Al-Masad
سورة المسدVoici le texte arabe du Tafsîr al-Jalâlayn de Jalâl ad-Dîn al-Maḥallî et de Jalâl ad-Dîn as-Suyûṭî tel que le corpus OpenITI le donne, d’après la copie d’altafsir.com que le projet COBHUNI de l’université de Hambourg a prise : le seul commentaire des versets, sans introductions, sans mention d’édition et sans pagination. Personne ne l’a comparé à un livre imprimé ni à un manuscrit, et aucun savant ne l’a relu. Chaque passage se tient à côté des versets qu’il commente, qui sont le texte coranique de Tanzil, montré tel qu’il y est. Sous chaque passage se trouve sa traduction anglaise par Feras Hamza, telle que la copie de la Quranic Universal Library de Tarteel la donne ; personne n’a non plus comparé cette copie au livre imprimé.
Texte du corpusOpenITICC BY-NC-SA 4.0altafsir.compris le 2026-10-21Traduction anglaise : Feras Hamza, Tafsir al-Jalalayn (Fons Vitae, 2008), telle que l’Institut royal Aal al-Bayt pour la pensée islamique la publie sur altafsir.com, d’après la copie de la Quranic Universal Library de Tarteel. altafsir.comQUL
تَبَّتْ يَدَآ أَبِى لَهَبٍ وَتَبَّ 1
{ تبت } خسرت { يدآ أبى لهب } أي جملته، وعبر عنها باليدين مجازا لأن أكثر الأفعال تزاول بهما، وهذه الجملة دعاء { وتب } خسر هو، وهذه خبر كقولهم: أهلكه الله وقد هلك. ولما خوفه النبي بالعذاب فقال: إن كان ما يقول ابن أخي حقا فإني أفتدي منه بمالي وولدي نزل:
Perish, ruined be, the hands of Abū Lahab, in other words, all of him — the use of ‘hands’ here to denote [all of] him is figurative, and is because most actions are performed by them; the statement is an invocation — and perish he!, may he be ruined! (this [tabba] is a predicate, as where one says, ahlakahu’Llāhu wa-qad halak, ‘God destroyed him and he indeed is destroyed’. When the Prophet threatened him with the chastisement, he said, ‘If what my brother’s son says is true, then I shall ransom [myself] from it with my wealth and sons!’; so the following was revealed:
مَآ أَغْنَىٰ عَنْهُ مَالُهُۥ وَمَا كَسَبَ 2
{ ما أغنى عنه ماله وما كسب } أي كسبه، أي ولده وأغنى بمعنى يغني.
His wealth will not avail him, nor what he has earned (wa-kasab means wa-kasbihi, that is to say, his sons; mā aghnā means [mā] yughnī).
سَيَصْلَىٰ نَارًا ذَاتَ لَهَبٍ 3
{ سيصلى نارا ذات لهب } أي تلهب وتوقد فهي مآل تكنيته لتلهب وجهه إشراقا وحمرة.
He will [soon] enter a Fire of flames, that is to say, [a fire that is] flaming and ignited (this [statement] is the source of his nickname, [which was given to him] on account of his flaming reddish fair face),
وَٱمْرَأَتُهُۥ حَمَّالَةَ ٱلْحَطَبِ 4
{ وامرأته } عطف على ضمير «يصلى» سوغه الفصل بالمفعول وصفته، وهي أم جميل { حمالة } بالرفع والنصب { الحطب } الشوك والسعدان تلقيه في طريق النبي صلى الله عليه وسلم.p>
and his wife (wa’mra’atuhu is a supplement to the person [of the verb] yaslā, ‘he will enter’, separated by the clause of the direct object and its qualification) — and this was Umm Jamīl — the carrier (read hammālatu or hammālata) of firewood, cactus and thorns which she used to fling into the path of the Prophet (s).
فِى جِيدِهَا حَبْلٌ مِّن مَّسَدٍۭ 5
{ فى جيدها } عنقها { حبل من مسد } أي ليف. وهذه الجملة حال من «حمالة الحطب» الذي هو نعت ل«امرأته» أو خبر مبتدأ مقدر.
with a rope of palm-fibre around her neck (fī jīdihā hablun min masadin is a circumstantial qualifier referring to hammālata’l-hatab, which in turn is [either] a description of imra’atahu, ‘his wife’, or the predicate of an implied subject).