سورة الفجر
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
1
وَالْفَجْرِ
2
وَلَيَالٍ عَشْرٍ
3
وَالشَّفْعِ وَالْوَتْرِ
4
وَاللَّيْلِ إِذَا يَسْرِ
5
هَلْ فِي ذَلِكَ قَسَمٌ لِّذِي حِجْرٍ
6
أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ
7
إِرَمَ ذَاتِ الْعِمَادِ
8
الَّتِي لَمْ يُخْلَقْ مِثْلُهَا فِي الْبِلَادِ
9
وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ
10
وَفِرْعَوْنَ ذِي الْأَوْتَادِ
11
الَّذِينَ طَغَوْا فِي الْبِلَادِ
12
فَأَكْثَرُوا فِيهَا الْفَسَادَ
13
فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ
14
إِنَّ رَبَّكَ لَبِالْمِرْصَادِ
15
فَأَمَّا الْإِنسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ فَأَكْرَمَهُ
وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ
16
وَأَمَّا إِذَا مَا ابْتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ
رَبِّي أَهَانَنِ
17
كَلَّا بَل لَّا تُكْرِمُونَ الْيَتِيمَ
18
وَلَا تَحَاضُّونَ عَلَى طَعَامِ الْمِسْكِينِ
19
وَتَأْكُلُونَ التُّرَاثَ أَكْلًا لَّمًّا
20
وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا
21
كَلَّا إِذَا دُكَّتِ الْأَرْضُ دَكًّا دَكًّا
22
وَجَاءَ رَبُّكَ وَالْمَلَكُ صَفًّا صَفًّا
23
وَجِيءَ يَوْمَئِذٍ بِجَهَنَّمَ يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ
وَأَنَّى لَهُ الذِّكْرَى
24
يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي
25
فَيَوْمَئِذٍ لَّا يُعَذِّبُ عَذَابَهُ أَحَدٌ
26
وَلَا يُوثِقُ وَثَاقَهُ أَحَدٌ
27
يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ
28
ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَّرْضِيَّةً
29
فَادْخُلِي فِي عِبَادِي
30
وَادْخُلِي جَنَّتِي
L’aube (Al-Fajr)
1
Par l’Aube !
2
Et par les dix nuits !
3
Par le pair et l’impair !
4
Et par la nuit quand elle s’écoule !
5
N’est-ce pas là un serment, pour un doué d’intelligence ?
6
N’as-tu pas vu comment ton Seigneur a agi avec les ’Aad
7
[avec] Iram, [la cité] à la colonne remarquable,
8
dont jamais pareille ne fut construite parmi les villes ?
9
et avec les Thamûd qui taillaient le rocher dans la vallée ?
10
ainsi qu’avec Pharaon, l’homme aux épieux ?
11
Tous, étaient des gens qui transgressaient dans [leurs]
pays,
12
et y avaient commis beaucoup de désordre.
13
Donc, ton Seigneur déversa sur eux un fouet du châtiment.
14
Car ton Seigneur demeure aux aguets.
15
Quant à l’homme, lorsque son Seigneur l’éprouve en l’honorant et
en le comblant de bienfaits, il dit : « Mon Seigneur m’a honoré ».
16
Mais par contre, quand Il l’éprouve en lui restreignant sa
subsistance, il dit : « Mon Seigneur m’a avili ».
17
Mais non ! C’est vous plutôt, qui n’êtes pas généreux envers les
orphelins ;
18
qui ne vous incitez pas mutuellement à nourrir le pauvre,
19
qui dévorez l’héritage avec une avidité vorace,
20
et aimez les richesses d’un amour sans bornes.
21
Prenez garde ! Quand la terre sera complètement pulvérisée,
22
et que ton Seigneur viendra ainsi que les Anges, rang par
rang,
23
et que ce jour-là, on amènera l’Enfer ; ce jour-là, l’homme se
rappellera. Mais à quoi lui servira de se souvenir ?
24
Il dira : « Hélas ! Que n’ai-je fait du bien pour ma vie
future !
25
Ce jour-là donc, nul ne saura châtier comme Lui châtie,
26
et nul ne saura garrotter comme Lui garrotte.
27
« O toi, âme apaisée,
28
retourne vers ton Seigneur, satisfaite et agréée ;
29
entre donc parmi Mes serviteurs,
30
et entre dans Mon Paradis ».
Sourate LXXXIX.
L’Aube.
(Al-Fajr.)
Propos liminaire du traducteur
Titre tiré du vt. 1.
Muir voit, dans cette sourate, un texte datant de la période
préapostolique. Il est de fait qu’on a ici un fond ancien auquel se sont
ajoutées des additions postérieures. Il est possible de voir dans les
vt. 1-4 un tout sans rapport avec la suite.
1
2
▶
Note [édition originale] :
Par dix nuits. Les hésitations de Tab. montrent que
la première génération musulmane ne comprenait déjà plus le sens de cette
expression. Peut-être s’agit-il des dix nuits (= des dix jours) du
Pèlerinage à la Mekke.
3
4
5
6
7
7
▶
Note [édition originale] :
Le ductus ’rm est vocalisé ’Iram, mais il semble bien qu’il ne s’agisse que d’une forme arabisée
de Aram (les Araméens) dont le souvenir n’existait au Hedjaz que par les
mentions bibliques. Le fait que ce nom propre ait été senti tantôt comme un
nom de peuple, tantôt comme un nom de pays, provient de l’ambiguïté de la
locution ḏâti l-‛imâdi qui se comprend dans deux
sens. Il est naturellement impossible de savoir ce que ce vt. a pu
exactement représenter pour la génération de Mahomet.
8
9
▶
Note [édition originale] : La Vallée = le Wâdi
l-Qura « la Vallée des Bourgs », au nord de Médine.
10
11
12
13
14
15
▶
Note [édition originale] : Les commt. sentent que, pour
le fond, le vt. 14/15 se lie très mal au précédent. Pour rétablir la
connexion des idées, ils supposent que la pensée est elliptique : « En
vérité, ton Seigneur est celui qui observe ce qui touche l’Au-Delà ; Il
désire que l’on fasse effort en vue de cet Au-Delà. L’Homme, au contraire,
ne convoite que les biens terrestres. » Une telle hypothèse devient inutile,
si l’on accepte de voir ici le début d’un texte sans rapport avec ce qui
précède. De même, la fin de la sourate présente des traces de remaniements
ultérieurs, dans le vt. 24.
15
16
16
17
18
19
20
21
22
23
▶
Note [édition originale] : Ce vt. et les deux suiv. sont plus longs et
arythmiques. Peut-être a-t-on là une addition ultérieure. Cette hypothèse
paraît être confirmée par la présence du nom Géhenne
qui n’est pas le terme employé pour désigner l’Enfer, dans les sourates de
cette période.
24
25
26
27
28
29
30
The Dawn
1
By the dawn
2
and ten nights,
3
by the even and the odd,
4
by the night when it journeys on!
5
Is there in that an oath for a mindful man?
6
Hast thou not seen how thy Lord did with Ad,
7
Iram of the pillars,
8
the like of which was never created in the land,
9
and Thamood, who hollowed the rocks in the valley,
10
and Pharaoh, he of the tent-pegs,
11
who all were insolent in the land
12
and worked much corruption therein?
13
Thy Lord unloosed on them a scourge of chastisement;
14
surely thy Lord is ever on the watch.
15
As for man, whenever his Lord tries him, and honours him, and blesses him, then he says, 'My Lord has honoured me.'
16
But when he tries him and stints for him his provision, then he says, 'My Lord has despised me.'
17
No indeed; but you honour not the orphan,
18
and you urge not the feeding of the needy,
19
and you devour the inheritance greedily,
20
and you love wealth with an ardent love
21
No indeed! When the earth is ground to powder,
22
and thy Lord comes, and the angels rank on rank,
23
and Gehenna is brought out, upon that day man will remember; and how shall the Reminder be for him?
24
He shall say, 'O would that I had forwarded for my life!'
25
Upon that day none shall chastise as He chastises,
26
none shall bind as He binds.
27
'O soul at peace,
28
return unto thy Lord, well-pleased, well-pleasing!
29
Enter thou among My servants!
30
Enter thou My Paradise!'
The Dawn
1
By the Dawn"
2
And ten nights,
3
And the Even and the Odd,
4
And the night when it departeth,
5
There surely is an oath for thinking man.
6
Dost thou not consider how thy Lord dealt with (the tribe of) A'ad,
7
With many-columned Iram,
8
The like of which was not created in the lands;
9
And with (the tribe of) Thamud, who clove the rocks in the valley;
10
And with Pharaoh, firm of might,
11
Who (all) were rebellious (to Allah) in these lands,
12
And multiplied iniquity therein?
13
Therefore thy Lord poured on them the disaster of His punishment.
14
Lo! thy Lord is ever watchful.
15
As for man, whenever his Lord trieth him by honouring him, and is gracious unto him, he saith: My Lord honoureth me.
16
But whenever He trieth him by straitening his means of life, he saith: My Lord despiseth me.
17
Nay, but ye (for your part) honour not the orphan"
18
And urge not on the feeding of the poor.
19
And ye devour heritages with devouring greed.
20
And love wealth with abounding love.
21
Nay, but when the earth is ground to atoms, grinding, grinding,
22
And thy Lord shall come with angels, rank on rank,
23
And hell is brought near that day; on that day man will remember, but how will the remembrance (then avail him)?
24
He will say: Ah, would that I had sent before me (some provision) for my life!
25
None punisheth as He will punish on that day!
26
None bindeth as He then will bind.
27
But ah! thou soul at peace!
28
Return unto thy Lord, content in His good pleasure!
29
Enter thou among My bondmen!
30
Enter thou My Garden!
CHAP. LXXXIX.
Intitled, The Day-break; revealed at Mecca
In the name of the most merciful God.
a
.
Note [édition originale] : Some are of opinion this chapter was revealed at Medina.
1
b
;
Note [édition originale] : The ten nights;]
That is, The ten nights of Dhu’lhajja, or the tenth of that month
(whence some understand the day-break mentioned just before, of the morning of
that day, or of the preceding;) or the nights of the 10th of Moharram; or, as
others rather think, the 10th, 11th, and 12th of Dhu’lhajja; all which are
days peculiarly sacred among the Mohammedans.
2
c
;
Note [édition originale] : By that which is double, and that which is single:]
These words are variously interpreted. Some understand thereby all
things in general; some, all created beings (which are said to have been
created by pairs, or of two kinds1,) and the Creator, who is single; some, of
the primum mobile, and the other orbs; some, of the constellations and the
planets; some, of the nights before mentioned, taken either together or
singly; and some, of the day of slaying the victims (the 10th of Dhu’lhajja),
and of the day of Arafat, which is the day before, &c.2
- 1 See chap. 51. p. 423.
- 2 Al Zamakh.
3
4
5
6
a
, adorned with lofty buildings
Note [édition originale] : Irem]
Was the name of the territory or city of the Adites, and of the
garden mentioned in the next note; which were so called from Irem, or Aram,
the grandfather of Ad, their progenitor. Some think Aaron himself to be here
meant, and his name to be added to signify the ancient Adites, his immediate
descendants, and to distinguish them from the latter tribe of that name1: but
the adjective and relative joined to the word are, in the original, of the
feminine gender, which seems to contradict this opinion.
- 1 Al Beidawi, Jallal.
b
,
Note [édition originale] : Adorned with lofty buildings;]
Or pillars. Some imagine these words are used to express the great
size and strength of the old Adites
2;
and then they should be translated, who
were of enormous stature. But the more exact commentators take the passage to
relate to the sumptuous palace and delightful gardens built and made by
Sheddâd the son of Ad.
For they say Ad left two sons, Sheddâd and Sheddîd,
who reigned jointly after his decease, and extended their power over the
greater part of the world; but Sheddîd dying, his brother became sole monarch;
who, having heard of the celestial paradise, made a garden in imitation
thereof, in the deserts of Aden, and called it Irem, after the name of his
great-grandfather: when it was finished he set out, with a great attendance,
to take a view of it; but when they were come within a day’s journey of the
place, they were all destroyed by a terrible noise from heaven. Al Beidawi
adds that one Abdallah Ebn Kelâbah (whom, after D’Herbelot, I have elsewhere
named Colabah
3) accidentally hit on this wonderful place, as he was seeking a
camel.
- 2 Iidem. See Prelim. Disc. p. 7.
- 3 Prelim. Disc. p. 6.
7
c
;
Note [édition originale] : The like whereof hath not been erected in the land;]
If we suppose the preceding words to relate to the vast stature of
the Adites, these must be translated, The like of whom hath not been created,
&c.
8
d
; into houses
Note [édition originale] : Who hewed the rocks in the valley;]
The learned Greaves, in his translation of Abu’lfeda’s description of
Arabia
4, has falsely rendered these words, which are there quoted, Quibus
petroe vallis responsum dederunt, i.e. To whom the rocks of the valley
returned answer: which slip being made by so great a man, I do not at all
wonder that la Roque, and Petis de la Croix, from whose Latin version, and
with whose assistance, la Roque made his French translation of the aforesaid
treatise, have been led into the same mistake, and rendered those words, A qui
les pierres de la valée rendirent réponse
5. The valley here meant, say the
commentators6, is Wâdi ’lkora, lying about one day’s journey
7 (not five and
upwards, as Abul’feda will have it) from al Hejr.
- 4 Pag. 43. It was published by Dr. Hudson, in the third Vol. of the Geographiæ veteris Scriptor. Gr. minor.
- 5 Deser. de l’Arabie, mise à la suite du Voyage de la Palestine, par La Roque, p. 35.
- 6 Jallal. Al Beidawi
- 7 Ebn Hawkal, apud Abulf, ubi supr. Geogr. Nub. p. 110.
9
e
:
Note [édition originale] : See chap. 38. p. 372.
10
11
12
f
of chastisement:
Note [édition originale] : Various kinds;]
The original word signifies a mixture, and also a scourge of platted
thongs: whence some suppose the chastisement of this life is here represented
by scourge, and intimated to be as much lighter than that of the next life, as
scourging is lighter than death
8.
- 8 Al Beidawi.
13
14
15
16
17
18
g
: but ye honour not the orphan,
Note [édition originale] : By no means;]
For worldly prosperity or adversity is not a certain mark either of
the favour or disfavour of God.
19
20
a
, with undistinguishing greediness,
Note [édition originale] : Ye devour the inheritance of the weak;]
Not suffering women or young children to have any share in the
inheritance of their husbands or parents. See chap. 4. p. 61.
21
22
23
24
b
: on that day shall man call
to remembrance his evil deeds; but how shall remembrance avail him?
Note [édition originale] : And hell, on that day, shall be brought nigh;]
There is a tradition that at the last day hell will be dragged
towards the tribunal by 70,000 halters, each halter being hauled by 70,000
angels, and that it will come with great roaring and fury.
1
- 1 Idem, Jallal.
25
c
! On that day none shall punish with his punishment;
Note [édition originale] : In my life-time Or, For this my latter life.
26
d
.
Note [édition originale] : None shall punish with his punishment, &c.] i.e.
None shall be able to punish or to bind, as God shall then
punish and bind the wicked
2.
- 2 Iidem.
27
e
,
Note [édition originale] : O thou soul which art at rest;]
Some expound this of the soul, which, having, by pursuing the
concatenation of natural causes, raised itself to the knowledge of that Being
which produced them, and exists of necessity, rests fully contented, or
acquiesces in the knowledge of him, and the contemplation of his perfections.
By this the reader will observe that the Mohammedans are no strangers to
Quietism. Others, however, understand the words of the soul, which, having
attained the knowledge of the truth, rests satisfied, and relies securely
thereon, undisturbed by doubts; or of the soul which is secure of its
salvation, and free from fear or sorrow
3.
- 3 Al Beidawi.
28
29
30
ГЛАВА О ЗАРЕ .
СОДЕРЖИТ
ТРИДЕСЯТЬ
СТИХОВ , ПИСАННЫХ
В
МЕККЕ .
Во имя бога щедраго и 1
2
3
4
5
6
7
8
9
10
11
12
13
14
17
18
19
21
22
23
24
25
26
27
28
29
SURA LXXXIX. AURORA. MECCANA : COMMATUM TRIGINTA.
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
▶
Note [édition originale] :
NOTÆ.
Ex primo versu desumitur Inscriptio
الفجر
Aurora. Dubium porrò est inter
Expositores, utrum Sura Meccana sit, an verò Medinensis. Jahias ponit
مكية كلها
Meccanam totam. Gelal : مكّية او مدنية , Meccanam, vel Medinensem. In
enumerandis etiam versibus non conveniunt : quidam enim triginta :
quidam novem, ac viginti : quidam duos supra viginti recensent. Sed
primus computus est communior. De pręmio Lectoris hæc habent : من قراء سورة الفجر في الليالي العشر غفر له ومن قراءها في ساير الايام كان له نورًا يوم القيمة
Qui legerit Suram Auroræ in noctibus
decem, remittentur ei peccata. Qui autem legerit eam cæteris diebus,
erit ei lux in die Resurrectionis.
II. Et noctes decem. ] Explicat Gelal : عشر ذي الحجة ; decem noctes mensis Dhulhoggiat,
idest Peregrinationis : seu potiùs decimam noctem ejusdem mensis : vel,
ut alii malunt : tres noctes illius, decimam scilicet, undecimam, ac duodecimam. Est
autem hic mensis Sacer apud Arabes.
III. Et conjunctionem, & separationem. ] Arabicè والشفع والوتر . Diversimodè exponunt Moslemi
has duas voces, ut patet ex Zamchascerio, cujus hæc sunt verba : المشفع والوتر امّا الاشيا كلها شفعها ووترها واما شفع هذه الليالي ووترها : ويجوز ان يكون شفعها
يوم النحر ووترها يوم عرفة لان تاسع ايامها وذاك عاشرها : وقد روى عن النبي ص انه فسّر ما بذلك وقد
اكثروا في الشفع والوتر
Conjunctio, & separatio, vel
significat res omnes, ex quibus aliæ sunt conjunctæ, aliæ separatę :
Vel conjunctionem prædictarum noctium : & separationem earum
(nempè omnes simul conjunctas, & singillatim acceptas). Potest etiam dici conjunctionem earum esse
diem mactationis ovium : separationem verò diem Araphat (qua
scilicet peregrini visitant montem Araphat) quia hic est nonus dierum ejus, & ille
decimus. Habetur autem ex traditione, Mahumetum ipsum ita declarasse
hæc verba. Jam verò multiplicatæ sunt expositiones conjunctionis,
& separationis. Jahias affert aliam expositionem ex
Cottada : الشفع الخلق والوتر الله
Conjunctio sunt creaturæ : separatio autem
(seu singularitas) est Deus.
Quidam exponunt : par, & impar.
Gelal : الزوج والفرد
Conjugatum, & separatum.
V. An
in hoc non est juramentum ?] Sensus est : Nonne juramentum
factum per omnia supradicta, vel per hoc ultimum, est gravissimum apud
viros prudentes, & cordatos ? Vah nebulo.
VII. Eramæis. ] Arabicè ارم : est appositum Adæis, ad significandum عاد الاولى , Adæos priores : nam fuerunt alii
posteriores, ut aliàs dictum est. Dicuntur autem hi Adæi ذات العماد
præditi columnis, vel habentes columnas, quia eorum
statura erat in morem columnarum. Ut enim scribit Gelal : كان طول الطويل منهم اربع ماية ذراع
Altitudo grandioris staturæ inter eos erat
quadringentorum cubitorum. Hui.
IX. Excavabant rupes in Valle. ] Nimirùm excidebant rupes, ut ex
iis sibi domos efficerent. Hoc autem dicitur factum fuisse in Valle,
quæ, ut notat Gelal, eadem est, ac وادى القرى , Vallis urbium, nomen proprium
loci.
X. Authore paxillorum. ] Vide, quæ superiùs dicta sunt de hoc
genere supplicii à Pharaone inventi.
XXVI. Et adducta fuerit die illa Gehenna. ] Adeò litteraliter, ac
materialiter accipiunt Moslemi Orthodoxi dicta Alcorani, ut putent,
Gehennam, non secus, ac pecudem aliquam adducendam esse in locum supremi
Judicii. Quamobrem scribit hìc Gelal : تقاد بسبعين الف زمام كل زمام بايدي سبعين الف ملك لها زفير وتغييظ
Ducetur Gehenna septuaginta millibus
habenis : & unaquæque habena trahetur a septuaginta millibus
Angelis. Ipsa verò indignata, atque irata mugiet.
XXVIII. Sed die illa non puniet pęna ejus ullus.
] Verba perobscura expositio Gelalis ita dilucidat : لا يعذّبه احد مثل تعذيبه ولا يوثق مثل ايثاقه
Nullus puniet (idest poterit unquam
cruciare alium) pœna, quæ sit similis
punitioni illius (nempè Dei, vel diei Judicii) neque alligabit vinculis, eo modo, quo
ipse alligabit.
XXIX. Contenta, accepta. ] Arabicè راضية مرضية : vix potest latinè reddi, nisi vertamus : complacens tibi ipsi, & complacita Deo
, seu, & in qua Deus sibi complaceat.
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Note [édition originale] :
REFUTATIONES.
I. Iterùm quater Deum per quatuor
res vanissimas jurare confingit : & nihilominùs, hujuscemodi
juramenta à viris sapientibus, ac prudentibus gravissima existimari
contendit. Quod verò mirum est, subdicetur, quid Deus juret, neque ex
antecedentibus, neque ex subsequentibus divinari potest. Gelal,
Zamchascerius, & alii putant substituendum : لتعذبن يا كفار مكة : Certè puniemini, ò infideles Meccani.
Ita explent Moslemi Sapientes hiatus, & replent lacunas
Alcorani ; adeò, ut dimidium illius ad Mahumetum, dimidium ad
Expositores pertineat : &, si purus legatur, vix ullus ex eo sensus
integer elici possit.
II. Quamvis de Adæorum Eramæorum
monstruosa statura obscuriùs loquatur Alcoranus, neque in verborum
illius expositione omnes conveniant, celebriores tamen Expositores,
& præsertim Gelal, & Jahias admittunt eorum staturam pervenisse
usque ad altitudinem quadringentorum cubitorum. Quis verò sanę mentis
sibi persuadeat, hujusmodi monstra in rerum natura unquam reperta
fuisse ? Sed non mirum, quòd Mahumetani etiam sapientiores hoc credant,
cùm iidem, tamquam certum, & indubitatum tradant, Og Regem Basan
viginti trium millium, & triginta, ac trium cubitorum altitudinem
habuisse. Et mirabimur deindè, hujusmodi hominum genus Alcoranicis
mendaciis tantam fidem habere, qui tàm absurdis, tàmque ridiculis
fabulis fidem habeant ?
III. Notanda hìc Mahumeti
hypocrisis, ac versutia, dùm ita Orphanorum, ac pauperum curam
commendat : & mulierum, puerorumque hæreditatem invadentes, atque
opes ardentiori studio affectantes vituperat ; cùm tamen ipse in his
iisdem rebus esset vituperabilissimus.
IV. Novum ex Alcorano portentum
habemus : adducendam scilicet Gehennam in die Resurrectionis. Et ne,
quis fortè putaret, hanc esse loquendi formam metaphoricam, tradunt
Expositores, ut vidimus in Notis, verè adducendam esse alligatam
septuaginta millibus habenis, quarum unaquæque à septuaginta millibus
Angelis trahenda sit : ipsam verò indignatam, atque iratam, mugitus
edituram. Putant scilicet Moslemi immanem aliquam beluam, vel monstrum
esse Gehennam.
LE CHAPITRE DE L’AURORE, contenant trente versets, escrit
à la Meque.
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Note [édition originale] : Voy Kitab el tenoir. Vous verrez
l’explication de ce passage.
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In nome di Dio
misericordioso,
e Pio.
CAPITOLO
LXXI.
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Alcuni
faccendo bene,
e dando la pecunia loro per Dio,
dicono,
Dio mi ama per
i meriti miei,
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AZOARA XCIX.
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Per
auroram,
Note [édition originale] :
Iuramentum per tempora
religiosa.
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Deus Hat filio
Note [édition originale] :
Exempla uindicatae incredulitatis.
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aedificii structori,
Note [édition originale] :
* al. Heran, talis aedificii, Locus est
mutilus et corruptus. uelut pro Herantis, duae personae
distinctae in Arabico ponuntur Irem,
et Dhethi. Erinolatori positum
uidetur pro statuario, ut Graeci dicunt hermo- glypum.
Etc.
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¶
Deo cuiquam bonum pecuniamque praebente, dicit ille, meis ex meritis
Deus me diligit.
Note [édition originale] :
Hominum peruersitas, qui bona suo merito
adscribunt malis se indignos parant :
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Quare non impenditis orphanis
Note [édition originale] :
In auaros.
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Correction de : peuniam
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سورة الفجر
1
«والفجر» أي فجر كل يوم.
2
«وليال عشر» أي عشر ذي الحجة.
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«والشفع» الزوج «والوتر» بفتح الواو وكسرها لغتان: الفرد.
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«والليل إذا يسْر» مقبلا ومدبرا.
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«هل في ذلك» القسم «قسمٌ لذي حجر» عقل، وجواب القسم محذوف أي: لتعذبنّ يا كفار مكة.
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«ألم ترَ» تعلم يا محمد «كيف فعل ربك بعاد».
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«إرَمَ» هي عاد الأولى، فإرم عطف بيان أو بدل، ومنع الصرف للعلمية والتأنيث «ذات العماد» أي الطول كان طول الطويل منهم أربعمائة ذراع.
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«التي لم يُخلق مثلها في البلاد» في بطشهم وقوتهم.
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«وثمود الذين جابوا» قطعوا «الصخر» جمع صخرة واتخذوها بيوتا «بالواد» وادي القرى.
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«وفرعون ذي الأوتاد» كان يتد أربعة أوتاد يشد إليها يدي ورجلي من يعذبه.
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«الذين طغوا» تجبروا «في البلاد».
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«فأكثروا فيها الفساد» القتل وغيره.
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«فصبَّ عليهم ربك سوط» نوع «عذاب».
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«إن ربك لبالمرصاد» يرصد أعمال العباد فلا يفوته منها شيء ليجازيهم عليها.
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«فأما الإنسان» الكافر «إذا ما ابتلاه» اختبره «ربه فأكرمه» بالمال وغيره «ونعَّمه فيقول ربي أكرمن».
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«وأما إذا ما ابتلاه فقدره» ضيق «عليه رزقه فيقول ربي أهانن».
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«كلا» ردع، أي ليس الإكرام بالغنى والإهانة بالفقر وإنما هو بالطاعة والمعصية، وكفار مكة لا ينتبهون لذلك «بل لا يكرمون اليتيم» لا يحسنون إليه مع غناهم أو لا يعطونه حقه من الميراث.
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«ولا يحضون» أنفسهم أو غيرهم «على طعام» أي طعام «المسكين».
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«وتأكلون التراث» الميراث «أكلا لما» أي شديدا، للمهم نصيب النساء والصبيان من الميراث مع نصيبهم منه أو مع مالهم.
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«ويحبون المال حبا جما» أي: كثيرا فلا ينفقونه، وفي قراءة بالفوقانية في الأفعال الأربعة.
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«كلا» ردع لهم عن ذلك «إذا دكت الأرض دكا دكا» زلزلت حتى ينهدم كل بناء عليها وينعدم.
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«وجاء ربك» أي أمره «والملك» أي الملائكة «صفا صفا» حال، أي مصطفين أو ذوي صفوف كثيرة.
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«وجيء يومئذ بجهنم» تقاد بسبعين ألف زمام كل زمام بأيدي سبعين ألف ملك لها زفير وتغيظ «يومئذ» بدل من إذا وجوابها «يتذكر الإنسان» أي الكافر ما فرط فيه «وأنَّي له الذكرى» استفهام بمعنى النفي، أي لا ينفعه تذكره ذلك.
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«يقول» مع تذكره «يا» للتنبيه «ليتني قدمت» الخير والإيمان «لحياتي» الطيبة في الآخرة أو وقت حياتي في الدنيا.
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«فيومئذٍ لا يعذِّب» بكسر الذال «عذابه» أي الله «أحد» أي لا يكله إلى غيره.
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«و» كذا «لا يوثق» بكسر الثاء «وثاقه أحد» وفي قراءة بفتح الذال والثاء فضمير عذابه ووثاقه للكافر والمعنى لا يعذب أحد مثل تعذيبه ولا يوثق مثل إيثاقه.
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«يا أيتها النفس المطمئنة» الآمنة وهي المؤمنة.
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«إرجعي إلى ربك» يقال لها ذلك عند الموت، أي إرجعي إلى أمره وإرادته «راضية» بالثواب «مرضية» عند الله بعملك، أي جامعة بين الوصفين وهما حالان ويقال لها في القيامة:
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«فادخلي في» جملة «عبادي» الصالحين.
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«وادخلي جنتي» معهم.