Bibliographic Information

Sourate 4 - Coran 12-21. Traductions du Coran en Europe, XIIe-XXIe siècles - Sourate s4

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Witness List

  • Witness caire:
  • Witness hamidullah:
  • Witness blachere:
  • Witness arberry:
  • Witness pickthall:
  • Witness sale:
  • Witness postnikov:
  • Witness marracci:
  • Witness duryer:
  • Witness arrivabene:
  • Witness bibliander:
  • Witness jalalayn:

Electronic Edition Information:

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  • Structuration des données (TEI) Paul Gaillardon, Maud Ingarao (Pôle HN IHRIM)
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À faire.

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Éd. du Caire, 1924Contexte
X
سورة النساء
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
1
يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا
2
وَآتُوا الْيَتَامَى أَمْوَالَهُمْ وَلَا تَتَبَدَّلُوا الْخَبِيثَ بِالطَّيِّبِ وَلَا تَأْكُلُوا أَمْوَالَهُمْ إِلَى أَمْوَالِكُمْ إِنَّهُ كَانَ حُوبًا كَبِيرًا
3
وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَى فَانكِحُوا مَا طَابَ لَكُم مِّنَ النِّسَاءِ مَثْنَى وَثُلَاثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ذَلِكَ أَدْنَى أَلَّا تَعُولُوا
4
وَآتُوا النِّسَاءَ صَدُقَاتِهِنَّ نِحْلَةً فَإِن طِبْنَ لَكُمْ عَن شَيْءٍ مِّنْهُ نَفْسًا فَكُلُوهُ هَنِيئًا مَّرِيئًا
5
وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ الَّتِي جَعَلَ اللَّهُ لَكُمْ قِيَامًا وَارْزُقُوهُمْ فِيهَا وَاكْسُوهُمْ وَقُولُوا لَهُمْ قَوْلًا مَّعْرُوفًا
6
وَابْتَلُوا الْيَتَامَى حَتَّى إِذَا بَلَغُوا النِّكَاحَ فَإِنْ آنَسْتُم مِّنْهُمْ رُشْدًا فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ وَلَا تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا أَن يَكْبَرُوا وَمَن كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ وَمَن كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُوا عَلَيْهِمْ وَكَفَى بِاللَّهِ حَسِيبًا
7
لِّلرِّجَالِ نَصِيبٌ مِّمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ وَلِلنِّسَاءِ نَصِيبٌ مِّمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ نَصِيبًا مَّفْرُوضًا
8
وَإِذَا حَضَرَ الْقِسْمَةَ أُولُو الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينُ فَارْزُقُوهُم مِّنْهُ وَقُولُوا لَهُمْ قَوْلًا مَّعْرُوفًا
9
وَلْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعَافًا خَافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللَّهَ وَلْيَقُولُوا قَوْلًا سَدِيدًا
10
إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَى ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا وَسَيَصْلَوْنَ سَعِيرًا
11
يُوصِيكُمُ اللَّهُ فِي أَوْلَادِكُمْ لِلذَّكَرِ مِثْلُ حَظِّ الْأُنثَيَيْنِ فَإِن كُنَّ نِسَاءً فَوْقَ اثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ وَإِن كَانَتْ وَاحِدَةً فَلَهَا النِّصْفُ وَلِأَبَوَيْهِ لِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ مِمَّا تَرَكَ إِن كَانَ لَهُ وَلَدٌ فَإِن لَّمْ يَكُن لَّهُ وَلَدٌ وَوَرِثَهُ أَبَوَاهُ فَلِأُمِّهِ الثُّلُثُ فَإِن كَانَ لَهُ إِخْوَةٌ فَلِأُمِّهِ السُّدُسُ مِن بَعْدِ وَصِيَّةٍ يُوصِي بِهَا أَوْ دَيْنٍ آبَاؤُكُمْ وَأَبْنَاؤُكُمْ لَا تَدْرُونَ أَيُّهُمْ أَقْرَبُ لَكُمْ نَفْعًا فَرِيضَةً مِّنَ اللَّهِ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا
12
وَلَكُمْ نِصْفُ مَا تَرَكَ أَزْوَاجُكُمْ إِن لَّمْ يَكُن لَّهُنَّ وَلَدٌ فَإِن كَانَ لَهُنَّ وَلَدٌ فَلَكُمُ الرُّبُعُ مِمَّا تَرَكْنَ مِن بَعْدِ وَصِيَّةٍ يُوصِينَ بِهَا أَوْ دَيْنٍ وَلَهُنَّ الرُّبُعُ مِمَّا تَرَكْتُمْ إِن لَّمْ يَكُن لَّكُمْ وَلَدٌ فَإِن كَانَ لَكُمْ وَلَدٌ فَلَهُنَّ الثُّمُنُ مِمَّا تَرَكْتُم مِّن بَعْدِ وَصِيَّةٍ تُوصُونَ بِهَا أَوْ دَيْنٍ وَإِن كَانَ رَجُلٌ يُورَثُ كَلَالَةً أَوِ امْرَأَةٌ وَلَهُ أَخٌ أَوْ أُخْتٌ فَلِكُلِّ وَاحِدٍ مِّنْهُمَا السُّدُسُ فَإِن كَانُوا أَكْثَرَ مِن ذَلِكَ فَهُمْ شُرَكَاءُ فِي الثُّلُثِ مِن بَعْدِ وَصِيَّةٍ يُوصَى بِهَا أَوْ دَيْنٍ غَيْرَ مُضَارٍّ وَصِيَّةً مِّنَ اللَّهِ وَاللَّهُ عَلِيمٌ حَلِيمٌ
13
تِلْكَ حُدُودُ اللَّهِ وَمَن يُطِعِ اللَّهَ وَرَسُولَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَذَلِكَ الْفَوْزُ الْعَظِيمُ
14
وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ وَيَتَعَدَّ حُدُودَهُ يُدْخِلْهُ نَارًا خَالِدًا فِيهَا وَلَهُ عَذَابٌ مُّهِينٌ
15
وَاللَّاتِي يَأْتِينَ الْفَاحِشَةَ مِن نِّسَائِكُمْ فَاسْتَشْهِدُوا عَلَيْهِنَّ أَرْبَعَةً مِّنكُمْ فَإِن شَهِدُوا فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ حَتَّى يَتَوَفَّاهُنَّ الْمَوْتُ أَوْ يَجْعَلَ اللَّهُ لَهُنَّ سَبِيلًا
16
وَاللَّذَانِ يَأْتِيَانِهَا مِنكُمْ فَآذُوهُمَا فَإِن تَابَا وَأَصْلَحَا فَأَعْرِضُوا عَنْهُمَا إِنَّ اللَّهَ كَانَ تَوَّابًا رَّحِيمًا
17
إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِن قَرِيبٍ فَأُولَئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا
18
وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّى إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الْآنَ وَلَا الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ أُولَئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا
19
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَحِلُّ لَكُمْ أَن تَرِثُوا النِّسَاءَ كَرْهًا وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا بِبَعْضِ مَا آتَيْتُمُوهُنَّ إِلَّا أَن يَأْتِينَ بِفَاحِشَةٍ مُّبَيِّنَةٍ وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ فَإِن كَرِهْتُمُوهُنَّ فَعَسَى أَن تَكْرَهُوا شَيْئًا وَيَجْعَلَ اللَّهُ فِيهِ خَيْرًا كَثِيرًا
20
وَإِنْ أَرَدتُّمُ اسْتِبْدَالَ زَوْجٍ مَّكَانَ زَوْجٍ وَآتَيْتُمْ إِحْدَاهُنَّ قِنطَارًا فَلَا تَأْخُذُوا مِنْهُ شَيْئًا أَتَأْخُذُونَهُ بُهْتَانًا وَإِثْمًا مُّبِينًا
21
وَكَيْفَ تَأْخُذُونَهُ وَقَدْ أَفْضَى بَعْضُكُمْ إِلَى بَعْضٍ وَأَخَذْنَ مِنكُم مِّيثَاقًا غَلِيظًا
22
وَلَا تَنكِحُوا مَا نَكَحَ آبَاؤُكُم مِّنَ النِّسَاءِ إِلَّا مَا قَدْ سَلَفَ إِنَّهُ كَانَ فَاحِشَةً وَمَقْتًا وَسَاءَ سَبِيلًا
23
حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ وَبَنَاتُكُمْ وَأَخَوَاتُكُمْ وَعَمَّاتُكُمْ وَخَالَاتُكُمْ وَبَنَاتُ الْأَخِ وَبَنَاتُ الْأُخْتِ وَأُمَّهَاتُكُمُ اللَّاتِي أَرْضَعْنَكُمْ وَأَخَوَاتُكُم مِّنَ الرَّضَاعَةِ وَأُمَّهَاتُ نِسَائِكُمْ وَرَبَائِبُكُمُ اللَّاتِي فِي حُجُورِكُم مِّن نِّسَائِكُمُ اللَّاتِي دَخَلْتُم بِهِنَّ فَإِن لَّمْ تَكُونُوا دَخَلْتُم بِهِنَّ فَلَا جُنَاحَ عَلَيْكُمْ وَحَلَائِلُ أَبْنَائِكُمُ الَّذِينَ مِنْ أَصْلَابِكُمْ وَأَن تَجْمَعُوا بَيْنَ الْأُخْتَيْنِ إِلَّا مَا قَدْ سَلَفَ إِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا
24
وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ كِتَابَ اللَّهِ عَلَيْكُمْ وَأُحِلَّ لَكُم مَّا وَرَاءَ ذَلِكُمْ أَن تَبْتَغُوا بِأَمْوَالِكُم مُّحْصِنِينَ غَيْرَ مُسَافِحِينَ فَمَا اسْتَمْتَعْتُم بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُم بِهِ مِن بَعْدِ الْفَرِيضَةِ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا
25
وَمَن لَّمْ يَسْتَطِعْ مِنكُمْ طَوْلًا أَن يَنكِحَ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ فَمِن مَّا مَلَكَتْ أَيْمَانُكُم مِّن فَتَيَاتِكُمُ الْمُؤْمِنَاتِ وَاللَّهُ أَعْلَمُ بِإِيمَانِكُم بَعْضُكُم مِّن بَعْضٍ فَانكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ وَآتُوهُنَّ أُجُورَهُنَّ بِالْمَعْرُوفِ مُحْصَنَاتٍ غَيْرَ مُسَافِحَاتٍ وَلَا مُتَّخِذَاتِ أَخْدَانٍ فَإِذَا أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَاحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى الْمُحْصَنَاتِ مِنَ الْعَذَابِ ذَلِكَ لِمَنْ خَشِيَ الْعَنَتَ مِنكُمْ وَأَن تَصْبِرُوا خَيْرٌ لَّكُمْ وَاللَّهُ غَفُورٌ رَّحِيمٌ
26
يُرِيدُ اللَّهُ لِيُبَيِّنَ لَكُمْ وَيَهْدِيَكُمْ سُنَنَ الَّذِينَ مِن قَبْلِكُمْ وَيَتُوبَ عَلَيْكُمْ وَاللَّهُ عَلِيمٌ حَكِيمٌ
27
وَاللَّهُ يُرِيدُ أَن يَتُوبَ عَلَيْكُمْ وَيُرِيدُ الَّذِينَ يَتَّبِعُونَ الشَّهَوَاتِ أَن تَمِيلُوا مَيْلًا عَظِيمًا
28
يُرِيدُ اللَّهُ أَن يُخَفِّفَ عَنكُمْ وَخُلِقَ الْإِنسَانُ ضَعِيفًا
29
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ إِلَّا أَن تَكُونَ تِجَارَةً عَن تَرَاضٍ مِّنكُمْ وَلَا تَقْتُلُوا أَنفُسَكُمْ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيمًا
30
وَمَن يَفْعَلْ ذَلِكَ عُدْوَانًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا وَكَانَ ذَلِكَ عَلَى اللَّهِ يَسِيرًا
31
إِن تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُم مُّدْخَلًا كَرِيمًا
32
وَلَا تَتَمَنَّوْا مَا فَضَّلَ اللَّهُ بِهِ بَعْضَكُمْ عَلَى بَعْضٍ لِّلرِّجَالِ نَصِيبٌ مِّمَّا اكْتَسَبُوا وَلِلنِّسَاءِ نَصِيبٌ مِّمَّا اكْتَسَبْنَ وَاسْأَلُوا اللَّهَ مِن فَضْلِهِ إِنَّ اللَّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا
33
وَلِكُلٍّ جَعَلْنَا مَوَالِيَ مِمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ فَآتُوهُمْ نَصِيبَهُمْ إِنَّ اللَّهَ كَانَ عَلَى كُلِّ شَيْءٍ شَهِيدًا
34
الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَا أَنفَقُوا مِنْ أَمْوَالِهِمْ فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِّلْغَيْبِ بِمَا حَفِظَ اللَّهُ وَاللَّاتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا عَلَيْهِنَّ سَبِيلًا إِنَّ اللَّهَ كَانَ عَلِيًّا كَبِيرًا
35
وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِّنْ أَهْلِهِ وَحَكَمًا مِّنْ أَهْلِهَا إِن يُرِيدَا إِصْلَاحًا يُوَفِّقِ اللَّهُ بَيْنَهُمَا إِنَّ اللَّهَ كَانَ عَلِيمًا خَبِيرًا
36
وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَى وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ إِنَّ اللَّهَ لَا يُحِبُّ مَن كَانَ مُخْتَالًا فَخُورًا
37
الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ وَيَكْتُمُونَ مَا آتَاهُمُ اللَّهُ مِن فَضْلِهِ وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُّهِينًا
38
وَالَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ رِئَاءَ النَّاسِ وَلَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ وَمَن يَكُنِ الشَّيْطَانُ لَهُ قَرِينًا فَسَاءَ قَرِينًا
39
وَمَاذَا عَلَيْهِمْ لَوْ آمَنُوا بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَأَنفَقُوا مِمَّا رَزَقَهُمُ اللَّهُ وَكَانَ اللَّهُ بِهِمْ عَلِيمًا
40
إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْرًا عَظِيمًا
41
فَكَيْفَ إِذَا جِئْنَا مِن كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَى هَؤُلَاءِ شَهِيدًا
42
يَوْمَئِذٍ يَوَدُّ الَّذِينَ كَفَرُوا وَعَصَوُا الرَّسُولَ لَوْ تُسَوَّى بِهِمُ الْأَرْضُ وَلَا يَكْتُمُونَ اللَّهَ حَدِيثًا
43
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنتُمْ سُكَارَى حَتَّى تَعْلَمُوا مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِي سَبِيلٍ حَتَّى تَغْتَسِلُوا وَإِن كُنتُم مَّرْضَى أَوْ عَلَى سَفَرٍ أَوْ جَاءَ أَحَدٌ مِّنكُم مِّنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ إِنَّ اللَّهَ كَانَ عَفُوًّا غَفُورًا
44
أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِّنَ الْكِتَابِ يَشْتَرُونَ الضَّلَالَةَ وَيُرِيدُونَ أَن تَضِلُّوا السَّبِيلَ
45
وَاللَّهُ أَعْلَمُ بِأَعْدَائِكُمْ وَكَفَى بِاللَّهِ وَلِيًّا وَكَفَى بِاللَّهِ نَصِيرًا
46
مِّنَ الَّذِينَ هَادُوا يُحَرِّفُونَ الْكَلِمَ عَن مَّوَاضِعِهِ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَاسْمَعْ غَيْرَ مُسْمَعٍ وَرَاعِنَا لَيًّا بِأَلْسِنَتِهِمْ وَطَعْنًا فِي الدِّينِ وَلَوْ أَنَّهُمْ قَالُوا سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانظُرْنَا لَكَانَ خَيْرًا لَّهُمْ وَأَقْوَمَ وَلَكِن لَّعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا
47
يَا أَيُّهَا الَّذِينَ أُوتُوا الْكِتَابَ آمِنُوا بِمَا نَزَّلْنَا مُصَدِّقًا لِّمَا مَعَكُم مِّن قَبْلِ أَن نَّطْمِسَ وُجُوهًا فَنَرُدَّهَا عَلَى أَدْبَارِهَا أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّا أَصْحَابَ السَّبْتِ وَكَانَ أَمْرُ اللَّهِ مَفْعُولًا
48
إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاءُ وَمَن يُشْرِكْ بِاللَّهِ فَقَدِ افْتَرَى إِثْمًا عَظِيمًا
49
أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُم بَلِ اللَّهُ يُزَكِّي مَن يَشَاءُ وَلَا يُظْلَمُونَ فَتِيلًا
50
انظُرْ كَيْفَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ وَكَفَى بِهِ إِثْمًا مُّبِينًا
51
أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِّنَ الْكِتَابِ يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ وَيَقُولُونَ لِلَّذِينَ كَفَرُوا هَؤُلَاءِ أَهْدَى مِنَ الَّذِينَ آمَنُوا سَبِيلًا
52
أُولَئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ وَمَن يَلْعَنِ اللَّهُ فَلَن تَجِدَ لَهُ نَصِيرًا
53
أَمْ لَهُمْ نَصِيبٌ مِّنَ الْمُلْكِ فَإِذًا لَّا يُؤْتُونَ النَّاسَ نَقِيرًا
54
أَمْ يَحْسُدُونَ النَّاسَ عَلَى مَا آتَاهُمُ اللَّهُ مِن فَضْلِهِ فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُم مُّلْكًا عَظِيمًا
55
فَمِنْهُم مَّنْ آمَنَ بِهِ وَمِنْهُم مَّن صَدَّ عَنْهُ وَكَفَى بِجَهَنَّمَ سَعِيرًا
56
إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِنَا سَوْفَ نُصْلِيهِمْ نَارًا كُلَّمَا نَضِجَتْ جُلُودُهُم بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُوا الْعَذَابَ إِنَّ اللَّهَ كَانَ عَزِيزًا حَكِيمًا
57
وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا لَّهُمْ فِيهَا أَزْوَاجٌ مُّطَهَّرَةٌ وَنُدْخِلُهُمْ ظِلًّا ظَلِيلًا
58
إِنَّ اللَّهَ يَأْمُرُكُمْ أَن تُؤَدُّوا الْأَمَانَاتِ إِلَى أَهْلِهَا وَإِذَا حَكَمْتُم بَيْنَ النَّاسِ أَن تَحْكُمُوا بِالْعَدْلِ إِنَّ اللَّهَ نِعِمَّا يَعِظُكُم بِهِ إِنَّ اللَّهَ كَانَ سَمِيعًا بَصِيرًا
59
يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا
60
أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَن يَكْفُرُوا بِهِ وَيُرِيدُ الشَّيْطَانُ أَن يُضِلَّهُمْ ضَلَالًا بَعِيدًا
61
وَإِذَا قِيلَ لَهُمْ تَعَالَوْا إِلَى مَا أَنزَلَ اللَّهُ وَإِلَى الرَّسُولِ رَأَيْتَ الْمُنَافِقِينَ يَصُدُّونَ عَنكَ صُدُودًا
62
فَكَيْفَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ ثُمَّ جَاءُوكَ يَحْلِفُونَ بِاللَّهِ إِنْ أَرَدْنَا إِلَّا إِحْسَانًا وَتَوْفِيقًا
63
أُولَئِكَ الَّذِينَ يَعْلَمُ اللَّهُ مَا فِي قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُل لَّهُمْ فِي أَنفُسِهِمْ قَوْلًا بَلِيغًا
64
وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّهِ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا
65
فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا
66
وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ اقْتُلُوا أَنفُسَكُمْ أَوِ اخْرُجُوا مِن دِيَارِكُم مَّا فَعَلُوهُ إِلَّا قَلِيلٌ مِّنْهُمْ وَلَوْ أَنَّهُمْ فَعَلُوا مَا يُوعَظُونَ بِهِ لَكَانَ خَيْرًا لَّهُمْ وَأَشَدَّ تَثْبِيتًا
67
وَإِذًا لَّآتَيْنَاهُم مِّن لَّدُنَّا أَجْرًا عَظِيمًا
68
وَلَهَدَيْنَاهُمْ صِرَاطًا مُّسْتَقِيمًا
69
وَمَن يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ وَحَسُنَ أُولَئِكَ رَفِيقًا
70
ذَلِكَ الْفَضْلُ مِنَ اللَّهِ وَكَفَى بِاللَّهِ عَلِيمًا
71
يَا أَيُّهَا الَّذِينَ آمَنُوا خُذُوا حِذْرَكُمْ فَانفِرُوا ثُبَاتٍ أَوِ انفِرُوا جَمِيعًا
72
وَإِنَّ مِنكُمْ لَمَن لَّيُبَطِّئَنَّ فَإِنْ أَصَابَتْكُم مُّصِيبَةٌ قَالَ قَدْ أَنْعَمَ اللَّهُ عَلَيَّ إِذْ لَمْ أَكُن مَّعَهُمْ شَهِيدًا
73
وَلَئِنْ أَصَابَكُمْ فَضْلٌ مِّنَ اللَّهِ لَيَقُولَنَّ كَأَن لَّمْ تَكُن بَيْنَكُمْ وَبَيْنَهُ مَوَدَّةٌ يَا لَيْتَنِي كُنتُ مَعَهُمْ فَأَفُوزَ فَوْزًا عَظِيمًا
74
فَلْيُقَاتِلْ فِي سَبِيلِ اللَّهِ الَّذِينَ يَشْرُونَ الْحَيَاةَ الدُّنْيَا بِالْآخِرَةِ وَمَن يُقَاتِلْ فِي سَبِيلِ اللَّهِ فَيُقْتَلْ أَوْ يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا
75
وَمَا لَكُمْ لَا تُقَاتِلُونَ فِي سَبِيلِ اللَّهِ وَالْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ الَّذِينَ يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا وَاجْعَل لَّنَا مِن لَّدُنكَ وَلِيًّا وَاجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا
76
الَّذِينَ آمَنُوا يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ وَالَّذِينَ كَفَرُوا يُقَاتِلُونَ فِي سَبِيلِ الطَّاغُوتِ فَقَاتِلُوا أَوْلِيَاءَ الشَّيْطَانِ إِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا
77
أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّوا أَيْدِيَكُمْ وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً وَقَالُوا رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلَا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ قُلْ مَتَاعُ الدُّنْيَا قَلِيلٌ وَالْآخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلَا تُظْلَمُونَ فَتِيلًا
78
أَيْنَمَا تَكُونُوا يُدْرِككُّمُ الْمَوْتُ وَلَوْ كُنتُمْ فِي بُرُوجٍ مُّشَيَّدَةٍ وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُوا هَذِهِ مِنْ عِندِ اللَّهِ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُوا هَذِهِ مِنْ عِندِكَ قُلْ كُلٌّ مِّنْ عِندِ اللَّهِ فَمَالِ هَؤُلَاءِ الْقَوْمِ لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًا
79
مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ وَأَرْسَلْنَاكَ لِلنَّاسِ رَسُولًا وَكَفَى بِاللَّهِ شَهِيدًا
80
مَّن يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ وَمَن تَوَلَّى فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا
81
وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُوا مِنْ عِندِكَ بَيَّتَ طَائِفَةٌ مِّنْهُمْ غَيْرَ الَّذِي تَقُولُ وَاللَّهُ يَكْتُبُ مَا يُبَيِّتُونَ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى اللَّهِ وَكَفَى بِاللَّهِ وَكِيلًا
82
أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا
83
وَإِذَا جَاءَهُمْ أَمْرٌ مِّنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَى أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَاتَّبَعْتُمُ الشَّيْطَانَ إِلَّا قَلِيلًا
84
فَقَاتِلْ فِي سَبِيلِ اللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ وَحَرِّضِ الْمُؤْمِنِينَ عَسَى اللَّهُ أَن يَكُفَّ بَأْسَ الَّذِينَ كَفَرُوا وَاللَّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنكِيلًا
85
مَّن يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُن لَّهُ نَصِيبٌ مِّنْهَا وَمَن يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُن لَّهُ كِفْلٌ مِّنْهَا وَكَانَ اللَّهُ عَلَى كُلِّ شَيْءٍ مُّقِيتًا
86
وَإِذَا حُيِّيتُم بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا إِنَّ اللَّهَ كَانَ عَلَى كُلِّ شَيْءٍ حَسِيبًا
87
اللَّهُ لَا إِلَهَ إِلَّا هُوَ لَيَجْمَعَنَّكُمْ إِلَى يَوْمِ الْقِيَامَةِ لَا رَيْبَ فِيهِ وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثًا
88
فَمَا لَكُمْ فِي الْمُنَافِقِينَ فِئَتَيْنِ وَاللَّهُ أَرْكَسَهُم بِمَا كَسَبُوا أَتُرِيدُونَ أَن تَهْدُوا مَنْ أَضَلَّ اللَّهُ وَمَن يُضْلِلِ اللَّهُ فَلَن تَجِدَ لَهُ سَبِيلًا
89
وَدُّوا لَوْ تَكْفُرُونَ كَمَا كَفَرُوا فَتَكُونُونَ سَوَاءً فَلَا تَتَّخِذُوا مِنْهُمْ أَوْلِيَاءَ حَتَّى يُهَاجِرُوا فِي سَبِيلِ اللَّهِ فَإِن تَوَلَّوْا فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ وَجَدتُّمُوهُمْ وَلَا تَتَّخِذُوا مِنْهُمْ وَلِيًّا وَلَا نَصِيرًا
90
إِلَّا الَّذِينَ يَصِلُونَ إِلَى قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيثَاقٌ أَوْ جَاءُوكُمْ حَصِرَتْ صُدُورُهُمْ أَن يُقَاتِلُوكُمْ أَوْ يُقَاتِلُوا قَوْمَهُمْ وَلَوْ شَاءَ اللَّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَاتَلُوكُمْ فَإِنِ اعْتَزَلُوكُمْ فَلَمْ يُقَاتِلُوكُمْ وَأَلْقَوْا إِلَيْكُمُ السَّلَمَ فَمَا جَعَلَ اللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلًا
91
سَتَجِدُونَ آخَرِينَ يُرِيدُونَ أَن يَأْمَنُوكُمْ وَيَأْمَنُوا قَوْمَهُمْ كُلَّ مَا رُدُّوا إِلَى الْفِتْنَةِ أُرْكِسُوا فِيهَا فَإِن لَّمْ يَعْتَزِلُوكُمْ وَيُلْقُوا إِلَيْكُمُ السَّلَمَ وَيَكُفُّوا أَيْدِيَهُمْ فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأُولَئِكُمْ جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَانًا مُّبِينًا
92
وَمَا كَانَ لِمُؤْمِنٍ أَن يَقْتُلَ مُؤْمِنًا إِلَّا خَطَأً وَمَن قَتَلَ مُؤْمِنًا خَطَأً فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ وَدِيَةٌ مُّسَلَّمَةٌ إِلَى أَهْلِهِ إِلَّا أَن يَصَّدَّقُوا فَإِن كَانَ مِن قَوْمٍ عَدُوٍّ لَّكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ وَإِن كَانَ مِن قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيثَاقٌ فَدِيَةٌ مُّسَلَّمَةٌ إِلَى أَهْلِهِ وَتَحْرِيرُ رَقَبَةٍ مُّؤْمِنَةٍ فَمَن لَّمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةً مِّنَ اللَّهِ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا
93
وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا
94
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللَّهِ فَتَبَيَّنُوا وَلَا تَقُولُوا لِمَنْ أَلْقَى إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِندَ اللَّهِ مَغَانِمُ كَثِيرَةٌ كَذَلِكَ كُنتُم مِّن قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ فَتَبَيَّنُوا إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا
95
لَّا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُولِي الضَّرَرِ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ فَضَّلَ اللَّهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةً وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَى وَفَضَّلَ اللَّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا عَظِيمًا
96
دَرَجَاتٍ مِّنْهُ وَمَغْفِرَةً وَرَحْمَةً وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا
97
إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنفُسِهِمْ قَالُوا فِيمَ كُنتُمْ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا فَأُولَئِكَ مَأْوَاهُمْ جَهَنَّمُ وَسَاءَتْ مَصِيرًا
98
إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ لَا يَسْتَطِيعُونَ حِيلَةً وَلَا يَهْتَدُونَ سَبِيلًا
99
فَأُولَئِكَ عَسَى اللَّهُ أَن يَعْفُوَ عَنْهُمْ وَكَانَ اللَّهُ عَفُوًّا غَفُورًا
100
وَمَن يُهَاجِرْ فِي سَبِيلِ اللَّهِ يَجِدْ فِي الْأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً وَمَن يَخْرُجْ مِن بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا
101
وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُوا مِنَ الصَّلَاةِ إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ الَّذِينَ كَفَرُوا إِنَّ الْكَافِرِينَ كَانُوا لَكُمْ عَدُوًّا مُّبِينًا
102
وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَاةَ فَلْتَقُمْ طَائِفَةٌ مِّنْهُم مَّعَكَ وَلْيَأْخُذُوا أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا فَلْيَكُونُوا مِن وَرَائِكُمْ وَلْتَأْتِ طَائِفَةٌ أُخْرَى لَمْ يُصَلُّوا فَلْيُصَلُّوا مَعَكَ وَلْيَأْخُذُوا حِذْرَهُمْ وَأَسْلِحَتَهُمْ وَدَّ الَّذِينَ كَفَرُوا لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُم مَّيْلَةً وَاحِدَةً وَلَا جُنَاحَ عَلَيْكُمْ إِن كَانَ بِكُمْ أَذًى مِّن مَّطَرٍ أَوْ كُنتُم مَّرْضَى أَن تَضَعُوا أَسْلِحَتَكُمْ وَخُذُوا حِذْرَكُمْ إِنَّ اللَّهَ أَعَدَّ لِلْكَافِرِينَ عَذَابًا مُّهِينًا
103
فَإِذَا قَضَيْتُمُ الصَّلَاةَ فَاذْكُرُوا اللَّهَ قِيَامًا وَقُعُودًا وَعَلَى جُنُوبِكُمْ فَإِذَا اطْمَأْنَنتُمْ فَأَقِيمُوا الصَّلَاةَ إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا
104
وَلَا تَهِنُوا فِي ابْتِغَاءِ الْقَوْمِ إِن تَكُونُوا تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمُونَ وَتَرْجُونَ مِنَ اللَّهِ مَا لَا يَرْجُونَ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا
105
إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ لِتَحْكُمَ بَيْنَ النَّاسِ بِمَا أَرَاكَ اللَّهُ وَلَا تَكُن لِّلْخَائِنِينَ خَصِيمًا
106
وَاسْتَغْفِرِ اللَّهَ إِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا
107
وَلَا تُجَادِلْ عَنِ الَّذِينَ يَخْتَانُونَ أَنفُسَهُمْ إِنَّ اللَّهَ لَا يُحِبُّ مَن كَانَ خَوَّانًا أَثِيمًا
108
يَسْتَخْفُونَ مِنَ النَّاسِ وَلَا يَسْتَخْفُونَ مِنَ اللَّهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَى مِنَ الْقَوْلِ وَكَانَ اللَّهُ بِمَا يَعْمَلُونَ مُحِيطًا
109
هَا أَنتُمْ هَؤُلَاءِ جَادَلْتُمْ عَنْهُمْ فِي الْحَيَاةِ الدُّنْيَا فَمَن يُجَادِلُ اللَّهَ عَنْهُمْ يَوْمَ الْقِيَامَةِ أَم مَّن يَكُونُ عَلَيْهِمْ وَكِيلًا
110
وَمَن يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَّحِيمًا
111
وَمَن يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُ عَلَى نَفْسِهِ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا
112
وَمَن يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِ بَرِيئًا فَقَدِ احْتَمَلَ بُهْتَانًا وَإِثْمًا مُّبِينًا
113
وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكَ وَرَحْمَتُهُ لَهَمَّت طَّائِفَةٌ مِّنْهُمْ أَن يُضِلُّوكَ وَمَا يُضِلُّونَ إِلَّا أَنفُسَهُمْ وَمَا يَضُرُّونَكَ مِن شَيْءٍ وَأَنزَلَ اللَّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُن تَعْلَمُ وَكَانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيمًا
114
لَّا خَيْرَ فِي كَثِيرٍ مِّن نَّجْوَاهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ وَمَن يَفْعَلْ ذَلِكَ ابْتِغَاءَ مَرْضَاتِ اللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا
115
وَمَن يُشَاقِقِ الرَّسُولَ مِن بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَى وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءَتْ مَصِيرًا
116
إِنَّ اللَّهَ لَا يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَن يَشَاءُ وَمَن يُشْرِكْ بِاللَّهِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا
117
إِن يَدْعُونَ مِن دُونِهِ إِلَّا إِنَاثًا وَإِن يَدْعُونَ إِلَّا شَيْطَانًا مَّرِيدًا
118
لَّعَنَهُ اللَّهُ وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَّفْرُوضًا
119
وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ وَمَن يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِّن دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُّبِينًا
120
يَعِدُهُمْ وَيُمَنِّيهِمْ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا
121
أُولَئِكَ مَأْوَاهُمْ جَهَنَّمُ وَلَا يَجِدُونَ عَنْهَا مَحِيصًا
122
وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا وَعْدَ اللَّهِ حَقًّا وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا
123
لَّيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ وَلَا يَجِدْ لَهُ مِن دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا
124
وَمَن يَعْمَلْ مِنَ الصَّالِحَاتِ مِن ذَكَرٍ أَوْ أُنثَى وَهُوَ مُؤْمِنٌ فَأُولَئِكَ يَدْخُلُونَ الْجَنَّةَ وَلَا يُظْلَمُونَ نَقِيرًا
125
وَمَنْ أَحْسَنُ دِينًا مِّمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا
126
وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ مُّحِيطًا
127
وَيَسْتَفْتُونَكَ فِي النِّسَاءِ قُلِ اللَّهُ يُفْتِيكُمْ فِيهِنَّ وَمَا يُتْلَى عَلَيْكُمْ فِي الْكِتَابِ فِي يَتَامَى النِّسَاءِ اللَّاتِي لَا تُؤْتُونَهُنَّ مَا كُتِبَ لَهُنَّ وَتَرْغَبُونَ أَن تَنكِحُوهُنَّ وَالْمُسْتَضْعَفِينَ مِنَ الْوِلْدَانِ وَأَن تَقُومُوا لِلْيَتَامَى بِالْقِسْطِ وَمَا تَفْعَلُوا مِنْ خَيْرٍ فَإِنَّ اللَّهَ كَانَ بِهِ عَلِيمًا
128
وَإِنِ امْرَأَةٌ خَافَتْ مِن بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلَا جُنَاحَ عَلَيْهِمَا أَن يُصْلِحَا بَيْنَهُمَا صُلْحًا وَالصُّلْحُ خَيْرٌ وَأُحْضِرَتِ الْأَنفُسُ الشُّحَّ وَإِن تُحْسِنُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا
129
وَلَن تَسْتَطِيعُوا أَن تَعْدِلُوا بَيْنَ النِّسَاءِ وَلَوْ حَرَصْتُمْ فَلَا تَمِيلُوا كُلَّ الْمَيْلِ فَتَذَرُوهَا كَالْمُعَلَّقَةِ وَإِن تُصْلِحُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا
130
وَإِن يَتَفَرَّقَا يُغْنِ اللَّهُ كُلًّا مِّن سَعَتِهِ وَكَانَ اللَّهُ وَاسِعًا حَكِيمًا
131
وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَلَقَدْ وَصَّيْنَا الَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلِكُمْ وَإِيَّاكُمْ أَنِ اتَّقُوا اللَّهَ وَإِن تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَكَانَ اللَّهُ غَنِيًّا حَمِيدًا
132
وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَكَفَى بِاللَّهِ وَكِيلًا
133
إِن يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ وَكَانَ اللَّهُ عَلَى ذَلِكَ قَدِيرًا
134
مَّن كَانَ يُرِيدُ ثَوَابَ الدُّنْيَا فَعِندَ اللَّهِ ثَوَابُ الدُّنْيَا وَالْآخِرَةِ وَكَانَ اللَّهُ سَمِيعًا بَصِيرًا
135
يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَى أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَى بِهِمَا فَلَا تَتَّبِعُوا الْهَوَى أَن تَعْدِلُوا وَإِن تَلْوُوا أَوْ تُعْرِضُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا
136
يَا أَيُّهَا الَّذِينَ آمَنُوا آمِنُوا بِاللَّهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَى رَسُولِهِ وَالْكِتَابِ الَّذِي أَنزَلَ مِن قَبْلُ وَمَن يَكْفُرْ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا
137
إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ ازْدَادُوا كُفْرًا لَّمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ سَبِيلًا
138
بَشِّرِ الْمُنَافِقِينَ بِأَنَّ لَهُمْ عَذَابًا أَلِيمًا
139
الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ أَيَبْتَغُونَ عِندَهُمُ الْعِزَّةَ فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا
140
وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللَّهِ يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلَا تَقْعُدُوا مَعَهُمْ حَتَّى يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ إِنَّكُمْ إِذًا مِّثْلُهُمْ إِنَّ اللَّهَ جَامِعُ الْمُنَافِقِينَ وَالْكَافِرِينَ فِي جَهَنَّمَ جَمِيعًا
141
الَّذِينَ يَتَرَبَّصُونَ بِكُمْ فَإِن كَانَ لَكُمْ فَتْحٌ مِّنَ اللَّهِ قَالُوا أَلَمْ نَكُن مَّعَكُمْ وَإِن كَانَ لِلْكَافِرِينَ نَصِيبٌ قَالُوا أَلَمْ نَسْتَحْوِذْ عَلَيْكُمْ وَنَمْنَعْكُم مِّنَ الْمُؤْمِنِينَ فَاللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِ وَلَن يَجْعَلَ اللَّهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا
142
إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَى يُرَاءُونَ النَّاسَ وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا
143
مُّذَبْذَبِينَ بَيْنَ ذَلِكَ لَا إِلَى هَؤُلَاءِ وَلَا إِلَى هَؤُلَاءِ وَمَن يُضْلِلِ اللَّهُ فَلَن تَجِدَ لَهُ سَبِيلًا
144
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْكَافِرِينَ أَوْلِيَاءَ مِن دُونِ الْمُؤْمِنِينَ أَتُرِيدُونَ أَن تَجْعَلُوا لِلَّهِ عَلَيْكُمْ سُلْطَانًا مُّبِينًا
145
إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ وَلَن تَجِدَ لَهُمْ نَصِيرًا
146
إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَاعْتَصَمُوا بِاللَّهِ وَأَخْلَصُوا دِينَهُمْ لِلَّهِ فَأُولَئِكَ مَعَ الْمُؤْمِنِينَ وَسَوْفَ يُؤْتِ اللَّهُ الْمُؤْمِنِينَ أَجْرًا عَظِيمًا
147
مَّا يَفْعَلُ اللَّهُ بِعَذَابِكُمْ إِن شَكَرْتُمْ وَآمَنتُمْ وَكَانَ اللَّهُ شَاكِرًا عَلِيمًا
148
لَّا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ إِلَّا مَن ظُلِمَ وَكَانَ اللَّهُ سَمِيعًا عَلِيمًا
149
إِن تُبْدُوا خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُوا عَن سُوءٍ فَإِنَّ اللَّهَ كَانَ عَفُوًّا قَدِيرًا
150
إِنَّ الَّذِينَ يَكْفُرُونَ بِاللَّهِ وَرُسُلِهِ وَيُرِيدُونَ أَن يُفَرِّقُوا بَيْنَ اللَّهِ وَرُسُلِهِ وَيَقُولُونَ نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ وَيُرِيدُونَ أَن يَتَّخِذُوا بَيْنَ ذَلِكَ سَبِيلًا
151
أُولَئِكَ هُمُ الْكَافِرُونَ حَقًّا وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُّهِينًا
152
وَالَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ وَلَمْ يُفَرِّقُوا بَيْنَ أَحَدٍ مِّنْهُمْ أُولَئِكَ سَوْفَ يُؤْتِيهِمْ أُجُورَهُمْ وَكَانَ اللَّهُ غَفُورًا رَّحِيمًا
153
يَسْأَلُكَ أَهْلُ الْكِتَابِ أَن تُنَزِّلَ عَلَيْهِمْ كِتَابًا مِّنَ السَّمَاءِ فَقَدْ سَأَلُوا مُوسَى أَكْبَرَ مِن ذَلِكَ فَقَالُوا أَرِنَا اللَّهَ جَهْرَةً فَأَخَذَتْهُمُ الصَّاعِقَةُ بِظُلْمِهِمْ ثُمَّ اتَّخَذُوا الْعِجْلَ مِن بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ فَعَفَوْنَا عَن ذَلِكَ وَآتَيْنَا مُوسَى سُلْطَانًا مُّبِينًا
154
وَرَفَعْنَا فَوْقَهُمُ الطُّورَ بِمِيثَاقِهِمْ وَقُلْنَا لَهُمُ ادْخُلُوا الْبَابَ سُجَّدًا وَقُلْنَا لَهُمْ لَا تَعْدُوا فِي السَّبْتِ وَأَخَذْنَا مِنْهُم مِّيثَاقًا غَلِيظًا
155
فَبِمَا نَقْضِهِم مِّيثَاقَهُمْ وَكُفْرِهِم بِآيَاتِ اللَّهِ وَقَتْلِهِمُ الْأَنبِيَاءَ بِغَيْرِ حَقٍّ وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌ بَلْ طَبَعَ اللَّهُ عَلَيْهَا بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا
156
وَبِكُفْرِهِمْ وَقَوْلِهِمْ عَلَى مَرْيَمَ بُهْتَانًا عَظِيمًا
157
وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَكِن شُبِّهَ لَهُمْ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِّنْهُ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ وَمَا قَتَلُوهُ يَقِينًا
158
بَل رَّفَعَهُ اللَّهُ إِلَيْهِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا
159
وَإِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا
160
فَبِظُلْمٍ مِّنَ الَّذِينَ هَادُوا حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ وَبِصَدِّهِمْ عَن سَبِيلِ اللَّهِ كَثِيرًا
161
وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُوا عَنْهُ وَأَكْلِهِمْ أَمْوَالَ النَّاسِ بِالْبَاطِلِ وَأَعْتَدْنَا لِلْكَافِرِينَ مِنْهُمْ عَذَابًا أَلِيمًا
162
لَّكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُونَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَالْمُقِيمِينَ الصَّلَاةَ وَالْمُؤْتُونَ الزَّكَاةَ وَالْمُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ أُولَئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا
163
إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَى نُوحٍ وَالنَّبِيِّينَ مِن بَعْدِهِ وَأَوْحَيْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَى وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ وَآتَيْنَا دَاوُودَ زَبُورًا
164
وَرُسُلًا قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِن قَبْلُ وَرُسُلًا لَّمْ نَقْصُصْهُمْ عَلَيْكَ وَكَلَّمَ اللَّهُ مُوسَى تَكْلِيمًا
165
رُّسُلًا مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا
166
لَّكِنِ اللَّهُ يَشْهَدُ بِمَا أَنزَلَ إِلَيْكَ أَنزَلَهُ بِعِلْمِهِ وَالْمَلَائِكَةُ يَشْهَدُونَ وَكَفَى بِاللَّهِ شَهِيدًا
167
إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَن سَبِيلِ اللَّهِ قَدْ ضَلُّوا ضَلَالًا بَعِيدًا
168
إِنَّ الَّذِينَ كَفَرُوا وَظَلَمُوا لَمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ طَرِيقًا
169
إِلَّا طَرِيقَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا وَكَانَ ذَلِكَ عَلَى اللَّهِ يَسِيرًا
170
يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمُ الرَّسُولُ بِالْحَقِّ مِن رَّبِّكُمْ فَآمِنُوا خَيْرًا لَّكُمْ وَإِن تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا
171
يَا أَهْلَ الْكِتَابِ لَا تَغْلُوا فِي دِينِكُمْ وَلَا تَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَّ إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِّنْهُ فَآمِنُوا بِاللَّهِ وَرُسُلِهِ وَلَا تَقُولُوا ثَلَاثَةٌ انتَهُوا خَيْرًا لَّكُمْ إِنَّمَا اللَّهُ إِلَهٌ وَاحِدٌ سُبْحَانَهُ أَن يَكُونَ لَهُ وَلَدٌ لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَكَفَى بِاللَّهِ وَكِيلًا
172
لَّن يَسْتَنكِفَ الْمَسِيحُ أَن يَكُونَ عَبْدًا لِّلَّهِ وَلَا الْمَلَائِكَةُ الْمُقَرَّبُونَ وَمَن يَسْتَنكِفْ عَنْ عِبَادَتِهِ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيْهِ جَمِيعًا
173
فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَيَزِيدُهُم مِّن فَضْلِهِ وَأَمَّا الَّذِينَ اسْتَنكَفُوا وَاسْتَكْبَرُوا فَيُعَذِّبُهُمْ عَذَابًا أَلِيمًا وَلَا يَجِدُونَ لَهُم مِّن دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا
174
يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُم بُرْهَانٌ مِّن رَّبِّكُمْ وَأَنزَلْنَا إِلَيْكُمْ نُورًا مُّبِينًا
175
فَأَمَّا الَّذِينَ آمَنُوا بِاللَّهِ وَاعْتَصَمُوا بِهِ فَسَيُدْخِلُهُمْ فِي رَحْمَةٍ مِّنْهُ وَفَضْلٍ وَيَهْدِيهِمْ إِلَيْهِ صِرَاطًا مُّسْتَقِيمًا
176
يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ فِي الْكَلَالَةِ إِنِ امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ وَلَهُ أُخْتٌ فَلَهَا نِصْفُ مَا تَرَكَ وَهُوَ يَرِثُهَا إِن لَّمْ يَكُن لَّهَا وَلَدٌ فَإِن كَانَتَا اثْنَتَيْنِ فَلَهُمَا الثُّلُثَانِ مِمَّا تَرَكَ وَإِن كَانُوا إِخْوَةً رِّجَالًا وَنِسَاءً فَلِلذَّكَرِ مِثْلُ حَظِّ الْأُنثَيَيْنِ يُبَيِّنُ اللَّهُ لَكُمْ أَن تَضِلُّوا وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
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Hamidullah révisée, 2000Contexte
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Les femmes (An-Nisa’)
1
O hommes ! Craignez votre Seigneur qui vous a créés d’un seul être, et a créé de celui-ci son épouse, et qui de ces deux là a fait répandre (sur la terre) beaucoup d’hommes et de femmes. Craignez Allah au nom duquel vous vous implorez les uns les autres, et craignez de rompre les liens du sang. Certes Allah vous observe parfaitement.
2
Et donnez aux orphelins leurs biens ; n’y substituez pas le mauvais au bon. Ne mangez pas leurs biens avec les vôtres : c’est vraiment un grand péché.
3
Et si vous craignez de n’être pas justes envers les orphelins,... Il est permis d’épouser deux, trois ou quatre, parmi les femmes qui vous plaisent, mais, si vous craignez de n’être pas justes avec celles-ci, alors une seule, ou des esclaves que vous possédez. Cela, afin de ne pas faire d’injustice (ou afin de ne pas aggraver votre charge de famille).
4
Et donnez aux épouses leur mahr, de bonne grâce. Si de bon gré, elles vous en abandonnent quelque chose, disposez-en alors à votre aise et de bon cœur.
5
Et ne confiez pas aux incapables vos biens dont Allah a fait votre subsistance. Mais prélevez-en, pour eux, nourriture et vêtement ; et parlez-leur convenablement.
6
Et éprouvez (la capacité) des orphelins jusqu’à ce qu’ils atteignent (l’aptitude) au mariage ; et si vous ressentez en eux une bonne conduite, remettez-leur leurs biens. Ne les utilisez pas (dans votre intérêt) avec gaspillage et dissipation, avant qu’ils ne grandissent. Quiconque est aisé, qu’il s’abstienne d’en prendre lui-même. S’il est pauvre, alors qu’il en utilise raisonnablement : et lorsque vous leur remettez leurs biens, prenez des témoins à leur encontre. Mais Allah suffit pour observer et compter.
7
Aux hommes revient une part de ce qu’ont laissé les père et mère ainsi que les proches ; et aux femmes une part de ce qu’ont laissé les père et mère ainsi que les proches, que ce soit peu ou beaucoup : une part fixée.
8
Et lorsque les proches parents, les orphelins, les nécessiteux assistent au partage, offrez-leur quelque chose de l’héritage, et parlez-leur convenablement.
9
Que la crainte saisisse ceux qui laisseraient après eux une descendance faible, et qui seraient inquiets à leur sujet ; qu’ils redoutent donc Allah et qu’ils prononcent des paroles justes.
10
Ceux qui mangent [disposent] injustement des biens des orphelins ne font que manger du feu dans leurs ventres. Ils brûleront bientôt dans les flammes de l’Enfer.
11
Voici ce qu’Allah vous enjoint au sujet de vos enfants : au fils, une part équivalente à celle de deux filles. S’il n’y a que des filles, même plus de deux, à elles alors deux tiers de ce que le défunt laisse. Et s’il n’y en a qu’une, à elle alors la moitié. Quant aux père et mère du défunt, à chacun d’eux le sixième de ce qu’il laisse, s’il a un enfant. S’il n’a pas d’enfant et que ses père et mère héritent de lui, à sa mère alors le tiers. Mais s’il a des frères, à la mère alors le sixième, après exécution du testament qu’il aurait fait ou paiement d’une dette. De vos ascendants ou descendants, vous ne savez pas qui est plus près de vous en utilité. Ceci est un ordre obligatoire de la part d’Allah, car Allah est, certes, Omniscient et Sage.
12
Et à vous la moitié de ce que laissent vos épouses, si elles n’ont pas d’enfants. Si elles ont un enfant, alors à vous le quart de ce qu’elles laissent, après exécution du testament qu’elles auraient fait ou paiement d’une dette. Et à elles un quart de ce que vous laissez, si vous n’avez pas d’enfant. Mais si vous avez un enfant, à elles alors le huitième de ce que vous laissez après exécution du testament que vous auriez fait ou paiement d’une dette. Et si un homme, ou une femme meurt sans héritier direct, cependant qu’il laisse un frère ou une sœur, à chacun de ceux-ci alors, un sixième. S’ils sont plus de deux, tous alors participeront au tiers, après exécution du testament ou paiement d’une dette, sans préjudice à quiconque. (Telle est l’) Injonction d’Allah ! Et Allah est Omniscient et Indulgent.
13
Tels sont les ordres d’Allah. Et quiconque obéit à Allah et à Son messager, Il le fera entrer dans les Jardins sous lesquels coulent les ruisseaux, pour y demeurer éternellement. Et voilà la grande réussite.
14
Et quiconque désobéit à Allah et à Son messager, et transgresse Ses ordres, Il le fera entrer au Feu pour y demeurer éternellement. Et celui-là aura un châtiment avilissant.
15
Celles de vos femmes qui forniquent, faites témoigner à leur encontre quatre d’entre vous. S’ils témoignent, alors confinez ces femmes dans vos maisons jusqu’à ce que la mort les rappelle ou qu’Allah décrète un autre ordre à leur égard.
16
Les deux d’entre vous qui l’ont commise [la fornication], sévissez contre eux. S’ils se repentent ensuite et se réforment, alors laissez-les en paix. Allah demeure Accueillant au repentir et Miséricordieux.
17
Allah accueille seulement le repentir de ceux qui font le mal par ignorance et qui aussitôt se repentent. Voilà ceux de qui Allah accueille le repentir. Et Allah est Omniscient et Sage.
18
Mais l’absolution n’est point destinée à ceux qui font de mauvaises actions jusqu’au moment où la mort se présente à l’un d’eux, et qui s’écrie : « Certes, je me repens maintenant » - non plus pour ceux qui meurent mécréants. Et c’est pour eux que Nous avons préparé un châtiment douloureux.
19
O les croyants ! Il ne vous est pas licite d’hériter des femmes contre leur gré. Ne les empêchez pas de se remarier dans le but de leur ravir une partie de ce que vous aviez donné, à moins qu’elles ne viennent à commettre un péché prouvé. Et comportez-vous convenablement envers elles. Si vous avez de l’aversion envers elles durant la vie commune, il se peut que vous ayez de l’aversion pour une chose où Allah a déposé un grand bien.
20
Si vous voulez substituer une épouse à une autre, et que vous ayez donné à l’une un qintâr, n’en reprenez rien. Quoi ! Le reprendriez-vous par injustice et péché manifeste ?
21
Comment oseriez-vous le reprendre, après que l’union la plus intime vous ait associés l’un à l’autre et qu’elles aient obtenu de vous un engagement solennel ?
22
Et n’épousez pas les femmes que vos pères ont épousées, exception faite pour le passé. C’est une turpitude, une abomination, et quelle mauvaise conduite !
23
Vous sont interdites vos mères, filles, sœurs, tantes paternelles et tantes maternelles, filles d’un frère et filles d’une sœur, mères qui vous ont allaités, sœurs de lait, mères de vos femmes, belles-filles sous votre tutelle et issues des femmes avec qui vous avez consommé le mariage ; si le mariage n’a pas été consommé, ceci n’est pas un péché de votre part ; les femmes de vos fils nés de vos reins ; de même que deux sœurs réunies - exception faite pour le passé. Car vraiment Allah est Pardonneur et Miséricordieux ;
24
et, parmi les femmes, les dames (qui ont un mari), sauf si elles sont vos esclaves en toute propriété. Prescription d’Allah sur vous ! A part cela, il vous est permis de les rechercher, en vous servant de vos biens et en concluant mariage, non en débauchés. Puis, de même que vous jouissez d’elles, donnez-leur leur mahr comme une chose due. Il n’y a aucun péché contre vous à ce que vous concluez un accord quelconque entre vous après la fixation du mahr Car Allah est, certes, Omniscient et Sage.
25
Et quiconque parmi vous n’a pas les moyens pour épouser des femmes libres (non esclaves) croyantes, eh bien (il peut épouser) une femme parmi celles de vos esclaves croyantes. Allah connaît mieux votre foi, car vous êtes les uns des autres (de la même religion). Et épousez-les avec l’autorisation de leurs maîtres (Waliy) et donnez-leur un mahr convenable ; (épousez-les) étant vertueuses et non pas livrées à la débauche ni ayant des amants clandestins. Si, une fois engagées dans le mariage, elles commettent l’adultère, elles reçoivent la moitié du châtiment qui revient aux femmes libres (non esclaves) mariées. Ceci est autorisé à celui d’entre vous qui craint la débauche ; mais ce serait mieux pour vous d’être endurant. Et Allah est Pardonneur et Miséricordieux.
26
Allah veut vous éclairer, vous montrer les voies des hommes d’avant vous, et aussi accueillir votre repentir. Et Allah est Omniscient et Sage.
27
Et Allah veut accueillir votre repentir. Mais ceux qui suivent les passions veulent que vous vous incliniez grandement (vers l’erreur comme ils le font).
28
Allah veut vous alléger (les obligations,) car l’homme a été créé faible.
29
O les croyants ! Que les uns d’entre vous ne mangent pas les biens des autres illégalement. Mais qu’il y ait du négoce (légal), entre vous, par consentement mutuel. Et ne vous tuez pas vous-mêmes. Allah, en vérité, est Miséricordieux envers vous.
30
Et quiconque commet cela, par excès et par iniquité, Nous le jetterons au Feu, voilà qui est facile pour Allah.
31
Si vous évitez les grands péchés qui vous sont interdits, Nous effacerons vos méfaits de votre compte, et Nous vous ferons entrer dans un endroit honorable (le Paradis).
32
Ne convoitez pas ce qu’Allah a attribué aux uns d’entre vous plus qu’aux autres ; aux hommes la part qu’ils ont acquise, et aux femmes la part qu’elles ont acquise. Demandez à Allah de Sa grâce. Car Allah, certes, est Omniscient.
33
A tous Nous avons désigné des héritiers pour ce que leur laissent leurs père et mère, leurs proches parents, et ceux envers qui, de vos propres mains, vous vous êtes engagés, donnez leur donc leur part, car Allah, en vérité, est témoin de tout.
34
Les hommes ont autorité sur les femmes, en raison des faveurs qu’Allah accorde à ceux-là sur celles-ci, et aussi à cause des dépenses qu’ils font de leurs biens. Les femmes vertueuses sont obéissantes (à leurs maris), et protègent ce qui doit être protégé, pendant l’absence de leurs époux, avec la protection d’Allah. Et quant à celles dont vous craignez la désobéissance, exhortez-les, éloignez-vous d’elles dans leurs lits et frappez-les. Si elles arrivent à vous obéir, alors ne cherchez plus de voie contre elles, car Allah est certes, Haut et Grand !
35
Si vous craignez le désaccord entre les deux [époux], envoyez alors un arbitre de sa famille à lui, et un arbitre de sa famille à elle. Si les deux veulent la réconciliation, Allah rétablira l’entente entre eux. Allah est certes, Omniscient et Parfaitement Connaisseur.
36
Adorez Allah et ne Lui donnez aucun associé. Agissez avec bonté envers (vos) père et mère, les proches, les orphelins, les pauvres, le proche voisin, le voisin lointain, le collègue et le voyageur, et les esclaves en votre possession, car Allah n’aime pas, en vérité, le présomptueux, l’arrogant,
37
Ceux qui sont avares et ordonnent l’avarice aux autres, et cachent ce qu’Allah leur a donné de par Sa grâce. Nous avons préparé un châtiment avilissant pour les mécréants.
38
Et ceux qui dépensent leurs biens avec ostentation devant les gens, et ne croient ni en Allah ni au Jour dernier. Quiconque a le Diable pour camarade inséparable, quel mauvais camarade !
39
Qu’auraient-ils à se reprocher s’ils avaient cru en Allah et au Jour dernier et dépensé (dans l’obéissance) de ce qu’Allah leur a attribué ? Allah, d’eux, est Omniscient.
40
Certes, Allah ne lèse (personne), fût-ce du poids d’un atome. S’il est une bonne action, Il la double, et accorde une grosse récompense de Sa part.
41
Comment seront-ils quand Nous ferons venir de chaque communauté un témoin, et que Nous te (Muhammad) ferons venir comme témoin contre ces gens-ci ?
42
Ce jour-là, ceux qui n’ont pas cru et ont désobéi au Messager, préfèreraient que la terre fût nivelée sur eux et ils ne sauront cacher à Allah aucune parole.
43
O les croyants ! N’approchez pas de la Salât alors que vous êtes ivres jusqu’à ce que vous compreniez ce que vous dites, et aussi quand vous êtes en état d’impureté [pollués] - à moins que vous ne soyez en voyage - jusqu’à ce que vous ayez pris un bain rituel. Si vous êtes malades ou en voyage, ou si l’un de vous revient du lieu où il a fait ses besoins, ou si vous avez touché à des femmes et que vous ne trouviez pas d’eau, alors recourez à une terre pure, et passez-vous-en sur vos visages et sur vos mains. Allah, en vérité, est Indulgent et Pardonneur.
44
N’as-tu (Muhammad) pas vu ceux qui ont reçu une partie du Livre acheter l’égarement et chercher à ce que vous vous égariez du [droit] chemin ?
45
Allah connaît mieux vos ennemis. Et Allah suffit comme protecteur. Et Allah suffit comme secoureur.
46
Il en est parmi les Juifs qui détournent les mots de leur sens, et disent : « Nous avions entendu, mais nous avons désobéi », « Ecoute sans qu’il te soit donné d’entendre », et favorise nous « Ra’inâ », tordant la langue et attaquant la religion. Si au contraire ils disaient : « Nous avons entendu et nous avons obéi », « Ecoute », et « Regarde-nous », ce serait meilleur pour eux, et plus droit. Mais Allah les a maudits à cause de leur mécréance ; leur foi est donc bien médiocre.
47
O vous à qui on a donné le Livre, croyez à ce que Nous avons fait descendre, en confirmation de ce que vous aviez déjà, avant que Nous effacions des visages et les retournions sens devant derrière, ou que Nous les maudissions comme Nous avons maudit les gens du Sabbat. Car le commandement d’Allah est toujours exécuté.
48
Certes Allah ne pardonne pas qu’on Lui donne quelqu’associé. A part cela, Il pardonne à qui Il veut. Mais quiconque donne à Allah quelqu’associé commet un énorme péché.
49
N’as-tu pas vu ceux-là qui se déclarent purs ? Mais c’est Allah qui purifie qui Il veut ; et ils ne seront point lésés, fût-ce d’un brin de noyau de datte.
50
Regarde comme ils inventent le mensonge à l’encontre d’Allah. Et çà, c’est assez comme péché manifeste !
51
N’as-tu pas vu ceux-là, à qui une partie du Livre a été donnée, avoir foi à la magie (gibt) et au Tâghhoût, et dire en faveur de ceux qui ne croient pas : « Ceux-là sont mieux guidés (sur le chemin) que ceux qui ont cru » ?
52
Voilà ceux qu’Allah a maudits ; et quiconque Allah maudit, jamais tu ne trouveras pour lui de secoureur.
53
Possèdent-ils une partie du pouvoir ? Ils ne donneraient donc rien aux gens, fût-ce le creux d’un noyau de datte.
54
Envient-ils aux gens ce qu’Allah leur a donné de par Sa grâce ? Or, Nous avons donné à la famille d’Abraham le Livre et la Sagesse ; et Nous leur avons donné un immense royaume.
55
Certains d’entre eux ont cru en lui, d’autres d’entre eux s’en sont écartés. L’Enfer leur suffira comme flamme (pour y brûler).
56
Certes, ceux qui ne croient pas à Nos Versets, (le Coran) Nous les brûlerons bientôt dans le Feu. Chaque fois que leurs peaux auront été consumées, Nous leur donnerons d’autres peaux en échange afin qu’ils goûtent au châtiment. Allah est certes, Puissant et Sage !
57
Et quant à ceux qui ont cru et fait de bonnes œuvres, bientôt Nous les ferons entrer aux Jardins sous lesquels coulent des ruisseaux. Ils y demeureront éternellement. Il y aura là pour eux des épouses purifiées. Et Nous les ferons entrer sous un ombrage épais.
58
Certes, Allah vous commande de rendre les dépôts à leurs ayants-droit, et quand vous jugez entre des gens, de juger avec équité. Quelle bonne exhortation qu’Allah vous fait ! Allah est, en vérité, Celui qui entend et qui voit tout.
59
O les croyants ! Obéissez à Allah, et obéissez au Messager et à ceux d’entre vous qui détiennent le commandement. Puis, si vous vous disputez en quoi que ce soit, renvoyez-le à Allah et au Messager, si vous croyez en Allah et au Jour dernier. Ce sera bien mieux et de meilleure interprétation (et aboutissement).
60
N’as-tu pas vu ceux qui prétendent croire à ce qu’on a fait descendre vers toi [prophète] et à ce qu’on a fait descendre avant toi ? Ils veulent prendre pour juge le Tâghût, alors que c’est en lui qu’on leur a commandé de ne pas croire. Mais le Diable veut les égarer très loin, dans l’égarement.
61
Et lorsqu’on leur dit : « Venez vers ce qu’Allah a fait descendre et vers le Messager », tu vois les hypocrites s’écarter loin de toi.
62
Comment (agiront-ils) quand un malheur les atteindra, à cause de ce qu’ils ont préparé de leurs propres mains ? Puis ils viendront alors près de toi, jurant par Allah : « Nous n’avons voulu que le bien et la réconciliation ».
63
Voilà ceux dont Allah sait ce qu’ils ont dans leurs cœurs. Ne leur tiens donc pas rigueur, exhorte-les, et dis-leur sur eux-mêmes des paroles convaincantes.
64
Nous n’avons envoyé de Messager que pour qu’il soit obéi par la permission d’Allah. Si, lorsqu’ils ont fait du tort à leurs propres personnes ils venaient à toi en implorant le pardon d’Allah et si le Messager demandait le pardon pour eux, ils trouveraient, certes, Allah, Très Accueillant au repentir, Miséricordieux.
65
Non !... Par ton Seigneur ! Ils ne seront pas croyants aussi longtemps qu’ils ne t’auront demandé de juger de leurs disputes et qu’ils n’auront éprouvé nulle angoisse pour ce que tu auras décidé, et qu’ils se soumettent complètement [à ta sentence].
66
Si Nous leur avions prescrit ceci : « Tuez-vous vous-mêmes », ou « Sortez de vos demeures », ils ne l’auraient pas fait, sauf un petit nombre d’entre eux. S’ils avaient fait ce à quoi on les exhortait, cela aurait été certainement meilleur pour eux, et (leur foi) aurait été plus affermie.
67
Alors Nous leur aurions donné certainement, de Notre part, une grande récompense,
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et Nous les aurions guidé certes, vers un droit chemin.
69
Quiconque obéit à Allah et au Messager... ceux-là seront avec ceux qu’Allah a comblés de Ses bienfaits : les prophètes, les véridiques, les martyrs, et les vertueux. Et quels bons compagnons que ceux-là !
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Cette grâce vient d’Allah. Et Allah suffit comme Parfait Connaisseur.
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O les croyants ! Prenez vos précautions et partez en expédition par détachements ou en masse.
72
Parmi vous, il y aura certes, quelqu’un qui tardera [à aller au combat] et qui, si un malheur vous atteint, dira : « Certes, Allah m’a fait une faveur en ce que je ne me suis pas trouvé en leur compagnie »
73
et si c’est une grâce qui vous atteint de la part d’Allah, il se mettra, certes, à dire, comme s’il n’y avait aucune affection entre vous et lui : « Quel dommage ! Si j’avais été avec eux, j’aurais alors acquis un gain énorme ».
74
Qu’ils combattent donc dans le sentier d’Allah, ceux qui troquent la vie présente contre la vie future. Et quiconque combat dans le sentier d’Allah, tué ou vainqueur, Nous lui donnerons bientôt une énorme récompense.
75
Et qu’avez-vous à ne pas combattre dans le sentier d’Allah, et pour la cause des faibles : hommes, femmes et enfants qui disent : « Seigneur ! Fais-nous sortir de cette cité dont les gens sont injustes, et assigne-nous de Ta part un allié, et assigne-nous de Ta part un secoureur ».
76
Les croyants combattent dans le sentier d’Allah, et ceux qui ne croient pas combattent dans le sentier du Tâghût. Eh bien, combattez les alliés du Diable, car la ruse du Diable est, certes, faible.
77
N’as-tu pas vu ceux auxquels on avait dit : « Abstenez-vous de combattre, accomplissez la Salât et acquittez la Zakât ! » Puis lorsque le combat leur fut prescrit, voilà qu’une partie d’entre eux se mit à craindre les gens comme on craint Allah, ou même d’une crainte plus forte encore, et à dire : « O notre Seigneur ! Pourquoi nous as-Tu prescrit le combat ? Pourquoi n’as-Tu pas reporté cela à un peu plus tard ? » Dis : « La jouissance d’ici-bas est éphémère, mais la vie future est meilleure pour quiconque est pieux. Et on ne vous lésera pas, fût-ce d’un brin de noyau de datte.
78
Où que vous soyez, la mort vous atteindra, fussiez-vous dans des tours imprenables. Qu’un bien les atteigne, ils disent : « C’est de la part d’Allah. » Qu’un mal les atteigne, ils disent : « C’est dû à toi (Muhammad). » Dis : « Tout est d’Allah. » Mais qu’ont-ils ces gens, à ne comprendre presque aucune parole ?
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Tout bien qui t’atteint vient d’Allah, et tout mal qui t’atteint vient de toi-même. Et nous t’avons envoyé aux gens comme Messager. Et Allah suffit comme témoin.
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Quiconque obéit au Messager obéit certainement à Allah. Et quiconque tourne le dos... Nous ne t’avons pas envoyé à eux comme gardien.
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Ils disent : « Obéissance ! » Puis, sitôt sortis de chez toi, une partie d’entre eux délibère au cours de la nuit de tout autre chose que ce qu’elle t’a dit. [Cependant] Allah enregistre ce qu’ils font la nuit. Pardonne-leur donc et place ta confiance en Allah. Et Allah suffit comme Protecteur.
82
Ne méditent-ils donc pas sur le Coran ? S’il provenait d’un autre qu’Allah, ils y trouveraient certes maintes contradictions !
83
Quand leur parvient une nouvelle rassurante ou alarmante, ils la diffusent. S’ils la rapportaient au Messager et aux détenteurs du commandement parmi eux, ceux d’entre eux qui cherchent à être éclairés, auraient appris (la vérité de la bouche du Prophète et des détenteurs du commandement). Et n’eussent été la grâce d’Allah sur vous et Sa miséricorde, vous auriez suivi le Diable, à part quelques-uns.
84
Combats donc dans le sentier d’Allah, tu n’es responsable que de toi même, et incite les croyants (au combat) Allah arrêtera certes la violence des mécréants. Allah est plus redoutable en force et plus sévère en punition.
85
Quiconque intercède d’une bonne intercession, en aura une part ; et quiconque intercède d’une mauvaise intercession en portera une part de responsabilité. Et Allah est Puissant sur toute chose.
86
Si on vous fait une salutation, saluez d’une façon meilleure ; ou bien rendez-la (simplement). Certes, Allah tient compte de tout.
87
Allah ! Pas de divinité à part Lui ! Très certainement Il vous rassemblera au Jour de la Résurrection, point de doute là-dessus. Et qui est plus véridique qu’Allah en parole ?
88
Qu’avez-vous à vous diviser en deux factions au sujet des hypocrites ? Alors qu’Allah les a refoulés (dans leur infidélité) pour ce qu’ils ont acquis. Voulez-vous guider ceux qu’Allah égare ? Et quiconque Allah égare, tu ne lui trouveras pas de chemin (pour le ramener).
89
Ils aimeraient vous voir mécréants comme ils ont mécru : alors vous seriez tous égaux ! Ne prenez donc pas d’alliés parmi eux, jusqu’à ce qu’ils émigrent dans le sentier d’Allah. Mais s’ils tournent le dos, saisissez-les alors, et tuez-les où que vous les trouviez ; et ne prenez parmi eux ni allié ni secoureur,
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excepté ceux qui se joignent à un groupe avec lequel vous avez conclu une alliance, ou ceux qui viennent chez vous, le cœur serré d’avoir à vous combattre ou à combattre leur propre tribu. Si Allah avait voulu, Il leur aurait donné l’audace (et la force) contre vous, et ils vous auraient certainement combattu. (Par conséquent,) s’ils restent neutres à votre égard et ne vous combattent point, et qu’ils vous offrent la paix, alors, Allah ne vous donne pas de chemin contre eux.
91
Vous en trouverez d’autres qui cherchent à avoir votre confiance, et en même temps la confiance de leur propre tribu. Toutes les fois qu’on les pousse vers l’Association, (l’idolâtrie) ils y retombent en masse. (Par conséquent,) s’ils ne restent pas neutres à votre égard, ne vous offrent pas la paix et ne retiennent pas leurs mains (de vous combattre), alors, saisissez-les et tuez les où que vous les trouviez. Contre ceux-ci, Nous vous avons donné une autorité manifeste.
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Il n’appartient pas à un croyant de tuer un autre croyant, si ce n’est par erreur. Quiconque tue par erreur un croyant, qu’il affranchisse alors un esclave croyant et remette à sa famille le prix du sang, à moins que celle-ci n’y renonce par charité. Mais si [le tué] appartenait à un peuple ennemi à vous et qu’il soit croyant, qu’on affranchisse alors un esclave croyant. S’il appartenait à un peuple auquel vous êtes liés par un pacte, qu’on verse alors à sa famille le prix du sang et qu’on affranchisse un esclave croyant. Celui qui n’en trouve pas les moyens, qu’il jeûne deux mois d’affilée pour être pardonné par Allah. Allah est Omniscient et Sage.
93
Quiconque tue intentionnellement un croyant, Sa rétribution alors sera l’Enfer, pour y demeurer éternellement. Allah l’a frappé de Sa colère, l’a maudit et lui a préparé un énorme châtiment.
94
O les croyants ! Lorsque vous sortez pour lutter dans le sentier d’Allah, voyez bien clair (ne vous hâtez pas) et ne dites pas à quiconque vous adresse le salut (de l’Islam): « Tu n’es pas croyant », convoitant les biens de la vie d’ici-bas. Or c’est auprès d’Allah qu’il y a beaucoup de butin. C’est ainsi que vous étiez auparavant ; puis Allah vous a accordé Sa grâce. Voyez donc bien clair. Allah est, certes, Parfaitement Connaisseur de ce que vous faites.
95
Ne sont pas égaux ceux des croyants qui restent chez eux - sauf ceux qui ont quelque infirmité - et ceux qui luttent corps et biens dans le sentier d’Allah. Allah donne à ceux qui luttent corps et biens un grade d’excellence sur ceux qui restent chez eux. Et à chacun Allah a promis la meilleure récompense ; et Allah a mis les combattants au-dessus des non combattants en leur accordant une rétribution immense ;
96
des grades de supériorité de Sa part ainsi qu’un pardon et une miséricorde. Allah est Pardonneur et Miséricordieux.
97
Ceux qui ont fait du tort à eux-mêmes, les Anges enlèveront leurs âmes en disant : « Où en étiez-vous ? » (à propos de votre religion) - « Nous étions impuissants sur terre », dirent-ils. Alors les Anges diront : « La terre d’Allah n’était-elle pas assez vaste pour vous permettre d’émigrer ? » Voilà bien ceux dont le refuge est l’Enfer. Et quelle mauvaise destination !
98
A l’exception des impuissants : hommes, femmes et enfants, incapables de se débrouiller, et qui ne trouvent aucune voie :
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A ceux-là, il se peut qu’Allah donne le pardon. Allah est Clément et Pardonneur.
100
Et quiconque émigre dans le sentier d’Allah trouvera sur terre maints refuges et abondance. Et quiconque sort de sa maison, émigrant vers Allah et Son messager, et que la mort atteint, sa récompense incombe à Allah. Et Allah est Pardonneur et Miséricordieux.
101
Et quand vous parcourez la terre, ce n’est pas un péché pour vous de raccourcir la Salât, si vous craignez que les mécréants ne vous mettent à l’épreuve, car les mécréants demeurent pour vous un ennemi déclaré.
102
Et lorsque tu (Muhammad) te trouves parmi eux, et que tu les diriges dans la Salât, qu’un groupe d’entre eux se mette debout en ta compagnie, en gardant leurs armes. Puis lorsqu’ils ont terminé la prosternation, qu’ils passent derrière vous et que vienne l’autre groupe, ceux qui n’ont pas encore célébré la Salât. A ceux-ci alors d’accomplir la Salât avec toi, prenant leurs précautions et leurs armes. Les mécréants aimeraient vous voir négliger vos armes et vos bagages, afin de tomber sur vous en une seule masse. Vous ne commettez aucun péché si, incommodés par la pluie ou malades, vous déposez vos armes ; cependant prenez garde. Certes, Allah a préparé pour les mécréants un châtiment avilissant.
103
Quand vous avez accompli la Salât, invoquez le nom d’Allah, debout, assis ou couchés sur vos côtés. Puis lorsque vous êtes en sécurité, accomplissez la Salât (normalement), car la Salât demeure, pour les croyants, une prescription, à des temps déterminés.
104
Ne faiblissez pas dans la poursuite du peuple [ennemi]. Si vous souffrez, lui aussi souffre comme vous souffrez, tandis que vous espérez d’Allah ce qu’il n’espère pas. Allah est Omniscient et Sage.
105
Nous avons fait descendre vers toi le Livre avec la vérité, pour que tu juges entre les gens, selon ce qu’Allah t’a appris. Et ne te fais pas l’avocat des traîtres.
106
Et implore d’Allah le pardon car Allah est certes Pardonneur et Miséricordieux.
107
Et ne dispute pas en faveur de ceux qui se trahissent eux-mêmes. Allah, vraiment, n’aime pas le traître et le pécheur.
108
Ils cherchent à se cacher des gens, mais ils ne cherchent pas à se cacher d’Allah. Or, Il est avec eux quand ils tiennent la nuit des paroles qu’Il (Allah) n’agrée pas. Et Allah ne cesse de cerner (par Sa science) ce qu’ils font.
109
Voilà les gens en faveur desquels vous disputez dans la vie présente. Mais qui va disputer pour eux devant Allah au Jour de la Résurrection ? Ou bien qui sera leur protecteur ?
110
Quiconque agit mal ou fait du tort à lui-même, puis aussitôt implore d’Allah le pardon, trouvera Allah Pardonneur et Miséricordieux.
111
Quiconque acquiert un péché, ne l’acquiert que contre lui-même. Et Allah est Omniscient et Sage.
112
Et quiconque acquiert une faute ou un péché puis en accuse un innocent, se rend coupable alors d’une injustice et d’un péché manifeste.
113
Et n’eût été la grâce d’Allah sur toi (Muhammad) et Sa miséricorde, une partie d’entre eux t’aurait bien volontiers égaré. Mais ils n’égarent qu’eux-mêmes, et ne peuvent en rien te nuire. Allah a fait descendre sur toi le Livre et la Sagesse, et t’a enseigné ce que tu ne savais pas. Et la grâce d’Allah sur toi est immense.
114
Il n’y a rien de bon dans la plus grande partie de leurs conversations secrètes, sauf si l’un d’eux ordonne une charité, une bonne action, ou une conciliation entre les gens. Et quiconque le fait, cherchant l’agrément d’Allah, à celui-là Nous donnerons bientôt une récompense énorme.
115
Et quiconque fait scission d’avec le Messager, après que le droit chemin lui est apparu et suit un sentier autre que celui des croyants, alors Nous le laisserons comme il s’est détourné, et le brûlerons dans l’Enfer. Et quelle mauvaise destination !
116
Certes, Allah ne pardonne pas qu’on Lui donne des associés. A part cela, Il pardonne à qui Il veut. Quiconque donne des associés à Allah s’égare, très loin dans l’égarement.
117
Ce ne sont que des femelles qu’ils invoquent, en dehors de Lui. Et ce n’est qu’un diable rebelle qu’ils invoquent.
118
Allah l’a (le Diable) maudit et celui-ci a dit : « Certainement, je saisirai parmi Tes serviteurs, une partie déterminée.
119
Certes, je ne manquerai pas de les égarer, je leur donnerai de faux espoirs, je leur commanderai, et ils fendront les oreilles aux bestiaux ; je leur commanderai, et ils altèreront la création d’Allah. Et quiconque prend le Diable pour allié au lieu d’Allah, sera, certes, voué à une perte évidente.
120
Il leur fait des promesses et leur donne de faux espoirs. Et le Diable ne leur fait que des promesses trompeuses.
121
Voilà ceux dont le refuge est l’Enfer. Et ils ne trouveront aucun moyen d’y échapper !
122
Et quant à ceux qui ont cru et fait de bonnes œuvres, Nous les ferons entrer bientôt aux Jardins sous lesquels coulent les ruisseaux, pour y demeurer éternellement. Promesse d’Allah en vérité. Et qui est plus véridique qu’Allah en parole ?
123
Ceci ne dépend ni de vos désirs ni des désirs des gens du Livre. Quiconque fait un mal sera rétribué pour cela, et ne trouvera en sa faveur, hors d’Allah, ni allié ni secoureur.
124
Et quiconque, homme ou femme, fait de bonnes œuvres, tout en étant croyant... les voilà ceux qui entreront au Paradis ; et on ne leur fera aucune injustice, fût-ce d’un creux de noyau de datte.
125
Qui est meilleur en religion que celui qui soumet à Allah son être, tout en se conformant à la Loi révélée et suivant la religion d’Abraham, homme de droiture ? Et Allah avait pris Abraham pour ami privilégié.
126
C’est à Allah qu’appartient tout ce qui est dans les cieux et sur la terre. Et Allah embrasse toute chose (de Sa science et de Sa puissance).
127
Et ils te consultent à propos de ce qui a été décrété au sujet des femmes. Dis : « Allah vous donne Son décret là-dessus, en plus de ce qui vous est récité dans le Livre, au sujet des orphelines auxquelles vous ne donnez pas ce qui leur a été prescrit, et que vous désirez épouser, et au sujet des mineurs encore d’âge faible ». Vous devez agir avec équité envers les orphelins. Et de tout ce que vous faites de bien, Allah en est, certes, Omniscient.
128
Et si une femme craint de son mari abandon ou indifférence, alors ce n’est pas un péché pour les deux s’ils se réconcilient par un compromis quelconque, et la réconciliation est meilleure, puisque les âmes sont portées à la ladrerie. Mais si vous agissez en bien et vous êtes pieux... Allah est, certes, Parfaitement Connaisseur de ce que vous faites.
129
Vous ne pourrez jamais être équitables entre vos femmes, même si vous en êtes soucieux. Ne vous penchez pas tout à fait vers l’une d’elles, au point de laisser l’autre comme en suspens. Mais si vous vous réconciliez et vous êtes pieux... donc Allah est, certes, Pardonneur et Miséricordieux.
130
Si les deux se séparent, Allah de par Sa largesse, accordera à chacun d’eux un autre destin. Et Allah est plein de largesses et parfaitement Sage.
131
A Allah seul appartient tout ce qui est dans les cieux et sur la terre. « Craignez Allah ! » Voilà ce que Nous avons enjoint à ceux auxquels avant vous le Livre fut donné, tout comme à vous-mêmes. Et si vous ne croyez pas (cela ne nuit pas à Allah, car) très certainement à Allah seul appartient tout ce qui est dans les cieux et sur la terre. Et Allah se suffit à Lui-même et Il est digne de louange.
132
A Allah seul appartient tout ce qui est dans les cieux et sur la terre. Et Allah suffit pour s’occuper de tout.
133
S’Il voulait, il vous ferait disparaître, ô gens, et en ferait venir d’autres. Car Allah en est très capable.
134
Quiconque désire la récompense d’ici-bas, c’est auprès d’Allah qu’est la récompense d’ici-bas tout comme celle de l’au-delà. Et Allah entend et observe tout.
135
O les croyants ! Observez strictement la justice et soyez des témoins (véridiques) comme Allah l’ordonne, fût-ce contre vous-mêmes, contre vos père et mère ou proches parents. Qu’il s’agisse d’un riche ou d’un besogneux, Allah a priorité sur eux deux (et Il est plus connaisseur de leur intérêt que vous). Ne suivez donc pas les passions, afin de ne pas dévier de la justice. Si vous portez un faux témoignage ou si vous le refusez, [sachez qu’] Allah est Parfaitement Connaisseur de ce que vous faites.
136
O les croyants ! Soyez fermes en votre foi en Allah, en Son messager, au Livre qu’Il a fait descendre sur Son messager, et au Livre qu’Il a fait descendre avant. Quiconque ne croit pas en Allah, en Ses anges, en Ses Livres, en Ses messagers et au Jour dernier, s’égare, loin dans l’égarement.
137
Ceux qui ont cru, puis sont devenus mécréants, puis ont cru de nouveau, ensuite sont redevenus mécréants, et n’ont fait que croître en mécréance, Allah ne leur pardonnera pas, ni les guidera vers un chemin (droit).
138
Annonce aux hypocrites qu’il y a pour eux un châtiment douloureux,
139
ceux qui prennent pour alliés des mécréants au lieu des croyants, est-ce la puissance qu’ils recherchent auprès d’eux ? (En vérité) la puissance appartient entièrement à Allah.
140
Dans le Livre, Il vous a déjà révélé ceci : lorsque vous entendez qu’on renie les versets (le Coran) d’Allah et qu’on s’en raille, ne vous asseyez point avec ceux-là jusqu’à ce qu’ils entreprennent une autre conversation. Sinon, vous serez comme eux. Allah rassemblera, certes, les hypocrites et les mécréants, tous, dans l’Enfer.
141
Ils restent dans l’expectative à votre égard ; si une victoire vous vient de la part d’Allah, ils disent : « N’étions-nous pas avec vous ? » et s’il en revient un avantage aux mécréants, ils leur disent : « Est-ce que nous n’avons pas mis la main sur vous pour vous soustraire aux croyants ? » Eh bien, Allah jugera entre vous au Jour de la Résurrection. Et jamais Allah ne donnera une voie aux mécréants contre les croyants.
142
Les hypocrites cherchent à tromper Allah, mais Allah retourne leur tromperie (contre eux-mêmes). Et lorsqu’ils se lèvent pour la Salât, ils se lèvent avec paresse et par ostentation envers les gens. A peine invoquent-ils Allah.
143
Ils sont indécis (entre les croyants et les mécréants,) n’appartenant ni aux uns ni aux autres. Or, quiconque Allah égare, jamais tu ne trouveras de chemin pour lui.
144
O les croyants ! Ne prenez pas pour alliés les mécréants au lieu des croyants. Voudriez-vous donner à Allah une preuve évidente contre vous ?
145
Les hypocrites seront, certes, au plus bas fond du Feu, et tu ne leur trouveras jamais de secoureur,
146
sauf ceux qui se repentent, s’amendent, s’attachent fermement à Allah, et Lui vouent une foi exclusive. Ceux-là seront avec les croyants. Et Allah donnera aux croyants une énorme récompense.
147
Pourquoi Allah vous infligerait-Il un châtiment si vous êtes reconnaissants et croyants ? Allah est Reconnaissant et Omniscient.
148
Allah n’aime pas qu’on profère de mauvaises paroles sauf quand on a été injustement provoqué. Et Allah est Audient et Omniscient.
149
Que vous fassiez du bien, ouvertement ou en cachette, ou bien que vous pardonniez un mal... Alors Allah est Pardonneur et Omnipotent.
150
Ceux qui ne croient pas en Allah et en Ses messagers, et qui veulent faire distinction entre Allah et Ses messagers et qui disent : « Nous croyons en certains d’entre eux mais ne croyons pas en d’autres », et qui veulent prendre un chemin intermédiaire (entre la foi et la mécréance),
151
les voilà les vrais mécréants ! Et Nous avons préparé pour les mécréants un châtiment avilissant.
152
Et ceux qui croient en Allah et en Ses messagers et qui ne font point de différence entre ces derniers, voilà ceux à qui Il donnera leurs récompenses. Et Allah est Pardonneur et Miséricordieux.
153
Les gens du Livre te demandent de leur faire descendre du ciel un Livre. Ils ont déjà demandé à Moïse quelque chose de bien plus grave quand ils dirent : « Fais-nous voir Allah à découvert ! » Alors la foudre les frappa pour leur tort. Puis ils adoptèrent le Veau (comme idole) même après que les preuves leur furent venues. Nous leur pardonnâmes cela et donnâmes à Moïse une autorité déclarée.
154
Et pour (obtenir) leur engagement, Nous avons brandi au-dessus d’eux le Mont Tor, Nous leur avons dit : « Entrez par la porte en vous prosternant » Nous leur avons dit : « Ne transgressez pas le Sabbat » et Nous avons pris d’eux un engagement ferme.
155
(Nous les avons maudits) à cause de leur rupture de l’engagement, leur mécréance aux révélations d’Allah, leur meurtre injustifié des prophètes, et leur parole : « Nos cœurs sont (enveloppés) et imperméables ». En réalité, c’est Allah qui a scellé leurs cœurs à cause de leur mécréance, car ils ne croyaient que très peu.
156
Et à cause de leur mécréance et de l’énorme calomnie qu’ils prononcent contre Marie,
157
et à cause de leur parole : « Nous avons vraiment tué le Christ, Jésus, fils de Marie, le Messager d’Allah »... Or, ils ne l’ont ni tué ni crucifié ; mais ce n’était qu’un faux semblant ! Et ceux qui ont discuté sur son sujet sont vraiment dans l’incertitude : ils n’en ont aucune connaissance certaine, ils ne font que suivre des conjectures et ils ne l’ont certainement pas tué,
158
mais Allah l’a élevé vers Lui. Et Allah est Puissant et Sage.
159
Il n’y aura personne, parmi les gens du Livre, qui n’aura pas foi en lui avant sa mort. Et au Jour de la Résurrection, il sera témoin contre eux.
160
C’est à cause des iniquités des Juifs que Nous leur avons rendu illicites les bonnes nourritures qui leur étaient licites, et aussi à cause de ce qu’ils obstruent le sentier d’Allah, (à eux-mêmes et) à beaucoup de monde,
161
et à cause de ce qu’ils prennent des intérêts usuraires- qui leur étaient pourtant interdits - et parce qu’ils mangent illégalement les biens des gens. A ceux d’entre eux qui sont mécréants Nous avons préparé un châtiment douloureux.
162
Mais ceux d’entre eux qui sont enracinés dans la connaissance, ainsi que les croyants, (tous) ont foi à ce qu’on a fait descendre sur toi et à ce qu’on a fait descendre avant toi. Et quant à ceux qui accomplissent la Salât, paient la Zakât et croient en Allah et au Jour dernier, ceux-là Nous leur donnerons une énorme récompense.
163
Nous t’avons fait une révélation comme Nous fîmes à Noé et aux prophètes après lui. Et Nous avons fait révélation à Abraham, à Ismaël, à Isaac, à Jacob aux Tribus, à Jésus, à Job, à Jonas, à Aaron et à Salomon, et Nous avons donné le Zabour à David.
164
Et il y a des messagers dont Nous t’avons raconté l’histoire précédemment, et des messagers dont Nous ne t’avons point raconté l’histoire - et Allah a parlé à Moïse de vive voix -
165
en tant que messagers, annonciateurs et avertisseurs, afin qu’après la venue des messagers il n’y eût pour les gens point d’argument devant Allah. Allah est Puissant et Sage.
166
Mais Allah témoigne de ce qu’Il a fait descendre vers toi, Il l’a fait descendre en toute connaissance. Et les Anges en témoignent. Et Allah suffit comme témoin.
167
Ceux qui ne croient pas et qui obstruent le sentier d’Allah, s’égarent certes loin dans l’égarement.
168
Ceux qui ne croient pas et qui pratiquent l’injustice, Allah n’est nullement disposé à leur pardonner, ni à les guider dans un chemin
169
(autre) que le chemin de l’Enfer où ils demeureront éternellement. Et cela est facile à Allah.
170
O gens ! Le Messager vous a apporté la vérité de la part de votre Seigneur. Ayez la foi, donc, cela vous sera meilleur. Et si vous ne croyez pas (qu’importe !), c’est à Allah qu’appartient tout ce qui est dans les cieux et sur la terre. Et Allah est Omniscient et Sage.
171
O gens du Livre (Chrétiens), n’exagérez pas dans votre religion, et ne dites d’Allah que la vérité. Le Messie Jésus, fils de Marie, n’est qu’un Messager d’Allah, Sa parole qu’Il envoya à Marie, et un souffle (de vie) venant de Lui. Croyez donc en Allah et en Ses messagers. Et ne dites pas « Trois ». Cessez ! Ce sera meilleur pour vous. Allah n’est qu’un Dieu unique. Il est trop glorieux pour avoir un enfant. C’est à Lui qu’appartient tout ce qui est dans les cieux et sur la terre et Allah suffit comme protecteur.
172
Jamais le Messie ne trouve indigne d’être un serviteur d’Allah, ni les Anges rapprochés [de Lui]. Et ceux qui trouvent indigne de L’adorer et s’enflent d’orgueil... Il les rassemblera tous vers Lui.
173
Quant à ceux qui ont cru et fait de bonnes œuvres, Il leur accordera leurs pleines récompenses et y ajoutera le surcroît de Sa grâce. Et quant à ceux qui ont eu la morgue et se sont enflés d’orgueil, Il les châtiera d’un châtiment douloureux. Et ils ne trouveront, pour eux, en dehors d’Allah, ni allié ni secoureur,
174
O gens ! Certes, une preuve évidente vous est venue de la part de votre Seigneur. Et Nous avons fait descendre vers vous une lumière éclatante.
175
Alors ceux qui croient en Allah et qui s’attachent à Lui, Il les fera entrer dans une miséricorde venue de Lui, et dans une grâce aussi. Et Il les guidera vers Lui dans un chemin droit.
176
Ils te demandent ce qui a été décrété. Dis : « Au sujet du défunt qui n’a pas de père ni de mère ni d’enfant, Allah vous donne Son décret : si quelqu’un meurt sans enfant, mais a une sœur, à celle-ci revient la moitié de ce qu’il laisse. Et lui, il héritera d’elle en totalité si elle n’a pas d’enfant. Mais s’il a deux sœurs (ou plus), à elles alors les deux tiers de ce qu’il laisse ; et s’il a des frères et des sœurs, à un frère alors revient une portion égale à celle de deux sœurs. Allah vous donne des explications pour que vous ne vous égariez pas. Et Allah est Omniscient.
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Blachère, 1957Contexte
X
Sourate IV.
Les Femmes.
(An-Nisâ’).
Propos liminaire du traducteur
Titre tiré en particulier du vt. 3.
L’exégèse est unanime à considérer cette sourate comme médinoise. Elle est formée d’éléments dont la majeure partie se situe entre l’échec de Ohod et la retraite des Mekkois, après la Campagne du Fossé. En son état actuel, cette sourate est caractérisée par l’hétérogénéité des éléments qui la composent. Une grande partie de ceux-ci sont réunis à cause de la similitude du contenu. D’autres, en plus petit nombre, sont groupés en fonction des circonstances qui en ont provoqué la révélation.

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Au nom d’Allah, le Bienfaiteur miséricordieux.
[Préambule.]
1
Hommes !, soyez pieux envers votre Seigneur qui vous a créés [à partir] d’une personne unique dont, pour elle, Il a créé une épouse et dont Il a fait proliférer en grand nombre des hommes et des femmes ! Soyez pieux envers Allah à propos duquel vous vous interrogez ! [Respectez] vos liens de consanguinité ! Allah, envers vous, est observateur.
Note [édition originale] : Hommes ! L’apostrophe a une portée générale et ne s’adresse pas aux seuls Croyants, comme plus loin. ǁ wa-l’arḥâma « [respectez] vos liens de consanguinité ! » Le sens est donné par les commt., mais avec hésitation, car ils ne savent pas à quoi relier exactement le terme.
    [Prescriptions touchant les biens des orphelins.]
    2
    Donnez leurs biens aux Orphelins ! Ne rendez pas le mal pour le bien ! Ne mangez pas leurs biens, à côté de vos biens ! Le faire est grand péché.
    3
    Si vous craignez de n’être pas équitables à l’égard des Orphelins… Épousez donc celles des femmes qui vous seront plaisantes, par deux, par trois, par quatre, [mais] si vous craignez de n’être pas équitables, [prenez-en] une seule ou des concubines ! C’est le plus proche [moyen] de n’être pas partiaux.
    Note [édition originale] : Épousez donc. L’idée ne s’enchaîne pas et les commt. adoptent une interprétation très en l’air pour justifier la juxtaposition de cette phrase à la précédente : il s’agirait d’orphelines et non plus d’orphelins. Cette interprétation est inspirée par le vt. 126 ci-dessous qui effectivement vise les mariages avec des orphelins. On a ici nettement une addition qui interrompt la série des prescriptions relatives aux orphelins. — Celles des femmes etc. Text. : ce qui sera bon pour vous, parmi les femmes. ǁ Par deux etc. L’expression revient à dire : Épousez à la fois deux femmes, ou trois, ou quatre. ǁ mâ malakat ’aymânu-kum « des concubines ». Text. : ce que possèdent vos dextres.
      4
      [3] Donnez leurs douaires à [vos] femmes, spontanément. Si elles vous font don gracieux de quelque chose de [leur douaire], mangez-le en paix et tranquillité !
      Note [édition originale] : niḥlatan « spontanément ». Autre sens : sans retard ou encore : gracieusement.
        5
        [4] Ne remettez pas aux insensés vos biens qu’Allah vous a donnés pour subsister ! Donnez [aux insensés] le nécessaire sur ces biens ! Vêtez-les et tenez-leur un langage reconnu [convenable] !
        Note [édition originale] : Aux insensés. Pour l’exégèse, ce terme désigne tous ceux frappés d’incapacité juridique, donc les mineurs et les femmes. ǁ Vos biens = les biens personnels et aussi : ceux qui sont confiés à un tuteur.
          6

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          [5] Éprouvez les orphelins jusqu’à ce qu’ils atteignent le [moment du] mariage ! Si vous découvrez en eux capacité de se conduire, remettez-leur leurs biens ! Ne mangez pas ceux-ci en prodigalité et dissipation,
          6
          avant que grandissent [ces orphelins] ! Que le riche s’abstienne [de prélever sur ces biens pour élever son pupille, mais] que le besogneux mange [sur ces biens], de la manière reconnue [convenable].
          6
          [7] Quand vous leur remettrez leurs biens, requerrez témoignage à leur encontre ! Combien Allah suffit pour réclamer le compte !
          9
          [10] Que les tuteurs soient emplis de crainte [comme] si [au lieu de leurs pupilles], ils laissaient une descendance faible pour laquelle ils craignent. Qu’ils soient pieux envers Allah et adressent [à leurs pupilles] un propos plein de raison.
          Note [édition originale] : Ce vt. et le suiv. s’enchaînent au vt. 7. — Que les tuteurs. Cette phrase, très insolite en sa construction, est ainsi comprise par les commt.
            10
            [11] Ceux qui mangent injustement les biens des orphelins mangent ce qui, dans leurs entrailles, sera du feu [en Enfer] et ils affronteront un Brasier.
            [Des partages successoraux.]
            7
            [8] Aux [héritiers] hommes, une part de ce que laissent les père et mère et les proches. Aux femmes, une part de ce que laissent les père et mère et les proches, que ce soit peu ou que ce soit beaucoup. Part imposée !
            Note [édition originale] : mafrûda « imposée ». Cette épithète implique l’idée d’obligation et de fixation par décret divin.
              8
              [9] Quand assistent au partage ceux liés par la parenté, les orphelins et les pauvres, attribuez-leur une part de l’héritage et adressez-leur un propos reconnu [convenable].
              Note [édition originale] : Ceux liés par la parenté = les parents éloignés n’ayant point, de ce fait, droit au partage.
                11
                [12] [Voici ce dont] Allah vous fait commandement au sujet de vos enfants : au mâle, portion semblable à celle de deux filles (’unṯä) ; si [les héritières] sont au-dessus de deux, à elles les deux tiers de ce qu’a laissé [le défunt] ; si [l’héritière] est unique, à elle la moitié et à chacun de ses père et mère, le sixième de ce qu’a laissé
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                [le défunt] si celui-ci a un enfant [mâle] (walad). S’il n’a point d’enfant [mâle] et qu’héritent de lui ses père et mère, à sa mère, le tiers ; si [le défunt] a des frères, à sa mère, le sixième après [dévolution] des legs par testament [du défunt] et [extinction] des dettes. De vos pères et de vos fils, vous ne savez qui sont les plus utiles pour vous. Imposition (farîḍa) d’Allah ! Allah est omniscient et sage.
                Note [édition originale] : Ce vt. s’enchaîne au vt. 9. — yûṣî-kum « vous fait commandement ». Les commt. glosent par ya’muru-kum « vous ordonne ».
                  12
                  [13] A vous la moitié de ce que laissent vos épouses, si elles n’ont pas un enfant. Si elles ont un enfant, à vous le quart de ce qu’elles ont laissé après [dévolution] des legs par testament des défuntes ou [extinction] des dettes.
                  Note [édition originale] : waladun « un enfant » = un fils, un petit-fils etc.
                    12
                    [14] A elles le quart de ce que vous laissez, si vous n’avez pas un enfant ; si vous avez un enfant, à elles le huitième de ce que vous laissez après [dévolution] des legs par testament de vous ou [extinction] des dettes.
                    12
                    [15] Si un homme ou une femme se trouvent laisser un héritage sans avoir d’ayant droit, alors qu’ils ont un frère ou une sœur, à chacun de ceux-ci, le sixième [de l’héritage] ; s’il y a plusieurs frères ou sœurs, ils sont en indivis pour le tiers, après [dévolution] des legs par testament ou [extinction] des dettes.
                    Note [édition originale] : kalâlatan « sans avoir d’ayant droit ». C.-à-d. : sans avoir d’enfants formant succession directe. ǁ S’il y a plusieurs frères ou sœurs. Text. s’ils sont plus que cela.
                      12
                      [16] Nulle contrainte ! Commandement [venant] d’Allah ! Allah est omniscient et longanime.
                      13
                      [17] Voilà les lois (ḥudûd) d’Allah. Quiconque obéit à Allah et à Son Apôtre, [Allah] le fera entrer en des Jardins sous lesquels couleront les ruisseaux, où il restera, immortel. C’est là le Succès Immense.
                      14
                      [18] Quiconque [, au contraire,] désobéit à Allah et à Son Apôtre et transgresse Ses Lois, [Allah] le fera entrer dans un feu où il restera, immortel. A [ce transgresseur], un tourment avilissant.
                      [Dispositions concernant la fornication.]
                      15
                      [19] A l’encontre de celles de vos femmes qui commettent a Turpitude, requérez témoignage de quatre d’entre vous ! Si ceux-ci témoignent [de la chose], retenez [ces femmes] dans [vos] demeures jusqu’à
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                      ce que la mort les rappelle [au Seigneur] ou qu’Allah leur donne un moyen.
                      Note [édition originale] : La Turpitude = l’adultère. ǁ yaj‛ala la-hunna sabîlan « leur donne un moyen ». Traduit textuellement pour faire sentir la divergence des interprétations. Il n’est en fait point douteux que le présent vt. donne au fornicateur possibilité de se racheter ; cf. note sur vt. suiv.
                        16
                        [20] Celui et celle qui, parmi vous, commettent [la Turpitude], sévissez contre eux ! S’ils reviennent [de leur faute] et [se] réforment, détournez-vous d’eux ! Allah est révocateur et miséricordieux.
                        Note [édition originale] : Celui et celle qui etc. Text. : « ceux qui [tous] deux ». L’expression est ambiguë et les commt. se demandent s’il s’agit de deux célibataires ou de deux personnes mariées de sexe différent, ou de fornicateurs de même sexe. ǁ Détournez-vous d’eux ! L’expression peut être prise à la lettre ou signifier : Cessez de leur infliger des sévices !
                          17
                          [21] Revenir [de sa rigueur] n’appartient qu’à Allah, pour ceux qui font le mal par ignorance, puis qui reviennent sur leur faute, tout aussitôt. Envers ceux-là, Allah revient [de Sa rigueur]. Allah est omniscient et sage.
                          18
                          [22] La rémission n’existe point pour ceux qui font de mauvaises actions jusqu’à ce qu’enfin, la mort se présentant à l’un d’eux, il s’écrie : « Je reviens [de mes fautes], maintenant ». Elle n’existe pas [non plus] pour ceux qui meurent étant infidèles. Pour ceux-là, Nous avons préparé un Tourment cruel.
                          [Dispositions et interdictions touchant le mariage.]
                          19
                          [23] O vous qui croyez !, il n’est pas licite à vous de recevoir [vos] femmes par héritage, contre leur gré, ni de les mettre en difficulté [de se remarier] pour subtiliser une partie de ce que vous leur avez donné, à moins qu’elles ne commettent une turpitude déclarée. Usez-en avec elles de la manière reconnue convenable]. Si vous avez une aversion pour elles, il est possible que vous ayez aversion pour une chose en laquelle Allah met un grand bien.
                          Note [édition originale] : De recevoir [vos] femmes etc. Il est possible qu’il s’agisse ici d’une interdiction du lévirat. Toutefois Tab. rassemble des données traditionnelles posant que ce texte interdit une pratique des Arabes païens qui prescrivait à l’héritier d’épouser les femmes de son père, ses belles-filles, ou ses belles-sœurs. Cf. ci-dessous vt. 26 sq.
                            20
                            [24] Si vous voulez changer une épouse pour une autre et [si] vous avez donné à l’une de [ces épouses] un qunṭâr, ne retenez rien de celui-ci [, lors du divorce] ! Pourriez-vous retenir cela [, commettant ainsi] infamie (buhtân) et péché avéré ?
                            Note [édition originale] : qinṭâr. V. la sourate III, 12 et la note.
                              21
                              [25] Comment retiendriez-vous cela alors que vous êtes liés l’un à l’autre et [que vos épouses] ont reçu de vous une alliance solennelle ?
                              22

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                              [26] N’épousez point celles des femmes qu’ont épousées vos pères — sauf celles épousées dans le passé. C’est là turpitude abominable et combien détestable chemin !
                              Note [édition originale] : Sauf celles épousées dans le passé = cette interdiction n’est pas rétroactive et ne touche pas les femmes de cette sorte, épousées par les Croyants, dans le passé.
                                23
                                [27] Illicites [comme épouses] sont pour vous vos mères, vos filles, vos sœurs, vos tantes paternelles et maternelles, vos nièces du côté du frère et vos nièces du côté de la sœur, vos mères et vos sœurs de lait, les mères de vos femmes, les belles-filles qui sont dans votre giron et nées de vos femmes avec qui vous avez consommé le mariage ; toutefois, si vous n’avez pas consommé le mariage avec [ces épouses], nul grief à vous faire [si vous épousez ces belles-filles. Illicite est de prendre] les épouses de vos fils nés de vos reins, d’épouser ensemble les deux sœurs — sauf celles épousées dans le passé. Allah est absoluteur et miséricordieux.
                                24
                                [28] [Illicite pour vous est d’épouser], parmi les femmes, les muḥṣana, excepté celles détenues par vous. Prescription d’Allah pour vous ! Licite est pour vous de rechercher [des épouses] en dehors de celles qui ont été énumérées, en usant de vos biens, en hommes concluant mariage avec une muḥṣana, non en fornicateurs.
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                                A Celles des femmes dont vous avez tiré jouissance, B Celles des femmes que vous avez prises par mariage temporaire jusqu’à un terme fixé, donnez-leur leurs douaires comme imposition (farîḍa) ! Nul grief à vous faire à l’égard de ce sur quoi vous avez pris consentement mutuel, après [versement de] l’imposition (farîḍa). Allah est omniscient et sage.
                                Note [édition originale] : [Illicite pour vous est d’épouser]. Ce membre de phrase, restitué pour le français, est également rétabli par les commt. ǁ Les muḥṣana. Étymologiquement, ce terme paraît désigner la femme libre protégée par un tabou sexuel qui tombe seulement par la remise d’un douaire. Plus tard, dans la terminologie juridique, le mot muḥṣana désignera toute personne libre, majeure, saine d’esprit, qui a eu des rapports sexuels en état légal de mariage, étant entendu que cette qualité subsiste même si le mariage a été rompu. ǁ Excepté celles détenues par vous. Text. : Excepté ce que détiennent vos dextres. Les commt. pensent qu’il s’agit de femmes de toute condition devenues captives par fait de guerre. ǁ En dehors de celles… été énumérées. Text. : Au delà de cela. ǁ muḥṣinîna « en hommes » etc. Text. : en constituants de [femmes] muḥṣana. Le muḥṣin doit être également de condition libre. ǁ ġayra musâfiḥîna « non en fornicateurs » c.-à-d. : hors du mariage validé par versement du douaire. ǁ Celles des femmes etc. La version A de la Vulgate est intervenue lors de l’interdiction du mariage temporaire (mut‛a) soit vers la fin de l’apostolat de Mahomet, soit plus tard, peut-être sous le califat de ‛Umar. La version B se trouvait dans les corpus d’I. Mas‛ûd et d’Ubayy, ainsi que dans le coran d’I. ‛Abbâs ; cette version fait nettement allusion au mariage temporaire (mut‛a). Il faut au surplus ajouter qu’il en va de même pour la version A, quoi qu’en pensent les commt. ; celle-ci, en effet, stipule versement d’une redevance, après consommation du mariage (et non avant, comme dans le mariage légal). ǁ Nul grief à etc. Ce passage paraît faire allusion aux stipulations particulières touchant la séparation, après mariage temporaire.
                                  25
                                  [29] Quiconque, parmi vous, ne peut, par ses moyens, épouser des muḥṣana croyantes, [qu’il prenne femme] parmi celles de vos esclaves croyantes, que vous détenez. — Allah connaît bien votre foi. — Vous participez d’une même communauté. Épousez-les donc avec la permission de leurs détenteurs ! Donnez-leur leurs douaires (’ajr) selon la manière reconnue [convenable], comme [à] des muḥṣana et non comme à des fornicatrices, ni à des [femmes] prenant des amants.
                                  Note [édition originale] : Vous participez d’une même communauté. Text. : une partie de vous est d’une partie. A côté de cette interprétation, les commt. en acceptent une autre : « Vous participez tous d’une même origine par votre descendance d’Adam. »
                                    25
                                    [30] Quand elles sont devenues des muḥṣana, si elles commettent une turpitude, que [s’abatte] sur elles la moitié du tourment encouru par les muḥṣana ! Ce mariage avec des esclaves est en faveur de ceux qui, parmi vous, redoutent la débauche. [Toutefois,] être constant est meilleur pour vous. Allah est absoluteur et miséricordieux.
                                    Note [édition originale] : Ce mariage avec des esclaves. Text. : cela.
                                      26
                                      [31] A Allah veut vous diriger et vous montrer les pratiques de ceux qui furent avant vous. B Allah veut vous diriger et vous montrer les sorts traditionnels de ceux qui furent avant vous. [Il veut] revenir [de Sa rigueur] contre vous. Allah est omniscient et sage.
                                      Note [édition originale] : Le texte porte : Allah veut vous montrer et vous diriger [dans] les pratiques. La version A se fonde sur les commt. ; elle oblige à donner à sunan le sens très hypothétique de « voies », « pratiques » ; par ailleurs, on ne voit point comment le Coran peut inciter à suivre la tradition des Anciens. La version B semble préférable.
                                        27

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                                        [32] Allah veut revenir [de Sa rigueur] contre vous, alors que ceux qui suivent leurs passions veulent que vous sortiez totalement du bien.
                                        Note [édition originale] : Que vous sortiez totalement du bien. Text. : que vous penchiez en immense pente.
                                          28
                                          [32] [Mais] Allah veut alléger pour vous [vos devoirs], car l’Homme a été créé faible.
                                          [Commandements aux Croyants, sur leurs rapports sociaux. Condamnation des Infidèles (ou des Incrédules).]
                                          29
                                          [33] O vous qui croyez !, ne mangez pas vos biens, entre vous, en vanité, sauf s’il s’agit d’une affaire commerciale, par consentement mutuel, entre vous ! Ne vous tuez pas ! Allah, envers vous, est miséricordieux.
                                          Note [édition originale] : Le début de ce vt., selon les commt., ferait allusion au jeu de hasard. C’est fort possible, mais la phrase qui suit est sans rapport de sens avec elle. — lâ taqtulû ’anfusakum « ne vous tuez pas ». Tab. donne de cette phrase une seule interprétation : Ne vous entretuez pas ! Toutefois Bay., Nas. et Razi, admettent que cette phrase porte interdiction du suicide. Cette dernière interprétation a contre elle la rareté extrême du suicide, chez les Arabes en particulier. A noter qu’à côté de l’interprétation : Ne vous entretuez pas !, on peut également comprendre, en sollicitant un peu la construction : Ne tuez pas vos semblables.
                                            30
                                            [34] Quiconque fait cela par abus de droit et injustice, affrontera un Feu [, dans l’Au-Delà,] et cela, pour Allah, sera aisé.
                                            31
                                            [35] Si vous évitez ceux des grands péchés qui vous ont été interdits, Nous effacerons pour vous vos mauvaises actions et Nous vous ferons entrer [dans les Jardins], avec honneur.
                                            32
                                            [36] Ne souhaitez point ce par quoi Allah a préféré certains d’entre vous à certains autres. Aux hommes, une part de ce qu’ils se seront acquis ; aux femmes, une part de ce qu’elles se seront acquis. Demandez à Allah [un peu] de Sa faveur ! Allah, de toute chose, est omniscient.
                                            33
                                            [37] A tous, Nous avons donné des ayants droit sur ce qu’ils laissent : les père et mère, les proches et ceux que lient vos serments. A [ces ayants droit], donnez leur part ! Allah, de toute chose, est témoin.
                                            Note [édition originale] : mawâlî « des ayants droit ». Le sens est sûr ; les commt. glosent par wurrâṯ « héritiers ». ǁ Ceux que lient vos serments = vos clients (?).
                                              34
                                              [38] Les hommes ont autorité sur les femmes du fait qu’Allah a préféré certains d’entre vous à certains autres, et du fait que [les hommes]
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                                              font dépense, sur leurs biens [, en faveur de leurs femmes]. Les [femmes] vertueuses font oraison (qânit) et protègent ce qui doit l’être (?), du fait de ce qu’Allah consigne (?). Celles dont vous craignez l’indocilité, admonestez-les ! reléguez-les dans les lieux où elles couchent ! frappez-les ! Si elles vous obéissent, ne cherchez plus contre elles de voie [de contrainte] ! Allah est auguste et grand.
                                              Note [édition originale] : qawwâmûna « ont autorité ». Le terme arabe suppose aussi l’idée de protection, de capacité à agir en leur nom. ǁ ḥâfiẓâtun li-l-ġaybi « protègent ce qui doit l’être ». L’expression n’offre aucun sens sûr aux commt. ǁ Du fait de ce qu’Allah consigne. Le sens proposé ici est très incertain. Peut-être a-t-on une allusion au livre contenant les actions bonnes ou mauvaises.
                                                35
                                                [39] Si vous craignez une scission entre deux conjoints, suscitez un arbitre de la famille de l’époux et un arbitre de la famille de l’épouse ! Si [les conjoints] veulent la conciliation, Allah rétablira l’entente entre eux. Allah est omniscient et informé.
                                                Note [édition originale] : Entre deux conjoints. Text. : entre eux deux.
                                                  36
                                                  [40] Adorez Allah et ne Lui associez rien ! [Marquez] de la bienfaisance à vos père et mère, au Proche, aux Orphelins, aux Pauvres, au Client par parenté, au Client par promiscuité, au Compagnon par promiscuité, au Voyageur et à vos Esclaves ! Allah n’aime pas celui qui est insolent et plein de gloriole.
                                                  37
                                                  [41] [Il n’aime pas] ceux qui sont avares, [qui] ordonnent aux Hommes l’avarice, [qui] taisent la faveur qu’Allah leur a accordée. Nous avons préparé, pour les Infidèles, un tourment avilissant.
                                                  38
                                                  [42] [Il n’aime pas ceux] qui dépensent leurs biens ostensiblement devant les Hommes, sans croire en Allah ni au Dernier Jour. Celui qui a le Démon comme acolyte, combien détestable est [pour lui cet] acolyte !
                                                  39
                                                  [43] Que leur en eût-il coûté s’ils avaient cru en Allah et au Dernier Jour, et s’ils avaient fait dépense [en aumône] sur ce qu’Allah leur a attribué ? Allah, sur eux, est omniscient.
                                                  40
                                                  [44] Allah ne lèse point du poids d’une fourmi et si c’est une bonne action, Il la doublera [, lors du Jugement Dernier,] et donnera, de Sa part, une rétribution immense.
                                                  41
                                                  [45] Comment [seront-ils] quand Nous amènerons un Témoin [tiré] de chaque communauté, quand Nous t’amènerons [, Prophète !,] comme Témoin à l’encontre de ces Infidèles-ci ?
                                                  Note [édition originale] : De ces Infidèles-ci. Text. : de ceux-ci.
                                                    42

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                                                    [46] En ce jour, ceux qui auront été infidèles et auront désobéi à l’Apôtre aimeront que la terre les recouvre et ne pourront céler un [seul] discours à Allah.
                                                    [De l’état de pureté, avant la Prière, et de l’ablution.]
                                                    43
                                                    [46] O vous qui croyez !, n’approchez point de la Prière, alors que vous êtes ivres, avant de savoir ce que vous dites ! [N’en approchez pas] en état de pollution — exception faite pour ceux qui font route —, avant de vous être lavés ! Si vous êtes malades ou en voyage, ou [si] l’un de vous vient du lieu secret ou [si] vous avez caressé vos femmes et que vous ne trouviez pas d’eau, recourez à du bon sable et passez-vous-en sur le visage et les mains ! Allah est indulgent et absoluteur.
                                                    Note [édition originale] : Recourez à du bon sable. Ce serait au cours d’une expédition, en l’an 627 (la Tradition ne s’accorde d’ailleurs point sur l’événement), que les Croyants furent autorisés à recourir à l’ablution pulvérale en cas de manque d’eau.
                                                      44
                                                      [47] N’as-tu point vu ceux à qui a été donnée une part de l’Écriture ? Ils achètent l’égarement pour eux-mêmes et veulent que vous vous égariez [avec eux], en chemin.
                                                      45
                                                      [47] Allah connaît bien vos ennemis. Combien Allah suffit comme patron et combien Il suffit comme auxiliaire !
                                                      46
                                                      [48] Parmi ceux qui pratiquent le Judaïsme, sont ceux qui détournent le Discours de ses sens et disent : « Nous avons entendu et avons désobéi » [ou bien] : « Entends sans qu’il te soit donné d’entendre (?) !
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                                                      Considère-nous (?) ! » [Ils disent cela] par gauchissement de la prononciation et attaque contre la Religion.
                                                      Note [édition originale] : yuḥarrifûna l-kalima ‛an mawâḍi‛i-hi « qui détournent le Discours de ses sens ». Autre signification possible qui détournent les mots de leurs (sic) sens ». Ce passage a souvent fait penser à un déplacement des termes, dans le texte biblique. Une telle interprétation est toutefois à écarter. Tab. pense à une altération du sens du texte biblique, ce qui est confirmé par la suite du présent vt. ǁ sami‛nâ wa-‛aṣaynâ « nous avons entendu et nous avons désobéi ». La phrase rappelle celle du Deutéronome, V, 24 : we-šdma‛nû we-‛âsînû « nous avons entendu et avons agi » (= nous entendons et allons faire [ce qui est prescrit]). On perçoit très bien quel quiproquo s’est produit. L’hébreu ‛âsînû « nous avons agi » a été confondu avec l’arabe ‛aṣaynâ « nous avons désobéi » et l’on crut, dans l’entourage de Mahomet, à une altération volontaire du texte biblique par les Juifs médinois. ǁ ’isma ‛ġayra musma‛in « entends sans qu’il te soit donné d’entendre (?) ». Cette phrase désespère toute tentative d’interprétation ; il doit s’agir d’une phrase hébraïque non comprise. ǁ layyan bi-’alsinati-him « par gauchissement dans la prononciation ». Text. : par enroulement au moyen de leurs langues. L’expression est claire, en son contexte, et semble avoir servi à expliquer celle de la sourate III, 72.
                                                        46
                                                        [49] S’ils avaient dit : « Nous avons entendu et avons obéi », « Entends ! Donne-nous d’attendre ! », cela aurait été meilleur pour eux et plus droit. Qu’Allah les maudisse, pour leur impiété ! Ils n’ont que peu de foi.
                                                        47
                                                        [50] O vous qui avez reçu l’Écriture !, croyez à ce que Nous avons fait descendre, marquant la véracité des messages antérieurs que vous détenez ! Croyez [avant] que Nous n’effacions [les traits] des visages, les ramenant à leur premier aspect (?), ou [avant que] Nous ne les maudissions comme Nous avons maudit les Transgresseurs du sabbat ! L’ordre d’Allah a été exécuté.
                                                        Note [édition originale] : Les ramenant à leur premier aspect. Text. : ramenant [ces visages] sur leurs arrières. ǁ Les Transgresseurs du sabbat. Text. : les Détenteurs du sabbat.
                                                          48
                                                          [51] Allah ne pardonne point qu’il Lui soit donné des Associés, alors qu’Il pardonne, à qui Il veut, les péchés autres que celui-là. Quiconque associe à Allah [des parèdres] commet un immense péché.
                                                          49
                                                          [52] N’as-tu point vu ceux qui se purifient ? En vain ! Allah purifie qui Il veut, et [ces gens, au Jugement Dernier,] ne seront point lésés d’une pellicule de datte.
                                                          50
                                                          [53] Considère comment ils forgent le mensonge contre Allah ! Combien cela suffit comme péché évident !
                                                          51
                                                          [54] N’as-tu point vu ceux à qui a été donnée une part de l’Écriture ? Ils croient aux Jibt et aux Taghout et disent de ceux qui sont infidèles : « Ceux-ci sont dans une meilleure direction que ceux qui se disent croyants. »
                                                          Note [édition originale] : De ceux qui sont infidèles = des Polythéistes. ǁ Qui se disent croyants. Text. : qui sont croyants = les Musulmans.
                                                            52
                                                            [55] [Ces gens] sont ceux qu’Allah a maudits. Or, à quiconque est maudit par Allah, tu ne trouveras pas d’auxiliaire.
                                                            Note [édition originale] : [Ces gens]. Text. : ceux-là.
                                                              53
                                                              [56] [Ces gens] ont-ils une part de la Royauté ? Ils ne donnent point aux Hommes une pellicule de datte !
                                                              54
                                                              [57] Jalouseront-ils ces gens-ci de ce qu’Allah leur a accordé de Sa faveur ? [Mais] Nous avons donné à la famille d’Abraham l’Écriture,
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                                                              la Sagesse et avons donné à [cette famille] une royauté immense.
                                                              Note [édition originale] : Ces gens-ci = les Croyants.
                                                                55
                                                                [58] Parmi [les descendants d’Abraham] il en est qui croient à [cette Écriture] tandis qu’il en est qui s’en écartent. Combien la Géhenne suffira [à ceux-ci] comme Brasier !
                                                                Note [édition originale] : Parmi [les descendants d’Abraham]. Text. : parmi eux.
                                                                  56
                                                                  [59] Ceux qui auront été incrédules en Nos aya, Nous leur ferons affronter un Feu [et], chaque fois que leur peau sera desséchée, Nous la leur changerons par une autre, afin qu’ils goûtent le Tourment [en éternité]. Allah est puissant et sage.
                                                                  57
                                                                  [60] Ceux [au contraire] qui auront cru et pratiqué les œuvres pies, Nous les ferons entrer en des Jardins sous lesquels couleront les ruisseaux ; là, immortels en éternité, ils auront des épouses purifiées et Nous les ferons entrer sous une ombre dense.
                                                                  [Commandement aux Croyants.]
                                                                  58
                                                                  [61] Allah vous ordonne de rendre les dépôts à leurs ayants droit et, quand vous jugez entre les Hommes, de juger avec justice. Combien excellent est ce à quoi Allah vous exhorte ! Allah est audient et clairvoyant.
                                                                  Note [édition originale] : Ce vt. et le suiv., dits Versets des Émirs, ont servi aux juristes pour définir les rapports du souverain et de ses sujets, dans l’État islamique. Le prince reçoit l’autorité comme un dépôt dont il est responsable vis-à-vis de tous.
                                                                    59
                                                                    [62] O vous qui croyez !, obéissez à Allah ! obéissez à l’Apôtre et à ceux d’entre vous détenant l’autorité ! Si vous vous disputez au sujet de quelque chose, renvoyez cela devant Allah et l’Apôtre, si vous vous trouvez croire en Allah et au Dernier Jour ! C’est préférable et meilleur comme interprétation.
                                                                    [Contre les Hypocrites.]
                                                                    60
                                                                    [63] N’as-tu point vu ceux qui prétendent croire à ce qu’on a fait descendre vers toi [, Prophète !,] et à ce qu’on a fait descendre avant toi ? Ils veulent s’en remettre à l’arbitrage des Tâghout alors qu’ils ont reçu ordre de le renier. Le Démon veut les jeter dans un égarement infini.
                                                                    61
                                                                    [64] Quand on leur dit : « Venez à ce qu’a fait descendre Allah ! [Venez] à l’Apôtre ! », tu vois les Hypocrites s’écarter totalement de toi.
                                                                    62
                                                                    [65] Comment seront-ils quand une calamité les atteindra en prix
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                                                                    de ce que leurs mains auront accompli précédemment et [quand], ensuite, ils viendront à toi [, Prophète !,] jurant par Allah : « Nous n’avons voulu que bienfaisance et assistance » ?
                                                                    63
                                                                    [66] Ceux-là, Allah sait ce qui est en leur cœur. Écarte-toi d’eux ! Exhorte-les et dis, sur leurs personnes, des paroles pénétrantes.
                                                                    64
                                                                    [67] Si Nous avons envoyé quelque Apôtre, c’est seulement pour qu’il soit obéi, avec la permission d’Allah. Si encore, lorsqu’ils se sont lésés eux-mêmes, ils étaient venus à toi et avaient demandé pardon à Allah et si l’Apôtre avait demandé pardon pour eux [à Allah], ils eussent trouvé Allah révocateur et miséricordieux !
                                                                    65
                                                                    [68] Non ! par ton Seigneur !, ils ne croiront point avant qu’ils t’aient fait arbitrer ce qui est litige entre eux ; ils ne trouveront plus ensuite de gêne (ḥaraj) à l’égard de ce que tu auras décidé et ils se soumettront totalement.
                                                                    66
                                                                    [69] Si Nous leur avions prescrit : « Tuez-vous ! » ou bien : « Sortez de vos habitats ! », ils ne l’auraient pas fait, sauf un petit nombre d’entre eux. S’ils avaient fait ce à quoi ils sont exhortés, ç’eût été meilleur pour eux et plus à même de les affermir.
                                                                    67
                                                                    [70] [S’ils faisaient cela,] Nous leur donnerions alors une immense rétribution
                                                                    68
                                                                    [70] et Nous les dirigerions dans une Voie Droite.
                                                                    69
                                                                    [71] Ceux qui obéissent à Allah et à l’Apôtre, ceux-là sont avec les Prophètes, les Justes (ṣiddîq), les Témoins et les Saints qu’Allah a comblés de bienfaits. Combien ceux-là sont bons comme compagnons !
                                                                    Note [édition originale] : Ce vt. paraît être une insertion ultérieure.
                                                                      70
                                                                      [72] Voilà la Faveur d’Allah. Combien Allah suffit pour tout savoir !
                                                                      Note [édition originale] : Combien Allah etc. Text. : Combien Allah suffit comme omniscient.
                                                                        [Obligation de la Guerre Sainte.]
                                                                        71
                                                                        [73] O vous qui croyez !, prenez garde ! lancez-vous [en campagne] par groupes clairsemés ou lancez-vous en une masse !
                                                                        72
                                                                        [74] En vérité, parmi vous, il est certes quelqu’un qui temporise. Si une calamité vous atteint, il dira : « Allah m’a comblé d’un bienfait puisque je n’ai pas été témoin avec eux. »
                                                                        Note [édition originale] : Le développement qui commence ici fait allusion au manque de zèle à combattre, chez un Croyant (et non chez un groupe de Croyants, comme le disent les commt.). Peut-être s’agit-il du notable médinois ‛Abd-Allah i. Ubayy qui, avant Ohod, déconseilla d’engager la bataille hors de Médine. — lam ’akun šahîdan « je n’ai pas été témoin ». Autre sens : Je ne suis pas [tombé], en martyr.
                                                                          73

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                                                                          [75] [Mais] certes, si une faveur d’Allah vous vient, [ce personnage] dira — comme si nulle affection n’existait entre lui et vous — : « Plût au ciel que j’eusse été avec [ces Croyants] et que j’eusse obtenu un succès immense ! »
                                                                          Note [édition originale] : Avec [ces Croyants]. Text. : avec eux.
                                                                            74
                                                                            [76] A Que [ce personnage] combatte, dans le Chemin d’Allah, ceux qui troquent la [Vie] Dernière contre la Vie Immédiate ! B Que combattent, dans le Chemin d’Allah, ceux qui troquent la Vie Immédiate contre la [Vie] Dernière. A ceux qui, combattant dans le Chemin d’Allah, sont tués ou sont vainqueurs, Nous donnerons une rétribution immense.
                                                                            75
                                                                            [77] Pourquoi ne combattez-vous point dans le Chemin d’Allah, ainsi que pour les hommes, les femmes et les enfants qui disaient, abaissés [sur la terre] : « Seigneur ! fais-nous sortir de cette cité dont les gens sont injustes ! Donne-nous un patron (wali) désigné par Toi ! Assigne-nous un auxiliaire désigné par Toi ! »
                                                                            Note [édition originale] : Qui disaient. Le texte porte : qui disent.
                                                                              76
                                                                              [78] Ceux qui croient combattent dans le Chemin d’Allah, alors que ceux qui sont infidèles combattent dans le Chemin des Tâghout. Combattez donc les suppôts du Démon ! Faible est la machination du Démon.
                                                                              77
                                                                              [79] N’as-tu point vu ceux à qui il est dit : « Mettez bas les armes ! Accomplissez la Prière et donnez l’Aumône (zakât) ! » Quand il leur est prescrit de combattre, voici qu’une fraction d’entre eux redoute ces gens à l’égal d’Allah ou plus encore et s’écrie : « Seigneur !, pourquoi nous as-Tu prescrit de combattre ? Que ne nous reportes-Tu à un terme prochain ! » Réponds[-leur] : « Jouir de la [Vie] Immédiate est peu alors que la [Vie] Dernière est meilleure pour qui est pieux. [Au Jugement Dernier], vous ne serez point lésés d’une pellicule de datte.
                                                                              78
                                                                              [80] Où que vous soyez, la mort vous atteindra, fussiez-vous en des tours puissantes. » Si un bien arrive à [ces gens], ils disent : « Cela vient d’Allah ! » Si un mal leur arrive, ils disent : « Cela vient de toi [, Prophète !] »
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                                                                              Réponds[-leur] : « [Bien ou mal,] tout vient d’Allah. » Qu’ont donc ces gens à ne pouvoir saisir aucun discours ?
                                                                              Note [édition originale] : Puissantes. Text. : construites à chaux.
                                                                                79
                                                                                [81] Tout bien qui t’arrive vient d’Allah. Tout mal qui t’arrive vient de toi. Nous t’avons envoyé aux Hommes, comme Apôtre. Combien Allah suffit comme témoin !
                                                                                80
                                                                                [82] Quiconque obéit à l’Apôtre obéit à Allah. Quiconque tourne le dos [désobéit à Allah]. Nous ne t’avons point envoyé comme protecteur pour eux.
                                                                                [Contre les Hypocrites.]
                                                                                81
                                                                                [83] Ils disent : « Obéissance ! » [puis,] quand ils sortent de chez toi [, Prophète !,] un parti d’entre eux rumine la nuit autre chose que ce que tu dis. Allah enregistre [toutefois] ce qu’ils ruminent la nuit. Écarte-toi donc d’eux et appuie-toi sur Allah ! Combien Allah suffit comme protecteur (wakîl) !
                                                                                82
                                                                                [84] Eh quoi ! n’examinent-ils pas la Prédication ? Si celle-ci venait d’un autre qu’Allah, ils y trouveraient des contradictions nombreuses.
                                                                                83
                                                                                [85] Quand leur arrive quelque affaire suscitant tranquillité ou peur, ils la diffusent. S’ils la reportaient à l’Apôtre ou aux détenteurs de l’autorité parmi eux, ceux d’entre eux qui veulent faire jaillir la vérité la reconnaîtraient [de la bouche de l’Apôtre et des détenteurs de l’autorité]. N’eussent été la faveur et la miséricorde d’Allah, vous auriez suivi le Démon, sauf un petit nombre.
                                                                                84
                                                                                [86] Combats dans le Chemin d’Allah ! Tu ne seras chargé que de ton âme ! Encourage les Croyants ! Peut-être Allah conjurera-t-Il la rigueur des Infidèles, contre vous, [car] Allah est plus redoutable en rigueur et en châtiment.
                                                                                [Commandements aux Croyants.]
                                                                                85
                                                                                [87] Quiconque fait jouer une heureuse intercession bénéficiera d’une part de celle-ci [, au Jugement Dernier]. Quiconque [, au contraire,] fait jouer une mauvaise intercession aura contre lui le double de celle-ci [, au Jugement Dernier]. Allah, sur toute chose, est vigilant.
                                                                                86
                                                                                [88] Quand une salutation courtoise vous est adressée, saluez par une
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                                                                                plus belle encore ou rendez-la [simplement] ! Allah, de toute chose, tient bien compte.
                                                                                87
                                                                                [89] Allah — nulle divinité excepté Lui —, vous réunira certes, au Jour de la Résurrection. Nul doute sur ce jour ! Qui donc est plus véridique qu’Allah, en [Son] discours ?
                                                                                [Politique a l’égard des Hypocrites.]
                                                                                88
                                                                                [90] A l’égard des Hypocrites, pourquoi deux partis ? Qu’Allah les renverse en prix de ce qu’ils se sont acquis ! Voulez-vous diriger celui qu’Allah a égaré ? A celui qui est égaré par Allah, tu ne saurais trouver de chemin [pour le ramener].
                                                                                89
                                                                                [91] [Les Hypocrites] aimeraient que vous soyez impies comme ils l’ont été et que vous soyez à égalité [avec eux]. Ne prenez pas parmi eux de patrons (’awliyâ’) avant qu’ils émigrent (sic) dans le Chemin d’Allah ! S’ils tournent le dos, prenez-les et tuez-les où que vous les trouviez ! Ne prenez, parmi eux, ni patron ni auxiliaire !
                                                                                Note [édition originale] : yuhâjirû fî sabîli llâhi « ils émigrent (sic) dans le Chemin d’Allah. » La même expression se retrouve vt. 101. Ici, elle fait difficulté. Comme il s’agit en effet d’Hypocrites (donc de Médinois), il ne saurait être question de leur demander d’émigrer de la Mekke, pour rallier le Prophète. Razi, dit que, par hâjara « émigrer », il faut parfois entendre : « se transporter de la Mekke à Médine », parfois : « passer de l’accomplissement des actes païens à celui des actes pieux dictés par l’Islam ». Cette interprétation reste cependant suspecte. Peut-être faudrait-il corriger yuhâjirû par yujâhidû « ils mènent combat ».
                                                                                  90
                                                                                  [92] Exception faite pour ceux qui sont liés à un groupe entre lequel et vous existe un pacte, ou [pour ceux] venus à vous, le cœur serré d’avoir à vous combattre ou d’avoir à combattre les leurs. Si Allah avait voulu, Il aurait donné [en effet, à ces gens,] pouvoir sur vous et ils vous auraient combattus. Si [ces transfuges] se tiennent à l’écart de vous, s’ils ne vous combattent point et se rendent à vous à merci, Allah ne vous donne contre eux nulle justification (?) [pour les combattre].
                                                                                  Note [édition originale] : ’alqaw ’ilay-kumu s-salama « et se rendent à vous à merci ». Il n’est pas possible de traduire l’expression par : « et vous offrent la paix », car il s’agit de gens qui, à l’avance, refusent le combat et qui sont donc prêts à se soumettre. ǁ Nulle justification etc. Text. : nulle voie.
                                                                                    91
                                                                                    [93] Vous trouverez d’autres [Hypocrites] qui désirent vivre tranquilles avec vous et tranquilles avec les leurs. Chaque fois que ceux-là seront ramenés à vous tenter [en votre foi], ils essuieront un échec en [cette tentation]. S’ils ne se tiennent pas à l’écart de vous, [s’ils ne] se rendent pas à vous à merci et [ne] déposent pas les
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                                                                                    armes, prenez-les et tuez-les où que vous les acculiez ! Sur ceux-là, Nous vous accordons un pouvoir éclatant.
                                                                                    [Du prix du sang pour meurtre involontaire ou volontaire.]
                                                                                    92
                                                                                    [94] Il n’est point d’un Croyant de tuer un Croyant, sauf par erreur. Quiconque tue un Croyant, par erreur, se [libérera] par affranchissement d’un esclave croyant et prix du sang remis à la famille [de la victime], sauf à celle-ci d’aumôner [avec ce prix du sang]. Si [la victime] fait partie d’un groupe hostile à votre égard et qu’elle soit croyante [à l’insu du meurtrier, celui-ci se libérera par] affranchissement d’un esclave croyant. Si [la victime] fait partie d’un groupe entre lequel et vous existe un pacte, [le meurtrier se libérera] par prix du sang remis à la famille [de la victime] et affranchissement d’un esclave croyant. Quiconque ne trouvera toutefois pas [moyen de se libérer ainsi le fera par] un jeûne de deux mois consécutifs, pour qu’Allah revienne [de Sa rigueur]. Allah est omniscient et sage.
                                                                                    93
                                                                                    [95] Quiconque tue un Croyant, volontairement, aura pour « récompense » la Géhenne où, immortel [, il restera]. Qu’Allah se courrouce contre lui ! Qu’Il le maudisse et lui prépare un tourment immense !
                                                                                    [Avis aux Croyants, au sujet de la lutte contre les Infidèles.]
                                                                                    94
                                                                                    [96] O vous qui croyez !, quand vous vous engagez dans le Chemin d’Allah, voyez bien clair et ne dites point à celui qui vous offre la paix : « Tu n’es pas croyant ! », recherchant [par là] ce qu’offre la Vie Immédiate. Auprès d’Allah sont des prises [de guerre] nombreuses. Ainsi vous vous comportiez antérieurement, [mais] Allah vous a comblés. Voyez bien clair ! Allah, de ce que vous faites, est bien informé.
                                                                                    Note [édition originale] : Quand vous vous engagez dans le Chemin d’Allah = quand vous commencez la lutte contre les Incroyants. ǁ tabayyanû « voyez bien clair ». Tab., 139, glose par : « Ne vous hâtez point de tuer celui dont le cas est douteux en sorte que vous ne savez point s’il est réellement converti ou infidèle. » La var. taṯabbatû « soyez pondérés » confirme ce sens. ǁ Recherchant [par là] etc. Il faut comprendre : Par appât du butin, ne vous obstinez pas à déclarer infidèle (donc susceptible d’être pillé et rançonné) un homme qui se rend et se déclare musulman.
                                                                                      95
                                                                                      [97] Les Non-Combattants parmi les Croyants, exception faite pour ceux frappés d’infirmité, et les Combattants
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                                                                                      (mujâhid) dans le Chemin d’Allah, de leurs biens et de leurs personnes, ne sont point égaux. Allah a mis les Combattants de leurs biens et de leurs personnes, un degré au-dessus des Non-Combattants. A tous, Allah a promis la Très Belle [Récompense, mais] Allah a mis les Combattants au-dessus des Non-Combattants, en [Sa] rétribution immense,
                                                                                      Note [édition originale] : Exception faite etc. Cette phrase est une insertion ultérieure.
                                                                                        96
                                                                                        [98] dans la hiérarchie [qu’ils occupent], par rapport à Lui, [dans Son] pardon et [Sa] grâce. Allah est absoluteur et miséricordieux.
                                                                                        [De l’obligation faite, a des Mekkois convertis, de rejoindre Médine.]
                                                                                        97
                                                                                        [99] A ceux qui, injustes envers eux-mêmes, seront rappelés [à Allah] par les Anges, ceux-ci demanderont : « En quel sort étiez-vous [sur la terre] » ? Et ces gens de répondre : « Nous étions abaissés sur la terre. » [Alors les Anges] diront : « La terre d’Allah n’était-elle point assez vaste pour que vous puissiez émigrer [à Médine] ? » L’asile de ces gens sera la Géhenne et quel détestable « Devenir » !
                                                                                        Note [édition originale] : Sur cette obligation de rallier Médine, après conversion, v. vt. 91 et la note.
                                                                                          98
                                                                                          [100] Exception faite pour les hommes, les femmes, les enfants abaissés [sur la terre], ne pouvant user d’expédient et ne se dirigeant pas dans [le vrai] Chemin.
                                                                                          99
                                                                                          [100] Peut-être Allah effacera-t-Il [la faute de ceux-là]. Allah est « effaceur » et absoluteur.
                                                                                          100
                                                                                          [101] Quiconque émigre, dans le Chemin d’Allah, trouve sur la terre de nombreuses possibilités (?) et espace. Quiconque sort de sa demeure, émigrant vers Allah et Son Prophète, mais est frappé [en route] par la mort, voit échoir sa rétribution qui incombe à Allah. Allah est absoluteur et miséricordieux.
                                                                                          Note [édition originale] : murâġamân « possibilités ». Le mot n’offre plus de sens clair aux commt.
                                                                                            [De la Prière en voyage ou face a l’ennemi.]
                                                                                            101
                                                                                            [102] Quand vous parcourez la terre, il n’y a pas de grief à vous faire d’abréger la Prière, si vous craignez que les Infidèles ne vous tourmentent. Les Infidèles sont pour vous un ennemi déclaré.
                                                                                            102
                                                                                            [103] [Prophète !,] quand tu te trouves à la tête des Croyants et que tu diriges pour eux la Prière, qu’un parti d’entre eux se tienne
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                                                                                            debout, à ton côté, et que ceux qui le composent prennent leurs armes ! Quand [les Croyants] se prosternent, qu’ils soient derrière vous [qui veillez sur eux] ! Que l’autre parti vienne qui n’a pas [encore] prié et que ceux qui le composent prient avec toi, [tandis que les premiers orants prendront la garde] ! Que ceux-ci prennent garde et [prennent] leurs armes ! Ceux qui sont infidèles voudraient que vous soyez inattentifs à vos armes et à vos bagages afin de fondre brusquement sur vous.
                                                                                            Il n’est [toutefois] nul grief à vous faire de poser vos armes, si vous êtes gênés par la pluie ou êtes malades. Cependant, prenez garde ! Allah a préparé, pour les Infidèles, un tourment avilissant.
                                                                                            Note [édition originale] : Ce texte est très obscur à cause de l’ambiguïté des pronoms. — fî-him « à la tête des Croyants ». Text. : parmi eux. ǁ ’iḍâ sajadû « quand [les Croyants] se prosternent ». Text. : quand ils se prosternent. ǁ Derrière vous. C.-à-d. : derrière la rangée de combattants groupés autour du Prophète, face à l’ennemi, pour protéger ceux qui sont prosternés. ǁ Que l’autre parti. Text. : qu’un autre parti.
                                                                                              103
                                                                                              [104] Quand vous accomplissez la Prière, implorez Allah debout, accroupis ou couchés ! Quand vous êtes en sécurité, acquittez-vous de la Prière [selon le rite normal] ! La Prière est, pour les Croyants, une prescription à temps déterminé.
                                                                                              [Encouragement aux Croyants.]
                                                                                              104
                                                                                              [105] Ne faiblissez pas dans la poursuite de ces gens ! Si vous vous trouvez souffrir, eux aussi souffrent comme vous souffrez, [mais] vous espérez d’Allah ce qu’ils n’espèrent point. Allah est omniscient et sage.
                                                                                              [Contre les traîtres a l’Islam.]
                                                                                              105
                                                                                              [106] [Prophète !,] Nous avons fait descendre vers toi l’Écriture [chargée] de la Vérité, pour que tu arbitres, entre les Hommes, selon ce qu’Allah t’a fait voir. Ne sois point un avocat pour les traîtres !
                                                                                              106
                                                                                              Demande pardon à Allah ! Allah est absoluteur et miséricordieux.
                                                                                              107
                                                                                              Ne discute point en faveur de ceux qui sont traîtres envers eux-mêmes ! Allah n’aime point qui est traître et pécheur.
                                                                                              108
                                                                                              [Ces gens] tentent de se dérober aux Hommes, [mais] ils ne se dérobent point à Allah qui est à leur côté quand ils ruminent
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                                                                                              des dires qu’Allah n’agrée point. Allah embrasse ce qu’ils font, [en Sa Science].
                                                                                              109
                                                                                              Voici ce que vous êtes : vous discutez en faveur de [ces traîtres,] en la Vie Immédiate. Qui donc discutera en leur faveur, au Jour de la Résurrection ? Qui donc [alors] sera leur protecteur (wakîl) ?
                                                                                              110
                                                                                              Quiconque fait un mal ou se lèse soi-même, puis demande pardon à Allah, trouve Allah absoluteur et miséricordieux.
                                                                                              111
                                                                                              Quiconque commet (kasaba) un péché, ne le commet que contre soi-même. Allah est omniscient et sage.
                                                                                              112
                                                                                              Quiconque commet une faute ou un péché, puis en accuse un innocent, se charge d’une infamie (buhtân) et d’un péché avéré.
                                                                                              113
                                                                                              N’eussent été la faveur et la grâce d’Allah envers toi [, Prophète !], un parti d’entre ces gens aurait médité de t’égarer, [mais] ils n’égarent qu’eux-mêmes et ne te nuisent en rien. Allah a fait descendre sur toi l’Écriture et la Sagesse. Il t’a enseigné ce que tu ne savais point, et la faveur d’Allah, envers toi, a été immense.
                                                                                              114
                                                                                              Nul bien, dans nombre de leurs conciliabules, sauf [dans les paroles de] qui ordonne [l’]aumône (ṣadaqa), ce qui est reconnu [convenable] et la concorde entre les Hommes. A celui qui fait cela, en quête de l’agrément d’Allah, Nous donnerons une rétribution immense.
                                                                                              115
                                                                                              Quiconque se sépare de l’Apôtre après que la Direction s’est manifestée à Lui, [quiconque] suit un autre chemin que celui des Croyants sera chargé par Nous de ce dont il se sera chargé. Nous lui ferons affronter la Géhenne et quel détestable « Devenir » !
                                                                                              [Contre les Polythéistes. Rétribution selon les œuvres.]
                                                                                              116
                                                                                              Allah ne pardonne pas qu’il Lui soit donné des Associés, alors qu’Il pardonne, à qui Il veut, les péchés autres que celui-là. Quiconque associe à Allah [des parèdres] est dans un égarement infini.
                                                                                              117
                                                                                              [Ces Associateurs] ne prient que des femelles. Ils ne prient qu’un Démon rebelle.
                                                                                              118
                                                                                              Qu’Allah maudisse [ce Démon qui] a dit : « Certes, je prendrai [, Seigneur !,] une partie déterminée de Tes serviteurs !
                                                                                              119

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                                                                                              [118] Je les égarerai ; je les bernerai de désirs ; je leur ordonnerai de fendre les oreilles des [bêtes de] troupeaux ; je leur ordonnerai de changer la création d’Allah. » Quiconque prend le Démon comme patron, en dehors d’Allah, se voue à une perte évidente.
                                                                                              120
                                                                                              [119] Il leur fait promesse et les berne de désirs. Ce qu’il leur promet n’est que tromperie.
                                                                                              121
                                                                                              [120] Le refuge de ces gens-là sera la Géhenne et ils ne trouveront nul moyen d’y échapper.
                                                                                              122
                                                                                              [121] Nous ferons [au contraire] entrer ceux qui croient et accomplissent des œuvres pies, dans les Jardins sous lesquels coulent les ruisseaux et là, ils resteront immortels, en éternité. Promesse d’Allah, en vérité ! Et qui donc est plus véridique qu’Allah, en [Sa] parole ?
                                                                                              123
                                                                                              [122] Cela ne dépend ni de vos souhaits ni des souhaits des Détenteurs de l’Écriture. Qui fait un mal en reçoit la « récompense » et il ne trouve, pour lui, en dehors d’Allah, ni patron ni auxiliaire.
                                                                                              124
                                                                                              [123] Quiconque, homme ou femme, accomplit des œuvres pies alors qu’il est croyant, celui-là entrera au Jardin et il ne sera pas lésé d’une pellicule de datte.
                                                                                              125
                                                                                              [124] Qui donc est meilleur, en religion, que celui qui s’est soumis à Allah, tout en pratiquant la bienfaisance, et qui suit la religion (milla) d’Abraham pris par Allah comme ami ?
                                                                                              Note [édition originale] : Celui qui s’est soumis etc. Même trait sourate II, 106.
                                                                                                126
                                                                                                [125] A Allah appartient ce qui est dans les cieux et ce qui est sur la terre. Allah embrasse toute chose [en Sa Science].
                                                                                                [Dispositions relatives aux orphelins et aux épouses.]
                                                                                                127
                                                                                                [126] [Les Croyants] te demandent éclaircissement [, Prophète !,] au sujet des femmes. Réponds[-leur] : « Allah vous éclaire, à leur endroit, ainsi que ce qu’on a fait descendre sur vous dans l’Écriture, à l’endroit des orphelines auxquelles vous n’avez pas encore remis ce qui est prescrit en leur faveur et que vous désirez épouser. [Allah et l’Écriture vous éclairent à l’égard] des enfants abaissés sur la terre et [ordonnent] que vous pratiquiez
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                                                                                                l’équité, envers les orphelins. Quelque bien que vous fassiez, Allah le connaîtra bien. »
                                                                                                Note [édition originale] : yatâmā n-nisâ’i « les orphelines ». Text. : les orphelins des femmes. Var. yayâma « les veuves ». ǁ Ce qui est prescrit en leur faveur. Les commt. comprennent qu’il s’agit de la part d’héritage qui revient aux orphelines.
                                                                                                  128
                                                                                                  [127] Si une femme craint, de son époux, rudesse ou indifférence, nul grief à leur faire s’ils procèdent entre eux à quelque arrangement, car l’arrangement est un bien. La ladrerie est offerte aux âmes, [mais] si vous êtes bienfaisants et si vous êtes pieux, [Allah le saura], car Allah, de ce que vous faites, est bien informé.
                                                                                                  129
                                                                                                  [128] Vous ne pourrez être équitables entre vos femmes, même si vous le désirez ! Ne soyez cependant pas trop partiaux et n’en laissez point comme en suspens. Si vous établissez la concorde (’aṣlaḥa) et si vous êtes pieux [cela vous vaudra rémission], car Allah est absoluteur et miséricordieux.
                                                                                                  Note [édition originale] : N’en laissez point etc. Text. : ne la laissez point comme celle qui est suspendue. Ce vt. rompt l’enchaînement du vt. précédent et du suiv.
                                                                                                    130
                                                                                                    [129] Si [les époux] se séparent, Allah pourvoira chacun de Sa largesse. Allah est large et sage.
                                                                                                    [Omnipotence divine.]
                                                                                                    131
                                                                                                    [130] A Allah appartient ce qui est dans les cieux et ce qui est sur la terre. Certes, Nous avons commandé à ceux qui ont reçu l’Écriture avant vous, et à vous-mêmes, d’être pieux envers Allah. Si vous êtes impies [, Allah vous châtiera], car à Allah appartient ce qui est dans les cieux et sur la terre. Allah est suffisant à Soi-même et digne de louanges.
                                                                                                    132
                                                                                                    [131] A Allah appartient ce qui est dans les cieux et ce qui est sur la terre. Combien Allah suffit comme protecteur (wakîl) !
                                                                                                    133
                                                                                                    [132] S’Il veut, Hommes !, Il vous anéantira et Il vous remplacera par d’autres. Allah, sur tout cela, est omnipotent.
                                                                                                    134
                                                                                                    [133] [Que] celui qui veut la récompense (ṯawâb) de la Vie Immédiate [sache qu’]Allah détient la récompense de la Vie Immédiate et de la [Vie] Dernière ! Allah est audient et clairvoyant.
                                                                                                    135
                                                                                                    [134] O vous qui croyez !, pratiquez constamment l’équité, [soyez] témoins envers Allah, fût-ce contre vous-mêmes, [contre] vos père et mère et vos proches, qu’il s’agisse du riche ou du besogneux ! Allah est le vrai patron de l’un et de l’autre. Ne suivez
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                                                                                                    point la passion de préférence à l’équité ! Si vous louvoyez ou vous détournez [de la justice, vous en pâtirez], car Allah, de ce que vous faites, est bien informé.
                                                                                                    [Contre les Hypocrites.]
                                                                                                    136
                                                                                                    [135] O vous qui croyez !, croyez en Allah, en Son Apôtre, à l’Écriture qu’Il a fait descendre sur Son Apôtre et à l’Écriture qu’il a fait descendre antérieurement ! Quiconque ne croit pas en Allah, [en] Ses Anges, [à] Ses Écritures, [en] Ses Apôtres et au Dernier Jour est dans un égarement infini.
                                                                                                    137
                                                                                                    [136] A Ceux qui auront cru puis auront été infidèles, puis auront cru puis auront été infidèles et dont l’infidélité n’aura fait que croître, B Ceux qui crurent puis furent impies, puis crurent puis furent impies et dont l’impiété ne fit que croître, Allah ne se trouvera point leur pardonner ni les diriger dans un [droit] chemin.
                                                                                                    Note [édition originale] : Les verbes, à l’ « accompli », offrent un sens double. La version A vise des apostats, mais le vt. suiv. ne parle que des Hypocrites. La version B, la seule admise par les commt., vise les Fils d’Israël : ceux-ci, avec Moïse, reçurent la foi qu’ils rejetèrent en adorant le Veau d’Or ; ils y revinrent d’ailleurs aussitôt mais rejetèrent le Christianisme et l’Islam, quand ils leur furent prêchés.
                                                                                                      138
                                                                                                      [137] Fais gracieuse annonce aux Hypocrites qu’ils auront un tourment cruel !
                                                                                                      139
                                                                                                      [138] Ceux qui prennent les Infidèles pour patrons (’awliyâ’) en dehors des Croyants, recherchent-ils la puissance auprès de [ces Infidèles] ? [Ils se leurrent]. La puissance, en totalité, appartient à Allah.
                                                                                                      140
                                                                                                      [139] Celui-ci a fait descendre dans l’Écriture : « Quand vous entendez qu’on est incrédule en les aya d’Allah et qu’on s’en raille, ne demeurez point avec ceux qui font cela jusqu’à ce qu’ils ergotent sur un autre sujet ! Si vous demeurez, alors vous serez semblables
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                                                                                                      à eux. » Allah réunira les Hypocrites et les Infidèles, dans la Géhenne, en totalité.
                                                                                                      Note [édition originale] : Quand vous entendez etc. Ce passage réfère nettement à la sourate VI, 67. Mais il faut souligner que la citation n’est pas textuelle. ǁ Avec ceux qui font cela. Text. : avec eux. ǁ Les Infidèles. Ce sens paraît préférable à Incrédules qui, à l’époque où nous sommes, s’applique aux Juifs médinois. Les Hypocrites semblent ici assimilés aux Polythéistes.
                                                                                                        141
                                                                                                        [140] [Ces Hypocrites sont ceux] qui sont dans l’expectative, à votre égard. Quand vous échoit un succès [venu] d’Allah, ils disent : « N’étions-nous pas avec vous ? » [Mais] si une part [de succès] échoit aux Infidèles, ils [leur] disent : « N’avions-nous pas main sur vous et ne vous avons-nous point défendus contre les Croyants ? » Allah jugera entre vous [et eux], au Jour de la Résurrection, et Allah n’accordera aux Infidèles nul moyen [de l’emporter] sur les Croyants.
                                                                                                        142
                                                                                                        [141] Les Hypocrites leurreraient Allah alors que c’est Lui [qui, en fait,] les leurre. Quand ils se lèvent pour la Prière, ils se lèvent, paresseux ; ils sont emplis d’ostentation envers les gens ; ils n’invoquent cependant guère Allah,
                                                                                                        143
                                                                                                        [142] hésitent dans leur attitude, ne penchent ni vers ceux-ci ni vers ceux-là. Quiconque est égaré par Allah, tu ne lui trouveras point de chemin [où revenir].
                                                                                                        144
                                                                                                        [143] O vous qui croyez !, ne prenez point les Infidèles comme patrons, à l’exclusion des Croyants ! Voudriez-vous qu’ils donnent à Allah une probation (sulṭân) évidente contre vous ?
                                                                                                        145
                                                                                                        [144] Les Hypocrites seront au degré inférieur du Feu, et tu ne leur trouveras point d’auxiliaire.
                                                                                                        146
                                                                                                        [145] Exception faite pour ceux qui seront revenus [de leur erreur], qui se seront réformés (’aṣlaḥa), qui se seront mis hors de péril par [la protection d’]Allah et auront voué leur Culte à Allah. Ceux-là sont avec les Croyants, or Allah donnera aux Croyants une rétribution immense.
                                                                                                        147
                                                                                                        [146] Que peut faire Allah de votre tourment, si vous êtes reconnaissants et si vous croyez ? Allah vous sait gré [de votre reconnaissance] et est omniscient.
                                                                                                        Note [édition originale] : Le sens paraît être : Qu’importe à Allah de punir ? Il aimerait mieux vous récompenser si vous êtes croyants.
                                                                                                          148
                                                                                                          [147] Allah n’aime point qu’on affiche le mal en paroles. [Il ne l’admet] que chez celui qui a été lésé. Allah est audient et omniscient.
                                                                                                          Note [édition originale] : Allah n’aime pas… en paroles = Allah n’aime pas qu’on attaque son prochain par médisance.
                                                                                                            149
                                                                                                            [148] Si vous montrez ou si vous cachez le bien [accompli
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                                                                                                            par vous
                                                                                                            ], ou si vous effacez le mal [accompli par autrui, Allah vous en tiendra compte], car Allah est « effaceur » et omnipotent.
                                                                                                            [Contre les Juifs médinois.]
                                                                                                            150
                                                                                                            [149] Ceux qui sont incrédules en Allah et en Ses Apôtres, [qui] veulent faire une distinction entre Allah et Ses Apôtres, [qui] disent : « Nous croyons en certains [Apôtres], et sommes incrédules en certains [autres] », [ceux qui] veulent prendre un chemin intermédiaire [entre la foi et l’infidélité],
                                                                                                            151
                                                                                                            [150] ceux-là sont des Infidèles, vraiment. Or Nous avons préparé, pour les Infidèles, un tourment avilissant.
                                                                                                            152
                                                                                                            [151] Ceux qui [, au contraire,] croient en Allah et en Ses Apôtres et ne font point de distinction entre aucun de [ces Apôtres], à ceux-là Nous donnerons leur rétribution [, dans l’Au-Delà]. Allah est absoluteur et miséricordieux.
                                                                                                            153
                                                                                                            [152] Les Détenteurs de l’Écriture te demandent [, Prophète !,] que Nous fassions descendre sur eux, du ciel, une [nouvelle] Écriture. Or ils ont demandé à Moïse [, jadis,] bien plus grand que cela. Ils ont dit en effet : « Fais-nous voir Allah, de façon manifeste ! » En prix de cette impiété, la foudre les a emportés. Ensuite, ils ont pris le Veau [d’Or comme idole], après que leur furent venues les Preuves. [Néanmoins] Nous effaçâmes pour eux cette impiété, et Nous donnâmes à Moïse une probation évidente.
                                                                                                            154
                                                                                                            [153] Nous élevâmes au-dessus d’eux le Mont [Sinaï], en marque de leur Alliance ; Nous leur dîmes : « Franchissez la porte, prosternés ! » ; Nous leur dîmes : « Ne transgressez pas le sabbat ! » et Nous reçûmes d’eux une Alliance solennelle.
                                                                                                            155
                                                                                                            [154] Nous les avons maudits parce qu’ils ont rompu leur Alliance [avec Nous], parce qu’ils ont été incrédules en les signes d’Allah, parce qu’ils ont tué sans droit les Prophètes et qu’ils ont dit : « Nos cœurs sont incirconcis ! » Non ! [leurs cœurs ne sont pas incirconcis], mais Allah les a scellés à cause de leur incrédulité, en sorte que rares sont ceux qui croient.
                                                                                                            156
                                                                                                            [155] [Nous les avons maudits] à cause de leur incrédulité, pour avoir dit, contre Marie, une immense infamie (buhtân),
                                                                                                            Note [édition originale] : Il est clair que ce vt. et les suiv. sont une addition ultérieure.
                                                                                                              157

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                                                                                                              [156] pour avoir dit : « Nous avons tué le Messie, Jésus fils de Marie, l’Apôtre d’Allah ! », alors qu’ils ne l’ont ni tué ni crucifié, mais que son sosie a été substitué à leurs yeux. En vérité, ceux qui s’opposent, à l’égard de [Jésus], sont certes dans un doute à son endroit. Ils n’ont nulle connaissance de [Jésus] ; ils ne suivent que conjecture et n’ont pas tué [Jésus] en certitude.
                                                                                                              Note [édition originale] : šubbiha la-hum « son sosie » etc. Text. : il lui fut ressemblé pour eux. Cette thèse est d’origine gnostique. Les données rassemblées par Tab., sont intéressantes. Certaines en effet, développent uniquement le trait coranique. Une série d’autres, au contraire, résume le récit évangélique sur la Cène, la station au Mont des Oliviers et le baiser de Judas ; elle ajoute que ce baiser fut donné à un chrétien nommé Serge qui, miraculeusement, avait pris la ressemblance de Jésus ; ce fut donc en fait ce Serge qui subit la crucifixion et non Jésus.
                                                                                                                158
                                                                                                                [156] Tout au contraire, Allah l’a élevé vers Lui. Allah est puissant et sage.
                                                                                                                159
                                                                                                                [157] Il n’est [personne], parmi les Détenteurs de l’Écriture, qui ne croie, certes en lui, avant sa mort (sic) et, au Jour de la Résurrection, [Jésus] sera témoin à leur (sic) encontre.
                                                                                                                Note [édition originale] : Il n’est [personne]… avant sa mort. Phrase traduite exactement pour en souligner l’incertitude. Au lieu de : avant sa mort = avant la mort de Jésus (ou encore : avant la mort de ce Détenteur de l’Écriture), on a la var. : avant leur mort. Cette var. n’est pas meilleure que la leçon de la Vulgate qui, semble-t-il, offre une lacune après : de l’Écriture.
                                                                                                                  [Origine des interdictions alimentaires imposées aux Juifs. Vérité de la nouvelle Révélation qui complète les messages antérieurs.]
                                                                                                                  160
                                                                                                                  [158] Nous avons déclaré illicites, pour ceux qui pratiquent le Judaïsme, des [nourritures] excellentes déclarées licites [, à l’origine,] pour eux, [et cela] en prix d’avoir été iniques, de s’être tant écartés du Chemin d’Allah,
                                                                                                                  161
                                                                                                                  [159] d’avoir pratiqué l’usure qui leur a été interdite, d’avoir mangé le bien des gens au nom du Faux. A ceux d’entre eux qui sont incrédules, Nous avons préparé un tourment cruel.
                                                                                                                  Note [édition originale] : Au nom du Faux. Autre sens : en [toute] fausseté.
                                                                                                                    162
                                                                                                                    [160] Mais à ceux qui, parmi eux, sont enracinés en la Science, aux Croyants qui croient à ce qu’on a fait descendre vers toi [, Prophète !,] et à ce qu’on a fait descendre avant toi, à ceux-là ainsi qu’[à] ceux qui accomplissent la Prière et donnent l’Aumône
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                                                                                                                    (zakât), [à] ceux qui croient en Allah et au Dernier Jour, Nous donnerons une rétribution immense.
                                                                                                                    Note [édition originale] : Ce vt., par le sens, se relie mal au précédent. Le mais pourrait bien être entièrement rédactionnel. — Enracinés en la Science, V. sourate III, 5 et la note vers la fin.
                                                                                                                      163
                                                                                                                      [161] Nous t’avons envoyé révélation, comme Nous avons envoyé révélation à Noé et aux Prophètes [venus] après lui, [comme] Nous avons envoyé révélation à Abraham, Ismaël, Isaac, Jacob, aux [Douze] Tribus, à Jésus, Job, Jonas, Aaron, Salomon et David à qui Nous avons donné des psaumes.
                                                                                                                      Note [édition originale] : Cette énumération de Prophètes ne comprend plus les Prophètes arabes Houd, Salih et Cho‛aïb. L’énumération commence par ordre chronologique, mais s’achève par association d’idées. Geiger se fonde sur elle pour conclure que Mahomet n’a point eu une connaissance directe de la Bible.
                                                                                                                        164
                                                                                                                        [162] Et [Nous avons envoyé] des Apôtres dont Nous t’avons fait récit antérieurement et des Apôtres dont Nous ne t’avons pas fait récit — Allah a clairement parlé à Moïse —,
                                                                                                                        Note [édition originale] : Ce vt. n’est pas lié grammaticalement au précédent. La phrase : [Nous avons envoyé] est restituée par les commt.
                                                                                                                          165
                                                                                                                          [163] Apôtres annonciateurs et avertisseurs, [dépêchés] pour que les Hommes n’aient nul argument [à faire valoir] contre Allah, après [venue] des Apôtres. Allah est puissant et sage.
                                                                                                                          166
                                                                                                                          [164] Mais Allah témoignera de ce qu’Il a fait descendre vers toi [, Prophète !] : Il l’a fait descendre en toute connaissance. Les Anges témoigneront combien Allah suffit comme témoin.
                                                                                                                          Note [édition originale] : Ce vt. s’enchaîne, semble-t-il, au vt. 161.
                                                                                                                            167
                                                                                                                            [165] Ceux qui sont incrédules et s’écartent du Chemin d’Allah sont dans un égarement infini.
                                                                                                                            168
                                                                                                                            [166] Ceux qui sont incrédules et injustes, Allah ne se trouve point leur pardonner ni les diriger dans une route [convenable],
                                                                                                                            169
                                                                                                                            [167] mais seulement [les mener] dans la route de la Géhenne où ils resteront, immortels, en éternité. Cela, à Allah, est facile.
                                                                                                                            [Appel a la conversion. Contre le dogme de la Trinité chrétienne. Récompense selon les œuvres.]
                                                                                                                            170
                                                                                                                            [168] Hommes !, l’Apôtre est venu à vous avec la Vérité [émanant] de votre Seigneur. Croyez ! [Cela sera] un bien pour vous. Si vous êtes incrédules… Car à Allah appartient ce qui est dans les cieux et [sur] la terre. Allah est omniscient et sage.
                                                                                                                            Note [édition originale] : Si vous êtes incrédules… La phrase est en suspens.
                                                                                                                              171

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                                                                                                                              [169] O détenteurs de l’Écriture !, ne soyez pas extravagants, en votre religion ! Ne dites, sur Allah, que la vérité ! Le Messie, Jésus fils de Marie, est seulement l’Apôtre d’Allah, Son Verbe jeté par Lui à Marie et un Esprit [émanant] de Lui. Croyez en Allah et en Ses Apôtres et ne dites point : « Trois ! ». Cessez ! [Cela sera] un bien pour vous. Allah n’est qu’une divinité unique. A Lui ne plaise d’avoir un enfant ! A Lui ce qui est dans les cieux et ce qui est sur la terre. Combien Allah suffit comme protecteur (wakîl) !
                                                                                                                              Note [édition originale] : Ce vt. très important est traduit avec l’absolue littéralité qu’il exige. — A Lui ne plaise etc. Text. : Gloire à Lui qu’Il ait un enfant.
                                                                                                                                172
                                                                                                                                [170] Le Messie, non plus que les Anges rapprochés [du Seigneur], n’ont trouvé indigne d’être des serviteurs d’Allah.
                                                                                                                                172
                                                                                                                                [171] Ceux qui trouvent indigne de L’adorer et qui s’enflent de superbe, [Allah] les rassemblera vers Lui, en totalité.
                                                                                                                                173
                                                                                                                                [172] A ceux qui auront cru et accompli des œuvres pies, Il donnera leur rétribution avec exactitude et Il leur ajoutera un surcroît de Sa faveur. A ceux, au contraire, qui auront trouvé indigne de L’adorer et se seront enflés d’orgueil, Il infligera un tourment cruel
                                                                                                                                173
                                                                                                                                et ils ne se trouveront, en dehors d’Allah, ni patron ni auxiliaire.
                                                                                                                                174
                                                                                                                                Hommes !, une preuve (burhân) vous est venue de votre Seigneur, et Nous avons fait descendre vers vous une Lumière éclatante.
                                                                                                                                175
                                                                                                                                [174] Ceux qui auront cru en Allah et se seront mis hors de péril, par Sa protection (’i‛taṣama), Il les fera entrer en Sa grâce (raḥma) et en Sa faveur et Il les dirigera vers Lui par une Voie Droite.
                                                                                                                                [Addition aux dispositions concernant les successions.]
                                                                                                                                176
                                                                                                                                [175] [Les Croyants] [, Prophète !,] te demandent éclaircissement [sur la succession sans ayant droit]. Réponds : « Allah vous éclaire sur cette succession. Si un homme périt sans avoir d’enfants mais ayant une sœur, à celle-ci la moitié de ce qu’il laisse et [si cette sœur meurt avant lui], il hérite d’elle, si elle n’a point
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                                                                                                                                d’enfant. S’il y a deux sœurs, à elles les deux tiers de ce qu’il laisse. S’il y a des frères et des sœurs, au mâle, part égale à celles de deux sœurs. »
                                                                                                                                Allah vous donne explication de crainte que vous ne vous égariez. Allah, de toute chose, est omniscient.
                                                                                                                                Note [édition originale] : Ce vt. est le complément du vt. 15 auquel il est très postérieur, si l’on en croit les données d’ailleurs très divergentes de l’exégèse.
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                                                                                                                                  Arberry, 1955Contexte
                                                                                                                                  X
                                                                                                                                  Women
                                                                                                                                  In the Name of God, the Merciful, the Compassionate
                                                                                                                                  1
                                                                                                                                  Mankind, fear your Lord, who created you of a single soul, and from it created its mate, and from the pair of them scattered abroad many men and women; and fear God by whom you demand one of another, and the wombs; surely God ever watches over you.
                                                                                                                                  2
                                                                                                                                  Give the orphans their property, and do not exchange the corrupt for the good; and devour not their property with your property; surely that is a great crime.
                                                                                                                                  3
                                                                                                                                  If you fear that you will not act justly towards the orphans, marry such women as seem good to you, two, three, four; but if you fear you will not be equitable, then only one, or what your right hands own; so it is likelier you will not be partial.
                                                                                                                                  4
                                                                                                                                  And give the women their dowries as a gift spontaneous; but if they are pleased to offer you any of it, consume it with wholesome appetite.
                                                                                                                                  5
                                                                                                                                  But do not give to fools their property that God has assigned to you to manage; provide for them and clothe them out of it, and speak to them honourable words.
                                                                                                                                  6
                                                                                                                                  Test well the orphans, until they reach the age of marrying; then, if you perceive in them right judgment, deliver to them their property; consume it not wastefully and hastily ere they are grown. If any man is rich, let him be abstinent; if poor, let him consume in reason. And when you deliver to them their property, take witnesses over them; God suffices for a reckoner.
                                                                                                                                  7
                                                                                                                                  To the men a share of what parents and kinsmen leave, and to the women a share of what parents and kinsmen leave, whether it be little or much, a share apportioned;
                                                                                                                                  8
                                                                                                                                  and when the division is attended by kinsmen and orphans and the poor, make provision for them out of it, and speak to them honourable words.
                                                                                                                                  9
                                                                                                                                  And let those fear who, if they left behind them weak seed, would be afraid on their account, and let them fear God, and speak words hitting the mark.
                                                                                                                                  10
                                                                                                                                  Those who devour the property of orphans unjustly, devour Fire in their bellies, and shall assuredly roast in a Blaze.
                                                                                                                                  11
                                                                                                                                  God charges you, concerning your children: to the male the like of the portion of two females, and if they be women above two, then for them two-thirds of what he leaves, but if she be one then to her a half; and to his parents to each one of the two the sixth of what he leaves, if he has children; but if he has no children, and his heirs are his parents, a third to his mother, or, if he has brothers, to his mother a sixth, after any bequest he may bequeath, or any debt. Your fathers and your sons -- you know not which out of them is nearer in profit to you. So God apportions; surely God is All-knowing, All-wise.
                                                                                                                                  12
                                                                                                                                  And for you a half of what your wives leave, if they have no children; but if they have children, then for you of what they leave a fourth, after any bequest they may bequeath, or any debt. And for them a fourth of what you leave, if you have no children; but if you have children, then for them of what you leave an eighth, after any bequest you may bequeath, or any debt. If a man or a woman have no heir direct, but have a brother or a sister, to each of the two a sixth; but if they are more numerous than that, they share equally a third, after any bequest he may bequeath, or any debt not prejudicial; a charge from God. God is All-knowing, All-clement.
                                                                                                                                  13
                                                                                                                                  Those are God’s bounds. Whoso obeys God and His Messenger, He will admit him to gardens underneath which rivers flow, therein dwelling forever; that is the mighty triumph.
                                                                                                                                  14
                                                                                                                                  But whoso disobeys God, and His Messenger, and transgresses His bounds, him He will admit to a Fire, therein dwelling forever, and for him there awaits a humbling chastisement.
                                                                                                                                  15
                                                                                                                                  Such of your women as commit indecency, call four of you to witness against them; and if they witness, then detain them in their houses until death takes them or God appoints for them a way.
                                                                                                                                  16
                                                                                                                                  And when two of you commit indecency, punish them both; but if they repent and make amends, then suffer them to be; God turns, and is All-compassionate.
                                                                                                                                  17
                                                                                                                                  God shall turn only towards those who do evil in ignorance, then shortly repent; God will return towards those; God is All-knowing, All-wise.
                                                                                                                                  18
                                                                                                                                  But God shall not turn towards those who do evil deeds until, when one of them is visited by death, he says, ‘Indeed now I repent,’ neither to those who die disbelieving; for them We have prepared a painful chastisement.
                                                                                                                                  19
                                                                                                                                  O believers, it is not lawful for you to inherit women against their will; neither debar them, that you may go off with part of what you have given them, except when they commit a flagrant indecency Consort with them honourably; or if you are averse to them, it is possible you may be averse to a thing, and God set in it much good.
                                                                                                                                  20
                                                                                                                                  And if you desire to exchange a wife in place of another, and you have given to one a hundredweight, take of it nothing. What, will you take it by way of calumny and manifest sin?
                                                                                                                                  21
                                                                                                                                  How shall you take it, when each of you has been privily with the other, and they have taken from you a solemn compact?
                                                                                                                                  22
                                                                                                                                  And do not marry women that your fathers married, unless it be a thing of the past; surely that is indecent and hateful; an evil way.
                                                                                                                                  23
                                                                                                                                  Forbidden to you are your mothers and daughters, your sisters, your aunts paternal and maternal, your brother’s daughters, your sister’s daughters, your mothers who have given suck to you, your suckling sisters, your wives’ mothers, your stepdaughters who are in your care being born of your wives you have been in to -- but if you have not yet been in to them it is no fault in you - and the spouses of your sons who are of your loins, and that you should take to you two sisters together, unless it be a thing of the past; God is All-forgiving, All-compassionate;
                                                                                                                                  24
                                                                                                                                  and wedded women, save what your right hands own. So God prescribes for you. Lawful for you, beyond all that, is that you may seek, using your wealth, in wedlock and not in licence. Such wives as you enjoy thereby, give them their wages apportionate; it is no fault in you in your agreeing together, after the due apportionate. God is All-knowing, All-wise.
                                                                                                                                  25
                                                                                                                                  Any one of you who has not the affluence to be able to marry believing freewomen in wedlock, let him take believing handmaids that your right hands own; God knows very well your faith; the one of you is as the other. So marry them, with their people’s leave, and give them their wages honourably as women in wedlock, not as in licence or taking lovers. But when they are in wedlock, if they commit indecency, they shall be liable to half the chastisement of freewomen. That provision is for those of you who fear fornication; yet it is better for you to be patient. God is All-forgiving, All-compassionate.
                                                                                                                                  26
                                                                                                                                  God desires to make clear to you, and to guide you in the institutions of those before you, and to turn towards you; God is All-knowing, All-wise;
                                                                                                                                  27
                                                                                                                                  and God desires to turn towards you, but those who follow their lusts desire you to swerve away mightily.
                                                                                                                                  28
                                                                                                                                  God desires to lighten things for you, for man was created a weakling.
                                                                                                                                  29
                                                                                                                                  O believers, consume not your goods between you in vanity, except there be trading, by your agreeing together. And kill not one another. Surely God is compassionate to you.
                                                                                                                                  30
                                                                                                                                  But whosoever does that in transgression and wrongfully, him We shall certainly roast at a Fire; and that for God is an easy matter.
                                                                                                                                  31
                                                                                                                                  If you avoid the heinous sins that are forbidden you, We will acquit you of your evil deeds, and admit you by the gate of honour.
                                                                                                                                  32
                                                                                                                                  Do not covet that whereby God in bounty has preferred one of you above another. To the men a share from what they have earned, and to the women a share from what they have earned. And ask God of His bounty; God knows everything.
                                                                                                                                  33
                                                                                                                                  To everyone We have appointed heirs of that which parents and kinsmen leave, and those with whom you have sworn compact. So give to them their share; God is witness over everything.
                                                                                                                                  34
                                                                                                                                  Men are the managers of the affairs of women for that God has preferred in bounty one of them over another, and for that they have expended of their property. Righteous women are therefore obedient, guarding the secret for God’s guarding. And those you fear may be rebellious admonish; banish them to their couches, and beat them. If they then obey you, look not for any way against them; God is All-high, All-great.
                                                                                                                                  35
                                                                                                                                  And if you fear a breach between the two, bring forth an arbiter from his people and from her people an arbiter, if they desire to set things right; God will compose their differences; surely God is All-knowing, All-aware.
                                                                                                                                  36
                                                                                                                                  Serve God, and associate naught with Him. Be kind to parents, and the near kinsman, and to orphans, and to the needy, and to the neighbour who is of kin, and to the neighbour who is a stranger, and to the companion at your side, and to the traveller, and to that your right hands own. Surely God loves not the proud and boastful
                                                                                                                                  37
                                                                                                                                  such as are niggardly, and bid other men to be niggardly, and themselves conceal the bounty that God has given them. We have prepared for the unbelievers a humbling chastisement,
                                                                                                                                  38
                                                                                                                                  and such as expend of their substance to show off to men, and believe not in God and the Last Day. Whosoever has Satan for a comrade, an evil comrade is he.
                                                                                                                                  39
                                                                                                                                  Why, what would it harm them, if they believed in God and the Last Day, and expended of that God has provided them? God knows them.
                                                                                                                                  40
                                                                                                                                  Surely God shall not wrong so much as the weight of an ant; and if it be a good deed He will double it, and give from Himself a mighty wage.
                                                                                                                                  41
                                                                                                                                  How then shall it be, when We bring forward from every nation a witness, and bring thee to witness against those?
                                                                                                                                  42
                                                                                                                                  Upon that day the unbelievers, those who have disobeyed the Messenger, will wish that the earth might be levelled with them; and they will not conceal from God one tiding.
                                                                                                                                  43
                                                                                                                                  O believers, draw not near to prayer when you are drunken until you know what you are saying, or defiled -- unless you are traversing a way -- until you have washed yourselves; but if you are sick, or on a journey, or if any of you comes from the privy, or you have touched women, and you can find no water, then have recourse to wholesome dust and wipe your faces and your hands; God is All-pardoning, All-forgiving.
                                                                                                                                  44
                                                                                                                                  Hast thou not regarded those who were given a share of the Book purchasing error, and desiring that you should also err from the way?
                                                                                                                                  45
                                                                                                                                  God knows well your enemies; God suffices as a protector, God suffices as a helper.
                                                                                                                                  46
                                                                                                                                  Some of the Jews pervert words from their meanings saying, ‘We have heard and we disobey’ and ‘Hear, and be thou not given to hear’ and ‘Observe us,’ twisting with their tongues and traducing religion. If they had said, ‘We have heard and obey’ and ‘Hear’ and ‘Regard us,’ it would have been better for them, and more upright; but God has cursed them for their unbelief so they believe not except a few.
                                                                                                                                  47
                                                                                                                                  You who have been given the Book, believe in what We have sent down, confirming what is with you, before We obliterate faces, and turn them upon their backs, or curse them as We cursed the Sabbath-men, and God’s command is done.
                                                                                                                                  48
                                                                                                                                  God forgives not that aught should be with Him associated; less than that He forgives to whomsoever He will. Whoso associates with God anything, has indeed forged a mighty sin.
                                                                                                                                  49
                                                                                                                                  Hast thou not regarded those who purify themselves? Nay; only God purifies whom He will; and they shall not be wronged a single date-thread.
                                                                                                                                  50
                                                                                                                                  Consider how they forge falsehood against God; and that suffices for a manifest sin;
                                                                                                                                  51
                                                                                                                                  Hast thou not regarded those who were given a share of the Book believing in demons and idols, and saying to the unbelievers, ‘These are more rightly guided on the way than the believers’?
                                                                                                                                  52
                                                                                                                                  Those are they whom God has cursed; he whom God has cursed, thou wilt not find for him any helper.
                                                                                                                                  53
                                                                                                                                  Or have they a share in the Kingdom? If that is so, they do not give the people a single date-spot.
                                                                                                                                  54
                                                                                                                                  Or are they jealous of the people for the bounty that God has given them? Yet We gave the people of Abraham the Book and the Wisdom, and We gave them a mighty kingdom.
                                                                                                                                  55
                                                                                                                                  And some of them there are that believe, and some of them that bar from it; Gehenna suffices for a Blaze!
                                                                                                                                  56
                                                                                                                                  Surely those who disbelieve in Our signs -- We shall certainly roast them at a Fire; as often as their skins are wholly burned, We shall give them in exchange other skins, that they may taste the chastisement. Surely God is All-mighty, All-wise.
                                                                                                                                  57
                                                                                                                                  And those that believe, and do deeds of righteousness, them We shall admit to gardens underneath which rivers flow, therein dwelling forever and ever; therein for them shall be spouses purified, and We shall admit them to a shelter of plenteous shade.
                                                                                                                                  58
                                                                                                                                  God commands you to deliver trusts back to their owners; and when you judge between the people, that you judge with justice. Good is the admonition God gives you; God is All-hearing, All-seeing.
                                                                                                                                  59
                                                                                                                                  O believers, obey God, and obey the Messenger and those in authority among you. If you should quarrel on anything, refer it to God and the Messenger, if you believe in God and the Last Day; that is better, and fairer in the issue.
                                                                                                                                  60
                                                                                                                                  Hast thou not regarded those who assert that they believe in what has been sent down to thee, and what was sent down before thee, desiring to take their disputes to idols, yet they have been commanded to disbelieve in them? But Satan desires to lead them astray into far error.
                                                                                                                                  61
                                                                                                                                  And when it is said to them, ‘Come now to what God has sent down, and the Messenger,’ then thou seest the hypocrites barring the way to thee.
                                                                                                                                  62
                                                                                                                                  How shall it be, when they are visited by an affliction for what their own hands have forwarded, then they come to thee swearing by God, ‘We sought only kindness and conciliation’?
                                                                                                                                  63
                                                                                                                                  Those -- God knows what is in their hearts; so turn away from them, and admonish them, and say to them penetrating words about themselves.
                                                                                                                                  64
                                                                                                                                  We sent not ever any Messenger, but that he should he obeyed, by the leave of God. If; when they wronged themselves, they had come to thee, and prayed forgiveness of God, and the Messenger had prayed forgiveness for them, they would have found God turns, All-compassionate.
                                                                                                                                  65
                                                                                                                                  But no, by thy Lord! they will not believe till they make thee the judge regarding the disagreement between them, then they shall find in themselves no impediment touching thy verdict, but shall surrender in full submission.
                                                                                                                                  66
                                                                                                                                  But had We prescribed for them, saying, ‘Slay yourselves’ or ‘Leave your habitations,’ they would not have done it, save a few of them; yet if they had done as they were admonished it would have been better for them, and stronger confirming them,
                                                                                                                                  67
                                                                                                                                  and then We surely would have given them from Us a mighty wage,
                                                                                                                                  68
                                                                                                                                  and guided them on a straight path.
                                                                                                                                  69
                                                                                                                                  Whosoever obeys God, and the Messenger -- they are with those whom God has blessed, Prophets, just men, martyrs, the righteous; good companions they!
                                                                                                                                  70
                                                                                                                                  That is the bounty from God; God suffices as One who knows.
                                                                                                                                  71
                                                                                                                                  O believers, take your precautions; then move forward in companies, or move forward all together.
                                                                                                                                  72
                                                                                                                                  Some of you there are that are dilatory; then, if an affliction visits you, he says, ‘God has blessed me, in that I was not a martyr with them.’
                                                                                                                                  73
                                                                                                                                  But if a bounty from God visits you, he will surely say, as if there had never been any affection between you and him, ‘Would that I had been with them, to attain a mighty triumph!’
                                                                                                                                  74
                                                                                                                                  So let them fight in the way of God who sell the present life for the world to come; and whosoever fights in the way of God and is slain, or conquers, We shall bring him a mighty wage.
                                                                                                                                  75
                                                                                                                                  How is it with you, that you do not fight in the way of God, and for the men, women, and children who, being abased, say, ‘Our Lord, bring us forth from this city whose people are evildoers, and appoint t us a protector from Thee, and appoint to us from Thee a helper’?
                                                                                                                                  76
                                                                                                                                  The believers fight in the way of God, and the unbelievers fight in the idols’ way. Fight you therefore against the friends of Satan; surely the guile of Satan is ever feeble.
                                                                                                                                  77
                                                                                                                                  Hast thou not regarded those to whom it was said, ‘Restrain your hands, and perform the prayer, and pay the alms’? Then, as soon as fighting is prescribed for them, there is a party of them fearing the people as they would fear God, or with a greater fear, and they say, ‘Our Lord, why hast thou prescribed fighting for us? Why not defer us to a near term?’ Say: ‘The enjoyment of this world is little; the world to come is better for him who fears God; you shall not be wronged a single date-thread.’
                                                                                                                                  78
                                                                                                                                  Wherever you may be, death will overtake you, though you should be in raised-up towers. And if a good thing visits them, they say, ‘This is from God’ but if an evil thing visits them, they say, ‘This is from thee.’ Say: ‘Everything is from God.’ How is it with this people? They scarcely understand any tiding.
                                                                                                                                  79
                                                                                                                                  Whatever good visits thee, it is of God; whatever evil visits thee is of thyself. And We have sent thee to men a Messenger; God suffices for a witness.
                                                                                                                                  80
                                                                                                                                  Whosoever obeys the Messenger, thereby obeys God; and whosoever turns his back - We have not sent thee to be a watcher over them.
                                                                                                                                  81
                                                                                                                                  They say, ‘Obedience’ but when they sally forth from thee, a party of them meditate all night on other than what thou sayest. God writes down their meditations; so turn away from them, and put thy trust in God; God suffices for a guardian.
                                                                                                                                  82
                                                                                                                                  What, do they not ponder the Koran? If it had been from other than God surely they would have found in it much inconsistency.
                                                                                                                                  83
                                                                                                                                  When there comes to them a matter, be it of security or fear, they broadcast it; if they had referred it to the Messenger and to those in authority among them, those of them whose task it is to investigate would have known the matter. And but for the bounty of God to you, and His mercy, you would surely have followed Satan, except a few.
                                                                                                                                  84
                                                                                                                                  So do thou fight in the way of God; thou art charged only with thyself. And urge on the believers; haply God will restrain the unbelievers’ might; God is stronger in might, more terrible in punishing.
                                                                                                                                  85
                                                                                                                                  Whoso intercedes with a good intercession shall receive a share of it; whosoever intercedes with a bad intercession, he shall receive the like of it; God has power over everything.
                                                                                                                                  86
                                                                                                                                  And when you are greeted with a greeting greet with a fairer than it, or return it; surely God keeps a watchful count over everything.
                                                                                                                                  87
                                                                                                                                  God -- there is no god but He. He will surely gather you to the Resurrection Day, no doubt of it. And who is truer in tidings than God?
                                                                                                                                  88
                                                                                                                                  How is it with you, that you are two parties touching the hypocrites, and God has overthrown them for what they earned? What, do you desire to guide him whom God has led astray? Whom God leads astray, thou wilt not find for him a way.
                                                                                                                                  89
                                                                                                                                  They wish that you should disbelieve as they disbelieve, and then you would be equal; therefore take not to yourselves friends of them, until they emigrate in the way of God; then, if they turn their backs, take them, and slay them wherever you find them; take not to yourselves any one of them as friend or helper
                                                                                                                                  90
                                                                                                                                  except those that betake themselves to a people who are joined with you by a compact, or come to you with breasts constricted from fighting with you or fighting their people. Had God willed, He would have given them authority over you, and then certainly they would have fought you. If they withdraw from you, and do not fight you, and offer you peace, then God assigns not any way to you against them.
                                                                                                                                  91
                                                                                                                                  You will find others desiring to be secure from you, and secure from their people, yet whenever they are returned to temptation, they are overthrown in it. If they withdraw not from you, and offer you peace, and restrain their hands, take them, and slay them wherever you come on them; against them We have given you a clear authority.
                                                                                                                                  92
                                                                                                                                  It belongs not to a believer to slay a believer, except it be by error. If any slays a believer by error, then let him set free a believing slave, and bloodwit is to be paid to his family unless they forgo it as a freewill offering. If he belong to a people at enmity with you and is a believer, let the slayer set free a believing slave. If he belong to a people joined with you by a compact, then bloodwit is to be paid to his family and the slayer shall set free a believing slave. But if he finds not the means, let him fast two successive months -- God’s turning; God is All-knowing, All-wise.
                                                                                                                                  93
                                                                                                                                  And whoso slays a believer wilfully, his recompense is Gehenna, therein dwelling forever, and God will be wroth with him and will curse him, and prepare for him a mighty chastisement.
                                                                                                                                  94
                                                                                                                                  O believers, when you are journeying in the path of God, be discriminating, and do not say to him who offers you a greeting, ‘Thou art not a believer,’ seeking the chance goods of the present life. With God are spoils abundant. So you were aforetime; but God has been gracious to you. So be discriminating; surely God is aware of the things you do.
                                                                                                                                  95
                                                                                                                                  Such believers as sit at home -- unless they have an injury -- are not the equals of those who struggle in the path of God with their possessions and their selves. God has preferred in rank those who struggle with their possessions and their selves over the ones who sit at home; yet to each God has promised the reward most fair; and God has preferred those who struggle over the ones who sit at home for the bounty of a mighty wage,
                                                                                                                                  96
                                                                                                                                  in ranks standing before Him, forgiveness and mercy; surely God is All-forgiving, All-compassionate.
                                                                                                                                  97
                                                                                                                                  And those the angels take, while still they are wronging themselves -- the angels will say, ‘In what circumstances were you?’ They will say, ‘We were abased in the earth.’ The angels will say, ‘But was not God’s earth wide, so that you might have emigrated in it?’ Such men, their refuge shall be Gehenna -- an evil homecoming! --
                                                                                                                                  98
                                                                                                                                  except the men, women, and children who, being abased, can devise nothing and are not guided to a way;
                                                                                                                                  99
                                                                                                                                  haply them God will yet pardon, for God is All-pardoning, All-forgiving.
                                                                                                                                  100
                                                                                                                                  Whoso emigrates in the way of God will find in the earth many refuges and plenty; whoso goes forth from his house an emigrant to God and His Messenger, and then death overtakes him, his wage shall have fallen on God; surely God is All-forgiving, All-compassionate.
                                                                                                                                  101
                                                                                                                                  And when you are journeying in the land there is no fault in you that you shorten the prayer, if you fear the unbelievers may afflict you; the unbelievers are for you a manifest foe.
                                                                                                                                  102
                                                                                                                                  When thou art amongst them, and performest for them the prayer, let a party of them stand with thee, and let them take their weapons. When they bow themselves, let them be behind you; and let another party who have not prayed come and pray with thee, taking their precautions and their weapons. The unbelievers wish that you should be heedless of your weapons and your baggage, then they would wheel on you all at once. There is no fault in you, if rain molests you, or you are sick, to lay aside your weapons; but take your precautions. God has prepared for the unbelievers a humbling chastisement.
                                                                                                                                  103
                                                                                                                                  When you have performed the prayer, remember God, standing and sitting and on your sides. Then, when you are secure, perform the prayer; surely the prayer is a timed prescription for the believers.
                                                                                                                                  104
                                                                                                                                  Faint not in seeking the heathen; if you are suffering, they are also suffering as you are suffering, and you are hoping from God for that for which they cannot hope; God is All-knowing, All-wise.
                                                                                                                                  105
                                                                                                                                  Surely We have sent down to thee the Book with the truth, so that thou mayest judge between the people by that God has shown thee. So be not an advocate for the traitors;
                                                                                                                                  106
                                                                                                                                  and pray forgiveness of God; surely God is All-forgiving, All-compassionate.
                                                                                                                                  107
                                                                                                                                  And do not dispute on behalf of those who betray themselves; surely God loves not the guilty traitor.
                                                                                                                                  108
                                                                                                                                  They hide themselves from men, but hide not themselves from God; for He is with them while they meditate at night discourse unpleasing to Him; God encompasses the things they do.
                                                                                                                                  109
                                                                                                                                  Ha, there you are; you have disputed on their behalf in the present life; but who will dispute with God on their behalf on the Resurrection Day, or who will be a guardian for them?
                                                                                                                                  110
                                                                                                                                  Whosoever does evil, or wrongs himself; and then prays God’s forgiveness, he shall find God is All-forgiving, All-compassionate.
                                                                                                                                  111
                                                                                                                                  And whosoever earns a sin, earns it against himself only; and God is ever All-knowing, All-wise.
                                                                                                                                  112
                                                                                                                                  And whosoever earns a fault or a sin and then casts it upon the innocent, thereby has laid upon himself calumny and manifest sin.
                                                                                                                                  113
                                                                                                                                  But for God’s bounty to thee and His mercy a party of them purposed to lead thee astray; but they lead only themselves astray; they do not hurt thee in anything. God has sent down on thee the Book and the Wisdom, and He has taught thee that thou knewest not; God’s’ bounty to thee is ever great.
                                                                                                                                  114
                                                                                                                                  No good is there in much of their conspiring, except for him who bids to freewill offering, or honour, or setting things right between the people. Whoso does that, seeking God’s good pleasure, We shall surely give him a mighty wage.
                                                                                                                                  115
                                                                                                                                  But whoso makes a breach with the Messenger after the guidance has become clear to him and follows a way other than the believers’ him We shall turn over to what he has turned to and We shall roast him in Gehenna - an evil homecoming!
                                                                                                                                  116
                                                                                                                                  God forgives not that aught should be with Him associated; less than that He forgives to whomsoever He will. Whoso associates with God anything, has gone astray into far error.
                                                                                                                                  117
                                                                                                                                  In stead of Him, they pray not except to female beings; they pray not except to a rebel Satan accursed by God.
                                                                                                                                  118
                                                                                                                                  He said, ‘Assuredly I will take unto myself a portion appointed of Thy servants,
                                                                                                                                  119
                                                                                                                                  and I will lead them astray, and fill them with fancies and I will command them and they will cut off the cattle’s ears; I will command them and they will alter God’s creation.’ Whoso takes Satan to him for a friend, instead of God, has surely suffered a manifest loss.
                                                                                                                                  120
                                                                                                                                  He promises them and fills them with fancies, but there is nothing Satan promises them except delusion.
                                                                                                                                  121
                                                                                                                                  Such men -- their refuge shall be Gehenna, and they shall find no asylum from it.
                                                                                                                                  122
                                                                                                                                  But those that believe, and do deeds of righteousness, them We shall admit to gardens underneath which rivers flow, therein dwelling for ever and ever; God’s promise in truth; and who is truer in speech than God?
                                                                                                                                  123
                                                                                                                                  It is not your fancies, nor the fancies of the People of the Book. Whosoever does evil shall be recompensed for it, and will not find for him, apart from God, a friend or helper.
                                                                                                                                  124
                                                                                                                                  And whosoever does deeds of righteousness, be it male or female, believing - they shall enter Paradise, and not be wronged a single date-spot.
                                                                                                                                  125
                                                                                                                                  And who is there that has a fairer religion than he who submits his will to God being a good-doer, and who follows the creed of Abraham, a man of pure faith? And God took Abraham for a friend.
                                                                                                                                  126
                                                                                                                                  To God belongs all that is in the heavens and in the earth, and God encompasses everything.
                                                                                                                                  127
                                                                                                                                  They will ask thee for a pronouncement concerning women. Say: ‘God pronounces to you concerning them, and what is recited to you in the Book concerning the orphan women to whom you give not what is prescribed for them, and yet desire to marry them, and the oppressed children, and that you secure justice for orphans. Whatever good you do, God knows of it.’
                                                                                                                                  128
                                                                                                                                  If a woman fear rebelliousness or aversion in her husband, there is no fault in them if the couple set things right between them; right settlement is better; and souls are very prone to avarice. If you do good and are godfearing, surely God is aware of the things you do.
                                                                                                                                  129
                                                                                                                                  You will not be able to be equitable between your wives, be you ever so eager; yet do not be altogether partial so that you leave her as it were suspended. If you set things right, and are godfearing, God is All-forgiving, All-compassionate.
                                                                                                                                  130
                                                                                                                                  But if they separate, God will enrich each of them of His plenty; God is All-embracing, All-wise.
                                                                                                                                  131
                                                                                                                                  To God belongs all that is in the heavens and in the earth. We have charged those who were given the Book before you, and you, ‘Fear God.’ If you disbelieve, to God belongs all that is in the heavens and in the earth; God is All-sufficient, All-laudable.
                                                                                                                                  132
                                                                                                                                  To God belongs all that is in the heavens and in the earth; God suffices for a guardian.
                                                                                                                                  133
                                                                                                                                  If He will, He can put you away, O men, and bring others; surely God is powerful over that.
                                                                                                                                  134
                                                                                                                                  Whoso desires the reward of this world, with God is the reward of this world and of the world to come; God is All-hearing, All-seeing.
                                                                                                                                  135
                                                                                                                                  O believers, be you securers of justice, witnesses for God, even though it be against yourselves, or your parents and kinsmen, whether the man be rich or poor; God stands closest to either. Then follow not caprice, so as to swerve; for if you twist or turn, God is aware of the things you do.
                                                                                                                                  136
                                                                                                                                  O believers, believe in God and His Messenger and the Book He has sent down on His Messenger and the Book which He sent down before. Whoso disbelieves in God and His angels and His Books, and His Messengers, and the Last Day, has surely gone astray into far error.
                                                                                                                                  137
                                                                                                                                  Those who believe, and then disbelieve, and then believe, and then disbelieve, and then increase in unbelief-God is not likely to forgive them, neither to guide them on any way.
                                                                                                                                  138
                                                                                                                                  Give thou good tidings to the hypocrites that for them awaits a painful chastisement.
                                                                                                                                  139
                                                                                                                                  Those who take unbelievers for their friends instead of believers -- do they seek glory in them? But glory altogether belongs to God.
                                                                                                                                  140
                                                                                                                                  He has sent down upon you in the Book: ‘When you hear God’s signs being disbelieved and made mock of, do not sit with them until they plunge into some other talk, or else you will surely be like to them.’ God will gather the hypocrites and the unbelievers all in Gehenna.
                                                                                                                                  141
                                                                                                                                  Those who wait upon you and, if a victory comes to you from God, say, ‘Were we not with you?’ but if the unbelievers get a share, they say, ‘Did we not gain the mastery over you, and did we not defend you from the believers?’ God will judge between you on the Resurrection Day, and God will not grant the unbelievers any way over the believers.
                                                                                                                                  142
                                                                                                                                  The hypocrites seek to trick God, but God is tricking them. When they stand up to pray they stand up lazily, showing off to the people and not remembering God save a little;
                                                                                                                                  143
                                                                                                                                  wavering all the time -- not to these, not to those; and whom God leads astray, thou wilt not find for him a way.
                                                                                                                                  144
                                                                                                                                  O believers, take not the unbelievers as friends instead of the believers; or do you desire to give God over you a clear authority?
                                                                                                                                  145
                                                                                                                                  Surely the hypocrites will be in the lowest reach of the Fire; thou wilt not find for them any helper;
                                                                                                                                  146
                                                                                                                                  save such as repent, and make amends, and hold fast to God, and make their religion sincerely God’s; those are with the believers, and God will certainly give the believers a mighty wage.
                                                                                                                                  147
                                                                                                                                  What would God do with chastising you if you are thankful, and believe? God is All-thankful, All-knowing.
                                                                                                                                  148
                                                                                                                                  God likes not the shouting of evil words unless a man has been wronged; God is All-hearing, All-knowing.
                                                                                                                                  149
                                                                                                                                  If you do good openly or in secret or pardon an evil, surely God is All-pardoning, All-powerful.
                                                                                                                                  150
                                                                                                                                  Those who disbelieve in God and His Messengers and desire to make division between God and His Messengers, and say, ‘We believe in part, and disbelieve in part,’ desiring to take between this and that a way --
                                                                                                                                  151
                                                                                                                                  those in truth are the unbelievers; and We have prepared for the unbelievers a humbling chastisement.
                                                                                                                                  152
                                                                                                                                  And those who believe in God and His Messengers and make no division between any of them, those -- We shall surely give them their wages; God is All-forgiving, All-compassionate.
                                                                                                                                  153
                                                                                                                                  The People of the Book will ask thee to bring down upon them a Book from heaven; and they asked Moses for greater than that, for they said, ‘Show us God openly.’ And the thunderbolt took them for their evildoing. Then they took to themselves the Calf, after the clear signs had come to them; yet We pardoned them that, and We bestowed upon Moses a clear authority.
                                                                                                                                  154
                                                                                                                                  And We raised above them the Mount, taking compact with them; and We said to them, ‘Enter in at the gate, prostrating’ and We said to them, ‘Transgress not the Sabbath’ and We took from them a solemn compact.
                                                                                                                                  155
                                                                                                                                  So, for their breaking the compact, and disbelieving in the signs of God, and slaying the Prophets without right, and for their saying, ‘Our hearts are uncircumcised’-- nay, but God sealed them for their unbelief, so they believe not, except a few --
                                                                                                                                  156
                                                                                                                                  and for their unbelief, and their uttering against Mary a mighty calumny,
                                                                                                                                  157
                                                                                                                                  and for their saying, ‘We slew the Messiah, Jesus son of Mary, the Messenger of God’-- yet they did not slay him, neither crucified him, only a likeness of that was shown to them. Those who are at variance concerning him surely are in doubt regarding him; they have no knowledge of him, except the following of surmise; and they slew him not of a certainty -- no indeed;
                                                                                                                                  158
                                                                                                                                  God raised him up to Him; God is All-mighty, All-wise.
                                                                                                                                  159
                                                                                                                                  There is not one of the People of the Book but will assuredly believe in him before his death, and on the Resurrection Day he will be a witness against them.
                                                                                                                                  160
                                                                                                                                  And for the evildoing of those of Jewry, We have forbidden them certain good things that were permitted to them, and for their barring from God’s way many,
                                                                                                                                  161
                                                                                                                                  and for their taking usury, that they were prohibited, and consuming the wealth of the people in vanity; and We have prepared for the unbelievers among them a painful chastisement.
                                                                                                                                  162
                                                                                                                                  But those of them that are firmly rooted in knowledge, and the believers believing in what has been sent down to thee, and what was sent down before thee, that perform the prayer and pay the alms, and those who believe in God and the Last Day - them We shall surely give a mighty wage.
                                                                                                                                  163
                                                                                                                                  We have revealed to thee as We revealed to Noah, and the Prophets after him, and We revealed to Abraham, Ishmael, Isaac, Jacob, and the Tribes, Jesus and Job, Jonah and Aaron and Solomon, and We gave to David Psalms,
                                                                                                                                  164
                                                                                                                                  and Messengers We have already told thee of before, and Messengers We have not told thee of; and unto Moses God spoke directly --
                                                                                                                                  165
                                                                                                                                  Messengers bearing good tidings, and warning, so that mankind might have no argument against God, after the Messengers; God is All-mighty, All-wise.
                                                                                                                                  166
                                                                                                                                  But God bears witness to that He has sent down to thee; He has sent it down with His knowledge; and the angels also bear witness; and God suffices for a witness.
                                                                                                                                  167
                                                                                                                                  Surely those who disbelieve, and bar from the way of God, have gone astray into far error.
                                                                                                                                  168
                                                                                                                                  Surely the unbelievers, who have done evil, God would not forgive them, neither guide them on any road
                                                                                                                                  169
                                                                                                                                  but the road to Gehenna, therein dwelling forever and ever; and that for God is an easy matter.
                                                                                                                                  170
                                                                                                                                  O men, the Messenger has now come to you with the truth from your Lord; so believe; better is it for you. And if you disbelieve, to God belongs all that is in the heavens and in the earth; and God is All-knowing, All-wise.
                                                                                                                                  171
                                                                                                                                  People of the Book, go not beyond the bounds in your religion, and say not as to God but the truth. The Messiah, Jesus son of Mary, was only the Messenger of God, and His Word that He committed to Mary, and a Spirit from Him. So believe in God and His Messengers, and say not, ‘Three.’ Refrain; better is it for you. God is only One God. Glory be to Him -- That He should have a son! To Him belongs all that is in the heavens and in the earth; God suffices for a guardian.
                                                                                                                                  172
                                                                                                                                  The Messiah will not disdain to be a servant of God, neither the angels who are near stationed to Him. Whosoever disdains to serve Him, and waxes proud, He will assuredly muster them to Him, all of them.
                                                                                                                                  173
                                                                                                                                  As for the believers, who do deeds of righteousness, He will pay them in full their wages, and He will give them more, of His bounty; and as for them who disdain, and wax proud, them He will chastise with a painful chastisement, and they shall not find for them, apart from God, a friend or helper.
                                                                                                                                  174
                                                                                                                                  O men, a proof has now come to you from your Lord; We have sent down to you a manifest light.
                                                                                                                                  175
                                                                                                                                  As for those who believe in God, and hold fast to Him, He will surely admit them to mercy from Him, and bounty, and will guide them to Him on a straight path.
                                                                                                                                  176
                                                                                                                                  They will ask thee for a pronouncement. Say: ‘God pronounces to you concerning the indirect heirs. If a man perishes having no children, but he has a sister, she shall receive a half of what he leaves, and he is her heir if she has no children. If there be two sisters, they shall receive two-thirds of what he leaves; if there be brothers and sisters, the male shall receive the portion of two females. God makes clear to you, lest you go astray; God has knowledge of everything."
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                                                                                                                                  Pitckthall, 1930Contexte
                                                                                                                                  X
                                                                                                                                  Women
                                                                                                                                  Revealed at Al-Madînah
                                                                                                                                  In the name of Allah, the Beneficent, the Merciful.
                                                                                                                                  1
                                                                                                                                  O mankind! Be careful of your duty to your Lord Who created you from a single soul and from it created its mate and from them twain hath spread abroad a multitude of men and women. Be careful of your duty toward Allah in Whom ye claim (your rights) of one another, and toward the wombs (that bare you). Lo! Allah hath been a watcher over you.
                                                                                                                                  2
                                                                                                                                  Give unto orphans their wealth. Exchange not the good for the bad (in your management thereof) nor absorb their wealth into your own wealth. Lo! that would be a great sin.
                                                                                                                                  3
                                                                                                                                  And if ye fear that ye will not deal fairly by the orphans, marry of the women, who seem good to you, two or three or four; and if ye fear that ye cannot do justice (to so many) then one (only) or (the captives) that your right hands possess. Thus it is more likely that ye will not do injustice.
                                                                                                                                  4
                                                                                                                                  And give unto the women (whom ye marry) free gift of their marriage portions; but if they of their own accord remit unto you a part thereof, then ye are welcome to absorb it (in your wealth).
                                                                                                                                  5
                                                                                                                                  Give not unto the foolish (what is in) your (keeping of their) wealth, which Allah hath given you to maintain; but feed and clothe them from it, and speak kindly unto them.
                                                                                                                                  6
                                                                                                                                  Prove orphans till they reach the marriageable age; then, if ye find them of sound judgment, deliver over unto them their fortune; and devour it not by squandering and in haste lest they should grow up Whoso (of the guardians) is rich, let him abstain generously (from taking of the property of orphans); and whoso is poor let him take thereof in reason (for his guardianship). And when ye deliver up their fortune unto orphans, have (the transaction) witnessed in their presence. Allah sufficeth as a Reckoner.
                                                                                                                                  7
                                                                                                                                  Unto the men (of a family) belongeth a share of that which parents and near kindred leave, and unto the women a share of that which parents and near kindred leave, whether it be little or much - a legal share.
                                                                                                                                  8
                                                                                                                                  And when kinsfolk and orphans and the needy are present at the division (of the heritage), bestow on them therefrom and speak kindly unto them.
                                                                                                                                  9
                                                                                                                                  And let those fear (in their behaviour toward orphans) who if they left behind them weak offspring would be afraid for them. So let them mind their duty to Allah, and speak justly.
                                                                                                                                  10
                                                                                                                                  Lo! Those who devour the wealth of orphans wrongfully, they do but swallow fire into their bellies, and they will be exposed to burning flame.
                                                                                                                                  11
                                                                                                                                  Allah chargeth you concerning (the provision for) your children: to the male the equivalent of the portion of two females, and if there be women more than two, then theirs is two-thirds of the inheritance, and if there be one (only) then the half. And to each of his parents a sixth of the inheritance, if he have a son; and if he have no son and his parents are his heirs, then to his mother appertaineth the third; and if he have brethren, then to his mother appertaineth the sixth, after any legacy he may have bequeathed, or debt (hath been paid). Your parents and your children: Ye know not which of them is nearer unto you in usefulness. It is an injunction from Allah. Lo! Allah is Knower, Wise.
                                                                                                                                  12
                                                                                                                                  And unto you belongeth a half of that which your wives leave, if they have no child; but if they have a child then unto you the fourth of that which they leave, after any legacy they may have bequeathed, or debt (they may have contracted, hath been paid). And unto them belongeth the fourth of that which ye leave if ye have no child, but if ye have a child then the eighth of that which ye leave, after any legacy ye may have bequeathed, or debt (ye may have contracted, hath been paid). And if a man or a woman have a distant heir (having left neither parent nor child), and he (or she) have a brother or a sister (only on the mother’s side) then to each of them twain (the brother and the sister) the sixth, and if they be more than two, then they shall be sharers in the third, after any legacy that may have been bequeathed or debt (contracted) not injuring (the heirs by willing away more than a third of the heritage) hath been paid. A commandment from Allah. Allah is Knower, Indulgent.
                                                                                                                                  13
                                                                                                                                  These are the limits (imposed by) Allah. Whoso obeyeth Allah and His messenger, He will make him enter Gardens underneath which rivers flow, where such will dwell for ever. That will be the great success.
                                                                                                                                  14
                                                                                                                                  And whoso disobeyeth Allah and His messenger and transgresseth His limits, He will make him enter Fire, where he will dwell for ever; his will be a shameful doom.
                                                                                                                                  15
                                                                                                                                  As for those of your women who are guilty of lewdness, call to witness four of you against them. And if they testify (to the truth of the allegation) then confine them to the houses until death take them or (until) Allah appoint for them a way (through new legislation).
                                                                                                                                  16
                                                                                                                                  And as for the two of you who are guilty thereof, punish them both. And if they repent and improve, then let them be. Lo! Allah is ever relenting, Merciful.
                                                                                                                                  17
                                                                                                                                  Forgiveness is only incumbent on Allah toward those who do evil in ignorance (and) then turn quickly (in repentance) to Allah. These are they toward whom Allah relenteth. Allah is ever Knower, Wise.
                                                                                                                                  18
                                                                                                                                  The forgiveness is not for those who do ill-deeds until, when death attendeth upon one of them, he saith: Lo! I repent now; nor yet for those who die while they are disbelievers. For such We have prepared a painful doom.
                                                                                                                                  19
                                                                                                                                  O ye who believe! It is not lawful for you forcibly to inherit the women (of your deceased kinsmen), nor (that) ye should put constraint upon them that ye may take away a part of that which ye have given them, unless they be guilty of flagrant lewdness. But consort with them in kindness, for if ye hate them it may happen that ye hate a thing wherein Allah hath placed much good.
                                                                                                                                  20
                                                                                                                                  And if ye wish to exchange one wife for another and ye have given unto one of them a sum of money (however great), take nothing from it. Would ye take it by the way of calumny and open wrong?
                                                                                                                                  21
                                                                                                                                  How can ye take it (back) after one of you hath gone in unto the other, and they have taken a strong pledge from you?
                                                                                                                                  22
                                                                                                                                  And marry not those women whom your fathers married, except what hath already happened (of that nature) in the past. Lo! it was ever lewdness and abomination, and an evil way.
                                                                                                                                  23
                                                                                                                                  Forbidden unto you are your mothers, and your daughters, and your sisters, and your father’s sisters, and your mother’s sisters, and your brother’s daughters and your sister’s daughters, and your foster-mothers, and your foster-sisters, and your mothers-in-law, and your step-daughters who are under your protection (born) of your women unto whom ye have gone in - but if ye have not gone in unto them, then it is no sin for you (to marry their daughters) - and the wives of your sons who (spring) from your own loins. And (it is forbidden unto you) that ye should have two sisters together, except what hath already happened (of that nature) in the past. Lo! Allah is ever Forgiving, Merciful.
                                                                                                                                  24
                                                                                                                                  And all married women (are forbidden unto you) save those (captives) whom your right hands possess. It is a decree of Allah for you. Lawful unto you are all beyond those mentioned, so that ye seek them with your wealth in honest wedlock, not debauchery. And those of whom ye seek content (by marrying them), give unto them their portions as a duty. And there is no sin for you in what ye do by mutual agreement after the duty (hath been done). Lo! Allah is ever Knower, Wise.
                                                                                                                                  25
                                                                                                                                  And whoso is not able to afford to marry free, believing women, let them marry from the believing maids whom your right hands possess. Allah knoweth best (concerning) your faith. Ye (proceed) one from another; so wed them by permission of their folk, and give unto them their portions in kindness, they being honest, not debauched nor of loose conduct. And if when they are honourably married they commit lewdness they shall incur the half of the punishment (prescribed) for free women (in that case). This is for him among you who feareth to commit sin. But to have patience would be better for you. Allah is Forgiving, Merciful.
                                                                                                                                  26
                                                                                                                                  Allah would explain to you and guide you by the examples of those who were before you, and would turn to you in mercy. Allah is Knower, Wise.
                                                                                                                                  27
                                                                                                                                  And Allah would turn to you in mercy; but those who follow vain desires would have you go tremendously astray.
                                                                                                                                  28
                                                                                                                                  Allah would make the burden light for you, for man was created weak.
                                                                                                                                  29
                                                                                                                                  O ye who believe! Squander not your wealth among yourselves in vanity, except it be a trade by mutual consent, and kill not one another. Lo! Allah is ever Merciful unto you.
                                                                                                                                  30
                                                                                                                                  Whoso doeth that through aggression and injustice, we shall cast him into Fire, and that is ever easy for Allah.
                                                                                                                                  31
                                                                                                                                  If ye avoid the great (things) which ye are forbidden, We will remit from you your evil deeds and make you enter at a noble gate.
                                                                                                                                  32
                                                                                                                                  And covet not the thing in which Allah hath made some of you excel others. Unto men a fortune from that which they have earned, and unto women a fortune from that which they have earned. (Envy not one another) but ask Allah of His bounty. Lo! Allah is ever Knower of all things.
                                                                                                                                  33
                                                                                                                                  And unto each We have appointed heirs of that which parents and near kindred leave; and as for those with whom your right hands have made a covenant, give them their due. Lo! Allah is ever Witness over all things.
                                                                                                                                  34
                                                                                                                                  Men are in charge of women, because Allah hath made the one of them to excel the other, and because they spend of their property (for the support of women). So good women are the obedient, guarding in secret that which Allah hath guarded. As for those from whom ye fear rebellion, admonish them and banish them to beds apart, and scourge them. Then if they obey you, seek not a way against them. Lo! Allah is ever High, Exalted, Great.
                                                                                                                                  35
                                                                                                                                  And if ye fear a breach between them twain (the man and wife), appoint an arbiter from his folk and an arbiter from her folk. If they desire amendment Allah will make them of one mind. Lo! Allah is ever Knower, Aware.
                                                                                                                                  36
                                                                                                                                  And serve Allah. Ascribe no thing as partner unto Him. (Show) kindness unto parents, and unto near kindred, and orphans, and the needy, and unto the neighbour who is of kin (unto you) and the neighbour who is not of kin, and the fellow-traveller and the wayfarer and (the slaves) whom your right hands possess. Lo! Allah loveth not such as are proud and boastful,
                                                                                                                                  37
                                                                                                                                  Who hoard their wealth and enjoin avarice on others, and hide that which Allah hath bestowed upon them of His bounty. For disbelievers We prepare a shameful doom;
                                                                                                                                  38
                                                                                                                                  And (also) those who spend their wealth in order to be seen of men, and believe not in Allah nor the Last Day. Whoso taketh Satan for a comrade, a bad comrade hath he.
                                                                                                                                  39
                                                                                                                                  What have they (to fear) if they believe in Allah and the Last Day and spend (aright) of that which Allah hath bestowed upon them, when Allah is ever Aware of them (and all they do)?
                                                                                                                                  40
                                                                                                                                  Lo! Allah wrongeth not even of the weight of an ant; and if there is a good deed, He will double it and will give (the doer) from His presence an immense reward.
                                                                                                                                  41
                                                                                                                                  But how (will it be with them) when We bring of every people a witness, and We bring thee (O Muḥammad) a witness against these?
                                                                                                                                  42
                                                                                                                                  On that day those who disbelieved and disobeyed the messenger will wish that they were level with the ground, and they can hide no fact from Allah.
                                                                                                                                  43
                                                                                                                                  O ye who believe! Draw not near unto prayer when ye are drunken, till ye know that which ye utter, nor when ye are polluted, save when journeying upon the road, till ye have bathed. And if ye be ill, or on a journey, or one of you cometh from the closet, or ye have touched women, and ye find not water, then go to high clean soil and rub your faces and your hands (therewith). Lo! Allah is Benign, Forgiving.
                                                                                                                                  44
                                                                                                                                  Seest thou not those unto whom a portion of the Scripture hath been given, how they purchase error, and seek to make you (Muslims) err from the right way?
                                                                                                                                  45
                                                                                                                                  Allah knoweth best (who are) your enemies. Allah is sufficient as a Guardian, and Allah is sufficient as a Supporter.
                                                                                                                                  46
                                                                                                                                  Some of those who are Jews change words from their context and say: "We hear and disobey; hear thou as one who heareth not" and "Listen to us!" distorting with their tongues and slandering religion. If they had said: "We hear and we obey: hear thou, and look at us" it had been better for them, and more upright. But Allah hath cursed them for their disbelief, so they believe not, save a few.
                                                                                                                                  47
                                                                                                                                  O ye unto whom the Scripture hath been given! Believe in what We have revealed confirming that which ye possess, before We destroy countenances so as to confound them, or curse them as We cursed the Sabbath-breakers (of old time). The commandment of Allah is always executed.
                                                                                                                                  48
                                                                                                                                  Lo! Allah forgiveth not that a partner should be ascribed unto Him. He forgiveth (all) save that to whom He will. Whoso ascribeth partners to Allah, he hath indeed invented a tremendous sin.
                                                                                                                                  49
                                                                                                                                  Hast thou not seen those who praise themselves for purity? Nay, Allah purifieth whom He will, and they will not be wronged even the hair upon a date-stone.
                                                                                                                                  50
                                                                                                                                  See, how they invent lies about Allah! That of itself is flagrant sin.
                                                                                                                                  51
                                                                                                                                  Hast thou not seen those unto whom a portion of the Scripture hath been given, how they believe in idols and false deities, and how they say of those (idolaters) who disbelieve: "These are more rightly guided than those who believe"?
                                                                                                                                  52
                                                                                                                                  Those are they whom Allah hath cursed, and he whom Allah hath cursed, thou (O Muḥammad) wilt find for him no helper.
                                                                                                                                  53
                                                                                                                                  Or have they even a share in the Sovereignty? Then in that case, they would not give mankind even the speck on a date-stone.
                                                                                                                                  54
                                                                                                                                  Or are they jealous of mankind because of that which Allah of His bounty hath bestowed upon them? For We bestowed upon the house of Abraham (of old) the Scripture and wisdom, and We bestowed on them a mighty kingdom.
                                                                                                                                  55
                                                                                                                                  And of them were (some) who believed therein and of them were (some) who turned away from it. Hell is sufficient for (their) burning.
                                                                                                                                  56
                                                                                                                                  Lo! Those who disbelieve Our revelations, We shall expose them to the Fire. As often as their skins are consumed We shall exchange them for fresh skins that they may taste the torment. Lo! Allah is ever Mighty, Wise.
                                                                                                                                  57
                                                                                                                                  And as for those who believe and do good works, We shall make them enter Gardens underneath which rivers flow - to dwell therein for ever; there for them are pure companions - and We shall make them enter plenteous shade.
                                                                                                                                  58
                                                                                                                                  Lo! Allah commandeth you that ye restore deposits to their owners, and, if ye judge between mankind, that ye judge justly. Lo! comely is this which Allah admonisheth you. Lo! Allah is ever Hearer, Seer.
                                                                                                                                  59
                                                                                                                                  O ye who believe! Obey Allah, and obey the messenger and those of you who are in authority; and if ye have a dispute concerning any matter, refer it to Allah and the messenger if ye are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end.
                                                                                                                                  60
                                                                                                                                  Hast thou not seen those who pretend that they believe in that which is revealed unto thee and that which was revealed before thee, how they would go for judgment (in their disputes) to false deities when they have been ordered to abjure them? Satan would mislead them far astray.
                                                                                                                                  61
                                                                                                                                  And when it is said unto them: Come unto that which Allah hath revealed and unto the messenger, thou seest the hypocrites turn from thee with aversion.
                                                                                                                                  62
                                                                                                                                  How would it be if a misfortune smote them because of that which their own hands have sent before (them)? Then would they come unto thee, swearing by Allah that they were seeking naught but harmony and kindness.
                                                                                                                                  63
                                                                                                                                  Those are they, the secrets of whose hearts Allah knoweth. So oppose them and admonish them, and address them in plain terms about their souls.
                                                                                                                                  64
                                                                                                                                  We sent no messenger save that he should be obeyed by Allah’s leave. And if, when they had wronged themselves, they had but come unto thee and asked forgiveness of Allah, and asked forgiveness of the messenger, they would have found Allah Forgiving, Merciful.
                                                                                                                                  65
                                                                                                                                  But nay, by thy Lord, they will not believe (in truth) until they make thee judge of what is in dispute between them and find within themselves no dislike of that which thou decidest, and submit with full submission.
                                                                                                                                  66
                                                                                                                                  And if We had decreed for them: Lay down your lives or go forth from your dwellings, but few of them would have done it; though if they did what they are exhorted to do it would be better for them, and more strengthening;
                                                                                                                                  67
                                                                                                                                  And then We should bestow upon them from Our presence an immense reward,
                                                                                                                                  68
                                                                                                                                  And should guide them unto a straight path.
                                                                                                                                  69
                                                                                                                                  Whoso obeyeth Allah and the messenger, they are with those unto whom Allah hath shown favour, of the prophets and the saints and the martyrs and the righteous. The best of company are they!
                                                                                                                                  70
                                                                                                                                  That is bounty from Allah, and Allah sufficeth as Knower.
                                                                                                                                  71
                                                                                                                                  O ye who believe! Take your precautions, then advance the proven ones, or advance all together.
                                                                                                                                  72
                                                                                                                                  Lo! among you there is he who loitereth; and if disaster overtook you, he would say: Allah hath been gracious unto me since I was not present with them.
                                                                                                                                  73
                                                                                                                                  And if a bounty from Allah befell you, he would surely cry, as if there had been no love between you and him: Oh, would that I had been with them, then should I have achieved a great success!
                                                                                                                                  74
                                                                                                                                  Let those fight in the way of Allah who sell the life of this world for the other. Whoso fighteth in the way of Allah, be he slain or be he victorious, on him We shall bestow a vast reward.
                                                                                                                                  75
                                                                                                                                  How should ye not fight for the cause of Allah and of the feeble among men and of the women and the children who are crying: Our Lord! Bring us forth from out this town of which the people are oppressors! Oh, give us from thy presence some protecting friend! Oh, give us from Thy presence some defender!
                                                                                                                                  76
                                                                                                                                  Those who believe do battle for the cause of Allah; and those who disbelieve do battle for the cause of idols. So fight the minions of the devil. Lo! the devil’s strategy is ever weak.
                                                                                                                                  77
                                                                                                                                  Hast thou not seen those unto whom it was said: Withhold your hands, establish worship and pay the poordue, but when fighting was prescribed for them behold! a party of them fear mankind even as their fear of Allah or with greater fear, and say: Our Lord! Why hast Thou ordained fighting for us? If only Thou wouldst give us respite yet a while! Say (unto them, O Muḥammad): The comfort of this world is scant; the Hereafter will be better for him who wardeth off (evil); and ye will not be wronged the down upon a date-stone.
                                                                                                                                  78
                                                                                                                                  Wheresoever ye may be, death will overtake you, even though ye were in lofty towers. Yet if a happy thing befalleth them they say: This is from Allah; and if an evil thing befalleth them they say: This is of thy doing (O Muḥammad). Say (unto them): All is from Allah. What is amiss with these people that they come not nigh to understand a happening?
                                                                                                                                  79
                                                                                                                                  Whatever of good befalleth thee (O man) it is from Allah, and whatever of ill befalleth thee it is from thyself. We have sent thee (Muḥammad) as a messenger unto mankind and Allah is sufficient as Witness.
                                                                                                                                  80
                                                                                                                                  Whoso obeyeth the messenger hath obeyed Allah, and whoso turneth away: We have not sent thee as a warder over them.
                                                                                                                                  81
                                                                                                                                  And they say: (It is) obedience; but when they have gone forth from thee a party of them spend the night in planning other than what thou sayest. Allah recordeth what they plan by night. So oppose them and put thy trust in Allah. Allah is sufficient as Trustee.
                                                                                                                                  82
                                                                                                                                  Will they not then ponder on the Qur’an? If it had been from other than Allah they would have found therein much incongruity.
                                                                                                                                  83
                                                                                                                                  And if any tidings, whether of safety or fear, come unto them, they noise it abroad, whereas if they had referred it to the messenger and to such of them as are in authority, those among them who are able to think out the matter would have known it. If it had not been for the grace of Allah upon you and His mercy ye would have followed Satan, save a few (of you).
                                                                                                                                  84
                                                                                                                                  So fight (O Muḥammad) in the way of Allah Thou art not taxed (with the responsibility for anyone) except thyself - and urge on the believers. Peradventure Allah will restrain the might of those who disbelieve. Allah is stronger in might and stronger in inflicting punishment.
                                                                                                                                  85
                                                                                                                                  Whoso interveneth in a good cause will have the reward thereof, and whoso interveneth in an evil cause will bear the consequence thereof. Allah overseeth all things.
                                                                                                                                  86
                                                                                                                                  When ye are greeted with a greeting, greet ye with a better than it or return it. Lo! Allah taketh count of all things.
                                                                                                                                  87
                                                                                                                                  Allah! There is no Allah save Him. He gathereth you all unto a Day of Resurrection whereof there is no doubt. Who is more true in statement than Allah?
                                                                                                                                  88
                                                                                                                                  What aileth you that ye are become two parties regarding the hypocrites, when Allah cast them back (to disbelief) because of what they earned? Seek ye to guide him whom Allah hath sent astray? He whom Allah sendeth astray, for him thou (O Muḥammad) canst not find a road.
                                                                                                                                  89
                                                                                                                                  They long that ye should disbelieve even as they disbelieve, that ye may be upon a level (with them). So choose not friends from them till they forsake their homes in the way of Allah; if they turn back (to enmity) then take them and kill them wherever ye find them, and choose no friend nor helper from among them,
                                                                                                                                  90
                                                                                                                                  Except those who seek refuge with a people between whom and you there is a covenant, or (those who) come unto you because their hearts forbid them to make war on you or make war on their own folk. Had Allah willed He could have given them power over you so that assuredly they would have fought you. So, if they hold aloof from you and wage not war against you and offer you peace, Allah alloweth you no way against them.
                                                                                                                                  91
                                                                                                                                  Ye will find others who desire that they should have security from you, and security from their own folk. So often as they are returned to hostility they are plunged therein. If they keep not aloof from you nor offer you peace nor hold their hands, then take them and kill them wherever ye find them. Against such We have given you clear warrant.
                                                                                                                                  92
                                                                                                                                  It is not for a believer to kill a believer unless (it be) by mistake. He who hath killed a believer by mistake must set free a believing slave, and pay the blood-money to the family of the slain, unless they remit it as a charity. If he (the victim) be of a people hostile unto you, and he is a believer, then (the penance is) to set free a believing slave. And if he cometh of a folk between whom and you there is a covenant, then the blood-money must be paid unto his folk and (also) a believing slave must be set free. And whoso hath not the wherewithal must fast two consecutive months. A penance from Allah. Allah is Knower, Wise.
                                                                                                                                  93
                                                                                                                                  Whoso slayeth a believer of set purpose, his reward is hell for ever. Allah is wroth against him and He hath cursed him and prepared for him an awful doom.
                                                                                                                                  94
                                                                                                                                  O ye who believe! When ye go forth (to fight) in the way of Allah, be careful to discriminate, and say not unto one who offereth you peace: "Thou art not a believer," seeking the chance profits of this life (so that ye may despoil him). With Allah are plenteous spoils. Even thus (as he now is) were ye before; but Allah hath since then been gracious unto you. Therefore take care to discriminate. Allah is ever Informed of what ye do.
                                                                                                                                  95
                                                                                                                                  Those of the believers who sit still, other than those who have a (disabling) hurt, are not on an equality with those who strive in the way of Allah with their wealth and lives. Allah hath conferred on those who strive with their wealth and lives a rank above the sedentary. Unto each Allah hath promised good, but He hath bestowed on those who strive a great reward above the sedentary;
                                                                                                                                  96
                                                                                                                                  Degrees of rank from Him, and forgiveness and mercy. Allah is ever Forgiving, Merciful.
                                                                                                                                  97
                                                                                                                                  Lo! as for those whom the angels take (in death) while they wrong themselves, (the angels) will ask: In what were ye engaged? They will say: We were oppressed in the land. (The angels) will say: Was not Allah’s earth spacious that ye could have migrated therein? As for such, their habitation will be hell, an evil journey’s end;
                                                                                                                                  98
                                                                                                                                  Except the feeble among men, and the women, and the children, who are unable to devise a plan and are not shown a way.
                                                                                                                                  99
                                                                                                                                  As for such, it may be that Allah will pardon them. Allah is ever Clement, Forgiving.
                                                                                                                                  100
                                                                                                                                  Whoso migrateth for the cause of Allah will find much refuge and abundance in the earth, and whoso forsaketh his home, a fugitive unto Allah and His messenger, and death overtaketh him, his reward is then incumbent on Allah. Allah is ever Forgiving, Merciful.
                                                                                                                                  101
                                                                                                                                  And when ye go forth in the land, it is no sin for you to curtail (your) worship if ye fear that those who disbelieve may attack you. In truth the disbelievers are an open enemy to you.
                                                                                                                                  102
                                                                                                                                  And when thou (O Muḥammad) art among them and arrangest (their) worship for them, let only a party of them stand with thee (to worship) and let them take their arms. Then when they have performed their prostrations let them fall to the rear and let another party come that hath not worshipped and let them worship with thee, and let them take their precaution and their arms. Those who disbelieve long for you to neglect your arms and your baggage that they may attack you once for all. It is no sin for you to lay aside your arms, if rain impedeth you or ye are sick. But take your precaution. Lo! Allah prepareth for the disbelievers shameful punishment.
                                                                                                                                  103
                                                                                                                                  When ye have performed the act of worship, remember Allah, standing, sitting and reclining. And when ye are in safety, observe proper worship. Worship at fixed times hath been enjoined on the believers.
                                                                                                                                  104
                                                                                                                                  Relent not in pursuit of the enemy. If ye are suffering, lo! they suffer even as ye suffer and ye hope from Allah that for which they cannot hope. Allah is ever Knower, Wise.
                                                                                                                                  105
                                                                                                                                  Lo! We reveal unto thee the Scripture with the truth, that thou mayst judge between mankind by that which Allah showeth thee. And be not thou a pleader for the treacherous;
                                                                                                                                  106
                                                                                                                                  And seek forgiveness of Allah. Lo! Allah is ever Forgiving, Merciful.
                                                                                                                                  107
                                                                                                                                  And plead not on behalf of (people) who deceive themselves. Lo! Allah loveth not one who is treacherous and sinful.
                                                                                                                                  108
                                                                                                                                  They seek to hide from men and seek not to hide from Allah. He is with them when by night they hold discourse displeasing unto Him. Allah ever surroundeth what they do.
                                                                                                                                  109
                                                                                                                                  Ho! ye are they who pleaded for them in the life of the world. But who will plead with Allah for them on the Day of Resurrection, or who will then be their defender?
                                                                                                                                  110
                                                                                                                                  Yet whoso doeth evil or wrongeth his own soul, then seeketh pardon of Allah, will find Allah Forgiving, Merciful.
                                                                                                                                  111
                                                                                                                                  Whoso committeth sin committeth it only against himself. Allah is ever Knower, Wise.
                                                                                                                                  112
                                                                                                                                  And whoso committeth a delinquency or crime, then throweth (the blame) thereof upon the innocent, hath burdened himself with falsehood and a flagrant crime.
                                                                                                                                  113
                                                                                                                                  But for the grace of Allah upon thee (Muḥammad), and His mercy, a party of them had resolved to mislead thee, but they will mislead only themselves and they will hurt thee not at all. Allah revealeth unto thee the Scripture and wisdom, and teacheth thee that which thou knewest not. The grace of Allah toward thee hath been infinite.
                                                                                                                                  114
                                                                                                                                  There is no good in much of their secret conferences save (in) him who enjoineth almsgiving and kindness and peace-making among the people. Whoso doeth that, seeking the good pleasure of Allah, We shall bestow on him a vast reward.
                                                                                                                                  115
                                                                                                                                  And whoso opposeth the messenger after the guidance (of Allah) hath been manifested unto him, and followeth other than the believer’s way, We appoint for him that unto which he himself hath turned, and expose him unto hell - a hapless journey’s end!
                                                                                                                                  116
                                                                                                                                  Lo! Allah pardoneth not that partners should be ascribed unto Him. He pardoneth all save that to whom He will. Whoso ascribeth partners unto Allah hath wandered far astray.
                                                                                                                                  117
                                                                                                                                  They invoke in His stead only females; they pray to none else than Satan, a rebel"
                                                                                                                                  118
                                                                                                                                  Whom Allah cursed, and he said: Surely I will take of Thy bondmen an appointed portion,
                                                                                                                                  119
                                                                                                                                  And surely I will lead them astray, and surely I will arouse desires in them, and surely I will command them and they will cut the cattle’ ears, and surely I will command them and they will change Allah’s creation. Whoso chooseth Satan for a patron instead of Allah is verily a loser and his loss is manifest.
                                                                                                                                  120
                                                                                                                                  He promiseth them and stirreth up desires in them, and Satan promiseth them only to beguile.
                                                                                                                                  121
                                                                                                                                  For such, their habitation will be hell, and they will find no refuge therefrom.
                                                                                                                                  122
                                                                                                                                  But as for those who believe and do good works We shall bring them into Gardens underneath which rivers flow, wherein they will abide for ever. It is a promise from Allah in truth; and who can be more truthful than Allah in utterance?
                                                                                                                                  123
                                                                                                                                  It will not be in accordance with your desires, nor the desires of the People of the Scripture. He who doeth wrong will have the recompense thereof, and will not find against Allah any protecting friend or helper.
                                                                                                                                  124
                                                                                                                                  And whoso doeth good works, whether of male or female, and he (or she) is a believer, such will enter paradise and they will not be wronged the dint in a date-stone.
                                                                                                                                  125
                                                                                                                                  Who is better in religion than he who surrendereth his purpose to Allah while doing good (to men) and followeth the tradition of Abraham, the upright? Allah (Himself) chose Abraham for friend.
                                                                                                                                  126
                                                                                                                                  Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth. Allah ever surroundeth all things.
                                                                                                                                  127
                                                                                                                                  They consult thee concerning women. Say: Allah giveth you decree concerning them, and the Scripture which hath been recited unto you (giveth decree), concerning female orphans and those unto whom ye give not that which is ordained for them though ye desire to marry them, and (concerning) the weak among children, and that ye should deal justly with orphans. Whatever good ye do, lo! Allah is ever Aware of it.
                                                                                                                                  128
                                                                                                                                  If a woman feareth ill treatment from her husband, or desertion, it is no sin for them twain if they make terms of peace between themselves. Peace is better. But greed hath been made present in the minds (of men). If ye do good and keep from evil, lo! Allah is ever Informed of what ye do.
                                                                                                                                  129
                                                                                                                                  Ye will not be able to deal equally between (your) wives, however much ye wish (to do so). But turn not altogether away (from one), leaving her as in suspense. If ye do good and keep from evil, lo! Allah is ever Forgiving, Merciful.
                                                                                                                                  130
                                                                                                                                  But if they separate, Allah will compensate each out of His abundance. Allah is ever All-Embracing, All-Knowing.
                                                                                                                                  131
                                                                                                                                  Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth. And We charged those who received the Scripture before you, and (We charge) you, that ye keep your duty toward Allah. And if ye disbelieve, lo! unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth, and Allah is ever Absolute, Owner of Praise.
                                                                                                                                  132
                                                                                                                                  Unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth. And Allah is sufficient as Defender.
                                                                                                                                  133
                                                                                                                                  If He will, He can remove you, O people, and produce others (in your stead). Allah is Able to do that.
                                                                                                                                  134
                                                                                                                                  Whoso desireth the reward of the world, (let him know that) with Allah is the reward of the world and the Hereafter. Allah is ever Hearer, Seer.
                                                                                                                                  135
                                                                                                                                  O ye who believe! Be ye staunch in justice, witnesses for Allah, even though it be against yourselves or (your) parents or (your) kindred, whether (the case be of) a rich man or a poor man, for Allah is nearer unto both (them ye are). So follow not passion lest ye lapse (from truth) and if ye lapse or fall away, then lo! Allah is ever Informed of what ye do.
                                                                                                                                  136
                                                                                                                                  O ye who believe! Believe in Allah and His messenger and the Scripture which He hath revealed unto His messenger, and the Scripture which He revealed aforetime. Whoso disbelieveth in Allah and His angels and His scriptures and His messengers and the Last Day, he verily hath wandered far astray.
                                                                                                                                  137
                                                                                                                                  Lo! those who believe, then disbelieve and then (again) believe, then disbelieve, and then increase in disbelief, Allah will never pardon them, nor will He guide them unto a way.
                                                                                                                                  138
                                                                                                                                  Bear unto the hypocrites the tidings that for them there is a painful doom;
                                                                                                                                  139
                                                                                                                                  Those who chose disbelievers for their friends instead of believers! Do they look for power at their hands? Lo! all power appertaineth to Allah.
                                                                                                                                  140
                                                                                                                                  He hath already revealed unto you in the Scripture that, when ye hear the revelations of Allah rejected and derided, (ye) sit not with them (who disbelieve and mock) until they engage in some other conversation. Lo! in that case (if ye stayed) ye would be like unto them. Lo! Allah will gather hypocrites and disbelievers, all together, into hell;
                                                                                                                                  141
                                                                                                                                  Those who wait upon occasion in regard to you and, if a victory cometh unto you from Allah, say: Are we not with you? and if the disbelievers meet with a success say: Had we not the mastery of you, and did we not protect you from the believers? - Allah will judge between you at the Day of Resurrection, and Allah will not give the disbelievers any way (of success) against the believers.
                                                                                                                                  142
                                                                                                                                  Lo! the hypocrites seek to beguile Allah, but it is He Who beguileth them. When they stand up to worship they perform it languidly and to be seen of men, and are mindful of Allah but little;
                                                                                                                                  143
                                                                                                                                  Swaying between this (and that), (belonging) neither to these nor to those. He whom Allah causeth to go astray, thou (O Muḥammad) wilt not find a way for him:
                                                                                                                                  144
                                                                                                                                  O ye who believe! Choose not disbelievers for (your) friends in place of believers. Would ye give Allah a clear warrant against you?
                                                                                                                                  145
                                                                                                                                  Lo! the hypocrites (will be) in the lowest deep of the Fire, and thou wilt find no helper for them;
                                                                                                                                  146
                                                                                                                                  Save those who repent and amend and hold fast to Allah and make their religion pure for Allah (only). Those are with the believers. And Allah will bestow on the believers an immense reward.
                                                                                                                                  147
                                                                                                                                  What concern hath Allah for your punishment if ye are thankful (for His mercies) and believe (in Him)? Allah was ever Responsive, Aware.
                                                                                                                                  148
                                                                                                                                  Allah loveth not the utterance of harsh speech save by one who hath been wronged. Allah is ever Hearer, Knower.
                                                                                                                                  149
                                                                                                                                  If ye do good openly or keep it secret, or forgive evil, lo! Allah is ever Forgiving, Powerful.
                                                                                                                                  150
                                                                                                                                  Lo! those who disbelieve in Allah and His messengers, and seek to make distinction between Allah and His messengers, and say: We believe in some and disbelieve in others, and seek to choose a way in between;
                                                                                                                                  151
                                                                                                                                  Such are disbelievers in truth; and for disbelievers We prepare a shameful doom.
                                                                                                                                  152
                                                                                                                                  But those who believe in Allah and His messengers and make no distinction between any of them, unto them Allah will give their wages; and Allah was ever Forgiving, Merciful.
                                                                                                                                  153
                                                                                                                                  The people of the Scripture ask of thee that thou shouldst cause an (actual) Book to descend upon them from heaven. They asked a greater thing of Moses aforetime, for they said: Show us Allah plainly. The storm of lightning seized them for their wickedness. Then (even) after that) they chose the calf (for worship) after clear proofs (of Allah’s Sovereignty) had come unto them. And We forgave them that! And We bestowed on Moses evident authority.
                                                                                                                                  154
                                                                                                                                  And We caused the Mount to tower above them at (the taking of) their covenant: and We bade them: Enter the gate, prostrate! and We bode them: Transgress not the Sabbath! and We took from them a firm covenant.
                                                                                                                                  155
                                                                                                                                  Then because of their breaking of their covenant, and their disbelieving in the revelations of Allah, and their slaying of the prophets wrongfully, and their saying: Our hearts are hardened - Nay, but Allah set a seal upon them for their disbelief, so that they believe not save a few -
                                                                                                                                  156
                                                                                                                                  And because of their disbelief and of their speaking against Mary a tremendous calumny;
                                                                                                                                  157
                                                                                                                                  And because of their saying: We slew the Messiah, Jesus son of Mary, Allah’s messenger - they slew him not nor crucified him, but it appeared so unto them; and lo! those who disagree concerning it are in doubt thereof; they have no knowledge thereof save pursuit of a conjecture; they slew him not for certain.
                                                                                                                                  158
                                                                                                                                  But Allah took him up unto Himself. Allah was ever Mighty, Wise.
                                                                                                                                  159
                                                                                                                                  There is not one of the People of the Scripture but will believe in him before his death, and on the Day of Resurrection he will be a witness against them -
                                                                                                                                  160
                                                                                                                                  Because of the wrongdoing of the Jews We forbade them good things which were (before) made lawful unto them, and because of their much hindering from Allah’s way,
                                                                                                                                  161
                                                                                                                                  And of their taking usury when they were forbidden it, and of their devouring people’s wealth by false pretences, We have prepared for those of them who disbelieve a painful doom.
                                                                                                                                  162
                                                                                                                                  But those of them who are firm in knowledge and the believers believe in that which is revealed unto thee, and that which was revealed before thee, especially the diligent in prayer and those who pay the poor-due, the believers in Allah and the Last Day. Upon these We shall bestow immense reward.
                                                                                                                                  163
                                                                                                                                  Lo! We inspire thee as We inspired Noah and the prophets after him, as We inspired Abraham and Ishmael and Isaac and Jacob and the tribes, and Jesus and Job and Jonah and Aaron and Solomon, and as We imparted unto David the Psalms;
                                                                                                                                  164
                                                                                                                                  And messengers We have mentioned unto thee before and messengers We have not mentioned unto thee; and Allah spake directly unto Moses;
                                                                                                                                  165
                                                                                                                                  Messengers of good cheer and of warning, in order that mankind might have no argument against Allah after the messengers. Allah was ever Mighty, Wise.
                                                                                                                                  166
                                                                                                                                  But Allah (Himself) testifieth concerning that which He hath revealeth unto thee; in His knowledge hath He revealed it; and the angels also testify. And Allah is sufficient Witness.
                                                                                                                                  167
                                                                                                                                  Lo! those who disbelieve and hinder (others) from the way of Allah, they verily have wandered far astray.
                                                                                                                                  168
                                                                                                                                  Lo! those who disbelieve and deal in wrong, Allah will never forgive them, neither will He guide them unto a road,
                                                                                                                                  169
                                                                                                                                  Except the road of hell, wherein they will abide for ever. And that is ever easy for Allah.
                                                                                                                                  170
                                                                                                                                  O mankind! The messenger hath come unto you with the Truth from your Lord. Therefor believe; (it is) better for you. But if ye disbelieve, still, lo! unto Allah belongeth whatsoever is in the heavens and the earth. Allah is ever Knower, Wise.
                                                                                                                                  171
                                                                                                                                  O People of the Scripture! Do not exaggerate in your religion nor utter aught concerning Allah save the truth. The Messiah, Jesus son of Mary, was only a messenger of Allah, and His word which He conveyed unto Mary, and a spirit from Him. So believe in Allah and His messengers, and say not "Three" - Cease! (it is) better for you! - Allah is only One Allah. Far is it removed from His Transcendent Majesty that He should have a son. His is all that is in the heavens and all that is in the earth. And Allah is sufficient as Defender.
                                                                                                                                  172
                                                                                                                                  The Messiah will never scorn to be a slave unto Allah, nor will the favoured angels. Whoso scorneth His service and is proud, all such will He assemble unto Him;
                                                                                                                                  173
                                                                                                                                  Then, as for those who believed and did good works, unto them will He pay their wages in full, adding unto them of His bounty; and as for those who were scornful and proud, them will He punish with a painful doom. And they will not find for them, against Allah, any protecting friend or helper.
                                                                                                                                  174
                                                                                                                                  O mankind! Now hath a proof from your Lord come unto you, and We have sent down unto you a clear light;
                                                                                                                                  175
                                                                                                                                  As for those who believe in Allah, and hold fast unto Him, them He will cause to enter into His mercy and grace, and will guide them unto Him by a straight road.
                                                                                                                                  176
                                                                                                                                  They ask thee for a pronouncement. Say: Allah hath pronounced for you concerning distant kindred. If a man die childless and he have a sister, hers is half the heritage, and he would have inherited from her had she died childless. And if there be two sisters, then theirs are two-thirds of the heritage, and if they be brethren, men and women, unto the male is the equivalent of the share of two females. Allah expoundeth unto you, so that ye err not. Allah is Knower of all things.
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                                                                                                                                  Sale, 1734Contexte
                                                                                                                                  X
                                                                                                                                  CHAP. IV.
                                                                                                                                  Intitled, Women
                                                                                                                                  a
                                                                                                                                  Note [édition originale] : This title was given to this chapter, because it chiefly treats of matters relating to women; as, marriages, divorces, dower, prohibited degrees, &c.
                                                                                                                                    ; revealed at Medina.
                                                                                                                                    In the name of the most merciful God.
                                                                                                                                    1
                                                                                                                                    O Men, fear your Lord, who hath created you out of one man, and out of him created his wife, and from them two hath multiplied many men, and women: and fear God by whom ye beseech one another
                                                                                                                                    b
                                                                                                                                    Note [édition originale] : By whom ye beseech one another;] Saying, I beseech thee for God’s sake. 1
                                                                                                                                    • 1 Al Beidawi.
                                                                                                                                    ; and respect women
                                                                                                                                    c
                                                                                                                                    Note [édition originale] : Women] Literally, the wombs.
                                                                                                                                      who have born you, for God is watching over you.
                                                                                                                                      2
                                                                                                                                      And give the orphans when they come to age their substance; and render them not in exchange bad for good
                                                                                                                                      d
                                                                                                                                      Note [édition originale] : Render them not in exchange bad for good;] That is, take not what ye find of value among their effects to your own use, and give them worse in its stead.
                                                                                                                                        : and devour not their substance, by adding it to your own substance; for this is a great sin.
                                                                                                                                        3
                                                                                                                                        And if ye fear that ye shall not act with equity towards orphans of the female sex, take in marriage of such other women as please you, two, or three, or four, and not more
                                                                                                                                        e
                                                                                                                                        Note [édition originale] : And if ye fear that ye shall not act with equity towards orphans of the female sex, &c.] The commentators understand this passage differently. The true meaning seems to be as it is here translated; Mohammed advising his followers that if they found they should wrong the female orphans under their care, either by marrying them against their inclinations, ought, by reason of their having already several wives, they should rather choose to marry other women, to avoid all occasion of sin2. Others say that when this passage was revealed, many of the Arabians, fearing trouble and temptation, refused to take upon them the charge of orphans, and yet multiplied wives to a great excess, and used them ill; or, as others write, gave themselves up to fornication; which occasioned this passage. And according to these, its meaning must be either that if they feared they could not act justly towards orphans, they had as great reason to apprehend they could not deal equitably with so many wives, and therefore are commanded to marry but a certain number; or else, that since fornication was a crime as well as wronging of orphans, they ought to avoid that also, by marrying according to their abilities 3
                                                                                                                                        • 2 Idem.
                                                                                                                                        • 3 Idem, Al Beidawi.
                                                                                                                                        . But if ye fear that ye cannot act equitably towards so many, marry one only, or the slaves which ye shall have acquired
                                                                                                                                        f
                                                                                                                                        Note [édition originale] : Or the slaves which ye shall have acquire.] For slaves requiring not so large a dower, nor so good and plentiful a maintenance as free women, a man might keep several of the former, as easily as one of the latter.
                                                                                                                                          . This will be easier, that ye swerve not from righteousness.
                                                                                                                                          4
                                                                                                                                          And give women their dowry freely; but if they voluntarily remit unto you any part of it, enjoy it with satisfaction and advantage.
                                                                                                                                          5
                                                                                                                                          And give not unto those who are weak of understanding the substance which God hath appointed you to preserve for them; but maintain them thereout, and clothe them, and speak kindly unto them.
                                                                                                                                          6
                                                                                                                                          And
                                                                                                                                          Facsimile Image Placeholder
                                                                                                                                          examine the orphans
                                                                                                                                          a
                                                                                                                                          Note [édition originale] : And examine the orphans, &c.] i.e. Try whether they be well grounded in the principles of religion, and have sufficient prudence for the management of their affairs. Under this expression is also comprehended the duty of a curator’s instructing his pupils in those respects.
                                                                                                                                            until they attain the age of marriage
                                                                                                                                            b
                                                                                                                                            Note [édition originale] : Until they attain the age of marriage;] Or age of maturity, which is generally reckoned to be fifteen; a decision supported by a tradition of their prophet, tho’ Abu Hanîfah thinks eighteen the proper age1.
                                                                                                                                            • 1 Al Beidawi.
                                                                                                                                            : but if ye perceive they are able to manage their affairs well, deliver their substance unto them; and waste it not extravagantly, or hastily, because they grow up
                                                                                                                                            c
                                                                                                                                            Note [édition originale] : Because they grow up,] i.e. Because they will shortly be of age to receive what belongs to them.
                                                                                                                                              . Let him who is rich abstain entirely from the orphans estates; and let him who is poor take thereof according to what shall be reasonable
                                                                                                                                              d
                                                                                                                                              Note [édition originale] : According to what shall be reasonable;] That is, no more than what shall make sufficient recompense for the trouble of their education.
                                                                                                                                                . And when ye deliver their substance unto them, call witnesses thereof in their presence: God taketh sufficient account of your actions.
                                                                                                                                                7
                                                                                                                                                Men ought to have a part of what their parents and kindred leave behind them when they die: and women also ought to have a part of what their parents and kindred leave
                                                                                                                                                e
                                                                                                                                                Note [édition originale] : Women ought to have a part of what theirparents and kindred leave.] This law was given to abolish a custom of the pagan Arabs, who suffered not women or children to have any part of their husband’s or father’s inheritance, on pretence that they only should inherit who were able to go to war2.
                                                                                                                                                • 2 Idem.
                                                                                                                                                , whether it be little, or whether it be much; a determinate part is due to them.
                                                                                                                                                8
                                                                                                                                                And when they who are of kin are present at the dividing of what is left, and also the orphans, and the poor; distribute unto them some part thereof; and if the estate be too small, at least speak comfortably unto them.
                                                                                                                                                9
                                                                                                                                                And let those fear to abuse orphans, who if they leave behind them a weak offspring, are solicitous for them; let them therefore fear God, and speak that which is convenient
                                                                                                                                                f
                                                                                                                                                Note [édition originale] : Let them speak that which is convenient;] viz. Either to comfort the children, or to assure the dying father they shall be justly dealt by3.
                                                                                                                                                • 3 Idem.
                                                                                                                                                .
                                                                                                                                                10
                                                                                                                                                Surely they who devour the possessions of orphans unjustly shall swallow down nothing but fire into their bellies, and shall broil in raging flames.
                                                                                                                                                11
                                                                                                                                                God hath thus commanded you concerning your children. A male shall have as much as the share of two females
                                                                                                                                                g
                                                                                                                                                Note [édition originale] : A male shall have as much as the share of two females.] This is the general rule to be followed in the distribution of the estate of the deceased, as may be observed in the following cases4.
                                                                                                                                                • 4 V. Prelim. Disc. §. VI.
                                                                                                                                                : but if they be females only, and above two in number, they shall have two third parts of what the deceased shall leave
                                                                                                                                                h
                                                                                                                                                Note [édition originale] : If there be above two in number, they shall have two third parts, &c.] Or if there be two and no more, they will have the same share.
                                                                                                                                                  ; and if there be but one, she shall have the half
                                                                                                                                                  i
                                                                                                                                                  Note [édition originale] : And the remaining third part, or the remaining moiety of the estate, which is not here expressly disposed of, if the deceased leaves behind him no son, nor a father, goes to the public treasury. It must be observed that Mr. Selden is certainly mistaken when, in explaining this passage of the Korân, he says, that where there is a son and an only daughter, each of them will have a moiety5: for the daughter can have a moiety but in one case only, that is, where there is no son; for if there be a son, she can have but a third, according to the above-mentioned rule.
                                                                                                                                                  • 5 Selden, de Success. ad Leges Ebræor. l. 1, c. 1.
                                                                                                                                                  . And the parents of the deceased shall have each of them a sixth part of what he shall leave, if he have a child; but if he have no child, and his parents be his heirs, then his mother shall have the third part
                                                                                                                                                  k
                                                                                                                                                  Note [édition originale] : His mother shall have the third part;] And his father consequently the other two-thirds6.
                                                                                                                                                  • 6 Al Beidawi.
                                                                                                                                                  .
                                                                                                                                                  Facsimile Image Placeholder
                                                                                                                                                  And if he have brethren, his mother shall have a sixth part, after the legacies
                                                                                                                                                  a
                                                                                                                                                  Note [édition originale] : The legacies.] By legacies in this and the following passages, are chiefly meant those bequeathed to pious uses; for the Mohammedans approve not of a person’s giving away his substance from his family and near relations on any other account.
                                                                                                                                                    which he shall bequeath, and his debts be paid. Ye know not whether your parents or your children be of greater use unto you. This is an ordinance from God, and God is knowing and wise.
                                                                                                                                                    12
                                                                                                                                                    Moreover ye may claim half of what your wives shall leave, if they have no issue; but if they have issue, then ye shall have the fourth part of what they shall leave, after the legacies which they shall bequeath, and the debts be paid. They also shall have the fourth part of what ye shall leave, in case ye have no issue; but if ye have issue, then they shall have the eighth part of what ye shall leave, after the legacies which ye shall bequeath, and your debts be paid. And if a man or woman’s substance be inherited by a distant relation
                                                                                                                                                    b
                                                                                                                                                    Note [édition originale] : For this may happen by contract, or on some other special occasion.
                                                                                                                                                      , and he or she have a brother or sister; each of them two shall have a sixth part of the estate
                                                                                                                                                      c
                                                                                                                                                      Note [édition originale] : Each of them two shall have a sixth part, &c.] Here, and in the next case, the brother and sister are made equal sharers, which is an exception to the general rule, of giving a male twice as much as a female; and the reason is said to be because of the smallness of the portions, which deserve not such exactness of distribution; for in other cases the rule holds between brother and sister, as well as other relations1.
                                                                                                                                                      • 1 See this chap. near the end.
                                                                                                                                                      . But if there be more than this number, they shall be equal sharers in a third part, after payment of the legacies which shall be bequeathed, and the debts, without prejudice to the heirs. This is an ordinance from God: and God is knowing and gracious.
                                                                                                                                                      13
                                                                                                                                                      These are the statutes of God. And whoso obeyeth God and his apostle, God shall lead him into gardens wherein rivers flow, they shall continue therein forever; and this shall be great happiness.
                                                                                                                                                      14
                                                                                                                                                      But whoso disobeyeth God, and his apostle, and transgresseth his statutes, God shall cast him into hell fire; he shall remain therein forever, and he shall suffer a shameful punishment.
                                                                                                                                                      15
                                                                                                                                                      If any of your women be guilty of whoredom
                                                                                                                                                      d
                                                                                                                                                      Note [édition originale] : Whoredom] Either adultery or fornication.
                                                                                                                                                        , produce four witnesses from among you against them, and if they bear witness against them, imprison them in separate apartments until death release them, or God affordeth them a way to escape
                                                                                                                                                        e
                                                                                                                                                        Note [édition originale] : Imprison them - till death release them, &c.] Their punishment, in the beginning of Mohammedism, was to be immured till they died, but afterwards this cruel doom was mitigated, and they might avoid it by undergoing the punishment ordained in its stead by the Sonna, according to which the maidens are to be scourged with a hundred stripes, and to be banished for a full year; and the married women to be stoned2.
                                                                                                                                                        • 2 Jallalo’ddin.
                                                                                                                                                        .
                                                                                                                                                        16
                                                                                                                                                        And if two of you commit the like wickedness
                                                                                                                                                        f
                                                                                                                                                        Note [édition originale] : And if two of you commit the like wickedness, &c.] The commentators are not agreed whether the text speaks of fornication or sodomy. Al Zamakhshari, and from him, al Beidâwi, supposes the former is here meant: but Jallalo’ddin is of opinion that the crime intended in this passage must be committed between two men, and not between a man and a woman; not only because the pronouns are in the masculine gender, but because both are ordered to suffer the same slight punishment, and are both allowed the same repentance and indulgence; and especially for that a different and much severer punishment is appointed for the women in the preceding words. Abu’l Kâsem Hebatallah takes simple fornication to be the crime intended, and that this passage is abrogated by that of the 24th chapter, where the man and the woman who shall be guilty of fornication are ordered to be scourged with a hundred stripes each.
                                                                                                                                                          , punish them both
                                                                                                                                                          g
                                                                                                                                                          Note [édition originale] : Punish them both;] The original is, Do them some hurt or damage: by which some understand that they are only to reproach them in public1, or strike them on the head with their slippers 2 (a great indignity in the east), tho’ some imagine they may be scourged3.
                                                                                                                                                          • 1 Jallalo’ddin, Yahya, Abul Kâsem Habatallah , Al Beidawi.
                                                                                                                                                          • 2 Jallalo’ddin, Al Beidawi.
                                                                                                                                                          • 3 Al Beidawi.
                                                                                                                                                          : but if they repent and amend, let them both
                                                                                                                                                          Facsimile Image Placeholder
                                                                                                                                                          alone; for God is easy to be reconciled and merciful.
                                                                                                                                                          17
                                                                                                                                                          Verily repentance will be accepted with God, from those who do evil ignorantly, and then repent speedily; unto them will God be turned: for God is knowing and wise.
                                                                                                                                                          18
                                                                                                                                                          But no repentance shall be accepted from those who do evil until the time when death presenteth itself unto one of them, and he saith, Verily I repent now; nor unto those who die unbelievers; for them have we prepared a grievous punishment.
                                                                                                                                                          19
                                                                                                                                                          O true believers, it is not lawful for you to be heirs of women against their will
                                                                                                                                                          a
                                                                                                                                                          Note [édition originale] : It is not lawful for you to be heirs of women against their will.] It was customary among the pagan Arabs, when a man died, for one of his relations to claim a right to his widow, which he asserted by throwing his garment over her; and then he either married her himself, if he thought fit, on assigning her the same dower that her former husband had done, or kept her dower and married her to another, or else refused to let her marry unless she redeemed herself by quitting what she might claim of her husband’s goods4. This unjust custom is abolished by this passage.
                                                                                                                                                          • 4 Idem.
                                                                                                                                                          , nor to hinder them from marrying others
                                                                                                                                                          b
                                                                                                                                                          Note [édition originale] : Nor to hinder them from marrying others.] Some say these words are directed to husbands who used to imprison their wives without any just cause, and out of covetousness, merely to make them relinquish their dower or their inheritance5.
                                                                                                                                                          • 5 Idem.
                                                                                                                                                          , that ye may take away part of what ye have given them in dowry; unless they have been guilty of a manifest crime
                                                                                                                                                          c
                                                                                                                                                          Note [édition originale] : A manifest crime.] Such as disobedience, ill behaviour, immodesty, and the like6.
                                                                                                                                                          • 6 Idem.
                                                                                                                                                          : but converse kindly with them. And if ye hate them, it may happen that ye may hate a thing wherein God hath placed much good.
                                                                                                                                                          20
                                                                                                                                                          If ye be desirous to exchange a wife for another wife
                                                                                                                                                          d
                                                                                                                                                          Note [édition originale] : If ye be desirous to exchange a wife for another wife, &c.] That is, by divorcing one, and marrying another.
                                                                                                                                                            , and ye have already given one of them a talent
                                                                                                                                                            e
                                                                                                                                                            Note [édition originale] : A talent] i.e. Ever so large a dower.
                                                                                                                                                              , take not away anything therefrom
                                                                                                                                                              f
                                                                                                                                                              Note [édition originale] : See chap. 2. p. 27.
                                                                                                                                                                : will ye take it by slandering her, and doing her manifest injustice?
                                                                                                                                                                21
                                                                                                                                                                And how can ye take it, since the one of you hath gone in unto the other, and they have received from you a firm covenant?
                                                                                                                                                                22
                                                                                                                                                                Marry not women whom your fathers have had to wife; (except what is already past:) for this is uncleanness, and an abomination, and an evil way.
                                                                                                                                                                23
                                                                                                                                                                Ye are forbidden to marry your mothers, and your daughters, and your sisters, and your aunts both on the father’s and on the mother’s side, and your brothers’ daughters, and your sisters’ daughters, and your mothers who have given you suck, and your foster-sisters, and your wives’ mothers, and your daughters-in-law which are under your tuition, born of your wives unto whom ye have gone in, (but if ye have not gone in unto them, it shall be no sin in you to marry them,) and the wives of your sons who proceed out of your loins; and ye are also forbidden to take to wife two sisters
                                                                                                                                                                g
                                                                                                                                                                Note [édition originale] : Ye are also forbidden to take to wife two sisters.] The same was also prohibited by the Levitical law7.
                                                                                                                                                                • 7 Levit. xviii. 18.
                                                                                                                                                                , except what is already past: for God is gracious and merciful.
                                                                                                                                                                24
                                                                                                                                                                V Ye are also forbidden to take to wife free women who are married, except those women whom your right hands shall possess as slaves
                                                                                                                                                                h
                                                                                                                                                                Note [édition originale] : Ye are also forbidden to take to wife free women who are married, except those women whom ye shall possess as slaves.] According to this passage it is not lawful to marry a free woman that is already married, be she a Mohammedan or not, unless she be legally parted from her husband by divorce; but it is lawful to marry those who are slaves, or taken in war, after they shall have gone through the proper purifications, tho’ their husbands be living. Yet, according to the decision of Abu Hanîfah, it is not lawful to marry such whose husbands shall be taken, or in actual slavery with them1.
                                                                                                                                                                • 1 Al Beidawi.
                                                                                                                                                                . This is ordained you from
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                                                                                                                                                                God. Whatever is beside this is allowed you; that ye may with your substance provide wives for yourselves, acting that which is right, and avoiding whoredom. And for the advantage which ye receive from them, give them their reward
                                                                                                                                                                a
                                                                                                                                                                Note [édition originale] : Give them their reward;] That is, assign them their dower.
                                                                                                                                                                  , according to what is ordained: but it shall be no crime in you to make any other agreement among your selves
                                                                                                                                                                  b
                                                                                                                                                                  Note [édition originale] : It shall be no crime in you to make any other agreement among your selves, &c.] That is, either to increase the dower, or to abate some part or even the whole of it.
                                                                                                                                                                    , after the ordinance shall be complied with; for God is knowing and wise.
                                                                                                                                                                    25
                                                                                                                                                                    Whoso among you hath not means sufficient that he may marry free women, who are believers, let him marry with such of your maid-servants whom your right hands possess, as are true believers; for God well knoweth your faith. Ye are the one from the other
                                                                                                                                                                    c
                                                                                                                                                                    Note [édition originale] : Ye are the one from the other;] Being alike descended from Adam, and of the same faith2.
                                                                                                                                                                    • 2 Idem.
                                                                                                                                                                    : therefore marry them with the consent of their masters; and give them their dower according to justice; such as are modest, not guilty of whoredom, nor entertaining lovers. And when they are married, if they be guilty of adultery, they shall suffer half the punishment which is appointed for the free women
                                                                                                                                                                    d
                                                                                                                                                                    Note [édition originale] : The slaves, if guilty of adultery, they shall suffer half the punishment of the free women.] The reason of this is because they are not presumed to have had so good education. A slave, therefore, in such a case, is to have fifty stripes, and to be banished for half a year; but she shall not be stoned, because it is a punishment which cannot be inflicted by halves3.
                                                                                                                                                                    • 3 Idem.
                                                                                                                                                                    . This is allowed unto him among you, who feareth to sin by marrying free women; but if ye abstain from marrying slaves, it will be better for you; God is gracious and merciful.
                                                                                                                                                                    26
                                                                                                                                                                    God is willing to declare these things unto you, and to direct you according to the ordinances of those who have gone before you
                                                                                                                                                                    e
                                                                                                                                                                    Note [édition originale] : Of those who have gone before you;] viz. Of the prophets, and other holy and prudent men of former ages4.
                                                                                                                                                                    • 4 Jallalo’ddin. Al Beidawi.
                                                                                                                                                                    , and to be merciful unto you. God is knowing and wise.
                                                                                                                                                                    27
                                                                                                                                                                    God desireth to be gracious unto you; but they who follow their lusts
                                                                                                                                                                    f
                                                                                                                                                                    Note [édition originale] : They who follow their lusts, &c.] Some commentators suppose that these words have a particular regard to the Magians, who formerly were frequently guilty of incestuous marriages, their prophet Zerdusht having allowed them to take their mothers and sisters to wife; and also to the Jews, who likewise might marry within some of the degrees here prohibited5.
                                                                                                                                                                    • 5 Al Beidawi.
                                                                                                                                                                    , desire that ye should turn aside from the truth with great deviation.
                                                                                                                                                                    28
                                                                                                                                                                    God is minded to make his religion light unto you: for man was created weak
                                                                                                                                                                    g
                                                                                                                                                                    Note [édition originale] : For man was created weak;] Being unable to refrain from women, and too subject to be led away by carnal appetites6.
                                                                                                                                                                    • 6 Idem, Jallalo’ddin.
                                                                                                                                                                    .
                                                                                                                                                                    29
                                                                                                                                                                    O true believers, consume not your wealth among yourselves in vanity
                                                                                                                                                                    h
                                                                                                                                                                    Note [édition originale] : Consume not your wealth in vanity;] That is, employ it not in things prohibited by God; such as usury, extortion, rapine, gaming, and the like7.
                                                                                                                                                                    • 7 Iidem.
                                                                                                                                                                    ; unless there be merchandising among you by mutual consent: neither slay your selves
                                                                                                                                                                    i
                                                                                                                                                                    Note [édition originale] : Neither slay your selves;] Literally, slay not your souls; i.e. says Jallalo’ddin, by committing mortal sins, or such crimes as will destroy them. Others, however, are of opinion that self-murder, which the gentile Indians did, and still do, often practise in honour of their idols, or else the taking away the life of any true believer, is hereby forbidden8.
                                                                                                                                                                    • 8 Al Beidawi.
                                                                                                                                                                    ;
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                                                                                                                                                                    for God is merciful towards you:
                                                                                                                                                                    30
                                                                                                                                                                    and whoever doth this maliciously
                                                                                                                                                                    a
                                                                                                                                                                    Note [édition originale] : See Wisdom xvi. 14, in the Vulgate.
                                                                                                                                                                      and wickedly, he will surely cast him to be broiled in hell fire; and this is easy with God.
                                                                                                                                                                      31
                                                                                                                                                                      If ye turn aside from the grievous sins
                                                                                                                                                                      b
                                                                                                                                                                      Note [édition originale] : Grievous sins.] These sins al Beidâwi, from a tradition of Mohammed, reckons to be seven (equaling in number the sins called deadly by Christians), that is to say, idolatry, murder, falsely accusing modest women of adultery, wasting the substance of orphans, taking of usury, desertion in a religious expedition, and disobedience to parents. But Ebn Abbâs says they amount to near seven hundred; and others suppose that idolatry only, of different kinds, in worshipping idols or any creature, either in opposition to or jointly with the true God, is here intended; that sin being generally esteemed by Mohammedans, and in a few lines after declared by the Korân itself, to be the only one which God will not pardon1.
                                                                                                                                                                      • 1 Idem. See before, chap. 2. p. 11.
                                                                                                                                                                      , of those which ye are forbidden to commit, we will cleanse you from your smaller faults; and will introduce you into paradise with an honourable entry.
                                                                                                                                                                      32
                                                                                                                                                                      Covet not that which God hath bestowed on some of you preferably to others
                                                                                                                                                                      c
                                                                                                                                                                      Note [édition originale] : Covet not that which God hath bestowed on some of you preferably to others;] Such as honour, power, riches, and other worldly advantages. Some, however, understand this of the distribution of inheritances according to the preceding determinations, whereby some have a larger share than others2.
                                                                                                                                                                      • 2 Idem, Jallalo’ddin.
                                                                                                                                                                      . Unto the men shall be given a portion of what they shall have gained, and unto the women shall be given a portion of what they shall have gained
                                                                                                                                                                      d
                                                                                                                                                                      Note [édition originale] : Unto the men shall be given a portion of what they shall have gained, &c.] That is, they shall be blessed according to their deserts; and ought, therefore, instead of displeasing God by envying of others, to endeavor to merit his favour by good works and to apply to him by prayer.
                                                                                                                                                                        : therefore ask God of his bounty; for God is omniscient.
                                                                                                                                                                        33
                                                                                                                                                                        We have appointed unto every one kindred, to inherit part of what their parents and relations shall leave at their deaths. And unto those with whom your right hands have made an alliance, give their part of the inheritance
                                                                                                                                                                        e
                                                                                                                                                                        Note [édition originale] : Unto those with whom your right hands have made an alliance, give their part, &c.] A precept conformable to an old custom of the Arabs, that where persons mutually entered into a strict friendship or confederacy, the surviving friend should have a sixth part of the deceased’s estate. But this was afterwards abrogated, according to Jallalo’ddin and Al Zamakhshari, at least as to infidels. The passage may likewise be understood of a private contract, whereby the survivor is to inherit a certain part of the substance of him that dies first3.
                                                                                                                                                                        • 3 V. Al Beidawi.
                                                                                                                                                                        ; for God is witness of all things.
                                                                                                                                                                        34
                                                                                                                                                                        Men shall have the preëminence above women, because of those advantages wherein God hath caused the one of them to excel the other
                                                                                                                                                                        f
                                                                                                                                                                        Note [édition originale] : Because of those advantages wherein God hath caused the one to excel the other;] Such as superior understanding and strength, and the other privileges of the male sex, which enjoys the dignities in church and state, goes to war in defence of God’s true religion, and claims a double share of their deceased ancestors’ estates4.
                                                                                                                                                                        • 4 Idem.
                                                                                                                                                                        , and for that which they expend of their substance in maintaining their wives. The honest women are obedient. careful in the absence of their husbands
                                                                                                                                                                        g
                                                                                                                                                                        Note [édition originale] : Both to preserve their husband’s substance from loss or waste, and themselves from all degrees of immodesty5.
                                                                                                                                                                        • 5 Idem, Jallalo’ddin.
                                                                                                                                                                        , for that God preserveth them, by committing them to the care and protection of the men. But those, whose perverseness ye shall be apprehensive of, rebuke; and remove them into separate apartments
                                                                                                                                                                        h
                                                                                                                                                                        Note [édition originale] : Remove them into separate apartments;] That is, banish them from your bed.
                                                                                                                                                                          , and chastise them
                                                                                                                                                                          i
                                                                                                                                                                          Note [édition originale] : And chastise them.] By this passage the Mohammedans are in plain terms allowed to beat their wives, in case of stubborn disobedience; but not in a violent or dangerous manner6.
                                                                                                                                                                          • 6 Al Beidawi.
                                                                                                                                                                          . But if they shall be obedient unto you, seek not an occasion of quarrel against them: for God is high and great.
                                                                                                                                                                          35
                                                                                                                                                                          And if ye
                                                                                                                                                                          Facsimile Image Placeholder
                                                                                                                                                                          fear a breach between the husband and wife, send a judge
                                                                                                                                                                          a
                                                                                                                                                                          Note [édition originale] : Send a judge, &c.] i.e. Let the magistrate first send two arbitrators or mediators, one on each side, to compose the difference, and prevent, if possible, the ill consequences of an open rupture.
                                                                                                                                                                            out of his family, and a judge out of her family: if they shall desire a reconciliation, God will cause them to agree; for God is knowing and wise.
                                                                                                                                                                            36
                                                                                                                                                                            Serve God, and associate no creature with him; and shew kindness unto parents, and relations, and orphans, and the poor, and your neighbor who is of kin to you
                                                                                                                                                                            b
                                                                                                                                                                            Note [édition originale] : Your neighbor who is of kin to you;] Either of your own nation or religion.
                                                                                                                                                                              , and also your neighbor who is a stranger, and to your familiar companion, and the traveller, and the captives whom your right hands shall possess; for God loveth not the proud or vainglorious,
                                                                                                                                                                              37
                                                                                                                                                                              who are covetous, and recommend covetousness unto men, and conceal that which God of his bounty hath given them
                                                                                                                                                                              c
                                                                                                                                                                              Note [édition originale] : And conceal that which God of his bounty hath given them;] Whether it be wealth, knowledge, or any other talent whereby they may help their neighbour.
                                                                                                                                                                                (we have prepared a shameful punishment for the unbelievers;)
                                                                                                                                                                                38
                                                                                                                                                                                and who bestow their wealth in charity to be observed of men, and believe not in God, nor in the last day; and whoever hath Satan for a companion, an evil companion hath he!
                                                                                                                                                                                39
                                                                                                                                                                                And what harm would befal them if they should believe in God, and the last day, and give alms out of that which God hath bestowed on them? since God knoweth them who do this.
                                                                                                                                                                                40
                                                                                                                                                                                Verily God will not wrong any one even the weight of an ant
                                                                                                                                                                                d
                                                                                                                                                                                Note [édition originale] : God will not wrong any one even the weight of an ant;] Either by diminishing the recompense due to his good actions, or too severely punishing his sins. On the contrary, he will reward the former in the next life far above their deserts. The Arabic word dharra, which is translated an ant, signifies a very small sort of that insect, and is used to denote a thing that is exceeding small, as a mite.
                                                                                                                                                                                  : and if it be a good action, he will double it, and will recompense it in his sight with a great reward.
                                                                                                                                                                                  41
                                                                                                                                                                                  How will it be with the unbelievers when we shall bring a witness out of each nation against itself
                                                                                                                                                                                  e
                                                                                                                                                                                  Note [édition originale] : When we shall bring a witness out of each nation, &c.] When the prophet who was sent to each nation in particular, shall on the last day be produced to give evidence against such of them as refused to believe on him, or observed not the laws which he brought.
                                                                                                                                                                                    , and shall bring thee, O Mohammed, a witness against these people
                                                                                                                                                                                    f
                                                                                                                                                                                    Note [édition originale] : Against these people.] That is, the Arabians, to whom Mohammed was, as he pretended, more peculiarly sent1.
                                                                                                                                                                                    • 1 See before, c. 2. p. 17.
                                                                                                                                                                                    ?
                                                                                                                                                                                    42
                                                                                                                                                                                    In that day they who have not believed, and have rebelled against the apostle of God, shall wish the earth was levelled with them; and they shall not be able to hide any matter from God.
                                                                                                                                                                                    43
                                                                                                                                                                                    O true believers, come not to prayers when ye are drunk
                                                                                                                                                                                    g
                                                                                                                                                                                    Note [édition originale] : Come not to prayers when ye are drunk, &c.] It is related, that before the prohibition of wine, Abd’alrahmân Ebn Awf made an entertainment, to which he invited several of the apostle’s companions; and after they had ate and drunk plentifully, the hour of evening prayer being come, one of the company rose up to pray, but being overcome with liquor, made a shameful blunder in reciting a passage of the Korân; whereupon to prevent the danger of any such indecency for the future, this passage was revealed2.
                                                                                                                                                                                    • 2 Al Beidawi.
                                                                                                                                                                                    , until ye understand what ye say; nor when ye are polluted by emission of seed, unless ye be travelling on the road, until ye wash yourselves. But if ye be sick or on a journey, or any of you come from easing nature, or have touched women, and find no water; take fine clean sand and rub your faces and your hands therewith
                                                                                                                                                                                    h
                                                                                                                                                                                    Note [édition originale] : Take sand and rub your faces and your hands therewith.] See the Prelim. Disc. §. IV.
                                                                                                                                                                                      ; for God is merciful and
                                                                                                                                                                                      Facsimile Image Placeholder
                                                                                                                                                                                      inclined to forgive.
                                                                                                                                                                                      44
                                                                                                                                                                                      Hast thou not observed those unto whom part of the scripture
                                                                                                                                                                                      a
                                                                                                                                                                                      Note [édition originale] : Those unto whom part of the scripture was delivered;] Meaning the Jews, and particularly their Rabbins.
                                                                                                                                                                                        was delivered? they sell error, and desire that ye may wander from the right way;
                                                                                                                                                                                        45
                                                                                                                                                                                        but God well knoweth your enemies. God is a sufficient patron; and God is a sufficient helper.
                                                                                                                                                                                        46
                                                                                                                                                                                        Of the Jews there are some who pervert words from their places
                                                                                                                                                                                        b
                                                                                                                                                                                        Note [édition originale] : Who pervert words from their places;] That is (according to the commentators), who change the true sense of the pentateuch by dislocating passages, or by wresting the words according to their own fancies and lusts1. But Mohammed seems chiefly to intend here the Jews bantering of him in their addresses, by making use of equivocal words, seeming to bear a good sense in Arabic, but spoken by them in derision according to their acceptation in Hebrew; an instance of which he gives in the following words.
                                                                                                                                                                                        • 1 Idem, Jallalo’ddin.
                                                                                                                                                                                        ; and say, We have heard, and have disobeyed; and do thou hear without understanding our meaning
                                                                                                                                                                                        c
                                                                                                                                                                                        Note [édition originale] : Without understanding;] Literally, without being made to hear, or apprehend what we say.
                                                                                                                                                                                          , and look upon us
                                                                                                                                                                                          d
                                                                                                                                                                                          Note [édition originale] : Look upon us;] The original word is Raïna, which being a term of reproach in Hebrew, Mohammed forbade their using to him2.
                                                                                                                                                                                          • 2 See before, c. 2. p. 14.
                                                                                                                                                                                          : perplexing with their tongues, and reviling the true religion. But if they had said, We have heard, and do obey; and do thou hear, and regard us
                                                                                                                                                                                          e
                                                                                                                                                                                          Note [édition originale] : And regard us.] In Arabic, Ondhorna; which having no ill equivocal meaning, the prophet ordered them to use instead of the former.
                                                                                                                                                                                            : certainly it were better for them, and more right. But God hath cursed them by reason of their infidelity; therefore a few of them only shall believe.
                                                                                                                                                                                            47
                                                                                                                                                                                            O ye to whom the scriptures have been given, believe in the revelation which we have sent down, confirming that which is with you; before we deface your countenances, and render them as the back parts thereof
                                                                                                                                                                                            f
                                                                                                                                                                                            Note [édition originale] : And render them as the back parts thereof;] That is, perfectly plain, without eyes, nose, or mouth. The original, however, may also be translated, and turn them behind, by wringing their necks backward.
                                                                                                                                                                                              ; or curse them, as we cursed those who transgressed on the sabbath day
                                                                                                                                                                                              g
                                                                                                                                                                                              Note [édition originale] : Those who transgressed on the sabbath day;] And were therefore changed into apes3.
                                                                                                                                                                                              • 3 See before, c. 2. p. 9.
                                                                                                                                                                                              ; and the command of God was fulfilled.
                                                                                                                                                                                              48
                                                                                                                                                                                              Surely God will not pardon the giving him an equal
                                                                                                                                                                                              h
                                                                                                                                                                                              Note [édition originale] : The giving him an equal;] That is, idolatry of all kinds.
                                                                                                                                                                                                ; but will pardon any other sin, except that, to whom he pleaseth
                                                                                                                                                                                                i
                                                                                                                                                                                                Note [édition originale] : To whom he pleaseth;] viz. To those who repent4.
                                                                                                                                                                                                • 4 Al Beidawi.
                                                                                                                                                                                                and whoso giveth a companion unto God, hath devised a great wickedness.
                                                                                                                                                                                                49
                                                                                                                                                                                                Hast thou not observed those who justify themselves
                                                                                                                                                                                                k
                                                                                                                                                                                                Note [édition originale] : Those who justify themselves;] i.e. The Christians and Jews, who called themselves the children of God, and his beloved people 5.
                                                                                                                                                                                                • 5 Idem, Jallalo’ddin. See c. 5. not far from the beginning.
                                                                                                                                                                                                ? But God justifieth whomsoever he pleaseth, nor shall they be wronged a hair
                                                                                                                                                                                                k
                                                                                                                                                                                                Note [édition originale] : A hair;] The original word signifies a little skin in the cleft of a date- stone, and is used to express a thing of no value.
                                                                                                                                                                                                  .
                                                                                                                                                                                                  50
                                                                                                                                                                                                  Behold, how they imagine a lie against God; and therein is iniquity sufficiently manifest.
                                                                                                                                                                                                  51
                                                                                                                                                                                                  Hast thou not considered those to whom part of the scripture hath been given? They believe in false gods and idols
                                                                                                                                                                                                  l
                                                                                                                                                                                                  Note [édition originale] : In false gods and idols;] The Arabic is, in Jibt and Taghût. The former is supposed to have been the proper name of some idol; but it seems rather to signify any false deity in general. The latter we have explained already6. It is said that this passage was revealed on the following occasion. Hoyai Ebn Akhtab and Caab Ebn al Ashraf 7, two chief men among the Jews, with several others of that religion, went to Mecca, and offered to enter into a confederacy with the Koreish, and to join their forces against Mohammed. But the Koreish, entertaining some jealousy of them, told them, that the Jews pretended to have a written revelation from heaven, as well as Mohammed, and their doctrines and worship approached much nearer to what he taught, than the religion of their tribe; wherefore, said they, if you would satisfy us that you are sincere in the matter, do as we do, and worship our gods. Which proposal, if the story be true, these Jews complied with, out of their inveterate hatred to Mohammed 1.
                                                                                                                                                                                                  • 6 See p. 31. note b.
                                                                                                                                                                                                  • 7 See before, p. 45. not. e.
                                                                                                                                                                                                  • 1 Al Beidawi.
                                                                                                                                                                                                  , and say of those who believe not,
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                                                                                                                                                                                                  These are more rightly directed in the way of truth, than they who believe on Mohammed.
                                                                                                                                                                                                  52
                                                                                                                                                                                                  Those are the men whom God hath cursed and unto him whom God shall curse, thou shalt surely find no helper.
                                                                                                                                                                                                  53
                                                                                                                                                                                                  Shall they have a part of the kingdom
                                                                                                                                                                                                  a
                                                                                                                                                                                                  Note [édition originale] : Shall they have a part of the kingdom, &c.] For the Jews gave out that they should be restored to their ancient power and grandeur2; depending, it is to be presumed, on the victorious Messiah whom they expected.
                                                                                                                                                                                                  • 2 Idem.
                                                                                                                                                                                                  , since even then they would not bestow the smallest matter
                                                                                                                                                                                                  b
                                                                                                                                                                                                  Note [édition originale] : The smallest matter;] The original word properly signifies a small dent on the back of a date-stone, and is commonly used to express a thing of little or no value.
                                                                                                                                                                                                    on men?
                                                                                                                                                                                                    54
                                                                                                                                                                                                    Do they envy other men that which God of his bounty hath given them
                                                                                                                                                                                                    c
                                                                                                                                                                                                    Note [édition originale] : Do they envy other men that which God of his bounty hath given them?] viz. The spiritual gifts of prophecy, and divine revelations; and the temporal blessings of victory and success, bestowed on Mohammed and his followers.
                                                                                                                                                                                                      ? We formerly gave unto the family of Abraham a book of revelations and wisdom; and we gave them a great kingdom
                                                                                                                                                                                                      d
                                                                                                                                                                                                      Note [édition originale] : We gave them a great kingdom.] Wherefore God will doubtless shew equal favour to this prophet (a descendant also of Abraham,) and those who believe on him3.
                                                                                                                                                                                                      • 3 Idem.
                                                                                                                                                                                                      .
                                                                                                                                                                                                      55
                                                                                                                                                                                                      There is of them who believeth on him
                                                                                                                                                                                                      e
                                                                                                                                                                                                      Note [édition originale] : Who believeth on him;] Namely, on Mohammed.
                                                                                                                                                                                                        ; and there is of them who turneth aside from him: but the raging fire of hell is a sufficient punishment.
                                                                                                                                                                                                        56
                                                                                                                                                                                                        Verily those who disbelieve our signs, we will surely cast to be broiled in hell fire; so often as their skins shall be well burned, we will give them other skins in exchange, that they may taste the sharper torment; for God is mighty and wise.
                                                                                                                                                                                                        57
                                                                                                                                                                                                        But those who believe and do that which is right, we will bring into gardens watered by rivers, therein shall they remain for ever, and there shall they enjoy wives free from all impurity; and we will lead them into perpetual shades.
                                                                                                                                                                                                        58
                                                                                                                                                                                                        Moreover God commandeth you to restore what ye are trusted with, to the owners
                                                                                                                                                                                                        f
                                                                                                                                                                                                        Note [édition originale] : God commandeth you to restore what ye are trusted with, to the owners;] This passage, it is said, was revealed on the day of the taking of Mecca, the primary design of it being to direct Mohammed to return the keys of the Caaba to Othmân Ebn Telha Ebn Abdaldâr, who had then the honour to be keeper of that holy place4, and not to deliver them to his uncle al Abbâs, who having already the custody of the well Zemzem, would fain have had also that of the Caaba. The prophet obeying the divine order, Othmân was so affected with the justice of the action, notwithstanding he had at first refused him entrance, that he immediately embraced Mohammedism; whereupon the guardianship of the Caaba was confirmed to this Othmân and his heirs for ever5.
                                                                                                                                                                                                        • 4 See Prideauxs Life of Mahom. p. 2.
                                                                                                                                                                                                        • 5 Al Beidawi. See D’Herbel. Bibl. Orient. p. 220, 221.
                                                                                                                                                                                                        ; and when ye judge between men, that ye judge according to equity: and surely an excellent virtue it is to which God exhorteth you; for God both heareth and seeth.
                                                                                                                                                                                                        59
                                                                                                                                                                                                        O true believers, obey God, and obey the apostle; and those who are in authority among you: and if ye differ, in anything, refer it unto God
                                                                                                                                                                                                        g
                                                                                                                                                                                                        Note [édition originale] : i.e. To the decision of the Korân.
                                                                                                                                                                                                          and the apostle, if ye believe in God, and the last day: this is better, and a fairer method of determination.
                                                                                                                                                                                                          60
                                                                                                                                                                                                          Hast thou not observed those who pretend they believe in what hath been revealed unto thee, and
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                                                                                                                                                                                                          what hath been revealed before thee? They desire to go to judgment before Taghût
                                                                                                                                                                                                          a
                                                                                                                                                                                                          Note [édition originale] : They desire to go to judgment before Taghût;] That is, before the tribunals of infidels. This passage was occasioned by the following remarkable accident. A certain Jew having a dispute with a wicked Mohammedan, the latter appealed to the judgment of Caab Ebn al Ashraf, a principal Jew, and the former to Mohammed. But at length they agreed to refer the matter to the prophet singly, who, giving it in favour of the Jew, the Mohammedan refused to acquiesce in his sentence, but would needs have it re-heard by Omar, afterwards Khalif. When they came to him, the Jew told him that Mohammed had already decided the affair in his favour, but that the other would not submit to his determination; and the Mohammedan confessing this to be true, Omar bid them stay a little, and fetching his sword, struck off the obstinate Moslem’s head, saying aloud, This is the reward of him who refuseth to submit to the judgment of God and his apostle. And from this action Omar had the surname of al Farûk, which alludes both to his separating that knave’s head from his body, and to his distinguishing between truth and falsehood1. The name of Taghût 2, therefore, in this place, seems to be given to Caab Ebn al Ashraf.
                                                                                                                                                                                                          • 1 Jallalo’ddin, Al Beidawi. See D’Herbel. Bibl. Orient. p. 688, and Ockley’s Hist. of the Sarac. v. 1. p. 365.
                                                                                                                                                                                                          • 2 See before, p. 31.
                                                                                                                                                                                                          , although they have been commanded not to believe in him; and Satan desireth to seduce them into a wide error.
                                                                                                                                                                                                          61
                                                                                                                                                                                                          And when it is said unto them, Come unto the book which God hath sent down, and to the apostle; thou seest the ungodly turn aside from thee, with great aversion.
                                                                                                                                                                                                          62
                                                                                                                                                                                                          But how will they behave when a misfortune shall befal them, for that which their hands have sent before them? Then will they come unto thee, and swear by God, saying, If we intended any other than to do good, and to reconcile the parties
                                                                                                                                                                                                          b
                                                                                                                                                                                                          Note [édition originale] : They will swear they intended no other than to do good, &c.] For this was the excuse of the friends of the Mohammedan whom Omar slew, when they came to demand satisfaction for his blood3.
                                                                                                                                                                                                          • 3 Al Beidawi.
                                                                                                                                                                                                          .
                                                                                                                                                                                                          63
                                                                                                                                                                                                          God knoweth what is in the hearts of these men; therefore let them alone, and admonish them, and speak unto them a word which may affect their souls.
                                                                                                                                                                                                          64
                                                                                                                                                                                                          We have not sent any apostle, but that he might be obeyed by the permission of God: but if they, after they have injured their own souls
                                                                                                                                                                                                          c
                                                                                                                                                                                                          Note [édition originale] : After they have injured their own souls;] viz. By acting wickedly, and appealing to the judgment of the infidels.
                                                                                                                                                                                                            , come unto thee, and ask pardon of God, and the apostle ask pardon for them, they shall surely find God easy to be reconciled and merciful.
                                                                                                                                                                                                            65
                                                                                                                                                                                                            And by thy Lord they will not perfectly believe, until they make thee judge of their controversies; and shall not afterwards find in their own minds any hardship in what thou shalt determine, but shall acquiesce therein with entire submission.
                                                                                                                                                                                                            66
                                                                                                                                                                                                            And if we had commanded them, saying, Slay yourselves, or depart from your houses
                                                                                                                                                                                                            d
                                                                                                                                                                                                            Note [édition originale] : Slay yourselves, or depart from your houses;] Some understand these words of their venturing their lives in a religious expedition; and others, of their undergoing the same punishments which the Israelites did for their idolatry in worshipping the golden calf4.
                                                                                                                                                                                                            • 4 Idem. See before, p. 7.
                                                                                                                                                                                                            ; they would not have done it except a few of them. And if they had done what they were admonished, it would certainly have been better for them, and more efficacious for confirming their faith;
                                                                                                                                                                                                            67
                                                                                                                                                                                                            and we should then have surely given them in our sight an exceeding great reward,
                                                                                                                                                                                                            68
                                                                                                                                                                                                            and we should have directed them in the right way.
                                                                                                                                                                                                            69
                                                                                                                                                                                                            Whoever obeyeth God and the apostle, they shall be with those unto whom God hath been gracious, of the prophets, and the sincere, and the martyrs, and the righteous; and these are the most excellent company.
                                                                                                                                                                                                            70
                                                                                                                                                                                                            This is bounty from God; and God is sufficiently knowing.
                                                                                                                                                                                                            71
                                                                                                                                                                                                            O true believers, take your necessary precaution
                                                                                                                                                                                                            e
                                                                                                                                                                                                            Note [édition originale] : Take your precaution;] i.e. Be vigilant, and provide yourselves with arms and necessaries.
                                                                                                                                                                                                              against your
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                                                                                                                                                                                                              enemies, and either go forth to war in separate parties, or go forth all together in a body.
                                                                                                                                                                                                              72
                                                                                                                                                                                                              There is of you who tarrieth behind
                                                                                                                                                                                                              a
                                                                                                                                                                                                              Note [édition originale] : Who tarrieth behind, &c.] Mohammed here upbraids the hypocritical Moslems, who, for want of faith and constancy in their religion, were backward in going to war for its defence.
                                                                                                                                                                                                                ; and if a misfortune befal you, he saith, Verily God hath been gracious unto me, that I was not present with them:
                                                                                                                                                                                                                73
                                                                                                                                                                                                                but if success attend you from God, he will say (as if there was no friendship between you and him)
                                                                                                                                                                                                                b
                                                                                                                                                                                                                Note [édition originale] : As if there was no friendship between you and him;] i.e. As one who attendeth not to the public, but his own private interest. Or else these may be the words of the hypocritical Mohammedan himself, insinuating that he stayed not behind the rest of the army by his own fault, but was left by Mohammed, who chose to let the others share in his good fortune, preferably to him1.
                                                                                                                                                                                                                • 1 Al Beidawi.
                                                                                                                                                                                                                , Would to God I had been with them, for I should have acquired great merit.
                                                                                                                                                                                                                74
                                                                                                                                                                                                                Let them therefore fight for the religion of God, who part with the present life in exchange for that which is to come
                                                                                                                                                                                                                c
                                                                                                                                                                                                                Note [édition originale] : Who part with the present life in exchange for that which is to come;] By venturing their lives and fortunes in defence of the faith.
                                                                                                                                                                                                                  ; for whosoever fighteth for the religion of God, whether he be slain, or be victorious
                                                                                                                                                                                                                  d
                                                                                                                                                                                                                  Note [édition originale] : Whether he be slain, or be victorious.] For no man ought to quit the field till he either fall a martyr or gain some advantage for the cause2.
                                                                                                                                                                                                                  • 2 Idem.
                                                                                                                                                                                                                  , we will surely give him a great reward.
                                                                                                                                                                                                                  75
                                                                                                                                                                                                                  And what ails you, that ye fight not for God’s true religion, and in defence of the weak among men, women, and children
                                                                                                                                                                                                                  e
                                                                                                                                                                                                                  Note [édition originale] : In defence of the weak, &c.] viz. Those believers who stayed behind at Mecca, being detained there either forcibly by the idolaters, or for want of means to fly for refuge to Medina. Al Beidâwi observes that children are mentioned here to shew the inhumanity of the Koreish, who persecuted even that tender age.
                                                                                                                                                                                                                    , who say, O Lord, bring us forth from this city, whose inhabitants are wicked; grant us from before thee a protector, and grant us from before thee a defender
                                                                                                                                                                                                                    f
                                                                                                                                                                                                                    Note [édition originale] : O Lord bring us forth from this city, and grant us from before thee a protector, &c.] This petition, the commentators say, was heard. For God afforded several of them an opportunity and means of escaping, and delivered the rest at the taking of Mecca by Mohammed, who left Otâb Ebn Osaid governor of the city: and under his care and protection, those who had suffered for their religion became the most considerable men in the place.
                                                                                                                                                                                                                      .
                                                                                                                                                                                                                      76
                                                                                                                                                                                                                      They who believe fight for the religion of God; but they who believe not fight for the religion of Taghût
                                                                                                                                                                                                                      g
                                                                                                                                                                                                                      Note [édition originale] : Taghût] See before, p. 31.
                                                                                                                                                                                                                        . Fight therefore against the friends of Satan, for the stratagem of Satan is weak.
                                                                                                                                                                                                                        77
                                                                                                                                                                                                                        Hast thou not observed those unto whom it was said, Withhold your hands from war, and be constant at prayers, and pay the legal alms
                                                                                                                                                                                                                        h
                                                                                                                                                                                                                        Note [édition originale] : Hast thou not observed those unto whom it was said, With-hold your hands from war, &c.] These were some of Mohammed’s followers, who readily performed the duties of their religion so long as they were commanded nothing that might endanger their lives.
                                                                                                                                                                                                                          ? But when war is commanded them, behold a part of them fear men as they should fear God, or with a great fear, and say, O Lord, wherefore hast thou commanded us to go to war, and hast not suffered us to wait our approaching end
                                                                                                                                                                                                                          i
                                                                                                                                                                                                                          Note [édition originale] : Our approaching end;] That is, a natural death.
                                                                                                                                                                                                                            ? Say unto them, The provision of this life is but small; but the future shall be better for him who feareth God ; and ye shall not be in the least injured at the day of judgment.
                                                                                                                                                                                                                            78
                                                                                                                                                                                                                            Wheresoever ye be, death will overtake you, although ye be in lofty towers. If good befal them, they say, This is from God; but if evil befal them, they say, This is from thee, O Mohammed
                                                                                                                                                                                                                            k
                                                                                                                                                                                                                            Note [édition originale] : If evil befal them, they say, This is from thee;] As the Jews, in particular, who pretended that their land was grown barren, and provisions scarce, since Mohammed came to Medina 3.
                                                                                                                                                                                                                            • 3 Idem.
                                                                                                                                                                                                                            : say, All is from God; and what aileth these people, that they
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                                                                                                                                                                                                                            are so far from understanding what is said unto them?
                                                                                                                                                                                                                            79
                                                                                                                                                                                                                            Whatever good befalleth thee, O man it is from God; and whatever evil befalleth thee, it is from thy self
                                                                                                                                                                                                                            a
                                                                                                                                                                                                                            Note [édition originale] : Whatever evil befalleth thee, it is from thy self;] These words are not to be understood as contradictory to the preceding, That all proceeds from God; since the evil which befalls mankind, tho’ ordered by God, is yet the consequence of their own wicked actions.
                                                                                                                                                                                                                              . We have sent thee an apostle unto men, and God is a sufficient witness thereof.
                                                                                                                                                                                                                              80
                                                                                                                                                                                                                              Whoever obeyeth the apostle, obeyeth God; and whoever turneth back, we have not sent thee to be a keeper over them
                                                                                                                                                                                                                              b
                                                                                                                                                                                                                              Note [édition originale] : We have not sent thee to be a keeper over them;] Or, to take an account of their actions, for this is God’s part.
                                                                                                                                                                                                                                .
                                                                                                                                                                                                                                81
                                                                                                                                                                                                                                They say, Obedience: yet when they go forth from thee, part of them meditate by night a matter different from what thou speakest; but God shall write down what they meditate by night: therefore let them alone, and trust in God, for God is a sufficient protector.
                                                                                                                                                                                                                                82
                                                                                                                                                                                                                                Do they not attentively consider the Koran? if it had been from any besides God, they would certainly have found therein many contradictions.
                                                                                                                                                                                                                                83
                                                                                                                                                                                                                                When any news cometh unto them, either of security or fear, they immediately divulge it; but if they told it to the apostle and to those who are in authority among them, such of them would understand the truth of the matter, as inform themselves thereof from the apostle and his chiefs. And if the favour of God and his mercy had not been upon you, ye had followed the devil, except a few of you
                                                                                                                                                                                                                                c
                                                                                                                                                                                                                                Note [édition originale] : If Gods mercy had not been upon you, ye had followed the devil, except a few of you;] That is, if God had not sent his apostle with the Korân to instruct you in your duty, ye had continued in idolatry and been doomed to destruction; except only those who, by God’s favour and their superior understanding, should have true notions of the divinity; such, for example, as Zeid Ebn Amru Ebn Nofail 1 and Waraka Ebn Nawfal 2, who left idols, and acknowledged but one God, before the mission of Mohammed 3.
                                                                                                                                                                                                                                • 1 V. Millium, de Mohammedismo ante Moh. p. 311.
                                                                                                                                                                                                                                • 2 See the Prelim. Disc. p. 43.
                                                                                                                                                                                                                                • 3 Al Beidawi.
                                                                                                                                                                                                                                .
                                                                                                                                                                                                                                84
                                                                                                                                                                                                                                Fight therefore for the religion of God, and oblige not any to what is difficult
                                                                                                                                                                                                                                d
                                                                                                                                                                                                                                Note [édition originale] : And oblige not any to what is difficult except thy self;] It is said this passage was revealed when the Mohammedans refused to follow their prophet to the lesser expedition of Bedr, so that he was obliged to set out with no more than 704. Some copies vary in this place, and instead of la tokallafo, in the second person singular, read la nokallafo, in the first person plural, We do not oblige, &c. The meaning being, that the prophet only was under an indispensable necessity of obeying God’s commands, however difficult, but others might choose, tho’ at their peril.
                                                                                                                                                                                                                                • 4 See before, ch. 3. p. 56.
                                                                                                                                                                                                                                , except thyself; however excite the faithful to war, perhaps God will restrain the courage of the unbelievers; for God is stronger than they, and more able to punish.
                                                                                                                                                                                                                                85
                                                                                                                                                                                                                                He who intercedeth between men with a good intercession
                                                                                                                                                                                                                                e
                                                                                                                                                                                                                                Note [édition originale] : With a good intercession;] i.e. To maintain the right of a believer, or to prevent his being wronged.
                                                                                                                                                                                                                                  shall have a portion thereof; and he who intercedeth with an evil intercession shall have a portion thereof; for God overlooketh all things.
                                                                                                                                                                                                                                  86
                                                                                                                                                                                                                                  When ye are saluted with a salutation, salute the person with a better salutation
                                                                                                                                                                                                                                  f
                                                                                                                                                                                                                                  Note [édition originale] : Salute the person with a better salutation;] By adding something farther. As when one salutes another by this form, Peace be unto thee, he ought not only to return the salutation, but to add, and the mercy of God and his blessing.
                                                                                                                                                                                                                                    , or at least return the same; for God taketh an account of all things.
                                                                                                                                                                                                                                    87
                                                                                                                                                                                                                                    God! there is no God but he; he will surely gather you together on the day of resurrection; there is no doubt of it: and who is more true than God in what he saith?
                                                                                                                                                                                                                                    88
                                                                                                                                                                                                                                    Why are ye divided concerning the ungodly into two parties
                                                                                                                                                                                                                                    g
                                                                                                                                                                                                                                    Note [édition originale] : Why are ye divided concerning the ungodly into two parties;] This passage was revealed, according to some, when certain of Mohammed’s followers, pretending not to like Medina, desired leave to go elsewhere, and, having obtained it, went farther and farther, till they joined the idolaters; or, as others say, on occasion of some deserters at the battle of Ohod; concerning whom the Moslems were divided in opinion whether they should be slain as infidels, or not.
                                                                                                                                                                                                                                      ; since God hath overturned them for what they
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                                                                                                                                                                                                                                      have committed? Will ye direct him whom God hath led astray; since for him whom God shall lead astray, thou shalt find no true path?
                                                                                                                                                                                                                                      89
                                                                                                                                                                                                                                      They desire that ye should become infidels, as they are infidels, and that ye should be equally wicked with themselves. Therefore take not friends from among them, until they fly their country for the religion of God; and if they turn back from the faith, take them, and kill them wherever ye find them; and take no friend from among them, nor any helper,
                                                                                                                                                                                                                                      90
                                                                                                                                                                                                                                      except those who go unto a people who are in alliance with you
                                                                                                                                                                                                                                      a
                                                                                                                                                                                                                                      Note [édition originale] : A people who are in alliance with you;] The people here meant, say some, were the tribe of Khozâah, or, according to others, the Aslamians, whose chief, named Helâl Ebn Owaimar, agreed with Mohammed, when he set out against Mecca, to stand neuter; or, as others rather think, Banu Becr Ebn Zeid 1.
                                                                                                                                                                                                                                      • 1 Al Beidawi, Jallalo’ddin.
                                                                                                                                                                                                                                      , or those who come unto you, their hearts forbidding them either to fight against you, or to fight against their own people
                                                                                                                                                                                                                                      b
                                                                                                                                                                                                                                      Note [édition originale] : Whose hearts forbid them to fight either against you, or their own people;] These, it is said, were the tribe of Modlaj, who came in to Mohammed, but would not be obliged to assist him in war2.
                                                                                                                                                                                                                                      • 2 Al Beidawi.
                                                                                                                                                                                                                                      And if God pleased he would have permitted them to have prevailed against you, and they would have fought against you. But if they depart from you, and fight not against you, and offer you peace, God doth not allow you to take or kill them.
                                                                                                                                                                                                                                      91
                                                                                                                                                                                                                                      Ye shall find others who are desirous to enter into confidence with you, and at the same time to preserve a confidence with their own people
                                                                                                                                                                                                                                      c
                                                                                                                                                                                                                                      Note [édition originale] : Who desire to enter into confidence with you;] The person hinted at here were the tribes of Asad and Ghatfân, or, as some say, Banu Abdaldâr, who came to Medina and pretended to embrace Mohammedism, that they might be trusted by the Moslems, but when they returned, fell back to their old idolatry3.
                                                                                                                                                                                                                                      • 3 Idem.
                                                                                                                                                                                                                                      : so often as they return to sedition, they shall be subverted therein; and if they depart not from you, and offer you peace, and restrain their hands from warring against you, take them and kill them wheresoever ye find them; over these have we granted you a manifest power.
                                                                                                                                                                                                                                      92
                                                                                                                                                                                                                                      It is not lawful for a believer to kill a believer, unless it happen by mistake
                                                                                                                                                                                                                                      d
                                                                                                                                                                                                                                      Note [édition originale] : Unless it be by mistake;] That is, by accident and without design. This passage was revealed to decide the case of Ayâsh Ebn Abi Rabîa, the brother, by the mother’s side, of Abu Jahl, who meeting Hareth Ebn Zeid on the road, and not knowing that he had embraced Mohammedism, slew him4.
                                                                                                                                                                                                                                      • 4 Idem.
                                                                                                                                                                                                                                      ; and whoso killeth a believer by mistake, the penalty shall be the freeing of a believer from slavery, and a fine to be paid to the family of the deceased
                                                                                                                                                                                                                                      e
                                                                                                                                                                                                                                      Note [édition originale] : And a fine to be paid to the family of the deceased;] Which fine is to be distributed according to the laws of inheritances given in the beginning of this chapter5.
                                                                                                                                                                                                                                      • 5 Idem.
                                                                                                                                                                                                                                      , unless they remit it as alms: and if the slain person be of a people at enmity with you, and be a true believer, the penalty shall be the freeing of a believer
                                                                                                                                                                                                                                      f
                                                                                                                                                                                                                                      Note [édition originale] : The freeing of a true believer And no fine shall be paid, because in such case his relations, being infidels and at open war with the Moslems, have no right to inherit what he leaves.
                                                                                                                                                                                                                                        ; but if he be of a people in confederacy with you, a fine to be paid to his family, and the freeing of a believer. And he who findeth not wherewith to do this shall fast two months consecutively as a penance injoined from God; and God is knowing and wise.
                                                                                                                                                                                                                                        93
                                                                                                                                                                                                                                        But whoso killeth a believer designedly, his reward shall be hell; he shall remain therein for ever
                                                                                                                                                                                                                                        g
                                                                                                                                                                                                                                        Note [édition originale] : He shall remain therein for ever;] That is, unless he repent. Others, however, understand not here an eternity of damnation (for it is the general doctrine of the Mohammedans that none who profess that faith shall continue in hell for ever) but only a long space of time1.
                                                                                                                                                                                                                                        • 1 Al Beidawi.
                                                                                                                                                                                                                                        ; and God shall be angry with
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                                                                                                                                                                                                                                        him, and shall curse him, and shall prepare for him a great punishment.
                                                                                                                                                                                                                                        94
                                                                                                                                                                                                                                        O true believers, when ye are on a march in defence of the true religion, justly discern such as ye shall happen to meet, and say not unto him who saluteth you, thou art not a true believer
                                                                                                                                                                                                                                        a
                                                                                                                                                                                                                                        Note [édition originale] : Say not unto him who saluteth you, Thou art not a true believer;] On pretence that he only feigns to be a Moslem, that he might escape from you. The commentators mention more instances than one of persons slain and plundered by Mohammed’s men under this pretext, notwithstanding they declared themselves Moslems by repeating the usual form of words, and saluting them; for which reason this passage was revealed, to prevent such rash judgments for the future.
                                                                                                                                                                                                                                          ; seeking the accidental goods of the present life
                                                                                                                                                                                                                                          b
                                                                                                                                                                                                                                          Note [édition originale] : Seeking the accidental goods of the present life;] That is, being willing to judge him an infidel, only that ye may kill and plunder him.
                                                                                                                                                                                                                                            ; for with God is much spoil. Such have ye formerly been; but God hath been gracious unto you
                                                                                                                                                                                                                                            c
                                                                                                                                                                                                                                            Note [édition originale] : Such were ye formerly, &c.] viz. At your first profession of Islamism, before ye had given any demonstrations of your sincerity and zeal therein.
                                                                                                                                                                                                                                              ; therefore make a just discernment, for God is well acquainted with that which ye do.
                                                                                                                                                                                                                                              95
                                                                                                                                                                                                                                              Not having any hurt;] Those believers who sit still at home, not having any hurt
                                                                                                                                                                                                                                              d
                                                                                                                                                                                                                                              Note [édition originale] : i.e. Not being disabled from going to war by sickness, or other just impediment. It is said that when the passage was first revealed there was no such exception therein, which occasioned Ebn Omm Mactûm, on his hearing it repeated, to object, And what tho’ I be blind? Whereupon Mohammed, falling into a kind of trance, which was succeeded by strong agitations, pretended he had received the divine direction to add these words to the text2.
                                                                                                                                                                                                                                              • 2 Idem.
                                                                                                                                                                                                                                              , and those who employ their fortunes and their persons for the religion of God, shall not be held equal. God hath preferred those who employ their fortunes and their persons in that cause to a degree of honour above those who sit at home; God hath indeed promised every one paradise, but God hath preferred those who fight for the faith before those who sit still, by adding unto them a great reward,
                                                                                                                                                                                                                                              96
                                                                                                                                                                                                                                              by degrees of honour conferred on them from him, and by granting them forgiveness and mercy; for God is indulgent and merciful.
                                                                                                                                                                                                                                              97
                                                                                                                                                                                                                                              Moreover unto those whom the angels put to death, having injured their own souls
                                                                                                                                                                                                                                              e
                                                                                                                                                                                                                                              Note [édition originale] : Those whom the angels put to death, &c.] These were certain inhabitants of Mecca, who held with the hare and ran with the hounds, for tho’ they embraced Mohammedism, yet they would not leave that city to join the prophet, as the rest of the Moslems did, but on the contrary went out with the idolaters, and were therefore slain with them at the battle of Bedr 3.
                                                                                                                                                                                                                                              • 3 Idem, Jallalo’ddin.
                                                                                                                                                                                                                                              , the angels said, Of what religion were ye? they answered, We were weak in the earth
                                                                                                                                                                                                                                              f
                                                                                                                                                                                                                                              Note [édition originale] : Being unable to fly, and compelled to follow the infidels to war.
                                                                                                                                                                                                                                                . The angels replied, Was not God’s earth wide enough, that ye might fly therein to a place of refuge
                                                                                                                                                                                                                                                g
                                                                                                                                                                                                                                                Note [édition originale] : Was not Gods earth wide enough, that ye might fly to a place of refuge?;] As they did who fled to Ethiopia and to Medina.
                                                                                                                                                                                                                                                  ? Therefore their habitation shall be hell; and an evil journey shall it be thither:
                                                                                                                                                                                                                                                  98
                                                                                                                                                                                                                                                  except the weak among men, and women, and children, who were not able to find means, and were not directed in the way;
                                                                                                                                                                                                                                                  99
                                                                                                                                                                                                                                                  these peradventure God will pardon, for God is ready to forgive and gracious.
                                                                                                                                                                                                                                                  100
                                                                                                                                                                                                                                                  Whosoever flieth from his country for the sake of God’s true religion, shall find in the earth many forced to do the same, and plenty of provisions. And whoever departeth from his house, and flieth unto God and his apostle, if death overtake him in the way
                                                                                                                                                                                                                                                  h
                                                                                                                                                                                                                                                  Note [édition originale] : If death overtake him in the way;] This passage was revealed, says al Beidâwi, on account of Jondob Ebn Damra. This person being sick, was, in his flight, carried by his sons on a couch, and before he arrived at Medina, perceiving his end approached, he clapped his right hand on his left, and solemnly plighting his faith to God and his apostle, died.
                                                                                                                                                                                                                                                    ,
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                                                                                                                                                                                                                                                    God will be obliged to reward him, for God is gracious and merciful.
                                                                                                                                                                                                                                                    101
                                                                                                                                                                                                                                                    When ye march to war in the earth, it shall be no crime in you if ye shorten your prayers, in case ye fear the infidels may attack you; for the infidels are your open enemy.
                                                                                                                                                                                                                                                    102
                                                                                                                                                                                                                                                    But when thou, O prophet, shalt be among them, and shalt pray with them, let a party of them arise to prayer with thee, and let them take their arms; and when they shall have worshipped, let them stand behind you
                                                                                                                                                                                                                                                    a
                                                                                                                                                                                                                                                    Note [édition originale] : And let them stand behind you;] To defend those who are at prayers, and to face the enemy.
                                                                                                                                                                                                                                                      , and let another party come that hath not prayed, and let them pray with thee, and let them be cautious and take their arms. The unbelievers would that ye should neglect your arms and your baggage while ye pray, that they might turn upon you at once. It shall be no crime in you, if ye be incommoded by rain, or be sick, that ye lay down your arms; but take your necessary precaution
                                                                                                                                                                                                                                                      b
                                                                                                                                                                                                                                                      Note [édition originale] : Take your necessary precaution;] By keeping strict guard.
                                                                                                                                                                                                                                                        : God hath prepared for the unbelievers an ignominious punishment.
                                                                                                                                                                                                                                                        103
                                                                                                                                                                                                                                                        And when ye shall have ended your prayer, remember God, standing, and sitting, and lying on your sides
                                                                                                                                                                                                                                                        c
                                                                                                                                                                                                                                                        Note [édition originale] : Standing, and sitting, and lying on your sides;] That is, in such posture as ye shall be able1.
                                                                                                                                                                                                                                                        • 1 See before, ch. 3. p. 58.
                                                                                                                                                                                                                                                        . But when ye are secure from danger, complete your prayers: for prayer is commanded the faithful, and appointed to be said at the stated times.
                                                                                                                                                                                                                                                        104
                                                                                                                                                                                                                                                        Be not negligent in seeking out the unbelieving people, though ye suffer some inconvenience; for they also shall suffer as ye suffer, and ye hope for a reward from God which they cannot hope for; and God is knowing and wise
                                                                                                                                                                                                                                                        d
                                                                                                                                                                                                                                                        Note [édition originale] : Be not negligent in seeking out the unbelievers, &c.] This verse was revealed on occasion of the unwillingness of Mohammed’s men to accompany him in the lesser expedition of Bedr 2.
                                                                                                                                                                                                                                                        • 2 Al Beidawi.
                                                                                                                                                                                                                                                        .
                                                                                                                                                                                                                                                        105
                                                                                                                                                                                                                                                        We have sent down unto thee the book of the Koran with truth, that thou mayest judge between men through that wisdom which God showeth thee therein; and be not an advocate for the fraudulent
                                                                                                                                                                                                                                                        e
                                                                                                                                                                                                                                                        Note [édition originale] : And be not an advocate for the fraudulent, &c.] Tima Ebn Obeirak, of the sons of Dhafar, one of Mohammed’s companions, stole a coat of mail from his neighbour, Kitâda Ebn al Nomân, in a bag of meal, and hid it at a Jew’s, named Zeid Ebn al Samîn; Tima, being suspected, the coat of mail was demanded of him, but he denying he knew anything of it, they followed the track of the meal, which had run out through a hole in the bag, to the Jew’s house, and there seized it, accusing him of the theft; but he producing witnesses of his own religion that he had it of Tima, the sons of Dhafar came to Mohammed and desired him to defend his companion’s reputation, and condemn the Jew; which he having some thoughts of doing, this passage was revealed, reprehending him for his rash intention, and commanding him to judge not according to his own prejudice and opinion, but according to the merit of the case3.
                                                                                                                                                                                                                                                        • 3 Idem, Jallalo’ddin, Yahya.
                                                                                                                                                                                                                                                        ;
                                                                                                                                                                                                                                                        106
                                                                                                                                                                                                                                                        but ask pardon of God for thy wrong intention, since God is indulgent and merciful.
                                                                                                                                                                                                                                                        107
                                                                                                                                                                                                                                                        Dispute not for those who deceive one another, for God loveth not him who is a deceiver or unjust
                                                                                                                                                                                                                                                        f
                                                                                                                                                                                                                                                        Note [édition originale] : For God loveth not him who is a deceiver or unjust;] Al Beidâwi, as an instance of the divine justice, adds, that Tima, after the fact above mentioned, fled to Mecca, and returned to idolatry; and there undermining the wall of a house, in order to commit a robbery, the wall fell in upon him and crushed him to death.
                                                                                                                                                                                                                                                          .
                                                                                                                                                                                                                                                          108
                                                                                                                                                                                                                                                          Such conceal themselves from men, but they conceal not themselves from God; for he is with them when they imagine by night a saying which pleaseth him not
                                                                                                                                                                                                                                                          g
                                                                                                                                                                                                                                                          Note [édition originale] : When they imagine by night a saying which pleaseth him not;] That is, when they secretly contrive means, by false evidence or otherwise, to lay their crimes on innocent persons.
                                                                                                                                                                                                                                                            , and God comprehendeth what they do.
                                                                                                                                                                                                                                                            109
                                                                                                                                                                                                                                                            Behold, ye are they who have disputed for them in this present life;
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                                                                                                                                                                                                                                                            but who shall dispute with God for them on the day of resurrection, or who will become their patron?
                                                                                                                                                                                                                                                            110
                                                                                                                                                                                                                                                            yet he who doth evil, or injureth his own soul, and afterwards asketh pardon of God, shall find God gracious and merciful.
                                                                                                                                                                                                                                                            111
                                                                                                                                                                                                                                                            Whoso committeth wickedness, committeth it against his own soul: God is knowing and wise.
                                                                                                                                                                                                                                                            112
                                                                                                                                                                                                                                                            And whoso committeth a sin or iniquity, and afterwards layeth it on the innocent, he shall surely bear the guilt of calumny and manifest injustice.
                                                                                                                                                                                                                                                            113
                                                                                                                                                                                                                                                            If the indulgence and mercy of God had not been upon thee, surely a part of them had studied to seduce thee
                                                                                                                                                                                                                                                            a
                                                                                                                                                                                                                                                            Note [édition originale] : A part of them had studied to seduce thee;] Meaning the sons of Dhafar.
                                                                                                                                                                                                                                                              ; but they shall seduce themselves only, and shall not hurt thee at all. God hath sent down unto thee the book of the Koran and wisdom, and hath taught thee that which thou knewest not
                                                                                                                                                                                                                                                              b
                                                                                                                                                                                                                                                              Note [édition originale] : And hath taught thee that which thou knewest not;] By instructing them in the knowledge of right and wrong, and the rules of justice.
                                                                                                                                                                                                                                                                ; for the favour of God hath been great towards thee.
                                                                                                                                                                                                                                                                114
                                                                                                                                                                                                                                                                There is no good in the multitude of their private discourses, unless in the discourse of him who recommendeth alms, or that which is right, or agreement amongst men: whoever doth this out of a desire to please God, we will surely give him a great reward.
                                                                                                                                                                                                                                                                115
                                                                                                                                                                                                                                                                But whoso separateth himself from the apostle, after true direction hath been manifested unto him, and followeth any other way than than of the true believers, we will cause him to obtain that to which he is inclined
                                                                                                                                                                                                                                                                c
                                                                                                                                                                                                                                                                Note [édition originale] : We will cause him to obtain that to which he is inclined;] viz. Error, and false notions of religion.
                                                                                                                                                                                                                                                                  , and will cast him to be burned in hell; and an unhappy journey shall it be thither.
                                                                                                                                                                                                                                                                  116
                                                                                                                                                                                                                                                                  Verily God will not pardon the giving him a companion, but he will pardon any crime besides that, unto whom he pleaseth: and he who giveth a companion unto God is surely led aside into a wide mistake;
                                                                                                                                                                                                                                                                  117
                                                                                                                                                                                                                                                                  the infidels invoke beside him only female deities
                                                                                                                                                                                                                                                                  d
                                                                                                                                                                                                                                                                  Note [édition originale] : The infidels invoke beside him only female deities;] Namely, Allât, al Uzza, and Menât, the idols of the Meccans; or the angels, whom they called the daughters of God 1.
                                                                                                                                                                                                                                                                  • 1 See the Prelim. Disc. §. I. p 17; &c.
                                                                                                                                                                                                                                                                  ; and only invoke rebellious Satan.
                                                                                                                                                                                                                                                                  118
                                                                                                                                                                                                                                                                  God cursed him; and he said, Verily I will take of thy servants a part cut off from the rest
                                                                                                                                                                                                                                                                  e
                                                                                                                                                                                                                                                                  Note [édition originale] : A part cut off from the rest;] Or, as the original may be translated, a part destined or predetermined to be seduced by me.
                                                                                                                                                                                                                                                                    ,
                                                                                                                                                                                                                                                                    119
                                                                                                                                                                                                                                                                    and I will seduce them, and will insinuate vain desires into them, and I will command them and they shall cut off the ears of cattle
                                                                                                                                                                                                                                                                    f
                                                                                                                                                                                                                                                                    Note [édition originale] : And they shall cut off the ears of cattle;] Which was done out of superstition by the old pagan Arabs. See more of this custom in the notes to the 5th chapter.
                                                                                                                                                                                                                                                                      ; and I will command them and they shall change God’s creature
                                                                                                                                                                                                                                                                      g
                                                                                                                                                                                                                                                                      Note [édition originale] : And they shall change Gods creature;] Either by maiming it, or putting it to uses not designed by the Creator. Al Beidâwi supposes the text to intend not only the superstitious amputations of the ears and other parts of cattle, but the castration of slaves, the marking their bodies with figures, by pricking and dyeing them with wood or indigo (as the Arabs did and still do), the sharpening their teeth by filing; and also sodomy, and the unnatural amours between those of the female sex, the worship of the sun, moon, and other parts of nature, and the like.
                                                                                                                                                                                                                                                                        . But whoever taketh Satan for his patron, besides God
                                                                                                                                                                                                                                                                        h
                                                                                                                                                                                                                                                                        Note [édition originale] : Besides God;] i.e. By leaving the service of God, and doing the works of the devil.
                                                                                                                                                                                                                                                                          , shall surely perish with a manifest destruction.
                                                                                                                                                                                                                                                                          120
                                                                                                                                                                                                                                                                          He maketh them promises, and insinuateth into them vain desires; yet Satan maketh them only deceitful promises.
                                                                                                                                                                                                                                                                          121
                                                                                                                                                                                                                                                                          The receptacle of these shall be hell, they shall find no refuge from it.
                                                                                                                                                                                                                                                                          122
                                                                                                                                                                                                                                                                          But they who believe, and do good works, we will surely lead them into gardens,
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                                                                                                                                                                                                                                                                          through which rivers flow, they shall continue therein forever, according to the true promise of God; and who is more true than God in what he saith?
                                                                                                                                                                                                                                                                          123
                                                                                                                                                                                                                                                                          It shall not be according to your desires, nor according to the desires of those who have received the scriptures
                                                                                                                                                                                                                                                                          a
                                                                                                                                                                                                                                                                          Note [édition originale] : It shall not be according to your desires, nor according to the desires of those who have received the scriptures;] That is, the promises of God are not to be gained by acting after your own fancies, nor yet after the fancies of the Jews or Christians, but by obeying the commands of God. This passage, they say, was revealed on a dispute which arose between those of the three religions, each preferring his own, and condemning the others. Some, however, suppose the persons here spoken to in the second person were not the Mohammedans, but the idolaters1.
                                                                                                                                                                                                                                                                          • 1 Al Beidawi, Jallalo’ddin, Yahya.
                                                                                                                                                                                                                                                                          . Whoso doth evil shall be rewarded for it; and shall not find any patron or helper, beside God;
                                                                                                                                                                                                                                                                          124
                                                                                                                                                                                                                                                                          but whoso doth good works, whether he be male or female, and is a true believer, they shall be admitted into paradise, and shall not in the least be unjustly dealt with.
                                                                                                                                                                                                                                                                          125
                                                                                                                                                                                                                                                                          Who is better in point of religion than he who resigneth himself unto God, and is a worker of righteousness, and followeth the law of Abraham the orthodox? since God took Abraham for his friend
                                                                                                                                                                                                                                                                          b
                                                                                                                                                                                                                                                                          Note [édition originale] : Since God took Abraham for his friend;] Therefore the Mohammedans usually call that patriarch, as the scripture also does, Khalîl Allah, the Friend of God, and simply al Khalîl; and they tell the following story: That Abraham in a time of dearth sent to a friend of his in Egypt for a supply of corn; but the friend denied him, saying in his excuse, that tho’ there was a famine in their country also, yet had it been for Abraham’s own family, he would have sent what he desired, but he knew he wanted it only to entertain his guests and give away to the poor, according to his usual hospitality. The servants whom Abraham had sent on this message, being ashamed to return empty, to conceal the matter from their neighbours, filled their sacks with fine white sand, which in the east pretty much resembles meal. Abraham being informed by his servants, on their return of their ill success, the concern he was under threw him into a sleep; and in the meantime Sarah, knowing nothing of what had happened, opening one of the sacks, found good flour in it, and immediately set out about making of bread. Abraham awaking and smelling the new bread, asked her whence she had the flower? Why, says she, from your friend in Egypt. Nay, replied the Patriarch, it must have come from no other than my friend God Almighty 2.
                                                                                                                                                                                                                                                                          • 2 Al Beidawi. See D’Herbel. Bibl. Orient. p. 14, & Morgans Mahometism Explained, V. 1. p. 132.
                                                                                                                                                                                                                                                                          :
                                                                                                                                                                                                                                                                          126
                                                                                                                                                                                                                                                                          and to God belongeth whatsoever is in heaven and on earth; God comprehendeth all things.
                                                                                                                                                                                                                                                                          127
                                                                                                                                                                                                                                                                          They will consult thee concerning women
                                                                                                                                                                                                                                                                          c
                                                                                                                                                                                                                                                                          Note [édition originale] : They will consult thee concerning women;] i.e. As to the share they are to have in the distribution of the inheritances of their deceased relations; for it seems that the Arabs were not satisfied with Mohammed’s decision on this point, against the old customs.
                                                                                                                                                                                                                                                                            ; Answer, God instructeth you concerning them
                                                                                                                                                                                                                                                                            d
                                                                                                                                                                                                                                                                            Note [édition originale] : God instructeth you concerning them, &c.] i.e. He hath already made his will known unto you, by revealing the passages concerning inheritances in the beginning of this chapter.
                                                                                                                                                                                                                                                                              , and that which is read unto you in the book of the Koran concerning female orphans, to whom ye give not that which is ordained them, neither will ye marry them
                                                                                                                                                                                                                                                                              e
                                                                                                                                                                                                                                                                              Note [édition originale] : Neither will ye marry them;] Or the words may be rendered in the affirmative, and whom ye desire to marry. For the pagan Arabs used to wrong their female orphans in both instances; obliging them to marry against their inclinations, if they were beautiful or rich; or else not suffering them to marry at all, that they might keep what belonged to them3.
                                                                                                                                                                                                                                                                              • 3 Al Beidawi.
                                                                                                                                                                                                                                                                              , and concerning weak infants
                                                                                                                                                                                                                                                                              f
                                                                                                                                                                                                                                                                              Note [édition originale] : And concerning weak infants;] That is, male children of tender years, to whom the Arabs, in the time of paganism, used to allow no share in the distribution of their parents estate4.
                                                                                                                                                                                                                                                                              • 4 See before, p. 61. not. c.
                                                                                                                                                                                                                                                                              , and that ye observe justice towards orphans: whatever good ye do, God knoweth it.
                                                                                                                                                                                                                                                                              128
                                                                                                                                                                                                                                                                              If a woman fear ill usage, or aversion from her husband, it shall be no crime in them if they agree the matter amicably between themselves
                                                                                                                                                                                                                                                                              g
                                                                                                                                                                                                                                                                              Note [édition originale] : If they agree the matter between themselves;] viz. By the wife’s remitting part of her dower or other dues.
                                                                                                                                                                                                                                                                                ; for a reconciliation is better than a separation. Men’s souls are naturally
                                                                                                                                                                                                                                                                                Facsimile Image Placeholder
                                                                                                                                                                                                                                                                                inclined to covetousness
                                                                                                                                                                                                                                                                                a
                                                                                                                                                                                                                                                                                Note [édition originale] : Men’s souls are naturally inclined to covetousness;] So that the woman, on the one side, is unwilling to part with any of her right; and the husband, on the other, cares not to retain one he has no affection for; or, if he should retain her, she can scarce expect he will use her in all respects as he ought1.
                                                                                                                                                                                                                                                                                • 1 Al Beidawi.
                                                                                                                                                                                                                                                                                : but if ye be kind towards women, and fear to wrong them, God is well acquainted with what ye do.
                                                                                                                                                                                                                                                                                129
                                                                                                                                                                                                                                                                                Ye can by no means carry yourselves equally between women in all respects, although ye study to do it; therefore turn not from a wife with all manner of aversion
                                                                                                                                                                                                                                                                                b
                                                                                                                                                                                                                                                                                Note [édition originale] : Turn not from a wife with all manner of aversion;] i.e. Tho’ you cannot use her equally well with a beloved wife, yet observe some measures of justice towards her; for if a man is not able perfectly to perform his duty, he ought not, for that reason, entirely to neglect it2.
                                                                                                                                                                                                                                                                                • 2 Idem.
                                                                                                                                                                                                                                                                                , nor leave her like one in suspense
                                                                                                                                                                                                                                                                                c
                                                                                                                                                                                                                                                                                Note [édition originale] : Nor leave her like one in suspense;] Or like one that neither has a husband, nor is divorced and at liberty to marry elsewhere.
                                                                                                                                                                                                                                                                                  : if ye agree, and fear to abuse your wives, God is gracious and merciful;
                                                                                                                                                                                                                                                                                  130
                                                                                                                                                                                                                                                                                  but if they separate, God will satisfy them both of his abundance
                                                                                                                                                                                                                                                                                  d
                                                                                                                                                                                                                                                                                  Note [édition originale] : God will satisfy them both, &c.] That is, either will bless them with a better and more advantageous match, or with peace and tranquility of mind3.
                                                                                                                                                                                                                                                                                  • 3 Idem.
                                                                                                                                                                                                                                                                                  ; for God is extensive and wise,
                                                                                                                                                                                                                                                                                  131
                                                                                                                                                                                                                                                                                  and unto God belongeth whatsoever is in heaven and on earth. We have already commanded those unto whom the scriptures were given before you, and we command you also, saying, Fear God; but if ye disbelieve, unto God belongeth whatsoever is in heaven and on earth; and God is self-sufficient
                                                                                                                                                                                                                                                                                  e
                                                                                                                                                                                                                                                                                  Note [édition originale] : God is self-sufficient;] Wanting the service of no creature.
                                                                                                                                                                                                                                                                                    , and to be praised;
                                                                                                                                                                                                                                                                                    132
                                                                                                                                                                                                                                                                                    for unto God belongeth whatsoever is in heaven and on earth, and God is a sufficient protector.
                                                                                                                                                                                                                                                                                    133
                                                                                                                                                                                                                                                                                    If he pleaseth he will take you away, O men, and will produce others
                                                                                                                                                                                                                                                                                    f
                                                                                                                                                                                                                                                                                    Note [édition originale] : And will produce others, &c.] i.e. Either another race of men, or a different species of creatures.
                                                                                                                                                                                                                                                                                      in your stead ; for God is able to do this.
                                                                                                                                                                                                                                                                                      134
                                                                                                                                                                                                                                                                                      Whoso desireth the reward of this world, verily with God is the reward of this world, and also of that which is to come; God both heareth and seeth.
                                                                                                                                                                                                                                                                                      135
                                                                                                                                                                                                                                                                                      O true believers, observe justice when ye bear witness before God, although it be against your selves, or your parents, or relations; whether the party be rich, or whether he be poor; for God is more worthy than them both: therefore follow not your own lust in bearing testimony, so that ye swerve from justice. And whether ye wrest your evidence, or decline giving it, God is well acquainted with that which ye do.
                                                                                                                                                                                                                                                                                      136
                                                                                                                                                                                                                                                                                      O true believers, believe in God and his apostle, and the book which he hath caused to descend unto his apostle, and the book which he hath formerly sent down
                                                                                                                                                                                                                                                                                      g
                                                                                                                                                                                                                                                                                      Note [édition originale] : Believe in God and his apostle, &c.] It is said that Abda’llah Ebn Salâm and his companions told Mohammed that they believed in him, and his Korân, and in Moses, and the pentateuch, and in Ezra, but no farther; whereupon this passage was revealed, declaring that a partial faith is little better than none at all, and that a true believer must believe in all God’s prophets and revelations without exception4.
                                                                                                                                                                                                                                                                                      • 4 Idem.
                                                                                                                                                                                                                                                                                      . And whosoever believeth not in God, and his angels, and his scriptures, and his apostles, and the last day, he surely erreth in a wide mistake.
                                                                                                                                                                                                                                                                                      137
                                                                                                                                                                                                                                                                                      Moreover they who believed, and afterwards became infidels, and then believed again, and after that disbelieved, and increased in infidelity
                                                                                                                                                                                                                                                                                      h
                                                                                                                                                                                                                                                                                      Note [édition originale] : They who believed and afterwards became infidels; and then believed again, and after that disbelieved, and again increased in infidelity;] These were the Jews, who first believed in Moses, and afterwards fell into idolatry by worshiping the golden calf; and tho’ they repented of that, yet in after ages rejected the prophets who were sent to them, and particularly Jesus, the son of Mary, and now filled up the measure of their unbelief by rejecting of Mohammed 5.
                                                                                                                                                                                                                                                                                      • 5 Idem.
                                                                                                                                                                                                                                                                                      , God will by no means forgive them, nor direct them
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                                                                                                                                                                                                                                                                                      into the right way.
                                                                                                                                                                                                                                                                                      138
                                                                                                                                                                                                                                                                                      Declare unto the ungodly
                                                                                                                                                                                                                                                                                      a
                                                                                                                                                                                                                                                                                      Note [édition originale] : Declare unto the ungodly, &c.] Mohammed here means those who hypocritically pretended to believe in him but really did not, and by their treachery did great mischief to his party1.
                                                                                                                                                                                                                                                                                      • 1 Al Beidawi.
                                                                                                                                                                                                                                                                                      that they shall suffer a painful punishment.
                                                                                                                                                                                                                                                                                      139
                                                                                                                                                                                                                                                                                      They who take the unbelievers for their protectors, besides the faithful, do they seek for power with them? since all power belongeth unto God.
                                                                                                                                                                                                                                                                                      140
                                                                                                                                                                                                                                                                                      And he hath already revealed unto you, in the book of the Koran
                                                                                                                                                                                                                                                                                      b
                                                                                                                                                                                                                                                                                      Note [édition originale] : In the Koran;] Chap. 6.
                                                                                                                                                                                                                                                                                        , the following passage, When ye shall hear the signs of God, they shall not be believed, but they shall be laughed to scorn. Therefore sit not with them who believe not, until they engage in different discourse; for if ye do ye will certainly become like unto them. God will surely gather the ungodly and the unbelievers together in hell.
                                                                                                                                                                                                                                                                                        141
                                                                                                                                                                                                                                                                                        They who wait to observe what befalleth you, if victory be granted you from God, say, Were we not with you
                                                                                                                                                                                                                                                                                        c
                                                                                                                                                                                                                                                                                        Note [édition originale] : Were we not with you;] i.e. Did we not assist you? Therefore give us part of the spoil2.
                                                                                                                                                                                                                                                                                        • 2 Idem.
                                                                                                                                                                                                                                                                                        ? But if any advantage happen to the infidels, they say unto them, Were we not superior to you
                                                                                                                                                                                                                                                                                        d
                                                                                                                                                                                                                                                                                        Note [édition originale] : Were we not superior to you;] Would not our army have cut you off, if it had not been for our faint assistance, or rather desertion, of the Moslems, and our disheartening them3?
                                                                                                                                                                                                                                                                                        • 3 Idem.
                                                                                                                                                                                                                                                                                        , and have we not defended you against the believers? God shall judge between you on the day of resurrection: and God will not grant the unbelievers means to prevail over the faithful.
                                                                                                                                                                                                                                                                                        142
                                                                                                                                                                                                                                                                                        The hypocrites act deceitfully with God, but he will deceive them; and when they stand up to pray, they stand carelessly, affecting to be seen of men, and remember not God, unless a little
                                                                                                                                                                                                                                                                                        e
                                                                                                                                                                                                                                                                                        Note [édition originale] : Unless a little;] That is, with the tongue, and not with the heart.
                                                                                                                                                                                                                                                                                          ,
                                                                                                                                                                                                                                                                                          143
                                                                                                                                                                                                                                                                                          wavering between faith and infidelity, and adhering neither unto these nor unto those
                                                                                                                                                                                                                                                                                          f
                                                                                                                                                                                                                                                                                          Note [édition originale] : Adhering neither unto these nor unto those;] Halting between two opinions, and being staunch friends neither to the Moslems nor the infidels.
                                                                                                                                                                                                                                                                                            : and for him whom God shall lead astray thou shalt find no true path.
                                                                                                                                                                                                                                                                                            144
                                                                                                                                                                                                                                                                                            O true believers, take not the unbelievers for your protectors besides the faithful. Will ye furnish God with an evident argument of impiety against you?
                                                                                                                                                                                                                                                                                            145
                                                                                                                                                                                                                                                                                            Moreover the hypocrites shall be in the lowest bottom of hell fire
                                                                                                                                                                                                                                                                                            g
                                                                                                                                                                                                                                                                                            Note [édition originale] : The hypocrites shall be in the lowest bottom of hell fire;] See the Preliminary Discourse, §. IV. p.92
                                                                                                                                                                                                                                                                                              , and thou shalt not find any to help them thence.
                                                                                                                                                                                                                                                                                              146
                                                                                                                                                                                                                                                                                              But they who repent and amend, and adhere firmly unto God, and approve the sincerity of their religion to God, they shall be numbered with the faithful; and God will surely give the faithful a great reward.
                                                                                                                                                                                                                                                                                              147
                                                                                                                                                                                                                                                                                              And how should God go about to punish you, if ye be thankful and believe? for God is grateful and wise.
                                                                                                                                                                                                                                                                                              148
                                                                                                                                                                                                                                                                                              God loveth not the speaking ill of any one in public, unless he who is injured call for assistance; and God heareth and knoweth:
                                                                                                                                                                                                                                                                                              149
                                                                                                                                                                                                                                                                                              whether ye publish a good action, or conceal it, or forgive evil, verily God is gracious and powerful.
                                                                                                                                                                                                                                                                                              150
                                                                                                                                                                                                                                                                                              They who believe not in God, and his apostles, and would make a distinction between God and his apostles
                                                                                                                                                                                                                                                                                              h
                                                                                                                                                                                                                                                                                              Note [édition originale] : See c. 2. p. 34. not. b.
                                                                                                                                                                                                                                                                                                , and say, We believe in some of the prophets and reject others of them, and seek to take a middle way in this matter;
                                                                                                                                                                                                                                                                                                151
                                                                                                                                                                                                                                                                                                these are really unbelievers: and we have prepared for the unbelievers an ignominious punishment.
                                                                                                                                                                                                                                                                                                152
                                                                                                                                                                                                                                                                                                But they who believe in God and his apostles, and make no distinction between any of them, unto those will we surely give their reward; and God is
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                                                                                                                                                                                                                                                                                                gracious and merciful.
                                                                                                                                                                                                                                                                                                153
                                                                                                                                                                                                                                                                                                They who have received the scriptures
                                                                                                                                                                                                                                                                                                a
                                                                                                                                                                                                                                                                                                Note [édition originale] : They who have received the scriptures;] That is, the Jews; who demanded of Mohammed, as a proof of his mission, that they might see a book of revelations descend to him from heaven, or that he would produce one written in a celestial character, like the two tables of Moses.
                                                                                                                                                                                                                                                                                                  will demand of thee, that thou cause a book to descend unto them from heaven: they formerly asked of Moses a greater thing than this: for they said, shew us God visibly
                                                                                                                                                                                                                                                                                                  b
                                                                                                                                                                                                                                                                                                  Note [édition originale] : Shew us God visibly, &c.] See chap. 2. p. 7.
                                                                                                                                                                                                                                                                                                  This story seems to be an addition to what Moses says of the seventy elders, who went up to the mountain with him, and with Aaron, Nadab, and Abihu, and saw the God of Israel 1.
                                                                                                                                                                                                                                                                                                  • 1 Exod. xxiv. 9, 10, 11.
                                                                                                                                                                                                                                                                                                  . Wherefore a storm of fire from heaven destroyed them, because of their iniquity. Then they took the calf for their God
                                                                                                                                                                                                                                                                                                  c
                                                                                                                                                                                                                                                                                                  Note [édition originale] : See chap. 2. p. 6.
                                                                                                                                                                                                                                                                                                    , after that evident proofs of the divine unity had come unto them: but we forgave them that, and gave Moses a manifest power to punish them
                                                                                                                                                                                                                                                                                                    d
                                                                                                                                                                                                                                                                                                    Note [édition originale] : See ibid. p. 7. not. a.
                                                                                                                                                                                                                                                                                                      .
                                                                                                                                                                                                                                                                                                      154
                                                                                                                                                                                                                                                                                                      And we lifted the mountain of Sinai over them
                                                                                                                                                                                                                                                                                                      e
                                                                                                                                                                                                                                                                                                      Note [édition originale] : See ibid. p. 9.
                                                                                                                                                                                                                                                                                                        , when we exacted from them their covenant; and said unto them, Enter the gate of the city worshipping
                                                                                                                                                                                                                                                                                                        f
                                                                                                                                                                                                                                                                                                        Note [édition originale] : See ibid. p. 7.
                                                                                                                                                                                                                                                                                                          . We also said unto them, Transgress not on the Sabbath-day. And we received from them a firm covenant, that they would observe these things.
                                                                                                                                                                                                                                                                                                          155
                                                                                                                                                                                                                                                                                                          Therefore for that
                                                                                                                                                                                                                                                                                                          g
                                                                                                                                                                                                                                                                                                          Note [édition originale] : Therefore for that, &c.] There being nothing in the following words of this sentence, to answer to the causal for that, Jallalo’ddin supposes something to be understood to complete the sense, as, therefore we have cursed them, or the like.
                                                                                                                                                                                                                                                                                                            they have made void their covenant, and have not believed in the signs of God, and have slain the prophets unjustly, and have said, Our hearts are circumcised; (but God hath sealed them up, because of their unbelief; therefore they shall not believe, except a few of them:)
                                                                                                                                                                                                                                                                                                            156
                                                                                                                                                                                                                                                                                                            and for that they have not believed on Jesus, and have spoken against Mary a grievous calumny
                                                                                                                                                                                                                                                                                                            h
                                                                                                                                                                                                                                                                                                            Note [édition originale] : And have spoken against Mary a grievous calumny;] By accusing her of fornication2.
                                                                                                                                                                                                                                                                                                            • 2 See the Kor. ch. 19, and that virulent book intitled Toldoth Jesu.
                                                                                                                                                                                                                                                                                                            ;
                                                                                                                                                                                                                                                                                                            157
                                                                                                                                                                                                                                                                                                            and have said, Verily we have slain Christ Jesus the son of Mary, the apostle of God; yet they slew him not, neither crucified him, but he was represented by one in his likeness
                                                                                                                                                                                                                                                                                                            i
                                                                                                                                                                                                                                                                                                            Note [édition originale] : Yet they slew him not, &c.] See chap. 3. p. 42, and the notes there.
                                                                                                                                                                                                                                                                                                              ; and verily they who disagreed concerning him
                                                                                                                                                                                                                                                                                                              k
                                                                                                                                                                                                                                                                                                              Note [édition originale] : Who disagreed concerning him;] For some maintained that he was justly and really crucified; some insisted that it was not Jesus who suffered, but another who resembled him in the face, pretending the other parts of his body, by their unlikeness, plainly discovered the imposition; some said he was taken up into heaven; and others, that his manhood only suffered, and that his godhead ascended into heaven3.
                                                                                                                                                                                                                                                                                                              • 3 Al Beidawi.
                                                                                                                                                                                                                                                                                                              were in a doubt as to this matter, and had no sure knowledge thereof, but followed only an uncertain opinion.
                                                                                                                                                                                                                                                                                                              158
                                                                                                                                                                                                                                                                                                              They did not really kill him; but God took him up unto himself: and God is mighty and wise.
                                                                                                                                                                                                                                                                                                              159
                                                                                                                                                                                                                                                                                                              And there shall not be one of those who have received the scriptures, who shall not believe in him, before his death
                                                                                                                                                                                                                                                                                                              l
                                                                                                                                                                                                                                                                                                              Note [édition originale] : There shall not be one of those who have received the scriptures, who shall not believe in him, before his death;] This passage is expounded two ways.
                                                                                                                                                                                                                                                                                                              Some, referring the relative his, to the first antecedent, take the meaning to be, that no Jew or Christian shall die, before he believes in Jesus: for they say, that when one of either of those religions is ready to breathe his last, and sees the angel of death before him, he shall then believe in that prophet as he ought, tho’ his faith will not then be of any avail. According to a tradition of Hejâj, when a Jew is expiring, the angels will strike him on the back and face, and say to him, O thou enemy of God, Jesus was sent as a prophet unto thee, and thou didst not believe on him; to which he will answer, I now believe him to be the servant of God: and to a dying Christian they will say, Jesus was sent as a prophet unto thee, and thou hast imagined him to be God, or the son of God; whereupon he will believe him to be the servant of God only, and his apostle.
                                                                                                                                                                                                                                                                                                              Others, taking the above-mentioned relative to refer to Jesus, suppose the intent of the passage to be, that all Jews and Christians in general shall have a right faith in that prophet before his death, that is, when he descends from heaven and returns into the world, where he is to kill Antichrist, and to establish the Mohammedan religion, and a most perfect tranquility and security on earth1.
                                                                                                                                                                                                                                                                                                              • 1 Jallalo’ddin, Yahya, Al Zamakhshari, and Al Beidawi.
                                                                                                                                                                                                                                                                                                              ; and on the day of resurrection he shall be a witness against
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                                                                                                                                                                                                                                                                                                              them
                                                                                                                                                                                                                                                                                                              a
                                                                                                                                                                                                                                                                                                              Note [édition originale] : He shall be a witness against them;] i.e. Against the Jews, for rejecting him; and against the Christians, for calling him God, and the Son of God 2.
                                                                                                                                                                                                                                                                                                              • 2 Al Beidawi.
                                                                                                                                                                                                                                                                                                              .
                                                                                                                                                                                                                                                                                                              160
                                                                                                                                                                                                                                                                                                              Because of the iniquity of those who judaize, we have forbidden them good things, which had been formerly allowed them
                                                                                                                                                                                                                                                                                                              b
                                                                                                                                                                                                                                                                                                              Note [édition originale] : See chap. 3. p. 42 and 47, and the notes there.
                                                                                                                                                                                                                                                                                                                ; and because they shut out many from the way of God,
                                                                                                                                                                                                                                                                                                                161
                                                                                                                                                                                                                                                                                                                and have taken usury, which was forbidden them by the law, and devoured men’s substance vainly: we have prepared for such of them as are unbelievers a painful punishment.
                                                                                                                                                                                                                                                                                                                162
                                                                                                                                                                                                                                                                                                                But those among them who are well grounded in knowledge
                                                                                                                                                                                                                                                                                                                c
                                                                                                                                                                                                                                                                                                                Note [édition originale] : Those among them who are well grounded in knowledge;] Abda’llah Ebn Salâm, and his companions3.
                                                                                                                                                                                                                                                                                                                • 3 Idem.
                                                                                                                                                                                                                                                                                                                , and the faithful, who believe in that which hath been sent down unto thee, and that which hath been sent down unto the prophets before thee, and who observe the stated times of prayer, and give alms, and believe in God and the last day unto these will we give a great reward.
                                                                                                                                                                                                                                                                                                                163
                                                                                                                                                                                                                                                                                                                Verily we have revealed our will unto thee, as we have revealed it unto Noah and the prophets who succeeded him; and as we revealed it unto Abraham, and Ismael, and Isaac, and Jacob, and the tribes, and unto Jesus, and Job, and Jonas, and Aaron, and Solomon; and we have given thee the Koran, as we gave the psalms unto David:
                                                                                                                                                                                                                                                                                                                164
                                                                                                                                                                                                                                                                                                                some apostles have we sent, whom we have formerly mentioned unto thee; and other apostles have we sent, whom we have not mentioned unto thee; and God spake unto Moses, discoursing with him;
                                                                                                                                                                                                                                                                                                                165
                                                                                                                                                                                                                                                                                                                apostles declaring good tidings, and denouncing threats, lest men should have an argument of excuse against God, after the apostles had been sent unto them; God is mighty and wise.
                                                                                                                                                                                                                                                                                                                166
                                                                                                                                                                                                                                                                                                                God is witness of that revelation which he hath sent down unto thee; he sent it down with his special knowledge: the angels also are witnesses thereof; but God is a sufficient witness.
                                                                                                                                                                                                                                                                                                                167
                                                                                                                                                                                                                                                                                                                They who believe not, and turn aside others from the way of God, have erred in a wide mistake.
                                                                                                                                                                                                                                                                                                                168
                                                                                                                                                                                                                                                                                                                Verily those who believe not, and act unjustly, God will by no means forgive, neither will he direct them into any other way,
                                                                                                                                                                                                                                                                                                                169
                                                                                                                                                                                                                                                                                                                than the way of hell; they shall remain therein forever: and this is easy with God.
                                                                                                                                                                                                                                                                                                                170
                                                                                                                                                                                                                                                                                                                O men, now is the apostle come unto you, with truth from your Lord; believe therefore, it will be better for you. But if ye disbelieve, verily unto God belongeth whatsoever is in heaven and on earth; and God is knowing and wise.
                                                                                                                                                                                                                                                                                                                171
                                                                                                                                                                                                                                                                                                                O ye who have received the scriptures, exceed not the just bounds in your religion
                                                                                                                                                                                                                                                                                                                d
                                                                                                                                                                                                                                                                                                                Note [édition originale] : Exceed not the just bounds in your religion;] Either by rejecting and contemning of Jesus as the Jews do; or raising him to an equality with God, as do the Christians 4.
                                                                                                                                                                                                                                                                                                                • 4 Idem.
                                                                                                                                                                                                                                                                                                                , neither say of God any other than the truth. Verily Christ Jesus the son of Mary is the apostle of God, and his Word, which
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                                                                                                                                                                                                                                                                                                                he conveyed into Mary, and a spirit proceeding from him. Believe therefore in God, and his apostles, and say not, There are three Gods
                                                                                                                                                                                                                                                                                                                a
                                                                                                                                                                                                                                                                                                                Note [édition originale] : Say not, There are three Gods;] Namely, God, Jesus, and Mary 1. For the eastern writers mention a sect of Christians which held the Trinity to be composed of those three2; but it is allowed that this heresy has been long since extinct3. The passage however, is equally levelled against the Holy Trinity, according to the doctrine of the orthodox Christians, who, as al Beidâwi acknowledges, believe the divine nature to consist of three persons, the Father, the Son, and the Holy Ghost; by the Father understanding God’s essence; by the Son his knowledge, and by the Holy Ghost, his life.
                                                                                                                                                                                                                                                                                                                • 1 Al Beidawi, Jallalo’ddin, Yahya.
                                                                                                                                                                                                                                                                                                                • 2 Elmacin. p. 227. Eutych. p. 120. See the Prelim. Disc. §. II. p. 35.
                                                                                                                                                                                                                                                                                                                • 3 Ahmed Ebn Abd’al Halim.
                                                                                                                                                                                                                                                                                                                ; forbear this; it will be better for you. God is but one God. Far be it from him that he should have a son! unto him belongeth whatever is in heaven and on earth; and God is a sufficient protector.
                                                                                                                                                                                                                                                                                                                172
                                                                                                                                                                                                                                                                                                                Christ doth not proudly disdain to be a servant unto God; neither the angels who approach near to his presence: and whoso disdaineth his service, and is puffed up with pride, God will gather them all to himself, on the last day.
                                                                                                                                                                                                                                                                                                                173
                                                                                                                                                                                                                                                                                                                Unto those who believe, and do that which is right, he shall give their rewards, and shall superabundantly add unto them of his liberality: but those who are disdainful and proud, he will punish with a grievous punishment; and they shall not find any to protect or to help them, besides God.
                                                                                                                                                                                                                                                                                                                174
                                                                                                                                                                                                                                                                                                                O men, now is an evident proof come unto you from your Lord, and we have sent down unto you manifest light
                                                                                                                                                                                                                                                                                                                b
                                                                                                                                                                                                                                                                                                                Note [édition originale] : An evident proof and manifest light;] That is, Mohammed and his Korân.
                                                                                                                                                                                                                                                                                                                  .
                                                                                                                                                                                                                                                                                                                  175
                                                                                                                                                                                                                                                                                                                  They who believe in God and firmly adhere to him, he will lead them into mercy from him, and abundance; and he will direct them in the right way to himself
                                                                                                                                                                                                                                                                                                                  c
                                                                                                                                                                                                                                                                                                                  Note [édition originale] : In the right way to him;] viz. Into the religion of Islâm, in this world, and the way to paradise in the next4.
                                                                                                                                                                                                                                                                                                                  • 4 Al Beidawi.
                                                                                                                                                                                                                                                                                                                  .
                                                                                                                                                                                                                                                                                                                  176
                                                                                                                                                                                                                                                                                                                  They will consult thee for thy decision in certain cases; say unto them, God giveth you these determinations, concerning the more remote degrees of kindred
                                                                                                                                                                                                                                                                                                                  d
                                                                                                                                                                                                                                                                                                                  Note [édition originale] : See the beginning of this chapter. p. 62.
                                                                                                                                                                                                                                                                                                                    . If a man die without issue, and have a sister, she shall have the half of what he shall leave
                                                                                                                                                                                                                                                                                                                    e
                                                                                                                                                                                                                                                                                                                    Note [édition originale] : She shall have the half of what he shall leave;] And the other half will go to the public treasury.
                                                                                                                                                                                                                                                                                                                      : and he shall be heir to her
                                                                                                                                                                                                                                                                                                                      f
                                                                                                                                                                                                                                                                                                                      Note [édition originale] : And he shall be heir to her;] That is, he shall inherit her whole substance.
                                                                                                                                                                                                                                                                                                                        , in case she have no issue. But if there be two sisters they shall have between them two third parts of what he shall leave; and if there be several, both brothers and sisters, a male shall have as much as the portion of two females. God declareth unto you these precepts, lest ye err: and God knoweth all things.
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                                                                                                                                                                                                                                                                                                                        Postnikov ?, 1716Contexte
                                                                                                                                                                                                                                                                                                                        X
                                                                                                                                                                                                                                                                                                                        ГЛАВА О ЖЕНАХ, СОДЕРЖИТ СТО СЕДМЬДЕСЯТ СТИХОВ, ПИСАНЫХ В МЕКЕ.
                                                                                                                                                                                                                                                                                                                        Во имя бога, щедраго и милостиваго.
                                                                                                                                                                                                                                                                                                                        1
                                                                                                                                                                                                                                                                                                                        О народи ! Боитеся господа вашего, которыи вас создал от единыя персоны, и создал жену от ребра его. Убо от того рождены суть многия человецы и жены. боитеся бога, котораго именем вы божитеся, и животом ваших жен, бог видит суще что вы творите.
                                                                                                                                                                                                                                                                                                                        2
                                                                                                                                                                                                                                                                                                                        отдаите сиротам что им надлежит. не воздаваите зла за благо, не обладаите их сокровищами. сеи есть превеликии грех.
                                                                                                                                                                                                                                                                                                                        3
                                                                                                                                                                                                                                                                                                                        аще вы боитеся сотворити обиду сиротам, боитеся такожде сотворити обиду женам своим. женитися на тех, которые вам угодны будут, берите две, или три, или четыре. Аще боитеся толикое число содержать, ваших ради недостатков, то женитеся токмо на единои, хотя бедная, или какую нибудь сыщешь. сие есть лучши и не прогневаеши бога,
                                                                                                                                                                                                                                                                                                                        4
                                                                                                                                                                                                                                                                                                                        дадите женам присягу из добрыя воли вашея. аще ли вам обещают что нибудь, приимите со благодарением и честию.
                                                                                                                                                                                                                                                                                                                        5
                                                                                                                                                                                                                                                                                                                        не даваите имения своего в туне, что бог вам даде на пропитание.
                                                                                                                                                                                                                                                                                                                        6
                                                                                                                                                                                                                                                                                                                        помоществуите сирым, дадите одежду когда они будут требовать, и содержите их честно, учите до того времени, когда придут в совершенныя лета, и когда будет время женитися. аще вы чаете, что они могут себя содержать постоянно, даите им волю, и не обидите не право, даже когда будут в летах. аще которыи богат сохранится его имения честно. а которыи убогии есть, да сохранится с честию и его имение. когда убо вы отпускаете во свою власть, призовите свидетелеи вашему делу, бог любит доброе разположение.
                                                                                                                                                                                                                                                                                                                        7
                                                                                                                                                                                                                                                                                                                        дети будут иметь болшую часть того, что их отец и мать или сродники оставят, мало или много. им надлежить едина часть недвижимая,
                                                                                                                                                                                                                                                                                                                        8
                                                                                                                                                                                                                                                                                                                        когда будут разделяти их имения своиственники. будут иметь попечение, яко о нищих и сиротах творити им добро и содержати честно.
                                                                                                                                                                                                                                                                                                                        9
                                                                                                                                                                                                                                                                                                                        сии которыя боятся оставити ради не твердаго их малолетства, надлежит боятися да не сотворят зла сиротам, и их да содержат честно и постоянно.
                                                                                                                                                                                                                                                                                                                        10
                                                                                                                                                                                                                                                                                                                        кто завладеет их имение, зажигает огнь в своем сердце. и будет горет с великою горячестию.
                                                                                                                                                                                                                                                                                                                        11
                                                                                                                                                                                                                                                                                                                        бог повеле вам, вашим детем, когда сын будет, иметь толко две дщери. а ащели же будет иметь дщереи боле двух, они будут иметь две трети после умершаго. ащели едина, то она будет иметь половину имения. и его сродники будут иметь шестую часть по смерти что останетца, аще неть ни кого детеи, и их сродники суть владетели. мать умершаго, будет иметь третию часть. аще суть братья, мать будет иметь шестую часть, по учинении всякаго доволства законом, содержащи тестаментом и должностию. вы не знаете что по том боле надлежит сотворити доброго вашим детям, или вашим отцам и матерям. даждь им часть повеленную от бога.
                                                                                                                                                                                                                                                                                                                        12
                                                                                                                                                                                                                                                                                                                        половину что ваши жены оставят вам, вы возмите. аще они неимеют детеи, аще они имели детеи, будите иметь четвертую часть что они оставят мужьям своим по духовнои, и долги будут платить они с четвертого жеребья. аще вы имеете детеи, они будут иметь осмую часть имения. аще мужеск пол или женск, будет владетелствовать единь до другаго, хотя не будут имети ни отца ни матери ни детеи,. и токмо имеет брата, или сестру, и всякои от них будет иметь шестую часть. ащели их боле, тогда разделять по третям по уложению должны, и платить без лести, и что повелено есть от бога последовати. он весть вся что вы творите и есть умныи в том что он повелеваеть,
                                                                                                                                                                                                                                                                                                                        13
                                                                                                                                                                                                                                                                                                                        он убо повелеваеть чрез свое великое божество. те которые его послушают и его пророковь, внидут в раи где стекаются многия реки, и будут жить в вечном покое.
                                                                                                                                                                                                                                                                                                                        14
                                                                                                                                                                                                                                                                                                                        а кто не послушает бога, и его пророка, будет мучим во огни адском, где будет жестокии страх.
                                                                                                                                                                                                                                                                                                                        15
                                                                                                                                                                                                                                                                                                                        аще ваши жены суть прелюбодеиницы, призовите четырех свидетелеи, их ради вин, которые бы были тояже веры, аще ли свидетели их обвинят, держите их в крепости в ваших домах, даже до смерти, или даже как бог повелит.
                                                                                                                                                                                                                                                                                                                        16
                                                                                                                                                                                                                                                                                                                        наказуите безстыдных блудниц, и прелюбодеиниц. аще они претерпят за свои грехи, не будет им зла. бог есть щедр и милостив сим, которые каются.
                                                                                                                                                                                                                                                                                                                        17
                                                                                                                                                                                                                                                                                                                        он есть милосердь тем, которые грешат не введении, каются вскоре. он весть вся, и есть умныи.
                                                                                                                                                                                                                                                                                                                        18
                                                                                                                                                                                                                                                                                                                        несть отпущения оным, которые грешать даже до смерти, и умрут в нечестии, будут терпеть велию муку.
                                                                                                                                                                                                                                                                                                                        19
                                                                                                                                                                                                                                                                                                                        о верующии в бога, не подобает владети насилно имением ваших жен, разве будут они явно прелюбодеиство имети. оставите их с честию, аще гнушаетесь их, может быть что вы ненавидите, где бог положи многие сокровища.
                                                                                                                                                                                                                                                                                                                        20
                                                                                                                                                                                                                                                                                                                        аще вы отпустите ваших жен, и вместо их похощете взять иных, и егда вы им дали что от имения своего, неберите от них ни чего назад. аще возмете их имение с неправдою, погрешите в том явно.
                                                                                                                                                                                                                                                                                                                        21
                                                                                                                                                                                                                                                                                                                        како вы можете взять от них, понеже вы были купно един с другим, и како вы обещали в договор честном.
                                                                                                                                                                                                                                                                                                                        22
                                                                                                                                                                                                                                                                                                                        не женитеся на женах отцов ваших, ибо почтется в блуд с сродницами, прокляти будете.
                                                                                                                                                                                                                                                                                                                        23
                                                                                                                                                                                                                                                                                                                        ваши матери вам заповеданы, ваши сестры, ваши дочери, ваши тетки, и племянницы, и кормилицы матереи, ваших жен, и дщереи. и что ваши жены имеют от иных мужеи, имеите о них попечение особливое. дщери от жен, с которыми вы жили, вам суть такожде заповеданы женитесь, аще в неведении, несть в сем греха. жены от ваших детеи и двоюродные сестры вам такожде суть заповеданы. бог есть всеме щедрыи и милостивыи.
                                                                                                                                                                                                                                                                                                                        24
                                                                                                                                                                                                                                                                                                                        жены замужные, вам такожде суть заповеданы, бог убо вам повеле, что вам прежде всего заповедано. повелено вам женитися по вашеи воле. аще вы желаете имети жену ради денег, не творите прелюбодеиства, даите еи присягу до того времени, когда вы совокупитесь, и тогда не будеш виновен пред богом, он весть вся и есть умныи.
                                                                                                                                                                                                                                                                                                                        25
                                                                                                                                                                                                                                                                                                                        аще кто не может женитися свободным обычаем, женитися убо на женах, или на девицах служащих, которые угодны будут. бог знает веру какх единаго так и другаго. берите ваши жены в замужство с произволеним сродников их, и дадите присягу с честию. ащели жены в свободныи случаи не погрешили блудодеиством, таино или явно, позволены за другое замужество итти. и егда будут имети прелюбодеиство, тогда будут жестоко и сугубо наказани пуще, нежели девицы. по любви замужество небогатое, есть тем которые боятся блудодеяния, аще вы содержитесь, да бы не женитися, небудет зло, бог есть щедрыи и милостивыи,
                                                                                                                                                                                                                                                                                                                        26
                                                                                                                                                                                                                                                                                                                        он вам хощет показать свои закон, и покажет вам путь тои, имже прежде сего шли. он есть щедрыи и милостивыи своему народу.
                                                                                                                                                                                                                                                                                                                        27
                                                                                                                                                                                                                                                                                                                        которые склоняются ревнованием к нечестию, отклоняются велми от истинныя.
                                                                                                                                                                                                                                                                                                                        28
                                                                                                                                                                                                                                                                                                                        но бог хощеть да бы его закон был легок, понеже человек создан есть слабыи.
                                                                                                                                                                                                                                                                                                                        29
                                                                                                                                                                                                                                                                                                                        о вы верующие в бога, не пожелаите вашего имения со злобою, хотя вы творите купечество, да будет договор между вами. не убиите един другаго, бог есть милосерд тем которыя слушают.
                                                                                                                                                                                                                                                                                                                        30
                                                                                                                                                                                                                                                                                                                        а которыя его не послушают, и сотворят ненависть и неправды, будут мучими во огни адском, имже накажет их бог ;
                                                                                                                                                                                                                                                                                                                        31
                                                                                                                                                                                                                                                                                                                        аще вы удалитеся от грехов смертелных, покрыю ваши грехи, и введу в раи.
                                                                                                                                                                                                                                                                                                                        32
                                                                                                                                                                                                                                                                                                                        нелжесвидетелствуите ненависти ради, что бог даде ближним вашим. человецы, и жены будут иметь сокровище, что им надлежит. просите у бога милости,
                                                                                                                                                                                                                                                                                                                        33
                                                                                                                                                                                                                                                                                                                        даите вашим друзьям что им надлежить. вам повелехом дать часть назначенную как одному, так и другому, в наследство ваших отцев, матереи, и сродников. бог видит вся.
                                                                                                                                                                                                                                                                                                                        34
                                                                                                                                                                                                                                                                                                                        человецы будут имети власть над женами, и будут они за их защищением. они будут иметь в своеи воле имение, како бог повеле им, и будут иметь попечение содержати и истощевати, что надлежить творить еи. жены умные и послушливые да сохранят по отлучении своих мужеи, заповеди божеския, творите наказания тем, которые не слушают ваших мужеи. наказуите их, ащели они вас послушают, не творите неправды, бог есть превышшии.
                                                                                                                                                                                                                                                                                                                        35
                                                                                                                                                                                                                                                                                                                        аще вы боитеся его, и какая нибудь прилучится разспря между мужи и жены, пошлите кого нибудь от их сродников, да бы укротить их ссору, и помирить их. бог даст сво мир между ими.
                                                                                                                                                                                                                                                                                                                        36
                                                                                                                                                                                                                                                                                                                        молитеся богу, и не рцыте что есть подобныи ему. творите добро вашим родителем, сродником, сиротам, убогим, ближним, соседом, странствующим, друзьям, и неволником. бог нелюбит тех которые горды.
                                                                                                                                                                                                                                                                                                                        37
                                                                                                                                                                                                                                                                                                                        уготовахом жестокии страх тем которыя скупы, и сокрывают милости, что бог им даде.
                                                                                                                                                                                                                                                                                                                        38
                                                                                                                                                                                                                                                                                                                        сии, которые истощевают имение со злостию, не веруют в бога и в день судныи. которые будут иметь диавола за собеседника, будут в превеликом погрешении, и неприближатца к богу.
                                                                                                                                                                                                                                                                                                                        39
                                                                                                                                                                                                                                                                                                                        аще кто верует в бога и в день судныи. и истощевает некоторую часть имения своего в милостынях, юже бог им повеле, бог знает,
                                                                                                                                                                                                                                                                                                                        40
                                                                                                                                                                                                                                                                                                                        и не сотворит неправды им, и спрашивает по возможности, аще добро творите, по возможности, бог доброты вам умножит, и даст велие возмездие.
                                                                                                                                                                                                                                                                                                                        41
                                                                                                                                                                                                                                                                                                                        в каких случаях будут неверныя, в день суда ; понеже имеем свидетелеи изовсех отечеств, противу их нечестия, и мы тя призовем во свидетели противу их разсуждении.
                                                                                                                                                                                                                                                                                                                        42
                                                                                                                                                                                                                                                                                                                        сии день неверныя непослушали пророков, чают быти окончанию подобно земле. и неразделяите вашими разсуждениями заповеди божеския,
                                                                                                                                                                                                                                                                                                                        43
                                                                                                                                                                                                                                                                                                                        о верующыи ! не творите молитвы, когда есте пьяни. до того времяни, когда будете трезвы, такожде и в скверности, ащели не в пути, пока не обмоетеся, аще ли есте болны или в пути, или ветхость вас обымет, а пребудете с вашими женами, и несыщете воды обмытися, тогда возмите в руки ваша песку и тритеся, дондеже вспотеют лица ваши, и руки, бог есть щедрыи и милостивыи своему созданию.
                                                                                                                                                                                                                                                                                                                        44
                                                                                                                                                                                                                                                                                                                        невидиши того ты, и которые знают законное писание, но погрешили. они бо вас хотят отвратити своим богатством.
                                                                                                                                                                                                                                                                                                                        45
                                                                                                                                                                                                                                                                                                                        бог весть ваши неприятелеи, доволно ли есть что он ваш защититель, и сохранитель.
                                                                                                                                                                                                                                                                                                                        46
                                                                                                                                                                                                                                                                                                                        сии которые жидовствуют, разделяют слово божие. и рекли пророку, мы ты слышахом, и не послушали, они слышали без слышания. рекли они : сохрани нас, да имаши попечение о нас, обаче они превратили слово божие в читании, и разделили его приказание. они бы сотворили лучши, аще бы рекли тако : господи мы слышахом, и послушахом, услыши и защити нас. токмо бог их проклял, и мало между ими будут веровать, в его великое божество.
                                                                                                                                                                                                                                                                                                                        47
                                                                                                                                                                                                                                                                                                                        о вы, которые училися писанию ! веруите в алкоран которыи укрепляет ветхии и новыи тестамент, дондеже не превратятся лица ваша назад. аз проклену неверных, како проклял субботствующих. заповеди божеския вскоре услышаны будут.
                                                                                                                                                                                                                                                                                                                        48
                                                                                                                                                                                                                                                                                                                        он неотпустит им, которые мыслию хотят быти равны ему. по сем прощает кто ему угоден есть. аще кто речет что подобен есмь богу, грешит смертелно.
                                                                                                                                                                                                                                                                                                                        49
                                                                                                                                                                                                                                                                                                                        но мыслите того, которые нарицают себя добрыми. бог дает доброму благость, и несотворит ему неправды. в день судныи.
                                                                                                                                                                                                                                                                                                                        50
                                                                                                                                                                                                                                                                                                                        разсуди, како они дерзают противу бога. бог знает их грехи.
                                                                                                                                                                                                                                                                                                                        51
                                                                                                                                                                                                                                                                                                                        невидиш ты того которые знают писание закона, и веруют в габот и в тагот, идолы, которые глаголют неверным, зрите путь сих которые веруют в бога.
                                                                                                                                                                                                                                                                                                                        52
                                                                                                                                                                                                                                                                                                                        совершенно бог их проклял, тои которыи будет проклят, ни от кого защищения не обрящет.
                                                                                                                                                                                                                                                                                                                        53
                                                                                                                                                                                                                                                                                                                        будут ли они имет едину часть, в царстве небесном без сотворения милостыни ;
                                                                                                                                                                                                                                                                                                                        54
                                                                                                                                                                                                                                                                                                                        будут ли творити ненависти ближним, в место милости божеския ; воистинну мы дали колену авраамову знати писание и пророчествовати, и дали ему превеликое наполнение сокровища.
                                                                                                                                                                                                                                                                                                                        55
                                                                                                                                                                                                                                                                                                                        суть некоторые между ими, веровали в писание, а иные уничтожили, токмо сии будут жестоко мучими во огни адском,
                                                                                                                                                                                                                                                                                                                        56
                                                                                                                                                                                                                                                                                                                        и пременю кожу их, и облеку в новую, да бы они терпели болше. бог есть всемощныи и умныи в том, что он повелевает.
                                                                                                                                                                                                                                                                                                                        57
                                                                                                                                                                                                                                                                                                                        аз введу верующих в бога, и творящих благо, в веселие где стекаютца мнгоие реки. идеже будут жить с женами чистыми, и введу их в раи.
                                                                                                                                                                                                                                                                                                                        58
                                                                                                                                                                                                                                                                                                                        бог вам даде верность, да бы вы творили между вами такожде верно, когда будете судити разности между народом, судите право, ибо сие благое дело, что вам повелевает, он весть вся, и видит вся.
                                                                                                                                                                                                                                                                                                                        59
                                                                                                                                                                                                                                                                                                                        о вы верующие ! послушаите бога, и его пророков, и имеющих владетельство над вами. аще вы имеете какую разность в чем нибудь, положитесь на бога и его пророков, они о сем разтолкуют. аще вы веруете в бога, и в день судныи, творите добро. сие есть лутчее толкование, нежели вы что знаете.
                                                                                                                                                                                                                                                                                                                        60
                                                                                                                                                                                                                                                                                                                        незриши ли сих, которыя любят веровати, в то что повелено. и в сие, что повелено было бывшым прежду тебе. хотели истязоватися, с таготом, обаче заповедано. им веровати в сего идола. диавол хотел их превратити с правого пути.
                                                                                                                                                                                                                                                                                                                        61
                                                                                                                                                                                                                                                                                                                        когда убо рекли им. послушаите повеления божия и его пророка, они удалилися от тебе.
                                                                                                                                                                                                                                                                                                                        62
                                                                                                                                                                                                                                                                                                                        что будут творити, когда приидет к им какое наказание за их грехи ; они приидут к тебе и будут божитися именем божиим, что они не желали иного токмо миру, и творити добрые дела.
                                                                                                                                                                                                                                                                                                                        63
                                                                                                                                                                                                                                                                                                                        но бог знает что есть в их сердцах, и остави их.
                                                                                                                                                                                                                                                                                                                        64
                                                                                                                                                                                                                                                                                                                        не проповедывали ли им слово божие пророки и апостоли, посланые учити. чтоб они были послушливы произволению божию. аще они будут верны душами своими, и приидут к тебе просити прощения от бога, а ты будеш просить отпущения за их, и они обрящут бога щедраго и милостиваго,
                                                                                                                                                                                                                                                                                                                        65
                                                                                                                                                                                                                                                                                                                        но не будут вероват в бога, дондеже не учинят истязания с тобою о разности сущеи между ими. и когда они не будут о том разсуждать, они тя послушают без прекословия,
                                                                                                                                                                                                                                                                                                                        66
                                                                                                                                                                                                                                                                                                                        мы повелели побити, и вытти из домов своих, оприче не многих между ими, но токмо они сие сотворили не в послушании, понеже у них быо велие сокровище, и превеликое достоинство.
                                                                                                                                                                                                                                                                                                                        67
                                                                                                                                                                                                                                                                                                                        мы бы им дали велие возмездие,
                                                                                                                                                                                                                                                                                                                        68
                                                                                                                                                                                                                                                                                                                        и произвелиб на правыи путь.
                                                                                                                                                                                                                                                                                                                        69
                                                                                                                                                                                                                                                                                                                        сии которые послушают бога, и его пророка, будут в милости, то есть с апостолы и пророки, и с праведными мученики, и благими человеки, и будут их товарыщи.
                                                                                                                                                                                                                                                                                                                        70
                                                                                                                                                                                                                                                                                                                        такая есть милость божия тому кто знает склонение божие.
                                                                                                                                                                                                                                                                                                                        71
                                                                                                                                                                                                                                                                                                                        О вы которые истинно веровали, да будет ваши защититель, приидите битися жестоко за закон божии.
                                                                                                                                                                                                                                                                                                                        72
                                                                                                                                                                                                                                                                                                                        суть некоторые между вами, ленивии. когда случися вам некакое прегрешеиие, рекли слава богу, что мы не были с ними.
                                                                                                                                                                                                                                                                                                                        73
                                                                                                                                                                                                                                                                                                                        и когда бог дал вам победу над неприятели вашими, рекли они, хотяб ни какого разуму не было между вами и ими.
                                                                                                                                                                                                                                                                                                                        74
                                                                                                                                                                                                                                                                                                                        аз изобретох велие достоинство, беитеся за хвалу и славу божию, противу сих которые почитают сеи свет подобен небесному. аз дам велие возмездие, которые будут битися и победу одержат, и сим которые будут убиты за веру.
                                                                                                                                                                                                                                                                                                                        75
                                                                                                                                                                                                                                                                                                                        чесо ради небиетеся вы за закон божии, ради свободности жен и детеи болезненных и печалных, которые кричали : господи избави нас их сего места, народ его есть неправеден. даждь нам прибежище истинное, даждь нам единаго защитителя.
                                                                                                                                                                                                                                                                                                                        76
                                                                                                                                                                                                                                                                                                                        которые веруют в бога, бьются за его закон, а неверные бьются за диавола. побиите сих которые служат диаволу.
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                                                                                                                                                                                                                                                                                                                        разсудите сие кому сказано есть : да не омочите руки ваша в руде неверных. терпите в ваших молитвах, и даите милостыню. когда будо повелено им битися, една часть между ими, имели страх велии боле от народа нежели от бога. и рекли господи : ты нам не повелел битися. аще бы не ты нас разделил к ближнему окончанию. рече им : имение земли есть малая вещ, есть боле имения добраго на оном свете уготованно тем, которые имеют страх божии пред очима. он не сотворит вам неправды,
                                                                                                                                                                                                                                                                                                                        78
                                                                                                                                                                                                                                                                                                                        где кто ни умрет. бог обрящет, егда будете вы и вне крепости. рече им, вся происходить от бога какая есть воля происходящая от сея персоны, они немогут сего разсудити,
                                                                                                                                                                                                                                                                                                                        79
                                                                                                                                                                                                                                                                                                                        аще приходит вам благо, происходить от бога, аще что зло бывает, происходить от вас, послахом тя в народ, научити таину закона моего, доволно что я буду тому свидетель,
                                                                                                                                                                                                                                                                                                                        80
                                                                                                                                                                                                                                                                                                                        сии которые послушали пророков. и апостолов божиих послушают бога. аще они суть не послушливы, ты не того для послал быти их вождь.
                                                                                                                                                                                                                                                                                                                        81
                                                                                                                                                                                                                                                                                                                        они рекли что хотят тя послушати, но отдалилися от тебе. многие от них которые скрывают в их сердцах иное что рекут. токмо бог напишет их мысли, и оставлены будут, преопочи в бозе, и буди доволен, что он защититель,
                                                                                                                                                                                                                                                                                                                        82
                                                                                                                                                                                                                                                                                                                        не мыслят ли они что алкоран прислан от иного места, нежели от бога, они тут обрящут многая прекословия.
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                                                                                                                                                                                                                                                                                                                        когда убо дадеся им некое уверение о победе, и некии страх погибе, они обьявили еще, что они во всем положились, на пророка, и на умных между ими, и на сих которые послушали пророков. да знают что надлежит, содержати таино. аще милость божия, и его милосердие, не было бы с вами, то бы вы поселедовали диаволу.
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                                                                                                                                                                                                                                                                                                                        беитеся за закон божескии, и пребудите сами в деистве, и небоитеся противо правоверных, хотя правоверные без оружия, бедность нечестивых не окончается никогда, бог умножит их злосчастия, и даст наказание за их преступление.
                                                                                                                                                                                                                                                                                                                        85
                                                                                                                                                                                                                                                                                                                        кто сотворит добро, добро обрящет, и кто сотворит зло, зло и обрящет. бог надзирает над всеми.
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                                                                                                                                                                                                                                                                                                                        когда будет вас посещать кто, творите ему такожде с честию и благодарением, бог собирает вся купно.
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                                                                                                                                                                                                                                                                                                                        несть инаго бога, токмо един бог. он вас соберет в день судныи, и несть сумнения в сем. кто есть истинен, в своих словах, како бог ;
                                                                                                                                                                                                                                                                                                                        88
                                                                                                                                                                                                                                                                                                                        что хотите вы творити со злыми, разделенные на две части, бог их погуби и наказа их за их грехи. хотители вы показати симь правыи путь которых бог отринул. сии которые погрешать, не обрящут правого пути.
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                                                                                                                                                                                                                                                                                                                        они желают, да бы вы были неверные, яко и они, непослушаите. когда вы обратилися к закону божию. аще они отстанут от его, убиите их где ни обрящете, не имеите никогда дружбы с ними
                                                                                                                                                                                                                                                                                                                        90
                                                                                                                                                                                                                                                                                                                        оприче тех, которые будут тихи с вами, и с желанием да бы убити неверных. аще бы бог хотел, и дал бы им власть над вами, они бы вас побили. аще они разлучатся от вас, и будут последовать вашеи вере, бог не допустит вас, учинить им зло.
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                                                                                                                                                                                                                                                                                                                        обрящете некоторых, которые вам будут верить, и своим собеседником, они обратятся все в сумнение. и впадут сами от себе в грех, аще не разлучатся от вас, или они не будут у вас миру просить. и аще они не отстанут вам творити зло возмише их и убиите, где вы обрящете, мы вам дахом власть совершенную над ними.
                                                                                                                                                                                                                                                                                                                        92
                                                                                                                                                                                                                                                                                                                        един правоверныи, не должен убит правовернаго, аще сие сотворит чрех неведение. и убиеть правовернаго, искуплен будет от нищеты, и заплатит убытки сродником помершаго. аще он был ваш неприятель, и есть правоверныи, он искупится от заточения, заплативши убытки и протори, сродником умершаго. аще не имеет мочи сие сотворити, будет говети два месяца безпрестани, сия епитимия повеленная от бога. бог весть вся и умныи в том, что он повелевает.
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                                                                                                                                                                                                                                                                                                                        аще кто убиет по отпущении из заточения, будет мучим во огни адском, гнев божии и проклятие будет над ними во веки.
                                                                                                                                                                                                                                                                                                                        94
                                                                                                                                                                                                                                                                                                                        о вы правоверные ! беитеся противу неверных за закон божии. знаите себя, и не говорите с ними, которые будут вам поздравлять. вы несте правоверные, аще вы желаете чести сего света, бог превосходит вся. вы были прежде сего подбным неверным, токмо бог даде вам свою милость и видит вся что вы творите.
                                                                                                                                                                                                                                                                                                                        95
                                                                                                                                                                                                                                                                                                                        верные которые живут в своих домех без болезни, не равны суть в достоинстве сим, которые служат сами по своеи возможности за закон божии. и превозносится от многих степенеи, тех которые бьются за веру, истощевают свое имение, и предлагают себя самих ко услугам божиим. сии которые живут в своих домех тихо, бог есть их защититель, и уготова им прибежище истинное в раю, от многи превознесенныя милости. а которые бьютца за его закон,
                                                                                                                                                                                                                                                                                                                        96
                                                                                                                                                                                                                                                                                                                        сии суть выше пребывающих в своих домех, он есть щедр и милостив.
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                                                                                                                                                                                                                                                                                                                        ангелы рекли неверным, что они умерщевлени будут, они отвещали, были мы в безсилстве нашем, в городе меке, рекли, земля недоволноль была широка, еже бы отщетитися от злых. ал будет их жилище,
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                                                                                                                                                                                                                                                                                                                        оприче тех человец и жен и детеи которые тощи и безсилны,
                                                                                                                                                                                                                                                                                                                        99
                                                                                                                                                                                                                                                                                                                        может быть что бог им отпустит, он есть щедр и милостив.
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                                                                                                                                                                                                                                                                                                                        сии которые удалятся от злых, следствовании своего закона, обрящут многия места, которыя им будут угодны, он воздаст милость свою тем, которые выдут из их домов, и которыи будет убит за его славу последуя его пророку, он есть щедрыи и милостивыи.
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                                                                                                                                                                                                                                                                                                                        когда вы будете в пути, вы не погрешите в сем, аще прекратите ваши молитвы, да бы неверные вас не обманули, они суть ваши неприятели явныя.
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                                                                                                                                                                                                                                                                                                                        когда ты будеш близко их, и когда будеш повелевать молитися правоверным, призови к себе едину часть от воиск их ради опасения, и да бы они не сотворили инныя молитвы, по окончании молитвы, но были бы яко первые, вземши оружие, и с товарыщи их молилися. неверные желают, что бы вы покинули свое оружие, да бы вас прельстит. вы не сотворите зло, аще вы покинете, когда не погода вас обымет, или болезнь, токмо будете всегда во опасении. бог уготова неверным муку великую.
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                                                                                                                                                                                                                                                                                                                        по окончании вашея молитвы, воспомяните о бозе стоя или сидя, или лежа, и молитеся в месте совершенном и истинном. повелено молитися верным во время настоящее,
                                                                                                                                                                                                                                                                                                                        104
                                                                                                                                                                                                                                                                                                                        да небудете последовати неверным, аще вы будете терпеть, они терпят такожде, како и вы, токмо вы чаете что им не надлежит, бог весть вся что они творят, он истинныи в своих делах,
                                                                                                                                                                                                                                                                                                                        105
                                                                                                                                                                                                                                                                                                                        мы послахом ти книгу истинную и правдивую, да бы ты разсуждал разность что есть между народом, убо господь твои научи,
                                                                                                                                                                                                                                                                                                                        106
                                                                                                                                                                                                                                                                                                                        он есть щедр и милостив.
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                                                                                                                                                                                                                                                                                                                        не истязуися с теми, которые называют грешником.
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                                                                                                                                                                                                                                                                                                                        они таятся от народу, а он есть с оными. когда убо они скрывают в их сердцах то, что ему не угодно есть, он весть вся что творят.
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                                                                                                                                                                                                                                                                                                                        о вы ! вы истязуетеся за них на сем свете, кто будет истязоватися за них в день судныи противу бога ; кто будет их защититель в сии день.
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                                                                                                                                                                                                                                                                                                                        сеи которыи обрящет его к себе щедраго и милостиваго. кто сотворит зло, зло и обрящет но бог весть вся, и есть умныи.
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                                                                                                                                                                                                                                                                                                                        сеи которыи творит грех смертелныи,
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                                                                                                                                                                                                                                                                                                                        како хощеть просити отпущения за грех смертельныи и явныи.
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                                                                                                                                                                                                                                                                                                                        многие из них хотели тя ввести в преступление, аще бы ты не был веден чрез милость божию, и его милосердие, токмо они грешат душами своими. бог ти посла книгу, которая содержит его приказания : он ти показа что ты незнал, и его милость над тобою во веки.
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                                                                                                                                                                                                                                                                                                                        несть добраго во множестве их таинств, ни такожде их разговорах, оприче тех которые повелевают милостыни. честно, и мир между народом с желанием угодити богу, они получат от его великого божества велие возмездие.
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                                                                                                                                                                                                                                                                                                                        аще кто будет учить противу пророка, познати правого пути, и будет последовати иному склонению и от сих, правоверных, обратит в свое нечестие, аз буду мучить во огни адском, где жилище нечестивых.
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                                                                                                                                                                                                                                                                                                                        бог не отпусит тем, которые рекут яко он имеет иного собеседника, оприче сего. он отпустит вся, что ему угодно есть. тои которыи скажет, что бог имеет собеседника, погрешит велми, и отдалится от истинны.
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                                                                                                                                                                                                                                                                                                                        аще они призывают иннаго, яко бога то призывают идолов, диавол содержит его,
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                                                                                                                                                                                                                                                                                                                        и проклят есть от бога. когда диавол рече, ты не хотел дати мне власть над теми, которые тебе молятся,
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                                                                                                                                                                                                                                                                                                                        токмо аз их откращу от пути правого, аз продолжу их худую жизнь, да бы опоздали, и повелю обрезывать уши некаким зверям, аз сотворю что непослушают твоих приказаниев. и сотворю да возненавидят твое создание.
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                                                                                                                                                                                                                                                                                                                        аще кто будет просить вспоможения, от диавола, естьь в растоянии явном. он будет обещать долгии живот человеком, и умедлит их покаяние. он не обещает иное, токмо тщеславие,
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                                                                                                                                                                                                                                                                                                                        ад есть таковых жилище, и не обрящут вспоможения.
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                                                                                                                                                                                                                                                                                                                        сии которые будут веровать в бога, будут жить вечно в раю, где стекаютца многия реки, бог есть истинныи во обещании своем, яко никто есть так истинныи в словах своих, яко бог. ваши лжи. и их лжи,
                                                                                                                                                                                                                                                                                                                        123
                                                                                                                                                                                                                                                                                                                        сии которые знают законное писание не сотворят им зла, а которые сотворят зло, будут мучими, и не обрящут защитителя. которые содеют добро.
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                                                                                                                                                                                                                                                                                                                        и будут веровати в закон божии, внедут в раи, и не учинится им неправда. которыи закон лучшии есть преопочити в бозе ; и быти добрым ;
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                                                                                                                                                                                                                                                                                                                        послешуите закону авраамову, бог его избра любити.
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                                                                                                                                                                                                                                                                                                                        вся что есть на небеси и на земли есть его великого божества. он знает все вещи.
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                                                                                                                                                                                                                                                                                                                        он тя вопросят о женах, рцы им : бог вас научи всему, что вам показано есть в писании : о сиротах и женах, дадите им что повелено есть законом, и не желаите женитися для имения. бог вас научи давати нищим то, что им надлежить. и не творите им неправды. он будет все ведать добро, что вы сотворите.
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                                                                                                                                                                                                                                                                                                                        аще жена боится мужа, что не будет ея почитать муж, они содеют добро оба, аще учинят между собою сговор, убо сговор преизящнеишее есть. аще вы есте велми жестоки и не можете быти в щедротах купно. благо сотворите вашим женам во оставлении их, аще вы боитеся сотворити им стыд, бог будет ведать что вы творите.
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                                                                                                                                                                                                                                                                                                                        аще вы ботеся. что невозможете содержати равно суд с вашими женами, которыи вам сказан, вы несклоняитеся к вашему немерению, и неоставляите ваших жен втуне, аще с благим произволением, и аще боитеся им сотворити позору, бог будет вам милосердыи,
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                                                                                                                                                                                                                                                                                                                        аще они разделятся по заповедем закона, бог их обогатит своим защищением, он есть всемощныи и умныи.
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                                                                                                                                                                                                                                                                                                                        вся что есть на небеси и на земли ему повинуются. мы вам повелели боятися бога, како мы сотворили, тем которые были прежде вас, и знали закона писание. аще вы есте нечестивые,
                                                                                                                                                                                                                                                                                                                        132
                                                                                                                                                                                                                                                                                                                        да весте что есть на небеси и на земли есть божие, ненадлежит его созданию боле быти возвышену. и того ти доволно будет, что он есть твои защититель.
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                                                                                                                                                                                                                                                                                                                        аще он хощет тя погубити, вознесет иное создание на твое место, ибо он есть всемогущии.
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                                                                                                                                                                                                                                                                                                                        аще кто любит благая земли, обрящет в бозе добро, в сем свете и во оном. он видит вся и слышит.
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                                                                                                                                                                                                                                                                                                                        о вы верующые, будте истинни в вашем свидетельстве. противу вас самих и ваших отцев и матереи, и ваших сродников. не имеите боле попечения о богатых како об нищих, бог есть защититель единому и другому. тому боле, нежели убогому. неразделяите правды когда вы будете во свидетелях, не запираитеся в том что вы знаете. бог весть вся что вы творите.
                                                                                                                                                                                                                                                                                                                        136
                                                                                                                                                                                                                                                                                                                        о верующые в бога, и его пророка, и в книги вам посланые прежде сего, да весте что сии, которыя дерзают, на его великое божество, противу ангелов и писания, пророков и жизни вечныя, погрешили велми, и удалилися от истинныя.
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                                                                                                                                                                                                                                                                                                                        бог не отпустит тем, которые прияли его закон, и по том оставили. по сем веровали в его великое божество, и обратилися еще к нечестию их.
                                                                                                                                                                                                                                                                                                                        138
                                                                                                                                                                                                                                                                                                                        благовествуи таким людем, что послышут жестокую муку,
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                                                                                                                                                                                                                                                                                                                        которые послушали неверных, да бы быти знатным в сем свете. в чем преступают велми вся.
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                                                                                                                                                                                                                                                                                                                        Возможность происходит от бога, писано вам было в книзе, которая вам была послана, яко неверныя вам посмеются, когда будете слушать слово божие, и послушаете его приказания и не будете сообщени с ними. естьли же вы не превратите мысли ваши, будете подобны им. бог совокупит во ад всех неверных и злых.
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                                                                                                                                                                                                                                                                                                                        некоторыя между ими, которые примечают ваши деиства, и егда неверныя имели брань с вами, они рекли им, что мы будем с вами, и билися противу вас, но бог разсудит разности между вами, в день судныи, и не даст неверным владения над хранящими закон божии.
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                                                                                                                                                                                                                                                                                                                        нечестивые мыслят обманути бога, токмо бог их обманывает, они ленивы суть молится, суть лицемери перед светом, и не вспоминают о его великом божестве, оприче велми мало обетающихся между ими.
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                                                                                                                                                                                                                                                                                                                        должни ли они последовать верным, или неверным ; которые отщетятся от бога, не обрящут правого пути. о
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                                                                                                                                                                                                                                                                                                                        правоверные не послушаите неверны вместо правоверства, хотите ли что бог вас накажет явно, за ваши грехи.
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                                                                                                                                                                                                                                                                                                                        нечестивые будут в нижаишем месте ада, и не обрящут ни от кого воспоможения.
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                                                                                                                                                                                                                                                                                                                        оприче тех которые покаются, и которые будут добро творити. которые преопочиют в бозе, и послушают его приказания, будут с правоверными, и получат от него велие воздаяние.
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                                                                                                                                                                                                                                                                                                                        он непокажет зла никакого, аще вы ему будете благодарить за его милость. и аще его послушаете, будете иметь превелие возмездие. он весть вся.
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                                                                                                                                                                                                                                                                                                                        не хощет он зло объявляти. аще которыи объявляет зло, имеет в сем стыд превеликои, аще зло творити, он есть милосерд.
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                                                                                                                                                                                                                                                                                                                        сии которые дерзают противу бога и пророков, и апостолов, и которые хотят иметь расположение приказании божиих, и заповедеи пророческих, и рекут что веруют в некоторых пророков, а неверуют в них, и хотят видети совершенство веры и нечестия,
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                                                                                                                                                                                                                                                                                                                        сии суть совершенно нечестивии, мы им уготовали жестокии страх, и муку,
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                                                                                                                                                                                                                                                                                                                        сии же которыя будут вероват в бога, и обще во все пророки, и апостолы его, будут возмездие имет от бога щедраго и милостиваго.
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                                                                                                                                                                                                                                                                                                                        сии которые знают закона писание, будут тя просить, да бы прислать кнгу с небеси. и столы писменныя. они просили у Моисея вещеи наиболших, и рекли, даждь нам господи видеть нашими глазами. по том гром их уби за их нечестие. по познании нашего приказания молилися скотом, обаче мы им простили, и дахом власть Моисею совершенную над ними.
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                                                                                                                                                                                                                                                                                                                        мы подъяхом гору на них по обещанию нашему, и рекли им : грядите во двери олтаря с молитвою, и униженностию, и не воспомяните к тому дни покоя. мы прияхом от них того ради твердое обещание.
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                                                                                                                                                                                                                                                                                                                        токмо они к тому не вспомнили что обещали. вас прокляли за нечестие ваше, за их язвы, чему они последовали без разсуждения. в пророках и в словах. что они пророчествовали, знати подобает. наше сердце ожесточилось, токмо бог всели неверствие в их сердца, никогда они не будут веровать в его закон, оприче малого числа между ими,
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                                                                                                                                                                                                                                                                                                                        ради их злости, и лукавства. понеже дерзнули злодеиствовати противу Марии,
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                                                                                                                                                                                                                                                                                                                        и рекли, мы убихом мессию Иисуса сына Мариина, пророка и апостола божия. воистинну они его не убили ни распяли, но распяли во образ его, подобнаго ему. которые о сем мыслят, и не говорят инако, токмо како непщуют, суть в великом явном грехе, воистинну не его убили,
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                                                                                                                                                                                                                                                                                                                        токмо бог его возвыси к себе, он есть всемощныи, и есть умныи, что творит.
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                                                                                                                                                                                                                                                                                                                        сии которые знают писание, должны веровать во Иисуса до смерти его, он будет свидетелем им в день судныи.
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                                                                                                                                                                                                                                                                                                                        мы запретили сим которые жидовствуют ради их греха, мы им уготовали жестокии страх, понеже они отвратили народ от правого пути, понеже они имеют злодеиство, которое им запрещено есть.
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                                                                                                                                                                                                                                                                                                                        и лихоимствуют неправдою имения ближних своих. которые суть между ими учинены, и все верные, веруют писанию, ветхому и новому.
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                                                                                                                                                                                                                                                                                                                        аз дам велие возмездие тем, которые будут молитися во время повеленное, будут давать милостыню, и будут веровать в день судныи.
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                                                                                                                                                                                                                                                                                                                        послахом ти наше мнение, како послахом прежде сего Аврааму, Исмаилу, Иякову, и воиску Исусову, Иевлеву, Ионинову, Ааронову, и Соломонову, и дахом псалтирь Давиду.
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                                                                                                                                                                                                                                                                                                                        мы сказахом какие сут сии пророцы, которые были прежде тебе, токмо мы ти не рекли в сих должностях. Моисеи глагола к богу яко пророк, и апостол его.
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                                                                                                                                                                                                                                                                                                                        все проповедали его милосердие, и обьявляли страх адскии, сего ради народ не может иметь оправдания. бог есть всемогущии и умным в своих делех.
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                                                                                                                                                                                                                                                                                                                        он будет свидетель, что алкоран послан ти по его приказанию, ангели будут свидетелствовать такожде, токмо и того доволно что бог свидетель есть.
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                                                                                                                                                                                                                                                                                                                        неверные препятствовали народу последовати закону божию, велми в сем погрешили,
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                                                                                                                                                                                                                                                                                                                        бог им не отпустит грехи, он их введет
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                                                                                                                                                                                                                                                                                                                        в путь адскии, где они будут жить вечно, сию вещь не трудно сотворить его великому божеству.
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                                                                                                                                                                                                                                                                                                                        о народи прииде к вам един пророк, которыи проповедует вам от господа вашего, чаете ли вы ему сотворити добро. аще вы неверите ему, знаите что есть на небеси и на земли, все божие, ибо бог знает все что вы творите.
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                                                                                                                                                                                                                                                                                                                        о знающие закона писание ! послушаите приказания божеская. не рцыте о его великом божестве, инако как истинною. мессия Иисус сын Марии есть пророк и апостол божии, его слово и дух. которого посла к Марии. веруите убо в бога и его пророки, и не рцыте что суть трие бози. аще положите окончание сему, вы сотворите добро. ибо еесть инаго токмо един бог. хвала да будет богу, и не имеет чад ; вся что суть на небеси и на земли, его слушают.
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                                                                                                                                                                                                                                                                                                                        доволно того что есть тому свидетель мессия. не почитает его за безчестие быти слугою божиим, ни ангелы ни херувими. сии которые почитают за безчестие служити ему, суть горды велми, все приидут купно в день судныи, и всякии получит возмездие чему достоин.
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                                                                                                                                                                                                                                                                                                                        разпространит свою милость сим, которые веруют в его велие божество, и которые сотворили добрые дела. он накажет тех, которые не восхотели быти его слугою, и горды были на земли, оные необрящут прибежища истиннаго, в его милосердии.
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                                                                                                                                                                                                                                                                                                                        О народи, бог посла вам защитителя, и правило совершенное, и светило пресветло.
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                                                                                                                                                                                                                                                                                                                        которые уповать будут на бога возвеселятся в милости его, и произведет их на правыи путь.
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                                                                                                                                                                                                                                                                                                                        егда народи тя будут просити о предводителстве, рцы им : бог вам показывает наследствие. аще единь человек бывает без детен, имеет токмо едину сестру, она будет иметь половину того, что оставлено будет, хотя и детеи не имееть. аще они суть две сестры, то они будут иметь две трети по умершем, аще суть много сестрь и братеи, сын толико будет имет, яко две дочери. бог вам научи своя приказания, не отвращает вас от правого пути, он весть вся.
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                                                                                                                                                                                                                                                                                                                        Marracci, 1698Contexte
                                                                                                                                                                                                                                                                                                                        X

                                                                                                                                                                                                                                                                                                                        SURA IV.
                                                                                                                                                                                                                                                                                                                        MULIERES.
                                                                                                                                                                                                                                                                                                                        MEDINENSIS :
                                                                                                                                                                                                                                                                                                                        CENTUM ET SEPTUAGINTA QUINQUE, SEU SEX,
                                                                                                                                                                                                                                                                                                                        SEU SEPTEM COMMATUM.
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                                                                                                                                                                                                                                                                                                                        1.  O Homines timete Dominum vestrum, qui creavit vos ex anima una (idest Adam ) : & creavit ex ea conjugem ejus (idest Hevam ) : & sparsit ex his duobus viros multos, & mulieres : & timete Deum, per quem rogatis vos invicem : & cavete ne violetis consanguinitates : quia Deus est super vos observator.
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                                                                                                                                                                                                                                                                                                                        2.  Et date orphanis, cùm adoleverint, facultates suas ; & ne permutetis malum cum bono ; & ne comedatis (idest consumatis ) facultates eorum aggregantes eas ad facultates vestras : quia hoc est peccatum grande.
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                                                                                                                                                                                                                                                                                                                        3.  Et si timuistis, ne justè vos gereretis cum orphanis : ac proptereà reliquistis procurationem eorum : timete etiam, ne justè vos geratis cum multis uxoribus  : ergo ducite in matrimonium, quæ placuerint vobis ex mulieribus, binarium, & ternarium, & quaternarium, non plures. Quòd si timueritis ne æquitatem servare possitis cum illis, ducite tantùm unam : aut ducite tantùm, quod possederunt dexteræ vestræ (idest ancillas vestras ). Hoc erit facilius, ut non declinetis ab æquitate :
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                                                                                                                                                                                                                                                                                                                        & date mulieribus eleemosynas earum, donum spontaneum, (idest mundum muliebrem ). Quòd si liberales fuerint vobis in re aliqua ex eo (idest mundo muliebri, aliquid remittentes ) ex animo (idest voluntariè ) utimini illo, liter. comedite illud delectabiliter, utiliter.
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                                                                                                                                                                                                                                                                                                                        4.  Et ne detis, ò Curatores, fatuis facultates vestras (idest facultates eorum, quæ sunt penes vos ), quas constituit Deus vobis ad stabilimentum (idest ad eas conservandas ) ; sed alite eos ex illis, & vestite eos, liter. & dicite dictum conveniens, & utimini cum eis verbis benignis.
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                                                                                                                                                                                                                                                                                                                        5.  Et probate orphanos, instruentes eos in fide & moribus, donec perveniant ad conjugium. Quòd si agnoveritis in eis sufficientem institutionem ; tradite illis facultates eorum ; neque absumatis eas prodigè, & properanter, eò quòd crescant in ætate. Qui autem ex curatoribus fuerit dives, abstineat ab utendo facultatibus orphanorum. Qui verò fuerit pauper comedat illas cum justitia (idest utatur illis discretè ). Quando autem tradetis illis facultates eorum, testes advocate coram eis. Deus porrò est sufficiens computator operum vestrorum.
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                                                                                                                                                                                                                                                                                                                        6.  Viris debetur portio ex eo, quod reliquerint parentes & propinqui, quando moriuntur. Et mulieribus similiter debetur portio ex eo, quod reliquerint parentes & propinqui. Ex eo, quod exiguum fuerit de eo, sive fuerit multum ; debetur illis portio determinata pro rata.
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                                                                                                                                                                                                                                                                                                                        7.  Et cùm præsentes fuerint partitioni hæreditatis ii, qui sunt propinqui, itemque orphani, & pauperes ; elargimini illis aliquid ex ea ante partitionem : & si hæreditas hoc non tulerit eò quòd sit exigua, dicite eis dictum justum (idest humanis verbis eos consolamini ).
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                                                                                                                                                                                                                                                                                                                        8.  Et timeant soliciti pro orphanis illi, qui si relinquant post se sobolem imbecillam, metuunt pro illa, ne malè pereat. Timeant itaque Deum : & dicant moribundo dictum salubre.
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                                                                                                                                                                                                                                                                                                                        9.  Porrò qui comedunt facultates orphanorum injustè, certè comedunt in ventribus suis ignem : & torrebuntur fervore ignis.
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                                                                                                                                                                                                                                                                                                                        10.  Præcepit vobis Deus circa filios vestros. Masculo debetur instar portionis duarum fœminarum. Quòd si fuerint tantùm mulieres, & hæ sint supra duas ; dentur illis duæ tertiæ partes illius, quod reliquerit mortuus. Si autem fuerit tantùm una, detur illi dimidium. Parentibus verò ejusdem defuncti, unicuique ex eis detur sexta pars ex eo, quod reliquerit, si fuerit illi filius. Quòd si non fuerit illi filius, & hæredes ejus sint parentes ejus : tunc matri ejus dabitur tertia pars. Quòd si fuerint ei fratres ; matri ejus dabitur sexta pars, post adimpleta legata, quæ legaverit, aut persoluta debita, quæ reliquerit. Patres vestri, & filii vestri, nescitis utri eorum sint liter. viciniores vobis utilitate (idest utiliores vobis. ) Statutum hoc est à Deo : porrò Deus est sciens, sapiens.
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                                                                                                                                                                                                                                                                                                                        11.  Et vobis debetur dimidium illius, quod reliquerint conjuges vestræ, nisi habeant prolem. Quòd si prolem habuerint, tunc cedet vobis quarta pars ex eo, quod reliquerint, post adimpleta legata, quæ legaverint, aut debita dissoluta. Ipsis quoque uxoribus assignabitur quarta pars ex eo, quod reliqueritis, nisi fuerit vobis proles. Si autem prolem habueritis, tunc constituetur illis octava pars ex eo, quod reliqueritis, post adimpleta legata, quæ legaverint, aut debita dissoluta. Quòd si fuerit vix aliquis, qui instituatur hæres illius, cui non sit genitor, neque proles : aut mulier aliqua ejusdem status instituatur hæres  : & hic habeat fratrem aut sororem : unicuique ex his duobus detur sexta pars illius, quod reliquerit. Quòd si fuerint plures, quàm hic unus, vel una  : hi erunt participes in tertia parte, post adimpleta legata, quæ legaverit aut debita dissoluta, sine damno hæredum. Hoc est præceptum à Deo : Deus autem est sciens, mitis.
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                                                                                                                                                                                                                                                                                                                        12.  Isti sunt termini ( idest statuta ) Dei. Et qui obedierit Deo, & Legato ejus, introducet eum in hortos, subtus quos currunt flumina ; perpetuò moraturos in illis : & hæc erit felicitas magna.
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                                                                                                                                                                                                                                                                                                                        13.  Qui verò non obedierit Deo, & Legato ejus, sed transgressus fuerit terminos ejus : introducet eum in ignem, perpetuò moraturum in eo : & ipsi erit pœna ignominiosa.
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                                                                                                                                                                                                                                                                                                                        14.  Et quæ flagitium (idest adulterium, seu fornicationem ) perpetraverint ex mulieribus vestris : testes advocate contra eas quatuor ex vobis : qui si testificati fuerint de earum flagitio ; concludite ac retinete eas in domibus, donec absumat eas mors, aut lit. ponat, aperiat illis Deus viam exeundi.
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                                                                                                                                                                                                                                                                                                                        15.   Lit. (& duo qui perpetraverint illud ex vobis.) Et si duo ex vobis, perpetraverint hujusmodi flagitium  ; noxam irrogate utrique. Quod si resipuerint, & sese correxerint, lit. recedite ab utroque, dimittite utrumque  : nam Deus est propitiabilis, misericors.
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                                                                                                                                                                                                                                                                                                                        16.  Certè conceditur pœnitentia apud Deum illis, qui faciunt malum per ignorantiam, deinde resipiscunt lit. de proximo, quamprimùm  : his propitius erit Deus : & Deus est sciens, sapiens.
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                                                                                                                                                                                                                                                                                                                        17.  Sed non est locus pœnitentiæ illis, qui faciunt mala, donec, lit. præsens sit uni eorum : adveniat illi mors : etiamsi quis tunc dicat : Certè pœnitet me nunc : neque illis, qui moriuntur, lit. & ipsi infideles sunt, in infidelitate. His præparavimus pœnam dolorificam.
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                                                                                                                                                                                                                                                                                                                        18.  O qui crediderunt, fideles, non licet vobis esse hæredes mulierum invitò contra earum voluntatem : neque prohibere illas, ne nubant aliis præter vos, ut auferatis aliquid ex eo, quod dederitis eis in dotem  ; nisi perpetraverint flagitium manifestum : & cohabitate cum eis cum æquitate, humaniter. Quòd si exosas habueritis illas, fortassè eveniet, ut exosam habeatis rem, in qua posuit Deus vobis bonum multum.
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                                                                                                                                                                                                                                                                                                                        Quòd si volueritis permutare uxorem : loco uxoris : cum alia uxore  ; & jam dederitis uni earum talentum, ne tollatis ex eo quidquam. An tolletis illud per injustitiam & iniquitatem manifestam ?
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                                                                                                                                                                                                                                                                                                                        19.  Et quomodò tolletis illud : (& jam ingressus est alter vestrum ad alterum :) cùm jam conjuncti fueritis invicem per copulam maritalem  ; & illæ acceperint à vobis pactum firmum.
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                                                                                                                                                                                                                                                                                                                        20.  Et ne nubatis mulieribus, quibus jam nupserint patres vestri : excepto quod circa hoc jam præcessit (idest conceditur vobis retinere eas, quibus jam nupsistis ) : nam hoc est flagitium, & abominatio : & malum est semita (idest ducit ad malum vel infelicitatem ).
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                                                                                                                                                                                                                                                                                                                        21.  Prohibentur vobis matres vestræ, & filiæ vestræ, & sorores vestræ, & amitæ vestræ, & materteræ vestræ, & filiæ fratris, & filiæ sororis : & matres vestræ, quæ lactaverunt vos, & sorores vestræ collactaneæ, & matres uxorum vestrarum, & privignæ vestræ, quæ sunt in custodia vestra, natæ ex uxoribus vestris, ad quas ingressi fuistis. (Quòd si ingressi non fueritis ad eas, non erit piaculum vobis eas accipere ) & uxores filiorum vestrorum, qui egressi sunt ex lumbis vestris : & prohibetur etiam vobis accipere in conjuges duas sorores : excepto eo, quod jam præteriit in contrarium circa hoc  : nam Deus est indultor, misericors.
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                                                                                                                                                                                                                                                                                                                        22.  Et prohibentur etiam vobis ingenuæ ex mulieribus conjugatis præter eas, quas ut captivas possidetis. Hoc præscribitur vobis à Deo. Conceditur autem vobis id, quod est præter hoc ; ut exquiratis facultatibus vestris ingenuas, pudicas, non scortatrices. 23.  Pro eo autem commodo, quod acceperitis ex illis, date illis mercedes (idest dotes ) earum, juxta statutum. Et non erit piaculum, vobis in eo, de quo mutuo placito consenseritis, post dotem constitutam ; Deus enim est sciens, sapiens.
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                                                                                                                                                                                                                                                                                                                        24.  Qui verò ex vobis non habuerit tot facultates, ut nubere possit cum mulieribus ingenuis, fidelibus, nubat cum ancillis vestris puellis fidelibus. Et Deus est scientissimus fidei vestræ. Alii vestrum sunt ex aliis ; itaque nubite illis cum assensu dominorum ipsarum : & date illis dotes earum prout justum est. Sint autem pudicæ, non fornicariæ, neque habentes amasios. Postquam autem nupserint, si perpetraverint flagitium (idest adulteratæ fuerint ) irrogetur illis dimidium illius, quod irrogatur Virginibus ingenuis de pœna propter stuprum. Hoc conjugium cum ancillis conceditur illi, qui timuerit ex vobis flagitium ab ingenuis. Quòd si abstinueritis à conjugio ancillarum melius erit vobis : & Deus est indultor, misericors.
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                                                                                                                                                                                                                                                                                                                        25.  Vult Deus manifestare vobis hoc, & dirigere vos per instituta eorum, qui fuerunt ante vos, & propitium se ostendere vobis : & Deus est sciens, sapiens.
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                                                                                                                                                                                                                                                                                                                        26.  Et Deus vult propitius esse vobis : & volunt ii, qui sectantur concupiscentias, ut declinetis à veritate declinatione magna.
                                                                                                                                                                                                                                                                                                                        28
                                                                                                                                                                                                                                                                                                                        27.  Vult Deus levem reddere vobis legem suam  : nam homo creatus est infirmus.
                                                                                                                                                                                                                                                                                                                        Note [édition originale] : NOTÆ.
                                                                                                                                                                                                                                                                                                                        Inscribitur hæc Sura النساء Mulieres, quia in ea præcipuè agitur de his quæ spectant ad illas ; nimirum, sponsalibus, repudiis, dotibus, gradibus prohibitis &c. Est Medinensis. Versus illi tribuuntur supra centum ac septuaginta quinque, vel sex, vel septem. Videtur Mahumetus voluisse agere Simiam Hebræorum, qui in suo ‏משׁנה‎ habent item tractatum, seu partem tertiam de ‏נשׁימ‎ Mulieribus, ejusdem propè farinæ. Præmium lectoris est hujusmodi من قرء سورة النساء فكا بما تصدق على كل مومن و مومنة ورث ميراثا والعطى من الاجر كما اشترى محررا وبرى من الشرك وكان في مشية الله تعلى من الذين يتجاوز عنهم: qui legerit Suram Mulierum, perinde erit, ac si dedisset in eleemosynam singulis viris ac mulieribus fidelibus hæreditatem possidendam : & habebit mercedem ac si redemisset liberum : & immunis servabitur ab idololatria : & erit in voluntate Dei Excelsi ex illis, quibus Deus ipse ignovit peccata.
                                                                                                                                                                                                                                                                                                                        I.  O homines ] Exponit Gelal اى اهل مكة idest o homines Meccani. Notant interpretes, ubicumque in Alcorano dicitur يا ايها الناس ò homines, Suram illam, vel periodum traditam fuisse Meccæ. Ubi verò dicitur يا ايها الذين امنوا ò qui crediderunt, Suram illam, vel periodum Medinæ revelatam fuisse.
                                                                                                                                                                                                                                                                                                                        Consanguinitates ] Arabicè est الارحام idest vulvas Intelligunt Interpretes consanguinitates, affinitates, vel matrimonia.
                                                                                                                                                                                                                                                                                                                        II.  Ne permutetis pravum cum bono ]. Nimirùm ut exponit Gelal. من اخذ الجيد من مال اليتيم وجعل الردى من مالكهم مكانه accipiendo quæ bona sunt de facultatibus orphani, & reponendo pro eis quæ mala sunt de facultatibus vestris.
                                                                                                                                                                                                                                                                                                                        III.  Et si timuistis ne justè &c. ]. Gelal. ولما نزلت تخرجوا من ولاية اليتامى وكان فيهم من تحته العشر او الثمان من الازواج فلا يعدل بينهن فنزل وان خفتم cùm hęc revelata fuissent, reliquerunt curam orphanorum. Erant autem inter eos, quidam, qui habebant decem, vel octo uxores, nec servabant æquitatem inter eas : & ideò hìc dicitur : Si timuistis &c.
                                                                                                                                                                                                                                                                                                                        VIII.  Et timeant &c. ]. Locum hunc alioqui obscurum ita declarat Gelal. : وليخف على اليتامى الذين لو قاربوا ان يتركوا بعد صوتهم اولادا صغارا خافوا عليهم الضيع فليتقوا الله في امر اليتامى ولياتوا اليهم ما يحبّون ان يجعل بذريتهم من بعدهم & soliciti sint pro orphanis illi, qui cùm propiores sint, ut relinquant post mortem suam filios parvulos, timent de eis ne malè pereant. Timeant igitur Deum in hoc negocio pupillorum ; & præstent illis id, quod cupiunt, ut præstetur filiis suis post mortem suam. Eodem ferè modo Jahias.
                                                                                                                                                                                                                                                                                                                        Moribundo ]. nempè patri orphanorum.
                                                                                                                                                                                                                                                                                                                        X.  Masculo debetur instar portionis duarum fœminarum ] Ita glossat Gelal. : اذا اجتمعنا معه فله نصف المال ولهما النصف فان كان معه واحدةً فلها الثلث وله الثلثان وان انفرد حاز المال si simul fuerint cum eo duę, debetur illi dimidium facultatum, & illis aliud dimidium. Sed si una tantùm eum eo fuerit, illi debetur tertia pars, masculo autem duæ tertiæ partes. Si autem hic solus fuerit, devolventur ad eum omnes facultates.
                                                                                                                                                                                                                                                                                                                        Patres vestri & filii vestri &c. ] Horum verborum sensus est. Vos ignoratis, utrum magis profuturi sint vobis in hoc mundo, & in futuro sæculo parentes vestri, an filii vestri, licèt vos putetis parentes magis utiles esse vobis, quia reliquerunt vos hæredes. ita Gelal :
                                                                                                                                                                                                                                                                                                                        XIV.  Concludite ac retinete eas in domibus ] Gelal امروا بذلك اول الاسلام ثم جعل لهنّ سبيلا بجلد البكر ماية وتعريبها عامًا ورجم المحصنة وفي الحديث لما بيّن الحدّ قال خذوا عنّى خذوا عنّى قد جعل الله لهنّ سبيلا præceptum fuit hoc illis in principio Mahumetismi. Deinde facta est illis via exeundi è carcere cum hac conditione, ut puellæ, seu virgines centum ictibus cæderentur, & exularent per annum : conjugatæ verò lapidibus obruerentur. Ex traditione autem habetur, quòd cùm publicata esset hęc lex, Mahumetus dixerit : Audite me : audite me : Jam posuit illis Deus modum exeundi.
                                                                                                                                                                                                                                                                                                                        XV.  Et si duo ex vobis perpetraverint &c. ] De Sedomitici sceleris reorum pœna nihil hic habetur, quàm فاذوها noxam inferte utrique. Sed quamnam noxam ? Explicat Gelaleddinus بالسبّ والضرب بالنعال convicia illis ingerendo, & crepidis percutiendo. Jahias : فاذوها بالاسنة nocete eis linguis. Nempè reprehendite eos, seu conviciamini illis. Putat Zamchascerius non agi hìc de scelere nefario inter duos mares, sed de copula meretricia, vel fornicaria inter masculum, & fœminam, ait enim يريد الزانى والزانية فاذوهما فوبحوهما وذمّوهما وقولوا لهما ما استجبتما اما خفتما الله Intelligit scortatorem, & scortatricem, de quibus dicit : Nocete utrique, nimirùm arguite utrumque & vituperate eos dicentes : Quid est, quòd adeò concupistis ? an non timuistis Deum ? Verum Gelal solidè probat, hoc non pertinere ad mulieres, sed ad viros tantùm. Nam de mulieribus jam suprà lex sancita fuerat : ipsum audiamus : والذان ياتيانها اى الفاحشة الزنا او اللواط منكم اى من الرجال و هذا منسوخ بالحد ان اريد بها الزنا وكذا ان اريد بها اللواط عند الشفاعى لكن المفعول به لا يرجم عنده وان كان محصنا بل يجلد ويغرب وارادة اللواط اظهر بدليل تثنية الضمير والاول قال اراد الزانى والزانية و يرده الى تبيينهما بمن المتصلة بضمير الرجال واشتراكهما في الاذى واتوبه ولاعراض وهو مخصوص بالرجل لما تقدم في النساء من الحبس : Et duo qui perpetraverint hoc flagitium, nempè fornicationem, aut sodomiam ex vobis, scilicet ex viris. Et hoc fuit abrogatum, posito quòd intelligatur de fornicatione, aut adulterio, & similiter si intelligatur de sodomia, juxta sententiam Sciaphaensis. Sed juxta eundem, is qui patitur sodomiam non lapidatur, licèt sit liber, & ingenuus, sed flagellatur, & exulat. At verò quòd hìc agatur de sodomia, magis est clarum ob numerum dualem pronominis. Prima autem sententia, quòd hìc sermo sit de viro & fœmina fornicantibus, rejicitur, ob particulam declarativam, seu distinctivam, Ex, conjunctam cum pronomine virili ; & ob conjunctionem utriusque delinquentis in pœna, & pœnitentia, & indulgentia. Et hoc propriè dicitur de viris eò quòd de mulieribus præcesserit pœna carceris. Abul-Casemus in libro de Abrogante, & Abrogato , accipit verba Alcorani de simplici copula inter solutos dicens : وكان البكر البكران اذا زنيا عبرا وشتما لا غير فجاءت الاية التي في سورة النور وهي الزانية والزانى فاجلدوا كل واحدهما ماية جلدة فهذا منسوخ بالكتاب Cùm duo nondum copulati matrimonio simul coirent, arguebantur, & conviciis tantummodò puniebantur, absque alia pœna. Sed in Sura de Luce, ita deinde sancitum est : Fornicatrix, & fornicator, singuli centum ictibus flagellentur. Trina itaque est hìc abrogatio juxta Abul-Casemum : convicium enim, seu reprehensio abrogavit carcerationem : flagellatio abrogavit convicium ; & lapidatio flagellationem. Interpres Alcorani Latinus, sicut & Gallicus, interpretatur verba Alcorani de adulteris, & fornicariis. Neuter placet : & sæpissimè hallucinatur uterque.
                                                                                                                                                                                                                                                                                                                        XXII.  ingenuæ ex mulieribus ] Arabicè المحصنات propriè munitæ  : & modò intelliguntur conjugatæ, modò liberæ & ingenuæ  ; modò castæ & pudicę  : in quo sequutus sum expositionem Gelaleddini præcipuè. Porrò hoc loco sermo est de conjugatis liberis, quas nefas est ducere in uxores, antequam per repudium, seu divortium separentur à propriis maritis, sive sint Mahumetanæ, sive non. Quæ verò captæ sunt in bello, vel tanquam ancillæ possidentur, etiam si habeant maritum : possunt accipi in uxores, sed ut ait Gelal, بعد الاستبراء postquam mundatæ ac purificatæ fuerint.
                                                                                                                                                                                                                                                                                                                        XXIII.  Et non erit vobis piaculum &c. ] Gelal نقض من خطها او بعضها او زيادة عليها idest augendo, vel minuendo aliquid de dote, seu tota sorte, aut parte illius.
                                                                                                                                                                                                                                                                                                                        XXIV.  Irrogetur eis dimidium &c. Gelal : فيجلد بخمسين ويعربن نصف سنة flagellentur quinquaginta ictibus, & exulent per dimidium anni.
                                                                                                                                                                                                                                                                                                                        XXV.  Eorum qui fuerunt ante vos ] Gelal. من الانبياء ex Prophetis.
                                                                                                                                                                                                                                                                                                                        XXVI.  Qui sectantur concupiscentias ] Gelal vult hos esse اليهود والنصارى والمجوس والزناة Judęos, & Christianos, & Magos, & Sabæos. Quidam pro الزناة Sabæos legunt الزباة Scortatores.
                                                                                                                                                                                                                                                                                                                        XXVII.  Creatus est homo infirmus ] quia inquit Gelal لا يصبر عن النسا او الشهوات continere se non potest à fœminis, vel concupiscentiis.
                                                                                                                                                                                                                                                                                                                          Note [édition originale] : REFUTATA.
                                                                                                                                                                                                                                                                                                                          I. Nihil est Mahumeto insanius. Ita ad asseclas suos ratiocinatur : Vos Arabes utpotè natura furaces, & latrones primarii, recessistis à cura orphanorum, agnoscentes vos servare non posse legem meam, de abstinendo ab eorum facultatibus usurpandis. Laudo factum. Sed metuere etiam, & quidem rationabiliter debetis, ne circa plures uxores æquitatem servare possitis. Harum præmissarum legitima erat conclusio : Vel penitùs igitur ab iis abstinete, vel una tantùm contenti estote. Sed conclusit ille : Accipite ergo uxores quas vultis, & quot vultis, ex ingenuis ac liberis unam, duas, tres, quatuor : ex ancillis decem, centum, mille ; dummodò tot alere possitis. O cerebrum pecuinum ! Et tamen infrà sanctè affirmat, impossibile esse, ut cum pluribus uxoribus, aliquis vir, vel sua, vel earum culpa, servet æquitatem. Id autem verum esse in ipsis Sacris Scripturis apertè deprehenditur in Sara, & Hagar : in Rachele & Lia : in Anna, & Phenenna, & aliis ; inter quas frequenter invidiæ, rixæ, iræque oriebantur, non quidem culpa virorum, qui erant Sancti ; sed ipsarum mulierum, vel alterius ex ipsis.
                                                                                                                                                                                                                                                                                                                          II. Pluries asserit Mahumetus, missum se fuisse, ut Pentateuchum, & Euangelium confirmaret, seu veritatem continere ostenderet. Atqui in Euangelio Christus Polygamiam proscripsit, unius uxoris thorum præscripsit. Quomodò igitur confirmat Mahumetus Euangelium, qui & suis tàm magnum uxorum numerum concedit, & ipse ad duas & viginti in matrimonium ductas retinuit ?
                                                                                                                                                                                                                                                                                                                          Respondebunt Mahumetani Prophetam suum in hoc non quidem Euangelium, in quo Monogamia præcipitur ; sed Pentateuchum, in quo Polygamia permittitur confirmasse : cùmque inter se Pentateuchus, & Euangelium in hoc discreparent, non potuisse utrumque confirmare.
                                                                                                                                                                                                                                                                                                                          Sed facilè convellitur hæc responsio : nam lex illa servanda est & retinenda quæ postremo loco fertur, & per quam prima abrogatur. Sed præceptum Euangelicum de Monogamia posterius fuit sanctioni Mosaicæ de Polygamia : debebat igitur Mahumetus in hoc non Pentateuchum, sed Euangelium confirmare ; præsertim quia Polygamia nunquam præcepta in Pentateucho, sed ad summum permissa tantùm fuit : at in Euangelio omninò proscripta, ac per Monogamiæ legem rejecta. Quoniam verò nihil est quod magis Mahumetanos à Christiana religione alienos faciat, quàm libera hæc circa uxorum pluralitatem facultas ab Alcorano concessa : non abs re erit nonnulla hìc contra eamdem argumenta è Sacris Scripturis, & ex ratione desumpta proferre : quæ in Prodromi p. 4. c. 21. pag. 52. fusiùs tractata sunt.
                                                                                                                                                                                                                                                                                                                          Primò Certum est Polygamiam legi naturæ, vel contrariam esse, vel non ita conformem, ut Monogamiam. Deus enim à principio unam tantum fœminam Adæ concessit : & cæteri omnes usque ad Lamech, qui fuit sextus ab Adam, una tantùm uxore contenti fuerunt. Lamech verò, qui ortus est ex stirpe reproba Cain primus duas accepit uxores, quæ in illius necem mox conspirasse dicuntur ; ut colligitur ex iis verbis, quibus eas à tanto scelere deterruit : Septuplum ultio dabitur de Cain, de Lamech verò septuagies septem. Cæteri verò omnes usque ad Abraham, plures uxores habuisse non leguntur ; Abraham etiam, cujus se asseclam falsò jactat Mahumetus, unam tantùm Saram habuit. Et quamvis hæc sterilis esset, nunquam tamen de alia ducenda cogitavit : hoc enim sine Saræ injuria fieri non posse cognoscebat. Quòd si objicias, illum etiam Hagarem habuisse, respondeo, hanc ex necessitate, ut ita dicam, ab Abraham ductam fuisse, non ex propria electione, sed quia Sara ultrò cedens juri suo, ita illi persuasit, existimans, se hoc posse fine piaculo facere. Cæterùm ubi Sara filium peperit ejecta est Hagar, quam Abraham non ultrà cognovisse ex eo colligitur, quia præter Ismaelem, nullum alium ex ea filium suscepisse legimus : quidquid Rabbini Judæorum in contrarium delirent. Probabile autem est, id ex speciali Dei instinctu factum fuisse (Deus enim est supra omnes leges) vel quia Abraham sibi persuaderet, posse se in eo casu licitè cum Hagare coire, præsertim consentiente, imò volente Sara. At ubi inter illam & Hagarem dissidia excitari cœperunt, ejecta est Hagar, quæ nunquam uxoris nomen acquisivit, sed ancillæ semper retinuit. Duxit etiam Abraham tertiam uxorem Ceturam, sed mortua jam Sara, & ejecta, & fortassè etiam mortua Hagare. Itaque vix dici potest, Abraham polygamum fuisse. Si hac modestia in se, & in suis usus fuisset Mahumetus, posset aliquo modo se Abrahæ asseclam jactare, & nihilominùs non debuisset sibi hanc licentiam assumere, postquam fuerat à Deo per Christum revocata. Isaac etiam unam tantùm habuit uxorem Rebeccam, Jacob unam tantùm accepit Rachelem. Sed cùm Laban furtim Liam illi supposuisset, eamque ipse carnaliter cognovisset, putavit non immeritò, se ad utramque retinendam teneri. Ad primam quidem, quia jam eam desponsaverat : ad secundam verò, quia eam cognoverat. Quòd autem etiam cum duabus ancillis concubuerit ; id se licitè facere posse putavit, quia nec bono prolis, cùm sterilis esset vera uxor ; nec paci domesticæ, cùm eadem uxor marito ancillam ultrò concessisset, adversabatur. Itaque vix dici potest etiam Jacob fuisse polygamum, nisi per accidens. Credibile autem est, ab his duobus exemplis ansam cœpisse alios nonnullos duas ducendi uxores, qui tamen paucissimi fuerunt. Ita legimus lib. 1. Reg. Elcanam duas habuisse uxores, Annam scilicet, & Phenennam. Et fortassè imò probabilissimè duxerat Annam tantummodò. Verùm cùm hæc sterilis esset, ut testatur Scriptura ; Phenennam, eadem Anna suadente, vel consentiente, ob bonum prolis accepit.
                                                                                                                                                                                                                                                                                                                          Porrò in Pentateucho nullibi reperimus Deum expressè & absolutè polygamiam præcepisse. Licèt enim Deut. cap. 25. jusserit, si frater sine prole obiisset, fratrem ejusdem uxorem ducere : non tamen censebatur uxor fratris vivi, sed mortui, cujus etiam nomine proles nascebatur. Probabile etiam est non cedere hanc legem in fratrem vivum, qui aliam haberet uxorem. Imò etiamsi uxore propria careret, liberum erat illi uxorem fratris defuncti recusare. Duplex hujus rei exemplum habemus.
                                                                                                                                                                                                                                                                                                                          Primum Genes. cap. 38. ubi Onan accepit uxorem Her fratris sui defuncti : sed ipse Onan erat cælebs. Alterum Ruth cap. 4. ubi Elimelech noluit accipere Ruth ad suscitandum semen fratri, seu cognato suo Machalon, quia habebat uxorem : sed accepit eam Booz item frater cognatus, qui erat cælebs. Posset afferri in contrarium lex illa Deuter. cap. 22. qua præcipiebatur, ut si vir cum puella nondum desponsata concubuisset, ad eam in uxorem ducendam teneretur ; itaut nunquam dimittere posset. Duplex ad hoc potest esse responsio : prima hunc virum supponi esse sine propria uxore : alioquin reputatus fuisset adulter : quemadmodùm si uxor ejus homini licèt soluto se prostituisset, adulterium perpetrasset, & consequenter tàm hæc, quàm ille morte digni fuissent. Secunda : etiamsi concedamus illum habuisse uxorem ; attamen in hoc Deum legem suam dispensasse, non ad utilitatem vel commodum, sed in pœnam illius : neque ad approbandam polygamiam, sed ad indemnitati puellæ consulendum. Cæterùm hi casus rarissimi erant, & generalem de Monogamia naturæ legem non irritabant. Quòd si Deuter. cap. 21. supponi videatur virum duas simul uxores habere posse ; cùm dicatur ibi : Si habuerit homo uxores duas &c. nihil tamen hoc juvat causam Mahumeti : imò cùm hinc, & aliundè è Sacris Scripturis habeamus dygamiam tantùm licèt rarò usurpatam fuisse, non debebat Mahumetus uxorum turbam concedere. Huc accedit Deum verbis illis non præcipere, neque probare dygamiam, aut polygamiam : sed in aliquibus jam introductam supponere : quemadmodùm si Princeps legem statueret, ut si quis prolem ex Meretrice susceperit, illam alere teneretur ; non approbaret usum meretricis, sed abusum supponeret.
                                                                                                                                                                                                                                                                                                                          Superest potissimum pro Mahumeto argumentum in exemplo David Prophetæ sanctissimi, & Salomonis regis Sapientissimi : quorum alter decem & octo, alter supra mille partim uxores, partim concubinas habuisse dicitur.
                                                                                                                                                                                                                                                                                                                          Ut ad argumentum respondeam. Suppono primò : Deum in Deuter. cap. 17. ita præcepisse circa regem : Non habebit uxores plurimas, quæ alliciant animum ejus. Seu, ut habetur Hebraicè : Non multiplicabit sibi uxores, neque declinabit cor ejus. Suppono 2. Quoties exceditur unitas, dici posse fieri multiplicationem, præsertim si præcedat negatio. Præclarum hujus rei exemplum habemus in antiquissimo omnium Scriptore Homero, qui libro p. Iliad. ait : οὐκ ἀγαϑὸν πολυκοιρανίη  : Non est bonus multorum dominatus. Certè hìc vel duos dominos excludit : Subdit enim statim : εἶς κοίρανος ἔστω εἶς βασιλἄς . Unus dominus esto, unus Rex. Imò aliquandò videtur excludi etiam unus, ut apparet in iis verbis S. Pauli 1. Corinth. cap. 1. Non multi sapientes, non multi potentes &c. Et ex illis S. Jacobi, epist. cap. 3. Nolite plures magistri fieri. Ubi colligitur ex verbis mox sequentibus, omnes sapientes potentes, & magistros excludi. Cùm igitur Deus vetuit, ne Rex multiplicaret sibi uxores, dicere possumus, prohibuisse illi simpliciter polygamiam, quæ in duabus etiam uxoribus consistere potest : quemadmodùm summum quoque Pontificem unam tantùm uxorem habere constituit. Ut patet Levit. cap. 21. Regi autem speciatim præcepit, ne multiplicaret uxores, quia jam tùm inoleverat consuetudo, ut reges gentium, greges fœminarum possiderent, quod regem populi Dei nequaquam decebat. His positis : quæri potest quomodò Davidi tot uxores accipere licuerit. Responderi potest id quidem per se fuisse illicitum : sed David licitum putasse, præsertim cùm haberet exemplum non solùm Saulis, sed etiam Gedeonis : Deum verò in hoc dissimulasse, eumque in bona fide sua reliquisse : sicut reliquit Jacob quandò nupsit duabus sororibus, quod à Mahumeto quoque illicitum censetur : & ipsum David, quandò accepit Maacham filiam regis Gessur Ethnici : & Salomonem, quandò accepit filiam Pharaonis (de quo tamen Scriptura eum deinde vituperat) : & multos reges optimos, qui non auferebant excelsa, quæ fecerat Salomon, & alia hujusmodi. Hoc pacto affirmat Christus, permissum fuisse Hebræis libellum repudii, propter duritiam cordis ipsorum, ne uxores occiderent. Ita fortassè quia David pronus erat in Venerem, ne in adulteria prolaberetur, (sicut nihilominùs prolapsus est,) Deus cum eo dispensasse in polygamia, vel dissimulasse censendus est, ut Doctores plures affirmant. Sed quidquid sit, negari vix potest, quin David uxores nimis multiplicaverit, cùm saltem decem & octo habuisse convincatur. Has tamen post Absalonis rebellionem in custodia posuit, nec eas ampliùs cognovit : ut habetur lib. 2. Reg. cap. 20. Quo tempore probabiliter dici potest eum psalmorum librum saltem magna ex parte scripsisse : quia, ut Hebræi ipsi fatentur, spiritus prophetiæ à Venere quamvis licita, alienus est. Et ideò Moyses non solùm unam tantùm habuit uxorem : sed ex quo à Deo propheticum munus accepit, non ampliùs eam cognovit. De aliis verò Prophetis vel nulla fit mentio, quòd uxorem habuerint, vel unam tantùm aliquos habuisse colligitur. De Salomone non est dubium, quin tàm in qualitate, quàm in numero uxorem enormiter peccaverit : neque Sacræ ipsæ literæ sinunt nos de hoc dubitare, cùm illius intemperantiam gravissimè redarguant. Hæc sunt, quæ pro sua sanctione, seu potiùs libidine tuenda adducere potest Mahumetus, qui tanquam Scarabæus immundus à floribus refugiens, ad stercora avidus accurrit. Sed contra ipsum habemus.
                                                                                                                                                                                                                                                                                                                          Primò, Deum ab initio conjugium cum unica uxore instituisse : & ita à primis illis patribus per multa sæcula, & deinceps ferè ab omnibus usque ad Christi tempora observatum fuisse. Nam si Scripturas percurramus, inveniemus omnes ferè SS. Patres, ut Noe, Isaac Joseph, Moysen, Job, Tobiam, Zachariam, unam tantùm uxorem habuisse. Nescio verò utrum decem polygami in universis sacris libris legantur, sed plerique impii & scelesti.
                                                                                                                                                                                                                                                                                                                          Secundò : Modus loquendi Scripturarum semper innuit unicam uxorem unico viro deberi. Genes. cap. 2. Relinquet homo patrem suum, & matrem suam, & adhærebit uxori suæ, & erunt duo in carne una. Cum verò de uno aliquo viro sermo est, ferè semper additur uxor ejus  : rarissimè uxores ejus, nisi in quibusdam regibus plerumque impiis, qui sequentes Ethnicorum Principum exempla, uxorum, & pellicum greges amaverunt.
                                                                                                                                                                                                                                                                                                                          Tertiò. Ethnici ipsi, & idolorum cultores, naturæ lumine ducti, uxore unica contenti fuere. In ipsis sacris literis Abimelech, Putiphar, Haman, Pilatus, aliique infideles uxorem unicam habuisse leguntur. Romanos quoque, Græcos, & alias nationes cultiores à polygamia abstinuisse certum est. Imò & animalia nobiliora, qualia sunt volatilia, monogamiæ tenacissima esse deprehenduntur.
                                                                                                                                                                                                                                                                                                                          Quartò : Cùm contractus debeat esse mutuus, si mulier, ut ait S. Paulus, sui corporis potestatem viro tradit ; vir quoque sui corporis potestatem mulieri tradere debet : quare non potest alii fœminæ illud concedere.
                                                                                                                                                                                                                                                                                                                          Quintò. Quia sicut non potest una fœmina plures viros habere, ita non debet unus vir plures fœminas obtinere : tàm enim repugnat, unum corpus habere plura capita, quàm unum caput multa corpora possidere. Vir autem, ut ait S. Paulus, est caput mulieris, & per consequens mulier erit caput viri.
                                                                                                                                                                                                                                                                                                                          Sextò. Cùm tres præcipui ac primarii sint fines matrimonii : nimirùm procreatio prolis, remedium concupiscentiæ, & bonum societatis : polygamia potiùs nocet, quàm prosit ulli ex his finibus. Quoad prolis procreationem, si utilis vel necessaria esset uxorum pluralitas ; certè Deus illam non solùm concessisset, sed præcepisset Adæ, & primis illis hominibus, cùm maximè necessaria videretur eorumdem multiplicatio ad replendam terram ; juxta divinum præ ceptum : Crescite, & multiplicamini, & replete terram. Et tamen tàm Adam, quàm ejus posteri per plura sæcula unam tantùm uxorem habuere. Huc accedit sicut in cæteris rebus, ita etiam in procreatione prolis moderationem requiri : nimia enim multiplicitas potiùs officit ; quàm prosit bono generis humani. Prætereà experientia docet, semperque docuit regiones illas, in quibus unius tantùm uxoris usus viguit, æquè numerosas fuisse ac illas, in quibus polygamia admissa fuit. Constat hoc ex veteribus Romanis & Græcis, quorum urbes & oppida pleniora erant hominibus, quàm hodie sint provinciæ Mahumetanorum. Quod verò mirabilius est, cùm ex Christianis quarta ferè pars se Deo consecret, & cælibem vitam ducat, reliqui verò unam tantùm uxorem habere possint, vix tamen invident multitudinem & frequentiam ipsis Mahumetanis. Postremò observatum est, multitudinem uxorum potiùs obesse, quàm prodesse generationi. Id fatentur Mahumetani ipsi edocti exemplo Pseudoprophetæ sui, qui cùm viginti ac duas uxores habuisset, quamtumvis salacissimus esset, nullam tamen prolem virilem post se reliquit : puerum enim quem ex ancilla Cophta suscepit propè in incunabulis amisit & eadem sors fuit aliorum trium quos ex Chadige acquisivit. Fœminas etiam tantùm quatuor habuit, quarum nullam superstitem reliquit præter Phatemam ; quæ aliquot mensibus post mortem ejus extincta est.
                                                                                                                                                                                                                                                                                                                          Quod spectat ad secundum finem, nempè, remedium concupiscentiæ, huic etiam uxorum multitudo videtur opponi : Venereæ enim delectationes sunt velut aquæ, quæ quò plùs sunt potæ, plùs sitiuntur. David ac Salomon cum tàm magno uxorum numero, in ea flagitia prolapsi sunt, quæ de aliis subsequentibus regibus unicam tantùm, vel pauciores uxores habentibus non leguntur. Et Mahumetus etiam cum viginti ac duabus uxoribus, ab adulterio cum uxore Zaidi, & ab aliis flagitiis non abstinuit. Pluralitas illa fœminarum est velut copia ciborum, quæ præsentium nauseam affert, absentium famem excitat. Mahumetani cum tot uxoribus, adeò propriam non explent libidinem, ut non solùm in alienas fœminas, sed quod omnibus notum est, in pueros & adolescentes quantum dici possit, insaniant.
                                                                                                                                                                                                                                                                                                                          Si verò de tertio fine, nempè de bono societatis, ac domesticæ pacis loquamur, amens omninò esset, qui illum magis pluralitate uxorum, quàm unica tantùm conjuge obtineri posse pronunciaret. Ne Mahumetus quidem hoc concedit : sed tamen excusat se auctoritate Dei affirmantis, velle se dirigere Mahumetanos per viam à Prophetis calcatam, & reddere illis suavem ac facilem legem suam, quippè qui sciat, hominem fragilem esse & imbecillum, nec posse, ut explicat Gelal, se à concupiscentiis fœminarum cohibere. Verùm non ignorabat hæc Deus, quandò per Christum legem Euangelicam Mundo tradidit. Sed non nisi per summum mendacium appellat Mahumetus polygamiam institutum eorum, qui fuerunt anteà nempè Prophetarum ; cùm paucissimi præsertim ex Prophetis præcedentibus plures uxores habuerint. Quod verò attinet ad humanam fragilitatem, & impotentiam sese à fœminis cohibendi, Mahumetus omnes à semetipso metitur. Universi homines præter Lamech, ab Adam usque ad Abraham, quantum ex sacris literis colligitur, unica uxore contenti fuere : & deinceps pleramque partem generis humani monogamiam coluisse ex historiis habemus. Porrò si hæc hominum fragilitas ad legem naturæ atque ipsius Dei abolendam satis est : poterat ob eamdem rationem concedi furtum præsertim Arabibus furacissimis, & ad rapinas propensissimis. Neque enim apparet ratio, cur non possit etiam in hoc Deus suam legem dispensare.
                                                                                                                                                                                                                                                                                                                          Huc accedit, quòd vel Mahumetus dedit legem meliorem lege Christi, vel æquè bonam, vel pejorem. Non meliorem, quia nihil in ea perfectionis reperitur, quod in Euangelio non inveniatur. Non æquè bonam, quia saltem in hoc negotio uxorum ; ex confessione etiam Mahumeti perfectior est lex Christi. Sequitur ergo dedisse pejorem. Hoc verò est contra id, quod Mahumetani Doctores communiter affirmant in explicatione superiùs allata verborum illorum Deuteron. cap. 33. Dominus de Sinai venit, & de Seir ortus est nobis &c.
                                                                                                                                                                                                                                                                                                                          Potest prætereà hoc argumentum fieri contra Mahumetum. Præcipit ille suis, si timuerint, ne cum pluribus uxoribus æquitatem servare possint, ut accipiant unam tantùm ; vel utantur ancillis suis. At inferiùs §. 128. asserit, nullo modo posse viros inter multas conjuges æquitatem servare, etiamsi multum cupiant, ita ut non inclinent majori propensione in unam, quàm in aliam : ergo etiam secundum legem Mahumeti una tantùm uxor ducenda est : alioquin vir semper manebit in occasione certa, & proxima peccandi. Hic Mahumetus capitur velut turdus stercore suo.
                                                                                                                                                                                                                                                                                                                          Quòd verò huic malo mederi velit conjugio ancillarum, nihil agit : de ancillis enim eadem ratio militat, ac de liberis. Prætereà inter eas, utpotè vilioris conditionis, acriores rixæ, & æmulationes suscitabuntur, quemadmodùm inter infimæ plebis mulierculas quotidiè experimur. Adde, ancillam, cùm à domino suo assumitur in conjugem, acquirere jus liberæ. Hinc Deuter. cap. 21. præcipit Deus, mulierem captivam, si ducatur in uxorem, haberi & tractari tanquam liberam. Sed Mahumetus ancillas in numero asinarum, & mularum computandas esse putavit. Matrimonium tamen cum ancillis, semper in ingenuis vituperatum fuit. Sed transeo jam ad alias præclaras, quæ in hac Sura habentur sanctiones.
                                                                                                                                                                                                                                                                                                                          II. Quòd tutores divites nihil mercedis accipiant ex bonis orphanorum ratione tutelæ & laboris sui : pauperes autem accipiant justam compensationem : non videtur æquitati congruere. Nulli neganda est merces laboris sui, sive dives sit, sive pauper. Merces enim personam non respicit, sed operam. Si autem dives nihil pro suo labore & incommodo recipere potest de bonis orphanorum ; ne pauper quidem poterit, nisi in extrema, vel saltem gravi necessitate constitutus : præsertim cùm orphanus sive bona ejus absumat pauper, sive dives, idem damnum recipiat : esto possit dives & quidem laudabiliter ultrò mercedem sibi debitam condonare.
                                                                                                                                                                                                                                                                                                                          III. Ut nimis rigidus est Mahumetus in sanctionibus suis contra fœminas adulteras, sive fornicarias : ita nimis benignus ac mollis est erga mares nefandi sceleris reos. Illas jubet perpetuò carceri damnari, à quo liberari non possint, nisi vel moriantur, vel Deus aperiat illis viam exeundi, quæ juxta Gelalem & alios expositores, aperta fuit per aliam legem, ut nimirùm conjugatæ lapidibus obruerentur : puellæ verò centum ictibus fustigatæ, per annum extorres essent à patria. Fateor apud omnes nationes tàm adulterio, quàm stupro gravissimas pœnas esse constitutas. Sed cùm Mahumetus appellaret se رسول الرحمة legatum Misericordiæ  : imò absolutè الرحمة misericordiam, debuit aliquantò leniorem se in miseras fœminas ostendere, præsertim cùm Christi Domini haberet exemplum, qui mulierem in adulterio deprehensam adeò benignè absolvit. Quod verò mirum est, nullam hìc viris adulteris, ac stupratoribus pœnam bonus legislator imponit : nimirùm se ipsum, qui in his flagitiis erat involutus, condemnare nolebat. Præposteræ verò libidinis reos, quos leges omnes, & præsertim divina supplicio extremo adjudicant, adeò humaniter tractat, ut nefarium hoc scelus approbare potiùs, quàm damnare videatur. Nihil enim aliud præscribit ad illius pœnam, ut suprà vidimus, quàm reprehensionem aliquam, vel convicium verborum. Quid levius præscribere poterat in pœnam illius, qui coram aliis immodestiùs se spuendo, vel tussiendo gessisset ? Et nihilominùs cùm nimis rigidum in hujusmodi exsoletos se fuisse existimaret, præcepit, ut, si pœnitentiam facti ostenderent, ne verbo quidem punirentur, sed eorum flagitium omninò dissimularetur : nam Deus, inquit, est indultor, misericors, Videlicet, ita misericors, ut propter hoc scelus quinque celeberrimas urbes cœlestibus flammis in cineres redegerit cum habitatoribus suis. Verùm cur Deus ita in hos indultor ac misericors, in mulieres tàm rigidum ac severum sese ostendit, cùm hæ ob sexus fragilitatem, majorem misericordiam mereantur ? Zelotypia leges Mahumeto dictabat pro fœminis : libido & luxuries pro maribus. Vide Prodr. p. 4. c. 2. pag. 6. & cap. 26. pag. 70.
                                                                                                                                                                                                                                                                                                                          Erant hìc alia quædam censoria nota castiganda : ut §. 17 ubi ait, non esse pœnitentiam pro iis, quibus advenit, seu præsens est mors : semper enim datur locus pœnitentiæ hominibus donec anima separetur à corpore. Vide Prodr. p. 4. cap. 26. pag. 3. §. 18. ubi concedit repudium, contra Euangelicum præceptum. Circa repudium vide Prodr. p. 4. cap. 20. pag. 49. & hanc ipsam refutationem suprà §. 20. ubi permittit Mahumetanis neophytis retinere uxores patrum suorum : & nihilominùs affirmat, conjugium hoc flagitiosum esse ac detestabile. Ibidem pag. 75. Ubi concedit viris accipere filias uxorum suarum ex altero marito, dummodò nondum cum illis matrimonium consummaverint : quod sanè est contra debitum honestatis ; præsertim si post acceptas filias, cum illis, ac matribus earum copulentur. Quod certè non excipit, nec vetat Mahumetus, sed satis ei est, ut non coierint cum illis anteà. Certè hoc flagitiosius est, quàm duas sorores in matrimonium ducere ; quod tamen prohibet Mahumetus ut illicitum. Quòd verò Jacob duas sorores simul duxerit, arguit contra Mahumetum, non omnia, quæ fecerunt Prophetæ, seu antiqui patres, esse ex se laudabilia, vel imitanda. §. 21. ubi concedit Mahumetanis neophytis retinere posse uxores, in statu ethnicismi acceptas, etiam si essent propriæ matres, filiæ, vel sorores : quod ab omni abhorret humanitate. Vide prodr. p. 4. c. 20. pag. 66. Ubi etiam agitur de gradu collactaneitatis dirimente, conficto à Mahumeto. §. 22. ubi concedit ut licitum matrimonium Mahumetani cum ancilla Mahumetana, cujus maritus adhuc vivat : quod certè juxta Euangelicam legem, manifestum est adulterium. Ibidem : ubi vult adulteram seu fornicariam, si sit servilis conditionis, mitiùs puniri, quàm ingenuam. Atqui omnes leges (quantum observare potui, & natura ipsa dictat) præcipiunt, ut idem crimen acriùs ac severiùs in servo, vel plebejo, quàm in libero, vel nobili vindicetur. §. 25. ubi asserit, sanctiones suas de fœminis & matrimoniis, observatas fuisse à præcedentibus fidelibus, nempè ab Israelitis : quod sanè est apertum mendacium. Et denique §. 26. ubi, juxta Glossam Gelalis, Judæos & Christianos, sectatores libidinum seu concupiscentiarum appellat. Sint tales Judæi : at Christianis manifesta per hoc infertur injuria. Sed quis magis libidines, & concupiscentias sectatur, quàm Mahumetani, qui uxorum gregibus non contenti, inter mascula scorta tanquam sues in luto assiduè volutantur ? Verùm satis sit hæc innuisse.
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                                                                                                                                                                                                                                                                                                                            28.  O qui crediderunt, ne absumatis opes vestras inter vos cum vanitate (idest usurariè ) ; nisi fuerit mercatura ex mutuo consensu inter vos. Neque occidatis vos ipsos ; quippè Deus est vobiscum misericors.
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                                                                                                                                                                                                                                                                                                                            29.  Qui autem fecerit hoc per transgressionem & iniquitatem ; mox conjiciemus illum ustulandum in ignem : hoc autem erit apud Deum facile.
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                                                                                                                                                                                                                                                                                                                            30.  Si declinaveritis à peccatis gravibus, id à quo prohibemini : expiabimus à vobis mala vestra ; & introducemus vos in Paradisum ingressu honorifico.
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                                                                                                                                                                                                                                                                                                                            31.  Et ne concupiscatis id, quo excellere fecit Deus alios vestrum super alios. Viris dabitur portio ex eo, quod operati fuerint : & mulieribus portio ex eo, quod operatæ fuerint : & petite à Deo de liberalitate ejus : nam Deus est in omni re sciens.
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                                                                                                                                                                                                                                                                                                                            32.  Et unicuique constituimus propinquos, quibus relinqui possit aliquid ex eo, quod reliquerint parentes & cognati in morte de facultatibus suis. Et illis, quibus se obstrinxerint dexteræ vestræ per juramenta tempore Ethnicismi, date portionem suam hæreditatis  : nam Deus est super omnem rem testis.
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                                                                                                                                                                                                                                                                                                                            33.  Viri stabunt supra mulieres in eo, in quo Deus fecit excellere alios eorum supra alios (idest eos super illas ), & in eo, quod erogaverint in illas de facultatibus suis. Igitur probæ, obedientes sint, custodientes secretum eò quòd custodierit illas Deus, committendo curæ virorum. Quarum verò timueritis proterviam, corripite eas, & ponite eas separatim in cubilibus, & verberate eas. Quòd si obedientes fuerint vobis, ne quæratis contra eas viam (idest ne verberetis eas ) : quia Deus est excelsus, magnus.
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                                                                                                                                                                                                                                                                                                                            34.  Quòd si timueritis scissuram inter eos duos (maritum scilicet & uxorem ), advocate judicem de familia ejus (idest mariti ) & judicem de familia ejus (idest uxoris ). Si hi judices voluerint eos pacificare, ponet Deus concordiam inter illos (idest conjuges ) : nam Deus est sciens, peritus.
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                                                                                                                                                                                                                                                                                                                            35.  Servite itaque Deo, neque associetis in eo quidquam : & exercete cum parentibus beneficentiam, & cum propinquis, & orphanis, & pauperibus, & vicino cognato, & vicino advena, & socio à latere (seu laterone ) : & filio semitæ (idest viatore ), & captivis, quos possederint dexteræ vestræ, nam Deus non amat eum, qui sit superbus, jactabundus.
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                                                                                                                                                                                                                                                                                                                            36.  Qui avari sunt, & præcipiunt hominibus avaritiam, & abscondunt, quod dedit illis Deus de liberalitate sua, veh illis  : & præparavimus infidelibus pœnam ignominiosam.
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                                                                                                                                                                                                                                                                                                                            37.  Et qui erogant in eleemosynam facultates suas ob aspectum hominum, & non credunt in Deum, neque in diem novissimum, & cui Satanas est sociennus : & ò malum sociennum.
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                                                                                                                                                                                                                                                                                                                            38.  Et quidnam mali cadet super eos, si crediderint in Deum, & diem novissimum, & erogaverint eleemosynam ex eo, quod elargitus est illis Deus ? Et est Deus cognoscens.
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                                                                                                                                                                                                                                                                                                                            39.  Certè Deus non tractabit injustè ullum, ne quidem quantum est pondus formiculæ. Et si fuerit bonum quod fecit, quantum est pondus formiculæ, duplicabit illud, & dabit à conspectu suo mercedem magnam.
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                                                                                                                                                                                                                                                                                                                            40.  Et quomodò habebunt se infideles, cùm adduxerimus ex omni gente testem contra eam  : & adduxerimus te, ò Mahumete, contra hos (idest Arabes ) testem.
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                                                                                                                                                                                                                                                                                                                            41.  Die illa desiderabunt qui fuerunt infideles, & non obedierunt Legato, ut coæquetur cum ipsis terra : & non abscondent à Deo factum ullum.
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                                                                                                                                                                                                                                                                                                                            42.  O qui crediderunt, ne accedatis ad orationem cùm vos estis ebrii ; donec cognoscatis quid dicatis : neque polluti semine, nisi iter agatis, donec abluamini. Et si fueritis ægroti, aut in itinere, aut vestrum aliquis venerit à latrina, vel attrectaveritis mulieres, nec inveneritis aquam ; accipite pulverem subtiliorem bonum (idest mundum ) & abstergite facies vestras, & manus vestras : quippè Deus est indulgens, condonans.
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                                                                                                                                                                                                                                                                                                                            43.  An non animadvertisti illos, quibus tradita fuit pars ex libro (idest Pentateuchus ) ? Vendunt errorem & cupiunt, ut aberretis à via recta  :
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                                                                                                                                                                                                                                                                                                                            & Deus optimè novit inimicos vestros : & Deus est sufficiens, patronus : & Deus est sufficiens adjutor.
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                                                                                                                                                                                                                                                                                                                            44.  Ex iis, qui sunt Judæi quidam immutant verba Pentateuchi de Mahumeto à locis suis : & dicunt Mahumeto, cùm præcipit eis aliquid  : Audivimus, sed nolumus obedire : & audi non factus audire : & respice nos : implicando verba linguis suis, & proscindendo religionem illius. Et si quidem ipsi dixerint : Audivimus, & obediemus : & audi, & intuere nos : utique melius erit illis & rectius. Sed maledixit illis Deus propter perfidiam suam : itaque non credunt, nisi pauci.
                                                                                                                                                                                                                                                                                                                            47
                                                                                                                                                                                                                                                                                                                            45.  O vos, quibus traditus fuit liber Pentateuchi, credite in Alcoranum, quem demisimus confirmantem Pentateuchum, quem habetis vobiscum ; antequam deleamus facies, & reddamus illas juxta posteriora earum : aut maledicamus eis, sicut malediximus sociis Sabbati : & fuit imperium Dei effectum.
                                                                                                                                                                                                                                                                                                                            48
                                                                                                                                                                                                                                                                                                                            46.  Certè Deus non ignoscet, quòd tribuatur illi socius alius Deus  : & ignoscet quodlibet aliud peccatum, quod fuerit præter hoc, cui voluerit. Et qui tribuit socium Deo, jam porrò confingit iniquitatem magnam.
                                                                                                                                                                                                                                                                                                                            49
                                                                                                                                                                                                                                                                                                                            47.  An non considerasti eos, qui justificant se ipsos ? Atqui Deus justificat quem vult : & non tractabuntur iniquè homines ab eo hilum.
                                                                                                                                                                                                                                                                                                                            50
                                                                                                                                                                                                                                                                                                                            48.  Respice, quomodò confingunt contra Deum mendacium ; & in hoc est iniquitas satis manifesta.
                                                                                                                                                                                                                                                                                                                            51
                                                                                                                                                                                                                                                                                                                            49.  An non animadvertisti ad eos, quibus tradita fuit pars ex Libro (idest Pentateuchus ) ? Credunt in Gebet, & Tagut : & dicunt de iis, qui sunt infideles : Hi magis directi sunt, quàm qui crediderunt in Mahumetum, in via veritatis.
                                                                                                                                                                                                                                                                                                                            52
                                                                                                                                                                                                                                                                                                                            50.  Isti sunt, quibus maledixit Deus : illi verò, cui maledixerit Deus, nullo modo invenies adjutorem.
                                                                                                                                                                                                                                                                                                                            53
                                                                                                                                                                                                                                                                                                                            51.  An erit illis portio regni, cùm ipsi non dent hominibus gry.
                                                                                                                                                                                                                                                                                                                            54
                                                                                                                                                                                                                                                                                                                            52.  An invident hominibus id, quod dedit illis Deus de liberalitate sua ? Jam quidem tradidimus familiæ Abrahæ Librum, & Sapientiam : & dedimus eis regnum magnum.
                                                                                                                                                                                                                                                                                                                            55
                                                                                                                                                                                                                                                                                                                            53.  Et ex ipsis quis credidit in eum ( idest Mahumetum ) : & ex ipsis quis avertit se longè ab eo : sed sufficiens est in gehenna incendium ad pœnam eorum.
                                                                                                                                                                                                                                                                                                                            56
                                                                                                                                                                                                                                                                                                                            54.  Certè qui non crediderunt in signa nostra, mox conjiciemus eos ustulandos in ignem. Quotiescumque probè ustæ fuerint pelles eorum, mutabimus eis pelles alias, ut gustent tormentum : nam Deus est præpotens, sapiens.
                                                                                                                                                                                                                                                                                                                            57
                                                                                                                                                                                                                                                                                                                            55.  At verò qui crediderint, & fecerint recta, introducemus eos in hortos : currunt subtus ipsos flumina : permansuros in eis semper : ipsis erunt in illis uxores purificatæ : & introducemus eos in umbram jugiter obumbrantem.
                                                                                                                                                                                                                                                                                                                            58
                                                                                                                                                                                                                                                                                                                            56.  Porrò Deus præcipit vobis, ut reddatis credita iis, quibus debentur, & cùm judicabitis inter homines, ut judicetis cum justitia : & ò quantùm Deus admonet vos de hoc ! quippè Deus est audiens, videns.
                                                                                                                                                                                                                                                                                                                            59
                                                                                                                                                                                                                                                                                                                            57.  O Fideles, obedite Deo, & obedite Legato, & iis qui inter vos sunt cum imperio. Quòd si discordes fueritis aliqua in re, rejicite illam ad Deum, & Legatum, si creditis in Deum & diem novissimum. Hoc melius erit & honestius ad consecutionem illius, quod optatis.
                                                                                                                                                                                                                                                                                                                            60
                                                                                                                                                                                                                                                                                                                            58.  An non respexisti ad eos, qui affirmant se credere in Librum, qui traditus fuit tibi, & in eos, qui traditi sunt ante te ? Volunt judicari coram Tagut : & jam præceptum est eis, ne credant in illum, sed vult satanas seducere eos errore longinquo à via veritatis.
                                                                                                                                                                                                                                                                                                                            61
                                                                                                                                                                                                                                                                                                                            59.  Et cùm dicitur illis, Venite ad Librum, quem demisit Deus, & ad Legatum : videbis impios avertere sese à te aversione.
                                                                                                                                                                                                                                                                                                                            62
                                                                                                                                                                                                                                                                                                                            60.  Et quomodò se gerent, cùm inciderit illis infortunium propter peccata, quæ præmiserunt manus eorum ? Tunc venient ad te, jurabunt per Deum ac dicent  : si voluimus aliud, quàm benefacere, & concordiam ponere inter partes discordes.
                                                                                                                                                                                                                                                                                                                            63
                                                                                                                                                                                                                                                                                                                            61.  Hi sunt, quorum novit Deus, quid sit in cordibus eorum : Itaque longiùs recede ab eis, & commone eos, & dic eis in animabus eorum dictum penetrans (idest quod penetret ad animas eorum ).
                                                                                                                                                                                                                                                                                                                            64
                                                                                                                                                                                                                                                                                                                            62.  Et non misimus ullum legatum, nisi ut obediretur illi ex voluntate Dei : Quòd si ipsi postquam iniquè tractaverint animas suas, venerint ad te, & precati fuerint veniam à Deo, & precatus fuerit veniam pro illis Legatus, profectò invenient Deum propitium, misericordem.
                                                                                                                                                                                                                                                                                                                            65
                                                                                                                                                                                                                                                                                                                            63.  Et nequaquam, per Dominum tuum, nequaquam credent, donec judicem te constituant in eo, quod controversum est inter eos : tum non invenient in se ipsis dubium circa id, quod decideris : & acquiescent tibi assentiendo.
                                                                                                                                                                                                                                                                                                                            66
                                                                                                                                                                                                                                                                                                                            64.  Et si quidem nos præscripsissemus illis dicentes  : Occidite vos ipsos : vel, egredimini de domibus vestris, non fecissent hoc, nisi pauci ex ipsis. Et si ipsi fecissent id, ad quod exhortati sunt, certè fuisset melius illis, & efficacius ad stabilimentum in fide.
                                                                                                                                                                                                                                                                                                                            67
                                                                                                                                                                                                                                                                                                                            65.  Et proptereà certè dedissemus eis à conspectu nostro mercedem magnam.
                                                                                                                                                                                                                                                                                                                            68
                                                                                                                                                                                                                                                                                                                            66.  Et certè direxissemus eos in viam rectam.
                                                                                                                                                                                                                                                                                                                            69
                                                                                                                                                                                                                                                                                                                            67.  Et qui obedierint Deo, & Legato, si erunt cum illis, quibus beneficus fuit Deus, ex Prophetis, & Justis & Martyribus, & Probis : & hi pulchros habebunt socios.
                                                                                                                                                                                                                                                                                                                            70
                                                                                                                                                                                                                                                                                                                            68.  Hæc erit liberalitas à Deo : & sufficiens est cum Deo sciens (idest, & Deus habet sufficientem scientiam ).
                                                                                                                                                                                                                                                                                                                            71
                                                                                                                                                                                                                                                                                                                            69.  O fideles accipite cautionem vestram (idest cauti estote quandò pugnatis cum hostibus ) : & insurgite contra illos separati : vel insurgite omnes simul.
                                                                                                                                                                                                                                                                                                                            72
                                                                                                                                                                                                                                                                                                                            70.  Et quidem ex vobis erit sanè qui remaneat post alios milites. Quòd si acciderit vobis infortunium, dicet : Jam benignus fuit Deus erga me, quòd non fui cum illis præsens.
                                                                                                                                                                                                                                                                                                                            73
                                                                                                                                                                                                                                                                                                                            71.  Quòd si evenerit vobis prosperitas à Deo, utique dicet : Quasi non esset inter vos, & inter illum charitas : O utinam ego fuissem cum eis : certè obtinuissem præmium magnum.
                                                                                                                                                                                                                                                                                                                            74
                                                                                                                                                                                                                                                                                                                            72.  Pugnent ergo pro via Dei illi, qui præferunt vitæ mundanæ vitam novissimam. Nam qui pugnaverit pro via Dei, & occisus fuerit, vel victor extiterit, post dabimus ei mercedem magnam.
                                                                                                                                                                                                                                                                                                                            75
                                                                                                                                                                                                                                                                                                                            73.  Et quid vobis est, quòd non pugnetis pro via Dei, & pro imbecillibus ex viris, & fœminis, & filiis ; qui dicunt : Domine noster educ nos de hac urbe (idest Mecca ), cujus cives iniqui sunt : & concede nobis à conspectu tuo protectorem ; & concede nobis à conspectu tuo defensorem.
                                                                                                                                                                                                                                                                                                                            76
                                                                                                                                                                                                                                                                                                                            74.  Qui crediderunt, pugnabunt pro via Dei : & qui increduli sunt, pugnabunt pro via Tagut. Pugnate igitur contra amicos Satanæ ; quippè stratagemma Satanæ est imbecillum.
                                                                                                                                                                                                                                                                                                                            77
                                                                                                                                                                                                                                                                                                                            75.  Nonne respexisti ad eos, quibus dictum est ? Continete manus vestras à prælio, & insistite orationi, & date eleemosynam. Cùm autem præscriptum fuisset illis bellum : ecce pars ex eis timebant homines infideles eo modo, quo timetur Deus, aut vehementiori timore : & dicebant : Domine noster, cur indixisti nobis bellum ? Cur non distulisti nos ad metam propinquam ? (idest ad mortem naturalem ). 76.  Responde illis  : Ususfructus mundi est exiguus : novissimum autem sæculum melius est illi, qui timuerit Deum  : & non injustè tractabimini hilum in Judicio Dei.
                                                                                                                                                                                                                                                                                                                            Note [édition originale] : NOTÆ.
                                                                                                                                                                                                                                                                                                                            XXVIII.  In vanitate Gelal. بالحرام في الشرع كالربا والغصب in rebus à lege prohibitis, ut in usura, & rapina.
                                                                                                                                                                                                                                                                                                                            Neque occidatis vos ipsos ]. Arabicè انفسكم animas vestras. Quod fieret juxta Gelal. بارتكاب ما يودى الى اهلكها perpetrando id, quod eas trahat ad perditionem.
                                                                                                                                                                                                                                                                                                                            XXX.  A peccatis gravibus ] Gelal. وهي ما ورد عليها وعيدا كالقتا والرتا والسرقة وعن ابن عباس هى الى السبعماية اقرب hæc sunt, super quæ cadit comminatio pœnæ à Deo : ut homicidium, fornicatio, furtum. Et juxta Ebn-abbasum, sunt ferè septingenta.
                                                                                                                                                                                                                                                                                                                            Mala vestra ] Gelal. الصغاير بالطاعة peccata parva commissa in observantia legis.
                                                                                                                                                                                                                                                                                                                            XXXI.  Viris erit portio &c. ] Gelal. نزل لما قالت امّ سلمة ليتنا كنّا رجالا فجاهدنا وكان لنا مثل اجر الرجال revelata sunt hæc, cùm dixisset mater Salmæ : Utinam nos fœminæ essemus viri, ut pugnare possemus, essetque nobis merces virorum.
                                                                                                                                                                                                                                                                                                                            XXXII.  Date portionem suam ]. Juxta Gelalem, & Zamchascerium, fuit hoc abrogatum quoad Ethnicos.
                                                                                                                                                                                                                                                                                                                            XXXIII.  Viri stabunt &c. ] Gelal. بتفضيله لهم عليهنّ بالعلم والعقل والولاية وغير ذلك eò quòd Deus excellentes fecerit eos super illas inscientia, & intellectu, facultate gubernandi, & aliis.
                                                                                                                                                                                                                                                                                                                            Custodientes secretum ] Gelal. اى لفروجهنّ وغيرها في غيبة ازواجهنّ idest pudenda sua, & alia, quæ celare debent in absentia virorum suorum.
                                                                                                                                                                                                                                                                                                                            XLIV.  Et audi non factus audire ] idest audi verba, quæ nos Hebraicè proferimus, quorum tamen sensum tu, putans ea esse Arabica, nequaquam assequeris : nam ut ait Gelal, Judæi salutantes Mahumetum تقولون له راعنا قد نهى عن خطابه بها وهى كلمة سبّ بلغتهم dicebant ei Raina, contra prohibitionem jam sibi ab eo factam (quæ dictio Arabicè sonat respice nos :) sed in lingua eorum hebraica est verbum contumeliosum. Mahumetus autem de hoc admonitus, jussit eos verbis apertioribus, ac purè Arabicis ipsum salutare.
                                                                                                                                                                                                                                                                                                                            XLV.  Antequam deleamus facies ]. Gelal. نمحو ما فيها من العين والانف والحاجب فنجعلها كالاقفًا لوحًا واحدًا deleamus partes illarum, nempè oculos, nasum, supercilia : & reddamus illos veluti occipitia tabulam planam.
                                                                                                                                                                                                                                                                                                                            Socii Sabbati ] idest transgressoribus illius. Vide suprà in 2. Sura.
                                                                                                                                                                                                                                                                                                                            XLVII.  Qui justificant se ipsos ] Gelal. وهم اليهود حيث قلوا نحن ابنا الله واحبّاوه hi erant Judæi qui dicebant de se ipsis : Nos sumus filii Dei, & dilecti ejus.
                                                                                                                                                                                                                                                                                                                            Hilum ] Arabicè فتيلا Gelal. قدر قشر النواة quantus est cortex ossiculi unius dactyli.
                                                                                                                                                                                                                                                                                                                            XLIX.  An non animadvertistis ] Gelal. نزل في كعب ابن الاشرف ونحوه من علماء اليهود ولما قدموا مكة وشاهدوا قتلى بدر وحرصوا المشركين على الاخذ بثارهم ومحاربة النبي ص revelata sunt hęc propter Caabum filium Asraphi, & alios similes ex sapientibus Hebręorum, cùm venissent Meccam, post visos eos, qui occisi fuerant in Bedro, & incitassent infideles ad sumendum de illis ultionem, & ad bellum inferendum Mahumeto.
                                                                                                                                                                                                                                                                                                                            Credunt in Gebet, & Tagut ]. Erant hæc duo idola Coraisitarum.
                                                                                                                                                                                                                                                                                                                            LI.  Gry ] Ita verti dictionem Arabicam نقيرا quæ propriè significat scrobulam exilem in dorso nuclei, seu ossis dactyli : & accipitur pro re nullius pretii.
                                                                                                                                                                                                                                                                                                                            LII.  An invident hominibus ] Judæi, ut explicat Gelal, invidebant Mahumeto النبوة وكثرة النساء ويقولون لو كان نبيّا لاشتغل عن النساء prophetiam & multitudinem uxorum : & dicebant : Si hic esset Propheta, abstineret à negotio fœminarum. Addit tamen Gelal in excusationem Prophetæ sui : فكان لداود تسع وتسعون امراة ولسليمان الف ما بين حرّة وسرية habuit etiam David uxores nonaginta novem. Salomon autem mille, partim liberas, partim pellices. Primum falsum prorsùs est.
                                                                                                                                                                                                                                                                                                                            LVIII.  An non respexisti ad eos ] Gelal. نزل لما اختصم يهودي ومنافق فدعا المنافق الى كعب بن الاشرف ليحكم بينهما ودعا اليهودى فلم يرضى المنافق واتتيا عمر فذكر له اليهودى ذلك فقال للمنافق اكذلك قال نعم فقتله revelata sunt hæc, postquam Judęus quidam, & quidam Mahumetanus impius, cùm inter se litigarent, impius appellavit ad Caabum filium Asraphi Judęorum principem : Judęus autem postulavit judicium Mahumeti : ad quem cùm ambo venissent, decidit Mahumetus ad favorem Judęi. Sed cùm huic sententię non acquiesceret impius venerunt ambo, ad Omarem, cui enarravit Judęus id, quod evenerat. Dixitque Omar impio. Itane ergo egisti ? Et ille respondit. Ita. At Omar occidit eum.
                                                                                                                                                                                                                                                                                                                            Judicari coram Tagut ] Hoc loco, juxta Gelalem, Tagut, intelligitur prædictus Caabus princeps Judæorum.
                                                                                                                                                                                                                                                                                                                            LXXIV.  Pro via Tagut ] Hìc verò Gelal. intelligit Satanam.
                                                                                                                                                                                                                                                                                                                            LXXV.  An non respexisti ad eos &c. ] Erant hi juxta Gelalem quidam ex sociis Mahumeti.
                                                                                                                                                                                                                                                                                                                              Note [édition originale] : REFUTATA.
                                                                                                                                                                                                                                                                                                                              Inter pauca sana, quæ hìc habet Alcoranus, plura redolent insaniam, quam etiam augent Expositores ineptiis suis.
                                                                                                                                                                                                                                                                                                                              I. Rectè admonet suos, ne dum ebrii sunt, accedant ad orandum. Sed per hoc videtur ebrietatem approbare, vel non improbare extra orationem ; & consequenter vini usum liberiorem concedere : Saltem ex his verbis colligitur inter Mahumetanos usum vini fuisse, & quidem liberum, & communem, quod tamen alibi severissimè interdicit. Respondent Moslemi : Quandò hæc scripsit Mahumetus, nondum vinum ab eo interdictum fuisse : licèt enim superiùs in Sura 2. illud prohibuerit : non tamen sequitur versiculum illum non fuisse hoc posteriorem : cùm in Alcorano nullus temporum ordo servetur, ut jam alibi vidimus. Hoc effugio universas Alcorani contradictiones salvant Mahumetani.
                                                                                                                                                                                                                                                                                                                              II. Quamvis accedere ad orationem cum munditia etiam corporis laudabile sit : ea tamen, quam præscribit Mahumetus, superstitione, imò stultitia non caret. Quid enim magis superstitiosum ac stultum, quàm faciem & manus inquinatas, affricato pulvere velle mundare ? Hoc sanè magis inquinare est, & fœdare. Deindè contra omnem rationem est putare, Deum tanti facere munditiem corpoream, ut si quis ea, quæ ex naturæ necessitate contingunt omnibus, expleverit, non possit ad orationem accedere, nisi obscœnas, ac pudendas partes abluerit. Postremò Christus Dominus in Euangelio externam hanc munditiam, nihil ad animæ puritatem, vel pietatem per se conferre declaravit. Quòd si in Pentateucho Judæis exterior corporis puritas sæpiùs inculcatur : symbolicè ac typicè id fit, ad interiorem à peccatis munditiam indicandam. Satis est igitur civilis quædam, & communior mundities ad res divinas publicè administrandas, potiùs ratione urbanitatis erga homines, quàm necessitatis erga Deum, qui exteriora hæc inquinamenta, utpotè naturalia, & quæ nullus potest evitare, nihil in se mali continere optimè novit. Verùm de hujusmodi superstitiosis & immundis Mahumetanorum purificationibus satis diffusè egi in Prodromo p. 4. cap. 4. pag. 9. & cap. 9. pag. 26.
                                                                                                                                                                                                                                                                                                                              III. Hìc etiam §. 44. culpat Judæos de corruptela sacrarum Scripturarum, vaticinia de Mahumeto continentium. Sed vide, quæ suprà circa hoc dicta sunt.
                                                                                                                                                                                                                                                                                                                              IV. Asserit Deum peccata omnia indulturum cui voluerit, præter plurium deorum cultum. Verùm vel loquitur in sensu disjuncto, itaut nulli Deus hoc peccatum unquam ignoscat, etiamsi illud relinquat ac detestetur : & hoc falsum est : alioquin Mahumetus, qui per quadraginta annos polytheus fuit, fateri cogetur, sibi nunquam peccatum hoc condonatum fuisse ; itemque idololatras omnes, qui ad sectam ipsius conversi sunt, damnatos fuisse. Vel loquitur in sensu composito, itaut Deus nulli ignoscat hoc scelus, nisi illud relinquat, & Deum unum ac verum agnoscat, & adoret. Et hoc verum est : sed idem evenit omninò de aliis gravibus peccatis : certum enim est Deum nullum peccatum ignoscere alicui, qui in eodem voluerit perseverare. Quòd si objiciant Moslemi, etiam in Euangelio haberi, peccata omnia remittenda esse hominibus : blasphemiam autem contra Spiritum Sanctum nunquam, & nusquam remittendam. Matth. cap. 12. Marci. cap. 3. Luc. cap. 12. Respondeo, non convenire inter sapientes Christianos, quænam sit blasphemia contra Spiritum sanctum : sed quæcunque tandem illa sit, quamvis possit à Deo dimitti, non tamen esse dimittendam, permittente ipso Deo, ut in pœnam tanti sceleris, in eo, vel in aliis quis cæca mente persistat, ac moriatur. Responderi etiam potest : Christum per ea verba significare voluisse non omnimodam impossibilitatem, sed summam difficultatem remissionis hujus peccati. Hoc autem de idololatria nullo modo dici potest, cùm exempla innumera habeamus in contrarium. Sed vide, quæ circa hoc scripsi in Prodr. p. 4. cap. 26. pag. 73.
                                                                                                                                                                                                                                                                                                                              V. Si verum est, quod affirmat Gelal, divinam liberalitatem, quam Judæi Mahumeto invidebant, fuisse donum prophetiæ, & multitudinem uxorum : & stulti, & impii fuissent Judæi. Cùm enim apertè cognoscerent illum non esse Prophetam, sed nebulonem ; nulla erat causa, cur ipsi prophetiæ donum inviderent. Cùm verò certò scirent Mahumetum ad effrænatam & insatiabilem libidinem explendam tot sibi uxores coacervasse, inter quas erat uxor Zaidi adhuc viventis, & per consequens adultera cum adultero ; & Aisa quam septennem duxerat : & novennem compresserat non nisi per summam impietatem poterant hanc uxorum, seu veriùs pellicum turbam, divinæ gratiæ, liberalitatique tribuere. Exempla Davidis & Salomonis non adjuvant causam Mahumeti, ut superiùs ostendi : præsertim si David tot uxores habuisset, quot Gelal confingit : eodem enim modo, quo Salomon, peccasset ille contra divinam legem : Cæterùm prudenter exprobrabant Judæi Mahumeto hanc tàm insanam libidinis rabiem, tanquam prophetico muneri prorsùs contrariam.
                                                                                                                                                                                                                                                                                                                              VI. Sæpiùs redit Mahumetus ad Paradisum suum, & ad fœminas, brutalesque delicias in illo asseclis suis paratas : quo tàm dulci pabulo lascivissimos Arabes meliùs alliciat : sed non cessat interim aliqua veræ pietatis, ac virtutis larva fraudes suas cohonestare.
                                                                                                                                                                                                                                                                                                                                78
                                                                                                                                                                                                                                                                                                                                77.  Ubicumque fueritis, assequetur vos mors, etiamsi sitis in turribus excelsis : quòd si evenerit illis ( idest Judæis ) aliquod bonum, dicent : Hoc est à Deo. At si evenerit eis aliquod malum, dicent : Hoc est à te, ò Mahumete. Responde illis  : Totum est à Deo. Quid porrò est his hominibus, quòd propè sunt, ut non intelligant narrationem ; (idest aliquid eorum, quæ illis dicuntur  :).
                                                                                                                                                                                                                                                                                                                                79
                                                                                                                                                                                                                                                                                                                                78.  Id, quod evenit tibi de bono, est à Deo : id verò, quod evenit tibi de malo, est à te ipso. Et misimus te hominibus Legatum : & Deus est testis sufficiens hujus rei.
                                                                                                                                                                                                                                                                                                                                80
                                                                                                                                                                                                                                                                                                                                79.  Qui obedierit Legato, jam porrò obedivit Deo : qui verò tergiversatus fuerit, non misimus te super eos custodem.
                                                                                                                                                                                                                                                                                                                                81
                                                                                                                                                                                                                                                                                                                                80.  Et dicunt : Obedientia. Cùm verò egressi fuerint à conspectu tuo, mente versabit pars eorum aliud, quàm quod dicit : Deus autem scribit id, quod mente revolvunt. Recede ergo ab eis, & confide in Deo, nam Deus est sufficiens procurator.
                                                                                                                                                                                                                                                                                                                                82
                                                                                                                                                                                                                                                                                                                                81.  An non attentè considerant Alcoranum ? Quòd si esset ab alio, quàm à Deo, certè invenirent in eo contradictiones multas.
                                                                                                                                                                                                                                                                                                                                83
                                                                                                                                                                                                                                                                                                                                82.  Et cùm venerit ad eos aliquod nuncium de securitate, vel timore rerum Mahumeti in bello  ; divulgant illud. Quòd si referrent illud ad Legatum, & ad præfectos suos ; certè scirent illud à Legato & Præfectis ii, qui cupiunt scire ab ipsis. Et si non fuisset gratia Dei super vos, & misericordia ejus ; certè sectati fuissetis Satanam, præter paucos.
                                                                                                                                                                                                                                                                                                                                84
                                                                                                                                                                                                                                                                                                                                83.  Pugna ergo pro via Dei : non laborabis nisi pro anima tua : & excita fideles ad prælium. Fortassè eveniet, ut Deus cohibeat vim bellicam eorum qui sunt infideles : nam Deus valentior est illis vi bellica : & valentior est in infligenda pœna.
                                                                                                                                                                                                                                                                                                                                85
                                                                                                                                                                                                                                                                                                                                84.  Qui intercessor fuerit inter homines intercessione bona ; erit illi pars (idest merces ) ob eam. Qui verò intercessor fuerit intercessione mala, erit illi portio ( idest pœna ) ob eam : & est Deus super omnem rem inspector.
                                                                                                                                                                                                                                                                                                                                86
                                                                                                                                                                                                                                                                                                                                85.  Et cùm salutati fueritis salutatione, salutate salutatione meliori, quàm illa ; aut restituite eamdem : nam Deus in omni re est computator ad eam remunerandam.
                                                                                                                                                                                                                                                                                                                                87
                                                                                                                                                                                                                                                                                                                                86.  Deus : non est Deus nisi ipse. Profectò congregabit vos ad diem resurrectionis ; non est dubitandum, de eo. Et quis est veracior Deo in eo, quod dicit ?
                                                                                                                                                                                                                                                                                                                                88
                                                                                                                                                                                                                                                                                                                                87.  Et quid vobis est quòd divisi estis circa impios in duas factiones ? At Deus dissipavit illos ob id, quod perpetraverunt. An vultis dirigere eum, quem in errorem induxit Deus ? Quem porrò errare fecerit Deus, nullo modo invenies ei viam.
                                                                                                                                                                                                                                                                                                                                89
                                                                                                                                                                                                                                                                                                                                88.  Desideraverunt, ut infideles essetis, sicut ipsi infideles sunt : & essetis pares ipsis in impietate. Ne ergo assumatis ex eis amicos, donec emigrent è patria pro via Dei. Quòd si tergiversati fuerint, capite eos, & occidite eos ubicunque inveneritis eos : & ne accipiatis ex eis amicum, neque adjutorem.
                                                                                                                                                                                                                                                                                                                                90
                                                                                                                                                                                                                                                                                                                                89.  Nisi eos, qui confugerint ad gentem, inter vos & inter quam sit fœdus ; aut eos qui venerint ad eos, quorum angustiata sunt pectora (idest coacti sunt inviti ) ut pugnarent contra vos, vel pugnarent contra gentem suam. Et si voluisset Deus, certè prævalere fecisset eos super vos, & certè oppugnassent vos. Quòd si separaverint se à vobis, nec pugnaverint contra vos, & obtulerint vobis concordiam : non concedit Deus vobis contra illos viam (idest facultatem pugnandi ).
                                                                                                                                                                                                                                                                                                                                91
                                                                                                                                                                                                                                                                                                                                90.  Invenietis alios, qui velint concredere sese vobis fingentes se fideles  : & concredere sese genti suæ, infidelitatem sectando. Quotiescunque invitati fuerint ad infidelitatem, subvertentur in ea. Quòd si non separaverint sese à vobis (idest non destiterint à bello contra vos ) & non obtulerint vobis concordiam ; & non continuerint manus suas à vobis  : capite eos, & occidite eos, ubicunque inveneritis eos : etenim concessimus vobis super eos potestatem manifestam.
                                                                                                                                                                                                                                                                                                                                92
                                                                                                                                                                                                                                                                                                                                91.  Et non est licitum fideli occidere fidelem, nisi sit per errorem. Qui verò occiderit fidelem per errorem ; debet liberare cervicem fidelem à servitute : & mulcta persolvenda familiæ ejus (idest occisi ) nisi condonaverint, ( erit pœna illius ). Quòd si occisus fuerit ex gente inimica vobis, sed ipse sit fidelis : debet occisor similiter liberare cervicem fidelem. Et si occisus fuerit ex gente vobis fœderata ; occisori incumbet solvere mulctam tradendam familiæ ejus, & liberare cervicem fidelem. Qui autem non invenerit cervicem fidelem, quam liberet, observet jejunium duorum mensium continuatorum : pœnitentiam injunctam à Deo : & Deus est sciens, sapiens.
                                                                                                                                                                                                                                                                                                                                93
                                                                                                                                                                                                                                                                                                                                92.  Et qui occiderit fidelem, habens intentionem occidendi  ; retributio ejus erit gehenna, perpetuò commoraturi in ea : & irascetur Deus illi, & maledicet ei : & præparavit ei pœnam magnam.
                                                                                                                                                                                                                                                                                                                                94
                                                                                                                                                                                                                                                                                                                                93.  O fideles : quandò proficiscemini ad prælium pro via Dei, rectè dispicite : & ne dicatis ei, qui obtulerit vobis pacem ( idest pacificè salutaverit ) : Non es fidelis : quærentes per hoc occidere, & spoliare eum, & acquirere accidentarium bonum vitæ mundanæ : nam apud Deum sunt prædæ multæ. Tales fuistis anteà : sed benignus fuit Deus erga vos. Rectè itaque dispicite, quisnam sit fidelis & quis infidelis  : nam Deus de eo, quod facitis est commonitus.
                                                                                                                                                                                                                                                                                                                                95
                                                                                                                                                                                                                                                                                                                                94.  Non æqualiter tractabuntur ii fideles, qui resident domi, ne proficiscantur ad prælium , nec morbo ullo laborant ; & ii, qui decertant pro via Dei facultatibus suis, & personis suis. Excellentes fecit Deus eos, qui decertant facultatibus suis, & personis suis, supra residentes domi, constituitque eos superiores gradu. Omnibus quidem promisit Deus bonum maximum (idest paradisum ) : sed prætulit Deus euntes ad prælium residentibus domi mercede magna.
                                                                                                                                                                                                                                                                                                                                96
                                                                                                                                                                                                                                                                                                                                95.  Gradibus à se concessis, & indulgentia, & misericordia : nam Deus est indulgens, misericors.
                                                                                                                                                                                                                                                                                                                                97
                                                                                                                                                                                                                                                                                                                                96.  Porrò illis, quos morti dederunt Angeli, iniquè tractantes animas suas, dixerunt iidem Angeli  : in qua (idest in qua religione ) fuistis ? Responderunt : Fuimus imbecilles ; ita ut nequiverimus esse in vera religione, in terra Meccæ Ethnica. Dixerunt illis Angeli  : An non erat terra Dei ampla, ut peregrè proficisceremini in ea, extra terram Meccæ  ? Erit itaque habitatio eorum Gehenna : & ò miseram profectionem ad illam  !
                                                                                                                                                                                                                                                                                                                                98
                                                                                                                                                                                                                                                                                                                                97.  Exceptis imbecillibus ex viris ac mulieribus, & pueris, qui non pollebant viribus, & non dirigebantur ab ullo ad viam, qua emigrarent è Mecca.
                                                                                                                                                                                                                                                                                                                                99
                                                                                                                                                                                                                                                                                                                                98.  Istis fortassè eveniet, ut Deus indulgeat : nam Deus est indulgens, ignoscens.
                                                                                                                                                                                                                                                                                                                                100
                                                                                                                                                                                                                                                                                                                                99.  Et qui emigraverit è patria pro via Dei, inveniet in terra multos secum emigrantes, & copiam alimentorum. Et qui egressus fuerit domo sua transmigraturus ad Deum, & Legatum ejus ; & assecuta fuerit eum mors in itinere, jam cadet stabiliter mansura merces ejus apud Deum : nam Deus est indultor, misericors.
                                                                                                                                                                                                                                                                                                                                101
                                                                                                                                                                                                                                                                                                                                100.  Cùm autem peragrabitis terram, non erit vobis piaculum, si diminueritis aliquid de oratione, si timueritis, ne infidiosè adoriantur vos ii, qui sunt infideles : nam infideles sunt vobis hostis manifestus.
                                                                                                                                                                                                                                                                                                                                102
                                                                                                                                                                                                                                                                                                                                101.  Cùm autem eris cum illis, & indixeris illis orationem : stet pars eorum tecum, & capiant arma sua. Cùm autem adoraverint absolutis precibus , stent post tergum vestrum ad custodiam  : & veniat pars altera, quæ nondum oravit, & oret tecum, & capiat cautelam suam, & arma sua. Vellent qui sunt infideles, ut dum oratis, negligeretis arma vestra, & sarcinas vestras, ut ita irruerent super vos impetu uno. Et non erit vobis piaculum, si fuerit vobis incommodum ex pluvia, aut morbo laboraveritis, quòd deponatis arma vestra ; sed accipite cautelam vestram. Porrò Deus præparavit infidelibus pœnam ignominiosam.
                                                                                                                                                                                                                                                                                                                                103
                                                                                                                                                                                                                                                                                                                                102.  Cùm autem absolveritis orationem, mementote Dei laudantes eum vocibus, stantes, & sedentes & jacentes super latera vestra. Cùm verò securi fueritis, persolvite orationem integrè  : quippè oratio est fidelibus præscriptum, suis temporibus statutum.
                                                                                                                                                                                                                                                                                                                                104
                                                                                                                                                                                                                                                                                                                                103.  Et ne segnes sitis in perquirenda gente infideli ad eam oppugnandam, eò quòd passuri sitis aliquid incommodi  : nam ipsi patientur, sicut vos patiemini : & vos speratis à Deo, quod illi non sperant : & Deus est sciens, sapiens.
                                                                                                                                                                                                                                                                                                                                105
                                                                                                                                                                                                                                                                                                                                104.  Nos quidem demisimus ad te librum cum veritate, ut sis judex inter homines per id, quod ostendit tibi Deus in illo  : & ne sis pro fraudulentis disceptator.
                                                                                                                                                                                                                                                                                                                                106
                                                                                                                                                                                                                                                                                                                                105.  Et veniam posce à Deo pro eo, quod suspicatus es  ; nam Deus est indulgens, misericors.
                                                                                                                                                                                                                                                                                                                                107
                                                                                                                                                                                                                                                                                                                                106.  Et ne disceptes pro illis, qui decipiunt animas suas : nam Deus non amat eum, qui est deceptor, iniquus.
                                                                                                                                                                                                                                                                                                                                108
                                                                                                                                                                                                                                                                                                                                107.  Abscondunt se deceptores ab hominibus : sed non abscondunt se à Deo : nam ipse est cum eis cùm noctu proferunt sermonem, qui non placet illi, & Deus complectitur scientia sua id, quod faciunt.
                                                                                                                                                                                                                                                                                                                                109
                                                                                                                                                                                                                                                                                                                                108.  Ecce vos estis illi, qui disceptastis pro eis in vita mundana : at quis disceptabit cum Deo pro illis in die resurrectionis ? An quisquam erit pro eis procurator ?
                                                                                                                                                                                                                                                                                                                                110
                                                                                                                                                                                                                                                                                                                                109.  Et qui fecerit malum aliis, aut iniquè egerit in animam suam : deindè petierit veniam à Deo ; inveniet Deum propitium, misericordem.
                                                                                                                                                                                                                                                                                                                                111
                                                                                                                                                                                                                                                                                                                                110.  Et qui perpetraverit iniquitatem ; utique perpetrabit illam contra animam suam : & Deus est sciens, sapiens.
                                                                                                                                                                                                                                                                                                                                112
                                                                                                                                                                                                                                                                                                                                111.  Et qui perpetraverit peccatum, aut iniquitatem ; deinde conjecerit eam in innocentem : portabit sanè calumniam, & iniquitatem, manifestam.
                                                                                                                                                                                                                                                                                                                                113
                                                                                                                                                                                                                                                                                                                                112.  Et si non fuisset benignitas Dei super te, & misericordia ejus : certè studuit pars ex eis, ut seducerent te : sed non seducent, nisi se ipsos, & non nocebunt tibi ulla in re. Et demisit Deus super te librum, & jurisprudentiam, & docuit te, quod nesciebas : & fuit benignitas Dei super te magna.
                                                                                                                                                                                                                                                                                                                                114
                                                                                                                                                                                                                                                                                                                                113.  Non est bonum in multitudine colloquutionis eorum, nisi illius, qui præcipit eleemosynam, aut justum, aut concordiam inter homines. Et qui fecerit hoc ex desiderio placendi Deo, mox dabimus ei mercedem magnam.
                                                                                                                                                                                                                                                                                                                                115
                                                                                                                                                                                                                                                                                                                                114.  Et qui scissionem fecerit à Legato (idest Mahumeto ) postquam manifestata est illi directio ; & sectatus fuerit aliam viam, quàm fidelium ; faciemus eum pervenire ad id, quod amavit, & conjiciemus eum urendum in gehennam : & infelix est profectio ad illam.
                                                                                                                                                                                                                                                                                                                                116
                                                                                                                                                                                                                                                                                                                                115.  Certè Deus non ignoscet, quòd detur socius sibi : & ignoscet, quòd quis peccaverit præter hoc, cui voluerit : & qui posuerit socium Deo, jam porrò erravit errore longinquo.
                                                                                                                                                                                                                                                                                                                                117
                                                                                                                                                                                                                                                                                                                                116.  Non invocant infideles præter ipsum (idest Deum ) nisi fœminas : & non invocant Satanam rebellem.
                                                                                                                                                                                                                                                                                                                                118
                                                                                                                                                                                                                                                                                                                                117.  Maledixit ei Deus : & dixit ei Satanas  : Certè accipiam è servis tuis partem præcisam ab aliis.
                                                                                                                                                                                                                                                                                                                                119
                                                                                                                                                                                                                                                                                                                                118.  Et certè seducam eos : & sanè injiciam eis cupidines : & quidem præcipiam eis, ut abscindant auriculas pecorum : & quidem præcipiam eis, ut immutent creaturam Dei. Qui verò acceperit satanam in patronum præter Deum, jam periit perditione manifesta.
                                                                                                                                                                                                                                                                                                                                120
                                                                                                                                                                                                                                                                                                                                119.  Promittit eis, & desideria immittit eis, & non promittit eis satanas, nisi fallaciam.
                                                                                                                                                                                                                                                                                                                                121
                                                                                                                                                                                                                                                                                                                                120.  Illorum receptaculum erit gehenna : & non invenient ab ea effugium.
                                                                                                                                                                                                                                                                                                                                122
                                                                                                                                                                                                                                                                                                                                121.  Qui autem crediderint, & fecerint recta, introducemus eos in hortos, subtus quos currunt flumina ; permansuros in eis semper. Hæc est promissio Dei vera : & quis est veracior Deo in dicto (idest in eo, quod dicit ) ?
                                                                                                                                                                                                                                                                                                                                123
                                                                                                                                                                                                                                                                                                                                122.  Non erit juxta desideria vestra, neque juxta desideria Scripturalium. Qui fecerit malum, recipiet retributionem pro eo, & non inveniet sibi præter Deum, patronum, neque auxiliatorem.
                                                                                                                                                                                                                                                                                                                                124
                                                                                                                                                                                                                                                                                                                                123.  Qui autem fecerit aliquid ex bonis ; sive sit masculus, sive fœmina, & fuerit fidelis : hi ingredientur Paradisum, neque injustè tractabuntur hilum.
                                                                                                                                                                                                                                                                                                                                125
                                                                                                                                                                                                                                                                                                                                124.  Et quis est melior quoad religionem, quàm qui tradiderit faciem suam Deo, & ipse fuerit beneficus, & secutus fuerit sectam Abrahæ Orthodoxi ? nam accepit Deus Abraham in amicum.
                                                                                                                                                                                                                                                                                                                                126
                                                                                                                                                                                                                                                                                                                                125.  Et Dei est quod in Cœlis, & quod in terra reperitur  : & est Deus omnem rem circumplectens scientia & potentia sua.
                                                                                                                                                                                                                                                                                                                                Note [édition originale] : NOTÆ.
                                                                                                                                                                                                                                                                                                                                LXXX.  Invenirent in eo contradictiones multas ]. Vox Arabica اختلاف est dissensio, seu contradictio, aut contrarietas. Gelal exponit : تناقضًا في معانيه وتباينًا فى نظمه contradictionem in significationibus, incohærentiam in serie ejus.
                                                                                                                                                                                                                                                                                                                                LXXXVI.  Et quid vobis, quòd divisi estis ]. Exponit Gelal. لما رجع ناس من احد اختلف الناس فيهم فقال فريق اقتلنّهم وقال فريق لا فنزل فما لكم في المنافقين . Cùm rediissent quidam perfugę à prælio Ohod, divisi sunt inter se Moslemi circa ipsos bifariam : quidam enim volebant occidere eos, utpotè transfugas, & impios : alii autem id prohibebant. Proptereà revelata sunt hæc verba ; Et quid vobis quòd divisi estis &c.
                                                                                                                                                                                                                                                                                                                                LXXXVIII.  Quorum angustiata sunt pectora ]. Sensus est juxta Gelalem : Qui abstinuerunt à pugnando cum suis contra vos, vel vobiscum contra suos : vel saltem id ægrè & inviti fecere. Addit Gelal. وهذا وما بعده منسوخ باية السيف : hoc, & sequens abrogatum fuit per sectionem gladii.
                                                                                                                                                                                                                                                                                                                                XCII.  Quandò proficiscemini ]. Hæc revelata sunt, juxta Gelalem لما مرّ نفر من الصحابه برجل من بنى سليم وهو يسرق غنمًا فسلم عليهم فقالوا ما سلم علينا الا تقية فقتلوه واساقوا غنمه quandò transierunt quidam è sociis Mahumeti juxta locum, in quo erat homo è familia Selimi (erat hìc Judæus) : qui agebat gregem ovium, & salutavit eos. At illi putantes eum hoc fecisse propter timorem ipsorum tantùm, occiderunt eum, & abegerunt oves ejus.
                                                                                                                                                                                                                                                                                                                                XCV.  Quos morti dederunt Angeli ]. Gelal. نزل فى جماعة اسلموا ولم يهاجروا فقتلوه يوم بدرمع الكفار revelata sunt hæc propter quosdam, qui crediderunt in Mahumetum, sed noluerunt transmigrare è Mecca : ideòque occisi sunt in prælio Bedrensi cum infidelibus.
                                                                                                                                                                                                                                                                                                                                C.  Si fuerit vobis incommodum ex pluvia ]. Sententia est : Licebit vobis deponere arma, vel quia madefacti sitis à pluvia, vel quia aliquo morbo laboretis : sed tamen cauti estote, ne fortè hostibus ansam præbeatis insidiarum, si viderint vos inermes.
                                                                                                                                                                                                                                                                                                                                CI.  Cùm autem absolveritis orationem ]. Oratio Mahumetanorum tota consistit in motibus, & gesticulationibus mimicis : quibus absolutis ; quibusdam vocibus elatis laudant Deum. Sed vide quartam partem Prodr. cap. 5. & 10.
                                                                                                                                                                                                                                                                                                                                CIII.  Et quidem nos demisimus &c. ] In hoc & sequentibus versibus alluditur ad historiolam quamdam, quam ita innuit Gelal. وسرق طعمه بن ابيرق درعًا وخباها عند يهودى فوجدت عنده فرماه طعمة بها وحلف انه ما سرقها فسال قومه النبي النبى ان يجادل عنه ويبريه Furatus fuerat Tahama filius Abiraci loricam, & absconderat eam apud quemdam Judæum. Cùmque apud eum inventa fuisset, Tahama insimulavit Judæum furti illius. At Judæus juravit se nullo modo furtum illud perpetrasse. Cæteri autem Judæi rogaverunt Mahumetum, ut socium ipsorum defenderet, & innocentiam ejus tueretur. Constat autem ex verbis Alcorani, Mahumetum in hoc allucinatum fuisse, & unà cum suis sociis verum furem contra innocentem defendisse.
                                                                                                                                                                                                                                                                                                                                CVII.  Ecce vos estis ] Exponit Gelal hæc verba de Tahama, & sociis ejus, qui ut complices fortassè fuerant in furto, ita sese invicem apud Mahumetum contra Judæum patrocinabantur.
                                                                                                                                                                                                                                                                                                                                CXII.  Colloquutiones eorum ]. Dubium est ad quos referatur pronomen eorum. Gelal explicat اى الناس idest hominum. Dubium fortassè erat utrum cum asinis colloquerentur. Jahias exponit يعنى قوم الانصارى : idest virorum ex gente duodecim Auxiliatorum, quos Mahumetus tanquam primos ac præcipuos asseclas elegit.
                                                                                                                                                                                                                                                                                                                                CXV.  Nisi fœminas ]. Colebant scilicet Angelos, quos dicebant esse بنات الله filias Dei. Et اللات والعزى وامناة Allatam, Alozam, & Menatam  : tres Deas Meccanorum.
                                                                                                                                                                                                                                                                                                                                CXVII.  Abscindent auriculas pecorum ] Gelal. وقد كان ذلك بالبحاير : & jam factum est hoc in decimo quoque pullo camelorum. Clariùs Jahias هى بحيرة كانوا يقطعون اطراف اذنه ويحرمونها hic erat decimus pullus camelæ, cujus extremitatem aurium abscindebant : & ita velut rem sacram habebant illum, scilicet pullum  : nimirùm liberum dimittebant, nec onere ullo gravabant, nec lac illius bibebant. Hæc erat superstitio Meccanorum.
                                                                                                                                                                                                                                                                                                                                Immutabunt creaturam Dei ] nimirùm quemadmodùm exponit Gelal. دينه بالكفر وتحريم ما احلّ واحلال ما حرّم religionem ejus in infidelitatem, prohibendo id, quod concessit, & concedendo id, quod prohibuit.
                                                                                                                                                                                                                                                                                                                                CXXII.  Non erit juxta desideria vestra. ] Gelal نزلت لما افتخر المسلمون واهل الكتاب revelata sunt hæc cùm gloriarentur Moslemi, & Scripturales  : nempè unusquisque de propria religione gloriabatur, quasi in ea sola esset salus. Jahias explicat id clariùs allegans Hasanum his verbis : قال اليهود للمسلمين كتابنا قبل كتابكم ونبينا قبل نبيكم وكتابنا القاضى على ما قبله من الكتب ونحن اهدى منكم : قال المسلمون كذبتم بكتابنا ونبينا وكتابنا القاضى على ما قبله من كتب : قال محمد ليس ثواب الله بامانيكم Dixerunt Judæi Moslemis : Liber noster est ante librum vestrum, & Propheta noster ante Prophetam vestrum. Et liber noster judicat de libris, qui fuerunt ante eum : & nos rectioris fidei sumus quàm vos. Responderunt Moslemi : Mentimini : Nos enim fidem asseruimus libro vestro, & Prophetæ vestro : & vos negatis librum nostrum, & Prophetam nostrum, cùm liber noster sit judex librorum præcedentium. Dixit Mahumetus : Non erit retributio Dei juxta desideria vestra.
                                                                                                                                                                                                                                                                                                                                CXXIII.  Sectam Abrahæ ]. Gelal. : الموافقة ملّة الاسلام quæ est conformis sectę Eslam, seu Mahumetanæ.
                                                                                                                                                                                                                                                                                                                                  Note [édition originale] : REFUTATA.
                                                                                                                                                                                                                                                                                                                                  I. Manifestam habet Alcoranus contradictionem, secumque ipse pugnat in duobus primis versiculis. Nam cùm Judæi pestilentiam, quæ in adventu Mahumeti Medinæ exorta fuerat, illius peccatis tribuerent : respondit : Omnia tàm bona, quàm mala esse à Deo. Mox verò hominum bona Deo, mala autem ipsis hominibus tribuenda pronunciat. Loquitur autem semper de iisdem bonis ac malis, nempè temporalibus : nam utrobique est حسنة bonum, & سيئة malum. Et ita etiam Explicat Gelal. Et verbum اصاب contingere, seu percutere, refertur ad ea, quæ extrinsecùs adveniunt, & fortunæ tribuuntur. Agnovit Gelal contradictionem, eamque excusare conatus est, exponens ea verba ; Evenit tibi à teipso  : اتتك حيث ارتكبت ما استوجبها من الذنوب evenit tibi, quia perpetrasti peccata, quæ malum illud mererentur. Verùm cur etiam primo loco non adhibuit hanc excusationem ? Certè Alcoranus eodem modo, eademque verborum forma utrobique utitur.
                                                                                                                                                                                                                                                                                                                                  II. Nullum propè efficacius argumentum fieri potest contra Alcoranum, quàm quod Mahumetus ipse hìc nobis suggerit. Si Alcoranus, inquit non esset à Deo : reperirentur in illo multæ discrepantiæ, & (ut explicat Gelal) contradictiones in sententiis, & de ordinationes in verbis. Major hæc est ipsius Mahumeti. Ego minorem ita subjicio : Sed utrumque in Alcorano ubertissimè reperitur. Tu lector consequentiam collige. De veritate minoris nulla potest esse dubitatio. Nam quod attinet ad contradictionem in sententiis, Mahumetani ipsi, ut vidimus, fatentur eas ad plures centurias ascendere : & ut illas excusent, recurrunt ad putidum illud effugium الناسخ والمنسوخ Abrogantis, & Abrogati, Mahumeti stultitiam & inconstantiam impiè refundentes in Deum. Quod verò spectat ad deordinationem & incohærentiam verborum, & rerum ipsarum : fatentur item Moslemi, nullam esse inter versiculos, & materias Alcorani ut plurimùm, connexionem. Sed etiamsi id negarent ; res ipsa illos manifestè redargueret. Sequitur igitur ex Mahumeti confessione, Alcoranum non esse à Deo.
                                                                                                                                                                                                                                                                                                                                  III. Homicidio per errorem, & præter intentionem perpetrato, cùm nullum sit peccatum, nulla etiam debetur pœna, nisi fortè culpabilis aliqua incuria admixta fuerit. Quamobrem Deus in Pentateucho, hujusmodi homicidio non solùm pœnam nullam constituit : sed jussit designari primò tres, deindè sex urbes, ad quas tanquam ad asyla, & loca immunia ii, qui hominem præter intentionem occidissent, confugerent. Vide Deuter. cap. 19. At Mahumetus plus sapere voluit, quàm Deus, qui legem Dei corrigere non erubuerit. Talem enim pœnam homicidio involuntario statuit, quæ voluntario propè satis foret. Exigit primò redemptionem unius captivi : deindè mulctam dissolvendam hæredibus occisi, quæ sanè erat gravissima, cùm scribat hìc Gelal وبيّت السنّة انها ماية من الابل & declaravit Sonna, seu Statutum, hanc esse centum Camelos. Denique in defectu liberationis captivi duos menses perpetui jejunii. Paulò gravior pœna homicidio culpabili imponi poterat.
                                                                                                                                                                                                                                                                                                                                  IV. Notandum, Mahumetum hìc, & per totum ferè Alcoranum, semper omnia dirigere ad hoc, ut asseclæ sui valenter prælia exerceant, & adversarios intrepidè aggrediantur : & ob hanc causam non solùm patriam liberosque relinquant, sed facultates omnes, & sanguinem, vitamque profundant : pollicens inanem quemdam Paradisum strenuis ; ignavis verò gehennæ terriculamenta comminitans. Hoc observet lector : hinc enim vafrum ac fraudulentum Impostoris ingenium agnoscet, qui sub religionis, pietatis, paradisi, gehennæ, judicii, orationis, eleemosynæ, aliarumque virtutum larva, miseros ac rusticos Arabes ad libidinem suam fecundandam alliciat. Hæc nimirùm est, semperque fuit Seductorum, Hæreticorum, Schismaticorum, ac Politicorum techna, qua ignaros ac simplices, & non rarò etiam prudentiores, & sapientiores in nassam trahunt.
                                                                                                                                                                                                                                                                                                                                  Egregium re vera Prophetam sese Mahumetus ostendit in facto illo, seu judicio Tahamæ, quod ita refert apud Jahiam Hasanus in Expositione hujus loci : رجل من الانصار سرق ذرعًا قاتهم عليها حتى فشت القالة انّه سرق الذرع فانطلقت فاستودعها رجلا من اليهود ثم اتي قةمه فقال الم تر الى هولاء الذين اتّهموني على الذرع فوالله ما زلت اطلبها حتى وجدتها عند فلان اليهود فاتوا اليهوديّ فوجدوا عنده الذرع فقال والله ما سرقتها انما استودعنيها رجل من الانصار ثم قال الانصاري لقومه انطلقوا الي النبي صلى الله عليه وسلم فقولوا له فليخرج فليعذرني فتسقط عنّي القالة فاتي قومه رسول الله فقالوا يا رسول الله اخرج فاعذر فالانا حتى تسقط عنه القالة فاراد رسول الله ان يفعل: Quidam ex Auxiliatoribus furatus fuerat loricam, de qua variæ suspiciones ortæ sunt, donec percrebuit fama, ipsum furatum fuisse illam. Venit igitur Auxiliator ille, & deposuit loricam apud quemdam Judæum : deindè rediit ad suos, & ait : Nonne audistis eos, qui suspicati sunt de me, quòd loricam furatus fuerim ? Per Deum non cessavi inquirens de ea, donec reperi eam apud quemdam Judæum : venerunt igitur ad Judæum & invenerunt apud eum loricam. Judæus verò jurabat se minimè eam subripuisse, sed à quodam auxiliatore apud se fuisse depositam. Auxiliatores igitur venerunt ad Mahumetum, rogantes eum, ut egrederetur, & socium suum à calumnia contra Judæum vindicaret, famamque ipsius apud populum tueretur ; voluit igitur Mahumetus hoc facere  : nempè innocentem Judæum judicio opprimere, & Mahumetanum furem defendere. In quo primò ostendit, se non esse Prophetam, qui reum ab innocente non dignoverit : imò reum absolvere, qui jam publicè diffamatus erat, & innocentem unius, qui erat accusatus, testimonio, damnare voluerit. Deindè sese valdè præcipitem malumque judicem ostendit, dum inaudita parte, statim sententiam ad favorem compartis ferre aggressus est. Meritò fingit Mahumetus, jussum se fuisse à Deo, de hac sua præcipitantia, ac temeritate veniam petere, & in posterum cautiùs in judicando se gerere.
                                                                                                                                                                                                                                                                                                                                  VI. Mahumetus secum ipse apertè pugnat, dum litem inter Moslemos, & Scripturales de præstantia religionis exortam tàm ineptè decidit. Gloriabantur Judæi Pentateuchum & Moysen anteriores esse Alcorano & Mahumeto : Pentateuchum esse judicem librorum anteriorum (at nulli ante Pentateuchum libri inveniuntur à Deo traditi) : se esse in religione rectiore, quàm Moslemos (quod certè Moslemi negabant). Hi contrà asserebant Alcoranum & Mahumetum excellentiores esse Pentateucho, & Moyse, cùm & Pentateucho & Moysi fidem adstruerent, ac de utroque judicarent. Ex hoc verò inferebant Moslemi in sua tantùm religione salutem reperiri : quæ omnia sexcenties in Alcorano confirmantur. Quid Mahumetus ? Sententiam absolutè profert contra utramque partem, dicens : Non erit (vel non est) sicut vos desideratis. Quid hoc aliud est, quàm sibi ipsi manifestè contradicere. Per ea verò, quæ mox subdit, ostendit, nihil curandum de libris sacris, aut de Prophetis, sed de bonis tantùm operibus, & de fide unius Dei, & hanc asserit esse sectam, seu religionem Abrahę, de qua superiùs satis diximus.
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                                                                                                                                                                                                                                                                                                                                    126.  Et consulent te circa mulieres. Responde : Deus instruet vos circa illas, & instruet etiam vos circa id, quod legitur vobis in Libro Alcorani de orphanis mulieribus, quibus non datis id, quod præscriptum est illis, neque vultis nubere cum illis ; & circa imbecilles pueros : & ut assistatis orphanis cum æquitate. Et quod feceritis boni, certè Deus illud erit sciens.
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                                                                                                                                                                                                                                                                                                                                    127.  Quòd si mulier timuerit à marito suo elationem, aut aversionem : neutri erit piaculum, si rem inter se pacificè componant : & pacifica compositio melior erit, quàm separatio. Et præsentes factæ sunt animæ avaritiæ. Quòd si benefici fueritis erga mulieres, & caveritis injustitiam erga illas  : utique Deus de eo quod facietis erit instructus.
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                                                                                                                                                                                                                                                                                                                                    128.  Et nullo modo poteritis æquales esse in amore inter mulieres ; etiamsi multum in hoc studeatis : & proptereà non inclinetis omnimoda (idest aliqua ) propensione erga eam, quam diligitis  : & relinquatis eam velut suspensam (idest quæneque cælebs est, neque habens maritum ). Quòd si concordiam servaveritis, & caveritis, ne quid injustè agatis contra uxores  ; certè Deus erit indulgens, misericors.
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                                                                                                                                                                                                                                                                                                                                    129.  Quòd si divortium fecerint, locupletabit Deus quemlibet ex illis ex abundantia sua ; nam Deus est amplus, sapiens.
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                                                                                                                                                                                                                                                                                                                                    130.  Et Dei est quidquid in Cœlis, & quidquid in terra existit. Et jam quidem mandavimus eis, quibus traditæ sunt sacræ Scripturæ ante vos, & vobis etiam præcipit, dicens  : timete Deum : quòd si infideles fueritis utique Dei est id, quod in Cœlis, & id quod in terra reperitur  : & Deus est dives, laudatus.
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                                                                                                                                                                                                                                                                                                                                    131.  Et Dei est id, quod in Cœlis, & id quod in terra reperitur  : & Deus est sufficiens procurator.
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                                                                                                                                                                                                                                                                                                                                    132.  Si voluerit, perire faciet vos, ò homines, & adducet alios : & Deus est ad hoc potens.
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                                                                                                                                                                                                                                                                                                                                    133.  Qui voluerit præmium hujus mundi : certè apud Deum est præmium hujus mundi, & futuri sæculi : & Deus est audiens, intuens.
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                                                                                                                                                                                                                                                                                                                                    134.  O qui credidistis, estote stantes cum justitia testes Deo (idest ne mentiamini in testimonio dicendo ), etiam contra vos ipsos, aut parentes, & propinquos : sive fuerit dives, sive pauper ille, de quo fertur testimonium  : quippè Deus est vicinior utrique eorum, quàm sitis vos. Ne itaque sectemini libidinem in testificando ita ut non servetis justitiam. Et sive distorqueatis testimonium  : sive retrahatis vos ab eo ferendo  ; certè Deus est de eo, quod facietis, instructus.
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                                                                                                                                                                                                                                                                                                                                    135.  O fideles, credite in Deum, & Legatum ejus, & Librum, quem demisit super Legatum suum, & librum, quem demisit anteà. Qui autem non crediderit in Deum, & Angelos ejus, & libros ejus, & legatos ejus, & diem novissimum ; jam porrò erravit errore longinquo (idest toto Cœlo ).
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                                                                                                                                                                                                                                                                                                                                    136.  Porrò qui crediderunt, deindè ad infidelitatem redierunt : iterùmque crediderunt, & iterum infideles facti sunt, atque insuper auxerunt infidelitatem, numquam Deus parcet illis, neque diriget eos in viam rectam.
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                                                                                                                                                                                                                                                                                                                                    137.  Annuncia impiis, fore ipsis pœnam discruciantem.
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                                                                                                                                                                                                                                                                                                                                    138.  Qui accipiunt infideles in amicos, præter fideles : an exquirunt apud eos potentiam ? Atqui potentia est Dei universa.
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                                                                                                                                                                                                                                                                                                                                    139.  Et jam revelavit vobis in libro Alcorani in Sura de Pecoribus dicens  : Cùm audieritis signa Dei, non credentur, sed irridebuntur. Ne ergo sedeatis cum illis, qui non credunt , donec natent in narratione diversa. Certè vos namque si cum eis versati fueritis, evadetis similes illis. Utique Deus congregabit impios, & infideles in gehenna universos.
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                                                                                                                                                                                                                                                                                                                                    140.  Qui malignè observant vos : si fuerit vobis victoria à Deo, dicent : Nonne fuimus vobiscum in eadem religione ? Date ergo nobis partem prædæ. Si autem fuerit infidelibus pars victoriæ contra vos, dicent illis  : Nonne superiores fuimus vobis, & poteramus vos occidere  : & defendimus vos à fidelibus ? Verùm Deus dijudicabit inter vos in die resurrectionis : & non ponet Deus infidelibus contra fideles viam ad eos vincendos, vel perdendos.
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                                                                                                                                                                                                                                                                                                                                    141.  Porrò Impii deceptoriè agunt cum Deo, sed ipse decipiet eos : & cùm stant in oratione, stant oscitanter : affectant aspectum hominum, & non recordantur Dei, nisi parùm.
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                                                                                                                                                                                                                                                                                                                                    142.  Suspensi hærentes inter hoc (idest inter fidem & infidelitatem  :) non adhærentes his (idest fidelibus ), neque illis (idest infidelibus ). Et quem errare fecerit Deus, nunquam invenies illi viam.
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                                                                                                                                                                                                                                                                                                                                    143.  O qui crediderunt, ne assumatis infideles in amicos citra fideles. An vultis ponere Deo contra vos potestatem manifestam ?
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                                                                                                                                                                                                                                                                                                                                    144.  Porrò impii erunt in sede infima Ignis Tartarei  : & nullo modo reperies eis adjutorem.
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                                                                                                                                                                                                                                                                                                                                    145.  Verumtamen qui resipuerint, & correxerint se, & firmiter adhæserint Deo, & sinceram exhibuerint religionem suam Deo : hi cum fidelibus computabuntur  ; & mox dabit Deus fidelibus mercedem magnam.
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                                                                                                                                                                                                                                                                                                                                    146.  Quid faciet Deus de supplicio vestro, si grati fueritis, & credideritis ? Nam Deus est gratus, sciens.
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                                                                                                                                                                                                                                                                                                                                    147.  Non amat Deus manifestationem mali, quæ fit per loquutionem, nisi illius, qui injustè tractatus fuerit : & Deus est audiens, sciens.
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                                                                                                                                                                                                                                                                                                                                    148.  Si propaletis bonum, sive abscondatis illud, seu condonetis malum : certè Deus est condonator, potens.
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                                                                                                                                                                                                                                                                                                                                    149.  Certè qui non credunt in Deum, & legatos ejus ; & volunt divisionem ponere inter Deum, & Legatos ejus : & dicunt : Credimus in aliquos, & in aliquos non credimus : & volunt ponere inter hoc viam mediam.
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                                                                                                                                                                                                                                                                                                                                    150.  Hi sunt infideles verè : sed præparavimus infidelibus pœnam ignominiosam.
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                                                                                                                                                                                                                                                                                                                                    151.  At qui crediderint in Deum, & Legatos ejus, & discrimen non posuerint inter ullum ex eis : his mox dabimus mercedes eorum : & Deus est parcens, misericors.
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                                                                                                                                                                                                                                                                                                                                    152.  Petent à te Scripturales, & ut descendere facias super eos librum è Cœlo : jam verò petierunt à Moyse majus quàm hoc : dixerunt enim : Ostende nobis Deum manifestè. Quamobrem sustulit eos flamma cœlestis propter iniquitatem eorum. Deindè acceperunt in Deum Vitulum, postquam venissent ad eos argumenta clara de unitate Dei. Sed condonavimus illis hoc, & dedimus Moysi potestatem manifestam.
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                                                                                                                                                                                                                                                                                                                                    153.  Et extulimus super eos Montem Synam, in exigendo ab eis fœdus eorum : & diximus eis : Ingredimini portam Urbis adorantes. Diximus etiam eis : Ne transgrediamini in Sabbato. Et accepimus ab eis super hoc pactum firmum.
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                                                                                                                                                                                                                                                                                                                                    154.  Quia igitur irritum fecerunt pactum suum, & non crediderunt in signa Dei, & occiderunt Prophetas injustè : & dixerunt : Corda nostra incircumcisa sunt (atqui impressit Deus sigillum super ea propter perfidiam eorum ; ideòque non credunt nisi pauci) :
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                                                                                                                                                                                                                                                                                                                                    155.  Et quia non crediderunt in Jesum  : & dixerunt contra Mariam mendacium magnum, accusantes eam adulterii.
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                                                                                                                                                                                                                                                                                                                                    156.  Et dixerunt : Nos certè occidimus Christum Jesum filium Mariæ legatum Dei : nec tamen occiderunt eum, neque crucifixerunt eum ; sed objecta est eis similitudo ejus  : & profectò qui discordes fuerunt circa eum ; esset ne ipse, an alius similis ipsi  ; certè fuerunt in dubitatione de hoc (de vera morte ejus ) non fuit illis de hoc ulla scientia, sed tantùm sectatio opinionis. Et non occiderunt eum verè.
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                                                                                                                                                                                                                                                                                                                                    157.  Sed elevavit eum Deus ad se : & Deus est præpotens, sapiens.
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                                                                                                                                                                                                                                                                                                                                    158.  Et nullus est ex Scripturalibus, qui non crediturus sit omninò in eum (idest Jesum ) ante mortem suam : & die resurrectionis erit Jesus contra eos testis.
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                                                                                                                                                                                                                                                                                                                                    159.  Propter iniquitatem autem eorum, qui sunt Judæi, prohibuimus eis res bonas, quæ concessæ fuerant illis : & proptereà quòd ipsi excluserunt à via Dei plurimos.
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                                                                                                                                                                                                                                                                                                                                    160.  Et eò quòd ipsi exercuerunt usuram, quæ jam vetita fuerat illis in Pentateuebo & consumpserunt facultates hominum in vanitatem : Et præparavimus infidelibus ex illis pœnam dolorificam.
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                                                                                                                                                                                                                                                                                                                                    161.  Verùm stabilibus in scientia inter eos ; & fidelibus, qui credunt in id, quod demissum est ad te, & quod demissum fuerat ante te ; & observantibus orationem ; & dantibus eleemosynam, & credentibus in Deum, & diem novissimum, his dabimus mercedem magnam.
                                                                                                                                                                                                                                                                                                                                    Note [édition originale] : NOTÆ.
                                                                                                                                                                                                                                                                                                                                    CXXVII.  Elationem aut aversionem ]. Explicat Gelal. ترفعًا عليها بترك مضاجعها والتقصير في نفقتها لبغضها وطموح عينه الى اجمل منها واعراصًا عنها بوجهه : ne elevetur contra se, relinquendo lectum ipsius, & imminuendo expensas in ea propter odium, & avertendo oculos ab ea, ut convertat eos ad aliam ipsa pulchriorem.
                                                                                                                                                                                                                                                                                                                                    Et præsentes factæ sunt animæ avaritiæ ] idest avaritia est veluti congenita hominibus, itaut nunquam absit ab eis.
                                                                                                                                                                                                                                                                                                                                    CXXXVI.  Porrò qui crediderunt ]. Sermo est de Judæis, qui, ut exponit Gelal. امنوا بموسى ثم كفروا بعبادة العجل ثم امنوا بعده ثم كفروا بعيسى ثم ازدادوا كفرًا بمحمّد crediderunt in Moysen : deindè infideles fuerunt in adoratione Vituli : tum iterùm reversi sunt ad fidem : posteà non crediderunt in Jesum : postremò auxerunt infidelitatem suam non credendo in Mahumetum.
                                                                                                                                                                                                                                                                                                                                    CXXXVIII.  In amicos præter fideles ] : Dictio Arabica اولياء significat non solùm amicos, sed etiam patronos, defensores, præsides &c. Illa autem particula من دون præter  : non videtur significare totalem exclusionem : itaut sensus sit : Qui accipiunt in amicos Infideles, relictis fidelibus. Hoc verò sæpè observandum in Alcorano : ut cùm dicitur Meccanos colere deos من دون الله præter Deum. Significat enim eos non rejicere etiam Deum verum. Non negarem tamen etiam cum exclusione totali intelligi posse verba Alcorani : ita ut omninò prohibeatur Moslemis accipere amicos, seu patronos eos, qui non sint Moslemi.
                                                                                                                                                                                                                                                                                                                                    CXXXIX.  Donec natent in diversa narratione ] idest donec mutent modum loquendi, seu loquantur de alia re.
                                                                                                                                                                                                                                                                                                                                    CXLIII.  Potestatem manifestam ] Explicat Gelal. برهانًا بيّنًا على نفاقهم demonstrationem, seu argumentum evidens impietatis vestræ.
                                                                                                                                                                                                                                                                                                                                    CXLVI.  Quid faciet Deus de supplicio vestro ] idest nulla erit causa Deo vos puniendi.
                                                                                                                                                                                                                                                                                                                                    CXLVII.  Non amat Deus manifestationem ] Explicat Gelal. يعاقب الله على الجهر بالسوء من احد الا من ظلم فلا يواخذه بالجهر به بان يخبر عن ظلم ظالمه ويدعو عليه puniet Deus manifestationem mali de aliquo homine : sed qui injuriam patitur, non punietur, si manifestet injuriam, quam patitur ab aliquo, ut auxilium advocet contra eum.
                                                                                                                                                                                                                                                                                                                                    CLIV.  Quia igitur irritum fecerunt ]. Cùm nihil sit quod respondeat particulæ causali quia tàm in hoc, quàm in sequentibus versibus : subintelligendum putat Gelal لعناهم malediximus illis.
                                                                                                                                                                                                                                                                                                                                    CLV.  Et dixerunt contra Mariam ]. Vide circa hoc Suram de Maria.
                                                                                                                                                                                                                                                                                                                                    CLVIII.  Et nullus est ex Scripturalibus ]. duplex est hìc Moslemorum expositio. Alii enim referunt, mortem suam, ad Scripturales, ut sensus sit : Nemo est ex Scripturalibus, (Judæis scilicet & Christianis), qui antequam moriatur, non crediturus sit in Jesum. Et hæc est communior expositio : Alii verò referunt, mortem suam, ad ipsum Jesum : ut sensus sit : Nemo est ex Scripturalibus, qui non crediturus sit in Jesum, antequam moriatur ipse Jesus, quandò iterum redibit in mundum. Nam pronomen Arabicum ه affixum τῷ موت, æquè benè potest referri ad utrumque, nempè Jesum, & ad Scripturales : vertique potest, mortem suam, & mortem ejus. Sed audiamus Expositores, cùm hæc res non parvi momenti esse videatur Gelal. قبل موته اى الكتابى حين يعاين ملايكة الموت فلا ينفعه ايمانه او قيل موت عيسى لما ينزل قبل الساعة كما ورد في حديث: Ante mortem suam, scilicet Scripturalis, quandò intuebitur Angelos mortis : sed nihil proderit ei fides sua. Vel ante mortem ejus, scilicet Jesu, cùm redibit in Mundum ante diem Judicii, ut habetur ex traditione. Jahias قال قتادة قبل موته يعنى قبل موت عيسى اذا نزل : قال السدّى لا يموت منهم احد حتى يومن بعيسى انه عبد الله ورسوله فلا ينفعه ذلك عند معاينة ملك الموت Dixit Cottada : Ante mortem ejus, idest ante mortem Jesu cùm redibit in mundum. Et dixit Alsaddius : Nullus morietur ex ipsis Scripturalibus, donec credat in Jesum, quòd sit servus Dei, & legatus ejus. Sed nihil proderit ei hoc, quando jam oculis videbit Angelum mortis. Zamchascerius, alios referens Auctores : والمعنى وما من اليهود والنصارى احد الا ليؤمن قبل موته بعيسى بانه عبد الله و رسوله يعني اذا عاين ملك الموت قبل ترمق روحه حين لا ينفعه ايمانه لانقطاع وقت التكليف . وعن شهر بن خوشب قال لي الحجاج ان اليهودى اذا حضره الموت ضربت الملايكة دبره ووخهه وقالوا يا عدو الله اتاك عيسى بيّنًا فكذّبت فيقول امنت انه عبد : ويقول للنصرانى اتاك عيسى بيّنًا (fortè نبيّا) فزعمت انه الله او ابن الله فيومن انه عبد الله ورسوله حيث لا ينفعه ايمانه : وقيل الضميران الضميران يعني بمعنى وان منهم احد الا ليومن بعيسى قبل موت عيسى وهم اهل الكتاب الذين يكونون في زمان نزوله من السما في اخر الزمن فلا يبقى احد من اهل الكتاب الا مومن به حتى يكون الله واحدة وهى مة الاسلام ويهلك الله في زمانه المسيح الدجال وتقع الامنة حتى يرتع الاسود مع الابل ويلبث في الارض اربعين سنة ثم يتوفى ويجوز ان يريد انه لا يبقى احد من جميع اهل الكتاب الا ليوم نبه على ان الله يحييهم في قبورهم في ذلك الزمان ويعلّمهم نزوله وما انزل له ويومنون حين لا ينفعهم ايمانهم وقيل الضمير فى به يرجع الى الله Verba Alcorani significant, nullum fore ex Judæis, & Christianis, qui ante mortem suam non credat in Jesum, quòd sit servus Dei, & legatus ejus. Hoc autem eveniet, cùm intuebitur Angelum mortis, antequam efflet ultimum spiritum : at non proderit ei fides sua eò quòd abscissum sit tempus operandi. Et ex dicto Sciahari filii Chauscebi habetur dixisse ei Hagiagum : Cùm advenerit mors Judęo, percutient Angeli dorsum ejus, & faciem ejus : & dicent : O inimice Dei, venit ad te Jesus manifestè  : (fortè Propheta), & non credidisti in eum. Et respondebit : Credidi eum esse servum. Dicent verò Christiano : Venit ad te Jesus manifestè, & existimasti eum esse Deum, vel filium Dei. Tunc verò credet illum esse servum Dei, & legatum ejus, quandò nihil proderit ei fides sua. Alii dicunt sensum verborum Alcorani esse, ante mortem ejus, id ipsius Jesu : nimirùm, nullum fore ex scripturalibus eo tempore, quo Jesus redibit in mundum, qui non credat in eum, antequam moriatur ipse Jesus, qui, ut fertur, descendet è Cœlo in novissimo tempore, nec remanebit ullus ex Scripturalibus, qui non credat in eum, itaut futura sit una tantùm religio, nempè Eslamitica, seu Mahumetana. Et perdet Deus tempore ejus Antichristum : & erit pax & securitas tàm magna in terra, ut leo pascatur cum camelo. Morabitur autem in terra quadraginta annos, deindè morietur. Potest etiam esse sensus, nullum ex omnibus Scripturalibus remansurum, qui non credat in eum, quatenùs Deus vitam tribuet illis intra sepulchra eorum eo tempore, & notum faciet eis descensum ejus e Cœlo, & id quod concessum est ei : & credent in eum, quandò nihil eis proderit fides eorum. Alii referunt, (in eum ) non ad Jesum, sed ad Deum. Itaut sensus sit, nullum fore ex Scripturalibus, qui ante mortem suam non sit crediturus in Deum. Hactenùs Zamchascerius.
                                                                                                                                                                                                                                                                                                                                    CLIX.  Prohibuimus eis res bonas ) Explicat Gelal. كل ذى طفر omne animal, quod habet ungulam  : nimirùm ungulam non fissam.
                                                                                                                                                                                                                                                                                                                                    CLXI.  Stabilibus qui stabiles sunt in scientia ] inter hos enumerat Gelal. عبد الله بن سلم Abdallahum filium Salami, qui licèt esset Judæus, favebat tamen Mahumeto : & fortassè fuit unus ex confarcinatoribus Alcorani, unà cum Sergio & Bahira Christianis.
                                                                                                                                                                                                                                                                                                                                      Note [édition originale] : REFUTATA.
                                                                                                                                                                                                                                                                                                                                      I. Mahumetus homo mulierosus, satis solicitum, & accuratum ostendit se in negotio fœminarum, non secus ac si ageretur de pupillis oculorum suorum. Nihilominùs inter plures ineptias, & insanias, illud habet sani, quòd licèt viri multum conentur, nunquam tamen æquales esse poterunt, in amore circa plures uxores. Ex hoc verò convincitur non rectè, imò perversè illum polygamiam suis concessisse, cùm non possint in ea carere peccato injustitiæ, inæqualiter uxores amando, ob majorem ad unam, quàm ad aliam inclinationem. Quam ipsemet fatetur nullo modo posse evitari.
                                                                                                                                                                                                                                                                                                                                      II. Videtur non solùm permittere cum Moyse sed etiam approbare, & commendare repudium contra præceptum Christi, dum asserit Deum abundè subministraturum tàm viro repudianti, quàm fœminæ repudiatæ ea, quæ ad vitam commodè transigendam requiruntur. Porrò repudium ex sua natura illicitum esse, satis constat ex illis verbis Christi : Quod Deus conjunxit, homo non separet. Sed circa repudium, vide Prodr. p. 4. c. 20. pag. 49.
                                                                                                                                                                                                                                                                                                                                      III. Recoquit crambem, dum fabulatur Judæos petiisse à Moyse claram Dei visionem : ideòque fulgure ictos, & occisos, mox ad vitam revocatos fuisse. Cùm autem legem recipere detrectarent ; Deum elevasse montem Synai super capita eorum, quasi eos oppressurum, nisi legem suam acceptarent. Hæc omnia jam superiùs tanquam figmenta, & mendacia, Pentateuchi testimonio rejecimus. His simile est illud, quod habetur de calumnia Judæorum contra Mariam, tanquam adulterii, vel stupri ream : quod Euangelio prorsùs repugnare dignoscitur.
                                                                                                                                                                                                                                                                                                                                      IV. Negat Christum verè passum, & crucifixum fuisse : sed pro eo Imaginem, seu effigiem ipsius objectam Judæis in alio homine, quem verè illi crucifixerunt, & occiderunt. De hoc errore superiùs nonnulla dicta sunt : sed hìc ex professo illum confutandum suscepi repetens multa, quæ in Prodr. p. 3. c. 19. pag. 63. & sequentibus. Constat Diabolum, in Alcorano omnium ferè præteritarum hæreseon fæcem congessisse. Et quemadmodùm Christi divinitatem cum Ario oppugnavit : ita & veram ejusdem passionem, & mortem per crucem cum Manichæis, Marcionitis, & aliis hujusmodi monstris negavit. Nihil quippe illi tàm odiosum, & grave est, quàm Christi mors & passio, per quam illius regnum destructum est, & humanum genus ab ejus tyrannide liberatum, æternam salutem obtinuit. Quàm verò stulta, & contra omnem rationem, & veritatem hujusmodi hæresis sit ; sequentibus argumentis clarè demonstratur.
                                                                                                                                                                                                                                                                                                                                      I. Euangelistæ omnes apertissimè, & absque ulla verborum ambage, Christum passum, crucifixum, ac mortuum fuisse affirmant : alium pro eo suppositum fuisse existimandi ansam nullam nobis reliquerunt. Idem patentissimè, ac meridiana luce clariùs testantur libri omnes Testamenti novi, in quibus nihil frequentius, nihil certius, nihil clarius, quàm Christi passio, crucifixio, & mors in cruce proponitur. Itaut summæ dementiæ sit de hac veritate vel tantillum dubitare.
                                                                                                                                                                                                                                                                                                                                      II. Præter Sacras Scripturas, Scriptores omnes cujuscumque nationis, qui inter Christianos floruere, & præsertim S. Patres, ab ipso Apostolorum ævo ad hæc usque tempora (si paucos illos, qui contrarium docuerunt, insanissimos homines excipias) Christum verè passum, crucifixum, & in cruce mortuum affirmaverunt.
                                                                                                                                                                                                                                                                                                                                      III. Indubitatum semper hoc idem fuit apud Christianos Orthodoxos, & etiam apud plerosque heterodoxos : & hodie nulla Christianorum natio, vel secta illud in dubium revocat. Idem affirmat, & confirmat Ismael filius Aly de Christianis temporis sui, in cap. de gente Christianorum, his verbis : واتفقت النصارى على ان المسيح فتله اليهود وصلبوه وانه قُتل و صُلب ومات عاش وراي شخصه شمعون الصفا وكلمه واوصي اليه ثم فارق الدنيا وصعد الي السماء Et concorditer tenent Christiani, Christum occisum & crucifixum fuisse à Judæis : & postquam occisus, crucifixus, & mortuus fuit, revixisse, & apparuisse Simoni Petro, & alloquutum fuisse eum, & legavisse ei testamentum suum (nimirùm constituisse eum Vicarium suum in terra) deindè discessisse ab hoc mundo, & ascendisse in Cœlum. Hactenùs testis Mahumetanus. Et sanè in symbolo fidei, quod Apostoli ipsi tradiderunt, & Christiani omnes per totum terrarum orbem ab eorum tempore ad hanc usque diem tenent & profitentur, inter alia habetur de Christo, quòd sit passus sub Pontio Pilato, crucifixus, mortuus & sepultus. In symbolo quoque Nicæno, seu Constantinopolitano, quod Christiani omnes recipiunt, habetur : Crucifixus etiam pro nobis sub Pontio Pilato, passus, & sepultus est.
                                                                                                                                                                                                                                                                                                                                      IV. Hoc ipsum testatur, Quòd Christiani semper Crucem venerati sunt : & Christi Crucifixi imagines perpetuò in templis, in domibus aliisque in locis, præsertim magis conspicuis coluere. Loca etiam illa, in quibus passus, crucifixus, mortuus, & sepultus est, præcipuo semper honore venerati sunt. Id autem nunquam fecissent, neque facerent modò, si Judam, vel Titianum, vel alium nescio quem nebulonem sub imagine Christi crucifixum ac mortuum esse existimarent.
                                                                                                                                                                                                                                                                                                                                      V. Accedit testimonium omnium Judæorum, qui, ut Alcoranus ipse testatur, sese Christum Jesum Filium Mariæ crucifixisse, & occidisse fatentur. Hodiè quoque, si interrogentur Judæi, quotquot per totum terrarum orbem dispersi reperiuntur, utrum Majores eorum Jesum Nazarænum, quem Christiani & Mahumetani etiam ut verum Messiam suscipiunt, ac venerantur, crucifixerint, & occiderint ; omnes uno ore fatebuntur rem ita esse, & se ita credere, semperque omnes Judæos credidisse, & in libris suis ita scriptum reliquisse. Inter quos R. Moses filius Maymonis in lib. Judicum cap. 11. hæc scribit : Jesus Nazarænus visus est esse Messias, & occisus est per domum Judicii & ille causa fuit, ut Israel destrueretur in gladio & dispergerentur reliquiæ ipsorum, & ut deprimerentur. Et in lib. Sanhedrin distinct. Nigmar Hadin : Dixit Ulà : Jesus Nazarænus propinquus fuit Regno : & in vespere Paschæ crucifixerunt eum.
                                                                                                                                                                                                                                                                                                                                      VI. Cæteræ etiam gentes, præter Christianos & Judæos, hoc idem tanquam certissimum semper habuere. Cornelius Tacitus inter Romanos scriptores Ethnicos celeberrimus, loquens de Christianis à Nerone per summam injustitiam interfectis lib. 5. Annalium scribit : Auctor nominis ejus Christus, qui Tiberio imperitante per Procuratorem Pontium Pilatum supplicio affectus erat. Alios Auctores ejusdem rei assertores tanquam superfluos omitto. Admiranda igitur est stupiditas, seu veriùs stultitia & insania Mahumeti, & Mahumetanorum, qui rem tàm certam, & ab universo Orbe testatam, absque ulla prorsùs ratione, aut fundamento negare non vereantur. Porrò si eam negant, quia indecens erat Christo Crucem ac mortem pati : ita deberent negare tot Prophetas à Judæis occisos, variisque suppliciis affectos fuisse : & Mahumetum suum tàm indigna à Coraisitis, & aliis Meccanis sustinuisse & demum veneno à fœmina Judæa in harmo ovis hausto periisse. Nullus vir sapiens censet pœnam ullum dedecus afferre, quamtumvis turpis sit, & ignominiosa ; si non propter culpam, sed propter virtutem inferatur. Imò nihil gloriosius est, quàm vel propter religionem, vel propter Reipublicæ salutem supplicia vel atrocissima, ac scelerosissimorum propria constanter perferre. Hic est sensus omnium prudentium, & ipsorum etiam Mahumetanorum. Si verò eam præcisè negant quia Jesus erat Messias, sive Christus : neque hoc potest aliquid subsidii illorum errori afferre præsertim quia ipsi credunt Christum fuisse hominem tantummodò, nec Mahumeto suo superiorem. Nos verò ex opposito, nimirùm hoc ipso, quòd erat Christus, probamus illum pati, ac mortem subire debuisse, quia id in Pentateucho, ac Prophetis prædictum fuerat, ut Christus ipse sæpiùs in Euangelio testatur, & Apostoli in suis libris confirmant. Luc. cap. 24. duobus discipulis euntibus in Emmaus, & dicentibus de illo ; Tradiderunt eum Summi Sacerdotes, & Principes nostri in damnationem mortis, & crucifixerunt eum. Respondit Christus : O stulti & tardi corde ad credendum in omnibus, quæ locuti sunt Prophetæ. Nonne hæc oportuit pati Christum, & ita intrare in gloriam suam ? Et ibidem loquens cum omnibus Discipulis simul congregatis dixit : Quoniam sic scriptum est, & sic oportebat Christum pati, & resurgere à mortuis tertia die. In Actis Apostolorum cap. 3. dixit S. Petrus Judæis. Deus autem qui prænuntiavit per os omnium Prophetarum pati Christum suum, sic implevit. Et cap. 13. S. Paulus loquens de Judæis, qui Christum interfecerant, dixit : Nullam causam mortis invenientes in eum, petierunt à Pilato, ut interficerent eum : cùmque consummassent omnia, quæ de eo scripta erant, deponentes eum de ligno posuerunt in monumento  ; Alia plura sunt in novo testamento loca, quæ hoc idem clarissimè testantur : in quibus afferuntur etiam vaticinia particularia, & figuræ, seu symbola de passione & morte Christi, quæ habentur in Pentateucho, & cæteris libris veteris Testamenti, quæ non est hìc otium referre. Quamobrem vel neganda sunt Euangelia, & cætera volumina ab Apostolis conscripta, tanquam à capite ad calcem falsa & conficta ; id quod jam ostendimus nullo modo fieri posse : vel fatendum est, Christum verè passum, & mortuum fuisse.
                                                                                                                                                                                                                                                                                                                                      Quòd si Mahumetani ea, quæ de Christi morte & passione scripta sunt ; non ut realiter ac verè facta, sed ut apparenter tantùm ficta accipienda esse contendant : Respondebimus primò gratis hoc, & sine ullo prorsùs fundamento affirmari 2. Si dum habemus disertissimis verbis in Euangelio, Judæos Christum Jesum comprehendisse, alligasse, flagellasse, occidisse : & dum Christus ipse pluries prædicit se hæc omnia passurum, & flagella, ludibria, crucem, mortemque subiturum : & Apostoli in Sacris libris absque ulla verborum ambage scribunt, Christum crucifixum, occisum, ac mortuum fuisse : si unquam hæc omnia intelligenda sunt, non de ipso Christo, sed de Juda, vel Titiano, vel alio nescio quo, cui Deus Christi similitudinem imposuerat : nihil jam certi, nobis erit in Sacris Scripturis : & eodem modo ea, quæ in illis scribuntur de Adam, de Noe, de Abraham, de Moyse, de David, de Salomone, & aliis ; licebit asserere, non de Adam, vel de Abraham, vel de alio ex illis verè esse accipienda : sed de aliis, qui iisdem similes erant, intelligenda : neque enim ullum est fundamentum potius illud, quàm hoc asserendi. 3. Si Christus verè passus, & mortuus non esset, sed pro eo Judas, vel alius ; falsò Sacræ Scripturæ nos docerent, Christum passione, ac morte sua homines redemisse, & pro eorum peccatis Sanguine suo Deo satisfecisse. Hanc enim causam passionis & mortis Christi afferunt divini scriptores tàm veteris, quàm novi Testamenti. Isaias cap. 51. loquens de Christo non solùm ex sententia Euangelistarum & Apostolorum, sed etiam veterum Hebræorum. Vulneratus est (inquit) propter peccata nostra ; attritus est propter scelera nostra : livore ejus sanati sumus : Posuit Deus in eo iniquitatem omnium nostrum. S. Paulus ad Rom. cap. 5. Christus, cùm adhuc infirmi essemus, secundum tempus pro impiis mortuus est. Et Reconciliati sumus Deo per mortem filii ejus. Et cap. 8. Proprio filio suo non pepercit Deus, sed pro nobis omnibus tradidit illum. Porrò juxta sententiam Mahumetanorum ita cogeremur hæc verba exponere : Proprio filio suo pepercit Deus, illum à Judæorum manibus liberando, & ad se in Cœlum assumendo : & pro eo tradidit Judam, vel Titianum ejus inimicos ac proditores. Verùm quis ad tàm ineptam expositionem risum teneat ?
                                                                                                                                                                                                                                                                                                                                      Possem hìc Veterum Doctorum Hebræorum testimonia producere, quibus asserunt Messiam, seu Christum pro salute populi sui, & pro genere humano redimendo, probra, tormenta mortemque passurum. Sed remitto lectorem ad Auctores, qui de hujusmodi argumento contra recentiores Hebræos scripsere. Pergo jam ad reliqua confutanda.
                                                                                                                                                                                                                                                                                                                                      IV. Dum affirmat Mahumetus, nullum esse, vel futurum esse ex Scripturalibus, qui non sit crediturus in Jesum ante mortem suam : sive loquatur de Judæis, sive de Christianis ; sive de morte Jesu, sive de morte ipsorum Scripturalium : vertant se quocumque velint in expositione hujus loci Interpretes Mahumetani, est apertissimum delirium, neque argumento vel ratione aliqua illud rejicere necessarium, vel operæ pretium puto, quòd omni prorsùs caret ratione ac fundamento. Illud tamen prætereundum non existimo, quòd credere in Jesum nihil aliud hìc esse putent, quàm cognoscere apertè, Jesum esse servum Dei, & legatum ejus, non autem Deum, vel filium Dei, hanc verò cognitionem nihil Scripturalibus ad salutem profuturam : cùm tamen communiter in Alcorano, credere in Deum, vel in Jesum, vel in Prophetas, aut Angelos, aut sacros libros, & alia hujusmodi, non accipiatur nisi in bonam partem, itaut hujusmodi credulitas, sive fides semper proficua intelligatur ad salutem. Et non nisi ineptissimè, & contra omnem modum loquendi diceremus, Judæum, vel Mahumetanum aliquem ante mortem suam credidisse in Jesum, eò quòd hujusmodi Judæus, vel Mahumetanus antequam efflaret animam, agnovisset Jesum non esse Deum, neque Filium Dei, sed purum hominem, servum Dei, & legatum ejus : nihilque ei hujusmodi cognitionem ad salutem profuisse. Huc accedit Christianos jam credere in Jesum, uti oportet : nec posse in morte non credere, vel non cognoscere illum esse & hominem, & Filium Dei & Deum verum, quemadmodùm à sacris literis manifestissimè docentur.
                                                                                                                                                                                                                                                                                                                                      V. Delirat Mahumetus, dum asserit Deum prohibuisse Judæis res bonas, quas anteà concesserat propter iniquitatem eorum. In lib. Levit. cap. 11. ubi Deus præscribit Judæis, quæ animalia sint ipsis licita, quæque illicita, nihil habetur de hac eorum iniquitate : sed quæ prohibentur, ex eo tantùm capite prohibentur, quia Deus ea immunda declaravit. Hæc autem erant ferè viliora, & quæ communiter comedi non solent : ut ex quadrupedibus canes, equi, asini, sues : ex volucribus aquilæ, gryphes, noctuæ, accipitres : ex piscibus ii, qui carent pinnulis, nempè deteriores cæteris : Item reptilia, ut lacertæ, serpentes, vermes : prætereà morticina, & alia hujusmodi, quæ præcipuè propter ipsorum immunditiam, qua diversa hominum exprimunt vitia, prohibentur. At si hæc prohibitio ad puniendam Judæorum iniquitatem facta fuisset, animalium cæteris meliorum esse debuisset : ut vitulorum, hædorum, gallinarum, columbarum, turdorum, mugilum, thynnorum, & aliorum hujusmodi : potiùsque condemnandi erant ad vescendum animantibus vilioribus, ac deterioribus. Prætereà si ea, quæ superiùs enumeravimus, erant Judæis propter eorum iniquitatem, tanquam res bonæ, interdicta : cur Mahumetus asseclis suis porcum, morticinum, sanguinem, & alia quædam ex iis, quæ Judæis prohibita erant, interdixit ? Certè non ob iniquitatem eorum hoc fecit, sed quia in ipsis immunditiam aliquam esse putabat ; vel ut Judæos ita sibi benevolos efficeret. Sciant tamen Moslemi, hæc eadem animalia Judæis interdicta, non esse per se, & ex natura sua mala : Deus enim vidit cuncta, quæ fecerat, & erant valdè bona  : alioquin Noe, & posteris ejus ea non concessisset : sed ideò tanquam immunda Judæis à Deo prohibita sunt, quia, ut suprà dixi vitiorum quorumdam symbola gerebant, à quibus Deus populum suum cavere volebat, vel alias ob causas, quas non est opus hìc afferre.
                                                                                                                                                                                                                                                                                                                                      VI. Postremò dum Mahumetus promittit judæis, qui sunt stabiles in scientia, præmium magnum, nempè Paradisum, ut exponit Gelal : videtur manifestè approbare, unumquemque in religione sua salutem consequi posse. Vel enim Judæi isti legem suam observabant, vel Mahumetanam. Si hanc secundam ; jam desierant esse Judæi. Si suam ; non poterant cum Mahumeto & Alcorano convenire utpotè legi suæ adversantibus. Existimo tamen hos, de quibus hìc fit commemoratio, neque Judæos prorsùs fuisse, neque Mahumetanos ; sed nebulones quosdam, qui ut Mahumeti gratiam sibi conciliarent, & fortassè ut illum meliùs sic deciperent, aut irriderent, nunc Judæi, nunc Moslemi personam induebant.
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                                                                                                                                                                                                                                                                                                                                        162.  Certè nos revelavimus tibi, sicut revelavimus Noe & Prophetis post eum ; & sicut revelavimus Abrahæ, & Ismaeli, & Isaac, & Jacob, & Tribubus, & Jesu, & Job, & Jonæ, & Aaroni ; & Salomoni, & dedimus Davidi Psalmos.
                                                                                                                                                                                                                                                                                                                                        164
                                                                                                                                                                                                                                                                                                                                        163.  Et. misimus aliquos legatos, quos jam enarravimus tibi anteà ; & aliquos legatos, quos non enarravimus tibi : & allocutus est Deus Moysem alloquendo.
                                                                                                                                                                                                                                                                                                                                        165
                                                                                                                                                                                                                                                                                                                                        164.  Legatos euangelizantes, & comminantes : ne fortè esset hominibus apud Deum argumentum, quo se excusarent post legatos missos ad se  : & Deus est præpotens, sapiens.
                                                                                                                                                                                                                                                                                                                                        166
                                                                                                                                                                                                                                                                                                                                        165.  Sed Deus testis est ejus, quod demisit ad te (idest Alcorani  :) demisit illud cum scientia sua ; & Angeli testes sunt : & Deus est testis sufficiens.
                                                                                                                                                                                                                                                                                                                                        167
                                                                                                                                                                                                                                                                                                                                        166.  Porrò qui infideles sunt, & averterunt alios à via Dei ; jam erraverunt errore longinquo.
                                                                                                                                                                                                                                                                                                                                        168
                                                                                                                                                                                                                                                                                                                                        167.  Sanè qui infideles sunt, & iniquè egerunt, non erit ut Deus ignoscat illis, neque dirigat eos per viam
                                                                                                                                                                                                                                                                                                                                        169
                                                                                                                                                                                                                                                                                                                                        aliam, nisi per viam gehennæ ; perpetuò moraturos in ea semper : & erit hoc apud Deum facile.
                                                                                                                                                                                                                                                                                                                                        170
                                                                                                                                                                                                                                                                                                                                        168.  O homines, jam venit ad vos Legatus cum veritate à Domino vestro : credite ergo : melius erit vobis. Quòd si increduli fueritis, profectò Dei est id, quod in Cœlis, & terra existit  : & Deus est sciens, sapiens.
                                                                                                                                                                                                                                                                                                                                        171
                                                                                                                                                                                                                                                                                                                                        169.  O Scripturales, ne limitem excedatis in religione vestra, neque dicatis de Deo nisi veritatem. Certè Christus Jesus filius Mariæ est legatus Dei, & Verbum ejus, quod immisit in Mariam, & Spiritus ab eo. Credite ergo in Deum, & legatos ejus : & ne dicatis Tres. Abstinete ab hoc dicendo  : melius erit vobis. Porrò Deus est Deus unus. Absit ut sit illi filius. Ipsius est id, quod in Cœlis, & id, quod in terra existit  : & Deus est sufficiens procurator sibi ipsi sine ope filii.
                                                                                                                                                                                                                                                                                                                                        172
                                                                                                                                                                                                                                                                                                                                        170.  Non dedignabitur superbè Christus esse servus Dei : neque Angeli proximi Deo dedignabuntur esse servi ejus  : & qui dedignabitur servitutem ejus, & in superbiam efferetur ; congregabit eos omnes ad se Deus in die Judicii.
                                                                                                                                                                                                                                                                                                                                        173
                                                                                                                                                                                                                                                                                                                                        171.  Porrò qui crediderint, & fecerint recta, persolvet eis mercedes suas, & augebit eos ex liberalitate sua. Qui verò dedignati fuerint servire ei, & superbè sese extulerint, puniet eos pœna atroci. 172.  Et non invenient sibi extra Deum patronum, neque adjutorem.
                                                                                                                                                                                                                                                                                                                                        174
                                                                                                                                                                                                                                                                                                                                        173.  O homines, jam venit ad vos evidens argumentum a Domino vestro : & demisimus ad vos lucem manifestam.
                                                                                                                                                                                                                                                                                                                                        175
                                                                                                                                                                                                                                                                                                                                        174.  Porrò qui crediderint in Deum, & firmiter adhæserint illi : introducet eos in misericordiam suam, & liberalitatem : & diriget eos ad se per viam rectam.
                                                                                                                                                                                                                                                                                                                                        176
                                                                                                                                                                                                                                                                                                                                        175.  Quærent instrui à te. Dic illis  : Deus instruet vos circa cognationes remotiores. Si vir obierit, cui non sit proles, & habeat sororem ; huic debetur dimidium illius, quod reliquerit : & ipse (idest frater ) hæreditabit illam, si hæc non habuerit prolem. Quòd si fuerint duæ sorores  ; utrique dabuntur duæ tertiæ partes ex eo, quod reliquerit frater, quòd si fuerint plures fratres viri ac mulieres ; masculo dabitur sicut portio duarum fœminarum. Declarat Deus vobis hoc, ne erretis : & Deus est in omni re sciens.
                                                                                                                                                                                                                                                                                                                                        Note [édition originale] : NOTÆ.
                                                                                                                                                                                                                                                                                                                                        CLXII.  Psalmos ] Arabicè زبورًا Interpretatur Gelal. مكتوبا Scriptum, nempè Librum. Jahias كتبا Scripturam nempè psalmorum, ut ipse exponit.
                                                                                                                                                                                                                                                                                                                                        CLXIII.  Aliquos legatos ]. Gelal روى انّه تعالى بعث ثمانية الاف نبي اربعة الاف من بنى اسرايل واربعمية الاف من ساير الناس ex traditione habetur, Deum misisse octo millia Prophetarum : quatuor millia ex filiis Israel, quatuor millia ex cæteris hominibus. Videtur accipere Prophetas pro legatis : licèt re vera hi ab illis distinguantur.
                                                                                                                                                                                                                                                                                                                                        CLXIX.  O Scripturales ]. Alloquitur juxta Gelalem Christianos, admonens eos, ut caveant à ponendis tribus diis, & ab asserenda Christo divinitate.
                                                                                                                                                                                                                                                                                                                                        Et Spiritus ab eo ] Explicat Gelal. اى ذو روح منه idest, habens Spiritum ab eo. Et subdit. اضيف اليه تعالى تشريفًا له وليس كما زعمتم ابن الله ا والها معه او ثالث ثلاثة لان ذو الروح مركب والاله تنزه عن التركيب عن نهبة المركب اليه refertur ad ipsum (nempè Deum) ad ipsius dignitatem indicandam : non tamen est, sicut putatis, (ò Christiani) filius Dei, aut Deus unà cum ipso, aut tertius trium (idest una ex tribus personis) nam habens spiritum est quid compositum. Deus autem absit, ut sit compositus, aut prædicetur de eo compositio , nempè tres esse Deos.
                                                                                                                                                                                                                                                                                                                                        Ne dicatis Tres ] nimirùm ut exponit Gelal : الله وعيسى وامه Deum, Jesum, & Matrem ejus.
                                                                                                                                                                                                                                                                                                                                        CLXXIII.  Jam venit ad vos evidens argumentum ]. Arabicè برهان est propriè argumentum demonstrativum, pro quo intelligit Gelal ipsum Mahumetum, quemadmodùm pro luce manifesta Alcorani.
                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : REFUTATA.
                                                                                                                                                                                                                                                                                                                                          Non immoror in refutandis ineptiis illis, quæ spectant ad enumerationem tot librorum, & præsertim Alcorani, qui finguntur traditi à Deo : neque tot legatorum, seu Prophetarum, quos ab eodem missos fuisse fingunt Mahumetani. Neque etiam hìc repeto, quæ superiùs satis expendi contra ipsos Mahumetanos, nomina illa ab Alcorano Christo tributa, Verbi, & Spiritus Dei. Est enim hic locus proprius propugnandi contra Mahumetum, ac Mahumetanos mysterium ineffabile Sanctissimæ Trinitatis, quod non solùm Mahumetanis, sed & Judæis, & cæteris gentibus à Christiana fide alienis est lapis offensionis, & petra scandali. Et sanè negari non potest rem esse maximè arduam, & intellectui tàm humano, quàm Angelico incomprehensibilem, solaque Dei revelatione credendam.
                                                                                                                                                                                                                                                                                                                                          Notandum tamen est Alcorani verba, juxta communem Moslemorum sapientum expositionem, nullo modo verum Sanctissimæ Trinitatis mysterium oppugnare, sed Arabum quemdam errorem, seu hæresim refutare. Etenim versu 169. superiùs posito : nimirùm يا اهل الكتاب لا تغلوا في دينكم ولا تقولوا علي الله الا الحق ولا تقولوا ثلثة انتهوا خير لكم انما الله اله واحد : O Scripturales, ne excedatis in religione vestra &c. neque dicatis Tres : abstinete ab hoc ; nam melius erit vobis : quippe Deus est Deus unus. Et Sura 5. de Mensa §. vers. 82. لقد كفروا الذين قالوا ان الله ثالث ثلثة وما من اله الا اله واحد وان لم ينتهوا عما يقولون ليمسن الذين كفروا منهم عذاب اليم Infideles sunt, qui dicunt Deum esse Tertium trium : nam non est nisi Deus unus : & si non abstinuerint ab hoc modo loquendi subibunt hujusmodi infideles tormentum dolorificum  : utrobique explicat Gelaleddinus : لا تقولوا الاله ثلثة الله وعيسى وامه ne dicatis esse tres Deos, nempè Deum, Jesum, & Matrem ejus. Et addit وهم فرقة من النصاري hi qui hæc dicebant, erant secta quædam Christianorum. Neque enim hujusmodi impietatem omnibus tribuit Christianis. Eodem modo Jahias filius Salami, & Mohammedus filius Abdallahi ex auctoritate Cottadæ لقد كفر الذين قالوا ان الله ثالث ثلثة قال قال قتادة قالوا عيسى اله وامّه اله والله اله Sunt infideles, qui dicunt, Deus est Tertius Trium : dixit Cottada. Hi sunt qui dicebant : Jesus est Deus, & Mater ejus est Deus, & Deus est Deus. Eodem modo Bedavius : لا تقولوا ثلثة اي الالهة ثلثة الله والمسيح و مريم Ne dicatis Tres, idest tres Deos, nempè Deum, Christum, & Mariam. Sed posteà subdit, quasi Christianos ab imposito ipsis errore purgaturus : لا تقولوا ثلثة ان صحّ انهم يقولون الله ثلثة اقانيم الاب والابن والروح القدس و يريدون بالاب الذات وبالابن العلم والروح القدس الحياة Neque dicatis esse tres Deos, nam constat ipsos Christianos dicere, Deum esse tres personas : Patrem, & Filium, & Spiritum Sanctum. Intelligunt autem per Patrem, Essentiam : Per Filium, Scientiam : & per Spiritum Sanctum, Vitam. Perperam quædam habet ex errore Jacobitarum. Verùm nihil hic contra Christianos, qui neque tres Deos adorant, neque Mariam dicunt esse Deum : esto re vera fuerit olim in Arabia hæresis Collyridianorum circa annum Christi 395. de qua agit S. Epiphanius. Hi collyridem, seu placentam Mariæ Virgini in sacrificium, non secus ac si Deus esset, offerebant. In hac autem Secta solæ ferè erant mulierculæ. De hac eadem hæresi meminit Georgius Almacinus : Eutychius Patriarcha Alexandrinus, uterque Christianus : Abu-nazar, & Ahmedus filius Abdolhalimi, uterque Mahumetanus : sed hic ultimus addit وهذه الفرقة قد بادت hæc verò secta jam prorsùs abolita est.
                                                                                                                                                                                                                                                                                                                                          Nihilominùs, quia alii censent in his Alcorani locis verè negari mysterium Sanctissimæ Trinitatis, & saltem Mahumetani illud acerrimè oppugnant, ac detestantur : ego hìc illud contra ipsos, quantum illorum captus patitur, defendere, ejusque veritatem asserere conabor.
                                                                                                                                                                                                                                                                                                                                          Duo verò, eaque apud omnes certissima, supponenda sunt. Primum : Quotiescunque admittitur, aliquam religionem veram esse, & à Deo institutam ; & hoc argumentis sufficientibus probatur : admittenda etiam esse omnia illa, quæ in hujusmodi religione à Deo revelata esse certò creduntur. Secundum, multa esse à Deo revelata, quæ licèt non solùm à Christianis, sed etiam à Judæis, & Mahumetanis certissima credantur : nihilominùs naturalem omninò superant intelligentiam, nec ullo modo possunt comprehendi, & multò minus per intrinsecas rationes positivè probari. Sunt enim prorsùs supra naturam ; cujusmodi est resurrectio mortuorum post resoluta corpora in terram ac cinerem : est enim naturale axioma, à privatione ad habitum non dari regressum : & oppositum est contra naturam. Nihil tamen ex his involvit contradictionem : nam si hoc esset, convinceretur manifestæ falsitatis, & omnimodæ impossibilitatis : ut si diceremus, Deum esse unum, & non esse unum : satis est, si possimus ea ab omni contradictione, & impossibilitate defendere contra Adversarios, imò & aliquibus congruentiis probare.
                                                                                                                                                                                                                                                                                                                                          His præmissis, dicimus Sanctissimæ Trinitatis mysterium non posse à Mahumetanis rationabiliter negari : tum quia creditur ab illa religione, quam veram esse, ex ipsorum etiam testimonio superiùs probavimus : tum quia à Deo revelatum fuisse, efficaciter inferiùs ostendemus : tum demum quia nullam involvit contradictionem, aut impossibilitatem respectu infinitæ perfectionis divinæ.
                                                                                                                                                                                                                                                                                                                                          Sed videamus quibus argumentis mysterium hoc oppugnent Moslemi ex verbis Ahmedi filii Abdolhalimi parte 2. Apologiæ contra Christianam religionem, ex Arabico idiomate fideliter translatis. Unum, inquit, petimus à vobis, ad quod oportet vos respondere. Radix illius, quod asseritis de cultu trium personarum, quæ juxta vestram opinionem redeunt ad unam substantiam, nempè divinitatem ; quænam est ? & unde accepistis illam? & quis vobis præcepit eam ? & in quo libro sacro revelata est ? & quis Propheta meminit illius ? & quod dictum Christi persuadet vobis illam ? An verò aliud fundamentum illius habetis, nisi id, quod referente discipulo Matthæo, dixit Christus, (super quem sit pax) discipulis suis, cùm voluit discedere ab eis, videlicet : Ite, & baptizate homines in nomine Patris, & Filii, & Spiritus Sancti ? Horum autem verborum sensus ad hoc, ut sit sanus, exigit, ut sententia collecta ex iisdem verbis, importet, ut conferantur illis omnes benedictiones Dei, & benedictio Prophetæ illius Christi, & Spiritus Sancti, per quam confirmantur Prophetæ & Apostoli. Videmus autem vos, cùm vultis alter alteri benè precari : dicere : Oratio Sancti talis sit tecum. Et per orationem intelligitur fausta apprecatio. Et similiter Nomen Prophetæ talis adjuvet te in negociis tuis. Et sicut dixit Deus benedictus & excelsus. O fideles obedite Deo, & legato, & Præfectis vestris Moslemis. Dicemus ne proptereà hosce omnes esse deos ? Sed concedamus horum verborum sensum alium esse ab eo, quem diximus, aut Christum faustæ memoriæ intendisse per illa id, quod ipse tantùm novit : quare vos eò devenistis, ut diceretis illum voluisse asserere, hæc nomina, quatenùs ea retulit ad Deum Optimum Maximum, esse deos : & constituistis illi personas ; unicuique eorum nominum personam peculiarem tribuentes, cùm ipse sit una tantùm persona ? Et unde eruistis id, quod associastis cum Deo interpretatione non sana ? Cùm autem dicitis de tribus personis, unamquamque habere suam essentiam : necessariò fatemini unamquamque personam vivere, audire, scire videre, sapere separatim per essentiam suam ; quemadmodùm de Christo dicitis, quòd sedeat à dextris Patris sui. Videmus porrò vos ideò duas personas cum Deo posuisse, quia Deus est sapiens, & vivens. Et sapientiam quidem ejus appellatis Verbum, quod est Christus ; vitam autem ejus, Spiritum Sanctum. Hæc porrò sunt attributa Dei, quibus multa alia similia reperiuntur : vocatur enim mitis, sciens, audiens, videns, vivens, potens : & similiter Dominus noster benedictus, & excelsus. Quamvis attributa, quæ ei damus, non assequantur attributa ejus, neque attingant rationem gloriæ ejus, nisi per similitudinem, & parabolicè, propter magnitudinem, excellentiam, & gloriam ejus, quæ nulli alii conveniunt. Vos autem fecistis eum personas, quarum unaquæque habet vitam & Sapientiam, & cætera attributa juxta illud, quod habet : neque est persona ex illis habens attributum, nisi etiam exigat, juxta dictum vestrum, ut sit attributum, sicut ipsa. Quòd si essent istæ personæ Dii, certè omnia attributa essent Dii, cùm sint ex substantia Dei. Necesse est itaque, ut unumquodque attributum singularum trium personarum sit Deus, sicut ipse, cùm sit ex substantia ejus. Magnus igitur hìc patebit campus ad multiplicandos Deos, itaut res processura sit in infinitum. Cùm autem dicitis tres personas esse in Cœlo ex substantia æterna, nonne cogimini fateri tres Deos ? Personæ enim sunt individua demonstrabilia ac determinata. Alioqui quam probationem affertis hujus rei ? Vos autem dicitis in quibusdam vestris ratiocinationibus, tres personas redire ad unum ; nec divisas, nec separatas : & assimilatis eas in collectione earum, & in eo, quod apparet ex ipsis, Soli. Jam verò scimus vos fateri in symbolo fidei vestræ, Christum esse Deum, & hominem simul unitos : & ipsum ascendisse in Cœlum, & sedere ad dexteram Patris sui. At verò qui sedet ad dexteram alterius, nonne est ab eo distinctus, & separatus ? Quomodò ergo ponetur mensura huic dicto, aut vera, ac sana erit in eo constitutio religionis ? Similitudinem autem solis, quam attulistis, jam ante clarè ostendimus esse futilem ac vanam ad probandum, quod intenditis, neque currere paritatem in utroque. Prætereà invenimus vos dicere de significatione Trinitatis illud, quod vobis eam persuasit, esse id, quod refertis scripsisse Matthæum discipulum in Euangelio, dictum à Christo discipulis suis : Pergite in regiones, & baptizate homines in nomine Patris, & Filii, & Spiritus Sancti. Et vos sanè excogitastis in his verbis intellectibus vestris, & dixistis, hunc esse eorum sensum, quòd ubi certum fuerit, mundum fuisse de novo productum, scitis fuisse aliquem, qui eum produxit : & hunc concipitis primò esse Ens existens ; deindè vivens, deindè rationale. Ens quippe dividitur in vivens, & non vivens : vivens autem in rationale, & irrationale. Atque etiam hoc scitis, vivens rationale habere vitam, & rationalitatem præter se in persona, seu supposito : & utramque esse in substantialitate. In hoc autem dicimus vobis : Cùm fuerit Vivens, habens, vitam, & rationalitatem, dicite nobis de illo : Asseritisne illud esse potens, & excellens ; an verò infirmum ac vile ? Si dicatis esse potens & excellens ; respondebimus : Constituite illi potentiam, & excellentiam, sicut constituistis illi vitam, & sapientiam, & rationalitatem. Quòd si dicatis : Non cogimur ad hoc, quia est potens per se & excellens per se : respondebimus : Eodem modo dicere cogimini, quòd sit vivens per se. Neque dubium est per hoc de vanitate Trinitatis. Quòd si ita non est, assignetur discrimen : atqui nullum potest discrimen afferri.
                                                                                                                                                                                                                                                                                                                                          Hæc sunt, quæ à Mahumetano Doctore à Christianis apostatis perversè instructo, contra Sanctissimæ Trinitatis mysterium afferuntur. Alia etiam argumenta producit, ubi Christi divinitatem oppugnat. Ad quæ suo loco respondebimus. Nunc ad jam proposita, quæ partim ab auctoritate, partim à ratione petuntur, respondeamus.
                                                                                                                                                                                                                                                                                                                                          Petit primò à nobis Ahmedus, ex quibusnam Sacrarum Scripturarum libris ; vel ex qua Prophetarum, vel Apostolorum, vel ipsius Christi auctoritate, Sacrosanctæ Trinitatis mysterium eruerimus. Et supponit nos nullum aliud illius fundamentum habere, quàm verba illa Christi ad discipulos apud Matthæum cap. ult. Euntes ergo docete omnes gentes, baptizantes eas in nomine Patris, & Filii, & Spiritus Sancti.
                                                                                                                                                                                                                                                                                                                                          Respondemus primò : Quamvis nullam aliam præter illam auctoritatem haberemus, deberet tamen sufficiens existimari : quia per ea Christi verba Sacrosanctum hoc mysterium nobis manifestari, Christianorum magistri, & Doctores ex ipsius Christi, & Apostolorum traditione perpetuò docuerunt. Porrò illum esse alicujus Sacrorum librorum legitimum sensum, quem ex constanti, & perpetua traditione majorum semper tenuit religio illa, cui à Deo traditi sunt Sacri libri, in quibus sententia illa reperitur, nemini est dubitandum : eoque magis : quia, ut superiùs vidimus, Mahumetus judicium de Pentateucho Judæis, de Euangelio autem Christianis docet esse committendum. Nos quoque, si Alcoranum à Deo traditum esse crederemus ; si qua in illo essent, quæ nunquam interrupta traditione à Mahumeto, vel à discipulis ejus recepta, Moslemi ipsi communi assensu tali vel tali modo intelligenda esse judicarent, quamtumvis verba alium propè sensum exigerent, nullatenùs ipsis adversaremur. Non negamus sanè, aliquandò sub pluribus particulis conjunctivis contineri disparia, sicut probat exemplum ab Ahmedo allatum : Obedite Deo, & Legato, & Præfectis vestris  : hoc tamen loco certissimè credimus sub nomine Patris, & Filii, & Spiritus Sancti tres divinas personas unius essentiæ nobis proponi, quia ita Apostoli, & eorum discipuli ex Christi documento tradidere, & Christiani omnes communiter semper tenuere.
                                                                                                                                                                                                                                                                                                                                          Respondemus secundò ; Non ex allatis tantùm S. Matthæi verbis, ad hoc ineffabile mysterium credendum nos adduci : sed ex aliis etiam multis tum veteris, tum novi Testamenti sententiis ; & prætereà ex doctrina ipsorum Hebræorum antiquiorum, qui hoc Trinitatis Arcanum verbis minimè obscuris tradidere. Huc accedit, omnia loca illa Scripturarum, quæ probant Christum esse verum Filium Dei, probare quoque mysterium Trinitatis. Nam positis duabus personis, nimirùm Patre & Filio ; nulla potest esse repugnantia, vel difficultas circa Spiritum Sanctum.
                                                                                                                                                                                                                                                                                                                                          Sunt autem in veteri Testamento præcipua loca, quæ tres in una essentia divinas personas reperiri non obscurè ostendant hæc quæ sequuntur.
                                                                                                                                                                                                                                                                                                                                          Isaiæ cap. 48. Accedite ad me, audite hoc : non à principio in abscondito locutus sum : ex tempore antequam fieret, ibi eram : & nunc Dominus misit me, & Spiritus ejus. Loquitur hìc Deus, ut patet ex verbis præcedentibus, & subsequentibus : & ex eo quod dicit. Ex tempore antequam fieret ibi eram  : nimirùm ab æterno eram ; Deus enim fuit ab æterno. Exponunt Hebræi : Ex tempore esse ejus  : scilicet traditionis legis in monte Syna, ibi eram , nimirùm in Syna. Ita R. Salomon ex consensu Doctorum Hebræorum. Sed fallitur, dum fingit, Isaiam hìc loqui de se ipso, quasi fuerit in monte Syna, quandò data fuit lex à Deo. Certè R. Jose, & R. Hathan referunt hæc verba ad Deum ; qui tamen dicit se missum fuisse à Domino Deo, & à Spiritu ejus. In quo vides manifestissimè exprimi tres divinas personas.
                                                                                                                                                                                                                                                                                                                                          Psalmo 33. Verbo Domini Cœli firmati sunt, & Spiritu oris ejus omnis virtus eorum. Tres etiam hoc loco in creatione Cœlorum divinæ personæ enumerantur : Dominus, nempè Pater : Verbum  : scilicet Filius : & Spiritus, scilicet Sanctus. Et ita in Berescith Rabbah R. Moses Hadarsan allegat R. Eliezer dicentem. Non est creatus mundus, nisi per Verbum Domini, sicut dictum est. Psal.  33. In Verbo Domini facti sunt Cœli. R. Simeon dixit : Spiravit, vel sufflavit Deus Spiritu oris sui, & creatus est Mundus, sicut dictum est : Et Spiritu oris ejus omnis virtus eorum.
                                                                                                                                                                                                                                                                                                                                          Conatur Ahmedus eludere hanc Davidis auctoritatem. Primò quia non dicitur, Verbum Domini, vel Spiritum Domini creasse Cœlos, sed Dominum creasse Cœlos verbo & Spiritu suo. Secundò quia Verbum & Spiritus Dei sunt ejus attributa, sicut scientia & potentia : attributa autem sunt pura nomina, neque sunt res Deo superadditæ, vel ab ejus essentia separatæ, vel realiter distinctæ : quamobrem non dicimus Deus & scientia ejus creavit : vel Deus, & potentia ejus creavit. Tertiò. Si per Verbum, & Spiritum intelligatur Christus, aut res aliqua unita cum humanitate ejus, Christus totus est creatus ; & Deus solus est Creator. Quartò Oratio & cultus dirigitur ad Deum Creatorem, non ad aliquod attributum ejus : & propterà omnes homines dicunt : O Deus, ò Domine noster, ò Creator noster miserere nobis, & parce nobis : neque est ullus qui dicat : O sermo Dei ; vel, ò potentia Dei, sive, ò voluntas, seu, ò scientia Dei parce nobis, & miserere nobis. Quintò. Nullo modo dici potest, quòd David per Verbum Dei intelligat Christum : Christus enim in sententia omnium hominum est nomen humanitatis, quamvis apud Christianos importet divinitatem, & humanitatem simul unitas. Porrò hæc unio, cùm sit de novo producta, dici non potest Verbum illud, quo creati sunt cœli & terra, esse Christum : quandò enim hæc creata sunt, divinitas non erat unita humanitati, & per consequens nondum erat Christus.
                                                                                                                                                                                                                                                                                                                                          Responsio adæquata ad hæc Ahmedi argumenta pendet ex iis, quæ infrà dicenda sunt, cùm ineffabile hoc mysterium pro modulo nostro explicabimus. Nunc breviter dicimus, aliud esse personas in Deo, aliud attributa. Personæ enim habent inter se oppositionem relativam : ut Pater & Filius : Spirator, & Spiratus. Attributa verò nullam habent hujusmodi oppositionem veram, & realem. Deindè dicimus, aliud esse in Deo Verbum personale, & scientiam vel sapientiam personalem ; aliud verbum, scientiam, & sapientiam essentialia. Prima dicuntur tantùm de filio, seu de secunda persona : Secunda de Deo simpliciter & absolutè, & consequenter de omnibus, ac singulis personis. Eodem modo loquendum est de Spiritu Sancto : cùm enim accipitur personaliter, dicitur tantùm de tertia persona : cùm verò essentialiter, dicitur simpliciter de Deo, ac de omnibus, & singulis personis. Porrò Verbum sive personale, sive essentiale semper fuit in Deo, etiam ante unionem cum humanitate in Christo : sicut affirmat S. Joannes cap. 1. In principio (idest ab æterno) erat Verbum  : & ut habetur in symbolo fidei ; Erat ante omnia sæcula. Quamobrem potuit per Verbum creari cœlum & terra : antequam uniretur cum natura humana in Christo. Illa verò objectio, quòd non dicatur, Verbum creavit ; sed Deus Verbo creavit : satis frivola est : nam dicimus : Regem facere aliquid per suum legatum ; & tamen legatus etiam facit. Et homo operatur manu, & tamen manus etiam operatur. Et in sacris Scripturis centies dicitur, manus vel brachium, vel dextera Dei aliquid facere. Et loquendo etiam de Personis, non rarò operatio tribuitur directè Verbo, Vel Spiritui Dei. Ut Isaiæ cap. 55. Verbum meum, quod egredietur de ore meo, non redibit ad me vacuum : sed faciet quæcumque volui, & prosperabitur in his, ad quæ misi illud. Et Job cap. 26. Prudentia ejus percussit superbum : Spiritus ejus ornavit Cœlos. Ita enim legitur in Vulgatis latinis, licèt in Hebraicis, & Græcis aliter habeatur. Sed non desunt alia hujus rei exempla etiam in Græcis & Hebraicis.
                                                                                                                                                                                                                                                                                                                                          Nec minùs frivolum est illud, quòd cùm oramus non dicimus : O Verbum Dei, vel o scientia Dei miserere nobis, & parce nobis. Nam in iisdem Scripturis manifestum est, invocari à Prophetis Deum per ejusdem attributa, quibus operationes etiam directè tribuuntur : ut cum Isaiæ cap. 51. dicitur Consurge, consurge, induere fortitudinem brachium Domini : Consurge sicut in diebus antiquis, in generationibus sæculorum. Nunquid non tu percussisti superbum, vulnerasti draconem ? Nunquid non tu siccasti mare &c. Hìc certè brachium Domini, sive sit attributum potentiæ, sive persona Verbi, vel filii ; invocatur à Propheta, & tribuuntur illi operationes in recto. Et quidem cùm Dei attributa non sint aliquid realiter distinctum à Deo, sed sint ipsemet Deus (ut Ahmedus contra communem Mahumetanorum sententiam fatetur) idem erit dicere, Deus adjuva me  : ac sapientia, vel bonitas Dei adjuva me  : & ideò, sicut Deus, ita etiam attributa illius poterunt invocari. Sed pergo ad alia loca.
                                                                                                                                                                                                                                                                                                                                          Genesis cap. 18. habetur, Deum apparuisse Abrahæ juxta quercum Mambre : quem ita Scriptura describit : Et ecce tres viri steterunt juxta eum. Mirum quòd dicat, Deum fuisse tres viros : & quòd Abraham loquatur cum illis, nunc tanquam cum uno, & unum adoret : nunc tanquam cum pluribus ; ita enim scribitur : Et vidit, & cucurrit in occursum eorum ab ostio Tabernaculi, & incurvavit se in terram, & dixit : Domine mi, si inveni gratiam in oculis tuis, ne quæso transeas à Servo tuo. Tolletur nunc parum aquæ, & lavate pedes vestros, & requiescite sub arbore. De iisdem etiam Moyses loquitur nunc ut de uno, nunc ut de multis ; & tamen vocat eos nomine ‏יְחֹוָח‎ proprio unius & veri Dei : & nunc habet, & dixit  : nunc verò, & dixerunt  : nunc Deum appellat, nunc viros. Manifestè hìc elucet mysterium Sacrosanctæ Trinitatis, in qua unus idemque Deus in tribus personis agnoscitur, & adoratur.
                                                                                                                                                                                                                                                                                                                                          Isaiæ cap. 6. Duo Seraphim alternis vocibus clamabant : Sanctus, Sanctus, Sanctus Dominus exercituum. Hac trina iteratione Sanctus cum unico nomine : Dominus, ostenditur non obscurè Unitas divinæ essentiæ cum Trinitate personarum.
                                                                                                                                                                                                                                                                                                                                          Idem Isaias cap. 34. introducit Deum dicentem. Quia os meum ipsum præcepit, & Spiritus ejus ipse congregavit ea. Hìc habemus personam Patris loquentis : personam Filii significatam in ore, vel verbo oris ejus : & personam Spiritus Sancti significatam in Spiritu oris ejus.
                                                                                                                                                                                                                                                                                                                                          In his locis innuitur Trinitas Personarum simul acceptarum in unica divina essentia. Innumera verò sunt loca, in quibus singillatim asseritur Divinitas uniuscujusque personæ præsertim secundæ, nempè Filii, de qua peculiaris erit disputatio.
                                                                                                                                                                                                                                                                                                                                          In novo Testamento clariora & apertiora testimonia sunt de hoc incomprehensibili arcano. Præcipua hìc subjicio.
                                                                                                                                                                                                                                                                                                                                          Matthæi cap. 3. sic habetur : Baptizatus autem Jesus, confestim ascendit de aqua : & ecce aperti sunt ei Cœli, & vidit Spiritum Dei descendentem sicut columbam, & venientem super se : & ecce vox de Cœlis dicens : Hic est filius meus dilectus, in quo mihi complacui. Hìc expressam habemus trium divinarum personarum mentionem : nempè Patris loquentis, Filii dilecti, & Spiritus Sancti descendentis. Omitto verba illa cap. ult. ejusdem Matthæi, quæ dixit Christus discipulis suis : Euntes ergo, docete omnes gentes, baptizantes eos in nomine Patris, & Filii, & Spiritus Sancti  : nam super jam illa produximus.
                                                                                                                                                                                                                                                                                                                                          Joannes in Euangelio cap. 14. Dixit Jesus discipulis : Si diligitis me, mandata mea servate : & ego rogabo Patrem, & alium Paraclitum dabit vobis, ut maneat vobiscum in æternum, Spiritum veritatis. Hìc etiam dilucidè apparet mysterium Trinitatis, dum inducitur Pater, qui dat, Filius, qui rogat, Spiritus Sanctus, qui mittitur.
                                                                                                                                                                                                                                                                                                                                          Idem epist. 1. cap. 5. Tres sunt, qui testimonium dant in Cœlo : Pater, Verbum, & Spiritus Sanctus : & hi tres unum sunt. Nihil clariùs dici potuit.
                                                                                                                                                                                                                                                                                                                                          Paulus ad Corinth. Epist. 2. cap. 13. Gratia Domini nostri Jesu Christi, & charitas Dei, & communicatio Sancti Spiritus sit cum omnibus vobis. Amen. Habentur hìc quoque manifestè ac distinctè tres personæ. Nec refert, quòd persona Filii ante personam Patris ponatur : nam ut ait S. Athanasius : In hac Trinitate nihil prius est, aut posterius, nisi ratione tantùm originis.
                                                                                                                                                                                                                                                                                                                                          Hæc sanè, & alia hujusmodi testimonia plurimum ad hoc mysterium comprobandum conducunt. Argumentum tamen præcipuum & firmissimum illud est ; quòd in sacris Scripturis frequenter reperiuntur hæ tres divinæ Personæ sive sub nomine Patris & Filii & Spiritus Sancti, sive sub aliis æquivalentibus appellationibus, vel etiam tantùm sub nomine Dei, vel Domini per notionales operationes ab invicem distingui ; cujusmodi sunt, gignere & gigni : mittere & mitti ; procedere unum ab alio, & similes. Et quidem juxta Philosophos, operationes dicuntur de supposito vel persona : & consequenter operationes distinctæ ostendunt personas distinctas, ut benè notat etiam Ahmedus in eo, quod nos confitemur Filium sedere ad dexteram Patris. Ita verò de unaquaque harum trium personarum loquuntur Scripturæ, ut de vero Deo : tribuunt enim illis nomina, & operationes, quæ non conveniunt nisi Deo. Cùm autem non possint esse plures Dii, sed necessariò sit unus Deus, hinc cogimur in una essentia divina tres personas credere, quæ per oppositiones relativas realiter distinguantur inter se, licèt cum essentia idemtificentur. Si hæc Mahumetanis difficilia videntur, Deum attendant, qui ea revelavit, non autem redarguant nos, qui ea Deo revelanti credimus, & veneramur.
                                                                                                                                                                                                                                                                                                                                          Porrò de prima Persona, quæ ut plurimùm absolutè Deus appellatur, quia est origo cæterarum divinarum Personarum : (licèt etiam Patris nomine, præsertim in novo testamento frequentissimè exprimatur) nulla potest inter nos & Mahumetanos esse controversia. De secunda verò Persona, quæ Filius, & Verbum communioribus nominibus nuncupatur, patebit inferiùs, cùm de Christi divinitate erit agendum. De Spiritu Sancto, qui est tertia Persona satis clara sunt in sacris Libris testimonia, quorum præcipua hìc recensebo.
                                                                                                                                                                                                                                                                                                                                          Job cap. 33. Spiritus Dei fecit me : & spiraculum Omnipotentis vivificavit me. Non est dubium, quin facere hominem, & vitam ei dare sit solius Dei.
                                                                                                                                                                                                                                                                                                                                          II. Reg. cap. 23. Dixit David. Spiritus Domini locutus est in me, & sermo ejus super linguam meam. Quis dubitet, loqui per Prophetas esse solius Dei ?
                                                                                                                                                                                                                                                                                                                                          Psalmo 138. Quò ibo à Spiritu tuo, & quò à facie tua fugiam ? Si ascendero in Cœlum, tu illic es &c. In his verbis fit mentio non solùm Spiritus Sancti, sed etiam Patris, cum quo loquitur David : & Filii, qui est velut facies, & imago Patris : & omnibus tribuitur id, quod soli Deo convenit, nempè esse ubique, & omnia ubique inspicere.
                                                                                                                                                                                                                                                                                                                                          Joel. cap. 2. Dicit Deus : Effundam Spiritum meum super omnem carnem, & prophetabunt filii vestri &c. & dabo prodigia in Cœlis &c. Spiritus effusus à Deo super omnem carnem, per quem prophetant homines, & prodigia operantur, non potest esse nisi Deus : nulli enim Angelo, vel creaturæ ista conveniunt.
                                                                                                                                                                                                                                                                                                                                          In Euangelio Marci cap. 3. dixit Christus : Qui blasphemaverit in Spiritum Sanctum, non habebit remissionem in æternum, sed reus erit æterni delicti. Hìc sanè necessarium est fateri, Spiritum Sanctum esse Deum, cùm ex doctrina quoque Alcorani, & Mahumetanorum, peccata irremissibilia sint ea tantùm, quæ sunt contra divinitatem. Et ideò dicunt ipsi, peccatum الشرك  : idest Associationis, quo violatur unitas Dei, nunquam esse à Deo remittendum, cùm cætera omnia veniam tandem sint consecutura.
                                                                                                                                                                                                                                                                                                                                          In Actis Apostolorum cap. 3. Dixit Petrus ad Ananiam : Anania, cur tentavit Satanas cor tuum, mentiri te Spiritui Sancto ? Non es mentitus hominibus sed Deo. Hìc patet Spiritum Sanctum esse Deum : alioquin non esset bona illatio Petri. Nam posito etiam, quòd Spiritus Sanctus esset Gabriel, ut volunt Mahumetani, & gereret personam Dei ; debuisset dicere Petrus : Non es mentitus Angelo, sed Deo.
                                                                                                                                                                                                                                                                                                                                          Ibidem cap. 10. Quia & in nationes gratia Spiritus Sancti effusa est. Hìc si Spiritum Sanctum intelligas alium, quàm Deum, ineptè, imò impiè intelliges : solùm enim gratia Dei effunditur in homines.
                                                                                                                                                                                                                                                                                                                                          Ibidem cap. 13. Ministrantibus autem illis Domino, & jejunantibus, dixit illis Spiritus Sanctus : Segregate mihi Saulum & Barnabam, in opus, ad quod assumpsi eos. Et ipsi quidem missi à Spiritu Sancto abierunt Seleuciam. Quis potest assumere homines ad Apostolatum, & mittere eos, quò vult, nisi Deus ?
                                                                                                                                                                                                                                                                                                                                          Ibidem cap. 28. Dixit S. Paulus : Benè Spiritus Sanctus locutus est per Isaiam Prophetam ad Patres nostros dicens : Vade ad populum istum, & dic ad eos : Aure audietis, & non intelligetis &c. Atqui hæc verba in Isaiæ cap. 6. habentur dicta à Deo ad eumdem Isaiam, qui ita loquitur : Et audivi vocem Domini dicentis : Quem mittam, & quis ibit nobis ? Et dixi : Ecce ego, mitte me. Et dixit : Vade, & dices populo huic : Audite audientes, & nolite intelligere. Ergo manifestissimè Spiritus Sanctus est Deus. Et notanda sunt verba illa Dei : Quem mittam, & quis ibit nobis ? In quibus primò tanquam unus, & deindè tanquam plures loquitur ad notandum mysterium Unitatis & Trinitatis Dei : & ad ostendendum etiam omnia opera ad extra (ut loquuntur Theologi) communia esse omnibus Personis divinis : quamvis ex ea ratione, quam inferiùs adducam, magis uni, quàm alteri tribuantur.
                                                                                                                                                                                                                                                                                                                                          Epistola 1. ad Corinth. cap. 2. Spiritus enim omnia scrutatur, etiam profunda Dei. Quis enim hominum scit, quæ sunt hominis, nisi Spiritus hominis, qui in ipso est ? Ita & quæ Dei sunt nemo cognovit, nisi Spiritus Dei. His verbis apertissimè ostenditur, Spiritum Sanctum esse Deum : nemo enim potest penetrare & cognoscere omnia secreta Dei, nisi Deus ipse. Et sicut inter hominem, & Spiritum hominis est realis distinctio, saltem inadæquata ; ita necesse est inter Personam Patris, & Spiritus Sancti esse aliquam veram, & realem distinctionem : quæ sanè non potest esse distinctio inter partem & totum, quia Deus non habet partes : quare sequitur, ut sit distinctio personalis, & relativa tantùm. Quòd si nulla esset distinctio inter Deum, quatenùs dicitur de Persona Patris, & inter Spiritum ejus ; inepta & impropria esset locutio S. Pauli ; diceret enim idem per idem.
                                                                                                                                                                                                                                                                                                                                          Ibidem cap. 6. An nescitis, quoniam membra vestra templum sunt Spiritus Sancti, qui in vobis est, quem habetis à Deo & non estis vestri ? Templum nulli creaturæ tribui potest, sicut nec sacrificium, quod in templo offertur, cùm utrumque sit proprium Dei : sequitur ergo Spiritum Sanctum esse Deum.
                                                                                                                                                                                                                                                                                                                                          Ibidem cap. 12. Alii quidem per Spiritum datur sermo sapientiæ : alii autem sermo scientiæ secundum eumdem Spiritum : alteri fides in eodem Spiritu : alii gratia sanitatum in uno Spiritu : alii operatio virtutum : alii Prophetia &c. Hæc autem omnia operatur unus atque idem Spiritus, dividens singulis prout vult. Quid clarius dici poterat ad probandam Spiritus Sancti divinitatem ? Quis enim potest hæc omnia dividere & elargiri creaturis sicut vult, & pro suo libito, nisi solus Deus ? Hæc pauca sufficiant ad ostendendum, quàm falsò dixerit Ahmedus, Christianos nullum habere testimonium in Sacris Scripturis, ad sacrosanctæ Trinitatis mysterium asserendum.
                                                                                                                                                                                                                                                                                                                                          Secundum Ahmedi argumentum contra hoc idem mysterium erat hujusmodi : Si Sapientia, seu scientia, & vita constituunt duas personas in Deo præter personam Patris, nempè Filium & Spiritum Sanctum : cùm Deus sit non solùm sapiens & vivens, sed justus, & misericors, & videns, & audiens, & potens ; multò plures personæ, quàm duæ reperientur in Deo : nulla enim est major ratio, cur sapientia & vita constituant personas : & non item justitia, & misericordia, & visus, & auditus, & potentia, & alia plura attributa.
                                                                                                                                                                                                                                                                                                                                          Ut huic objectioni respondeam, suppono primò, Deum habere intellectum & voluntatem : alioquin careret scientia, & libertate, suppono secundò actus intellectus & voluntatis divinæ esse quidem immanentes & simul essentiales ac notionales ; intellectio & volitio essentiales purè & secundum se præcisè consideratæ, sunt quidem communes omnibus divinis personis, ad eòque non sunt processiones, nec principia processionum unius personæ ab alia ; actus verò notionales nihil aliud sunt, quàm ipsi actus essentiales intelligendi & amandi, ut connotantes, & sibi idemtificantes relationes originis proprias personarum producentium, & ab hujusmodi relationibus notionales denominantur, & sunt ipsemet activæ origines, seu activæ processiones divinarum personarum ad intra. Certum enim est, Deum cognoscere & amare se ipsum, & cognoscere etiam & amare creaturas. Respectu horum actuum essentialium dicuntur de Deo varia attributa ut justitia, misericordia, scientia, providentia. Respectu illorum actuum notionalium oriuntur in Deo processiones, relationes, & Personæ divinæ ; sicut enim homo cognoscendo se ipsum producit verbum, seu conceptum mentis, idest efformat mentalem imaginem illius, quod cognoscit, nempè sui ipsius : ita Deus cognoscendo, & intelligendo seipsum, producit Verbum, seu vitalem imaginem sui ipsius, quam vocamus Filium, quia vivens oritur a vivente in similitudinem naturæ. Per hoc autem Deus quatenùs generat, dicitur Pater ; quatenùs verò gignitur, Filius. Rursum sicut homo amando conceptum illum, seu imaginem sui ipsius, producit propensionem vitalem erga illum : & si conceptus ille esset subsistens, procul dubio produceret eamdem propensionem amoris erga concipientem se, videlicet erga essentiam suam, quæ est una eademque cum essentia concipientis : ita Pater & Filius mutuò se amando, (suam scilicet ipsorum unam eamdemque essentiam) producunt Spiritum Sanctum, qui est propensio vitalis, seu inclinatio in essentiam amatam. Hoc verò est inter alia discrimen, quòd terminus, qui per intellectum, ac voluntatem producitur, in homine est accidens & transiens : in Deo autem est substantia & permanens, idemque realiter cum ipsa essentia Dei. Ex hactenùs dictis rectè colligimus in Deo esse duas processiones, seu emanationes : scilicet Filii à Patre, quæ dicitur generatio, & est per intellectum : & Spiritus Sancti à Patre & Filio tanquam ab unico principio, quæ dicitur simpliciter processio ; & est per voluntatem. Prætereà esse in eo quatuor relationes ; nempè Paternitatem, qua Pater refertur ad Filium, & fundatur in generatione activa : Filiationem, qua Filius refertur ad Patrem, & fundatur in generatione passiva : Spirationem activam, qua Pater & Filius tamquam unum principium referuntur ad Spiritum Sanctum : & Processionem, seu Spirationem passivam, qua Spiritus Sanctus refertur ad Patrem, & Filium. Hæ autem relationes in Deo sunt reales, & propter has divinæ Personæ inter se realiter distinguuntur. Esse autem reales patet, quia inter generantem & genitum ; & inter spirantem, & spiratum est vera oppositio relativa.
                                                                                                                                                                                                                                                                                                                                          Hæc breviter proposui, ad explicandum eo modo, quo fieri potest, hoc ineffabile mysterium. Neque ex his erit difficilis responsio ad objectionem adversarii. Quæ enim recensentur, spectant vel ad intellectum, nempè sapientia seu scientia, & visio vel auditio ; vel ad voluntatem, ut justitia, & misericordia ; Secundum potentiam verò non attenditur processio divinæ personæ, cùm sit principium agendi ad extra, & Personæ divinæ procedunt per actionem manentem ad intra quia conveniunt Deo essentialiter, nec realiter distinguuntur inter se, nec ab essentia divina, ut fatentur etiam quidam Doctores Mahumetani.
                                                                                                                                                                                                                                                                                                                                          Concedimus igitur Adversariis, omnia attributa, cùm accipiuntur notionaliter seu relativè esse personas : sed tunc omnia attributa sunt synonyma Personæ illius, cui tribuuntur. v. g. Potentia erit idem ac Pater : sapientia idem ac Filius ; Christus vel etiam Vita juxta Jacobitas, idem ac Spiritus Sanctus. Cæterùm attributa propriè sumpta non possunt esse, neque dici Personæ, quia nulla esset inter eas oppositio relativa.
                                                                                                                                                                                                                                                                                                                                          Tertium Ahmedi argumentum erat, quia si in Deo essent tres Personæ, essent etiam tres Dii ; cùm unaquæque persona sit Deus. Unde sequeretur aliud absurdum, quòd quælibet persona constitueret tres alias personas, & consequenter tres alios Deos, & sic daretur processus in infinitum.
                                                                                                                                                                                                                                                                                                                                          Sed respondemus, licèt unaquæque Persona sit Deus, non esse tamen plures, sed unum tantùm Deum : quia nimirùm una eademque divina essentia communis est tribus personis, neque verum est, quamlibet personam habere propriam & peculiarem essentiam. Hoc autem in Deo non repugnat, propter infinitam illius perfectionem.
                                                                                                                                                                                                                                                                                                                                          Ad id, quod dicebat Adversarius, unamquamque personam debere constituere tres alias personas : respondemus falsum esse : quia essentia divina jam communicata personæ, est ulteriùs incommunicabilis ; nec tamen habet minorem perfectionem, quia semper intelligitur infinitè perfecta, sive sit communicabilis, sive communicata, vel incommunicabilis. Prætereà licèt unaquæque persona sit Deus, est tamen omninò idem Deus, ac sit alia persona : quarè non benè colligitur quamlibet personam, eò quòd sit Deus, debere constituere tres alias personas.
                                                                                                                                                                                                                                                                                                                                          Hæc pinguiori, atque hebetiori Mahumetanorum ingenio, ardua nimis ac difficilia fortassè videbuntur. Quamobrem facilioribus rationibus, & nonnullis comparationibus mysterii hujus difficultatem, vel saltem impossibilitatem illis auferre conabor.
                                                                                                                                                                                                                                                                                                                                          Prima ratio est, quia cùm Deus sit infinitum bonum, debet etiam esse infinitè communicabile : natura quippè boni est esse communicativum sui. Porrò Deus potest duplici modo se communicare : primo ad extra, secundo ab intra. Primo modo non potest communicare se infinitè, quia sequeretur aliquam creaturam posse esse Deum, quod omninò repugnat. Superest ergo ut communicet se infinitè ab intra. Hoc autem facit dum essentiam suam, seu divinam naturam communicat personis divinis, eo modo, quem superiùs explicavimus.
                                                                                                                                                                                                                                                                                                                                          Secunda ratio, licèt unitas, seu singularitas sit aliqua perfectio : solitudo tamen, quam fert secum, videtur imperfectio. Et ideò habemus in sacris literis, Deum nullum animal creasse solitarium. Et cùm creasset hominem, dixit : Non est bonum hominem esse solum. Perfectius igitur erit illud, quod cum summa unitate habet etiam aliquam societatem, quàm illud, quod manet omninò solitarium.
                                                                                                                                                                                                                                                                                                                                          Tertia ratio : habemus ex sacris literis, Deum delectari societate hominum, & Angelorum : itaut per Salomonem Proverb. cap. 8. dixerit : Deliciæ meæ esse cum filiis hominum. Hoc ipsum clariùs habetur ex toto libro Cantici Canticorum. Si ergo societas creaturarum pertinet ad Dei felicitatem : multò magis pertinebit societas divinarum personarum. Ergo si non repugnet, non est ei deneganda hujusmodi societas.
                                                                                                                                                                                                                                                                                                                                          Quarta ratio est : quia habemus ex sacris literis, Deum creasse hominem ad imaginem, & similitudinem suam. Hæc autem imago & hæc similitudo non potest sita esse in corpore, ut omnes concedunt : ergo erit tantùm in anima. Porrò anima rationalis cùm sit unica & simplex in essentia, habet tamen tres potentias inter se realiter distinctas : memoriam scilicet, intellectum, ac voluntatem : licèt aliqui faciant intellectum & voluntatem unam tantùm potentiam. Neque tamen hæ potentiæ officiunt animæ unitati ac simplicitati, cùm juxta probabilem sententiam non distinguantur ab ipsa animæ essentia, nisi fortè distinctione virtuali intrinseca, licèt inter se saltem quoad diversas operationes realiter distinguantur. Hoc autem videtur esse id, in quo maximè consistit similitudo hominis cum Deo. Ergo non sine magno fundamento admittimus in Deo similem distinctionem personarum cum unitate essentiæ.
                                                                                                                                                                                                                                                                                                                                          Præter has rationes, possunt afferri quædam comparationes, ex quibus hujus mysterii possibilitas probabiliter ostendatur. Prima est puncti in linea, quod cùm sit entitas indivisibilis, habet duo prædicata opposita : est enim finis lineæ præcedentis, & initium lineæ subsequentis. Secunda, partium metaphysicarum in homine, nempè animalis, & rationalis : quæ cùm distinguantur ab invicem quoad operationes, sunt tamen idemtificatæ cum essentia hominis. Tertia, animæ ejusdem hominis, quæ cùm sit una in essentia, est tamen trina in potentia, nempè vegetativa, sensitiva, & rationalis. Quarta graduum entis inter se distinctorum, & tamen idemtificatorum in ultima specie : in homine enim reperiuntur ens, vivens, sensibile, rationale ; quæ in lapidibus, plantis, jumentis, & Angelis inveniuntur distincta : in homine verò sunt realiter distincta quoad effectus, & tamen idemtificata cum essentia hominis. Alia hujusmodi multa adduci possent exempla. Cæterùm in nulla rerum creatarum comparatione reperitur adæquata mensura cum ineffabili sacrosanctæ Trinitatis mysterio, quod ex divina tantummodò revelatione certissimè credendum est.
                                                                                                                                                                                                                                                                                                                                          Suprapositis testimoniis scripturarum, rationibus, & comparationibus addi potest primò testimonium Veterum Judæorum, de quo videri potest Illustrissimus D. Joseph Ciantes Episcopus Marsicanus Vir in rebus Hebraicis versatissimus in Tract. De sanctissima Trinitate ex antiquorum Hebræorum testimoniis evidenter comprobata  : ex quo præcipuas auctoritates & illustriora testimonia hìc ego producam.
                                                                                                                                                                                                                                                                                                                                          R. Moyses Cordoverus, Doctor apud Hebræos insignis, in lib. Pardes Rimmonim , affirmat, in Deo esse tres luces, easque vocat, tria occulta existentia in Deo, & à creaturis distincta. Ad hoc probandum affert antiquorum magistrorum sententiam, & in primis R. Hai Gaon, qui communi Hebræorum calculo, præclarissimum sapientiæ lumen fuit appellatus. Hic in Tractatu Tsatsa Got cap. 1. ita suos discipulos alloquitur : Nunc vobis declarabo tres sublimes luces, quæ sunt supra decem sephiroth (idest intelligentias), quarum nomina à nostris Veteribus sanctis accepimus : Lucem intrinsecam antiquam : lucem clarificatam : & lucem claram. Hæ tres luces sunt in Infinito (scilicet Deo) Addit R. Chamai Gaon : Has tres luces, cùm tres sint, esse principium & causam aliorum principiorum. R. Simeon Ben Jochai sic loquitur de his tribus lucibus : Sunt luces unitæ in substantia radicis, quam per se necesse est esse. In hoc firmantur omnia arcana fidei. Ex his habemus, veteres Hebræos tria in Deo entia posuisse, quæ tres luces, tria occulta, tria principia, tres radices, & aliis nominibus appellavere.
                                                                                                                                                                                                                                                                                                                                          Affirmant prætereà, has luces alteram ab altera emanare, & per hoc ab invicem realiter distingui. Ita R. Cordoverus loco citato : Verùm (inquit) causa distinctionis harum trium lucum nascitur ex diffusione, & processione earumdem in propria substantia : & non est causa manifestandi se alicui ad extra, extra ipsum (scilicet Deum). Sed quia habent suam originem, seu processionem, & patefactionem in propria substantia. Et hoc est illud, quod dicit (R. Hai Gaon) : Et ipsum (idest infinitum, seu Deus) se ipsum diffundit, & emanat in radice occulta. Deindè eamdem doctrinam magis explicans, hæc subdit notatu digna. Putavimus in hoc capite declarare mysterium horum trium occultorum claritate congrua intellectui intelligentis. Verùm ita se se res habet, quòd non sunt cogitationes Dei cogitationes nostræ, neque viæ ejus viæ nostræ. Quia quandò homo efformavit in suo intellectu aliquod esse, ut illud producat, ejus cogitatio in actu non erit, dum in eadem cogitatione perseverat. Et licèt illud esse formet, & effingat in suo intellectu ; forma illius esse, quod producere vult, erit ac si non esset, donec ad actum id non producat, & in esse reperiatur potentialitate exutum, quia nullam habet existentiam, & actualitatem. Verùm non sunt ejusdem rationis opera, & productiones Regis regum (i. Dei) : quia quandò voluit formare, & producere productionem & emanationem sanctam ac mundam (i. producere Verbum, seu Filium) tunc produxit & formavit totum in sua substantia, sine aliqua mutatione in seipso : absit hæc : sed illud esse ita sibi unitum est, ut inter producentem, & esse producti nulla sit differentia. Et ipse & illæ, (nempè Deus & luces) sunt eadem, & una substantia, unum principium.
                                                                                                                                                                                                                                                                                                                                          Quis non videt his veterum Hebræorum doctrinis manifestè proponi mysterium Sanctissimæ Trinitatis ; cùm ponantur in Deo tres entitates realiter inter se distinctæ, & idemtificatæ cum unica essentia Dei ? Neque dici potest per has tres luces intellexisse attributa Dei : nam hæc sunt multò plura, quàm tria. Prætereà intelligere attributa aliqua esse in Deo, non continet singulare aliquod, ignotumque mysterium. At Doctores illi veteres Hebræorum, harum trium lucum arcanum proponentes, asserunt, rem esse difficillimam intellectu, prorsùsque inperscrutabilem. Quamobrem R. Hai Gaon in libro Pardes Tsatsa Goth cap. 1. hæc habet : Sapientes peculiari nota inhibuerunt, non declarari hanc sapientiam, & hunc mentis conceptum, quia est supra captum omnis creaturæ. Neque est intellectio, quæ possit ad illa pertingere, quia nulla cognitio cujuscumque creaturæ potest ea percipere. Idem R. Hai Gaon interrogatus ab aliis Doctoribus de tribus his lucibus, ait : Responsio ad hanc interrogationem indiget magna profunditate, & fuit in publico proposita longè ante nos, & temporibus generationum præteritarum, & à nostris Veteribus : & ejus declaratio prolixa est, & requirit longum tempus, quia involvitur in sapientia occulta, & in arcanis prophetiarum, & traditionum sapientium egregiorum. Eodem modo loquuntur cæteri Doctores. Ex quo colligitur antiquos Hebræos necessariò in prædictis tribus lucibus aliquid agnovisse, quod ab attributis esset valdè diversum. Nam quid magnum, aut valdè arduum est cognoscere vel intelligere, Deum esse lucem antiquam seu æternam, claram & clarissimam, cùm omnes etiam philosophi hoc intellexerint, & confessi fuerint ? Quid amplius est hoc, quàm intelligere Deum esse sapientem, potentem, justum, misericordem ? Quid ergo erat, ut prisci illi sapientissimi Hebræorum magistri deterrerent omnes ab hujus rei speculatione, tanquam omnem captum excedentis, & prorsùs inintelligibilis ? Nam ut profundè scripsit R. Aaron in libro Pardes loco citato : Res est perdifficilis intellectu, quòd sint tres, & totum sit unum & idem.
                                                                                                                                                                                                                                                                                                                                          Non multum refert, quòd has tres luces prisci illi Hebræi non nominaverint expressè, Patrem, & Filium, & Spiritum Sanctum, cùm tamen Christiani lucis nomine unamquamque personam appellent. Non enim vis facienda est in nominibus, sed in rebus. In sacris tamen literis utriusque Testamenti, nomina Patris, & Filii, & Spiritus Sancti expressè commemorantur. Quin iidem sapientes Hebræi vocant has tres luces ‏ספרים‎, numeros ad ostendendam realem earum inter se distinctionem : itemque ‏ההויות‎ hypostases : & ‏פנים הפנימים‎ facies seu personas intrinsecas more Christianorum.
                                                                                                                                                                                                                                                                                                                                          Addi potest secundò, numerum ternarium non solùm apud Hebræos, sed etiam apud cæteras gentes semper fuisse celeberrimum, mysticum, ac sacrum, & quodammodò natum ad divinum numen mortalibus significandum. Omitto de hac re testimonia adducere tàm Hebræorum, quàm Ethnicorum Philosophorum, eo tantùm contentus, quòd cùm summus Judæorum sacerdos populo benediceret, trina benedictione cum trina divini nominis invocatione utebatur, ut habetur in lib. Numer. cap. 6. his verbis : Sic benedictis filiis Israel : Benedicat tibi Deus, & custodiat te : illuminet Deus faciem suam super te, & misereatur tui : Elevet Deus faciem suam ad te, & det pacem tibi. Ubi illud notandum, ut observat Petrus Alphonsi in Dialogo adversus Judæos cap. 6. Quoties summus Sacerdos in hac benedictione nominabat nomen Dei ‏יְהֹוָה‎ tres digitos, pollicem, indicem & medium in utraque manu rectos altiùs efferebat : & deindè ut priùs fuerant, remittebat.
                                                                                                                                                                                                                                                                                                                                          Tertiò addi potest, etiam veteres illos gentium philosophos, Hebræorum procul dubio disciplina eruditos, sacrosanctæ Trinitatis mysterium aliqualiter agnovisse. Trismegistus enim in Pimandro hæc habet : Mens illa, quæ Deus est, utriusque sexus vim habens, cùm sit vita & lux, produxit verbo aliam mentem operatricem. De eodem Trismegisto ita scribit Suidas : Dictus est ter maximus, quia de Trinitate locutus est ; dicens in Trinitate unam esse deitatem, sic : Erat lumen intelligibile prius lumine intelligibili ; & erat semper mens à mente lucens. Et mox : Nam Verbum ejus absolutissimum est, ac fœcundum, & opifex in natura fœcunda. Prætereà in Pimandro ita introducit Deum loquentem : lumen illud ego sum, mens, Deus tuus : mentis verò germen, Verbum lucens, Dei filius, quorum unio vita est. Ecce hìc Pater, Mens  : Filius, Verbum  : Spiritus Sanctus, Vita  ; quo nomine ab aliquibus etiam Christianis nationibus hodiè Spiritus Sanctus appellatur, quem nos quoque Vivificantem confitemur. Zoroaster quoque Trismegisto coævus, vocat Deum πατρικὴν μονάδα, paternam unitatem  : & addit, ταναή ἐστι μονὰς, ἢ δύο γεννᾶ, δυὰς γὰρ παρὰ τῷ κάϑηται (fortè τῷ ϑεῷ ). Extensa est unitas, quæ duo generat : dualitas autem apud eam sedet. Ponit ergo Triadem in Deo, si monas, sive unitas dyadem gignit. Quamobrem subdit : παντὶ γὰρ ἐν κόσμῳ λάμπει τριὰς, ἧς μονὰς ἀρχή . Universo enim in mundo fulget Trinitas, cujus principium est Unitas. Plura alia veterum Philosophorum possem de hac eadem re testimonia clarissima proferre : sed hæc pauca sufficiant, quæ nullo modo dicere possunt Mahumetani à Christianis fuisse conficta, quemadmodùm neque illa, quæ ex Hebræis retulimus : nam utraque longè ante exortam Christianam religionem scripta fuisse manifestum est.
                                                                                                                                                                                                                                                                                                                                          Postremò ex iis, quæ Moslemi Doctores de Deo vel in Deo credenda esse affirmant, licet percommodè adversus eosdem probare sacrosanctæ Trinitatis mysterium neque idololatriam, neque ullum ex iis absurdis, quæ ipsi nobis objiciunt continere : ac prætereà etiam ex eorum principiis illud admittendum esse, & credendum. Sciendum est autem duas apud Mahumetanos celeberrimas sectas inter se omninò oppositas reperiri. Prima est المعتزلة Motazelitarum seu Separatorum ; Secunda الصفاتية Saphatitarum, seu Attributariorum. De primis ita scribit Gregorius Abulphargius in lib. de Historiis Arabum : Porrò Motazelitæ conveniunt communiter in removendo attributa æterna ab essentia Dei, ut fugiant distinctionem Personarum, quas tenent Christiani. Nonnulli itaque ex illis dicunt, Deum scire non per scientiam, sed per propriam essentiam : & ita potentem esse, & vivere per propriam essentiam. Alii verò dicunt illum scire per scientiam, quæ est essentia ipsius : & eodem modo esse potentem & viventem. Primi negant omninò attributa : secundi concedunt, ita tamen, ut sint idem cum essentia. Omninò autem negatio attributorum desumpta est à Philosophis, qui asseruerunt Dei essentiam esse unam, nullamque in ea multiplicitatem reperiri. De secundis verò hæc refert. Oppositi Motazelitis sunt Saphatitæ, qui statuunt in Deo attributa æterna scientiæ, potentiæ, vitæ, & similium. Et quidam eorum eò processerunt, ut ponerent in eo attributa visus, auditus, & sermonis, qualia sunt in corpore humano ; affirmantes verba Alcorani, quibus asseritur, Deum sedere super thronum, creare manu, & alia huiusmodi ; accipienda esse propriè, & prout sonant, nec aliter exponenda. Quidam tamen ex illis, sicut Abullasanus Asceariensis & alii, tractantes Theologiam scholasticam, prohibuerunt fieri in his similitudinem, vel comparationem. Et hæc est sententia Sonnitarum, & Conciliaris. Hactenùs verba Auctoris ex Arabico fideliter translata. Nimirùm sententia apud Moslemos Orthodoxa, & de fide tenenda, hæc est, quemadmodùm habetur ex professione fidei conscripta ab Algazelo Abu-ahmedo Ebnono Mohammedo Tusino in hæc verba : واذا كانت له هذه الصفات كان حيّا عالمًا قادرًا مريدًا سميعًا بصيرًا متكلمًا بالحياة والعلم والقدرة و الارادة والسمع والبصر والكلام لا بمجرد الذات Cùmque competant illi (nempè Deo) hæc attributa ; est tamen vivens, sciens, potens, volens, audiens, videns, loquens per vitam, scientiam, potentiam, voluntatem, auditum, visum, sermonem ; non per simplicem essentiam.
                                                                                                                                                                                                                                                                                                                                          Per hoc patet manifestè, veros Mahumetanos ponere distinctionem realem inter attributa Dei, & ejus essentiam. Nam si esset tantùm distinctio rationis, vel per intellectum, approbarent sententiam Motazelitarum, quam ipsi, ut falsam & hæreticam, rejiciunt. Porrò idem est si dicas Deum V. G. scire non per scientiam, sed per essentiam, ac dicere Deum scire per scientiam, quæ sit ipsa essentia : in hoc enim secundo modo dicendi solùm potest concipi aliqua distinctio rationis, vel virtualis inter essentiam & attributa. Et ideò Sonnitæ, qui existimantur esse Orthodoxi, utrumque dicendi modum æquè rejiciunt. Si autem attributa Dei, ut scientia, & potentia, identificarentur cum illius essentia : malè dicerent Moslemi, Deum scire & posse per scientiam & potentiam, non per simplicem essentiam. Itaque velint, nolint, coguntur ponere in Deo distinctionem veram & realem inter essentiam, & attributa illius.
                                                                                                                                                                                                                                                                                                                                          Magis ostenditur vis argumenti ex eo, quòd Sonnitæ eodem modo volunt subsistere in essentia Dei hæc attributa, ac subsistat Alcoranus. Est enim certissimum dogma apud eos, reperiri Alcoranum increatum, qui instar attributorum subsistat in essentia Dei. Ita Algazelus in professione fidei : Credere, inquit, oportet de Alcorano, انه قديم قايم بذات الله لا يقمل النفصال والفراق بالانتقال الي القلوب والاوراق : ipsum esse æternum, subsistentem in essentia Dei, neque ab ea dividi, aut separari, dum in corda vel in chartas transfertur. Peto hìc à Sonnitis, utrum Alcoranus iste æternus, distinctus sit realiter ab ipsa essentia, necne ? Si non est realiter distinctus, ergo idemtificatur cum illa, & per consequens est ipsa essentia Dei ; ergo est Deus : & tantùm nomine, vel per ens rationis est Alcoranus. Adde non solùm ab essentia, sed à cæteris quoque attributis debere distingui realiter hunc Alcoranum : alioqui verè dici poterit illum esse scientiam, vel potentiam, vel visum vel auditum Dei. Quòd si dicant in essentia Dei esse ideam Alcorani, & ideò Alcoranum in illa subsistere : respondebimus, non unius tantùm Alcorani, sed omnium rerum ideas hoc modo in essentia divina reperiri, quatenùs Deus omnia cognoscit. Hoc tamen non addit aliquid reale supra ipsam essentiam.
                                                                                                                                                                                                                                                                                                                                          Huc accedit, quòd licèt Sonnitæ pro hæreticis habeant Saphatitas, quatenùs conveniunt cum Anthropomorphitis : conveniunt tamen cum eis in hoc, quòd omnia, quæ de Deo dicuntur in Alcorano, ut audire, videre, sedere, habere manus, oculos, pedes &c. conveniant Deo propriè, & verè, sed ratione prorsùs dissimili ac conveniunt creaturis, in quo dissident saltem à quibusdam Saphatitis Anthropomorphitis. Ita affirmat Algazelus in professione fidei : Credendum est (inquit) quòd Deus يري من غير خدقة واجفان ويسمع من غير اصخة واذان كما يعلم بغير قلب ويبطش بغير جارحة ويخرق بغير الة اذا لا تشبه ذاته ذات الخلق وانه تعالي متكلم امر ناسي واعد متوعد بكلام ازليّ قديم قايم بداته لا يشبه كلام الخلق فليس بصوت يحدث من انهلال هواء واضطكاك اجرام ولا بحرف ينقطع بانطباق شفة او تحريك لسان وان موسي سمع كلام الله بغير صوت ولا حرف كما يرى الابرار ذات الله من غير جوهر جوهر ولا عرض videat sine pupillis & palpebris : & audiat sine meatu, & auribus, quemadmodùm scit sine corde, & molitur sine instrumentis : cùm non sint similia attributa ipsius attributis creaturarum, neque essentia ejus essentiæ creaturarum. Prætereà credendum est, quòd Deus loquatur, jubeat, prohibeat, promittat, comminetur sermone æterno, sempiterno, qui subsistit in essentia ejus, nec similis est sermoni creaturarum, nec consistit in voce, quæ oriatur è commotione aeris, & collisione corporum : neque literis, quæ formentur concursu labiorum, aut motione linguæ. Prætereà quòd Moyses audierit sermonem Dei sine voce, & literis, sicut vident justi essentiam Dei sine substantia & accidente. Et paulò superiùs loquens de sessione Dei super thronum, credendum esse ait : انة مستو على العرض على الوجه الذي قاله وبالمعنى الذي اراده استوا منزها عن المماسة والاستقرار والمتمكن والمحلول والانتقال quòd throno insideat eo modo, quo ipse dixit & in eo sensu, quem ipse intendit, sessione remota à contactu, & insidentia, & situ locali, & existentia in altero, & motu locali. Itaque volunt Sonnitæ, Deum audire, videre, loqui, sedere per aliquid distinctum à simplici essentia. Atqui hoc, si benè res perpendatur, coincidit cum sententia mitiori Saphatitarum, quam tenuit Abul-hasanus aliique doctiores Mahumetanorum, imò Sonnitæ ipsi tanquam orthodoxam profitentur. Dummodò enim nulla fiat comparatio ad creaturas, ea, quæ de Deo habet Alcoranus, ad literam intelligenda esse affirmant. Quomodò autem hæc fieri possint, neque intelligunt, neque curant intelligere. Dicunt enim, teste Sahersettanio, quem allegat Pochokius in Notis suis ad Abulphargium : عرفنا بمقتضي العقل ان الله ليس كمثله شي فلا يشبه شيًا من المخلوقات Nos scimus ex dictamine intellectus, nullam rem esse similem Deo, nec Deum similem esse ulli rei creatæ. Quo posito, nihil aliud scire curant, nisi firmiter credere : انه لا شريك له . وليس كمثله شي nullum Deo esse socium (idest consortem in divinitate) ; & nihil esse sicut illum. Quamobrem fertur Malecus filius Anasi dixisse : الاستواء مجهولة والايمان به واجب والسوال عنه بدعة quomodò Deus sedeat super thronum, ignotum est : sedere tamen, necessariò credendum est, sed curiosiùs de eo inquirere, hæresis est.
                                                                                                                                                                                                                                                                                                                                          Dicant nunc nobis Mahumetani, quid sint attributa illa in Deo, realiter distincta ab ejus essentia, in qua tamen dicuntur subsistere. Sunt ne substantia, an accidens ? Non possunt respondere esse accidens : quia in prædicta eorum fidei professione excluduntur à Deo accidentia : dicitur enim in illa : لا تحله الحوادث ولا تعتريه العوارض Non subsistunt in eo contingentia, neque adveniunt ei accidentia  : & hoc bis ibidem asseritur. Ergo si attributa ista non sunt in Deo accidens, in quo nos etiam convenimus, erunt substantia. Quòd verò in prædicta professione dicatur de Deo : انه ليس بجوهر ولا تحله الجواهر Non est substantia, neque recipiuntur in eo substantiæ, verum est, si accipiatur substantia rigorosè, prout substat accidentibus : falsum verò si accipiatur substantia, prout contra distinguitur ab accidentibus. Hoc modo si attributa in Deo non sunt accidens, erunt necessariò substantia. At nulla potest esse in Deo substantia, quæ non sit idemtificata cum ejus essentia : ergo, velint, nolint, coguntur ponere in Deo distinctionem realem inter attributa, & essentiam, vel saltem inter ipsa attributa ab invicem. Atque ita, si putant Christianos esse infideles, quia ponunt in Deo tres personas, seu proprietates distinctas quidem realiter inter se, sed idemtificatas cum essentia, ita ut non possit dici nisi unus Deus : quomodò non erunt ipsi magis infideles, dum ponunt in Deo tot attributa realiter distincta non solùm inter se, sed etiam ab essentia, cùm tamen idem sint cum essentia ? Hoc Sonnitis objiciebant Motazelitæ, prout refert Auctor Libri المواقف Almavakef, his verbis : كفروا النصاري بقدماء الثلثة فكيف السبعة او اكثر Infideles sunt Christiani, eò quòd ponant tria æterna : quantò magis erunt illi, qui ponunt septem, aut plura  ? Neque dicere possunt Sonnitæ de illis attributis non posse prædicari Deum, itaut unumquodque eorum sit Deus : sicut Christiani asserunt unamquamque personam esse Deum : nam quidquid est in Deo, est Deus : & hoc cognoscunt, & fatentur omnes ex ipso lumine naturæ. Coguntur igitur Sonnitæ vel amplecti doctrinam Motazelitarum, negando in Deo omnia attributa, quod ipsi tanquam hæresim detestantur : vel fateri plures esse deos inter se distinctos unà cum illo Deo, quem nos Christiani unicum fatemur. Quòd si respondeant, se quidem credere omnia attributa illa esse Deum, licèt distincta sint realiter ab essentia, & inter se, nec tamen esse plures Deos, sed unum tantùm Deum : verùm se non posse hoc intelligere, neque hujus rei rationem reddere : eodem modo nos illis respondebimus, dum ab iisdem arguimur, quòd tres in Deo personas inter se realiter distinctas, & cum essentia idemtificatas profiteamur.
                                                                                                                                                                                                                                                                                                                                          Hoc argumento convicti Morgitæ Cadrienses (qui sunt una ex sectis Mahumetanorum), quemadmodùm refert Ismael Ebn-Aly in suo Chronico, dixerunt : ان قول القايل ثالث ثلثة ليس بكفر لكنّه لا يظهر الا من كافر Dictum dicentis, Tertius Trium, non est infidelitas ; licèt non usurpetur palam, nisi ab infideli. Quod idem est, ac dicere : Asserere tres personas in Deo, itaut Christus sit tertia earum (ita enim Syri Christiani vocant Christum, nempè Tertium Trinitatis) non est sententia, quæ contineat aliquid contra sanam fidem, licèt talis modus loquendi non sit in usu, nisi apud Christianos. Quin etiam Garabitæ (est alia secta Mahumetanorum, de qua idem Ismael ibidem) asserebant : الالهية لخمس اشخاص اصحاب الكبسا وهم محمد و علي وفاطمة والحسن والحسين وقالوا خمستهم شي واحد : Divinitatem esse in quinque personis nobilibus, & has quinque personas esse unam rem : nempè Mahumetum, Alym, Phatemam, Hasanum, & Hoseinum.
                                                                                                                                                                                                                                                                                                                                          Prætereà reperitur inter recentiores Mahumetanorum Sonnitarum Sectas una eorum, qui à Turcis vocantur Eschraki, nimirùm Illuminati. De quibus Auctor historiæ Imperii Othomanici testis oculatus, lib. 2. cap. 12. hæc habet : Secta eorum, qui vocantur Eschraki, seu Illuminati, est merè Pythagorica. Qui eam profitentur, in contemplatione divinæ ideæ, & numerorum, qui in Deo sunt, præcipuè versantur. Quamvis enim Deum unum esse credant, non tamen negant illius Trinitatem : eam quippè velut numerum considerant, qui ab unitate procedat. Et ut meliùs hanc suam sententiam persuadeant, utuntur plerumque comparatione trium flexurarum, quæ fiant in sudariolo, vel linteolo, quod potest benè admittere denominationem ternarii numeri, quamvis revera sit unum tantùm linteum, dum explicatum fuerit. Hujusmodi homines sunt è Sapientissimis, & prudentissimis Mahumetanorum. Ex quibus vides illos, qui non ex Mahumeti crassitie, sed ex ratione & veritate res metiuntur, à Sacrosanctæ Trinitatis mysterio nullatenùs abhorrere, quin potiùs illud approbare & amplecti : id quod procul dubio Mahumetani omnes facerent, si rectè ritèque doctrinam illius intelligerent.
                                                                                                                                                                                                                                                                                                                                          Neque prætereundum est, Ahmedum Ebn-edrisum Doctorem inter Moslemos celeberrimum, ab ipsa veritate convictum, non diffiteri omnia Dei attributa, quæ alii septem, alii novem enumerant, posse appellari, imò esse Deum : ait enim : كل احد من التسعة اله لان كان واحد منها مساو لكل واحد من الثلثة الاولي Unumquodque ex his novem (idest attributis) est Deus quia quodlibet ex illis æquale est unicuique ex primis tribus. Quidquid sit de ratione, quam affert, nobis satis est illum approbare quodlibet attributum esse Deum. Cùm autem, ut jam dictum est, attributa sint inter se, & ab essentia realiter distincta, juxta sententiam Mahumetanorum, necessariò ponendi erunt in uno Deo plures Dii. Nam, ut benè ratiocinatur Maimonides sapiens Judæus in Prologo Pirkè, valet consequentia : الي قول بقدماء المتعدرة من اثبات الصفات ad asserendos plures æternos à positione attributorum. Hoc autem absurdum non sequitur in mysterio Trinitatis, in quo personæ idemtificantur cum una eademque essentia.
                                                                                                                                                                                                                                                                                                                                          Hìc operæ pretium putavi, Christianum lectorem admonere Mahumetanos, ut religionis nostræ mysteriis fidem adimant, ea plerumque fabulis nugisque permiscere. Ita hoc loco præfatus Ahmedus, allegans auctoritatem suorum, ac nostrorum Historicorum (quamvis apud nostros nihil hujusmodi reperiatur) fingit Christum, dum viveret, paucos ex Israelitis secutos fuisse. Cùm autem sublatus fuisset in Cœlum, plures illum celebrare cœpisse, ita ut septingenti ferè homines religionem illius sectati fuerint, qui etiam vi armorum alios ad eam compellerent. Contra hos insurgens Saulus, alio nomine Paulus, qui erat Rex Israelitarum, ejecit eos è Syria. Posteà verò mutato habitu inter Christi asseclas excurrebat. Sed ab illis cognitus, captusque fuit ; Ipse verò confessus est, se non ita pridem, & oculis, & auditu, & sensu omni orbatum, votum fecisse, Christo se nomen daturum, dum à malis istis liberaretur. Nunc ergo sibi ipsi restitutum, se votum soluturum, & inter Christianos reliquum vitæ suæ spatium transacturum. Extruxere autem Christianorum proceres novo proselyto sacellum, in quo aliquot visionibus de instituendis religionis Christianæ ritibus fuit admonitus. In prima visione revelatum ei fuit, Christianos, qui anteà ad Jerusalem conversi orabant, converti debere ad Orientem. In secunda jussus est auferre ciborum discrimen. In tertia clausus in eo sacello vidit quædam mysteria, quæ ut posset patefacere, jussit omnes egredi foras, excepto Nestorio, Jacobo, Melcone, & Fideli. Cùmque id fecissent, dixit Paulus, se censere illum, qui sanasset cæcos à nativitate, & leprosos, & suscitasset mortuos, esse Deum, qui apparuit mortalibus. Responderunt quidam eorum, se idem censere. Alii verò dixerunt : Nequaquam, sed hi sunt tres, Deus, & Filius ejus, & Spiritus Sanctus. Alii verò dixerunt : Deus, & Filius ejus. Alii demum asseruerunt, ipsum esse Deum, qui incarnatus fuerat pro hominibus : & sic divisi sunt in quatuor partes. Porrò Jacobus affirmavit ex dicto Pauli, Deum esse Christum : & hoc amplexi sunt sectatores ejus, qui sunt Jacobitæ. Nestorius autem dixit : Christus est Filius Dei per gratiam ab eo adoptatus. Et in hoc habuit sectatores Nestorianos. Porrò Melchon dixit, Deum esse Trinum in Personis. Et secuti sunt illum in hoc ii, qui dicuntur Melchitæ. At verò Fidelis surgens dixit eis : Maledicat huic Deus. Hic sanè nihil aliud molitur, nisi ut vos seducat. Nos etiam fuimus Asseclæ Christi, & vidimus Jesum, & audivimus verba ejus. Dixit autem Paulus sociis suis : Surgite, pugnemus contra hunc Fidelem, & occidamus eum, & socios ejus. Egressus autem Fidelis dixit ad suos : An nescitis, Christum esse servum Dei, & Legatum ejus, & illum hoc idem vobis dixisse ? Responderunt : Certè ita est. Pergit Mythologus enarrans, quomodò Fidelis cum suis, conscensis equis, persecuti sint Melchonem, & ejus asseclas, & profligaverint eos in Syria : & quomodò Paulus, cùm ex Christi persecutore factus fuisset Christianæ religionis, & sanctissimæ Trinitatis propugnator acerrimus, se ipsum in quodam monte decreverit sacrificare : quamobrem tres Reges ad se advocaverit : eisque seorsim singulis verba quædam insusurraverit, itaut quilibet eorum post ejus mortem, crederet sibi soli commissam esse doctrinæ ejus veritatem. Mortuo verò Paulo, litem de illius reliquiis inter eos obortam esse confingit, & ad eam decidendam, cadaver illius combustum, & in cineres redactum, æqualiter illis distributum fuisse. Neque sic tamen acquievere. Domum enim tres illi Reges reversi, magnas simultates inter se fovebant, cùm sibi quisque persuaderet uni sibi tantùm, veram fidei doctrinam traditam fuisse.
                                                                                                                                                                                                                                                                                                                                          Placuit has nugas Mahumetani Doctoris, & quidem celeberrimi referre, ut quilibet certò agnoscere possit, quanta Moslemis Sapientibus fides habenda sit, cùm hic inter eos Sapientissimus, tàm fidenter, & veluti ex tripode, asserat Nestorium, & Jacobum Jacobitarum antesignanum, fuisse Pauli Apostoli auditores : cùm alter quadringentis ferè annis, alter plusquam quingentis, etiam secundum sinceriores Mahumetanorum historias post eundem Paulum vixerit. Illud verò ridiculum, quod Melchitas à Melchone Pauli item auditore dictos fuisse affirmet, cùm hi à voce Hebraica ‏מֶלֶךְ‎ vel Syriaca ‏מלְכָּא‎, quæ Regem, seu Imperatorem sonat, appellati sint : Et ita hodiè quoque, teste Gabriele Syonita, & aliis Auctoribus fide dignissimis, ab Orientalibus Græcis vocantur, quia religionem Imperatorum suorum, & præsertim Marciani in Concilio Chalcedonensi contra Dioscorum celebrato secuti sunt : atque utinam hodiè quoque sequerentur.
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                                                                                                                                                                                                                                                                                                                                            Du Ryer, 1647Contexte
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                                                                                                                                                                                                                                                                                                                                            LE CHAPITRE DES FEMMES,
                                                                                                                                                                                                                                                                                                                                            contenant cent soixante-dix versets,
                                                                                                                                                                                                                                                                                                                                            escrit à la Medine.
                                                                                                                                                                                                                                                                                                                                            AU Nom de Dieu clement & misericordieux.
                                                                                                                                                                                                                                                                                                                                            Note [édition originale] : Voy Kitab el tenoir. Les anciens Arabes juroient par le nom de Dieu & par le ventre de leurs femmes, parce qu’ils apprehendoient leur sterilité.
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                                                                                                                                                                                                                                                                                                                                              O peuple craignez vostre Seigneur qui vous
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                                                                                                                                                                                                                                                                                                                                              a crée d’une seule personne, & a creé son espouse de sa coste, dont sont issus plusieurs hommes & femmes. Craignez Dieu par lequel vous jurez, & par le ventre de vos femmes. Dieu observe exactement ce que vous faites.
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                                                                                                                                                                                                                                                                                                                                              Donnez aux orphelins ce qui leur appartient, & ne rendez pas mal pour bien, ne mangez pas leurs facultez, c’est un tres grand peché.
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                                                                                                                                                                                                                                                                                                                                              Si vous craignez de faire tort aux orphelins, craignez aussi de faire tort aux femmes, espousez celles qui vous agréeront, ou deux, ou trois, ou quatre : Si vous craignez de ne les pouvoir entretenir égallement, n’en espousez qu’une, ou les esclaves que vous aurez acquises, cela est plus à propos afin que vous n’offensiez pas Dieu.
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                                                                                                                                                                                                                                                                                                                                              Donnez aux femmes leur dot de bonne volonté, si elles vous donnent quelque chose qui vous soit agreable, recevez-le avec affection & civilité :
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                                                                                                                                                                                                                                                                                                                                              Ne donnez pas aux foux le bien que Dieu vous a donné pour subsister, aydez en les orfelins, donnez leur les vestemens qui leur seront necessaires, & les entretenez honnestement,
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                                                                                                                                                                                                                                                                                                                                              instruisez-les jusques à ce qu’ils ayent atteint l’âge de discretion, & qu’ils soient capables de mariage, si vous croyés qu’ils se conduisent sagement,, remettez-leur leurs facultés, & ne les mangez pas injustement avant qu’ils soient en aage. Celuy qui sera riche s’abstiendra de leur bien, & celuy qui sera pauvre en prendra avec honnesteté selon la peine qu’il aura pour eux, lors que vous leur remettrez leurs facultez, prenez des tesmoins de vostre action, Dieu ayme les bons comptes..
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                                                                                                                                                                                                                                                                                                                                              Les enfans auront bonne part en ce que leur pere & mere & leurs parens delaisseront apres leur trespas, du peu, ou du beaucoup, il leur en appartient une portion limitée & prefixe.
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                                                                                                                                                                                                                                                                                                                                              Lors qu’on fera le partage de leurs biens, les parens auront soin des pauvres & des orfelins, faites leur du bien, & les entretenez honnestement.
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                                                                                                                                                                                                                                                                                                                                              Ceux qui craignent de laisser apres eux une foible lignée de petits enfans, doivent craindre de faire mal aux orfelins, ils doivent craindre Dieu & les entretenir honnestement :
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                                                                                                                                                                                                                                                                                                                                              Ceux qui mangent injustement leur bien, avalent du feu dedans leur ventre, & seront bruslez dedans un grand brasier.
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                                                                                                                                                                                                                                                                                                                                              Dieu vous recommande vos enfans, le fils aura autant que deux filles, s’il y
                                                                                                                                                                                                                                                                                                                                              a
                                                                                                                                                                                                                                                                                                                                              Correction de : à
                                                                                                                                                                                                                                                                                                                                              des filles plus de deux, elles auront les deux tiers de la succession du deffunt, s’il n’y en a qu’une elle aura la moitié, & ses parens la sixiéme de ce qu’aura delaissé le deffunt, s’il n’y a point d’enfans & que les parens soient heritiers, la mere du deffunt aura le tiers, s’il y a des freres, la mere aura la sixiéme, apres avoir satisfait aux legs contenus au testament & aux debtes.
                                                                                                                                                                                                                                                                                                                                              Note [édition originale] : Voy le Bedaoi.
                                                                                                                                                                                                                                                                                                                                                Vous ne sçavez pas à qui il est plus à propos de faire du bien à vos enfans ou à vos pere & mere, donnez leur la portion ordonnée de Dieu.
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                                                                                                                                                                                                                                                                                                                                                La moitié de ce que vos femmes delaisseront vous appartiendra si elles n’ont point d’enfans, si elles ont des enfans vous aurez le quart de ce qu’elles delaisseront,, apres que les legs & les debtes seront payés elles auront le quart de vostre succession si vous n’avez point d’enfans, si vous en avez, elles en
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                                                                                                                                                                                                                                                                                                                                                auront la huitiéme portion. Si l’homme ou la femme heritent l’un de l’autre, qu’ils n’ayent ny pere, ny mere, ny enfans, & qu’ils ayent un frere & une sœur, chacun d’eux aura la sixiéme de la succession, s’ils sont davantage ils seront associez au tiers, apres les legs & debtes payez sans fraude, & suivant ce qui est ordonné de Dieu, il sçait tout ce que vous faites, & est prudent en ce qu’il ordonne,
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                                                                                                                                                                                                                                                                                                                                                il est ainsi ordonné par sa divine Majesté, celuy qui luy obeira & à son Prophete, entrera dans le Paradis où coulent plusieurs fleuves, & demeurera dans une eternelle felicité :
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                                                                                                                                                                                                                                                                                                                                                Celuy qui desobeyra à Dieu & à son Prophete sera precepité dedans le feu d’Enfer, où il souffrira des tourmens ignominieux.
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                                                                                                                                                                                                                                                                                                                                                Si vos femmes sont adulteres prenez quatre tesmoins de leur faute qui soient de vostre Religion, s’ils en portent tesmoignage, tenez-les prisonnieres en vos maisons jusques à la mort, ou jusques à ce que Dieu en ordonne autrement,
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                                                                                                                                                                                                                                                                                                                                                chastiez les paillards, concubines & adulteres, s’ils se repentent de leur peché ne leur faites point de mal, Dieu est clement & misericordieux à ceux qui se convertissent.
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                                                                                                                                                                                                                                                                                                                                                La conversion dépend de Dieu, il est misericordieux à ceux qui font mal ignoramment, & qui se convertissent promptement, il sçait tout & est tres sage.
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                                                                                                                                                                                                                                                                                                                                                Le pardon n’est pas pour ceux qui font mal jusques à l’heure de leur mort, nous avons preparé de grands tourmens à ceux qui mourront impies.
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                                                                                                                                                                                                                                                                                                                                                O vous qui croyez en Dieu, il n’est pas permis
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                                                                                                                                                                                                                                                                                                                                                d’heriter de vos femmes par force, ne les violentez pas pour leur oster ce que vous leur avez donné, excepté si elles sont surprises en adultere public, voyez les avec civilité, si vous avez aversion pour elles, il peut arriver que vous haïssez une chose où Dieu a mis plusieurs biens,
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                                                                                                                                                                                                                                                                                                                                                que si vous voulez repudier vos femmes pour en prendre d’autres, & que vous leur ayez donné quelque chose, n’en prenez rien qui leur appartiennent ; Prendrez vous leur bien avec mensonge & peché tout evident ?
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                                                                                                                                                                                                                                                                                                                                                comme le prendrez-vous, puisque vous vous estes approchez les uns des autres, & que vous leur avez promis de les traiter civilement ?
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                                                                                                                                                                                                                                                                                                                                                N’espousez pas les femmes de vos peres, ce qui est passé estoit inceste, abomination, & un mauvais chemin ;
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                                                                                                                                                                                                                                                                                                                                                Vos meres vous sont deffenduës, vos filles, vos sœurs, vos tantes, vos niepces, vos meres nourrices, & vos sœurs de laict, les meres de vos femmes, & les filles que vos femmes auront d’un autre mary, dont vous aurez un soin particulier ; les filles des femmes que vous aurez cogneuës, vous sont aussi deffenduës, si vous ne les avez pas cogneuës il n’y aura point de peché, les femmes de vos enfans vous sont aussi deffenduës, & les deux sœurs. Pour ce qui est du passé, Dieu est clement & misericordieux,
                                                                                                                                                                                                                                                                                                                                                24
                                                                                                                                                                                                                                                                                                                                                les femmes mariées vous sont aussi deffenduës, excepté les femmes esclaves que vous aurez acquises. Dieu vous l’a ainsi ordonné, hors ce qui vous est deffendu cy-
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                                                                                                                                                                                                                                                                                                                                                dessus il vous est permis de vous marier à vostre volonté. Si vous desirez des femmes pour de l’argent & ne commettre ny concubinage ny adultere, donnez leur la dot dont vous conviendrez avec elles, ainsi vous n’offencerez pas Dieu, il sçait tout, & est tres-sage.
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                                                                                                                                                                                                                                                                                                                                                Celuy qui ne pourra pas espouser les femmes de libre condition espousera celles de ses femmes ou filles esclaves qui luy agréront, Dieu cognoit la foy des uns & des autres. Espousez vos femmes avec la permission de leurs parens, & leur donnez leur dot avec honnesteté, si les femmes de libre condition qui n’ont point commis de concubinage ny d’adultere secrettement ny publiquement, convolent en secondes nopces, & viennent à commettre adultere, elles seront chastiées doublement plus que les filles d’amour. Le mariage des esclaves
                                                                                                                                                                                                                                                                                                                                                Note [édition originale] : Voy Gelaldin.
                                                                                                                                                                                                                                                                                                                                                  est pour ceux qui craignent la paillardise, si vous vous abstenez de les espouser vous ne ferés pas mal, Dieu est clement & misericordieux,
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                                                                                                                                                                                                                                                                                                                                                  il vous veut enseigner sa loy, & vous conduire au chemin de ceux qui vous ont precedé, il est clement & misericordieux à son peuple.
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                                                                                                                                                                                                                                                                                                                                                  Ceux qui ensuivent l’appetit des impies declinent extremément de la verité,
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                                                                                                                                                                                                                                                                                                                                                  Dieu veut que sa loy vous soit legere parce que l’homme est creé foible.
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                                                                                                                                                                                                                                                                                                                                                  O vous qui croyés en Dieu, ne mangés pas vostre bien entre vous avec usure, que si vous faites commerce demeurez d’accord de vos affaires, ne vous tués pas les uns les autres, Dieu est misericordieux à ceux qui luy obeïssent,
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                                                                                                                                                                                                                                                                                                                                                  celuy qui luy
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                                                                                                                                                                                                                                                                                                                                                  desobeïra par haine & injustice, brûlera dans le feu d’Enfer, c’est chose facile à Dieu de le chastier.
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                                                                                                                                                                                                                                                                                                                                                  si vous vous esloignez des pechez mortels, je couvriray vos fautes & vous feray entrer dans le Paradis,
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                                                                                                                                                                                                                                                                                                                                                  ne convoitez pas par envie ce que Dieu aura donné à vostre prochain, les hommes & les femmes auront le bien qu’ils auront gagné, demandez à Dieu sa grace il sçait tout.
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                                                                                                                                                                                                                                                                                                                                                  Donnez à vos associez ce qui leur appartient. Nous avons ordonné une portion prefixe aux uns & aux autres en la succession de vos pere & mere & de vos parents, Dieu void tout.
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                                                                                                                                                                                                                                                                                                                                                  Les hommes auront autorité sur les femmes, il les auront en leur garde, ils auront en leur pouvoir le bien que Dieu leur aura donné, & auront soin de la despense qu’il conviendra faire pour elles ; les femmes sages & obeyssantes observent en l’absence de leurs maris les commandemens de Dieu, faites des remonstrances à celles qui seront desobeyssantes & les esloignez de vostre lit, frapez-les ; si elles vous obeyssent ne cherchez pas occasion de les mal traiter injustement, Dieu est tres-haut & tres-grand :
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                                                                                                                                                                                                                                                                                                                                                  Si vous craignez qu’il arrive quelque different entre l’homme & la femme, envoyez-leur quelques-vns de leurs parens, pour mettre fin à leur querelle, & les accommoder, Dieu mettra sa paix entr’eux, il sçait tout.
                                                                                                                                                                                                                                                                                                                                                  36
                                                                                                                                                                                                                                                                                                                                                  Adorez Dieu, & ne dites pas qu’il a un compagnon esgal à luy, faites-du bien à vos pere & mere, à vos parents, aux orphelins, aux pauvres, à vostre prochain, à vos voisins, aux
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                                                                                                                                                                                                                                                                                                                                                  pelerins ,
                                                                                                                                                                                                                                                                                                                                                  à vos amis, & à vos esclaves, Dieu n’ayme pas ceux qui sont superbes.
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                                                                                                                                                                                                                                                                                                                                                  Nous avons preparé des tourmens rigoureux à ceux qui sont avaricieux, qui recommandent l’avarice au peuple, qui celent les graces que Dieu leur a données, & qui sont des impies.
                                                                                                                                                                                                                                                                                                                                                  38
                                                                                                                                                                                                                                                                                                                                                  Ceux qui depensent leur bien par hipocrisie ne croyent pas en Dieu ny au jour du Jugement, & ceux qui auront le Diable pour compagnon seront en tres-mauvaise compagnie,
                                                                                                                                                                                                                                                                                                                                                  39
                                                                                                                                                                                                                                                                                                                                                  il ne les approchera pas s’ils croyent en Dieu, & au jour du Jugement, & s’ils depensent en aumosnes quelque partie du bien que Dieu leur a donné. Dieu les cognoist,
                                                                                                                                                                                                                                                                                                                                                  40
                                                                                                                                                                                                                                                                                                                                                  & ne fait injustice à personne de la pesanteur d’une petite formis ; si les bons font du bien de la grosseur d’une fourmis Dieu le fera multiplier, & leur donnera une grande recompense.
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                                                                                                                                                                                                                                                                                                                                                  En quel estat seront les infidelles au jour du Jugement, puisque nous avons des tesmoins de toutes les nations contre leur impieté, & que nous t’appellerons pour estre tesmoin contre eux de leurs déportemens ?
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                                                                                                                                                                                                                                                                                                                                                  Ce jour les infidelles qui ont desobey au Prophete desireront d’estre consommez semblables à la terre, & de n’avoir ny celé ny alteré par leurs discours les commandemens de Dieu.
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                                                                                                                                                                                                                                                                                                                                                  O vous qui croyez, ne faites pas vos oraisons estans yvres, jusques à ce que vous sçachiez ce que vous dites, ny aussi estant pollus, sinon en passant chemin jusques à ce que vous vous soyez lavez, si vous estes malades ou en voyage, ou que vous veniez de descharger vostre ventre, ou que vous ayez
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                                                                                                                                                                                                                                                                                                                                                  cogneu vos femmes, & que vous ne treuviez point d’eau pour vous laver, vous mettrez la main sur le sable, & vous en essuyerez la face & les deux mains, Dieu est clement & misericordieux à ses creatures.
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                                                                                                                                                                                                                                                                                                                                                  Ne vois tu pas comme ceux qui sçavent la loy escrite achetent le fourvoyement ? comme ils vous veulent devoyer par leurs richesses, & vous detourner du droict chemin ?
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                                                                                                                                                                                                                                                                                                                                                  Dieu cognoist vos ennemis, c’est assez qu’il soit vostre deffenseur & vostre protecteur.
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                                                                                                                                                                                                                                                                                                                                                  Ceux qui Judaisent, alterent la parole de Dieu, & disent au Prophete, nous t’avons oüy & t’avons desobey, ils ont oüy sans oüir, ils disent, conserve nous, aye soin de nous, neantmoins ils pervertissent la parole de Dieu en la lisant, & alterent ses commandemens, ils feroient mieux de dire, Seigneur, nous avons oüy & obey, escoute-nous seulement & nous regarde, mais Dieu les a maudits, & peu d’entr’eux croiront en sa divine Majesté.
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                                                                                                                                                                                                                                                                                                                                                  O vous qui avez la cognoissance des escritures ;
                                                                                                                                                                                                                                                                                                                                                  Note [édition originale] : Il parle aux Juifs & aux Chrestiens.
                                                                                                                                                                                                                                                                                                                                                    Croyez en l’Alcoran qui confirme l’ancien & le nouveau testament, avant que j’efface vos visages, & que je les fasse tourner derriere le dos, je maudiray les infidelles comme j’ay maudit ceux du Sabat, le commandement de Dieu est incontinent executé,
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                                                                                                                                                                                                                                                                                                                                                    il ne pardonne pas à ceux qui l’associent avec des compagnons égaux à luy, hors cela il pardonne les pechez à qui bon luy semble, celuy qui dit que Dieu à des compagnons, blaspheme & peche mortellement ;
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                                                                                                                                                                                                                                                                                                                                                    Ne considere-tu pas ceux qui se disent
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                                                                                                                                                                                                                                                                                                                                                    gens de bien : au contraire, Dieu rend gens de bien ceux luy sont agreables, il ne leur sera point fait d’injustice au jour du Jugement ;
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                                                                                                                                                                                                                                                                                                                                                    Considere comme ils blasphement, c’est assez que Dieu void manifestement leur peché ;
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                                                                                                                                                                                                                                                                                                                                                    Ne vois-tu pas ceux qui ont cognoissance de la loy escrite, qui croient en Habot & Tagot Idoles, qu’ils disent aux infidelles, Voila le chemin de ceux qui croient en Dieu,
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                                                                                                                                                                                                                                                                                                                                                    certainement Dieu les a maudit, celuy qu’il maudira ne trouvera personne qui le protege.
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                                                                                                                                                                                                                                                                                                                                                    Auront-ils seuls part au Royaume des Cieux sans faire des aumosnes ?
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                                                                                                                                                                                                                                                                                                                                                    Porteront ils envie à leur prochain des graces que Dieu luy a donné. Certainement nous avons donné à la lignée d’Abraham la cognoissance des escritures & des propheties, nous luy avons donné une grande abondance de bien ;
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                                                                                                                                                                                                                                                                                                                                                    Il y a eu des personnes entr’eux qui ont crû en l’escriture, & les autres l’ont mesprisée, mais ils seront chastiez dedans le feu d’Enfer,
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                                                                                                                                                                                                                                                                                                                                                    je les feray brusler, & changeray leur peau bruslée à une peau nouvelle, afin qu’ils souffrent d’avantage. Dieu est tout-Puissant & Prudent en ce qu’il ordonne.
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                                                                                                                                                                                                                                                                                                                                                    Je feray entrer ceux qui ont crû en Dieu, & qui ont fait de bonnes œuvres, dans des jardins où coulent plusieurs fleuves, où ils demeureront eternellement avec des femmes tres-nettes, je les feray entrer à l’ombrage du Paradis.
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                                                                                                                                                                                                                                                                                                                                                    Dieu vous recommande la fidelite entre vous, de rendre fidellement ce qui vous aura esté confié, & que lors que vous jugerez les differens qui arriveront entre le peuple,
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                                                                                                                                                                                                                                                                                                                                                    vous jugiez avec équité, C’est une bonne œuvre qu’il vous ordonne, il void tout & sçait tout.
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                                                                                                                                                                                                                                                                                                                                                    O vous qui croyez, obeïssez à Dieu & aux Prophetes, & à ceux qui ont commandement sur vous, si vous estes en different de quelque poinct, remettez tout à Dieu & à son Prophete pour en sçavoir l’explication, si vous croyez en Dieu & au jour du Jugement vous ferez bien, ce sera la meilleure interpretation que vous puissiez sçavoir ;
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                                                                                                                                                                                                                                                                                                                                                    Ne vois-tu pas que ceux qui estiment de croire en ce qui t’a esté inspiré, & en ce qui a esté inspiré à ceux qui t’ont precedé, veulent disputer devant Tagot ? neantmoins ils ont commandé de ne pas croire en cét Idole, le Diable les veut devoyer, & les éloigner de la verité.
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                                                                                                                                                                                                                                                                                                                                                    Lors qu’on leur a dit, obeïssez au commandement de Dieu & à son Prophete, ils se sont éloignez de toy,
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                                                                                                                                                                                                                                                                                                                                                    que feront-ils lors qu’il leur arrivera quelque punition de leurs pechez passez ? Ils reviendront à toy & jureront par le Nom de Dieu qu’ils n’ont desiré que la paix, & de faire quelques bonnes œuvres,
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                                                                                                                                                                                                                                                                                                                                                    mais Dieu sçait ce qui est en leur cœur, & les a abandonnés ; Ne laissez pas de les prescher, & de leur annoncer la parole de Dieu,
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                                                                                                                                                                                                                                                                                                                                                    les Prophetes & les Apostres n’ont esté envoyez que pour prescher & pour estre écoutés par permission de sa divine Bonté. Si lors qu’ils auront lezé leurs ames, ils viennent à toy & demandent pardon à Dieu, tu demanderas pardon pour eux, ils trouveront Dieu clement & misericordieux,
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                                                                                                                                                                                                                                                                                                                                                    ils ne croiront pas en sa divine Majesté jusques à ce
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                                                                                                                                                                                                                                                                                                                                                    qu’ils ayent disputé avec toy du different qui est entr’eux, & lors qu’ils ne douteront plus de ce que tu auras fait, ils t’obeïront sans contredit.
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                                                                                                                                                                                                                                                                                                                                                    Nous leur avons ordonné de s’entre-tuer & de sortir de leurs maisons, ils ne l’ont pas fait excepte fort peu d’entr’eux, & encore qu’ils l’ayent fait, ils ne l’ont pas fait pour obeyr, ce qui leur auroit esté un tres-grand bien, & un tres-grand merite,
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                                                                                                                                                                                                                                                                                                                                                    nous leur eussions donné une tres-grande recompense,
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                                                                                                                                                                                                                                                                                                                                                    & conduit au droit chemin.
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                                                                                                                                                                                                                                                                                                                                                    Celuy qui obeyra à Dieu, & à son Prophete, sera avec ceux que sa divine Majesté a doüé de sa grace, sçavoir avec les Prophetes & les Apostres, les justes, les martyrs, & les gens de bien, ils seront compagnons,
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                                                                                                                                                                                                                                                                                                                                                    telle est la grace de Dieu, celuy qui la cognoist se resigne en sa divine Majesté.
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                                                                                                                                                                                                                                                                                                                                                    O vous qui estes vray-croyans, soyez sur vos gardes, assemblez-vous pour combatre genereusement pour la loy de Dieu,
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                                                                                                                                                                                                                                                                                                                                                    il y en a entre vous qui sont paresseux, lors qu’il vous est arrivé quelque déroute, ils ont dit ; Dieu m’a gratifié de ce que je n’ay pas esté avec eux ;
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                                                                                                                                                                                                                                                                                                                                                    & lors que Dieu vous a donné victoire sur vos ennemis, ils ont dit, comme s’il n’y eust point eu de cognoissance entre vous & eux ; Plût à Dieu que j’eusse esté avec eux, j’aurois acquis un tres-grand merite.
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                                                                                                                                                                                                                                                                                                                                                    Combattez pour la gloire de Dieu contre ceux qui preferent la vie de ce monde à celle du Ciel, Je donneray une tres-grande recompense à ceux qui combatront, qui seront victorieux, & à ceux qui seront tuez en combatant pour la foy,
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                                                                                                                                                                                                                                                                                                                                                    pourquoy ne combatrez-vous pas pour la loy de Dieu ? pour la liberté des femmes, & des enfans foibles & affligez, qui crient, Seigneur, mets nous hors de ce lieu,
                                                                                                                                                                                                                                                                                                                                                    Note [édition originale] : Ce lieu est la Meque.
                                                                                                                                                                                                                                                                                                                                                      son peuple est injuste, donne nous un protecteur, donne-nous un refuge assuré ;
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                                                                                                                                                                                                                                                                                                                                                      Ceux qui croyent en Dieu combatent pour sa loy, & les infidelles combatent pour le Diable. Combatez ceux qui servent le Diable, ses astuces sont foibles.
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                                                                                                                                                                                                                                                                                                                                                      Considere ceux
                                                                                                                                                                                                                                                                                                                                                      à
                                                                                                                                                                                                                                                                                                                                                      Correction de : a
                                                                                                                                                                                                                                                                                                                                                      qui on a dit, cessez de tremper vos mains dans le sang des infidelles, perseverez en vos oraisons, & payez les decimes ; lors qu’on leur a ordonné de combatre, une partie d’entr’eux a eu peur du monde comme de Dieu, & encore plus grand peur du monde que de Dieu, & ont dit. Seigneur, tu ne nous as pas ordonné de combatre, si ce n’est que tu nous aye differé à une prochaine fin, dis leur, le bien de la terre est peu de chose, il y a de grands biens en l’autre monde pour celuy qui aura la crainte de Dieu devant les yeux. Il ne vous sera point fait d’injustice
                                                                                                                                                                                                                                                                                                                                                      78
                                                                                                                                                                                                                                                                                                                                                      en quelle part que vous soyez la mort vous y
                                                                                                                                                                                                                                                                                                                                                      racontera,
                                                                                                                                                                                                                                                                                                                                                      Correction de : racontrera,
                                                                                                                                                                                                                                                                                                                                                      encore que vous soyez dedans de fortes citadelles. S’il arrive du bien aux infidelles, ils disent que cela procede de Dieu, s’il leur arrive du mal, ils disent, cela vient de toy, dis leur, tout procede de Dieu ; Quelle est donc la volonté de ces personnes ? ils ne pourront pas comprendre ce discours,
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                                                                                                                                                                                                                                                                                                                                                      le bien qui vous arrive vient de Dieu, & le mal qui vous arrive vient de vous. Nous t’avons envoyé au peuple pour luy enseigner les mysteres de
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                                                                                                                                                                                                                                                                                                                                                      ma loy, c’est assez que j’en sois tesmoin.
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                                                                                                                                                                                                                                                                                                                                                      Celuy qui obeyt au Prophete Apostre de Dieu obeit à Dieu, s’ils sont desobeissans tu n’és pas envoyé pour estre leur tuteur ;
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                                                                                                                                                                                                                                                                                                                                                      Ils disent qu’ils te veulent obeyr, & lors qu’ils sont éloignez de toy, plusieurs d’entr’eux couvent en leur cœur autre chose que ce qu’ils ont dit, mais Dieu escrira leurs pensées, & les abandonnera, resigne-toy en Dieu, & sois content qu’il soit ton protecteur.
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                                                                                                                                                                                                                                                                                                                                                      Ne mediteront-ils pas l’Alcoran ? s’il estoit envoyée d’autre part que de la part de Dieu, ils y trouveroient plusieurs contradictions.
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                                                                                                                                                                                                                                                                                                                                                      Lors qu’il leur est venu quelque assurance de la victoire, ou quelque peur d’estre vaincus, ils l’ont publié encore qu’ils ayent tout remis sur le Prophete, sur les sçavans d’entr’eux, & sur ceux qui ont obey au Prophete, qui sçavoit ce qu’il faut publier, & ce qu’il faut tenir secret ; si la grace de Dieu n’eust esté avec vous & sa misericorde, vous eussiez suivy le Diable.
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                                                                                                                                                                                                                                                                                                                                                      Combat pour la loy de Dieu,
                                                                                                                                                                                                                                                                                                                                                      Note [édition originale] : Voy Kitab el tenoir.
                                                                                                                                                                                                                                                                                                                                                        n’employe que ta personne, & ne te soucie pas si les vray-croyans sont sans armes, la misere des impies ne finira jamais, Dieu augmentera leur malheur, & accroistra la punition de leurs crimes,
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                                                                                                                                                                                                                                                                                                                                                        qui bien fera, bien trouvera, & qui mal fera, mal trouvera, Dieu prend garde à tout.
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                                                                                                                                                                                                                                                                                                                                                        Lors qu’on vous saluëra rendez le salut avec honneur & affection, Dieu met tout en compte.
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                                                                                                                                                                                                                                                                                                                                                        Dieu ! il n’y a qu’un seul Dieu, il vous assemblera tous au jour du Jugement, il n’y a point de doute en cela ; qui est plus veritable en ses paroles que
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                                                                                                                                                                                                                                                                                                                                                        Dieu ?
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                                                                                                                                                                                                                                                                                                                                                        Qu’avez-vous affaire avec ces meschans divisez en deux troupes, Dieu les a ruïnez & détruits à cause de leurs pechez,
                                                                                                                                                                                                                                                                                                                                                        Note [édition originale] : C’est la bataille de Beder, les ennemis de Mahomet faisoient deux bataillons. Voy kitab el tenoir. Voy Gelaldin.
                                                                                                                                                                                                                                                                                                                                                          voulez-vous conduire au droit chemin celuy que Dieu a devoyé ? celuy qu’il devoyera ne trouvera pas le droict chemin.
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                                                                                                                                                                                                                                                                                                                                                          Ils desirent que vous soyez infidelles comme eux, ne leur obeissez pas qu’ils ne soient rentrez en la loy de Dieu, s’ils la quittent tuez-les où vous les trouverez, ne contractez point d’amitié avec eux,
                                                                                                                                                                                                                                                                                                                                                          90
                                                                                                                                                                                                                                                                                                                                                          excepté avec ceux qui viendront faire confederation avec vous avec regret du passé, pour combatre les infidelles avec vous. Si Dieu eust voulu, il leur auroit donné advantage sur vous, & vous auroient combatus, s’ils se separent de vous & suivent vostre Religion, Dieu ne vous permet pas de leur faire du mal.
                                                                                                                                                                                                                                                                                                                                                          91
                                                                                                                                                                                                                                                                                                                                                          Vous trouverez des personnes qui vous voudront croire, & croire leurs compagnons, ils tourneront tout en confusion, & y tomberont eux-mesmes ; s’ils ne se separent de vous, s’ils ne vous demandent la paix, & s’ils ne desistent de vous faire mal, prenez-les & les tués où vous les trouverez, nous vous avons donné un pouvoir absolu sur eux.
                                                                                                                                                                                                                                                                                                                                                          92
                                                                                                                                                                                                                                                                                                                                                          Un vray-croyant ne doit pas tuer un autre vray-croyant, si ce n’est par ignorance : celuy qui tuëra un vray-croyant par ignorance, rédimera d’esclavage un vray-croyant, ou payera les dommages & interests aux parens & heritiers du defunt, s’ils ne les luy quittent par courtoisie ; s’il est de vos ennemis & est vray-croyant, il redimera de captivité un vray-croyant ; s’il est
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                                                                                                                                                                                                                                                                                                                                                          de vos confederez, il payera les dommages & interests aux parens & heritiers du deffunct, & redimera de captivité un vray-croyant ; s’il n’a pas les moyens de ce faire, il jeusnera deux mois consecutifs par penitence ordonnée de Dieu ; Dieu sçait tout & est prudent en ce qu’il commande.
                                                                                                                                                                                                                                                                                                                                                          93
                                                                                                                                                                                                                                                                                                                                                          Celuy qui tuëra un vray-croyant de propos deliberé, sera chastié dedans le feu d’Enfer, la colere de Dieu & sa malediction seront sur luy eternellement.
                                                                                                                                                                                                                                                                                                                                                          94
                                                                                                                                                                                                                                                                                                                                                          O vous qui estes vray-croyans, lors que vous combatrez contre les infidelles pour la loy de Dieu, faites vous cognoistre, & ne dites pas à ceux qui vous saluëront, Tu n’és pas vray-croyant, si vous desirez les biens de ce monde, Dieu possede des richesses sans compte, vous estiez auparavant semblables à eux, mais Dieu vous a donné sa grace, & void tout ce que vous faites.
                                                                                                                                                                                                                                                                                                                                                          95
                                                                                                                                                                                                                                                                                                                                                          Les fidelles qui demeurent en leurs maisons sans maladie, ne sont pas égaux en merites à ceux qui employent leurs personnes & leurs facultez pour la loy de Dieu, il prefere de plusieurs degrez ceux qui combattent pour la foy, & qui employent leurs biens & leurs personnes pour son service, à ceux qui demeurent oisifs en leurs maisons, il est leur Protecteur & leur a preparé un refuge assuré dans le Paradis ; il gratifie
                                                                                                                                                                                                                                                                                                                                                          96
                                                                                                                                                                                                                                                                                                                                                          de plusieurs degrez de grace
                                                                                                                                                                                                                                                                                                                                                          95
                                                                                                                                                                                                                                                                                                                                                          ceux qui combatent pour sa loy par dessus ceux qui se reposent en leurs maisons,
                                                                                                                                                                                                                                                                                                                                                          96
                                                                                                                                                                                                                                                                                                                                                          il est clement & misericordieux.
                                                                                                                                                                                                                                                                                                                                                          97
                                                                                                                                                                                                                                                                                                                                                          Les Anges ont dit aux infidelles qu’ils ont fait mourir, où en estiez-vous de vostre
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                                                                                                                                                                                                                                                                                                                                                          Religion ? ils ont respondu, nous estions foibles & impuissans dans la ville de la Meque, ils ont dit. La terre n’estoit-elle pas assez large pour vous éloigner des meschans ? l’Enfer sera leur habitation,
                                                                                                                                                                                                                                                                                                                                                          98
                                                                                                                                                                                                                                                                                                                                                          excepté aux hommes, femmes & enfans qui estoient foibles & impuissans,
                                                                                                                                                                                                                                                                                                                                                          99
                                                                                                                                                                                                                                                                                                                                                          peut-estre que Dieu leur pardonnera, il est clement & misericordieux,
                                                                                                                                                                                                                                                                                                                                                          100
                                                                                                                                                                                                                                                                                                                                                          celuy qui s’éloignera des meschans pour suivre sa loy, trouvera plusieurs lieux qui luy seront favorables, asseurément il recompensera celuy qui sortira de sa maison, qui sera tué pour sa gloire, & pour suivre son Prophete, il est clement & misericordieux.
                                                                                                                                                                                                                                                                                                                                                          101
                                                                                                                                                                                                                                                                                                                                                          Lors que vous serez en voyage, vous n’offenserez pas Dieu d’accourcir vos oraisons, afin que les infidelles ne vous surprennent, ils sont vos ennemis declarez,
                                                                                                                                                                                                                                                                                                                                                          102
                                                                                                                                                                                                                                                                                                                                                          lors que tu seras proche d’eux, & que tu ordonneras aux vray-croyans de faire leurs oraisons, arreste auprés de toy une partie d’entr’eux avec leurs armes pour faire garde cependant que les autres feront leurs prieres, apres qu’ils auront finy leurs prieres, ils feront comme les premiers, ils prendront les armes, & feront garde pendant le temps que leurs compagnons feront leurs oraisons, les infidelles desirent que vous delaissiez vos armes pour vous surprendre, vous ne ferez point de mal de les laisser si la pluye vous importune, ou si vous estes malades, mais soyez tousjours sur vos gardes, Dieu a preparé aux infidelles des tourmens ignominieux :
                                                                                                                                                                                                                                                                                                                                                          103
                                                                                                                                                                                                                                                                                                                                                          Apres avoir finy vostre oraison, souvenez-vous de
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                                                                                                                                                                                                                                                                                                                                                          Dieu droits assis & couchez, & faites vos prieres lors que vous serez en lieu de seureté, l’oraison est commandée aux fidelles en un temps prefix & ordonné.
                                                                                                                                                                                                                                                                                                                                                          104
                                                                                                                                                                                                                                                                                                                                                          Ne soyez pas lasches à poursuivre les infidelles, si vous souffrez ils souffrent comme vous, mais vous esperez ce qu’ils ne doivent pas esperer, Dieu sçait tout ce qu’ils font, il est tres-prudent en ses œuvres.
                                                                                                                                                                                                                                                                                                                                                          105
                                                                                                                                                                                                                                                                                                                                                          Nous t’avons envoyé le livre tres-veritable afin que tu juges les differens qui sont entre le peuple, ainsi que ton Seigneur te l’a enseigné. Ne querelle pas les traistres,
                                                                                                                                                                                                                                                                                                                                                          106
                                                                                                                                                                                                                                                                                                                                                          & demande pardon à Dieu, il est clement & misericordieux.
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                                                                                                                                                                                                                                                                                                                                                          Ne dispute pas avec ceux qui trahissent leurs ames, Dieu n’ayme pas les traistres pecheurs,
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                                                                                                                                                                                                                                                                                                                                                          ils se cachent du monde, il est avec eux lors qu’ils cachent en leur cœur les choses qui ne luy sont pas agreables, il sçait tout ce qu’ils font :
                                                                                                                                                                                                                                                                                                                                                          109
                                                                                                                                                                                                                                                                                                                                                          O vous ! vous disputez pour eux en ce monde, qui disputera pour eux contre Dieu au jour du Jugement ? qui sera ce jour leur Protecteur ?
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                                                                                                                                                                                                                                                                                                                                                          Celuy qui demandera pardon à Dieu apres l’avoir offensé le trouvera clement & misericordieux,
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                                                                                                                                                                                                                                                                                                                                                          qui mal fera mal trouvera, Dieu sçait tout, & est tres-Sage.
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                                                                                                                                                                                                                                                                                                                                                          Celuy qui commet un peché veniel ou un peché mortel
                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Gelaldin dit un petit & grand peché.
                                                                                                                                                                                                                                                                                                                                                            , & se veut excuser, commet un peché mortel tout évident,
                                                                                                                                                                                                                                                                                                                                                            113
                                                                                                                                                                                                                                                                                                                                                            plusieurs entr’eux auroient tasché de te dévoyer, si tu n’eusse esté conduit par la grace de Dieu & par sa misericorde ; mais ils ne dévoyent que leurs ames, & ne te feront point de mal : Dieu t’a envoyé le livre qui contient ses commandemens,
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                                                                                                                                                                                                                                                                                                                                                            il t’a enseigné ce que tu ne sçavois pas, & sa grace est sur toy eminemment :
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                                                                                                                                                                                                                                                                                                                                                            Il n’y a point de bien en la multiplicité de leurs secrets ny de leurs discours, excepté en ceux qui commandent les aumosnes, l’honnesteté, & la paix entre le peuple, avec desir de plaire à Dieu, ils recevront de sa divine Majesté une grande recompense ;
                                                                                                                                                                                                                                                                                                                                                            115
                                                                                                                                                                                                                                                                                                                                                            Celuy qui contredira au Prophete apres avoir eu cognoissance du droict chemin, & qui suivra autre sentier que celuy des vrays-croyans, retournera en son impieté, je le feray brûler dedans le feu d’Enfer où est l’habitation des impies.
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                                                                                                                                                                                                                                                                                                                                                            Dieu ne pardonne pas à ceux qui disent qu’il a des compagnons ; hors cela, il pardonne toute chose à qui bon luy semble, celuy qui dit que Dieu à un compagnon se fourvoye grandement, & s’éloigne de la verité.
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                                                                                                                                                                                                                                                                                                                                                            S’ils invoquent autre que Dieu ils n’invoquent que les Idoles, le Diable obstiné
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                                                                                                                                                                                                                                                                                                                                                            & maudit de Dieu, lors qu’il luy à dit, Tu ne me veux point donner de pouvoir sur ceux qui t’adorent,
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                                                                                                                                                                                                                                                                                                                                                            mais je les dévoyeray du droict chemin, je prolongeray leur mauvaise vie pour retarder leur conversion, je leur feray coupper les oreilles aux animaux,
                                                                                                                                                                                                                                                                                                                                                            Note [édition originale] : Les anciens Arabes couppoient l’oreille à quelque animal, & lui donnoient liberté au travers des champs pour expiation de leurs pechez. Voy Kitab el tenoir. Voy Gelaldin
                                                                                                                                                                                                                                                                                                                                                              je les feray desobeyr à tes commandemens, & les feray porter envie à tes creatures. Celuy qui demande secours au Diable est dans une perdition manifeste,
                                                                                                                                                                                                                                                                                                                                                              120
                                                                                                                                                                                                                                                                                                                                                              il promettra une longue vie aux hommes, & retardera leur penitence, mais il ne leur promet qu’une vaine gloire,
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                                                                                                                                                                                                                                                                                                                                                              l’Enfer est la demeure de telles gens, dont il ne trouveront point d’issuë,
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                                                                                                                                                                                                                                                                                                                                                              ceux qui croiront en
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                                                                                                                                                                                                                                                                                                                                                              Dieu, & qui auront fait de bonnes œuvres, demeureront eternellement dans le Paradis, où coulent plusieurs fleuves. Dieu est tres-veritable en ce qu’il promet, qui est plus veritable en ses paroles que Dieu ?
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                                                                                                                                                                                                                                                                                                                                                              vos mensonges & les mensonges de ceux qui sçavent la loy escrite, ne luy font point de mal, celuy qui fera mal sera chastié, & ne trouvera point de protecteur.
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                                                                                                                                                                                                                                                                                                                                                              Celuy qui fera bien, & qui croira en la loy de Dieu, entrera dans le Paradis, & ne luy sera point fait d’injustice,
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                                                                                                                                                                                                                                                                                                                                                              quelle meilleure loy y a-t’il que de se resigner en Dieu & estre homme de bien ? Suivez la loy d’Abraham, Dieu a esleu Abraham pour l’aymer,
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                                                                                                                                                                                                                                                                                                                                                              tout ce qui est au Ciel & en la terre est à sa divine Majesté, il sçait toute chose.
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                                                                                                                                                                                                                                                                                                                                                              Ils t’interrogeront des femmes, dis leur, Dieu vous enseigne en cela, ce qui vous a esté enseigné en l’escriture touchant les orfelins, & les femmes, donnez-leur ce qui leur est ordonné par la loy, & ne desirez pas de les espouser seulement pour avoir leur bien, Dieu vous enseigne aussi de donner aux orfelins ce qui leur appartient, & ne leur point faire d’injustice, il sçaura tout le bien que vous ferez.
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                                                                                                                                                                                                                                                                                                                                                              Si la femme craint d’estre mal traitee de son mary, & qu’il la veuïlle repudier, ils feront bien tous deux de s’accorder, car la paix est tres bonne. Si vous estes trop opiniastres, & que vous ne puissiez pas compatir ensemble, si vous faites du bien à vos femmes en les repudiant, & si vous craignez de leur faire tort, Dieu sçaura tout ce que vous ferez.
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                                                                                                                                                                                                                                                                                                                                                              Si vous croyez ne pouvoir
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                                                                                                                                                                                                                                                                                                                                                              pas garder l’égalité & la justice entre vos femmes encore que vous vous y estudiez, n’inclinez pas entierement à vos appetits, & ne delaissez pas vostre femme comme chose delaissée en souffrance, si vous vivez en bon accord, & si vous craignez de luy faire tort, Dieu vous sera misericordieux.
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                                                                                                                                                                                                                                                                                                                                                              S’ils se separent conformement aux preceptes de la loy, Dieu les enrichira de sa protection, il est liberal & sage,
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                                                                                                                                                                                                                                                                                                                                                              & tout ce qui est au Ciel & en la terre luy obeit. Nous vous avons recommandé de craindre Dieu, comme nous avons fait cy devant à ceux qui ont eu cognoissance de la loy escrite. Si vous estes impies sçachez que tout ce qui est au Ciel & en la Terre est à Dieu, il n’a pas affaire de ses creatures & doit estre exalté,
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                                                                                                                                                                                                                                                                                                                                                              il te suffit qu’il soit ton protecteur ;
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                                                                                                                                                                                                                                                                                                                                                              s’il veut il vous fera perir & mettra d’autres creatures en vostre place, car il est tout-Puissant.
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                                                                                                                                                                                                                                                                                                                                                              Celuy qui aymera les biens de la terre, trouvera en Dieu tous les biens de ce monde & de l’autre, il entend tout & void tout.
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                                                                                                                                                                                                                                                                                                                                                              O vous qui croyez, soyez veritables en vos tesmoignages, encore que ce soit contre vous-mesmes, contre vos pere & mere, & contre vos parens, & n’ayez pas plus de consideration pour le riche que pour le pauvre, Dieu est protecteur de l’un & de l’autre, ne suivez pas vos appetits pour favoriser les riches plus que les pauvres, n’alterez pas la verité, ne faites pas difficulté de porter tesmoignage de ce que vous sçaurez, Dieu sçait tout ce que vous faites.
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                                                                                                                                                                                                                                                                                                                                                              O vous qui croyez en Dieu en son
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                                                                                                                                                                                                                                                                                                                                                              Prophete ,
                                                                                                                                                                                                                                                                                                                                                              & au livre qui a esté envoyé auparavant luy ; sçachez, que celuy qui blaspheme contre sa divine Majesté, contre ses Anges, contre l’escriture, contre les Prophetes, & contre la vie eternelle, se fourvoye grandement & s’éloigne de la verité ;
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                                                                                                                                                                                                                                                                                                                                                              Dieu ne pardonne pas à ceux qui ont embrassé sa loy, & puis l’ont abandonnée, apres ce ont crû en sa divine Majesté, & sont retournez encore en leur impieté ;
                                                                                                                                                                                                                                                                                                                                                              138
                                                                                                                                                                                                                                                                                                                                                              annonce à telles gens qu’ils ressentiront des tourmens rigoureux.
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                                                                                                                                                                                                                                                                                                                                                              Ceux qui obeïssent aux infidelles pour estre grands en ce monde se trompent extremément, la grandeur procede de Dieu,
                                                                                                                                                                                                                                                                                                                                                              140
                                                                                                                                                                                                                                                                                                                                                              il est escrit dans le livre qui vous a esté envoyé que les infidelles se mocqueront de vous, lors que vous escouterez la parole de Dieu, & que vous obeyrez à ses commandemens, ne vous arrestez pas en leur compagnie, s’ils ne changent de discours, autrement vous serez semblables à eux, Dieu assemblera dedans l’Enfer tous les infidelles & les meschans ;
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                                                                                                                                                                                                                                                                                                                                                              Ceux d’entr’eux qui observent vos actions, ont dit qu’ils estoient de vostre party lors qu’il vous est arrivé quelque bonheur ; & lors que les infidelles ont eu advantage sur vous, ils leur ont dit, qu’ils estoient avec eux, & qu’ils avoient combattu contre vous, Dieu jugera le different qui est entre vous au jour du Jugement, & ne donnera point d’avantage aux infidelles sur ceux qui observent sa loy.
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                                                                                                                                                                                                                                                                                                                                                              Les meschans pensent tromper Dieu, mais Dieu les trompe, ils sont
                                                                                                                                                                                                                                                                                                                                                              negligens
                                                                                                                                                                                                                                                                                                                                                              Correction de : neglig ens
                                                                                                                                                                                                                                                                                                                                                              à faire leurs prieres, ils sont hipocrites devant le
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                                                                                                                                                                                                                                                                                                                                                              monde, & ne se souviennent pas de sa divine Majesté, excepté fort peu d’entr’eux,
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                                                                                                                                                                                                                                                                                                                                                              incertains s’ils doivent suivre les fidelles ou les infidelles, celuy que Dieu devoyera ne trouvera pas le droict chemin.
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                                                                                                                                                                                                                                                                                                                                                              O vous qui croyez, n’obeïssez pas aux infidelles à l’exclusion des vrays-croyans, voulez vous donner à Dieu occasion manifeste de vous chastier de vos pechez ?
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                                                                                                                                                                                                                                                                                                                                                              Les impies seront au plus bas lieu de l’Enfer, & ne trouveront point de secours,
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                                                                                                                                                                                                                                                                                                                                                              excepté ceux qui se convertiront, qui feront de bonnes œuvres, qui se resigneront en Dieu, & obeïront à ses commandemens, ils seront avec les vrays-croyans, & recevront de Dieu une tres grande recompense.
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                                                                                                                                                                                                                                                                                                                                                              Il ne vous envoyera point de malheur, si vous le remerciez de ses graces, & si vous luy obeïssez, il a agreable la recognoissance de ses bien-faits, & sçait tout.
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                                                                                                                                                                                                                                                                                                                                                              Il ne veut pas qu’on publie le mal qu’on fait, celuy qui publie le mal qu’il fait à tres grand tort,
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                                                                                                                                                                                                                                                                                                                                                              si vous manifestez le bien que vous faites, ou si vous le celez, & si vous vous abstenez de faire mal, il vous sera misericordieux il est tout-Puissant.
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                                                                                                                                                                                                                                                                                                                                                              Ceux qui blasphement contre Dieu & contre ses Prophetes ses Apostres, ceux qui veulent faire distinction des commandemens de sa divine Majesté, & des preceptes des Prophetes, ceux qui disent qu’ils croyent en quelques Prophetes, & ne croyent pas en tous, & veulent prendre un milieu entre la foy & l’impieté
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                                                                                                                                                                                                                                                                                                                                                              sont veritablement des impies, nous leur avons preparé des tourmens ignominieux ;
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                                                                                                                                                                                                                                                                                                                                                              mais ceux qui
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                                                                                                                                                                                                                                                                                                                                                              croiront en Dieu & generallement en tous ses Prophetes & Apostres seront recompensez de Dieu clement & misericordieux.
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                                                                                                                                                                                                                                                                                                                                                              Ceux qui sçavent la loy escrite
                                                                                                                                                                                                                                                                                                                                                              Note [édition originale] : Ce sont les Juifs.
                                                                                                                                                                                                                                                                                                                                                                te demanderont de faire descendre du Ciel un livre & des tables escrites, ils ont demandé à Moïse des choses plus grandes, & ont dit, faits-nous voir Dieu de nos yeux, alors le tonnerre les a surpris à cause de leur impieté : Ils ont adoré le veau apres avoir eu cognoissance de nos commandemens, neantmoins nous leur avons pardonné, & avons donné à Moïse un pouvoir absolu sur eux.
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                                                                                                                                                                                                                                                                                                                                                                Nous avons eslevé la montagne sur eux suivant nos promesses, & leur avons dit, entrez en la porte du Temple avec adoration, & avec humilité, & ne contrevenez plus à l’observation du jour du repos ; nous avons receu d’eux pour ce sujet une forte promesse,
                                                                                                                                                                                                                                                                                                                                                                155
                                                                                                                                                                                                                                                                                                                                                                mais ils ont contrevenu à ce qu’ils avoient promis, & nous les avons maudits à cause de leur impieté, à cause du meurtre qu’ils ont commis sans raison, en la personne des Prophetes, & des paroles qu’ils ont proferées ; à sçavoir, nostre cœur est endurcy ; Au contraire, Dieu a imprimé l’infidelité dans leur cœur, ils ne croiront jamais en sa loy excepté fort peu d’entr’eux,
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                                                                                                                                                                                                                                                                                                                                                                à cause de leur malice, & blasphemes qu’ils ont vomy contre Marie,
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                                                                                                                                                                                                                                                                                                                                                                ils ont dit, Nous avons tué le Messie, Jesus fils de Marie, Prophete & Apostre de Dieu : Certainement ils ne l’ont pas tué, ny crucifié, ils ont crucifié un d’entr’eux qui luy ressembloit,, ceux qui en doutent
                                                                                                                                                                                                                                                                                                                                                                Note [édition originale] : Ce sont les Chrestiens
                                                                                                                                                                                                                                                                                                                                                                  sont en
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                                                                                                                                                                                                                                                                                                                                                                  un erreur manifeste, & n’en parlent que par opinion ; Certainement ils ne l’ont pas tué,
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                                                                                                                                                                                                                                                                                                                                                                  au contraire, Dieu l’a élevé à soy, il est tout-Puissant & Prudent en ce qu’il fait :
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                                                                                                                                                                                                                                                                                                                                                                  Ceux qui ont cognoissance de l’escriture doivent croire en Jesus avant sa mort, il sera tesmoin contr’eux de leurs actions au jour du Jugement,
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                                                                                                                                                                                                                                                                                                                                                                  nous avons prohibé à ceux qui Judaïsent à cause de leur peché des choses qui leur estoient permises :
                                                                                                                                                                                                                                                                                                                                                                  161
                                                                                                                                                                                                                                                                                                                                                                  nous leur avons preparé de grands tourmens,
                                                                                                                                                                                                                                                                                                                                                                  160
                                                                                                                                                                                                                                                                                                                                                                  parce qu’ils dévoyent le monde du droict chemin,
                                                                                                                                                                                                                                                                                                                                                                  161
                                                                                                                                                                                                                                                                                                                                                                  parce qu’ils prennent l’usure qui leur est deffenduë, & mangent injustement le bien de leur prochain :
                                                                                                                                                                                                                                                                                                                                                                  162
                                                                                                                                                                                                                                                                                                                                                                  ceux d’entr’eux qui sont profonds en doctrine, & tous les fidelles croyent aux escritures anciennes & modernes. Je donneray de grandes recompenses à ceux qui feront leurs prieres au temps ordonné, qui payeront les decimes, & qui croiront au jour du Jugement.
                                                                                                                                                                                                                                                                                                                                                                  163
                                                                                                                                                                                                                                                                                                                                                                  Nous t’avons envoyé nos inspirations comme nous les avons envoyé à Noé & aux Prophetes apres luy, comme nous les avons cy-devant envoyées à Abraham, Ismaël, Isaac, Jacob, aux tributs, à Jesus, Job, Jonas, Aaron, & à Salomon, & avons donné le Pseautier à David.
                                                                                                                                                                                                                                                                                                                                                                  164
                                                                                                                                                                                                                                                                                                                                                                  Nous t’avons dit quels sont les Prophetes qui t’ont precedé, mais nous ne t’avons pas parlé des merites de tous, Moïse a parlé à Dieu
                                                                                                                                                                                                                                                                                                                                                                  165
                                                                                                                                                                                                                                                                                                                                                                  comme son Prophete & son Apostre, tous ont annoncé sa misericorde, & ont presché les tourmens de l’Enfer, afin que le peuple n’ait point sujet d’excuse, Dieu est tout Puissant
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                                                                                                                                                                                                                                                                                                                                                                  & Prudent en ce qu’il fait,
                                                                                                                                                                                                                                                                                                                                                                  166
                                                                                                                                                                                                                                                                                                                                                                  il sera tesmoin que l’Alcoran t’a esté envoyé avec ses commandemens, les Anges le tesmoigneront aussi, mais il te doit suffire que Dieu en soit tesmoin.
                                                                                                                                                                                                                                                                                                                                                                  167
                                                                                                                                                                                                                                                                                                                                                                  Les infidelles qui ont empesché le peuple de suivre la loy de Dieu, estoyent grandement dévoyez,
                                                                                                                                                                                                                                                                                                                                                                  168
                                                                                                                                                                                                                                                                                                                                                                  Dieu ne leur pardonnera pas, il les conduira au chemin
                                                                                                                                                                                                                                                                                                                                                                  169
                                                                                                                                                                                                                                                                                                                                                                  de l’Enfer, où ils demeureront eternellement, c’est chose facile à sa divine Majesté.
                                                                                                                                                                                                                                                                                                                                                                  170
                                                                                                                                                                                                                                                                                                                                                                  O peuple il vous est venu un Prophete qui vous presche la verité de la part de vostre Seigneur, croyez-le, vous ferez bien, si vous ne le croyez pas, sçachez que tout ce qui est en la terre & au Ciel est à Dieu, & que Dieu sçait tout ce que vous faites.
                                                                                                                                                                                                                                                                                                                                                                  171
                                                                                                                                                                                                                                                                                                                                                                  O vous qui sçavez la loy escrite,
                                                                                                                                                                                                                                                                                                                                                                  Note [édition originale] : : Ce sont les Juifs & les Chrestiens.
                                                                                                                                                                                                                                                                                                                                                                    obeïssez aux commandemens de Dieu,
                                                                                                                                                                                                                                                                                                                                                                    Note [Coran 12-21, MKW] :
                                                                                                                                                                                                                                                                                                                                                                    Ce type de note dans le texte de Du Ryer se rapporte souvent au terme « loy escrite » : voir à ce propos notre commentaire en II, 109. Il convient cependant de s’arrêter sur la traduction de ce verset. D’abord, Du Ryer affirme ici qu’il s’agit des juifs et des chrétiens. Or, le commentaire qu’il suit et mentionne régulièrement, à savoir al-Ǧalālayn la-taglū fī dīnikum (لا تغلو في دينكم, « ne soyez pas extravagants, en votre religion » selon Blachère), adressé aux chrétens selon al-Suyūṭī, aux juifs et aux chrétiens selon al-Bayḍāwī. En consultant ce dernier tafsīr pour en extraire sa note, Du Ryer est pourtant tombé sur l’explication que fournit al-Bayḍāwī de ce passage. Selon ce commentateur, l’extravagance des chrétiens réside dans le fait qu’ils considèrent Jésus comme une figure divine. L’orientaliste français opère donc ici une paraphrase moins polémique, et évite une traduction qui aurait apporté de l’eau au moulin de ceux qui s’opposaient à la parution de son ouvrage. Nous avons évoqué dans la notice introductive les débats houleux suscités par le texte de Du Ryer, lequel faillit être censuré, n’eût été le soutien de Séguier et de Mazarin : une traduction fidèle de ce verset aurait probablement été de nature à faire basculer le Conseil de conscience en faveur des adversaires de Du Ryer.
                                                                                                                                                                                                                                                                                                                                                                      & ne parlez de sa divine Majesté qu’avec verité, le Messie Jesus Fils de Marie est Prophete & Apostre de Dieu, son Verbe & son Esprit qu’il a envoyé à Marie, croyez donc en Dieu & en ses Prophetes, & ne dites pas qu’il y a trois Dieux, mettez fin à ce discours, vous ferez bien, car il n’y a qu’un seul Dieu, loüé soit Dieu, il n’a point d’enfant, tout ce qui est au Ciel & en la Terre luy obeit, c’est assez qu’il en soit tesmoin.
                                                                                                                                                                                                                                                                                                                                                                      172
                                                                                                                                                                                                                                                                                                                                                                      Le Messie ne tient pas à deshonneur d’estre serviteur de Dieu, ny les Anges, ny les Cherubins ; Celuy qui tient à deshonneur d’estre à son service est trop orgueilleux, il assemblera tout le monde au jour du Jugement,
                                                                                                                                                                                                                                                                                                                                                                      173
                                                                                                                                                                                                                                                                                                                                                                      & chacun recevra le salaire qu’il aura merité, il augmentera ses graces sur ceux qui auront crû en sa
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                                                                                                                                                                                                                                                                                                                                                                      divine Majesté, & qui auront fait de bonnes œuvres, il chastiera ceux qui auront tenu à deshonneur d’estre ses serviteurs, & qui se seront enorgueillis sur la terre, ils ne trouveront point de refuge assuré qu’en sa misericorde.
                                                                                                                                                                                                                                                                                                                                                                      174
                                                                                                                                                                                                                                                                                                                                                                      O peuple, Dieu vous a envoyé un Protecteur, un argument tres-fort, & une lumiere tres-claire,
                                                                                                                                                                                                                                                                                                                                                                      175
                                                                                                                                                                                                                                                                                                                                                                      ceux qui se confieront en Dieu joüyront de sa grace, & les conduira au droit chemin.
                                                                                                                                                                                                                                                                                                                                                                      176
                                                                                                                                                                                                                                                                                                                                                                      Ils t’interrogeront sur les successions, dis leur, Dieu vous enseigne touchant les successions comme s’ensuit ; Si un homme decede sans enfans, & qu’il ait une sœur, elle aura la moitié de ce qu’il aura delaissé, & luy heritera d’elle si elle n’a point d’enfans, si elles sont deux sœurs, elles auront deux tiers de ce que le deffunt aura delaissé, s’ils sont plusieurs freres & plusieurs sœurs, le fils aura autant que deux filles, Dieu vous enseigne ses commandemens, ne vous dévoyez pas du droit chemin, il sçait tout.
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                                                                                                                                                                                                                                                                                                                                                                      Arrivabene, 1547Contexte
                                                                                                                                                                                                                                                                                                                                                                      X
                                                                                                                                                                                                                                                                                                                                                                      In nome di Dio misericordioso, e Pio. CAPITOLO VII.
                                                                                                                                                                                                                                                                                                                                                                      1
                                                                                                                                                                                                                                                                                                                                                                      TIMOROSI adorate Dio fattor del primo huomo, del quale si ha fatto la prima donna, & poi tutti voi altri,
                                                                                                                                                                                                                                                                                                                                                                      Note [édition originale] : Di amar le Mogli.
                                                                                                                                                                                                                                                                                                                                                                      • [B]
                                                                                                                                                                                                                                                                                                                                                                      e però non siate duri ne ingrati alle vostre Consorti.
                                                                                                                                                                                                                                                                                                                                                                      Note [édition originale] : Rispetti de gli orfani.
                                                                                                                                                                                                                                                                                                                                                                      • [B]
                                                                                                                                                                                                                                                                                                                                                                      Et essendo Dio, e gli Angeli guardiani
                                                                                                                                                                                                                                                                                                                                                                      2
                                                                                                                                                                                                                                                                                                                                                                      de gli orfani,
                                                                                                                                                                                                                                                                                                                                                                      Note [Coran 12-21, MB] :
                                                                                                                                                                                                                                                                                                                                                                      La ponctuation de ce passage dans l’édition de Bibliander 1543, reproduite dans la traduction italienne, est la suivante : « nec foeminis uestris [...] substrahatis. Cum Deus et angeli custodes existant orphanis [...] ». Dieu et les anges y apparaissent donc comme les protecteurs des orphelins. Cette ponctuation diffère de celle que nous avons observée dans tous les manuscrits auxquels nous avons pu accéder, ainsi que dans l’édition Bibliander de 1550 (accessible sur Coran 12-21), où Dieu et les anges sont les protecteurs des femmes (« nec foeminis uestris [...] substrahatis, cum Deus et angeli custodes existant. Orphanis [...] »). Il est donc fort probable que, pour traduire ce passage, Castrodardo se soit servi de l’édition de Bibliander et non d’un manuscrit.
                                                                                                                                                                                                                                                                                                                                                                        guardate anchora voi quelli, e mangiate del vostro, & non di quello, che è di loro, non rendendo mal per bene à nissuno,
                                                                                                                                                                                                                                                                                                                                                                        3
                                                                                                                                                                                                                                                                                                                                                                        Note [édition originale] : Il numero delle mogli secondo il poter loro.
                                                                                                                                                                                                                                                                                                                                                                        • [B]
                                                                                                                                                                                                                                                                                                                                                                        Ma se vi pare non governarvi ben con loro, statevi con le vostre moglie, pigliandone due, tre, o quattro, e finalmente quante vi basti l’animo mantenere, e contentare, e tenere in pace.
                                                                                                                                                                                                                                                                                                                                                                        5
                                                                                                                                                                                                                                                                                                                                                                        Custodite la robba de pupilli, e de raccommandati,
                                                                                                                                                                                                                                                                                                                                                                        6
                                                                                                                                                                                                                                                                                                                                                                        i quali pervenuti all’età maggiore rendete loro il suo in presenza de testimoni, perche Dio è conoscitore de tutti i computi, e maneggi.
                                                                                                                                                                                                                                                                                                                                                                        7
                                                                                                                                                                                                                                                                                                                                                                        I figliuoli, e le figliuole ricevino la portione lasciata loro da padri, o molto, ò poco, che ella si sia:
                                                                                                                                                                                                                                                                                                                                                                        8
                                                                                                                                                                                                                                                                                                                                                                        Et in la hora della divisione, i propinqui, gli orfani, e i poveri, ne ricevino anchora loro qualche particella,
                                                                                                                                                                                                                                                                                                                                                                        9
                                                                                                                                                                                                                                                                                                                                                                        Chi teme Dio, habbino rispetto à coloro, che lasciano i piccioli fanciullini,
                                                                                                                                                                                                                                                                                                                                                                        10
                                                                                                                                                                                                                                                                                                                                                                        perche quelli che mangiano le facolta de gli orfani, il fuoco eterno li mangera loro.
                                                                                                                                                                                                                                                                                                                                                                        11
                                                                                                                                                                                                                                                                                                                                                                        Note [édition originale] : Delle heredita loro.
                                                                                                                                                                                                                                                                                                                                                                        • [B]
                                                                                                                                                                                                                                                                                                                                                                        Dio commandando,, tanto habbia un figliuolo, quanto due figliuole, et se sarà piu che due, habbino due terzi, se una sola, mezza, et tutti gli altri una sesta essendovi figliuolo, altrimenti siano heredi i parenti, e la Madre habbia la terza parte se non hara fratelli, e se havra hara la sesta, dopo la satisfattione de debiti, & delle limosine. Voi non sapete chi vi sarà piu commodo, o il cognato, o il figliuolo.
                                                                                                                                                                                                                                                                                                                                                                        12
                                                                                                                                                                                                                                                                                                                                                                        Se la donna morra sanza lasciarvi figliuoli, habbiate il mezzo della sua dote, ma lasciando figliuoli la quarta parte, la moglie habbia il quarto del Marito morto sanza figliuoli, & l’ottava lasciando figliuolo, difalcati i debiti obligationi, e pensioni. Essendo herede non il figliuolo, ma un’altro, lo huomo, o la donna havendo Germano, o Germana, habbia ciascun
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                                                                                                                                                                                                                                                                                                                                                                        di loro la sesta parte. Et se saran piu sorelle, & piu fratelli, dopo i debiti, e le limosine dividino per sesto.
                                                                                                                                                                                                                                                                                                                                                                        13
                                                                                                                                                                                                                                                                                                                                                                        Ogni huomo che sara obediente di questo hara il Paradiso,
                                                                                                                                                                                                                                                                                                                                                                        14
                                                                                                                                                                                                                                                                                                                                                                        ma chi non obedira, hara l’inferno.
                                                                                                                                                                                                                                                                                                                                                                        15
                                                                                                                                                                                                                                                                                                                                                                        Note [édition originale] : De gli adulteri.
                                                                                                                                                                                                                                                                                                                                                                        • [B]
                                                                                                                                                                                                                                                                                                                                                                        La donna che sara col testimone di quattro femine conventa, sia ritenuta in casa fino à tanto che Dio la liberera, o sara castigata.
                                                                                                                                                                                                                                                                                                                                                                        Note [Coran 12-21, MB] :
                                                                                                                                                                                                                                                                                                                                                                        Le traducteur omet une précision importante : la femme qui doit être enfermée dans la maison est celle qui a été trouvée coupable d’adultère.
                                                                                                                                                                                                                                                                                                                                                                          16
                                                                                                                                                                                                                                                                                                                                                                          Coloro che son fornicatori non lo sapendo che sia si gran peccato, & che si pentono non saranno cosi afflitti,
                                                                                                                                                                                                                                                                                                                                                                          18
                                                                                                                                                                                                                                                                                                                                                                          Dio aborrira coloro che peccando si vorranno sul punto della morte pentire.
                                                                                                                                                                                                                                                                                                                                                                          19
                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Di non violentar le donne.
                                                                                                                                                                                                                                                                                                                                                                          • [B]
                                                                                                                                                                                                                                                                                                                                                                          Buoni huomini, non fate forza alle donne, ne con parole ne con fatti,
                                                                                                                                                                                                                                                                                                                                                                          20
                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Ripudio.
                                                                                                                                                                                                                                                                                                                                                                          • [B]
                                                                                                                                                                                                                                                                                                                                                                          E quando averra che elle non vi piacciano, vi sara lecito mutarle.
                                                                                                                                                                                                                                                                                                                                                                          23
                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Le persone prohibite ne i matrimoni.
                                                                                                                                                                                                                                                                                                                                                                          • [B]
                                                                                                                                                                                                                                                                                                                                                                          Havete ancho à riguardarvi da queste donne che non son lecite, cioè la madre, le figliuole, le sorelle, l’amiche, le nipoti, le zie, et le nutrici, le madri, & le figliuole delle vostre nutrici, & le nuore.
                                                                                                                                                                                                                                                                                                                                                                          In nome di Dio misericordioso, e Pio. CAPITOLO VIII.
                                                                                                                                                                                                                                                                                                                                                                          24
                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Di pigliar casta moglie.
                                                                                                                                                                                                                                                                                                                                                                          • [B]
                                                                                                                                                                                                                                                                                                                                                                          COMMANDAVI questo libro mandatovi dal Cielo, che voi prendiate per moglie le donne lecite, et caste, e non le meretrici, portandovi con loro honestamente, & esse si maritino con diterminata pecunia, accioche non siano fornicatrici, o habbino amanti.
                                                                                                                                                                                                                                                                                                                                                                          29
                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Di non fraudare.
                                                                                                                                                                                                                                                                                                                                                                          • [B]
                                                                                                                                                                                                                                                                                                                                                                          Huomini da bene nel far mercati, nel vendere, e nel comperare, non fate bugia per cotal modo occidendo l’anima vostra,
                                                                                                                                                                                                                                                                                                                                                                          30
                                                                                                                                                                                                                                                                                                                                                                          perche chi fara questo sara da Dio gettato nel fuoco,
                                                                                                                                                                                                                                                                                                                                                                          31
                                                                                                                                                                                                                                                                                                                                                                          Tutti che si partono dalle cose non lecite, saranno messi nel sommo bene,
                                                                                                                                                                                                                                                                                                                                                                          32
                                                                                                                                                                                                                                                                                                                                                                          e harra o huomo, o donna, merito secondo l’opera sua.
                                                                                                                                                                                                                                                                                                                                                                          34
                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Come nel iii. del Bresith.
                                                                                                                                                                                                                                                                                                                                                                          • [B]
                                                                                                                                                                                                                                                                                                                                                                          Le moglie, siano obedienti à mariti, i quali le governino, & le castighino, e tengano secreto, quel che essi dicono loro, Ilche non faccendo sian da voi castigate, & ritenute in casa & nel letto fino à tanto, che elle divenghino migliori .
                                                                                                                                                                                                                                                                                                                                                                          36
                                                                                                                                                                                                                                                                                                                                                                          Fate bene à vostri vicini, parenti,, amici, e pellegrini,
                                                                                                                                                                                                                                                                                                                                                                          37
                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Avari.
                                                                                                                                                                                                                                                                                                                                                                          • [B]
                                                                                                                                                                                                                                                                                                                                                                          A gli avari negando quel che è stato lor dato, daremo pena infinita.
                                                                                                                                                                                                                                                                                                                                                                          38
                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Hippocriti.
                                                                                                                                                                                                                                                                                                                                                                          • [B]
                                                                                                                                                                                                                                                                                                                                                                          Coloro che fanno limosina per esser veduti saranno compagni del Diavolo.
                                                                                                                                                                                                                                                                                                                                                                          40
                                                                                                                                                                                                                                                                                                                                                                          Dio vede il tutto, & non lascia di premiar ò punir ogni cosa, quantunque minima come una formica.
                                                                                                                                                                                                                                                                                                                                                                          43
                                                                                                                                                                                                                                                                                                                                                                          Nell’orationi siano sobrii, e non ebrii, accioche sappino quel che si dicano.
                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Del lavare esteriore, non curandosi del interiore.
                                                                                                                                                                                                                                                                                                                                                                          Dopo il coito innanzi che essi orino, si lavino,
                                                                                                                                                                                                                                                                                                                                                                          salvo
                                                                                                                                                                                                                                                                                                                                                                          Correction de : ʃalno
                                                                                                                                                                                                                                                                                                                                                                          se per aventura non fussero ammalati, o in viaggio dove non si puo trovar acqua, allhora con la polvere della terra monda, si freghino in
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                                                                                                                                                                                                                                                                                                                                                                          vece d’acqua, Perche Dio pietoso gli concedera perdono.
                                                                                                                                                                                                                                                                                                                                                                          45
                                                                                                                                                                                                                                                                                                                                                                          Egli conosce tutti i vostri nimici.
                                                                                                                                                                                                                                                                                                                                                                          46
                                                                                                                                                                                                                                                                                                                                                                          I Giudei havendo corrotto la legge loro, e confessando haver udito, & veduto, & non creduto, fanno che a noi sarebbe assai meglio lo haver creduto, e obedito, Ma essi
                                                                                                                                                                                                                                                                                                                                                                          saranno
                                                                                                                                                                                                                                                                                                                                                                          Correction de : ʃarauno
                                                                                                                                                                                                                                                                                                                                                                          da pochi seguitati, come lasciati da Dio.
                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Chiama i giudei falsari, & incredoli volendo egli che se li dia fede senza miracoli senza ragione,, e senza testimonio e cosi medesimamente accusa questi depravatori de suoi libri non sapendo essere impossibile potersi corrompere tutti i sacri libri di tante lingue: di tante genti, e dato che havessero congiurato contra christiani di farlo mai harrebbero potuto.
                                                                                                                                                                                                                                                                                                                                                                          47
                                                                                                                                                                                                                                                                                                                                                                          Huomini adunque della legge, credete che questo dono vi è mandato di Cielo, anzi ch’io rivolti indietro la faccia da voi.
                                                                                                                                                                                                                                                                                                                                                                          48
                                                                                                                                                                                                                                                                                                                                                                          Adorate Dio, il quale a chi à lui piace rimette i peccati.
                                                                                                                                                                                                                                                                                                                                                                          49
                                                                                                                                                                                                                                                                                                                                                                          Non vedete voi come essaltando loro medesimi
                                                                                                                                                                                                                                                                                                                                                                          50
                                                                                                                                                                                                                                                                                                                                                                          fanno che Dio sia bugiardo?
                                                                                                                                                                                                                                                                                                                                                                          49
                                                                                                                                                                                                                                                                                                                                                                          Dio essalta chi ei vuole, non faccendo ingiuria ad alcuno.
                                                                                                                                                                                                                                                                                                                                                                          51
                                                                                                                                                                                                                                                                                                                                                                          52
                                                                                                                                                                                                                                                                                                                                                                          Egli confonde coloro che dicono che caminano per miglior strada, e piu retta,
                                                                                                                                                                                                                                                                                                                                                                          55
                                                                                                                                                                                                                                                                                                                                                                          56
                                                                                                                                                                                                                                                                                                                                                                          E mettera nel fuoco coloro che ci contradiranno.
                                                                                                                                                                                                                                                                                                                                                                          58
                                                                                                                                                                                                                                                                                                                                                                          Havete dunque a considerare di ringratiar Dio, perche vi castighera,
                                                                                                                                                                                                                                                                                                                                                                          59
                                                                                                                                                                                                                                                                                                                                                                          e obedite a lui, e al suo Legato, e a chi vi è presidente. Et quando voi havete qualche parola dubbiosa ricorrete a Dio, e al suo Legato.
                                                                                                                                                                                                                                                                                                                                                                          63
                                                                                                                                                                                                                                                                                                                                                                          Tu dipartiti da gli incredoli, e adora Dio di continuo,
                                                                                                                                                                                                                                                                                                                                                                          69
                                                                                                                                                                                                                                                                                                                                                                          Ciascun che seguira Dio, e il suo Legato, sara accompagnato co Propheti occisi per Dio.
                                                                                                                                                                                                                                                                                                                                                                          71
                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : La cautione nella guerra; & il premio.
                                                                                                                                                                                                                                                                                                                                                                          • [B]
                                                                                                                                                                                                                                                                                                                                                                          Huomini buoni riguardatevi sommamente d’esser cauti ne pericoli della guerra.
                                                                                                                                                                                                                                                                                                                                                                          74
                                                                                                                                                                                                                                                                                                                                                                          A ciascuno che combattera, o morra combattendo daro gaudio, e contento,
                                                                                                                                                                                                                                                                                                                                                                          76
                                                                                                                                                                                                                                                                                                                                                                          I buoni huomini combattino in nome di Dio.
                                                                                                                                                                                                                                                                                                                                                                          79
                                                                                                                                                                                                                                                                                                                                                                          Quello che gli huomini faranno di male sara loro, & quel che di bene sara di Dio.
                                                                                                                                                                                                                                                                                                                                                                          80
                                                                                                                                                                                                                                                                                                                                                                          Il seguente del Legato imita Dio,
                                                                                                                                                                                                                                                                                                                                                                          82
                                                                                                                                                                                                                                                                                                                                                                          Perche dunque i malvagi non credono all’Alcorano? Ilquale harebbe in se molte contrarietà se non fusse di Dio.
                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Ecco dunque percioche non ha altro che di contradittioni che non e di Dio.
                                                                                                                                                                                                                                                                                                                                                                          • [B]
                                                                                                                                                                                                                                                                                                                                                                          84
                                                                                                                                                                                                                                                                                                                                                                          Tu adunque in nome di Dio combatti, faccendo limosine, persuadendo parimente a buoni la guerra,
                                                                                                                                                                                                                                                                                                                                                                          85
                                                                                                                                                                                                                                                                                                                                                                          Perche Dio che è creator del tutto gli aiutera,
                                                                                                                                                                                                                                                                                                                                                                          86
                                                                                                                                                                                                                                                                                                                                                                          A chiunque ti saluta, rispondi perche à Dio piace molto la salutatione.
                                                                                                                                                                                                                                                                                                                                                                          In nome di Dio misericordioso, e Pio. CAPITOLO IX.
                                                                                                                                                                                                                                                                                                                                                                          87
                                                                                                                                                                                                                                                                                                                                                                          NON E DIO se non uno, il qual adunera tutti il di della resurrettione, dove non sarà luogo alcuno alla bugia, Et che è piu vero della sua parola?
                                                                                                                                                                                                                                                                                                                                                                          88
                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Di non tenere pratica con infedeli.
                                                                                                                                                                                                                                                                                                                                                                          • [B]
                                                                                                                                                                                                                                                                                                                                                                          Huomini buoni, che communicate voi con quelli incredoli, i cui capi Dio soverte per l’error loro? Cercate forse condurli alla via vostra, non volendo Dio che vadino se non per mala via?
                                                                                                                                                                                                                                                                                                                                                                          89
                                                                                                                                                                                                                                                                                                                                                                          Essi vorrebbono che noi fussimo
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                                                                                                                                                                                                                                                                                                                                                                          nell’error loro,
                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Quai deon essere i compagni.
                                                                                                                                                                                                                                                                                                                                                                          • [B]
                                                                                                                                                                                                                                                                                                                                                                          Non u’accompagnate adunque con loro, ne in amicitia, ne in faccenda alcuna, se prima per la via retta di Dio non andaranno a combattere, Altrimenti occideteli in qualunque luogo che voi gli potete trovare.
                                                                                                                                                                                                                                                                                                                                                                          90
                                                                                                                                                                                                                                                                                                                                                                          Non prendete alcun di loro in aiuto vostro, se non con chi farete patto. Non date molestia alcuna a coloro, che di volontà si mettono nella via retta,
                                                                                                                                                                                                                                                                                                                                                                          91
                                                                                                                                                                                                                                                                                                                                                                          Ammazzate tutti coloro che chiesta la pace da voi per star sicuri, hanno dopo combattuto contro voi, se non chiederanno un’altra volta pace, e che non terranno le mani indietro.
                                                                                                                                                                                                                                                                                                                                                                          92
                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Di non uccidere i buoni.
                                                                                                                                                                                                                                                                                                                                                                          • [B]
                                                                                                                                                                                                                                                                                                                                                                          Nissun buono occida a posta un’altro:
                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Purgatione di homicidio puro, altrimenti che nel xxix. del Deut.
                                                                                                                                                                                                                                                                                                                                                                          • [B]
                                                                                                                                                                                                                                                                                                                                                                          ma chi ignorantemente occidera un’altro buono, riscuota un huomo, & lo renda a parenti del morto, Et chi non puo far questo, per due mesi continui digiuni.
                                                                                                                                                                                                                                                                                                                                                                          93
                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Pena di homicidio a animo deliberato.
                                                                                                                                                                                                                                                                                                                                                                          • [B]
                                                                                                                                                                                                                                                                                                                                                                          Ma chi occide volontariamente sara messo nel fuoco,
                                                                                                                                                                                                                                                                                                                                                                          95
                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Prerogative de combattenti per la religione.
                                                                                                                                                                                                                                                                                                                                                                          • [B]
                                                                                                                                                                                                                                                                                                                                                                          Non si agguaglino per modo alcuno quei che vanno alla guerra in nome di Dio, a quelli che non essendo ammalati restano a casa. Questi tali Dio gli mettera in altissimo grado dando ogni bene:
                                                                                                                                                                                                                                                                                                                                                                          97
                                                                                                                                                                                                                                                                                                                                                                          Gli occisi da cattivi Angeli, e nocenti all’anime loro, domandati chi fussero, testificorono esser debili in terra, A quali fu risposto. Non fu la terra assai spatiosa à bastanza? Questi entreranno nel fuoco
                                                                                                                                                                                                                                                                                                                                                                          98
                                                                                                                                                                                                                                                                                                                                                                          se non saranno per aventura huomini deboli, e fanciulli, a quali Dio perdonera,
                                                                                                                                                                                                                                                                                                                                                                          100
                                                                                                                                                                                                                                                                                                                                                                          Gli spugnatori delle terre per Dio, e quelli che si partono di casa per Dio, e per il Propheta, riceveranno in terra abbondanza,, e quivi morendo, haranno la misericordia di Dio.
                                                                                                                                                                                                                                                                                                                                                                          101
                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Del orare nelle ispeditioni.
                                                                                                                                                                                                                                                                                                                                                                          • [B]
                                                                                                                                                                                                                                                                                                                                                                          Essendo andati alla guerra, non lasciate di far orationi, temendo di ricever male da gli nimici,
                                                                                                                                                                                                                                                                                                                                                                          102
                                                                                                                                                                                                                                                                                                                                                                          Tu levandoti nell’essercito all’oratione, & teco molti, alcuni orino, e alcuni stiano in arme, i quali cangiandosi seguino l’ordine: Perche se sopravenissero vi ammazzerebbero, e torrebbonvi ogni vostra sostanza, voi essendo in luogo piovoso, fangoso, al di sotto state bene in ordine, e ben guardati ne vi paia difficile.
                                                                                                                                                                                                                                                                                                                                                                          103
                                                                                                                                                                                                                                                                                                                                                                          Giacendo o surgendo con terminata oratione invocate Dio.
                                                                                                                                                                                                                                                                                                                                                                          105
                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : I giudicii secondo l’.Alcorano.
                                                                                                                                                                                                                                                                                                                                                                          • [B]
                                                                                                                                                                                                                                                                                                                                                                          Ho mandato sopra te dal Cielo il libro veracissimo, accioche per quello giudichi secondo il nostro ordine tra gli huomini,
                                                                                                                                                                                                                                                                                                                                                                          106
                                                                                                                                                                                                                                                                                                                                                                          E cosi Dio a te, e a tutti gli altri darà perdono.
                                                                                                                                                                                                                                                                                                                                                                          107
                                                                                                                                                                                                                                                                                                                                                                          108
                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Di non pregar per i cattivi.
                                                                                                                                                                                                                                                                                                                                                                          • [B]
                                                                                                                                                                                                                                                                                                                                                                          Non vi affaticate pregar Dio per tutti coloro, che nuocciono alle lor anime,
                                                                                                                                                                                                                                                                                                                                                                          109
                                                                                                                                                                                                                                                                                                                                                                          Perche quantunque in questo secolo tu preghi per loro, chi sara che nell’altro disputi contro Dio per loro? o chi gli aiutera:
                                                                                                                                                                                                                                                                                                                                                                          110
                                                                                                                                                                                                                                                                                                                                                                          Se ogni fornicatore, e peccatore, pregando Dio farà la penitenza gli sarà perdonato,
                                                                                                                                                                                                                                                                                                                                                                          111
                                                                                                                                                                                                                                                                                                                                                                          Chi fa peccati non nuoce se non a se medesimo.
                                                                                                                                                                                                                                                                                                                                                                          112
                                                                                                                                                                                                                                                                                                                                                                          Chiunque faccendo peccato l’imputa ad altri sara nocivo a se medesimo,
                                                                                                                                                                                                                                                                                                                                                                          114
                                                                                                                                                                                                                                                                                                                                                                          Coloro che non con le parole, ma co fatti dichiarano la legge, haranno grandissimo
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                                                                                                                                                                                                                                                                                                                                                                          merito.
                                                                                                                                                                                                                                                                                                                                                                          115
                                                                                                                                                                                                                                                                                                                                                                          Ciascuno che entrato nella vita buona, contradira poi, sara gravemente punito.
                                                                                                                                                                                                                                                                                                                                                                          116
                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : I peccati mortali, e veniali.
                                                                                                                                                                                                                                                                                                                                                                          • [B]
                                                                                                                                                                                                                                                                                                                                                                          Dio non perdona i peccati criminali, ma si bene i minori a chi egli vuole.
                                                                                                                                                                                                                                                                                                                                                                          119
                                                                                                                                                                                                                                                                                                                                                                          Ciascuno che in luogo di Dio servira al Diavolo incorrera in manifesta rovina,
                                                                                                                                                                                                                                                                                                                                                                          120
                                                                                                                                                                                                                                                                                                                                                                          ilquale quantunque prometta a questo, e a quello far gran cose, non osserva però niente,
                                                                                                                                                                                                                                                                                                                                                                          121
                                                                                                                                                                                                                                                                                                                                                                          essi per questo entrati nel fuoco non troveranno l’uscita.
                                                                                                                                                                                                                                                                                                                                                                          122
                                                                                                                                                                                                                                                                                                                                                                          Mettero in paradiso chi fara bene, Che è piu vero di questa parola di Dio?
                                                                                                                                                                                                                                                                                                                                                                          124
                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Ogni minimo bene: rimunerato in Paradiso.
                                                                                                                                                                                                                                                                                                                                                                          • [B]
                                                                                                                                                                                                                                                                                                                                                                          Ogni ben facente, o donna,, o huomo in Paradiso ricevera merito ancho di tanto bene, quanto che è un grano di Senapa.
                                                                                                                                                                                                                                                                                                                                                                          Note [Coran 12-21, MB] :
                                                                                                                                                                                                                                                                                                                                                                          Dans le texte latin, il n’est pas question de la récompense pour les bienfaits accomplis, mais de l’impossibilité de subir des injustices (fussent-elles insignifiantes) au Paradis. Le traducteur a sans doute été induit en erreur par la note marginale de Bibliander associée à ce passage (« Etiam minimum bonum remunerabitur in paradiso »).
                                                                                                                                                                                                                                                                                                                                                                            125
                                                                                                                                                                                                                                                                                                                                                                            Chi puo trovar meglior legge di quella che hebbe Abramo per lo huomo humile, e divoto a Dio?
                                                                                                                                                                                                                                                                                                                                                                            127
                                                                                                                                                                                                                                                                                                                                                                            La question fatta delle femine orfane, alle quali per scritto non è pagato il determinato, & lequali volete per moglie, e dichiarata in questo libro: Fatte retta essamina a fanciullini, e a tutti gli altri orfani, e che Dio numera tutti gli atti .
                                                                                                                                                                                                                                                                                                                                                                            128
                                                                                                                                                                                                                                                                                                                                                                            Note [édition originale] : La pace tra consorti.
                                                                                                                                                                                                                                                                                                                                                                            • [B]
                                                                                                                                                                                                                                                                                                                                                                            Il Marito con la Moglie cerchi stare in pace, essendo assai meglio. Il simigliante l’altre donne avare & gelose stiano in pace. Ogni benefaciente ricevera merito,
                                                                                                                                                                                                                                                                                                                                                                            129
                                                                                                                                                                                                                                                                                                                                                                            Essendo impossibile ritener tra le vostre donne pace, e ugualità, patite al meglio che voi potete le lor contrarietà, Perche Dio fermandovi la pace vi dara perdono,
                                                                                                                                                                                                                                                                                                                                                                            130
                                                                                                                                                                                                                                                                                                                                                                            A loro divisi Dio amplissimo dara della sua facultà la portione.
                                                                                                                                                                                                                                                                                                                                                                            131
                                                                                                                                                                                                                                                                                                                                                                            Commandammo a gli huomini della legge, a gli antecessori, a te, e a tuoi che timesse Dio.
                                                                                                                                                                                                                                                                                                                                                                            132
                                                                                                                                                                                                                                                                                                                                                                            133
                                                                                                                                                                                                                                                                                                                                                                            Altrimenti egli come Signore di tutti ne fara aspra vendetta.
                                                                                                                                                                                                                                                                                                                                                                            135
                                                                                                                                                                                                                                                                                                                                                                            Huomini buoni, siate retti testimoni, e giusti, come che sia de vostri colui per chi si testifica, perche Dio e giusto giudice, perche Dio conosce chi non va rettamente.
                                                                                                                                                                                                                                                                                                                                                                            136
                                                                                                                                                                                                                                                                                                                                                                            Huomini buoni credete in Dio, nel suo Legato, e nel libro mandatovi divinamente dal Cielo, e nell’avento del di, et altrimenti faccendo siate in errore.
                                                                                                                                                                                                                                                                                                                                                                            137
                                                                                                                                                                                                                                                                                                                                                                            Quei che prima credevano, e dopo negarono divenendo incredoli, non haranno da Dio perdono ne misericordia,
                                                                                                                                                                                                                                                                                                                                                                            138
                                                                                                                                                                                                                                                                                                                                                                            manifesta loro, che entreranno nel fuoco,
                                                                                                                                                                                                                                                                                                                                                                            139
                                                                                                                                                                                                                                                                                                                                                                            Note [édition originale] : Di fuggire il commertio tra gl’.infedeli.
                                                                                                                                                                                                                                                                                                                                                                            • [B]
                                                                                                                                                                                                                                                                                                                                                                            Non s’impaccino con gl’incredoli per acquistar honori, e amicitie.
                                                                                                                                                                                                                                                                                                                                                                            142
                                                                                                                                                                                                                                                                                                                                                                            Gl’incredoli che si forzano ingannar Dio, son da lui ingannati, i quali levandosi a orare, faccendo con mente pigra, son tenuti huomini ben facienti,
                                                                                                                                                                                                                                                                                                                                                                            143
                                                                                                                                                                                                                                                                                                                                                                            non amando essi Dio in cosaalcuna.
                                                                                                                                                                                                                                                                                                                                                                            145
                                                                                                                                                                                                                                                                                                                                                                            Gli incredoli saranno messi nel fuoco,
                                                                                                                                                                                                                                                                                                                                                                            146
                                                                                                                                                                                                                                                                                                                                                                            se non si pentiranno, & crederanno in Dio purgandosi. Questi possono sperare d’esser accompagnati co buoni.
                                                                                                                                                                                                                                                                                                                                                                            147
                                                                                                                                                                                                                                                                                                                                                                            Dio non vi vuol dar male, se credendogli, lo ringratiate, come si debbe.
                                                                                                                                                                                                                                                                                                                                                                            In nome di Dio Misericordioso, e Pio. CAPITOLO X.
                                                                                                                                                                                                                                                                                                                                                                            148
                                                                                                                                                                                                                                                                                                                                                                            DIO CHE vede ogni cosa, e sa, dara male, e morte contumeliosa a chi fa male.
                                                                                                                                                                                                                                                                                                                                                                            149
                                                                                                                                                                                                                                                                                                                                                                            E qualunque fara bene, o in publico, o in privato conseguira da Dio perdono,
                                                                                                                                                                                                                                                                                                                                                                            150
                                                                                                                                                                                                                                                                                                                                                                            Ma a chi non obedira à Dio, e al fuo Legato, e che vorra disputare
                                                                                                                                                                                                                                                                                                                                                                            151
                                                                                                                                                                                                                                                                                                                                                                            daremo infinito male,
                                                                                                                                                                                                                                                                                                                                                                            152
                                                                                                                                                                                                                                                                                                                                                                            Ma a credenti si dara morte meritata,
                                                                                                                                                                                                                                                                                                                                                                            153
                                                                                                                                                                                                                                                                                                                                                                            essi pregandoti che sopra loro di Cielo piova il libro, dirai alcuni haver chiesto a Mose, maggior cosa di quella, acciò che mostrasse a i loro occhi Dio, e per questo furon percossi da celeste saetta. Vedute le sue virtu, coloro che adoravano il Vitello perdonammo loro, e demmo a Mose gran Regno,
                                                                                                                                                                                                                                                                                                                                                                            154
                                                                                                                                                                                                                                                                                                                                                                            faccendo patto, che i suoi entrando per una porta si humiliassero,
                                                                                                                                                                                                                                                                                                                                                                            155
                                                                                                                                                                                                                                                                                                                                                                            il che essi poi havendo rotti, e occisi i Propheti, e mostrando haver i cuor duri, Dio i sigillo loro, De quali, pochi infuori, non crede nessun di loro.
                                                                                                                                                                                                                                                                                                                                                                            Note [édition originale] : Di questo mendatio forse hebbe bisogno Macometto per sedare qualche moto nella sua fattione.
                                                                                                                                                                                                                                                                                                                                                                            • [W]
                                                                                                                                                                                                                                                                                                                                                                            156
                                                                                                                                                                                                                                                                                                                                                                            Onde bestemmiano MARIA,
                                                                                                                                                                                                                                                                                                                                                                            157
                                                                                                                                                                                                                                                                                                                                                                            e dicono haver occiso CHRISTO figliuolo di MARIA Nuntio di Dio, Ma non fu vero, ma crocifissero in suo luogo un’altro a lui simigliante.
                                                                                                                                                                                                                                                                                                                                                                            Note [édition originale] : Tolse da Cerdone heretico che vuole che non CHRISTO, ma unaltro allui simile sia crucifisso.
                                                                                                                                                                                                                                                                                                                                                                            • [B]
                                                                                                                                                                                                                                                                                                                                                                            Per questo hanno ne cuori loro assai dubitatione, Ma essi non l’occisero,
                                                                                                                                                                                                                                                                                                                                                                            158
                                                                                                                                                                                                                                                                                                                                                                            Perche Dio incomprensibile lo fe andare à lui.
                                                                                                                                                                                                                                                                                                                                                                            159
                                                                                                                                                                                                                                                                                                                                                                            al quale gli huomini della legge, veracemente anzi la morte anderanno, Et egli sara nel futuro secolo lor testimone,
                                                                                                                                                                                                                                                                                                                                                                            160
                                                                                                                                                                                                                                                                                                                                                                            Note [édition originale] : I Giudei in fine crederanno in CHRISTO.
                                                                                                                                                                                                                                                                                                                                                                            • [B]
                                                                                                                                                                                                                                                                                                                                                                            Per la loro malitia, ordinammo loro alcune cose prima, lecite, non lecite, dopo i quali lasciandomi, e prendendo usura, aspettano male, e dolore,
                                                                                                                                                                                                                                                                                                                                                                            162
                                                                                                                                                                                                                                                                                                                                                                            I sapientissimi di questi, e costanti, invocando Dio credano i precetti a te mandati esser da Dio, A quali si come a gli altri faccendo bene, e limosine, il di futuro daremo mercede.
                                                                                                                                                                                                                                                                                                                                                                            163
                                                                                                                                                                                                                                                                                                                                                                            Noi demmo a voi Nuntio, si come a gli altri Noe, Abramo, Ismahel, Isac, Iacob, GIESU, Iob, Ionata, Aaron, Salomon, e Davit, a cui demmo il Salterio,
                                                                                                                                                                                                                                                                                                                                                                            164
                                                                                                                                                                                                                                                                                                                                                                            I nomi di costoro sono segnati, e de alcuni altri men nominati.
                                                                                                                                                                                                                                                                                                                                                                            Note [édition originale] : Favole giudaiche di Mose.
                                                                                                                                                                                                                                                                                                                                                                            • [B]
                                                                                                                                                                                                                                                                                                                                                                            Dio ancho favellando a Mose disse.
                                                                                                                                                                                                                                                                                                                                                                            165
                                                                                                                                                                                                                                                                                                                                                                            Questi sono nuntii mandati a dir la letitia, e la pace, accioche gli huomini non habbino legittima scusa della lor ignorantia,
                                                                                                                                                                                                                                                                                                                                                                            166
                                                                                                                                                                                                                                                                                                                                                                            Dio è testimone de precetti divini a te dati, e gli Angeli insieme come che Dio solo basti.
                                                                                                                                                                                                                                                                                                                                                                            168
                                                                                                                                                                                                                                                                                                                                                                            A gli incredoli Dio non dara se non tormento,
                                                                                                                                                                                                                                                                                                                                                                            169
                                                                                                                                                                                                                                                                                                                                                                            e fuoco eterno, ilche à lui è cosa leve.
                                                                                                                                                                                                                                                                                                                                                                            170
                                                                                                                                                                                                                                                                                                                                                                            Credete al Legato mandatovi con la divina verità, accioche diveniate buoni, questo vi sara ottimo,
                                                                                                                                                                                                                                                                                                                                                                            171
                                                                                                                                                                                                                                                                                                                                                                            E da
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                                                                                                                                                                                                                                                                                                                                                                            guardarsi,
                                                                                                                                                                                                                                                                                                                                                                            che non diciate cosa indegna della vostra legge, e che non diciate cosa alcuna di Dio, se non vera, GIESU figliuol di MARIA, Nuntio di Dio, e spirito, & verbo di Cielo mandato a MARIA. Credendo adunque a Dio non dite che sian tre dii, non essendo se non un solo, sanza figliuolo, a lui è soggetto ogni cosa,
                                                                                                                                                                                                                                                                                                                                                                            Note [édition originale] : Confessa GIESU CHRISTO Nuntio spirito, e verbo di Dio, non intendendo la differenza delle persone, e non sapendo che chi niega il figliuolo, niega anchora il Padre.
                                                                                                                                                                                                                                                                                                                                                                            172
                                                                                                                                                                                                                                                                                                                                                                            CHRISTO non potra negare si come gli Angeli, che non sia sottoposto a Dio, Egli con le sue mani sottomettera chi niega creder in Dio essaltandosi.
                                                                                                                                                                                                                                                                                                                                                                            173
                                                                                                                                                                                                                                                                                                                                                                            E a credenti per merito sempre dara allegrezza.
                                                                                                                                                                                                                                                                                                                                                                            174
                                                                                                                                                                                                                                                                                                                                                                            Però Dio ne ha dato lo splendor, e la luce
                                                                                                                                                                                                                                                                                                                                                                            175
                                                                                                                                                                                                                                                                                                                                                                            manifestandovi la via retta.
                                                                                                                                                                                                                                                                                                                                                                            176
                                                                                                                                                                                                                                                                                                                                                                            Note [édition originale] : Ragione hereditaria.
                                                                                                                                                                                                                                                                                                                                                                            • [B]
                                                                                                                                                                                                                                                                                                                                                                            Chi ti addimandera delle heredità di loro, se chi hara una germana senza figliuoli, e che morra, ella habbia mezza la robba lasciata, e s’averra il contrario, il germano herediti tutto, se saranno due sorelle, ricevino due terzi, se molti fratelli, e molte sorelle, a maschi due parti, alle femmine se ne dia una. Cosi vi instruisce Dio, accioche il non saper non vi disturbi.
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                                                                                                                                                                                                                                                                                                                                                                            Bibliander, 1550Contexte
                                                                                                                                                                                                                                                                                                                                                                            X
                                                                                                                                                                                                                                                                                                                                                                            AZOARA VIII.
                                                                                                                                                                                                                                                                                                                                                                            1
                                                                                                                                                                                                                                                                                                                                                                            Note [édition originale] : Hominum procreatio : ex qua profluat amor coniugum.
                                                                                                                                                                                                                                                                                                                                                                              Deum, primi uiri plasmatorem, unde sua consequenter mulier, et ex illis deinceps totum humanum genus, sicque uos Deo operante facti estis, timentes adorate : nec foeminis uestris consanguineis beneficia dilectionemue subtrahatis, cum Deus et angeli custodes existant.
                                                                                                                                                                                                                                                                                                                                                                              2
                                                                                                                                                                                                                                                                                                                                                                              Note [édition originale] : Orphani haud fraudandi.
                                                                                                                                                                                                                                                                                                                                                                                Orphanis pecuniam suam, nil inde, sed de uestro comedentes, persoluite, nequaquam boni uicem malo supplentes.
                                                                                                                                                                                                                                                                                                                                                                                3
                                                                                                                                                                                                                                                                                                                                                                                Sed si uos illis orphanis non aequilibre rectum facere putaueritis, alias quotcunque placuerit, duas scilicet, aut tres, uel
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                                                                                                                                                                                                                                                                                                                                                                                Note [édition originale] : Uxores plures ducere licet, modo quis speret pacem inter eas conseruare posse.
                                                                                                                                                                                                                                                                                                                                                                                  quatuor uxores ducite, nisi timueritis eas nullatenus pacificare posse.
                                                                                                                                                                                                                                                                                                                                                                                  Note [édition originale] : Uxorum numerus pro facultatibus temperandus.
                                                                                                                                                                                                                                                                                                                                                                                    Tunc enim uel unam, uel quod sua manus castigare quiuerit, quibus rem determinatam donet, ducat. Res autem suas illis permittentibus, uestra uoluntate postulante, licite comedere potestis.
                                                                                                                                                                                                                                                                                                                                                                                    5
                                                                                                                                                                                                                                                                                                                                                                                    Nesciis et temerariis ante dies discretionis suae solum uictui uestituique necessaria tribuite :
                                                                                                                                                                                                                                                                                                                                                                                    6
                                                                                                                                                                                                                                                                                                                                                                                    Adultis uero, saepiusque probatis, et moderatis, ac prouidis inuentis, integre reddatis, nil inde comedentes, si diuites fueritis : si pauperes autem, parum : hocque determinate. In redditione pecuniae testes adhibete. Deus autem totius computi cognitor est.
                                                                                                                                                                                                                                                                                                                                                                                    7
                                                                                                                                                                                                                                                                                                                                                                                    Rerum a patribus seu parentibus relictarum filii, ac filiae, caeterique portionem rectam parum scilicet, an multum accipiant.
                                                                                                                                                                                                                                                                                                                                                                                    8
                                                                                                                                                                                                                                                                                                                                                                                    Note [édition originale] : Haereditatem diuidentes benefici sint erga inopes.
                                                                                                                                                                                                                                                                                                                                                                                      Horaque diuisionis propinqui, et orphani, ac pauperes, et miseri, aliquam saltem portiunculam cum miti dulcique sermone suscipiant.
                                                                                                                                                                                                                                                                                                                                                                                      9
                                                                                                                                                                                                                                                                                                                                                                                      Linquentes infantes paruulos, si timuerint Deum, pertimescant, et inde bene loquantur.
                                                                                                                                                                                                                                                                                                                                                                                      10
                                                                                                                                                                                                                                                                                                                                                                                      Note [édition originale] : Orphanorum fraus punitur a Deo.
                                                                                                                                                                                                                                                                                                                                                                                        Pecuniam orphanorum comedentes, uentrem ignis solus cibabit : ipseque semper flamma torquebitur in ipsa.
                                                                                                                                                                                                                                                                                                                                                                                        11
                                                                                                                                                                                                                                                                                                                                                                                        ¶ Deo iubente, quantum duae filiae unus habeat filius. Et si plures quam duae fuerint, ille duas tertias : si una sola, mediam : omnesque parentes sextam obtineant, si filius affuerit. Sin autem, parentes sint haereditarii, mater tertiam, nisi fratres habuerit. Tunc enim habebit mater sextam, post persolutionem debitorum et eleemosynarum patris.
                                                                                                                                                                                                                                                                                                                                                                                        Note [édition originale] : Testamentarius quis optimus incertum.
                                                                                                                                                                                                                                                                                                                                                                                          Vos nescitis, quis in Dei mandatis uobis erit magis commodus, cognatus scilicet, an filius.
                                                                                                                                                                                                                                                                                                                                                                                          12
                                                                                                                                                                                                                                                                                                                                                                                          Si mulier moriens infantem uobis non reliquerit, suae pecuniae medietatem habeatis : quartam autem, ipsa prolem linquente. Pecuniae uero mariti mortui filio carentis, quartam mulier habeat : octauam autem, si proles assit, post debitorum et diuisionum persolutionem. Cumque non filius, sed alius haeres accesserit, uir seu foemina germanum uel germanam habens, eorum quilibet partem sextam habebit. Et si plures fratres sororesue fuerint, post debitum eleemosynasque suas peractas sextam inter se partiantur.
                                                                                                                                                                                                                                                                                                                                                                                          13
                                                                                                                                                                                                                                                                                                                                                                                          Omnis horum praeceptorum obseruator, paradisum, quod est maximum :
                                                                                                                                                                                                                                                                                                                                                                                          14
                                                                                                                                                                                                                                                                                                                                                                                          inobediens omnis et praeuaricator ignem atque gehennam, mala contemptumque passurus, possidebit.
                                                                                                                                                                                                                                                                                                                                                                                          15
                                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Adulterarum poena.
                                                                                                                                                                                                                                                                                                                                                                                            Mulier adulterio quatuor foeminis testibus conuicta, in domo usque dum illi uiam Deus aperiat, uel ipsa moriatur, sit detenta : et accedentibus ad illam malum ingeratur, nisi malo relicto benefecerint. Tunc enim Deus pius ueniam dabit.
                                                                                                                                                                                                                                                                                                                                                                                            16
                                                                                                                                                                                                                                                                                                                                                                                            Nescienter autem fornicantes, citoque digredientes non sic affligendos, Deus leuiter exaudit.
                                                                                                                                                                                                                                                                                                                                                                                            18
                                                                                                                                                                                                                                                                                                                                                                                            Male quidem operantes, nec ante mortem, sed in ipso mortis articulo digredi uolentes, et similiter incredulos morientes, Deus abhorrens poenis affliget.
                                                                                                                                                                                                                                                                                                                                                                                            19
                                                                                                                                                                                                                                                                                                                                                                                            Note [édition originale] : Raptus, et fucus mulieribus factus.
                                                                                                                                                                                                                                                                                                                                                                                              Viri boni, uim mulieribus inferre, easue decipere, uel eas sibi blandiciis subripere, ut ab ea prius sibi data, nisi rea fuerit, extorqueantur, minime licet : sed illis benefaciendo procedere. Cumque contigerit uos illas non diligere, quanquam forsan adeo multum proficuum allaturo dilectae fuerint, unam pro alia mutare licet.
                                                                                                                                                                                                                                                                                                                                                                                              20
                                                                                                                                                                                                                                                                                                                                                                                              Sed licet mutandae, unum quintare, seu quantumlibet daretur, nihil inde resumere licet. Sin autem, iniustum atque peccatum facietis.
                                                                                                                                                                                                                                                                                                                                                                                              21
                                                                                                                                                                                                                                                                                                                                                                                              Note [édition originale] : Uxorum mutatio.
                                                                                                                                                                                                                                                                                                                                                                                                ¶ Quonam modo qualiue mente cum inter uos coitus inter nos firmati foederis pactum fuerit, quicquam resumere quiueritis ?
                                                                                                                                                                                                                                                                                                                                                                                                Note [édition originale] : Fornicatio.
                                                                                                                                                                                                                                                                                                                                                                                                  22
                                                                                                                                                                                                                                                                                                                                                                                                  Cauendum quidem maxime, ne ductas a parentibus secundum morem temporis gentilium ducatis, cum fornicatio mala uia sit et immunda.
                                                                                                                                                                                                                                                                                                                                                                                                  23
                                                                                                                                                                                                                                                                                                                                                                                                  Et ut generaliter uestrum procedat eloquium, omnes hae mulieres uobis interdictae sunt et illicitae, uestrae scilicet
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                                                                                                                                                                                                                                                                                                                                                                                                  Note [édition originale] : Personae prohibitae in matrimonio.
                                                                                                                                                                                                                                                                                                                                                                                                    matres et filiae, sorores et amicae, neptes atque materterae, nutrices atque germanae collacteae, matres etiam et filiae mulierum uestrarum, si a uobis tactae fuerint : sin autem, licitae sunt. Nurus etiam, duaeque germanae, quae tamen aliis temporibus quasi licitae sumptae sunt. Deus quidem pius et misericors ueniam efficiet.
                                                                                                                                                                                                                                                                                                                                                                                                    AZOARA IX.
                                                                                                                                                                                                                                                                                                                                                                                                    24
                                                                                                                                                                                                                                                                                                                                                                                                    Note [édition originale] : Pudicae uxores ducendae.
                                                                                                                                                                                                                                                                                                                                                                                                      Liber hic uobis coelitus missus, licitum atque tenendum hoc uobis statuit, ut pecuniis uestris castas mulieres undecunque quaesitas, quae maliciis semotis nec meretrices neque fornicatrices existant, ducatis : illis pecuniam scitam et determinatam praebendo. Illis itaque uestris taliter factis, quod deinceps placuerit, ruboris atque timoris expertes agite. Et Deus quidem sublimis est atque sapiens.
                                                                                                                                                                                                                                                                                                                                                                                                      25
                                                                                                                                                                                                                                                                                                                                                                                                      Note [édition originale] : Fidei consortes ducendae. Deut. 21.
                                                                                                                                                                                                                                                                                                                                                                                                        Impotens quidem ob diuitiarum tenuitatem huiusmodi bonas atque generosas ducere, secundum manus suae potentiam, mancipia bona et ad legem conuersa ducat : estque Deus legis sapiens. Nubant quidem ea suis scientibus, munera danda cum determinatione sumentia, ut bonae fiant mulieres, non fornicatrices, nec amasios habentes. Illis autem deinceps fornicantibus, medietas malorum atque cruciatuum generosis fornicantibus inferendorum ingeratur.
                                                                                                                                                                                                                                                                                                                                                                                                        Note [édition originale] : Possibilia praestitu Dei praecepta.
                                                                                                                                                                                                                                                                                                                                                                                                          Indurare tamen atque perpeti melius est,
                                                                                                                                                                                                                                                                                                                                                                                                          26
                                                                                                                                                                                                                                                                                                                                                                                                          Deo uolente, qui maiores antecessorum afferens ueniam largitur : cum ille sit sublimis et sapiens,
                                                                                                                                                                                                                                                                                                                                                                                                          27
                                                                                                                                                                                                                                                                                                                                                                                                          ueniaeque dator,
                                                                                                                                                                                                                                                                                                                                                                                                          28
                                                                                                                                                                                                                                                                                                                                                                                                          leuia praecipiens et possibilia, cum hominem fragilem atque debilem effecerit.
                                                                                                                                                                                                                                                                                                                                                                                                          27
                                                                                                                                                                                                                                                                                                                                                                                                          Sequentes uero suos luxus et desideria, nos omnes imitatores sui esse uellent.
                                                                                                                                                                                                                                                                                                                                                                                                          29
                                                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Non fraudes admittendae.
                                                                                                                                                                                                                                                                                                                                                                                                            Viri boni, pecunias uestras propter mendacia, ubi pactum mercaturae firmatur, inter uos acciderit, non comedite, nec animas uestras interficite.
                                                                                                                                                                                                                                                                                                                                                                                                            30
                                                                                                                                                                                                                                                                                                                                                                                                            Hoc namque sponte malitiose faciens, in ignem proiicietur : quod Deo leue est.
                                                                                                                                                                                                                                                                                                                                                                                                            31
                                                                                                                                                                                                                                                                                                                                                                                                            Note [édition originale] : Viri praesint mulieribus.
                                                                                                                                                                                                                                                                                                                                                                                                              ¶ Omnem se diuertentem a rebus illicitis et pessimis, indeque declinantem, in loco gaudii pleno, summoque bono Deus ipse collocabit : nec uos dei munera caeteris, non uobis, parata adipisci studeatis.
                                                                                                                                                                                                                                                                                                                                                                                                              32
                                                                                                                                                                                                                                                                                                                                                                                                              Quisque namque uir seu mulier operum suorum mercedem a deo, qui solus est omnia sciens, obtinebit, singulis suis officiis patefactis,
                                                                                                                                                                                                                                                                                                                                                                                                              33
                                                                                                                                                                                                                                                                                                                                                                                                              Patribus atque cognatis portionem suam de rebus a se relictis praebete : quia Deus est omnium testis.
                                                                                                                                                                                                                                                                                                                                                                                                              34
                                                                                                                                                                                                                                                                                                                                                                                                              Note [édition originale] : Summum bonum Deus bonis confert. Gen. 3. etc.
                                                                                                                                                                                                                                                                                                                                                                                                                Cum uiros mulieribus praeesse deo placuit, ut ipsi corrigant eas, cum quibus suam expenderint pecuniam, ipsaeque deum inuocent, et maritis pareant, et eorum secreta sibi commissa celent, ius aequum postulat.
                                                                                                                                                                                                                                                                                                                                                                                                                Note [édition originale] : Uxores quae nolunt parere castigentur.
                                                                                                                                                                                                                                                                                                                                                                                                                  Quae si forte praecepta non obseruauerint, a uobis correctae et castigatae, in domibus lectisue detentae uerberentur, usquequo uestris nutibus atque praeceptis pareant. Tunc autem nequaquam : quia Deus est excelsus et immensus.
                                                                                                                                                                                                                                                                                                                                                                                                                  35
                                                                                                                                                                                                                                                                                                                                                                                                                  Note [édition originale] : Reconciliationes.
                                                                                                                                                                                                                                                                                                                                                                                                                    Seditione quidem uobis superueniente, seu suspecta : si pacem uoluerint, utriusque partis uiri reconciliatum eos accedant, Deo qui est incompraehensibilis et excelsus directionem atque connexum facturo.
                                                                                                                                                                                                                                                                                                                                                                                                                    36
                                                                                                                                                                                                                                                                                                                                                                                                                    Deum timentes, nullum ei participem aestimetis. Vestrisque parentibus, et propinquis, et orphanis, ac pauperibus, atque uicinis, et coitinerantibus, ac peregrinis, subditisque uobis benefacite : totius ostentationis, quam deus abhorret, expertes.
                                                                                                                                                                                                                                                                                                                                                                                                                    37
                                                                                                                                                                                                                                                                                                                                                                                                                    Note [édition originale] : Auaricia.
                                                                                                                                                                                                                                                                                                                                                                                                                      Auaris negantibus bona sibi a deo commissa, et persuadentibus caeteris, ut idem faciant, malum et dedecus inferemus.
                                                                                                                                                                                                                                                                                                                                                                                                                      38
                                                                                                                                                                                                                                                                                                                                                                                                                      Note [édition originale] : Ostentatores hypocritae.
                                                                                                                                                                                                                                                                                                                                                                                                                        Suam quoque pecuniam, ut homines uideant, expendentes, nec deo alterius saeculi iudici credentes, diabolis consociabunt.
                                                                                                                                                                                                                                                                                                                                                                                                                        39
                                                                                                                                                                                                                                                                                                                                                                                                                        Qua re uel hos in deum alterius diei iudicem credere, uel illos bona sibi desuper data distribuere grauat ?
                                                                                                                                                                                                                                                                                                                                                                                                                        40
                                                                                                                                                                                                                                                                                                                                                                                                                        Omnium tamen deus conscius est, qui nullum librum, licet etiam sit formicae portiuncula minus, quin computando remuneret, praetermittit, meritumque magnum et completum beneficium multipliciter reddet, ex se etiam
                                                                                                                                                                                                                                                                                                                                                                                                                        Facsimile Image Placeholder
                                                                                                                                                                                                                                                                                                                                                                                                                        multa daturus.
                                                                                                                                                                                                                                                                                                                                                                                                                        41
                                                                                                                                                                                                                                                                                                                                                                                                                        Note [édition originale] : Increduli damnandi.
                                                                                                                                                                                                                                                                                                                                                                                                                          ¶ Die qua nos cunctarum gentium testimonium afferentes, horum uobiscum testes accesserimus, omnes Deum non inuocantes,
                                                                                                                                                                                                                                                                                                                                                                                                                          42
                                                                                                                                                                                                                                                                                                                                                                                                                          prophetisque minime credentes, secretam planam effici, nec unquam de creatore quid negasse, summis uotis affectarent.
                                                                                                                                                                                                                                                                                                                                                                                                                          43
                                                                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Sobrie orandum.
                                                                                                                                                                                                                                                                                                                                                                                                                            Oratum euntes, nequaquam ebrii, sed penitus sobrii sint, ut quid acturi dicturiue sint, sane cognoscant.
                                                                                                                                                                                                                                                                                                                                                                                                                            Note [édition originale] : Ablutiones, seu lustrationes.
                                                                                                                                                                                                                                                                                                                                                                                                                              Post coitum item, et egestionem, antequam orent, abluantur : nisi uel aegroti, uel in itinere fuerint, ubi repertus aquae sit impossibilis. Tunc enim terrae mundae puluere, quasi aqua tergendo emundari licet. Deus namque pius ueniam dabit.
                                                                                                                                                                                                                                                                                                                                                                                                                              44
                                                                                                                                                                                                                                                                                                                                                                                                                              Partis uero libri datores, errorem sequentes, uos similiter erroneos persuadent.
                                                                                                                                                                                                                                                                                                                                                                                                                              45
                                                                                                                                                                                                                                                                                                                                                                                                                              Deus autem omnium custos et uindex, uestros hostes agnoscet.
                                                                                                                                                                                                                                                                                                                                                                                                                              46
                                                                                                                                                                                                                                                                                                                                                                                                                              Note [édition originale] : Iudaei falsarii legum, et increduli.
                                                                                                                                                                                                                                                                                                                                                                                                                                Iudaeis uerba legalia distorquentibus, et in lege plurima mala proferentibus, et se quidem audisse, et non credidisse fatentibus, commodius atque melius esset nobis credidisse et paruisse. Sed horum paucissimi fidem assequentur, cum Deus ipse gratiam suam atque pietatem ab illis penitus retrahit.
                                                                                                                                                                                                                                                                                                                                                                                                                                47
                                                                                                                                                                                                                                                                                                                                                                                                                                Homines tamen legis, hic nostrum munus coelitus missum uestram legem confirmans, ante quam uestras facies retrorsum agam, et sicut caeteros die sabbati confudi, destruam, credite.
                                                                                                                                                                                                                                                                                                                                                                                                                                48
                                                                                                                                                                                                                                                                                                                                                                                                                                Deum adorantes, qui summe criminalia peccata uidet, caeteris maiora nequaquam, sed minora, cui uult condonat.
                                                                                                                                                                                                                                                                                                                                                                                                                                49
                                                                                                                                                                                                                                                                                                                                                                                                                                Nonne uidetis, qualiter ipsi glorificantes suas animas exaltando,
                                                                                                                                                                                                                                                                                                                                                                                                                                50
                                                                                                                                                                                                                                                                                                                                                                                                                                deo mendacium, quod est peccatum maximum, imponunt ?
                                                                                                                                                                                                                                                                                                                                                                                                                                49
                                                                                                                                                                                                                                                                                                                                                                                                                                Deus tamen quos uult, exaltat, nulli faciens iniuriam, nec auferens pondus nuclei ossis.
                                                                                                                                                                                                                                                                                                                                                                                                                                51
                                                                                                                                                                                                                                                                                                                                                                                                                                Note [édition originale] : Ambigui in fide, magi, idololatrae, Deo inuisi.
                                                                                                                                                                                                                                                                                                                                                                                                                                  ¶ Partis item libri datores magos, et idola credentes, dicentesque se uiam rectiorem atque meliorem exequi,
                                                                                                                                                                                                                                                                                                                                                                                                                                  52
                                                                                                                                                                                                                                                                                                                                                                                                                                  Deus a se repellens confundit, absque spe tutoris et uindicis.
                                                                                                                                                                                                                                                                                                                                                                                                                                  53
                                                                                                                                                                                                                                                                                                                                                                                                                                  Sed rursus diuitiarum regnique partem, unde nihil praebent, habere dicentes, hominibus de diuino munere sibi collato multum inuident.
                                                                                                                                                                                                                                                                                                                                                                                                                                  54
                                                                                                                                                                                                                                                                                                                                                                                                                                  A me quidem genti libro et sapientia regnoque et maximo tributis,
                                                                                                                                                                                                                                                                                                                                                                                                                                  55
                                                                                                                                                                                                                                                                                                                                                                                                                                  cum eorum quidem quidam crediderint, quidam minime, incredulos,
                                                                                                                                                                                                                                                                                                                                                                                                                                  56
                                                                                                                                                                                                                                                                                                                                                                                                                                  nostrisque uirtutibus contradicentes in ignem proiiciemus, eorum cutem consumptam semper renouantes, ut ignem sine termino gustent :
                                                                                                                                                                                                                                                                                                                                                                                                                                  57
                                                                                                                                                                                                                                                                                                                                                                                                                                  credentes autem, et bene gerentes, in paradiso sub umbra refrigerii collocabimus.
                                                                                                                                                                                                                                                                                                                                                                                                                                  58
                                                                                                                                                                                                                                                                                                                                                                                                                                  Hoc uobis a Deo praeceptum summe considerandum, ut depositum remunerationemque suae genti reddatis, iudiciumque facturi recte iudicetis. Hinc enim Deus omnia uidens et audiens, uos bene castigat.
                                                                                                                                                                                                                                                                                                                                                                                                                                  59
                                                                                                                                                                                                                                                                                                                                                                                                                                  Note [édition originale] : Obedientia deo et legato, et principibus debetur.
                                                                                                                                                                                                                                                                                                                                                                                                                                    Deo, suoque legato, uobisque praesidenti, parete.
                                                                                                                                                                                                                                                                                                                                                                                                                                    Note [édition originale] : In dubiis ad Deum et prophetam confugiendum.
                                                                                                                                                                                                                                                                                                                                                                                                                                      Cumque uerbum ambiguum ignoratumue uobis inciderit, ad deum atque prophetam, in Deum, saeculoque futuro credentes, uos conuertite : et haec uobis melior expositio fiet.
                                                                                                                                                                                                                                                                                                                                                                                                                                      60
                                                                                                                                                                                                                                                                                                                                                                                                                                      Nonne uidistis dicentes, credere se praeceptis super uos et antecessores uestros desuper missis, qualiter Atheut iudicium postulant, in quem neminem credere seu parere mandauimus ? sed illos quam longius aberrare diabolus suggerit,
                                                                                                                                                                                                                                                                                                                                                                                                                                      61
                                                                                                                                                                                                                                                                                                                                                                                                                                      quod ad Dei prophetaeque mandata conuerti roganti, quam effrenes atque proterui uiae suae malae semper innituntur.
                                                                                                                                                                                                                                                                                                                                                                                                                                      62
                                                                                                                                                                                                                                                                                                                                                                                                                                      Note [édition originale] : Peruicaces post admonitionem relinquendi.
                                                                                                                                                                                                                                                                                                                                                                                                                                        ¶ Quid facient, cum flagitium et mortem secundum suarum manuum opus antecedens inuenient ? Malis tamen peractis redeuntes, coram Deo se nil nisi bonum et directionem ulterius uelle pollicentur,
                                                                                                                                                                                                                                                                                                                                                                                                                                        63
                                                                                                                                                                                                                                                                                                                                                                                                                                        Deo tamen eorum corda agnoscente. Tu quidem ab illis discede post castigamen et dictum mentibus suis intimato.
                                                                                                                                                                                                                                                                                                                                                                                                                                        64
                                                                                                                                                                                                                                                                                                                                                                                                                                        Nullum legatum, nisi quem, cuiusque mandata sequerentur, misimus. Et si illi tecum deum ueniam culpis neglectis postularent, eum pium ueniaeque datorem inuenirent.
                                                                                                                                                                                                                                                                                                                                                                                                                                        Note [édition originale] : Cur igitur alibi iubes occidi ?
                                                                                                                                                                                                                                                                                                                                                                                                                                          65
                                                                                                                                                                                                                                                                                                                                                                                                                                          Illi uero diuino praecepto
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                                                                                                                                                                                                                                                                                                                                                                                                                                          minime parebunt, usquequo te iudicem suaeque controuersiae discussorem constituam, et illi suis animabus nequaquam odium uel iram, sed ueritatem firmissimam gestent, et ad inuicem se salutent.
                                                                                                                                                                                                                                                                                                                                                                                                                                          66
                                                                                                                                                                                                                                                                                                                                                                                                                                          Si mortem uel exitium iniungeremus, perpauci concederent. Nostrorum tamen praeceptorum effectus plus commodi bonique ferret,
                                                                                                                                                                                                                                                                                                                                                                                                                                          67
                                                                                                                                                                                                                                                                                                                                                                                                                                          cum eis mercedem maximam tribueremus,
                                                                                                                                                                                                                                                                                                                                                                                                                                          68
                                                                                                                                                                                                                                                                                                                                                                                                                                          rectamque uiam doceremus.
                                                                                                                                                                                                                                                                                                                                                                                                                                          69
                                                                                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Qui recipit prophetam, prophetae mercedem percipiet.
                                                                                                                                                                                                                                                                                                                                                                                                                                            Omnis quidem Deum legatumque suum sequens, prophetis, suisque credulis, Deique nomine peremptis, quibus Deus misericordiam contulit, associabitur,
                                                                                                                                                                                                                                                                                                                                                                                                                                            70
                                                                                                                                                                                                                                                                                                                                                                                                                                            Deo dante : ex cuius uelle et misericordia, cunctorum abundantia bonorum procedit.
                                                                                                                                                                                                                                                                                                                                                                                                                                            71
                                                                                                                                                                                                                                                                                                                                                                                                                                            Note [édition originale] : Cautio in bellis, et praemium militiae pro fide.
                                                                                                                                                                                                                                                                                                                                                                                                                                              Viri boni, summe cauete uobis in loco timoris atque periculi, uos inde remouendo, aut bene curando.
                                                                                                                                                                                                                                                                                                                                                                                                                                              72
                                                                                                                                                                                                                                                                                                                                                                                                                                              Quidam uestri recedentes, si manentibus illic mala contigerint, inquiunt, Deum sibi ob suam absentiam minime fuisse :
                                                                                                                                                                                                                                                                                                                                                                                                                                              73
                                                                                                                                                                                                                                                                                                                                                                                                                                              Si bona uero, se non affuisse dolent, tanquam aliquid magnum per praesentiam adeptos.
                                                                                                                                                                                                                                                                                                                                                                                                                                              74
                                                                                                                                                                                                                                                                                                                                                                                                                                              Istud pro saeculo futuro uidentes, propter Dei uiam rectam lites efficiant. Omnem enim sic pugnantem, seu uictorem, seu peremptum, maximo donabo gaudio.
                                                                                                                                                                                                                                                                                                                                                                                                                                              75
                                                                                                                                                                                                                                                                                                                                                                                                                                              Propter uiros debiles, et mulieres ac infantes deprecantes, ut eos a uilla propter malos homines educat, sibique tutorem ac uindicem praebeat, pugnam quare non committitis ?
                                                                                                                                                                                                                                                                                                                                                                                                                                              76
                                                                                                                                                                                                                                                                                                                                                                                                                                              In nomine Dei uiri boni pugnent : Increduli prauique pro Amotheut, daemonis adiutores expugnate : quia gens sua debilis existit.
                                                                                                                                                                                                                                                                                                                                                                                                                                              77
                                                                                                                                                                                                                                                                                                                                                                                                                                              Note [édition originale] : Timidos uituperat.
                                                                                                                                                                                                                                                                                                                                                                                                                                                Nonne uidistis quosdam inito sibi praelio homines, ut Deum, plusue timere : caeteris persuadere, ut manus subleuarent, et orationes ac eleemosynas facerent, ipsique deo dicere : Quare nunc, non ante uel postea termino litis statuto, nos litibus adscribis ?
                                                                                                                                                                                                                                                                                                                                                                                                                                                Note [édition originale] : Non fidendum in certis diuitiis, sed futuri saeculi bonis.
                                                                                                                                                                                                                                                                                                                                                                                                                                                  Huiusmodi uiris manifesta, quod omnis huius mundi pecunia possessa pauca est timentibus Deum : alius uero maxima ubi nemo molestiam uel iniuriam sentiet,
                                                                                                                                                                                                                                                                                                                                                                                                                                                  78
                                                                                                                                                                                                                                                                                                                                                                                                                                                  nec locorum quisquam licet turres cemento fabricatae, mortem remouere potest. Hi quidem commodum sibique placitum adepti inquiunt, haec Dei sunt : mala quidem tibi penitus adscribunt. Tu uero dic eis, omnia Dei esse. Quid de hac gente sentiendum, quae nullius scientiae capax esse potest ?
                                                                                                                                                                                                                                                                                                                                                                                                                                                  79
                                                                                                                                                                                                                                                                                                                                                                                                                                                  Note [édition originale] : Bona Deo, mala homini adscribenda.
                                                                                                                                                                                                                                                                                                                                                                                                                                                    Quicquid boni quis fecerit, Dei est : quicquid mali, suae animae, Deo teste.
                                                                                                                                                                                                                                                                                                                                                                                                                                                    80
                                                                                                                                                                                                                                                                                                                                                                                                                                                    Note [édition originale] : Machumet sequens Deum sequitur scilicet.
                                                                                                                                                                                                                                                                                                                                                                                                                                                      Sequens legatum, Deum imitatur. Discedente quidem nulli custodem uigilem superponas :
                                                                                                                                                                                                                                                                                                                                                                                                                                                      81
                                                                                                                                                                                                                                                                                                                                                                                                                                                      Praesentes, se tui praecepta sequi testantur : absentes noctu transmittant, Deo tamen suorum secreta cordium dinoscente. Ab illis igitur tu diuertens, te Deo commenda, qui est imperatorum optimus.
                                                                                                                                                                                                                                                                                                                                                                                                                                                      82
                                                                                                                                                                                                                                                                                                                                                                                                                                                      ¶ Alchoram fidem quare non adhibent ? Qui nisi uir dei esset, contrarietates *
                                                                                                                                                                                                                                                                                                                                                                                                                                                      Note [édition originale] : * Continet autem multas contradictiones : igitur non ex Deo.
                                                                                                                                                                                                                                                                                                                                                                                                                                                        multas obtineret.
                                                                                                                                                                                                                                                                                                                                                                                                                                                        83
                                                                                                                                                                                                                                                                                                                                                                                                                                                        Mandato securitatis seu timoris illis adueniente, parum inde tractant. Sed si legatum homines sapientesque sequerentur, suis retenta cordibus patescerent. Nunc autem nisi diuina pietate et abundantia suffulti, diabolum omnes, paucis admodum exceptis, sequerentur.
                                                                                                                                                                                                                                                                                                                                                                                                                                                        84
                                                                                                                                                                                                                                                                                                                                                                                                                                                        Note [édition originale] : Ad bellum instigat.
                                                                                                                                                                                                                                                                                                                                                                                                                                                          Tu uero Dei nomine pugnam committe, nullius nisi tuae solius animae custos : bonisque similiter litis effectum persuade. Deus namque caeterorum maliciam, cum sit eis fortior et efficacior, repellit, eisque plurima mala retribuet.
                                                                                                                                                                                                                                                                                                                                                                                                                                                          85
                                                                                                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Pauperibus conquirens beneficia praemium habebit.
                                                                                                                                                                                                                                                                                                                                                                                                                                                            Postulans ab aliis beneficia ad opus inopum, beneficii partem habebit. Ad opus quidem aliorum mala quaerenti, peccatum duplicabitur. Deus autem est creator omnium, et custos.
                                                                                                                                                                                                                                                                                                                                                                                                                                                            86
                                                                                                                                                                                                                                                                                                                                                                                                                                                            Note [édition originale] : Salutantes resolutandi.
                                                                                                                                                                                                                                                                                                                                                                                                                                                              Cuilibet te salutanti, salutationem aequalem redde, uel saltem bona uerba congerendo multiplica : et Deus omnia noscit.
                                                                                                                                                                                                                                                                                                                                                                                                                                                              AZOARA X.
                                                                                                                                                                                                                                                                                                                                                                                                                                                              87
                                                                                                                                                                                                                                                                                                                                                                                                                                                              Non est Deus, nisi unus, omnes congregaturus die resurrectionis : ubi nullus est locus mendacii : Cuius uerbo quid est uerius ?
                                                                                                                                                                                                                                                                                                                                                                                                                                                              88
                                                                                                                                                                                                                                                                                                                                                                                                                                                              Note [édition originale] : Non communicandum incredulis.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                Viri boni, quid cum illis incredulis, quasi duabus cohortibus, quorum capita deus ob errorem suum subuertit, communicatis ? An ad uiam uestram rectam subleuare, Deo nolente eos nisi uia mala procedere, quaeritis ?
                                                                                                                                                                                                                                                                                                                                                                                                                                                                89
                                                                                                                                                                                                                                                                                                                                                                                                                                                                Ipsi quidem uellent nos sibi in errore et incredulitate coaequari.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                Note [édition originale] : Qui socii adsumendi.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                  Vos itaque neminem eorum uobis negociatorem, seu socium, uel amicum, nisi prius recta Dei uia pugnatum seu praedatum iuerint, associate.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                  Note [édition originale] : Ne resistatis malo , etc.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                    Sin autem, eos ubicunque repertos, si sit possibile, capite, et interficite.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                    90
                                                                                                                                                                                                                                                                                                                                                                                                                                                                    Eorum autem nullum uobis sumatis adiutorem, nisi cum quo foedus firmaueritis, aut cuius cor dum est ut se conuertat, ne uos, gentemue suam expugnet, deo quidem si placeret, eos ad uos expugnandum excitando subleuaret. Quod illis non agentibus, sed uobis sponte sua se subiicientibus, nullam eis molestiam inferatis.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                    91
                                                                                                                                                                                                                                                                                                                                                                                                                                                                    Note [édition originale] : Rebellantes opprimendi.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                      A uobis sibi suisque securitatem petentes, et deinceps contra uos pugnam ineuntes, nisi uero uestramque pacem acclamauerint, manusque suas retraxerint, eos inquam ubicunque repertos, capite et interficite, quibus eminentem instigatorem et imperatorem deus imposuit.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                      92
                                                                                                                                                                                                                                                                                                                                                                                                                                                                      Note [édition originale] : Non occidendi boni.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                        ¶ Nemo bonus bonum scienter interficiat : Ignoranter quidem perimens, alium bonum propter hoc redimat, et insuper parentelae reddat homicidium, nisi illa condonare uolente.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                        Note [édition originale] : Caedes imprudenter facta ut expianda.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                          Huius effectus impotens deo se poenitentem, et ulterius ab huiusmodi recessantem reddens, duobus mensibus continuis ieiunet.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Deu. 19 aliter.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                            93
                                                                                                                                                                                                                                                                                                                                                                                                                                                                            Note [édition originale] : Caedes spontanea gehennae ignibus punitur.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                              Spontaneus boni uiri peremptor, ignem gehennae perpetuum iramque dei poenam ei summam inferentis et abhorrentis patiet.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                              94
                                                                                                                                                                                                                                                                                                                                                                                                                                                                              Viri boni, praedatum euntes nullatenus acclamantibus eos, surdas aures adhibeant, dicentes eos nequaquam credendos, ut suam extorqueant pecuniam : cum Deus summas diuitias innumeraque bona possideat : qui, sicut prius caeteris incredulis, ita uobis uiam rectam tribuit, omnia sciens.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                              95
                                                                                                                                                                                                                                                                                                                                                                                                                                                                              Domo manentes, nullo morbo grauati, euntibus praedatum atque certatum in nomine Dei, cum pecunia sua uitaque, nullatenus meritis coaequentur. Hos namque sic euntes, illis perendinantibus, Deus omnibus bona mandans, per gradum excelsum superponet,
                                                                                                                                                                                                                                                                                                                                                                                                                                                                              96
                                                                                                                                                                                                                                                                                                                                                                                                                                                                              uelut maioris meriti, puriorisque ueniae uiros.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                              97
                                                                                                                                                                                                                                                                                                                                                                                                                                                                              Ab angelis malis interfecti, detrimentumque suis animabus operati, quaesiti quinam essent, se debiles in terra fuisse testati sunt. quibus et hoc responsum est : Nonne terra Dei spaciosa satis et immensa, qua profectum iretis, extitit ? Isti quidem gehennam, uiamque malam incurrent,
                                                                                                                                                                                                                                                                                                                                                                                                                                                                              98
                                                                                                                                                                                                                                                                                                                                                                                                                                                                              nisi uiri debilissimi, et mulieres ac infantes ingeniorum et itineris inscii fuerint :
                                                                                                                                                                                                                                                                                                                                                                                                                                                                              99
                                                                                                                                                                                                                                                                                                                                                                                                                                                                              quibus forsan Deus ueniae largitor, ueniam praestabit.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                              100
                                                                                                                                                                                                                                                                                                                                                                                                                                                                              Note [édition originale] : Praerogatiua belligerantium pro religione.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                Terrarum propter Deum expugnatores, et e domibus suis propter deum atque prophetam quaesitum exeuntes, in terris abundantiam adipiscentur, ibique morientes Dei misericordiam integre consequentur.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                101
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                Quando praedatum pugnatumue profecti estis, orationem aliquam uel omnes praetermittere non timeatis : si timueritis, malum uobis ab hostibus futurum, cum illi uobis summe inimicentur.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                102
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                Note [édition originale] : Orationes in expeditione.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  ¶ Cum tu in exercitu ad orationem surrexeris, et tecum plures, quidam tecum orent, quidam arma teneant : qui deinceps uice mutata, fundant orationes, uobis arma tenentibus. Secundum eorum namque uelle, uobis illi superuenientes, et uos interficerent, et substantiam uestram tollerent. Vos item, uel infernos, uel loco pluuioso, uel lutoso manentes, arma uestra ponere, uosque bene custodire, non sit uobis taediosum, seu difficile. Eis namque deus malum contemptibile dedit.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  103
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  Oratione terminata surgentes, seu iacentes, Deum
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  Facsimile Image Placeholder
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  nominate.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  104
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  In loco uero timoris experte, orationes uobis bonis impositas per suas horas dicite, nec propter eos timidi, pusillanimesque sitis. Quia si uobis dolores incubuerint, et illis : similiter uos insuper, quod illi nequaquam, a Deo speratis, qui est incompraehensibilis et sapiens.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  105
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  Note [édition originale] : Secundum Alchoran iudicandum.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    Librum ueracissimum super te coelitus misi, ut secundum dogma nostrum inter homines iudices,
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    Note [édition originale] : Pro malis non intercedendum.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      nec cum malis causam ineas.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      106
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      Sicque tibi tuisque Deus pietatis ueniaeque dator, reatus condonabit.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      107
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      Pro illis item hominibus, qui animae suae detrimentum operantur,
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      108
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      minime Deo, et sui cordis arcana displicita ipsi Deo, qui omnes actus suos circuit, celantibus,
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      107
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      ratiocinari desiste.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      109
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      Licet enim in hoc saeculo pro eis disseras, quis in alio contra Deum causam tractabit ? Vel quis adiutor erit ?
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      110
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      Omnis fornicator, et animae suae detrimentorum operator, si Deum precando poenitentiam egerit, ipsum pium ueniaeque datorem inueniet.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      111
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      Note [édition originale] : Peccata non aliis imputanda, sed sibi.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                        Peccata perpetrans, nulli nisi animae suae nociuus existit, cum Deus omnia sciat.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                        112
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                        ¶ Quisquis culpam peccatumue perpetrans alii imputauerit, sibi nociuus existit.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                        113
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                        Unde in iudicio errans, suae tantum animae nociuus, tibi minime iudicium a te iudicatum falsum praedicaret, nisi pietas amorque Dei subuenisset.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                        Note [édition originale] : Re non uerbis inanibus declarantes studium legis, praemium accipiunt.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          Deus namque tibi magnus et abundans, te nescita docens, hunc librum atque sapientiam super te descendere desuper fecit.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          114
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          In eorum autem uerbis nulla perpenditur utilitas, nisi tantum illius, qui de substantia sua rem scitam eleemosynamue distribuit, et concordiam inter homines firmauerit. Huic namque tali ueniam mercedemque maximam tribuemus.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          115
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          Omnem autem post res scitas, uiamque bonam agnitam prophetae contradicentem, ei uiam desideratam permittendo, gehenna malaque uia torquebimus.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          116
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Criminalia peccata, id est mortalia, et uenialia.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                            Deus enim nequaquam criminalia, sed illis minora, quibus uult condonat : cum criminale gerens, in longissimum errorem abiiciet.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                            117
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                            Inuocantibus nil nisi foeminas, ferocemque diabolum, deus amorem suum retrahit.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                            118
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                            Note [édition originale] : Diabolus instigator mali.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                              Cui diabolus inquit, de gente tua partem agnitam ego sumens,
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                              119
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                              eam abuiam, et instigando ac suggerendo malo pronam efficiens, ut aures et membra tum bestiarum tum hominum secet iniungam. Omnis autem loco Dei diabolo seruiens, iacturam manifestam incurrit.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                              120
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                              Note [édition originale] : Diabolus uana promittit suis.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                Qui licet illis hoc et alia facere polliceatur, nulla penitus pollicita persoluit :
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                121
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                Ipsique gehennam ob hoc ingressuri, non inuenient exitum.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                122
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                Note [édition originale] : Paradisus.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  ¶ Omnes benefacientes in paradiso aquis subtus fluentibus amoena perseueranter collocabo. Hoc Dei uerbo quid est uerius ?
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  123
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  Secundum uelle uero tuum, et plurium hominum legum, nemini male gerenti uicissitudo remunerans reddetur : Sed ex Dei parte nec suffragium nec uindictam Deo praesente reperiet.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  124
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  Note [édition originale] : Etiam minimum bonum remunerabitur in paradiso.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    Omnis autem benefaciens, legemque rectam tenens uir, seu foemina, paradisum, ubi nullus, quantum est granum sinapis, iniuste perdit, ingredietur.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    125
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    Note [édition originale] : Abrahae lex optima.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      Ubi reperiri potest lex melior quam hominis humilis, deo penitus deuoti, sequentis legem Abrahae, quem electum sibi deus
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      126
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      omnia complectens, omnia possidens,
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      125
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      dilexit ?
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      127
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      Note [édition originale] : Orphanis cauet.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                        Quaestione facta de mulieribus orphanis, quibus determinata scripto minime soluuntur, et quas in uxores ducere postulatis, liber hic inde gerenda tradit. Infantulis, et caeteris orphanis rectum examen facite : Deus enim omnes actus annumerat.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                        128
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                        Note [édition originale] : Mulieres paci studeant.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          Si mulier sui mariti discessum derelictionemue timuit, ei pacem quaerere, cum pax melior sit, non sit difficile. Similiter et caeterae mulieres auarae, super alias zelotypae, pacem confirment, atque corroborent. Omnis timens et benefaciens, Deo singula sciente, mercedem accipiet.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          129
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          Inter uestras mulieres pacem et aequalitatem retinere cum sit
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          impossibile, earum contrarietates prout minus poteritis patiamini. Vobis enim pacem firmantibus, deus pius dabit ueniam.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          130
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          Illis quidem diuisis, cuique portionem amplitudinis suae deus immensus et sapiens, cunctaque possidens, praebebit.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          131
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          Hominibus quidem legum, tuis antecessoribus, tibique, timere deum iniunximus. Sin autem,
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          132
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          133
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          Dei cuncta scientis atque uidentis sunt uniuersa :
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          133
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          cui si placuerit, omnia mundana et transitoria destruens, cum aliis ueniet super hoc summe potens,
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          134
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          apud quem est, quicquid de hoc, saeculoue futuro quislibet expetit.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          135
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Testimonium sancte reddendum.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                            Viri boni, directores uel dilectores hominum, et aequilibres coram Deo testes, licet de uobismetipsis sit, uel de parentibus, seu propinquis, diuitibus uel pauperibus, cum deus omnium sit iudex, estote, nec uiam falsam et erroneam sequi uelitis. Rem etenim inuoluentes, aut de recto discedentes, deus agnoscet.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                            136
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                            Note [édition originale] : Alchoran fides tribuatur.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                              Viri boni, in deum credentes, suo legato libroque super eum misso, et libro quoque prius posito, et angelis ac alius diei aduentui credite. Sin autem, longus error uos abducit.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                              137
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                              Note [édition originale] : Apostatae peribunt.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                Prius in deum credentes, postea factos incredulos, exhinc legales, postremoque malos, si in illa perseuerent incredulitate, ipse deus penitus abhorrens, nec ueniam dabit, nec rectam uiam patefaciet.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                138
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                Quibus tu manifesta, quod ignem grauissimum introibunt.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                139
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                Note [édition originale] : Commercium infidelium fugiendum.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  Loco bonorum, incredulorum amicitiam et societatem propter honoris adeptionem, cum Dei sint honores uniuersi, nemo sortiatur.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  140
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  Liber enim super uos coelitus missus, quod cum renuentibus mandata Dei non sedeatis, nisi prius ipsis mutantibus uerbum, instruit atque castigat. Sin autem, illis couniti et consimiles eritis. Quia deus raptores, iniustos, et incredulos in gehennam congregabit.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  141
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  Note [édition originale] : Amici ollae et fortunae.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    Vobiscum blandiendo morantes, a uobis commodo lucroque suscepto, se fuisse uobiscum asserunt : Incredulis autem adueniente successu, se suos protectores et auxiliatores esse testati sunt. Saeculo uero futuro inter eos iudicium dabit Deus, illos malos bonis nequaquam praeferens.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    142
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    Note [édition originale] : Astuti capiuntur in astutia sua.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      ¶ Increduli Deum fallere nitentes, ab ipso potissime falluntur. Qui surgentes oratum, inconstanter et aegrota mente orationes fundentes, hominibus benefacientes censentur :
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      143
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      cum illi nec hinc, nec illinc deum nequaquam nisi parum diligunt : nec quis, quem Deus aberrare uult, uiam rectam inueniet.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      145
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      Illi inquam mali et increduli, infimo septimo puteorum igneo sine omni spe suffragii mergentur :
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      146
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      nisi qui uia praua relicta bene facientes, Deo paruerint, et se in Dei nomine in sua lege purgauerint.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      Note [édition originale] : Deus bene uult hominibus gratis.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                        His namque sociandis bonis hominibus commodum, praemiumque multum a Deo speranda sunt.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                        147
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                        Vobis quidem malum inferri non uult Deus, si ei cui grates omnes reddendae sunt, in eum credentes gratias retuleritis.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                        AZOARA XI.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                        148
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                        Deus omnia uidens atque sciens, solis male gerentibus necem contumeliosam, uerbumque malum fieri diligit.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                        149
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                        Omnis operator boni clam coramue, et iniuriarum condonator, ueniam a Deo omnipotente consequetur.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                        150
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                        Note [édition originale] : Semifideles non placent Deo.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          Deo suisque legatis inobedientibus, et inter eos discutere uolentibus, seque parti, non toti, sicque rectam uiam assequi putando, credere confitentibus,
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          151
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          uelut ipsius ueritatis incredulis, malum atque contemptum ingeremus.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          152
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Contra portentorum petitores Iudeos.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                            ¶ Credentibus autem praedictis, nec inter eos discutientibus, mercedem innumeram pius ueniae largitor Deus tribuet.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                            153
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                            Illis te precaturis, ut super eos liber de coelo descendat, dic, quosdam a Moyse maius hac re petisse, uidelicet ut ipse Deum eorum oculis monstraret : et ob hoc coeleste fulgur eos
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                            percussit. Visis uirtutibus, eis taurum adorantibus ueniam fecimus, Moysique regnum immensum et manifestum dedimus, et super eum montem extulimus :
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                            154
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                            eisque praecepto, ut se per portam humiliantes ingrederentur superbique nihil agerent, pactum inde firmatum sumpsimus.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                            155
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                            Note [édition originale] : Iudaei pertinaces et duri ceruices.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                              Quod deinceps illis rumpentibus, propheticidisque factis, atque testantibus se corda dura et obdurata gestare, eorum corda Deus ipse sigillauit. Quorum praeter admodum paucos, nulli credent unquam.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                              156
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                              Unde Mariae blasphemiam et immoderatam contumeliam inferunt,
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                              157
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                              seque Christum Mariae filium Dei nuncium peremisse perhibent. Sed nequaquam eum, imo sui similem suspendentes interfecerunt : profites etiam se suae caedis authores, cordibus suis non minimam ambiguitatem inde gerunt. Sed eum nullatenus interfecerunt.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                              Note [édition originale] : Christus non crucifixus Iudaeis sed alius ei similis. ut Cerdo, et alii haeretici, loquitur.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                158
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                Quia Deus incompraehensibilis et sapiens, eum ad se transmigrare fecit.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                159
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                Note [édition originale] : Iudaei credent olim in Christum.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  In quem uiri legum ueraciter ante mortem credent, et eorum saeculo futuro testis adstabit ille.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  160
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  Ob eorum iniuriam atque malitiam, quaedam prius licita illis statuimus illicita :
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  Note [édition originale] : Foeneratores Iudaei.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    qui quoniam uiam Dei fere penitus derelinquunt, meque prohibente foenus accipiunt, hominumque pecunias pro mendaciis et iniuriis comedunt, malum atque dolorem expectant.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    162
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    ¶ Horum tamen constantes, atque sapientissimi, deumque inuocantes, praeceptis super te tuosque praedecessores coelitus missis credunt. Quibus sicut et caeteris in Deum dieique futurae credentibus, et orationes atque eleemosynas agentibus, mercedem maximam tribuemus.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    163
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    Vobis quidem nuncium, sicut Noë et prophetis succedentibus ipsum, scilicet Abrahae
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    Note [édition originale] : Ismael propheta.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      et Ismaëli, et Isaac, atque Iacob, et tribubus, ac Iesu, et Iob, et Ionathae, et Aaron, ac Salomoni
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                      Note [édition originale] : Psalterium Dauidi a Deo datum.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                        simul et Dauidi, cui dedimus psalterium, fecimus.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                        164
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                        Quorum legatorum nominibus signatis, sunt et alii minime nominati.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                        Note [édition originale] : Fabulae Iudaicae de Mose.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          Moysen quoque Deus affatus inquit :
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          165
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          Isti sunt laeticiae bonorumque nuncii, malorumque correptores, ne post ipsos missos a Deo incompraehensibili et sapiente, iuste Deum ob suam accusent ignorantiam.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          166
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          Praeceptorum tibi diuinitus datorum, quod diuina tantum perfecta sunt sapientia, Deus est testis, angelique similiter, licet Dei testimonium sufficiat.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          168
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          Incredulis autem, quos longus error abducit, et male gerentibus, Deus nec ueniam dabit, nec uiam
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          169
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          nisi gehennae, quo perpetuo manebunt, demonstrabit. Quod ei leue satis est, atque possibile.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          170
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                          Note [édition originale] : Legato credendum.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                            Legato ad uos cum diuina ueritate misso, credite, ut boni efficiamini. hocque uobis erit optimum. Sin autem, Dei sapientis et incompraehensibilis, sunt uniuersa coeli et terrae.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                            171
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                            Summopere quidem cauendum, ne lege uestra quid indignum et iniustum proferatis, nec de Deo quicquam nisi uerum dicatis.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                            Note [édition originale] : Iesus Dei nuncius spiritus, uerbum, non tamen Deus.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                              Iesus Mariae filius, Dei nuncius, suusque spiritus, et uerbum Mariae coelitus missum existit. In Deum itaque, illique suo legato credentes, ne dicatis Deos tres esse, cum non sit nisi Deus unus, qui filio caret : Eique omnipotenti, uniuersa coeli terraeque subiecta sunt.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                              Note [édition originale] : Qui negat filium negat et patrem. etc.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                172
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                ¶ Christus quidem ipse minime negare poterit, sicut et nec angeli, Deo propinqui, quin Dei subsit imperio.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                Note [édition originale] : Infideles et superbi perdentur.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  Omnem negantem se in Deum credere, et se sublimantem, Deus suae manui subiugabit.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  173
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  Credentibus uero, et bene gerentibus, mercedem pro suo merito tribuet, eorumque gaudium ex proprio uelle semper augebit. Incredulos autem, et se sublimantes, poenis maximis affliget.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  174
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  Ita uobis lucem atque splendorem Deus ipse patefecit,
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  175
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  qui cunctis in se credentibus, pius atque propicius, munimen firmissimum perseuerat, suis uiam rectam manifestans.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  176
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                  Note [édition originale] : Haereditarium ius.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    Perscrutantibus te de iure haereditario, hoc Dei uerbum responde : Si quis germanam habens absque prole moriat, ipsa medium substantiae suae relictae sortiatur. Si e conuerso
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    contigerit, germanus totum haereditet. Si sorores duae fuerint, duas tertias accipiant. Si fratres uero multi, sororesque plures, sexui masculino duae partes, et foeminino una tribuatur. Taliter, ne uos ignorantia turbet, Deus omnia sciens uos instruit.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    Al-Ǧalālayn, 1465-6Contexte
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    سورة النساء
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «يا أيها الناس» أي أهل مكة «اتقوا ربكم» أي عقابه بأن تطيعوه «الذي خلقكم من نفس واحدة» آدم «وخلق منها زوجها» حواء بالمد من ضلع من أضلاعه اليسرى «وبث» فرق ونشر «منهما» من آدم وحواء «رجالا كثيرا ونساء» كثيرة «واتقوا الله الذي تَسّاءلون» فيه إدغام التاء في الأصل في السين، وفي قراءة بالتخفيف بحذفها أي تتساءلون «به» فيما بينكم حيث يقول بعضكم لبعض أسألك بالله وأنشدك بالله «و» اتقوا «الأرحام» أن تقطعوها، وفي قراءة بالجر عطفا على الضمير في به وكانوا يتناشدون بالرحم «إنَّ الله كان عليكم رقيبا» حافظا لأعمالكم فيجازيكم بها، أي لم يزل متصفا بذلك.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    2
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    ونزل في يتيم طلب من وليه ماله فمنعه: «وآتوا اليتامى» الصغار الذين لا أب لهم «أموالهم» إذا بلغوا «ولا تتبدلوا الخبيث» الحرام «بالطيب» الحلال أي تأخذوه بدله كما تفعلون من أخذ الجيد من مال اليتيم وجعل الرديء من مالكم مكانه «ولا تأكلوا أموالهم» مضمومة «إلى أموالكم إنه» أي أكلها «كان حوبا» ذنبا «كبيرا» عظيما ولما نزلت تحرجوا من ولاية اليتامى وكان فيهم من تحته العشر أو الثمان من الأزواج فلا يعدل بينهن فنزل.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «وإن خفتم أ» ن «لا تُقسطوا» تعدلوا «في اليتامى» فتحرجتم من أمرهم فخافوا أيضا أن لا تعدلوا بين النساء إذا نكحتموهن «فانكحوا» تزوجوا «ما» بمعنى من «طاب لكم من النساء مثنى وثلاث ورباع» أي اثنتين وثلاثا وأربعا ولا تزيدوا على ذلك «فإن خفتم أ» ن «لا تعدلوا» فيهن بالنفقة والقسم؟ «فواحدةّ» انكحوها «أو» اقتصروا على «ما ملكت أيمانكم» من الإماء إذ ليس لهن من الحقوق ما للزوجات «ذلك» أي نكاح الأربع فقط أو الواحدة أو التسرَّي «أدنى» أقرب إلى «ألا تعولوا» تجوروا.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «وآتوا» أعطوا «النساء صدقاتهن» جمع صدقة مهورهن «نِحلة» مصدر عطية عن طيب نفس «فإن طبن لكم عن شيء منه نفسا» تمييز محول عن الفاعل، أي طابت أنفسهن لكم عن شيء من الصداق فوهبنه لكم «فكلوه هنيئا» طيبا «مريئا» محمود العاقبة لا ضرر فيه عليكم في الآخرة نزلت ردا على كره ذلك.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ولا تؤتوا» أيها الأولياء «السفهاء» المبذِّرين من الرجال والنساء والصبيان «أموالكم» أي أموالهم التي في أيديكم «التي جعل الله لكم قياما» مصدر قام أي تقوم بمعاشكم وصلاح أولادكم فيضعوها في غير وجهها وفي قراءة قيَما جمع قيمة ما تقوم به الأمتعة «وارزقوهم فيها» أي اطعموهم منها «واكسوهم وقولوا لهم قولا معروفا» عدوهم عدة جميلة بإعطائهم أموالهم إذا رشدوا.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «وابتلوا» اختبروا «اليتامى» قبل البلوغ في دينهم وتصرفهم في أحوالهم «حتى إذا بلغوا النكاح» أي صاروا أهلا له بالاحتلام أو السن وهو استكمال خمس عشرة سنة عند الشافعي «فإن آنستم» أبصرتم «منهم رشدا» صلاحا في دينهم ومالهم «فادفعوا إليهم أموالهم ولا تأكلوها» أيها الأولياء «إسرافا» بغير حق حال «وبدارا» أي مبادرين إلى إنفاقها مخافة «أن يكبروا» رشداء فيلزمكم تسليمها إليهم «ومن كان» من الأولياء «غنيا فليستعفف» أي يعف عن مال اليتيم ويمتنع من أكله «ومن كان فقيرا فليأكل» منه «بالمعروف» بقدر أجرة عمله «فإذا دفعتم إليهم» أي إلى اليتامى «أموالهم فأشهدوا عليهم» أنهم تسلموها وبرئتم لئلا يقع اختلاف فترجعوا إلى البينة وهذا أمر إرشاد «وكفى بالله» الياء زائدة «حسيبا» حافظا لأعمال خلقه ومحاسبهم.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    ونزل ردا لما كان عليه في الجاهلية من عدم توريث النساء والصغار: «للرجال» الأولاد والأقرباء «نصيب» حظٌ «مما ترك الوالدان والأقربون» المتوفون «وللنساء نصيب مما ترك الوالدان والأقربون مما قلَّ منه» أي المال «أو كثر» جعله الله «نصيبا مفروضا» مقطوعا بتسليمه إليهم.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «وإذا حضر القسمة» للميراث «أولوا القربى» ذوو القرابة ممن لا يرث «واليتامى والمساكين فارزقوهم منه» شيئا قبل القسمة «وقولوا» أيها الأولياء «لهم» إذا كان الورثة صغارا «قولا معروفا» جميلا بأن تعتذروا إليهم أنكم لا تملكونه وأنه للصغار وهذا قيل إنه منسوخ وقيل لا ولكن تهاون الناس في تركه وعليه فهو ندب وعن ابن عباس واجب.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ولْيخش» أي ليخف على اليتامى «الذين لو تركوا» أي قاربوا أن يتركوا «من خلفهم» أي بعد موتهم «ذرية ضعافا» أولاد صغارا «خافوا عليهم» الضياع «فليتقوا الله» في أمر اليتامى وليأتوا إليهم ما يحبون أن يفعل بذريتهم من بعدهم «ولْيقولوا» للميت «قولا سديدا» صوابا بأن يأمروه أن يتصدق بدون ثلثه ويدع الباقي لورثته ولا يتركهم عالة.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «إن الذين يأكلون أموال اليتامى ظلما» بغير حق «إنما يأكلون في بطونهم» أي ملأها «نارا» لأنه يؤول إليها «وَسَيَصْلَوْنَ» بالبناء للفاعل والمفعول يدخلون «سعيرا» نارا شديدة يحترقون فيها.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «يوصيكم» يأمركم «الله في» شأن «أولادكم» بما يذكر «للذكر» منهم «مثل حظ» نصيب «الأنثيين» إذا اجتمعنا معه فله نصف المال ولهما النصف فإن كان معه واحدة فلها الثلث وله الثلثان وإن انفرد جاز المال «فإن كنَّ» أي الأولاد «نساءً» فقط «فوق اثنتين فلهن ثلثا ما ترك» الميت وكذا الاثنتان لأنه للأختين بقوله «فلهما الثلثان مما ترك» فهما أولى به ولأن البنت تستحق الثلث مع الذكر فمع الأنثى أولى (وفوق) قيل صلة وقيل لدفع توهم زيادة النصيب بزيادة العدد لما فهم استحقاق البنتين الثلثين من جعل الثلث للواحدة مع الذكر «وإن كانت» المولودة «واحدة» وفي قراءة بالرفع فكان تامة «فلها النصف ولأبويه» أي الميت ويبدل منهما «لكل واحد منهما السدس مما ترك إن كان له ولد» ذكر أو أنثى ونكتة البدل إفادة أنهما لا يشتركان فيه وألحق بالولد ولد الابن وبالأب الجد «فإن لم يكن له ولد وورثه أبواه» فقط أو مع زوج «فلأمه» بضم الهمزة وكسرها فرارا من الانتقال من ضمة إلى كسرة لثقله في الموضعين «الثلث» أي ثلث المال أو ما ينبغي بعد الزوج والباقي للأب «فإن كان له إخوة» أي اثنان فصاعدا ذكورا أو إناثا «فلأمه السدس» والباقي للأب ولا شيء للأخوة وإرث من ذكر ما ذُكر «من بعد» تنفيذ «وصية يوصي» بالبناء للفاعل والمفعول «بها أو» قضاء «دين» عليه وتقديم الوصية على الدين وإن كانت مؤخرة عنه في الوفاء للاهتمام بها «آباؤكم وأبناؤكم» مبتدأ خبره «لا تدرون أيهم أقرب لكم نفعا» في الدنيا والآخرة فظان أن ابنه أنفع له فيعطيه الميراث فيكون الأب أنفع وبالعكس وإنما العالم بذلك هو الله ففرض لكم الميراث «فريضة من الله إن الله كان عليما» بخلقه «حكيما» فيما دبَّره لهم: أي لم يزل متصفا بذلك.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ولكم نصف ما ترك أزواجكم إن لم يكن لهن ولد» منكم أو من غيركم «فإن كان لهن ولد فلكم الربع مما تركن من بعد وصية يوصين بها أو دين» وألحق بالولد في ذلك ولد الابن بالإجماع «ولهن» أي الزوجات تعددن أو لا «الربع مما تركتم إن لم يكن لكم ولد فإن كان لكم ولد» منهن أو من غيرهن «فلهن الثمن مما تركتم من بعد وصية توصون بها أو دين» وولد الابن في ذلك كالولد إجماعا «وإن كان رجل يورث» صفة والخبر «كلالة» أي لا والد له ولا ولد «أو امرأة» تورث كلالة «وله» أي للمورث كلالة «أخ أو أخت» أي من أم وقرأ به ابن مسعود وغيره «فلكل واحد منهما السدس» مما ترك «فإن كانوا» أي الإخوة والأخوات من الأم «أكثر من ذلك» أي من واحد «فهم شركاء في الثلث» يستوي فيه ذكرهم وأنثاهم «من بعد وصية يوصي بها أو دين غير مُضارّ» حال من ضمير يوصي أي غير مدخل الضرر على الورثة بأن يوصي بأكثر من الثلث «وصيةً» مصدر مؤكد ليوصيكم «من الله والله عليم» بما دبره لخلقه من الفرائض «حليم» بتأخير العقوبة عمن خالفه، وخصت السنة توريث من ذكر بمن ليس فيه مانع من قتل أو اختلاف دين أو رقٌ.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «تلك» الأحكام المذكورة من أمر اليتامى وما بعده «حدود الله» شرائعه التي حدَّها لعباده ليعملوا بها ولا يتعدوها «ومن يطع الله ورسوله» فيما حكم به «يدخله» بالياء والنون التفاتا «جنات تجري من تحتها الأنهار خالدين فيها وذلك الفوز العظيم».
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ومن يعص الله ورسوله ويتعد حدوده يدخله» بالوجهين «نارا خالدا فيها وله» فيها «عذاب مهين» ذو إهانة روعي في الضمائر في الآيتين لفظ من وفي خالدين معناها.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    (واللاتي يأتين الفاحشة) الزنا (من نسائكم فاستشهدوا عليهن أربعة منكم) أي من رجالكم المسلمين (فإن شهدوا) عليهن بها (فأمسكوهن) احبسوهن (في البيوت) وامنعوهن من مخالطة الناس (حتى يتوفاهن الموت) أي ملائكته (أو) إلى أن (يجعل الله لهن سبيلا) طريقا إلى الخروج منها أمروا بذلك أول الإسلام ثم جعل لهن سبيلا بجلد البكر مائة وتغريبها عاما ورجم المحصنة، وفي الحديث لما بين الحد قال "" خذوا عني خذوا عني قد جعل الله لهن سبيلا "" رواه مسلم.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «وَاًلَّلذّانِ» بتخفيف النون وتشديدها «يأتيانها» أي الفاحشة الزنا أو اللواط «منكم» أي الرجال «فآذوهما» بالسب والضرب بالنعال «فإن تابا» منها «وأصلحا» العمل «فأعرضوا عنهما» ولا تؤذوهما «إن الله كان توَّابا» على من تاب «رحيما» به وهذا منسوخ بالحد إن أريد بها الزنا وكذا إن أريد بها اللواط عن الشافعي لكن المفعول به لا يرجم عنده وإن كان محصنا بل يجلد ويغرب وإرادةُ اللواط أظهر بدليل تثنية الضمير والأول أراد الزاني والزانية ويرده تبيينهما بمن المتصلة بضمير الرجال واشتراكهما في الأذى والتوبة والإعراض وهو مخصوص بالرجال لما تقدم في النساء من الحبس.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «إنما التوبة على الله» أي التي كتب على نفسه قبولها بفضله «للذين يعملون السوء» المعصية «بجهالة» حال أي جاهلين إذا عصوا ربهم «ثم يتوبون من» زمن «قريب» قبل أن يغرغروا «فأولئك يتوب الله عليهم» يقبل توبتهم «وكان الله عليما» بخلقه «حكيما» في صنعه بهم.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «وليست التوبة للذين يعملون السيئات» الذنوب «حتى إذا حضر أحدهم الموتُ» وأخذ في النزع «قال» عند مشاهدة ما هو فيه «إنِّي تبت الآن» فلا ينفعه ذلك ولا يقبل منه «ولا الذين يموتون وهم كفار» إذا تابوا في الآخرة عند معاينة العذاب لا تقبل منهم «أولئك أعتدنا» أعددنا «لهم عذابا أليما» مؤلما.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «يا أيُّها الذين آمنوا لا يحلُّ لكم أن ترثوا النساء» أي ذاتهن «كرها» بالفتح والضم لغتان أي مكرهيهن على ذلك كانوا في الجاهلية يرثون نساء أقربائهم فإن شاءوا تزوجوهن بلا صداق أو زوَّجوهن وأخذوا صداقهن أو عضلوهن حتى يفتدين بما ورثنه أو يمتن فيرثوهن فنُهوا عن ذلك «ولا» أن «تعضلوهن» أي تمنعوا أزواجكم عن نكاح غيركم بإمساكهن ولا رغبة لكم فيهن ضرارا «لتذهبوا ببعض ما آتيتموهن» من المهر «إلا أن يأتين بفاحشة مبيَّنة» بفتح الياء وكسرها أي بينت أو هي بينة أي زنا أو نشوز فلكم أن تضاروهن حتى يفتدين منكم ويختلعن «وعاشروهن بالمعروف» أي بالإجمال في القول والنفقة والمبيت «فإن كرهتموهن» فاصبروا «فعسى أن تكرهوا شيئا ويجعل الله فيه خيرا كثيرا» ولعله يجعل فيهن ذلك بأن يرزقكم منهن ولدا صالحا.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «وإن أردتم استبدال زوج مكان زوج» أي أخذها بدلها بأن طلقتموها «و» قد «آتيتم إحداهن» أي الزوجات «قنطارا» مالا كثيرا صداقا «فلا تأخذوا منه شيئا أتأخُذُونهُ بهتانا» ظلما «وإثما مبينا» بينا ونصبهما على الحال، والاستفهامُ للتوبيخ وللإنكار في قوله.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «وكيف تأخذونه» أي بأي وجه «وقد أفضى» وصل «بعضكم إلى بعض» بالجماع المقرر للمهر «وأخذن منكم ميثاقا» عهدا «غليظا» شديدا وهو ما أمر الله به من إمساكهن بمعروف أو تسريحهن بإحسان.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ولا تنكحوا ما» بمعنى من «نكح آباؤكم من النساء إلا» لكن «ما قد سلف» من فعلكم ذلك فانه معفوّ عنه «إنه» أي نكاحهن «كان فاحشة» قبيحا «ومقتا» سببا للمقت من الله وهو أشد البغض «وساء» بئس «سبيلا» طريقا ذلك.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    (حرمت عليكم أمهاتكم) أن تنكحوهن وشملت الجدات من قبل الأب أو الأم (وبناتكم) وشملت بنات الأولاد وإن سفلن (وأخواتكم) من جهة الأب أو الأم (وعماتكم) أي أخوات آبائكم وأجدادكم (وخالاتكم) أي أخوات أمهاتكم وجداتكم (وبنات الأخ وبنات الأخت) ويدخل فيهن أولادهم (وأمهاتكم اللاتي أرضعنكم) قبل استكمال الحولين خمس رضعات كما بينه الحديث (وأخواتكم من الرضاعة) ويلحق بذلك بالسنة البنات منها وهن من أرضعتهم موطوأته والعمات والخالات وبنات الأخ وبنات الأخت منها لحديث: "" يحرم من الرضاع ما يحرم من النسب "" رواه البخاري ومسلم (وأمهات نسائكم وربائبكم) جمع ربيبة وهي بنت الزوجة من غيره (اللاتي في حجوركم) تربونهن. صفة موافقة للغالب فلا مفهوم لها (من نسائكم اللاتي دخلتم بهن) أي جامعتموهن (فإن لم تكونوا دخلتم بهن فلا جناح عليكم) في نكاح بناتهن إذا فارقتموهن (وحلائل) أزواج (أبنائكم الذين من أصلابكم) بخلاف من تبنيتموهم فلكم نكاح حلائلهم (وأن تجمعوا بين الأختين) من نسب أو رضاع بالنكاح ويلحق بهما بالسنة الجمع بينها وبين عمتها أو خالتها ويجوز نكاح كل واحدة على الانفراد وملكهما معا ويطأ واحدة (إلا) لكن (ما قد سلف) في الجاهلية من نكاحهم بعض ما ذكر فلا جناح عليكم فيه (إن الله كان غفورا) لما سلف منكم قبل النهي (رحيما) بكم في ذلك.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «و» حرمت عليكم «المحصَنات» أي ذوات الأزواج «من النساء» أن تنكحوهن قبل مفارقة أزواجهن حرائر مسلمات كن أو لا «إلا ما ملكت أيمانكم» من الإماء بالسبي فلكم وطؤهن وإن كان لهن أزواج في دار الحرب بعد الاستبراء «كتاب الله» نصب على المصدر أي كتب ذلك «عليكم وَأحلَّ» بالبناء للفاعل والمفعول «لكم ما وراء ذلكم» أي سوى ما حرم عليكم من النساء «أن تبتغوا» تطلبوا النساء «بأموالكم» بصداق أو ثمن «محصنين» متزوجين «غير مسافحين» زانين «فما» فمن «استمتعتم» تمتعتم «به منهن» ممن تزوجتم بالوطء «فآتوهن أجورهن» مهورهن التي فرضتم لهن «فريضة ولا جناح عليكم فيما تراضيتم» أنتم وهن «به من بعد الفريضة» من حطها أو بعضها أو زيادة عليها «إن الله كان عليما» بخلقه «حكيما» فيما دبره لهم.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    (ومن لم يستطع منكم طولا) أي غنى لـ (أن ينكح المحصنات) الحرائر (المؤمنات) هو جري على الغالب فلا مفهوم له (فمن ما ملكت أيمانكم) ينكح (من فتياتكم المؤمنات والله أعلم بإيمانكم) فاكتفوا بظاهره وكِلوا السرائر إليه فإنه العالم بتفضيلها ورب أمة تفضل حرة فيه وهذا تأنيس بنكاح الإماء (بعضكم من بعض) أي أنتم وهن سواء في الدين فلا تستنكفوا من نكاحهن (فانكحوهن بإذن أهلهن) مواليهن (وآتوهن) أعطوهن. (أجورهن) مهورهن (بالمعروف) من غير مطل ونقص (محصنات) عفائف حال (غير مسافحات) زانيات جهرا (ولا متخذات أخذان) أخلاء يزنون بهن سرا (فإذا أحصن) زوجن وفي قراءة بالبناء للفاعل تزوجن (فإن أتين بفاحشة) زنا (فعليهن نصف ما على المحصنات) الحرائر الأبكار إذا زنين (من العذاب) الحد فيجلدن خمسين ويغربن نصف سنة ويقاس عليهن العبيد ولم يجعل الإحصان شرطا لوجوب الحد لإفادة أنه لا رجم عليهن أصلا (ذلك) أي نكاح المملوكات عند عدم الطول (لمن خشي) خاف (العنت) الزنا وأصله المشقة سمي به الزنا لأنه سببها بالحد في الدنيا والعقوبة في الآخرة (منكم) بخلاف من لا يخافه من الأحرار فلا يحل له نكاحها وكذا من استطاع طول حرة وعليه الشافعي وخرج بقوله "" من فتياتكم المؤمنات "" الكافرات: فلا يحل له نكاحها ولو عدل وخاف (وأن تصبروا) عن نكاح المملوكات (خير لكم) لئلا يصير الولد رقيقا (والله غفور رحيم) بالتوسعة في ذلك.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «يريد الله ليبين لكم» شرائع دينكم ومصالح أمركم «ويهديكم سنن» طرائق «الذين من قبلكم» من الأنبياء في التحليل والتحريم فتتَّبعوهم «وينوب عليكم» يرجع بكم عن معصيته التي كنتم عليها إلى طاعته «والله عليم» بكم «حكيم» فيما دبره لكم.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «والله يريد أن يتوب عليكم» كرره ليبنى عليه «ويريد الذين يتبعون الشهوات» اليهود والنصارى أو المجوس أو الزناة «أن تميلوا ميلا عظيما» تعدلوا عن الحق بارتكاب ما حُرم عليكم فتكونوا مثلهم.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «يريد الله أن يخفف عنكم» يسهل عليكم أحكام الشرع «وخلق الإنسان ضعيفا» لا يصبر عن النساء والشهوات.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «يا أيها الذين آمنوا لا تأكلوا أموالكم بينكم بالباطل» بالحرام في الشرع كالربا والغصب «إلا» لكن «أن تكون» تقع «تجارة» وفي قراءة بالنصب أن تكون الأموال أموال تجارة صادرة «عن تراضى منكم» وطيب نفس فلكم أن تأكلوها «ولا تقتلوا أنفسكم» بارتكاب ما يؤدي إلى هلاكها أيّا كان في الدنيا أو الآخرة بقرينة «إن الله كان بكم رحيما» في منعه لكم من ذلك.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ومن يفعل ذلك» أي ما نُهي عنه «عُدوانا» تجاوزا للحلال حال «وظلما» تأكيد «فسوف نصليه» ندخله «نارا» يحترق فيها «وكان ذلك على الله يسيرا» هيِّنا.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «إن تجتنبوا كبائر ما تنهون عنه» وهي ما ورد عليها وعيد كالقتال والزنا والسرقة وعن ابن عباس هي إلى السبعمائة أقرب «نكفِّر عنكم سيِّئاتكم» الصغائر بالطاعات «وندخلكم مُدخلا» بضم الميم وفتحها أي إدخالا أو موضعا «كريما» هو الجنة.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ولا تتمنَّوا ما فضَّل الله به بعضكم على بعض» من جهة الدنيا أو الدين لئلا يؤدى إلى التحاسد والتباغض «للرجال نصيب» ثواب «مما اكتسبوا» بسبب ما عملوا من الجهاد وغيره «وللنساء نصيب مما اكتسبن» من طاعة أزواجهن وحفظ فروجهن نزلت لما قالت أم سلمة: ليتنا كنا رجالا فجاهدنا وكان لنا مثل أجر الرجال «واسألوا» بهمزة ودونها «الله من فضله» ما احتجتم إليه يعطكم «إن الله كان بكل شيء عليما» ومنه محل الفضل وسؤالكم.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ولكلٌ» عن الرجال والنساء «جعلنا موالي» عصبة يعطون «مما ترك الوالدان والأقربون» لهم من المال «والذين عاقدت» بألف ودونها «أيمانكم» جمع يمين بمعنى القسم أو اليد أي الخلفاء الذين عاهدتموهم في الجاهلية على النصرة والإرث «فآتوهم» الآن «نصيبهم» حظوظهم من الميراث وهو السدس «إن الله على كل شيء شهيدا» مطلعا ومنه حالكم وهذا منسوخ بقوله (وأولوا الأرحام بعضهم أول ببعض).
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    34
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «الرِّجال قوَّامون» مسلطون «على النساء» يؤدبونهن ويأخذون على أيديهن «بما فضَّل الله بعضهم على بعض» أي بتفضيله لهم عليهن بالعلم والعقل والولاية وغير ذلك «وبما أنفقوا» عليهن «من أموالهم فالصالحات» منهن «قانتات» مطيعات لأزواجهن «حافظات للغيب» أي لفروجهن وغيرها في غيبة أزواجهن «بما حفظ» لهن «اللهُ» حيث أوصى عليهن الأزواج «والَّتي تخافون نشوزهن» عصيانهن لكم بأن ظهرت أمارته «فعظوهن» فخوِّفوهن الله «واهجروهن في المضاجع» اعتزلوا إلى فراش آخر إن أظهرن النشوز «واضربوهن» ضربا غير مبرح إن لم يرجعن بالهجران «فإن أطعنكم» فيما يراد منهن «فلا تبغوا» تطلبوا «عليهن سبيلا» طريقا إلى ضربهن ظلما «إن الله كان عليا كبيرا» فاحذروه أن يعاقبكم إن ظلمتموهن.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    35
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «وإن خفتم» علمتم «شقاق» خلاف «بينهما» بين الزوجين والإضافة للاتساع أي شقاقا بينهما «فابعثوا» إليهما برضاهما «حكما» رجلا عدلا «من أهله» أقاربه «وحكما من أهلها» ويوكل الزوج حكمه في طلاق وقبول عوض عليه وتوكل هي حكمها في الاختلاع فيجتهدان ويأمران الظالم بالرجوع أو يُفَرِّقَان إن رأياه، قال تعالى: «إن يريدا» أي الحكمان «إصلاحا يوفِّق الله بينهما» بين الزوجين أي يقدرهما على ما هو الطاعة من إصلاح أو فراق «إن الله كان عليما» بكل شيء «خبيرا» بالبواطن كالظواهر.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «واعبدوا الله» وحِّدوه «ولا تُشركوا به شيئا و» أحسنوا «بالوالدين إحسانا» برّا ولين جانب «وبذي القربى» القرابة «واليتامى والمساكين والجار ذي القربى» القريب منك في الجوار أو النسب «والجار الجُنُب» البعيد عنك في الجوار أو النسب «والصاحب بالجنب» الرفيق في سفر أو صناعة وقيل الزوجة «وابن السبيل» المنقطع في سفره «وما ملكت أيمانكم» من الأرقاء «إن الله لا يحب من كان مختالا» متكبرا «فخورا» على الناس بما أوتي.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «الذين» مبتدأ «يبخلون» بما يجب عليهم «ويأمرون الناس بالبخل» به «ويكتمون ما آتاهم الله من فضله» من العلم والمال وهم اليهود وخبر المبتدأ لهم وعيد شديد «وأعتدنا للكافرين» بذلك وبغيره «عذابا مهينا» ذا إهانة.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «والذين» عطف على الذين قبله «ينفقون أموالهم رئاء الناس» مرائين لهم «ولا يؤمنون بالله ولا باليوم الآخر» كالمنافقين وأهل مكة «ومن يكن الشيطان له قرينا» صاحبا يعمل بأمره كهؤلاء «فساء» بئس «قرينا» هو.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «وماذا عليهم لو آمنوا بالله واليوم الآخر وأنفقوا مما رزقهم الله» أي أيّ ضرر عليهم في ذلك والاستفهام للإنكار ولو مصدرية أي لا ضرر فيه وإنما الضرر فيما هم عليه «وكان الله بهم عليما» فيجازيهم بما عملوا.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «إن الله لا يظلم» أحدا «مثقال» وزن «ذرَّة» أصغر نملة بأن ينقصها من حسناته أو يزيدها في سيئاته «وإن تك» الذرة «حسنة» من مؤمن وفي قراءة بالرفع فكان تامة «يضاعفها» من عشر إلى أكثر من سبعمائة وفي قراءة يضعفها بالتشديد «ويؤت من لدنه» من عنده مع المضاعفة «أجرا عظيما» لا يقدِّره أحد.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «فكيف» حال الكفـار «إذا جئنا من كل أمة بشهيد» يشهد عليها بعملها وهو نبيها «وجئنا بك» يا محمد «على هؤلاء شهيدا».
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «يومئذ» يوم المجيء «يود الذين كفروا وعصوا الرَّسول لو» أي أن «تُسَوَّى» بالبناء للمفعول والفاعل مع حذف إحدى التاءين في الأصل ومع إدغامها في السين أي تتسوى «بهم الأرض» بأن يكونوا ترابا مثلها لعظم هوله كما في آية أخرى (ويقول الكافر يا ليتنى كنت ترابا) «ولا يكتمون الله حديثا» عما عملوه وفي وقت آخر يكتمونه ويقولون (والله ربِّنا ما كنا مشركين).
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «يا أيها الذين آمنوا لا تقربوا الصلاة» أي لا تصلوا «وأنتم سكارى» من الشراب لأن سبب نزولها صلاة جماعة في حال سكر «حتى تعلموا ما تقولون» بأن تصْحوا «ولا جُنُبا» بإيلاج أو إنزال ونصبه على الحال وهو يطلق على المفرد وغيره «إلا عابري» مجتازي «سبيل» طريق أي مسافرين «حتى تغتسلوا» فلكم أن تصلوا واستثناء المسافر لأن له حكما آخر سيأتي وقيل المراد النهي عن قربان مواضع الصلاة أي المساجد إلا عبورها من غير مكث «وإن كنتم مرضى» مرضا يضره الماء «أو على سفر» أي مسافرين وأنتم جنب أو محدثون «أو جاء أحد منكم من الغائط» هو المكان المعَدُّ لقضاء الحاجة أي أحدث «أو لامستم النساء» وفي قراءة بلا ألف وكلاهما بمعنى اللمس هو الجَسُّ باليد قاله ابن عمر وعليه الشافعى وألحق به الجس بباقي البشرة وعن ابن عباس هو الجماع «فلم تجدوا ماءً» تتطهرون به للصلاة بعد الطلب والتفتيش وهو راجع إلى ما عدا المرضى «فتيمموا» اقصدوا بعد دخول الوقت «صعيدا طيبا» ترابا طاهرا فاضربوا به ضربتين «فامسحوا بوجوهكم وأيديكم» مع المرفقين منه ومسح يتعدى بنفسه وبالحرف «إن الله كان عفوا غفورا».
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ألم تر إلى الذين أوتوا نصيبا» حظا «من الكتاب» وهم اليهود «يشترون الضلالة» بالهدى «ويريدون أن تضلوا السبيل» تخطئوا الطريق الحق لتكونوا مثلهم.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «والله أعلم بأعدائكم» منكم فيخبركم بهم لتجتنبوهم «وكفى بالله وليا» حافظا لكم منهم «وكفى بالله نصيرا» مانعا لكم من كيدهم.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «من الذين هادوا» قوم «يحِّرفون» يغيرون «الكلم» الذي أنزل الله في التوراة من نعت محمد صلى الله عليه وسلم «عن مواضعه» التي وضع عليها «ويقولون» للنبي صلى الله عليه وسلم إذا أمرهم بشيء «سمعنا» قولك «وعصينا» أمرك «واسمع غير مُسمع» حال بمعنى الدعاء أي لا سمعت «و» يقولون له «راعنا» وقد نهى عن خطابه وهي كلمة سب بلغتهم «ليٌا» تحريفا «بألسنتهم وطعنا» قدحا «في الدين» الإسلام «ولو أنهم قالوا سمعنا وأطعنا» بذل وعصينا «واسمع» فقط «وانظرنا» انظر إلينا بدل راعنا «لكان خيرا لهم» مما قالوه «وأقوم» أعدل منه «ولكن لعنهم الله» أبعدهم عن رحمته «بكفرهم فلا يؤمنون إلا قليلا» منهم كعبد الله بن سلام وأصحابه.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «يا أيها الذين أوتوا الكتاب آمنوا بما نزّلنا» من القرآن «مصدّقا لما معكم» من التوراة «من قبل أن نطمس وجوها» نمحو ما فيها من العين والأنف والحاجب «فنردها على أدبارها» فنجعلها كالأقفاء لوحا واحدا «أو نلعنهم» نمسخهم قردة «كما لعنَّا» مسخنا «أصحاب السبت» منهم «وكان أمر الله» قضاؤه «مفعولا» ولما نزلت أسلم عبد الله بن سلام فقيل كان وعيدا بشرط فلما أسلم به ببعضهم رفع وقيل يكون طمس ومسح قبل قيام الساعة.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «إن الله لا يغفر أن يُشرك» أي الإشراك «به ويغفر ما دون» سوى «ذلك» من الذنوب «لمن يشاء» المغفرة له بأن يدخله الجنة بلا عذاب ومن شاء عذّبه من المؤمنين بذنوبه ثم يدخله الجنة «ومن يشرك بالله فقد افترى إثما» ذنبا «عظيما» كبيرا.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ألم تر إلى الذين يزكُون أنفسهم» وهم اليهود حيث قالوا نحن أبناء الله وأحباؤه أي ليس الأمر بتزكيتهم أنفسهم «بل الله يزكّي» يطهر «من يشاء» بالإيمان «ولا يُظلمون» ينقصون من أعمالهم «فتيلا» قدر قشرة النواة.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «اُنظر» متعجبا «كيف يفترون على الله الكذب» بذلك «وكفى به إثما مبينا» بيِّنا.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    ونزل في كعب بن الأشرف ونحوه من علماء اليهود لما قدموا مكة وشاهدوا قتلى بدر وحرضوا المشركين على الأخذ بثأرهم ومحاربة النبي صلى الله عليه وسلم «ألم تر إلى الذين أوتوا نصيبا من الكتاب يؤمنون بالجبت والطاغوت» صنمان لقريش «ويقولون للذين كفروا» أبي سفيان وأصاحبه حين قالوا لهم: نحن أهدى سبيلا ونحن ولاة البيت نسقي الحاج ونقري الضيف ونفك العاني ونفعل... أم محمد وقد خالف دين آبائه وقطع الرحم وفارق الحرم «هؤلاء» أي أنتم «أهدى من الذين آمنوا سبيلا» أقوم طريقا.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «أولئك الذين لعنهم الله ومن يلعنـ» ـه «الله فلن تجد له نصيرا» مانعا من عذابه.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «أم» بل «لهم نصيب من الملك» أي ليس لهم شيء منه ولو كان «فإذا لا يؤتون الناس نقيرا» أي شيئا تافها قدر النقرة في ظهر النواة لفرط بخلهم.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «أم» بل «يحسدون الناس» أي النبي صلى الله عليه وسلم «على ما آتاهم الله من فضله» من النبوة وكثرة النساء، أي يتمنون زواله عنه ويقولون لو كان نبيا لاشتغل عن النساء «فقد آتينا آل إبراهيم» جده كموسى وداود وسليمان «الكتاب والحكمة» والنبوة «وآتيناهم ملكا عظيما» فكان لداود تسع وتسعون امرأة ولسليمان ألف ما بين حُرَّةِ وسرية.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «فمنهم من آمن به» بمحمد صلى الله عليه وسلم «ومنهم من صدَّ» أعرض «عنه» فلم يؤمن «وكفي بجهنم سعيرا» عذابا لمن لا يؤمن.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «إن الذين كفروا بآياتنا سوف نصليهم» ندخلهم «نارا» يحترقون فيها «كلما نضجت» احترقت «جلودهم بدَّلناهم جلودا غيرها» بأن تعاد إلى حالها الأول غير محترقة «ليذوقوا العذاب» ليقاسوا شدته «إن الله كان عزيزا» لا يعجزه شيء «حكيما» في خلقه.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «والذين آمنوا وعملوا الصالحات سندخلهم جنات تجري من تحتها الأنهار خالدين فيها أبدا لهم فيها أزواج مطهرة» من الحيض وكل قذر «وندخلهم ظلا ظليلا» دائما لا تنسخه شمس وهو ظل الجنة,
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «إن الله يأمركم أن تؤدوا الأمانات» أي ما اؤتمن عليه من الحقوق «إلى أهلها» نزلت لما أخذ عليّ رضي الله عنه مفتاح الكعبة من عثمان بن طلحة الحجبي سادنها قسرا لما قدم النبي صلى الله عليه وسلم مكة عام الفتح ومنعه وقال لو علمت أنه رسول الله لم أمنعه فأمر رسول الله صلى الله عليه وسلم برده إليه وقال هاك خالدة تالدة فعجب من ذلك فقرأ له عليُّ الآية، فأسلم وأعطاه عند موته لأخيه شيبة فبقي في ولده والآيةُ وإن وردت على سبب خاص فعمومها معتبر بقرينة الجمع «وإذا حكمتم بين الناس» يأمركم «أن تحكموا بالعدل إن الله نعمَّا» فيه إدغام ميم نعم في ما النكرة الموصولة أي نعم شيئا «يعظكم به» تأدية الأمانة والحكم بالعدل «إن الله كان سميعا» لما يقال «بصيرا» بما يفعل.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «يا أيها الذين آمنوا أطيعوا الله وأطيعوا الرسول وأولي» وأصحاب «الأمر» أي الولاة «منكم» إذا أمروكم بطاعة الله ورسوله «فإن تنازعتم» اختلفتم «في شيء فردوه إلى الله» أي إلى كتابه «والرسول» مدة حياته وبعده إلى سنته أي اكشفوا عليه منهما «إن كنتم تؤمنون بالله واليوم الآخر ذلك» أي الرد إليهما «خير» لكم من التنازع والقول بالرأي «وأحسن تأويلاً» مآلاً.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    ونزل لما اختصم يهودي ومنافق فدعا المنافق إلى كعب بن الأشرف ليحكم بينهما ودعا اليهودي إلى النبي صلى الله عليه وسلم فأتياه فقضى لليهودي فلم يرض المنافق وأتيا عمر فذكر اليهودي ذلك فقال للمنافق أكذلك فقال نعم فقتله «ألم ترَ إلى الذين يزعمون أنهم آمنوا بما أنزل إليك وما أُنزل من قبلك يريدون أن يتحاكموا إلى الطاغوت» الكثير الطغيان وهو كعب بن الأشرف «وقد أمروا أن يكفروا به» ولا يوالوه «ويريد الشيطان أن يضلَّهم ضلالا بعيدا» عن الحق.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «وإذا قيل لهم تعالوا إلى ما أنزل الله» في القرآن من الحكم «وإلى الرسول» ليحكم بينكم «رأيت المنافقين يصدون» يُعرضون «عنك» إلى غيرك «صدودا».
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «فكيف» يصنعون «إذا أصابتهم مصيبة» عقوبة «بما قدّمت أيديهم» من الكفر والمعاصي أي أيقدرون على الإعراض والفرار منها؟ لا «ثم جَاءُوك» معطوف على يصدون «يحلفون بالله إن» ما «أردنا» بالمحاكمة إلى غيرك «إلا إحسانا» صلحا «وتوفيقا» تأليفا بين الخصمين بالتقريب في الحكم دون الحمل على مر الحق.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «أولئك الذين يعلم الله ما في قلوبهم» من النفاق وكذبهم في عذرهم «فأعرض عنهم» بالصفح «وعِظهم» خوِّفهم الله «وقل لهم في» شأن «أنفسهم قولا بليغا» مؤثرا فيهم أي أزجرهم ليرجعوا عن كفرهم.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «وما أرسلنا من رسول إلا ليُطاع» فيما يأمر به ويحكم «بإذن الله» بأمره لا ليعصى ويخالف «ولو أنهم إذ ظلموا أنفسهم» بتحاكمهم إلى الطاغوت «جاءُوك» تائبين «فاستغفروا الله واستغفر لهم الرسول» فيه التفات عن الخطاب تفخيما لشأنه «لوجدوا الله توَابا» عليهم «رحيما» بهم.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «فلا وربِّك» لا زائدة «لا يؤمنون حتى يحكِّموك فيما شجر» اختلط «بينهم ثم لا يجدوا في أنفسهم حرجا» ضيقا أو شكٌا «مما قضيت» به «ويسلِّموا» ينقادوا لحكمك «تسليما» من غير معارضة.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ولو أنا كتبنا عليهم أن» مفسرة «اقتلوا أنفسكم أو اخرجوا من دياركم» كما كتبنا على بني إسرائيل «ما فعلوه» أي المكتوب عليهم «إلا قليل» بالرفع على البدل والنصب على الاستثناء «منهم ولو أنهم فعلوا ما يوعَظون به» من طاعة الرسول صلى الله عليه وسلم «لكان خيرا لهم وأشد تثبيتا» تحقيقا لإيمانهم.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «وإذا» أي لو ثبتوا «لآتيناهم من لدَّنا» من عندنا «أجرا عظيما» هو الجنة.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ولهديناهم صراطا مستقيما» قال بعض الصحابة للنبي صلى الله عليه وسلم كيف نراك في الجنة وأنت في الدرجات العلى ونحن أسفل منك فنزل.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ومن يطع الله والرسول» فيما أمر به «فأولئك مع الذين أنعم الله عليهم من النبيين والصديقين» أفاضل أصحاب الأنبياء لمبالغتهم في الصدق والتصديق «والشهداء» القتلى في سبيل الله «والصالحين» غير من ذكر «وحسُن أولئك رفيقا» رفقاء في الجنة بأن يستمتع فيها برؤيتهم وزيارتهم والحضور معهم وإن كان مقرهم في الدرجات العالية بالنسبة إلى غيرهم.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ذلك» أي كونهم مع ذكر مبتدأ خبره «الفضل من الله» تفضل به عليهم لا أنهم نالوه بطاعتهم «وكفى بالله عليما» بثواب الآخرة أي فثقوا بما أخبركم به (ولا ينبئك مثل خبير).
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «يا أيها الذين آمنوا خذوا حذركم» من عدوكم أي احترزوا منه وتيقظوا له «فانفروا» انهضوا إلى قتاله «ثُبَاتٍ» متفرقين سرية بعد أخرى «أو انفروا جميعا» مجتمعين.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «وإنَّ منكم لمن ليبطئنَّ» ليتأخرن عن القتال كعبد الله بن أبيّ المنافق وأصحابه وجعله منهم من حيث الظاهر واللام في الفعل للقسم «فإن أصابتكم مصيبة» كقتل وهزيمة «قال قد أنعم الله علىَّ إذ لم أكن معهم شهيدا» حاضرا فأصاب.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ولئن» لام قسم «أصابكم فضل من الله» كفتح وغنيمة «لَيَقُولَنَّ» نادما «كأن» مخففة واسمها محذوف أي كأنه «لم يكن» بالياء والتاء «بينكم وبينه مودة» معرفة وصداقة وهذا راجع إلى قوله (قد أنعم الله علىَّ)، اعترض به بين القول ومقوله وهو «يا» للتنبيه «ليتني كنت معهم فأفوزَ فوزا عظيما» آخذ حظا وافرا من الغنيمة قال تعالى.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «فليقاتل في سبيل الله» لإعلاء دينه «الذين يشرون» يبيعون «الحياة الدنيا بالآخرة ومن يقاتل في سبيل الله فيُقتل» يستشهد «أو يَغلب» يظفر بعدوه «فسوف نؤتيه أجرا عظيما» ثوابا جزيلا.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «وما لكم لا تقاتلون» إستفهام توبيخ، أي لا مانع لكم من القتال «في سبيل الله و» في تخليص «المستضعفين من الرجال والنساء والولدان» الذين حبسهم الكفار عن الهجرة وآذوهم، قال ابن عباس رضي الله عنهما: كنت أنا وأمي منهم «الذين يقولون» داعين يا «ربنا أخرجنا من هذه القرية» مكة «الظالم أهلُها» بالكفر «واجعل لنا من لدنك» من عندك «وليّاً» يتولى أمورنا «واجعل لنا من لدنك نصيرا» يمنعنا منهم وقد استجاب الله دعاءهم فيَسَّر لبعضهم الخروج وبقي بعضهم إلى أن فتحت مكة ووَلَّى صلى الله عليه وسلم عتاب بن أسيد فأنصف مظلومهم من ظالمهم.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «الذين آمنوا يقاتلون في سبيل الله والذين كفروا يقاتلون في سبيل الطاغوت» الشيطان «فقاتلوا أولياء الشيطان» أنصار دينه تغلبوهم لقوتكم بالله «إن كيد الشيطان» بالمؤمنين «كان ضعيفا» واهيا لا يقاوم كيد الله بالكافرين
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ألم تر إلى الذين قيل لهم كفُّوا أيديكم» عن قتال الكفار لما طلبوه بمكة لأذى الكفار لهم وهم جماعة من الصحابة «وأقيموا الصلاة وآتوا الزكاة فلما كُتب» فرض «عليهم القتال إذا فريق منهم يخشون» يخافون «الناس» الكفار، أي عذابهم بالقتل «كَخَشْيَتـ» ـهم عذاب «الله أو أشدَّ خشية» من خشيتهم له ونصب أشد على الحال وجواب لما دل عليه إذا وما بعدها أي فاجأتهم الخشية «وقالوا» جزعا من الموت «ربَنا لم كتبت علينا القتال لولا» هلاّ «أخَّرتنا إلى أجل قريب قل» لهم «متاعُ الدنيا» ما يتمتع به فيها أو الاستمتاع بها «قليل» آيل إلى الفناء «والآخرة» أي الجنة «خير لمن اتقى» عقاب الله بترك معصيته «ولا تُظلمون» بالتاء والياء تنقصون من أعمالكم «فتيلا» قدر قشرة النواة فجاهدوا.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «أينما تكونوا يدرككُّم الموت ولو كنتم في بروج» حصون «مشيدة» مرتفعة فلا تخشوا القتال خوف الموت «وإن تصبهم» أي اليهود «حسنة» خصب وسعة «يقولوا هذه من عند الله وإن تصبهم سيئة» جدب وبلاء كما لهم عند قدوم النبي صلى الله عليه وسلم المدينة «يقولوا هذه من عندك» يا محمد أي بشؤمك «قل» لهم «كل» من الحسنة والسيئة «من عند الله» من قبله «فمال هؤلاء القوم لا يكادون يفقهون» أي لا يقاربون أن يفهموا «حديثا» يُلقى إليهم وما استفهام تعجب من فرط جهلهم ونفي مقاربة الفعل أشد من نفيه.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    (ما أصابك) أيها الإنسان (من حسنة) خير (فمن الله) أتتك فضلا منه (وما أصابك من سيئة) بليَّة (فمن نفسك) أتتك حيث ارتكبت ما يستوجبها من الذنوب (وأرسلناك) يا محمد (للناس رسولا) حال مؤكدة (وكفى بالله شهيدا) على رسالتك.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «من يطع الرسول فقد أطاع الله ومن تولى أعرض عن طاعتك فلا يهمنَّك «فما أرسلناك عليهم حفيظا» حافظا لأعمالهم بل نذيرا وإلينا أمرهم فنجازيهم وهذا قبل الأمر بالقتال.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ويقولون» أي المنافقون إذا جاءوك أمرنا «طاعةٌ» لك «فإذا برزوا» خرجوا «من عندك بيَّت طائفة منهم» بإدغام التاء في الطاء وتركه أي أضمرت «غير الذي تقول» لك في حضورك من الطاعة أي عصيانك «والله يكتب» يأمر بكتب «ما يبيِّتون» في صحائفهم ليجازوا عليه «فأعرض عنهم» بالصفح «وتوكل على الله» ثق به فانه كافيك «وكفى بالله وكيلا» مفوضا إليه.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «أفلا يتدبرون» يتأملون «القرآن» وما فيه من المعاني البديعة «ولو كان من عند غير الله لوجدوا فيه اختلافا كثيرا» تناقضا في معانيه وتباينا في نظمه.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «وإذا جاءهم أمر» عن سرايا النبي صلى الله عليه وسلم ما حصل لهم «من الأمن» بالنصر «أو الخوف» الهزيمة «أذاعوا به» أفشَوه نزل في جماعة من المنافقين أو في ضعفاء المؤمنين كانوا يفعلون ذلك فتضعف قلوب المؤمنين ويتأذى النبي «ولو ردوه» أي الخبر «إلى الرسول وإلى أُولي الأمر منهم» أي الرأي من أكابر الصحابة أي لو سكتوا عنه حتى يخبروا به «لعَلِمَه» هل هو مما ينبغي أن يذاع أو لا «الذين يستنبطونه» يتبعونه ويطلبون علمه وهم المذيعون «منهم» من الرسول وأولي الأمر «ولولا فضل الله عليكم» بالإسلام «ورحمته» لكم بالقرآن «لاتبعتم الشيطان» فيما يأمركم به من الفواحش «إلا قليلا».
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    (فقاتل) يا محمد (في سبيل الله لا تكلف إلا نفسك) فلا تهتم بتخلفهم عنك المعنى قاتل ولو وحدك فإنك موعود بالنصر (وحرض المؤمنين) حثهم على القتال ورغبهم فيه (عسى الله أن يكف بأس) حرب (الذين كفروا والله أشد بأسا) منهم (وأشد تنكيلا) تعذبيا منهم فقال رسول الله صلى الله عليه وسلم: "" والذي نفسي بيده لأخرجن ولو وحدي "" فخرج بسبعين راكبا إلى بدر الصغرى فكف الله بأس الكفار بإلقاء الرعب في قلوبهم ومنع أبي سفيان عن الخروج كما تقدم في آل عمران.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «من يشفع» بين الناس «شفاعة حسنة» موافقة للشرع «يكن له نصيب» من الأجر «منها» بسببها «ومن يشفع شفاعة سيئة» مخالفة له «يكن له كفل» نصيب من الوزر «منها» بسببها «وكان الله على كل شيء مقيتا» مقتدرا فيجازي كلَّ أحد بما عمل.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «وإذا حُيِّيتم بتحية» كأن قيل لكم سلام عليكم «فحيُّوا» المحيِّي «بأحسن منها» بأن تقولوا له عليك السلام ورحمة الله وبركاته «أوردُّوها» بأن تقولوا له كما قال أي الواجب أحدهما والأول أفضل «إن الله كان على كل شيء حسيبا» محاسبا فيجازي عليه ومنه ردُّ السلام وخصّت السنة الكافر والمبتدع والفاسق والمسلِّم على قاضي الحاجة ومن في الحمام والآكل فلا يجب الرد عليهم بل يكره في غير الأخير ويقال للكافر وعليك.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «الله لا إله إلا هو» والله «ليجمعنكم» من قبوركم «إلى» في «يوم القيامة لا ريب» لا شك «فيه ومن» أي لا أحد «أصدق من الله حديثا» قولا.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    ولما رجع ناس من أُحد اختلف الناس فيهم، فقال فريق اقتلهم، وقال فريق: لا، فنزل: «فما لكم» ما شأنكم صرتم «في المنافقين فئتين» «والله أركسهم» ردهم «بما كسبوا» من الكفر والمعاصي «أتريدون أن تهدوا من أضلًـ» ـه «الله» أي تعدوهم من جملة المهتدين، والاستفهام في الموضعين للإنكار «ومن يضللـ» ـه «اللهُ فلن تجد له سبيلا» طريقا إلى الهدى.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ودُّوا» تمنوا «لو تكفرون كما كفروا فتكونون» أنتم وهم «سواء» في الكفر «فلا تتخذوا منهم أولياء» توالونهم وإن أظهروا الإيمان «حتى يهاجروا في سبيل الله» هجرة صحيحة تحقق إيمانهم «فإن تَوَلَّوْا» وأقاموا على ما هم عليه «فخذوهم» بالأسر «واقتلوهم حيث وجدتموهم ولا تتخذوا منهم وليا» توالونه «ولا نصيرا» تنتصرون به على عدوكم.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «إلا الذين يصلون» يلجئون «إلى قوم بينكم وبينهم ميثاق» عهد بالأمان لهم ولمن وصل إليهم كما عاهد النبي صلى الله عليه وسلم هلال بن عويمر الأسلمي «أو» الذين «جاَءُوكم» وقد «حَصِرَتْ» ضاقت «صدورهم» عن «أن يقاتلوكم» مع قومهم «أو يقاتلوا قومهم» معكم أي ممسكين عن قتالكم وقتالهم فلا تتعرضوا إليهم بأخذ ولا قتل وهذا ما بعده منسوخ بآية السيف «ولو شاء الله» تسليطهم عليكم «لسلطهم عليكم» بأن يقّوي قلوبهم «فلقاتلوكم» ولكنه لم يشأه فألقى في قلوبهم الرعب «فإن اعتزلوكم فلم يقاتلوكم وألقوا إليكم السَّلَمَ» الصلح أي انقادوا «فما جعل الله لكم عليهم سبيلا» طريقا بالأخذ والقتال.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ستجدون آخرين يريدون أن يأمنوكم» بإظهار الإيمان عندكم «ويأمنوا قومهم» بالكفر إذا رجعوا إليهم وهم أسد وغطفان «كلما رُدُّوا إلى الفتنة» دعوا إلى الشرك «أركسوا فيها» وقعوا أشد وقوع «فإن لم يعتزلوكم» بترك قتالكم «و» لم «يلقوا إليكم السَّلم و» لم «يكفوا أيديهم» عنكم «فخذوهم» بالأسر «واقتلوهم حيث ثقفتموهم» وجدتموهم «وأولئكم جعلنا لكم عليهم سلطانا مبينا» برهانا بينا ظاهرً على قتلهم وسبيهم لغدرهم.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «وما كان لمؤمن أن يقتل مؤمنا» أي ما ينبغي أن يصدر منه قتل له «إلا خطئا» مخطئا في قتله من غير قصد «ومن قتل مؤمنا خطأ» بأن قصد رمي غيره كصيد أو شجرة فأصابه أو ضربه بما لا يقتل غالبا «فتحرير» عتق «رقبة» نسمة «مؤمنة» عليه «ودية مسلمة» مؤداة «إلى أهله» أي ورثة المقتول «إلا أن يصَّدقوا» يتصدقوا عليه بها بأن يعفوا عنها وبينت السنة أنها مائة من الإبل عشرون بنت مخاض وكذا بنات لبون وبنو لبون، وحقاق وجذاع وأنها على عاقلة القاتل وهم عصبته إلا الأصل والفرع موزعة عليهم على ثلاث سنين على الغني منهم نصف دينار والمتوسط ربع كل سنة فان لم يفوا فمن بيت المال فإن تعذر فعلى الجاني «فإن كان» المقتول «من قوم عدوٌ» حرب «لكم وهو مؤمن فتحرير رقبة مؤمنة» على قاتله كفارة ولا دية تسلم إلى أهله لحرابتهم «وإن كان» المقتول «من قوم بينكم وبينهم ميثاق» عهد كأهل الذمة «فدية» له «مسلَّمة إلى أهله» وهي ثلث دية المؤمن إن كان يهوديا أو نصرانيا وثلثا عشرها إن كان مجوسيا «وتحرير رقبة مؤمنة» على قاتله «فمن لم يجد» الرقبة بأن فقدها وما يحصلها به «فصيام شهرين متتابعين» عليه كفارة ولم يذكر الله تعالى الانتقال إلى الطعام كالظهار وبه أخذ الشافعي في أصح قوليه «توبة من اللهِ» مصدر منصوب بفعله المقدر «وكان الله عليما» بخلقه «حكيما» فيما دبره لهم.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ومن يقتل مؤمنا متعمِّدا» بأن يقصد قتله بما يقتل غالبا عالما بإيمانه «فجزاؤه جهنم خالدا فيها وغضب الله عليه ولعنه» أبعده من رحمته «وأعد له عذابا عظيما» في النار وهذا مؤوَّل بمن يستحله أو بأن هذا جزاؤه إن جُوزي ولا يدفع في خلف الوعيد لقوله (ويغفر ما دون ذلك لمن يشاء) وعن ابن عباس أنها على ظاهرها وأنها ناسخة لغيرها من آيات المغفرة وبينت آية البقرة أن قاتل العمد يقتل به وأن عليه الدية إن عفي عنه وسبق قدرها وبينت السنة أن بين العمد والخطأ قتلا يسمى شبه العمد وهو أن يقتله بما لا يقتل غالبا فلا قصاص فيه بل دية كالعمد في الصفة والخطأ في التأجيل والحمل وهو والعمد أولى بالكفارة من الخطأ.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    ونزل لما مر نفر من الصحابة برجل من بني سليم وهو يسوق غنما فسلم عليهم فقالوا ما سلم علينا إلا تقية فقتلوه واستاقوا غنمه «يا أيها الذين آمنوا إذا ضربتم» سافرتم للجهاد «في سبيل الله فتبينوا» وفي قراءة فتثبتوا في الموضعين «ولا تقولوا لمن ألقى إليكم السلام» بألف أو دونها أي التحية أو الانقياد بكلمة الشهادة التي هي أمارة على الإسلام «لست مؤمنا» وإنما قلت هذا تقيه لنفسك ومالك فقتلوه «تبتغون» تطلبون لذلك «عرَضَ الحياة الدنيا» متاعها من الغنيمة «فعند الله مغانم كثيرة» تغنيكم عن قتل مثله لماله «كذلك كنتم من قبل» تعصم دماؤكم وأموالكم بمجرد قولكم الشهادة «فمنَّ الله عليكم» بالاشتهار وبالإيمان والاستقامة «فتبينوا» أن تقتلوا مؤمناً وافعلوا بالداخل في الإسلام كما فُعل بكم «إن الله كان بما تعملون خبيرا» فيجازيكم به.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «لا يستوي القاعدون من المؤمنين» عن الجهاد «غير أولي الضرر» بالرفع صفة والنصب استثناء من زمانة أو عمى ونحوه «والمجاهدون في سبيل الله بأموالهم وأنفسهم فضَّل الله المجاهدين بأموالهم وأنفسهم على القاعدين» لضرر «درجة» فضيلة لاستوائهما في النية وزيادة المجاهدين بالمباشرة «وكلاٌ» من الفريقين «وعد الله الحسنى» الجنة «وفضَّل الله المجاهدين على القاعدين» لغير ضرر «أجرا عظيما» ويبدل منه.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «درجات منه» منازل بعضها فوق بعض من الكرامة «ومغفرة ورحمة» منصوبان بفعلهما المقدر «وكان الله غفورا» لأوليائه «رحيما» بأهل طاعته. ونزل في جماعة أسلموا ولم يهاجروا فقتلوا يوم بدر مع الكفار.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «إن الذين توفاهم الملائكة ظالمي أنفسهم» بالمقام مع الكفار وترك الهجرة «قالوا» لهم موبخين «فيم كنتم» أي في شيء كنتم في أمر دينكم «قالوا» معتذرين «كنا مستضعَفين» عاجزين عن إقامة الدين «في الأرض» أرض مكة «قالوا» لهم توبيخا «ألم تكن أرض الله واسعة فتهاجروا فيها» من أرض الكفر إلى بلد آخر كما فعل غيركم، قال الله تعالى «فأولئك مأواهم جهنم وساءت مصيرا» هي.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «إلا المستضعفين من الرجال والنساء والولدان» الذين «لا يستطيعون حيلة» لا قوة لهم على الهجرة ولا نفقة «ولا يهتدون سبيلا» طريقا إلى أرض الهجرة.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «فأولئك عسى اللهُ أن يعفو عنهم وكان الله عفوَّا غفورا».
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ومن يهاجر في سبيل الله يجد في الأرض مراغما» مهاجرا «كثيرا وسعة» في الرزق «ومن يخرج من بيته مهاجرا إلى الله ورسوله ثم يدركه الموت» في الطريق كما وقع لجندع بن ضمرة الليثي «فقد وقع» ثبت «أجره على الله وكان الله غفورا رحيما».
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «وإذا ضربتم» سافرتم «في الأرض فليس عليكم جُناح» في «أن تَقصروا من الصلاة» بأن تردُّوها من أربع إلى اثنتين «إن خفتم أن يفتنكم» أي ينالكم بمكروه «الذين كفروا» بيان للواقع إذ ذاك فلا مفهوم له وبينت السنة أن المراد بالسفر الطويل وهو أربع برد وهي مرحلتان ويؤخذ من قوله تعالى: (فليس عيكم جُناح) أنه رخصة لا واجب وعليه الشافعي «إن الكافرين كانوا لكم عدوا مبينا» بيّني العداوة.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «وإذا كنت» يا محمد حاضرا «فيهم» وأنتم تخافون العدو «فأقمت لهم الصلاة» وهذا جري على عادة القرآن في الخطاب «فلتقم طائفة منهم معك» وتتأخر طائفة «وليأخذوا» أي الطائفة التي قامت معك «أٍسلحتهم» معهم «فإذا سجدوا» أي صلوا «فليكونوا» أي الطائفة الأخرى «من ورائكم» يحرسون إلى أن تقضوا الصلاة وتذهب هذه الطائفة تحرس «ولتأت طائفة أخرى لم يصلوا فليصلوا معك وليأخذوا حذرهم وأسلحتهم» معهم إلى أن تقضوا الصلاة وقد فعل النبي صلى الله عليه وسلم كذلك ببطن نخل رواه الشيخان «ودَّ الذين كفروا لو تغفلون» إذا قمتم إلى الصلاة «عن أسلحتكم وأمتعتكم فيميلون عليكم ميلة واحدة» بأن يحملوا عليكم فيأخذوكم وهذا علة الأمر بأخذ السلاح «ولا جُناح عليكم إن كان بكم أذى من مطر أو كنتم مرضى أن تضعوا أسلحتكم» فلا تحملوها وهذا يقيد إيجاب حملها عند عدم العذر وهو أحد قولين للشافعي والثاني أنه سنة ورجح «وخذوا حذركم» من العدو أي احترزوا منه ما استطعتم «إن الله أعد للكافرين عذابا مهينا» ذا إهانة.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «فإذا قضيتم الصلاة» فرغتم منها «فاذكروا الله» بالتهليل والتسبيح «قياما وقعودا وعلى جنوبكم» مضطجعين أي في كل حال «فإذا اطمأننتم» أمنتم «فأقيموا الصلاة» أدُّوها بحقوقها «إن الصلاة كانت على المؤمنين كتابا» مكتوبا مفروضا «موْقوتا» أي مقدرا وقتها فلا تؤخر عنه، ونزل لما بعث اصلى الله عليه وسلم طائفة في طلب أبي سفيان وأصحابه لما رجعوا من أحد فشكوا الجراحات.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ولا تهنوا» تضعفوا «في ابتغاء» طلب «القوم» الكفار لتقاتلوهم «إن تكونوا تألمون» تجدون ألم الجراح «فإنهم يألمون كما تألمون» أي مثلكم ولا يجبنون على قتالكم «وترجون» أنتم «من الله» من النصر والثواب عليه «مالا يرجون» هم فأنتم تزيدون عليهم بذلك فينبغي أن تكونوا أرغب منهم فيه «وكان الله عليما» بكل شيء «حكيما» في صنعه.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    وسرق طعمة بن ابيرق درعا وخبأها عند يهودي فوجدت عنده فرماه طعمة بها وحلف أنه ما سرقها فسأل قومه النبي صلى الله عليه وسلم أن يجادل عنه ويبرئه فنزل «إنا أنزلنا إليك الكتاب» القرآن «بالحق» متعلق بأنزل «لتحكم بين الناس بما أراك» أعلمك «الله» فيه «ولا تكن للخائنين» كطعمة «خصيما» مخاصما عنهم.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «واستغفر الله» مما هممت به «إن الله كان غفورا رحيما».
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ولا تجادل عن الذين يختانون أنفسهم» يخونونها بالمعاصي لأن وبال خيانتهم عليهم «إن الله لا يحب من كان خوانا» كثير الخيانة «أثيما» أي يعاقبه.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «يستخفون» أي طعمة وقومه حياءً «من الناس ولا يستخفون من الله وهو معهم» بعلمه «إذ يبيِّتون» يضمرون «ما لا يرضى من القول» من عزمهم على الحلف على نفي السرقة ورمي اليهودي بها «وكان الله بما يعملون محيطا» علما.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ها أنتم» يا «هؤلاء» خطاب لقوم طعمة «جادلتم» خاصمتم «عنهم» أي عن طعمة وذويه وقرئ عنه «في الحياة الدنيا فمن يجادل الله عنهم يوم القيامة» إذ عذبهم «أم من يكون عليهم وكيلا» يتولى أمرهم ويذبُّ عنهم أي لا أحد يفعل ذلك.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ومن يعمل سوءا» ذنبا يسوء به غيره كرمي طعمة اليهودي «أو يظلم نفسه» يعمل ذنبا قاصرا عليه «ثم يستغفر الله» منه أي يتب «يجد الله غفورا» له «رحيما» به.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ومن يكسب إثما» ذنبا «فإنما يكسبه على نفسه» لأن وباله عليها ولا يضر غيره «وكان الله عليما حكيما» في صنعه.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ومن يكسب خطيئة» ذنبا صغيرا «أو إثما» ذنبا كبيرا «ثم يرم به بريئا» منه «فقد احتمل» تحمل «بهتانا» برميه «وإثما مبينا» بينا بكسبه.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ولولا فضل الله عليك» يا محمد «ورحمته» بالعصمة «لهمَّت» أضمرت «طائفة منهم» من قوم طعمة «أن يضلوك» عن القضاء بالحق بتلبيسهم عليك «وما يضلون إلا أنفسهم وما يضرونك من» زائدة «شيء» لأن وبال إضلالهم عليهم «وأنزل الله عليك الكتاب» القرآن «والحكمة» ما فيه من الأحكام «وعلَّمك ما لم تكن تعلم» من الأحكام والغيب «وكان فضل الله عليك» بذلك وغيره «عظيما».
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «لا خير في كثير من نجواهم» أي الناس أي يتناجون فيه ويتحدثون «إلا» نجوى «من أمر بصدقة أو معروف» عمل بر «أو إصلاح بين الناس ومن يفعل ذلك» المذكور «ابتغاء» طلب «مرضات الله» لا غيره من أمور الدنيا «فسوف نؤتيه» بالنون والياء أي الله «أجرا عظيما».
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    115
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ومن يُشاقق» يخالف «الرسول» فيما جاء به من الحق «من بعد ما تبين له الهدى» ظهر له الحق بالمعجزات «ويتَّبع» طريقا «غير سبيل المؤمنين» أي طريقهم الذي هم عليه من الدين بأن يكفر «نولِّه ما تولَّى» نجعله واليا لما تولاه من الضلال بأن نخلي بينه وبينه في الدنيا «ونصله» ندخله في الآخرة «جهنم» فيحترق فيها «وساءت مصيرا» مرجعا هي.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    116
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «إن الله لا يغفر أن يُشرك به ويغفر مادون ذلك لمن يشاء ومن يشرك بالله فقد ضل ضلالا بعيدا» عن الحق.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «إن» ما «يدعون» يعبد المشركون «من دونه» أي الله، أي غيره «إلا إناثا» أصناما مؤنثة كاللات والعزى ومناة «وإن» ما «يدعون» يعبدون بعبادتها «إلا شيطانا مريدا» خارجا عن الطاعة لطاعتهم له فيها وهو إبليس.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    118
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «لعنه الله» أبعده عن رحمته «وقال» أي الشيطان «لأتخذنَّ» لأجعلن لي «من عبادك نصيبا» حظّا «مفروضا» مقطوعا أدعوهم إلى طاعتي.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ولأضلنهم» عن الحق بالوسوسة «ولأمنينهم» ألقي في قلوبهم طول الحياة وأن لا بعث ولا حساب «ولآمرنهم فليبتِّكُنَّ» يقطعن «آذان الأنعام» وقد فعل ذلك بالبحائر «ولآمرنهم فليغيرن خلق الله» دينه بالكفر وإحلال ما حرم الله وتحريم ما أحل «ومن يتخذ الشيطان وليا» يتولاه يطيعه «من دون الله» أي غيره «فقد خسر خسرانا مبينا» بينا لمصيره إلى النار المؤبدة عليه.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    120
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «يعدهم» طول العمر «ويمنيهم» نيل الآمال في الدنيا وألا بعث ولا جزاء «وما يعدهم الشيطان» بذلك «إلا غرورا» باطلا.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «أولئك مأواهم جهنم ولا يجدون عنها محيصا» معدلا.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    122
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «والذين آمنوا وعملوا الصالحات سندخلهم جنات تجري من تحتها الأنهار خالدين فيها أبدا وعد الله حقا» أي وعدهم الله ذلك وحقه حقا «ومن» أي لا أحد «أصدق من الله قيلا» أي قولا.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    123
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    ونزل لما افتخر المسلمون وأهل الكتاب «ليس» الأمر منوطا «بأمانيكم ولا أماني أهل الكتاب» بل بالعمل الصالح «من يعمل سوءًا يُجز به» إما في الآخرة أو في الدنيا بالبلاء والمحن كما ورد في الحديث «ولا يجد له من دون الله» أي غيره «وليا» يحفظه «ولا نصيرا» يمنعه منه.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ومن يعمل» شيئا «من الصالحات من ذكر أو أنثى وهو مؤمن فأولئك يدخلون» بالبناء للمفعول والفاعل «الجنة ولا يظلمون نقيرا» قدر نقرة النواة.
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    125
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ومن» أي لا أحد «أحسن دينا ممن أسلم وجهه» أي انقاد وأخلص عمله «لله وهو محسن» موحد «واتبع ملة إبراهيم» الموافقة لملة الإسلام «حنيفا» حال أي مائلا عن الأديان كلها إلى الدين القيم «واتخذ الله إبراهيم خليلا» صفيا خالص المحبة له.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ولله ما في السماوات وما في الأرض» ملكا وخلقا وعبيدا «وكان الله بكل شيء محيطا» علما وقدرة أي لم يزل متصفا بذلك.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ويستفتونك» يطلبون منك الفتوي «في» شأن «النساء» وميراثهن «قل» لهم «الله يفتيكم فيهن وما يتلى عليكم في الكتاب» القرآن من آية الميراث ويفتيكم أيضا «في يتامى النساء اللاتي لا تؤتونهن ما كتب» فرض «لهن» من الميراث «وترغبون» أيها الأولياء عن «أن تنكحوهن» لدمامتهن وتعضلوهن أن يتزوجن طمعا في ميراثهن أي يفتيكم أن لا تفعلوا ذلك «و» في «المستضعفين» الصغار «ومن الولدان» أن تعطوهم حقوقهم «و» يأمركم «أن تقوموا لليتامى بالقسط» بالعدل في الميراث والمهر «وما تفعلوا من خير فإن الله كان به عليما» فيجازيكم به.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «وإن امرأة» مرفوع بفعل يفسره «خافت» توقعت «من بعلها» زوجها «نشوزا» ترفعا عليها بترك مضاجتعها والتقصير في نفقتها لبغضها وطموح عينه إلى أجمل منها «أو إعراضا» عنها بوجهه «فلا جُناح عليهما أن يَصَّالَحَا» فيه إدغام التاء في الأصل في الصاد وفي قراءة يصلحا من أصلح «بينهما صلحا» في القسم والنفقة بأن تترك له شيئا طلبا لبقاء الصحبة فإن رضيت بذلك والإ فعلى الزوج أن يوفيها حقها أو يفارقها «والصلح خير» من الفرقة والنشوز والإعراض قال تعالى في بيان ما جبل عليه الإنسان «وأحضرت الأنفس الشح» شدة البخل أي جبلت عليه فكأنها حاضرته لا تغيب عنه، المعنى أن المرأة لا تكاد تسمح بنصيبها من زوجها والرجل لا يكاد يسمح عليها بنفسه إذا أحب غيرها «وإن تحسنوا» عشرة النساء «وتتقوا» الجور عليهن «فإن الله كان بما تعملون خبيرا» فيجازيكم به.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ولن تستطيعوا أن تعدلوا» تسووا «بين النساء» في المحبة «ولو حرصتم» على ذلك «فلا تميلوا كل الميل» إلى التي تحبونها في القسم والنفقة «فتذروها» أي تتركوا الممال عنها «كالمعلَّقة» التي لا هي أيم ولا هي ذات بعل «وإن تصلحوا» بالعدل بالقسم «وتتقوا» الجور «فإن الله كان غفورا» لما في قلبكم من الميل «رحيما» بكم في ذلك.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «وإن يتفرقا» أي الزوجان بالطلاق «يُغن الله كلا» عن صاحبه «من سعته» أي فضله بأن يرزقها زوجا غيره ويرزقه غيرها «وكان الله واسعا» لخلقه في الفضل «حكيما» فيما دبره لهم.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ولله ما في السماوات وما في الأرض ولقد وصينا الذين أوتوا الكتاب» بمعني الكتب «من قبلكم» أي اليهود والنصارى «وإياكم» يا أهل القرآن «أن» أي بأن «اتقوا الله» خافوا عقابه بأن تطيعوه «و» قلنا لهم ولكم «إن تكفروا» بما وُصيتم به «فإن لله ما في السماوات وما في الأرض» خلقا وملكا وعبيدا فلا يضره كفركم «وكان الله غنيا» عن خلقه وعبادتهم «حميدا» محمودا في صنعه بهم.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ولله ما في السماوات وما في الأرض» كرره تأكيدا لتقرير موجب التقوى «وكفى بالله وكيلا» شهيدا بأن ما فيهما له.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «إن يشأ يذهبكم» يا «أيها الناس ويأت بآخرين» بدلكم «وكان الله على ذلك قديرا».
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    134
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «من كان يريد» بعمله «ثواب الدنيا» «فعند الله ثواب الدنيا والاخرة» لمن أراده لا عند غيره فلم يطلب أحدكم الأخس وهلا طلب الأعلى بإخلاصه له حيث كان مطلبه لا يوجد إلا عنده «وكان الله سميعا بصيرا».
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    135
                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «يا أيها الذين آمنوا كونوا قوامين» قائمين «بالقسط» بالعدل «شهداء» بالحق «لله ولو» كانت الشهادة «على أنفسكم» فاشهدوا عليها بأن تقروا بالحق ولا تكتموه «أو» على «الوالدين والأقربين إن يكن» المشهود عليه «غنيّا أو فقيرا فالله أولى بهما» منكم وأعلم بمصالحهما «فلا تتَّبعوا الهوى» في شهادتكم بأن تحابوا الغني لرضاه أو الفقير رحمةّ له لـ «أن» لا «تعدلوا» تميلوا عن الحق «وإن تلووا» تحرفوا الشهادة وفي قراءة بحذف الواو الأولى تخفيفا «أو تعرضوا» عن أدائها «فإن الله كان بما تعملون خبيرا» فيجازيكم به.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «يا أيها الذين آمَنوا آمِنوا» داوموا على الإيمان «بالله ورسوله والكتاب الذي نزَّل على رسوله» محمد صلى الله عليه وسلم وهو القرآن «والكتاب الذي أنزل من قبل» على الرسل بمعنى الكتب، وفي قراءة بالبناء للفاعل في الفعلين «ومن يكفر بالله وملائكته وكتبه ورسله واليوم الآخر فقد ضل ضلالا بعيدا» عن الحق.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «إن الذين آمنوا» بموسى وهم اليهود «ثم كفروا» بعبادتهم العجل «ثم آمنوا» بعده «ثم كفروا» بعيسي «ثم ازدادوا كفرا» بمحمد «لم يكن الله ليغفر لهم» ما أقاموا عليه «ولا ليهديهم سبيلا» طريقا إلى الحق.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «بشِّر» أخبر يا محمد «المنافقين بأن لهم عذابا أليماً» مؤلما هو عذاب النار.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «الذين» بدل أو نعت للمنافقين «يتخذون الكافرين أولياء من دون المؤمنين» لما يتوهمون فيهم من القوة «أيبتغون» يطلبون «عندهم العزة» استفهام إنكار أي لا يجدونها عندهم «فإن العزة لله جميعا» في الدنيا والآخرة ولا ينالها إلا أولياؤه.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «وقد نزَّل» بالبناء للفاعل والمفعول «عليكم في الكتاب» القرآن في سورة الأنعام «أن» مخففة واسمها محذوف، أي أنه «إذا سمعتم آيات الله» القرآن «يُكفر بها ويستهزأ بها فلا تقعدوا معهم» أي الكافرين والمستهزئين «حتى يخوضوا في حديث غيره إنكم إذا» إن قعدتم معهم «مثلهم» في الإثم «إن الله جامع المنافقين والكافرين في جهنم جميعا» كما اجتمعوا في الدنيا على الكفر والاستهزاء.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «الذين» بدل من الذين قبله «يتربصون» ينتظرون «بكم» الدوائر «فإن كان لكم فتح» ظفر وغنيمة «من الله قالوا» لكم «ألم نكن معكم» في الدين والجهاد فأعطونا من الغنيمة «وإن كان للكافرين نصيب» من الظفر عليكم «قالوا» لهم «ألم نستحوذ» نستول «عليكم» ونقدر على أخذكم وقتلكم فأبقينا عليكم «و» ألم «نمنعكم من المؤمنين» أن يظفروا بكم بتخذيلهم ومراسلتكم بأخبارهم فلنا عليكم المنة قال تعالى: «فالله يحكم بينكم» وبينهم «يوم القيامة» بأن يدخلكم الجنة ويدخلهم النار «ولن يجعل الله للكافرين على المؤمنين سبيلا» طريقا بالإستئصال.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «إن المنافقين يخادعون الله» بإظهارهم خلاف ما أبطنوا من الكفر ليدفعوا عنهم أحكامه الدنيوية «وهو خادعهم» مجازيهم على خداعهم فيفتضحون في الدنيا بإطلاع الله نبيه على ما أبطنوه ويعاقبون في الآخرة «وإذا قاموا إلى الصلاة» مع المؤمنين «قاموا كسالى» متثاقلين «يراءون الناس» بصلاتهم «ولا يذكرون الله» يصلون «إلا قليلا» رياء.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «مذبذبين» مترددين «بين ذلك» الكفر والإيمان «لا» منسوبين «إلى هؤلاء» أي الكفار «ولا إلى هؤلاء» أي المؤمنين «ومن يضللـ» ـه «الله فلن تجد له سبيلا» طريقا إلى الهدى.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «يا أيها الذين آمنوا لا تتخذوا الكافرين أولياء من دون المؤمنين أتريدون أن تجعلوا لله عليكم» بموالاتهم «سلطانا مبينا» برهانا بينا على نفاقكم.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «إن المنافقين في الدرك» المكان «الأسفل من النار» وهو قعرها «ولن تجد لهم نصيرا» مانعا من العذاب.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «إلا الذين تابوا» من النفاق «وأصلحوا» عملهم «واعتصموا» وثقوا «بالله وأخلصوا دينهم لله» من الرياء «فأولئك مع المؤمنين» فيما يؤتونه «وسوف يؤت الله المؤمنين أجرا عظيما» في الآخرة وهو الجنة.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ما يفعل الله بعذابكم إن شكرتم» نعمه «وآمنتم» به والاستفهام بمعنى النفي أي لا يعذبكم «وكان الله شاكرا» لأعمال المؤمنين بالإثابة «عليما» بخلقه.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «لا يحب الله الجهر بالسوء من القول» من أحد أي يعاقبه عليه «إلا من ظُلم» فلا يؤاخذه بالجهر به بأن يخبر عن ظلم ظالمه ويدعو عليه «وكان الله سميعا» لما يقال «عليما» بما يفعل.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «إن تبدوا» تظهروا «خيرا» من أعمال البر «أو تخفوه» تعملوه سرا «أو تعفوا عن سوء» ظلم «فإن الله كان عفّوا قديرا».
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «إن الذين يكفرون بالله ورسله ويريدون أن يفرقوا بين الله ورسله» بأن يؤمنوا به دونهم «ويقولن نؤمن ببعض» من الرسل «ونكفر ببعض» منهم «ويريدون أن يتخذوا بين ذلك» الكفر والإيمان «سبيلا» طريقا يذهبون إليه.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «أولئك هم الكافرون حقا» مصدر مؤكد لمضمون الجملة قبله «وأعتدنا للكافرين عذابا مهينا» ذا إهانة وهو عذاب النار.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «والذين آمنوا بالله ورسله» كلهم «ولم يفرقوا بين أحد منهم أولئك سوف يؤتيهم» بالياء والنون «أجورهم» ثواب أعمالهم «وكان الله غفورا» لأوليائه «رحيما» بأهل طاعته.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «يسألك» يا محمد «أهل الكتاب» اليهود «أن تنزِّل عليهم كتابا من السماء» جملة كما أنزل على موسى تعنتا فإن استكبرت ذلك «فقد سألوا» أي آباؤهم «موسى أكبر» أعظم «من ذلك فقالوا أرنا الله جهرة» عيانا «فأخذتهم الصاعقة» الموت عقابا لهم «بظلمهم» حيث تعتنوا في السؤال «ثم اتخذوا العجل» إلها «من بعد ما جاءتهم البينات» المعجزات على وحدانية الله «فعفونا عن ذلك» ولم نستأصلهم «وآتينا موسى سلطانا مبينا» تسلطا بينا ظاهرا عليهم حيث أمرهم بقتل أنفسهم توبة فأطاعوه.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «ورفعنا فوقهم الطور» الجبل «بميثاقهم» بسبب أخذ الميثاق عليهم ليخافوا فقبلوه «وقلنا لهم» وهو مُظلِّ عليهم «ادخلوا الباب» باب القرية «سجدا» سجود انحناء «وقلنا لهم لا تعدوا» وفي قراءة بفتح العين وتشديد الدال وفيه إدغام التاء في الأصل في الدال أي لا تعدوا «في السبت» باصطياد الحيتان فيه «وأخذنا منهم ميثاقا غليظا» على ذلك فنقضوه.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «فبما نقضهم» ما زائدة والباء للسببية متعلقة بمحذوف، أي لعناهم بسبب نقضهم «ميثاقهم وكفرهم بآيات الله وقتلهم الأنبياء بغير حق وقولهم» للنبي صلى الله عليه وسلم «قلوبنا غلف» لا تعي كلامك «بل طبع» ختم «الله عليها بكفرهم» فلا تعي وعظا «فلا يؤمنون إلا قليلا» منهم كعبد الله بن سلام وأصحابه.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «وبكفرهم» ثانيا بعيسى وكرر الباء للفصل بينه وبين ما عطف عليه «وقولهم على مريم بهتانا عظيما» حيث رموها بالزنا.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «وقولهم» مفتخرين «إنا قتلنا المسيح عيسى بن مريم رسول الله» في زعمهم، أي بمجموع ذلك عذبناهم قال تعالى تكذيبا لهم في قتله «وما قتلوه وما صلبوه ولكن شبه لهم» المقتول والمصلوب وهو صاحبهم بعيسى، أي ألقى الله عليه شبهه فظنوه إياه «وإن الذين اختلفوا فيه» أي في عيسى «لفي شك منه» من قتله حيث قال بعضهم لما رأوا المقتول الوجه وجه عيسى والجسد ليس بجسده فليس به، وقال آخرون: بل هو هو «ما لهم به» بقتله «من علم إلا اتباع الظن» استثناء منقطع، أي لكن يتبعون فيه الظن الذي تخيلوه «وما قتلوه يقينا» حال مؤكدة تنفي القتل.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «بل رفعه الله إليه وكان الله عزيزا» في ملكه «حكيما» في صنعه.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «وإنْ» ما «من أهل الكتاب» أحَد «إلا ليؤمنن به» بعيسى «قبل موته» أي الكتابي حين يعاين ملائكة الموت فلا ينفعه إيمانه أو قبل موت عيسى لما ينزل قرب الساعة كما ورد في حديث «ويوم القيامة يكون» عيسى «شهيدا» بما فعلوه لما بعث إليهم.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «فبظلم» أي فبسبب ظلم «من الذين هادوا» هم اليهود «حرمنا عليهم طيبات أحلت لهم» من التي في قوله تعالى: (حرمنا كل ذي ظفر) الآية «وبصدهم» الناس «عن سبيل الله» دينه صدا «كثيرا».
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «وأخذهم الربا وقد نُهوا عنه» في التوراة «وأكلهم أموال الناس بالباطل» بالرشا في الحكم «وأعتدنا للكافرين منهم عذابا أليما» مؤلما.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «لكن الراسخون» الثابتون «في العلم منهم» كعبد الله بن سلام «والمؤمنون» المهاجرون والأنصار «يؤمنون بما أنزل إليك وما انزل من قبلك» من الكتب «والمقيمين الصلاة» نصب على المدح وقرئ بالرفع «والمؤتون الزكاة والمؤمنون بالله واليوم الآخر أولئك سنؤتيهم» بالنون والياء «أجرا عظيما» هو الجنة.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «إنا أوحينا إليك كما أوحينا إلى نوح والنبيين من بعده و» كما «أوحينا إلى إبراهيم وإسماعيل وإسحاق» ابنيه «ويعقوب» ابن إسحاق «والأسباط» أولاده «وعيسى وأيوب ويونس وهارون وسليمان وآتينا» أباه «داود زَبورا» بالفتح اسم للكتاب المؤتى والضم مصدر بمعنى مزبورا أي مكتوبا.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «و» أرسلنا «رسلا قد قصصناهم عليك من قبل ورسلا لم نقصصهم عليك» روي أنه تعالى بعث ثمانية آلاف نبي أربعة آلاف من إسرائيل وأربعة آلاف من سائر الناس قاله الشيخ في سورة غافر «وكلَّم اللهُ موسى» بلا واسطة «تكليما».
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «رسلا» بدل من رسلا قبله «مبشرين» بالثواب من آمن «ومنذرين» بالعقاب من كفر أرسلناهم «لئلا يكون للناس على الله حجة» تقال «بعد» إرسال «الرسل» إليهم فيقولوا: ربنا لولا أرسلت إلينا رسولا فنتبع آياتك ونكون من المؤمنين فبعثناهم لقطع عذرهم «وكان الله عزيزا» في ملكْه «حكيما» في صنعه.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    ونزل لما سئل اليهود عن نبوته صلى الله عليه وسلم فأنكروه «لكن الله يشهد» يبين نبوتك «بما أنزل إليك» من القرآن المعجز «أنزله» ملتبسا «بعلمه» أي عالما به أو فيه علمه «والملائكة يشهدون» لك أيضا «وكفى بالله شهيدا» على ذلك.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «إن الذين كفروا» بالله «وصدوا» الناس «عن سبيل الله» دين الإسلام بكتمهم نعت محمد صلى الله عليه وسلم وهم اليهود «قد ضلوا ضلالا بعيدا» عن الحق.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «إن الذين كفروا» بالله «وظلموا» نبيه بكتمان نعته «لم يكن الله ليغفر لهم ولا ليهديهم طريقا» من الطرق.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «إلا طريق جهنم» أي الطريق المؤدي إليها «خالدين» مقدرين الخلود «فيها» إذا دخلوها «أبدا وكان ذلك على الله يسيرا» هينا.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «يا أيها الناس» أي أهل مكة «قد جاءكم الرسول» محمد صلى الله عليه وسلم «بالحق من ربكم فآمنوا» به واقصدوا «خيرا لكم» مما أنتم فيه «وإن تكفروا» به «فإن لله ما في السماوات والأرض» ملكا وخلقا وعبيدا فلا يضره كفركم «وكان الله عليما» بخلقه «حكيما» في صنعه بهم.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «يا أهل الكتاب» الإنجيل «لا تغلوا» تتجاوزوا الحد «في دينكم ولا تقولوا على الله إلا» القول «الحق» من تنزيهه عن الشريك والولد «إنما المسيح عيسى بن مريم رسول الله وكلمته ألقاها» أرسلها الله «إلى مريم وروح» أي ذو روح «منه» أضيف إليه تعالى تشريفا له وليس كما زعمتم ابن الله أو إلها معه أو ثالث ثلاثة لأن ذا الروح مركب والإله منزه عن التركيب وعن نسبة المركب إليه «فآمنوا بالله ورسله ولا تقولوا» الآلهة «ثلاثة» الله وعيسى وأمه «انتهوا» عن ذلك وأتوا «خيرا لكم» منه وهو التوحيد «إنما الله إله واحد سبحانه» تنزيها له عن «أن يكون له ولد له ما في السماوات وما في الأرض» خلقا وملكا وعبيدا، والملكية تنافي النبوة «وكفى بالله وكيلا» شهيدا على ذلك.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «لن يستنكف» يتكبر ويأنف «المسيح» الذي زعمتم أنه إله من «أن يكون عبدا لله ولا الملائكة المقربون» عند الله لا يستنكفون أن يكونوا عبيدا، وهذا من أحسن الاستطراد ذكر للرد على من زعم أنها آلهة أو بنات الله كما رد قبله على النصارى الزاعمين ذلك المقصود خطابهم «ومن يستنكف عن عبادته ويستكبر فسيحشرهم إليه جميعا» في الآخرة.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «فأما الذين آمنوا وعملوا الصالحات فيوفيهم أجورهم» ثواب أعمالهم «ويزيدهم من فضله» ما لا عين رأت ولا أذن سمعت ولا خطر على قلب بشر «وأما الذين استنكفوا واستكبروا» عن عبادته «فيعذبهم عذابا أليما» مؤلما هو عذاب النار «ولا يجدون لهم من دون الله» أي غيره «وليا» يدفعه عنهم «ولا نصيرا» يمنعهم منه.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «يا أيها الناس قد جاءكم برهان» حجة «من ربكم» عليكم وهو النبي صلى الله عليه وسلم «وأنزلنا إليكم نورت مبينا» بينا وهو القرآن.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «فأما الذين آمنوا بالله واعتصموا به فسيدخلهم في رحمة منه وفضل ويهديهم إليه صراطا» طريقا «مستقيما» هو دين الإسلام.
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                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    «يستفتونك» في الكلالة «قل الله يفتيكم في الكلالة إن امرؤ» مرفوع بفعل يفسره «هلك» مات «ليس له ولد» أي ولا والد وهو الكلالة «وله أختٌ» من أبوين أو أب «فلها نصف ما ترك وهو» أي الأخ كذلك «يرثها» جميع ما تركت «إن لم يكن لها ولد» فإن كان لها ولد ذكر فلا شيء له أو أنثى فله ما فضل من نصيبها ولو كانت الأخت أو الأخ من أم ففرضه السدس كما تقدم أول السورة «فإن كانتا» أي الأختان «اثنتين» أي فصاعدا لأنها نزلت في جابر وقد مات عن أخوات «فلهما الثلثان مما ترك» الأخ «وإن كانوا» أي الورثة «إخوة رجالا ونساء فللذكر» منهم «مثل حظ الأنثيين يبين الله لكم» شرائع دينكم لـ «أن» لا «تضلوا والله بكل شيء عليم» ومنه الميراث روى الشيخان عن البراء أنها آخر آيه نزلت أي من الفرائض.
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