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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. Sien. Miem.
[These abbreviated Arabic letters mean:] Purity and Safety,
O Mohammed! [3] 2. Those are the revelations of the Book [: the Quran] that makes
things clear. a [4] 3. We recite to you, [Mohammed,] of the story of Moses and
Pharaoh: a true account b,
to [rehearse it to] a people c
who believe [in it.] [5] 4. Now
Pharaoh d had exalted himself in the land
[of Egypt] and had divided its people into sects [honoring some and subjecting
others], abasing one party of them [: the Children of Israel], slaughtering
their [newly born] sons, and sparing their women [to live]; for he was one of
the workers of corruption. [6] 5. Yet We liked to be Gracious to those [Children of Israel]
that were abased in the land [of Egypt, by saving them from the torture of
Pharaoh], and to make them religious leaders, and to make them the inheritors
[of the possession of Pharaoh.] [7] 6. And to establish them in the earth e; and to show Pharaoh and Haman [his minister] and their
hosts that which they feared from them f. |
2 a
This has been interpreted in the Quran, chapter or soora 26. 3 b i.e. exactly true without any
addition or subtraction. 3 c They are your companions. 4 d Pharaoh of Moses (the pharaoh of
the Exodus) was Merneptah, the son of Ramses II who
reigned in the year 1223 BC; he was the thirteenth son of Ramses II; he was a
great military general during the reign of his father; among his titles were:
( the Great Priest of gods: Yetah-Sim, the highest
General of the Army, the Royal Scribe and the Guard of the Temple Sacred
Objects); he ruled Egypt for 19 years and 6 months; his age when he reigned
was 58 years.
6 e With much crops, cattle and
wealth. 6 f Concerning the disappearing of
the sovereignty of Pharaoh and the authority of Haman. Haman was a minister of Pharaoh. And another Haman, appeared to
Jews later on, who was a minister of King Xerxes; he was Haman son of Hammedatha, the Agagite, who
was enraged against Jews because Mordecai the uncle of Esther did not respect
Haman and did not kneel down or pay him honor, i.e. he did not kneel to
salute him. The king said: "Do with them
as you please." And he permitted him to kill them. The king then refrained from
killing Jews, and commanded to hang Haman, so they hanged Haman on a gallows
seventy-five feet high, he had prepared for hanging Mordecai, and it became
his own, on which he was hanged in the citadel of Susa. And the story is written in the
Bible, the Book of Esther. |
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[8] 7. And We revealed to Moses’ mother [saying:] "Suckle
him a and, when you fear for him b,
then cast him into the River [Nile of Egypt.] And fear not c
nor grieve d; [for surely] We shall [soon] restore him to you, and shall
[in the future] make him [one] of [Our] messengers." e [9] 8. And Pharaoh's family picked him up f,
that he might
be for them an enemy and a [source of] grief g; surely, Pharaoh and Haman and their hosts were guilty h. [10] 9. Said Pharaoh's wife, 'He will be a ‘source of delight and
comfort’ to me and you [Pharaoh.] Slay him not; perchance he will profit us,
or we will take him for a son.' And they were not aware [that their destruction would be
by his hands.] |
7 a
So she suckled him for three months. 7 b Lest Pharaoh may kill him. 7 c For him lest he may be drowned. 7 d For leaving him. 7 e Therefore, she cast him in the
River Nile, an oblong ‘papyrus basket’ coated with tar and pitch. 8 f From the Nile. 8 g When he would become forty years
old. 8 h Concerning their program and
adversity to the Children of Israel. |
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[11] 10. And the heart of Moses’ mother became void a; and she would have declared about himb, had we
not fortified her heart [with firmness c];
that she should be of the believers [in bringing him back to her.] [12] 11. And she said to his sister [Mary]: "Trace him d." So she observed him from aside [of them], and they
perceived [her] not e. [13] 12. And before [bringing him back to his mother] We forbade
him foster mothers f; and [Mary his sister] said:
"Shall I guide you to a family who will take charge g of him for you and will be sincere to [raise and look after]
him?" [14] 13. So We returned him to his mother that she might be
‘delighted and have comfort’ [by seeing him], and that she might not grieve
[about missing him], and that she might know that the promise of God is true h, but most of [people] know not. i [15] 14. And when he attained his [thirty years age of] full
strength, and reached his [forty years age of the mind] maturity, We offered
to him authority [concerning the miracles] and knowledge [about the religion and
the Torah.] Thus do We reward those [of your nation, O Mohammed] who
are kind. |
10 a
Because of the patience for leaving him. 10 b And would have said: Give me my
son. 10 c So she became firm and did not
declare about him. 11 d i.e. follow him and know about
his outcome. 11 e And they did not know that she
was Mary his sister. 12 f In order to bring him back to his
mother; it means: We made him shrink back from and detest the breasts of
women, and accept them not. 12 g Concerning his suckling and
raising. 13 h And that if He promises will not
break His promise. 13 i Neither the consequences, nor the
facts. |
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[Then God – be glorified – mentioned an incident happened
to Moses, before the authority and knowledge were given to him, and He said:] [16] 15. And he entered the city [of Thebes a] at [noon] time when its people were unaware b, and found there two men fighting c: one was of his own party d, and the other was [a Copt: one] of his enemies. Now the one that was of his party cried to him for help
against the other that was of his enemies; so Moses struck him [on the heart]
with his fist, and dispatched hime, and [then he] said: "This [incident] is [some] of
Satan's doing f; he is surely a manifest enemy
[of the Children of Adam.]" [17] 16. [At that time], he said: "My Lord, I have wronged
myself [by killing this Copt]; forgive me [my fault!]" So [His Lord] forgave him; for He is the Most Forgiving
[for the repenting], the Most Merciful [to the regretting.] [18] 17. He said: “My Lord! since You have favored me [by
concealing that I had slain him], I will never be g any supporter of the guilty [like my companion whom I
helped yesterday.]" h [19] 18. Next morning, he was in the city, fearful and vigilant i when, behold, the man – who had sought his help the day
before – cried [again] for his help [against another Copt.] Moses said to
him: "Truly, you are a manifest troublemaker." j [20] 19. But when he [repeated his appeal for help, and Moses]
would have assaulted [the Copt] who was an enemy to them both k, [the Copt] said: "Moses, do you intend to slay me, even as you slew a
living person yesterday? You only intend to be a tyrant in the land; you
intend not to be a peace maker [between people.]" [21] 20. Then came a man l
from the furthest part of the city, walking quickly; he said: "Moses,
the chief of the Copt are conspiring as for to slay you; therefore, go out
[of the land of Egypt]; I am a sincere adviser to you." [22] 21. He therefore went out of [the city of Pharaoh, aiming at Midian] fearful [of being killed] and vigilant [about
their pursuing after him]; he said: "My Lord, save me from the people of
the oppressors." |
15 a
Which was the capital of Pharaoh, the ruins of which are still present till
now. 15 b At the time when people had some
sleep at afternoon, and it was Summer time, and people
are in their homes because of the extreme heat. Moses had gone out of the
city before that to see his relatives among the Children of Israel in the
village nowadays known as Tell el-Yahudiya (Mound
of the Jews). Then when he returned to the city of Thebes, he found two men …
15 c i.e. beating each other. 15 d The Children of Israel. 15 e i.e. he killed him by one strike
on his heart with his fist. Then Moses turned right and left
and did not see anyone, so he buried him in the sand, and went his way. 15 f For Satan enraged me, and I
struck him and he died. 17 g After today, or from now on. 17 h That is because when Moses got
out of the city next day, to see his relatives, they told him that the one,
who asked his help the day before, had spread the killing story among the
Children of Israel, and had not concealed it as had Moses recommended him.
Such act was indeed an offense against Moses, and when Moses blamed him about
that, he apologized to him and said: “I did not tell anyone of the Copt about
that, but I only told your brothers about it; may God help you and hide your
case.” So Moses returned by night to the
city. 18 i Worried whether the Copts knew
about the killer or not. 18 j Yesterday you deceived me, and
today you again call me and seek my help. 19 k Because he was one of the Copt. 20 l Who was one of the Children of
Israel. |
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[23] 22. And when he set out [from the city of Pharaoh] aiming at Midiana,
he said: "I hope my Lord will guide me on the ‘straight and direct’ way
[leading me to Midian.]" [24] 23.
And when he arrived at the water [well] of Median b, he found there a crowd of people watering [their
cattle], and he found apart from them two women keeping back [their sheep] c; [Moses] said [to them]: "What is the matter with you
[that you do not water your flocks with the rest of people?]" They said: " We do not water [our flocks, at the time
of crowding,] till the shepherds go away [with their sheep, and we then give
water to our sheep], and our father is a very old man d." [25] 24. So he watered for them [their sheep till satisfaction]; then
he went aside to the shade e,
and said: "My Lord, truly am I in [desperate]
need of [any] good that You may send to me. f " [26] 25. Then one of the two [women] came to him, walking shyly,
and said: "My father invites you that he may pay to you the recompense
for that you gave water to [our sheep.]" g So when [Moses] came and told him the whole story h, [Shu'aib] said [to Moses]:
"Fear not; for, by now, you are secure from the people of the
wrong-doers." i [27] 26. Said one of the two [women]: "Father, hire him [to
tend the sheep]; for the best of those whom you hired is [this man who is]
strong j and trustworthy k." [28] 27.
[Shu'aib or Reuel]
said: “I desire to marry one of these two daughters of mine to you, on
condition that you should work for me [in tending the sheep] for eight years;
but if you complete ten, it will be of your own accord l, and I do not wish to be hard to you [by completing ten
years]; if God please, you will find me one of the righteous m.” [29] 28. [Moses] said: "This [deal] is [to be observed] by me
and youn; whichever of the two terms [the eight or the
ten years] I accomplish [in tending the sheep], I may not be demanded for
more [than that]; then let God witness o
what we say." p |
22 a
Which was a town in the Wilderness of Sinai, few parassangs
(or leagues) away from the El-Tor (or Hor or Horeb) mountain; [one league equals about 5.5
kilometers.] The author of the Arabic book:
(With the Prophets), said on page 223: “It was
situated around the northern end of the Aqaba gulf.” 23 b i.e. he arrived at the well of
which the people of that town took water. 23 c i.e. they prevented their sheep
from the water, lest they should mix with the sheep of the shepherds. 23 d And he cannot come out to water
the sheep. And Moses felt compassion to them,
so … 24 e And he sat there, and was hungry. 24 f i.e. I am in need, and I don’t
possess anything. So when the two women returned to their
father, he said: “What is the matter with you, that today you returned
early?” And they told him about the man
who watered the sheep for them, so Shu'aib said to
one of them: “Bring him to me.” 25 g So he went with her to the house
of her father Shu'aib, whose name in Hebrew was Reuel, who had seven daughters. This Shu'aib
or Reuel is not Shu'aib,
son of Tema, son of Ishmael, mentioned in the
Quran, chapter 7; because this latter was before the time of Moses. 25 h About slaying the Copt, and the
rest of the story. 25 i It means: secure from Pharaoh and
his people, because he has no dominion on our land, and we are not in his
kingdom. 26 j With his getting the water out of
the well, giving water to the sheep and he does not get tired. 26 k Her father said: “How did you
know him being trustworthy?” She said: “The armlet fell from my
hand, while I was not aware, and he found and gave it to me, and did not hide
it from me.” 27 l i.e. such thing will be a favor
of you, and it will not any obligatory duty of you. 27 m i.e. with my good company and
fulfilling the covenant. 28 n That both of us should fulfill
the condition, without breaking it. 28 o i.e. witness our deal and hear
our words. 28 p Therefore, he gave him in
marriage his daughter Zipporah, and Moses resided
with him tending the sheep, and she begot for him a son whom he named Gershom, then she gave birth to another son whom he named
Eleazar. |
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[30] 29. Then, when Moses had accomplished the term [of the eight yearsa],
and was traveling with his family [: his wife and two sons b], he saw in the distance a fire by the side of the
[Mount] Hor c,
and said to his family: "Stay here; for I see in the distance a fire;
that I may bring you therefrom information [about the correct way d], or [bring] a brand of fire [in a piece of wood] that
you may kindle fire [from it.]" [31] 30. When he came to it, he was called from the right e bank of the valley f,
in the blessed g area [below the mountain, and
which was called the Valley of Tuwa], out of the
tree [of olive] h: "Moses, I AM God, the Lord of the worlds." [32] 31. "[Now] cast down your staff [on the ground!]" [So he cast it down] but when he saw it moving vigorously
as it were a genie, he turned to flee [from it] headlong and turned not
backwards. [So God – be glorified – called him, and said:] "O
Moses, come forward and fear not; for surely you are safe." [33] 32. "Introduce your hand into your bosom [: the opening
of your shirt], and it shall come out white [with radiation] without disease
[or skin depigmentation]; and in case you fear [when you see it], fold your hand
[under your armpit, and it will return back to its usual condition]; so these [: the staff and the white hand] are two proofs
from your Lord to Pharaoh and his princes; for surely they are an ungodly
people.” [34] 33. [Moses] said: "My Lord, I killed one of them, and I
fear lest they may kill me." [35] 34. "And Aaron, my brother, is more fluent than I am; so
send him with me as a ‘follower i
and helper’ to confirm my [words]; for I fear that they will deny me." [36] 35. [God] said: "We shall assist you, [Moses], with your
brother [Aaron]j, and give to both of you an authority [by means
of the nine miracles] so that they cannot afflict you [with any harm];
[therefore], because of Our [nine] miracles [they will fear and dread you;
and] you – both in addition to those who follow you – will be the victors k." |
29 a
The indication of that it was the term of the eight years not of the ten
years, because He said: (When Moses had accomplished the term), and He did
not say: accomplished the two terms. 29 b With his sheeps,
aiming to travel to Egypt, and that was after the death of Shu'aib (Reuel) the father of
his wife, and the standing of his son instead of his father. 29 c Horeb
or El-Tor Mountain. 29 d He had missed the way because of the
darkness of the night. 30 e i.e. to the right side of Moses,
who was moving from Midian aiming at Egypt. (And
We called to him from the right side of the Tor: [Mount Sinai: Horeb]) It means: the mountain was to the
right of Moses. God – be glorified – said also in
this soora 28: 44, which means: (And
you [Mohammed] were not on the western side of the [Mount Horeb]
when We decreed to Moses the matter.) It means: on the side of the Mount Horeb to the west of Moses. So according to this description,
the mountain was to his right, his face towards the south, i.e. towards Egypt
to which he aimed in his journey, and the town of Midian
behind him. 30 f i.e. which was along the side of
Mount Horeb. 30 g It was blessed and sacred because
Prophet Abraham prayed and worshipped there. Then the light of God settled in
the tree. 30 h For this reason, God said it is
blessed, that is in the Quran 24: 35, which means: (lit
[with oil derived] from a blessed tree: an olive); because God spoke to Moses
out of it, and said: (Moses, I AM God, the Lord of the worlds.) In fact, Ezra son of Siraeh made a mistake in his Torah, when he said it was
the blackberry tree [as in the Arabic Bible, while in the English Bible: he said:
the bush.] That is because this tree is the
hiding place of the swines; it is an evil tree with
curved spikes which will tear the clothes of anyone approaches it or culls of
its fruits. Our father Adam uprooted it when he ate of its fruit then he
uprooted it and cast it away, because it was the reason for his expelling out
of the garden. 34 i The word means a ‘follower’: not
behind the leader but along with him, to follow and assist him. 35 j i.e. We shall make your brother
an assistant to you, in order that your heart may be strengthened with him. 35 k Against them. Therefore, Moses immediately set
to Egypt, and left his family who returned to Midian,
to their uncle: the brother of Moses’ wife: Zipporah.
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[37] 36. But when Moses brought them Our miracles: clearly evident,
they said: "This is nothing but a magic [which you] forge a, and we never heard such [words] among our
forefathers." [38] 37. Moses said [answering them]: “My Lord knows best who it is that has brought guidance from Him b, and whose will be the final [good] consequences c. Surely, wrong-doers d
will never prosper.” [39] 38. And Pharaoh saide: "O
nobles, I know not that you have any god [on earth] other than myself, so
kindle to me [a fire], O Haman, for baking the mud [to make bricks]; and
construct [from the bricks] a lofty tower for me, in order that I may look at
[the God of heaven:] the God of Moses [and ask Him: did He truly send Moses
or not]; and even I believe that [Moses] is a liar f." [40] 39. [Pharaoh] and his hosts were haughty in the land without
right, and thought that they would never be brought back to Us [when We will
punish them according to their wrong-doing and their disbelief.] g [41] 40. So We seized him and his hosts [with punishment], and cast
them in the sea h; see [Mohammed] then what the
consequence was of the wrong-doers i. [42] 41. And We appointed them [as] leaders j, inviting [their people] to the Fire k, and – on the Day of Judgment – no succor l shall they be given. [43] 42. And We let them be followed by a curse on them
in this World m, and on the Day of Judgment they
shall be spurned n. |
36 a Against the Lord of heaven. 37 b The meaning: My Lord knows best
about me, because it is He Who has sent me to you with the guidance. 37 c It means: And He knows that the
good final consequences will for us and for His servants who devote themselves
exclusively to Him alone. 37 d Who wrong people and plunder
their rights. 38 e Denying the miracles of God
brought by Moses, and that was when he could not give answer to Moses and was
unable to wrangle with him. 38 f And in fact the God of heaven did
not send him. 39 g They thought that there is no
sending of souls to the Afterlife, neither will
there be any judgment nor any punishment following death. 40 h i.e. We cast them the Red Sea. 40 i Wasn’t it the punishment and
loss? 41 j i.e. outstripping others to the
punishment in the world of souls. 41 k As did they invite them to the
disbelief in the life of the World. 41 l By averting the punishment from
them. (He shall go before his people
[guiding them to Hell] on the Day of Judgment, and lead them down to the Fire
[in the afterlife] – evil the resort and those resorting to it.) 42 m So that We cursed them in the Torah
and in the Quran. 42 n i.e. they will be dishonored and
exposed before people in the ‘Gathering-together’. |
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[44] 43.
And We did give to Moses the Scripture a,
after [mentioning to him how] We had destroyed the earlier generations b so as [to be a lesson and] insight to people c, a guidance d
and a mercy e, that they may receive
admonition. [Then God – be glorified – addressed His noble messenger, and
said:] [45] 44. And you [Mohammed] were not on the western side of the
[Mount Horeb] f
when We decreed to Moses the matter g,
nor were you among the attendants h. [46] 45. But We created [successive] generations [after Moses],
then a long time passed on the [Children of Israel since the time of Moses i.] Moreover, you [Mohammed] were not sojourning among the
people of Midian, so that you have [now] come to
rehearse on [the Meccans] Our revelationsj. But We [have] sent [you, Mohammed, to your people, as had
We sent Moses to Pharaoh k.] [47] 46. Nor were you [Mohammed] by the side of the Mount [Sinai:
or Horeb in Hebrew] when We called Moses [and We
spoke to him and sent him to Pharaoh l.]
But [as] a mercy from your Lord m, that you may warn a people [of Mecca and Hijaz] to whom no warner came before you n, that they may receive admonition [with such tales.] |
43 a
i.e. We gave to him the Tablets on which We inscribed the Ten Words. 43 b We mentioned to him the history of
the past generations and their stories, before We wrote to him on the
Tablets. Such past generations are
mentioned in the Book of Genesis, which they found
written before, and so they added to the Torah Collection. It might have been
written in the time of Jacob or it might be part of the Scripture of Abraham. In addition, they found the Book
of Job, and such books were transmitted from fathers to sons and grandsons,
until they reached to the time of Moses, and so he added them to his Torah. Then he wrote the Book of Exodus
and other books including history, incidents, and religious statements about
the lawful and the forbidden things, with which God recommended him. Moreover, the Children of Israel
wrote the incidents happened after the death of Moses to the time of Ezra son
of Siraeh, who wrote the present Torah Collection,
after Nabuchodonosor had torn up the original one,
by whom the Torah was concluded, and all the books were called the (Torah
Collection.) While about the Ten Words, He
mentioned them in the Book of Exodus, which is the second book of the Torah
Collection or Bible [included in the Old Testament.] 43 c i.e. so that the Children of
Israel and others might take lessons of their stories and receive admonition
and be not like them. 43 d i.e. to be guided to the way of
the truth, by means of the original Torah, but not by that which Ezra wrote. 43 e To anyone who works according to
its statements.
44 g By sending him to Pharaoh. 44 h i.e. you [Mohammed] were not
present there to see with your eye and then to tell them about what happened. 45 i So they forsook his covenant, altered some of his statements and changed his
religious law. 45 j Concerning the story of Moses
with the two daughters of Shu'aib [Reuel], when he watered their sheep, then married one of
them. 45 k And We have
given you, Mohammed, the Quran as a miracle, as had We given the Tablets to
Moses. But the Tablets were broken up and they disappeared, while the Quran
will last to the end of time, and will not disappear because it is the word
of God. The proof of this is that the
Quran explains about the stories of the prophets in a way which is not
explained by the Torah of Ezra, and the Quran brings the correct statements,
while the Torah of Ezra included many mistakes. 46 l It means: You were not present
there so as to hear or see such incidents in order to tell your people about
them; but it is We Who told you about what happened of the stories of the
prophets, to be a scientific miracle for you. 46 m When He told you about their
stories by means of revelation. 46 n No messenger has ever come to
them since Abraham together with Ishmael had built the House of God at Mecca,
till the time of Mohammed. |
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[48] 47. Had they not [argued with Us], when a calamity befalls
them on account of [the wrong-doing, disbelief and hypocrisy] that their
hands produce, [We should not have sent them any messenger.] [But they would have argued with Us] and said: "Our
Lord, why had You not sent us any messenger? [before the affliction and
punishment], We should then have followed Your revelations and have become
believers [in the message of your messenger!] a " [49] 48. But now when the [word of the] truth [included in the
Quran] b has come to them from Us [by the
tongue of Mohammed], they c
say: “Why has [Mohammed] not been given [some miracles] like [the miracles] that
had been given to Moses? d”
[So God – be glorified – replied to their words, and
said:] Did they not themselves disbelieve in that given to Moses
in the past?' e They said: “The [Torah and the Quran] are only two works
of magic which prevailedf.” And they said also: “We
disbelieve in either of them.” g
[50] 49. Say [O Mohammed, to these associaters]: "Bring a Book
from God that gives better guidance than either [of the Torah and the Quran],
which then I will certainly follow h,
if you are truthful [in your claim that they are two works of magic.]" [51] 50. Then, if they do not answer your [invitation, Mohammed,
about either the belief or the book], know that they are only following their
desires i; and who is further astray than
he who follows his desires j
without guidance from God? Surely God guides not the people of the wrong-doers [to
the way of the truth. k] [52] 51. And now surely We have made the word to reach them l, that they may receive admonition. |
47 a And therefore We sent them Mohammed,
in order that they might not have any argument after sending the messenger. Similar to this aya in meaning, is another one in the Quran 20: 134,
which means: (Had
We destroyed them with a punishment before it, they would have said:
"Our Lord, if only You had sent to us a messenger, we should certainly
have followed Your revelations before we were humbled and put to shame.) 48 b The Quran in fact is the word of
God, while the falsehood is the word of devils. The indication of this is His
saying – be glorified – in the Quran 10: 108, which means: ("O people, now has the
'Truth' come to you from your Lord.”) So the 'Truth' is the word of God. Moreover, it is mentioned in the
Quran 13: 1, which means: (The [Quran] which has been revealed
to you [O Mohammed] from your Lord is the truth.) It means: The Quran is the truth
because it is the word of God. 48 c i.e. the associaters among the
Arab say: 48 d Because the Quran alone is not
sufficient as a proof of his apostle-hood. 48 e It means: Hadn’t they disbelieved
in the Torah, as have they disbelieved in the Quran, when they said: 48 f Among people, and their value
increased with their much many followers. 48 g The meaning: The associaters
demand from Us a miracle like the staff of Moses; but do they believe in
Moses and his Book when he came with the staff? No, at all; but they did not
believe in it. And Had they believed in Moses and
his Torah, they would have forsaken the worshipping of idols, because the
Torah forbids the worshipping of idols, and invites to the worship of God
alone. And in the same way, the Quran invites to the worship of God alone;
while their demanding of miracles is only for disputing with you and
wrangling against you. 49 h If you bring such a book, I will
certainly follow it and work according to its program. 50 i i.e. that to which they incline
by nature. 50 j i.e. none is more astray than he
is. 50 k Because they wrong people and
plunder their rights. 51 l By means of your warning them;
therefore, they will have no excuse afterwards. |
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[Then God – be glorified – started to describe the people of
the Bible: those of them who believed in the Quran, and He said:] [53] 52. Those [Jews and Christians who converted] to whom We gave
the Book a before the Qur'an - they do
believe in it b. [54] 53. And when the [Quran] is rehearsed to them, they say:
"We believe in it; it is the truth from our Lord; indeed we have been
submissive [to God alone] from before this [Quran.]" c [55] 54. Such [believers] shall be given their recompense twice
over d, according to their patient
perseverance, and avert evil [word] with [good] word, and spend e out of that wherewith We have provided them. [56] 55. And when they hear a futile [talk], they [out of their
nobility] withdraw from it, and say [to those whose talk is futile]: "We
have our own deeds and you have yours; safety [from us] be
to you f; we desire not [to acquire the
manners of] the ignorantg." |
52 a i.e. the
Torah. 52 b i.e. they believe in the Quran. 53 c i.e. we were submissive to the command of our Lord,
complying with the matter of the monotheism, associating none with our Lord
in the worship; then when we heard the Quran, we believed in it, because it
invites people to the monotheism as does the Torah invite to the monotheism
and to discarding the idols. 54 d One time for their holding fast with the monotheism [:
the exclusive devotion to God alone] when they were following their religion,
and another time for believing in the Quran and following the messenger onto
whom the Quran was revealed. 54 e On the poor and needy. 55 f In return of our safety from you. 55 g Nor to accompany them. |
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[The Prophet – salam to him – prayed for guidance of his unlce Abu Talib; therefore, His
saying – be glorified – in this aya was revealed:] [57] 56. You [Mohammed] cannot guide aright whomsoever you like,
but God does guide whomsoever He will [: being worthy of guidance], and He
knows best those who deserve guidance. |
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[58] 57. [Some associaters] said [to the Prophet]: "If we
follow the guidance together with you, we shall be kidnapped out of our land.a
" [so God – be glorified – said in reply to them:] Have We not established for them a secure sanctuary b, to which the fruits of everything [they need of food,
fruit and others] are imported, as a [sustained] provision from Us? But most of them know not [the consequences of their
disbelief.] [59] 58. And how many a city We destroyed c, whose way of life was corrupted d! [And their people blasphemed e.] And these are their dwellings: [empty and ruined]: they
have not been inhabited after them save little [portion of them.] And it is We Who were the Inheritor f. [60] 59. Yet your Lord [O Mohammed] never exterminated the cities
until He sent into the capital of these [cities] a messenger, to rehearse Our
revelations to them g;
and We never exterminate the cities unless that their people are wrong-doers h. [61] 60. Whatever [material] thing you [people] have been given is
only the enjoyment of the life of the World and its glitter i. But [the ethereal and spiritual stuffs] that are with God
are better [than the material stuffs of the life of the World] and more
enduring [than they are, and it will not perish, disappear or finish.] Will you not then understand [and substitute the material
for the ethereal?] |
57 a
i.e. they will take us captives, and will beat and kill us. 57 b i.e. a House which if anyone
enters, he will be safe of his enemy, so how do they fear now? 58 c This points out to the habitation
of ‘Aad, Thamood and Lot’s
people; Quraish passed by such habitations and ruins in their travels for
trade. 58 d i.e. their opinions changed, and their good habits changed into bad habits. 58 e So We destroyed them. 58 f Of their habitations and
property. 59 g And to explain to them Our
purposes. 59 h i.e. the powerful among them
wrong the weak. 60 i Which will deceive and distract
you from remembering God, then you will leave it and go to the Next Life. |
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[62] 61. Is he [: the believer], whom We have promised a fair
promise [of the reward in the Next Life and the prosperity in Paradise a] which he will receive [in the Next Life], like him [: the associater] whom
We comfort with [wealth as] the enjoyment of the life of the World b, then on the Day of Judgment he will be of those
arraigned [round about Hell, for punishment?] c [63] 62. On the day [of the death of associaters], the [angel in
charge of their punishment] will say: "Where are ‘my associates’ d whom you
claim [they will intercede for you; and whom you worshipped? e]" [Then God – be glorified – told about the condition of the
associaters who died and those who deceived them, and He said:] [64] 63.
Those [genies and devils] against whom the word [of punishment] is due
[as they deserve], will say: "Our Lord, these [human beings] are those f whom we seduced; we seduced them even as did we seduce [ourselves]g; we [now] quit ourselves, before You, of their worshipping
us [in the past.]" h [65] 64. It will be said [to the associaters]: "[Now] call
upon your associates [to intercede for you, as did you claim before!]" And they will call upon them, but they will not respond to
them, and they will see the doom [and wish] that they would be guided [to the
way of exit from the Fire.] [66] 65. On the [Judgment] Day when [the angel] will call to them
[saying:] "What ‘response and answer’ you gave to the messengers [when
they invited you to believe?]" i [67] 66. On that [Dooms] day, their 'claims' [concerning the
intercession j] will be blindly confusing to
them, and they even will not question each other [about their
families and parents. k] [68] 67. But as for him who repents [from the association],
believes [in God and His messenger] and works the righteous [work], he may l be one of the successful. |
61 a In reward for his obedience. 61 b Which he will leave and depart from
it by death, and then he will regret [the prosperity of] the Next Life which
he will miss. 61 c Will the condition of the
believer be like the condition of the associater? Not at all. 62 d Every aya
in which is mentioned the word ‘my associates’: it is the word of the angel
in charge of their chastisement; because they worshipped the angels claiming
they were the daughters of God. So the angels are associates or
participants in their work and in Paradise; the indication of this is His
saying – be glorified – in the Quran 41: 47, which means: ([Then] on the day when the [angel
in charge of their chastisement will] call to them: "Where are my
partners [who are like me, and whom you associated with God? So call them now
to intercede for you!”] They [will] say: "You have
heard us calling them [but none of them has answered us], and none of us has
seen [any of them.]") [Explanation:] Therefore, ("You have heard
us calling them”) means: we have told you; and the address is to the angel in
charge of their chastisement. 62 e They will say: “We have missed
them.” 63 f They point out to their followers
among humans. 63 g By forsaking Your obedience. 63 h i.e. “we [now] quit ourselves,
before You, of them and of their worshipping us [in the past.]" That is because disbelievers serve
devils by compulsion in the world of souls; the indication of this is His
saying – be glorified – in the Quran 34: 41, telling about the words of the
angels, which means: ([The angels will] say:
"Glory be to You! You are our Master, without
them [: No alliance between us and them.] But they served the genie [in the
Barzakh world]; most of [these disbelievers and associaters] used to believe
[the words of the genie.]") 65 i And they will say: "Our Lord, our ignorance overcame us, [making us] wretched, and
we were a people erring [from the way of the truth.]” 66 j About which they foretold people
in the life of the World, when they said: “These are our intercessors before
God.” It means: their foretelling about the intercession of their idols will
not be vindicated. But they will lose hope about that and their dreaming
about it will turn to be a complete loss. Similar to this in meaning is His
saying – be glorified – in the Quran 7: 37, which means: (Until when Our messengers [: the
angels of death] came to them, to take their souls [out of their bodies],
they said: "Where are [your associates] that you used to invoke besides
God?" The [unbelievers] said: "They
have deserted us and we have lost them.") It means: We missed them and we
don’t know about their fate. Similar to this also is His saying
– be glorified – in the Quran 40: 73-74, which means: (Then it was said to them [by the
angels when they dragged them with their chains]: "Where are [your gods] whom
you associated [in the worship] apart from God?" They said: "We do not find
them.”) 66 k But each one of them will be
concerned about himself rather than he will be concerned about others. 67 l Here the word “may” is mentioned [which
implies the probability], although he will certainly be successful; because
if he keeps up to that he will succeed, but he may later on slip away, and so
he will lose. |
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[And it was revealed, concerning those who said: “If only
this Quran was sent down to a prominent man out the two cities Mecca and Ta'if!" And they chose Waleed son of Mughiera out of the city of Mecca, and Urwa son of Masuod Al- Thaqafi out of the city of Ta'if:] [69] 68. [O Mohammed] your Lord creates whatsoever [creatures] He
will, as does He choose [out of them, the messengers]; the choice is not up
to them a. Glory be to God! And He be highly
exalted above what they associate [with Him.] b [Then God – be glorified – established the proof
concerning His correct choice, and He said:] [70] 69. [O Mohammed] your Lord knows what [secrets] their hearts
conceal, and what [words] they disclose. [71] 70. And He is God: there is no god [in the entire universe]
but He [alone.] To Him the praise is due [of you c]: in the first [life of the World] and in the last [or
Next Life.] And up to Him is the judgment [of His servants, according
to what they deserve], and to Him shall you [all] be brought back [after your death d.] |
68 a But the choice is up to God. And actually the commentators are
wrong when they say: He chooses what they like the choice be;
for this is wrong; the correct is “The choice is up to God not up to them.” 68 b i.e. He is sanctified, glorified
and exalted above having any associate in His creation. 70 c i.e. you must praise Him for His
bounties. 70 d When He will reward you according
to your acts. |
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[72] 71. Say [O Mohammed, to them]: "What's your opinion a: if God makes for you the night perpetual [without being
succeeded by any day b]
till Doomsday, who is a god other than God who could bring you [day] light?
Will you not [then] hear [the wind and the falling of the snow?]" [Then God – be glorified – addressed those who will be in
the day side, and He said:] [73] 72.
Say: "What's your opinion: if God makes for you the day perpetual c till Doomsday, who is a god other than God who could
bring you night, wherein you may rest? Will you not then see [the severe heat
of the sun? d]" [74] 73. It is some of His mercy to you [people] that He has made
the night and day [successive]; that you may rest by [night], and seek after
His bounty by [day e], and that you may be grateful
[to God f.] |
71 a i.e. tell me your opinion: in
what condition you will be: 71 b And this will actually take place
when the earth will stop its axial rotation, [so that the side which will not
face the sun will be in a perpetual night darkness]; and then your water will
freeze, your cattle will die, as will your trees because of the extreme
coldness, and no plant will grow for you, so you will perish because of the
extreme coldness and starvation; and this night will last till Doomsday. 72 c i.e. lasting and continuous which
will not be succeeded by any night, so that your water will evaporate due to
the extreme heat, your trees will dry up and your cattle will perish;
therefore, you too will perish because of the extreme heat, starvation and
thirst. 72 d And so you may believe in your
Lord and will not associate anything with Him. These two ayat
have been interpreted in details in my book The Universe and the
Quran with the title of The
standstill of the earth 73 e i.e. to seek after the provision. 73 f According to what He has bestowed
on you. |
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[75] 74. On the [Judgment] Day when [the angel] will call to them
and say: "Where now are my associates whom you claimed [in the life of
the World, that they will intercede for you, and you worshipped them apart
from God?] a [76] 75.
And We [shall] draw out of every nation a witness b, and say: "Produce your [heavenly book] to prove
[your claims about their intercession!] c
" So they [shall] know [then] that the right is with God, and all [the claim of intercession] that they forged
[will] fail them. |
74 a
They will say: “They have deserted us and we have lost them. And we do not know
about their fate” 75 b i.e. We take out of every nation
a witness to give witness against the disbelievers and associaters among his
people, and against the deniers of his apostle-hood; the ‘witness’ is the
apostle. God – be glorified – said in the aya (We draw out): it means: We take him out of his
people by the death, and We pull him out of his material body, and prepared
him to the day of the ‘Gathering-together’, in order to give witness against
the associaters among his people and the deniers of his apostle-hood. This is like His saying – be
glorified – in the Quran 16: 89, which means: (On the Day [of Judgment] We shall
send into every nation a witness against them, one out of themselves: and We
shall bring you [Mohammed as] a witness against these [associaters].) So the apostles give witness
against them, that they were associaters. At that time, they will say: “We
did not worship them as gods, but only to intercede for us before God.” So the angels will say: “Didn’t
God send you messengers to warn you of worshipping them and sanctifying their
graves?” They will say: “Yes, but we heard
our fathers say that they will intercede.” 75 c It means: Produce a heavenly book
in which is written that the prophets and saints can intercede to whom they
like. No, at all; you have no evidence
for that; because the prophets and saints do not intercede for anyone other
than the one to whom God permits them to intercede; for it is mentioned in
the Quran 2: 255, which means: (Who is he that intercedes with Him [on the Judgment
Day] except only by His leave [on behalf of monotheists only]?) And it is mentioned in the Quran
21: 28, which means: (And they intercede not [for
anyone of people] except for him whom [God] is well-pleased with, and they
tremble in awe of His [glory and might.]) Moreover, God – be glorified –
said in the Quran 6: 51, which means: (And warn with the [Quran] those
[believers] who fear [of their Lord's punishment for some of their deeds; because they know] that [in the Next
Life] they shall be gathered together to their Lord; there is no protector for them
besides Him, and no intercessor; [so warn them with it] haply they
may ward off [God's punishment by warding off His disobedience.]) In addition, God – be glorified –
in the Quran 6: 70, which means: (Leave alone those [associaters]
who take their religion for a sport and a diversion, and are deceived by the
life of the World, but admonish [others] with the
[Quran] lest a soul should be isolated [from other souls and be taken to
Hell] because of [the sins] that it earned, [when they will] have – besides
God – no patron nor any intercessor; though it gives any ransom equal [to its sins] it will not be
taken from it.) And this in the Quran 40: 18,
which means: (Wrong-doers will have no ‘intimate friend’ [to save them] nor any intercessor to
be obeyed.) |
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[77] 76. Now Karon [Korah] a was one of the people of Moses; he became insolent to them b, for We had given him treasures such that its excavation
[now] is a burdensome for a band of strong men c. When [some of the Children of Israel:] his people said to
him: "Do not exult [over us, Korah, with your wealth]; God loves not
those that exult." [78] 77. "And seek, with [the wealth] that God has given you,
the abode of the Next Life d,
but neglect not your portion of the World e,
and be kind, [to people, with your wealth] even as God has been Kind to you,
and seek not to do corruption in the land [by committing the disobedience of
God]; [for] God loves not the doers of corruption." [79] 78. [Korah] said: "This has been given to me because of a
[certain] knowledge which I have." f
[So God – be glorified – said:] Did he not know that God had destroyed, of the [past]
generations before him, [men] who were stronger than he was in power and more
in collecting [wealth] h;
the guilty will not be judged concerning their sins. i [80] 79.
[One day] he went forth, in his pomp j,
before his people [: the Children of Israel]; those who were desirous of the
Worldly life said: "Would that to us had been given [wealth] like [the
wealth] that has been given to Korah! Surely, he has a great [Worldly]
portion [of wealth.]" [81] 80. But those who had been given knowledge k said: "Woe to you! the
reward of God [in Paradise] is better [than the riches of the World] for
[anyone] who believes [in God and in His messenger: Moses] and works
righteous [work]; and [Paradise] shall not be given [to anyone] but to the
steadfast. l " [82] 81. So We cleft the earth open [to swallow] him up together
with his home. And he had not any party – apart from God – to defend him
neither was he victorious [over Moses and Aaron.] [83] 82. And those who had, the day before m, desired for his place, said: "Waiy n! God outspreads o
and restricts p provision to any of His servants
He will; if God had not shown favor to us q,
He would have cleft [the earth] with us. Waiy! surely the ungrateful [of God’s bounties] will never
prosper." r |
76 a
His name in Hebrew was Korah the son of Izhar, the
son of Kohath, the son of Levi. 76 b i.e. he transgressed on Moses and
his companions, because he made a party and plotted against Moses; who prayed
God against them, so God cleft the earth open with them: Korah, his family,
his party together with their property and their tents, for they were in the
wilderness. 76 c It means: If it is intended to
excavate and uncover today: none can do that but only a group of stout and
strong men. 77 d It means: Expend out of your
wealth, in the way of God, to find that in the Next Life. 77 e i.e. spare some of your wealth
for your livelihood; it means: take out of it what is sufficient for you and expend
the excess on the poor and needy. 78 f That is because he found a mine
of gold, and he started to take out of it, purify it
from the dust and stones, melt it in crucibles and make it gold blocks. None
of the Children of Israel knew about that. 78 h So God destroyed them when they
became arrogant and waxed proud. 78 i But they shall be recognized by
their marks [: being naked], and shall be taken by [their] forelocks and
feet. [As in the Quran 55: 41]. It means: they will not be asked
in a way of judgment, but will be asked in a way of rebuking and censuring. 79 j With his fine clothes, servants
and followers. 80 k i.e. the scholars of the Children
of Israel. 80 l In God’s obedience and away from
the luring of the World. 82 m When he went forth, in his pomp,
before them. 82 n It is a word used for
exclamation; this word is still used in the Dhi Qar Governorate (or Province): one of the provinces of
Iraq. [According to the late interpreter
of the Quran and Bible Mohammed-Ali Hassan Al-Hilly: Abraham the grandfather
of the Children of Israel was originally from the city of Ur near the city of
Nassiria; therefore, such words, common in use in
this region, were retained by the Children of Israel – The translator.] 82 o Not because such one [to whom He
outspreads the provision] is honored or preferred by God. 82 p Not because anyone [to whom He
restricts the provision] is disgraced, but only to test or try them by that. 82 q And had He given us wealth like to
what He gave to Korah, then we would have become arrogant over God’s
messenger, and He would have cleft the earth open to swallow us, as He cleft
the earth open to swallow Korah. 82 r
The story of Korah is
written in the Torah Collection or Bible [included in the Old Testament],
Book of Numbers, chapter sixteen. |
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[84] 83.
Such is the home of the Next Life [: Paradise]; We assign it to those who
seek not superiority [over people] on earth, nor yet corruption [by the work
of association and the disobedience.] The good end will be for those who ward off [the
association and sins.] [Then God – be glorified – described the God-fearing who ward
off the disobedience of God, and He said:] [85] 84. Whosoever a
produces good [deeds] shall have [in Paradise] better than it b. [Then God – be glorified – described the corruptors on
earth, and He said:] But whosoever produces evil [deeds], then those who do
evil [deeds] will not be requited [with any good reward], but [their requital
will be the punishment in Hell] according to that they were doing. |
84 a
Of these God-fearing who desire not to seek after superiority on earth, nor
yet any corruption. 84 b i.e. perpetual blessings in Paradise. |
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[When the Prophet arrived at Juhfa,
which is a site midway between Mecca and Medina, and he recognized the way to
Mecca, he longed for it; so Gabriel came to him and said: “Do you miss your
hometown?” He said: “Yes.” [Gabriel] said: “Then God says:] [86] 85. Surely, [God] Who has imposed upon you [Mohammed, to
recite] the Quran [to people] will bring you [to Mecca] again [victorious
over them, so don’t grieve for departing from it.] [And when the associaters said to God’s messenger: “You
are misguided away from the truth”, God – be glorified – said:] Say, [Mohammed, to them]: "My Lord knows best which
[of us] has brought the guidance, and which [of us] is in manifest error [I
or you.]" [Then God – be glorified – mentioned His favor on the
Prophet by revealing the Quran to him, and He said:] [87] 86. You [Mohammed] did not hope that [what a is in] the [Heavenly] Book would be cast to you [through
revelation], but it was only a mercy from your Lord [towards you], so be not
a supporter of the unbelievers. [88] 87. And let [the associaters] not divert you b [Mohammed] from God’s revelations after having been
revealed to you; but call [people] to [worship] your Lord, and be not one of
the associaters. [89] 88. And pray not, with God, another god; there is no god but
He [alone]; every [material] thing will perish c saving only His aspect [or neighborhood] d; the judgment [in
the Next Life] will be [according to] His [will]; and
you [all] will be brought back to Him [following your death.] |
86 a History of the ancient and the
story of the prophets and what happened between them and their peoples. 87 b By their saying that the one who
brought the revelation to you was a genie but not an angel. 88 c It means: Every material thing
will tear up and disappear, so that nothing of the materials will remain as
it is, and even the celestial objects will tear up and disperse. Similar to this in meaning, is His
saying – be glorified – in the Quran 55: 26, which means: (Whosoever upon the [earth] shall perish.) i.e. shall tear up and vanish. 88 d i.e. saving those in His side,
they will not perish nor will vanish: they are the angels and the righteous
souls who inhabit the paradises, like the prophets, saints and martyrs, i.e.
those under the Throne in the spiritual heavens. Similar to this in meaning is His
saying – be glorified – in the Quran 55: 27, which means: (But
the 'neighborhood' of your Lord, endowed with majesty and honor, shall
endure.) Also His saying – be glorified – in the Quran
39: 68, which means: (And the 'Horn' will be blown, and
those [genies] in the [gaseous] heavens and those [humans] in the earth will
be [thunder-] stricken save [those angels, prophets and righteous] whom God
pleases.) It means: Save those who inhabit
the ethereal heavens, which are the paradises (or Gardens.) Anyhow, (saving only His aspect
[or neighborhood]) has been explained with evidences and proofs, in my book The Universe and the
Quran under the title of The Destruction
and dispersion of celestial objects
|
By
God's help, the interpretation of the soora 28 of the Quran is completed; So
(praise be to God: Lord of the worlds.) |
[1] ÈÓã Çááå ÇáÑÍãä ÇáÑÍíã
[2] 1. Ø Ó ã
[3] 2. Êöáúßó ÂíóÇÊõ ÇáúßöÊóÇÈö ÇáúãõÈöíäö
[4] 3. äóÊúáõæÇ Úóáóíúßó ãöä äøóÈóÅö ãõæÓóì æóÝöÑúÚóæúäó ÈöÇáúÍóÞøö áöÞóæúãò íõÄúãöäõæäó
[5] 4. Åöäøó ÝöÑúÚóæúäó ÚóáóÇ Ýöí ÇáúÃóÑúÖö æóÌóÚóáó ÃóåúáóåóÇ ÔöíóÚðÇ íóÓúÊóÖúÚöÝõ ØóÇÆöÝóÉð ãøöäúåõãú íõÐóÈøöÍõ ÃóÈúäóÇÁåõãú æóíóÓúÊóÍúíöí äöÓóÇÁåõãú Åöäøóåõ ßóÇäó ãöäó ÇáúãõÝúÓöÏöíäó
[6] 5. æóäõÑöíÏõ Ãóä äøóãõäøó Úóáóì ÇáøóÐöíäó ÇÓúÊõÖúÚöÝõæÇ Ýöí ÇáúÃóÑúÖö æóäóÌúÚóáóåõãú ÃóÆöãøóÉð æóäóÌúÚóáóåõãõ ÇáúæóÇÑöËöíäó
[7] 6. æóäõãóßøöäó áóåõãú Ýöí ÇáúÃóÑúÖö æóäõÑöí ÝöÑúÚóæúäó æóåóÇãóÇäó æóÌõäõæÏóåõãóÇ ãöäúåõã ãøóÇ ßóÇäõæÇ íóÍúÐóÑõæäó
[8] 7. æóÃóæúÍóíúäóÇ Åöáóì Ãõãøö ãõæÓóì Ãóäú ÃóÑúÖöÚöíåö ÝóÅöÐóÇ ÎöÝúÊö Úóáóíúåö ÝóÃóáúÞöíåö Ýöí Çáúíóãøö æóáóÇ ÊóÎóÇÝöí æóáóÇ ÊóÍúÒóäöí ÅöäøóÇ ÑóÇÏøõæåõ Åöáóíúßö æóÌóÇÚöáõæåõ ãöäó ÇáúãõÑúÓóáöíäó
[9] 8. ÝóÇáúÊóÞóØóåõ Âáõ ÝöÑúÚóæúäó áöíóßõæäó áóåõãú ÚóÏõæøðÇ æóÍóÒóäðÇ Åöäøó ÝöÑúÚóæúäó æóåóÇãóÇäó æóÌõäõæÏóåõãóÇ ßóÇäõæÇ ÎóÇØöÆöíäó
[10] 9. æóÞóÇáóÊö ÇãúÑóÃóÊõ ÝöÑúÚóæúäó ÞõÑøóÊõ Úóíúäò áøöí æóáóßó áóÇ ÊóÞúÊõáõæåõ ÚóÓóì Ãóä íóäÝóÚóäóÇ Ãóæú äóÊøóÎöÐóåõ æóáóÏðÇ æóåõãú áóÇ íóÔúÚõÑõæäó
[11] 10. æóÃóÕúÈóÍó ÝõÄóÇÏõ Ãõãøö ãõæÓóì ÝóÇÑöÛðÇ Åöä ßóÇÏóÊú áóÊõÈúÏöí Èöåö áóæúáóÇ Ãóä ÑøóÈóØúäóÇ Úóáóì ÞóáúÈöåóÇ áöÊóßõæäó ãöäó ÇáúãõÄúãöäöíäó
[12] 11. æóÞóÇáóÊú áöÃõÎúÊöåö ÞõÕøöíåö ÝóÈóÕõÑóÊú Èöåö Úóä ÌõäõÈò æóåõãú áóÇ íóÔúÚõÑõæäó
[13] 12. æóÍóÑøóãúäóÇ Úóáóíúåö ÇáúãóÑóÇÖöÚó ãöä ÞóÈúáõ ÝóÞóÇáóÊú åóáú ÃóÏõáøõßõãú Úóáóì Ãóåúáö ÈóíúÊò íóßúÝõáõæäóåõ áóßõãú æóåõãú áóåõ äóÇÕöÍõæäó
[14] 13. ÝóÑóÏóÏúäóÇåõ Åöáóì Ãõãøöåö ßóíú ÊóÞóÑøó ÚóíúäõåóÇ æóáóÇ ÊóÍúÒóäó æóáöÊóÚúáóãó Ãóäøó æóÚúÏó Çááøóåö ÍóÞøñ æóáóßöäøó ÃóßúËóÑóåõãú áóÇ íóÚúáóãõæäó
[15] 14. æóáóãøóÇ ÈóáóÛó ÃóÔõÏøóåõ æóÇÓúÊóæóì ÂÊóíúäóÇåõ ÍõßúãðÇ æóÚöáúãðÇ æóßóÐóáößó äóÌúÒöí ÇáúãõÍúÓöäöíäó
[16] 15. æóÏóÎóáó ÇáúãóÏöíäóÉó Úóáóì Íöíäö ÛóÝúáóÉò ãøöäú ÃóåúáöåóÇ ÝóæóÌóÏó ÝöíåóÇ ÑóÌõáóíúäö íóÞúÊóÊöáóÇäö åóÐóÇ ãöä ÔöíÚóÊöåö æóåóÐóÇ ãöäú ÚóÏõæøöåö ÝóÇÓúÊóÛóÇËóåõ ÇáøóÐöí ãöä ÔöíÚóÊöåö Úóáóì ÇáøóÐöí ãöäú ÚóÏõæøöåö ÝóæóßóÒóåõ ãõæÓóì ÝóÞóÖóì Úóáóíúåö ÞóÇáó åóÐóÇ ãöäú Úóãóáö ÇáÔøóíúØóÇäö Åöäøóåõ ÚóÏõæøñ ãøõÖöáøñ ãøõÈöíäñ
[17] 16. ÞóÇáó ÑóÈøö Åöäøöí ÙóáóãúÊõ äóÝúÓöí ÝóÇÛúÝöÑú áöí ÝóÛóÝóÑó áóåõ Åöäøóåõ åõæó ÇáúÛóÝõæÑõ ÇáÑøóÍöíãõ
[18] 17. ÞóÇáó ÑóÈøö ÈöãóÇ ÃóäúÚóãúÊó Úóáóíøó Ýóáóäú Ãóßõæäó ÙóåöíÑðÇ áøöáúãõÌúÑöãöíäó
[19] 18. ÝóÃóÕúÈóÍó Ýöí ÇáúãóÏöíäóÉö ÎóÇÆöÝðÇ íóÊóÑóÞøóÈõ ÝóÅöÐóÇ ÇáøóÐöí ÇÓúÊóäÕóÑóåõ ÈöÇáúÃóãúÓö íóÓúÊóÕúÑöÎõåõ ÞóÇáó áóåõ ãõæÓóì Åöäøóßó áóÛóæöíøñ ãøõÈöíäñ
[20] 19. ÝóáóãøóÇ Ãóäú ÃóÑóÇÏó Ãóä íóÈúØöÔó ÈöÇáøóÐöí åõæó ÚóÏõæøñ áøóåõãóÇ ÞóÇáó íóÇ ãõæÓóì ÃóÊõÑöíÏõ Ãóä ÊóÞúÊõáóäöí ßóãóÇ ÞóÊóáúÊó äóÝúÓðÇ ÈöÇáúÃóãúÓö Åöä ÊõÑöíÏõ ÅöáøóÇ Ãóä Êóßõæäó ÌóÈøóÇÑðÇ Ýöí ÇáúÃóÑúÖö æóãóÇ ÊõÑöíÏõ Ãóä Êóßõæäó ãöäó ÇáúãõÕúáöÍöíäó
[21] 20. æóÌóÇÁ ÑóÌõáñ ãøöäú ÃóÞúÕóì ÇáúãóÏöíäóÉö íóÓúÚóì ÞóÇáó íóÇ ãõæÓóì Åöäøó ÇáúãóáóÃó íóÃúÊóãöÑõæäó Èößó áöíóÞúÊõáõæßó ÝóÇÎúÑõÌú Åöäøöí áóßó ãöäó ÇáäøóÇÕöÍöíäó
[22] 21. ÝóÎóÑóÌó ãöäúåóÇ ÎóÇÆöÝðÇ íóÊóÑóÞøóÈõ ÞóÇáó ÑóÈøö äóÌøöäöí ãöäó ÇáúÞóæúãö ÇáÙøóÇáöãöíäó
[23] 22. æóáóãøóÇ ÊóæóÌøóåó ÊöáúÞóÇÁ ãóÏúíóäó ÞóÇáó ÚóÓóì ÑóÈøöí Ãóä íóåúÏöíóäöí ÓóæóÇÁ ÇáÓøóÈöíáö
[24] 23. æóáóãøóÇ æóÑóÏó ãóÇÁ ãóÏúíóäó æóÌóÏó Úóáóíúåö ÃõãøóÉð ãøöäó ÇáäøóÇÓö íóÓúÞõæäó æóæóÌóÏó ãöä Ïõæäöåöãõ ÇãúÑóÃÊóíúäö ÊóÐõæÏóÇäö ÞóÇáó ãóÇ ÎóØúÈõßõãóÇ ÞóÇáóÊóÇ áóÇ äóÓúÞöí ÍóÊøóì íõÕúÏöÑó ÇáÑøöÚóÇÁ æóÃóÈõæäóÇ ÔóíúÎñ ßóÈöíÑñ
[25] 24. ÝóÓóÞóì áóåõãóÇ Ëõãøó Êóæóáøóì Åöáóì ÇáÙøöáøö ÝóÞóÇáó ÑóÈøö Åöäøöí áöãóÇ ÃóäÒóáúÊó Åöáóíøó ãöäú ÎóíúÑò ÝóÞöíÑñ
[26] 25. ÝóÌóÇÁÊúåõ ÅöÍúÏóÇåõãóÇ ÊóãúÔöí Úóáóì ÇÓúÊöÍúíóÇÁ ÞóÇáóÊú Åöäøó ÃóÈöí íóÏúÚõæßó áöíóÌúÒöíóßó ÃóÌúÑó ãóÇ ÓóÞóíúÊó áóäóÇ ÝóáóãøóÇ ÌóÇÁåõ æóÞóÕøó Úóáóíúåö ÇáúÞóÕóÕó ÞóÇáó áóÇ ÊóÎóÝú äóÌóæúÊó ãöäó ÇáúÞóæúãö ÇáÙøóÇáöãöíäó
[27] 26. ÞóÇáóÊú ÅöÍúÏóÇåõãóÇ íóÇ ÃóÈóÊö ÇÓúÊóÃúÌöÑúåõ Åöäøó ÎóíúÑó ãóäö ÇÓúÊóÃúÌóÑúÊó ÇáúÞóæöíøõ ÇáúÃóãöíäõ
[28] 27. ÞóÇáó Åöäøöí ÃõÑöíÏõ Ãóäú ÃõäßöÍóßó ÅöÍúÏóì ÇÈúäóÊóíøó åóÇÊóíúäö Úóáóì Ãóä ÊóÃúÌõÑóäöí ËóãóÇäöíó ÍöÌóÌò ÝóÅöäú ÃóÊúãóãúÊó ÚóÔúÑðÇ Ýóãöäú ÚöäÏößó æóãóÇ ÃõÑöíÏõ Ãóäú ÃóÔõÞøó Úóáóíúßó ÓóÊóÌöÏõäöí Åöä ÔóÇÁ Çááøóåõ ãöäó ÇáÕøóÇáöÍöíäó
[29] 28. ÞóÇáó Ðóáößó Èóíúäöí æóÈóíúäóßó ÃóíøóãóÇ ÇáúÃóÌóáóíúäö ÞóÖóíúÊõ ÝóáóÇ ÚõÏúæóÇäó Úóáóíøó æóÇááøóåõ Úóáóì ãóÇ äóÞõæáõ æóßöíáñ
[30] 29. ÝóáóãøóÇ ÞóÖóì ãõæÓóì ÇáúÃóÌóáó æóÓóÇÑó ÈöÃóåúáöåö ÂäóÓó ãöä ÌóÇäöÈö ÇáØøõæÑö äóÇÑðÇ ÞóÇáó áöÃóåúáöåö ÇãúßõËõæÇ Åöäøöí ÂäóÓúÊõ äóÇÑðÇ áøóÚóáøöí ÂÊöíßõã ãøöäúåóÇ ÈöÎóÈóÑò Ãóæú ÌóÐúæóÉò ãöäó ÇáäøóÇÑö áóÚóáøóßõãú ÊóÕúØóáõæäó
[31] 30. ÝóáóãøóÇ ÃóÊóÇåóÇ äõæÏöí ãöä ÔóÇØöÆö ÇáúæóÇÏöí ÇáúÃóíúãóäö Ýöí ÇáúÈõÞúÚóÉö ÇáúãõÈóÇÑóßóÉö ãöäó ÇáÔøóÌóÑóÉö Ãóä íóÇ ãõæÓóì Åöäøöí ÃóäóÇ Çááøóåõ ÑóÈøõ ÇáúÚóÇáóãöíäó
[32] 31. æóÃóäú ÃóáúÞö ÚóÕóÇßó ÝóáóãøóÇ ÑóÂåóÇ ÊóåúÊóÒøõ ßóÃóäøóåóÇ ÌóÇäøñ æóáøóì ãõÏúÈöÑðÇ æóáóãú íõÚóÞøöÈú íóÇ ãõæÓóì ÃóÞúÈöáú æóáóÇ ÊóÎóÝú Åöäøóßó ãöäó ÇáúÂãöäöíäó
[33] 32. ÇÓúáõßú íóÏóßó Ýöí ÌóíúÈößó ÊóÎúÑõÌú ÈóíúÖóÇÁ ãöäú ÛóíúÑö ÓõæÁò æóÇÖúãõãú Åöáóíúßó ÌóäóÇÍóßó ãöäó ÇáÑøóåúÈö ÝóÐóÇäößó ÈõÑúåóÇäóÇäö ãöä ÑøóÈøößó Åöáóì ÝöÑúÚóæúäó æóãóáóÆöåö Åöäøóåõãú ßóÇäõæÇ ÞóæúãðÇ ÝóÇÓöÞöíäó
[34] 33. ÞóÇáó ÑóÈøö Åöäøöí ÞóÊóáúÊõ ãöäúåõãú äóÝúÓðÇ ÝóÃóÎóÇÝõ Ãóä íóÞúÊõáõæäö
[35] 34. æóÃóÎöí åóÇÑõæäõ åõæó ÃóÝúÕóÍõ ãöäøöí áöÓóÇäðÇ ÝóÃóÑúÓöáúåõ ãóÚöíó ÑöÏúÁðÇ íõÕóÏøöÞõäöí Åöäøöí ÃóÎóÇÝõ Ãóä íõßóÐøöÈõæäö
[36] 35. ÞóÇáó ÓóäóÔõÏøõ ÚóÖõÏóßó ÈöÃóÎöíßó æóäóÌúÚóáõ áóßõãóÇ ÓõáúØóÇäðÇ ÝóáóÇ íóÕöáõæäó ÅöáóíúßõãóÇ ÈöÂíóÇÊöäóÇ ÃóäÊõãóÇ æóãóäö ÇÊøóÈóÚóßõãóÇ ÇáúÛóÇáöÈõæäó
[37] 36. ÝóáóãøóÇ ÌóÇÁåõã ãøõæÓóì ÈöÂíóÇÊöäóÇ ÈóíøöäóÇÊò ÞóÇáõæÇ ãóÇ åóÐóÇ ÅöáøóÇ ÓöÍúÑñ ãøõÝúÊóÑðì æóãóÇ ÓóãöÚúäóÇ ÈöåóÐóÇ Ýöí ÂÈóÇÆöäóÇ ÇáúÃóæøóáöíäó
[38] 37. æóÞóÇáó ãõæÓóì ÑóÈøöí ÃóÚúáóãõ Èöãóä ÌóÇÁ ÈöÇáúåõÏóì ãöäú ÚöäÏöåö æóãóä Êóßõæäõ áóåõ ÚóÇÞöÈóÉõ ÇáÏøóÇÑö Åöäøóåõ áóÇ íõÝúáöÍõ ÇáÙøóÇáöãõæäó
[39] 38. æóÞóÇáó ÝöÑúÚóæúäõ íóÇ ÃóíøõåóÇ ÇáúãóáóÃõ ãóÇ ÚóáöãúÊõ áóßõã ãøöäú Åöáóåò ÛóíúÑöí ÝóÃóæúÞöÏú áöí íóÇ åóÇãóÇäõ Úóáóì ÇáØøöíäö ÝóÇÌúÚóá áøöí ÕóÑúÍðÇ áøóÚóáøöí ÃóØøóáöÚõ Åöáóì Åöáóåö ãõæÓóì æóÅöäøöí áóÃóÙõäøõåõ ãöäó ÇáúßóÇÐöÈöíäó
[40] 39. æóÇÓúÊóßúÈóÑó åõæó æóÌõäõæÏõåõ Ýöí ÇáúÃóÑúÖö ÈöÛóíúÑö ÇáúÍóÞøö æóÙóäøõæÇ Ãóäøóåõãú ÅöáóíúäóÇ áóÇ íõÑúÌóÚõæäó
[41] 40. ÝóÃóÎóÐúäóÇåõ æóÌõäõæÏóåõ ÝóäóÈóÐúäóÇåõãú Ýöí Çáúíóãøö ÝóÇäÙõÑú ßóíúÝó ßóÇäó ÚóÇÞöÈóÉõ ÇáÙøóÇáöãöíäó
[42] 41. æóÌóÚóáúäóÇåõãú ÃóÆöãøóÉð íóÏúÚõæäó Åöáóì ÇáäøóÇÑö æóíóæúãó ÇáúÞöíóÇãóÉö áóÇ íõäÕóÑõæäó
[43] 42. æóÃóÊúÈóÚúäóÇåõãú Ýöí åóÐöåö ÇáÏøõäúíóÇ áóÚúäóÉð æóíóæúãó ÇáúÞöíóÇãóÉö åõã ãøöäó ÇáúãóÞúÈõæÍöíäó
[44] 43. æóáóÞóÏú ÂÊóíúäóÇ ãõæÓóì ÇáúßöÊóÇÈó ãöä ÈóÚúÏö ãóÇ ÃóåúáóßúäóÇ ÇáúÞõÑõæäó ÇáúÃõæáóì ÈóÕóÇÆöÑó áöáäøóÇÓö æóåõÏðì æóÑóÍúãóÉð áøóÚóáøóåõãú íóÊóÐóßøóÑõæäó
[45] 44. æóãóÇ ßõäÊó ÈöÌóÇäöÈö ÇáúÛóÑúÈöíøö ÅöÐú ÞóÖóíúäóÇ Åöáóì ãõæÓóì ÇáúÃóãúÑó æóãóÇ ßõäÊó ãöäó ÇáÔøóÇåöÏöíäó
[46] 45. æóáóßöäøóÇ ÃóäÔóÃúäóÇ ÞõÑõæäðÇ ÝóÊóØóÇæóáó Úóáóíúåöãõ ÇáúÚõãõÑõ æóãóÇ ßõäÊó ËóÇæöíðÇ Ýöí Ãóåúáö ãóÏúíóäó ÊóÊúáõæ Úóáóíúåöãú ÂíóÇÊöäóÇ æóáóßöäøóÇ ßõäøóÇ ãõÑúÓöáöíäó
[47] 46. æóãóÇ ßõäÊó ÈöÌóÇäöÈö ÇáØøõæÑö ÅöÐú äóÇÏóíúäóÇ æóáóßöä ÑøóÍúãóÉð ãøöä ÑøóÈøößó áöÊõäÐöÑó ÞóæúãðÇ ãøóÇ ÃóÊóÇåõã ãøöä äøóÐöíÑò ãøöä ÞóÈúáößó áóÚóáøóåõãú íóÊóÐóßøóÑõæäó
[48] 47. æóáóæúáóÇ Ãóä ÊõÕöíÈóåõã ãøõÕöíÈóÉñ ÈöãóÇ ÞóÏøóãóÊú ÃóíúÏöíåöãú ÝóíóÞõæáõæÇ ÑóÈøóäóÇ áóæúáóÇ ÃóÑúÓóáúÊó ÅöáóíúäóÇ ÑóÓõæáðÇ ÝóäóÊøóÈöÚó ÂíóÇÊößó æóäóßõæäó ãöäó ÇáúãõÄúãöäöíäó
[49] 48. ÝóáóãøóÇ ÌóÇÁåõãõ ÇáúÍóÞøõ ãöäú ÚöäÏöäóÇ ÞóÇáõæÇ áóæúáóÇ ÃõæÊöíó ãöËúáó ãóÇ ÃõæÊöíó ãõæÓóì Ãóæóáóãú íóßúÝõÑõæÇ ÈöãóÇ ÃõæÊöíó ãõæÓóì ãöä ÞóÈúáõ ÞóÇáõæÇ ÓöÍúÑóÇäö ÊóÙóÇåóÑóÇ æóÞóÇáõæÇ ÅöäøóÇ Èößõáøò ßóÇÝöÑõæäó
[50] 49. Þõáú ÝóÃúÊõæÇ ÈößöÊóÇÈò ãøöäú ÚöäÏö Çááøóåö åõæó ÃóåúÏóì ãöäúåõãóÇ ÃóÊøóÈöÚúåõ Åöä ßõäÊõãú ÕóÇÏöÞöíäó
[51] 50. ÝóÅöä áøóãú íóÓúÊóÌöíÈõæÇ áóßó ÝóÇÚúáóãú ÃóäøóãóÇ íóÊøóÈöÚõæäó ÃóåúæóÇÁåõãú æóãóäú ÃóÖóáøõ ãöãøóäö ÇÊøóÈóÚó åóæóÇåõ ÈöÛóíúÑö åõÏðì ãøöäó Çááøóåö Åöäøó Çááøóåó áóÇ íóåúÏöí ÇáúÞóæúãó ÇáÙøóÇáöãöíäó
[52] 51. æóáóÞóÏú æóÕøóáúäóÇ áóåõãõ ÇáúÞóæúáó áóÚóáøóåõãú íóÊóÐóßøóÑõæäó
[53] 52. ÇáøóÐöíäó ÂÊóíúäóÇåõãõ ÇáúßöÊóÇÈó ãöä ÞóÈúáöåö åõã Èöåö íõÄúãöäõæäó
[54] 53. æóÅöÐóÇ íõÊúáóì Úóáóíúåöãú ÞóÇáõæÇ ÂãóäøóÇ Èöåö Åöäøóåõ ÇáúÍóÞøõ ãöä ÑøóÈøöäóÇ ÅöäøóÇ ßõäøóÇ ãöä ÞóÈúáöåö ãõÓúáöãöíäó
[55] 54. ÃõæúáóÆößó íõÄúÊóæúäó ÃóÌúÑóåõã ãøóÑøóÊóíúäö ÈöãóÇ ÕóÈóÑõæÇ æóíóÏúÑóÄõæäó ÈöÇáúÍóÓóäóÉö ÇáÓøóíøöÆóÉó æóãöãøóÇ ÑóÒóÞúäóÇåõãú íõäÝöÞõæäó
[56] 55. æóÅöÐóÇ ÓóãöÚõæÇ ÇááøóÛúæó ÃóÚúÑóÖõæÇ Úóäúåõ æóÞóÇáõæÇ áóäóÇ ÃóÚúãóÇáõäóÇ æóáóßõãú ÃóÚúãóÇáõßõãú ÓóáóÇãñ Úóáóíúßõãú áóÇ äóÈúÊóÛöí ÇáúÌóÇåöáöíäó
[57] 56. Åöäøóßó áóÇ ÊóåúÏöí ãóäú ÃóÍúÈóÈúÊó æóáóßöäøó Çááøóåó íóåúÏöí ãóä íóÔóÇÁ æóåõæó ÃóÚúáóãõ ÈöÇáúãõåúÊóÏöíäó
[58] 57. æóÞóÇáõæÇ Åöä äøóÊøóÈöÚö ÇáúåõÏóì ãóÚóßó äõÊóÎóØøóÝú ãöäú ÃóÑúÖöäóÇ Ãóæóáóãú äõãóßøöä áøóåõãú ÍóÑóãðÇ ÂãöäðÇ íõÌúÈóì Åöáóíúåö ËóãóÑóÇÊõ ßõáøö ÔóíúÁò ÑöÒúÞðÇ ãöä áøóÏõäøóÇ æóáóßöäøó ÃóßúËóÑóåõãú áóÇ íóÚúáóãõæäó
[59] 58. æóßóãú ÃóåúáóßúäóÇ ãöä ÞóÑúíóÉò ÈóØöÑóÊú ãóÚöíÔóÊóåóÇ ÝóÊöáúßó ãóÓóÇßöäõåõãú áóãú ÊõÓúßóä ãøöä ÈóÚúÏöåöãú ÅöáøóÇ ÞóáöíáðÇ æóßõäøóÇ äóÍúäõ ÇáúæóÇÑöËöíäó
[60] 59. æóãóÇ ßóÇäó ÑóÈøõßó ãõåúáößó ÇáúÞõÑóì ÍóÊøóì íóÈúÚóËó Ýöí ÃõãøöåóÇ ÑóÓõæáðÇ íóÊúáõæ Úóáóíúåöãú ÂíóÇÊöäóÇ æóãóÇ ßõäøóÇ ãõåúáößöí ÇáúÞõÑóì ÅöáøóÇ æóÃóåúáõåóÇ ÙóÇáöãõæäó
[61] 60. æóãóÇ ÃõæÊöíÊõã ãøöä ÔóíúÁò ÝóãóÊóÇÚõ ÇáúÍóíóÇÉö ÇáÏøõäúíóÇ æóÒöíäóÊõåóÇ æóãóÇ ÚöäÏó Çááøóåö ÎóíúÑñ æóÃóÈúÞóì ÃóÝóáóÇ ÊóÚúÞöáõæäó
[62] 61. ÃóÝóãóä æóÚóÏúäóÇåõ æóÚúÏðÇ ÍóÓóäðÇ Ýóåõæó áóÇÞöíåö ßóãóä ãøóÊøóÚúäóÇåõ ãóÊóÇÚó ÇáúÍóíóÇÉö ÇáÏøõäúíóÇ Ëõãøó åõæó íóæúãó ÇáúÞöíóÇãóÉö ãöäó ÇáúãõÍúÖóÑöíäó
[63] 62. æóíóæúãó íõäóÇÏöíåöãú ÝóíóÞõæáõ Ãóíúäó ÔõÑóßóÇÆöíó ÇáøóÐöíäó ßõäÊõãú ÊóÒúÚõãõæäó
[64] 63. ÞóÇáó ÇáøóÐöíäó ÍóÞøó Úóáóíúåöãõ ÇáúÞóæúáõ ÑóÈøóäóÇ åóÄõáóÇÁ ÇáøóÐöíäó ÃóÛúæóíúäóÇ ÃóÛúæóíúäóÇåõãú ßóãóÇ ÛóæóíúäóÇ ÊóÈóÑøóÃúäóÇ Åöáóíúßó ãóÇ ßóÇäõæÇ ÅöíøóÇäóÇ íóÚúÈõÏõæäó
[65] 64. æóÞöíáó ÇÏúÚõæÇ ÔõÑóßóÇÁßõãú ÝóÏóÚóæúåõãú Ýóáóãú íóÓúÊóÌöíÈõæÇ áóåõãú æóÑóÃóæõÇ ÇáúÚóÐóÇÈó áóæú Ãóäøóåõãú ßóÇäõæÇ íóåúÊóÏõæäó
[66] 65. æóíóæúãó íõäóÇÏöíåöãú ÝóíóÞõæáõ ãóÇÐóÇ ÃóÌóÈúÊõãõ ÇáúãõÑúÓóáöíäó
[67] 66. ÝóÚóãöíóÊú Úóáóíúåöãõ ÇáúÃóäÈóÇÁ íóæúãóÆöÐò Ýóåõãú áóÇ íóÊóÓóÇÁáõæäó
[68] 67. ÝóÃóãøóÇ ãóä ÊóÇÈó æóÂãóäó æóÚóãöáó ÕóÇáöÍðÇ ÝóÚóÓóì Ãóä íóßõæäó ãöäó ÇáúãõÝúáöÍöíäó
[69] 68. æóÑóÈøõßó íóÎúáõÞõ ãóÇ íóÔóÇÁ æóíóÎúÊóÇÑõ ãóÇ ßóÇäó áóåõãõ ÇáúÎöíóÑóÉõ ÓõÈúÍóÇäó Çááøóåö æóÊóÚóÇáóì ÚóãøóÇ íõÔúÑößõæäó
[70] 69. æóÑóÈøõßó íóÚúáóãõ ãóÇ Êõßöäøõ ÕõÏõæÑõåõãú æóãóÇ íõÚúáöäõæäó
[71] 70. æóåõæó Çááøóåõ áóÇ Åöáóåó ÅöáøóÇ åõæó áóåõ ÇáúÍóãúÏõ Ýöí ÇáúÃõæáóì æóÇáúÂÎöÑóÉö æóáóåõ ÇáúÍõßúãõ æóÅöáóíúåö ÊõÑúÌóÚõæäó
[72] 71. Þõáú ÃóÑóÃóíúÊõãú Åöä ÌóÚóáó Çááøóåõ Úóáóíúßõãõ Çááøóíúáó ÓóÑúãóÏðÇ Åöáóì íóæúãö ÇáúÞöíóÇãóÉö ãóäú Åöáóåñ ÛóíúÑõ Çááøóåö íóÃúÊöíßõã ÈöÖöíóÇÁ ÃóÝóáóÇ ÊóÓúãóÚõæäó
[73] 72. Þõáú ÃóÑóÃóíúÊõãú Åöä ÌóÚóáó Çááøóåõ Úóáóíúßõãõ ÇáäøóåóÇÑó ÓóÑúãóÏðÇ Åöáóì íóæúãö ÇáúÞöíóÇãóÉö ãóäú Åöáóåñ ÛóíúÑõ Çááøóåö íóÃúÊöíßõã Èöáóíúáò ÊóÓúßõäõæäó Ýöíåö ÃóÝóáóÇ ÊõÈúÕöÑõæäó
[74] 73. æóãöä ÑøóÍúãóÊöåö ÌóÚóáó áóßõãõ Çááøóíúáó æóÇáäøóåóÇÑó áöÊóÓúßõäõæÇ Ýöíåö æóáöÊóÈúÊóÛõæÇ ãöä ÝóÖúáöåö æóáóÚóáøóßõãú ÊóÔúßõÑõæäó
[75] 74. æóíóæúãó íõäóÇÏöíåöãú ÝóíóÞõæáõ Ãóíúäó ÔõÑóßóÇÆöíó ÇáøóÐöíäó ßõäÊõãú ÊóÒúÚõãõæäó
[76] 75. æóäóÒóÚúäóÇ ãöä ßõáøö ÃõãøóÉò ÔóåöíÏðÇ ÝóÞõáúäóÇ åóÇÊõæÇ ÈõÑúåóÇäóßõãú ÝóÚóáöãõæÇ Ãóäøó ÇáúÍóÞøó áöáøóåö æóÖóáøó Úóäúåõã ãøóÇ ßóÇäõæÇ íóÝúÊóÑõæäó
[77] 76. Åöäøó ÞóÇÑõæäó ßóÇäó ãöä Þóæúãö ãõæÓóì ÝóÈóÛóì Úóáóíúåöãú æóÂÊóíúäóÇåõ ãöäó ÇáúßõäõæÒö ãóÇ Åöäøó ãóÝóÇÊöÍóåõ áóÊóäõæÁõ ÈöÇáúÚõÕúÈóÉö Ãõæáöí ÇáúÞõæøóÉö ÅöÐú ÞóÇáó áóåõ Þóæúãõåõ áóÇ ÊóÝúÑóÍú Åöäøó Çááøóåó áóÇ íõÍöÈøõ ÇáúÝóÑöÍöíäó
[78] 77. æóÇÈúÊóÛö ÝöíãóÇ ÂÊóÇßó Çááøóåõ ÇáÏøóÇÑó ÇáúÂÎöÑóÉó æóáóÇ ÊóäÓó äóÕöíÈóßó ãöäó ÇáÏøõäúíóÇ æóÃóÍúÓöä ßóãóÇ ÃóÍúÓóäó Çááøóåõ Åöáóíúßó æóáóÇ ÊóÈúÛö ÇáúÝóÓóÇÏó Ýöí ÇáúÃóÑúÖö Åöäøó Çááøóåó áóÇ íõÍöÈøõ ÇáúãõÝúÓöÏöíäó
[79] 78. ÞóÇáó ÅöäøóãóÇ ÃõæÊöíÊõåõ Úóáóì Úöáúãò ÚöäÏöí Ãóæóáóãú íóÚúáóãú Ãóäøó Çááøóåó ÞóÏú Ãóåúáóßó ãöä ÞóÈúáöåö ãöäó ÇáÞõÑõæäö ãóäú åõæó ÃóÔóÏøõ ãöäúåõ ÞõæøóÉð æóÃóßúËóÑõ ÌóãúÚðÇ æóáóÇ íõÓúÃóáõ Úóä ÐõäõæÈöåöãõ ÇáúãõÌúÑöãõæäó
[80] 79. ÝóÎóÑóÌó Úóáóì Þóæúãöåö Ýöí ÒöíäóÊöåö ÞóÇáó ÇáøóÐöíäó íõÑöíÏõæäó ÇáúÍóíóÇÉó ÇáÏøõäíóÇ íóÇ áóíúÊó áóäóÇ ãöËúáó ãóÇ ÃõæÊöíó ÞóÇÑõæäõ Åöäøóåõ áóÐõæ ÍóÙøò ÚóÙöíãò
[81] 80. æóÞóÇáó ÇáøóÐöíäó ÃõæÊõæÇ ÇáúÚöáúãó æóíúáóßõãú ËóæóÇÈõ Çááøóåö ÎóíúÑñ áøöãóäú Âãóäó æóÚóãöáó ÕóÇáöÍðÇ æóáóÇ íõáóÞøóÇåóÇ ÅöáøóÇ ÇáÕøóÇÈöÑõæäó
[82] 81. ÝóÎóÓóÝúäóÇ Èöåö æóÈöÏóÇÑöåö ÇáúÃóÑúÖó ÝóãóÇ ßóÇäó áóåõ ãöä ÝöÆóÉò íóäÕõÑõæäóåõ ãöä Ïõæäö Çááøóåö æóãóÇ ßóÇäó ãöäó ÇáãõäÊóÕöÑöíäó
[83] 82. æóÃóÕúÈóÍó ÇáøóÐöíäó ÊóãóäøóæúÇ ãóßóÇäóåõ ÈöÇáúÃóãúÓö íóÞõæáõæäó æóíúßóÃóäøó Çááøóåó íóÈúÓõØõ ÇáÑøöÒúÞó áöãóä íóÔóÇÁ ãöäú ÚöÈóÇÏöåö æóíóÞúÏöÑõ áóæúáóÇ Ãóä ãøóäøó Çááøóåõ ÚóáóíúäóÇ áóÎóÓóÝó ÈöäóÇ æóíúßóÃóäøóåõ áóÇ íõÝúáöÍõ ÇáúßóÇÝöÑõæäó
[84] 83. Êöáúßó ÇáÏøóÇÑõ ÇáúÂÎöÑóÉõ äóÌúÚóáõåóÇ áöáøóÐöíäó áóÇ íõÑöíÏõæäó ÚõáõæøðÇ Ýöí ÇáúÃóÑúÖö æóáóÇ ÝóÓóÇÏðÇ æóÇáúÚóÇÞöÈóÉõ áöáúãõÊøóÞöíäó
[85] 84. ãóä ÌóÇÁ ÈöÇáúÍóÓóäóÉö Ýóáóåõ ÎóíúÑñ ãøöäúåóÇ æóãóä ÌóÇÁ ÈöÇáÓøóíøöÆóÉö ÝóáóÇ íõÌúÒóì ÇáøóÐöíäó ÚóãöáõæÇ ÇáÓøóíøöÆóÇÊö ÅöáøóÇ ãóÇ ßóÇäõæÇ íóÚúãóáõæäó
[86] 85. Åöäøó ÇáøóÐöí ÝóÑóÖó Úóáóíúßó ÇáúÞõÑúÂäó áóÑóÇÏøõßó Åöáóì ãóÚóÇÏò Þõá ÑøóÈøöí ÃóÚúáóãõ ãóä ÌóÇÁ ÈöÇáúåõÏóì æóãóäú åõæó Ýöí ÖóáóÇáò ãøõÈöíäò
[87] 86. æóãóÇ ßõäÊó ÊóÑúÌõæ Ãóä íõáúÞóì Åöáóíúßó ÇáúßöÊóÇÈõ ÅöáøóÇ ÑóÍúãóÉð ãøöä ÑøóÈøößó ÝóáóÇ Êóßõæäóäøó ÙóåöíÑðÇ áøöáúßóÇÝöÑöíäó
[88] 87. æóáóÇ íóÕõÏøõäøóßó Úóäú ÂíóÇÊö Çááøóåö ÈóÚúÏó ÅöÐú ÃõäÒöáóÊú Åöáóíúßó æóÇÏúÚõ Åöáóì ÑóÈøößó æóáóÇ Êóßõæäóäøó ãöäó ÇáúãõÔúÑößöíäó
[89] 88. æóáóÇ ÊóÏúÚõ ãóÚó Çááøóåö ÅöáóåðÇ ÂÎóÑó áóÇ Åöáóåó ÅöáøóÇ åõæó ßõáøõ ÔóíúÁò åóÇáößñ ÅöáøóÇ æóÌúåóåõ áóåõ ÇáúÍõßúãõ æóÅöáóíúåö ÊõÑúÌóÚõæäó