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[1] (In the name of God, Most Gracious, Most Merciful) |
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The meaning |
More explanation |
[2] 1. Ta. Sein. : Purity and Safety!
Those are the revelations of the 'Recital' [: the Quran]
and the Book that makes things clear. a
[3] 2. [The Quran is] a guide [to the way of the truth] and glad
tidings b to believers: [Then God – be glorified – started to describe the believers,
and He said:] [4] 3. who ‘perform and observe’ the prayers, pay the Zakat [charity] c,
and about the Next Life they are absolutely certain d. |
1 a
This has been explained in the interpretation of the Quran, chapter or soora
26. The ‘Quran’ is what Gabriel
recites to the Prophet, and the ‘Book’ is the Quran revelations, which his
companions wrote down on paper, and then it may be called ‘Book’; so the
Quran is not called ‘Book’ unless it is written. 2 b i.e. and the Quran gives the glad
tidings to anyone who follows its statements and believes in it. 3 c And they do not withhold it from
those who deserve it. 3 d i.e. they believe in the ‘sending
[of souls to the Next Life]’, as do they firmly believe in the Judgment and
Requital. |
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[5] 4. Those who believe not in the Next Life: We make their
deeds fair-seeming to them a;
thus, they keep up blundering about [with their disbelief.] [6] 5. These will have the most grievous punishment [because of
their wrong-doing and disbelief], and will be the greatest losers in the Next
Life b. |
4 a
i.e. We leave them to Satan who makes their deeds fair seeming to them. The meaning: Our guidance has not
included them because they are wrong-doers: they wrong people and plunder
their rights. 5 b Because they choose the disgrace
instead of the good reputation, and the Fire instead of Paradise. |
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[7] 6. [O Mohammed, surely] you are given the Quran [by Gabriel]
from a Most Wise, All-Knowing [God.] |
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[8] 7. When Moses said to his family: "I have noticed a
fire, and will bring you [some] information or a flaming torch out of it, that
you may warm yourselves [with it.]" [9] 8. But when he came to [the fire a], he was called to: "Blessed be [the speech of God
that you hear] from [the direction of] the fire, and [blessed be you, Moses]
who are about it b, and [say]: "Praise be to
God, the Lord of nations and worlds." [10] 9. "O Moses, [the Speaker is] I: God, the All-Mighty c, the Most Wise. d
" [11] 10. "And cast down your staff! e " But when he saw it writhe vigorously f as it were a genie g,
he turned [away from it then, fearing of it] and turned not backwards. "O Moses, fear not! For surely, messengers fear not
before Me." [12] 11. "Save him who wrongs [himself h], then he substitutes [his] evil [work] with good [work] i, then surely I AM Most Forgiving j, Most Mercifulk." [13] 12. "Thrust your hand in your bosom, and it will come
forth white without evil [neither any disease nor any albinism] l – among nine miracles to Pharaoh and his people; they
were a disobedient people." [14] 13. But when Our miracles were come to them, being obvious
[without camouflage or doubt], they said: "This is an evident
magic." [15] 14. And they denied the [miracles] m, though their souls acknowledged them for certainn;
so as to wrong [the Children of Israel o]
and out of arrogance [over them p.]
Then, see [Mohammed] what the final consequence was of
those who worked corruption q. |
8 a
He saw an olive tree flaming with fire, but it was not burning; so he stood
astonished, and then he was called … Therefore, the ‘blessed’ is the
speech of God. The indication of this is His saying – be glorified – in the
Quran 6: 92, which means: (And this [Quran] is a book which
We have sent down [to Mohammed]; blessed, and [the Quran is]
confirming [the apostle-hood of Mohammed] by whose hands [is the Book]) for God – be glorified – was not
on that tree, but He directed and sent His speech from over the
Throne to that tree, and Moses heard it
in the Valley of Sinai. 8 b It means: Moses, take off your
shoes, for you are now in a blessed holy valley, and [say]: "Praise be
to God, the Lord of the worlds". 9 c In My kingdom: I take revenge on
your enemies and give you power over them. 9 d In My acts: I do not do anything
but only for a wise purpose. 10 e On the ground! So he cast it. 10 f And move. 10 g With its quick movements. 11 h By doing a sin, so he fears of
the punishment. 11 i So he repents like Adam and
others. 11 j To those who repent. 11 k To those who regret. 12 l i.e. it will come out white [with
radiation] without any disease [or skin depigmentation.] 14 m i.e. they denied that the
miracles were from God. 14 n i.e. they knew that the miracles
were true things, not related to any magic, but [in spite of that] they said:
“These are some of the acts of Moses [himself], not of God.” 14 o So that the [Children of Israel]
may serve them. 14 p So that the authority will be for
them over the Children of Israel. 14 q Wasn’t it the destruction and
ruining? |
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[16] 15. We gave knowledge to David and [his son] Solomon, and they both said: "Praise be to God, Who
has favored us [with the knowledge] above many of His believing
servants." [17] 16. And Solomon was the heir of [his father] David; and
[Solomon] said a: "O people, we have been
taught the language of birds b,
and we have been given [abundance] of everything [of knowledge and wealth];
this is surely the obvious favor [of God on us.] c [18] 17. And for Solomon were gathered together his hosts of
genies, people and birds, and they were all ‘kept from escaping’. d [19] 18. e At length, when they came to a valley [with much] of the
ant, one of the ants said [to its kind of the ants]: "O ants, get into your
dwellings, lest Solomon and his hosts crush you unconsciously f [with the hoofs of their horses.]" [20] 19. And [Solomon] smiled, laughing at her speech, and said: "My Lord, inspire into me to be grateful for Your
favor wherewith You have favored me and my parents, and [inspire into me] to do a righteous [work] that shall
be pleasing to You, and – according to Your mercy – admit me [into Paradise]
together with Your righteous servants." |
16 a When he mounted the throne of the
kingdom. 16 b i.e. their sounds and tweets. 16 c I said previously that God – be
glorified – sends some guardian angels for every prophet and messenger to
protect him from the genie and devils. Therefore, when Solomon heard the
sound of a bird, then one of the angels would acquaint Solomon that “this
bird says so and so in its language.” E.g. the cock glorifies God with
his whoop and says: (God is the 'Glorified', the 'Sanctified'), and the crow
says so and so, and the sparrow says so and so; and so on he
acquaints him about the languages of birds. 17 d i.e. arrayed right and left and
prevented from escaping. 18 e So Solomon marched with his army
on horses, accompanied by the genies whom none of people could see. 18 f i.e. while
they being unaware of your death and destruction. Then one of the angels who were
with Solomon heard it, and told him about its saying. |
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[21] 20. [One day, Solomon] inspected the birds a, and said: "Why do I not see [the genie whose name
is] Hud’hud [: the bird's keeper]? Or has he [now]
become invisible?" [22] 21. " So unless he gives me an acceptable excuse, I will
severely punish him, or I may slaughter him." [23] 22.
But Hud’hud was not too late b, [when he came to Solomon c] and said: "I have comprehended that which you have
not comprehended, and I have brought to you from Sheba d an authentic news." [24] 23. "I [have been in Yemen and] have found a woman ruling
over them [and they obey her words]; she has been given abundance of
[wealth], and her throne is so precious." [25] 24. I have found her and her people worshipping the sun
instead of [worshipping] God; and Satan has made their acts fair-seeming to
them, and so he debarred them from the way [of the truth], so that they
cannot find [the truth.] [26] 25. "Will they not prostrate themselves to God Who brings
forth what [plant] is hidden [under the soil] in the heavens and the earth e, and knows what [secrets] you hide [within yourselves]
and what you proclaim?" [27] 26. "God; there is no god [in the universe] save Him, the
Lord of the Throne of glory, supreme." f |
20 a Solomon had a garden including
various kinds of birds, which he used for amusement and viewing. The keeper
of those birds and the supervisor of that garden was a genie called Hud’hud. This Hud’hud
had some relations with some genies dwelling in Yemen; then one day he went
to visit his companions in Yemen without asking leave of Solomon. Then by chance, Solomon came to
inspect the birds of that garden, and found some defect there; so he asked
the servants, and said: "Why don’t I see [the genie
whose name is] Hud’hud; has he gone to carry out
some of his affairs? Or has he [now] become invisible?" They said: “We haven’t seen him
since three days.” Solomon, therefore, became angry
against Hud’hud the keeper of the birds; because he
went without asking him permission; and he said: 22 b And in fact Hud’hud
was not far in distance, because at that time he was on his way coming back. 22 c Who asked him: “Where were you?” 22 d Which is a city in Yemen. 25 e i.e. He brings forth the plant
hidden [under the soil] in the planets and the earth. 26 f It has been explained about the Throne in my book The Universe and the
Quran and also in the interpretation of
the Quran, chapter 13. |
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[28] 27. [Solomon] said [to Hud’hud]:
"We shall find out whether you have told the truth [with your words] or
have lied." [29] 28. “Go [to Yemen] with this letter of mine, and cast it to [Balquis and her retinue],
then draw back [disappearing] from their [eyes], and see what [answer about
the letter] they will reply." a [30] 29. [The Queen of Sheba] said [after she read the letter]:
"O Council, an elegant b
letter has been thrown to me." [31] 30. "It is from Solomon, and [there is written in] it:
'In the name of God, Most Gracious, Most Merciful.' [32] 31. 'Rise not up in arrogance against me, but come to me in
submission [to my command and complying with my obedience”.' [33] 32. She said [to her retinue]:
"O chieftains, advise me [what is correct] in my case, for I used to
decide no case till you are attendants with me." [34] 33. They said: "We have a powerful [massive army] and [we
fight with] keen violence; but it is up to you to decide [any choice]; then
make up your mind concerning what you will command [either the fighting or
the reconciliation. c]" [35] 34. She said: "When kings enter a country [by war and
fighting], they damage it and abase the noble-men among its people d, and as such do they act [with the lowly among its people e.]" [36] 35. "Now I shall send them [with my envoys] a [precious]
present f [suitable for kings], and see
what [reply] will the envoys bring back g." |
28 a Then when Balquis
read it … 29 b With its fine script and neat
expression. 33 c And we shall comply with your
decision. 34 d And imprison them in order to
control the situation. 34 e They also humiliate the lowly
among the people of the city, in addition to its noble men. 35 f The present included some
perfumes, precious gems, and gold. 35 g It means: We shall see will
Solomon accept the present and leave us be, or will he fight us till we
surrender to him; therefore, when the envoys come back, we will then discover
the purpose and aim of Solomon; and we may then react properly. |
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[37] 36. But when [the envoys] came to Solomon [with the present],
he said [to them]: "Do you aid me with some wealth [which I need not]? While
[the wealth and kingdom] that God has given to me is better than that which
He has given to you. But you are used to rejoice with the present [which you
present to each other.]" [38] 37. [Then he said to the chief of the envoy:] "Go back to
them [with the presents which you have brought], and be sure we will come
against them with such [numerous] hosts as they cannot resist, and we shall
drive them out from [Sheba] abased and utterly humbled." |
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[39] 38. [Solomon] said [to his retinue]: "O Council, who of
you can bring me her throne before they come submissive to me?" [40] 39. A stalwart one, out of the genies, said: "I can bring
it to you before you rise and leave your office [: when you finish the daily
office hours: working hours]; surely I am strong [enough to carry it] and trustworthy [that I
shall not steal any of its jewels.]" [41] 40. Said [another ‘ifrit’
or stalwart genie] who had knowledge of the writing [on the sand or the
Geomancy: by consulting God about the fore-future a]: "I will bring it to you before you blink your
eye!" Then when [Solomon] saw the [throne of Balquis]
settled in the [room of his palace]; he said: "All this [wealth, sovereignty, servants and retinue
that I have] is among the favors of my Lord [on me]: so that He may try me
and see whether I shall give thanks [for this favor] or shall be ungrateful. For whosoever gives thanks, he only gives thanks for [the
advantage of] his own soul; but whosoever is ungrateful b, then surely God is in no need [of their gratitude] c, and is Generous [to His servants.] d [42] 41. [Solomon] said [to his retinue]: "Disguise – for her
– her throne e; let us see whether she will
recognize it or she will be one of those who do not recognize [their
property.]f " [43] 42. And when she came [to Solomon, some of his retinue] said
to her: "Is your throne like this?" She said: "[It is] as if this is the very one." And [the genie who brought the throne said to the men
among Solomon's retinue:] "We were given the knowledge [that Solomon
would ask for it] before her [coming] and we [the genies] are submissive [to
Solomon, complying with his command.]" [44] 43. Then [Solomon] diverted [and prevented] her from
worshipping [the sun g]
that she worshipped apart from God; she was [one] of a people of
disbelievers. [45] 44. [Then] she was told to enter the graceful palace [of
Solomon, with its pool of water covered by a board of transparent glass], but
when [Balquis] saw it, she thought it was a lake of
water, and she [tucked up her dress], uncovering her legs [to plunge into the
water.] [So when Solomon saw her], he said: "This is [only] a
palace smoothed out with crystal." She said: "My Lord, I have
wronged myself [by worshipping the sun], but [now] I submit myself, together
with Solomon, to God the Lord of the worlds." h |
40 a
Which is the Geomancy or the ‘sand’ discipline of knowledge. [It may be some
kind of God’s consultation.] 40 b i.e. anyone who denies the grace
and says: [my welfare] is not from God, but it is according to my cleverness
in work, and my capability to gain money. 40 c He does not need the
thanksgiving. This ‘ifrit’
or ‘stalwart genie’ had inquired with his sand knowledge before that day, and
thought about what Solomon would demand of them the next day, so he might do
some service to Solomon [to please him and] to be brought close to him, and
he found that Solomon would demand from them the throne of Balquis. Therefore, the ifrit
went by night, carried it from Yemen to Palestine, and hid it in one of the
rooms of Solomon’s palace. Then when Solomon said: “Who of
you can bring me her throne?” This ifrit
said: “I shall bring it to you, before you blink your eyes”, Solomon said: “Bring it to me.” The ifrit
said: “This is it.” He said: “In the room.” 40 d So that neither does the
gratitude of the grateful profit Him, nor does the ingratitude of the
ungrateful harm Him. The indication, that the throne of
Balquis was present in the room, and the Ifriet did not bring it in that moment, is His saying –
be glorified – which means: (Then when [Solomon] saw the
[throne of Balquis] settled near to him.) But God did not say: Then when the
Ifriet brought the throne of Balquis
to him. Genies used not to give the thing,
which a man asks of them, directly by his hand, but they put it in a hidden
place near to him then they tell him about its availability. The reason for
that is in order that the human may not be terrified when he sees the object
carried, without seeing anyone carrying it. For the same reason, they do not
make themselves apparent to people in order that people may not fear of them;
unless they take the form of a bird, animal or others; and in such instances
they do not mind of appearing in such forms. We in fact saw some of that with
our own eyes and heard with our own ears. A. When I was about twenty years of age, I once travelled
from Hilla [a city in the middle of Iraq] to Mosel
[a city in the north of Iraq.] At that time, there were no
electric lamps in every street of Mosel. And once I walked in one of the
streets of Mosel at night, returning back from the Sulfur [mineral] water
spring there, and going to the hotel, when I saw a respectful man with a
white turban on his head, as if he was one of the orators of mosques. So, that man walked in that road,
and I saw a lamp (: a lantern) hanged in the air about one meter above the
ground, walking in front of him about two meters distance before him. Therefore, I was astonished from
that scene and started to follow the lantern, and observe it carefully that I
might find the reason of its hanging in the air and moving in front of that
man. But I could not find any reason for that: no thread by which the lantern
was hanged, neither did any stick carry it, nor was anything else pushing it
forwards, until I became certain that the lantern moved independently and
that none of people carried it. So, I asked the one, who walked
with the turbaned man, about the secret of that lantern. And he said: “A
genie carries the lantern, and therefore, you see the lantern but you do not
see its carrier.” Then I inquired about that man,
and they said: “He is Mohammed Afendi Al-Radhwani, the orator of one of the mosques of Mosel.” B. Another incident happened to one of my female relatives,
who was married to a man in a city in the
governorate of Kerbala, called Mussayyab.
This woman had many children, and
one day I saw one of her children looked ill or had some madness, so that he
turned right and left aimlessly, with his saliva coming out of his mouth, and
if you ask him about anything he will not give you any answer. So I asked his mother about the
cause of his disease, and she said: “His story is very strange.” One day, some guests came to us,
and I was occupied with them, then when I wanted to put the food in the dish
to our guests, the cat came as usual and started to mew and cry and complain
its hunger, and I did not put the food to it, because I was concerned with my
guests, but instead I hit the cat on its head with the large scooping spoon,
so it stared at me with its eyes and looked to me sharply and angrily. And it left me and went to the
shop of my husband looking at him, moving its head and crying, as if it
complained me to him; so my husband realized that I hit her. Then when he came back to the
house, he asked me about the story, and I told him about what happened, and
he censured me about that. But we never saw the cat
afterwards, and it did not return to the house. Afterwards, when it was night, and
my husband slept, he saw in his dream that a woman blames him and complains
me to him; she said to him: “Didn’t I serve your children and play with
them?” Then I awoke from sleep because of
the crying of my son, and whatever I tried to silence him, he did not become
silent till morning, when we took him to the doctor, but his treatment was
useless, and he became mentally deranged as do you see, and whatever we
treated and took him to doctors, he was not cured of his disease.” 41 e i.e. alter some of the colors of
her throne. 41 f By this he intended to examine her intelligence and discernment. 43 g So she refrained [from her
idolatry] and changed her doctrine. 44 h Then she returned to her country. |
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[Then God – be glorified – mentioned the story of [the tribe
of] Thamood, and He said:] [46] 45. And to [the tribe of] Thamood,
We sent their brother Salih [who said to them]:
"Worship God [alone, and forsake the worshipping of idols.]" But they [then] became two conflicting parties a. [47] 46.
[Salih] said [to the party of the
disbelievers]: “My people, why do you seek to hasten on evil before goodness? b If only you ask forgiveness of God [before coming of the
punishment on you], that you may be shown mercy [by averting the punishment
from you.]" [48] 47. They said: “We augur ill of you and of those [believers]
that are with you [following your religion c.]”
[Salih] said: “The true cause of
your misfortune is from God [because of your unbelief]; and you, people, are
only punished [because of your abstinence from believing.]" [49] 48. There were in the city [of Salih]
nine gangsters d, who made mischief in the land,
and did not do righteousness [according to the words of Salih.] [50] 49. They said [to each other]: "Let us swear by God that
we should kill [Salih] together with his family, by
night, and that we should then say to his ‘avenger of blood’ [if he seeks
vengeance]: "We did not even witness the murdering of his family
[neither did we ourselves do that], and we are telling [you] the truth." e [Then God – be glorified – said:] [51] 50. So they plotted a design, and We plotted a design f, the while they were not aware [about God’s design
against them. g] [52] 51. Then see [O Mohammed] the consequences of their plotting –
for We destroyed them h
and their people i altogether. [53] 52. Now, such are their dwellings: all fallen down j; because they did wrong k. Certainly such incident includes a portent for men who
have knowledge l. [54] 53. And We saved [from the earthquake] those who believed and
warded off [its occurrence.] |
45 a
The believers and the disbelievers, and each of them say: We follow the
truth. 46 b i.e. seek to hasten on the
punishment before the blessing. 47 c And so we have been afflicted by
the disease and drought, and all that is because of your new religion. 48 d They were among the wicked
deceivers of Salih’s people. 49 e So this was their plot which they
intended to do. 50 f i.e. We rewarded them according
to their design, by forestalling their punishment. 50 g So God shook the earth with them,
and the roof fell over them and all of them died; as in His saying – be
glorified – in the Quran 16: 26, which means: (Those, that were before [these
associaters among your people], contrived [against their prophets], so God
destroyed their building from the foundations, and the roof fell down upon
them [and they died], and the chastisement came to them, from where they
could not perceive.) 51 h With the falling of the roof over
them. 51 i With the earthquake. 52 j With no dwellers. 52 k And blasphemed, and associated
others with God. 52 l i.e. a lesson to those who think
and receive admonition. |
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[Then God – be glorified – mentioned the story of Lot’s
people, and He said:] [55] 54. And Lot, when he said to his people: "Will you commit
indecency the while you see [your people doing so without disapproving of
it.]" [56] 55. "For you practice your lusts on men a apart from women: you are indeed a people ignorant [of
the consequences.]" [57] 56. And the answer of his people was only that they said [one
to another]: "Drive Lot's family out of [Sodom] your city; they are a
folk who keep themselves pure [: They refrain from the buttocks of men,
considering that impure.]" [58] 57.
So We saved him and his family [from the earthquake] except his woman who
was one of those buried [under the wreck.] [59] 58. And We rained down on [the rest of] them a shower [of
pebbles]; an evil shower was it for those who were warned [by Lot, but they
did not listen to his words.] |
55 a By sexual intercourse. |
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[60] 59. Say [O Mohammed]: "Praise be to God [Who destroyed
the disbelieving nations a],
and [say] peace be to His servants whom He choseb, [Then God – be glorified – said:] [and say to these associaters:] is God [then] better or
that they associate [with Him?] c [Then God – be glorified – enumerated the indications of
His oneness and His bounties involving His servants, and He said:] [61] 60. [Is that which you associate with God better] or is He Who
created the heavens and the earth d,
and sends down for you [rain] water from the skye, wherewith We cause to grow delightful orchards f; which trees you can never cause to grow [unless for His
will] g ? Is there [then] any god [which you claim] beside God? Never, but only they are a people who ascribe equalsh
[to God.] [62] 61. [Are their associates better], or is He Who made the earth
for a 'habitation and settlement' i,
and made rivers [to flow] through its [mountains and valleys], and made
[mountains] that landed on it j,
and placed a partition between the two seas k? Is there [then] any god [whom they seek] beside God? No,
but [actually] the most of them do not realize [the truth, because they are
blind followers.] |
59 a
For had they remained, the earth and all of those on it, would have been
corrupted. 59 b For the apostle-hood and
guidance, and those who believe in their message and worked according to
their program. 59 c It means: Is God the better for
His worshipper, or are the idols for their worshippers whose end was the
destruction, while the end of the believers was the success and attaining
Paradise. 60 d i.e. the planets including the
earth. 60 e i.e. from the space. 60 f i.e. with beautiful scene
bringing delight to the beholder. 60 g i.e. you would not have any
knowledge about how to plant their trees, had not God acquainted you about
that; and you would not have any ability of growing them, had He not made
them prepared for the planting and growing. 60 h Whom they worship, as do they
worship God. 61 i i.e. He prepared it for you in
order to dwell in it and settle on it. 61 j i.e. mountains to protect you
from the heat of Summer, and to be as stores of the spring water, and to be
as signs for travellers to the way, and so that you build mansions out of
their stones, and in order to extract minerals out of them, with which you
manufacture your furniture and essential house tools. 61 k i.e. a partition between the
sweet and the salt water, so that none of the two may cross to the other. This has also been interpreted in
the Quran 25: 53, which means: (It is [God] Who made the two seas
[the Nile River and the Red Sea] surge [with storms and clouds so that their
waves surged.]) |
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[63] 62. [Are your associates better], or is He Who answers the
distressed one a when he cries to Him, and removes
the evil [from him], and makes you successors in the earth [after the
associaters] b? Is there [then] any god [after whom they seek] beside
God? Only a minority of you [associaters] receive admonition. [64] 63. [Are your associates better], or is [God] Who guides you
in the darkness of the land and the sea c,
and Who sends the winds bearing the glad tidings as heralds of [the rain
which is] His mercy? Is there [then] any god [after whom they seek] beside God?
High exalted be God from all [others] that they associate
[with Him.] [65] 64.
[Are your associates better] or is He Who begins the creation [from the
ether] then returns it [to the ether world], and Who provides for you from
the heaven d and the earth e? Is there [then] any god [can do that] beside God? [If they
say: 'yes', then] Say [O Mohammed, to them]: "Produce your ‘heavenly
book’ to prove [that], if you speak the truth." |
62 a And so He removes his distress
and suffering. 62 b And so you will possess their
dwellings and property. 63 c When you travel in the land and
the sea, by night, unless that He made the stars by which you may recognize
your direction to where you want to go, and He made the moon to give you
light to your way.
64 d With the air and the rain. 64 e With various kinds of fruits, the
cattle, the plant and trees. |
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[66] 65. Say [O Mohammed]: "None [of genies and humans] in the
heavens and the eartha knows the forefuture
except God [alone]; and they even perceive not [about] when they shall [die
and] be sent forth [from their bodies to the Afterlife b.]" [67] 66. But their knowledge is derived [from their fathers'
knowledge] of [denying] the Next Life. c Moreover they are doubtful about its [reality and
occurrence]; they even are blind as to it. d |
65 a
i.e. the planets including the earth. 65 b Or the world of souls. 66 c The meaning: They in fact saw and
attained their fathers, and they adopted such doctrines of the denial of the
Next Life, from their fathers. 66 d i.e. they are like the blind:
because their hearts have become blind before their eyes. There is another aya similar to this one in the meaning; that is His
saying – be glorified – in the Quran 30: 7, which means: (They [only] know some of the
outer appearance of the life of this World, but they are heedless of the Next
Life.) |
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[68] 67. And those who disbelieve say: "What!? When we and our
fathers become dust, shall we be brought out [of our graves: alive?]" [69] 68. "We, and our fathers, have been promised with such
[vain promise, but we have not seen anyone come alive out of his grave];
surely, this is nothing other than the fables of the ancients, which they
wrote [in their books.]" [70] 69. Say [Mohammed, to them]: "Journey throughout the
earth, and see the consequence of the guilty." a [71] 70. But grieve not for them b,
nor let you[r chest] be straitened for what they
devise [against you c.] [72] 71. They say: "When will this promise [with the
destruction d] be fulfilled,
if you [believers] speak the truth?" [73] 72. Say: "It may be that some of [the punishment], that
you wish to hasten about [its occurrence], will soon come to you in
succession." e |
69 a It means: Look to their relics and ruins: how We
destroyed them because of their disbelieving and guilt. 70 b i.e. for their denial and
refraining from the belief. 70 c For God will guard and help you
against them. 71 d Which you threaten us with. 72 e In fact, the death, killing and
captivity afflicted them until none of them remained. |
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[74] 73. Truly, your Lord, [O Mohammed,] has [a great] favor on
people a, but most of them are not
grateful. [75] 74. Surely your Lord [O Mohammed] knows what [secrets] their
hearts conceal, and what [tidings] they disclose. [76] 75. And there is not any [affliction] ‘hidden and unknown’ [to
them b] in the sky c and the earthd, but it
is [recorded] in a Manifest Book e. |
73 a By postponing their punishment,
[: giving them respite], so that they may repent. 75 b i.e. they don’t know the time of
its occurrence. 75 c Like the rocks and thunderbolts
which may come down on them, a comet that may burn them, a hurricane which
may destroy them, or an extremely hot cloud which may scorch them. 75 d It means: Or the punishment may
come to them from the earth like: the torrent, drowning, cleavage,
earthquake, plague, killing and others. 75 e It means: That will not come to
them but only at its due time and in the day decreed for it, which We have
written in the Preserved Tablet in heaven; so when the chastisement comes on
them, they then will certainly know Our truthfulness, and they will remorse. |
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[77] 76. Surely this Quran relates [and explains] to the Children
of Israel most of that concerning which they are at variance [about their
religion and their Torah.] a [78] 77. Surely, the [Quran] is guidance [to true facts] and mercy
to believers. [79] 78. Surely, your Lord [O Mohammed] shall decide between them b according to His judgment [on Judgment Day]; for He is
All-Mighty [in His kingdom and will take revenge on them], the All-Knowing
[about their deeds.] [80] 79. Rely then [O Mohammed] on God [for propagating the
religion c]; for surely you are [standing]
on the obvious truth. [81] 80. Truly you [Mohammed] cannot cause the dead to hear d, nor can you cause the deaf to hear the call [especially]
when they turn back [away from you e.] [82] 81. Nor can you [Mohammed] guide the blind aright, out of
their error [in religion] f;
you can only make to hear those who believe in Our revelations, and they are
submissive [to Us g.] |
76 a
The meaning: Had Mohammed taken the Quran from the Torah, as do some of them
claim, then the Quran would have been identical with the Torah without any
variation. But the Quran mentioned the true
facts, while the Torah included many differences, variations and
contradiction of the truth; on account of what Ezra wrote by his hand and distorted
the truth, altering many expressions and changing much of the meaning; and
that was after Nabuchodonosor, the king of Babylon,
had torn up the [original] Torah. Dear reader, the following
includes some alterations which occurred in
the Torah, in order to compare them with the Quran, and to judge
according to your conscience, and decide which of the two is the correct: A. It is mentioned in the Bible, Book of Genesis, chapter
eighteen, in the story of Abraham and the three angels who came and gave him
the glad news of begetting a boy: “Then he ran to the herd and
selected a choice, tender calf and gave it to a servant, who hurried to
prepare it. He then brought some curds and milk and the calf that had been
prepared, and set these before them. And he stood by them under the tree, and
they did eat.” The Quran disagrees with this,
when God – be glorified – said in the Quran 11: 70, which means: (Then
when [Abraham] saw [that] their hands did not reach to the [food], he
mistrusted them and conceived [some] fear of them.) It means: They did not eat
anything of the calf, because they are ethereal angels, who are not like us
with material bodies in order to eat of our food, but their food is ethereal,
of the paradise food which is suitable for them. B. The second alteration is what is mentioned about the
story of the Children of Israel when they worshipped the calf in the time of
Moses; Ezra said in his Torah that Aaron made for them a gold calf and
produced it to his people who worshipped it. This is in the Book of Exodus,
chapter 32, he said: “And the people seeing that Moses
delayed to come down from the mount, gathering together against Aaron, said:
Arise, make us gods, that may go before us: for as to this Moses, the man
that brought us out of the land of Egypt, we know not what has befallen him. And Aaron said to them: Take the
golden earrings from the ears of your wives, and your sons and daughters, and
bring them to me. And the people did what he had
commanded, bringing the earrings to Aaron. And when he had received them, he
fashioned them by founders' work, and made of them a molten calf. And they
said: These are thy gods, O Israel, that have brought thee out of the land of
Egypt. And when Aaron saw this, he built
an altar before it, and made proclamation by a crier's voice, saying:
Tomorrow is the solemnity of the Lord. And rising in the morning, they
offered holocausts, and peace victims, and the people sat down to eat, and
drink, and they rose up to play.” This is contradicted by the Quran,
for God – be glorified – said in the Quran 20: 87-88 when Moses rebuked them
about their act: (They said: "We did not fail
in our tryst with you of our own accord, but we were loaded with the [guilt]
burden of [stealing] the [gold] ornament of the people [of Egypt], and we
cast all that [in the fire] as also did the Samaritan cast [his gold in the
fire.] Then he brought forth to them the
image of a calf which lowed; so they said: "This is your god and the god
of Moses, but [Moses] forgot.) Therefore, God – be glorified –
said in this aya that the calf was made by the
Samaritan who was not one of the Children of Israel, but was one of the
wizards who believed in Moses and followed him. Moreover, God – be glorified –
quitted Aaron of that crime, and said in the Quran 20: 90-91, which means: (Aaron did tell them before [they
worshipped the calf]: "My people, you are only being tried thereby [so
don’t worship it]; and surely, your Lord is the Most Gracious, so follow me
[concerning my words] and obey my order." "We will not cease",
they said, "to cleave to its [worship], until
Moses returns to us [from the Mount.]") So look dear, read, think and
decide which is the correct: is it logical that one of the prophets, who was
sent by God to invite people to worship God alone and to discard the idols,
but he instead made a gold calf, in order that they might worship apart from
God, then he would build an altar for it in order that they might sacrifice
to it, then he told his people: Tomorrow is a festival for the calf? So is
this any logical? How could Aaron do this, while the prophets as a whole
invite people to worship God alone, and command them to discard and break up
the idols and forsake their worship. In addition to that the Torah
itself contradicts this; for it is mentioned in the same chapter, the aya 7: “Then the Lord said to Moses,
"Go down, because your people, whom you brought up out of Egypt, have
become corrupt. They have been quick to turn away
from what I commanded them and have made themselves an idol cast in the shape
of a calf. They have bowed down to it and sacrificed to it and have said,
`These are your gods, O Israel, who brought you up out of Egypt.'” So, look here also: God – be
glorified – did not say: Aaron made a calf for them, but He said: “have
made themselves an idol cast in the shape of a calf.” C. The third lie, which Ezra forged against the prophets, is
in the story of Lot, when he said in the Book of Genesis, chapter 19 “30-And Lot went out of Segor, and abode in the mountain,
and his two daughters with him (for
he was afraid to stay in Segor): and he dwelt in a
cave, he and his two daughters with him. 31-And the elder said to the
younger: Our father is old, and there is no man left on the earth, to come in
unto us after the manner of the whole
earth. 32-Come, let us make him
drunk with wine, and let us lie with him that we may preserve seed of our
father. 33-And they made their father
drink wine that night: and the elder daughter went in and lay with her
father, but he perceived not neither when his daughter lay down, nor when she
rose up. 34-And the next day the elder said
to the younger: Behold, I lay last night with my father; let us make him
drink wine also to-night, and you shall lie with him, that we may save seed
of our father. 35-They made their father drink
wine that night also, and the younger daughter went in, and lay with him: and
neither then did he perceive when she lay down, nor when she rose up. 36-So the two daughters of Lot
were with child by their father. 37-And the elder bore a son, and
she called his name Moab: he is the father of the Moabites unto this day. 38-The younger also bore a son,
and she called his name Ammon, that is, the son of my people, he is the
father of the Ammonites unto this day.” See how he accused Lot with the
adultery with his two daughters, and that Lot did not perceive about it,
because he was in a state of drunkenness. I say: Will the drunken lose his
feeling and perception to the extent that he may not distinguish his two
daughters from others? And suppose that his drunkenness was extensive so that
he could not feel anything, then he would lose his power, and could not do
the act of the sexual intercourse, particularly when his daughters were
virgin and were not married before. Second: The words of his daughters
“and there is no man left on the earth, to come in unto us”, while the
earthquake did not involve the entire earth, but it only involved four towns
which were in the place of the Dead Sea. While the rest were not afflicted by
the earthquake. And near to them were Abraham and
his servants who were in Jordan. The Torah itself contradicts their
words, for it is written in the same chapter: 28 He looked down toward Sodom and
Gomorrah, toward all the land of the plain, and he
saw dense smoke rising from the land, like smoke from a furnace.” So these are some of the
alterations which Ezra wrote in his Torah, and that are exposed by the Quran
which explained the correct things about them. D. Moreover, Ezra exaggerated in describing some issues in
his Torah, in an illogical way, as did he say about the wives of Solomon,
when he said in the Book of 1 Kings, chapter 11: “He had seven hundred wives of
royal birth and three hundred concubines.” Look, dear reader, and think: how
can any man marry such number of women? And can he make intercourse with them
equally within a short period? And is it any human way to come in to each one
of them in one single night, every three years? That is because the total
number of women and concubines is one thousand, which is in total about [the
nights of] three years. So is this any logical? No, not at all; these are
only the exaggerations of Ezra which he wrote in his Torah. [See also: The Lies Of Ezra About The
Prophets The Mistakes In The Torah Of Ezra ] 78 b Those that altered the Torah,
changing its statements and meaning. 79 c And don’t pay attention to the
words of these associaters who say: he took the Quran from the Torah. 80 d It means: These associaters are
like the dead: they cannot hear what you say to them. 80 e God – be glorified – said as in
the interpretation of the aya: (when they turn back
[away from you]), because one may hope that the deaf may hear the speaking,
but when he goes away, one will lose hope in letting him hear his words. Therefore, God – be glorified –
likened the one insisting on ignorance like the deaf who has gone away from
you and has not heard your words. 81 f So God – be glorified – likened
the one straying away from the religion like the blind who
missed the way. 81 g And complying with our religion. |
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[83] 82. And when the word [of punishment] was pronounced against thema,
We brought for them a beast from the earth, which spoke to them that people
had not believed [before] in Our signs. b
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82 a
i.e. the associaters: the companions of King Balak,
to leave Balaam be and do not task him to pray against the Children of
Israel, but they did not leave him be, but insisted on him to go with them,
and so he went with them. And then We brought for them a
beast from the earth, i.e. from the land of Pethor,
in order that Balaam ride on it and go to Midian to
King Balak. But midway the beast spoke and started
to talk to them and prevent Balaam from going with them. But neither did
Balaam act according to its words, nor did the companions of Balak refrained from their demand, until they reached Midian and met King Balak, and
Balaam complied with the words of King Balak. The story of Balaam with King Balak has been mentioned in the Quran 7: 175, which
means: (And recite to the [Jews] the
story of [Balaam] to whom We gave Our signs, but he was stripped off them.) 82 b Even if they see such signs with
their own eyes and hear them with their own ears. |
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[84] 83. On the day when [the Mahdi will come and be given the
ruling and authority], We shall gather together, out of every nation, a group
of those who disbelieve in Our revelations [to be judged and punished by the
Mahdi], and they will be distributed a to jails [and restrained and prevented from their bad ways.] [Then God – be glorified – mentioned about those deniers
who died or were killed in the time of Prophet Mohammed, and He said:] [85] 84. Till, when they b
come [to the world of souls following their death, God] say [rebuking them]:
"Did you deny My [ambiguous] revelations when you could not comprehend
them in knowledge c, or what was it that you did d?" [86] 85.
And the word [of punishment] will be sentenced against them, because of
their wrong-doing; and they will not utter [any audible word e.] |
83 a
The Arabic word in the aya, has been explained in
this soora, the revelation or aya no. 17 The indication that this aya points to the time of the Mahdi, is His saying – be
glorified – which means: (of those who disbelieve in Our revelations)
in the present tense, and He did not say: of those who disbelieved in
Our revelations, in the past. Second: His saying – be glorified
– which means: (out of every nation, a
group), and He did not speak in total, as in the Quran 18: 47 Which means: (And We shall gather
them together, and shall not leave anyone of them behind.) Third: His saying – be glorified –
which means: (And they will be distributed), and He did not say: will be
tormented or burnt in the Fire, as did He say in many of the Quran
revelations. 84 b i.e. the deniers. 84 c Haven’t the revelations now
become clear and plain, and my truthfulness become evident to you? So today,
your belief will not avail you, neither will your
repentance be accepted from you. 84 d In your time, concerning the
denial, mockery and hurting the believers. 85 e Because they are ethereal souls
who cannot utter any audible sound that can be heard by the people of the
World, but their talking will be by whispering. |
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[87] 86.
See they a not that We have made the night
[dark] for them to rest in [and sleep], and the day full of light [to make
things visible for them b]?
Surely, in this c
are indicative signs [of Our might] for a people who believe. [88] 87. And on the day when the horn will be blown, [ the solar
system will break up, so that there will be no day or night,] and all
[genie-kind] who are in the [gaseous] heavens and all [man-kind] who are in
the earth will start in fear, save those [inhabitants of the ethereal heavens d] whom God will; and all [genie-kind and man-kind] will
come to Him humbled [to the world of souls.] |
86 a
These Meccans who deny you. 86 b In order to work during it and
seek after their provision. 86 c Changing from night to day, and from light to darkness. 87 d They will not start in fear,
because they will be secured of such events and cosmic disturbances. |
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[89] 88. And you [man] see the mountains a, and suppose them fixed [or stationaryb], while
they pass like the passing of clouds – the handiwork of God, Who has
perfected everything c.
He is All-Aware of the things you [people] do. |
88 a
They are the meteorites move in their orbits and circle around the earth as
does the moon circle. 88 b In their places. 88 c An example of His perfecting His
creation is that He made these rocks circle in the space around the earth and
do not fall on it. |
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[Then, God – be glorified – explained about the reason
that He made the inhabitants of the ethereal heavens to dwell there, and He
said:] [90] 89. He who brings the good [deed], shall have better than it
[in Paradise]; and from the alarm of that day [when the solar system will
tear up] they shall be safe a. [Then, God – be glorified – explained about the reason
that He made the inhabitants of Hell to dwell there, and He said:] [91] 90. But those who bring evil [deeds] shall be toppled upside
down in the fire, on their faces. Shall you [men, who hear this,] be rewarded
save according to what you have done? b |
89 a And they will not start in fear,
because they will be far away from such incidents. 90 b So that whoso does righteous
deeds, and does not associate [anyone or anything with God], We let him dwell
together with the righteous; and whoso does the
evil deeds and associates with God, We admit him into Hell together with the
people the sinners. |
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[92] 91. [Say to them, O Mohammed:] "For me I have been
commanded to serve the Lord of this city [of Mecca] a, Him Who has assigned it inviolable b, and to Whom [belong] all things [in the universe], and I
am commanded to be of those who submit themselves [to God, and comply with
His religion.]" [93] 92. "And [I am also commanded] to rehearse the Quran [for
you, Meccans]; then whoso [of you] is guided, he is
only guided for [the benefit of] his own soul; but as for him who errs from
the guidance – then say: "I am only [one] of the warners. c " [94] 93. And say [O Mohammed]: "Praise be
to God d; He will show you [the
explanation of] His revelations e
and you will know them f;
[for] your Lord [O Mohammed] is not heedless of what they do." |
91 a
The meaning: I have been commanded to worship God its Lord, but not to
worship its idols which you put over the Kaaba [in
the Inviolable Mosque of Mecca. 91 b In which no human blood may be
shed, and in which the beast and the bird is safe. 92 c And I have now warned you;
therefore, no blame on me after the warning. 93 d Who guided me to the way of the
truth, and chose me to the message; while you, associaters, denied the
ambiguous ayat of the Quran, and said: This is not
the word of God, but is the word of man, and He will show you … 93 e Which you denied, and which you
did not comprehend in knowledge; and that will be in the time of the Mahdi. 93 f And believe in them, but your
belief will not avail you anything at that time. |
By
God's help, the interpretation of the soora 27of the Quran is completed; So
(praise be to God: Lord of the worlds.) |
[1] ÈÓã Çááå ÇáÑÍãä ÇáÑÍíã
[2] 1. Ø Ó Êöáúßó ÂíóÇÊõ ÇáúÞõÑúÂäö æóßöÊóÇÈò ãøõÈöíäò
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[11] 10. æóÃóáúÞö ÚóÕóÇßó ÝóáóãøóÇ ÑóÂåóÇ ÊóåúÊóÒøõ ßóÃóäøóåóÇ ÌóÇäøñ æóáøóì ãõÏúÈöÑðÇ æóáóãú íõÚóÞøöÈú íóÇ ãõæÓóì áóÇ ÊóÎóÝú Åöäøöí áóÇ íóÎóÇÝõ áóÏóíøó ÇáúãõÑúÓóáõæäó
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[18] 17. æóÍõÔöÑó áöÓõáóíúãóÇäó ÌõäõæÏõåõ ãöäó ÇáúÌöäøö æóÇáúÅöäÓö æóÇáØøóíúÑö Ýóåõãú íõæÒóÚõæäó
[19] 18. ÍóÊøóì ÅöÐóÇ ÃóÊóæúÇ Úóáóì æóÇÏöí Çáäøóãúáö ÞóÇáóÊú äóãúáóÉñ íóÇ ÃóíøõåóÇ Çáäøóãúáõ ÇÏúÎõáõæÇ ãóÓóÇßöäóßõãú áóÇ íóÍúØöãóäøóßõãú ÓõáóíúãóÇäõ æóÌõäõæÏõåõ æóåõãú áóÇ íóÔúÚõÑõæäó
[20] 19. ÝóÊóÈóÓøóãó ÖóÇÍößðÇ ãøöä ÞóæúáöåóÇ æóÞóÇáó ÑóÈøö ÃóæúÒöÚúäöí Ãóäú ÃóÔúßõÑó äöÚúãóÊóßó ÇáøóÊöí ÃóäúÚóãúÊó Úóáóíøó æóÚóáóì æóÇáöÏóíøó æóÃóäú ÃóÚúãóáó ÕóÇáöÍðÇ ÊóÑúÖóÇåõ æóÃóÏúÎöáúäöí ÈöÑóÍúãóÊößó Ýöí ÚöÈóÇÏößó ÇáÕøóÇáöÍöíäó
[21] 20. æóÊóÝóÞøóÏó ÇáØøóíúÑó ÝóÞóÇáó ãóÇ áöíó áóÇ ÃóÑóì ÇáúåõÏúåõÏó Ãóãú ßóÇäó ãöäó ÇáúÛóÇÆöÈöíäó
[22] 21. áóÃõÚóÐøöÈóäøóåõ ÚóÐóÇÈðÇ ÔóÏöíÏðÇ Ãóæú áóÃóÐúÈóÍóäøóåõ Ãóæú áóíóÃúÊöíóäøöí ÈöÓõáúØóÇäò ãøõÈöíäò
[23] 22. ÝóãóßóËó ÛóíúÑó ÈóÚöíÏò ÝóÞóÇáó ÃóÍóØÊõ ÈöãóÇ áóãú ÊõÍöØú Èöåö æóÌöÆúÊõßó ãöä ÓóÈóÅò ÈöäóÈóÅò íóÞöíäò
[24] 23. Åöäøöí æóÌóÏÊøõ ÇãúÑóÃóÉð Êóãúáößõåõãú æóÃõæÊöíóÊú ãöä ßõáøö ÔóíúÁò æóáóåóÇ ÚóÑúÔñ ÚóÙöíãñ
[25] 24. æóÌóÏÊøõåóÇ æóÞóæúãóåóÇ íóÓúÌõÏõæäó áöáÔøóãúÓö ãöä Ïõæäö Çááøóåö æóÒóíøóäó áóåõãõ ÇáÔøóíúØóÇäõ ÃóÚúãóÇáóåõãú ÝóÕóÏøóåõãú Úóäö ÇáÓøóÈöíáö Ýóåõãú áóÇ íóåúÊóÏõæäó
[26] 25. ÃóáøóÇ íóÓúÌõÏõæÇ áöáøóåö ÇáøóÐöí íõÎúÑöÌõ ÇáúÎóÈúÁó Ýöí ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖö æóíóÚúáóãõ ãóÇ ÊõÎúÝõæäó æóãóÇ ÊõÚúáöäõæäó
[27] 26. Çááøóåõ áóÇ Åöáóåó ÅöáøóÇ åõæó ÑóÈøõ ÇáúÚóÑúÔö ÇáúÚóÙöíãö
[28] 27. ÞóÇáó ÓóäóäÙõÑõ ÃóÕóÏóÞúÊó Ãóãú ßõäÊó ãöäó ÇáúßóÇÐöÈöíäó
[29] 28. ÇÐúåóÈ ÈøößöÊóÇÈöí åóÐóÇ ÝóÃóáúÞöåú Åöáóíúåöãú Ëõãøó Êóæóáøó Úóäúåõãú ÝóÇäÙõÑú ãóÇÐóÇ íóÑúÌöÚõæäó
[30] 29. ÞóÇáóÊú íóÇ ÃóíøõåóÇ ÇáãóáóÃõ Åöäøöí ÃõáúÞöíó Åöáóíøó ßöÊóÇÈñ ßóÑöíãñ
[31] 30. Åöäøóåõ ãöä ÓõáóíúãóÇäó æóÅöäøóåõ ÈöÓúãö Çááøóåö ÇáÑøóÍúãóäö ÇáÑøóÍöíãö
[32] 31. ÃóáøóÇ ÊóÚúáõæÇ Úóáóíøó æóÃúÊõæäöí ãõÓúáöãöíäó
[33] 32. ÞóÇáóÊú íóÇ ÃóíøõåóÇ ÇáãóáóÃõ ÃóÝúÊõæäöí Ýöí ÃóãúÑöí ãóÇ ßõäÊõ ÞóÇØöÚóÉð ÃóãúÑðÇ ÍóÊøóì ÊóÔúåóÏõæäö
[34] 33. ÞóÇáõæÇ äóÍúäõ ÃõæúáõæÇ ÞõæøóÉò æóÃõæáõæÇ ÈóÃúÓò ÔóÏöíÏò æóÇáúÃóãúÑõ Åöáóíúßö ÝóÇäÙõÑöí ãóÇÐóÇ ÊóÃúãõÑöíäó
[35] 34. ÞóÇáóÊú Åöäøó Çáúãõáõæßó ÅöÐóÇ ÏóÎóáõæÇ ÞóÑúíóÉð ÃóÝúÓóÏõæåóÇ æóÌóÚóáõæÇ ÃóÚöÒøóÉó ÃóåúáöåóÇ ÃóÐöáøóÉð æóßóÐóáößó íóÝúÚóáõæäó
[36] 35. æóÅöäøöí ãõÑúÓöáóÉñ Åöáóíúåöã ÈöåóÏöíøóÉò ÝóäóÇÙöÑóÉñ Èöãó íóÑúÌöÚõ ÇáúãõÑúÓóáõæäó
[37] 36. ÝóáóãøóÇ ÌóÇÁ ÓõáóíúãóÇäó ÞóÇáó ÃóÊõãöÏøõæäóäö ÈöãóÇáò ÝóãóÇ ÂÊóÇäöíó Çááøóåõ ÎóíúÑñ ãøöãøóÇ ÂÊóÇßõã Èóáú ÃóäÊõã ÈöåóÏöíøóÊößõãú ÊóÝúÑóÍõæäó
[38] 37. ÇÑúÌöÚú Åöáóíúåöãú ÝóáóäóÃúÊöíóäøóåõãú ÈöÌõäõæÏò áøóÇ ÞöÈóáó áóåõã ÈöåóÇ æóáóäõÎúÑöÌóäøóåõã ãøöäúåóÇ ÃóÐöáøóÉð æóåõãú ÕóÇÛöÑõæäó
[39] 38. ÞóÇáó íóÇ ÃóíøõåóÇ ÇáãóáóÃõ Ãóíøõßõãú íóÃúÊöíäöí ÈöÚóÑúÔöåóÇ ÞóÈúáó Ãóä íóÃúÊõæäöí ãõÓúáöãöíäó
[40] 39. ÞóÇáó ÚöÝúÑíÊñ ãøöäó ÇáúÌöäøö ÃóäóÇ ÂÊöíßó Èöåö ÞóÈúáó Ãóä ÊóÞõæãó ãöä ãøóÞóÇãößó æóÅöäøöí Úóáóíúåö áóÞóæöíøñ Ãóãöíäñ
[41] 40. ÞóÇáó ÇáøóÐöí ÚöäÏóåõ Úöáúãñ ãøöäó ÇáúßöÊóÇÈö ÃóäóÇ ÂÊöíßó Èöåö ÞóÈúáó Ãóä íóÑúÊóÏøó Åöáóíúßó ØóÑúÝõßó ÝóáóãøóÇ ÑóÂåõ ãõÓúÊóÞöÑøðÇ ÚöäÏóåõ ÞóÇáó åóÐóÇ ãöä ÝóÖúáö ÑóÈøöí áöíóÈúáõæóäöí ÃóÃóÔúßõÑõ Ãóãú ÃóßúÝõÑõ æóãóä ÔóßóÑó ÝóÅöäøóãóÇ íóÔúßõÑõ áöäóÝúÓöåö æóãóä ßóÝóÑó ÝóÅöäøó ÑóÈøöí Ûóäöíøñ ßóÑöíãñ
[42] 41. ÞóÇáó äóßøöÑõæÇ áóåóÇ ÚóÑúÔóåóÇ äóäÙõÑú ÃóÊóåúÊóÏöí Ãóãú Êóßõæäõ ãöäó ÇáøóÐöíäó áóÇ íóåúÊóÏõæäó
[43] 42. ÝóáóãøóÇ ÌóÇÁÊú Þöíáó ÃóåóßóÐóÇ ÚóÑúÔõßö ÞóÇáóÊú ßóÃóäøóåõ åõæó æóÃõæÊöíäóÇ ÇáúÚöáúãó ãöä ÞóÈúáöåóÇ æóßõäøóÇ ãõÓúáöãöíäó
[44] 43. æóÕóÏøóåóÇ ãóÇ ßóÇäóÊ ÊøóÚúÈõÏõ ãöä Ïõæäö Çááøóåö ÅöäøóåóÇ ßóÇäóÊú ãöä Þóæúãò ßóÇÝöÑöíäó
[45] 44. Þöíáó áóåóÇ ÇÏúÎõáöí ÇáÕøóÑúÍó ÝóáóãøóÇ ÑóÃóÊúåõ ÍóÓöÈóÊúåõ áõÌøóÉð æóßóÔóÝóÊú Úóä ÓóÇÞóíúåóÇ ÞóÇáó Åöäøóåõ ÕóÑúÍñ ãøõãóÑøóÏñ ãøöä ÞóæóÇÑöíÑó ÞóÇáóÊú ÑóÈøö Åöäøöí ÙóáóãúÊõ äóÝúÓöí æóÃóÓúáóãúÊõ ãóÚó ÓõáóíúãóÇäó áöáøóåö ÑóÈøö ÇáúÚóÇáóãöíäó
[46] 45. æóáóÞóÏú ÃóÑúÓóáúäóÇ Åöáóì ËóãõæÏó ÃóÎóÇåõãú ÕóÇáöÍðÇ Ãóäö ÇÚúÈõÏõæÇ Çááøóåó ÝóÅöÐóÇ åõãú ÝóÑöíÞóÇäö íóÎúÊóÕöãõæäó
[47] 46. ÞóÇáó íóÇ Þóæúãö áöãó ÊóÓúÊóÚúÌöáõæäó ÈöÇáÓøóíøöÆóÉö ÞóÈúáó ÇáúÍóÓóäóÉö áóæúáóÇ ÊóÓúÊóÛúÝöÑõæäó Çááøóåó áóÚóáøóßõãú ÊõÑúÍóãõæäó
[48] 47. ÞóÇáõæÇ ÇØøóíøóÑúäóÇ Èößó æóÈöãóä ãøóÚóßó ÞóÇáó ØóÇÆöÑõßõãú ÚöäÏó Çááøóåö Èóáú ÃóäÊõãú Þóæúãñ ÊõÝúÊóäõæäó
[49] 48. æóßóÇäó Ýöí ÇáúãóÏöíäóÉö ÊöÓúÚóÉõ ÑóåúØò íõÝúÓöÏõæäó Ýöí ÇáúÃóÑúÖö æóáóÇ íõÕúáöÍõæäó
[50] 49. ÞóÇáõæÇ ÊóÞóÇÓóãõæÇ ÈöÇááøóåö áóäõÈóíøöÊóäøóåõ æóÃóåúáóåõ Ëõãøó áóäóÞõæáóäøó áöæóáöíøöåö ãóÇ ÔóåöÏúäóÇ ãóåúáößó Ãóåúáöåö æóÅöäøóÇ áóÕóÇÏöÞõæäó
[51] 50. æóãóßóÑõæÇ ãóßúÑðÇ æóãóßóÑúäóÇ ãóßúÑðÇ æóåõãú áóÇ íóÔúÚõÑõæäó
[52] 51. ÝóÇäÙõÑú ßóíúÝó ßóÇäó ÚóÇÞöÈóÉõ ãóßúÑöåöãú ÃóäøóÇ ÏóãøóÑúäóÇåõãú æóÞóæúãóåõãú ÃóÌúãóÚöíäó
[53] 52. ÝóÊöáúßó ÈõíõæÊõåõãú ÎóÇæöíóÉð ÈöãóÇ ÙóáóãõæÇ Åöäøó Ýöí Ðóáößó áóÂíóÉð áøöÞóæúãò íóÚúáóãõæäó
[54] 53. æóÃóäÌóíúäóÇ ÇáøóÐöíäó ÂãóäõæÇ æóßóÇäõæÇ íóÊøóÞõæäó
[55] 54. æóáõæØðÇ ÅöÐú ÞóÇáó áöÞóæúãöåö ÃóÊóÃúÊõæäó ÇáúÝóÇÍöÔóÉó æóÃóäÊõãú ÊõÈúÕöÑõæäó
[56] 55. ÃóÆöäøóßõãú áóÊóÃúÊõæäó ÇáÑøöÌóÇáó ÔóåúæóÉð ãøöä Ïõæäö ÇáäøöÓóÇÁ Èóáú ÃóäÊõãú Þóæúãñ ÊóÌúåóáõæäó
[57] 56. ÝóãóÇ ßóÇäó ÌóæóÇÈó Þóæúãöåö ÅöáøóÇ Ãóä ÞóÇáõæÇ ÃóÎúÑöÌõæÇ Âáó áõæØò ãøöä ÞóÑúíóÊößõãú Åöäøóåõãú ÃõäóÇÓñ íóÊóØóåøóÑõæäó
[58] 57. ÝóÃóäÌóíúäóÇåõ æóÃóåúáóåõ ÅöáøóÇ ÇãúÑóÃóÊóåõ ÞóÏøóÑúäóÇåóÇ ãöäó ÇáúÛóÇÈöÑöíäó
[59] 58. æóÃóãúØóÑúäóÇ Úóáóíúåöã ãøóØóÑðÇ ÝóÓóÇÁ ãóØóÑõ ÇáúãõäÐóÑöíäó
[60] 59. Þõáö ÇáúÍóãúÏõ áöáøóåö æóÓóáóÇãñ Úóáóì ÚöÈóÇÏöåö ÇáøóÐöíäó ÇÕúØóÝóì Âááøóåõ ÎóíúÑñ ÃóãøóÇ íõÔúÑößõæäó
[61] 60. Ãóãøóäú ÎóáóÞó ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖó æóÃóäÒóáó áóßõã ãøöäó ÇáÓøóãóÇÁ ãóÇÁ ÝóÃóäÈóÊúäóÇ Èöåö ÍóÏóÇÆöÞó ÐóÇÊó ÈóåúÌóÉò ãøóÇ ßóÇäó áóßõãú Ãóä ÊõäÈöÊõæÇ ÔóÌóÑóåóÇ ÃóÅöáóåñ ãøóÚó Çááøóåö Èóáú åõãú Þóæúãñ íóÚúÏöáõæäó
[62] 61. Ãóãøóä ÌóÚóáó ÇáúÃóÑúÖó ÞóÑóÇÑðÇ æóÌóÚóáó ÎöáóÇáóåóÇ ÃóäúåóÇÑðÇ æóÌóÚóáó áóåóÇ ÑóæóÇÓöíó æóÌóÚóáó Èóíúäó ÇáúÈóÍúÑóíúäö ÍóÇÌöÒðÇ ÃóÅöáóåñ ãøóÚó Çááøóåö Èóáú ÃóßúËóÑõåõãú áóÇ íóÚúáóãõæäó
[63] 62. Ãóãøóä íõÌöíÈõ ÇáúãõÖúØóÑøó ÅöÐóÇ ÏóÚóÇåõ æóíóßúÔöÝõ ÇáÓøõæÁó æóíóÌúÚóáõßõãú ÎõáóÝóÇÁ ÇáúÃóÑúÖö ÃóÅöáóåñ ãøóÚó Çááøóåö ÞóáöíáðÇ ãøóÇ ÊóÐóßøóÑõæäó
[64] 63. Ãóãøóä íóåúÏöíßõãú Ýöí ÙõáõãóÇÊö ÇáúÈóÑøö æóÇáúÈóÍúÑö æóãóä íõÑúÓöáõ ÇáÑøöíóÇÍó ÈõÔúÑðÇ Èóíúäó íóÏóíú ÑóÍúãóÊöåö ÃóÅöáóåñ ãøóÚó Çááøóåö ÊóÚóÇáóì Çááøóåõ ÚóãøóÇ íõÔúÑößõæäó
[65] 64. Ãóãøóä íóÈúÏóÃõ ÇáúÎóáúÞó Ëõãøó íõÚöíÏõåõ æóãóä íóÑúÒõÞõßõã ãøöäó ÇáÓøóãóÇÁ æóÇáúÃóÑúÖö ÃóÅöáóåñ ãøóÚó Çááøóåö Þõáú åóÇÊõæÇ ÈõÑúåóÇäóßõãú Åöä ßõäÊõãú ÕóÇÏöÞöíäó
[66] 65. Þõá áøóÇ íóÚúáóãõ ãóä Ýöí ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖö ÇáúÛóíúÈó ÅöáøóÇ Çááøóåõ æóãóÇ íóÔúÚõÑõæäó ÃóíøóÇäó íõÈúÚóËõæäó
[67] 66. Èóáö ÇÏøóÇÑóßó Úöáúãõåõãú Ýöí ÇáúÂÎöÑóÉö Èóáú åõãú Ýöí Ôóßøò ãøöäúåóÇ Èóáú åõã ãøöäúåóÇ Úóãöæäó
[68] 67. æóÞóÇáó ÇáøóÐöíäó ßóÝóÑõæÇ ÃóÆöÐóÇ ßõäøóÇ ÊõÑóÇÈðÇ æóÂÈóÇÄõäóÇ ÃóÆöäøóÇ áóãõÎúÑóÌõæäó
[69] 68. áóÞóÏú æõÚöÏúäóÇ åóÐóÇ äóÍúäõ æóÂÈóÇÄõäóÇ ãöä ÞóÈúáõ Åöäú åóÐóÇ ÅöáøóÇ ÃóÓóÇØöíÑõ ÇáúÃóæøóáöíäó
[70] 69. Þõáú ÓöíÑõæÇ Ýöí ÇáúÃóÑúÖö ÝóÇäÙõÑõæÇ ßóíúÝó ßóÇäó ÚóÇÞöÈóÉõ ÇáúãõÌúÑöãöíäó
[71] 70. æóáóÇ ÊóÍúÒóäú Úóáóíúåöãú æóáóÇ Êóßõä Ýöí ÖóíúÞò ãøöãøóÇ íóãúßõÑõæäó
[72] 71. æóíóÞõæáõæäó ãóÊóì åóÐóÇ ÇáúæóÚúÏõ Åöä ßõäÊõãú ÕóÇÏöÞöíäó
[73] 72. Þõáú ÚóÓóì Ãóä íóßõæäó ÑóÏöÝó áóßõã ÈóÚúÖõ ÇáøóÐöí ÊóÓúÊóÚúÌöáõæäó
[74] 73. æóÅöäøó ÑóÈøóßó áóÐõæ ÝóÖúáò Úóáóì ÇáäøóÇÓö æóáóßöäøó ÃóßúËóÑóåõãú áóÇ íóÔúßõÑõæäó
[75] 74. æóÅöäøó ÑóÈøóßó áóíóÚúáóãõ ãóÇ Êõßöäøõ ÕõÏõæÑõåõãú æóãóÇ íõÚúáöäõæäó
[76] 75. æóãóÇ ãöäú ÛóÇÆöÈóÉò Ýöí ÇáÓøóãóÇÁ æóÇáúÃóÑúÖö ÅöáøóÇ Ýöí ßöÊóÇÈò ãøõÈöíäò
[77] 76. Åöäøó åóÐóÇ ÇáúÞõÑúÂäó íóÞõÕøõ Úóáóì Èóäöí ÅöÓúÑóÇÆöíáó ÃóßúËóÑó ÇáøóÐöí åõãú Ýöíåö íóÎúÊóáöÝõæäó
[78] 77. æóÅöäøóåõ áóåõÏðì æóÑóÍúãóÉñ áøöáúãõÄúãöäöíäó
[79] 78. Åöäøó ÑóÈøóßó íóÞúÖöí Èóíúäóåõã ÈöÍõßúãöåö æóåõæó ÇáúÚóÒöíÒõ ÇáúÚóáöíãõ
[80] 79. ÝóÊóæóßøóáú Úóáóì Çááøóåö Åöäøóßó Úóáóì ÇáúÍóÞøö ÇáúãõÈöíäö
[81] 80. Åöäøóßó áóÇ ÊõÓúãöÚõ ÇáúãóæúÊóì æóáóÇ ÊõÓúãöÚõ ÇáÕøõãøó ÇáÏøõÚóÇÁ ÅöÐóÇ æóáøóæúÇ ãõÏúÈöÑöíäó
[82] 81. æóãóÇ ÃóäÊó ÈöåóÇÏöí ÇáúÚõãúíö Úóä ÖóáóÇáóÊöåöãú Åöä ÊõÓúãöÚõ ÅöáøóÇ ãóä íõÄúãöäõ ÈöÂíóÇÊöäóÇ Ýóåõã ãøõÓúáöãõæäó
[83] 82. æóÅöÐóÇ æóÞóÚó ÇáúÞóæúáõ Úóáóíúåöãú ÃóÎúÑóÌúäóÇ áóåõãú ÏóÇÈøóÉð ãøöäó ÇáúÃóÑúÖö Êõßóáøöãõåõãú Ãóäøó ÇáäøóÇÓó ßóÇäõæÇ ÈöÂíóÇÊöäóÇ áóÇ íõæÞöäõæäó
[84] 83. æóíóæúãó äóÍúÔõÑõ ãöä ßõáøö ÃõãøóÉò ÝóæúÌðÇ ãøöãøóä íõßóÐøöÈõ ÈöÂíóÇÊöäóÇ Ýóåõãú íõæÒóÚõæäó
[85] 84. ÍóÊøóì ÅöÐóÇ ÌóÇÄõæÇ ÞóÇáó ÃóßóÐøóÈúÊõã ÈöÂíóÇÊöí æóáóãú ÊõÍöíØõæÇ ÈöåóÇ ÚöáúãðÇ ÃóãøóÇÐóÇ ßõäÊõãú ÊóÚúãóáõæäó
[86] 85. æóæóÞóÚó ÇáúÞóæúáõ Úóáóíúåöã ÈöãóÇ ÙóáóãõæÇ Ýóåõãú áóÇ íóäØöÞõæäó
[87] 86. Ãóáóãú íóÑóæúÇ ÃóäøóÇ ÌóÚóáúäóÇ Çááøóíúáó áöíóÓúßõäõæÇ Ýöíåö æóÇáäøóåóÇÑó ãõÈúÕöÑðÇ Åöäøó Ýöí Ðóáößó áóÂíóÇÊò áøöÞóæúãò íõÄúãöäõæäó
[88] 87. æóíóæúãó íõäÝóÎõ Ýöí ÇáÕøõæÑö ÝóÝóÒöÚó ãóä Ýöí ÇáÓøóãóÇæóÇÊö æóãóä Ýöí ÇáúÃóÑúÖö ÅöáøóÇ ãóä ÔóÇÁ Çááøóåõ æóßõáøñ ÃóÊóæúåõ ÏóÇÎöÑöíäó
[89] 88. æóÊóÑóì ÇáúÌöÈóÇáó ÊóÍúÓóÈõåóÇ ÌóÇãöÏóÉð æóåöíó ÊóãõÑøõ ãóÑøó ÇáÓøóÍóÇÈö ÕõäúÚó Çááøóåö ÇáøóÐöí ÃóÊúÞóäó ßõáøó ÔóíúÁò Åöäøóåõ ÎóÈöíÑñ ÈöãóÇ ÊóÝúÚóáõæäó
[90] 89. ãóä ÌóÇÁ ÈöÇáúÍóÓóäóÉö Ýóáóåõ ÎóíúÑñ ãøöäúåóÇ æóåõã ãøöä ÝóÒóÚò íóæúãóÆöÐò Âãöäõæäó
[91] 90. æóãóä ÌóÇÁ ÈöÇáÓøóíøöÆóÉö ÝóßõÈøóÊú æõÌõæåõåõãú Ýöí ÇáäøóÇÑö åóáú ÊõÌúÒóæúäó ÅöáøóÇ ãóÇ ßõäÊõãú ÊóÚúãóáõæäó
[92] 91. ÅöäøóãóÇ ÃõãöÑúÊõ Ãóäú ÃóÚúÈõÏó ÑóÈøó åóÐöåö ÇáúÈóáúÏóÉö ÇáøóÐöí ÍóÑøóãóåóÇ æóáóåõ ßõáøõ ÔóíúÁò æóÃõãöÑúÊõ Ãóäú Ãóßõæäó ãöäó ÇáúãõÓúáöãöíäó
[93] 92. æóÃóäú ÃóÊúáõæó ÇáúÞõÑúÂäó Ýóãóäö ÇåúÊóÏóì ÝóÅöäøóãóÇ íóåúÊóÏöí áöäóÝúÓöåö æóãóä Öóáøó ÝóÞõáú ÅöäøóãóÇ ÃóäóÇ ãöäó ÇáúãõäÐöÑöíäó
[94] 93. æóÞõáö ÇáúÍóãúÏõ áöáøóåö ÓóíõÑöíßõãú ÂíóÇÊöåö ÝóÊóÚúÑöÝõæäóåóÇ æóãóÇ ÑóÈøõßó ÈöÛóÇÝöáò ÚóãøóÇ ÊóÚúãóáõæäó