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Ibn KathirAl-TabariAl-QurtubiAl-Baghawi
Verset 1
Révélé à La Mecque
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
(Au nom d’Allah, le Tout Miséricordieux, le Très Miséricordieux.)
L’invitation de Nuh à son peuple
Allah dit au sujet de Nuh qu’Il l’envoya à son peuple en lui ordonnant de les avertir du châtiment d’Allah avant qu’il ne les frappe. Il devait leur dire que s’ils se repentaient et revenaient à Allah, alors le châtiment serait écarté d’eux. C’est pourquoi Allah dit :
إِنَّآ أَرْسَلْنَا نُوحاً إِلَى قَوْمِهِ أَنْ أَنذِرْ قَوْمَكَ مِن قَبْلِ أَن يَأْتِيَهُمْ عَذَابٌ أَلِيمٌ - قَالَ يقَوْمِ إِنِّى لَكُمْ نَذِيرٌ مُّبِينٌ
(« Avertis ton peuple avant que ne leur vienne un châtiment douloureux. » Il dit : « Ô mon peuple ! Je suis pour vous un avertisseur clair. ») c’est-à-dire, la clarté de l’avertissement, rendant la chose apparente et évidente.
أَنِ اعْبُدُواْ اللَّهَ وَاتَّقُوهُ
(Adorez Allah, et craignez-Le (ayez Taqwa de Lui),) c’est-à-dire : « Abandonnez ce qu’Il a interdit et évitez ce qu’Il a déclaré péché. »
وَأَطِيعُونِ
(et obéissez-moi,) « Dans ce que je vous commande de faire et ce que je vous interdis. »
يَغْفِرْ لَكُمْ مِّن ذُنُوبِكُمْ
(Il vous pardonnera vos péchés) c’est-à-dire : « Si vous faites ce que je vous commande et croyez en ce avec quoi j’ai été envoyé vers vous, alors Allah vous pardonnera vos péchés. »
وَيُؤَخِّرْكُمْ إِلَى أَجَلٍ مُّسَمًّى
(et vous accordera un délai jusqu’à un terme fixé.) c’est-à-dire : « Il prolongera votre vie et vous protégera du châtiment qu’Il aurait fait descendre sur vous si vous ne vous étiez pas écartés de Ses interdits. » Ce verset est utilisé comme preuve par ceux qui disent que l’obéissance (à Allah), la piété et le maintien des liens de parenté augmentent véritablement la durée de vie d’une personne. C’est comme ce qui a été rapporté dans le Hadith :
«صِلَةُ الرَّحِمِ تَزِيدُ فِي الْعُمُر»
(Le maintien des liens de parenté augmente la durée de vie.) Concernant la parole d’Allah :
إِنَّ أَجَلَ اللَّهِ إِذَا جَآءَ لاَ يُؤَخَّرُ لَوْ كُنتُمْ تَعْلَمُونَ
(En vérité, le terme d’Allah, quand il vient, ne peut être retardé, si vous saviez !)
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
(In the Name of Allah, the Most Gracious, the Most Merciful.
Nuh's Invitation to His People
Allah says concerning Nuh that He sent him to his people commanding him to warn them of the punishment of Allah before it befell them. He was to tell them that if they would repent and turn to Allah, then the punishment would be lifted from them. Due to this Allah says,
إِنَّآ أَرْسَلْنَا نُوحاً إِلَى قَوْمِهِ أَنْ أَنذِرْ قَوْمَكَ مِن قَبْلِ أَن يَأْتِيَهُمْ عَذَابٌ أَلِيمٌ - قَالَ يقَوْمِ إِنِّى لَكُمْ نَذِيرٌ مُّبِينٌ
("Warn your people before there comes to them a painful torment." He said: "O my people! Verily, I am a plain warner to you.") meaning, clarity of the warning, making the matter apparent and clear.
أَنِ اعْبُدُواْ اللَّهَ وَاتَّقُوهُ
(That you should worship Allah, and have Taqwa of Him,) meaning, `abandon those things that He has forbidden and avoid that which He has declared to be sinful.'
وَأَطِيعُونِ
(and obey me,) `In that which I command you to do and that which I forbid you from.'
يَغْفِرْ لَكُمْ مِّن ذُنُوبِكُمْ
(He will forgive you of your sins) meaning, `if you do what I command you to do and you believe in what I have been sent with to you, then Allah will forgive you for your sins. '
وَيُؤَخِّرْكُمْ إِلَى أَجَلٍ مُّسَمًّى
(and respite you to an appointed term.) meaning, `He will extend your life span and protect you from the torment that He would have made befall you if you did not stay away from His prohibitions.' This Ayah is used as proof by those who say that obedience (to Allah), righteousness and maintaining the family ties truly increase the life span of a person. This is like that which has been reported in the Hadith,
«صِلَةُ الرَّحِمِ تَزِيدُ فِي الْعُمُر»
(Maintaining the family ties increases the life span.) Concerning Allah's statement,
إِنَّ أَجَلَ اللَّهِ إِذَا جَآءَ لاَ يُؤَخَّرُ لَوْ كُنتُمْ تَعْلَمُونَ
(Verily, the term of Allah when it comes, cannot be delayed, if you but know.) means, hasten to the obedience (of Allah) before the coming of His vengeance. For verily, if He commands that to happen, it cannot be repulsed or prevented. For He is the Great One Who compels everything, and He is the Almighty Whose might all of creation succumbs to.
📜 Texte arabe source
يقول تعالى ذكره: (إِنَّا أَرْسَلْنَا نُوحًا ) وهو نوح بن لمَكَ(إِلَى قَوْمِهِ أَنْ أَنْذِرْ قَوْمَكَ مِنْ قَبْلِ أَنْ يَأْتِيَهُمْ عَذَابٌ أَلِيمٌ ) يقول: أرسلناه إليهم بأن أنذر قومك؛ فأن في موضع نصب في قول بعض أهل العربية، وفي موضع خفض في قول بعضهم.
وقد بيَّنت العلل لكلّ فريق منهم، والصواب عندنا من القول في ذلك فيما مضى من كتابنا هذا، بما أغنى عن إعادته في هذا الموضع، وهي في قراءة عبد الله (4) فيما ذُكر ( إنَّا أرْسَلْنا نُوحًا إلى قَوْمِهِ أنْذِرْ قَوْمَكَ ) بغير " أن "، وجاز ذلك لأن الإرسال بمعنى القول، فكأنه قيل: قلنا لنوح: أنذر قومك من قبل أن يأتيهم عذاب أليم؛ وذلك العذاب الأليم هو الطوفان الذي غرّقهم الله به.
----------------------
الهوامش:
(4) هو عبد الله بن مسعود الصحابي الجليل، مقرئ القرآن، ومعلم أهل الكوفة.
Verset 2
Révélé à La Mecque. Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. L'invitation de Nuh à son peuple. Allah dit concernant Nuh qu'Il l'envoya à son peuple en lui ordonnant de les avertir du châtiment d'Allah avant qu'il ne les frappe. Il devait leur dire que s'ils se repentaient et revenaient à Allah, le châtiment serait levé d'eux. C'est pourquoi Allah dit : « Avertis ton peuple avant que ne vienne sur eux un châtiment douloureux. » Il dit : « Ô mon peuple ! Je suis pour vous un avertisseur clair. » c'est-à-dire, la clarté de l'avertissement, rendant la chose apparente et évidente. « Adorez Allah et craignez-Le » c'est-à-dire, abandonnez ce qu'Il a interdit et évitez ce qu'Il a déclaré pécheur. « et obéissez-moi » dans ce que je vous commande de faire et ce que je vous interdis. « Il vous pardonnera vos péchés » c'est-à-dire, si vous faites ce que je vous commande et croyez en ce avec quoi j'ai été envoyé vers vous, alors Allah vous pardonnera vos péchés. « et vous accordera un délai jusqu'à un terme fixé » c'est-à-dire, Il prolongera votre vie et vous protégera du châtiment qu'Il aurait fait descendre sur vous si vous ne vous écartiez pas de Ses interdictions. Ce verset est utilisé comme preuve par ceux qui disent que l'obéissance (à Allah), la piété et le maintien des liens familiaux augmentent véritablement la durée de vie d'une personne. C'est comme ce qui a été rapporté dans le hadith : « Le maintien des liens familiaux augmente la durée de vie. » Concernant la parole d'Allah : « En vérité, le terme d'Allah quand il vient ne peut être retardé,
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
(In the Name of Allah, the Most Gracious, the Most Merciful.
Nuh's Invitation to His People
Allah says concerning Nuh that He sent him to his people commanding him to warn them of the punishment of Allah before it befell them. He was to tell them that if they would repent and turn to Allah, then the punishment would be lifted from them. Due to this Allah says,
إِنَّآ أَرْسَلْنَا نُوحاً إِلَى قَوْمِهِ أَنْ أَنذِرْ قَوْمَكَ مِن قَبْلِ أَن يَأْتِيَهُمْ عَذَابٌ أَلِيمٌ - قَالَ يقَوْمِ إِنِّى لَكُمْ نَذِيرٌ مُّبِينٌ
("Warn your people before there comes to them a painful torment." He said: "O my people! Verily, I am a plain warner to you.") meaning, clarity of the warning, making the matter apparent and clear.
أَنِ اعْبُدُواْ اللَّهَ وَاتَّقُوهُ
(That you should worship Allah, and have Taqwa of Him,) meaning, `abandon those things that He has forbidden and avoid that which He has declared to be sinful.'
وَأَطِيعُونِ
(and obey me,) `In that which I command you to do and that which I forbid you from.'
يَغْفِرْ لَكُمْ مِّن ذُنُوبِكُمْ
(He will forgive you of your sins) meaning, `if you do what I command you to do and you believe in what I have been sent with to you, then Allah will forgive you for your sins. '
وَيُؤَخِّرْكُمْ إِلَى أَجَلٍ مُّسَمًّى
(and respite you to an appointed term.) meaning, `He will extend your life span and protect you from the torment that He would have made befall you if you did not stay away from His prohibitions.' This Ayah is used as proof by those who say that obedience (to Allah), righteousness and maintaining the family ties truly increase the life span of a person. This is like that which has been reported in the Hadith,
«صِلَةُ الرَّحِمِ تَزِيدُ فِي الْعُمُر»
(Maintaining the family ties increases the life span.) Concerning Allah's statement,
إِنَّ أَجَلَ اللَّهِ إِذَا جَآءَ لاَ يُؤَخَّرُ لَوْ كُنتُمْ تَعْلَمُونَ
(Verily, the term of Allah when it comes, cannot be delayed, if you but know.) means, hasten to the obedience (of Allah) before the coming of His vengeance. For verily, if He commands that to happen, it cannot be repulsed or prevented. For He is the Great One Who compels everything, and He is the Almighty Whose might all of creation succumbs to.
📜 Texte arabe source
وقوله: (قَالَ يَا قَوْمِ إِنِّي لَكُمْ نَذِيرٌ مُبِينٌ ) يقول تعالى ذكره: قال نوح لقومه: يا قوم إني لكم نذير مبين، أنذركم عذاب الله فاحذروه أن ينـزل بكم على كفركم به (مُبِينٌ ) يقول: قد أبنت لكم إنذاري إياكم.
Verset 3
Révélé à La Mecque. Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. L'invitation de Nuh à son peuple. Allah dit concernant Nuh qu'Il l'envoya à son peuple en lui ordonnant de les avertir du châtiment d'Allah avant qu'il ne les frappe. Il devait leur dire que s'ils se repentaient et revenaient à Allah, le châtiment serait levé d'eux. C'est pourquoi Allah dit : « Avertis ton peuple avant que ne vienne sur eux un châtiment douloureux. » Il dit : « Ô mon peuple ! Je suis pour vous un avertisseur clair. » c'est-à-dire, la clarté de l'avertissement, rendant la chose apparente et évidente. « Adorez Allah et craignez-Le » c'est-à-dire, abandonnez ce qu'Il a interdit et évitez ce qu'Il a déclaré pécheur. « et obéissez-moi » dans ce que je vous commande de faire et ce que je vous interdis. « Il vous pardonnera vos péchés » c'est-à-dire, si vous faites ce que je vous commande et croyez en ce avec quoi j'ai été envoyé vers vous, alors Allah vous pardonnera vos péchés. « et vous accordera un délai jusqu'à un terme fixé » c'est-à-dire, Il prolongera votre vie et vous protégera du châtiment qu'Il aurait fait descendre sur vous si vous ne vous écartiez pas de Ses interdictions. Ce verset est utilisé comme preuve par ceux qui disent que l'obéissance (à Allah), la piété et le maintien des liens familiaux augmentent véritablement la durée de vie d'une personne. C'est comme ce qui a été rapporté dans le hadith : « Le maintien des liens familiaux augmente la durée de vie. » Concernant la parole d'Allah : « En vérité, le terme d'Allah quand il vient ne peut être retardé,
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
(In the Name of Allah, the Most Gracious, the Most Merciful.
Nuh's Invitation to His People
Allah says concerning Nuh that He sent him to his people commanding him to warn them of the punishment of Allah before it befell them. He was to tell them that if they would repent and turn to Allah, then the punishment would be lifted from them. Due to this Allah says,
إِنَّآ أَرْسَلْنَا نُوحاً إِلَى قَوْمِهِ أَنْ أَنذِرْ قَوْمَكَ مِن قَبْلِ أَن يَأْتِيَهُمْ عَذَابٌ أَلِيمٌ - قَالَ يقَوْمِ إِنِّى لَكُمْ نَذِيرٌ مُّبِينٌ
("Warn your people before there comes to them a painful torment." He said: "O my people! Verily, I am a plain warner to you.") meaning, clarity of the warning, making the matter apparent and clear.
أَنِ اعْبُدُواْ اللَّهَ وَاتَّقُوهُ
(That you should worship Allah, and have Taqwa of Him,) meaning, `abandon those things that He has forbidden and avoid that which He has declared to be sinful.'
وَأَطِيعُونِ
(and obey me,) `In that which I command you to do and that which I forbid you from.'
يَغْفِرْ لَكُمْ مِّن ذُنُوبِكُمْ
(He will forgive you of your sins) meaning, `if you do what I command you to do and you believe in what I have been sent with to you, then Allah will forgive you for your sins. '
وَيُؤَخِّرْكُمْ إِلَى أَجَلٍ مُّسَمًّى
(and respite you to an appointed term.) meaning, `He will extend your life span and protect you from the torment that He would have made befall you if you did not stay away from His prohibitions.' This Ayah is used as proof by those who say that obedience (to Allah), righteousness and maintaining the family ties truly increase the life span of a person. This is like that which has been reported in the Hadith,
«صِلَةُ الرَّحِمِ تَزِيدُ فِي الْعُمُر»
(Maintaining the family ties increases the life span.) Concerning Allah's statement,
إِنَّ أَجَلَ اللَّهِ إِذَا جَآءَ لاَ يُؤَخَّرُ لَوْ كُنتُمْ تَعْلَمُونَ
(Verily, the term of Allah when it comes, cannot be delayed, if you but know.) means, hasten to the obedience (of Allah) before the coming of His vengeance. For verily, if He commands that to happen, it cannot be repulsed or prevented. For He is the Great One Who compels everything, and He is the Almighty Whose might all of creation succumbs to.
📜 Texte arabe source
وقوله: (أَنِ اعْبُدُوا اللَّهَ وَاتَّقُوهُ وَأَطِيعُونِ ) يقول تعالى ذكره مخبرا عن قيل نوح لقومه: (إِنِّي لَكُمْ نَذِيرٌ مُبِينٌ ) بأن اعبدوا الله، يقول: إني لكم نذير أنذركم، وآمركم &; 23-630 &; بعبادة الله (وَاتَّقُوهُ ) يقول: واتقوا عقابه بالإيمان به، والعمل بطاعته (وَأَطِيعُونِ ) يقول: وانتهوا إلى ما آمركم به، واقبلوا نصيحتي لكم.
وقد حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله:(أَنِ اعْبُدُوا اللَّهَ وَاتَّقُوهُ وَأَطِيعُونِ ) قال: أرسل الله المرسلين بأن يُعْبَد اللهُ وحده، وأن تتقي محارمه، وأن يُطاع أمره.
Verset 4
Révélé à La Mecque. Au nom d'Allah, le Tout Miséricordieux, le Très Miséricordieux. L'invitation de Nuh à son peuple. Allah dit concernant Nuh qu'Il l'envoya à son peuple en lui ordonnant de les avertir du châtiment d'Allah avant qu'il ne les frappe. Il devait leur dire que s'ils se repentaient et revenaient à Allah, le châtiment serait levé d'eux. C'est pourquoi Allah dit : « Avertis ton peuple avant que ne vienne sur eux un châtiment douloureux. » Il dit : « Ô mon peuple ! Je suis pour vous un avertisseur clair. » c'est-à-dire, la clarté de l'avertissement, rendant la chose apparente et évidente. « Adorez Allah et craignez-Le » c'est-à-dire, abandonnez ce qu'Il a interdit et évitez ce qu'Il a déclaré pécheur. « et obéissez-moi » dans ce que je vous commande de faire et ce que je vous interdis. « Il vous pardonnera vos péchés » c'est-à-dire, si vous faites ce que je vous commande et croyez en ce avec quoi j'ai été envoyé vers vous, alors Allah vous pardonnera vos péchés. « et vous accordera un délai jusqu'à un terme fixé » c'est-à-dire, Il prolongera votre vie et vous protégera du châtiment qu'Il aurait fait descendre sur vous si vous ne vous écartiez pas de Ses interdictions. Ce verset est utilisé comme preuve par ceux qui disent que l'obéissance (à Allah), la piété et le maintien des liens familiaux augmentent véritablement la durée de vie d'une personne. C'est comme ce qui a été rapporté dans le hadith : « Le maintien des liens familiaux augmente la durée de vie. » Concernant la parole d'Allah : « En vérité, le terme d'Allah quand il vient ne peut être retardé,
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Which was revealed in Makkah
بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ
(In the Name of Allah, the Most Gracious, the Most Merciful.
Nuh's Invitation to His People
Allah says concerning Nuh that He sent him to his people commanding him to warn them of the punishment of Allah before it befell them. He was to tell them that if they would repent and turn to Allah, then the punishment would be lifted from them. Due to this Allah says,
إِنَّآ أَرْسَلْنَا نُوحاً إِلَى قَوْمِهِ أَنْ أَنذِرْ قَوْمَكَ مِن قَبْلِ أَن يَأْتِيَهُمْ عَذَابٌ أَلِيمٌ - قَالَ يقَوْمِ إِنِّى لَكُمْ نَذِيرٌ مُّبِينٌ
("Warn your people before there comes to them a painful torment." He said: "O my people! Verily, I am a plain warner to you.") meaning, clarity of the warning, making the matter apparent and clear.
أَنِ اعْبُدُواْ اللَّهَ وَاتَّقُوهُ
(That you should worship Allah, and have Taqwa of Him,) meaning, `abandon those things that He has forbidden and avoid that which He has declared to be sinful.'
وَأَطِيعُونِ
(and obey me,) `In that which I command you to do and that which I forbid you from.'
يَغْفِرْ لَكُمْ مِّن ذُنُوبِكُمْ
(He will forgive you of your sins) meaning, `if you do what I command you to do and you believe in what I have been sent with to you, then Allah will forgive you for your sins. '
وَيُؤَخِّرْكُمْ إِلَى أَجَلٍ مُّسَمًّى
(and respite you to an appointed term.) meaning, `He will extend your life span and protect you from the torment that He would have made befall you if you did not stay away from His prohibitions.' This Ayah is used as proof by those who say that obedience (to Allah), righteousness and maintaining the family ties truly increase the life span of a person. This is like that which has been reported in the Hadith,
«صِلَةُ الرَّحِمِ تَزِيدُ فِي الْعُمُر»
(Maintaining the family ties increases the life span.) Concerning Allah's statement,
إِنَّ أَجَلَ اللَّهِ إِذَا جَآءَ لاَ يُؤَخَّرُ لَوْ كُنتُمْ تَعْلَمُونَ
(Verily, the term of Allah when it comes, cannot be delayed, if you but know.) means, hasten to the obedience (of Allah) before the coming of His vengeance. For verily, if He commands that to happen, it cannot be repulsed or prevented. For He is the Great One Who compels everything, and He is the Almighty Whose might all of creation succumbs to.
فإن قال قائل: أو ليست " من " دالة على البعض ؟ قيل: إن لها معنيين وموضعين، فأما أحد الموضعين فهو الموضع الذي لا يصح فيه غيرها. وإذا كان ذلك كذلك لم تدلّ إلا على البعض، وذلك كقولك: اشتريت من مماليكك، فلا يصح في هذا الموضع غيرها، ومعناها: البعض، اشتريت بعض مماليكك، ومن مماليكك مملوكا. والموضع الآخر: هو الذي يصلح فيه مكانها عن فإذا صلحت مكانها " عن " دلت على الجميع، وذلك كقولك: وجع بطني من طعام طعمته، فإن معنى ذلك: أوجع بطني طعام طعمته، وتصلح مكان " من " عن، وذلك أنك تضع موضعها " عن "، فيصلح الكلام فتقول: وجع بطني عن طعام طعمته، ومن طعام طعمته، فكذلك قوله:(يَغْفِرْ لَكُمْ من ذُنُوبِكُمْ ) إنما هو: ويصفح لكم، ويعفو لكم عنها؛ وقد يحتمل أن يكون معناها يغفر لكم من ذنوبكم ما قد وعدكم العقوبة عليه. فأما ما لم يعدكم العقوبة عليه فقد تقدّم عفوه لكم عنها.
وقوله: (وَيُؤَخِّرَكُمْ إِلَى أَجَلٍ مُسَمًّى ) يقول: ويؤخِّر في آجالكم فلا يهلككم بالعذاب، لا بغَرَق ولا غيره (إِلَى أَجَلٍ مُسَمًّى ) يقول: إلى حين كتب أنه يبقيكم إليه، إن أنتم أطعتموه وعبدتموه، في أمّ الكتاب.
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 قول الله:(إِلَى أَجَلٍ مُسَمًّى ) قال: ما قد خطّ من الأجل، فإذا جاء أجل الله لا يؤخَّر.
وقوله: (إِنَّ أَجَلَ اللَّهِ إِذَا جَاءَ لا يُؤَخَّرُ لَوْ كُنْتُمْ تَعْلَمُونَ ) يقول تعالى ذكره: &; 23-631 &; إن أجل الله الذي قد كتبه على خلقه في أمّ الكتاب إذا جاء عنده لا يؤخر عن ميقاته، فينظر بعده (لَوْ كُنْتُمْ تَعْلَمُونَ ) يقول: لو علمتم أن ذلك كذلك، لأنبتم إلى طاعة ربكم.
Verset 5
Nuh se plaint de sa rencontre avec son peuple. Allah raconte à propos de Son serviteur et Messager, Nuh, qu'il se plaignit à son Seigneur de la réponse qu'il reçut de son peuple, et comment il fut patient avec eux pendant cette longue période -- qui fut de neuf cent cinquante ans. Il se plaignit en raison de ses explications et clarifications des choses pour eux et de son appel à la guidance et au chemin le plus droit. Ainsi, il (Nuh) dit : « Ô mon Seigneur ! J'ai appelé mon peuple nuit et jour » c'est-à-dire, je n'ai pas cessé de les appeler nuit et jour, exécutant Ton commandement et dans l'obéissance à Toi. « Mais mon appel n'a fait qu'augmenter leur fuite » c'est-à-dire, plus je les appelais à venir à la vérité, plus ils fuyaient et l'évitaient. « Et chaque fois que je les appelais pour que Tu leur pardonnes, ils mettaient leurs doigts dans leurs oreilles, se couvraient de leurs vêtements » c'est-à-dire, ils fermaient leurs oreilles pour ne pas entendre ce à quoi je les appelais. Ceci est semblable à ce qu'Allah a dit à propos des mécréants de Quraysh : « Et ceux qui mécroient disent : "N'écoutez pas ce Coran, et faites du bruit pendant sa récitation, afin de triompher." » (41:26) « se couvraient de leurs vêtements » Ibn Jarir a rapporté d'Ibn `Abbas qu'il dit : « Ils se cachaient sous de faux prétextes de lui afin qu'il ne les reconnaisse pas. » Sa`id bin Jubayr et As-Suddi ont tous deux dit : « Ils couvraient leurs têtes afin de ne pas entendre ce qu'il disait. » « et persistaient » c'est-à-dire, ils continuaient dans ce sur quoi ils étaient d'associer des partenaires à Allah et de grande
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh complains about his Encounter with His People
Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh.
وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ
(And those who disbelieve say: "Listen not to this Qur'an, and make noise in the midst of its (recitation) that you may overcome.") (41:26)
وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(covered themselves up with their garments,) Ibn Jarir recorded from Ibn `Abbas that he said, "They concealed themselves under false pretences from him so that he would not recognize them." Sa`id bin Jubayr and As-Suddi both said, "They covered their heads so that they could not hear what he was saying."
وَأَصَرُّواْ
(and persisted,) meaning, they continued in what they were upon of associating partners with Allah and great disbelief.
وَاسْتَكْبَرُواْ اسْتِكْبَاراً
(and magnified themselves in pride.) meaning, they were turned away from following the truth and submitting to it.
ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَـراً
(Then verily, I called to them openly.) meaning, openly among the people.
ثُمَّ إِنِّى أَعْلَنْتُ لَهُمْ
(Then verily, I proclaimed to them in public,) meaning, with open speech and a raised voice.
وَأَسْرَرْتُ لَهُمْ إِسْرَاراً
(and I have appealed to them in private.) meaning, in discussions with them. So he tried various types of propagation to be more effective with them.
What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, disbelievers of the Quraysh. Qu ? s? ? ? ? A ? Nuh complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh. n?A h complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said, NnA ? What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) Then he (`Umar) said, "Verily, I have sought rain with the keys of the sky which cause the rain to descend." Ibn `Abbas and others have said, "It (Midrar) means some of it (rain) following others." Concerning Allah's statement,
وَيُمْدِدْكُمْ بِأَمْوَلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّـتٍ وَيَجْعَل لَّكُمْ أَنْهَاراً
(And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.) meaning, `if you repent to Allah, seek His forgiveness and obey Him, He will increase your provisions for you and provide you with water from the blessings of the sky. He will cause the blessings of the earth and crops to grow for you. He will increase your live stock animals for you and give you more wealth and children. This means that He will give you more wealth, more children and gardens with various types of fruits. He will cause rivers to flow among these gardens.' This is the position of the invitation with encouragement. Then He made it balanced for them by using intimidation. He said,
مَّا لَكُمْ لاَ تَرْجُونَ لِلَّهِ وَقَاراً
(What is the matter with you, that you do not hope for any Waqar from Allah) meaning, great majesty. This has been said by Ibn `Abbas, Mujahid and Ad-Dahhak. Ibn `Abbas said, "That you all do not magnify Allah in the proper manner that He deserves to be magnified. Meaning, you do not fear His punishment and His vengeance."
وَقَدْ خَلَقَكُمْ أَطْوَاراً
(While He has created you (in) Atwar (stages).) It has been said that this means from a drop of sperm, then from a hanging clot, then from a lump of flesh. Ibn `Abbas, `Ikrimah, Qatadah, Yahya bin Rafi`, As-Suddi and Ibn Zayd, all said this. Concerning Allah's statement,
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً
(See you not how Allah has created the seven heavens in tiers) meaning, one above another. Can this be comprehended simply by hearing it only or is it of the matters that actually can be perceived with the senses which are known about the movements (of the heavenly bodies) and the eclipses. It is known that they (the scholars) have many different opinions about these matters that we will not discuss here. The only intent here is that Allah
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً - وَجَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَجَعَلَ الشَّمْسَ سِرَاجاً
(Allah has created the seven heavens in tiers and has made the moon a light therein, and made the sun a lamp) meaning, He made a distinction between them (the sun and moon) in reference to their lighting. He made each one of them in a set manner with a distinct quality so that the night and day may be known. They (the night and day) are known by the rising and setting of the sun. He also determined fixed stations and positions for the moon, and He made its light vary so that sometimes it increases until it reaches a maximum, then it begins to decrease until it is completely veiled. This shows the passing of months and years. This is as Allah said,
هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلاَّ بِالْحَقِّ يُفَصِّلُ الآيَـتِ لِقَوْمٍ يَعْلَمُونَ
(It is He Who made the sun a shining thing and the moon as a light and measured out for its stages that you might know the number of years and the reckoning. Allah did not create this but in truth. He explains the Ayat in detail for people who have knowledge.) (10:5) Concerning Allah's statement,
وَاللَّهُ أَنبَتَكُمْ مِّنَ الاٌّرْضِ نَبَاتاً
(And Allah has brought you forth from the (dust of) earth) This (Nabat) is a verbal noun (for emphasis) and its usage here is most excellent.
ثُمَّ يُعِيدُكُمْ فِيهَا
(Afterwards He will return you into it (the earth),) (71:18) meaning, when you die.
وَيُخْرِجُكُمْ إِخْرَاجاً
(And bring you forth.) meaning, on the Day of Judgement He will repeat your creation just as He first originated you.
وَاللَّهُ جَعَلَ لَكُمُ الاٌّرْضَ بِسَاطاً
(And Allah has made for you the earth a wide expanse.) meaning, He spread it out, leveled it, settled it, and stabilized it with firm and lofty mountains.
لِّتَسْلُكُواْ مِنْهَا سُبُلاً فِجَاجاً
(That you may go about therein in broad roads.) meaning, He created it so that you may settle in it and travel in it wherever you wish, from its different sides, areas and regions. All of this is from what Nuh informed them of concerning Allah's power and His greatness in creating the heavens and the earth. It demostrates the favor that He did for them by making both heavenly benefits and earthly benefits. For He is the Creator and the Sustainer Who made the heaven as a building and the earth as a bed, and He enlarged His provisions for His creatures. Therefore, He is the One Who it is obligatory to worship, and accept as One God. No one should be associated with Him as a partner, because He has no equal, peer, rival, coequal, mate, son, minister or advisor, rather He is the Most High, the Most Great.
قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِى وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً - وَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً - وَقَدْ أَضَلُّواْ كَثِيراً وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً
📜 Texte arabe source
القول في تأويل قوله تعالى : قَالَ رَبِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلا وَنَهَارًا
يقول تعالى ذكره: قال نوح لما بلغ قومه رسالة ربه، وأنذرهم ما أمره به أن ينذرهموه فعصوه، وردّوا عليه ما أتاهم به من عنده (رَبِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلا وَنَهَارًا ) إلى توحيدك وعبادتك، وحذرتهم بأسك وسطوتك،
Verset 6
Nuh se plaint de sa rencontre avec son peuple. Allah raconte à propos de Son serviteur et Messager, Nuh, qu'il se plaignit à son Seigneur de la réponse qu'il reçut de son peuple, et comment il fut patient avec eux pendant cette longue période -- qui fut de neuf cent cinquante ans. Il se plaignit en raison de ses explications et clarifications des choses pour eux et de son appel à la guidance et au chemin le plus droit. Ainsi, il (Nuh) dit : « Ô mon Seigneur ! J'ai appelé mon peuple nuit et jour » c'est-à-dire, je n'ai pas cessé de les appeler nuit et jour, exécutant Ton commandement et dans l'obéissance à Toi. « Mais mon appel n'a fait qu'augmenter leur fuite » c'est-à-dire, plus je les appelais à venir à la vérité, plus ils fuyaient et l'évitaient. « Et chaque fois que je les appelais pour que Tu leur pardonnes, ils mettaient leurs doigts dans leurs oreilles, se couvraient de leurs vêtements » c'est-à-dire, ils fermaient leurs oreilles pour ne pas entendre ce à quoi je les appelais. Ceci est semblable à ce qu'Allah a dit à propos des mécréants de Quraysh : « Et ceux qui mécroient disent : "N'écoutez pas ce Coran, et faites du bruit pendant sa récitation, afin de triompher." » (41:26) « se couvraient de leurs vêtements » Ibn Jarir a rapporté d'Ibn `Abbas qu'il dit : « Ils se cachaient sous de faux prétextes de lui afin qu'il ne les reconnaisse pas. » Sa`id bin Jubayr et As-Suddi ont tous deux dit : « Ils couvraient leurs têtes afin de ne pas entendre ce qu'il disait. » « et persistaient » c'est-à-dire, ils continuaient dans ce sur quoi ils étaient d'associer des partenaires à Allah et de grande
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh complains about his Encounter with His People
Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh.
وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ
(And those who disbelieve say: "Listen not to this Qur'an, and make noise in the midst of its (recitation) that you may overcome.") (41:26)
وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(covered themselves up with their garments,) Ibn Jarir recorded from Ibn `Abbas that he said, "They concealed themselves under false pretences from him so that he would not recognize them." Sa`id bin Jubayr and As-Suddi both said, "They covered their heads so that they could not hear what he was saying."
وَأَصَرُّواْ
(and persisted,) meaning, they continued in what they were upon of associating partners with Allah and great disbelief.
وَاسْتَكْبَرُواْ اسْتِكْبَاراً
(and magnified themselves in pride.) meaning, they were turned away from following the truth and submitting to it.
ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَـراً
(Then verily, I called to them openly.) meaning, openly among the people.
ثُمَّ إِنِّى أَعْلَنْتُ لَهُمْ
(Then verily, I proclaimed to them in public,) meaning, with open speech and a raised voice.
وَأَسْرَرْتُ لَهُمْ إِسْرَاراً
(and I have appealed to them in private.) meaning, in discussions with them. So he tried various types of propagation to be more effective with them.
What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, disbelievers of the Quraysh. Qu ? s? ? ? ? A ? Nuh complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh. n?A h complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said, NnA ? What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) Then he (`Umar) said, "Verily, I have sought rain with the keys of the sky which cause the rain to descend." Ibn `Abbas and others have said, "It (Midrar) means some of it (rain) following others." Concerning Allah's statement,
وَيُمْدِدْكُمْ بِأَمْوَلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّـتٍ وَيَجْعَل لَّكُمْ أَنْهَاراً
(And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.) meaning, `if you repent to Allah, seek His forgiveness and obey Him, He will increase your provisions for you and provide you with water from the blessings of the sky. He will cause the blessings of the earth and crops to grow for you. He will increase your live stock animals for you and give you more wealth and children. This means that He will give you more wealth, more children and gardens with various types of fruits. He will cause rivers to flow among these gardens.' This is the position of the invitation with encouragement. Then He made it balanced for them by using intimidation. He said,
مَّا لَكُمْ لاَ تَرْجُونَ لِلَّهِ وَقَاراً
(What is the matter with you, that you do not hope for any Waqar from Allah) meaning, great majesty. This has been said by Ibn `Abbas, Mujahid and Ad-Dahhak. Ibn `Abbas said, "That you all do not magnify Allah in the proper manner that He deserves to be magnified. Meaning, you do not fear His punishment and His vengeance."
وَقَدْ خَلَقَكُمْ أَطْوَاراً
(While He has created you (in) Atwar (stages).) It has been said that this means from a drop of sperm, then from a hanging clot, then from a lump of flesh. Ibn `Abbas, `Ikrimah, Qatadah, Yahya bin Rafi`, As-Suddi and Ibn Zayd, all said this. Concerning Allah's statement,
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً
(See you not how Allah has created the seven heavens in tiers) meaning, one above another. Can this be comprehended simply by hearing it only or is it of the matters that actually can be perceived with the senses which are known about the movements (of the heavenly bodies) and the eclipses. It is known that they (the scholars) have many different opinions about these matters that we will not discuss here. The only intent here is that Allah
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً - وَجَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَجَعَلَ الشَّمْسَ سِرَاجاً
(Allah has created the seven heavens in tiers and has made the moon a light therein, and made the sun a lamp) meaning, He made a distinction between them (the sun and moon) in reference to their lighting. He made each one of them in a set manner with a distinct quality so that the night and day may be known. They (the night and day) are known by the rising and setting of the sun. He also determined fixed stations and positions for the moon, and He made its light vary so that sometimes it increases until it reaches a maximum, then it begins to decrease until it is completely veiled. This shows the passing of months and years. This is as Allah said,
هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلاَّ بِالْحَقِّ يُفَصِّلُ الآيَـتِ لِقَوْمٍ يَعْلَمُونَ
(It is He Who made the sun a shining thing and the moon as a light and measured out for its stages that you might know the number of years and the reckoning. Allah did not create this but in truth. He explains the Ayat in detail for people who have knowledge.) (10:5) Concerning Allah's statement,
وَاللَّهُ أَنبَتَكُمْ مِّنَ الاٌّرْضِ نَبَاتاً
(And Allah has brought you forth from the (dust of) earth) This (Nabat) is a verbal noun (for emphasis) and its usage here is most excellent.
ثُمَّ يُعِيدُكُمْ فِيهَا
(Afterwards He will return you into it (the earth),) (71:18) meaning, when you die.
وَيُخْرِجُكُمْ إِخْرَاجاً
(And bring you forth.) meaning, on the Day of Judgement He will repeat your creation just as He first originated you.
وَاللَّهُ جَعَلَ لَكُمُ الاٌّرْضَ بِسَاطاً
(And Allah has made for you the earth a wide expanse.) meaning, He spread it out, leveled it, settled it, and stabilized it with firm and lofty mountains.
لِّتَسْلُكُواْ مِنْهَا سُبُلاً فِجَاجاً
(That you may go about therein in broad roads.) meaning, He created it so that you may settle in it and travel in it wherever you wish, from its different sides, areas and regions. All of this is from what Nuh informed them of concerning Allah's power and His greatness in creating the heavens and the earth. It demostrates the favor that He did for them by making both heavenly benefits and earthly benefits. For He is the Creator and the Sustainer Who made the heaven as a building and the earth as a bed, and He enlarged His provisions for His creatures. Therefore, He is the One Who it is obligatory to worship, and accept as One God. No one should be associated with Him as a partner, because He has no equal, peer, rival, coequal, mate, son, minister or advisor, rather He is the Most High, the Most Great.
قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِى وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً - وَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً - وَقَدْ أَضَلُّواْ كَثِيراً وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً
📜 Texte arabe source
(فَلَمْ يَزِدْهُمْ دُعَائِي إِلا فِرَارًا ) يقول: فلم يزدهم دعائي إياهم إلى ما دعوتهم إليه من الحقّ الذي أرسلتني به لهم (إِلا فِرَارًا ) يقول: إلا إدبارا عنه وهربا منه وإعراضا عنه.
وقد حدثنا محمد بن عبد الأعلى، قال: ثنا محمد بن ثور، عن معمر، عن قتادة، في قوله:(فَلَمْ يَزِدْهُمْ دُعَائِي إِلا فِرَارًا ) قال: بلغنا أنهم كانوا يذهب الرجل بابنه إلى نوح، فيقول لابنه: احذر هذا لا يغوينك، فأراني قد ذهب بي أبي إليه وأنا مثلك، فحذرني كما حذّرتك.
Verset 7
Nuh se plaint de la rencontre avec son peuple - Allah rapporte ce que Son serviteur et Messager, Nuh, Lui a dit, à savoir qu’il s’est plaint à son Seigneur de la réponse de son peuple et de sa patience envers eux pendant cette longue période de neuf cent cinquante ans. Il s’est plaint en raison de ses explications et clarifications pour eux et de son appel à la guidance et à la voie la plus droite. Il (Nuh) dit : « Ô mon Seigneur ! J’ai appelé mon peuple nuit et jour », c’est-à-dire : « Je n’ai pas cessé de les appeler nuit et jour, exécutant Ton commandement et dans l’obéissance à Toi. » « Mais mon appel n’a fait qu’accroître leur fuite », c’est-à-dire : « plus je les appelais à la vérité, plus ils la fuyaient et l’évitaient. » « Et chaque fois que je les appelais pour que Tu leur pardonnes, ils mettaient leurs doigts dans leurs oreilles, se couvraient de leurs vêtements », c’est-à-dire : « ils fermaient leurs oreilles pour ne pas entendre ce à quoi je les appelais. » Cela ressemble à ce qu’Allah a dit à propos des mécréants de Quraysh : « Et ceux qui mécroient disent : "N’écoutez pas ce Coran, et faites du bruit pendant sa récitation, afin de l’emporter." » (41:26) « Se couvraient de leurs vêtements » - Ibn Jarir a rapporté d’Ibn Abbas qu’il a dit : « Ils se cachaient sous de faux prétextes pour qu’il ne les reconnaisse pas. » Sa`id bin Jubayr et As-Suddi ont tous deux dit : « Ils couvraient leurs têtes pour ne pas entendre ce qu’il disait. » « Et ils persistaient », c’est-à-dire : ils continuaient dans leur association de partenaires à Allah et dans leur grande [mécréance].
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh complains about his Encounter with His People
Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh.
وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ
(And those who disbelieve say: "Listen not to this Qur'an, and make noise in the midst of its (recitation) that you may overcome.") (41:26)
وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(covered themselves up with their garments,) Ibn Jarir recorded from Ibn `Abbas that he said, "They concealed themselves under false pretences from him so that he would not recognize them." Sa`id bin Jubayr and As-Suddi both said, "They covered their heads so that they could not hear what he was saying."
وَأَصَرُّواْ
(and persisted,) meaning, they continued in what they were upon of associating partners with Allah and great disbelief.
وَاسْتَكْبَرُواْ اسْتِكْبَاراً
(and magnified themselves in pride.) meaning, they were turned away from following the truth and submitting to it.
ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَـراً
(Then verily, I called to them openly.) meaning, openly among the people.
ثُمَّ إِنِّى أَعْلَنْتُ لَهُمْ
(Then verily, I proclaimed to them in public,) meaning, with open speech and a raised voice.
وَأَسْرَرْتُ لَهُمْ إِسْرَاراً
(and I have appealed to them in private.) meaning, in discussions with them. So he tried various types of propagation to be more effective with them.
What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, disbelievers of the Quraysh. Qu ? s? ? ? ? A ? Nuh complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh. n?A h complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said, NnA ? What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) Then he (`Umar) said, "Verily, I have sought rain with the keys of the sky which cause the rain to descend." Ibn `Abbas and others have said, "It (Midrar) means some of it (rain) following others." Concerning Allah's statement,
وَيُمْدِدْكُمْ بِأَمْوَلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّـتٍ وَيَجْعَل لَّكُمْ أَنْهَاراً
(And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.) meaning, `if you repent to Allah, seek His forgiveness and obey Him, He will increase your provisions for you and provide you with water from the blessings of the sky. He will cause the blessings of the earth and crops to grow for you. He will increase your live stock animals for you and give you more wealth and children. This means that He will give you more wealth, more children and gardens with various types of fruits. He will cause rivers to flow among these gardens.' This is the position of the invitation with encouragement. Then He made it balanced for them by using intimidation. He said,
مَّا لَكُمْ لاَ تَرْجُونَ لِلَّهِ وَقَاراً
(What is the matter with you, that you do not hope for any Waqar from Allah) meaning, great majesty. This has been said by Ibn `Abbas, Mujahid and Ad-Dahhak. Ibn `Abbas said, "That you all do not magnify Allah in the proper manner that He deserves to be magnified. Meaning, you do not fear His punishment and His vengeance."
وَقَدْ خَلَقَكُمْ أَطْوَاراً
(While He has created you (in) Atwar (stages).) It has been said that this means from a drop of sperm, then from a hanging clot, then from a lump of flesh. Ibn `Abbas, `Ikrimah, Qatadah, Yahya bin Rafi`, As-Suddi and Ibn Zayd, all said this. Concerning Allah's statement,
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً
(See you not how Allah has created the seven heavens in tiers) meaning, one above another. Can this be comprehended simply by hearing it only or is it of the matters that actually can be perceived with the senses which are known about the movements (of the heavenly bodies) and the eclipses. It is known that they (the scholars) have many different opinions about these matters that we will not discuss here. The only intent here is that Allah
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً - وَجَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَجَعَلَ الشَّمْسَ سِرَاجاً
(Allah has created the seven heavens in tiers and has made the moon a light therein, and made the sun a lamp) meaning, He made a distinction between them (the sun and moon) in reference to their lighting. He made each one of them in a set manner with a distinct quality so that the night and day may be known. They (the night and day) are known by the rising and setting of the sun. He also determined fixed stations and positions for the moon, and He made its light vary so that sometimes it increases until it reaches a maximum, then it begins to decrease until it is completely veiled. This shows the passing of months and years. This is as Allah said,
هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلاَّ بِالْحَقِّ يُفَصِّلُ الآيَـتِ لِقَوْمٍ يَعْلَمُونَ
(It is He Who made the sun a shining thing and the moon as a light and measured out for its stages that you might know the number of years and the reckoning. Allah did not create this but in truth. He explains the Ayat in detail for people who have knowledge.) (10:5) Concerning Allah's statement,
وَاللَّهُ أَنبَتَكُمْ مِّنَ الاٌّرْضِ نَبَاتاً
(And Allah has brought you forth from the (dust of) earth) This (Nabat) is a verbal noun (for emphasis) and its usage here is most excellent.
ثُمَّ يُعِيدُكُمْ فِيهَا
(Afterwards He will return you into it (the earth),) (71:18) meaning, when you die.
وَيُخْرِجُكُمْ إِخْرَاجاً
(And bring you forth.) meaning, on the Day of Judgement He will repeat your creation just as He first originated you.
وَاللَّهُ جَعَلَ لَكُمُ الاٌّرْضَ بِسَاطاً
(And Allah has made for you the earth a wide expanse.) meaning, He spread it out, leveled it, settled it, and stabilized it with firm and lofty mountains.
لِّتَسْلُكُواْ مِنْهَا سُبُلاً فِجَاجاً
(That you may go about therein in broad roads.) meaning, He created it so that you may settle in it and travel in it wherever you wish, from its different sides, areas and regions. All of this is from what Nuh informed them of concerning Allah's power and His greatness in creating the heavens and the earth. It demostrates the favor that He did for them by making both heavenly benefits and earthly benefits. For He is the Creator and the Sustainer Who made the heaven as a building and the earth as a bed, and He enlarged His provisions for His creatures. Therefore, He is the One Who it is obligatory to worship, and accept as One God. No one should be associated with Him as a partner, because He has no equal, peer, rival, coequal, mate, son, minister or advisor, rather He is the Most High, the Most Great.
قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِى وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً - وَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً - وَقَدْ أَضَلُّواْ كَثِيراً وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً
📜 Texte arabe source
وقوله: (وَإِنِّي كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوا أَصَابِعَهُمْ فِي آذَانِهِمْ ) يقول جلّ وعزّ: وإني كلما دعوتهم إلى الإقرار بوحدانيتك، والعمل بطاعتك، والبراءة من عبادة كلّ ما سواك، لتغفر لهم إذا هم فعلوا ذلك جعلوا أصابعهم في آذانهم لئلا يسمعوا دعائي إياهم إلى ذلك (وَاسْتَغْشَوْا ثِيَابَهُمْ ) يقول: وتغشوا في ثيابهم، وتغطوا بها لئلا يسمعوا دعائي.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني يونس، قال: أخبرنا ابن وهب، قال، قال ابن زيد، في قوله:(جَعَلُوا أَصَابِعَهُمْ فِي آذَانِهِمْ ) لئلا يسمعوا كلام نوح عليه السلام.
وقوله: (وَأَصَرُّوا ) يقول: وثبتوا على ما هم عليه من الكفر وأقاموا عليه.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني يونس، قال: أخبرنا ابن وهب، قال، قال ابن زيد، في قوله:(وَأَصَرُّوا ) قال: الإصرار إقامتهم على الشرّ والكفر.
وقوله: (وَاسْتَكْبَرُوا اسْتِكْبَارًا ) يقول: وتكبروا فتعاظموا عن الإذعان للحقّ، وقبول ما دعوتهم إليه من النصيحة.
Verset 8
Nuh se plaint de la rencontre avec son peuple - Allah rapporte ce que Son serviteur et Messager, Nuh, Lui a dit, à savoir qu’il s’est plaint à son Seigneur de la réponse de son peuple et de sa patience envers eux pendant cette longue période de neuf cent cinquante ans. Il s’est plaint en raison de ses explications et clarifications pour eux et de son appel à la guidance et à la voie la plus droite. Il (Nuh) dit : « Ô mon Seigneur ! J’ai appelé mon peuple nuit et jour », c’est-à-dire : « Je n’ai pas cessé de les appeler nuit et jour, exécutant Ton commandement et dans l’obéissance à Toi. » « Mais mon appel n’a fait qu’accroître leur fuite », c’est-à-dire : « plus je les appelais à la vérité, plus ils la fuyaient et l’évitaient. » « Et chaque fois que je les appelais pour que Tu leur pardonnes, ils mettaient leurs doigts dans leurs oreilles, se couvraient de leurs vêtements », c’est-à-dire : « ils fermaient leurs oreilles pour ne pas entendre ce à quoi je les appelais. » Cela ressemble à ce qu’Allah a dit à propos des mécréants de Quraysh : « Et ceux qui mécroient disent : "N’écoutez pas ce Coran, et faites du bruit pendant sa récitation, afin de l’emporter." » (41:26) « Se couvraient de leurs vêtements » - Ibn Jarir a rapporté d’Ibn Abbas qu’il a dit : « Ils se cachaient sous de faux prétextes pour qu’il ne les reconnaisse pas. » Sa`id bin Jubayr et As-Suddi ont tous deux dit : « Ils couvraient leurs têtes pour ne pas entendre ce qu’il disait. » « Et ils persistaient », c’est-à-dire : ils continuaient dans leur association de partenaires à Allah et dans leur grande [mécréance].
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh complains about his Encounter with His People
Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh.
وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ
(And those who disbelieve say: "Listen not to this Qur'an, and make noise in the midst of its (recitation) that you may overcome.") (41:26)
وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(covered themselves up with their garments,) Ibn Jarir recorded from Ibn `Abbas that he said, "They concealed themselves under false pretences from him so that he would not recognize them." Sa`id bin Jubayr and As-Suddi both said, "They covered their heads so that they could not hear what he was saying."
وَأَصَرُّواْ
(and persisted,) meaning, they continued in what they were upon of associating partners with Allah and great disbelief.
وَاسْتَكْبَرُواْ اسْتِكْبَاراً
(and magnified themselves in pride.) meaning, they were turned away from following the truth and submitting to it.
ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَـراً
(Then verily, I called to them openly.) meaning, openly among the people.
ثُمَّ إِنِّى أَعْلَنْتُ لَهُمْ
(Then verily, I proclaimed to them in public,) meaning, with open speech and a raised voice.
وَأَسْرَرْتُ لَهُمْ إِسْرَاراً
(and I have appealed to them in private.) meaning, in discussions with them. So he tried various types of propagation to be more effective with them.
What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, disbelievers of the Quraysh. Qu ? s? ? ? ? A ? Nuh complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh. n?A h complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said, NnA ? What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) Then he (`Umar) said, "Verily, I have sought rain with the keys of the sky which cause the rain to descend." Ibn `Abbas and others have said, "It (Midrar) means some of it (rain) following others." Concerning Allah's statement,
وَيُمْدِدْكُمْ بِأَمْوَلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّـتٍ وَيَجْعَل لَّكُمْ أَنْهَاراً
(And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.) meaning, `if you repent to Allah, seek His forgiveness and obey Him, He will increase your provisions for you and provide you with water from the blessings of the sky. He will cause the blessings of the earth and crops to grow for you. He will increase your live stock animals for you and give you more wealth and children. This means that He will give you more wealth, more children and gardens with various types of fruits. He will cause rivers to flow among these gardens.' This is the position of the invitation with encouragement. Then He made it balanced for them by using intimidation. He said,
مَّا لَكُمْ لاَ تَرْجُونَ لِلَّهِ وَقَاراً
(What is the matter with you, that you do not hope for any Waqar from Allah) meaning, great majesty. This has been said by Ibn `Abbas, Mujahid and Ad-Dahhak. Ibn `Abbas said, "That you all do not magnify Allah in the proper manner that He deserves to be magnified. Meaning, you do not fear His punishment and His vengeance."
وَقَدْ خَلَقَكُمْ أَطْوَاراً
(While He has created you (in) Atwar (stages).) It has been said that this means from a drop of sperm, then from a hanging clot, then from a lump of flesh. Ibn `Abbas, `Ikrimah, Qatadah, Yahya bin Rafi`, As-Suddi and Ibn Zayd, all said this. Concerning Allah's statement,
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً
(See you not how Allah has created the seven heavens in tiers) meaning, one above another. Can this be comprehended simply by hearing it only or is it of the matters that actually can be perceived with the senses which are known about the movements (of the heavenly bodies) and the eclipses. It is known that they (the scholars) have many different opinions about these matters that we will not discuss here. The only intent here is that Allah
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً - وَجَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَجَعَلَ الشَّمْسَ سِرَاجاً
(Allah has created the seven heavens in tiers and has made the moon a light therein, and made the sun a lamp) meaning, He made a distinction between them (the sun and moon) in reference to their lighting. He made each one of them in a set manner with a distinct quality so that the night and day may be known. They (the night and day) are known by the rising and setting of the sun. He also determined fixed stations and positions for the moon, and He made its light vary so that sometimes it increases until it reaches a maximum, then it begins to decrease until it is completely veiled. This shows the passing of months and years. This is as Allah said,
هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلاَّ بِالْحَقِّ يُفَصِّلُ الآيَـتِ لِقَوْمٍ يَعْلَمُونَ
(It is He Who made the sun a shining thing and the moon as a light and measured out for its stages that you might know the number of years and the reckoning. Allah did not create this but in truth. He explains the Ayat in detail for people who have knowledge.) (10:5) Concerning Allah's statement,
وَاللَّهُ أَنبَتَكُمْ مِّنَ الاٌّرْضِ نَبَاتاً
(And Allah has brought you forth from the (dust of) earth) This (Nabat) is a verbal noun (for emphasis) and its usage here is most excellent.
ثُمَّ يُعِيدُكُمْ فِيهَا
(Afterwards He will return you into it (the earth),) (71:18) meaning, when you die.
وَيُخْرِجُكُمْ إِخْرَاجاً
(And bring you forth.) meaning, on the Day of Judgement He will repeat your creation just as He first originated you.
وَاللَّهُ جَعَلَ لَكُمُ الاٌّرْضَ بِسَاطاً
(And Allah has made for you the earth a wide expanse.) meaning, He spread it out, leveled it, settled it, and stabilized it with firm and lofty mountains.
لِّتَسْلُكُواْ مِنْهَا سُبُلاً فِجَاجاً
(That you may go about therein in broad roads.) meaning, He created it so that you may settle in it and travel in it wherever you wish, from its different sides, areas and regions. All of this is from what Nuh informed them of concerning Allah's power and His greatness in creating the heavens and the earth. It demostrates the favor that He did for them by making both heavenly benefits and earthly benefits. For He is the Creator and the Sustainer Who made the heaven as a building and the earth as a bed, and He enlarged His provisions for His creatures. Therefore, He is the One Who it is obligatory to worship, and accept as One God. No one should be associated with Him as a partner, because He has no equal, peer, rival, coequal, mate, son, minister or advisor, rather He is the Most High, the Most Great.
قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِى وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً - وَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً - وَقَدْ أَضَلُّواْ كَثِيراً وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً
📜 Texte arabe source
القول في تأويل قوله تعالى : ثُمَّ إِنِّي دَعَوْتُهُمْ جِهَار
يقول: (ثُمَّ إِنِّي دَعَوْتُهُمْ) إلى ما أمرتني أن أدعوهم إليه (جِهَارًا) ظاهرا في غير خفاء.
كما حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد، قوله:(ثُمَّ إِنِّي دَعَوْتُهُمْ جِهَارًا) قال: الجهار الكلام المعلن به.
Verset 9
Nuh se plaint de la rencontre avec son peuple - Allah rapporte ce que Son serviteur et Messager, Nuh, Lui a dit, à savoir qu’il s’est plaint à son Seigneur de la réponse de son peuple et de sa patience envers eux pendant cette longue période de neuf cent cinquante ans. Il s’est plaint en raison de ses explications et clarifications pour eux et de son appel à la guidance et à la voie la plus droite. Il (Nuh) dit : « Ô mon Seigneur ! J’ai appelé mon peuple nuit et jour », c’est-à-dire : « Je n’ai pas cessé de les appeler nuit et jour, exécutant Ton commandement et dans l’obéissance à Toi. » « Mais mon appel n’a fait qu’accroître leur fuite », c’est-à-dire : « plus je les appelais à la vérité, plus ils la fuyaient et l’évitaient. » « Et chaque fois que je les appelais pour que Tu leur pardonnes, ils mettaient leurs doigts dans leurs oreilles, se couvraient de leurs vêtements », c’est-à-dire : « ils fermaient leurs oreilles pour ne pas entendre ce à quoi je les appelais. » Cela ressemble à ce qu’Allah a dit à propos des mécréants de Quraysh : « Et ceux qui mécroient disent : "N’écoutez pas ce Coran, et faites du bruit pendant sa récitation, afin de l’emporter." » (41:26) « Se couvraient de leurs vêtements » - Ibn Jarir a rapporté d’Ibn Abbas qu’il a dit : « Ils se cachaient sous de faux prétextes pour qu’il ne les reconnaisse pas. » Sa`id bin Jubayr et As-Suddi ont tous deux dit : « Ils couvraient leurs têtes pour ne pas entendre ce qu’il disait. » « Et ils persistaient », c’est-à-dire : ils continuaient dans leur association de partenaires à Allah et dans leur grande [mécréance].
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh complains about his Encounter with His People
Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh.
وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ
(And those who disbelieve say: "Listen not to this Qur'an, and make noise in the midst of its (recitation) that you may overcome.") (41:26)
وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(covered themselves up with their garments,) Ibn Jarir recorded from Ibn `Abbas that he said, "They concealed themselves under false pretences from him so that he would not recognize them." Sa`id bin Jubayr and As-Suddi both said, "They covered their heads so that they could not hear what he was saying."
وَأَصَرُّواْ
(and persisted,) meaning, they continued in what they were upon of associating partners with Allah and great disbelief.
وَاسْتَكْبَرُواْ اسْتِكْبَاراً
(and magnified themselves in pride.) meaning, they were turned away from following the truth and submitting to it.
ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَـراً
(Then verily, I called to them openly.) meaning, openly among the people.
ثُمَّ إِنِّى أَعْلَنْتُ لَهُمْ
(Then verily, I proclaimed to them in public,) meaning, with open speech and a raised voice.
وَأَسْرَرْتُ لَهُمْ إِسْرَاراً
(and I have appealed to them in private.) meaning, in discussions with them. So he tried various types of propagation to be more effective with them.
What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, disbelievers of the Quraysh. Qu ? s? ? ? ? A ? Nuh complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh. n?A h complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said, NnA ? What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) Then he (`Umar) said, "Verily, I have sought rain with the keys of the sky which cause the rain to descend." Ibn `Abbas and others have said, "It (Midrar) means some of it (rain) following others." Concerning Allah's statement,
وَيُمْدِدْكُمْ بِأَمْوَلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّـتٍ وَيَجْعَل لَّكُمْ أَنْهَاراً
(And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.) meaning, `if you repent to Allah, seek His forgiveness and obey Him, He will increase your provisions for you and provide you with water from the blessings of the sky. He will cause the blessings of the earth and crops to grow for you. He will increase your live stock animals for you and give you more wealth and children. This means that He will give you more wealth, more children and gardens with various types of fruits. He will cause rivers to flow among these gardens.' This is the position of the invitation with encouragement. Then He made it balanced for them by using intimidation. He said,
مَّا لَكُمْ لاَ تَرْجُونَ لِلَّهِ وَقَاراً
(What is the matter with you, that you do not hope for any Waqar from Allah) meaning, great majesty. This has been said by Ibn `Abbas, Mujahid and Ad-Dahhak. Ibn `Abbas said, "That you all do not magnify Allah in the proper manner that He deserves to be magnified. Meaning, you do not fear His punishment and His vengeance."
وَقَدْ خَلَقَكُمْ أَطْوَاراً
(While He has created you (in) Atwar (stages).) It has been said that this means from a drop of sperm, then from a hanging clot, then from a lump of flesh. Ibn `Abbas, `Ikrimah, Qatadah, Yahya bin Rafi`, As-Suddi and Ibn Zayd, all said this. Concerning Allah's statement,
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً
(See you not how Allah has created the seven heavens in tiers) meaning, one above another. Can this be comprehended simply by hearing it only or is it of the matters that actually can be perceived with the senses which are known about the movements (of the heavenly bodies) and the eclipses. It is known that they (the scholars) have many different opinions about these matters that we will not discuss here. The only intent here is that Allah
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً - وَجَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَجَعَلَ الشَّمْسَ سِرَاجاً
(Allah has created the seven heavens in tiers and has made the moon a light therein, and made the sun a lamp) meaning, He made a distinction between them (the sun and moon) in reference to their lighting. He made each one of them in a set manner with a distinct quality so that the night and day may be known. They (the night and day) are known by the rising and setting of the sun. He also determined fixed stations and positions for the moon, and He made its light vary so that sometimes it increases until it reaches a maximum, then it begins to decrease until it is completely veiled. This shows the passing of months and years. This is as Allah said,
هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلاَّ بِالْحَقِّ يُفَصِّلُ الآيَـتِ لِقَوْمٍ يَعْلَمُونَ
(It is He Who made the sun a shining thing and the moon as a light and measured out for its stages that you might know the number of years and the reckoning. Allah did not create this but in truth. He explains the Ayat in detail for people who have knowledge.) (10:5) Concerning Allah's statement,
وَاللَّهُ أَنبَتَكُمْ مِّنَ الاٌّرْضِ نَبَاتاً
(And Allah has brought you forth from the (dust of) earth) This (Nabat) is a verbal noun (for emphasis) and its usage here is most excellent.
ثُمَّ يُعِيدُكُمْ فِيهَا
(Afterwards He will return you into it (the earth),) (71:18) meaning, when you die.
وَيُخْرِجُكُمْ إِخْرَاجاً
(And bring you forth.) meaning, on the Day of Judgement He will repeat your creation just as He first originated you.
وَاللَّهُ جَعَلَ لَكُمُ الاٌّرْضَ بِسَاطاً
(And Allah has made for you the earth a wide expanse.) meaning, He spread it out, leveled it, settled it, and stabilized it with firm and lofty mountains.
لِّتَسْلُكُواْ مِنْهَا سُبُلاً فِجَاجاً
(That you may go about therein in broad roads.) meaning, He created it so that you may settle in it and travel in it wherever you wish, from its different sides, areas and regions. All of this is from what Nuh informed them of concerning Allah's power and His greatness in creating the heavens and the earth. It demostrates the favor that He did for them by making both heavenly benefits and earthly benefits. For He is the Creator and the Sustainer Who made the heaven as a building and the earth as a bed, and He enlarged His provisions for His creatures. Therefore, He is the One Who it is obligatory to worship, and accept as One God. No one should be associated with Him as a partner, because He has no equal, peer, rival, coequal, mate, son, minister or advisor, rather He is the Most High, the Most Great.
قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِى وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً - وَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً - وَقَدْ أَضَلُّواْ كَثِيراً وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً
📜 Texte arabe source
وقوله: (ثُمَّ إِنِّي أَعْلَنْتُ لَهُمْ وَأَسْرَرْتُ لَهُمْ إِسْرَارًا) يقول: صرخت لهم، وصحت بالذي أمرتني به من الإنذار.
كما حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله:(أَعْلَنْتُ لَهُمْ) قال: صحْت.
حدثنا ابن حميد، قال: ثنا مهران، عن سفيان، عن مجاهد (أَعْلَنْتُ لَهُمْ) يقول: صحت بهم.
وقوله: (وَأَسْرَرْتُ لَهُمْ إِسْرَارًا) يقول: وأسررت لهم ذلك فيما بيني وبينهم في خفاء.
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 نحيح، عن مجاهد، قوله:(وَأَسْرَرْتُ لَهُمْ إِسْرَارًا) قال: فيما بيني وبينهم.
Verset 10
Nuh se plaint de la rencontre avec son peuple - Allah rapporte ce que Son serviteur et Messager, Nuh, Lui a dit, à savoir qu’il s’est plaint à son Seigneur de la réponse de son peuple et de sa patience envers eux pendant cette longue période de neuf cent cinquante ans. Il s’est plaint en raison de ses explications et clarifications pour eux et de son appel à la guidance et à la voie la plus droite. Il (Nuh) dit : « Ô mon Seigneur ! J’ai appelé mon peuple nuit et jour », c’est-à-dire : « Je n’ai pas cessé de les appeler nuit et jour, exécutant Ton commandement et dans l’obéissance à Toi. » « Mais mon appel n’a fait qu’accroître leur fuite », c’est-à-dire : « plus je les appelais à la vérité, plus ils la fuyaient et l’évitaient. » « Et chaque fois que je les appelais pour que Tu leur pardonnes, ils mettaient leurs doigts dans leurs oreilles, se couvraient de leurs vêtements », c’est-à-dire : « ils fermaient leurs oreilles pour ne pas entendre ce à quoi je les appelais. » Cela ressemble à ce qu’Allah a dit à propos des mécréants de Quraysh : « Et ceux qui mécroient disent : "N’écoutez pas ce Coran, et faites du bruit pendant sa récitation, afin de l’emporter." » (41:26) « Se couvraient de leurs vêtements » - Ibn Jarir a rapporté d’Ibn Abbas qu’il a dit : « Ils se cachaient sous de faux prétextes pour qu’il ne les reconnaisse pas. » Sa`id bin Jubayr et As-Suddi ont tous deux dit : « Ils couvraient leurs têtes pour ne pas entendre ce qu’il disait. » « Et ils persistaient », c’est-à-dire : ils continuaient dans leur association de partenaires à Allah et dans leur grande [mécréance].
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh complains about his Encounter with His People
Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh.
وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ
(And those who disbelieve say: "Listen not to this Qur'an, and make noise in the midst of its (recitation) that you may overcome.") (41:26)
وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(covered themselves up with their garments,) Ibn Jarir recorded from Ibn `Abbas that he said, "They concealed themselves under false pretences from him so that he would not recognize them." Sa`id bin Jubayr and As-Suddi both said, "They covered their heads so that they could not hear what he was saying."
وَأَصَرُّواْ
(and persisted,) meaning, they continued in what they were upon of associating partners with Allah and great disbelief.
وَاسْتَكْبَرُواْ اسْتِكْبَاراً
(and magnified themselves in pride.) meaning, they were turned away from following the truth and submitting to it.
ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَـراً
(Then verily, I called to them openly.) meaning, openly among the people.
ثُمَّ إِنِّى أَعْلَنْتُ لَهُمْ
(Then verily, I proclaimed to them in public,) meaning, with open speech and a raised voice.
وَأَسْرَرْتُ لَهُمْ إِسْرَاراً
(and I have appealed to them in private.) meaning, in discussions with them. So he tried various types of propagation to be more effective with them.
What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, disbelievers of the Quraysh. Qu ? s? ? ? ? A ? Nuh complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh. n?A h complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said, NnA ? What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) Then he (`Umar) said, "Verily, I have sought rain with the keys of the sky which cause the rain to descend." Ibn `Abbas and others have said, "It (Midrar) means some of it (rain) following others." Concerning Allah's statement,
وَيُمْدِدْكُمْ بِأَمْوَلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّـتٍ وَيَجْعَل لَّكُمْ أَنْهَاراً
(And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.) meaning, `if you repent to Allah, seek His forgiveness and obey Him, He will increase your provisions for you and provide you with water from the blessings of the sky. He will cause the blessings of the earth and crops to grow for you. He will increase your live stock animals for you and give you more wealth and children. This means that He will give you more wealth, more children and gardens with various types of fruits. He will cause rivers to flow among these gardens.' This is the position of the invitation with encouragement. Then He made it balanced for them by using intimidation. He said,
مَّا لَكُمْ لاَ تَرْجُونَ لِلَّهِ وَقَاراً
(What is the matter with you, that you do not hope for any Waqar from Allah) meaning, great majesty. This has been said by Ibn `Abbas, Mujahid and Ad-Dahhak. Ibn `Abbas said, "That you all do not magnify Allah in the proper manner that He deserves to be magnified. Meaning, you do not fear His punishment and His vengeance."
وَقَدْ خَلَقَكُمْ أَطْوَاراً
(While He has created you (in) Atwar (stages).) It has been said that this means from a drop of sperm, then from a hanging clot, then from a lump of flesh. Ibn `Abbas, `Ikrimah, Qatadah, Yahya bin Rafi`, As-Suddi and Ibn Zayd, all said this. Concerning Allah's statement,
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً
(See you not how Allah has created the seven heavens in tiers) meaning, one above another. Can this be comprehended simply by hearing it only or is it of the matters that actually can be perceived with the senses which are known about the movements (of the heavenly bodies) and the eclipses. It is known that they (the scholars) have many different opinions about these matters that we will not discuss here. The only intent here is that Allah
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً - وَجَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَجَعَلَ الشَّمْسَ سِرَاجاً
(Allah has created the seven heavens in tiers and has made the moon a light therein, and made the sun a lamp) meaning, He made a distinction between them (the sun and moon) in reference to their lighting. He made each one of them in a set manner with a distinct quality so that the night and day may be known. They (the night and day) are known by the rising and setting of the sun. He also determined fixed stations and positions for the moon, and He made its light vary so that sometimes it increases until it reaches a maximum, then it begins to decrease until it is completely veiled. This shows the passing of months and years. This is as Allah said,
هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلاَّ بِالْحَقِّ يُفَصِّلُ الآيَـتِ لِقَوْمٍ يَعْلَمُونَ
(It is He Who made the sun a shining thing and the moon as a light and measured out for its stages that you might know the number of years and the reckoning. Allah did not create this but in truth. He explains the Ayat in detail for people who have knowledge.) (10:5) Concerning Allah's statement,
وَاللَّهُ أَنبَتَكُمْ مِّنَ الاٌّرْضِ نَبَاتاً
(And Allah has brought you forth from the (dust of) earth) This (Nabat) is a verbal noun (for emphasis) and its usage here is most excellent.
ثُمَّ يُعِيدُكُمْ فِيهَا
(Afterwards He will return you into it (the earth),) (71:18) meaning, when you die.
وَيُخْرِجُكُمْ إِخْرَاجاً
(And bring you forth.) meaning, on the Day of Judgement He will repeat your creation just as He first originated you.
وَاللَّهُ جَعَلَ لَكُمُ الاٌّرْضَ بِسَاطاً
(And Allah has made for you the earth a wide expanse.) meaning, He spread it out, leveled it, settled it, and stabilized it with firm and lofty mountains.
لِّتَسْلُكُواْ مِنْهَا سُبُلاً فِجَاجاً
(That you may go about therein in broad roads.) meaning, He created it so that you may settle in it and travel in it wherever you wish, from its different sides, areas and regions. All of this is from what Nuh informed them of concerning Allah's power and His greatness in creating the heavens and the earth. It demostrates the favor that He did for them by making both heavenly benefits and earthly benefits. For He is the Creator and the Sustainer Who made the heaven as a building and the earth as a bed, and He enlarged His provisions for His creatures. Therefore, He is the One Who it is obligatory to worship, and accept as One God. No one should be associated with Him as a partner, because He has no equal, peer, rival, coequal, mate, son, minister or advisor, rather He is the Most High, the Most Great.
قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِى وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً - وَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً - وَقَدْ أَضَلُّواْ كَثِيراً وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً
📜 Texte arabe source
وقوله: (فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا) يقول: فقلت لهم: سلوا ربكم غفران ذنوبكم، وتوبوا إليه من كفركم، وعبادة ما سواه من الآلهة ووحدوه، وأخلصوا له العبادة، يغفر لكم، إنه كان غفارًا لذنوب من أناب إليه، وتاب إليه من ذنوبه.
Verset 11
Nuh se plaint de la rencontre avec son peuple - Allah rapporte ce que Son serviteur et Messager, Nuh, Lui a dit, à savoir qu’il s’est plaint à son Seigneur de la réponse de son peuple et de sa patience envers eux pendant cette longue période de neuf cent cinquante ans. Il s’est plaint en raison de ses explications et clarifications pour eux et de son appel à la guidance et à la voie la plus droite. Il (Nuh) dit : « Ô mon Seigneur ! J’ai appelé mon peuple nuit et jour », c’est-à-dire : « Je n’ai pas cessé de les appeler nuit et jour, exécutant Ton commandement et dans l’obéissance à Toi. » « Mais mon appel n’a fait qu’accroître leur fuite », c’est-à-dire : « plus je les appelais à la vérité, plus ils la fuyaient et l’évitaient. » « Et chaque fois que je les appelais pour que Tu leur pardonnes, ils mettaient leurs doigts dans leurs oreilles, se couvraient de leurs vêtements », c’est-à-dire : « ils fermaient leurs oreilles pour ne pas entendre ce à quoi je les appelais. » Cela ressemble à ce qu’Allah a dit à propos des mécréants de Quraysh : « Et ceux qui mécroient disent : "N’écoutez pas ce Coran, et faites du bruit pendant sa récitation, afin de l’emporter." » (41:26) « Se couvraient de leurs vêtements » - Ibn Jarir a rapporté d’Ibn Abbas qu’il a dit : « Ils se cachaient sous de faux prétextes pour qu’il ne les reconnaisse pas. » Sa`id bin Jubayr et As-Suddi ont tous deux dit : « Ils couvraient leurs têtes pour ne pas entendre ce qu’il disait. » « Et ils persistaient », c’est-à-dire : ils continuaient dans leur association de partenaires à Allah et dans leur grande [mécréance].
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh complains about his Encounter with His People
Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh.
وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ
(And those who disbelieve say: "Listen not to this Qur'an, and make noise in the midst of its (recitation) that you may overcome.") (41:26)
وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(covered themselves up with their garments,) Ibn Jarir recorded from Ibn `Abbas that he said, "They concealed themselves under false pretences from him so that he would not recognize them." Sa`id bin Jubayr and As-Suddi both said, "They covered their heads so that they could not hear what he was saying."
وَأَصَرُّواْ
(and persisted,) meaning, they continued in what they were upon of associating partners with Allah and great disbelief.
وَاسْتَكْبَرُواْ اسْتِكْبَاراً
(and magnified themselves in pride.) meaning, they were turned away from following the truth and submitting to it.
ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَـراً
(Then verily, I called to them openly.) meaning, openly among the people.
ثُمَّ إِنِّى أَعْلَنْتُ لَهُمْ
(Then verily, I proclaimed to them in public,) meaning, with open speech and a raised voice.
وَأَسْرَرْتُ لَهُمْ إِسْرَاراً
(and I have appealed to them in private.) meaning, in discussions with them. So he tried various types of propagation to be more effective with them.
What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, disbelievers of the Quraysh. Qu ? s? ? ? ? A ? Nuh complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh. n?A h complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said, NnA ? What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) Then he (`Umar) said, "Verily, I have sought rain with the keys of the sky which cause the rain to descend." Ibn `Abbas and others have said, "It (Midrar) means some of it (rain) following others." Concerning Allah's statement,
وَيُمْدِدْكُمْ بِأَمْوَلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّـتٍ وَيَجْعَل لَّكُمْ أَنْهَاراً
(And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.) meaning, `if you repent to Allah, seek His forgiveness and obey Him, He will increase your provisions for you and provide you with water from the blessings of the sky. He will cause the blessings of the earth and crops to grow for you. He will increase your live stock animals for you and give you more wealth and children. This means that He will give you more wealth, more children and gardens with various types of fruits. He will cause rivers to flow among these gardens.' This is the position of the invitation with encouragement. Then He made it balanced for them by using intimidation. He said,
مَّا لَكُمْ لاَ تَرْجُونَ لِلَّهِ وَقَاراً
(What is the matter with you, that you do not hope for any Waqar from Allah) meaning, great majesty. This has been said by Ibn `Abbas, Mujahid and Ad-Dahhak. Ibn `Abbas said, "That you all do not magnify Allah in the proper manner that He deserves to be magnified. Meaning, you do not fear His punishment and His vengeance."
وَقَدْ خَلَقَكُمْ أَطْوَاراً
(While He has created you (in) Atwar (stages).) It has been said that this means from a drop of sperm, then from a hanging clot, then from a lump of flesh. Ibn `Abbas, `Ikrimah, Qatadah, Yahya bin Rafi`, As-Suddi and Ibn Zayd, all said this. Concerning Allah's statement,
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً
(See you not how Allah has created the seven heavens in tiers) meaning, one above another. Can this be comprehended simply by hearing it only or is it of the matters that actually can be perceived with the senses which are known about the movements (of the heavenly bodies) and the eclipses. It is known that they (the scholars) have many different opinions about these matters that we will not discuss here. The only intent here is that Allah
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً - وَجَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَجَعَلَ الشَّمْسَ سِرَاجاً
(Allah has created the seven heavens in tiers and has made the moon a light therein, and made the sun a lamp) meaning, He made a distinction between them (the sun and moon) in reference to their lighting. He made each one of them in a set manner with a distinct quality so that the night and day may be known. They (the night and day) are known by the rising and setting of the sun. He also determined fixed stations and positions for the moon, and He made its light vary so that sometimes it increases until it reaches a maximum, then it begins to decrease until it is completely veiled. This shows the passing of months and years. This is as Allah said,
هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلاَّ بِالْحَقِّ يُفَصِّلُ الآيَـتِ لِقَوْمٍ يَعْلَمُونَ
(It is He Who made the sun a shining thing and the moon as a light and measured out for its stages that you might know the number of years and the reckoning. Allah did not create this but in truth. He explains the Ayat in detail for people who have knowledge.) (10:5) Concerning Allah's statement,
وَاللَّهُ أَنبَتَكُمْ مِّنَ الاٌّرْضِ نَبَاتاً
(And Allah has brought you forth from the (dust of) earth) This (Nabat) is a verbal noun (for emphasis) and its usage here is most excellent.
ثُمَّ يُعِيدُكُمْ فِيهَا
(Afterwards He will return you into it (the earth),) (71:18) meaning, when you die.
وَيُخْرِجُكُمْ إِخْرَاجاً
(And bring you forth.) meaning, on the Day of Judgement He will repeat your creation just as He first originated you.
وَاللَّهُ جَعَلَ لَكُمُ الاٌّرْضَ بِسَاطاً
(And Allah has made for you the earth a wide expanse.) meaning, He spread it out, leveled it, settled it, and stabilized it with firm and lofty mountains.
لِّتَسْلُكُواْ مِنْهَا سُبُلاً فِجَاجاً
(That you may go about therein in broad roads.) meaning, He created it so that you may settle in it and travel in it wherever you wish, from its different sides, areas and regions. All of this is from what Nuh informed them of concerning Allah's power and His greatness in creating the heavens and the earth. It demostrates the favor that He did for them by making both heavenly benefits and earthly benefits. For He is the Creator and the Sustainer Who made the heaven as a building and the earth as a bed, and He enlarged His provisions for His creatures. Therefore, He is the One Who it is obligatory to worship, and accept as One God. No one should be associated with Him as a partner, because He has no equal, peer, rival, coequal, mate, son, minister or advisor, rather He is the Most High, the Most Great.
قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِى وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً - وَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً - وَقَدْ أَضَلُّواْ كَثِيراً وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً
📜 Texte arabe source
القول في تأويل قوله تعالى : يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَارًا (11)
وقوله: ( يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَارًا ) يقول: يسقيكم ربكم إن تبتم ووحدتموه وأخلصتم له العبادة الغيث، فيرسل به السماء عليكم مدرارا متتابعا.
وقد حدثني يونس بن عبد الأعلى، قال: أخبرنا سفيان، عن مطرف، عن الشعبيّ، قال: خرج عمر بن الخطاب يستسقي، فما زاد على الاستغفار، ثم رجع فقالوا: يا أمير المؤمنين ما رأيناك استسقيت، فقال: لقد طلبت المطر بمجاديح السماء التي يستنـزل بها المطر، ثم قرأ ( اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَارًا ) وقرأ الآية التي في سورة هود حتى بلغ: وَيَزِدْكُمْ قُوَّةً إِلَى قُوَّتِكُمْ .
Verset 12
Allah évoque Son serviteur et Messager Nuh (Noé), qui se plaignit à son Seigneur de la réponse qu'il recevait de son peuple, et de sa patience envers eux durant cette longue période — qui fut de neuf cent cinquante ans. Il se plaignit en raison de ses explications et clarifications pour eux, et de son appel à la guidance et à la voie la plus droite. Il dit : « Seigneur, j'ai appelé mon peuple nuit et jour », c'est-à-dire : « Je n'ai pas cessé de les appeler nuit et jour, accomplissant Ton commandement et dans l'obéissance à Toi. » « Mais mon appel n'a fait qu'accroître leur fuite », c'est-à-dire : « plus je les appelais à la vérité, plus ils la fuyaient et l'évitaient. » « Et chaque fois que je les appelais pour que Tu leur pardonnes, ils mettaient leurs doigts dans leurs oreilles, se couvraient de leurs vêtements », c'est-à-dire : « ils bouchaient leurs oreilles pour ne pas entendre ce à quoi je les appelais. » Cela ressemble à ce qu'Allah a dit à propos des mécréants de Quraysh : « Et ceux qui mécroient disent : "N'écoutez pas ce Coran, et faites du bruit pendant sa récitation, afin de triompher." » (41:26). « Se couvraient de leurs vêtements » : Ibn Jarir rapporte d'après Ibn `Abbas qu'il a dit : « Ils se cachaient sous de faux prétextes pour qu'il ne les reconnaisse pas. » Sa`id bin Jubayr et As-Suddi ont tous deux dit : « Ils se couvraient la tête pour ne pas entendre ce qu'il disait. » « Et persistaient », c'est-à-dire : ils continuaient dans leur association de partenaires à Allah et dans leur grande [mécréance].
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh complains about his Encounter with His People
Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh.
وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ
(And those who disbelieve say: "Listen not to this Qur'an, and make noise in the midst of its (recitation) that you may overcome.") (41:26)
وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(covered themselves up with their garments,) Ibn Jarir recorded from Ibn `Abbas that he said, "They concealed themselves under false pretences from him so that he would not recognize them." Sa`id bin Jubayr and As-Suddi both said, "They covered their heads so that they could not hear what he was saying."
وَأَصَرُّواْ
(and persisted,) meaning, they continued in what they were upon of associating partners with Allah and great disbelief.
وَاسْتَكْبَرُواْ اسْتِكْبَاراً
(and magnified themselves in pride.) meaning, they were turned away from following the truth and submitting to it.
ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَـراً
(Then verily, I called to them openly.) meaning, openly among the people.
ثُمَّ إِنِّى أَعْلَنْتُ لَهُمْ
(Then verily, I proclaimed to them in public,) meaning, with open speech and a raised voice.
وَأَسْرَرْتُ لَهُمْ إِسْرَاراً
(and I have appealed to them in private.) meaning, in discussions with them. So he tried various types of propagation to be more effective with them.
What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, disbelievers of the Quraysh. Qu ? s? ? ? ? A ? Nuh complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh. n?A h complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said, NnA ? What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) Then he (`Umar) said, "Verily, I have sought rain with the keys of the sky which cause the rain to descend." Ibn `Abbas and others have said, "It (Midrar) means some of it (rain) following others." Concerning Allah's statement,
وَيُمْدِدْكُمْ بِأَمْوَلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّـتٍ وَيَجْعَل لَّكُمْ أَنْهَاراً
(And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.) meaning, `if you repent to Allah, seek His forgiveness and obey Him, He will increase your provisions for you and provide you with water from the blessings of the sky. He will cause the blessings of the earth and crops to grow for you. He will increase your live stock animals for you and give you more wealth and children. This means that He will give you more wealth, more children and gardens with various types of fruits. He will cause rivers to flow among these gardens.' This is the position of the invitation with encouragement. Then He made it balanced for them by using intimidation. He said,
مَّا لَكُمْ لاَ تَرْجُونَ لِلَّهِ وَقَاراً
(What is the matter with you, that you do not hope for any Waqar from Allah) meaning, great majesty. This has been said by Ibn `Abbas, Mujahid and Ad-Dahhak. Ibn `Abbas said, "That you all do not magnify Allah in the proper manner that He deserves to be magnified. Meaning, you do not fear His punishment and His vengeance."
وَقَدْ خَلَقَكُمْ أَطْوَاراً
(While He has created you (in) Atwar (stages).) It has been said that this means from a drop of sperm, then from a hanging clot, then from a lump of flesh. Ibn `Abbas, `Ikrimah, Qatadah, Yahya bin Rafi`, As-Suddi and Ibn Zayd, all said this. Concerning Allah's statement,
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً
(See you not how Allah has created the seven heavens in tiers) meaning, one above another. Can this be comprehended simply by hearing it only or is it of the matters that actually can be perceived with the senses which are known about the movements (of the heavenly bodies) and the eclipses. It is known that they (the scholars) have many different opinions about these matters that we will not discuss here. The only intent here is that Allah
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً - وَجَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَجَعَلَ الشَّمْسَ سِرَاجاً
(Allah has created the seven heavens in tiers and has made the moon a light therein, and made the sun a lamp) meaning, He made a distinction between them (the sun and moon) in reference to their lighting. He made each one of them in a set manner with a distinct quality so that the night and day may be known. They (the night and day) are known by the rising and setting of the sun. He also determined fixed stations and positions for the moon, and He made its light vary so that sometimes it increases until it reaches a maximum, then it begins to decrease until it is completely veiled. This shows the passing of months and years. This is as Allah said,
هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلاَّ بِالْحَقِّ يُفَصِّلُ الآيَـتِ لِقَوْمٍ يَعْلَمُونَ
(It is He Who made the sun a shining thing and the moon as a light and measured out for its stages that you might know the number of years and the reckoning. Allah did not create this but in truth. He explains the Ayat in detail for people who have knowledge.) (10:5) Concerning Allah's statement,
وَاللَّهُ أَنبَتَكُمْ مِّنَ الاٌّرْضِ نَبَاتاً
(And Allah has brought you forth from the (dust of) earth) This (Nabat) is a verbal noun (for emphasis) and its usage here is most excellent.
ثُمَّ يُعِيدُكُمْ فِيهَا
(Afterwards He will return you into it (the earth),) (71:18) meaning, when you die.
وَيُخْرِجُكُمْ إِخْرَاجاً
(And bring you forth.) meaning, on the Day of Judgement He will repeat your creation just as He first originated you.
وَاللَّهُ جَعَلَ لَكُمُ الاٌّرْضَ بِسَاطاً
(And Allah has made for you the earth a wide expanse.) meaning, He spread it out, leveled it, settled it, and stabilized it with firm and lofty mountains.
لِّتَسْلُكُواْ مِنْهَا سُبُلاً فِجَاجاً
(That you may go about therein in broad roads.) meaning, He created it so that you may settle in it and travel in it wherever you wish, from its different sides, areas and regions. All of this is from what Nuh informed them of concerning Allah's power and His greatness in creating the heavens and the earth. It demostrates the favor that He did for them by making both heavenly benefits and earthly benefits. For He is the Creator and the Sustainer Who made the heaven as a building and the earth as a bed, and He enlarged His provisions for His creatures. Therefore, He is the One Who it is obligatory to worship, and accept as One God. No one should be associated with Him as a partner, because He has no equal, peer, rival, coequal, mate, son, minister or advisor, rather He is the Most High, the Most Great.
قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِى وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً - وَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً - وَقَدْ أَضَلُّواْ كَثِيراً وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً
📜 Texte arabe source
القول في تأويل قوله تعالى : وَيُمْدِدْكُمْ بِأَمْوَالٍ وَبَنِينَ وَيَجْعَلْ لَكُمْ جَنَّاتٍ وَيَجْعَلْ لَكُمْ أَنْهَارًا
وقوله: ( وَيُمْدِدْكُمْ بِأَمْوَالٍ وَبَنِينَ ) يقول: ويعطكم مع ذلك ربكم أموالا وبنين، فيكثرها عندكم ويزيد فيما عندكم منها( وَيَجْعَلْ لَكُمْ جَنَّاتٍ ) يقول: يرزقكم بساتين ( وَيَجْعَلْ لَكُمْ أَنْهَارًا ) تسقون منها جناتكم ومزارعكم؛ وقال ذلك لهم نوح، لأنهم كانوا فيما ذُكر قوم يحبون الأموال والأولاد.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ثُمَّ إِنِّي دَعَوْتُهُمْ جِهَارًا ... إلى قوله:( وَيَجْعَلْ لَكُمْ أَنْهَارًا ) قال: رأى نوح قوما تجزّعت أعناقهم حرصا على الدنيا، فقال: هلموا إلى طاعة الله، فإن فيها درك الدنيا والآخرة.
Verset 13
Allah évoque Son serviteur et Messager Nuh (Noé), qui se plaignit à son Seigneur de la réponse qu'il recevait de son peuple, et de sa patience envers eux durant cette longue période — qui fut de neuf cent cinquante ans. Il se plaignit en raison de ses explications et clarifications pour eux, et de son appel à la guidance et à la voie la plus droite. Il dit : « Seigneur, j'ai appelé mon peuple nuit et jour », c'est-à-dire : « Je n'ai pas cessé de les appeler nuit et jour, accomplissant Ton commandement et dans l'obéissance à Toi. » « Mais mon appel n'a fait qu'accroître leur fuite », c'est-à-dire : « plus je les appelais à la vérité, plus ils la fuyaient et l'évitaient. » « Et chaque fois que je les appelais pour que Tu leur pardonnes, ils mettaient leurs doigts dans leurs oreilles, se couvraient de leurs vêtements », c'est-à-dire : « ils bouchaient leurs oreilles pour ne pas entendre ce à quoi je les appelais. » Cela ressemble à ce qu'Allah a dit à propos des mécréants de Quraysh : « Et ceux qui mécroient disent : "N'écoutez pas ce Coran, et faites du bruit pendant sa récitation, afin de triompher." » (41:26). « Se couvraient de leurs vêtements » : Ibn Jarir rapporte d'après Ibn `Abbas qu'il a dit : « Ils se cachaient sous de faux prétextes pour qu'il ne les reconnaisse pas. » Sa`id bin Jubayr et As-Suddi ont tous deux dit : « Ils se couvraient la tête pour ne pas entendre ce qu'il disait. » « Et persistaient », c'est-à-dire : ils continuaient dans leur association de partenaires à Allah et dans leur grande [mécréance].
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh complains about his Encounter with His People
Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh.
وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ
(And those who disbelieve say: "Listen not to this Qur'an, and make noise in the midst of its (recitation) that you may overcome.") (41:26)
وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(covered themselves up with their garments,) Ibn Jarir recorded from Ibn `Abbas that he said, "They concealed themselves under false pretences from him so that he would not recognize them." Sa`id bin Jubayr and As-Suddi both said, "They covered their heads so that they could not hear what he was saying."
وَأَصَرُّواْ
(and persisted,) meaning, they continued in what they were upon of associating partners with Allah and great disbelief.
وَاسْتَكْبَرُواْ اسْتِكْبَاراً
(and magnified themselves in pride.) meaning, they were turned away from following the truth and submitting to it.
ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَـراً
(Then verily, I called to them openly.) meaning, openly among the people.
ثُمَّ إِنِّى أَعْلَنْتُ لَهُمْ
(Then verily, I proclaimed to them in public,) meaning, with open speech and a raised voice.
وَأَسْرَرْتُ لَهُمْ إِسْرَاراً
(and I have appealed to them in private.) meaning, in discussions with them. So he tried various types of propagation to be more effective with them.
What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, disbelievers of the Quraysh. Qu ? s? ? ? ? A ? Nuh complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh. n?A h complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said, NnA ? What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) Then he (`Umar) said, "Verily, I have sought rain with the keys of the sky which cause the rain to descend." Ibn `Abbas and others have said, "It (Midrar) means some of it (rain) following others." Concerning Allah's statement,
وَيُمْدِدْكُمْ بِأَمْوَلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّـتٍ وَيَجْعَل لَّكُمْ أَنْهَاراً
(And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.) meaning, `if you repent to Allah, seek His forgiveness and obey Him, He will increase your provisions for you and provide you with water from the blessings of the sky. He will cause the blessings of the earth and crops to grow for you. He will increase your live stock animals for you and give you more wealth and children. This means that He will give you more wealth, more children and gardens with various types of fruits. He will cause rivers to flow among these gardens.' This is the position of the invitation with encouragement. Then He made it balanced for them by using intimidation. He said,
مَّا لَكُمْ لاَ تَرْجُونَ لِلَّهِ وَقَاراً
(What is the matter with you, that you do not hope for any Waqar from Allah) meaning, great majesty. This has been said by Ibn `Abbas, Mujahid and Ad-Dahhak. Ibn `Abbas said, "That you all do not magnify Allah in the proper manner that He deserves to be magnified. Meaning, you do not fear His punishment and His vengeance."
وَقَدْ خَلَقَكُمْ أَطْوَاراً
(While He has created you (in) Atwar (stages).) It has been said that this means from a drop of sperm, then from a hanging clot, then from a lump of flesh. Ibn `Abbas, `Ikrimah, Qatadah, Yahya bin Rafi`, As-Suddi and Ibn Zayd, all said this. Concerning Allah's statement,
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً
(See you not how Allah has created the seven heavens in tiers) meaning, one above another. Can this be comprehended simply by hearing it only or is it of the matters that actually can be perceived with the senses which are known about the movements (of the heavenly bodies) and the eclipses. It is known that they (the scholars) have many different opinions about these matters that we will not discuss here. The only intent here is that Allah
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً - وَجَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَجَعَلَ الشَّمْسَ سِرَاجاً
(Allah has created the seven heavens in tiers and has made the moon a light therein, and made the sun a lamp) meaning, He made a distinction between them (the sun and moon) in reference to their lighting. He made each one of them in a set manner with a distinct quality so that the night and day may be known. They (the night and day) are known by the rising and setting of the sun. He also determined fixed stations and positions for the moon, and He made its light vary so that sometimes it increases until it reaches a maximum, then it begins to decrease until it is completely veiled. This shows the passing of months and years. This is as Allah said,
هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلاَّ بِالْحَقِّ يُفَصِّلُ الآيَـتِ لِقَوْمٍ يَعْلَمُونَ
(It is He Who made the sun a shining thing and the moon as a light and measured out for its stages that you might know the number of years and the reckoning. Allah did not create this but in truth. He explains the Ayat in detail for people who have knowledge.) (10:5) Concerning Allah's statement,
وَاللَّهُ أَنبَتَكُمْ مِّنَ الاٌّرْضِ نَبَاتاً
(And Allah has brought you forth from the (dust of) earth) This (Nabat) is a verbal noun (for emphasis) and its usage here is most excellent.
ثُمَّ يُعِيدُكُمْ فِيهَا
(Afterwards He will return you into it (the earth),) (71:18) meaning, when you die.
وَيُخْرِجُكُمْ إِخْرَاجاً
(And bring you forth.) meaning, on the Day of Judgement He will repeat your creation just as He first originated you.
وَاللَّهُ جَعَلَ لَكُمُ الاٌّرْضَ بِسَاطاً
(And Allah has made for you the earth a wide expanse.) meaning, He spread it out, leveled it, settled it, and stabilized it with firm and lofty mountains.
لِّتَسْلُكُواْ مِنْهَا سُبُلاً فِجَاجاً
(That you may go about therein in broad roads.) meaning, He created it so that you may settle in it and travel in it wherever you wish, from its different sides, areas and regions. All of this is from what Nuh informed them of concerning Allah's power and His greatness in creating the heavens and the earth. It demostrates the favor that He did for them by making both heavenly benefits and earthly benefits. For He is the Creator and the Sustainer Who made the heaven as a building and the earth as a bed, and He enlarged His provisions for His creatures. Therefore, He is the One Who it is obligatory to worship, and accept as One God. No one should be associated with Him as a partner, because He has no equal, peer, rival, coequal, mate, son, minister or advisor, rather He is the Most High, the Most Great.
قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِى وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً - وَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً - وَقَدْ أَضَلُّواْ كَثِيراً وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً
📜 Texte arabe source
وقوله: ( مَا لَكُمْ لا تَرْجُونَ لِلَّهِ وَقَارًا ) اختلف أهل التأويل في تأويل ذلك، فقال بعضهم: معناه: ما لكم لا ترون لله عظمة.
* ذكر من قال ذلك:
حدثني عليّ قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس ( مَا لَكُمْ لا تَرْجُونَ لِلَّهِ وَقَارًا ) يقول: عظمة.
حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن منصور، عن مجاهد ( مَا لَكُمْ لا تَرْجُونَ لِلَّهِ وَقَارًا ) قال: لا ترون لله عظمة.
حدثنا محمد بن حميد، قال: ثنا مهران، عن سفيان، مثله.
حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، عن ابن أبي نجيح وقيس، عن مجاهد، في قوله:( لا تَرْجُونَ لِلَّهِ وَقَارًا ) قال: لا تبالون لله عظمة.
حدثنا أبو كريب، قال: ثنا عمرو بن عبيد، عن منصور، عن مجاهد ( مَا لَكُمْ لا تَرْجُونَ لِلَّهِ وَقَارًا ) قال: كانوا لا يبالون عظمة الله.
حُدثت عن الحسين، قال: سمعت أبا معاذ، يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: ( لا تَرْجُونَ لِلَّهِ وَقَارًا ) يقول: عظمة.
حدثنا ابن حميد، قال: ثنا جرير، عن منصور، عن مجاهد، في قوله:( مَا لَكُمْ لا تَرْجُونَ لِلَّهِ وَقَارًا ) قال: لا تبالون عظمة ربكم؛ قال: والرجاء: الطمع والمخافة.
وقال آخرون: معنى ذلك: لا تعظمون الله حق عظمته.
* ذكر من قال ذلك:
حدثني سلم بن جنادة، قال: ثنا أبو معاوية، عن إسماعيل بن سميع، عن مسلم البطين، عن سعيد بن جبير، عن ابن عباس ( مَا لَكُمْ لا تَرْجُونَ لِلَّهِ وَقَارًا ) قال: ما لكم لا تعظمون الله حق عظمته.
وقال آخرون: ما لكم لا تعلمون لله عظمة.
* ذكر من قال ذلك:
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله:( مَا لَكُمْ لا تَرْجُونَ لِلَّهِ وَقَارًا ) يقول: ما لكم لا تعلمون لله عظمة.
وقال آخرون: بل معنى ذلك ما لكم لا ترجون لله عاقبة.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله:( مَا لَكُمْ لا تَرْجُونَ لِلَّهِ وَقَارًا ) أي عاقبة.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة ( مَا لَكُمْ لا تَرْجُونَ لِلَّهِ وَقَارًا ) قال: لا ترجون لله عاقبة.
وقال آخرون: بل معنى ذلك: ما لكم لا ترجون لله طاعة.
* ذكر من قال ذلك:
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قول الله:( مَا لَكُمْ لا تَرْجُونَ لِلَّهِ وَقَارًا ) قال: الوقار: الطاعة.
وأولى الأقوال في ذلك عندنا بالصواب قول من قال: معنى ذلك: ما لكم لا تخافون لله عظمة، وذلك أن الرجاء قد تضعه العرب إذا صحبه الجحد في موضع الخوف، كما قال أبو ذُويب:
إذا لَسَـعَتْهُ النَّحْـلُ لَـم يَـرْجُ لَسْـعَها
وَخالَفَهـا فـي بَيْـتِ نُـوبٍ عَوَاسِـلِ (1)
يعني بقوله: " ولم يرج ": لم يخف.
Verset 14
Allah évoque Son serviteur et Messager Nuh (Noé), qui se plaignit à son Seigneur de la réponse qu'il recevait de son peuple, et de sa patience envers eux durant cette longue période — qui fut de neuf cent cinquante ans. Il se plaignit en raison de ses explications et clarifications pour eux, et de son appel à la guidance et à la voie la plus droite. Il dit : « Seigneur, j'ai appelé mon peuple nuit et jour », c'est-à-dire : « Je n'ai pas cessé de les appeler nuit et jour, accomplissant Ton commandement et dans l'obéissance à Toi. » « Mais mon appel n'a fait qu'accroître leur fuite », c'est-à-dire : « plus je les appelais à la vérité, plus ils la fuyaient et l'évitaient. » « Et chaque fois que je les appelais pour que Tu leur pardonnes, ils mettaient leurs doigts dans leurs oreilles, se couvraient de leurs vêtements », c'est-à-dire : « ils bouchaient leurs oreilles pour ne pas entendre ce à quoi je les appelais. » Cela ressemble à ce qu'Allah a dit à propos des mécréants de Quraysh : « Et ceux qui mécroient disent : "N'écoutez pas ce Coran, et faites du bruit pendant sa récitation, afin de triompher." » (41:26). « Se couvraient de leurs vêtements » : Ibn Jarir rapporte d'après Ibn `Abbas qu'il a dit : « Ils se cachaient sous de faux prétextes pour qu'il ne les reconnaisse pas. » Sa`id bin Jubayr et As-Suddi ont tous deux dit : « Ils se couvraient la tête pour ne pas entendre ce qu'il disait. » « Et persistaient », c'est-à-dire : ils continuaient dans leur association de partenaires à Allah et dans leur grande [mécréance].
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh complains about his Encounter with His People
Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh.
وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ
(And those who disbelieve say: "Listen not to this Qur'an, and make noise in the midst of its (recitation) that you may overcome.") (41:26)
وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(covered themselves up with their garments,) Ibn Jarir recorded from Ibn `Abbas that he said, "They concealed themselves under false pretences from him so that he would not recognize them." Sa`id bin Jubayr and As-Suddi both said, "They covered their heads so that they could not hear what he was saying."
وَأَصَرُّواْ
(and persisted,) meaning, they continued in what they were upon of associating partners with Allah and great disbelief.
وَاسْتَكْبَرُواْ اسْتِكْبَاراً
(and magnified themselves in pride.) meaning, they were turned away from following the truth and submitting to it.
ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَـراً
(Then verily, I called to them openly.) meaning, openly among the people.
ثُمَّ إِنِّى أَعْلَنْتُ لَهُمْ
(Then verily, I proclaimed to them in public,) meaning, with open speech and a raised voice.
وَأَسْرَرْتُ لَهُمْ إِسْرَاراً
(and I have appealed to them in private.) meaning, in discussions with them. So he tried various types of propagation to be more effective with them.
What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, disbelievers of the Quraysh. Qu ? s? ? ? ? A ? Nuh complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh. n?A h complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said, NnA ? What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) Then he (`Umar) said, "Verily, I have sought rain with the keys of the sky which cause the rain to descend." Ibn `Abbas and others have said, "It (Midrar) means some of it (rain) following others." Concerning Allah's statement,
وَيُمْدِدْكُمْ بِأَمْوَلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّـتٍ وَيَجْعَل لَّكُمْ أَنْهَاراً
(And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.) meaning, `if you repent to Allah, seek His forgiveness and obey Him, He will increase your provisions for you and provide you with water from the blessings of the sky. He will cause the blessings of the earth and crops to grow for you. He will increase your live stock animals for you and give you more wealth and children. This means that He will give you more wealth, more children and gardens with various types of fruits. He will cause rivers to flow among these gardens.' This is the position of the invitation with encouragement. Then He made it balanced for them by using intimidation. He said,
مَّا لَكُمْ لاَ تَرْجُونَ لِلَّهِ وَقَاراً
(What is the matter with you, that you do not hope for any Waqar from Allah) meaning, great majesty. This has been said by Ibn `Abbas, Mujahid and Ad-Dahhak. Ibn `Abbas said, "That you all do not magnify Allah in the proper manner that He deserves to be magnified. Meaning, you do not fear His punishment and His vengeance."
وَقَدْ خَلَقَكُمْ أَطْوَاراً
(While He has created you (in) Atwar (stages).) It has been said that this means from a drop of sperm, then from a hanging clot, then from a lump of flesh. Ibn `Abbas, `Ikrimah, Qatadah, Yahya bin Rafi`, As-Suddi and Ibn Zayd, all said this. Concerning Allah's statement,
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً
(See you not how Allah has created the seven heavens in tiers) meaning, one above another. Can this be comprehended simply by hearing it only or is it of the matters that actually can be perceived with the senses which are known about the movements (of the heavenly bodies) and the eclipses. It is known that they (the scholars) have many different opinions about these matters that we will not discuss here. The only intent here is that Allah
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً - وَجَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَجَعَلَ الشَّمْسَ سِرَاجاً
(Allah has created the seven heavens in tiers and has made the moon a light therein, and made the sun a lamp) meaning, He made a distinction between them (the sun and moon) in reference to their lighting. He made each one of them in a set manner with a distinct quality so that the night and day may be known. They (the night and day) are known by the rising and setting of the sun. He also determined fixed stations and positions for the moon, and He made its light vary so that sometimes it increases until it reaches a maximum, then it begins to decrease until it is completely veiled. This shows the passing of months and years. This is as Allah said,
هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلاَّ بِالْحَقِّ يُفَصِّلُ الآيَـتِ لِقَوْمٍ يَعْلَمُونَ
(It is He Who made the sun a shining thing and the moon as a light and measured out for its stages that you might know the number of years and the reckoning. Allah did not create this but in truth. He explains the Ayat in detail for people who have knowledge.) (10:5) Concerning Allah's statement,
وَاللَّهُ أَنبَتَكُمْ مِّنَ الاٌّرْضِ نَبَاتاً
(And Allah has brought you forth from the (dust of) earth) This (Nabat) is a verbal noun (for emphasis) and its usage here is most excellent.
ثُمَّ يُعِيدُكُمْ فِيهَا
(Afterwards He will return you into it (the earth),) (71:18) meaning, when you die.
وَيُخْرِجُكُمْ إِخْرَاجاً
(And bring you forth.) meaning, on the Day of Judgement He will repeat your creation just as He first originated you.
وَاللَّهُ جَعَلَ لَكُمُ الاٌّرْضَ بِسَاطاً
(And Allah has made for you the earth a wide expanse.) meaning, He spread it out, leveled it, settled it, and stabilized it with firm and lofty mountains.
لِّتَسْلُكُواْ مِنْهَا سُبُلاً فِجَاجاً
(That you may go about therein in broad roads.) meaning, He created it so that you may settle in it and travel in it wherever you wish, from its different sides, areas and regions. All of this is from what Nuh informed them of concerning Allah's power and His greatness in creating the heavens and the earth. It demostrates the favor that He did for them by making both heavenly benefits and earthly benefits. For He is the Creator and the Sustainer Who made the heaven as a building and the earth as a bed, and He enlarged His provisions for His creatures. Therefore, He is the One Who it is obligatory to worship, and accept as One God. No one should be associated with Him as a partner, because He has no equal, peer, rival, coequal, mate, son, minister or advisor, rather He is the Most High, the Most Great.
قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِى وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً - وَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً - وَقَدْ أَضَلُّواْ كَثِيراً وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً
📜 Texte arabe source
وقوله: ( وَقَدْ خَلَقَكُمْ أَطْوَارًا )
يقول: وقد خلقكم حالا بعد حال، طورا نُطْفة، وطورا عَلَقة، وطورا مضغة.
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:( وَقَدْ خَلَقَكُمْ أَطْوَارًا ) يقول: نطفة، ثم علقة، ثم مضغة.
حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد ( وَقَدْ خَلَقَكُمْ أَطْوَارًا ) قال: من تراب، ثم من نطفة، ثم من علقة، ثم ما ذكر حتى يتمّ خلقه.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة:( وَقَدْ خَلَقَكُمْ أَطْوَارًا ) طورا نطفة، وطورا علقة، وطورا عظاما، ثم كسا العظام لحما، ثم أنشأه خلقا آخر، أنبت به الشعر، فتبارك الله أحسن الخالقين.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة ( وَقَدْ خَلَقَكُمْ أَطْوَارًا ) قال: نطفة، ثم علقة، ثم خلقا طورا بعد طور.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: ( خَلَقَكُمْ أَطْوَارًا ) يقول: من نطفة، ثم من علقة، ثم من مضغة.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( وَقَدْ خَلَقَكُمْ أَطْوَارًا ) قال: طورا النطفة، ثم طورا أمشاجا حين يمشج النطفة الدم، ثم يغلب الدم على النطفة، فتكون علقة، ثم تكون مضغة، ثم تكون عظاما، ثم تكسى العظام لحما.
حدثنا ابن حميد، قال: ثنا جرير، عن منصور، عن مجاهد، في قوله:( وَقَدْ خَلَقَكُمْ أَطْوَارًا ) قال: نطفة، ثم علقة، شيئا بعد شيء.
Verset 15
Allah évoque Son serviteur et Messager Nuh (Noé), qui se plaignit à son Seigneur de la réponse qu'il recevait de son peuple, et de sa patience envers eux durant cette longue période — qui fut de neuf cent cinquante ans. Il se plaignit en raison de ses explications et clarifications pour eux, et de son appel à la guidance et à la voie la plus droite. Il dit : « Seigneur, j'ai appelé mon peuple nuit et jour », c'est-à-dire : « Je n'ai pas cessé de les appeler nuit et jour, accomplissant Ton commandement et dans l'obéissance à Toi. » « Mais mon appel n'a fait qu'accroître leur fuite », c'est-à-dire : « plus je les appelais à la vérité, plus ils la fuyaient et l'évitaient. » « Et chaque fois que je les appelais pour que Tu leur pardonnes, ils mettaient leurs doigts dans leurs oreilles, se couvraient de leurs vêtements », c'est-à-dire : « ils bouchaient leurs oreilles pour ne pas entendre ce à quoi je les appelais. » Cela ressemble à ce qu'Allah a dit à propos des mécréants de Quraysh : « Et ceux qui mécroient disent : "N'écoutez pas ce Coran, et faites du bruit pendant sa récitation, afin de triompher." » (41:26). « Se couvraient de leurs vêtements » : Ibn Jarir rapporte d'après Ibn `Abbas qu'il a dit : « Ils se cachaient sous de faux prétextes pour qu'il ne les reconnaisse pas. » Sa`id bin Jubayr et As-Suddi ont tous deux dit : « Ils se couvraient la tête pour ne pas entendre ce qu'il disait. » « Et persistaient », c'est-à-dire : ils continuaient dans leur association de partenaires à Allah et dans leur grande [mécréance].
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh complains about his Encounter with His People
Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh.
وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ
(And those who disbelieve say: "Listen not to this Qur'an, and make noise in the midst of its (recitation) that you may overcome.") (41:26)
وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(covered themselves up with their garments,) Ibn Jarir recorded from Ibn `Abbas that he said, "They concealed themselves under false pretences from him so that he would not recognize them." Sa`id bin Jubayr and As-Suddi both said, "They covered their heads so that they could not hear what he was saying."
وَأَصَرُّواْ
(and persisted,) meaning, they continued in what they were upon of associating partners with Allah and great disbelief.
وَاسْتَكْبَرُواْ اسْتِكْبَاراً
(and magnified themselves in pride.) meaning, they were turned away from following the truth and submitting to it.
ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَـراً
(Then verily, I called to them openly.) meaning, openly among the people.
ثُمَّ إِنِّى أَعْلَنْتُ لَهُمْ
(Then verily, I proclaimed to them in public,) meaning, with open speech and a raised voice.
وَأَسْرَرْتُ لَهُمْ إِسْرَاراً
(and I have appealed to them in private.) meaning, in discussions with them. So he tried various types of propagation to be more effective with them.
What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, disbelievers of the Quraysh. Qu ? s? ? ? ? A ? Nuh complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh. n?A h complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said, NnA ? What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) Then he (`Umar) said, "Verily, I have sought rain with the keys of the sky which cause the rain to descend." Ibn `Abbas and others have said, "It (Midrar) means some of it (rain) following others." Concerning Allah's statement,
وَيُمْدِدْكُمْ بِأَمْوَلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّـتٍ وَيَجْعَل لَّكُمْ أَنْهَاراً
(And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.) meaning, `if you repent to Allah, seek His forgiveness and obey Him, He will increase your provisions for you and provide you with water from the blessings of the sky. He will cause the blessings of the earth and crops to grow for you. He will increase your live stock animals for you and give you more wealth and children. This means that He will give you more wealth, more children and gardens with various types of fruits. He will cause rivers to flow among these gardens.' This is the position of the invitation with encouragement. Then He made it balanced for them by using intimidation. He said,
مَّا لَكُمْ لاَ تَرْجُونَ لِلَّهِ وَقَاراً
(What is the matter with you, that you do not hope for any Waqar from Allah) meaning, great majesty. This has been said by Ibn `Abbas, Mujahid and Ad-Dahhak. Ibn `Abbas said, "That you all do not magnify Allah in the proper manner that He deserves to be magnified. Meaning, you do not fear His punishment and His vengeance."
وَقَدْ خَلَقَكُمْ أَطْوَاراً
(While He has created you (in) Atwar (stages).) It has been said that this means from a drop of sperm, then from a hanging clot, then from a lump of flesh. Ibn `Abbas, `Ikrimah, Qatadah, Yahya bin Rafi`, As-Suddi and Ibn Zayd, all said this. Concerning Allah's statement,
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً
(See you not how Allah has created the seven heavens in tiers) meaning, one above another. Can this be comprehended simply by hearing it only or is it of the matters that actually can be perceived with the senses which are known about the movements (of the heavenly bodies) and the eclipses. It is known that they (the scholars) have many different opinions about these matters that we will not discuss here. The only intent here is that Allah
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً - وَجَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَجَعَلَ الشَّمْسَ سِرَاجاً
(Allah has created the seven heavens in tiers and has made the moon a light therein, and made the sun a lamp) meaning, He made a distinction between them (the sun and moon) in reference to their lighting. He made each one of them in a set manner with a distinct quality so that the night and day may be known. They (the night and day) are known by the rising and setting of the sun. He also determined fixed stations and positions for the moon, and He made its light vary so that sometimes it increases until it reaches a maximum, then it begins to decrease until it is completely veiled. This shows the passing of months and years. This is as Allah said,
هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلاَّ بِالْحَقِّ يُفَصِّلُ الآيَـتِ لِقَوْمٍ يَعْلَمُونَ
(It is He Who made the sun a shining thing and the moon as a light and measured out for its stages that you might know the number of years and the reckoning. Allah did not create this but in truth. He explains the Ayat in detail for people who have knowledge.) (10:5) Concerning Allah's statement,
وَاللَّهُ أَنبَتَكُمْ مِّنَ الاٌّرْضِ نَبَاتاً
(And Allah has brought you forth from the (dust of) earth) This (Nabat) is a verbal noun (for emphasis) and its usage here is most excellent.
ثُمَّ يُعِيدُكُمْ فِيهَا
(Afterwards He will return you into it (the earth),) (71:18) meaning, when you die.
وَيُخْرِجُكُمْ إِخْرَاجاً
(And bring you forth.) meaning, on the Day of Judgement He will repeat your creation just as He first originated you.
وَاللَّهُ جَعَلَ لَكُمُ الاٌّرْضَ بِسَاطاً
(And Allah has made for you the earth a wide expanse.) meaning, He spread it out, leveled it, settled it, and stabilized it with firm and lofty mountains.
لِّتَسْلُكُواْ مِنْهَا سُبُلاً فِجَاجاً
(That you may go about therein in broad roads.) meaning, He created it so that you may settle in it and travel in it wherever you wish, from its different sides, areas and regions. All of this is from what Nuh informed them of concerning Allah's power and His greatness in creating the heavens and the earth. It demostrates the favor that He did for them by making both heavenly benefits and earthly benefits. For He is the Creator and the Sustainer Who made the heaven as a building and the earth as a bed, and He enlarged His provisions for His creatures. Therefore, He is the One Who it is obligatory to worship, and accept as One God. No one should be associated with Him as a partner, because He has no equal, peer, rival, coequal, mate, son, minister or advisor, rather He is the Most High, the Most Great.
قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِى وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً - وَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً - وَقَدْ أَضَلُّواْ كَثِيراً وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً
📜 Texte arabe source
القول في تأويل قوله تعالى : أَلَمْ تَرَوْا كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَاوَاتٍ طِبَاقًا
يقول تعالى ذكره مخبرا عن قيل نوح صلوات الله وسلامه عليه، لقومه المشركين بربهم، محتجا عليهم بحجج الله في وحدانيته:(أَلَمْ تَرَوْا ) أيها القوم فتعتبروا(كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَاوَاتٍ طِبَاقًا ) بعضها فوق بعض، والطباق: مصدر من قولهم: طابقت مطابقة وطباقا. وإنما عني بذلك: كيف خلق الله سبع سموات، سماء فوق سماء مطابقة.
Verset 16
Allah évoque Son serviteur et Messager Nuh (Noé), qui se plaignit à son Seigneur de la réponse qu'il recevait de son peuple, et de sa patience envers eux durant cette longue période — qui fut de neuf cent cinquante ans. Il se plaignit en raison de ses explications et clarifications pour eux, et de son appel à la guidance et à la voie la plus droite. Il dit : « Seigneur, j'ai appelé mon peuple nuit et jour », c'est-à-dire : « Je n'ai pas cessé de les appeler nuit et jour, accomplissant Ton commandement et dans l'obéissance à Toi. » « Mais mon appel n'a fait qu'accroître leur fuite », c'est-à-dire : « plus je les appelais à la vérité, plus ils la fuyaient et l'évitaient. » « Et chaque fois que je les appelais pour que Tu leur pardonnes, ils mettaient leurs doigts dans leurs oreilles, se couvraient de leurs vêtements », c'est-à-dire : « ils bouchaient leurs oreilles pour ne pas entendre ce à quoi je les appelais. » Cela ressemble à ce qu'Allah a dit à propos des mécréants de Quraysh : « Et ceux qui mécroient disent : "N'écoutez pas ce Coran, et faites du bruit pendant sa récitation, afin de triompher." » (41:26). « Se couvraient de leurs vêtements » : Ibn Jarir rapporte d'après Ibn `Abbas qu'il a dit : « Ils se cachaient sous de faux prétextes pour qu'il ne les reconnaisse pas. » Sa`id bin Jubayr et As-Suddi ont tous deux dit : « Ils se couvraient la tête pour ne pas entendre ce qu'il disait. » « Et persistaient », c'est-à-dire : ils continuaient dans leur association de partenaires à Allah et dans leur grande [mécréance].
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh complains about his Encounter with His People
Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh.
وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ
(And those who disbelieve say: "Listen not to this Qur'an, and make noise in the midst of its (recitation) that you may overcome.") (41:26)
وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(covered themselves up with their garments,) Ibn Jarir recorded from Ibn `Abbas that he said, "They concealed themselves under false pretences from him so that he would not recognize them." Sa`id bin Jubayr and As-Suddi both said, "They covered their heads so that they could not hear what he was saying."
وَأَصَرُّواْ
(and persisted,) meaning, they continued in what they were upon of associating partners with Allah and great disbelief.
وَاسْتَكْبَرُواْ اسْتِكْبَاراً
(and magnified themselves in pride.) meaning, they were turned away from following the truth and submitting to it.
ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَـراً
(Then verily, I called to them openly.) meaning, openly among the people.
ثُمَّ إِنِّى أَعْلَنْتُ لَهُمْ
(Then verily, I proclaimed to them in public,) meaning, with open speech and a raised voice.
وَأَسْرَرْتُ لَهُمْ إِسْرَاراً
(and I have appealed to them in private.) meaning, in discussions with them. So he tried various types of propagation to be more effective with them.
What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, disbelievers of the Quraysh. Qu ? s? ? ? ? A ? Nuh complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh. n?A h complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said, NnA ? What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) Then he (`Umar) said, "Verily, I have sought rain with the keys of the sky which cause the rain to descend." Ibn `Abbas and others have said, "It (Midrar) means some of it (rain) following others." Concerning Allah's statement,
وَيُمْدِدْكُمْ بِأَمْوَلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّـتٍ وَيَجْعَل لَّكُمْ أَنْهَاراً
(And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.) meaning, `if you repent to Allah, seek His forgiveness and obey Him, He will increase your provisions for you and provide you with water from the blessings of the sky. He will cause the blessings of the earth and crops to grow for you. He will increase your live stock animals for you and give you more wealth and children. This means that He will give you more wealth, more children and gardens with various types of fruits. He will cause rivers to flow among these gardens.' This is the position of the invitation with encouragement. Then He made it balanced for them by using intimidation. He said,
مَّا لَكُمْ لاَ تَرْجُونَ لِلَّهِ وَقَاراً
(What is the matter with you, that you do not hope for any Waqar from Allah) meaning, great majesty. This has been said by Ibn `Abbas, Mujahid and Ad-Dahhak. Ibn `Abbas said, "That you all do not magnify Allah in the proper manner that He deserves to be magnified. Meaning, you do not fear His punishment and His vengeance."
وَقَدْ خَلَقَكُمْ أَطْوَاراً
(While He has created you (in) Atwar (stages).) It has been said that this means from a drop of sperm, then from a hanging clot, then from a lump of flesh. Ibn `Abbas, `Ikrimah, Qatadah, Yahya bin Rafi`, As-Suddi and Ibn Zayd, all said this. Concerning Allah's statement,
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً
(See you not how Allah has created the seven heavens in tiers) meaning, one above another. Can this be comprehended simply by hearing it only or is it of the matters that actually can be perceived with the senses which are known about the movements (of the heavenly bodies) and the eclipses. It is known that they (the scholars) have many different opinions about these matters that we will not discuss here. The only intent here is that Allah
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً - وَجَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَجَعَلَ الشَّمْسَ سِرَاجاً
(Allah has created the seven heavens in tiers and has made the moon a light therein, and made the sun a lamp) meaning, He made a distinction between them (the sun and moon) in reference to their lighting. He made each one of them in a set manner with a distinct quality so that the night and day may be known. They (the night and day) are known by the rising and setting of the sun. He also determined fixed stations and positions for the moon, and He made its light vary so that sometimes it increases until it reaches a maximum, then it begins to decrease until it is completely veiled. This shows the passing of months and years. This is as Allah said,
هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلاَّ بِالْحَقِّ يُفَصِّلُ الآيَـتِ لِقَوْمٍ يَعْلَمُونَ
(It is He Who made the sun a shining thing and the moon as a light and measured out for its stages that you might know the number of years and the reckoning. Allah did not create this but in truth. He explains the Ayat in detail for people who have knowledge.) (10:5) Concerning Allah's statement,
وَاللَّهُ أَنبَتَكُمْ مِّنَ الاٌّرْضِ نَبَاتاً
(And Allah has brought you forth from the (dust of) earth) This (Nabat) is a verbal noun (for emphasis) and its usage here is most excellent.
ثُمَّ يُعِيدُكُمْ فِيهَا
(Afterwards He will return you into it (the earth),) (71:18) meaning, when you die.
وَيُخْرِجُكُمْ إِخْرَاجاً
(And bring you forth.) meaning, on the Day of Judgement He will repeat your creation just as He first originated you.
وَاللَّهُ جَعَلَ لَكُمُ الاٌّرْضَ بِسَاطاً
(And Allah has made for you the earth a wide expanse.) meaning, He spread it out, leveled it, settled it, and stabilized it with firm and lofty mountains.
لِّتَسْلُكُواْ مِنْهَا سُبُلاً فِجَاجاً
(That you may go about therein in broad roads.) meaning, He created it so that you may settle in it and travel in it wherever you wish, from its different sides, areas and regions. All of this is from what Nuh informed them of concerning Allah's power and His greatness in creating the heavens and the earth. It demostrates the favor that He did for them by making both heavenly benefits and earthly benefits. For He is the Creator and the Sustainer Who made the heaven as a building and the earth as a bed, and He enlarged His provisions for His creatures. Therefore, He is the One Who it is obligatory to worship, and accept as One God. No one should be associated with Him as a partner, because He has no equal, peer, rival, coequal, mate, son, minister or advisor, rather He is the Most High, the Most Great.
قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِى وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً - وَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً - وَقَدْ أَضَلُّواْ كَثِيراً وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً
📜 Texte arabe source
وقوله: (وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا ) يقول: وجعل القمر في السموات السبع نورا(وَجَعَلَ الشَّمْسَ ) فيهن (سِرَاجًا ).
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا محمد بن بشار، قال: ثنا معاذ بن هشام، قال: ثني أبي، عن قتادة (أَلَمْ تَرَوْا كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَاوَاتٍ طِبَاقًا وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا وَجَعَلَ الشَّمْسَ سِرَاجًا ) ذكر لنا أن عبد الله بن عمرو بن العاص كان يقول: إن ضوء الشمس والقمر نورهما في السماء، اقرءوا إن شئتم:(أَلَمْ تَرَوْا كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَاوَاتٍ طِبَاقًا )... إلى آخر الآية.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة، عن عبد الله بن عمرو أنه قال: إن الشمس والقمر وجوههما قِبَل السموات، وأقفيتهما قِبَل الأرض، وأنا أقرأ بذلك آية من كتاب الله:(وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا وَجَعَلَ الشَّمْسَ سِرَاجًا ).
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: (وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا ) يقول: خلق القمر يوم خلق سبع سموات.
وكان بعض أهل العربية من أهل البصرة يقول: إنما قيل (وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا ) على المجاز، كما يقال: أتيت بني تميم، وإنما أتى بعضهم.
Verset 17
Nuh se plaint de sa rencontre avec son peuple - Allah rapporte ce que dit Son serviteur et Messager, Nuh, et qu'il se plaignit à son Seigneur de la réponse qu'il reçut de son peuple, et de sa patience envers eux pendant cette longue période — qui fut de neuf cent cinquante ans. Il se plaignit en raison de ses explications et clarifications des choses pour eux et de son appel à la guidance et à la voie la plus droite. Ainsi, il (Nuh) dit : رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً (Ô mon Seigneur ! J'ai appelé mon peuple nuit et jour,) c'est-à-dire : « Je n'ai pas cessé de les appeler nuit et jour, exécutant Ton commandement et dans l'obéissance à Toi. » فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً (Mais mon appel n'a fait qu'augmenter leur fuite.) c'est-à-dire : « plus je les appelais à venir à la vérité, plus ils la fuyaient et l'évitaient. » وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ (Et chaque fois que je les appelais afin que Tu leur pardonnes, ils mettaient leurs doigts dans leurs oreilles, se couvraient de leurs vêtements,) c'est-à-dire : « ils fermaient leurs oreilles pour ne pas entendre ce à quoi je les appelais. » Ceci est semblable à ce qu'Allah a dit à propos des mécréants de Quraysh : وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ (Et ceux qui mécroient disent : « N'écoutez pas ce Coran, et faites du bruit pendant sa récitation afin de triompher. ») (41:26) وَاسْتَغْشَوْاْ ثِيَابَهُمْ (se couvraient de leurs vêtements,) Ibn Jarir a rapporté d'Ibn `Abbas qu'il a dit : « Ils se cachaient sous de faux prétextes de lui afin qu'il ne les reconnaisse pas. » Sa`id bin Jubayr et As-Suddi ont tous deux dit : « Ils couvraient leurs têtes pour ne pas entendre ce qu'il disait. » وَأَصَرُّواْ (et persistaient,) c'est-à-dire : ils continuaient dans ce qu'ils étaient, à associer des partenaires à Allah et dans une grande [mécréance].
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh complains about his Encounter with His People
Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh.
وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ
(And those who disbelieve say: "Listen not to this Qur'an, and make noise in the midst of its (recitation) that you may overcome.") (41:26)
وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(covered themselves up with their garments,) Ibn Jarir recorded from Ibn `Abbas that he said, "They concealed themselves under false pretences from him so that he would not recognize them." Sa`id bin Jubayr and As-Suddi both said, "They covered their heads so that they could not hear what he was saying."
وَأَصَرُّواْ
(and persisted,) meaning, they continued in what they were upon of associating partners with Allah and great disbelief.
وَاسْتَكْبَرُواْ اسْتِكْبَاراً
(and magnified themselves in pride.) meaning, they were turned away from following the truth and submitting to it.
ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَـراً
(Then verily, I called to them openly.) meaning, openly among the people.
ثُمَّ إِنِّى أَعْلَنْتُ لَهُمْ
(Then verily, I proclaimed to them in public,) meaning, with open speech and a raised voice.
وَأَسْرَرْتُ لَهُمْ إِسْرَاراً
(and I have appealed to them in private.) meaning, in discussions with them. So he tried various types of propagation to be more effective with them.
What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, disbelievers of the Quraysh. Qu ? s? ? ? ? A ? Nuh complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh. n?A h complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said, NnA ? What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) Then he (`Umar) said, "Verily, I have sought rain with the keys of the sky which cause the rain to descend." Ibn `Abbas and others have said, "It (Midrar) means some of it (rain) following others." Concerning Allah's statement,
وَيُمْدِدْكُمْ بِأَمْوَلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّـتٍ وَيَجْعَل لَّكُمْ أَنْهَاراً
(And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.) meaning, `if you repent to Allah, seek His forgiveness and obey Him, He will increase your provisions for you and provide you with water from the blessings of the sky. He will cause the blessings of the earth and crops to grow for you. He will increase your live stock animals for you and give you more wealth and children. This means that He will give you more wealth, more children and gardens with various types of fruits. He will cause rivers to flow among these gardens.' This is the position of the invitation with encouragement. Then He made it balanced for them by using intimidation. He said,
مَّا لَكُمْ لاَ تَرْجُونَ لِلَّهِ وَقَاراً
(What is the matter with you, that you do not hope for any Waqar from Allah) meaning, great majesty. This has been said by Ibn `Abbas, Mujahid and Ad-Dahhak. Ibn `Abbas said, "That you all do not magnify Allah in the proper manner that He deserves to be magnified. Meaning, you do not fear His punishment and His vengeance."
وَقَدْ خَلَقَكُمْ أَطْوَاراً
(While He has created you (in) Atwar (stages).) It has been said that this means from a drop of sperm, then from a hanging clot, then from a lump of flesh. Ibn `Abbas, `Ikrimah, Qatadah, Yahya bin Rafi`, As-Suddi and Ibn Zayd, all said this. Concerning Allah's statement,
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً
(See you not how Allah has created the seven heavens in tiers) meaning, one above another. Can this be comprehended simply by hearing it only or is it of the matters that actually can be perceived with the senses which are known about the movements (of the heavenly bodies) and the eclipses. It is known that they (the scholars) have many different opinions about these matters that we will not discuss here. The only intent here is that Allah
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً - وَجَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَجَعَلَ الشَّمْسَ سِرَاجاً
(Allah has created the seven heavens in tiers and has made the moon a light therein, and made the sun a lamp) meaning, He made a distinction between them (the sun and moon) in reference to their lighting. He made each one of them in a set manner with a distinct quality so that the night and day may be known. They (the night and day) are known by the rising and setting of the sun. He also determined fixed stations and positions for the moon, and He made its light vary so that sometimes it increases until it reaches a maximum, then it begins to decrease until it is completely veiled. This shows the passing of months and years. This is as Allah said,
هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلاَّ بِالْحَقِّ يُفَصِّلُ الآيَـتِ لِقَوْمٍ يَعْلَمُونَ
(It is He Who made the sun a shining thing and the moon as a light and measured out for its stages that you might know the number of years and the reckoning. Allah did not create this but in truth. He explains the Ayat in detail for people who have knowledge.) (10:5) Concerning Allah's statement,
وَاللَّهُ أَنبَتَكُمْ مِّنَ الاٌّرْضِ نَبَاتاً
(And Allah has brought you forth from the (dust of) earth) This (Nabat) is a verbal noun (for emphasis) and its usage here is most excellent.
ثُمَّ يُعِيدُكُمْ فِيهَا
(Afterwards He will return you into it (the earth),) (71:18) meaning, when you die.
وَيُخْرِجُكُمْ إِخْرَاجاً
(And bring you forth.) meaning, on the Day of Judgement He will repeat your creation just as He first originated you.
وَاللَّهُ جَعَلَ لَكُمُ الاٌّرْضَ بِسَاطاً
(And Allah has made for you the earth a wide expanse.) meaning, He spread it out, leveled it, settled it, and stabilized it with firm and lofty mountains.
لِّتَسْلُكُواْ مِنْهَا سُبُلاً فِجَاجاً
(That you may go about therein in broad roads.) meaning, He created it so that you may settle in it and travel in it wherever you wish, from its different sides, areas and regions. All of this is from what Nuh informed them of concerning Allah's power and His greatness in creating the heavens and the earth. It demostrates the favor that He did for them by making both heavenly benefits and earthly benefits. For He is the Creator and the Sustainer Who made the heaven as a building and the earth as a bed, and He enlarged His provisions for His creatures. Therefore, He is the One Who it is obligatory to worship, and accept as One God. No one should be associated with Him as a partner, because He has no equal, peer, rival, coequal, mate, son, minister or advisor, rather He is the Most High, the Most Great.
قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِى وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً - وَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً - وَقَدْ أَضَلُّواْ كَثِيراً وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً
📜 Texte arabe source
(وَاللَّهُ أَنْبَتَكُمْ مِنَ الأرْضِ نَبَاتًا ) يقول: والله أنشأكم من تراب الأرض، فخلقكم منه إنشاء.
Verset 18
Nuh se plaint de sa rencontre avec son peuple - Allah rapporte ce que dit Son serviteur et Messager, Nuh, et qu'il se plaignit à son Seigneur de la réponse qu'il reçut de son peuple, et de sa patience envers eux pendant cette longue période — qui fut de neuf cent cinquante ans. Il se plaignit en raison de ses explications et clarifications des choses pour eux et de son appel à la guidance et à la voie la plus droite. Ainsi, il (Nuh) dit : رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً (Ô mon Seigneur ! J'ai appelé mon peuple nuit et jour,) c'est-à-dire : « Je n'ai pas cessé de les appeler nuit et jour, exécutant Ton commandement et dans l'obéissance à Toi. » فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً (Mais mon appel n'a fait qu'augmenter leur fuite.) c'est-à-dire : « plus je les appelais à venir à la vérité, plus ils la fuyaient et l'évitaient. » وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ (Et chaque fois que je les appelais afin que Tu leur pardonnes, ils mettaient leurs doigts dans leurs oreilles, se couvraient de leurs vêtements,) c'est-à-dire : « ils fermaient leurs oreilles pour ne pas entendre ce à quoi je les appelais. » Ceci est semblable à ce qu'Allah a dit à propos des mécréants de Quraysh : وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ (Et ceux qui mécroient disent : « N'écoutez pas ce Coran, et faites du bruit pendant sa récitation afin de triompher. ») (41:26) وَاسْتَغْشَوْاْ ثِيَابَهُمْ (se couvraient de leurs vêtements,) Ibn Jarir a rapporté d'Ibn `Abbas qu'il a dit : « Ils se cachaient sous de faux prétextes de lui afin qu'il ne les reconnaisse pas. » Sa`id bin Jubayr et As-Suddi ont tous deux dit : « Ils couvraient leurs têtes pour ne pas entendre ce qu'il disait. » وَأَصَرُّواْ (et persistaient,) c'est-à-dire : ils continuaient dans ce qu'ils étaient, à associer des partenaires à Allah et dans une grande [mécréance].
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh complains about his Encounter with His People
Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh.
وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ
(And those who disbelieve say: "Listen not to this Qur'an, and make noise in the midst of its (recitation) that you may overcome.") (41:26)
وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(covered themselves up with their garments,) Ibn Jarir recorded from Ibn `Abbas that he said, "They concealed themselves under false pretences from him so that he would not recognize them." Sa`id bin Jubayr and As-Suddi both said, "They covered their heads so that they could not hear what he was saying."
وَأَصَرُّواْ
(and persisted,) meaning, they continued in what they were upon of associating partners with Allah and great disbelief.
وَاسْتَكْبَرُواْ اسْتِكْبَاراً
(and magnified themselves in pride.) meaning, they were turned away from following the truth and submitting to it.
ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَـراً
(Then verily, I called to them openly.) meaning, openly among the people.
ثُمَّ إِنِّى أَعْلَنْتُ لَهُمْ
(Then verily, I proclaimed to them in public,) meaning, with open speech and a raised voice.
وَأَسْرَرْتُ لَهُمْ إِسْرَاراً
(and I have appealed to them in private.) meaning, in discussions with them. So he tried various types of propagation to be more effective with them.
What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, disbelievers of the Quraysh. Qu ? s? ? ? ? A ? Nuh complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh. n?A h complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said, NnA ? What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) Then he (`Umar) said, "Verily, I have sought rain with the keys of the sky which cause the rain to descend." Ibn `Abbas and others have said, "It (Midrar) means some of it (rain) following others." Concerning Allah's statement,
وَيُمْدِدْكُمْ بِأَمْوَلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّـتٍ وَيَجْعَل لَّكُمْ أَنْهَاراً
(And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.) meaning, `if you repent to Allah, seek His forgiveness and obey Him, He will increase your provisions for you and provide you with water from the blessings of the sky. He will cause the blessings of the earth and crops to grow for you. He will increase your live stock animals for you and give you more wealth and children. This means that He will give you more wealth, more children and gardens with various types of fruits. He will cause rivers to flow among these gardens.' This is the position of the invitation with encouragement. Then He made it balanced for them by using intimidation. He said,
مَّا لَكُمْ لاَ تَرْجُونَ لِلَّهِ وَقَاراً
(What is the matter with you, that you do not hope for any Waqar from Allah) meaning, great majesty. This has been said by Ibn `Abbas, Mujahid and Ad-Dahhak. Ibn `Abbas said, "That you all do not magnify Allah in the proper manner that He deserves to be magnified. Meaning, you do not fear His punishment and His vengeance."
وَقَدْ خَلَقَكُمْ أَطْوَاراً
(While He has created you (in) Atwar (stages).) It has been said that this means from a drop of sperm, then from a hanging clot, then from a lump of flesh. Ibn `Abbas, `Ikrimah, Qatadah, Yahya bin Rafi`, As-Suddi and Ibn Zayd, all said this. Concerning Allah's statement,
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً
(See you not how Allah has created the seven heavens in tiers) meaning, one above another. Can this be comprehended simply by hearing it only or is it of the matters that actually can be perceived with the senses which are known about the movements (of the heavenly bodies) and the eclipses. It is known that they (the scholars) have many different opinions about these matters that we will not discuss here. The only intent here is that Allah
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً - وَجَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَجَعَلَ الشَّمْسَ سِرَاجاً
(Allah has created the seven heavens in tiers and has made the moon a light therein, and made the sun a lamp) meaning, He made a distinction between them (the sun and moon) in reference to their lighting. He made each one of them in a set manner with a distinct quality so that the night and day may be known. They (the night and day) are known by the rising and setting of the sun. He also determined fixed stations and positions for the moon, and He made its light vary so that sometimes it increases until it reaches a maximum, then it begins to decrease until it is completely veiled. This shows the passing of months and years. This is as Allah said,
هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلاَّ بِالْحَقِّ يُفَصِّلُ الآيَـتِ لِقَوْمٍ يَعْلَمُونَ
(It is He Who made the sun a shining thing and the moon as a light and measured out for its stages that you might know the number of years and the reckoning. Allah did not create this but in truth. He explains the Ayat in detail for people who have knowledge.) (10:5) Concerning Allah's statement,
وَاللَّهُ أَنبَتَكُمْ مِّنَ الاٌّرْضِ نَبَاتاً
(And Allah has brought you forth from the (dust of) earth) This (Nabat) is a verbal noun (for emphasis) and its usage here is most excellent.
ثُمَّ يُعِيدُكُمْ فِيهَا
(Afterwards He will return you into it (the earth),) (71:18) meaning, when you die.
وَيُخْرِجُكُمْ إِخْرَاجاً
(And bring you forth.) meaning, on the Day of Judgement He will repeat your creation just as He first originated you.
وَاللَّهُ جَعَلَ لَكُمُ الاٌّرْضَ بِسَاطاً
(And Allah has made for you the earth a wide expanse.) meaning, He spread it out, leveled it, settled it, and stabilized it with firm and lofty mountains.
لِّتَسْلُكُواْ مِنْهَا سُبُلاً فِجَاجاً
(That you may go about therein in broad roads.) meaning, He created it so that you may settle in it and travel in it wherever you wish, from its different sides, areas and regions. All of this is from what Nuh informed them of concerning Allah's power and His greatness in creating the heavens and the earth. It demostrates the favor that He did for them by making both heavenly benefits and earthly benefits. For He is the Creator and the Sustainer Who made the heaven as a building and the earth as a bed, and He enlarged His provisions for His creatures. Therefore, He is the One Who it is obligatory to worship, and accept as One God. No one should be associated with Him as a partner, because He has no equal, peer, rival, coequal, mate, son, minister or advisor, rather He is the Most High, the Most Great.
قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِى وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً - وَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً - وَقَدْ أَضَلُّواْ كَثِيراً وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً
📜 Texte arabe source
(ثُمَّ يُعِيدُكُمْ فِيهَا ) يقول: ثم يعيدكم في الأرض كما كنتم ترابا فيصيركم كما كنتم من قبل أن يخلقكم (وَيُخْرِجُكُمْ إِخْرَاجًا ) يقول ويخرجكم منها إذا شاء أحياء كما كنتم بشرا من قبل أن يعيدكم فيها، فيصيركم ترابا إخراجا.
Verset 19
Nuh se plaint de sa rencontre avec son peuple - Allah rapporte ce que dit Son serviteur et Messager, Nuh, et qu'il se plaignit à son Seigneur de la réponse qu'il reçut de son peuple, et de sa patience envers eux pendant cette longue période — qui fut de neuf cent cinquante ans. Il se plaignit en raison de ses explications et clarifications des choses pour eux et de son appel à la guidance et à la voie la plus droite. Ainsi, il (Nuh) dit : رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً (Ô mon Seigneur ! J'ai appelé mon peuple nuit et jour,) c'est-à-dire : « Je n'ai pas cessé de les appeler nuit et jour, exécutant Ton commandement et dans l'obéissance à Toi. » فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً (Mais mon appel n'a fait qu'augmenter leur fuite.) c'est-à-dire : « plus je les appelais à venir à la vérité, plus ils la fuyaient et l'évitaient. » وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ (Et chaque fois que je les appelais afin que Tu leur pardonnes, ils mettaient leurs doigts dans leurs oreilles, se couvraient de leurs vêtements,) c'est-à-dire : « ils fermaient leurs oreilles pour ne pas entendre ce à quoi je les appelais. » Ceci est semblable à ce qu'Allah a dit à propos des mécréants de Quraysh : وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ (Et ceux qui mécroient disent : « N'écoutez pas ce Coran, et faites du bruit pendant sa récitation afin de triompher. ») (41:26) وَاسْتَغْشَوْاْ ثِيَابَهُمْ (se couvraient de leurs vêtements,) Ibn Jarir a rapporté d'Ibn `Abbas qu'il a dit : « Ils se cachaient sous de faux prétextes de lui afin qu'il ne les reconnaisse pas. » Sa`id bin Jubayr et As-Suddi ont tous deux dit : « Ils couvraient leurs têtes pour ne pas entendre ce qu'il disait. » وَأَصَرُّواْ (et persistaient,) c'est-à-dire : ils continuaient dans ce qu'ils étaient, à associer des partenaires à Allah et dans une grande [mécréance].
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh complains about his Encounter with His People
Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh.
وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ
(And those who disbelieve say: "Listen not to this Qur'an, and make noise in the midst of its (recitation) that you may overcome.") (41:26)
وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(covered themselves up with their garments,) Ibn Jarir recorded from Ibn `Abbas that he said, "They concealed themselves under false pretences from him so that he would not recognize them." Sa`id bin Jubayr and As-Suddi both said, "They covered their heads so that they could not hear what he was saying."
وَأَصَرُّواْ
(and persisted,) meaning, they continued in what they were upon of associating partners with Allah and great disbelief.
وَاسْتَكْبَرُواْ اسْتِكْبَاراً
(and magnified themselves in pride.) meaning, they were turned away from following the truth and submitting to it.
ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَـراً
(Then verily, I called to them openly.) meaning, openly among the people.
ثُمَّ إِنِّى أَعْلَنْتُ لَهُمْ
(Then verily, I proclaimed to them in public,) meaning, with open speech and a raised voice.
وَأَسْرَرْتُ لَهُمْ إِسْرَاراً
(and I have appealed to them in private.) meaning, in discussions with them. So he tried various types of propagation to be more effective with them.
What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, disbelievers of the Quraysh. Qu ? s? ? ? ? A ? Nuh complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh. n?A h complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said, NnA ? What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) Then he (`Umar) said, "Verily, I have sought rain with the keys of the sky which cause the rain to descend." Ibn `Abbas and others have said, "It (Midrar) means some of it (rain) following others." Concerning Allah's statement,
وَيُمْدِدْكُمْ بِأَمْوَلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّـتٍ وَيَجْعَل لَّكُمْ أَنْهَاراً
(And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.) meaning, `if you repent to Allah, seek His forgiveness and obey Him, He will increase your provisions for you and provide you with water from the blessings of the sky. He will cause the blessings of the earth and crops to grow for you. He will increase your live stock animals for you and give you more wealth and children. This means that He will give you more wealth, more children and gardens with various types of fruits. He will cause rivers to flow among these gardens.' This is the position of the invitation with encouragement. Then He made it balanced for them by using intimidation. He said,
مَّا لَكُمْ لاَ تَرْجُونَ لِلَّهِ وَقَاراً
(What is the matter with you, that you do not hope for any Waqar from Allah) meaning, great majesty. This has been said by Ibn `Abbas, Mujahid and Ad-Dahhak. Ibn `Abbas said, "That you all do not magnify Allah in the proper manner that He deserves to be magnified. Meaning, you do not fear His punishment and His vengeance."
وَقَدْ خَلَقَكُمْ أَطْوَاراً
(While He has created you (in) Atwar (stages).) It has been said that this means from a drop of sperm, then from a hanging clot, then from a lump of flesh. Ibn `Abbas, `Ikrimah, Qatadah, Yahya bin Rafi`, As-Suddi and Ibn Zayd, all said this. Concerning Allah's statement,
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً
(See you not how Allah has created the seven heavens in tiers) meaning, one above another. Can this be comprehended simply by hearing it only or is it of the matters that actually can be perceived with the senses which are known about the movements (of the heavenly bodies) and the eclipses. It is known that they (the scholars) have many different opinions about these matters that we will not discuss here. The only intent here is that Allah
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً - وَجَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَجَعَلَ الشَّمْسَ سِرَاجاً
(Allah has created the seven heavens in tiers and has made the moon a light therein, and made the sun a lamp) meaning, He made a distinction between them (the sun and moon) in reference to their lighting. He made each one of them in a set manner with a distinct quality so that the night and day may be known. They (the night and day) are known by the rising and setting of the sun. He also determined fixed stations and positions for the moon, and He made its light vary so that sometimes it increases until it reaches a maximum, then it begins to decrease until it is completely veiled. This shows the passing of months and years. This is as Allah said,
هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلاَّ بِالْحَقِّ يُفَصِّلُ الآيَـتِ لِقَوْمٍ يَعْلَمُونَ
(It is He Who made the sun a shining thing and the moon as a light and measured out for its stages that you might know the number of years and the reckoning. Allah did not create this but in truth. He explains the Ayat in detail for people who have knowledge.) (10:5) Concerning Allah's statement,
وَاللَّهُ أَنبَتَكُمْ مِّنَ الاٌّرْضِ نَبَاتاً
(And Allah has brought you forth from the (dust of) earth) This (Nabat) is a verbal noun (for emphasis) and its usage here is most excellent.
ثُمَّ يُعِيدُكُمْ فِيهَا
(Afterwards He will return you into it (the earth),) (71:18) meaning, when you die.
وَيُخْرِجُكُمْ إِخْرَاجاً
(And bring you forth.) meaning, on the Day of Judgement He will repeat your creation just as He first originated you.
وَاللَّهُ جَعَلَ لَكُمُ الاٌّرْضَ بِسَاطاً
(And Allah has made for you the earth a wide expanse.) meaning, He spread it out, leveled it, settled it, and stabilized it with firm and lofty mountains.
لِّتَسْلُكُواْ مِنْهَا سُبُلاً فِجَاجاً
(That you may go about therein in broad roads.) meaning, He created it so that you may settle in it and travel in it wherever you wish, from its different sides, areas and regions. All of this is from what Nuh informed them of concerning Allah's power and His greatness in creating the heavens and the earth. It demostrates the favor that He did for them by making both heavenly benefits and earthly benefits. For He is the Creator and the Sustainer Who made the heaven as a building and the earth as a bed, and He enlarged His provisions for His creatures. Therefore, He is the One Who it is obligatory to worship, and accept as One God. No one should be associated with Him as a partner, because He has no equal, peer, rival, coequal, mate, son, minister or advisor, rather He is the Most High, the Most Great.
قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِى وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً - وَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً - وَقَدْ أَضَلُّواْ كَثِيراً وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً
📜 Texte arabe source
القول في تأويل قوله تعالى : وَاللَّهُ جَعَلَ لَكُمُ الأَرْضَ بِسَاطًا يقول تعالى ذكره مخبرا عن قيل نوح لقومه، مذكِّرهم نِعَم ربه:( وَاللَّهُ جَعَلَ لَكُمُ الأرْضَ بِسَاطًا ) تستقرّون عليها وتمتهدونها.
Verset 20
Nuh se plaint de sa rencontre avec son peuple - Allah rapporte ce que dit Son serviteur et Messager, Nuh, et qu'il se plaignit à son Seigneur de la réponse qu'il reçut de son peuple, et de sa patience envers eux pendant cette longue période — qui fut de neuf cent cinquante ans. Il se plaignit en raison de ses explications et clarifications des choses pour eux et de son appel à la guidance et à la voie la plus droite. Ainsi, il (Nuh) dit : رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً (Ô mon Seigneur ! J'ai appelé mon peuple nuit et jour,) c'est-à-dire : « Je n'ai pas cessé de les appeler nuit et jour, exécutant Ton commandement et dans l'obéissance à Toi. » فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً (Mais mon appel n'a fait qu'augmenter leur fuite.) c'est-à-dire : « plus je les appelais à venir à la vérité, plus ils la fuyaient et l'évitaient. » وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ (Et chaque fois que je les appelais afin que Tu leur pardonnes, ils mettaient leurs doigts dans leurs oreilles, se couvraient de leurs vêtements,) c'est-à-dire : « ils fermaient leurs oreilles pour ne pas entendre ce à quoi je les appelais. » Ceci est semblable à ce qu'Allah a dit à propos des mécréants de Quraysh : وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ (Et ceux qui mécroient disent : « N'écoutez pas ce Coran, et faites du bruit pendant sa récitation afin de triompher. ») (41:26) وَاسْتَغْشَوْاْ ثِيَابَهُمْ (se couvraient de leurs vêtements,) Ibn Jarir a rapporté d'Ibn `Abbas qu'il a dit : « Ils se cachaient sous de faux prétextes de lui afin qu'il ne les reconnaisse pas. » Sa`id bin Jubayr et As-Suddi ont tous deux dit : « Ils couvraient leurs têtes pour ne pas entendre ce qu'il disait. » وَأَصَرُّواْ (et persistaient,) c'est-à-dire : ils continuaient dans ce qu'ils étaient, à associer des partenaires à Allah et dans une grande [mécréance].
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh complains about his Encounter with His People
Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh.
وَقَالَ الَّذِينَ كَفَرُواْ لاَ تَسْمَعُواْ لِهَـذَا الْقُرْءَانِ وَالْغَوْاْ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ
(And those who disbelieve say: "Listen not to this Qur'an, and make noise in the midst of its (recitation) that you may overcome.") (41:26)
وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(covered themselves up with their garments,) Ibn Jarir recorded from Ibn `Abbas that he said, "They concealed themselves under false pretences from him so that he would not recognize them." Sa`id bin Jubayr and As-Suddi both said, "They covered their heads so that they could not hear what he was saying."
وَأَصَرُّواْ
(and persisted,) meaning, they continued in what they were upon of associating partners with Allah and great disbelief.
وَاسْتَكْبَرُواْ اسْتِكْبَاراً
(and magnified themselves in pride.) meaning, they were turned away from following the truth and submitting to it.
ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَـراً
(Then verily, I called to them openly.) meaning, openly among the people.
ثُمَّ إِنِّى أَعْلَنْتُ لَهُمْ
(Then verily, I proclaimed to them in public,) meaning, with open speech and a raised voice.
وَأَسْرَرْتُ لَهُمْ إِسْرَاراً
(and I have appealed to them in private.) meaning, in discussions with them. So he tried various types of propagation to be more effective with them.
What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar, disbelievers of the Quraysh. Qu ? s? ? ? ? A ? Nuh complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said,
رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلاً وَنَهَاراً
(O my Lord! Verily, I have called to my people night and day,) meaning, `I did not abandon calling them night and day, carrying out Your command and in obediance to You.'
فَلَمْ يَزِدْهُمْ دُعَآئِى إِلاَّ فِرَاراً
(But all my calling added nothing but to (their) flight.) meaning, `the more I called them to come to the truth, the more they fled from it and avoided it.'
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُواْ أَصَـبِعَهُمْ فِى ءَاذَنِهِمْ وَاسْتَغْشَوْاْ ثِيَابَهُمْ
(And verily, every time I called unto them that You might forgive them, they thrust their fingers into their ears, covered themselves up with their garments,) meaning, `they closed up their ears so that they could not hear what I was calling them to.' This is similar to what Allah said about the disbelievers of the Quraysh. n?A h complains about his Encounter with His People Allah tells about His servant and Messenger, Nuh, and that he complained to his Lord about the response he received from his people, and how he was patient with them for this long period of time -- which was nine hundred and fifty years. He complained due to his explaining and clarifying matters for them and his calling them to guidance and the straightest path. So he (Nuh) said, NnA ? What Nuh said when He called His People to Allah
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving;) meaning, `return to Him and turn away from what you are involved in. Repent to Him soon, for verily, He is Most Accepting of the repentance of those who turn to Him in repentance. He will accept repentance no matter what the sin is, even if it is disbelief and polytheism.' Thus, he said,
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) meaning, continuous rain. Thus, it is recommended to recite this Surah in the prayer for rain due to this Ayah. This has been reported from the Commander of the faithful, `Umar bin Al-Khattab. He ascended the Minbar to perform the prayer for rain, and he did not do more than seeking Allah's forgiveness and reciting the Ayat that mention seeking Allah's forgiveness. Among these Ayat:
فَقُلْتُ اسْتَغْفِرُواْ رَبَّكُمْ إِنَّهُ كَانَ غَفَّاراً - يُرْسِلِ السَّمَآءَ عَلَيْكُمْ مُدْرَاراً
(I said: Ask forgiveness from your Lord, verily, He is Oft-Forgiving; He will send rain to you Midrar,) Then he (`Umar) said, "Verily, I have sought rain with the keys of the sky which cause the rain to descend." Ibn `Abbas and others have said, "It (Midrar) means some of it (rain) following others." Concerning Allah's statement,
وَيُمْدِدْكُمْ بِأَمْوَلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّـتٍ وَيَجْعَل لَّكُمْ أَنْهَاراً
(And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.) meaning, `if you repent to Allah, seek His forgiveness and obey Him, He will increase your provisions for you and provide you with water from the blessings of the sky. He will cause the blessings of the earth and crops to grow for you. He will increase your live stock animals for you and give you more wealth and children. This means that He will give you more wealth, more children and gardens with various types of fruits. He will cause rivers to flow among these gardens.' This is the position of the invitation with encouragement. Then He made it balanced for them by using intimidation. He said,
مَّا لَكُمْ لاَ تَرْجُونَ لِلَّهِ وَقَاراً
(What is the matter with you, that you do not hope for any Waqar from Allah) meaning, great majesty. This has been said by Ibn `Abbas, Mujahid and Ad-Dahhak. Ibn `Abbas said, "That you all do not magnify Allah in the proper manner that He deserves to be magnified. Meaning, you do not fear His punishment and His vengeance."
وَقَدْ خَلَقَكُمْ أَطْوَاراً
(While He has created you (in) Atwar (stages).) It has been said that this means from a drop of sperm, then from a hanging clot, then from a lump of flesh. Ibn `Abbas, `Ikrimah, Qatadah, Yahya bin Rafi`, As-Suddi and Ibn Zayd, all said this. Concerning Allah's statement,
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً
(See you not how Allah has created the seven heavens in tiers) meaning, one above another. Can this be comprehended simply by hearing it only or is it of the matters that actually can be perceived with the senses which are known about the movements (of the heavenly bodies) and the eclipses. It is known that they (the scholars) have many different opinions about these matters that we will not discuss here. The only intent here is that Allah
أَلَمْ تَرَوْاْ كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَـوَتٍ طِبَاقاً - وَجَعَلَ الْقَمَرَ فِيهِنَّ نُوراً وَجَعَلَ الشَّمْسَ سِرَاجاً
(Allah has created the seven heavens in tiers and has made the moon a light therein, and made the sun a lamp) meaning, He made a distinction between them (the sun and moon) in reference to their lighting. He made each one of them in a set manner with a distinct quality so that the night and day may be known. They (the night and day) are known by the rising and setting of the sun. He also determined fixed stations and positions for the moon, and He made its light vary so that sometimes it increases until it reaches a maximum, then it begins to decrease until it is completely veiled. This shows the passing of months and years. This is as Allah said,
هُوَ الَّذِى جَعَلَ الشَّمْسَ ضِيَآءً وَالْقَمَرَ نُوراً وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ مَا خَلَقَ اللَّهُ ذَلِكَ إِلاَّ بِالْحَقِّ يُفَصِّلُ الآيَـتِ لِقَوْمٍ يَعْلَمُونَ
(It is He Who made the sun a shining thing and the moon as a light and measured out for its stages that you might know the number of years and the reckoning. Allah did not create this but in truth. He explains the Ayat in detail for people who have knowledge.) (10:5) Concerning Allah's statement,
وَاللَّهُ أَنبَتَكُمْ مِّنَ الاٌّرْضِ نَبَاتاً
(And Allah has brought you forth from the (dust of) earth) This (Nabat) is a verbal noun (for emphasis) and its usage here is most excellent.
ثُمَّ يُعِيدُكُمْ فِيهَا
(Afterwards He will return you into it (the earth),) (71:18) meaning, when you die.
وَيُخْرِجُكُمْ إِخْرَاجاً
(And bring you forth.) meaning, on the Day of Judgement He will repeat your creation just as He first originated you.
وَاللَّهُ جَعَلَ لَكُمُ الاٌّرْضَ بِسَاطاً
(And Allah has made for you the earth a wide expanse.) meaning, He spread it out, leveled it, settled it, and stabilized it with firm and lofty mountains.
لِّتَسْلُكُواْ مِنْهَا سُبُلاً فِجَاجاً
(That you may go about therein in broad roads.) meaning, He created it so that you may settle in it and travel in it wherever you wish, from its different sides, areas and regions. All of this is from what Nuh informed them of concerning Allah's power and His greatness in creating the heavens and the earth. It demostrates the favor that He did for them by making both heavenly benefits and earthly benefits. For He is the Creator and the Sustainer Who made the heaven as a building and the earth as a bed, and He enlarged His provisions for His creatures. Therefore, He is the One Who it is obligatory to worship, and accept as One God. No one should be associated with Him as a partner, because He has no equal, peer, rival, coequal, mate, son, minister or advisor, rather He is the Most High, the Most Great.
قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِى وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً - وَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً - وَقَدْ أَضَلُّواْ كَثِيراً وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً
📜 Texte arabe source
وقوله: ( لِتَسْلُكُوا مِنْهَا سُبُلا فِجَاجًا ) يقول: لتسلكوا منها طرقا صعابا متفرقة؛ والفجاج: جمع فجّ، وهو الطريق.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( لِتَسْلُكُوا مِنْهَا سُبُلا فِجَاجًا ) قال: طرقا وأعلاما.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة، في قوله:( لِتَسْلُكُوا مِنْهَا سُبُلا فِجَاجًا ) قال: طرقا.
حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله:( لِتَسْلُكُوا مِنْهَا سُبُلا فِجَاجًا ) يقول: طُرقًا مختلفة.
Verset 21
Nuh se plaint à son Seigneur de la réponse de son peuple - Allah dit que Nuh se tourna vers Allah pour informer Allah — l'Omniscient, de Qui rien n'échappe — qu'il avait présenté l'appel clair, comme mentionné précédemment, et l'invitation complète de diverses manières. Il les appelait parfois par l'encouragement et parfois par des avertissements intimidants. Cependant, ils lui désobéirent, s'opposèrent à lui, le nièrent et suivirent les enfants du monde. Ceux-là étaient ceux qui étaient insouciants du commandement d'Allah et possédaient les délices de la richesse et des enfants. Cependant, ces choses (bénéfices mondains) étaient aussi pour un châtiment graduel et un répit temporaire, non pour un honneur ou une bénédiction. Ainsi, Allah dit : وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً (et suivirent celui dont la richesse et les enfants ne font qu'augmenter la perte.) Le sens de la parole d'Allah : وَمَكَرُواْ مَكْراً كُبَّاراً (Et ils ont tramé un complot immense.) est qu'ils tramèrent un complot trompeur pour leurs suiveurs, les dupant en leur faisant croire qu'ils suivaient la vérité et la bonne guidance. Ceci est comme ce qu'ils leur diront au Jour du Jugement : بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً (Mais c'était plutôt votre complot de nuit et de jour : quand vous nous ordonniez de mécroire en Allah et de Lui assigner des rivaux !) (34:33) Pour cette raison, Il dit ici : Les Idoles du peuple de Nuh et ce qui lui arriva - وَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً (Et ils ont tramé un complot immense. Et ils ont dit : « N'abandonnez pas vos dieux, et n'abandonnez ni Wadd, ni Suwa`, ni Yaghuth, ni Ya`uq, ni Nasr. ») Ce sont les noms de leurs idoles qu'ils adoraient en dehors d'Allah. Al-Bukhari a rapporté d'Ibn `Abbas qu'il a dit : « Les idoles qui étaient parmi le peuple de Nuh se retrouvèrent ensuite parmi les Arabes. En ce qui concerne Wadd, il devint
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh complains to His Lord about His People's Response
Allah says that Nuh turned to Allah to inform Allah - the All Knowing from Whom nothing escapes - that he presented the clear call, as mentioned previously, and the comprehensive invitation in various ways. He called them sometimes by encouragement and sometimes by intimidating warnings. Yet, they disobeyed him, opposed him, denied him and followed the children of the world. They were those who were heedless of the command of Allah and they possessed delights of wealth and children. However, these things (worldly benefits) were also for gradual punishment and temporary respite, not for honor or blessing. Thus, Allah says,
وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً
(and followed one whose wealth and children give him no increase but loss.) The meaning of Allah's statement,
وَمَكَرُواْ مَكْراً كُبَّاراً
(And they have plotted a mighty plot.) is that they plotted a deceptive plot for their followers tricking them into believing that they were following the truth and correct guidance. This is like what they will say to them on the Day of Judgement,
بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً
(Nay, but it was your plotting by night and day: when you orderd us to disbelieve in Allah and set up rivals to Him!) (34:33) For this reason He says here,
The Idols of the People of Nuh and what happened to Him
وَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً
(And they have plotted a mighty plot. And they have said: `You shall not leave your gods, nor shall you leave Wadd, nor Suwa`, nor Yaghuth, and Ya`uq and Nasr.') These are the names of their idols which they used to worship besides Allah. Al-Bukhari recorded from Ibn `Abbas that he said, "The idols that were among the people of Nuh wound up among the Arabs afterwards. In reference to Wadd, it became the idol of the people of Kalb in the area of Dawmat Al-Jandal. Suwa` became the idol of the people of Hudhayl. Yaghuth became the idol of the people of Murad, then the people of Bani Ghutayf at Al-Juruf in the area of Saba' worshipped it after them. Ya`uq became the idol of the people of Hamdan. Nasr became the idol of the people of Himyar for the family of Dhu Kala`. These idols were all named after righteous men from the people of Nuh. Then when these men died, Shaytan inspired his (Nuh's) people to erect statues in honor of them at their gathering places where they used to come and sit, and to name these statues after these men (with their names). So they did this (as Shaytan suggested), but these statues were not worshipped until after those people (the ones who built them) had died and the knowledge was lost. Then, those statues were later worshipped." This has also been similarly reported from `Ikrimah, Ad-Dahhak, Qatadah and Ibn Ishaq. `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "These are statues that were worshipped in the time of Nuh." Ibn Jarir recorded from Muhammad bin Qays that he said concerning Yaghuth, Ya`uq and Nasr, "They were righteous people between the time of Adam and Nuh, and they had followers who used to adhere to their guidance. Then, when they died, their companions who used to follow them said, `If we make images of them, it will increase our desire to perform worship when we remember them.' So they made images of them. Then, when those people died and other people came after them, Iblis approached them and said, `They (your predecessors) used to worship these statues and they were granted rain by their worship of them.' Thus, they (the latter people) worshipped them."
The Supplication of Nuh against His People and for whoever believed in Him
وَقَدْ أَضَلُّواْ كَثِيراً
(And indeed they have led many astray.) meaning, by the idols that they took for worship, they mislead a large number of people. For verily, the worship of those idols continued throughout many generations until our times today, among the Arabs, the non-Arabs and all the groups of the Children of Adam. Al-Khalil (Prophet Ibrahim) said in his supplication,
وَاجْنُبْنِى وَبَنِىَّ أَن نَّعْبُدَ الاٌّصْنَامَرَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِّنَ النَّاسِ
(And keep me and my sons away from worshipping idols."O my Lord! They have indeed led astray many among mankind...") (14:35,36) Allah then says,
وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً
(Grant no increase to the wrongdoers save error.) This is a supplication from him (Nuh) against his people due to their rebellion, disbelief and obstinacy. This is just as Musa supplicated against Fir`awn and his chiefs in his statement,
رَبَّنَا اطْمِسْ عَلَى أَمْوَلِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ فَلاَ يُؤْمِنُواْ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ
(Our Lord ! Destroy their wealth, and harden their hearts, so that they will not believe until they see the painful torment.) (10:88) Verily, Allah responded to the supplication of both of these Prophets concerning their people and He drowned their nations due to their rejection of what he (that Prophet) had come with.
مِّمَّا خَطِيئَـتِهِمْ أُغْرِقُواْ فَأُدْخِلُواْ نَاراً فَلَمْ يَجِدُواْ لَهُمْ مِّن دُونِ اللَّهِ أَنصَاراً - وَقَالَ نُوحٌ رَّبِّ لاَ تَذَرْ عَلَى الاٌّرْضِ مِنَ الْكَـفِرِينَ دَيَّاراً - إِنَّكَ إِن تَذَرْهُمْ يُضِلُّواْ عِبَادَكَ وَلاَ يَلِدُواْ إِلاَّ فَاجِراً كَفَّاراً - رَّبِّ اغْفِرْ لِى وَلِوَلِدَىَّ وَلِمَن دَخَلَ بَيْتِىَ مُؤْمِناً وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ تَبَاراً
📜 Texte arabe source
وقوله: ( قَالَ نُوحٌ رَبِّ إِنَّهُمْ عَصَوْنِي ) فخالفوا أمري، وردّوا عليّ ما دعوتهم إليه من الهدى والرشاد ( وَاتَّبَعُوا مَنْ لَمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلا خَسَارًا ) يقول: واتبعوا في معصيتهم إياي من دعاهم إلى ذلك، ممن كثر ماله وولده، فلم تزده كثرة ماله وولده إلا خسارا، بُعدا من الله، وذهابا عن مَحَجَّة الطريق.
واختلفت القرّاء في قراءة قوله: ( وَوَلَدُهُ ) فقرأته عامة قرّاء المدينة: ( وَوَلَدُهُ ) بفتح الواو واللام، وكذلك قرءوا ذلك في جميع القرآن. وقرأ ذلك عامة قرّاء الكوفة بضم الواو وسكون اللام، وكذلك كلّ ما كان من ذكر الولد من سورة مريم إلى آخر القرآن. وقرأ أبو عمرو كلّ ما في القرآن من ذلك بفتح الواو واللام في غير هذا الحرف الواحد في سورة نوح، فإنه كان يضمّ الواو منه.
والصواب من القول عندنا في ذلك، أن كلّ هذه القراءات قراءات معروفات، متقاربات المعاني، فبأيّ ذلك قرأ القارئ فمصيب.
Verset 22
Nuh se plaint à son Seigneur de la réponse de son peuple - Allah dit que Nuh s'est tourné vers Allah pour informer Allah - l'Omniscient à Qui rien n'échappe - qu'il avait présenté l'appel clair, comme mentionné précédemment, et l'invitation complète de diverses manières. Il les appelait tantôt par l'encouragement, tantôt par des avertissements intimidants. Pourtant, ils lui désobéirent, s'opposèrent à lui, le nièrent et suivirent les enfants du monde. C'étaient ceux qui étaient insouciants du commandement d'Allah et qui possédaient les délices de la richesse et des enfants. Cependant, ces choses (bénéfices mondains) étaient aussi pour un châtiment graduel et un répit temporaire, non pour un honneur ou une bénédiction. Ainsi, Allah dit : (et suivirent celui dont la richesse et les enfants ne lui augmentent que la perte.) Le sens de la parole d'Allah : (Et ils ont ourdi un complot puissant.) est qu'ils ont ourdi un complot trompeur pour leurs adeptes, les dupant en leur faisant croire qu'ils suivaient la vérité et la bonne guidance. C'est comme ce qu'ils leur diront au Jour du Jugement : (Non, mais c'était votre complot de nuit et de jour : quand vous nous ordonniez de mécroire en Allah et de Lui assigner des rivaux !) (34:33) Pour cette raison, Il dit ici : Les Idoles du Peuple de Nuh et ce qui lui arriva - (Et ils ont ourdi un complot puissant. Et ils ont dit : "N'abandonnez pas vos dieux, et n'abandonnez ni Wadd, ni Suwa', ni Yaghuth, ni Ya'uq, ni Nasr.") Ce sont les noms de leurs idoles qu'ils adoraient en dehors d'Allah. Al-Bukhari a rapporté d'Ibn 'Abbas qu'il a dit : "Les idoles qui étaient parmi le peuple de Nuh se retrouvèrent parmi les Arabes par la suite. En ce qui concerne Wadd, il devint
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh complains to His Lord about His People's Response
Allah says that Nuh turned to Allah to inform Allah - the All Knowing from Whom nothing escapes - that he presented the clear call, as mentioned previously, and the comprehensive invitation in various ways. He called them sometimes by encouragement and sometimes by intimidating warnings. Yet, they disobeyed him, opposed him, denied him and followed the children of the world. They were those who were heedless of the command of Allah and they possessed delights of wealth and children. However, these things (worldly benefits) were also for gradual punishment and temporary respite, not for honor or blessing. Thus, Allah says,
وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً
(and followed one whose wealth and children give him no increase but loss.) The meaning of Allah's statement,
وَمَكَرُواْ مَكْراً كُبَّاراً
(And they have plotted a mighty plot.) is that they plotted a deceptive plot for their followers tricking them into believing that they were following the truth and correct guidance. This is like what they will say to them on the Day of Judgement,
بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً
(Nay, but it was your plotting by night and day: when you orderd us to disbelieve in Allah and set up rivals to Him!) (34:33) For this reason He says here,
The Idols of the People of Nuh and what happened to Him
وَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً
(And they have plotted a mighty plot. And they have said: `You shall not leave your gods, nor shall you leave Wadd, nor Suwa`, nor Yaghuth, and Ya`uq and Nasr.') These are the names of their idols which they used to worship besides Allah. Al-Bukhari recorded from Ibn `Abbas that he said, "The idols that were among the people of Nuh wound up among the Arabs afterwards. In reference to Wadd, it became the idol of the people of Kalb in the area of Dawmat Al-Jandal. Suwa` became the idol of the people of Hudhayl. Yaghuth became the idol of the people of Murad, then the people of Bani Ghutayf at Al-Juruf in the area of Saba' worshipped it after them. Ya`uq became the idol of the people of Hamdan. Nasr became the idol of the people of Himyar for the family of Dhu Kala`. These idols were all named after righteous men from the people of Nuh. Then when these men died, Shaytan inspired his (Nuh's) people to erect statues in honor of them at their gathering places where they used to come and sit, and to name these statues after these men (with their names). So they did this (as Shaytan suggested), but these statues were not worshipped until after those people (the ones who built them) had died and the knowledge was lost. Then, those statues were later worshipped." This has also been similarly reported from `Ikrimah, Ad-Dahhak, Qatadah and Ibn Ishaq. `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "These are statues that were worshipped in the time of Nuh." Ibn Jarir recorded from Muhammad bin Qays that he said concerning Yaghuth, Ya`uq and Nasr, "They were righteous people between the time of Adam and Nuh, and they had followers who used to adhere to their guidance. Then, when they died, their companions who used to follow them said, `If we make images of them, it will increase our desire to perform worship when we remember them.' So they made images of them. Then, when those people died and other people came after them, Iblis approached them and said, `They (your predecessors) used to worship these statues and they were granted rain by their worship of them.' Thus, they (the latter people) worshipped them."
The Supplication of Nuh against His People and for whoever believed in Him
وَقَدْ أَضَلُّواْ كَثِيراً
(And indeed they have led many astray.) meaning, by the idols that they took for worship, they mislead a large number of people. For verily, the worship of those idols continued throughout many generations until our times today, among the Arabs, the non-Arabs and all the groups of the Children of Adam. Al-Khalil (Prophet Ibrahim) said in his supplication,
وَاجْنُبْنِى وَبَنِىَّ أَن نَّعْبُدَ الاٌّصْنَامَرَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِّنَ النَّاسِ
(And keep me and my sons away from worshipping idols."O my Lord! They have indeed led astray many among mankind...") (14:35,36) Allah then says,
وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً
(Grant no increase to the wrongdoers save error.) This is a supplication from him (Nuh) against his people due to their rebellion, disbelief and obstinacy. This is just as Musa supplicated against Fir`awn and his chiefs in his statement,
رَبَّنَا اطْمِسْ عَلَى أَمْوَلِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ فَلاَ يُؤْمِنُواْ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ
(Our Lord ! Destroy their wealth, and harden their hearts, so that they will not believe until they see the painful torment.) (10:88) Verily, Allah responded to the supplication of both of these Prophets concerning their people and He drowned their nations due to their rejection of what he (that Prophet) had come with.
مِّمَّا خَطِيئَـتِهِمْ أُغْرِقُواْ فَأُدْخِلُواْ نَاراً فَلَمْ يَجِدُواْ لَهُمْ مِّن دُونِ اللَّهِ أَنصَاراً - وَقَالَ نُوحٌ رَّبِّ لاَ تَذَرْ عَلَى الاٌّرْضِ مِنَ الْكَـفِرِينَ دَيَّاراً - إِنَّكَ إِن تَذَرْهُمْ يُضِلُّواْ عِبَادَكَ وَلاَ يَلِدُواْ إِلاَّ فَاجِراً كَفَّاراً - رَّبِّ اغْفِرْ لِى وَلِوَلِدَىَّ وَلِمَن دَخَلَ بَيْتِىَ مُؤْمِناً وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ تَبَاراً
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:( كُبَّارًا ) قال: عظيما.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( وَمَكَرُوا مَكْرًا كُبَّارًا ) كثيرا، كهيئة قوله: لا يَسْمَعُونَ فِيهَا لَغْوًا وَلا كِذَّابًا والكُبَّار: وهو &; 23-639 &; الكبير، كما قال ابن زيد، تقول العرب: أمر عجيب وعجاب بالتخفيف، وعُجَّاب بالتشديد؛ ورجل حُسَان وحَسَّان، وجُمال وَجمَّالٌ بالتخفيف والتشديد، وكذلك كبير وكُبَّار بالتخفيف والتشديد.
Verset 23
Nuh se plaint à son Seigneur de la réponse de son peuple - Allah dit que Nuh s'est tourné vers Allah pour informer Allah - l'Omniscient à Qui rien n'échappe - qu'il avait présenté l'appel clair, comme mentionné précédemment, et l'invitation complète de diverses manières. Il les appelait tantôt par l'encouragement, tantôt par des avertissements intimidants. Pourtant, ils lui désobéirent, s'opposèrent à lui, le nièrent et suivirent les enfants du monde. C'étaient ceux qui étaient insouciants du commandement d'Allah et qui possédaient les délices de la richesse et des enfants. Cependant, ces choses (bénéfices mondains) étaient aussi pour un châtiment graduel et un répit temporaire, non pour un honneur ou une bénédiction. Ainsi, Allah dit : (et suivirent celui dont la richesse et les enfants ne lui augmentent que la perte.) Le sens de la parole d'Allah : (Et ils ont ourdi un complot puissant.) est qu'ils ont ourdi un complot trompeur pour leurs adeptes, les dupant en leur faisant croire qu'ils suivaient la vérité et la bonne guidance. C'est comme ce qu'ils leur diront au Jour du Jugement : (Non, mais c'était votre complot de nuit et de jour : quand vous nous ordonniez de mécroire en Allah et de Lui assigner des rivaux !) (34:33) Pour cette raison, Il dit ici : Les Idoles du Peuple de Nuh et ce qui lui arriva - (Et ils ont ourdi un complot puissant. Et ils ont dit : "N'abandonnez pas vos dieux, et n'abandonnez ni Wadd, ni Suwa', ni Yaghuth, ni Ya'uq, ni Nasr.") Ce sont les noms de leurs idoles qu'ils adoraient en dehors d'Allah. Al-Bukhari a rapporté d'Ibn 'Abbas qu'il a dit : "Les idoles qui étaient parmi le peuple de Nuh se retrouvèrent parmi les Arabes par la suite. En ce qui concerne Wadd, il devint
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh complains to His Lord about His People's Response
Allah says that Nuh turned to Allah to inform Allah - the All Knowing from Whom nothing escapes - that he presented the clear call, as mentioned previously, and the comprehensive invitation in various ways. He called them sometimes by encouragement and sometimes by intimidating warnings. Yet, they disobeyed him, opposed him, denied him and followed the children of the world. They were those who were heedless of the command of Allah and they possessed delights of wealth and children. However, these things (worldly benefits) were also for gradual punishment and temporary respite, not for honor or blessing. Thus, Allah says,
وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً
(and followed one whose wealth and children give him no increase but loss.) The meaning of Allah's statement,
وَمَكَرُواْ مَكْراً كُبَّاراً
(And they have plotted a mighty plot.) is that they plotted a deceptive plot for their followers tricking them into believing that they were following the truth and correct guidance. This is like what they will say to them on the Day of Judgement,
بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً
(Nay, but it was your plotting by night and day: when you orderd us to disbelieve in Allah and set up rivals to Him!) (34:33) For this reason He says here,
The Idols of the People of Nuh and what happened to Him
وَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً
(And they have plotted a mighty plot. And they have said: `You shall not leave your gods, nor shall you leave Wadd, nor Suwa`, nor Yaghuth, and Ya`uq and Nasr.') These are the names of their idols which they used to worship besides Allah. Al-Bukhari recorded from Ibn `Abbas that he said, "The idols that were among the people of Nuh wound up among the Arabs afterwards. In reference to Wadd, it became the idol of the people of Kalb in the area of Dawmat Al-Jandal. Suwa` became the idol of the people of Hudhayl. Yaghuth became the idol of the people of Murad, then the people of Bani Ghutayf at Al-Juruf in the area of Saba' worshipped it after them. Ya`uq became the idol of the people of Hamdan. Nasr became the idol of the people of Himyar for the family of Dhu Kala`. These idols were all named after righteous men from the people of Nuh. Then when these men died, Shaytan inspired his (Nuh's) people to erect statues in honor of them at their gathering places where they used to come and sit, and to name these statues after these men (with their names). So they did this (as Shaytan suggested), but these statues were not worshipped until after those people (the ones who built them) had died and the knowledge was lost. Then, those statues were later worshipped." This has also been similarly reported from `Ikrimah, Ad-Dahhak, Qatadah and Ibn Ishaq. `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "These are statues that were worshipped in the time of Nuh." Ibn Jarir recorded from Muhammad bin Qays that he said concerning Yaghuth, Ya`uq and Nasr, "They were righteous people between the time of Adam and Nuh, and they had followers who used to adhere to their guidance. Then, when they died, their companions who used to follow them said, `If we make images of them, it will increase our desire to perform worship when we remember them.' So they made images of them. Then, when those people died and other people came after them, Iblis approached them and said, `They (your predecessors) used to worship these statues and they were granted rain by their worship of them.' Thus, they (the latter people) worshipped them."
The Supplication of Nuh against His People and for whoever believed in Him
وَقَدْ أَضَلُّواْ كَثِيراً
(And indeed they have led many astray.) meaning, by the idols that they took for worship, they mislead a large number of people. For verily, the worship of those idols continued throughout many generations until our times today, among the Arabs, the non-Arabs and all the groups of the Children of Adam. Al-Khalil (Prophet Ibrahim) said in his supplication,
وَاجْنُبْنِى وَبَنِىَّ أَن نَّعْبُدَ الاٌّصْنَامَرَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِّنَ النَّاسِ
(And keep me and my sons away from worshipping idols."O my Lord! They have indeed led astray many among mankind...") (14:35,36) Allah then says,
وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً
(Grant no increase to the wrongdoers save error.) This is a supplication from him (Nuh) against his people due to their rebellion, disbelief and obstinacy. This is just as Musa supplicated against Fir`awn and his chiefs in his statement,
رَبَّنَا اطْمِسْ عَلَى أَمْوَلِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ فَلاَ يُؤْمِنُواْ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ
(Our Lord ! Destroy their wealth, and harden their hearts, so that they will not believe until they see the painful torment.) (10:88) Verily, Allah responded to the supplication of both of these Prophets concerning their people and He drowned their nations due to their rejection of what he (that Prophet) had come with.
مِّمَّا خَطِيئَـتِهِمْ أُغْرِقُواْ فَأُدْخِلُواْ نَاراً فَلَمْ يَجِدُواْ لَهُمْ مِّن دُونِ اللَّهِ أَنصَاراً - وَقَالَ نُوحٌ رَّبِّ لاَ تَذَرْ عَلَى الاٌّرْضِ مِنَ الْكَـفِرِينَ دَيَّاراً - إِنَّكَ إِن تَذَرْهُمْ يُضِلُّواْ عِبَادَكَ وَلاَ يَلِدُواْ إِلاَّ فَاجِراً كَفَّاراً - رَّبِّ اغْفِرْ لِى وَلِوَلِدَىَّ وَلِمَن دَخَلَ بَيْتِىَ مُؤْمِناً وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ تَبَاراً
📜 Texte arabe source
القول في تأويل قوله تعالى : وَقَالُوا لا تَذَرُنَّ آلِهَتَكُمْ وَلا تَذَرُنَّ وَدًّا وَلا سُوَاعًا وَلا يَغُوثَ وَيَعُوقَ وَنَسْرًا (23) وَقَدْ أَضَلُّوا كَثِيرًا وَلا تَزِدِ الظَّالِمِينَ إِلا ضَلالا (24)
يقول تعالى ذكره مخبرا عن إخبار نوح، عن قومه:(وَقَالُوا لا تَذَرُنَّ آلِهَتَكُمْ وَلا تَذَرُنَّ وَدًّا وَلا سُوَاعًا وَلا يَغُوثَ وَيَعُوقَ وَنَسْرًا ) كان هؤلاء نفرًا من بني آدم فيما ذُكر عن آلهة القوم التي كانوا يعبدونها.
وكان من خبرهم فيما بلغنا ما حدثنا ابن حميد، قال: ثنا مهران، عن سفيان، عن موسى، عن محمد بن قيس (وَيَعُوقَ وَنَسْرًا ) قال: كانوا قومًا صالحين من بنى آدم، وكان لهم أتباع يقتدون بهم، فلما ماتوا قال أصحابهم الذين كانوا يقتدون بهم: لو صوّرناهم كان أشوق لنا إلى العبادة إذا ذكرناهم، فصوّروهم، فلما ماتوا، وجاء آخرون دبّ إليهم إبليس، فقال: إنما كانوا يعبدونهم، وبهم يُسقون المطر فعبدوهم.
حدثنا ابن حميد، قال: ثنا مهران، عن سفيان، عن أبيه، عن عكرِمة، قال: كان بين آدم ونوح عشرة قرون، كلهم على الإسلام.
وقال آخرون: هذه أسماء أصنام قوم نوح.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله:(لا تَذَرُنَّ آلِهَتَكُمْ وَلا تَذَرُنَّ وَدًّا وَلا سُوَاعًا وَلا يَغُوثَ وَيَعُوقَ وَنَسْرًا ) قال: كان ودّ لهذا الحيّ من كَلْب بدومة الجَندل، وكانت سُواع لهذيل برياط، وكان يغوث لبني عُطَيف من مُراد بالجُرْف من سبَأ، وكان يعوق لهمدان ببلخع، وكان نسر لذي كلاع من حِمْير؛ قال: وكانت هذه الآلهة يعبدها قوم نوح، ثم اتخذها العرب بعد ذلك. والله ما عدا خشبة أو طينة أو حجرًا.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة (لا تَذَرُنَّ آلِهَتَكُمْ وَلا تَذَرُنَّ وَدًّا وَلا سُوَاعًا وَلا يَغُوثَ وَيَعُوقَ وَنَسْرًا ) قال: كانت آلهة يعبدها قوم نوح، ثم عبدتها العرب بعد ذلك، قال: فكان ودّ لكلب بدومة الجندل، وكان سُواعٌ لهُذَيل، وكان يغوث لبني عطيف من مراد بالجُرف، وكان يعوق لهمْدان، وكان نَسْر لذي الكُلاع من حِمْير.
حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله:(لا تَذَرُنَّ آلِهَتَكُمْ وَلا تَذَرُنَّ وَدًّا وَلا سُوَاعًا وَلا يَغُوثَ وَيَعُوقَ وَنَسْرًا ) قال: هذه أصنام كانت تُعبد في زمان نوح.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: (وَلا يَغُوثَ وَيَعُوقَ وَنَسْرًا ) قال: هذه أصنام، وكانت تُعبد في زمان نوح.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: (وَلا يَغُوثَ وَيَعُوقَ وَنَسْرًا ) هي آلهة كانت تكون باليمن.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:(وَلا يَغُوثَ وَيَعُوقَ وَنَسْرًا ) قال: هذه آلهتهم التي يعبدون.
واختلفت القرّاء في قراءة قوله: (وُدًّا ) فقرأته عامة قرّاء المدينة ( وُدًّا ) بضم الواو، وقرأته عامة قرّاء الكوفة والبصرة:(وَدًّا ) بفتح الواو.
والصواب من القول في ذلك عندنا أنهما قراءتان معروفتان في قرّاء الأمصار، فبأيتهما قرأ القارئ فمصيب.
Verset 24
Nuh se plaint à son Seigneur de la réponse de son peuple - Allah dit que Nuh s'est tourné vers Allah pour informer Allah - l'Omniscient à Qui rien n'échappe - qu'il avait présenté l'appel clair, comme mentionné précédemment, et l'invitation complète de diverses manières. Il les appelait tantôt par l'encouragement, tantôt par des avertissements intimidants. Pourtant, ils lui désobéirent, s'opposèrent à lui, le nièrent et suivirent les enfants du monde. C'étaient ceux qui étaient insouciants du commandement d'Allah et qui possédaient les délices de la richesse et des enfants. Cependant, ces choses (bénéfices mondains) étaient aussi pour un châtiment graduel et un répit temporaire, non pour un honneur ou une bénédiction. Ainsi, Allah dit : (et suivirent celui dont la richesse et les enfants ne lui augmentent que la perte.) Le sens de la parole d'Allah : (Et ils ont ourdi un complot puissant.) est qu'ils ont ourdi un complot trompeur pour leurs adeptes, les dupant en leur faisant croire qu'ils suivaient la vérité et la bonne guidance. C'est comme ce qu'ils leur diront au Jour du Jugement : (Non, mais c'était votre complot de nuit et de jour : quand vous nous ordonniez de mécroire en Allah et de Lui assigner des rivaux !) (34:33) Pour cette raison, Il dit ici : Les Idoles du Peuple de Nuh et ce qui lui arriva - (Et ils ont ourdi un complot puissant. Et ils ont dit : "N'abandonnez pas vos dieux, et n'abandonnez ni Wadd, ni Suwa', ni Yaghuth, ni Ya'uq, ni Nasr.") Ce sont les noms de leurs idoles qu'ils adoraient en dehors d'Allah. Al-Bukhari a rapporté d'Ibn 'Abbas qu'il a dit : "Les idoles qui étaient parmi le peuple de Nuh se retrouvèrent parmi les Arabes par la suite. En ce qui concerne Wadd, il devint
▼ 🇬🇧 English (Ibn Kathir — version officielle)
Nuh complains to His Lord about His People's Response
Allah says that Nuh turned to Allah to inform Allah - the All Knowing from Whom nothing escapes - that he presented the clear call, as mentioned previously, and the comprehensive invitation in various ways. He called them sometimes by encouragement and sometimes by intimidating warnings. Yet, they disobeyed him, opposed him, denied him and followed the children of the world. They were those who were heedless of the command of Allah and they possessed delights of wealth and children. However, these things (worldly benefits) were also for gradual punishment and temporary respite, not for honor or blessing. Thus, Allah says,
وَاتَّبَعُواْ مَن لَّمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلاَّ خَسَاراً
(and followed one whose wealth and children give him no increase but loss.) The meaning of Allah's statement,
وَمَكَرُواْ مَكْراً كُبَّاراً
(And they have plotted a mighty plot.) is that they plotted a deceptive plot for their followers tricking them into believing that they were following the truth and correct guidance. This is like what they will say to them on the Day of Judgement,
بَلْ مَكْرُ الَّيْلِ وَالنَّهَارِ إِذْ تَأْمُرُونَنَآ أَن نَّكْفُرَ بِاللَّهِ وَنَجْعَلَ لَهُ أَندَاداً
(Nay, but it was your plotting by night and day: when you orderd us to disbelieve in Allah and set up rivals to Him!) (34:33) For this reason He says here,
The Idols of the People of Nuh and what happened to Him
وَمَكَرُواْ مَكْراً كُبَّاراً - وَقَالُواْ لاَ تَذَرُنَّ ءَالِهَتَكُمْ وَلاَ تَذَرُنَّ وَدّاً وَلاَ سُوَاعاً وَلاَ يَغُوثَ وَيَعُوقَ وَنَسْراً
(And they have plotted a mighty plot. And they have said: `You shall not leave your gods, nor shall you leave Wadd, nor Suwa`, nor Yaghuth, and Ya`uq and Nasr.') These are the names of their idols which they used to worship besides Allah. Al-Bukhari recorded from Ibn `Abbas that he said, "The idols that were among the people of Nuh wound up among the Arabs afterwards. In reference to Wadd, it became the idol of the people of Kalb in the area of Dawmat Al-Jandal. Suwa` became the idol of the people of Hudhayl. Yaghuth became the idol of the people of Murad, then the people of Bani Ghutayf at Al-Juruf in the area of Saba' worshipped it after them. Ya`uq became the idol of the people of Hamdan. Nasr became the idol of the people of Himyar for the family of Dhu Kala`. These idols were all named after righteous men from the people of Nuh. Then when these men died, Shaytan inspired his (Nuh's) people to erect statues in honor of them at their gathering places where they used to come and sit, and to name these statues after these men (with their names). So they did this (as Shaytan suggested), but these statues were not worshipped until after those people (the ones who built them) had died and the knowledge was lost. Then, those statues were later worshipped." This has also been similarly reported from `Ikrimah, Ad-Dahhak, Qatadah and Ibn Ishaq. `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "These are statues that were worshipped in the time of Nuh." Ibn Jarir recorded from Muhammad bin Qays that he said concerning Yaghuth, Ya`uq and Nasr, "They were righteous people between the time of Adam and Nuh, and they had followers who used to adhere to their guidance. Then, when they died, their companions who used to follow them said, `If we make images of them, it will increase our desire to perform worship when we remember them.' So they made images of them. Then, when those people died and other people came after them, Iblis approached them and said, `They (your predecessors) used to worship these statues and they were granted rain by their worship of them.' Thus, they (the latter people) worshipped them."
The Supplication of Nuh against His People and for whoever believed in Him
وَقَدْ أَضَلُّواْ كَثِيراً
(And indeed they have led many astray.) meaning, by the idols that they took for worship, they mislead a large number of people. For verily, the worship of those idols continued throughout many generations until our times today, among the Arabs, the non-Arabs and all the groups of the Children of Adam. Al-Khalil (Prophet Ibrahim) said in his supplication,
وَاجْنُبْنِى وَبَنِىَّ أَن نَّعْبُدَ الاٌّصْنَامَرَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِّنَ النَّاسِ
(And keep me and my sons away from worshipping idols."O my Lord! They have indeed led astray many among mankind...") (14:35,36) Allah then says,
وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ ضَلاَلاً
(Grant no increase to the wrongdoers save error.) This is a supplication from him (Nuh) against his people due to their rebellion, disbelief and obstinacy. This is just as Musa supplicated against Fir`awn and his chiefs in his statement,
رَبَّنَا اطْمِسْ عَلَى أَمْوَلِهِمْ وَاشْدُدْ عَلَى قُلُوبِهِمْ فَلاَ يُؤْمِنُواْ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ
(Our Lord ! Destroy their wealth, and harden their hearts, so that they will not believe until they see the painful torment.) (10:88) Verily, Allah responded to the supplication of both of these Prophets concerning their people and He drowned their nations due to their rejection of what he (that Prophet) had come with.
مِّمَّا خَطِيئَـتِهِمْ أُغْرِقُواْ فَأُدْخِلُواْ نَاراً فَلَمْ يَجِدُواْ لَهُمْ مِّن دُونِ اللَّهِ أَنصَاراً - وَقَالَ نُوحٌ رَّبِّ لاَ تَذَرْ عَلَى الاٌّرْضِ مِنَ الْكَـفِرِينَ دَيَّاراً - إِنَّكَ إِن تَذَرْهُمْ يُضِلُّواْ عِبَادَكَ وَلاَ يَلِدُواْ إِلاَّ فَاجِراً كَفَّاراً - رَّبِّ اغْفِرْ لِى وَلِوَلِدَىَّ وَلِمَن دَخَلَ بَيْتِىَ مُؤْمِناً وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ تَبَاراً
📜 Texte arabe source
وقوله: (وَقَدْ أَضَلُّوا كَثِيرًا ) يقول تعالى ذكره مخبرا عن قيل نوح: وقد ضلّ بعبادة هذه الأصنام التي أُحدثت على صور هؤلاء النفر المسمينَ في هذا الموضع كثير من الناس فنُسِب الضّلال إذ ضلَّ بها عابدوها إلى أنها المُضِلة.
وقوله: (وَلا تَزِدِ الظَّالِمِينَ إِلا ضَلالا ) يقول: ولا تزد الظالمين أنفسهم بكفرهم بآياتنا إلا ضلالا إلا طبعًا على قلبه، حتى لا يهتدي للحقّ.
Verset 25
(À cause de leurs péchés) Il a aussi été récité comme ; (خَطَايَاهُمْ) (leurs erreurs.) (Ils furent noyés,) signifiant, à cause de leurs nombreux péchés, de leur rébellion, de leur persistance dans la mécréance et de leur opposition à leurs Messagers. (Ils furent noyés, puis furent faits pour entrer dans le Feu.) signifiant, ils seront portés du déluge des mers à la chaleur du Feu. (Et ils ne trouvèrent aucun secoureur en dehors d'Allah.) signifiant, ils n'auront aucun aide, assistant, ou sauveur qui puisse les secourir du châtiment d'Allah. Ceci est similaire à la parole d'Allah : (Aujourd'hui, il n'y a aucun sauveur du décret d'Allah, sauf celui à qui Il fait miséricorde.) (11:43) (Et Nuh dit : "Mon Seigneur ! Ne laisse sur la terre aucun des mécréants, pas même un seul Dayyar !") signifiant, ne laisse pas un seul d'entre eux sur la face de la terre, pas même un individu isolé. C'est une méthode de parole qui donne un accent à la négation. Ad-Dahhak a dit : "Dayyar signifie un." As-Suddi a dit : "Dayyar est celui qui reste dans la maison." Alors Allah répondit à son invocation et Il détruisit tous ceux sur la face de la terre qui étaient mécréants. Il (Allah) détruisit même le fils (biologique) de Nuh issu de ses propres reins, qui s'était séparé de son père (Nuh). Il (le fils de Nuh) dit : (Je me réfugierai sur une montagne qui me sauvera de l'eau. Nuh dit : "Aujourd'hui, il n'y a aucun sauveur du décret d'Allah, sauf celui à qui Il fait miséricorde." Et les vagues s'interposèrent entre eux, alors il (le fils) fut parmi les noyés.) (11:43) Allah sauva les gens du bateau qui crurent avec Nuh, et ce furent ceux qu'Allah com
▼ 🇬🇧 English (Ibn Kathir — version officielle)
مِّمَّا خَطِيئَـتِهِمْ
(Because of their sins) It also has been recited as; (خَطَايَاهُمْ) (their errors.)
أُغْرِقُواْ
(they were drowned,) meaning, for their numerous sins, rebellion, persistence in disbelief and opposition to their Messengers.
أُغْرِقُواْ فَأُدْخِلُواْ نَاراً
(they were drowned, then were made to enter the Fire.) meaning, they will be carried from the flood of the seas to the heat of the Fire.
فَلَمْ يَجِدُواْ لَهُمْ مِّن دُونِ اللَّهِ أَنصَاراً
(And they found none to help them instead of Allah.) meaning, they will have no helper, assistant, or savior who can rescue them from the punishment of Allah. This is similar to Allah's statement,
لاَ عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ إِلاَّ مَن رَّحِمَ
(This day there is no savior from the decree of Allah except him on whom He has mercy.) (11:43)
وَقَالَ نُوحٌ رَّبِّ لاَ تَذَرْ عَلَى الاٌّرْضِ مِنَ الْكَـفِرِينَ دَيَّاراً
(And Nuh said: "My Lord! Leave not one of the disbelievers on the earth Dayyar!") meaning, do not leave a single one of them on the face of the earth, not even a lone individual. This is a method of speaking that gives emphasis to the negation. Ad-Dahhak said, "Dayyar means one." As-Suddi said, "Dayyar is the one who stays in the home." So Allah answered his supplication and He destroyed all of those on the face of the earth who were disbelievers. He (Allah) even destroyed Nuh's (biological) son from his own loins, who separated himself from his father (Nuh). He (Nuh's son) said,
سَآوِى إِلَى جَبَلٍ يَعْصِمُنِى مِنَ الْمَآءِ قَالَ لاَ عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ إِلاَّ مَن رَّحِمَ وَحَالَ بَيْنَهُمَا الْمَوْجُ فَكَانَ مِنَ الْمُغْرَقِينَ
(I will betake myself to some mountain, it will save me from the water. Nuh said: "This day there is no savior from the decree of Allah except him on whom He has mercy." And waves came in between them, so he (the son) was among the drowned.) (11:43) Allah saved the people of the ship who believed with Nuh, and they were those whom Allah commanded Nuh to carry with him. Allah said,
إِنَّكَ إِن تَذَرْهُمْ يُضِلُّواْ عِبَادَكَ
(If You leave them, they will mislead Your servants,) meaning, `if You leave a single one of them they will lead your servants astray.' This refers to those whom He will create after them.
وَلاَ يَلِدُواْ إِلاَّ فَاجِراً كَفَّاراً
(and they will beget none but wicked disbelievers.) meaning, wicked in their deeds and disbelieving in their hearts. He (Nuh) said this due to what he knew about them since he remained among them for nine hundred and fifty years. Then he said,
رَّبِّ اغْفِرْ لِى وَلِوَلِدَىَّ وَلِمَن دَخَلَ بَيْتِىَ مُؤْمِناً
(My Lord! Forgive me, and my parents, and him who enters my home as a believer,) Ad-Dahhak said, "This means, my Masjid." However, there is no harm in understanding the Ayah according to its apparent meaning, which would be that he (Nuh) supplicated for every person who entered his house who was a believer. Then he said,
وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ
(and all the believing men and women.) He supplicated for all of the believing men and women, and that includes those of them who were living and those of them who were dead. For this reason, it is recommended to supplicate like this, in following the example of Nuh, and that which has been reported in the narrations and well-known, legislated supplications. Then, he said,
وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ تَبَاراً
(And to the wrongdoers, grant You no increase but destruction!) As-Suddi said, "But destruction." Mujahid said, "But loss." This means in both this life and in the Hereafter.This is the end of the Tafsir of Surat Nuh. And all praise and thanks are due to Allah.
📜 Texte arabe source
القول في تأويل قوله تعالى : مِمَّا خَطِيئَاتِهِمْ أُغْرِقُوا فَأُدْخِلُوا نَارًا فَلَمْ يَجِدُوا لَهُمْ مِنْ دُونِ اللَّهِ أَنْصَارًا (25) وَقَالَ نُوحٌ رَبِّ لا تَذَرْ عَلَى الأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا (26)
يعني تعالى ذكره بقوله: (مِمَّا خَطِيئَاتِهِمْ ) من خطيئاتهم (أُغْرِقُوا ) والعرب تجعل " ما " صلة فيما نوى به مذهب الجزاء، كما يقال: أينما تكن أكن، وحيثما تجلس أجلس، ومعنى الكلام: من خطيئاتهم أُغرقوا.
وكان ابن زيد يقول في ذلك ما حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:(مِمَّا خَطِيئَاتِهِمْ ) قال: فبخطيئاتهم (أُغْرِقُوا ) فأدخلوا نارا، وكانت الباء ههنا فصلا في كلام العرب.
حدثنا ابن حميد، قال: ثنا مهران، عن سفيان، قوله:(مِمَّا خَطِيئَاتِهِمْ أُغْرِقُوا ) قال: بخطيئاتهم أُغرقوا.
واختلفت القرّاء في قراءة قوله: (مِمَّا خَطِيئَاتِهِمْ ) فقرأته عامة قرّاء الأمصار غير أبي عمرو (مِمَّا خَطِيئَاتِهِمْ ) بالهمز والتاء ، وقرأ ذلك أبو عمرو ( مِما خَطاياهُمْ ) بالألف بغير همز.
والقول عندنا أنهما قراءتان معروفتان، فبأيتهما قرأ القارئ فهو مصيب.
وقوله: (فَأُدْخِلُوا نَارًا ) جهنم (فَلَمْ يَجِدُوا لَهُمْ مِنْ دُونِ اللَّهِ أَنْصَارًا ) تقتصّ لهم ممن فعل ذلك بهم، ولا تحول بينهم وبين ما فعل بهم.
Verset 26
(À cause de leurs péchés) Il a aussi été récité comme ; (خَطَايَاهُمْ) (leurs erreurs.) (Ils furent noyés,) signifiant, à cause de leurs nombreux péchés, de leur rébellion, de leur persistance dans la mécréance et de leur opposition à leurs Messagers. (Ils furent noyés, puis furent faits pour entrer dans le Feu.) signifiant, ils seront portés du déluge des mers à la chaleur du Feu. (Et ils ne trouvèrent aucun secoureur en dehors d'Allah.) signifiant, ils n'auront aucun aide, assistant, ou sauveur qui puisse les secourir du châtiment d'Allah. Ceci est similaire à la parole d'Allah : (Aujourd'hui, il n'y a aucun sauveur du décret d'Allah, sauf celui à qui Il fait miséricorde.) (11:43) (Et Nuh dit : "Mon Seigneur ! Ne laisse sur la terre aucun des mécréants, pas même un seul Dayyar !") signifiant, ne laisse pas un seul d'entre eux sur la face de la terre, pas même un individu isolé. C'est une méthode de parole qui donne un accent à la négation. Ad-Dahhak a dit : "Dayyar signifie un." As-Suddi a dit : "Dayyar est celui qui reste dans la maison." Alors Allah répondit à son invocation et Il détruisit tous ceux sur la face de la terre qui étaient mécréants. Il (Allah) détruisit même le fils (biologique) de Nuh issu de ses propres reins, qui s'était séparé de son père (Nuh). Il (le fils de Nuh) dit : (Je me réfugierai sur une montagne qui me sauvera de l'eau. Nuh dit : "Aujourd'hui, il n'y a aucun sauveur du décret d'Allah, sauf celui à qui Il fait miséricorde." Et les vagues s'interposèrent entre eux, alors il (le fils) fut parmi les noyés.) (11:43) Allah sauva les gens du bateau qui crurent avec Nuh, et ce furent ceux qu'Allah com
▼ 🇬🇧 English (Ibn Kathir — version officielle)
مِّمَّا خَطِيئَـتِهِمْ
(Because of their sins) It also has been recited as; (خَطَايَاهُمْ) (their errors.)
أُغْرِقُواْ
(they were drowned,) meaning, for their numerous sins, rebellion, persistence in disbelief and opposition to their Messengers.
أُغْرِقُواْ فَأُدْخِلُواْ نَاراً
(they were drowned, then were made to enter the Fire.) meaning, they will be carried from the flood of the seas to the heat of the Fire.
فَلَمْ يَجِدُواْ لَهُمْ مِّن دُونِ اللَّهِ أَنصَاراً
(And they found none to help them instead of Allah.) meaning, they will have no helper, assistant, or savior who can rescue them from the punishment of Allah. This is similar to Allah's statement,
لاَ عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ إِلاَّ مَن رَّحِمَ
(This day there is no savior from the decree of Allah except him on whom He has mercy.) (11:43)
وَقَالَ نُوحٌ رَّبِّ لاَ تَذَرْ عَلَى الاٌّرْضِ مِنَ الْكَـفِرِينَ دَيَّاراً
(And Nuh said: "My Lord! Leave not one of the disbelievers on the earth Dayyar!") meaning, do not leave a single one of them on the face of the earth, not even a lone individual. This is a method of speaking that gives emphasis to the negation. Ad-Dahhak said, "Dayyar means one." As-Suddi said, "Dayyar is the one who stays in the home." So Allah answered his supplication and He destroyed all of those on the face of the earth who were disbelievers. He (Allah) even destroyed Nuh's (biological) son from his own loins, who separated himself from his father (Nuh). He (Nuh's son) said,
سَآوِى إِلَى جَبَلٍ يَعْصِمُنِى مِنَ الْمَآءِ قَالَ لاَ عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ إِلاَّ مَن رَّحِمَ وَحَالَ بَيْنَهُمَا الْمَوْجُ فَكَانَ مِنَ الْمُغْرَقِينَ
(I will betake myself to some mountain, it will save me from the water. Nuh said: "This day there is no savior from the decree of Allah except him on whom He has mercy." And waves came in between them, so he (the son) was among the drowned.) (11:43) Allah saved the people of the ship who believed with Nuh, and they were those whom Allah commanded Nuh to carry with him. Allah said,
إِنَّكَ إِن تَذَرْهُمْ يُضِلُّواْ عِبَادَكَ
(If You leave them, they will mislead Your servants,) meaning, `if You leave a single one of them they will lead your servants astray.' This refers to those whom He will create after them.
وَلاَ يَلِدُواْ إِلاَّ فَاجِراً كَفَّاراً
(and they will beget none but wicked disbelievers.) meaning, wicked in their deeds and disbelieving in their hearts. He (Nuh) said this due to what he knew about them since he remained among them for nine hundred and fifty years. Then he said,
رَّبِّ اغْفِرْ لِى وَلِوَلِدَىَّ وَلِمَن دَخَلَ بَيْتِىَ مُؤْمِناً
(My Lord! Forgive me, and my parents, and him who enters my home as a believer,) Ad-Dahhak said, "This means, my Masjid." However, there is no harm in understanding the Ayah according to its apparent meaning, which would be that he (Nuh) supplicated for every person who entered his house who was a believer. Then he said,
وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ
(and all the believing men and women.) He supplicated for all of the believing men and women, and that includes those of them who were living and those of them who were dead. For this reason, it is recommended to supplicate like this, in following the example of Nuh, and that which has been reported in the narrations and well-known, legislated supplications. Then, he said,
وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ تَبَاراً
(And to the wrongdoers, grant You no increase but destruction!) As-Suddi said, "But destruction." Mujahid said, "But loss." This means in both this life and in the Hereafter.This is the end of the Tafsir of Surat Nuh. And all praise and thanks are due to Allah.
📜 Texte arabe source
وقوله: (وَقَالَ نُوحٌ رَبِّ لا تَذَرْ عَلَى الأرْضِ مِنَ الْكَافِرِينَ دَيَّارًا ) ويعني بالدَّيار: من يدور في الأرض، فيذهب ويجيء فيها وهو فَيْعال من الدوران ديوارًا، اجتمعت الياء والواو، فسبقت الياء الواو وهي ساكنة، وأدغمت الواو فيها، وصيرتا ياءً مشددة، كما قيل: الحيّ القيام من قمت، وإنما هو قيوام، والعرب تقول: ما بها ديار ولا عريب، ولا دويّ ولا صافر، ولا نافخ ضرمة، يعني بذلك كله: ما بها أحد.
يقول تعالى ذكره مخبرا عن قيل نوح في دعائه إياه على قومه: إنك يا ربّ إن تذر الكافرين أحياء على الأرض، ولم تهلكهم بعذاب من عندك ( يُضِلُّوا عِبَادَكَ ) الذين قد آمنوا بك، فيصدوهم عن سبيلك، ( وَلا يَلِدُوا إِلا فَاجِرًا ) في دينك ( كَفَّارًا ) لنعمتك.
وذُكر أن قيل نوح هذا القول ودعاءه هذا الدعاء، كان بعد أن أوحى إليه ربه: أَنَّهُ لَنْ يُؤْمِنَ مِنْ قَوْمِكَ إِلا مَنْ قَدْ آمَنَ .
* ذكر من قال ذلك:
Verset 27
مِّمَّا خَطِيئَـتِهِمْ (À cause de leurs péchés) Il a également été récité comme ; (خَطَايَاهُمْ) (leurs erreurs.) أُغْرِقُواْ (ils furent noyés,) signifiant, pour leurs nombreux péchés, leur rébellion, leur persistance dans la mécréance et leur opposition à leurs Messagers. أُغْرِقُواْ فَأُدْخِلُواْ نَاراً (ils furent noyés, puis ils furent introduits dans le Feu.) signifiant, ils seront transportés du déluge des mers à la chaleur du Feu. فَلَمْ يَجِدُواْ لَهُمْ مِّن دُونِ اللَّهِ أَنصَاراً (Et ils ne trouvèrent aucun secoureur en dehors d'Allah.) signifiant, ils n'auront aucun aide, assistant, ou sauveur qui puisse les délivrer du châtiment d'Allah. Ceci est similaire à la parole d'Allah, لاَ عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ إِلاَّ مَن رَّحِمَ (Aujourd'hui, il n'y a aucun sauveur du décret d'Allah, sauf celui auquel Il fait miséricorde.) (11:43) وَقَالَ نُوحٌ رَّبِّ لاَ تَذَرْ عَلَى الاٌّرْضِ مِنَ الْكَـفِرِينَ دَيَّاراً (Et Nuh dit : "Seigneur ! Ne laisse sur la terre aucun mécréant, pas même un seul Dayyar !") signifiant, ne laisse pas un seul d'entre eux sur la surface de la terre, pas même un individu isolé. C'est une méthode de langage qui donne un accent à la négation. Ad-Dahhak dit : "Dayyar signifie un." As-Suddi dit : "Dayyar est celui qui reste dans la maison." Ainsi, Allah répondit à son invocation et Il détruisit tous ceux qui étaient sur la surface de la terre et qui étaient mécréants. Il (Allah) détruisit même le fils (biologique) de Nuh, issu de ses propres reins, qui s'était séparé de son père (Nuh). Il (le fils de Nuh) dit, سَآوِى إِلَى جَبَلٍ يَعْصِمُنِى مِنَ الْمَآءِ قَالَ لاَ عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ إِلاَّ مَن رَّحِمَ وَحَالَ بَيْنَهُمَا الْمَوْجُ فَكَانَ مِنَ الْمُغْرَقِينَ (Je me réfugierai vers une montagne qui me sauvera de l'eau. Nuh dit : "Aujourd'hui, il n'y a aucun sauveur du décret d'Allah, sauf celui auquel Il fait miséricorde." Et les vagues s'interposèrent entre eux, alors il (le fils) fut parmi les noyés.) (11:43) Allah sauva les gens du bateau qui avaient cru avec Nuh, et ils furent ceux qu'Allah com
▼ 🇬🇧 English (Ibn Kathir — version officielle)
مِّمَّا خَطِيئَـتِهِمْ
(Because of their sins) It also has been recited as; (خَطَايَاهُمْ) (their errors.)
أُغْرِقُواْ
(they were drowned,) meaning, for their numerous sins, rebellion, persistence in disbelief and opposition to their Messengers.
أُغْرِقُواْ فَأُدْخِلُواْ نَاراً
(they were drowned, then were made to enter the Fire.) meaning, they will be carried from the flood of the seas to the heat of the Fire.
فَلَمْ يَجِدُواْ لَهُمْ مِّن دُونِ اللَّهِ أَنصَاراً
(And they found none to help them instead of Allah.) meaning, they will have no helper, assistant, or savior who can rescue them from the punishment of Allah. This is similar to Allah's statement,
لاَ عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ إِلاَّ مَن رَّحِمَ
(This day there is no savior from the decree of Allah except him on whom He has mercy.) (11:43)
وَقَالَ نُوحٌ رَّبِّ لاَ تَذَرْ عَلَى الاٌّرْضِ مِنَ الْكَـفِرِينَ دَيَّاراً
(And Nuh said: "My Lord! Leave not one of the disbelievers on the earth Dayyar!") meaning, do not leave a single one of them on the face of the earth, not even a lone individual. This is a method of speaking that gives emphasis to the negation. Ad-Dahhak said, "Dayyar means one." As-Suddi said, "Dayyar is the one who stays in the home." So Allah answered his supplication and He destroyed all of those on the face of the earth who were disbelievers. He (Allah) even destroyed Nuh's (biological) son from his own loins, who separated himself from his father (Nuh). He (Nuh's son) said,
سَآوِى إِلَى جَبَلٍ يَعْصِمُنِى مِنَ الْمَآءِ قَالَ لاَ عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ إِلاَّ مَن رَّحِمَ وَحَالَ بَيْنَهُمَا الْمَوْجُ فَكَانَ مِنَ الْمُغْرَقِينَ
(I will betake myself to some mountain, it will save me from the water. Nuh said: "This day there is no savior from the decree of Allah except him on whom He has mercy." And waves came in between them, so he (the son) was among the drowned.) (11:43) Allah saved the people of the ship who believed with Nuh, and they were those whom Allah commanded Nuh to carry with him. Allah said,
إِنَّكَ إِن تَذَرْهُمْ يُضِلُّواْ عِبَادَكَ
(If You leave them, they will mislead Your servants,) meaning, `if You leave a single one of them they will lead your servants astray.' This refers to those whom He will create after them.
وَلاَ يَلِدُواْ إِلاَّ فَاجِراً كَفَّاراً
(and they will beget none but wicked disbelievers.) meaning, wicked in their deeds and disbelieving in their hearts. He (Nuh) said this due to what he knew about them since he remained among them for nine hundred and fifty years. Then he said,
رَّبِّ اغْفِرْ لِى وَلِوَلِدَىَّ وَلِمَن دَخَلَ بَيْتِىَ مُؤْمِناً
(My Lord! Forgive me, and my parents, and him who enters my home as a believer,) Ad-Dahhak said, "This means, my Masjid." However, there is no harm in understanding the Ayah according to its apparent meaning, which would be that he (Nuh) supplicated for every person who entered his house who was a believer. Then he said,
وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ
(and all the believing men and women.) He supplicated for all of the believing men and women, and that includes those of them who were living and those of them who were dead. For this reason, it is recommended to supplicate like this, in following the example of Nuh, and that which has been reported in the narrations and well-known, legislated supplications. Then, he said,
وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ تَبَاراً
(And to the wrongdoers, grant You no increase but destruction!) As-Suddi said, "But destruction." Mujahid said, "But loss." This means in both this life and in the Hereafter.This is the end of the Tafsir of Surat Nuh. And all praise and thanks are due to Allah.
📜 Texte arabe source
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، في قوله: رَبِّ لا تَذَرْ عَلَى الأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا أما والله ما دعا عليهم حتى أتاه الوحي من السماء أَنَّهُ لَنْ يُؤْمِنَ مِنْ قَوْمِكَ إِلا مَنْ قَدْ آمَنَ فعند ذلك دعا عليهم نبي الله نوح فقال: رَبِّ لا تَذَرْ عَلَى الأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا ( إِنَّكَ إِنْ تَذَرْهُمْ يُضِلُّوا عِبَادَكَ وَلا يَلِدُوا إِلا فَاجِرًا كَفَّارًا) ثم دعاه دعوة عامة فقال.
Verset 28
مِّمَّا خَطِيئَـتِهِمْ (À cause de leurs péchés) Il a également été récité comme ; (خَطَايَاهُمْ) (leurs erreurs.) أُغْرِقُواْ (ils furent noyés,) signifiant, pour leurs nombreux péchés, leur rébellion, leur persistance dans la mécréance et leur opposition à leurs Messagers. أُغْرِقُواْ فَأُدْخِلُواْ نَاراً (ils furent noyés, puis ils furent introduits dans le Feu.) signifiant, ils seront transportés du déluge des mers à la chaleur du Feu. فَلَمْ يَجِدُواْ لَهُمْ مِّن دُونِ اللَّهِ أَنصَاراً (Et ils ne trouvèrent aucun secoureur en dehors d'Allah.) signifiant, ils n'auront aucun aide, assistant, ou sauveur qui puisse les délivrer du châtiment d'Allah. Ceci est similaire à la parole d'Allah, لاَ عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ إِلاَّ مَن رَّحِمَ (Aujourd'hui, il n'y a aucun sauveur du décret d'Allah, sauf celui auquel Il fait miséricorde.) (11:43) وَقَالَ نُوحٌ رَّبِّ لاَ تَذَرْ عَلَى الاٌّرْضِ مِنَ الْكَـفِرِينَ دَيَّاراً (Et Nuh dit : "Seigneur ! Ne laisse sur la terre aucun mécréant, pas même un seul Dayyar !") signifiant, ne laisse pas un seul d'entre eux sur la surface de la terre, pas même un individu isolé. C'est une méthode de langage qui donne un accent à la négation. Ad-Dahhak dit : "Dayyar signifie un." As-Suddi dit : "Dayyar est celui qui reste dans la maison." Ainsi, Allah répondit à son invocation et Il détruisit tous ceux qui étaient sur la surface de la terre et qui étaient mécréants. Il (Allah) détruisit même le fils (biologique) de Nuh, issu de ses propres reins, qui s'était séparé de son père (Nuh). Il (le fils de Nuh) dit, سَآوِى إِلَى جَبَلٍ يَعْصِمُنِى مِنَ الْمَآءِ قَالَ لاَ عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ إِلاَّ مَن رَّحِمَ وَحَالَ بَيْنَهُمَا الْمَوْجُ فَكَانَ مِنَ الْمُغْرَقِينَ (Je me réfugierai vers une montagne qui me sauvera de l'eau. Nuh dit : "Aujourd'hui, il n'y a aucun sauveur du décret d'Allah, sauf celui auquel Il fait miséricorde." Et les vagues s'interposèrent entre eux, alors il (le fils) fut parmi les noyés.) (11:43) Allah sauva les gens du bateau qui avaient cru avec Nuh, et ils furent ceux qu'Allah com
▼ 🇬🇧 English (Ibn Kathir — version officielle)
مِّمَّا خَطِيئَـتِهِمْ
(Because of their sins) It also has been recited as; (خَطَايَاهُمْ) (their errors.)
أُغْرِقُواْ
(they were drowned,) meaning, for their numerous sins, rebellion, persistence in disbelief and opposition to their Messengers.
أُغْرِقُواْ فَأُدْخِلُواْ نَاراً
(they were drowned, then were made to enter the Fire.) meaning, they will be carried from the flood of the seas to the heat of the Fire.
فَلَمْ يَجِدُواْ لَهُمْ مِّن دُونِ اللَّهِ أَنصَاراً
(And they found none to help them instead of Allah.) meaning, they will have no helper, assistant, or savior who can rescue them from the punishment of Allah. This is similar to Allah's statement,
لاَ عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ إِلاَّ مَن رَّحِمَ
(This day there is no savior from the decree of Allah except him on whom He has mercy.) (11:43)
وَقَالَ نُوحٌ رَّبِّ لاَ تَذَرْ عَلَى الاٌّرْضِ مِنَ الْكَـفِرِينَ دَيَّاراً
(And Nuh said: "My Lord! Leave not one of the disbelievers on the earth Dayyar!") meaning, do not leave a single one of them on the face of the earth, not even a lone individual. This is a method of speaking that gives emphasis to the negation. Ad-Dahhak said, "Dayyar means one." As-Suddi said, "Dayyar is the one who stays in the home." So Allah answered his supplication and He destroyed all of those on the face of the earth who were disbelievers. He (Allah) even destroyed Nuh's (biological) son from his own loins, who separated himself from his father (Nuh). He (Nuh's son) said,
سَآوِى إِلَى جَبَلٍ يَعْصِمُنِى مِنَ الْمَآءِ قَالَ لاَ عَاصِمَ الْيَوْمَ مِنْ أَمْرِ اللَّهِ إِلاَّ مَن رَّحِمَ وَحَالَ بَيْنَهُمَا الْمَوْجُ فَكَانَ مِنَ الْمُغْرَقِينَ
(I will betake myself to some mountain, it will save me from the water. Nuh said: "This day there is no savior from the decree of Allah except him on whom He has mercy." And waves came in between them, so he (the son) was among the drowned.) (11:43) Allah saved the people of the ship who believed with Nuh, and they were those whom Allah commanded Nuh to carry with him. Allah said,
إِنَّكَ إِن تَذَرْهُمْ يُضِلُّواْ عِبَادَكَ
(If You leave them, they will mislead Your servants,) meaning, `if You leave a single one of them they will lead your servants astray.' This refers to those whom He will create after them.
وَلاَ يَلِدُواْ إِلاَّ فَاجِراً كَفَّاراً
(and they will beget none but wicked disbelievers.) meaning, wicked in their deeds and disbelieving in their hearts. He (Nuh) said this due to what he knew about them since he remained among them for nine hundred and fifty years. Then he said,
رَّبِّ اغْفِرْ لِى وَلِوَلِدَىَّ وَلِمَن دَخَلَ بَيْتِىَ مُؤْمِناً
(My Lord! Forgive me, and my parents, and him who enters my home as a believer,) Ad-Dahhak said, "This means, my Masjid." However, there is no harm in understanding the Ayah according to its apparent meaning, which would be that he (Nuh) supplicated for every person who entered his house who was a believer. Then he said,
وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَـتِ
(and all the believing men and women.) He supplicated for all of the believing men and women, and that includes those of them who were living and those of them who were dead. For this reason, it is recommended to supplicate like this, in following the example of Nuh, and that which has been reported in the narrations and well-known, legislated supplications. Then, he said,
وَلاَ تَزِدِ الظَّـلِمِينَ إِلاَّ تَبَاراً
(And to the wrongdoers, grant You no increase but destruction!) As-Suddi said, "But destruction." Mujahid said, "But loss." This means in both this life and in the Hereafter.This is the end of the Tafsir of Surat Nuh. And all praise and thanks are due to Allah.
وقوله: ( وَلا تَزِدِ الظَّالِمِينَ إِلا تَبَارًا ) يقول: ولا تزد الظالمين أنفسهم بكفرهم إلا خسارًا.
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:( إِلا تَبَارًا ) قال: خسارًا.
وقد بينت معنى قول القائل: تبرت، فيما مضى بشواهده، وذكرت أقوال أهل التأويل فيه بما أغنى عن إعادته في هذا الموضع.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، قال: قال معمر: ثنا الأعمش، عن مجاهد، قال: كانوا يضربون نوحًا حتى يُغْشَى عليه، فإذا أفاق قال: ربّ اغفر لقومي فإنهم لا يعلمون.
Verset 1
Il dit, que Son rappel soit exalté : « Certes, Nous avons envoyé Noé » — et il est Noé, fils de Lamek — « à son peuple : Avertis ton peuple avant que ne leur vienne un châtiment douloureux » : Il dit : Nous l’avons envoyé vers eux avec l’ordre : Avertis ton peuple ; ainsi « que » (an) est à l’accusatif selon certains grammairiens arabes, et au génitif selon d’autres. Et j’ai déjà expliqué les raisons de chaque groupe parmi eux, et ce qui est correct selon nous dans cette affaire, dans ce qui précède de notre livre, ce qui dispense de le répéter ici. Et dans la lecture de ‘Abd Allāh (4), selon ce qui a été rapporté : « Certes, Nous avons envoyé Noé à son peuple : Avertis ton peuple » sans « que » (an), et cela est permis parce que l’envoi a le sens d’une parole, comme s’il était dit : Nous avons dit à Noé : Avertis ton peuple avant que ne leur vienne un châtiment douloureux ; et ce châtiment douloureux est le déluge par lequel Dieu les a noyés. ---------------------- Notes : (4) Il s’agit de ‘Abd Allāh ibn Mas‘ūd, le noble Compagnon, récitateur du Coran et enseignant des gens de Kūfa.
📜 Texte arabe source
يقول تعالى ذكره: (إِنَّا أَرْسَلْنَا نُوحًا ) وهو نوح بن لمَكَ(إِلَى قَوْمِهِ أَنْ أَنْذِرْ قَوْمَكَ مِنْ قَبْلِ أَنْ يَأْتِيَهُمْ عَذَابٌ أَلِيمٌ ) يقول: أرسلناه إليهم بأن أنذر قومك؛ فأن في موضع نصب في قول بعض أهل العربية، وفي موضع خفض في قول بعضهم.
وقد بيَّنت العلل لكلّ فريق منهم، والصواب عندنا من القول في ذلك فيما مضى من كتابنا هذا، بما أغنى عن إعادته في هذا الموضع، وهي في قراءة عبد الله (4) فيما ذُكر ( إنَّا أرْسَلْنا نُوحًا إلى قَوْمِهِ أنْذِرْ قَوْمَكَ ) بغير " أن "، وجاز ذلك لأن الإرسال بمعنى القول، فكأنه قيل: قلنا لنوح: أنذر قومك من قبل أن يأتيهم عذاب أليم؛ وذلك العذاب الأليم هو الطوفان الذي غرّقهم الله به.
----------------------
الهوامش:
(4) هو عبد الله بن مسعود الصحابي الجليل، مقرئ القرآن، ومعلم أهل الكوفة.
Verset 2
Sa parole : « Il dit : Ô mon peuple, je suis pour vous un avertisseur clair » — Dieu, que Son souvenir soit exalté, dit : Noé dit à son peuple : Ô mon peuple, je suis pour vous un avertisseur clair, je vous avertis du châtiment de Dieu, alors craignez qu’il ne s’abatte sur vous à cause de votre mécréance en Lui. « Clair » signifie : je vous ai clairement exposé mon avertissement.
📜 Texte arabe source
وقوله: (قَالَ يَا قَوْمِ إِنِّي لَكُمْ نَذِيرٌ مُبِينٌ ) يقول تعالى ذكره: قال نوح لقومه: يا قوم إني لكم نذير مبين، أنذركم عذاب الله فاحذروه أن ينـزل بكم على كفركم به (مُبِينٌ ) يقول: قد أبنت لكم إنذاري إياكم.
Verset 3
Sa parole : « Adorez Dieu, craignez-Le et obéissez-moi » — Dieu, que Son souvenir soit exalté, dit en rapportant les paroles de Noé à son peuple : « Je suis pour vous un avertisseur clair » : adorez Dieu, c’est-à-dire : je suis pour vous un avertisseur qui vous avertit et vous ordonne d’adorer Dieu. « Et craignez-Le » : craignez Son châtiment en croyant en Lui et en agissant dans Son obéissance. « Et obéissez-moi » : conformez-vous à ce que je vous ordonne et acceptez mon conseil sincère pour vous. — Et Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa’id nous a rapporté, d’après Qatada, concernant Sa parole : « Adorez Dieu, craignez-Le et obéissez-moi » : Dieu a envoyé les messagers pour que Dieu seul soit adoré, que Ses interdits soient craints, et que Son ordre soit obéi.
📜 Texte arabe source
وقوله: (أَنِ اعْبُدُوا اللَّهَ وَاتَّقُوهُ وَأَطِيعُونِ ) يقول تعالى ذكره مخبرا عن قيل نوح لقومه: (إِنِّي لَكُمْ نَذِيرٌ مُبِينٌ ) بأن اعبدوا الله، يقول: إني لكم نذير أنذركم، وآمركم &; 23-630 &; بعبادة الله (وَاتَّقُوهُ ) يقول: واتقوا عقابه بالإيمان به، والعمل بطاعته (وَأَطِيعُونِ ) يقول: وانتهوا إلى ما آمركم به، واقبلوا نصيحتي لكم.
وقد حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله:(أَنِ اعْبُدُوا اللَّهَ وَاتَّقُوهُ وَأَطِيعُونِ ) قال: أرسل الله المرسلين بأن يُعْبَد اللهُ وحده، وأن تتقي محارمه، وأن يُطاع أمره.
Verset 4
Sa parole : « Il vous pardonnera vos péchés » — Il dit : Il vous pardonnera vos péchés. Si quelqu’un dit : « Est-ce que “min” n’indique pas une partie ? » On répond : elle a deux sens et deux positions. L’une des positions est celle où rien d’autre qu’elle n’est valable ; dans ce cas, elle n’indique qu’une partie, comme quand tu dis : « J’ai acheté certains de tes esclaves » — ici, rien d’autre n’est valable, et son sens est : une partie, j’ai acheté certains de tes esclaves. L’autre position est celle où “an” peut la remplacer ; si “an” la remplace, elle indique la totalité, comme quand tu dis : « J’ai mal au ventre à cause de la nourriture que j’ai mangée » — le sens est : la nourriture que j’ai mangée m’a fait mal au ventre, et “an” peut remplacer “min”, car tu peux dire : « J’ai mal au ventre de la nourriture que j’ai mangée » ou « à cause de la nourriture que j’ai mangée ». De même, Sa parole : « Il vous pardonnera vos péchés » signifie : Il vous absoudra et vous pardonnera ; et il est possible que son sens soit : Il vous pardonnera les péchés pour lesquels Il vous a promis le châtiment. Quant à ceux pour lesquels Il ne vous a pas promis le châtiment, Son pardon vous a déjà précédé. — Et Sa parole : « Et Il vous reportera à un terme fixé » — Il dit : Il reportera vos échéances, ne vous détruisant pas par le châtiment, ni par la noyade ni autre chose, « à un terme fixé » : jusqu’au moment qu’Il a écrit qu’Il vous laisserait vivre, si vous Lui obéissez et L’adorez, dans le Livre mère. — 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 nous a rapporté, disant : Abu ‘Asim nous a rapporté, disant : ‘Isa nous a rapporté ; et al-Harith nous a rapporté, disant : al-Hasan nous a rapporté, disant : Warqa’ nous a rapporté, tous d’après Ibn Abi Najih, d’après Mujahid, concernant la parole de Dieu : « à un terme fixé »...
فإن قال قائل: أو ليست " من " دالة على البعض ؟ قيل: إن لها معنيين وموضعين، فأما أحد الموضعين فهو الموضع الذي لا يصح فيه غيرها. وإذا كان ذلك كذلك لم تدلّ إلا على البعض، وذلك كقولك: اشتريت من مماليكك، فلا يصح في هذا الموضع غيرها، ومعناها: البعض، اشتريت بعض مماليكك، ومن مماليكك مملوكا. والموضع الآخر: هو الذي يصلح فيه مكانها عن فإذا صلحت مكانها " عن " دلت على الجميع، وذلك كقولك: وجع بطني من طعام طعمته، فإن معنى ذلك: أوجع بطني طعام طعمته، وتصلح مكان " من " عن، وذلك أنك تضع موضعها " عن "، فيصلح الكلام فتقول: وجع بطني عن طعام طعمته، ومن طعام طعمته، فكذلك قوله:(يَغْفِرْ لَكُمْ من ذُنُوبِكُمْ ) إنما هو: ويصفح لكم، ويعفو لكم عنها؛ وقد يحتمل أن يكون معناها يغفر لكم من ذنوبكم ما قد وعدكم العقوبة عليه. فأما ما لم يعدكم العقوبة عليه فقد تقدّم عفوه لكم عنها.
وقوله: (وَيُؤَخِّرَكُمْ إِلَى أَجَلٍ مُسَمًّى ) يقول: ويؤخِّر في آجالكم فلا يهلككم بالعذاب، لا بغَرَق ولا غيره (إِلَى أَجَلٍ مُسَمًّى ) يقول: إلى حين كتب أنه يبقيكم إليه، إن أنتم أطعتموه وعبدتموه، في أمّ الكتاب.
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 قول الله:(إِلَى أَجَلٍ مُسَمًّى ) قال: ما قد خطّ من الأجل، فإذا جاء أجل الله لا يؤخَّر.
وقوله: (إِنَّ أَجَلَ اللَّهِ إِذَا جَاءَ لا يُؤَخَّرُ لَوْ كُنْتُمْ تَعْلَمُونَ ) يقول تعالى ذكره: &; 23-631 &; إن أجل الله الذي قد كتبه على خلقه في أمّ الكتاب إذا جاء عنده لا يؤخر عن ميقاته، فينظر بعده (لَوْ كُنْتُمْ تَعْلَمُونَ ) يقول: لو علمتم أن ذلك كذلك، لأنبتم إلى طاعة ربكم.
Verset 5
L’interprétation de la parole de Dieu : « Il dit : Seigneur, j’ai appelé mon peuple nuit et jour » — Dieu, que Son souvenir soit exalté, dit : Noé dit, lorsque son peuple eut reçu le message de son Seigneur, qu’il les eut avertis de ce qu’Il lui avait ordonné de les avertir, mais qu’ils lui désobéirent et rejetèrent ce qu’il leur apportait de Sa part : « Seigneur, j’ai appelé mon peuple nuit et jour » à Ton unicité et à Ton adoration, et je les ai mis en garde contre Ta rigueur et Ta puissance.
📜 Texte arabe source
القول في تأويل قوله تعالى : قَالَ رَبِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلا وَنَهَارًا
يقول تعالى ذكره: قال نوح لما بلغ قومه رسالة ربه، وأنذرهم ما أمره به أن ينذرهموه فعصوه، وردّوا عليه ما أتاهم به من عنده (رَبِّ إِنِّي دَعَوْتُ قَوْمِي لَيْلا وَنَهَارًا ) إلى توحيدك وعبادتك، وحذرتهم بأسك وسطوتك،
Verset 6
« Mais mon appel n’a fait qu’accroître leur fuite » — Il dit : mon appel à eux vers ce à quoi je les ai appelés de la vérité que Tu m’as envoyée avec pour eux n’a fait qu’accroître leur fuite, c’est-à-dire leur détournement, leur éloignement et leur refus. — Et Muhammad ibn ‘Abd al-A’la nous a rapporté, disant : Muhammad ibn Thawr nous a rapporté, d’après Ma’mar, d’après Qatada, concernant Sa parole : « Mais mon appel n’a fait qu’accroître leur fuite » : il nous est parvenu qu’un homme emmenait son fils à Noé et lui disait : « Méfie-toi de celui-ci, qu’il ne t’égare pas » — et il m’a semblé que mon père m’avait emmené à lui alors que j’étais comme toi, et il m’a mis en garde comme je te mets en garde.
📜 Texte arabe source
(فَلَمْ يَزِدْهُمْ دُعَائِي إِلا فِرَارًا ) يقول: فلم يزدهم دعائي إياهم إلى ما دعوتهم إليه من الحقّ الذي أرسلتني به لهم (إِلا فِرَارًا ) يقول: إلا إدبارا عنه وهربا منه وإعراضا عنه.
وقد حدثنا محمد بن عبد الأعلى، قال: ثنا محمد بن ثور، عن معمر، عن قتادة، في قوله:(فَلَمْ يَزِدْهُمْ دُعَائِي إِلا فِرَارًا ) قال: بلغنا أنهم كانوا يذهب الرجل بابنه إلى نوح، فيقول لابنه: احذر هذا لا يغوينك، فأراني قد ذهب بي أبي إليه وأنا مثلك، فحذرني كما حذّرتك.
Verset 7
Et Sa parole : « Et chaque fois que je les ai appelés pour que Tu leur pardonnes, ils ont mis leurs doigts dans leurs oreilles » — Il dit, Gloire et Majesté à Lui : Et chaque fois que je les ai appelés à reconnaître Ton unicité, à agir dans Ton obéissance, et à se désavouer de l’adoration de tout ce qui est autre que Toi, afin que Tu leur pardonnes s’ils font cela, ils ont mis leurs doigts dans leurs oreilles pour ne pas entendre mon appel à cela — « et ils se sont couverts de leurs vêtements » — Il dit : ils se sont enveloppés dans leurs vêtements et s’en sont couverts pour ne pas entendre mon appel. Et c’est ce que les gens de l’interprétation ont dit à ce sujet. * Mention de ceux qui ont dit cela : Younous m’a rapporté, dit-il : Ibn Wahb nous a informés, dit-il : Ibn Zayd a dit, à propos de Sa parole : « ils ont mis leurs doigts dans leurs oreilles » — pour ne pas entendre la parole de Noé, paix sur lui. Et Sa parole : « et ils ont persisté » — Il dit : ils se sont maintenus sur ce qu’ils étaient, à savoir la mécréance, et y sont restés. Et c’est ce que les gens de l’interprétation ont dit à ce sujet. * Mention de ceux qui ont dit cela : Younous m’a rapporté, dit-il : Ibn Wahb nous a informés, dit-il : Ibn Zayd a dit, à propos de Sa parole : « et ils ont persisté » — il dit : la persistance est leur maintien sur le mal et la mécréance. Et Sa parole : « et ils se sont enflés d’orgueil, d’un grand orgueil » — Il dit : ils se sont enorgueillis et ont refusé de se soumettre à la vérité et d’accepter ce à quoi je les appelais comme conseil.
📜 Texte arabe source
وقوله: (وَإِنِّي كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوا أَصَابِعَهُمْ فِي آذَانِهِمْ ) يقول جلّ وعزّ: وإني كلما دعوتهم إلى الإقرار بوحدانيتك، والعمل بطاعتك، والبراءة من عبادة كلّ ما سواك، لتغفر لهم إذا هم فعلوا ذلك جعلوا أصابعهم في آذانهم لئلا يسمعوا دعائي إياهم إلى ذلك (وَاسْتَغْشَوْا ثِيَابَهُمْ ) يقول: وتغشوا في ثيابهم، وتغطوا بها لئلا يسمعوا دعائي.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني يونس، قال: أخبرنا ابن وهب، قال، قال ابن زيد، في قوله:(جَعَلُوا أَصَابِعَهُمْ فِي آذَانِهِمْ ) لئلا يسمعوا كلام نوح عليه السلام.
وقوله: (وَأَصَرُّوا ) يقول: وثبتوا على ما هم عليه من الكفر وأقاموا عليه.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثني يونس، قال: أخبرنا ابن وهب، قال، قال ابن زيد، في قوله:(وَأَصَرُّوا ) قال: الإصرار إقامتهم على الشرّ والكفر.
وقوله: (وَاسْتَكْبَرُوا اسْتِكْبَارًا ) يقول: وتكبروا فتعاظموا عن الإذعان للحقّ، وقبول ما دعوتهم إليه من النصيحة.
Verset 8
L’interprétation de Sa parole : Puis, je les ai appelés ouvertement. Il dit : « Puis, je les ai appelés » à ce que Tu m’as ordonné de les appeler « ouvertement » — de manière apparente, sans dissimulation. Comme me l’a rapporté Muhammad ibn ‘Amr, dit-il : Abu ‘Asim nous a rapportés, dit-il : ‘Isa nous a rapportés ; et al-Harith m’a rapporté, dit-il : al-Hasan nous a rapportés, dit-il : Warqa’ nous a rapportés, tous d’après Ibn Abi Najih, d’après Mujahid, à propos de Sa parole : « Puis, je les ai appelés ouvertement » — il dit : l’ouverture est la parole prononcée publiquement.
📜 Texte arabe source
القول في تأويل قوله تعالى : ثُمَّ إِنِّي دَعَوْتُهُمْ جِهَار
يقول: (ثُمَّ إِنِّي دَعَوْتُهُمْ) إلى ما أمرتني أن أدعوهم إليه (جِهَارًا) ظاهرا في غير خفاء.
كما حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد، قوله:(ثُمَّ إِنِّي دَعَوْتُهُمْ جِهَارًا) قال: الجهار الكلام المعلن به.
Verset 9
Et Sa parole : « Puis, je leur ai déclaré ouvertement et je leur ai confié secrètement, en secret » — Il dit : j’ai crié vers eux et j’ai proclamé ce que Tu m’as ordonné comme avertissement. Comme me l’a rapporté Muhammad ibn ‘Amr, dit-il : Abu ‘Asim nous a rapportés, dit-il : ‘Isa nous a rapportés ; et al-Harith m’a rapporté, dit-il : al-Hasan nous a rapportés, dit-il : Warqa’ nous a rapportés, tous d’après Ibn Abi Najih, d’après Mujahid, à propos de Sa parole : « je leur ai déclaré ouvertement » — il dit : j’ai crié. Ibn Humayd nous a rapportés, dit-il : Mihran nous a rapportés, d’après Sufyan, d’après Mujahid : « je leur ai déclaré ouvertement » — il dit : j’ai crié vers eux. Et Sa parole : « et je leur ai confié secrètement, en secret » — Il dit : et je leur ai confié cela, entre moi et eux, en cachette. Et c’est ce que les gens de l’interprétation ont dit à ce sujet. * Mention de ceux qui ont dit cela : Muhammad ibn ‘Amr m’a rapporté, dit-il : Abu ‘Asim nous a rapportés, dit-il : ‘Isa nous a rapportés ; et al-Harith m’a rapporté, dit-il : al-Hasan nous a rapportés, dit-il : Warqa’ nous a rapportés, tous d’après Ibn Abi Najih, d’après Mujahid, à propos de Sa parole : « et je leur ai confié secrètement, en secret » — il dit : entre moi et eux.
📜 Texte arabe source
وقوله: (ثُمَّ إِنِّي أَعْلَنْتُ لَهُمْ وَأَسْرَرْتُ لَهُمْ إِسْرَارًا) يقول: صرخت لهم، وصحت بالذي أمرتني به من الإنذار.
كما حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن قال: ثنا ورقاء جميعا، عن ابن أبي نجيح، عن مجاهد، قوله:(أَعْلَنْتُ لَهُمْ) قال: صحْت.
حدثنا ابن حميد، قال: ثنا مهران، عن سفيان، عن مجاهد (أَعْلَنْتُ لَهُمْ) يقول: صحت بهم.
وقوله: (وَأَسْرَرْتُ لَهُمْ إِسْرَارًا) يقول: وأسررت لهم ذلك فيما بيني وبينهم في خفاء.
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 نحيح، عن مجاهد، قوله:(وَأَسْرَرْتُ لَهُمْ إِسْرَارًا) قال: فيما بيني وبينهم.
Verset 10
Et Sa parole : « J’ai dit : Implorez le pardon de votre Seigneur, car Il est Très Pardonneur » — Il dit : je leur ai dit : demandez à votre Seigneur le pardon de vos péchés, repentez-vous à Lui de votre mécréance et de l’adoration des divinités autres que Lui, unifiez-Le et consacrez-Lui exclusivement l’adoration, Il vous pardonnera, car Il est Très Pardonneur des péchés de celui qui revient à Lui et se repent à Lui de ses péchés.
📜 Texte arabe source
وقوله: (فَقُلْتُ اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا) يقول: فقلت لهم: سلوا ربكم غفران ذنوبكم، وتوبوا إليه من كفركم، وعبادة ما سواه من الآلهة ووحدوه، وأخلصوا له العبادة، يغفر لكم، إنه كان غفارًا لذنوب من أناب إليه، وتاب إليه من ذنوبه.
Verset 11
L’interprétation de Sa parole : Il enverra sur vous le ciel en pluies abondantes (11). Et Sa parole : « Il enverra sur vous le ciel en pluies abondantes » — Il dit : votre Seigneur vous donnera la pluie si vous vous repentez, L’unifiez et Lui consacrez exclusivement l’adoration, et Il enverra par elle le ciel sur vous en pluies abondantes et successives. Et Younous ibn ‘Abd al-A‘la m’a rapporté, dit-il : Sufyan nous a informés, d’après Mutarrif, d’après al-Sha‘bi, dit-il : ‘Umar ibn al-Khattab est sorti pour demander la pluie, et il n’a rien ajouté à l’imploration du pardon, puis il est revenu. Ils dirent : Ô Commandeur des croyants, nous ne t’avons pas vu demander la pluie. Il dit : J’ai demandé la pluie par les clefs du ciel par lesquelles la pluie est fait descendre, puis il récita : « Implorez le pardon de votre Seigneur, car Il est Très Pardonneur, Il enverra sur vous le ciel en pluies abondantes » et il récita le verset de la sourate Houd jusqu’à : « et Il ajoutera force à votre force ».
📜 Texte arabe source
القول في تأويل قوله تعالى : يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَارًا (11)
وقوله: ( يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَارًا ) يقول: يسقيكم ربكم إن تبتم ووحدتموه وأخلصتم له العبادة الغيث، فيرسل به السماء عليكم مدرارا متتابعا.
وقد حدثني يونس بن عبد الأعلى، قال: أخبرنا سفيان، عن مطرف، عن الشعبيّ، قال: خرج عمر بن الخطاب يستسقي، فما زاد على الاستغفار، ثم رجع فقالوا: يا أمير المؤمنين ما رأيناك استسقيت، فقال: لقد طلبت المطر بمجاديح السماء التي يستنـزل بها المطر، ثم قرأ ( اسْتَغْفِرُوا رَبَّكُمْ إِنَّهُ كَانَ غَفَّارًا يُرْسِلِ السَّمَاءَ عَلَيْكُمْ مِدْرَارًا ) وقرأ الآية التي في سورة هود حتى بلغ: وَيَزِدْكُمْ قُوَّةً إِلَى قُوَّتِكُمْ .
Verset 12
L'exégèse de la parole d'Allah : « Et Il vous accorde des biens et des enfants, et vous donne des jardins et vous donne des rivières. » Sa parole : « Et Il vous accorde des biens et des enfants » signifie : Il vous donnera, en plus de cela, ô gens, des biens et des enfants, les multipliant et augmentant ce que vous possédez. « Et vous donne des jardins » signifie : Il vous octroie des vergers. « Et vous donne des rivières » que vous utilisez pour irriguer vos jardins et vos cultures. Noé leur dit cela car, selon ce qui a été rapporté, ils étaient un peuple aimant les biens et les enfants. * Mention de ceux qui ont dit cela : Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada, concernant Sa parole : « Puis je les ai appelés ouvertement » jusqu'à Sa parole : « Et vous donne des rivières » : Il a dit : Noé a vu un peuple dont les cous se tendaient par convoitise pour le bas monde, alors il leur dit : Venez à l'obéissance d'Allah, car en elle se trouve l'accomplissement du bas monde et de l'au-delà.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَيُمْدِدْكُمْ بِأَمْوَالٍ وَبَنِينَ وَيَجْعَلْ لَكُمْ جَنَّاتٍ وَيَجْعَلْ لَكُمْ أَنْهَارًا
وقوله: ( وَيُمْدِدْكُمْ بِأَمْوَالٍ وَبَنِينَ ) يقول: ويعطكم مع ذلك ربكم أموالا وبنين، فيكثرها عندكم ويزيد فيما عندكم منها( وَيَجْعَلْ لَكُمْ جَنَّاتٍ ) يقول: يرزقكم بساتين ( وَيَجْعَلْ لَكُمْ أَنْهَارًا ) تسقون منها جناتكم ومزارعكم؛ وقال ذلك لهم نوح، لأنهم كانوا فيما ذُكر قوم يحبون الأموال والأولاد.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ثُمَّ إِنِّي دَعَوْتُهُمْ جِهَارًا ... إلى قوله:( وَيَجْعَلْ لَكُمْ أَنْهَارًا ) قال: رأى نوح قوما تجزّعت أعناقهم حرصا على الدنيا، فقال: هلموا إلى طاعة الله، فإن فيها درك الدنيا والآخرة.
Verset 13
Sa parole : « Qu'avez-vous à ne pas espérer d'Allah une majesté ? » Les exégètes ont divergé sur son interprétation. Certains ont dit : Son sens est : Qu'avez-vous à ne pas voir la grandeur d'Allah ? * Mention de ceux qui ont dit cela : 'Ali nous a rapporté, disant : Abu Salih nous a rapporté, disant : Mu'awiya m'a rapporté, d'après 'Ali, d'après Ibn 'Abbas : « Qu'avez-vous à ne pas espérer d'Allah une majesté ? » Il dit : Sa grandeur. Ibn Bashshar nous a rapporté, disant : 'Abd al-Rahman nous a rapporté, disant : Sufyan nous a rapporté, d'après Mansur, d'après Mujahid : « Qu'avez-vous à ne pas espérer d'Allah une majesté ? » Il dit : Vous ne voyez pas la grandeur d'Allah. Muhammad ibn Humayd nous a rapporté, disant : Mehran nous a rapporté, d'après Sufyan, de même. Muhammad ibn 'Amr m'a rapporté, disant : Abu 'Asim nous a rapporté, disant : 'Isa nous a rapporté, d'après Ibn Abi Najih et Qays, d'après Mujahid, concernant Sa parole : « Ne pas espérer d'Allah une majesté » : Il dit : Vous ne vous souciez pas de la grandeur d'Allah. Abu Kurayb nous a rapporté, disant : 'Amr ibn 'Ubayd nous a rapporté, d'après Mansur, d'après Mujahid : « Qu'avez-vous à ne pas espérer d'Allah une majesté ? » Il dit : Ils ne se souciaient pas de la grandeur d'Allah. On m'a rapporté d'après al-Husayn, disant : J'ai entendu Abu Mu'adh dire : 'Ubayd nous a rapporté, disant : J'ai entendu al-Dahhak dire concernant Sa parole : « Ne pas espérer d'Allah une majesté » : Il dit : Sa grandeur. Ibn Humayd nous a rapporté, disant : Jarir nous a rapporté, d'après Mansur, d'après Mujahid, concernant Sa parole : « Qu'avez-vous à ne pas espérer d'Allah une majesté ? » Il dit : Vous ne vous souciez pas de la grandeur de votre Seigneur ; il dit : L'espoir (al-raja') est le désir et la crainte. D'autres ont dit : Son sens est : Vous ne magnifiez pas Allah comme Il le mérite.
📜 Texte arabe source
وقوله: ( مَا لَكُمْ لا تَرْجُونَ لِلَّهِ وَقَارًا ) اختلف أهل التأويل في تأويل ذلك، فقال بعضهم: معناه: ما لكم لا ترون لله عظمة.
* ذكر من قال ذلك:
حدثني عليّ قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس ( مَا لَكُمْ لا تَرْجُونَ لِلَّهِ وَقَارًا ) يقول: عظمة.
حدثنا ابن بشار، قال: ثنا عبد الرحمن، قال: ثنا سفيان، عن منصور، عن مجاهد ( مَا لَكُمْ لا تَرْجُونَ لِلَّهِ وَقَارًا ) قال: لا ترون لله عظمة.
حدثنا محمد بن حميد، قال: ثنا مهران، عن سفيان، مثله.
حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، عن ابن أبي نجيح وقيس، عن مجاهد، في قوله:( لا تَرْجُونَ لِلَّهِ وَقَارًا ) قال: لا تبالون لله عظمة.
حدثنا أبو كريب، قال: ثنا عمرو بن عبيد، عن منصور، عن مجاهد ( مَا لَكُمْ لا تَرْجُونَ لِلَّهِ وَقَارًا ) قال: كانوا لا يبالون عظمة الله.
حُدثت عن الحسين، قال: سمعت أبا معاذ، يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: ( لا تَرْجُونَ لِلَّهِ وَقَارًا ) يقول: عظمة.
حدثنا ابن حميد، قال: ثنا جرير، عن منصور، عن مجاهد، في قوله:( مَا لَكُمْ لا تَرْجُونَ لِلَّهِ وَقَارًا ) قال: لا تبالون عظمة ربكم؛ قال: والرجاء: الطمع والمخافة.
وقال آخرون: معنى ذلك: لا تعظمون الله حق عظمته.
* ذكر من قال ذلك:
حدثني سلم بن جنادة، قال: ثنا أبو معاوية، عن إسماعيل بن سميع، عن مسلم البطين، عن سعيد بن جبير، عن ابن عباس ( مَا لَكُمْ لا تَرْجُونَ لِلَّهِ وَقَارًا ) قال: ما لكم لا تعظمون الله حق عظمته.
وقال آخرون: ما لكم لا تعلمون لله عظمة.
* ذكر من قال ذلك:
حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله:( مَا لَكُمْ لا تَرْجُونَ لِلَّهِ وَقَارًا ) يقول: ما لكم لا تعلمون لله عظمة.
وقال آخرون: بل معنى ذلك ما لكم لا ترجون لله عاقبة.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله:( مَا لَكُمْ لا تَرْجُونَ لِلَّهِ وَقَارًا ) أي عاقبة.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة ( مَا لَكُمْ لا تَرْجُونَ لِلَّهِ وَقَارًا ) قال: لا ترجون لله عاقبة.
وقال آخرون: بل معنى ذلك: ما لكم لا ترجون لله طاعة.
* ذكر من قال ذلك:
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قول الله:( مَا لَكُمْ لا تَرْجُونَ لِلَّهِ وَقَارًا ) قال: الوقار: الطاعة.
وأولى الأقوال في ذلك عندنا بالصواب قول من قال: معنى ذلك: ما لكم لا تخافون لله عظمة، وذلك أن الرجاء قد تضعه العرب إذا صحبه الجحد في موضع الخوف، كما قال أبو ذُويب:
إذا لَسَـعَتْهُ النَّحْـلُ لَـم يَـرْجُ لَسْـعَها
وَخالَفَهـا فـي بَيْـتِ نُـوبٍ عَوَاسِـلِ (1)
يعني بقوله: " ولم يرج ": لم يخف.
Verset 14
Sa parole : « Alors qu'Il vous a créés par étapes » signifie : Il vous a créés d'un état à un autre, tantôt une goutte de sperme, tantôt une adhérence, tantôt un embryon mâché. C'est ce qu'ont dit les exégètes. * Mention de ceux qui ont dit cela : 'Ali m'a rapporté, disant : Abu Salih nous a rapporté, disant : Mu'awiya m'a rapporté, d'après 'Ali, d'après Ibn 'Abbas, concernant Sa parole : « Alors qu'Il vous a créés par étapes » : Il dit : Une goutte de sperme, puis une adhérence, puis un embryon mâché. 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 : « Alors qu'Il vous a créés par étapes » : Il dit : De terre, puis d'une goutte de sperme, puis d'une adhérence, puis ce qui est mentionné jusqu'à ce que sa création soit complétée. Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada : « Alors qu'Il vous a créés par étapes » : Tantôt une goutte de sperme, tantôt une adhérence, tantôt des os, puis Il a revêtu les os de chair, puis Il l'a fait naître comme une autre création, y faisant pousser les cheveux. Béni soit Allah, le Meilleur des créateurs. Ibn 'Abd al-A'la nous a rapporté, disant : Ibn Thawr nous a rapporté, d'après Ma'mar, d'après Qatada : « Alors qu'Il vous a créés par étapes » : Il dit : Une goutte de sperme, puis une adhérence, puis une création étape après étape. On m'a rapporté d'après al-Husayn, disant : J'ai entendu Abu Mu'adh dire : 'Ubayd nous a rapporté, disant : J'ai entendu al-Dahhak dire concernant Sa parole : « Il vous a créés par étapes » : Il dit : D'une goutte de sperme, puis d'une adhérence, puis d'un embryon mâché. Yunus m'a rapporté, disant : Ibn Wahb nous a informés, disant : Ibn Zayd a dit concernant Sa parole : « Alors qu'Il vous a créés par étapes » : Il dit : Une goutte de sperme, puis une adhérence, puis un embryon mâché, puis des os, puis de la chair, puis Il l'a fait naître comme une autre création.
📜 Texte arabe source
وقوله: ( وَقَدْ خَلَقَكُمْ أَطْوَارًا )
يقول: وقد خلقكم حالا بعد حال، طورا نُطْفة، وطورا عَلَقة، وطورا مضغة.
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:( وَقَدْ خَلَقَكُمْ أَطْوَارًا ) يقول: نطفة، ثم علقة، ثم مضغة.
حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد ( وَقَدْ خَلَقَكُمْ أَطْوَارًا ) قال: من تراب، ثم من نطفة، ثم من علقة، ثم ما ذكر حتى يتمّ خلقه.
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة:( وَقَدْ خَلَقَكُمْ أَطْوَارًا ) طورا نطفة، وطورا علقة، وطورا عظاما، ثم كسا العظام لحما، ثم أنشأه خلقا آخر، أنبت به الشعر، فتبارك الله أحسن الخالقين.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة ( وَقَدْ خَلَقَكُمْ أَطْوَارًا ) قال: نطفة، ثم علقة، ثم خلقا طورا بعد طور.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: ( خَلَقَكُمْ أَطْوَارًا ) يقول: من نطفة، ثم من علقة، ثم من مضغة.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( وَقَدْ خَلَقَكُمْ أَطْوَارًا ) قال: طورا النطفة، ثم طورا أمشاجا حين يمشج النطفة الدم، ثم يغلب الدم على النطفة، فتكون علقة، ثم تكون مضغة، ثم تكون عظاما، ثم تكسى العظام لحما.
حدثنا ابن حميد، قال: ثنا جرير، عن منصور، عن مجاهد، في قوله:( وَقَدْ خَلَقَكُمْ أَطْوَارًا ) قال: نطفة، ثم علقة، شيئا بعد شيء.
Verset 15
L'exégèse de la parole d'Allah : « N'avez-vous pas vu comment Allah a créé sept cieux superposés ? » Allah, que Sa mention soit exaltée, dit, rapportant les paroles de Noé, que les prières et le salut d'Allah soient sur lui, à son peuple qui associait des divinités à leur Seigneur, en argumentant contre eux par les preuves d'Allah sur Son unicité : « N'avez-vous pas vu », ô peuple, pour que vous tiriez des leçons, « comment Allah a créé sept cieux superposés », les uns au-dessus des autres. « Superposés » (tibaqan) est un infinitif dérivé de leur dire : « tabaqtu » (j'ai superposé), « mutabaqatan » et « tibaqan ». Ce qui est visé par cela est : Comment Allah a créé sept cieux, un ciel au-dessus d'un ciel, superposés.
📜 Texte arabe source
القول في تأويل قوله تعالى : أَلَمْ تَرَوْا كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَاوَاتٍ طِبَاقًا
يقول تعالى ذكره مخبرا عن قيل نوح صلوات الله وسلامه عليه، لقومه المشركين بربهم، محتجا عليهم بحجج الله في وحدانيته:(أَلَمْ تَرَوْا ) أيها القوم فتعتبروا(كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَاوَاتٍ طِبَاقًا ) بعضها فوق بعض، والطباق: مصدر من قولهم: طابقت مطابقة وطباقا. وإنما عني بذلك: كيف خلق الله سبع سموات، سماء فوق سماء مطابقة.
Verset 16
Sa parole : « Et Il y a fait de la lune une lumière » signifie : Il a fait de la lune, dans les sept cieux, une lumière. « Et Il a fait du soleil » dans ceux-ci « une lampe ». C'est ce qu'ont dit les exégètes. * Mention de ceux qui ont dit cela : Muhammad ibn Bashshar nous a rapporté, disant : Mu'adh ibn Hisham nous a rapporté, disant : Mon père m'a rapporté, d'après Qatada : « N'avez-vous pas vu comment Allah a créé sept cieux superposés, et y a fait de la lune une lumière, et a fait du soleil une lampe ? » Il nous a été rapporté que 'Abd Allah ibn 'Amr ibn al-'As disait : La lumière du soleil et de la lune, leur clarté est dans le ciel. Lisez si vous voulez : « N'avez-vous pas vu comment Allah a créé sept cieux superposés » jusqu'à la fin du verset. Ibn 'Abd al-A'la nous a rapporté, disant : Ibn Thawr nous a rapporté, d'après Ma'mar, d'après Qatada, d'après 'Abd Allah ibn 'Amr qu'il a dit : Le soleil et la lune ont leurs faces tournées vers les cieux, et leurs nuques vers la terre, et je récite à ce sujet un verset du Livre d'Allah : « Et Il y a fait de la lune une lumière et a fait du soleil une lampe. » On m'a rapporté d'après al-Husayn, disant : J'ai entendu Abu Mu'adh dire : 'Ubayd nous a rapporté, disant : J'ai entendu al-Dahhak dire concernant Sa parole : « Et Il y a fait de la lune une lumière » : Il dit : Il a créé la lune le jour où Il a créé les sept cieux. Certains spécialistes de la langue arabe de Bassora disaient : On a dit « Et Il y a fait de la lune une lumière » par métaphore, comme on dit : « Je suis venu chez les Banu Tamim » alors qu'on n'est venu que chez certains d'entre eux.
📜 Texte arabe source
وقوله: (وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا ) يقول: وجعل القمر في السموات السبع نورا(وَجَعَلَ الشَّمْسَ ) فيهن (سِرَاجًا ).
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا محمد بن بشار، قال: ثنا معاذ بن هشام، قال: ثني أبي، عن قتادة (أَلَمْ تَرَوْا كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَاوَاتٍ طِبَاقًا وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا وَجَعَلَ الشَّمْسَ سِرَاجًا ) ذكر لنا أن عبد الله بن عمرو بن العاص كان يقول: إن ضوء الشمس والقمر نورهما في السماء، اقرءوا إن شئتم:(أَلَمْ تَرَوْا كَيْفَ خَلَقَ اللَّهُ سَبْعَ سَمَاوَاتٍ طِبَاقًا )... إلى آخر الآية.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة، عن عبد الله بن عمرو أنه قال: إن الشمس والقمر وجوههما قِبَل السموات، وأقفيتهما قِبَل الأرض، وأنا أقرأ بذلك آية من كتاب الله:(وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا وَجَعَلَ الشَّمْسَ سِرَاجًا ).
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: (وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا ) يقول: خلق القمر يوم خلق سبع سموات.
وكان بعض أهل العربية من أهل البصرة يقول: إنما قيل (وَجَعَلَ الْقَمَرَ فِيهِنَّ نُورًا ) على المجاز، كما يقال: أتيت بني تميم، وإنما أتى بعضهم.
Verset 17
Il dit : « Et Allah vous a fait pousser de la terre comme une pousse » : Il dit : Allah vous a créés à partir de la poussière de la terre, et vous a façonnés à partir d'elle.
📜 Texte arabe source
(وَاللَّهُ أَنْبَتَكُمْ مِنَ الأرْضِ نَبَاتًا ) يقول: والله أنشأكم من تراب الأرض، فخلقكم منه إنشاء.
Verset 18
« Puis Il vous y fera retourner » : Il dit : puis Il vous fera retourner dans la terre comme vous étiez de la poussière, et vous rendra comme vous étiez avant de vous créer. « Et Il vous en fera sortir » : Il dit : et Il vous en fera sortir, quand Il voudra, vivants comme vous étiez des êtres humains avant de vous y faire retourner, et vous rendra de la poussière, une sortie.
📜 Texte arabe source
(ثُمَّ يُعِيدُكُمْ فِيهَا ) يقول: ثم يعيدكم في الأرض كما كنتم ترابا فيصيركم كما كنتم من قبل أن يخلقكم (وَيُخْرِجُكُمْ إِخْرَاجًا ) يقول ويخرجكم منها إذا شاء أحياء كما كنتم بشرا من قبل أن يعيدكم فيها، فيصيركم ترابا إخراجا.
Verset 19
L'interprétation de la parole d'Allah : « Et Allah vous a fait de la terre un tapis » : Il dit, Lui le Très-Haut, rapportant les paroles de Noé à son peuple, leur rappelant les bienfaits de son Seigneur : « Et Allah vous a fait de la terre un tapis » sur lequel vous vous installez et que vous étendez.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَاللَّهُ جَعَلَ لَكُمُ الأَرْضَ بِسَاطًا يقول تعالى ذكره مخبرا عن قيل نوح لقومه، مذكِّرهم نِعَم ربه:( وَاللَّهُ جَعَلَ لَكُمُ الأرْضَ بِسَاطًا ) تستقرّون عليها وتمتهدونها.
Verset 20
Et Sa parole : « Afin que vous y empruntiez des chemins spacieux » : Il dit : afin que vous y empruntiez des routes difficiles et divergentes ; « les fijaj » : pluriel de fajj, qui signifie le chemin. Et c'est ce qu'ont dit les exégètes. * Parmi ceux qui l'ont dit : Bishr nous a rapporté, dit-il : Yazid nous a rapporté, dit-il : Sa'id nous a rapporté, d'après Qatada : « Afin que vous y empruntiez des chemins spacieux » : il dit : des routes et des repères. Ibn Abd al-A'la nous a rapporté, dit-il : Ibn Thawr nous a rapporté, d'après Ma'mar, d'après Qatada, à propos de Sa parole : « Afin que vous y empruntiez des chemins spacieux » : il dit : des routes. Ali nous a rapporté, dit-il : Abu Salih nous a rapporté, dit-il : Mu'awiya nous a rapporté, d'après Ali, d'après Ibn Abbas, à propos de Sa parole : « Afin que vous y empruntiez des chemins spacieux » : il dit : des routes différentes.
📜 Texte arabe source
وقوله: ( لِتَسْلُكُوا مِنْهَا سُبُلا فِجَاجًا ) يقول: لتسلكوا منها طرقا صعابا متفرقة؛ والفجاج: جمع فجّ، وهو الطريق.
وبنحو الذي قلنا في ذلك قال أهل التأويل.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( لِتَسْلُكُوا مِنْهَا سُبُلا فِجَاجًا ) قال: طرقا وأعلاما.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة، في قوله:( لِتَسْلُكُوا مِنْهَا سُبُلا فِجَاجًا ) قال: طرقا.
حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله:( لِتَسْلُكُوا مِنْهَا سُبُلا فِجَاجًا ) يقول: طُرقًا مختلفة.
Verset 21
Et Sa parole : « Noé dit : Seigneur, ils m'ont désobéi » : ils ont contredit mon ordre et rejeté ce à quoi je les appelais de la guidance et de la droiture. « Et ils ont suivi celui dont les biens et les enfants n'ont fait qu'accroître la perte » : Il dit : et ils ont suivi, dans leur désobéissance envers moi, celui qui les appelait à cela, parmi ceux dont les biens et les enfants étaient nombreux, et l'abondance de ses biens et de ses enfants n'a fait qu'accroître sa perte, c'est-à-dire son éloignement d'Allah et son égarement hors du droit chemin. Et les lecteurs ont divergé sur la lecture de Sa parole : « wa waladuhu » : la plupart des lecteurs de Médine l'ont lu « wa waladuhu » avec une fatha sur le waw et le lam, et ainsi dans tout le Coran. La plupart des lecteurs de Koufa l'ont lu avec une damma sur le waw et un sukun sur le lam, et ainsi pour tout ce qui concerne le mot « walad » de la sourate Maryam jusqu'à la fin du Coran. Abu Amr lisait tout ce qui est dans le Coran de cela avec une fatha sur le waw et le lam, sauf dans ce seul verset de la sourate Noé, où il mettait une damma sur le waw. Et ce qui est correct à notre avis à ce sujet, c'est que toutes ces lectures sont des lectures connues, aux significations proches, et quelle que soit celle que le lecteur adopte, il est correct.
📜 Texte arabe source
وقوله: ( قَالَ نُوحٌ رَبِّ إِنَّهُمْ عَصَوْنِي ) فخالفوا أمري، وردّوا عليّ ما دعوتهم إليه من الهدى والرشاد ( وَاتَّبَعُوا مَنْ لَمْ يَزِدْهُ مَالُهُ وَوَلَدُهُ إِلا خَسَارًا ) يقول: واتبعوا في معصيتهم إياي من دعاهم إلى ذلك، ممن كثر ماله وولده، فلم تزده كثرة ماله وولده إلا خسارا، بُعدا من الله، وذهابا عن مَحَجَّة الطريق.
واختلفت القرّاء في قراءة قوله: ( وَوَلَدُهُ ) فقرأته عامة قرّاء المدينة: ( وَوَلَدُهُ ) بفتح الواو واللام، وكذلك قرءوا ذلك في جميع القرآن. وقرأ ذلك عامة قرّاء الكوفة بضم الواو وسكون اللام، وكذلك كلّ ما كان من ذكر الولد من سورة مريم إلى آخر القرآن. وقرأ أبو عمرو كلّ ما في القرآن من ذلك بفتح الواو واللام في غير هذا الحرف الواحد في سورة نوح، فإنه كان يضمّ الواو منه.
والصواب من القول عندنا في ذلك، أن كلّ هذه القراءات قراءات معروفات، متقاربات المعاني، فبأيّ ذلك قرأ القارئ فمصيب.
Verset 22
Et Sa parole : « Et ils ont ourdi un stratagème énorme » : Il dit : ils ont ourdi un stratagème immense. Et c'est ce que disent les gens de l'interprétation. * Mention de ceux qui ont dit cela : ... Ibn Abi Najih, d'après Mujahid, au sujet de Sa parole : « énorme » (kubbâran) : il dit : immense. ... Ibn Zayd, au sujet de Sa parole : « Et ils ont ourdi un stratagème énorme » : c'est-à-dire nombreux, comme Sa parole : « Ils n'y entendront ni paroles vaines ni mensonges » (S78 V35). Et « al-kubbâr » : c'est le grand, comme l'a dit Ibn Zayd. Les Arabes disent : une affaire étonnante et étonnante (avec allègement), et étonnante (avec redoublement) ; un homme beau et très beau, beau et très beau (avec allègement et redoublement), et de même grand et très grand (avec allègement et redoublement).
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:( كُبَّارًا ) قال: عظيما.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:( وَمَكَرُوا مَكْرًا كُبَّارًا ) كثيرا، كهيئة قوله: لا يَسْمَعُونَ فِيهَا لَغْوًا وَلا كِذَّابًا والكُبَّار: وهو &; 23-639 &; الكبير، كما قال ابن زيد، تقول العرب: أمر عجيب وعجاب بالتخفيف، وعُجَّاب بالتشديد؛ ورجل حُسَان وحَسَّان، وجُمال وَجمَّالٌ بالتخفيف والتشديد، وكذلك كبير وكُبَّار بالتخفيف والتشديد.
Verset 23
L'interprétation de la parole du Très-Haut : « Et ils dirent : N'abandonnez jamais vos divinités, et n'abandonnez jamais Wadd, Suwâ', Yaghûth, Ya'ûq et Nasr » (23) « Et ils ont égaré beaucoup de gens. Et n'augmente les injustes qu'en égarement » (24). Il dit, le Très-Haut, en rapportant les paroles de Noé au sujet de son peuple : « Et ils dirent : N'abandonnez jamais vos divinités, et n'abandonnez jamais Wadd, Suwâ', Yaghûth, Ya'ûq et Nasr » : ces noms étaient, selon ce qui a été rapporté, des hommes de la descendance d'Adam, et ils étaient les divinités que le peuple adorait. Et leur histoire, selon ce qui nous est parvenu, est ce que nous a rapporté Ibn Humayd, d'après Mihran, d'après Sufyan, d'après Musa, d'après Muhammad ibn Qays, au sujet de « Ya'ûq et Nasr » : il dit : c'étaient des hommes pieux de la descendance d'Adam, et ils avaient des disciples qui les imitaient. Quand ils moururent, leurs compagnons qui les imitaient dirent : si nous faisions leurs images, cela nous inciterait davantage à adorer quand nous nous les rappellerions. Ils firent donc leurs images. Quand ils moururent et que d'autres vinrent, Iblis s'insinua en eux et dit : c'est eux qu'on adorait, et c'est par eux qu'on obtenait la pluie. Alors ils les adorèrent. ... Ikrimah dit : entre Adam et Noé, il y eut dix générations, toutes sur l'islam. Et d'autres dirent : ce sont des noms d'idoles du peuple de Noé. * Mention de ceux qui ont dit cela : ... Qatadah, au sujet de Sa parole : « N'abandonnez jamais vos divinités, et n'abandonnez jamais Wadd, Suwâ', Yaghûth, Ya'ûq et Nasr » : il dit : Wadd appartenait à cette tribu de Kalb à Dawmat al-Jandal, Suwâ' appartenait à Hudhayl à Rayyat, Yaghûth appartenait aux Banu 'Utayf de Murad à al-Jurf de Saba', Ya'ûq appartenait à Hamdan à Balkha', et Nasr appartenait à Dhu Kula' de Himyar. Il dit : ces divinités étaient adorées par le peuple de Noé, puis les Arabes les adoptèrent après cela.
📜 Texte arabe source
القول في تأويل قوله تعالى : وَقَالُوا لا تَذَرُنَّ آلِهَتَكُمْ وَلا تَذَرُنَّ وَدًّا وَلا سُوَاعًا وَلا يَغُوثَ وَيَعُوقَ وَنَسْرًا (23) وَقَدْ أَضَلُّوا كَثِيرًا وَلا تَزِدِ الظَّالِمِينَ إِلا ضَلالا (24)
يقول تعالى ذكره مخبرا عن إخبار نوح، عن قومه:(وَقَالُوا لا تَذَرُنَّ آلِهَتَكُمْ وَلا تَذَرُنَّ وَدًّا وَلا سُوَاعًا وَلا يَغُوثَ وَيَعُوقَ وَنَسْرًا ) كان هؤلاء نفرًا من بني آدم فيما ذُكر عن آلهة القوم التي كانوا يعبدونها.
وكان من خبرهم فيما بلغنا ما حدثنا ابن حميد، قال: ثنا مهران، عن سفيان، عن موسى، عن محمد بن قيس (وَيَعُوقَ وَنَسْرًا ) قال: كانوا قومًا صالحين من بنى آدم، وكان لهم أتباع يقتدون بهم، فلما ماتوا قال أصحابهم الذين كانوا يقتدون بهم: لو صوّرناهم كان أشوق لنا إلى العبادة إذا ذكرناهم، فصوّروهم، فلما ماتوا، وجاء آخرون دبّ إليهم إبليس، فقال: إنما كانوا يعبدونهم، وبهم يُسقون المطر فعبدوهم.
حدثنا ابن حميد، قال: ثنا مهران، عن سفيان، عن أبيه، عن عكرِمة، قال: كان بين آدم ونوح عشرة قرون، كلهم على الإسلام.
وقال آخرون: هذه أسماء أصنام قوم نوح.
* ذكر من قال ذلك:
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله:(لا تَذَرُنَّ آلِهَتَكُمْ وَلا تَذَرُنَّ وَدًّا وَلا سُوَاعًا وَلا يَغُوثَ وَيَعُوقَ وَنَسْرًا ) قال: كان ودّ لهذا الحيّ من كَلْب بدومة الجَندل، وكانت سُواع لهذيل برياط، وكان يغوث لبني عُطَيف من مُراد بالجُرْف من سبَأ، وكان يعوق لهمدان ببلخع، وكان نسر لذي كلاع من حِمْير؛ قال: وكانت هذه الآلهة يعبدها قوم نوح، ثم اتخذها العرب بعد ذلك. والله ما عدا خشبة أو طينة أو حجرًا.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة (لا تَذَرُنَّ آلِهَتَكُمْ وَلا تَذَرُنَّ وَدًّا وَلا سُوَاعًا وَلا يَغُوثَ وَيَعُوقَ وَنَسْرًا ) قال: كانت آلهة يعبدها قوم نوح، ثم عبدتها العرب بعد ذلك، قال: فكان ودّ لكلب بدومة الجندل، وكان سُواعٌ لهُذَيل، وكان يغوث لبني عطيف من مراد بالجُرف، وكان يعوق لهمْدان، وكان نَسْر لذي الكُلاع من حِمْير.
حدثني عليّ، قال: ثنا أبو صالح، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله:(لا تَذَرُنَّ آلِهَتَكُمْ وَلا تَذَرُنَّ وَدًّا وَلا سُوَاعًا وَلا يَغُوثَ وَيَعُوقَ وَنَسْرًا ) قال: هذه أصنام كانت تُعبد في زمان نوح.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: (وَلا يَغُوثَ وَيَعُوقَ وَنَسْرًا ) قال: هذه أصنام، وكانت تُعبد في زمان نوح.
حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: (وَلا يَغُوثَ وَيَعُوقَ وَنَسْرًا ) هي آلهة كانت تكون باليمن.
حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:(وَلا يَغُوثَ وَيَعُوقَ وَنَسْرًا ) قال: هذه آلهتهم التي يعبدون.
واختلفت القرّاء في قراءة قوله: (وُدًّا ) فقرأته عامة قرّاء المدينة ( وُدًّا ) بضم الواو، وقرأته عامة قرّاء الكوفة والبصرة:(وَدًّا ) بفتح الواو.
والصواب من القول في ذلك عندنا أنهما قراءتان معروفتان في قرّاء الأمصار، فبأيتهما قرأ القارئ فمصيب.
Verset 24
Et Sa parole : « Et ils ont égaré beaucoup de gens » : le Très-Haut dit, en rapportant les paroles de Noé : beaucoup de gens se sont égarés en adorant ces idoles qui avaient été créées à l'image de ces hommes nommés en cet endroit. L'égarement est attribué à ces idoles parce que ceux qui les adoraient se sont égarés à cause d'elles. Et Sa parole : « Et n'augmente les injustes qu'en égarement » : Il dit : n'augmente les injustes envers eux-mêmes par leur mécréance envers Nos signes qu'en égarement, c'est-à-dire qu'en scellement de leurs cœurs, jusqu'à ce qu'ils ne soient plus guidés vers la vérité.
📜 Texte arabe source
وقوله: (وَقَدْ أَضَلُّوا كَثِيرًا ) يقول تعالى ذكره مخبرا عن قيل نوح: وقد ضلّ بعبادة هذه الأصنام التي أُحدثت على صور هؤلاء النفر المسمينَ في هذا الموضع كثير من الناس فنُسِب الضّلال إذ ضلَّ بها عابدوها إلى أنها المُضِلة.
وقوله: (وَلا تَزِدِ الظَّالِمِينَ إِلا ضَلالا ) يقول: ولا تزد الظالمين أنفسهم بكفرهم بآياتنا إلا ضلالا إلا طبعًا على قلبه، حتى لا يهتدي للحقّ.
Verset 25
L'interprétation de la parole du Très-Haut : « À cause de leurs fautes, ils furent noyés, puis introduits dans un Feu, et ils ne trouvèrent pas pour eux, en dehors d'Allah, de secoureurs » (25) « Et Noé dit : Seigneur, ne laisse sur la terre aucun infidèle » (26). Le Très-Haut veut dire par Sa parole : « À cause de leurs fautes » : c'est en raison de leurs fautes qu'« ils furent noyés ». Les Arabes font de « mâ » une particule accessoire dans ce qui a le sens de la condition, comme on dit : où que tu sois, je serai ; et quand tu t'assieds, je m'assieds. Le sens de la parole est : c'est à cause de leurs fautes qu'ils furent noyés. Et Ibn Zayd disait à ce sujet, selon ce que nous a rapporté Yunus, d'après Ibn Wahb, d'après Ibn Zayd, au sujet de Sa parole : « À cause de leurs fautes » : il dit : c'est donc par leurs fautes qu'« ils furent noyés », puis introduits dans un Feu. Et le « bâ » ici était une particule de séparation dans la langue des Arabes. ... Sufyan, au sujet de Sa parole : « À cause de leurs fautes, ils furent noyés » : il dit : c'est par leurs fautes qu'ils furent noyés. Et les lecteurs ont divergé sur la lecture de Sa parole : « À cause de leurs fautes » (mimmâ khatî'âtihim). La plupart des lecteurs des villes, à l'exception d'Abu 'Amr, l'ont lu « mimmâ khatî'âtihim » avec hamza et tâ'. Abu 'Amr l'a lu « mimmâ khatâyâhum » avec alif et sans hamza. Et notre avis est que ce sont deux lectures connues, et quelle que soit celle que le lecteur adopte, il a raison. Et Sa parole : « puis introduits dans un Feu » : c'est la Géhenne. « Et ils ne trouvèrent pas pour eux, en dehors d'Allah, de secoureurs » : qui leur rende la pareille de ce qui leur a été fait, et qui ne puisse les protéger...
📜 Texte arabe source
القول في تأويل قوله تعالى : مِمَّا خَطِيئَاتِهِمْ أُغْرِقُوا فَأُدْخِلُوا نَارًا فَلَمْ يَجِدُوا لَهُمْ مِنْ دُونِ اللَّهِ أَنْصَارًا (25) وَقَالَ نُوحٌ رَبِّ لا تَذَرْ عَلَى الأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا (26)
يعني تعالى ذكره بقوله: (مِمَّا خَطِيئَاتِهِمْ ) من خطيئاتهم (أُغْرِقُوا ) والعرب تجعل " ما " صلة فيما نوى به مذهب الجزاء، كما يقال: أينما تكن أكن، وحيثما تجلس أجلس، ومعنى الكلام: من خطيئاتهم أُغرقوا.
وكان ابن زيد يقول في ذلك ما حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله:(مِمَّا خَطِيئَاتِهِمْ ) قال: فبخطيئاتهم (أُغْرِقُوا ) فأدخلوا نارا، وكانت الباء ههنا فصلا في كلام العرب.
حدثنا ابن حميد، قال: ثنا مهران، عن سفيان، قوله:(مِمَّا خَطِيئَاتِهِمْ أُغْرِقُوا ) قال: بخطيئاتهم أُغرقوا.
واختلفت القرّاء في قراءة قوله: (مِمَّا خَطِيئَاتِهِمْ ) فقرأته عامة قرّاء الأمصار غير أبي عمرو (مِمَّا خَطِيئَاتِهِمْ ) بالهمز والتاء ، وقرأ ذلك أبو عمرو ( مِما خَطاياهُمْ ) بالألف بغير همز.
والقول عندنا أنهما قراءتان معروفتان، فبأيتهما قرأ القارئ فهو مصيب.
وقوله: (فَأُدْخِلُوا نَارًا ) جهنم (فَلَمْ يَجِدُوا لَهُمْ مِنْ دُونِ اللَّهِ أَنْصَارًا ) تقتصّ لهم ممن فعل ذلك بهم، ولا تحول بينهم وبين ما فعل بهم.
Verset 26
Et Sa parole : « Et Noé dit : Seigneur, ne laisse sur la terre aucun infidèle » : Il veut dire par « dayyâran » : celui qui circule sur la terre, qui va et vient. C'est un fay'âl de la circulation, « daywâr ». Le yâ' et le wâw se sont rencontrés, le yâ' a précédé le wâw qui était muet, le wâw a été assimilé au yâ', et ils sont devenus un yâ' redoublé, comme on dit : « al-hayy al-qayyâm » de « qumtu », alors que c'est « qaywâm ». Les Arabes disent : il n'y a là ni habitant, ni personne, ni âme qui vive, ni souffle, ni allumeur de feu, voulant dire par tout cela : il n'y a personne. L'interprétation de la parole du Très-Haut : « Si Tu les laisses, ils égareront Tes serviteurs et n'engendreront que des pervers et des ingrats » (27) « Seigneur, pardonne-moi, ainsi qu'à mes père et mère, et à celui qui entre dans ma maison en croyant, et aux croyants et aux croyantes. Et n'augmente les injustes qu'en perdition » (28). Le Très-Haut dit, en rapportant les paroles de Noé dans son invocation contre son peuple : Seigneur, si Tu laisses les infidèles vivants sur la terre, sans les anéantir par un châtiment de Ta part, « ils égareront Tes serviteurs » qui ont cru en Toi, en les détournant de Ton chemin, « et n'engendreront que des pervers » dans Ta religion, « et des ingrats » envers Ta grâce. Et il a été rapporté que Noé a dit cette parole et fait cette invocation après que son Seigneur lui eut révélé : « Il ne croira de ton peuple que celui qui a déjà cru » (S11 V36). * Mention de ceux qui ont dit cela : ...
📜 Texte arabe source
وقوله: (وَقَالَ نُوحٌ رَبِّ لا تَذَرْ عَلَى الأرْضِ مِنَ الْكَافِرِينَ دَيَّارًا ) ويعني بالدَّيار: من يدور في الأرض، فيذهب ويجيء فيها وهو فَيْعال من الدوران ديوارًا، اجتمعت الياء والواو، فسبقت الياء الواو وهي ساكنة، وأدغمت الواو فيها، وصيرتا ياءً مشددة، كما قيل: الحيّ القيام من قمت، وإنما هو قيوام، والعرب تقول: ما بها ديار ولا عريب، ولا دويّ ولا صافر، ولا نافخ ضرمة، يعني بذلك كله: ما بها أحد.
يقول تعالى ذكره مخبرا عن قيل نوح في دعائه إياه على قومه: إنك يا ربّ إن تذر الكافرين أحياء على الأرض، ولم تهلكهم بعذاب من عندك ( يُضِلُّوا عِبَادَكَ ) الذين قد آمنوا بك، فيصدوهم عن سبيلك، ( وَلا يَلِدُوا إِلا فَاجِرًا ) في دينك ( كَفَّارًا ) لنعمتك.
وذُكر أن قيل نوح هذا القول ودعاءه هذا الدعاء، كان بعد أن أوحى إليه ربه: أَنَّهُ لَنْ يُؤْمِنَ مِنْ قَوْمِكَ إِلا مَنْ قَدْ آمَنَ .
* ذكر من قال ذلك:
Verset 27
Bishr nous a rapporté, disant : Yazid nous a rapporté, disant : Sa'id nous a rapporté, d'après Qatada, au sujet de Sa parole : « Seigneur, ne laisse sur terre aucun des mécréants, pas un seul habitant » — Par Allah, il n'a invoqué contre eux qu'après que la révélation lui soit venue du ciel : « Nul de ton peuple ne croira, sauf celui qui a déjà cru ». C'est alors que le Prophète de Dieu, Nuh (Noé), a invoqué contre eux en disant : « Seigneur, ne laisse sur terre aucun des mécréants, pas un seul habitant » (Car si Tu les laisses, ils égareront Tes serviteurs et n'engendreront que des pervers et des ingrats). Puis il a fait une invocation générale en disant...
📜 Texte arabe source
حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، في قوله: رَبِّ لا تَذَرْ عَلَى الأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا أما والله ما دعا عليهم حتى أتاه الوحي من السماء أَنَّهُ لَنْ يُؤْمِنَ مِنْ قَوْمِكَ إِلا مَنْ قَدْ آمَنَ فعند ذلك دعا عليهم نبي الله نوح فقال: رَبِّ لا تَذَرْ عَلَى الأَرْضِ مِنَ الْكَافِرِينَ دَيَّارًا ( إِنَّكَ إِنْ تَذَرْهُمْ يُضِلُّوا عِبَادَكَ وَلا يَلِدُوا إِلا فَاجِرًا كَفَّارًا) ثم دعاه دعوة عامة فقال.
Verset 28
« Seigneur, pardonne-moi » et à mes parents, et à celui qui entre dans ma maison en croyant, et aux croyants et aux croyantes... jusqu'à Sa parole : « une perte totale ». — Ibn Abd al-A'la nous a rapporté, disant : Ibn Thawr nous a rapporté, d'après Ma'mar, disant : Qatada a récité « Ne laisse sur terre aucun des mécréants, pas un seul habitant » puis il a mentionné quelque chose de similaire. — Et Sa parole : « Seigneur, pardonne-moi et à mes parents » signifie : Seigneur, absous-moi et couvre mes péchés ainsi que ceux de mes parents. « Et à celui qui entre dans ma maison en croyant » signifie : et à celui qui entre dans ma mosquée et mon lieu de prière en priant, croyant, c'est-à-dire attestant la vérité de ce que Tu lui as imposé comme obligation. — Et c'est ce que les exégètes ont dit à ce sujet. — Mention de ceux qui l'ont dit : Bishr ibn Adam nous a rapporté, disant : Abd al-Rahman ibn Mahdi nous a rapporté, disant : Sufyan nous a rapporté, d'après Abu Sinan, d'après al-Dahhak : « Et à celui qui entre dans ma maison en croyant » — il a dit : ma mosquée. — Ibn Humayd nous a rapporté, disant : Mihran nous a rapporté, d'après Sufyan, d'après Abu Salama, d'après Abu Sinan Sa'id, d'après al-Dahhak, de même. — Et Sa parole : « Et aux croyants et aux croyantes » signifie : et à ceux qui attestent Ton unicité et celles qui l'attestent. — Et Sa parole : « Et n'augmente les injustes qu'en perte » signifie : et n'augmente ceux qui sont injustes envers eux-mêmes par leur mécréance qu'en perte. — Et c'est ce que les exégètes ont dit à ce sujet. — Mention de ceux qui l'ont dit : Muhammad ibn Amr m'a rapporté, disant : Abu Asim nous a rapporté, disant : Isa nous a rapporté ; et al-Harith m'a rapporté, disant : al-Hasan nous a rapporté, disant : Warqa nous a rapporté, tous d'après Ibn Abi Najih, d'après Mujahid, au sujet de Sa parole : « qu'en perte » — il a dit : une perte...
وقوله: ( وَلا تَزِدِ الظَّالِمِينَ إِلا تَبَارًا ) يقول: ولا تزد الظالمين أنفسهم بكفرهم إلا خسارًا.
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:( إِلا تَبَارًا ) قال: خسارًا.
وقد بينت معنى قول القائل: تبرت، فيما مضى بشواهده، وذكرت أقوال أهل التأويل فيه بما أغنى عن إعادته في هذا الموضع.
حدثنا ابن عبد الأعلى، قال: ثنا ابن ثور، قال: قال معمر: ثنا الأعمش، عن مجاهد، قال: كانوا يضربون نوحًا حتى يُغْشَى عليه، فإذا أفاق قال: ربّ اغفر لقومي فإنهم لا يعلمون.
Verset 1
Sourate Nûh — mecquoise, elle compte vingt-huit versets. Au nom d’Allah, le Tout Miséricordieux, le Très Miséricordieux. « Nous avons envoyé Nûh vers son peuple : Avertis ton peuple avant que ne leur vienne un châtiment douloureux » — Le propos sur le fait que Nûh, paix sur lui, fut le premier messager envoyé a déjà été exposé dans « Al-A‘râf ». Qatâda l’a rapporté d’après Ibn ‘Abbâs, d’après le Prophète, paix et salut sur lui, qui a dit : « Le premier messager envoyé fut Nûh, et il fut envoyé à tous les habitants de la terre ». C’est pourquoi, lorsqu’ils mécrurent, Allah noya tous les habitants de la terre. Il est Nûh ibn Lâmak ibn Matûshalakh ibn Akhnûkh, qui est Idrîs, ibn Yard ibn Mahlâ’îl ibn Anûsh ibn Qînân ibn Shîth ibn Âdam, paix sur lui. Wahb dit : ils étaient tous croyants. Il fut envoyé à son peuple à l’âge de cinquante ans. Ibn ‘Abbâs dit : à quarante ans. ‘Abd Allah ibn Shaddâd dit : il fut envoyé à l’âge de trois cent cinquante ans. Le propos à son sujet a déjà été exposé dans la sourate « Al-‘Ankabût ». Louange à Allah. « Avertis ton peuple » c’est-à-dire : afin que tu avertisses ton peuple ; la position de « an » est accusative par suppression de la préposition. On a dit : sa position est génitive en raison de sa forte liaison avec « an ». Il est permis que « an » soit explicative, auquel cas elle n’a pas de position grammaticale, car dans l’envoi il y a un sens d’ordre, et il n’est donc pas besoin de sous-entendre la préposition « bi ». La lecture de ‘Abd Allah est « andhir qawmaka » sans « an », avec le sens de « Nous lui avons dit : avertis ton peuple ». Le sens de l’avertissement a déjà été exposé au début de « Al-Baqara ». « Avant que ne leur vienne un châtiment douloureux » — Ibn ‘Abbâs dit : il s’agit du châtiment du Feu dans l’au-delà. Al-Kalbî dit : c’est ce qui leur est descendu comme déluge. On a dit : c’est-à-dire avertis-les du châtiment douloureux en général s’ils ne croient pas. Il appelait donc son peuple et les avertissait, mais ne voyait aucun répondant ; ils le frappaient jusqu’à ce qu’il s’évanouisse, et il disait : « Seigneur, pardonne à mon peuple, car ils ne savent pas ». Cela a déjà été traité en détail dans la sourate « Al-‘Ankabût ». Louange à Allah.
📜 Texte arabe source
سورة نوحمكية ، وهي ثمان وعشرون آية .بسم الله الرحمن الرحيمإنا أرسلنا نوحا إلى قومه أن أنذر قومك من قبل أن يأتيهم عذاب أليمقد مضى القول في " الأعراف " أن نوحا عليه السلام أول رسول أرسل . ورواه قتادة عن ابن عباس عن النبي صلى الله عليه وسلم قال : " أول رسول أرسل نوح وأرسل إلى جميع أهل الأرض " . فلذلك لما كفروا أغرق الله أهل الأرض جميعا . وهو نوح بن لامك بن متوشلخ بن أخنوخ وهو إدريس بن يرد بن مهلايل بن أنوش بن قينان بن شيث بن آدم عليه السلام . قال وهب : كلهم مؤمنون . أرسل إلى قومه وهو ابن خمسين سنة . وقال ابن عباس : ابن أربعين سنة . وقال عبد الله بن شداد : بعث وهو ابن ثلاثمائة وخمسين سنة . وقد مضى في سورة " العنكبوت " القول فيه . والحمد لله .أن أنذر قومك أي بأن أنذر قومك ; فموضع أن نصب بإسقاط الخافض . وقيل : موضعها جر لقوة خدمتها مع " أن " . ويجوز " أن " بمعنى المفسرة فلا يكون لها موضع من الإعراب ; لأن في الإرسال معنى الأمر ، فلا حاجة إلى إضمار الباء . وقراءة عبد الله " أنذر قومك " بغير " أن " بمعنى قلنا له أنذر قومك . وقد تقدم معنى الإنذار في أول " البقرة " .من قبل أن يأتيهم عذاب أليم قال ابن عباس : يعني عذاب النار في الآخرة . [ ص: 274 ] وقال الكلبي : هو ما نزل عليهم من الطوفان . وقيل : أي أنذرهم العذاب الأليم على الجملة إن لم يؤمنوا . فكان يدعو قومه وينذرهم فلا يرى منهم مجيبا ; وكانوا يضربونه حتى يغشى عليه فيقول ( رب اغفر لقومي فإنهم لا يعلمون ) . وقد مضى هذا مستوفى في سورة " العنكبوت " والحمد لله .
Verset 2
Sa parole : « Il dit : Ô mon peuple, je suis pour vous un avertisseur » c’est-à-dire un avertisseur des châtiments. « Clair » c’est-à-dire qui vous expose clairement dans votre langue que vous connaissez.
📜 Texte arabe source
قوله تعالى : قال يا قوم إني لكم نذير أي مخوف ." مبين " أي مظهر لكم بلسانكم الذي تعرفونه .
Verset 3
« Adorez Allah et craignez-Le » — « an » est explicatif, comme cela a été précédemment établi dans « an andhir » (que tu avertisses). « Adorez » signifie « unifiez-Le ». « Craignez » signifie « ayez peur de Lui ». « Et obéissez-moi » c’est-à-dire dans ce que je vous ordonne, car je suis le Messager d’Allah envoyé vers vous.
📜 Texte arabe source
أن اعبدوا الله واتقوه و " أن " المفسرة على ما تقدم في " أن أنذر " . اعبدوا أي وحدوا . واتقوا : خافوا .وأطيعون أي فيما آمركم به ، فإني رسول الله إليكم .
Verset 4
« Il vous pardonnera vos péchés » — « yaghfir » est au jussif en réponse à l’impératif. « Min » est une particule supplémentaire (zā’ida). Le sens de la phrase est : « Il vous pardonnera vos péchés », dit al-Suddī. On a dit aussi : il n’est pas valide qu’elle soit supplémentaire, car « min » n’est pas ajoutée dans une phrase affirmative obligatoire ; ici elle indique la partitive (tab‘īd), c’est-à-dire une partie des péchés, ceux qui ne concernent pas les droits des créatures. On a dit : elle sert à préciser le genre (bayān al-jins), mais cela est éloigné, car aucun genre approprié n’a été mentionné avant. Zayd ibn Aslam a dit : le sens est « Il vous sort de vos péchés ». Ibn Shajara a dit : le sens est « Il vous pardonne de vos péchés ce dont vous avez demandé pardon ». « Et Il vous retarde jusqu’à un terme fixé » — Ibn ‘Abbās a dit : c’est-à-dire qu’Il prolonge vos vies. Le sens est qu’Allah, avant de les créer, avait décrété que s’ils croyaient, Il bénirait leurs vies, et s’ils ne croyaient pas, ils seraient hâtés vers le châtiment. Muqātil a dit : Il vous retarde jusqu’à la fin de vos termes dans le bien-être, sans vous punir par la sécheresse ou autre. Le sens selon cela est : Il vous retarde des punitions et des épreuves jusqu’à vos termes. Al-Zajjāj a dit : c’est-à-dire Il vous retarde du châtiment, afin que vous mouriez non pas de la mort de ceux qui sont anéantis par le châtiment. Selon cela, on a dit : un terme fixé que vous connaissez, Il ne vous fait pas mourir par noyade, ni par brûlure, ni par meurtre ; cela est mentionné par al-Farrā’. Selon la première opinion, c’est un terme fixé auprès d’Allah. « Certes, quand le terme d’Allah vient, il n’est pas retardé » — c’est-à-dire quand la mort vient, elle n’est pas retardée, que ce soit par châtiment ou sans châtiment. Il a attribué le terme à Lui, gloire à Lui, parce que c’est Lui qui l’a établi. Il peut aussi être attribué au peuple, comme dans Sa parole : « Quand leur terme vient » [S71 V4, p. 275], car il est fixé pour eux. « Law » a le sens de « in » (si). C’est-à-dire : si vous saviez. Al-Hasan a dit : son sens est : si vous saviez, vous sauriez que quand le terme d’Allah vient pour vous, il n’est pas retardé.
📜 Texte arabe source
يغفر لكم من ذنوبكم جزم يغفر بجواب الأمر . و " من " صلة زائدة . ومعنى الكلام يغفر لكم ذنوبكم ، قاله السدي . وقيل : لا يصح كونها زائدة ; لأن " من " لا تزاد في الواجب ، وإنما هي هنا للتبعيض ، وهو بعض الذنوب ، وهو ما لا يتعلق بحقوق المخلوقين . وقيل : هي لبيان الجنس . وفيه بعد ، إذ لم يتقدم جنس يليق به . وقال زيد بن أسلم : المعنى يخرجكم من ذنوبكم . ابن شجرة : المعنى يغفر لكم من ذنوبكم ما استغفرتموه منهاويؤخركم إلى أجل مسمى قال ابن عباس : أي ينسئ في أعماركم . ومعناه أن الله تعالى كان قضى قبل خلقهم أنهم إن آمنوا بارك في أعمارهم ، وإن لم يؤمنوا عوجلوا بالعذاب . وقال مقاتل : يؤخركم إلى منتهى آجالكم في عافية ; فلا يعاقبكم بالقحط وغيره . فالمعنى على هذا يؤخركم من العقوبات والشدائد إلى آجالكم . وقال الزجاج أي يؤخركم عن العذاب فتموتوا غير موتة المستأصلين بالعذاب . وعلى هذا قيل : أجل مسمى عندكم تعرفونه ، لا يميتكم غرقا ولا حرقا ولا قتلا ; ذكره الفراء . وعلى القول الأول أجل مسمى عند الله .إن أجل الله إذا جاء لا يؤخر أي إذا جاء الموت لا يؤخر بعذاب كان أو بغير عذاب . وأضاف الأجل إليه سبحانه لأنه الذي أثبته . وقد يضاف إلى القوم ، كقوله تعالى : فإذا جاء أجلهم [ ص: 275 ] لأنه مضروب لهم ." لو " بمعنى إن . أي إن كنتم تعلمون . وقال الحسن : معناه لو كنتم تعلمون لعلمتم أن أجل الله إذا جاءكم لم يؤخر .
Verset 5
C’est-à-dire secrètement et ouvertement. On a dit : c’est-à-dire j’ai poursuivi l’invocation.
📜 Texte arabe source
أي سرا وجهرا .وقيل : أي واصلت الدعاء .
Verset 6
C’est-à-dire ils se sont éloignés de la foi. La lecture générale est avec la fatḥa sur le yā’ de « du‘ā’ī » (mon appel), et les Kūfiens, Ya‘qūb et al-Dūrī d’après Abū ‘Amr l’ont rendu silencieux (sukūn).
📜 Texte arabe source
أي تباعدا من الإيمان .وقراءة العامة بفتح الياء من " دعائي " وأسكنها الكوفيون ويعقوب والدوري عن أبي عمرو .
Verset 7
Sa parole : « Et moi, chaque fois que je les appelle » — c’est-à-dire vers la cause du pardon, qui est la foi en Toi et l’obéissance à Toi — « ils mettent leurs doigts dans leurs oreilles » pour ne pas entendre mon appel, « et ils se couvrent de leurs vêtements » c’est-à-dire ils s’en couvrent le visage pour ne pas le voir. Ibn ‘Abbās a dit : ils mettaient leurs vêtements sur leurs têtes pour ne pas entendre sa parole. Se couvrir de vêtements est un moyen supplémentaire de boucher les oreilles afin de ne pas entendre, ou pour se rendre méconnaissables jusqu’à ce qu’il se taise, ou pour lui montrer leur détournement. On a dit : c’est une métaphore de l’hostilité. On dit : untel a revêtu pour moi les vêtements de l’hostilité. « Et ils persistent » c’est-à-dire dans la mécréance sans se repentir. « Et ils s’enflent d’orgueil » pour refuser la vérité, car ils disaient : croirons-nous en toi alors que les plus vils te suivent ? « Avec un orgueil » — une exagération.
📜 Texte arabe source
قوله تعالى : وإني كلما دعوتهم أي إلى سبب المغفرة ، وهي الإيمان بك والطاعة لك .جعلوا أصابعهم في آذانهم لئلا يسمعوا دعائيواستغشوا ثيابهم أي غطوا بها وجوههم لئلا يروه . وقال ابن عباس : جعلوا ثيابهم على رءوسهم لئلا يسمعوا كلامه . فاستغشاء الثياب إذا زيادة في سد الآذان حتى لا يسمعوا ، أو لتنكيرهم أنفسهم حتى يسكت أو ليعرفوه إعراضهم عنه . وقيل : هو كناية عن العداوة . يقال : لبس لي فلان ثياب العداوة ." وأصروا " أي على الكفر فلم يتوبوا ." واستكبروا " عن قبول الحق ; لأنهم قالوا : أنؤمن لك واتبعك الأرذلون ." استكبارا " تفخيم .
Verset 8
Sa parole : « Puis je les ai appelés ouvertement » c'est-à-dire en leur manifestant l'appel. Il est à l'accusatif par « je les ai appelés » comme un complément de source (masdar), car l'appel a pour l'un de ses types la proclamation publique ; il est donc mis à l'accusatif comme « al-qirfaṣā » avec « qaʿada » (s'accroupir), [p. 276] étant donné qu'il s'agit d'un des types de la position assise, ou bien parce qu'il a voulu par « je les ai appelés » signifier « je leur ai proclamé ». Il est également permis qu'il soit une qualification du masdar de « daʿā » ; c'est-à-dire un appel public, c'est-à-dire proclamé ouvertement. Et il serait un masdar en position de circonstanciel (ḥāl) ; c'est-à-dire je les ai appelés en proclamant ouvertement l'appel.
📜 Texte arabe source
قوله تعالى : ثم إني دعوتهم جهارا أي مظهرا لهم الدعوة . وهو منصوب ب " دعوتهم " نصب المصدر ; لأن الدعاء أحد نوعيه الجهار ، فنصب به نصب القرفصاء بقعد ; [ ص: 276 ] لكونها أحد أنواع القعود ، أو لأنه أراد ب " دعوتهم " جاهرتهم . ويجوز أن يكون صفة لمصدر دعا ; أي دعاء جهارا ; أي مجاهرا به . ويكون مصدرا في موضع الحال ; أي دعوتهم مجاهرا لهم بالدعوة .
Verset 9
Puis je leur ai déclaré ouvertement et je leur ai confié secrètement, c'est-à-dire je n'ai rien épargné de mes efforts. Mujāhid a dit : le sens de « j'ai déclaré ouvertement » est : j'ai crié, et « je leur ai confié secrètement » par l'appel, certains d'entre eux à l'insu des autres. On a dit : « je leur ai confié secrètement » signifie je suis venu à eux dans leurs demeures. Tout cela de la part de Nūḥ, paix sur lui, est une exagération dans l'appel envers eux et une délicatesse dans la sollicitation. Les gens de la Mecque (al-Ḥaramīyūn) et Abū ʿAmr ont ouvert le yā' de « innī aʿlantu lahum », et les autres ont marqué la sukun.
📜 Texte arabe source
ثم إني أعلنت لهم وأسررت لهم إسرارا أي لم أبق مجهودا . وقال مجاهد : معنى أعلنت : صحت ، وأسررت لهم إسرارا . بالدعاء عن بعضهم من بعض . وقيل : أسررت لهم أتيتهم في منازلهم . وكل هذا من نوح عليه السلام مبالغة في الدعاء لهم ، وتلطف في الاستدعاء . وفتح الياء من " إني أعلنت لهم " الحرميون وأبو عمرو . وأسكن الباقون .
Verset 10
Sa parole : « J'ai dit : Implorez le pardon de votre Seigneur » c'est-à-dire demandez-Lui le pardon de vos péchés passés par la sincérité de la foi. « Il est certes Grand Pardonneur » et ceci est de sa part une incitation au repentir. Ḥudhayfa ibn al-Yamān a rapporté du Prophète, que la prière et la paix soient sur lui, qu'il a dit : « La demande de pardon (al-istighfār) est une effaceuse des péchés. » Al-Fuḍayl a dit : le serviteur dit « J'implore le pardon d'Allah » ; et son interprétation est « relève-moi ».
📜 Texte arabe source
قوله تعالى : فقلت استغفروا ربكم أي سلوه المغفرة من ذنوبكم السالفة بإخلاص الإيمان .إنه كان غفارا وهذا منه ترغيب في التوبة . وقد روى حذيفة بن اليمان عن النبي صلى الله عليه وسلم أنه قال : الاستغفار ممحاة للذنوب . وقال الفضيل : يقول العبد أستغفر الله ; وتفسيرها أقلني .
Verset 11
C'est-à-dire Il enverra l'eau du ciel ; il y a donc une ellipse. On a dit : « as-samā' » signifie la pluie ; c'est-à-dire Il enverra la pluie. Le poète a dit : « Quand la pluie tombe sur la terre d'un peuple, nous la faisons paître même s'ils sont en colère. » Et « midrāran » signifie abondante en pluie. « Yursil » est au jussif comme réponse à l'impératif. Muqātil a dit : lorsqu'ils ont démenti Nūḥ pendant longtemps, Allah a retenu d'eux la pluie et a rendu stériles les matrices de leurs femmes pendant quarante ans ; leurs troupeaux et leurs cultures ont péri, alors ils sont venus à Nūḥ, paix sur lui, et ont imploré son secours. Il a dit : « Implorez le pardon de votre Seigneur, Il est certes Grand Pardonneur » c'est-à-dire Il n'a cessé d'être ainsi pour celui qui se repent à Lui. Puis il a dit, en les incitant à la foi : « Il enverra sur vous du ciel une pluie abondante. Et Il vous accordera des biens et des enfants, et Il vous fera des jardins et vous fera des rivières. » Qatāda a dit : le Prophète d'Allah, que la prière et la paix soient sur lui, savait qu'ils étaient avides des biens de ce monde, alors il a dit : « Venez à l'obéissance d'Allah, car dans l'obéissance d'Allah il y a l'acquisition de ce monde et de l'au-delà. »
📜 Texte arabe source
أي يرسل ماء السماء ; ففيه إضمار .وقيل : السماء المطر ; أي يرسل المطر .قال الشاعر : إذا سقط السماء بأرض قوم رعيناه وإن كانوا غضابا و " مدرارا " ذا غيث كثير .وجزم " يرسل " جوابا للأمر .وقال مقاتل : لما كذبوا نوحا زمانا طويلا حبس الله عنهم المطر , وأعقم أرحام نسائهم أربعين سنة ; فهلكت مواشيهم وزروعهم , فصاروا إلى نوح عليه السلام واستغاثوا به .فقال " استغفروا ربكم إنه كان غفارا " أي لم يزل كذلك لمن أناب إليه .ثم قال ترغيبا في الإيمان : " يرسل السماء عليكم مدرارا .ويمددكم بأموال وبنين ويجعل لهم جنات ويجعل لكم أنهارا " .قال قتادة : علم نبي الله صلى الله عليه وسلم أنهم أهل حرص على الدنيا فقال : ( هلموا إلى طاعة الله فإن في طاعة الله درك الدنيا والآخرة ) .
Verset 12
Et il a déjà été exposé dans la sourate « Āl ʿImrān » la manière de la demande de pardon, et que cela doit être avec sincérité et abandon des péchés. C'est là le fondement de la réponse (à l'invocation).
📜 Texte arabe source
وقد مضى في سورة " آل عمران " كيفية الاستغفار , وإن ذلك يكون عن إخلاص وإقلاع من الذنوب .وهو الأصل في الإجابة .
Verset 13
Sa parole : « Qu'avez-vous à ne pas espérer [craindre] la majesté d'Allah ? » On a dit : le terme « rajâ' » (espérance) signifie ici la crainte ; c'est-à-dire : qu'avez-vous à ne pas craindre qu'Allah ait une grandeur et une puissance sur chacun de vous par le châtiment ? C'est-à-dire : quel excuse avez-vous pour délaisser la crainte d'Allah ? Sa'îd ibn Jubayr, Abû al-'Âliya et 'Atâ' ibn Abî Rabâh ont dit : « Qu'avez-vous à ne pas espérer la récompense d'Allah ni craindre Son châtiment ? » Sa'îd ibn Jubayr rapporte d'Ibn 'Abbâs : « Qu'avez-vous à ne pas redouter le châtiment d'Allah et espérer de Lui la récompense ? » Al-Wâlibî et al-'Awfî rapportent de lui : « Qu'avez-vous à ne pas connaître la grandeur d'Allah ? » Ibn 'Abbâs et Mujâhid ont aussi dit : « Qu'avez-vous à ne pas voir la grandeur d'Allah ? » D'après Mujâhid et al-Dahhâk : « Qu'avez-vous à ne pas vous soucier de la grandeur d'Allah ? » Qutrub a dit : c'est une langue du Hedjaz. Hudhayl, Khuzâ'a et Mudar disent : « lam arj » pour « lam ubâl » (je ne me soucie pas). « Al-Waqâr » signifie la grandeur. « Al-Tawqîr » signifie la vénération. Qatâda a dit : « Qu'avez-vous à ne pas espérer d'Allah l'issue [favorable] ? » comme si le sens était : qu'avez-vous à ne pas espérer d'Allah l'issue de la foi ? Ibn Kaysân a dit : « Qu'avez-vous à ne pas espérer, dans l'adoration d'Allah et Son obéissance, qu'Il vous récompense pour votre vénération par un bien ? » Ibn Zayd a dit : « Qu'avez-vous à ne pas accomplir l'obéissance à Allah ? » Al-Hasan a dit : « Qu'avez-vous à ne pas reconnaître le droit d'Allah ni Lui rendre grâce pour Ses bienfaits ? » On a dit : « Qu'avez-vous à ne pas unifier Allah ? » car celui qui Le vénère L'a certes unifié. On a dit : « Al-Waqâr » est la constance pour Allah, le Puissant et Majestueux ; de là Sa parole : « Et restez dans vos maisons » (S33 V33), c'est-à-dire : soyez constantes. Son sens : qu'avez-vous à ne pas affirmer avec constance l'unicité d'Allah, le Très-Haut, et qu'Il est votre Dieu, nul dieu pour vous en dehors de Lui ; dit par Ibn Bahr. Puis Il les a guidés vers cela en disant :
📜 Texte arabe source
قوله تعالى : ما لكم لا ترجون لله وقاراقيل : الرجاء هنا بمعنى الخوف ; أي ما لكم لا تخافون لله عظمة وقدرة على أحدكم بالعقوبة . أي أي عذر لكم في ترك الخوف من الله . وقال سعيد بن جبير وأبو العالية وعطاء بن [ ص: 278 ] أبي رباح : ما لكم لا ترجون لله ثوابا ولا تخافون له عقابا . وقال سعيد بن جبير عن ابن عباس : ما لكم لا تخشون لله عقابا وترجون منه ثوابا . وقال الوالبي والعوفي عنه : ما لكم لا تعلمون لله عظمة . وقال ابن عباس أيضا ومجاهد : ما لكم لا ترون لله عظمة . وعن مجاهد والضحاك : ما لكم لا تبالون لله عظمة . قال قطرب : هذه لغة حجازية . وهذيل وخزاعة ومضر يقولون : لم أرج : لم أبال . والوقار : العظمة . والتوقير : التعظيم . وقال قتادة : ما لكم لا ترجون لله عاقبة ; كأن المعنى ما لكم لا ترجون لله عاقبة الإيمان . وقال ابن كيسان : ما لكم لا ترجون في عبادة الله وطاعته أن يثيبكم على توقيركم خيرا . وقال ابن زيد : ما لكم لا تؤدون لله طاعة . وقال الحسن : ما لكم لا تعرفون لله حقا ولا تشكرون له نعمة . وقيل : ما لكم لا توحدون الله ; لأن من عظمه فقد وحده . وقيل : إن الوقار الثبات لله عز وجل ; ومنه قوله تعالى : وقرن في بيوتكن أي اثبتن . ومعناه ما لكم لا تثبتون وحدانية الله تعالى وأنه إلهكم لا إله لكم سواه ; قاله ابن بحر . ثم دلهم على ذلك فقال :
Verset 14
« Alors qu'Il vous a créés par étapes » c'est-à-dire : Il a placé en vous-mêmes un signe indiquant Son unicité. Ibn 'Abbâs a dit : « par étapes » signifie : goutte de sperme, puis adhérence, puis embryon ; c'est-à-dire une étape après une autre jusqu'à l'achèvement de la création, comme mentionné dans la sourate « Al-Mu'minûn ». « Al-Tawr » en langue signifie : la fois ; c'est-à-dire : Celui qui a fait cela et en a le pouvoir est plus digne que vous Le vénériez. On a dit : « par étapes » : enfants, puis jeunes, puis vieillards et faibles, puis forts. On a dit : « par étapes » c'est-à-dire : des types : sain et malade, voyant et aveugle, riche et pauvre. On a dit : « par étapes » : leur différence dans les caractères et les actions.
📜 Texte arabe source
وقد خلقكم أطوارا أي جعل لكم في أنفسكم آية تدل على توحيده . قال ابن عباس : أطوارا يعني نطفة ثم علقة ثم مضغة ; أي طورا بعد طور إلى تمام الخلق ، كما ذكر في سورة " المؤمنون " . والطور في اللغة : المرة ; أي من فعل هذا وقدر عليه فهو أحق أن تعظموه . وقيل : أطوارا صبيانا ، ثم شبابا ، ثم شيوخا وضعفاء ، ثم أقوياء . وقيل : أطوارا أي أنواعا : صحيحا وسقيما ، وبصيرا وضريرا ، وغنيا وفقيرا . وقيل : إن " أطوارا " اختلافهم في الأخلاق والأفعال .
Verset 15
Sa parole : « N'avez-vous pas vu comment Allah a créé sept cieux superposés ? » Il leur a mentionné un autre signe, c'est-à-dire : n'avez-vous pas su que Celui qui a le pouvoir sur cela est Celui qui doit être adoré ? Le sens de « tabâqan » (superposés) : les uns au-dessus des autres, chaque ciel couvrant l'autre comme des dômes ; dit par Ibn 'Abbâs et al-Suddî. Al-Hasan a dit : Allah a créé sept cieux superposés sur sept terres, entre chaque terre et terre, et ciel et ciel, une création et un commandement. Sa parole : « N'avez-vous pas vu » est sur le mode de l'information, non de la vision directe ; comme on dit : « N'as-tu pas vu comment j'ai fait à untel telle chose ». « Tabâqan » est à l'accusatif comme source [verbale] ; c'est-à-dire : une superposition. Ou comme état [circonstanciel] signifiant « ayant des couches » ; on a supprimé « ayant » et mis « tabâqan » à sa place.
📜 Texte arabe source
قوله تعالى : ألم تروا كيف خلق الله سبع سماوات طباقا ذكر لهم دليلا آخر ، أي ألم تعلموا أن الذي قدر على هذا ، فهو الذي يجب أن يعبد . ومعنى " طباقا " بعضها فوق بعض ، كل سماء مطبقة على الأخرى كالقباب ; قاله ابن عباس والسدي . وقال الحسن : خلق الله سبع سموات طباقا على سبع أرضين ، بين كل أرض وأرض ، وسماء وسماء خلق وأمر . وقوله : ألم تروا على جهة الإخبار لا المعاينة ; كما تقول : ألم ترني كيف صنعت بفلان كذا . و " طباقا " نصب على أنه مصدر ; أي مطابقة طباقا . أو حال بمعنى ذات طباق ; فحذف ذات [ ص: 279 ] وأقام طباقا مقامه .
Verset 16
« Et y a fait de la lune une lumière » c'est-à-dire dans le ciel de ce monde ; comme on dit : « Les Banû Tamîm sont venus à moi » et « Je suis venu aux Banû Tamîm » alors qu'on veut dire certains d'entre eux ; dit par al-Akhfash. Ibn Kaysân a dit : s'il est dans l'un d'eux, il est en eux. Qutrub a dit : « fîhinna » (en eux) au sens de « ma'ahunna » (avec eux) ; dit aussi par al-Kalbî. C'est-à-dire : Il a créé le soleil et la lune avec la création des cieux et de la terre. Les grands linguistes ont dit, à propos de la parole d'Imru' al-Qays : « Et seraient-ils heureux, ceux dont le dernier pacte fut / trente mois en trois états ? » — « fî » (en) au sens de « ma'a » (avec). Al-Nahhâs a dit : j'ai interrogé Abû al-Hasan ibn Kaysân sur ce verset, il a dit : la réponse des grammairiens est que s'Il l'a placé dans l'un d'eux, Il l'a placé en eux ; comme tu dis : « Donne-moi les vêtements marqués », même si tu n'as marqué que l'un d'eux. Une autre réponse : on rapporte que la face de la lune est vers le ciel, et si elle est vers son intérieur, elle est en connexion avec les cieux. Le sens de « nûran » (une lumière) : pour les habitants de la terre ; dit par al-Suddî. 'Atâ' a dit : une lumière pour les habitants du ciel et de la terre. Ibn 'Abbâs et Ibn 'Umar ont dit : sa face éclaire les habitants de la terre et son dos éclaire les habitants du ciel. « Et a fait du soleil une lampe » c'est-à-dire un flambeau pour les habitants de la terre afin qu'ils puissent vaquer à leurs moyens de subsistance. Quant à son éclairage pour les habitants du ciel, les deux avis précédents ont été rapportés par al-Mâwardî. Al-Qushayrî rapporte d'Ibn 'Abbâs que le soleil a sa face dans les cieux et sa nuque vers la terre. On a dit : l'inverse. On a demandé à 'Abd Allah ibn 'Umar : pourquoi le soleil nous brûle parfois et nous refroidit parfois ? Il a dit : en été, il est dans le quatrième ciel, et en hiver dans le septième ciel, auprès du Trône du Miséricordieux ; s'il était dans le ciel le plus proche, rien ne lui résisterait.
📜 Texte arabe source
وجعل القمر فيهن نورا أي في سماء الدنيا ; كما يقال : أتاني بنو تميم وأتيت بني تميم والمراد بعضهم ; قاله الأخفش . قال ابن كيسان : إذا كان في إحداهن فهو فيهن . وقال قطرب : فيهن بمعنى معهن ; وقاله الكلبي . أي خلق الشمس والقمر مع خلق السموات والأرض . وقال جلة أهل اللغة في قول امرئ القيس :وهل ينعمن من كان آخر عهده ثلاثين شهرا في ثلاثة أحوال" في " بمعنى مع . النحاس : وسألت أبا الحسن بن كيسان عن هذه الآية فقال : جواب النحويين أنه إذا جعله في إحداهن فقد جعله فيهن ; كما تقول : أعطني الثياب المعلمة ، وإن كنت إنما أعلمت أحدها . وجواب آخر أنه يروى أن وجه القمر إلى السماء ، وإذا كان إلى داخلها فهو متصل بالسموات ، ومعنى نورا أي لأهل الأرض ; قاله السدي . وقال عطاء : نورا لأهل السماء والأرض . وقال ابن عباس وابن عمر : وجهه يضيء لأهل الأرض وظهره يضيء لأهل السماء .وجعل الشمس سراجا يعني مصباحا لأهل الأرض ليتوصلوا إلى التصرف لمعايشهم . وفي إضاءتها لأهل السماء القولان الأولان حكاه الماوردي . وحكى القشيري عن ابن عباس أن الشمس وجهها في السموات وقفاها في الأرض . وقيل : على العكس . وقيل لعبد الله بن عمر : ما بال الشمس تقلينا أحيانا وتبرد علينا أحيانا ؟ فقال : إنها في الصيف في السماء الرابعة ، وفي الشتاء في السماء السابعة عند عرش الرحمن ; ولو كانت في السماء الدنيا لما قام لها شيء .
Verset 17
C'est-à-dire Adam, paix sur lui, Il l'a créé de la surface entière de la terre ; dit par Ibn Jurayj. Cela a déjà été exposé dans la sourate « Al-An'âm » et « Al-Baqara ». Khâlid ibn Ma'dân a dit : l'homme a été créé d'argile ; c'est pourquoi les cœurs s'attendrissent en hiver. « Nabâtan » (une pousse) est une source [verbale] sur un autre modèle que la source ; car sa source est « inbâtan » (faire pousser), et on a mis le nom qui est « al-nabât » (la pousse) à la place de la source. Cela a déjà été exposé dans la sourate « Âl 'Imrân » et ailleurs. On a dit : c'est une source portée sur le sens ; car le sens de « anbatakum » (Il vous a fait pousser) est : Il vous a fait pousser d'une pousse ; dit par al-Khalîl et al-Zajjâj. On a dit : c'est-à-dire : Il a fait pousser pour vous de la terre la végétation. « Nabâtan » sur cela est à l'accusatif comme source explicite. Le premier avis est plus apparent. Ibn Jurayj a dit : Il les a fait pousser de la terre par la grandeur après la petitesse et par la taille après la petitesse.
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يعني آدم عليه السلام خلقه من أديم الأرض كلها ; قاله ابن جريج . وقد مضى في سورة " الأنعام " و " البقرة " بيان ذلك . وقال خالد بن معدان : خلق الإنسان من طين ; فإنما تلين القلوب في الشتاء . و " نباتا " مصدر على غير المصدر ; لأن مصدره أنبت إنباتا ، فجعل الاسم الذي هو النبات في موضع المصدر . وقد مضى بيانه في سورة " آل عمران " وغيرها . وقيل : هو مصدر محمول على المعنى ; لأن معنى : أنبتكم جعلكم تنبتون نباتا ; قاله الخليل [ ص: 280 ] والزجاج . وقيل : أي أنبت لكم من الأرض النبات . ف " نباتا " على هذا نصب على المصدر الصريح . والأول أظهر . وقال ابن جريج : أنبتهم في الأرض بالكبر بعد الصغر وبالطول بعد القصر .
Verset 18
Puis Il vous y fera revenir, c'est-à-dire à votre mort par l'ensevelissement. Et Il vous en fera sortir, une sortie véritable, par la résurrection au Jour du Jugement.
📜 Texte arabe source
ثم يعيدكم فيها أي عند موتكم بالدفن .ويخرجكم إخراجا بالنشور للبعث يوم القيامة .
Verset 19
C'est-à-dire étendue.
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أي مبسوطة .
Verset 20
Afin que vous y empruntiez des chemins spacieux — "as-souboul" : les routes ; "fijaj" est le pluriel de "fajj", qui désigne la route large ; c'est ce qu'a dit al-Farra'. On a aussi dit : "al-fajj" est le passage entre deux montagnes. Cela a déjà été évoqué dans les sourates "al-Anbiya'" et "al-Hajj".
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لتسلكوا منها سبلا فجاجا السبل : الطرق . والفجاج جمع فج ، وهو الطريق الواسعة ; قاله الفراء . وقيل : الفج المسلك بين الجبلين . وقد مضى في سورة " الأنبياء " و " الحج " .
Verset 21
La parole d'Allah : Noé dit : "Seigneur, ils m'ont désobéi et ont suivi celui dont les biens et les enfants n'ont fait qu'accroître la perte" — Il se plaignit à Allah, le Très-Haut, de ce qu'ils Lui avaient désobéi et ne l'avaient pas suivi dans ce qu'il leur avait ordonné comme foi. Les exégètes ont dit : Il demeura parmi eux mille ans moins cinquante ans, les appelant [à Allah], tandis qu'ils persistaient dans leur mécréance et leur désobéissance. Ibn 'Abbas a dit : Noé, paix sur lui, espérait [la foi] des fils après les pères ; les générations se succédèrent jusqu'à atteindre sept siècles, puis il invoqua contre eux après avoir désespéré d'eux, et il vécut après le Déluge soixante ans jusqu'à ce que les gens se multiplient et se répandent. Al-Hasan a dit : Le peuple de Noé semait deux fois par mois — rapporté par al-Mawardi. "Et ont suivi celui dont les biens et les enfants n'ont fait qu'accroître la perte" — c'est-à-dire leurs chefs et leurs riches, dont la mécréance, les biens et les enfants n'ont fait qu'accroître l'égarement en ce monde et la perdition dans l'au-delà. Les lecteurs de Médine, du Shâm et 'Asim ont lu "wa waladuhu" avec la fatḥa sur le waw et le lam. Les autres ont lu "walduhu" avec la ḍamma sur le waw et la sukūn sur le lam, ce qui est une variante de "walad". Il est aussi permis que ce soit un pluriel de "walad", comme "falak" qui est à la fois singulier et pluriel. Cela a déjà été mentionné.
📜 Texte arabe source
قوله تعالى : قال نوح رب إنهم عصوني واتبعوا من لم يزده ماله وولده إلا خساراشكاهم إلى الله تعالى ، وأنهم عصوه ولم يتبعوه فيما أمرهم به من الإيمان . وقال أهل التفسير : لبث فيهم ألف سنة إلا خمسين عاما داعيا لهم وهم على كفرهم وعصيانهم . قال ابن عباس : رجا نوح عليه السلام الأبناء بعد الآباء ; فيأتي بهم الولد بعد الولد حتى بلغوا سبع قرون ، ثم دعا عليهم بعد الإياس منهم ، وعاش بعد الطوفان ستين عاما حتى كثر الناس وفشوا . قال الحسن : كان قوم نوح يزرعون في الشهر مرتين ; حكاه الماوردي . واتبعوا من لم يزده ماله وولده إلا خسارا يعني كبراءهم وأغنياءهم الذين لم يزدهم كفرهم وأموالهم وأولادهم إلا ضلالا في الدنيا وهلاكا في الآخرة . وقرأ أهل المدينة والشام وعاصم : " وولده " بفتح الواو واللام . الباقون " ولده " بضم الواو وسكون اللام وهي لغة في الولد . ويجوز أن يكون جمعا للولد ، كالفلك فإنه واحد وجمع . وقد تقدم .
Verset 22
La parole d'Allah : "Et ils ont ourdi un immense stratagème" — c'est-à-dire grand et énorme. On dit : kabīr, kubbār et kibbār, comme 'ajīb, 'ujjāb et 'ijjāb avec le même sens ; de même [p. 281] : ṭawīl, ṭuwāl et ṭiwāl. On dit : un homme ḥasan et ḥassān, jamīl et jammāl, qurrā' pour le lecteur, waḍḍā' pour le beau. Ibn al-Sikkit a cité : "Blanche qui capture les cœurs et conquiert par sa beauté le cœur du musulman lecteur." Un autre a dit : "Et l'homme rejoint par la noblesse les gens de la générosité, par la vertu du noble, et non par la beauté." Al-Mubarrad a dit : "kubbāran" (avec tashdīd) pour l'exagération. Ibn Muḥayṣin, Ḥumayd et Mujāhid ont lu "kibāran" avec allègement. On a divergé sur la nature de leur stratagème : on a dit que c'était leur incitation de leurs gens à tuer Noé. On a dit que c'était leur glorification devant les gens par ce qu'ils possédaient comme biens et enfants, jusqu'à ce que les faibles disent : "S'ils n'étaient pas dans la vérité, ils n'auraient pas reçu ces bienfaits." Al-Kalbī a dit : c'est ce qu'ils ont attribué à Allah comme compagne et enfant. On a dit : leur stratagème est leur mécréance. Muqātil a dit : c'est la parole de leurs chefs à leurs suiveurs : "N'abandonnez pas vos divinités, et n'abandonnez ni Wadd, ni Suwā', ni Yaghūth, ni Ya'ūq, ni Nasr."
📜 Texte arabe source
قوله تعالى : ومكروا مكرا كبارا أي كبيرا عظيما . يقال : كبير وكبار وكبار ، مثل عجيب وعجاب وعجاب بمعنى ، ومثله [ ص: 281 ] طويل وطوال وطوال . يقال : رجل حسن وحسان ، وجميل وجمال ، وقراء للقارئ ، ووضاء للوضيء . وأنشد ابن السكيت :بيضاء تصطاد القلوب وتستبي بالحسن قلب المسلم القراءوقال آخر :والمرء يلحقه بفتيان الندى خلق الكريم وليس بالوضاءوقال المبرد : كبارا ( بالتشديد ) للمبالغة . وقرأ ابن محيصن وحميد ومجاهد " كبارا " بالتخفيف . واختلف في مكرهم ما هو ؟ فقيل : تحريشهم سفلتهم على قتل نوح . وقيل : هو تعزيرهم الناس بما أوتوا من الدنيا والولد ; حتى قالت الضعفة : لولا أنهم على الحق لما أوتوا هذه النعم . وقال الكلبي : هو ما جعلوه لله من الصاحبة والولد . وقيل : مكرهم كفرهم . وقال مقاتل : هو قول كبرائهم لأتباعهم : لا تذرن آلهتكم ولا تذرن ودا ولا سواعا ولا يغوث ويعوق ونسرا .
Verset 23
Sa parole : « Et ils dirent : N'abandonnez jamais vos divinités et n'abandonnez jamais Wadd, Suwâ', Yaghûth, Ya'ûq et Nasr. » Ibn 'Abbâs et d'autres ont dit : ce sont des idoles et des images que le peuple de Nûh adorait, puis les Arabes les ont adorées. C'est l'avis de la majorité. On a dit aussi : elles appartiennent aux Arabes, personne d'autre ne les a adorées. Elles étaient leurs plus grandes et plus importantes idoles ; c'est pourquoi ils les ont spécifiquement mentionnées après Sa parole : « N'abandonnez jamais vos divinités. » Le sens du propos serait alors, comme le peuple de Nûh l'a dit à ses adeptes : « N'abandonnez jamais vos divinités », les Arabes ont dit à leurs enfants et à leur peuple : « N'abandonnez jamais Wadd, Suwâ', Yaghûth, Ya'ûq et Nasr » ; puis le récit revient ensuite au peuple de Nûh, paix sur lui. Selon la première opinion, tout le propos est enchaîné concernant le peuple de Nûh. 'Urwa ibn Az-Zubayr et d'autres ont dit : Adam, paix sur lui, tomba malade alors qu'il avait auprès de lui ses fils : Wadd, Suwâ', Yaghûth, Ya'ûq et Nasr. Wadd était l'aîné et le plus pieux envers lui. Muhammad ibn Ka'b a dit : Adam, paix sur lui, avait cinq fils : Wadd, Suwâ', Yaghûth, Ya'ûq et Nasr ; ils étaient des adorateurs [de Dieu]. L'un d'eux mourut et ils s'affligèrent pour lui ; alors Satan dit : « Je vais vous façonner une image semblable à lui ; quand vous la regarderez, vous vous souviendrez de lui. » Ils dirent : « Fais-le. » Il la façonna dans la mosquée en cuivre et en plomb. Puis un autre mourut, il en façonna une [autre], jusqu'à ce qu'ils moururent tous et il en façonna [pour chacun]. Les choses se dégradèrent comme elles se dégradent aujourd'hui, jusqu'à ce qu'ils abandonnèrent l'adoration de Dieu, exalté soit-Il, après un certain temps. Alors Satan leur dit : « Pourquoi n'adorez-vous rien ? » Ils dirent : « Qu'adorerions-nous ? » Il dit : « Vos divinités et les divinités de vos pères ; ne voyez-vous pas dans votre lieu de prière ? » Ils les adorèrent en dehors de Dieu ; jusqu'à ce que Dieu envoya Nûh, et ils dirent : « N'abandonnez jamais vos divinités et n'abandonnez jamais Wadd, Suwâ'... » le verset. Muhammad ibn Ka'b a aussi dit, ainsi que Muhammad ibn Qays : Plutôt, ils étaient des gens vertueux entre Adam et Nûh, et ils avaient des disciples qui les imitaient ; quand ils moururent, Iblîs leur embellit de façonner leurs images pour se souvenir par elles de leur zèle et se consoler en les regardant ; ils les façonnèrent. Quand ceux-là moururent et que d'autres vinrent, ils dirent : « Si seulement nous savions ce que nos pères faisaient avec ces images ! » Satan vint à eux et dit : « Vos pères les adoraient, et elles leur faisaient miséricorde et leur donnaient la pluie. » Ils les adorèrent, et l'adoration des idoles commença à partir de ce moment-là. Je dis : C'est dans ce sens qu'est interprété ce qui est rapporté dans le Sahîh de Muslim, d'après le hadith de 'Â'isha, que Umm Habîba et Umm Salama mentionnèrent à l'Envoyé de Dieu, paix et salut sur lui, une église qu'elles avaient vue en Abyssinie, appelée Mâriya, contenant des images ; l'Envoyé de Dieu, paix et salut sur lui, dit : « Ceux-là, quand un homme vertueux mourait parmi eux, construisaient sur sa tombe une mosquée et y représentaient ces images ; ceux-là sont les pires des créatures auprès de Dieu au Jour de la Résurrection. » Ath-Tha'labî rapporte d'après Ibn 'Abbâs qu'il a dit : Ces idoles sont les noms d'hommes vertueux du peuple de Nûh ; quand ils...
📜 Texte arabe source
قوله تعالى : وقالوا لا تذرن آلهتكم ولا تذرن ودا ولا سواعا ولا يغوث ويعوق ونسراقال ابن عباس وغيره : هي أصنام وصور ، كان قوم نوح يعبدونها ثم عبدتها العرب . وهذا قول الجمهور . وقيل : إنها للعرب لم يعبدها غيرهم . وكانت أكبر أصنامهم وأعظمها عندهم ; فلذلك خصوها بالذكر بعد قوله تعالى : لا تذرن آلهتكم . ويكون معنى الكلام كما قال قوم نوح لأتباعهم : لا تذرن آلهتكم قالت العرب لأولادهم وقومهم : لا تذرن ودا ولا سواعا ولا يغوث ويعوق ونسرا ; ثم عاد بالذكر بعد ذلك إلى قوم نوح عليه السلام . وعلى القول الأول ، الكلام كله منسوق في قوم نوح . وقال عروة بن الزبير وغيره : اشتكى آدم عليه السلام وعنده بنوه : ود ، وسواع ، ويغوث ، ويعوق ، ونسر . وكان ود أكبرهم وأبرهم به . قال محمد بن كعب : كان لآدم عليه السلام خمس بنين : ود وسواع ويغوث ويعوق ونسر ; وكانوا عبادا فمات واحد منهم فحزنوا عليه ; فقال الشيطان : أنا أصور لكم مثله إذا نظرتم إليه ذكرتموه . قالوا : افعل فصوره في المسجد من صفر ورصاص . ثم مات آخر ، فصوره حتى ماتوا كلهم فصورهم . وتنقصت الأشياء كما تتنقص اليوم إلى أن تركوا عبادة الله تعالى بعد حين . فقال لهم الشيطان : ما لكم لا تعبدون شيئا ؟ قالوا : وما نعبد ؟ قال : آلهتكم وآلهة آبائكم ، ألا ترون في [ ص: 282 ] مصلاكم . فعبدوها من دون الله ; حتى بعث الله نوحا فقالوا : لا تذرن آلهتكم ولا تذرن ودا ولا سواعا الآية . وقال محمد بن كعب أيضا ومحمد بن قيس : بل كانوا قوما صالحين بين آدم ونوح ، وكان لهم تبع يقتدون بهم ، فلما ماتوا زين لهم إبليس أن يصوروا صورهم ليتذكروا بها اجتهادهم ، وليتسلوا بالنظر إليها ; فصورهم . فلما ماتوا هم وجاء آخرون قالوا : ليت شعرنا هذه الصور ما كان آباؤنا يصنعون بها ؟ فجاءهم الشيطان فقال : كان آباؤكم يعبدونها فترحمهم وتسقيهم المطر . فعبدوها فابتدئ عبادة الأوثان من ذلك الوقت .قلت : وبهذا المعنى فسر ما جاء في صحيح مسلم من حديث عائشة أن أم حبيبة وأم سلمة ذكرتا كنيسة رأينها بالحبشة تسمى مارية ، فيها تصاوير ، لرسول الله صلى الله عليه وسلم ; فقال رسول الله صلى الله عليه وسلم : " إن أولئك إذا كان فيهم الرجل الصالح فمات بنوا على قبره مسجدا وصوروا فيه تلك الصور ، أولئك شرار الخلق عند الله يوم القيامة " . وذكر الثعلبي عن ابن عباس قال : هذه الأصنام أسماء رجال صالحين من قوم نوح ; فلما هلكوا أوحى الشيطان إلى قومهم أن انصبوا في مجالسهم التي كانوا يجلسون فيها أنصابا وسموها بأسمائهم تذكروهم بها ; ففعلوا ، فلم تعبد حتى إذا هلك أولئك ونسخ العلم عبدت من دون الله . وذكر أيضا عن ابن عباس أن نوحا عليه السلام ، كان يحرس جسد آدم عليه السلام على جبل بالهند ، فيمنع الكافرين أن يطوفوا بقبره ; فقال لهم الشيطان : إن هؤلاء يفخرون عليكم ويزعمون أنهم بنو آدم دونكم ، وإنما هو جسد ، وأنا أصور لكم مثله تطوفون به ; فصور لهم هذه الأصنام الخمسة وحملهم على عبادتها . فلما كان أيام الطوفان دفنها الطين والتراب والماء ; فلم تزل مدفونة حتى أخرجها الشيطان لمشركي العرب . قال الماوردي : فأما ود فهو أول صنم معبود ، سمي ودا لودهم له ; وكان بعد قوم نوح لكلب بدومة الجندل ; في قول ابن عباس وعطاء ومقاتل . وفيه يقول شاعرهم :حياك ود فإنا لا يحل لنا لهو النساء وإن الدين قد عزما[ ص: 283 ] وأما سواع فكان لهذيل بساحل البحر ; في قولهم .وأما يغوث فكان لغطيف من مراد بالجوف من سبأ ; في قول قتادة . وقال المهدوي : لمراد ثم لغطفان . الثعلبي : وأخذت أعلى وأنعم - وهما من طيئ - وأهل جرش من مذحج يغوث فذهبوا به إلى مراد فعبدوه زمانا . ثم إن بني ناجية أرادوا نزعه من أعلى وأنعم ، ففروا به إلى الحصين أخي بني الحارث بن كعب من خزاعة . وقال أبو عثمان النهدي : رأيت يغوث وكان من رصاص ، وكانوا يحملونه على جمل أحرد ، ويسيرون معه ولا يهيجونه حتى يكون هو الذي يبرك ، فإذا برك نزلوا وقالوا : قد رضي لكم المنزل ; فيضربون عليه بناء ينزلون حوله .وأما يعوق فكان لهمدان ببلخع ; في قول عكرمة وقتادة وعطاء ، ذكره الماوردي . وقال الثعلبي : وأما يعوق فكان لكهلان من سبأ ، ثم توارثه بنوه ; الأكبر فالأكبر حتى صار إلى همدان . وفيه يقول مالك بن نمط الهمداني :يريش الله في الدنيا ويبري ولا يبري يعوق ولا يريشوأما نسر فكان لذي الكلاع من حمير ; في قول قتادة ، ونحوه عن مقاتل . وقال الواقدي : كان ود على صورة رجل ، وسواع على صورة امرأة ، ويغوث على صورة أسد ، ويعوق على صورة فرس ، ونسر على صورة نسر من الطير ; فالله أعلم . وقرأ نافع " ولا تذرن ودا " بضم الواو . وفتحها الباقون . قال الليث : ود ( بفتح الواو ) صنم كان لقوم نوح . وود ( بالضم ) صنم لقريش ; وبه سمي عمرو بن ود . وفي الصحاح : والود ( بالفتح ) الوتد في لغة أهل نجد ; كأنهم سكنوا التاء وأدغموها في الدال . والود في قول امرئ القيس :تظهر الود إذا ما أشجذت وتواريه إذا ما تعتكرقال ابن دريد : هو اسم جبل : وود صنم كان لقوم نوح عليه السلام ثم صار لكلب وكان بدومة الجندل ; ومنه سموه عبد ود . وقال : لا تذرن آلهتكم ثم قال : ولا تذرن ودا ولا سواعا الآية . خصها بالذكر ; لقوله تعالى : وإذ أخذنا من النبيين ميثاقهم ومنك ومن نوح .
Verset 24
« Et ils ont égaré beaucoup » — ceci est du propos de Nûh ; c'est-à-dire que leurs chefs ont égaré beaucoup de leurs adeptes ; c'est donc un parallèle à Sa parole : « Et ils ont ourdi un stratagème immense. » On a dit : les idoles ont égaré beaucoup, c'est-à-dire que beaucoup se sont égarés à cause d'elles ; analogue à la parole d'Ibrâhîm : « Seigneur, elles ont égaré beaucoup de gens » — Il leur attribue ce qui relève de la raison, en raison de la croyance des mécréants en cela. « Et n'augmente les injustes qu'en égarement » — c'est-à-dire qu'en châtiment ; dit par Ibn Bahr. Il s'appuie sur Sa parole : « Les criminels sont dans un égarement et une fournaise. » On a dit : qu'en perte. On a dit : qu'en épreuve par les biens et les enfants. C'est plausible.
📜 Texte arabe source
[ ص: 284 ] وقد أضلوا كثيرا هذا من قول نوح ; أي أضل كبراؤهم كثيرا من أتباعهم ; فهو عطف على قوله : ومكروا مكرا كبارا . وقيل : إن الأصنام أضلوا كثيرا أي ضل بسببها كثير ; نظيره قول إبراهيم : رب إنهن أضللن كثيرا من الناس فأجرى عليهم وصف ما يعقل ; لاعتقاد الكفار فيهم ذلك .ولا تزد الظالمين إلا ضلالا أي عذابا ; قاله ابن بحر . واستشهد بقوله تعالى : إن المجرمين في ضلال وسعر . وقيل : إلا خسرانا . وقيل : إلا فتنة بالمال والولد . وهو محتمل .
Verset 25
Sa parole : « À cause de leurs fautes, ils furent noyés, puis introduits dans un Feu, et ils ne trouvèrent pour eux, en dehors de Dieu, aucun secoureur. » Sa parole : « À cause de leurs fautes » — « mâ » est une particule de renforcement ; le sens est : à cause de leurs fautes. Al-Farrâ' a dit : le sens est : en raison de leurs fautes ; « mâ » a ce sens. Il dit : « mâ » indique la rétribution. La lecture d'Abû 'Amr « khatâyâhum » suit le pluriel brisé ; le singulier est « khatî'a ». L'origine du pluriel était « khatâ'î » sur le modèle « fa'â'il » ; quand les deux hamza se sont rencontrées, la seconde a été transformée en yâ' parce qu'elle est précédée d'une kasra, puis elle a été jugée lourde et le pluriel est lourd, et il est en plus défectueux ; la yâ' a été transformée en alif, puis la première hamza a été transformée en yâ' en raison de sa discrétion entre deux alif. Les autres lisent « khatî'âtihim » selon le pluriel sain. Abû 'Amr dit : un peuple a mécru pendant mille ans et n'a eu que des « khatâyâ » ; il veut dire que les fautes [khatâyâ] sont plus nombreuses que les « khatî'ât ». Certains disent : « khatâyâ » et « khatî'ât » sont identiques ; deux pluriels utilisés pour la quantité et la rareté ; ils s'appuient sur Sa parole : « Les paroles de Dieu ne s'épuisent pas » et le poète a dit : « Nous avons les coupes brillantes au matin / et nos épées dégoulinent de sang dans la bravoure. » On a aussi lu « khatî'âtihim » et « khatyâtihim » en transformant la hamza en yâ' et en l'assimilant. D'après Al-Jahdarî, 'Amr ibn 'Ubayd, Al-A'mash, Abû Haywa et Ashhab Al-'Uqaylî : « khatî'atahum » au singulier, visant l'associationnisme. « Puis introduits dans un Feu » — c'est-à-dire après leur noyade. Al-Qushayrî dit : cela indique le châtiment de la tombe. Ceux qui le nient disent : ils sont devenus dignes d'entrer dans le Feu, ou on leur a montré leurs places dans le Feu ; comme dit Dieu : « Le Feu auquel ils sont exposés matin et soir. » On a dit : ils ont fait allusion à ce qui est rapporté dans le hadith : « La mer est un feu de feu. » Abû Rawq rapporte d'après Ad-Dahhâk concernant Sa parole : « Ils furent noyés, puis introduits dans un Feu » : il dit : ils ont été châtiés par le feu dans ce monde avec la noyade dans ce monde, en une seule situation ; ils se noyaient d'un côté et brûlaient dans l'eau de l'autre côté. Ath-Tha'labî le mentionne, disant : Abû Al-Qâsim Al-Habîbî nous a rapporté, Abû Sa'îd Ahmad ibn Muhammad ibn Rumayh nous a rapporté, Abû Bakr ibn Al-Anbârî m'a récité : « La création se rassemble parfois et se sépare / et les événements sont des sortes aux états variés. / Ne t'étonne pas des contraires s'ils se réunissent / car Dieu réunit l'eau et le feu. » « Et ils ne trouvèrent pour eux, en dehors de Dieu, aucun secoureur » — c'est-à-dire personne qui repousse d'eux le châtiment.
📜 Texte arabe source
قوله تعالى : مما خطيئاتهم أغرقوا فأدخلوا نارا فلم يجدوا لهم من دون الله أنصاراقوله تعالى : مما خطيئاتهم أغرقوا " ما " صلة مؤكدة ; والمعنى من خطاياهم وقال الفراء : المعنى من أجل خطاياهم ; فأدت ما هذا المعنى . قال : و " ما " تدل على المجازاة . وقراءة أبي عمرو " خطاياهم " على جمع التكسير ; الواحدة خطية . وكان الأصل في الجمع خطائي على فعائل ; فلما اجتمعت الهمزتان قلبت الثانية ياء ، لأن قبلها كسرة ثم استثقلت والجمع ثقيل ، وهو معتل مع ذلك ; فقلبت الياء ألفا ثم قلبت الهمزة الأولى ياء لخفائها بين الألفين . الباقون " خطيئاتهم " على جمع السلامة . قال أبو عمرو : قوم كفروا ألف سنة فلم يكن لهم إلا خطيات ; يريد أن الخطايا أكثر من الخطيات . وقال قوم : خطايا وخطيات واحد ; جمعان مستعملان في الكثرة والقلة ; واستدلوا بقوله تعالى : ما نفدت كلمات الله وقال الشاعر :لنا الجفنات الغر يلمعن بالضحى وأسيافنا يقطرن من نجدة دماوقرئ " خطيئاتهم " و " خطياتهم " بقلب الهمزة ياء وإدغامها . وعن الجحدري وعمرو بن عبيد والأعمش وأبي حيوة وأشهب العقيلي " خطيئتهم " على التوحيد ، والمراد الشرك .فأدخلوا نارا أي بعد إغراقهم . قال القشيري : وهذا يدل على عذاب القبر . ومنكروه يقولون : صاروا مستحقين دخول النار ، أو عرض عليهم أماكنهم من النار ; كما قال [ ص: 285 ] تعالى : النار يعرضون عليها غدوا وعشيا . وقيل : أشاروا إلى ما في الخبر من قوله : ( البحر نار من نار ) . وروى أبو روق عن الضحاك في قوله تعالى : أغرقوا فأدخلوا نارا قال : يعني عذبوا بالنار في الدنيا مع الغرق في الدنيا في حالة واحدة ; كانوا يغرقون في جانب ويحترقون في الماء من جانب . ذكره الثعلبي قال : أنشدنا أبو القاسم الحبيبي قال : أنشدنا أبو سعيد أحمد بن محمد بن رميح قال : أنشدني أبو بكر بن الأنباري :الخلق مجتمع طورا ومفترق والحادثات فنون ذات أطوارلا تعجبن لأضداد إن اجتمعت فالله يجمع بين الماء والنارفلم يجدوا لهم من دون الله أنصارا أي من يدفع عنهم العذاب .
Verset 26
Sa parole : « Et Nûh dit : Seigneur, ne laisse sur la terre aucun habitant parmi les mécréants. » Il y a plusieurs questions : Première : il invoqua contre eux quand il désespéra qu'ils le suivent. Qatâda dit : il invoqua contre eux après que Dieu lui eut révélé : « Il ne croira de ton peuple que celui qui a déjà cru. » Dieu exauça son invocation et noya sa communauté ; cela ressemble à la parole du Prophète, paix et salut sur lui : « Ô Dieu, Toi qui as fait descendre le Livre, Toi qui es prompt au compte, Toi qui as vaincu les coalisés, vaincs-les et ébranle-les. » On a dit : la cause de son invocation est qu'un homme de son peuple porta un petit enfant sur son épaule et passa devant Nûh, qui dit : « Prends garde à celui-ci, car il t'égarera. » L'enfant dit : « Ô père, fais-moi descendre. » Il le fit descendre, et l'enfant le frappa et le blessa à la tête ; c'est alors qu'il se fâcha et invoqua contre eux. Muhammad ibn Ka'b, Muqâtil, Ar-Rabî', 'Atiyya et Ibn Zayd dirent : il ne dit cela que lorsque Dieu eut fait sortir tout croyant de leurs reins et des matrices de leurs femmes, et rendit stériles les matrices des femmes et les reins des hommes avant le châtiment de soixante-dix ans. On a dit : de quarante ans. Qatâda dit : il n'y avait aucun enfant parmi eux au moment du châtiment. Al-Hasan et Abû Al-'Âliya dirent : si Dieu avait anéanti leurs enfants avec eux, cela aurait été un châtiment de Dieu pour eux et une justice envers eux ; mais Dieu anéantit leurs enfants et leur descendance sans châtiment, puis Il les anéantit par le châtiment ; preuve en est Sa parole : « Et le peuple de Nûh, quand ils traitèrent les envoyés de mensonge, Nous les noyâmes. » Deuxième : Ibn Al-'Arabî dit : « Nûh invoqua contre tous les mécréants, et le Prophète, paix et salut sur lui, invoqua contre ceux qui se coalisèrent contre les croyants et s'assemblèrent contre eux. Cela fut un fondement pour l'invocation contre les mécréants en général ; mais pour un mécréant particulier dont on ne connaît pas la fin, on ne doit pas invoquer contre lui, car son issue est inconnue pour nous, et peut-être est-elle connue de Dieu comme étant la félicité. Le Prophète, paix et salut sur lui, n'a spécifiquement invoqué que contre 'Utba, Shayba et leurs compagnons, en raison de sa connaissance de leur issue et de ce qui lui fut dévoilé de leur état. Et Dieu sait mieux. » Je dis : cette question a déjà été traitée en détail dans la sourate « Al-Baqara », louange à Dieu. Troisième : Ibn Al-'Arabî dit : « Si l'on demande pourquoi Nûh a fait de son invocation contre son peuple une raison de s'abstenir de demander l'intercession pour les créatures auprès de Dieu dans l'au-delà ? Nous disons : les gens ont dit à cela deux aspects : l'un est que cette invocation est née de la colère et de la dureté ; or l'intercession naît de la satisfaction et de la tendresse, il craignit donc d'être blâmé et qu'on lui dise : tu as invoqué hier contre les mécréants et tu intercèdes pour eux aujourd'hui. Le second : il invoqua par colère sans texte ni permission explicite en cela ; il craignit donc la sanction pour cela au Jour de la Résurrection ; comme dit Moïse, paix sur lui : « J'ai tué une âme sans qu'on m'ait ordonné de la tuer. » Il dit : c'est ce que je dis, et Dieu sait mieux. » Je dis : même s'il n'a pas été ordonné d'invoquer par un texte explicite, il lui a été dit : « Il ne croira de ton peuple que celui qui a déjà cru. » Il fut donc informé de leur issue, et il invoqua contre eux pour leur perte ; comme notre Prophète...
📜 Texte arabe source
قوله تعالى : وقال نوح رب لا تذر على الأرض من الكافرين ديارافيه مسائل :الأولى : دعا عليهم حين يئس من اتباعهم إياه . وقال قتادة : دعا عليهم بعد أن أوحى الله إليه : أنه لن يؤمن من قومك إلا من قد آمن فأجاب الله دعوته وأغرق أمته ; وهذا كقول النبي صلى الله عليه وسلم : " اللهم منزل الكتاب ، سريع الحساب ، وهازم الأحزاب ، اهزمهم وزلزلهم " . وقيل : سبب دعائه أن رجلا من قومه حمل ولدا صغيرا على كتفه فمر بنوح فقال : ( احذر هذا فإنه يضلك ) . فقال : يا أبت أنزلني ; فأنزله فرماه فشجه ; فحينئذ غضب ودعا عليهم . وقال محمد بن كعب ومقاتل والربيع وعطية وابن زيد : إنما قال هذا حينما أخرج الله كل مؤمن من [ ص: 286 ] أصلابهم وأرحام نسائهم . وأعقم أرحام النساء وأصلاب الرجال قبل العذاب بسبعين سنة . وقيل : بأربعين . قال قتادة : ولم يكن فيهم صبي وقت العذاب . وقال الحسن وأبو العالية : لو أهلك الله أطفالهم معهم كان عذابا من الله لهم وعدلا فيهم ; ولكن الله أهلك أطفالهم وذريتهم بغير عذاب ، ثم أهلكهم بالعذاب ; بدليل قوله تعالى : وقوم نوح لما كذبوا الرسل أغرقناهم .الثانية : قال ابن العربي : " دعا نوح على الكافرين أجمعين ، ودعا النبي صلى الله عليه وسلم على من تحزب على المؤمنين وألب عليهم . وكان هذا أصلا في الدعاء على الكافرين في الجملة ، فأما كافر معين لم تعلم خاتمته فلا يدعى عليه ; لأن مآله عندنا مجهول ، وربما كان عند الله معلوم الخاتمة بالسعادة . وإنما خص النبي صلى الله عليه وسلم بالدعاء عتبة وشيبة وأصحابهما ; لعلمه بمآلهم وما كشف له من الغطاء عن حالهم . والله أعلم " .قلت : قد مضت هذه المسألة مجودة في سورة " البقرة " والحمد لله .الثالثة : قال ابن العربي : " إن قيل لم جعل نوح دعوته على قومه سببا لتوقفه عن طلب الشفاعة للخلق من الله في الآخرة ؟ قلنا : قال الناس في ذلك وجهان : أحدهما أن تلك الدعوة نشأت عن غضب وقسوة ; والشفاعة تكون عن رضا ورقة ، فخاف أن يعاتب ويقال : دعوت على الكفار بالأمس وتشفع لهم اليوم . الثاني أنه دعا غضبا بغير نص ولا إذن صريح في ذلك ; فخاف الدرك فيه يوم القيامة ; كما قال موسى عليه السلام : ( إني قتلت نفسا لم أومر بقتلها ) . قال : وبهذا أقول والله أعلم " .قلت : وإن كان لم يؤمر بالدعاء نصا فقد قيل له : أنه لن يؤمن من قومك إلا من قد آمن . فأعلم عواقبهم فدعا عليهم بالهلاك ; كما دعا نبينا صلى الله عليه وسلم على شيبة وعتبة ونظرائهم فقال : " اللهم عليك بهم " لما أعلم عواقبهم ; وعلى هذا يكون فيه معنى الأمر بالدعاء . والله أعلم .الرابعة : قوله تعالى : ديارا إنك إن تذرهم يضلوا عبادك ولا يلدوا إلا فاجرا كفارا [ ص: 287 ] أي من يسكن الديار ; قاله السدي . وأصله ديوار على فيعال من دار يدور ; فقلبت الواو ياء وأدغمت إحداهما في الأخرى . مثل القيام ; أصله قيوام . ولو كان فعالا لكان دوارا . وقال القتبي : أصله من الدار ; أي نازل بالدار . يقال : ما بالدار ديار ; أي أحد . وقيل : الديار صاحب الدار .
Verset 27
Pas d'exégèse pour ce verset.
📜 Texte arabe source
لا يوجد تفسير لهذه الأية
Verset 28
Sa parole : « Seigneur, pardonne-moi, ainsi qu'à mes père et mère, et à quiconque entre dans ma maison en croyant, ainsi qu'aux croyants et aux croyantes ; et n'accrois les injustes qu'en perdition. » Il a invoqué pour lui-même et pour ses parents, qui étaient croyants. Ils sont : Lamak, fils de Metoushalah, et Shamkha, fille d'Anoush ; rapporté par al-Qushayri et al-Tha'labi. Al-Mawardi a rapporté que le nom de sa mère était Minjal. Sa'id ibn Jubayr a dit : « Il voulait par "ses parents" son père et son grand-père. » Sa'id ibn Jubayr a lu « li-wālidī » avec la kasra sur le dal, au singulier. Al-Kalbi a dit : « Entre lui et Adam, il y avait dix pères, tous croyants. » Ibn Abbas a dit : « Aucun parent de Noé entre lui et Adam, paix sur eux, n'a mécru. » « Et à quiconque entre dans ma maison en croyant » c'est-à-dire ma mosquée et mon lieu de prière, en priant et en croyant en Allah. On n'entrait dans les maisons des prophètes que si l'on était croyant, et il a fait de la mosquée un moyen d'invoquer le pardon. Le Prophète, paix et salut sur lui, a dit : « Les anges prient sur l'un de vous tant qu'il reste dans le lieu où il a prié, tant qu'il n'y a pas eu d'impureté, disant : Ô Allah, pardonne-lui, Ô Allah, fais-lui miséricorde. » Ce hadith a déjà été mentionné. C'est l'avis d'Ibn Abbas : « ma maison » signifie ma mosquée ; rapporté par al-Tha'labi et dit par al-Dahhak. D'après Ibn Abbas également : « et à quiconque entre dans ma religion » ; la maison signifiant la religion ; rapporté par al-Qushayri et dit par Juwaybir. D'après Ibn Abbas aussi : il voulait dire mon ami qui entre dans ma demeure ; rapporté par al-Mawardi. On a dit : il voulait dire ma demeure. On a dit : mon arche. « Ainsi qu'aux croyants et aux croyantes » de manière générale jusqu'au Jour de la Résurrection ; dit par al-Dahhak. Al-Kalbi a dit : de la communauté de Muhammad, paix et salut sur lui. On a dit : de son peuple ; et la première interprétation est plus apparente. « Et n'accrois les injustes » c'est-à-dire les mécréants. « Qu'en perdition » c'est-à-dire qu'en destruction ; c'est donc général pour tout mécréant et associateur. On a dit : il voulait dire les associateurs de son peuple. Le tabār est la destruction. On a dit : la perte ; rapporté par al-Suddi. De cela vient la parole d'Allah : « Ces gens-là, ce qu'ils possèdent sera anéanti » (Coran 18:37). On a dit : le tabār est la ruine ; et le sens est le même. Et Allah sait mieux. C'est Lui qui guide vers la justesse.
📜 Texte arabe source
قوله تعالى : رب اغفر لي ولوالدي ولمن دخل بيتي مؤمنا وللمؤمنين والمؤمنات ولا تزد الظالمين إلا تباراقوله تعالى : رب اغفر لي ولوالدي دعا لنفسه ولوالديه وكانا مؤمنين . وهما : لمك بن متوشلخ وشمخى بنت أنوش ; ذكره القشيري والثعلبي . وحكى الماوردي في اسم أمه منجل . وقال سعيد بن جبير : أراد بوالديه أباه وجده . وقرأ سعيد بن جبير " لوالدي " بكسر الدال على الواحد . قال الكلبي : كان بينه وبين آدم عشرة آباء كلهم مؤمنون . وقال ابن عباس : لم يكفر لنوح والد فيما بينه وبين آدم عليهما السلام .ولمن دخل بيتي مؤمنا أي مسجدي ومصلاي مصليا مصدقا بالله . وكان إنما يدخل بيوت الأنبياء من آمن منهم فجعل المسجد سببا للدعاء بالغفرة . وقد قال النبي صلى الله عليه وسلم : " الملائكة تصلي على أحدكم ما دام في مجلسه الذي صلى فيه ما لم يحدث فيه تقول : اللهم اغفر له ، اللهم ارحمه . " الحديث . وقد تقدم . وهذا قول ابن عباس . بيتي مسجدي ; حكاه الثعلبي وقاله الضحاك . وعن ابن عباس أيضا : أي ولمن دخل ديني ; فالبيت بمعنى الدين ; حكاه القشيري وقاله جويبر . وعن ابن عباس أيضا : يعني صديقي الداخل إلى منزلي ; حكاه الماوردي . وقيل : أراد داري . وقيل سفينتي .وللمؤمنين والمؤمنات عامة إلى يوم القيامة ; قاله الضحاك . وقال الكلبي : من أمة محمد صلى الله عليه وسلم . وقيل : من قومه ; والأول أظهر .ولا تزد الظالمين أي الكافرين .إلا تبارا إلا هلاكا ; فهي عامة في كل كافر ومشرك . وقيل : أراد مشركي قومه . والتبار : الهلاك . وقيل : الخسران ; حكاهما السدي . ومنه قوله تعالى : إن هؤلاء متبر ما هم فيه . وقيل : التبار الدمار ; والمعنى واحد . والله أعلم بذلك . وهو الموفق للصواب .
Verset 1
(Sourate 71, verset 1) Mecquoise. (Nous avons envoyé Noé à son peuple : « Avertis ton peuple ») c’est-à-dire : afin que tu avertisses ton peuple (avant que ne leur vienne un châtiment douloureux). Le sens : Nous l’avons envoyé pour les avertir du châtiment s’ils ne croient pas.
📜 Texte arabe source
مكية
( إنا أرسلنا نوحا إلى قومه أن أنذر قومك ) أي : بأن أنذر قومك ( من قبل أن يأتيهم عذاب أليم ) المعنى : إنا أرسلناه لينذرهم بالعذاب إن لم يؤمنوا .
Verset 2
(Sourate 71, verset 2) Il dit : « Ô mon peuple, je suis pour vous un avertisseur clair », je vous avertis et je vous expose clairement le message de Dieu dans une langue que vous comprenez.
📜 Texte arabe source
"قال يا قوم إني لكم نذير مبين"، أنذركم وأبين لكم رسالة الله بلغة تعرفونها.
(Sourate 71, verset 4) (Il vous pardonnera de vos péchés) « de » est une particule explétive, c’est-à-dire : Il vous pardonnera vos péchés. Et l’on dit : cela signifie ce qui a précédé de vos péchés jusqu’au moment de la foi, et cela constitue une partie de leurs péchés (et Il vous reportera à un terme fixé) c’est-à-dire : Il vous préservera jusqu’à la fin de vos délais et ne vous châtiera pas (Certes, le terme de Dieu, quand il viendra, ne sera pas différé, si vous le saviez) Il dit : croyez avant la mort pour être sauvés [du châtiment], car le terme de la mort, quand il viendra, ne sera pas différé et vous ne pourrez plus croire.
📜 Texte arabe source
( يغفر لكم من ذنوبكم )" من " صلة ، أي : يغفر لكم ذنوبكم . وقيل : يعني ما سلف من ذنوبكم إلى وقت الإيمان ، وذلك بعض ذنوبهم ( ويؤخركم إلى أجل مسمى ) أي : يعافيكم إلى منتهى آجالكم فلا يعاقبكم ( إن أجل الله إذا جاء لا يؤخر لو كنتم تعلمون ) يقول : آمنوا قبل الموت تسلموا [ من العذاب ] فإن أجل الموت إذا جاء لا يؤخر ولا يمكنكم الإيمان .
Verset 5
(Sourate 71, verset 5) Il dit : « Seigneur, j’ai appelé mon peuple nuit et jour ».
📜 Texte arabe source
"قال رب إني دعوت قومي ليلاً ونهاراً".
Verset 6
« Mais mon appel n'a fait qu'accroître leur fuite », c'est-à-dire leur aversion et leur éloignement de la foi et de la vérité.
📜 Texte arabe source
"فلم يزدهم دعائي إلا فراراً"، نفاراً وإدباراً عن الإيمان والحق.
Verset 7
(Et chaque fois que je les appelais) à la foi en Toi (pour que Tu leur pardonnes, ils mettaient leurs doigts dans leurs oreilles) afin de ne pas entendre mon appel (et se couvraient de leurs vêtements) ils s'en enveloppaient le visage pour ne pas me voir (et persistaient) dans leur mécréance (et s'enflaient d'orgueil) refusant la foi en Toi (avec une grande arrogance).
📜 Texte arabe source
( وإني كلما دعوتهم ) إلى الإيمان بك ( لتغفر لهم جعلوا أصابعهم في آذانهم ) لئلا يسمعوا دعوتي ( واستغشوا ثيابهم ) غطوا بها وجوههم لئلا يروني ( وأصروا ) على كفرهم ( واستكبروا ) عن الإيمان بك ( استكبارا )
Verset 8
« Puis je les ai appelés ouvertement », c'est-à-dire en proclamant l'appel à voix haute. Ibn Abbas a dit : de toute ma voix.
📜 Texte arabe source
"ثم إني دعوتهم جهاراً"، معلناً بالدعاء. قال ابن عباس: بأعلى صوتي.
Verset 9
(Puis je leur ai proclamé [l'appel]) j'ai répété l'appel ouvertement (et je leur ai parlé en secret) Ibn Abbas a dit : il veut dire que je parlais à chaque homme individuellement, en secret entre lui et moi, l'appelant à Ton adoration et à Ton unicité.
📜 Texte arabe source
( ثم إني أعلنت لهم ) كررت الدعاء معلنا ( وأسررت لهم إسرارا ) قال ابن عباس : يريد الرجل بعد الرجل أكلمه سرا بيني وبينه أدعوه إلى عبادتك وتوحيدك .
Verset 10
« J'ai dit : Implorez le pardon de votre Seigneur, car Il est Grand Pardonneur. »
📜 Texte arabe source
"فقلت استغفروا ربكم إنه كان غفاراً".
Verset 11
« Il enverra sur vous du ciel une pluie abondante » — Cela parce que le peuple de Noé, lorsqu'il l'avait démenti pendant longtemps, Dieu retint d'eux la pluie et rendit stériles les matrices de leurs femmes pendant quarante ans, et leurs biens et leurs troupeaux périrent. Noé leur dit alors : « Implorez le pardon de votre Seigneur pour le polythéisme », c'est-à-dire demandez le pardon par l'unicité (tawhid), Il enverra sur vous du ciel une pluie abondante. Et Mutarrif rapporte d'après al-Sha'bi que 'Umar, que Dieu l'agrée, sortit pour prier pour la pluie avec les gens, et il ne fit rien de plus que d'implorer le pardon jusqu'à ce qu'il revienne. On lui dit : « Nous ne t'avons pas entendu demander la pluie. » Il répondit : « J'ai cherché la pluie par les clés du ciel par lesquelles la pluie est fait descendre », puis il récita : « Implorez le pardon de votre Seigneur, car Il est Très Pardonneur, Il enverra sur vous du ciel une pluie abondante. »
📜 Texte arabe source
( يرسل السماء عليكم مدرارا ) وذلك أن قوم نوح لما كذبوه زمانا طويلا حبس الله عنهم المطر وأعقم أرحام نسائهم أربعين سنة ، فهلكت أموالهم ومواشيهم ، فقال لهم نوح : استغفروا ربكم من الشرك ، أي استدعوا المغفرة بالتوحيد ، يرسل السماء عليكم مدرارا .
وروى مطرف عن الشعبي أن عمر رضي الله تعالى عنه خرج يستسقي بالناس ، فلم يزد على الاستغفار حتى رجع ، فقيل له : ما سمعناك استسقيت ؟ فقال . طلبت الغيث [ بمجاديح ] السماء التي يستنزل بها المطر ، ثم قرأ :" استغفروا ربكم إنه كان غفارا يرسل السماء عليكم مدرارا " .
Verset 12
« Et Il vous accordera des biens et des enfants » — 'Ata' dit : Il multipliera vos biens et vos enfants, « et Il vous accordera des jardins et Il vous accordera des rivières ».
« Qu'avez-vous à ne pas espérer de Dieu la majesté (waqar) ? » — Ibn 'Abbas et Mujahid dirent : Vous ne voyez pas pour Dieu de grandeur. Sa'id ibn Jubayr dit : Qu'avez-vous à ne pas magnifier Dieu comme Il le mérite ? Al-Kalbi dit : Vous ne craignez pas Dieu comme Il le mérite. Et ar-raja' (l'espérance) a le sens de la crainte, et al-waqar (la majesté) est la grandeur, nom dérivé de at-tawqir qui est la vénération. Al-Hasan dit : Vous ne reconnaissez pas à Dieu un droit et vous ne Le remerciez pas pour Ses bienfaits. Ibn Kaysan dit : Qu'avez-vous à ne pas espérer, dans l'adoration de Dieu, qu'Il vous récompense pour votre vénération de Lui par un bien ?
📜 Texte arabe source
"ما لكم لا ترجون لله وقاراً"، قال ابن عباس ومجاهد: لا ترون لله عظمة. وقال سعيد بن جبير: ما لكم لا تعظمون الله حق عظمته. وقال الكلبي: لا تخافون الله حق عظمته. و الرجاء: بمعنى الخوف، و الوقار: العظمة، اسم من التوقير وهو التعظيم. قال الحسن: لا تعرفون لله حقاً ولا تشكرون له نعمة. قال ابن كيسان: ما لكم لا ترجون في عبادة الله أن يثيبكم على توقيركم إياه خيراً.
Verset 14
« Alors qu'Il vous a créés par étapes » — Par phases successives, d'un état à un autre : goutte de sperme, puis adhérence, puis embryon, jusqu'à l'achèvement de la création.
📜 Texte arabe source
"وقد خلقكم أطواراً"، تارات، حالاً بعد حال، نطفة ثم علقة ثم مضغة إلى تمام الخلق.
Verset 15
« N'avez-vous pas vu comment Dieu a créé sept cieux superposés ? »
📜 Texte arabe source
" ألم تروا كيف خلق الله سبع سماوات طباقا ".
Verset 16
« Et Il a fait de la lune une lumière parmi elles » — Al-Hasan a dit : c'est-à-dire dans le ciel le plus proche, comme on dit : « Je suis venu chez les Banu Tamim » alors qu'on n'est venu que chez certains d'entre eux, et « Untel se cache dans les maisons des Banu untel » alors qu'il n'est que dans une seule maison. Abd Allah ibn Amr a dit : Le soleil et la lune ont leurs faces tournées vers les cieux, la lumière du soleil et la clarté de la lune sont dans les cieux, et leurs nuques sont tournées vers la terre. Cela est également rapporté d'Ibn Abbas. « Et Il a fait du soleil une lampe » — un flambeau éclairant. « Et Allah vous a fait pousser de la terre comme une plante » — Il veut dire le commencement de la création d'Adam, Il l'a créé de la terre, et les gens sont ses descendants. Et Sa parole : « comme une plante » est un nom placé à la place du masdar, c'est-à-dire une croissance (inbât). Al-Khalil a dit : son sens est : Il vous a fait pousser, et vous avez poussé comme une plante. « Puis Il vous y fera revenir » — après la mort. « Et vous en fera sortir » — au jour de la résurrection, vivants. « Une sortie » — « Et Allah a fait pour vous la terre comme un tapis » — Il l'a étendue et déployée pour vous.
📜 Texte arabe source
(وجعل القمر فيهن نورا ) قال الحسن : يعني في السماء الدنيا كما يقال : أتيت بني تميم ، وإنما أتى بعضهم ، وفلان متوار في دور بني فلان وإنما هو في دار واحدة . وقال عبد الله بن عمرو : إن الشمس والقمر وجوههما إلى السماوات ، وضوء الشمس ونور القمر فيهن وأقفيتهما إلى الأرض . ويروى هذا عن ابن عباس .
( وجعل الشمس سراجا ) مصباحا مضيئا . ( والله أنبتكم من الأرض نباتا ) أراد مبدأ خلق آدم خلقه من الأرض والناس ولده ، وقوله :" نباتا " اسم جعل في موضع المصدر أي إنباتا قال الخليل : مجازه : أنبتكم فنبتم نباتا . ( ثم يعيدكم فيها ) بعد الموت ( ويخرجكم ) منها يوم البعث أحياء ( إخراجا ( والله جعل لكم الأرض بساطا ) فرشها وبسطها لكم .
Verset 17
« Et Allah vous a fait pousser de la terre comme une plante » — Il veut dire le commencement de la création d'Adam, Il l'a créé de la terre, et les gens sont ses descendants. Et Sa parole : « comme une plante » est un nom placé à la place du masdar, c'est-à-dire une croissance (inbât). Al-Khalil a dit : son sens est : Il vous a fait pousser, et vous avez poussé comme une plante.
📜 Texte arabe source
"والله أنبتكم من الأرض نباتاً"، أراد مبدأ خلق آدم، خلقه من الأرض، والناس ولده، وقوله:"نباتاً" اسم جعل في موضع المصدر أي إنباتاً، قال الخليل: مجازه: أنبتكم فنبتم نباتاً.
Verset 18
« Puis Il vous y fera revenir » — après la mort. « Et vous en fera sortir » — au jour de la résurrection, vivants. « Une sortie ».
📜 Texte arabe source
"ثم يعيدكم فيها"، بعد الموت، "ويخرجكم"، منها يوم البعث أحياء، "إخراجاً".
Verset 19
« Et Allah a fait pour vous la terre comme un tapis » — Il l'a étendue et déployée pour vous.
📜 Texte arabe source
"والله جعل لكم الأرض بساطاً"، فرشها وبسطها لكم.
Verset 20
« Afin que vous y empruntiez des chemins spacieux » — des routes larges.
📜 Texte arabe source
"لتسلكوا منها سبلاً فجاجاً"، طرقاً واسعة.
Verset 21
Nouh dit : « Seigneur, ils m'ont désobéi », ils n'ont pas répondu à mon appel, « et ils ont suivi celui dont les biens et les enfants n'ont fait qu'accroître la perte », c'est-à-dire : les gens vils et pauvres ont suivi les chefs et les dirigeants dont l'abondance des biens et des enfants n'a fait qu'accroître l'égarement en ce monde et le châtiment dans l'au-delà.
📜 Texte arabe source
"قال نوح رب إنهم عصوني"، لم يجيبوا دعوتي، "واتبعوا من لم يزده ماله وولده إلا خساراً"، يعني: اتبع السفلة والفقراء القادة والرؤساء الذين لم يزدهم كثرة المال والولد إلا ضلالاً في الدنيا وعقوبة في الآخرة.
Verset 22
« Et ils ont ourdi un immense stratagème », c'est-à-dire un grand et énorme complot. On dit : kabir, kubbâr (allégé) et kubbâr (avec tachdid), tous signifient la même chose, comme on dit : une affaire étonnante, étonnante et étonnante (avec tachdid), ce qui est plus emphatique dans l'exagération. Ils ont divergé sur le sens de leur stratagème. Ibn Abbas a dit : ils ont prononcé des paroles énormes. Al-Dahhak a dit : ils ont inventé des mensonges contre Allah et ont traité Ses messagers de menteurs. On a dit aussi : les chefs ont empêché leurs disciples de croire en Nouh et les ont incités à le tuer.
📜 Texte arabe source
( ومكروا مكرا كبارا ) أي كبيرا عظيما يقال : كبير وكبار بالتخفيف كبار بالتشديد ، كلها بمعنى واحد ، كما يقال : أمر عجيب وعجاب وعجاب بالتشديد وهو أشد في المبالغة .
واختلفوا في معنى مكرهم . قال ابن عباس : قالوا قولا عظيما . وقال الضحاك : افتروا على الله وكذبوا رسله وقيل : منع الرؤساء أتباعهم عن الإيمان بنوح [ وحرضوهم ] على قتله .
Verset 23
« Et ils dirent » à leurs gens : « N'abandonnez pas vos divinités », c'est-à-dire n'abandonnez pas leur adoration, « et n'abandonnez pas Wadd », les habitants de Médine ont lu avec une damma sur le waw et les autres avec une fatha, « ni Suwâ', ni Yaghûth, ni Ya'ûq, ni Nasr » — ce sont les noms de leurs divinités. Muhammad ibn Ka'b a dit : ce sont les noms de gens pieux qui vivaient entre Adam et Nouh. Lorsqu'ils moururent, ils eurent des disciples qui les imitaient et suivaient leur exemple dans l'adoration. Iblis vint alors et leur dit : si vous sculptiez leurs images, cela vous rendrait plus actifs et plus désireux dans l'adoration. Ils firent ainsi, puis une génération suivante vint et Iblis leur dit : ceux d'avant vous les adoraient, alors ils les adorèrent. Ainsi commença l'adoration des idoles. Ces images furent nommées par ces noms parce qu'elles furent sculptées à l'image de ces hommes musulmans. Abd al-Wahid 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, Ibrahim ibn Musa nous a rapporté, Hisham nous a rapporté d'après Ibn Jurayj, et Ata' a dit d'après Ibn Abbas : les idoles adorées dans le peuple de Nouh furent adorées chez les Arabes après lui. Quant à Wadd, elle appartenait à Kalb à Dawmat al-Jandal ; Suwâ' appartenait à Hudhayl ; Yaghûth appartenait à Murad puis aux Banu Ghutayf à al-Jurf près de Saba' ; Ya'ûq appartenait à Hamdan ; et Nasr appartenait à Himyar, à la famille de Dhu al-Kala'. Il l'a mentionné dans son exégèse. Sufyan a rapporté d'après Musa, d'après Muhammad ibn Qays, la parole d'Allah : « N'abandonnez pas Wadd, ni Suwâ', ni Yaghûth, ni Ya'ûq, ni Nasr » — il a dit : c'étaient des noms d'hommes pieux du peuple de Nouh. Lorsqu'ils moururent, le diable inspira à leur peuple : érigez des stèles dans les lieux où ils s'asseyaient et nommez-les par leurs noms. Ils firent ainsi, mais ils ne les adorèrent pas jusqu'à ce que cette génération périsse et que la science soit oubliée, alors ils les adorèrent. Il est rapporté d'après Ibn Abbas : ces idoles furent ensevelies par le déluge et recouvertes de terre, elles restèrent enterrées jusqu'à ce que le diable les sorte pour les polythéistes arabes. Les Arabes avaient d'autres idoles : al-Lat appartenait à Thaqif, al-Uzza à Sulaym, Ghatafan et Jusham, Manat à Qudayd, et Isaf, Na'ila et Hubal aux gens de la Mecque.
📜 Texte arabe source
( وقالوا ) لهم ( لا تذرن آلهتكم ) أي لا تتركوا عبادتها ( ولا تذرن ودا ) قرأ أهل المدينة بضم الواو والباقون بفتحها ( ولا سواعا ولا يغوث ويعوق ونسرا ) هذه أسماء آلهتهم .
قال محمد بن كعب : هذه أسماء قوم صالحين كانوا بين آدم ونوح فلما ماتوا كان لهم أتباع يقتدون بهم ويأخذون بعدهم بأخذهم في العبادة فجاءهم إبليس وقال لهم : لو صورتم صورهم كان أنشط لكم وأشوق إلى العبادة ، ففعلوا ثم نشأ قوم بعدهم فقال لهم إبليس : إن الذين من قبلكم كانوا يعبدونهم فعبدوهم ، فابتداء عبادة الأوثان كان من ذلك .
وسميت تلك الصور بهذه الأسماء لأنهم صوروها على صور أولئك القوم من المسلمين .
أخبرنا عبد الواحد المليحي ، أخبرنا أحمد بن عبد الله النعيمي ، أخبرنا محمد بن يوسف ، حدثنا محمد بن إسماعيل ، حدثنا إبراهيم بن موسى ، حدثنا هشام عن ابن جريج وقال عطاء عن ابن عباس : صارت الأوثان التي كانت تعبد في قوم نوح [ تعبد ] في العرب [ بعده ] أما ود فكانت لكلب بدومة الجندل ، وأما سواع فكانت لهذيل ، وأما يغوث فكانت لمراد ثم لبني غطيف بالجرف عند سبإ وأما يعوق فكانت لهمدان ، وأما نسر فكانت لحمير لآل ذي الكلاع ذكره في تفسيره .
وروى سفيان عن موسى عن محمد بن قيس قوله تعالى : " ولا تذرن ودا ولا سواعا ولا يغوث ويعوق ونسرا " قال : كانت أسماء رجال صالحين من قوم نوح ، فلما هلكوا أوحى الشيطان إلى قومهم : أن انصبوا فى مجالسهم التي كانوا يجلسون فيها أنصابا وسموها بأسمائهم ، ففعلوا فلم تعبد حتى إذا هلك أولئك ونسخ العلم عبدت .
وروي عن ابن عباس : أن تلك الأوثان دفنها الطوفان وطمها التراب ، فلم تزل مدفونة حتى أخرجها الشيطان لمشركي العرب ، وكانت للعرب أصنام أخر فاللات كانت لثقيف ، والعزى لسليم وغطفان وجشم ومناة لقديد ، وإساف ونائلة وهبل لأهل مكة .
Verset 24
« Et ils ont égaré beaucoup de gens », c'est-à-dire : beaucoup de gens se sont égarés à cause des idoles, comme Sa parole — Gloire à Lui : « Seigneur, elles ont égaré beaucoup de gens » (Ibrahim, 36). Muqatil a dit : leurs chefs ont égaré beaucoup de gens. « Et n'augmente les injustes qu'en égarement » — c'est une invocation contre eux après qu'Allah eut informé Nouh qu'ils ne croiraient pas, comme Sa parole : « Il ne croira de ton peuple que celui qui a déjà cru » (Hud, 36).
📜 Texte arabe source
( وقد أضلوا كثيرا ) أي : ضل بسبب الأصنام كثير من الناس كقوله - عز وجل - :" رب إنهن أضللن كثيرا من الناس "( إبراهيم - 36 ) وقال مقاتل : أضل كبراؤهم كثيرا من الناس ( ولا تزد الظالمين إلا ضلالا ) هذا دعاء عليهم بعدما أعلم الله نوحا أنهم لا يؤمنون ، وهو قوله :" أنه لن يؤمن من قومك إلا من قد آمن "( هود - 36 ) .
Verset 25
« À cause de leurs péchés », c'est-à-dire : en raison de leurs péchés, et « ma » est une particule explétive. Abu Amr a lu « khatâyâhum » (leurs fautes), et les deux sont des pluriels de khatî'a (péché). « Ils furent noyés » par le déluge « puis introduits dans un feu » — Al-Dahhak a dit : cela se produit simultanément en ce monde, ils sont noyés d'un côté et brûlés de l'autre. Muqatil a dit : ils furent introduits dans un feu dans l'au-delà. « Et ils ne trouvèrent pour eux, en dehors d'Allah, aucun secoureur » — ils ne trouvèrent personne pour les protéger du châtiment d'Allah.
📜 Texte arabe source
( مما خطيئاتهم ) أي : من خطيئاتهم و " ما " صلة ، وقرأ أبو عمرو :" خطاياهم " وكلاهما جمع خطيئة ( أغرقوا ) بالطوفان ( فأدخلوا نارا ) قال الضحاك : هي في حالة واحدة في الدنيا يغرقون من جانب ويحترقون من جانب ، وقال مقاتل : فأدخلوا نارا في الآخرة ( فلم يجدوا لهم من دون الله أنصارا ) لم يجدوا أحدا يمنعهم من عذاب الله .
Verset 26
Et Noé dit : « Seigneur, ne laisse sur terre aucun infidèle qui puisse y demeurer » — c’est-à-dire personne qui circule sur terre, allant et venant, le terme dérivant de « tourner » (dawaran). Ibn Qutayba a dit : son origine vient de « demeure » (dar), c’est-à-dire : habitant une maison.
📜 Texte arabe source
"وقال نوح رب لا تذر على الأرض من الكافرين دياراً"، أحداً يدور في الأرض فيذهب ويجيء أصله من الدوران، وقال ابن قتيبة: إن أصله من الدار، أي: نازل دار.
Verset 27
(Si Tu les laisses, ils égareront Tes serviteurs) — Ibn Abbas, al-Kalbi et Muqatil ont dit : l’homme emmenait son fils à Noé et lui disait : « Méfie-toi de celui-ci, car c’est un menteur, et mon père m’en a averti. » Ainsi, le vieux mourait et le jeune grandissait sur cette croyance. (Et ils n’engendreront que des pervers et des mécréants) — Muhammad ibn Ka'b, Muqatil, al-Rabi' et d’autres ont dit : Noé n’a dit cela que lorsque Allah a fait sortir tout croyant de leurs reins et des matrices de leurs femmes, a rendu stériles les matrices de leurs femmes et a desséché les reins de leurs hommes quarante ans avant le châtiment. [On a dit : soixante-dix ans.] Allah a informé Noé qu’ils ne croiraient pas et n’engendreraient pas de croyant. C’est alors que Noé a invoqué contre eux, et Allah a exaucé son invocation, les anéantissant tous, sans qu’il y ait parmi eux d’enfant au moment du châtiment, car Allah a dit : « Et le peuple de Noé, lorsqu’ils traitèrent les messagers de menteurs, Nous les noyâmes » (al-Furqan, 37) — et le démenti ne provenait pas des enfants.
📜 Texte arabe source
( إنك إن تذرهم يضلوا عبادك ) قال ابن عباس ، والكلبي ومقاتل : كان الرجل ينطلق بابنه إلى نوح فيقول : احذر هذا فإنه كذاب ، وإن أبي حذرنيه فيموت الكبير وينشأ الصغير عليه ( ولا يلدوا إلا فاجرا كفارا ) قال محمد بن كعب ، ومقاتل ، والربيع ، وغيرهم : إنما قال نوح هذا حين أخرج الله كل مؤمن من أصلابهم وأرحام نسائهم وأعقم أرحام نسائهم وأيبس أصلاب رجالهم قبل العذاب بأربعين سنة . [ وقيل سبعين سنة ] وأخبر الله نوحا أنهم لا يؤمنون ولا يلدون مؤمنا فحينئذ دعا عليهم نوح فأجاب الله دعاءه ، وأهلكهم كلهم ولم يكن فيهم صبي وقت العذاب لأن الله تعالى قال :" وقوم نوح لما كذبوا الرسل أغرقناهم "( الفرقان - 37 ) ولم يوجد التكذيب من الأطفال .
Verset 28
(Seigneur, pardonne-moi, ainsi qu’à mes parents) — le nom de son père était Lamak ibn Matushalakh, et le nom de sa mère était Samha bint Anush, et ils étaient tous deux croyants. [On a dit : son nom était Hayjal bint Lamush ibn Matushalakh, elle était donc sa cousine.] (Et à quiconque entre dans ma maison) — ma demeure (en tant que croyant) — al-Dahhak et al-Kalbi ont dit : ma mosquée. [On a dit : mon arche.] (Ainsi qu’aux croyants et aux croyantes) — ceci est général pour quiconque croit en Allah et confirme les messagers. (Et n’accrois les injustes qu’en perdition) — en ruine et destruction. Allah a donc exaucé son invocation et les a anéantis.
📜 Texte arabe source
( رب اغفر لي ولوالدي ) واسم أبيه : لمك بن متوشلخ ، واسم أمه : سمحاء بنت أنوش ، وكانا مؤمنين [ وقيل اسمها هيجل بنت لاموش بن متوشلخ فكانت بنت عمه ]( ولمن دخل بيتي ) داري ( مؤمنا ) وقال الضحاك والكلبي : مسجدي . وقيل : سفينتي ( وللمؤمنين والمؤمنات ) هذا عام في كل من آمن بالله وصدق الرسل ( ولا تزد الظالمين إلا تبارا ) هلاكا ودمارا فاستجاب الله دعاءه فأهلكهم .
Sans Jésus, vous êtes perdu. Mais Christ est mort pour vos péchés et il est ressuscité : recevez-le avant qu'il ne soit trop tard. « Si tu confesses de ta bouche le Seigneur Jésus, et si tu crois dans ton cœur que Dieu l'a ressuscité des morts, tu seras sauvé. » — Romains 10:9