Traduction des sens du Noble Coran - Traduction anglaise - Dr Waleed Bleyhesh Al-Amri * - Lexique des traductions
Traduction des sens
Verset: (1) Sourate: AL-ISRÂ’
Al-Isrā’
سُبۡحَٰنَ ٱلَّذِيٓ أَسۡرَىٰ بِعَبۡدِهِۦ لَيۡلٗا مِّنَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ إِلَى ٱلۡمَسۡجِدِ ٱلۡأَقۡصَا ٱلَّذِي بَٰرَكۡنَا حَوۡلَهُۥ لِنُرِيَهُۥ مِنۡ ءَايَٰتِنَآۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ
(1) Glorified[3480] be He Who set His servant[3481] on nocturnal travel[3482], by night[3483], from the Sanctified Mosque[3484] to the Farthest Mosque[3485] around which We have blessed[3486], so that We may show him of Our Signs[3487]; indeed He is the All-Hearing, All-Seeing[3488].
[3480] Subḥāna (lit. glorified/exalted/elevated) is an infinitive form (known in Arabic grammar as maṣdar, unbound in terms of circumstance or time) of the verb sabbaḥa denoting unquantifiably holding God Almighty way above all imperfections and flaws (cf. al-Alūsī, al-Shawkānī). Notably, words deriving from the root s-b-ḥ (to glorify) are repeated five times in this sura (Ayas: 1, 43, 44, 93, 108) so much so that this sura is also called Surah Subḥāna (cf. Ibn Abī Zamanīn, 5: 3, al-Fayrūzābādī, Baṣā’ir Dhawī al-Tamyīz, 1: 228).
God Almighty Who sent His Messenger (ﷺ) is exalted and High above all of the doubts that the Deniers cast at the Message and hurtful words they say about it and its honoured bearer. It also signifies that what will come to be said is of the greatest magnitude (cf. Ibn Kathīr, Ibn ʿĀshūr).
[3481] ‘His servant’ is unanimously agreed by exegetes, old and new, to be Prophet Muhammad (ﷺ) (cf. Ibn al-Jawzī, al-Khāzin). This is a term of the greatest honour ever conferred on a human, as it signifies Divine ownership and recognition. This is why the station of servanthood, not Messengership or Prophethood, is used here in lieu of this unparalleled Sign (cf. Abū Ḥayyān, al-Shinqīṭī, Aḍwā’ al-Bayān, al-Anṣārī, Fatḥ al-Raḥmān).
[3482] This most wondrous journey known as al-isrā’ (lit. night travel) and al-miʿrāj (heavenly Ascension) and the Signs which Prophet Muhammad (ﷺ) was made to see in them are detailed in a long hadith documented by Muslim (No. 162) and Aḥmad (No. 12505). The Noble Prophet (ﷺ) was taken on it both in his body and spirit, on both al-isrā’ and al-miʿrāj, not only by spirit or during sleep as some would have it, otherwise it would not be miraculous and a Sign of his Prophethood (al-Ṭabarī, Ibn Kathīr and al-Shinqīṭī among others argue this point at length).
[3483] Although ‘by night’ is semantically included in the verb asrā (travel by night), it is separated here and delivered in the indefinite form laylan to underline that this incident happened during only a part of a single night although the journey between Makkah and Jerusalem at that time used to take up to 40 days (cf. al-Zamakhsharī, al-Anṣārī, Fatḥ al-Raḥmān, Darwīsh, Iʿrāb al-Qur’ān wa Bayānuhu, 5: 394).
[3484] al-Masjid al-Ḥarām also known as al-Bayt al-ʿAtīq (the Ancient House) is the Holy Mosque of Makkah (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3485] al-Masjid al-Aqṣā (lit. the Farthest Mosque) is agreed to be Bayt al-Maqdis (lit. the House of Holiness) (cf. al-Baghawī, Ibn Kathīr, Ibn Juzayy, al-Shawkānī, al-Shinqīṭī) in Jerusalem. Ibn ʿĀshūr pointedly notes that this is a previously unknown ‘innovative’ Qur’anic nomenclature. It is called the ‘farthest’ mosque because of its great distance from the Holy Mosque in Makkah (cf. al-Wāḥidī, al-Basīṭ).
Ibn ʿĀshūr takes this journey from al-Masjid al-Ḥarām to al-Masjid al-Aqṣā to be symbolic of how Islam encompasses all the monotheistic creeds in their most pristine state since the time of Abraham (عليه السلام) whose creed (millah) set its roots in Makkah and then branched out from Bayt al-Maqdis only to be topped off and sealed once again in Makkah with the advent of Islam. Prophet Muhammad’s (ﷺ) leadership of other Prophets and Messengers (عليهم السلام) in Prayer, during the night journey, in Bayt al-Maqdis (cf. Muslim: 162) in fact symbolizes his higher status than all of them (cf. Ibn Kathīr). This brings into relevance the high moral grounds on which Islam stands as found in this sura (Ayas: 22-39 below).
[3486] Bāraknā ḥawlahu (lit. around which We have blessed), i.e. the environs of which have been blessed with an abundance of water, greenery and crops, as well as it being a cradle for many a Prophet and a chosen person (cf. al-Ṭabarī, Ibn Kathīr al-Saʿdī).
[3487] On that night, Prophet Muhammad (ﷺ) (as related in al-Bukhārī: 349; Muslim: 162; Imām Aḥmad: 12505) came to see some of the great wonders which are pieces of evidences of God’s limitless ability (cf. al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī).
[3488] God Almighty was All-Hearing of His Messenger’s (ﷺ) supplications in that dark hour of his and answered them. Furthermore, He was All-Seeing whereby He protected him in the darkness of the night (cf. al-Samʿānī).
God Almighty Who sent His Messenger (ﷺ) is exalted and High above all of the doubts that the Deniers cast at the Message and hurtful words they say about it and its honoured bearer. It also signifies that what will come to be said is of the greatest magnitude (cf. Ibn Kathīr, Ibn ʿĀshūr).
[3481] ‘His servant’ is unanimously agreed by exegetes, old and new, to be Prophet Muhammad (ﷺ) (cf. Ibn al-Jawzī, al-Khāzin). This is a term of the greatest honour ever conferred on a human, as it signifies Divine ownership and recognition. This is why the station of servanthood, not Messengership or Prophethood, is used here in lieu of this unparalleled Sign (cf. Abū Ḥayyān, al-Shinqīṭī, Aḍwā’ al-Bayān, al-Anṣārī, Fatḥ al-Raḥmān).
[3482] This most wondrous journey known as al-isrā’ (lit. night travel) and al-miʿrāj (heavenly Ascension) and the Signs which Prophet Muhammad (ﷺ) was made to see in them are detailed in a long hadith documented by Muslim (No. 162) and Aḥmad (No. 12505). The Noble Prophet (ﷺ) was taken on it both in his body and spirit, on both al-isrā’ and al-miʿrāj, not only by spirit or during sleep as some would have it, otherwise it would not be miraculous and a Sign of his Prophethood (al-Ṭabarī, Ibn Kathīr and al-Shinqīṭī among others argue this point at length).
[3483] Although ‘by night’ is semantically included in the verb asrā (travel by night), it is separated here and delivered in the indefinite form laylan to underline that this incident happened during only a part of a single night although the journey between Makkah and Jerusalem at that time used to take up to 40 days (cf. al-Zamakhsharī, al-Anṣārī, Fatḥ al-Raḥmān, Darwīsh, Iʿrāb al-Qur’ān wa Bayānuhu, 5: 394).
[3484] al-Masjid al-Ḥarām also known as al-Bayt al-ʿAtīq (the Ancient House) is the Holy Mosque of Makkah (cf. al-Ṭabarī, Ibn Kathīr, al-Saʿdī).
[3485] al-Masjid al-Aqṣā (lit. the Farthest Mosque) is agreed to be Bayt al-Maqdis (lit. the House of Holiness) (cf. al-Baghawī, Ibn Kathīr, Ibn Juzayy, al-Shawkānī, al-Shinqīṭī) in Jerusalem. Ibn ʿĀshūr pointedly notes that this is a previously unknown ‘innovative’ Qur’anic nomenclature. It is called the ‘farthest’ mosque because of its great distance from the Holy Mosque in Makkah (cf. al-Wāḥidī, al-Basīṭ).
Ibn ʿĀshūr takes this journey from al-Masjid al-Ḥarām to al-Masjid al-Aqṣā to be symbolic of how Islam encompasses all the monotheistic creeds in their most pristine state since the time of Abraham (عليه السلام) whose creed (millah) set its roots in Makkah and then branched out from Bayt al-Maqdis only to be topped off and sealed once again in Makkah with the advent of Islam. Prophet Muhammad’s (ﷺ) leadership of other Prophets and Messengers (عليهم السلام) in Prayer, during the night journey, in Bayt al-Maqdis (cf. Muslim: 162) in fact symbolizes his higher status than all of them (cf. Ibn Kathīr). This brings into relevance the high moral grounds on which Islam stands as found in this sura (Ayas: 22-39 below).
[3486] Bāraknā ḥawlahu (lit. around which We have blessed), i.e. the environs of which have been blessed with an abundance of water, greenery and crops, as well as it being a cradle for many a Prophet and a chosen person (cf. al-Ṭabarī, Ibn Kathīr al-Saʿdī).
[3487] On that night, Prophet Muhammad (ﷺ) (as related in al-Bukhārī: 349; Muslim: 162; Imām Aḥmad: 12505) came to see some of the great wonders which are pieces of evidences of God’s limitless ability (cf. al-Ṭabarī, Ibn Kathīr, al-Shinqīṭī).
[3488] God Almighty was All-Hearing of His Messenger’s (ﷺ) supplications in that dark hour of his and answered them. Furthermore, He was All-Seeing whereby He protected him in the darkness of the night (cf. al-Samʿānī).
Les exégèses en arabe:
Traduction des sens
Verset: (1) Sourate: AL-ISRÂ’
Traduction des sens du Noble Coran - Traduction anglaise - Dr Waleed Bleyhesh Al-Amri - Lexique des traductions
Traduction des sens du noble Coran en langue anglaise (4 parties), par le Dr Waleed Bleyhesh Al-Amri.