit nombre parmi les derniers, c’est-à-dire de cette communauté. Al-Zajjaj a dit : ceux qui ont vu tous les prophètes depuis Adam, paix et salut sur lui, et les ont crus, sont plus nombreux que ceux qui ont vu le Prophète, paix et bénédiction sur lui.
📜 Texte arabe source

( وقليل من الآخرين ) يعني من هذه الأمة . قال الزجاج : الذين عاينوا جميع النبيين من لدن آدم - عليه الصلاة والسلام - وصدقوهم أكثر ممن عاين النبي - صلى الله عليه وسلم - .

Verset 15
Sur des lits « mawdounah », tissés comme on entrelace les anneaux d’une cotte de mailles, les uns s’insérant dans les autres. Les exégètes ont dit : ils sont reliés et tissés d’or et de joyaux. Al-Dahhak a dit : « mawdounah » signifie alignés en rangées.
📜 Texte arabe source

"على سرر موضونة"، منسوجة كما توضن حلق الدرع فيدخل بعضها في بعض. قال المفسرون: هي موصولة منسوجة بالذهب والجواهر. وقال الضحاك: موضونة مصفوفة.

Verset 16
Appuyés sur des lits, se faisant face, aucun ne regarde la nuque de l’autre.
📜 Texte arabe source

"متكئين عليها متقابلين"، لا ينظر بعضهم في قفا بعض.

Verset 17
Des jeunes garçons circulent parmi eux pour les servir, des garçons immortels qui ne meurent ni ne vieillissent ni ne changent. Al-Farrâ’ a dit : les Arabes disent de celui qui a vieilli sans blanchir : il est immortel. Ibn Kaysân a dit : cela signifie des garçons qui ne passent pas d’un état à un autre. Sa’îd ibn Jubayr a dit : parés de boucles d’oreilles, on dit : il a paré sa servante si elle l’a ornée de boucles. Al-Hasan a dit : ce sont les enfants des gens de ce monde qui n’ont ni bonnes actions pour être récompensés ni mauvaises pour être punis, car il n’y a pas de naissance au Paradis, ils sont donc les serviteurs des gens du Paradis.
📜 Texte arabe source

( يطوف عليهم ) للخدمة ( ولدان ) [ غلمان ] ( مخلدون ) لا يموتون ولا يهرمون ولا يتغيرون . وقال الفراء : [ تقول العرب لمن كبر ولم يشمط : إنه مخلد ] .

قال ابن كيسان : يعني ولدانا لا يحولون من حالة إلى حالة .

قال سعيد بن جبير : مقرطون ، يقال : خلد جاريته إذا حلاها بالخلد ، وهو القرط .

قال الحسن : هم أولاد أهل الدنيا لم تكن لهم حسنات فيثابوا عليها ولا سيئات فيعاقبوا عليها ؛ لأن الجنة لا ولادة فيها فهم خدام أهل الجنة .

Verset 18
Avec des coupes et des aiguières : les coupes sont des gobelets à bouches rondes, sans anses ni poignées, et les aiguières sont celles avec des becs, nommées ainsi pour l’éclat de leur couleur limpide. Et une coupe de source : du vin qui coule.
📜 Texte arabe source

( بأكواب وأباريق ) فالأكواب : جمع كوب ، وهي الأقداح المستديرة الأفواه ، لا آذان لها ولا عرى ، والأباريق وهي : ذوات الخراطيم ، سميت أباريق لبريق لونها من الصفاء .

( وكأس من معين ) خمر جارية .

Verset 19
Ils n’en ont pas de maux de tête, leurs têtes ne se fendent pas à cause de sa consommation, et ils ne sont pas enivrés, c’est-à-dire qu’ils ne s’enivrent pas. Si on lit avec la fatḥa sur le zāy, le sens est que leur boisson ne s’épuise pas.
📜 Texte arabe source

( لا يصدعون عنها ) لا تصدع رءوسهم من شربها ( ولا ينزفون ) أي لا يسكرون [ هذا إذا قرئ بفتح الزاي ، ومن كسر فمعناه لا ينفد شرابهم ] .

Verset 20
Et des fruits de ce qu’ils choisissent : ils choisissent ce qu’ils désirent, on dit : j’ai choisi une chose si j’en ai pris le meilleur.
📜 Texte arabe source

"وفاكهة مما يتخيرون"، يختارون ما يشتهون يقال تخيرت الشيء إذا أخذت خيره.

Verset 21
« Et une chair d'oiseau de ce qu'ils désirent », a dit Ibn Abbas : il vient à l'esprit de l'homme la chair d'oiseau, et elle se présente devant lui telle qu'il l'a désirée ; et l'on dit qu'elle se pose sur l'assiette de l'homme, il en mange ce qu'il désire, puis elle s'envole et disparaît.
📜 Texte arabe source

"ولحم طير مما يشتهون"، قال ابن عباس يخطر على قلبه لحم الطير فيصير ممثلاً بين يديه على ما اشتهى، ويقال إنه يقع على صحفة الرجل فيأكل منه ما يشتهي ثم يطير فيذهب.

Verset 22
« Et des houris aux grands yeux » — Abou Ja'far, Hamza et al-Kisa'i ont lu avec la kasra sur le ra' et le noun, c'est-à-dire : « et avec des houris aux grands yeux », suivant la déclinaison de Sa parole : « avec des coupes et des aiguières », et « des fruits et une chair d'oiseau », bien que les sens diffèrent, car les houris ne sont pas servies en circulation, comme dit le poète : « Quand les belles se montrent un jour et se fardent les sourcils et les yeux » — or les yeux ne se fardent pas les sourcils, mais on les enduit de khôl, et il y a beaucoup d'exemples semblables. Et l'on a dit : le sens est « et ils sont honorés de fruits, de chair d'oiseau et de houris aux grands yeux ». Les autres lecteurs ont lu au nominatif, c'est-à-dire : « et des houris aux grands yeux circulent autour d'eux ». Al-Akhfash a dit : le nominatif est sur le sens de « ils ont des houris aux grands yeux », et il est venu dans son exégèse : « houris aux grands yeux » signifie des femmes blanches aux yeux très grands.
📜 Texte arabe source

( وحور عين ) قرأ أبو جعفر ، وحمزة والكسائي : بكسر الراء والنون أي : وبحور عين ، أتبعه قوله : " بأكواب وأباريق " وفاكهة ولحم طير " في الإعراب وإن اختلفا في المعنى ؛ لأن الحور لا يطاف بهن ، كقول الشاعر :

إذا ما الغانيات برزن يوما وزججن الحواجب والعيونا

والعين لا تزجج وإنما تكحل ، ومثله كثير . وقيل : معناه ويكرمون بفاكهة ولحم طير وحور عين .

وقرأ الباقون بالرفع ، أي : ويطوف عليهم حور عين . وقال الأخفش رفع على معنى : لهم حور عين ، وجاء في تفسيره : " حور عين " بيض ضخام العيون .

Verset 23
« Semblables à des perles cachées » — conservées dans leur coquille, que les mains n'ont pas touchées. Et l'on rapporte qu'une lumière émane au Paradis ; ils dirent : qu'est-ce que cela ? On répondit : c'est l'éclat des dents d'une houri qui sourit au visage de son époux. Et l'on rapporte que lorsque la houri marche, on entend la sanctification des chevilles de ses jambes et la glorification des bracelets de ses avant-bras, et que le collier de rubis rit de son cou, et à ses pieds il y a des sandales d'or dont les lanières sont de perles, qui chantent la glorification.
📜 Texte arabe source

( كأمثال اللؤلؤ المكنون ) المخزون في الصدف لم تمسه الأيدي . ويروى : أنه يسطع نور في الجنة ، قالوا : وما هذا ؟ قالوا : ضوء ثغر حوراء ضحكت في وجه زوجها .

ويروى أن الحوراء إذا مشت يسمع تقديس الخلاخل من ساقيها وتمجيد الأسورة من ساعديها ، وإن عقد الياقوت ليضحك من نحرها ، وفي رجليها نعلان من ذهب شراكهما من لؤلؤ يصران بالتسبيح .

Verset 24
« En récompense de ce qu'ils faisaient ».
📜 Texte arabe source

"جزاءً بما كانوا يعملون".

Verset 25
« Ils n'y entendront ni parole vaine ni péché ».
📜 Texte arabe source

"لا يسمعون فيها لغواً ولا تأثيماً".

Verset 26
« Sauf des paroles » c'est-à-dire des propos « Paix ! Paix ! » — les deux sont à l'accusatif en suivant la parole « qīlan » — c'est-à-dire qu'ils entendent des propos de paix, paix. ʿAṭā' a dit : ils se saluent mutuellement par la paix.
📜 Texte arabe source

( إلا قيلا ) أي قولا ( سلاما سلاما ) نصبهما اتباعا لقوله " قيلا " أي يسمعون قيلا سلاما سلاما . قال عطاء : يحيي بعضهم بعضا بالسلام .

Verset 27
Puis Il mentionna les gens de la droite et s'étonna de leur situation, et dit — gloire à Lui — : « Et les gens de la droite, que sont les gens de la droite ! »
📜 Texte arabe source

ثم ذكر أصحاب اليمين وعجب من شأنهم فقال - جل ذكره - : "وأصحاب اليمين ما أصحاب اليمين".

Verset 28
« Parmi des jujubiers sans épines » — sans épines, comme si leurs épines avaient été courbées, c'est-à-dire coupées et retirées. C'est l'avis d'Ibn ʿAbbās et de ʿIkrima. Al-Ḥasan a dit : ils ne blessent pas les mains. Ibn Kaysān a dit : c'est celui qui n'a aucun mal. Il a dit : rien des fruits du Paradis n'est enveloppé comme cela se fait en ce monde, comme la fève et autres, mais tout est comestible, buvable, odorant et visible. Al-Ḍaḥḥāk et Mujāhid ont dit : c'est celui qui est chargé de fruits. Saʿīd ibn Jubayr a dit : leurs fruits sont plus grands que les grandes jarres. Abū al-ʿĀliya et al-Ḍaḥḥāk ont dit : les musulmans regardèrent Wajj — une vallée fertile à Ṭāʾif — et ses jujubiers leur plurent, et ils dirent : « Si seulement nous avions quelque chose de semblable ! » Alors Allah révéla ce verset.
📜 Texte arabe source

( في سدر مخضود ) لا شوك فيه كأنه خضد شوكه ، أي قطع ونزع منه ، هذا قول ابن عباس وعكرمة .

وقال الحسن . لا يعقر الأيدي . قال ابن كيسان : هو الذي لا أذى فيه . قال : وليس شيء من ثمر الجنة في غلف كما يكون في الدنيا من الباقلاء وغيره بل كلها مأكول ومشروب ومشموم ومنظور إليه . قال الضحاك ومجاهد : هو الموقر حملا .

قال سعيد بن جبير : ثمارها أعظم من القلال . .

قال أبو العالية والضحاك : نظر المسلمون إلى وج - وهو واد مخصب بالطائف - فأعجبهم سدرها وقالوا يا ليت لنا مثل هذا فأنزل الله هذه الآية .

Verset 29
« Et des bananiers » — c'est-à-dire des bananes, au singulier ṭalḥa — selon la plupart des exégètes. Al-Ḥasan a dit : ce n'est pas le bananier, mais c'est un arbre à l'ombre fraîche et agréable. Al-Farrāʾ et Abū ʿUbayda ont dit : le ṭalḥ chez les Arabes est un grand arbre épineux. Mujālid a rapporté d'après al-Ḥasan ibn Saʿd qu'il a dit : un homme récita devant ʿAlī, que Dieu l'agrée : « wa ṭalḥin manḍūd » et il dit : « Qu'a-t-il à voir avec le ṭalḥ ? C'est plutôt ṭalʿin manḍūd (des régimes de dattes superposés) », puis il récita : « ṭalʿuhā haḍīm » (ses régimes sont pendants). Je dis : « Ô Commandeur des croyants, dans le muṣḥaf c'est avec un ḥāʾ, ne le changes-tu pas ? » Il dit : « Le Coran n'est pas à modifier aujourd'hui, ni à changer. » « Al-manḍūd » signifie superposé, chargé de fruits de son début à sa fin, sans troncs apparents. Masrūq a dit : les arbres du Paradis, de leurs racines à leurs branches, sont tout entiers des fruits.
📜 Texte arabe source

( وطلح ) أي : موز - واحدتها طلحة - عن أكثر المفسرين . وقال الحسن : ليس هو بالموز ولكنه شجر له ظل بارد طيب . قال الفراء وأبو عبيدة : الطلح عند العرب : شجر عظام لها شوك .

وروى [ مجالد ] عن الحسن بن سعد قال : قرأ رجل عند علي رضي الله عنه : " وطلح منضود " فقال : وما شأن الطلح ؟ إنما هو : طلع منضود ، ثم قرأ : " طلعها هضيم " قلت : يا أمير المؤمنين إنها في المصحف بالحاء أفلا تحولها ؟ فقال : إن القرآن لا يهاج اليوم ولا يحول .

و " المنضود " المتراكم الذي قد نضد بالحمل من أوله إلى آخره ، ليست له سوق بارزة . قال مسروق : أشجار الجنة من عروقها إلى أفنائها ثمر كله .

Verset 30
« Et une ombre étendue » — permanente, que le soleil n'abroge pas. Les Arabes appellent « mamdūd » toute chose qui ne s'interrompt pas. Abū ʿAlī Ḥassān ibn Saʿīd al-Manīʿī nous a informés, Abū Ṭāhir Muḥammad ibn Muḥammad ibn Maḥmash al-Ziyādī nous a informés, Abū Bakr Muḥammad ibn al-Ḥusayn al-Qaṭṭān nous a rapportés, Abū al-Ḥasan Aḥmad ibn Yūsuf al-Sulamī nous a rapportés, ʿAbd al-Razzāq nous a rapportés, Maʿmar nous a rapportés d'après Hammām ibn Munabbih qui a dit : Abū Hurayra nous a rapportés, qui a dit : le Messager d'Allah — paix et bénédiction sur lui — a dit : « Au Paradis, il y a un arbre sous l'ombre duquel un cavalier voyage cent ans sans le traverser. » ʿIkrima a rapporté d'après Ibn ʿAbbās au sujet de Sa parole : « Et une ombre étendue », il a dit : un arbre au Paradis sur le tronc du Trône, vers lequel les gens du Paradis sortent et conversent à sa base, et certains désirent les divertissements du monde ; alors Allah — Puissant et Majestueux — envoie sur lui un vent du Paradis qui agite cet arbre avec tous les divertissements du monde.
📜 Texte arabe source

( وظل ممدود ) دائم لا تنسخه الشمس والعرب تقول للشيء الذي لا ينقطع : ممدود .

أخبرنا أبو علي حسان بن سعيد المنيعي أخبرنا أبو طاهر محمد بن محمد بن محمش الزيادي أخبرنا أبو بكر محمد بن الحسين القطان ، حدثنا أبو الحسن أحمد بن يوسف السلمي حدثنا عبد الرزاق أخبرنا معمر عن همام بن منبه قال : حدثنا أبو هريرة قال : قال رسول الله - صلى الله عليه وسلم - : " في الجنة شجرة يسير الراكب في ظلها مائة عام لا يقطعها " .

وروى عكرمة عن ابن عباس في قوله : ( وظل ممدود ) قال : شجرة في الجنة على ساق العرش يخرج إليها أهل الجنة فيتحدثون في أصلها ويشتهي بعضهم لهو الدنيا فيرسل الله - عز وجل - عليها ريحا من الجنة فتحرك تلك الشجرة بكل لهو في الدنيا .

Verset 31
(Et une eau répandue) versée, coulant continuellement sans rigole, qui ne s'interrompt jamais.
📜 Texte arabe source

( وماء مسكوب ) مصبوب يجري دائما في غير أخدود لا ينقطع .

Verset 32
(Et des fruits abondants).
📜 Texte arabe source

"وفاكهة كثيرة".

Verset 33
(Ni interrompus ni défendus), Ibn Abbas a dit : ils ne s'interrompent pas lorsqu'on les cueille, et ne sont refusés à personne qui veut les prendre. Certains ont dit : ni interrompus par les saisons, ni défendus par un prix, contrairement à la plupart des fruits d'ici-bas qui s'arrêtent en hiver et ne s'obtiennent que contre paiement. Al-Qutaybi a dit : cela signifie qu'on n'y met pas d'interdiction comme on en met sur les jardins d'ici-bas. Il est rapporté dans le hadith : "Aucun fruit du Paradis n'est cueilli sans qu'Allah ne le remplace par deux fois plus."
📜 Texte arabe source

"لا مقطوعة ولا ممنوعة"، قال ابن عباس : لا تنقطع إذا جنيت ، ولا تمتنع من أحد أراد أخذها . وقال بعضهم : لا مقطوعة بالأزمان ولا ممنوعة بالأثمان ، كما ينقطع أكثر ثمار الدنيا إذا جاء الشتاء ، ولا يتوصل إليها إلا بالثمن . وقال القتيبي : يعني لا يحظر عليها كما يحظر على بساتين الدنيا .

وجاء في الحديث : " ما قطعت ثمرة من ثمار الجنة إلا أبدل الله مكانها ضعفين " .

Verset 34
(Et des lits élevés), Ali a dit : "Et des lits élevés" au-dessus des trônes. Un groupe d'exégètes a dit : ils sont superposés les uns sur les autres, élevés et hauts. Abou Saïd al-Sharihi nous a rapporté, Abou Ishaq al-Tha'labi nous a rapporté, Ibn Fanguyah m'a rapporté, Ibn Hubaysh nous a rapporté, Abou Abd al-Rahman al-Nasa'i nous a rapporté, Abou Kurayb nous a rapporté, Rishdayn ibn Sa'd nous a rapporté, d'après Amr ibn al-Harith, d'après Darraj Abou al-Samh, d'après Abou al-Haytham, d'après Abou Saïd al-Khudri et Abou Hurayra, qui ont dit : le Messager d'Allah (paix et bénédictions sur lui) a dit à propos de la parole d'Allah : "Et des lits élevés" : "Leur hauteur est comme la distance entre le ciel et la terre, et la distance entre le ciel et la terre est de cinq cents ans de marche." Il a été dit que par "lits" on entend les femmes, car les Arabes appellent la femme un lit et un vêtement par métaphore, "élevés" car elles sont élevées par la beauté et la vertu au-dessus des femmes d'ici-bas.
📜 Texte arabe source

( وفرش مرفوعة ) قال علي : " وفرش مرفوعة " على الأسرة . وقال جماعة من المفسرين : بعضها فوق بعض فهي مرفوعة عالية .

أخبرنا أبو سعيد الشريحي أخبرنا أبو إسحاق الثعلبي أخبرني ابن فنجويه ، حدثنا ابن حبيش ، حدثنا أبو عبد الرحمن النسائي حدثنا أبو كريب ، حدثنا رشدين بن سعد ، عن عمرو بن الحارث عن دراج أبي السمح ، عن أبي الهيثم عن أبي سعيد الخدري وأبي هريرة قالا : قال رسول الله - صلى الله عليه وسلم - في قوله تعالى : " وفرش مرفوعة " قال : " إن ارتفاعها لكما بين السماء والأرض وإن ما بين السماء والأرض لمسيرة خمسمائة عام "

وقيل أراد بالفرش النساء ، والعرب تسمي المرأة فراشا ولباسا على الاستعارة " مرفوعة " رفعن بالجمال والفضل على نساء الدنيا

Verset 35
La preuve de cette interprétation est Sa parole qui suit : (Nous les avons créées d'une création) Nous les avons créées d'une création nouvelle. Ibn Abbas a dit : cela signifie les femmes âgées aux cheveux blancs, Il dit : Nous les avons créées après la vieillesse d'une autre création. (Et Nous les avons faites vierges) c'est-à-dire pucelles. Abou Muhammad Abd Allah ibn Abd al-Samad al-Jawzjani nous a rapporté, Abou al-Qasim Ali ibn Ahmad al-Khuza'i nous a rapporté, d'après al-Haytham ibn Kulayb al-Shashi, Abou Isa al-Tirmidhi nous a rapporté, Abd ibn Humayd nous a rapporté, Mus'ab ibn al-Miqdam nous a rapporté, al-Mubarak ibn Fudala nous a rapporté, d'après al-Hasan qui a dit : une vieille femme vint au Prophète (paix et bénédictions sur lui) et dit : Ô Messager d'Allah, invoque Allah pour qu'Il me fasse entrer au Paradis. Il dit : "Ô mère d'untel, le Paradis n'admet pas de vieille femme." Il dit : elle s'en alla en pleurant. Il dit : "Informez-la qu'elle n'y entrera pas en étant vieille, car Allah dit : 'Nous les avons créées d'une création'"
📜 Texte arabe source

دليل هذا التأويل قوله في عقبه : ( إنا أنشأناهن إنشاء ) خلقناهن خلقا جديدا . قال ابن عباس : يعني الآدميات العجز الشمط ، يقول خلقناهن بعد الهرم خلقا آخر . ( فجعلناهن أبكارا ) عذارى .

أخبرنا أبو محمد عبد الله بن عبد الصمد الجوزجاني أخبرنا أبو القاسم علي بن أحمد الخزاعي عن الهيثم بن كليب الشاشي أخبرنا أبو عيسى الترمذي أخبرنا عبد بن حميد ، أخبرنا مصعب بن المقدام ، أخبرنا المبارك بن فضالة عن الحسن قال : أتت عجوز النبي - صلى الله عليه وسلم - فقالت : يا رسول الله ادع الله أن يدخلني الجنة فقال : " يا أم فلان إن الجنة لا يدخلها عجوز " ، قال : فولت تبكي قال : " أخبروها أنها لا تدخلها وهي عجوز ، إن الله تعالى يقول : " إنا أنشأناهن إنشاء"

Verset 36
« Nous les avons faites vierges » — Abou Saïd Ahmad ibn Ibrahim al-Sharihi nous a rapporté, Abou Ishaq Ahmad ibn Muhammad ibn Ibrahim al-Tha'labi nous a rapporté, Abou Muhammad Abdallah ibn al-Khatib nous a rapporté, Abou Saïd Amr ibn Muhammad ibn Mansour nous a rapporté, Abou Bakr ibn Muhammad ibn Sulayman ibn al-Harith al-Wasiti à Bagdad nous a rapporté, Khallad ibn Yahya ibn Safwan al-Sulami nous a rapporté, Sufyan al-Thawri a rapporté de Yazid ibn Aban, d'Anas ibn Malik, du Prophète - paix et salut sur lui - au sujet de Sa parole : « Nous les avons créées d'une création nouvelle » — il a dit : « C'étaient des vieilles femmes dans le bas monde, atteintes de cécité et de chassie. Nous les avons faites vierges. » Al-Musayyab ibn Shuraik a dit : « Ce sont les vieilles femmes du bas monde ; Allah les a créées d'une création nouvelle, chaque fois que leurs époux viennent à elles, ils les trouvent vierges. » Al-Musayyab a mentionné d'après d'autres : « Elles ont été préférées aux houris aux grands yeux noirs en raison de leurs prières dans le bas monde. » Muqatil et d'autres ont dit : « Ce sont les houris aux grands yeux noirs qu'Allah a créées sans qu'aucune naissance ne les ait touchées ; Nous les avons faites vierges, pucelles, et il n'y a là aucune douleur. »
📜 Texte arabe source

" فجعلناهن أبكارا "

أخبرنا أبو سعيد أحمد بن إبراهيم الشريحي أخبرنا أبو إسحاق أحمد بن محمد بن إبراهيم الثعلبي أخبرنا أبو محمد عبد الله بن محمد الخطيب ، أخبرنا أبو سعيد عمرو بن محمد بن منصور ، أخبرنا أبو بكر بن محمد بن سليمان بن الحارث الواسطي ببغداد ، أخبرنا خلاد بن يحيى بن صفوان السلمي حدثنا سفيان الثوري عن يزيد بن أبان ، عن أنس بن مالك ، عن النبي - صلى الله عليه وسلم - في قوله : " إنا أنشأناهن إنشاء " قال : عجائز كن في الدنيا عمشا رمصا . فجعلهن أبكارا .

وقال المسيب بن شريك : هن عجائز الدنيا أنشأهن الله تعالى خلقا جديدا كلما أتاهن أزواجهن وجدوهن أبكارا . .

وذكر المسيب عن غيره : أنهن فضلن على الحور العين بصلاتهن في الدنيا .

وقال مقاتل وغيره : هن الحور العين أنشأهن الله لم يقع عليهن ولادة ، فجعلناهن أبكارا عذارى وليس هناك وجع .

Verset 37
« Arabes (amoureuses) » — Hamza, Ismaïl d'après Nafi', et Abou Bakr ont lu « 'urub » avec la consonne « ra » en repos ; les autres l'ont lue avec la voyelle « u » ; c'est le pluriel de « 'aroub », c'est-à-dire : des femmes aimantes, tendres envers leurs époux. C'est ce qu'ont dit al-Hassan, Mujahid, Qatada et Saïd ibn Jubayr, et c'est la version rapportée par al-Walibi d'après Ibn Abbas. Ikrima a rapporté de lui : « des femmes caressantes » ; Ikrima a dit : « des femmes coquettes » ; Oussama ibn Zayd a rapporté de son père : « 'urub » signifie : celles qui parlent bien. « Égales en âge » — de même niveau, d'un même âge. Abou Saïd al-Sharihi nous a rapporté, Abou Ishaq al-Tha'labi nous a rapporté, Ibn Fanjouyah m'a rapporté, Ibn Shayba nous a rapporté, al-Firyabi nous a rapporté d'Ali ibn Abi Shayba, Yazid ibn Haroun nous a rapporté de Hammad ibn Salama, d'Ali ibn Zayd, de Saïd ibn al-Musayyab, d'Abou Hourayra, du Prophète - paix et salut sur lui - qui a dit : « Les gens du Paradis y entreront imberbes, sans poils, blancs, aux cheveux bouclés, aux yeux enduits de khôl, âgés de trente-trois ans, à l'image d'Adam, d'une longueur de soixante coudées sur sept coudées. » Abou Bakr Muhammad ibn Abdallah ibn Abi Touba nous a rapporté, Abou Tahir Muhammad ibn Ahmad ibn al-Harith nous a rapporté, Muhammad ibn Ya'qub al-Kisa'i nous a rapporté, Abdallah ibn Mahmoud nous a rapporté, Abou Ishaq Ibrahim ibn Abdallah al-Khallal nous a rapporté, Abdallah ibn al-Moubarak nous a rapporté de Rishdayn ibn Sa'd, Amr ibn al-Harith m'a rapporté de Darraj Abi al-Samh, d'Abou al-Haytham, d'Abou Saïd al-Khudri qui a dit : le Messager d'Allah - paix et salut sur lui - a dit : « Le plus bas degré des gens du Paradis est celui qui aura quatre-vingt mille serviteurs et soixante-douze épouses, et on dressera pour lui une coupole [de perle, de chrysolithe et de rubis] aussi vaste que l'espace entre al-Jabiya et Sanaa. » Avec cette même chaîne de transmission, du Prophète - paix et salut sur lui - qui a dit : « Il verra son visage dans sa joue, plus clair que le miroir ; la moindre perle qu'elle portera illuminera l'espace entre l'Orient et l'Occident ; et il y aura sur elle soixante-dix vêtements que son regard traversera jusqu'à voir la moelle de son tibia à travers tout cela. » Avec cette même chaîne de transmission...
📜 Texte arabe source

( عربا ) قرأ حمزة وإسماعيل عن نافع وأبو بكر : " عربا " ساكنة الراء ، الباقون بضمها وهي جمع " عروب " أي : عواشق متحببات إلى أزواجهن . قاله الحسن ومجاهد وقتادة وسعيد بن جبير ، وهي رواية الوالبي عن ابن عباس .

وقال عكرمة عنه : ملقة . وقال عكرمة : غنجة . وقال أسامة بن زيد عن أبيه : " عربا " حسنات الكلام .

( أترابا ) مستويات في السن على سن واحد .

أخبرنا أبو سعيد الشريحي أخبرنا أبو إسحاق الثعلبي أخبرني ابن فنجويه ، حدثنا ابن شيبة حدثنا الفريابي عن علي بن أبي شيبة أخبرنا يزيد بن هارون عن حماد بن سلمة عن علي بن زيد عن سعيد بن المسيب عن أبي هريرة عن النبي - صلى الله عليه وسلم - قال : " يدخل أهل الجنة الجنة جردا مردا بيضا جعادا مكحلين أبناء ثلاث وثلاثين على خلق آدم طوله ستون ذراعا في سبعة أذرع .

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 ، حدثنا أبو إسحاق إبراهيم بن عبد الله الخلال ، حدثنا عبد الله بن المبارك عن رشدين بن سعد ، حدثني عمرو بن الحارث عن دراج أبي السمح عن أبي الهيثم ، عن أبي سعيد الخدري قال : قال رسول الله - صلى الله عليه وسلم - : " أدنى أهل الجنة الذي له ثمانون ألف خادم واثنتان وسبعون زوجة وتنصب له قبة [ من لؤلؤ وزبرجد وياقوت ] . كما بين الجابية إلى صنعاء " .

وبهذا الإسناد عن النبي - صلى الله عليه وسلم - قال : " ينظر إلى وجهه في خدها أصفى من المرآة وإن أدنى لؤلؤة عليها تضيء ما بين المشرق والمغرب ، وإنه ليكون عليها سبعون ثوبا ينفذها بصره حتى يرى مخ ساقها من وراء ذلك " .

وبهذا الإسناد عن النبي - صلى الله عليه وسلم - قال : " من مات من أهل الجنة من صغير أو كبير يردون أبناء ثلاثين سنة في الجنة لا يزيدون عليها أبدا وكذلك أهل النار " .

وبهذا الإسناد عن النبي - صلى الله عليه وسلم - قال : " إن عليهم التيجان ، إن أدنى لؤلؤة فيها تضيء ما بين المشرق والمغرب " .

أخبرنا محمد بن عبد الله بن أبي توبة أخبرنا أبو طاهر الحارثي أخبرنا محمد بن يعقوب ، أخبرنا عبد الله بن محمود ، أخبرنا إبراهيم بن عبد الله الخلال ، أخبرنا عبد الله بن المبارك عن محمد بن سليم عن الحجاج بن عتاب العبدي عن عبد الله بن معبد الرماني عن أبي هريرة قال : أدنى أهل الجنة منزلة - وما منهم دنيء - لمن يغدو عليه ويروح عشرة آلاف خادم ، مع كل واحد منهم طريفة ليست مع صاحبه .

Verset 38
Sa parole - qu'Il soit glorifié - « pour les gens de la droite » — c'est-à-dire : Nous les avons créées pour les gens de la droite.
📜 Texte arabe source

قوله - عز وجل - ( لأصحاب اليمين ) يريد أنشأناهن لأصحاب اليمين .

Verset 39
« Une multitude parmi les premiers » — parmi les croyants qui ont précédé cette communauté.
📜 Texte arabe source

( ثلة من الأولين ) من المؤمنين الذين كانوا قبل هذه الأمة .

Verset 40
« Et une multitude parmi les derniers » — parmi les croyants de cette communauté. C'est ce qu'ont dit Ata' et Muqatil. Abou Saïd al-Sharihi nous a rapporté, Abou Ishaq al-Tha'labi nous a rapporté, al-Husayn ibn Muhammad al-Adl m'a rapporté, Abdallah ibn Abd al-Rahman al-Daqqaq nous a rapporté, Muhammad ibn Abd al-Aziz nous a rapporté, Issa ibn al-Masawir nous a rapporté, al-Walid ibn Muslim nous a rapporté, Issa ibn Moussa nous a rapporté d'Ourwa ibn Rouwaym qui a dit : Lorsqu'Allah révéla à Son Messager « Une multitude parmi les premiers et un petit nombre parmi les derniers », Omar - qu'Allah l'agrée - pleura et dit : « Ô Prophète d'Allah, nous avons cru au Messager d'Allah - paix et salut sur lui - et nous l'avons confirmé ; combien d'entre nous seront sauvés, si peu ? » Alors Allah - qu'Il soit glorifié - révéla : « Une multitude parmi les premiers et une multitude parmi les derniers » ; le Messager d'Allah - paix et salut sur lui - appela Omar et lui dit : « Allah - qu'Il soit glorifié - a révélé ce que tu as dit. » Omar - qu'Allah l'agrée - dit : « Nous sommes satisfaits de notre Seigneur et de la confirmation de notre Prophète. » Le Messager d'Allah - paix et salut sur lui - dit alors : « Depuis Adam jusqu'à nous, une multitude, et de moi jusqu'au Jour de la Résurrection, une multitude ; et elle ne sera complétée que par des Noirs, gardiens de chameaux, parmi ceux qui ont dit : "Il n'y a de divinité qu'Allah." » Abd al-Wahid al-Malihi nous a rapporté, Ahmad ibn Abdallah al-Nu'aymi nous a rapporté, Muhammad ibn Yusuf nous a rapporté, Muhammad ibn Ismaïl nous a rapporté, Musaddad nous a rapporté, Husayn ibn Numayr nous a rapporté de Husayn ibn Abd al-Rahman, de Saïd ibn Jubayr, d'Ibn Abbas qui a dit : « Le Messager d'Allah - paix et salut sur lui - sortit un jour vers nous et dit : "Les communautés m'ont été présentées ; un prophète passait avec un homme, un prophète avec deux hommes, un prophète avec un groupe, et un prophète sans personne avec lui ; et je vis une grande masse noire qui remplissait l'horizon, et j'espérai que ce fût ma communauté ; on me dit : Voici Moussa avec son peuple. Puis on me dit : Regarde ; je vis une grande masse noire qui remplissait l'horizon ; on me dit : Regarde ainsi et ainsi ; je vis une grande masse noire qui remplissait l'horizon ; on me dit : Ceux-là sont ta communauté, et avec eux soixante-dix mille qui entreront au Paradis sans jugement." Les gens se dispersèrent sans que cela leur fût expliqué, et les compagnons du Prophète - paix et salut sur lui - discutèrent entre eux et dirent : "Quant à nous, nous..."
📜 Texte arabe source

( وثلة من الآخرين ) من مؤمني هذه الأمة هذا قول عطاء ومقاتل .

أخبرنا أبو سعيد الشريحي أخبرنا أبو إسحاق الثعلبي أخبرني الحسين بن محمد العدل ، حدثنا عبد الله بن عبد الرحمن الدقاق ، حدثنا محمد بن عبد العزيز ، حدثنا عيسى بن المساور ، حدثنا الوليد بن مسلم ، حدثنا عيسى بن موسى عن عروة بن رويم قال : لما أنزل الله على رسوله " ثلة من الأولين وقليل من الآخرين " بكى عمر رضي الله عنه وقال : يا نبي الله آمنا برسول الله - صلى الله عليه وسلم - وصدقناه ومن ينجو منا قليل ؟ فأنزل الله - عز وجل - : " ثلة من الأولين وثلة من الآخرين " فدعا رسول الله - صلى الله عليه وسلم - عمر فقال : " قد أنزل الله - عز وجل - فيما قلت " فقال عمر رضي الله عنه : رضينا عن ربنا وتصديق نبينا فقال رسول الله - صلى الله عليه وسلم - : " من آدم إلينا ثلة ومني إلى يوم القيامة ثلة ولا يستتمها إلا سودان من رعاة الإبل ممن قال : لا إله إلا الله .

" أخبرنا عبد الواحد المليحي أخبرنا أحمد بن عبد الله النعيمي أخبرنا محمد بن يوسف ، حدثنا محمد بن إسماعيل ، حدثنا مسدد حدثنا حصين بن نمير عن حصين بن عبد الرحمن عن سعيد بن جبير عن ابن عباس قال : خرج علينا رسول الله - صلى الله عليه وسلم - يوما فقال : " عرضت علي الأمم فجعل يمر النبي ومعه الرجل والنبي ومعه الرجلان ، والنبي معه الرهط والنبي ليس معه أحد ورأيت سوادا كثيرا سد الأفق فرجوت أن يكونوا أمتي فقيل : هذا موسى في قومه ، ثم قيل لي : انظر ، فرأيت سوادا كثيرا سد الأفق ، فقيل لي : انظر هكذا وهكذا فرأيت سوادا كثيرا سد الأفق ، فقيل : هؤلاء أمتك ومع هؤلاء سبعون ألفا يدخلون الجنة بغير حساب ، فتفرق الناس ولم يبين لهم فتذاكر أصحاب النبي - صلى الله عليه وسلم - فقالوا : أما نحن فولدنا في الشرك ، ولكنا آمنا بالله ورسوله ، ولكن هؤلاء هم أبناؤنا فبلغ النبي - صلى الله عليه وسلم - فقال : " هم الذين لا يتطيرون ولا يسترقون ولا يكتوون وعلى ربهم يتوكلون " فقام عكاشة بن محصن فقال : أمنهم أنا يا رسول الله ؟ فقال : نعم . فقام آخر فقال : أمنهم أنا ؟ قال عليه السلام : " قد سبقك بها عكاشة "

ورواه عبد الله بن مسعود عن رسول الله - صلى الله عليه وسلم - قال : " عرضت علي الأنبياء الليلة بأتباعها حتى أتى علي موسى عليه السلام في كبكبة بني إسرائيل فلما رأيتهم أعجبوني فقلت : أي رب هؤلاء ؟ قيل : هذا أخوك موسى ومن معه من بني إسرائيل ، قلت : رب فأين أمتي ؟ قيل : انظر عن يمينك ، فإذا ظراب مكة قد سدت بوجوه الرجال ، قيل : هؤلاء أمتك أرضيت ؟ قلت : رب رضيت ، رب رضيت ، قيل انظر عن يسارك ، فإذا الأفق قد سد بوجوه الرجال ، قيل : هؤلاء أمتك أرضيت ؟ قلت : رب رضيت : فقيل : إن مع هؤلاء سبعين ألفا يدخلون الجنة لا حساب لهم ، فقال نبي الله - صلى الله عليه وسلم - إن استطعتم أن تكونوا من السبعين فكونوا وإن عجزتم وقصرتم فكونوا من أهل الظراب ، وإن عجزتم فكونوا من أهل الأفق ، فإني قد رأيت ثم أناسا يتهاوشون كثيرا " .

أخبرنا عبد الواحد المليحي أخبرنا أحمد بن عبد الله النعيمي أخبرنا محمد بن يوسف ، حدثنا محمد بن إسماعيل ، حدثنا محمد بن بشار ، حدثنا غندر ، حدثنا شعبة عن أبي إسحاق عن عمرو بن ميمون عن عبد الله قال : كنا مع رسول الله - صلى الله عليه وسلم - في قبة فقال : " أترضون أن تكونوا ربع أهل الجنة ؟ قلنا : نعم ، قال : أترضون أن تكونوا ثلث أهل الجنة ؟ قلنا : نعم ، قال : والذي نفس محمد بيده إني لأرجو أن تكونوا نصف أهل الجنة وذلك أن الجنة لا يدخلها إلا نفس مسلمة وما أنتم في أهل الشرك إلا كالشعرة البيضاء في جلد الثور الأسود أو كالشعرة السوداء في جلد الثور الأحمر .

وذهب جماعة إلى أن الثلتين جميعا من هذه الأمة وهو قول أبي العالية ومجاهد وعطاء بن أبي رباح والضحاك ، قالوا : " ثلة من الأولين " من سابقي هذه الأمة " وثلة من الآخرين " من آخر هذه الأمة في آخر الزمان .

أخبرنا أبو سعيد الشريحي أخبرنا أبو إسحاق الثعلبي أخبرني الحسين بن محمد الدينوري حدثنا أحمد بن محمد بن إسحاق السني أخبرنا أبو خليفة الفضل بن الحباب ، حدثنا محمد بن كثير ، أخبرنا سفيان عن أبان بن أبي عياش عن سعيد بن جبير عن ابن عباس في هذه الآية : " ثلة من الأولين وثلة من الآخرين " قال رسول الله - صلى الله عليه وسلم - : " هما جميعا من أمتي " .

Verset 41
Parole d'Allah : « Et les gens de la gauche — que sont les gens de la gauche ! »
📜 Texte arabe source

قوله تعالى: "وأصحاب الشمال ما أصحاب الشمال".

Verset 42
« Dans un vent brûlant » — un vent chaud — « et une eau bouillante » — une eau très chaude.
📜 Texte arabe source

"في سموم"، ريح حارة، "وحميم"، ماء حار.

Verset 43
« Et une ombre de fumée noire » — une fumée d'un noir intense. Les Arabes disent : « noir comme la fumée » pour désigner ce qui est extrêmement noir. Ad-Dahhak a dit : « Le feu est noir, ses habitants sont noirs, et tout ce qui s'y trouve est noir. » Ibn Kaysan a dit : « Al-Yahmoum est un nom du feu. »
📜 Texte arabe source

( وظل من يحموم ) دخان شديد السواد ، تقول العرب : أسود يحموم إذا كان شديد السواد ، وقال الضحاك : النار سوداء وأهلها سود ، وكل شيء فيها أسود . وقال ابن كيسان : " اليحموم " اسم من أسماء النار .

Verset 44
« Ni fraîche ni agréable » — Qatada a dit : « Ni fraîche en son lieu, ni agréable à voir. » Sa'id ibn al-Musayyab a dit : « Ni agréable ni belle », comme dans « de chaque espèce agréable » (Ash-Shu'ara, 7). Muqatil a dit : « Ni bonne. »
📜 Texte arabe source

( لا بارد ولا كريم ) قال قتادة : لا بارد المنزل ولا كريم المنظر . وقال سعيد بن المسيب : ولا كريم ، ولا حسن ، نظيره " من كل زوج كريم " ( الشعراء - 7 ) . وقال مقاتل : طيب .

Verset 45
« Ils étaient avant cela » — c'est-à-dire dans la vie d'ici-bas — « comblés de bienfaits » — jouissant des délices.
📜 Texte arabe source

( إنهم كانوا قبل ذلك ) يعني في الدنيا ( مترفين ) منعمين .

Verset 46
(Et ils persistaient) ils s'obstinaient (dans le grand péché) dans le grand péché, à savoir l'associationnisme (chirk). Al-Sha'bi a dit : « Le grand péché (al-hanith al-'azim) » est le serment fallacieux (al-yamin al-ghamus). Le sens de cela est : ils juraient qu'ils ne seraient pas ressuscités, et ils mentaient en cela.
📜 Texte arabe source

( وكانوا يصرون ) يقيمون ( على الحنث العظيم ) على الذنب الكبير وهو الشرك . وقال الشعبي : " الحنث العظيم " اليمين الغموس . ومعنى هذا : أنهم كانوا يحلفون أنهم لا يبعثون وكذبوا في ذلك .

Verset 47
(Et ils disaient : « Est-ce que, quand nous serons morts et devenus poussière et ossements, nous serons vraiment ressuscités ? ») Abu Ja'far, Nafi', al-Kisa'i et Ya'qub ont lu : « a-idha » avec interrogation, et « inna » sans interrogation, tandis que les autres lecteurs ont lu avec interrogation dans les deux cas.
📜 Texte arabe source

( وكانوا يقولون أئذا متنا وكنا ترابا وعظاما أئنا لمبعوثون ) قرأ أبو جعفر ، ونافع والكسائي ويعقوب : " أئذا " مستفهما " إنا " بتركه ، وقرأ الآخرون بالاستفهام فيهما .

Verset 48
« Ou bien nos ancêtres les premiers ? »
📜 Texte arabe source

"أو آباؤنا الأولون".

Verset 49
« Dis : « Certes, les premiers et les derniers » »
📜 Texte arabe source

"قل إن الأولين والآخرين".

Verset 50
« Seront rassemblés au rendez-vous d'un jour connu. »
📜 Texte arabe source

"لمجموعون إلى ميقات يوم معلوم".

Verset 51
Puis, ô vous les égarés qui traitez de mensonge (la résurrection),
📜 Texte arabe source

"ثم إنكم أيها الضالون المكذبون".

Verset 52
Vous mangerez certainement d'un arbre, le Zaqqoum,
📜 Texte arabe source

"لآكلون من شجر من زقوم".

Verset 53
Et vous en remplirez vos ventres,
📜 Texte arabe source

"فمالئون منها البطون".

Verset 54
Puis vous boirez par-dessus cela de l'eau bouillante,
📜 Texte arabe source

"فشاربون عليه من الحميم".

Verset 55
(Vous boirez comme boivent les chameaux assoiffés) — Les gens de Médine, 'Asim et Hamza ont lu « shurb » avec une damma sur le shin, tandis que les autres l'ont lu avec une fatha, et ce sont deux langues : la fatha est sur le mode du masdar (infinitif), et la damma est un nom au sens du masdar, comme « dha'f » et « dhu'f ». « Al-Him » désigne les chameaux assoiffés. 'Ikrimah et Qatadah ont dit : « Al-Hiyam » est une maladie qui frappe les chameaux, ils ne se désaltèrent jamais avec, et ils ne cessent de boire jusqu'à périr. On dit : un chameau « ahim », une chamelle « hima' », et les chameaux « him ». Ad-Dahhak et Ibn 'Uyaynah ont dit : « Al-Him » désigne la terre molle et sablonneuse.
📜 Texte arabe source

(فشاربون شرب الهيم ) قرأ أهل المدينة ، وعاصم ، وحمزة : " شرب " بضم الشين . وقرأ الباقون بفتحها وهما لغتان ، فالفتح على المصدر ، والضم اسم بمعنى المصدر كالضعف والضعف و " الهيم " الإبل العطاش ، قال عكرمة وقتادة : الهيام : داء يصيب الإبل لا تروى معه ، ولا تزال تشرب حتى تهلك . يقال : جمل أهيم ، وناقة هيماء ، والإبل هيم . وقال الضحاك وابن عيينة : " الهيم " الأرض السهلة ذات الرمل .

Verset 56
«Voici leur réception» — c'est-à-dire ce qui a été mentionné du Zaqqoum et de l'eau bouillante, soit leur subsistance, leur nourriture et ce qui leur a été préparé — «au Jour de la Rétribution», le jour où ils seront rétribués selon leurs œuvres.
📜 Texte arabe source

"هذا نزلهم"، يعني ما ذكر من الزقوم والحميم، أي رزقهم وغذاؤهم وما أعد لهم، "يوم الدين"، يوم يجازون بأعمالهم.

Verset 57
«C'est Nous qui vous avons créés» — Muqatil a dit : Nous vous avons créés alors que vous n'étiez rien, et vous savez cela — «Pourquoi donc» — que ne — «ne croyez-vous pas» à la résurrection.
📜 Texte arabe source

( نحن خلقناكم ) قال مقاتل : خلقناكم ولم تكونوا شيئا وأنتم تعلمون ذلك ( فلولا ) فهلا ( تصدقون ) بالبعث .

Verset 58
«Avez-vous considéré ce que vous émettez» — ce que vous versez dans les matrices comme sperme.
📜 Texte arabe source

"أفرأيتم ما تمنون"، تصبون في الأرحام من النطف.

Verset 59
«Est-ce vous qui le créez» — c'est-à-dire est-ce vous qui créez ce que vous émettez en tant qu'être humain — «ou sommes-Nous le Créateur».
📜 Texte arabe source

"أأنتم تخلقونه"، يعني أأنتم تخلقون ما تمنون بشراً، "أم نحن الخالقون".

Verset 60
«Nous avons décrété» — Ibn Kathir a lu avec une seule dal (décrété) et les autres avec une double dal (décrété), et ce sont deux langues — «parmi vous la mort» — Muqatil a dit : parmi vous, il y a celui qui atteint la sénilité et celui qui meurt enfant ou jeune. Ad-Dahhak a dit : Son sens est qu'Il a rendu les gens du ciel et les gens de la terre égaux en cela ; ainsi, le sens de «Nous avons décrété» serait : Nous avons décrété (par jugement). «Et Nous ne sommes pas devancés» — vaincus ou incapables de vous faire périr et de vous remplacer par vos semblables.
📜 Texte arabe source

نحن قدرنا ) قرأ ابن كثير بتخفيف الدال والباقون بتشديدها وهما لغتان ( بينكم الموت ) قال مقاتل : فمنكم من يبلغ الهرم ومنكم من يموت صبيا وشابا . وقال الضحاك : تقديره : إنه جعل أهل السماء وأهل الأرض فيه سواء ، فعلى هذا يكون معنى " قدرنا " : قضينا . "وما نحن بمسبوقين"، بمغلوبين عاجزين عن إهلاككم وإيدالكم بأمثالكم.

Verset 61
C'est ce que dit Allah - Gloire à Lui - : (à remplacer par des gens semblables à vous), c'est-à-dire : Nous ferons venir une création semblable à vous à votre place, (et Nous vous créerons) Nous vous ferons exister (en ce que vous ne savez pas) parmi les formes, a dit Mujâhid : dans toute forme que Nous voulons. Et al-Hasan a dit : c'est-à-dire Nous changerons vos attributs et ferons de vous des singes et des porcs, comme Nous l'avons fait à ceux qui vous ont précédés, c'est-à-dire : si Nous voulions faire cela, Nous ne serions pas incapables. Et Sa'îd ibn al-Musayyib a dit : "en ce que vous ne savez pas" signifie : dans les gésiers d'oiseaux noirs, qui se trouvent à Barhût, semblables à des hirondelles, et Barhût est une vallée au Yémen.
📜 Texte arabe source

فذلك قوله - عز وجل - : ( على أن نبدل أمثالكم ) . يعني : نأتي بخلق مثلكم بدلا منكم ، ( وننشئكم ) نخلقكم ( في ما لا تعلمون ) من الصور ، قال مجاهد : في أي خلق شئنا .

وقال الحسن : أي نبدل صفاتكم فنجعلكم قردة وخنازير ، كما فعلنا بمن كان قبلكم يعني : إن أردنا أن نفعل ذلك ما فاتنا ذلك . وقال سعيد بن المسيب : " في ما لا تعلمون " يعني : في حواصل طير سود ، تكون ببرهوت كأنها الخطاطيف ، وبرهوت واد باليمن .

Verset 62
(Et vous avez certes connu la première création) la première formation alors que vous n'étiez rien. (Ne vous rappelez-vous donc pas) que Je suis capable de vous refaire comme J'ai pu vous créer une première fois.
📜 Texte arabe source

( ولقد علمتم النشأة الأولى ) الخلقة الأولى ولم تكونوا شيئا .( فلولا تذكرون ) أني قادر على إعادتكم كما قدرت على إبدائكم .

Verset 63
"Avez-vous considéré ce que vous labourez", c'est-à-dire : ce que vous remuez de la terre et où vous jetez les semences.
📜 Texte arabe source

"أفرأيتم ما تحرثون"، يعني: تثيرون من الأرض وتلقون فيها من البذر.

Verset 64
"Est-ce vous qui le faites pousser", qui le faites germer, "ou est-ce Nous le cultivateur", Celui qui le fait croître.
📜 Texte arabe source

"أأنتم تزرعونه"، تنبتونه، "أم نحن الزارعون"، المنبتون.

Verset 65
(Si Nous voulions, Nous le réduirions en débris) 'Atâ' a dit : de la paille sans grain, et on a dit : des brindilles inutiles pour la nourriture et l'alimentation (et vous resteriez) dont l'origine est "fa-zaliltum", une des deux lams a été supprimée pour alléger. (à vous lamenter) vous vous étonnez de ce qui vous a frappés dans vos cultures [c'est la parole de 'Atâ', al-Kalbî et Muqâtil. Et on a dit : vous regrettez vos dépenses] c'est la parole de Yamân, son équivalent est : "il se mit à se tordre les mains à cause de ce qu'il y avait dépensé" (al-Kahf - 42). Et al-Hasan a dit : vous regrettez le péché passé qui a causé ce châtiment. Et 'Ikrima a dit : vous vous reprochez mutuellement. Et Ibn Kaysân a dit : vous vous affligez. Al-Kisâ'î a dit : c'est un regret de ce qui est perdu, et c'est un mot aux sens opposés, les Arabes disent : "tafakkahatu" c'est-à-dire : j'ai joui, et "tafakkahatu" c'est-à-dire : j'ai été affligé.
📜 Texte arabe source

( لو نشاء لجعلناه حطاما ) قال عطاء : تبنا لا قمح فيه وقيل : هشيما لا ينتفع به في مطعم وغذاء ( فظلتم ) وأصله : فظللتم حذفت إحدى اللامين تخفيفا . ( تفكهون ) تتعجبون بما نزل بكم في زرعكم [ وهو قول عطاء والكلبي ومقاتل . وقيل تندمون على نفقاتكم ] وهو قول يمان نظيره : " فأصبح يقلب كفيه على ما أنفق فيها " ( الكهف - 42 ) وقال الحسن : تندمون على ما سلف منكم من المعصية التي أوجبت تلك العقوبة . وقال عكرمة : تتلاومون . وقال ابن كيسان : تحزنون . قال الكسائي : هو تلهف على ما فات ، وهو من الأضداد ، تقول العرب : " تفكهت " أي : تنعمت و " تفكهت " أي : حزنت .

Verset 66
« Nous sommes accablés de pertes » — Abou Bakr a lu d'après 'Asim « A-inna » avec deux hamzas, et les autres lecteurs ont lu sur le mode de l'affirmation. Le sens du verset : Vous restiez à vous émerveiller et à dire : « Nous sommes accablés de pertes ». Moujahid et 'Ikrima ont dit : « Frappés par un malheur qui s'attache à nous ». Ibn 'Abbas et Qatada ont dit : « Châtiés », et le châtiment est la perte (al-gharam). Ad-Dahhak et Ibn Kaysan ont dit : « Nous avons perdu nos biens, et ce que nous avons dépensé est devenu une perte pour nous ». Le terme al-maghram désigne celui dont le bien est parti sans compensation, et c'est ce que dit le verset :
📜 Texte arabe source

( إنا لمغرمون ) قرأ أبو بكر عن عاصم " أئنا " بهمزتين وقرأ الآخرون على الخبر ، ومجاز الآية : فظلتم تفكهون وتقولون إنا لمغرمون . وقال مجاهد وعكرمة لمولع بنا . وقال ابن عباس وقتادة : معذبون ، والغرام العذاب . وقال الضحاك وابن كيسان : غرمنا أموالنا وصار ما أنفقنا غرما علينا والمغرم الذي ذهب ماله بغير عوض ، وهو قوله :

Verset 67
Et c'est ce qu'Il dit : « Mais nous sommes privés » — limités, empêchés, c'est-à-dire : nous avons été privés de ce que nous recherchions comme profit dans la culture.
📜 Texte arabe source

وهو قوله: "بل نحن محرومون"، محدودون ممنوعون، أي: حرمنا ما كنا نطلبه من الريع في الزرع.

Verset 68
« Avez-vous considéré l'eau que vous buvez ? »
📜 Texte arabe source

"أفرأيتم الماء الذي تشربون".

Verset 69
« Est-ce vous qui la faites descendre des nuages » — c'est-à-dire des nuées, dont le singulier est muzna — « ou est-ce Nous qui la faisons descendre ? »
📜 Texte arabe source

"أأنتم أنزلتموه من المزن"، السحاب، واحدتها: مزنة، "أم نحن المنزلون".

Verset 70
« Si Nous voulions, Nous la rendrions salée » — Ibn 'Abbas a dit : d'une salinité intense ; Al-Hassan a dit : amère. « Ne serez-vous donc pas reconnaissants ? »
📜 Texte arabe source

( لو نشاء جعلناه أجاجا ) قال ابن عباس : شديد الملوحة ، قال الحسن : مرا . ( فلولا تشكرون )

Verset 71
« Avez-vous vu le feu que vous faites jaillir » : que vous frappez et extrayez de votre bois à feu (zind).
📜 Texte arabe source

( أفرأيتم النار التي تورون ) تقدحون وتستخرجون من زندكم .

Verset 72
« Est-ce vous qui avez créé son arbre » : celui dont on fait jaillir le feu, à savoir le marc et le ‘afar (deux arbres propres à produire du feu) « ou sommes-Nous le Créateur ? »
📜 Texte arabe source

( أأنتم أنشأتم شجرتها ) التي تقدح منها [ النار ] وهي المرخ والعفار ( أم نحن المنشئون)

Verset 73
« Nous l’avons fait comme rappel » : c’est-à-dire le feu d’ici-bas, comme rappel du grand feu (de l’Enfer) ; lorsque celui qui le voit se souvient de la Géhenne. C’est ce qu’ont dit ‘Ikrima, Mujâhid et Muqâtil. ‘Atâ’ a dit : une exhortation dont le croyant tire leçon. Abû Al-Hasan Muhammad ibn Muhammad al-Sarakhsî nous a rapporté, Abû ‘Alî Zâhir ibn Ahmad al-Faqîh nous a rapporté, Abû Ishâq Ibrâhîm ibn ‘Abd al-Samad al-Hâshimî nous a rapporté, Abû Mus‘ab nous a rapporté d’après Mâlik, d’après Abû al-Zinâd, d’après al-A‘raj, d’après Abû Hurayra que le Messager d’Allah - paix et salut sur lui - a dit : « Le feu des fils d’Adam que vous allumez est une soixante-dixième partie du feu de la Géhenne. » Ils dirent : Ô Messager d’Allah, il serait pourtant suffisant ! Il dit : « Il lui est supérieur de soixante-neuf parties. » « Et comme jouissance » : langue et utilité « pour les muqwîn » : les voyageurs ; « al-muqwî » est celui qui descend dans une terre vide (al-qafr), déserte et éloignée de toute habitation ; on dit : aqwâ al-dâr quand la maison est vide de ses habitants. Le sens est que les habitants des déserts et les voyageurs en tirent profit, car leur utilité y est plus grande que pour celui qui réside : ils l’allument la nuit pour éloigner les bêtes sauvages, les égarés s’y guident, et d’autres utilités encore. C’est l’avis de la plupart des exégètes. Mujâhid et ‘Ikrima ont dit : « pour les muqwîn » signifie pour ceux qui en jouissent parmi tous les hommes, voyageurs et présents, s’éclairant dans l’obscurité, se chauffant contre le froid, et en tirant profit pour la cuisson et la cuisson du pain. Al-Hasan a dit : une provision pour les voyageurs, ils s’en servent pour leurs voyages, la transportant dans des chiffons et des sacs. Ibn Zayd a dit : pour les affamés ; les Arabes disent : aqwaytu depuis tel moment, c’est-à-dire je n’ai rien mangé. Qutrub a dit : « al-muqwî » fait partie des mots à double sens ; on dit du pauvre : muqwî, car il est vide de biens, et on dit du riche : muqwî, car il a la force (quwwa) de faire ce qu’il veut ; on dit : aqwâ al-rajul.
📜 Texte arabe source

( نحن جعلناها تذكرة ) [ يعني نار الدنيا ] تذكرة للنار الكبرى إذا رآها الرائي ذكر جهنم قاله عكرمة ومجاهد ومقاتل . وقال عطاء : موعظة يتعظ بها المؤمن .

أخبرنا أبو الحسن محمد بن محمد السرخسي أخبرنا أبو علي زاهر بن أحمد الفقيه حدثنا أبو إسحاق إبراهيم بن عبد الصمد الهاشمي أخبرنا أبو مصعب عن مالك عن أبي الزناد عن الأعرج ، عن أبي هريرة أن رسول الله - صلى الله عليه وسلم - قال : " نار بني آدم التي يوقدون جزء من سبعين جزءا من نار جهنم " قالوا : يا رسول الله إن كانت لكافية ، قال : " فإنها فضلت عليها بتسعة وستين جزءا " .

( ومتاعا ) بلغة ومنفعة ( للمقوين ) المسافرين و " المقوي " : النازل في الأرض والقي والقوا هو : القفر الخالية البعيدة من العمران ، يقال : أقوت الدار إذا خلت من سكانها . والمعنى : أنه ينتفع بها أهل البوادي والأسفار ، فإن منفعتهم بها أكثر من منفعة المقيم وذلك أنهم يوقدونها ليلا لتهرب منهم السباع ويهتدي بها الضلال وغير ذلك من المنافع ، هذا قول أكثر المفسرين .

وقال مجاهد وعكرمة : " للمقوين " يعني للمستمتعين بها من الناس أجمعين ، المسافرين والحاضرين ، يستضيئون بها في الظلمة ويصطلون من البرد ، وينتفعون بها في الطبخ والخبز .

قال الحسن : بلغة للمسافرين ، يتبلغون بها إلى أسفارهم ، يحملونها في الخرق والجواليق .

وقال ابن زيد : للجائعين تقول العرب : أقويت منذ كذا وكذا أي : ما أكلت شيئا .

قال قطرب : " المقوي " من الأضداد ، يقال للفقير : مقو لخلوه من المال ، ويقال للغني : مقو ، لقوته على ما يريد ، يقال : أقوى الرجل إذا قويت دوابه وكثر ماله ، وصار إلى حالة القوة . والمعنى أن فيها متاعا للأغنياء والفقراء جميعا لا غنى لأحد عنها .

Verset 74
« Glorifie donc le nom de ton Seigneur, le Très Grand. »
📜 Texte arabe source

"فسبح باسم ربك العظيم".

Verset 75
Sa parole - à Lui la gloire et la majesté - : « Non ! Je jure par les positions des étoiles » : la plupart des exégètes ont dit que son sens est : Je jure, et « lâ » est une particule de liaison. ‘Îsâ ibn ‘Umar lisait : « fa-la-uqsimu » avec affirmation. On a dit : Sa parole « fa-lâ » est une réfutation de ce que les mécréants disaient du Coran, à savoir que c’est de la sorcellerie, de la poésie et de la divination ; son sens est : il n’en est pas comme ils disent, puis Il a repris le serment en disant : « Je jure par les positions des étoiles ». Hamza et al-Kisâ’î ont lu « bi-mawqi‘ » au singulier, et les autres ont lu « bi-mawâqi‘ » au pluriel. Ibn ‘Abbâs a dit : Il visait les étoiles du Coran, car il descendait sur le Messager d’Allah - paix et salut sur lui - de manière dispersée, par étoiles. Un groupe d’exégètes a dit : Il visait les couchers des étoiles et leurs chutes. ‘Atâ’ ibn Abî Rabâh a dit : Il visait leurs demeures (célestes). Al-Hasan a dit : Il visait leur chute et leur dispersion au Jour de la Résurrection.
📜 Texte arabe source

قوله - عز وجل - : ( فلا أقسم بمواقع النجوم ) ، قال أكثر المفسرين : معناه : أقسم و " لا " صلة ، وكان عيسى بن عمر يقرأ : فلأقسم على التحقيق . وقيل : قوله " فلا " رد لما قاله الكفار في القرآن إنه سحر وشعر وكهانة ، معناه : ليس الأمر كما يقولون ، ثم استأنف القسم ، فقال : ( أقسم بمواقع النجوم ) قرأ حمزة والكسائي : " بموقع " على التوحيد . وقرأ الآخرون " بمواقع " على الجمع . قال ابن عباس : أراد نجوم القرآن ، فإنه كان ينزل على رسول الله - صلى الله عليه وسلم - متفرقا نجوما . وقال جماعة من المفسرين : أراد مغارب النجوم ومساقطها . وقال عطاء بن أبي رباح : أراد منازلها . وقال الحسن : أراد انكدارها وانتثارها يوم القيامة .

Verset 76
Et c'est là un serment, si vous saviez, immense.
📜 Texte arabe source

"وإنه لقسم لو تعلمون عظيم"

Verset 77
(C'est) : c'est-à-dire ce Livre, qui est l'objet du serment. (Un Coran noble) : précieux et honoré car c'est la parole d'Allah. Certains spécialistes du sens ont dit : le noble est celui dont la nature est de donner un bien abondant.
📜 Texte arabe source

( إنه ) ، يعني هذا الكتاب وهو موضع القسم . ( لقرآن كريم ) عزيز مكرم لأنه كلام الله . قال بعض أهل المعاني : الكريم الذي من شأنه أن يعطي الخير الكثير .

Verset 78
(Dans un Livre caché) : préservé auprès d'Allah dans la Table Préservée, protégé des démons.
📜 Texte arabe source

( في كتاب مكنون ) مصون عند الله في اللوح المحفوظ ، محفوظ من الشياطين .

Verset 79
(Ne le touchent) : c'est-à-dire ce Livre caché, (que les purifiés) : ce sont les anges décrits par la pureté. Cela est rapporté d'Anas, et c'est l'avis de Sa'id ibn Jubayr, d'Abu al-'Aliya, de Qatada et d'Ibn Zayd : ce sont les anges. Hassan a rapporté d'al-Kalbi qu'il a dit : ce sont les scribes nobles et pieux. Muhammad ibn al-Fudayl a rapporté de lui : ne le lisent que les monothéistes. 'Ikrima a dit : Ibn 'Abbas interdisait de permettre aux juifs et aux chrétiens de lire le Coran. Al-Farra' a dit : n'en trouvent le goût et le bénéfice que ceux qui croient en lui. Certains ont dit : son sens est que ne le touchent que les purifiés des impuretés mineures et majeures. L'apparence du verset est une négation et son sens est une interdiction. Ils ont dit : il n'est pas permis à celui qui a une impureté majeure, ni à la femme en période de menstrues, ni à celui qui a une impureté mineure de porter le mushaf ni de le toucher. C'est l'avis de 'Ata', de Tawus, de Salim, d'al-Qasim et de la plupart des savants, et c'est aussi l'avis de Malik et d'al-Shafi'i. Al-Hakam, Hammad et Abu Hanifa ont dit : il est permis à celui qui a une impureté mineure ou majeure de porter le mushaf et de le toucher. Le premier avis est celui de la plupart des juristes. Abu al-Hasan al-Sarkhasi nous a informés, Zahir ibn Ahmad nous a informés, Abu Ishaq al-Hashimi nous a informés, Abu Mus'ab nous a rapporté d'après Malik, d'après 'Abdullah ibn Abi Bakr ibn Muhammad ibn 'Amr ibn Hazm, que dans le livre que le Messager d'Allah - paix et bénédiction sur lui - a écrit pour 'Amr ibn Hazm, il est dit que nul ne touche le Coran s'il n'est pur. Par "Coran", on entend le mushaf ; on l'a appelé "Coran" par proximité et extension du langage, comme il est rapporté que le Messager d'Allah - paix et bénédiction sur lui - a interdit de voyager avec le Coran vers le territoire ennemi, voulant dire le mushaf.
📜 Texte arabe source

( لا يمسه ) أي ذلك الكتاب المكنون ، ( إلا المطهرون ) وهم الملائكة الموصوفون بالطهارة ، يروى هذا عن أنس ، وهو قول سعيد بن جبير ، وأبي العالية ، وقتادة وابن زيد : أنهم الملائكة ، وروى حسان عن الكلبي قال : هم السفرة الكرام البررة .

وروى محمد بن الفضيل عنه لا يقرؤه إلا الموحدون . قال عكرمة : وكان ابن عباس ينهى أن يمكن اليهود والنصارى من قراءة القرآن .

قال الفراء : لا يجد طعمه ونفعه إلا من آمن به .

وقال قوم : معناه لا يمسه إلا المطهرون من الأحداث والجنابات ، وظاهر الآية نفي ومعناها نهي ، قالوا : لا يجوز للجنب ولا للحائض ولا المحدث حمل المصحف ولا مسه ، وهو قول عطاء وطاوس ، وسالم ، والقاسم ، وأكثر أهل العلم ، وبه قال مالك والشافعي . وقال الحكم ، وحماد ، وأبو حنيفة : يجوز للمحدث والجنب حمل المصحف ومسه . والأول قول أكثر الفقهاء .

أخبرنا أبو الحسن السرخسي ، أخبرنا زاهر بن أحمد ، أخبرنا أبو إسحاق الهاشمي أخبرنا أبو مصعب عن مالك عن عبد الله بن أبي بكر بن محمد بن عمرو بن حزم أن في الكتاب الذي كتبه رسول الله - صلى الله عليه وسلم - لعمرو بن حزم أن لا يمس القرآن إلا طاهر .

والمراد بالقرآن : المصحف ، سماه قرآنا على قرب الجوار والاتساع . كما روي أن رسول الله - صلى الله عليه وسلم - : " نهى أن يسافر بالقرآن إلى أرض العدو " . وأراد به المصحف .

Verset 80
(Une révélation du Seigneur des mondes) : c'est-à-dire que le Coran est descendu d'auprès du Seigneur des mondes. On appelle ce qui est descendu une "révélation" par extension du langage, comme on dit du décrété "décret" et de la créature "création".
📜 Texte arabe source

( تنزيل من رب العالمين ) أي القرآن منزل من عند رب العالمين . سمي المنزل : تنزيلا على اتساع اللغة ، كما يقال للمقدور : قدر ، وللمخلوق : خلق .

Verset 81
« Est-ce de ce discours » c'est-à-dire le Coran « que vous, » ô gens de la Mecque, « vous vous moquez ? » Ibn Abbas a dit : vous le traitez de mensonge. Muqatil ibn Hayyan a dit : vous êtes mécréants, et son équivalent est : « Ils aimeraient que tu transiges avec eux, alors ils transigeraient avec toi » (Al-Qalam, 9). Al-mudhin et al-mudahin : le menteur et l'hypocrite, cela vient de al-idhan qui est d'agir intérieurement contrairement à l'apparence, c'est son origine. Ensuite, on dit du menteur : mudhin, même s'il déclare ouvertement le mensonge et la mécréance.
📜 Texte arabe source

( أفبهذا الحديث ) يعني القرآن ( أنتم ) يا أهل مكة ( مدهنون ) قال ابن عباس : مكذبون . وقال مقاتل بن حيان : كافرون ، نظيره : " ودوا لو تدهن فيدهنون " ( القلم - 9 ) والمدهن والمداهن : الكذاب والمنافق وهو من الإدهان وهو الجري في الباطن على خلاف الظاهر هذا أصله ، ثم قيل للمكذب : مدهن وإن صرح بالتكذيب والكفر .

Verset 82
« Et vous faites de votre part » c'est-à-dire votre lot et votre portion du Coran « que vous le traitiez de mensonge. » Al-Hasan a dit à propos de ce verset : perdu est le serviteur dont la part du Livre de Dieu n'est que le fait de le traiter de mensonge. Un groupe d'exégètes a dit : son sens est que vous faites de votre gratitude le fait de traiter de mensonge. Al-Haytham ibn Adi a dit : dans la langue des Azd Shanu'a, « ma raziqa fulan » signifie « ma shakara » (il n'a pas remercié), et cela concerne la demande de pluie par les étoiles, car ils disaient quand ils recevaient la pluie : nous avons été arrosés par telle étoile, sans considérer cela comme une faveur de Dieu Très-Haut. Il leur fut donc dit : faites-vous de votre « rizq » (part), c'est-à-dire de votre gratitude pour ce qui vous a été accordé, c'est-à-dire la gratitude de votre subsistance, le fait de traiter de mensonge ? On a supprimé le complément et mis le complété à sa place. Abou al-Hasan al-Sarkhasi nous a rapporté, Zahir ibn Ahmad nous a rapporté, Abou Ishaq al-Hashimi nous a rapporté, Abou Mus'ab nous a rapporté d'après Malik, d'après Salih ibn Kaysan, d'après Ubayd Allah ibn Abd Allah ibn Utba ibn Mas'ud, d'après Zayd ibn Khalid al-Juhani qui a dit : le Messager de Dieu - paix et bénédiction sur lui - a prié avec nous la prière de l'aube à Hudaybiyya après une pluie tombée dans la nuit. Quand il eut terminé, il se tourna vers les gens et dit : « Savez-vous ce que votre Seigneur a dit ? » Ils dirent : « Dieu et Son Messager savent mieux. » Il dit : « Il a dit : ce matin, parmi Mes serviteurs, il y a un croyant en Moi et un mécréant. Quant à celui qui dit : nous avons été arrosés par la grâce de Dieu et Sa miséricorde, celui-là est croyant en Moi et mécréant envers les astres. Quant à celui qui dit : nous avons été arrosés par telle et telle étoile, celui-là est mécréant envers Moi et croyant aux astres. » Ibn Abbas l'a rapporté du Messager de Dieu - paix et bénédiction sur lui - et a ajouté : ce verset fut alors révélé : « Je jure par les positions des étoiles » jusqu'à Sa parole : « et vous faites de votre part que vous le traitiez de mensonge » (Al-Waqi'a, 82). Isma'il ibn Abd al-Qahir nous a rapporté, Abd al-Ghafir ibn Muhammad nous a rapporté, Muhammad ibn Isa al-Jaludi nous a rapporté, Ibrahim ibn Muhammad ibn Sufyan nous a rapporté, Muslim ibn al-Hajjaj nous a rapporté, Muhammad ibn Salama al-Muradi m'a rapporté, Abd Allah ibn Wahb nous a rapporté d'après Amr ibn al-Harith, Abou Yunus nous a rapporté d'après Abou Hurayra que
📜 Texte arabe source

( وتجعلون رزقكم ) حظكم ونصيبكم من القرآن ( أنكم تكذبون ) قال الحسن في هذه الآية : خسر عبد لا يكون حظه من كتاب الله إلا التكذيب به . وقال جماعة من المفسرين : معناه وتجعلون شكركم أنكم تكذبون .

وقال الهيثم بن عدي : إن من لغة أزد شنوءة : ما رزق فلان بمعنى ما شكر وهذا في الاستسقاء بالأنواء ، وذلك أنهم كانوا يقولون إذا مطروا : مطرنا بنوء كذا ، ولا يرون ذلك من فضل الله تعالى ، فقيل لهم : أتجعلون رزقكم ، أي : شكركم بما رزقتم ، يعني شكر رزقكم التكذيب ، فحذف المضاف وأقام المضاف إليه مقامه .

أخبرنا أبو الحسن السرخسي أخبرنا زاهر بن أحمد ، أخبرنا أبو إسحاق الهاشمي أخبرنا أبو مصعب عن مالك ، عن صالح بن كيسان ، عن عبيد الله بن عبد الله بن عتبة بن مسعود ، عن زيد بن خالد الجهني قال : صلى بنا رسول الله - صلى الله عليه وسلم - صلاة الصبح بالحديبية على أثر سماء كانت من الليل ، فلما انصرف أقبل على الناس فقال : " هل تدرون ماذا قال ربكم ؟ قالوا : الله ورسوله أعلم قال : قال : أصبح من عبادي مؤمن بي وكافر ، فأما من قال : مطرنا بفضل الله ورحمته فذلك مؤمن بي وكافر بالكواكب ، وأما من قال : مطرنا بنوء كذا وكذا ، فذلك كافر بي ومؤمن بالكواكب " . ورواه ابن عباس عن رسول الله - صلى الله عليه وسلم - وزاد : فنزلت هذه الآية " فلا أقسم بمواقع النجوم " إلى قوله : " وتجعلون رزقكم أنكم تكذبون " ( الواقعة - 82 ) .

أخبرنا إسماعيل بن عبد القاهر ، أخبرنا عبد الغافر بن محمد ، أخبرنا محمد بن عيسى الجلودي أخبرنا إبراهيم بن محمد بن سفيان ، حدثنا مسلم بن الحجاج ، حدثني محمد بن سلمة المرادي حدثنا عبد الله بن وهب عن عمرو بن الحارث ، أخبرنا أبو يونس حدثه عن أبي هريرة عن رسول الله - صلى الله عليه وسلم - أنه قال : " ما أنزل الله من السماء من بركة إلا أصبح فريق من الناس بها كافرين ، ينزل الله تعالى الغيث فيقولون : مطرنا بكوكب كذا وكذا " .

Verset 83
Sa parole - Gloire à Lui - : « Si seulement » c'est-à-dire pourquoi pas « quand elle atteint la gorge » c'est-à-dire quand l'âme atteint la gorge au moment de la mort.
📜 Texte arabe source

قوله - عز وجل - : ( فلولا ) فهلا ( إذا بلغت الحلقوم ) أي بلغت النفس الحلقوم عند الموت .

Verset 84
« Et vous, à ce moment-là, vous regardez » c'est-à-dire, ô gens du défunt, vous le regardez pour voir quand son âme sortira. On a dit : le sens de Sa parole « vous regardez » est que vous regardez vers Mon ordre et Ma puissance, vous ne pouvez ni repousser ni posséder quoi que ce soit.
📜 Texte arabe source

( وأنتم حينئذ تنظرون ) يريد وأنتم يا أهل الميت تنظرون إليه متى تخرج نفسه . وقيل : معنى قوله " تنظرون " أي إلى أمري وسلطاني لا يمكنكم الدفع ولا تملكون شيئا .

Verset 85
« Et Nous sommes plus proches de lui que vous » par la science, la puissance et la vision. On a dit : Nos anges qui recueillent son âme sont plus proches de lui que vous « mais vous ne voyez pas » ceux qui sont présents auprès de lui.
📜 Texte arabe source

( ونحن أقرب إليه منكم ) بالعلم والقدرة والرؤية . وقيل : ورسلنا الذين يقبضون روحه أقرب إليه منكم ( ولكن لا تبصرون ) الذين حضروه .

Verset 86

( فلولا )

Pourquoi donc,

( إن كنتم غير مدينين )

si vous n'êtes pas assujettis (à Allah), et la plupart des exégètes disent : ni comptés ni rétribués.
📜 Texte arabe source

( فلولا ) فهلا ( إن كنتم غير مدينين ) مملوكين وقال أكثرهم : محاسبين ومجزيين .

Verset 87

( ترجعونها إن كنتم صادقين )

C'est-à-dire : vous la feriez revenir, cette âme, à son corps après qu'elle a atteint la gorge. Il a donc répondu à Sa parole : « فلولا إذا بلغت الحلقوم » et à Sa parole : « فلولا إن كنتم غير مدينين » par une seule réponse. De même, Sa parole - qu'Il soit glorifié - : « فإما يأتينكم مني هدى فمن تبع هداي فلا خوف عليهم » (Al-Baqarah - 38) a reçu une seule réponse, dont le sens est : si la chose est comme vous le prétendez - qu'il n'y a ni résurrection, ni compte, ni divinité qui rétribue - alors pourquoi ne faites-vous pas revenir l'âme de celui qui vous est cher lorsqu'elle atteint la gorge ? Et si vous ne le pouvez pas, sachez que la chose appartient à un Autre que vous, à savoir Allah - qu'Il soit glorifié - alors croyez en Lui.
📜 Texte arabe source

( ترجعونها إن كنتم صادقين ) أي تردون نفس هذا الميت إلى جسده بعدما بلغت الحلقوم فأجاب عن قوله : " فلولا إذا بلغت الحلقوم " وعن قوله : " فلولا إن كنتم غير مدينين " بجواب واحد . ومثله قوله - عز وجل - : " فإما يأتينكم مني هدى فمن تبع هداي فلا خوف عليهم " ( البقرة - 38 ) أجيبا بجواب واحد ، معناه : إن كان الأمر كما تقولون - أنه لا بعث ولا حساب ولا إله يجازي - فهلا تردون نفس من يعز عليكم إذا بلغت الحلقوم ، وإذا لم يمكنكم ذلك فاعلموا أن الأمر إلى غيركم وهو الله - عز وجل - فآمنوا به .

Verset 88

Ensuite, Il a mentionné les catégories des créatures à la mort et a exposé leurs degrés, en disant : ( فأما إن كان من المقربين )

et ils sont les devanciers (as-sabiqoun).
📜 Texte arabe source

ثم ذكر طبقات الخلق عند الموت وبين درجاتهم فقال : ( فأما إن كان من المقربين ( فأما إن كان من المقربين ) وهم السابقون .

Verset 89

( فروح )

Ya'qoub a lu « فروح » avec une damma sur le ra', et les autres avec une fatha. Pour celui qui lit avec la damma, al-Hassan a dit : son sens est que son âme sort avec le basilic (ar-rayhan) ; Qatada a dit : ar-rouh est la miséricorde, c'est-à-dire qu'il a la miséricorde ; et on a dit : son sens est qu'il a une vie et une permanence. Pour celui qui lit avec la fatha, son sens est : il a un repos (raha), et c'est l'avis de Mujahid. Sa'id ibn Jubayr a dit : une joie. Ad-Dahhak a dit : un pardon et une miséricorde.

( وريحان )

un repos. Mujahid et Sa'id ibn Jubayr ont dit : une subsistance. Muqatil a dit : c'est la subsistance dans la langue de Himyar ; on dit : je suis sorti chercher le rayhan d'Allah, c'est-à-dire la subsistance d'Allah. D'autres ont dit : c'est le basilic que l'on sent. Abou al-'Aliya a dit : nul parmi les rapprochés (al-muqarraboun) ne quitte ce monde sans qu'on ne lui apporte une branche du basilic du Paradis, il la sent, puis son âme est saisie.

( وجنة نعيم )

Abou Bakr al-Warraq a dit : « ar-rouh » est le salut du Feu, et « ar-rayhan » est l'entrée dans la Demeure de la stabilité.
📜 Texte arabe source

( فروح ) قرأ يعقوب " فروح " بضم الراء والباقون بفتحها ، فمن قرأ بالضم ، قال الحسن معناه : تخرج روحه في الريحان ، وقال قتادة : الروح الرحمة أي له الرحمة ، وقيل : معناه فحياة وبقاء لهم .

ومن قرأ بالفتح معناه : فله روح وهو الراحة ، وهو قول مجاهد . وقال سعيد بن جبير : فرح . وقال الضحاك : مغفرة ورحمة .

( وريحان ) استراحة . وقال مجاهد وسعيد بن جبير : رزق . وقال مقاتل : هو الرزق بلسان حمير ، يقال : خرجت أطلب ريحان الله أي رزق الله .

وقال آخرون : هو الريحان الذي يشم . قال أبو العالية : لا يفارق أحد من المقربين الدنيا حتى يؤتى بغصن من ريحان الجنة فيشمه ثم تقبض روحه . .

( وجنة نعيم ) قال أبو بكر الوراق : " الروح " النجاة من النار ، و " الريحان " دخول دار القرار .

Verset 90

"وأما إن كان"

, le défunt,

"من أصحاب اليمين"

.
📜 Texte arabe source

"وأما إن كان"، المتوفى، "من أصحاب اليمين".

Verset 91
« (Alors, paix à toi, toi des gens de la droite) » c'est-à-dire : que tu sois en paix, ô Muhammad, à leur sujet, ne t'inquiète pas pour eux, car ils sont sauvés du châtiment d'Allah, ou bien tu verras en eux ce qui te plaît comme salut. Muqatil a dit : c'est qu'Allah le Très-Haut pardonne leurs péchés et accepte leurs bonnes actions. Al-Farra' et d'autres ont dit : « Tu es en paix, car ils sont des gens de la droite », ou bien on dit à celui de la droite : « Tu es en paix, car tu es des gens de la droite ». Et « tu trouves » : c'est comme lorsqu'un homme dit : « Je voyagerai bientôt », on lui répond : « Tu es confirmé, tu voyageras bientôt ». Et on a dit : « Alors, paix à toi » c'est-à-dire : sur toi, de la part des gens de la droite.
📜 Texte arabe source

( فسلام لك من أصحاب اليمين ) أي سلامة لك يا محمد منهم فلا تهتم لهم ، فإنهم سلموا من عذاب الله أو أنك ترى فيهم ما تحب من السلامة .

قال مقاتل : هو أن الله تعالى يتجاوز عن سيئاتهم ويقبل حسناتهم .

وقال الفراء وغيره : مسلم لك أنهم من أصحاب اليمين ، أو يقال لصاحب اليمين : مسلم لك أنك من أصحاب اليمين . وألفيت : إن كالرجل يقول إني مسافر عن قليل ، فيقول له : أنت مصدق مسافر عن قليل ، وقيل : " فسلام لك " أي عليك من أصحاب اليمين .

Verset 92
« (Et si celui-ci est parmi les négateurs) » de la résurrection « (et les égarés) » loin de la guidée, et ce sont les gens de la gauche.
📜 Texte arabe source

( وأما إن كان من المكذبين ) بالبعث ( الضالين ) عن الهدى وهم أصحاب المشئمة .

Verset 93
« Alors, une réception d'eau bouillante », c'est-à-dire ce qui leur est préparé : l'eau bouillante de l'Enfer.
📜 Texte arabe source

"فنزل من حميم"، فالذي يعد لهم حميم جهنم.

Verset 94
« Et une immersion dans la fournaise », c'est-à-dire l'entrée dans un feu immense.
📜 Texte arabe source

"وتصلية جحيم"، وإدخال نار عظيمة.

Verset 95
« (Ceci) » c'est-à-dire ce qui a été mentionné de l'histoire des mourants « (est certes la vérité certaine) » c'est-à-dire la vérité certaine, attribuée à Lui-même.
📜 Texte arabe source

( إن هذا ) يعني ما ذكر من قصة المحتضرين ( لهو حق اليقين ) أي الحق اليقين أضافه إلى نفسه .

Verset 96
« Glorifie donc le nom de ton Seigneur, le Très Grand » — on a dit : prie en mentionnant ton Seigneur et Son commandement ; et on a dit : la particule « ba » est redondante, c’est-à-dire : glorifie le nom de ton Seigneur, le Très Grand. — Abou Ibrahim al-Sharihi nous a rapporté, Abou Muhammad al-Tha’labi nous a rapporté, Ibn Fanguyah nous a rapporté, Ibn Abi Shayba nous a rapporté, Hamza ibn Muhammad al-Katib nous a rapporté, Nu’aym ibn Hammad nous a rapporté, Abd Allah ibn al-Mubarak nous a rapporté d’après Musa ibn Ayyub al-Ghafiqi d’après son oncle, Iyas ibn Amir, d’après Uqba ibn Amir al-Juhani qui a dit : lorsque fut révélé au Messager d’Allah — paix et bénédiction sur lui — « Glorifie donc le nom de ton Seigneur, le Très Grand », il dit : « Placez-la dans votre inclinaison (ruku’) » ; et lorsque fut révélé « Glorifie le nom de ton Seigneur, le Très Haut », le Messager d’Allah — paix et bénédiction sur lui — dit : « Placez-la dans votre prosternation (sujud) ». — Abou Uthman al-Dabbi nous a rapporté, Abou Muhammad al-Jarrahi nous a rapporté, Abou al-Abbas al-Mahbubi nous a rapporté, Abou Isa al-Tirmidhi nous a rapporté, Mahmud ibn Ghaylan nous a rapporté, Abou Dawud nous a rapporté, Shu’ba nous a rapporté d’après al-A’mash qui a dit : j’ai entendu Sa’d ibn Ubayda rapporter d’après al-Mustawrid, d’après Sila ibn Zufar, d’après Hudhayfa, qu’il pria avec le Prophète — paix et bénédiction sur lui — et qu’il disait dans son inclinaison : « Gloire à mon Seigneur, le Très Grand », et dans sa prosternation : « Gloire à mon Seigneur, le Très Haut » ; et il ne passait aucun verset de miséricorde sans s’arrêter et demander, ni aucun verset de châtiment sans s’arrêter et chercher refuge. — Abd al-Wahid ibn Ahmad al-Malihi nous a rapporté, Ahmad ibn Abd Allah al-Nu’aymi nous a rapporté, Muhammad ibn Yusuf nous a rapporté, Muhammad ibn Isma’il nous a rapporté, Qutayba ibn Sa’id nous a rapporté, Muhammad ibn Fudayl nous a rapporté, Umara ibn al-Qa’qa’ nous a rapporté d’après Abi Zur’a d’après Abi Hurayra qui a dit : le Messager d’Allah — paix et bénédiction sur lui — a dit : « Deux paroles légères sur la langue, lourdes dans la balance, aimées du Tout Miséricordieux : Gloire à Allah et à Sa louange, Gloire à Allah, le Très Grand ». — Abou Nasr Muhammad ibn al-Hasan al-Julfari nous a rapporté, Abou al-Qasim Tammam ibn Muhammad ibn Abd Allah al-Razi m’a rapporté à Damas, Ali ibn nous a rapporté...
📜 Texte arabe source

( فسبح باسم ربك العظيم ) قيل : فصل بذكر ربك وأمره وقيل : " الباء " زائدة أي فسبح اسم ربك العظيم .

أخبرنا أحمد بن إبراهيم الشريحي أخبرنا أحمد بن محمد بن إبراهيم الثعلبي أخبرنا ابن فنجويه ، أخبرنا ابن أبي شيبة ، حدثنا حمزة بن محمد الكاتب ، حدثنا نعيم بن حماد ، حدثنا عبد الله بن المبارك عن موسى بن أيوب الغافقي عن عمه وهو إياس بن عامر ، عن عقبة بن عامر الجهني قال : لما نزلت على رسول الله - صلى الله عليه وسلم - " فسبح باسم ربك العظيم " قال : " اجعلوها في ركوعكم " ولما نزلت " سبح اسم ربك الأعلى " قال رسول الله - صلى الله عليه وسلم - : اجعلوها في سجودكم " .

أخبرنا أبو عثمان الضبي أخبرنا أبو محمد الجراحي حدثنا أبو العباس المحبوبي حدثنا أبو عيسى الترمذي حدثنا محمود بن غيلان ، حدثنا أبو داود ، قال أخبرنا شعبة عن الأعمش قال : سمعت سعد بن عبيدة يحدث عن المستورد ، عن صلة بن زفر ، عن حذيفة ، أنه صلى مع النبي - صلى الله عليه وسلم - فكان يقول في ركوعه : " سبحان ربي العظيم وفي سجوده سبحان ربي الأعلى ، وما أتى على آية رحمة إلا وقف وسأل ، وما أتى على آية عذاب إلا وقف وتعوذ " .

أخبرنا عبد الواحد بن أحمد المليحي أخبرنا أحمد بن عبد الله النعيمي أخبرنا محمد بن يوسف ، حدثنا محمد بن إسماعيل ، حدثنا قتيبة بن سعيد ، حدثنا محمد بن فضيل ، أخبرنا عمارة بن القعقاع عن أبي زرعة عن أبي هريرة قال : قال رسول الله - صلى الله عليه وسلم - : " كلمتان خفيفتان على اللسان ثقيلتان في الميزان حبيبتان إلى الرحمن : سبحان الله وبحمده ، سبحان الله العظيم " .

أخبرنا أبو نصر محمد بن الحسن الجلفري حدثني أبو القاسم تمام بن محمد بن عبد الله الرازي بدمشق ، حدثنا علي بن الحسين البزاز وأحمد بن سليمان بن حذلم وابن راشد قالوا : أخبرنا بكار بن قتيبة ، حدثنا روح بن عبادة ، حدثنا حجاج الصواف عن أبي الزبير عن جابر قال : قال رسول الله - صلى الله عليه وسلم - . " من قال سبحان الله العظيم وبحمده ، غرست له نخلة في الجنة " .

أخبرنا عبد الواحد المليحي قال أخبرنا أبو منصور محمد بن محمد بن سمعان ، حدثنا أبو جعفر محمد بن أحمد بن عبد الجبار الرياني حدثنا حميد بن زنجويه ، حدثنا يونس بن عبد الأعلى ، أخبرنا ابن وهب ، أخبرني السري بن يحيى أن شجاعا حدثه عن أبي طيبة عن عبد الله بن مسعود قال : سمعت رسول الله - صلى الله عليه وسلم - يقول : " من قرأ سورة الواقعة كل ليلة لم تصبه فاقة أبدا " وكان أبو طيبة لا يدعها أبدا .

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