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[1] (In the name of God, Most Gracious, Most Merciful) |
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The meaning |
More explanation |
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[When the Prophet came to the
tribe of Quraish and told them about his message, and invited them to worship
God alone and forsake the worshipping of the idols, they denied and mocked
him. Therefore, God – be glorified –
revealed this aya confirming the Prophet:] (or Truthful) [i.e.
Mohammed is truthful.] a [I swear] (by
the Quran with its admonitions b!) [Then God – be glorified – told
His messenger about the arrogance of those associaters and their haughtiness
and refusal to believe and submit to God, and He said:] [3] 2. But [actually] the unbelievers are on arrogance
and contradiction. [Afterwards, God – be glorified –
started to threaten and terrify them, and He said:] [4] 3. And
how many a generation before them We destroyed c; when [the earthquake seized them] they cried [: Run away
from the city], but [the angel, sent for their destruction, said:] “It is not
a time for escaping”d. [5] 4. So
they e wonder that a warner has come to
them out of themselves; so the unbelievers say: "This is a sorcerer
telling lies [: for he claimed the prophethood.]" [When Omar the son of Khattab converted, it was so troublesome to Quraish;
therefore, they gathered to meet Abu Talib and ask
the Prophet to leave them and what they worshipped, and they then would leave
him and what he worshipped. Abu Talib
then sent for him, and the Prophet came and said: “I ask them for one word by
means of which the Arab will submit to them, and the non-Arab give tribute.” They said: “We may give you ten
words, so what is such word?” He said: “You should say: No god
but God!” So they went away, saying:] [6] 5. "Has
he made [all] the gods into One God? This indeed is a very astonishing
thing." [7] 6. And
the chiefs of them f departed g [and said to each other:] "Go and be constant to
[worship] your gods h;
[for] this is a thing binding [on us.]" [8] 7. “We
have not heard of anything like this in any previous creed; this i surely is [something] invented [by Mohammed.]” j [9] 8. "So
has the 'admonition' [: the Quran] been revealed to him exclusive of us?"k [So God – be glorified – said:] But actually they are in doubt of
My admonition l. In fact they have not yet suffered
My chastisementm. [10] 9. Or have they the treasures of the grace of your
Lord n, the All-Mightyo, the
All-Offering p ? [11] 10.
Or have they the ownership of the heavens and the earth and all that is
between them q? Hence r let them come up [to Us] by the means [leading up to
heaven] s [12] 11.
Whatever hosts [of the idols and of Satan] of those rallied [against you,
Mohammed] will [certainly] be defeated there t [before you, as were defeated those ancients who rallied
against their messengers.] [13] 12.
Before them the people of Noah denied, and [the tribe of] Aad and Pharaoh with his stakes u [with which he tortured the believers.] [14] 13. And [the tribe of] Thamood v, Lot's people and the people of the [miraculous] Tree [of
Midian w];
those were the allies [against their prophets x.] [15] 14.
Not one [of them] but denied the messengers, so My punishment came justly
and inevitably [on them.]y |
1 a With his words, and is not a liar
as do you claim. Then God – be glorified – swore by
the Quran about the truthfulness of Mohammed, and He said: 1 b That Mohammed is truthful with
his words, so follow him and do not deny his words. 3 c i.e. the disbelieving nations of
the past generations. 3 d i.e. it is not a time for
escaping neither is it for visiting [the shrines and tombs], but it is a time
of destruction. Similar to it in meaning is His
saying – be glorified – in the Quran 21: 12-13, which means: (Yet, when they perceived Our
might, behold, they [tried to] run out of the [city.] [The angels
said to them, mocking:] "Run not; Return to [the wealth with] which you
were prosperous, and to your dwelling-places; that you may be questioned
[about your wealth: who bestowed it on you: We or your idols?]") The explanation of this is that
the associaters whom God described in this aya:
when the earthquake occurred in their city, they started to run away from it,
but the earthquake hastened to destroy their city on them so that they died
under the wreck. 4 e i.e. of Quraish tribesmen. 6 f i.e. of Quraish tribesmen. 6 g From their meeting with Abu Talib. 6 h And do not listen to the words of
Mohammed. 7 i Saying of Mohammed. 7 j i.e. new words and lies which he
wants to force them on us. It means: We did not hear about
the people of the other religions that they rejected the statues, but only
the new religion brought by Mohammed; for Christians have the statue of Mary
and the statue of Jesus which is the cross, and Jews have the statues of the
angels having wings which they call the cherubim, in addition to the two gold
calf statues which they worshipped in the past; moreover they worshipped the
stone statues which they called the Baalim and Ashtaroth. So likewise we also take statues of the angels
to sanctify them in order that the angels will intercede for us before God. 8 k It means: Has the 'admonition'
been revealed to him out of all of us, while among us there are the richer,
greater and stronger than he is, and nothing has been revealed to them; so
how has it been revealed to Mohammed the poor orphan? 8 l i.e. they said such words only
because they doubt about the Quran. 8 m At that time, their doubt will go
away. It means: When they die and suffer the chastisement of the Afterlife,
at that time they will believe when their belief will not profit them. 9 n O Mohammed, so that they may
offer the prophet-hood to anyone they like. 9 o In His kingdom. 9 p He offers the prophet-hood to
whomever He pleases. 10 q
So they object to Us about giving the prophet-hood to Mohammed. 10 r
If they have any ownership of that. 10 s In order to demand their rights
in the prophecy. 11 t In the known time and place. 12 u Pharaoh used to fix the stakes in
the ground and tie the extremities of anyone whom he wanted to torture, and
leave him laid on the ground in the sun in summer time without water or food
until he would die. 13 v
They were Salih’s people. 13 w They were the people of Shu’aib. It has been explained about ‘
the tree’, in the interpretation of the Quran, chapter 26 and chapter
15. It was the miracle of Shu’aib: a dead tree to which he gave water, and so he
revived it by God’s leave. 13 x
With their power and numeracy; and in spite of that, We destroyed them; then
how about such that are less than they were in wealth and power. 14 y So My punishment was due for them
because of their denying My messengers (: or apostles.) |
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[16] 15.
But these [associaters] await nothing other than [a raid of Muslims,
against them, shouting with] one cry a,
after which they will have no dominion b. [When the associaters heard the
saying of God – be glorified – in the Quran 22: 19, which means: (As for those who disbelieve, for them garments of fire shall be cut out, and there shall be
poured over their heads boiling liquid.) The associaters started to laugh,
and one of them said: “How can garments be made of fire!?” Another one said: “God, hasten to
give us a piece of it, which we may wear in the war instead of the shield, so
as to scare the enemy with it!” Therefore, this aya was revealed:] [17] 16. And they say: "Our Lord, hasten to us our
portion [of such pieces of the fire garments] before the Day of Judgment. c " [18] 17. [O Mohammed,] forbear patiently their words [of
mockery and ridicule], and bear in mind [the forbearance of] Our servant,
David d, who did [his people] favors e; he was ever-turning f
[to God.] [19] 18.
We subjected the mountains [to echo] with him the praises [of God] by
night and day. g [20] 19.
And the birds gathered together [round about him]; [once they went to
eat] each one would soon return back to him. h |
15 a
i.e. a raid with which the Muslims attack them; it means: one attack, when
their shouting is that they say: Allahu Akbar: i.e.
God is Most Great. 15 b i.e. following that raid, there
will not be any dominion of the associaters over the Muslims afterwards. That battle was on the day of
conquering Mecca, after which the associaters did not have any dominion over
the Muslims. 16 c i.e. in the life of the World,
before the Next Life. 17 d And how he forbore patiently the
hurt of his people, so the result of his forbearance was that We made him the
king of the Children of Israel, after the death of Saul. 17 e When he helped them against their
enemy, by killing Goliath and defeating his army, and because of him, the
Children of Israel were victorious. In addition, he did many acts for Saul;
but they hurt David, and even intended to kill him, so he ran away from them
to the mountains, and they sought for to kill him without having done any
offense against them, neither any bad dealing, but only because of the envy
and arrogance of Saul when he knew that David would be the king after him. As such, Mohammed, you have favors
on your people with your instructions, truthfulness and honesty with them, so
that you want to guide them and they want to kill you; and you want to
benefit them while they want to harm you. Therefore, as had the Children of
Israel hurt David, as such have your people done to you. 17 f i.e. he was repentant, and he refered to God with his requests, and did not ask his
needs of anyone else than God. 18 g It means: always. 19 h When David, being alone in the
mountains, prayed his Lord and rehearsed the Psalms, the birds gathered around
him and twittered with their sounds lest he should feel lonely; and if they
go to eat, they will return back afterwards. |
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[21] 20.
And We strengthened his sovereignty a,
and gave him wisdom b
and decisive judgment c. [22] 21. And have you [Mohammed] received the tale of
the [two] disputants d;
when they scaled [the wall of Prophet David's] chamber, from over the arch? [23] 22.
When they entered upon David, and he was startled with fear of them;
[because it was not the time of judgment], and they said: "Fear not; [we are] two e disputants –– one of us has injured the other; so judge
between us justly and transgress not f,
but guide us to the mean [right] way." [Then God – be glorified – told
about the words of one of the two disputants, and He said:] [24] 23.
[One of the disputants said:] "This my
brother has ninety-nine ewes, and I have [only] one g. Yet he said: 'Give her into my charge', and he overcame
me in [his] will h." [25] 24.
[David] said [answering him]: "He has [undoubtedly] wronged you by
demanding your [single] ewe [to add her] to his ewes; for many of the
[shepherds] whose [ewes] mix with [the ewes of others] do transgress on each
other i, except those who believe j and work righteous [deeds], and these are few." [The two angels said then:
"David has convicted himself of his fault", and they went up to
heaven k], and David became certain that
We had tried him [with his act], so he asked forgiveness of his Lord
[concerning his guilt], and fell down bowing [in prayers] and turned [to God]
repentant. [26] 25. So We forgave him that [sin], and there is for
him a high position before Us [in the Next Life] and a fair resort [in
Paradise.] [27] 26.
[Then God said to David – by the
tongue of Prophet Nathan:] "O David, We have appointed
you a ruler in the land l
to succeed [after Saul], so judge people with justice [and
transgress not on the right of any believer], and follow not [your] lust m which let you miss the way of God n; for those, who miss the way of God, will have a severe
punishment because they forgot the Day of Judgment." |
20 a By means of wise ministers and
orientated chiefs, who elected him as their king, after Saul had been killed. 20 b i.e. the admonition in the
Psalms. 20 c Between opponents. 21 d They were two angels whom God –
be glorified – sent to David to remind him about his guilt. [In Arabic the
plural is three and over] but they were mentioned in the aya
in plural; because Nathan the Prophet came after them and asked him similar
questions and blamed him about his act; so they were three [the two angels
then Prophet Nathan.] 22 e Here God – be glorified – omitted
the inquiry of Nathan, and started to tell about the inquiry of the two
angels; because the tale of Nathan is mentioned in the Torah; therefore, they
are mentioned here in the dual form. 22 f With no bias by inclining to one
of us against his opponent. 23 g The Arab describe fat women that
they are [like] ewes of the Arabian antelope (oryx.) The ninty
nine ewes imply the women of David, and the one ewe implies the wife of his
neighbor Uriah. 23 h So his will was stronger than my
will. 24 i By taking the sheep that are not
his own. 24 j In ‘the sending to the Next Life’
and in ‘the Judgment’. 24 k So David knew that the judgment
was about him, and it is he that was the owner of the ninety nine ewes, and
his neighbor Uriah was the owner of the one ewe. After the two angels, Prophet
Nathan came and asked him similar questions and blamed him about his act. The story: One day David went up to the roof of his house, when he
looked at the roof of Uriah his neighbor, and saw his wife bathing naked over
the roof, and she was beautiful, so her love was inserted into his heart, and
there was a battle between the Palestinians and the Children of Israel, so he
sent her husband to that battle and her husband was killed, and David then
married her after the death of her husband. And she bore for him a son that
died as a little child, then she bore for him Solomon; her name was
Bathsheba. David had seven wives and eighty
two concubins, and for this reason the angel said
ninety nine ewes, while Uriah had only one woman. The story is mentioned in the Book
of 2 Samuel, chapter 12. 26 l As the king of the Children of
Israel, succeeding after Saul. 26 m So that you desire the wife of
another man. As in His saying – be glorified – in the Quran 79: 40-41, which
means: (But such as feared the Station of
his Lord and forbade [his] soul [its] caprices [: committing sins and
wronging people], surely Paradise shall be his resort.) 26 n And you will be punished if you do not repent and ask
forgiveness. |
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[28] 27.
We created not the heaven a and the earth and all that is between them in vain b; such is the thought of the unbelieversc, so woe
[in the Next Life] from the Fire to those who unbelieve. d [29] 28.
Or shall We then let those who believe and work righteous [deeds] be
equal to corruptors on earth? e Or shall We let those who ward off
[God's punishment] be equal to those who are profligate? f [30] 29.
[This Quran is] a Book that We have revealed to you [Mohammed], full of
blessing, that they may ponder its revelations g, and that [with this Quran] men of understanding may
reflect. |
27 a Every aya mentioned in the
Quran in which the ‘heaven’ and the ‘earth’ are mentioned, followed by the
word ‘and all that is between them’, the heavens should be in plural, as it
is in the entire Quran, except this aya; because
the plural implies the planets including the earth. 27 b i.e. We did not create them
uselessly without any purpose, but We created them to be inhabited by the
genie-kind and man-kind so that they will worship Me alone. As is it in His
saying – be glorified – in the Quran 51:
56, which means: (I created not the genie-kind and
the man-kind but only to worship Me [alone.]) 27 c Who say there will be no ‘sending to the Next Life’, no
‘accounting’, neither any prosperity nor any punishment after death. 27 d There will be for them the most
severe punishment because of their disbelief and denial of the ‘sending of
souls to the Next Life’. 28 e So that We may not reward them
according to their deeds, as do these associaters think. 28 f To be equal concerning their life
and death? It means: According to their
opinion: when man dies, his life will end, so that there will not be any
paradise in which he will prosper, nor will there be any fire in which he
will be punished; therefore, by death the believer will be equal to the
disbeliever: when there will not be any prosperity for this neither any
punishment for that. Then God – be glorified – said: 29 g Its meaning: We have revealed to
you the Quran including rational evidences and scientific proofs about the
existence of another world: ethereal to which they will go following their
death, which is other than their material world in which they live now. Therefore, every wise man should
think about such proofs in order to understand the truth and submit himself to the truth, and so he may not lose his Next
Life. |
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[31] 30. And We gave to David [his son] Solomona;
how excellent a servant [of God, Solomon was!] he was ever turning [to God,
with repentance and obedience.] [32] 31. When
there were set before him, at evening, the ‘noble thoroughbred horses’ that
'stand with one front-extremity slightly raised'.b [33] 32. And
he said: "I have loved [the horses] as do I love the prayers [which lead
to every blessing], so that the [horses] have distracted me from glorifying
my Lord [in the prayers], until [the horses] were hidden in [the
stable.]" [34] 33.
"Bring [the horses] back to me." d Then he started to free [their] legs from the iron bonds]
and necks [from the rope ties. e] [35] 34.
Surely We tried [and tested] Solomon, and We cast upon his chair a
statue, then he turned [to God] repenting [from his imagination about that
statue.] [36] 35.
He said: "My Lord, forgive me [my fault], and offer to me a kingdom
inaccessible to anyone after me; it is You Who are the All-Offering. f [37] 36. So
We subjected to him the wind to blow softly g at his command [to drive the sailing ships on the sea] to
wherever he might find [construction substances for building the temple at
Jerusalem.] h [38] 37. And
[We subjected to him out of] the genies – every builder i and diver j. [39] 38. And
others [the disobedient of Solomon’s command] were bound in fettersk. [40] 39.
This is Our surplus; so bestow [your gift on whomever you like] or
withhold [your giving from whomever you like], without being taken to account
[about that.] [41] 40.
And there will be for him a high position in Our neighborhood [in the
Next Life] and a fair resort [in Paradise.] |
30 a By his wife: Bathsheba, daughter
of Eliam, who was the former wife of Uriah the
Hittite. 31 b So when they were set before him,
they distracted him from his prayers. 33 d So they brought them back to him. 33 e And to release them, and he said:
“I don’t want such horses that distracted me from remembering my Lord in the
prayers.” 35 f So he ruled forty years following
the death of David his father. The story [of
Solomon and the statue] Solomon married many women, some
of whom were idolaters and associaters. One of them invited him to visit her
idol, but he refused and said to her: “Do you worship a stone that neither
hears nor sees?” She said: “Who told you he cannot
hear and see? For we ask of him and he understands what we want and gives us
what we demand.” He said: “This is not true.” She said: “Do you want that I call
him to come here and sit on your chair, so that you will know that he
understands and hears?” Then she, from her place, called
the idol and said: “Let your sitting on this chair early in the morning, so
that Solomon will know that you hear, see and understand.” Then when she went to sleep in her
bed, she recommended her maiden to bring the idol by night and to put it
secretly on the chair of Solomon. Then when it was morning, Solomon
got out of his room, and started to walk about in his palace, when he saw the
idol sitting on his chair. so he thought what his wife had said about the
idol was true, and he intended to bow to it with salutation, but he perceived
an idea to test it with speaking, so that if it answered, then his wife’s
words would be true; and if it does not answer then his wife is a liar;
therefore, he asked it about something, but it did not answer and talked to
it but it did not speak, so he knew that his wife had tricked him, therefore,
he lifted the idol up and hurled it on the ground and broke it up. 36 g Not stormy. 36 h It means: The wind drove the
sailing ships to where he might find some wood or stones or other things
which they would carry in the ships for building the Holy House of God at
Jerusalem. 37 i To build for him. 37 j To dive in the sea to bring forth
the shells to decorate the walls and the arches with decorations. 38 k Of iron. |
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[42] 41.
And mention [to them the story of] Our servant: Job, when he called to
his Lord a [saying]: "Satan has afflicted me with
the large stones b [of the wall, killing my sons
thereby]c, and with distress [and caused my
illness.]" d [43] 42.
[And We said to him:] Run forth [with joy] upon your own foot [to the
water-spring, and bathe in it e];
this is a cool washing-place and a drink. [44] 43.
And We offered to him his family [in the life of the World] and the like
number of them [in the Next Life], as a grace from Us [to him], and an
admonition to men of understanding f. [45] 44.
And [We said to him, when he swore to lash his wife one hundred lashes:]
Take with your hands a bundle of reeds [: an old dry palm-date cluster], and
strike [your wife] with it [instead of the one hundred lashes], but never
break you oath.g We found him full of patience and
forbearance; how excellent a slave [of God, Job was]; he was ever turning [to
God h.] |
41 a When the affliction befell him. 41 b In mountainous countries, they
build their houses by mountain stones. 41 c The meaning: Satan killed my sons
with the stones of the wall which he made to fall on them while all of them
were sitting to eat in a feast made by some of them. So Satan instructed to
some of his followers out of the genies saying to them: “Turn the wall on the
children of Job and kill them.” So they did that and the wall fell on them
and all of them died under the wall. 41 d Moreover, Satan tortured me with
the disease and the worries that accumulated on my heart. 42 e God exposed for him a mineral spring containing cold sulfur water. He had skin
diseases, so he bathed in it and drank of its water, then
he was cured of his illness. The word ‘run’ is used for an
event of some evil happened or of an anticipated good thing; e.g. you see the
pupils of school run to give their parents and families the glad tidings of
their success, if they get the success certificate. Similarly, anyone hears an
important news including gladness, will run with his extreme gladness to
discern the truth. Therefore, His saying – be
glorified – to him ‘run’: it is a glad tidings for
him of some good thing. While His saying: ‘upon your own
foot’ means: Go by yourself to the spring and bathe in it, but do not order
your wife to bring to you some of its water for bathing. The reason that God commanded him
to go by himself to the spring and bathe in it; because the water contained
magnesium sulfate, and after its coming out of the spring, it would combine
with the carbon dioxide gas present in the air or with the calcium carbonate
present in the rocks to form the magnesium carbonate and calcium sulfate
which would precipitate on the ground and so the advantage of such medical
mineral water would be lost. Therefore, it will be useless to
carry the water from the spring to another place, because the salts will
precipitate leaving the water pure. In Mosul city [in Iraq], there are
some mineral springs: of them are cold, which are on the bank of the
Tigris river: out of which cold water issues in which is dissolved the
magnesium sulfate (Epsom salt) having a bitter taste and a bad poisonous
smell of the hydrogen sulfide. This spring appears in summer when the river
water level becomes lower and so the spring appears, but in winter it will be
covered by the river water. In this spring will come to bathe those having
such skin diseases as the eczema, the itching, the boils and others. The cure
will not be achieved unless after daily bathing for twenty or more days. 43 f i.e. to people with clever
hearts, and they will receive the admonition of his story. 44 g This alleviation is special for
him exclusively, not for others. He swore to beat her because one
day she came to him without twigs, because she had cut off and sold them when
she needed money; so he swore to beat her one hundred lashes. 44 h To ask of Him, and to obey Him
and to repent. The story of Job has been
explained in the interpretation of the Quran 21: 83. |
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[46] 45.
Mention also [in the Book] Our servants: Abraham, Isaac and Jacob [to
your people, O Mohammed, to take them as examples a] – men of hands [of favor on their people] were they and
of insight. b [47] 46.
We singled them out especially for admonishing [people] in the home [of
the World.] c [48] 47. Before
Us [in the Next Life], they are among the chosen and the good [righteous
souls.] [49] 48.
And mention [to them, in the Book] Ishmael, Eliseus
[:Elisha]d
and 'Zul-Kifl' [: Ezekiel or Ezechiel e]; each [of them] was righteous. |
45 a
Of monotheism [: the exclusive devotion to God alone], and of good deeds and
fair manners of behavior. 45 b It means: They had favor on the
poor and needy, and had insights in the judgment and consultation. 46 c The meaning: We chose them for
the prophecy to become guides and leaders of people in the life of the World. 48 d The disciple of Prophet Elijah [:
Idries in Arabic.] 48 e He too was one of the prophets of
the Children of Israel. It was explained about him in the interpretation of
the Quran 21: 85. |
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[50] 49.
This [Quran] is an admonition a,
and [in the Next Life] there will be an excellent return b for those warding off [God's disobedience.] [Then God – be glorified –
explained about the number of those paradises, and said:] [51] 50.
Seven Gardens; with the gates [thereof] will ever be open to them. [52] 51. [They
will be] reclining in the [Garden on couches, and] asking therein [the
servants to bring them] plenty fruits and much drink. [53] 52.
And with them [damsels] of the same age c who confine their looks [to their husbands d
.] [54] 53. This [your wage with which you, O God-fearing,]
were promised for the Day of Judgment. [55] 54.
This [with which We promised you] is Our provision [We prepared for you],
to which there will be no cessation. |
49 a
To those who receive its admonition, and ward off God’s punishment by obeying
Him. 49 b i.e. they will have the good
place and position in the paradises, when they will return to Us in the Next
Life. 52 c It means: all of them are young,
with no elderly woman among them; because the souls do not become elderly,
but remain at their young age. 52 d So they do not look to any other
than their husbands. |
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[56] 55. All this [We have prepared for the
God-fearing], whereas for the arrogant will be the worst return a [in the Next Life.] [Then God – be glorified –
explained about the evil to which they will go, and He said:] [57] 56.
[That is] Hell wherein they will broil; an evil preparation [that they
prepared for themselves.] [58] 57.
All this [will be their punishment]; so let them suffer it: [which will
be] extremely hot and dark [water.] [59] 58.
And another [boiling liquid] of the like kind [of the dark], in pairs. b [60] 59.
This is [what your hands forwarded; now there has come to you] a troop
[of those whom you deceived] rushing in [to the fire] with you; [they
will say]: "There is no welcome for them; they will broil in the
fire." [61] 60.
[The followers will] say [to their leaders]: "No, it is for you the
‘no welcome’; you forwarded this [punishment] to us c, so [this day] let evil be your settlement [in the
fire.]" [Then they will pray more
punishment for their chiefs:] [62] 61.
[The followers will] say: "Our Lord, whoso forwarded this
[chastisement], give him a double chastisement in
the fire." [63] 62.
[The followers, while being in the fire, will] say: "How is it with
us, that we do not see [here] men whom we considered [in the World] among the
wicked?" d [64] 63. "Have we subjected them to our service e, or have our eye-sights missed them f
!?" [65] 64.
In fact it is true, that the people of the fire [will] quarrel [with each
other with such words.] |
55 a
i.e. We prepared evil for them, when they will return to Us after death. 58 b i.e. of many kinds: a pair of
each kind; among that are the tar and the soot of the smoke. 60 c By your deception, and you
prevented us from believing in the messengers [: the apostles] in the life of
the World. 62 d They will start searching about
believers in the Fire, because they thought them evil, because they reviled
their gods. 63 e i.e. some of us have subjected
them and they went to bring them water to drink or to do something else; and
for this reason we do not see them now. 63 f While they are here with us. |
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[66] 65.
Say [O Mohammed]: "I am only [sent] to warn [you against worshipping
idols and statues]; there is not [in the universe] any god but God: the One,
the Dominant a." [67] 66.
"The Lord, of the heavens and the earth b and [all c]
that is between them; the All-Mighty d,
the All-Forgiving e." [68] 67.
Say: "[The chastisement in the Fire] is a serious topic f [which I am telling you about.]" [69] 68.
From which you [: the disbelievers among the Meccans]
are turning away from it [in aversiong.] [70] 69.
No knowledge have I of the high noble [angels] h when [the disbelievers i
who died] quarreled [in the Fire.] [71] 70.
It may not have been revealed to me j , unless that I truly am [sent] to warn [you] k with manifest evidences [indicating my truthfulness.] |
65 a Who oblige his servants to die. 66 b i.e. the planets including the
earth. 66 c It means: the moons, meteorites
and meteors. 66 d In His kingdom. 66 e To the monotheists who repent
from and regret the evil acts that they have done. 67 f That is the Judgment and
Punishment in the Next Life. 68 g i.e. you turn away from listening
to it, and you do not think about the punishment and
about your outcome after death. This is confirmed by His saying –
be glorified – in the Quran 21:1, which means: (To mankind, their punishment has
become closer; yet they are turning away [from the truth], in heedlessness
[of the punishment.]) So the ‘big news’ is the news of
the ‘sending to the Next Life’, the Judgment and Punishment. Similar to this is His saying – be
glorified – in the Quran 78: 1-2, which means: (About what do these [associaters]
interrogate each other!? [Then God – be glorified – told
about the subject of their interrogation, and said:] (about
the serious topic!) So the ‘serious topic’ or the ‘big
news’ is the ‘sending to the Next Life’, the Judgment and Punishment. 69 h To tell you with all this, had
not the revelation been brought down to tell me about such information. 69 i i.e. the disbelievers among your
companions who died before you and were admitted into the fire, as have been
mentioned, in His saying – be glorified – in this soora,
the aya 64, which means: (In fact it is true, that
the people of the fire [will] quarrel [with each other with such words.]) 70 j With what I have told you about. 70 k And I have in fact warned you; so
had not I been a warner as do you think, it would not have been revealed to
me. |
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[Then God – be glorified – started
to explain about His might to create man from water, mud and others, and He
said:] [72] 71.
[O Mohammed, mention to your people] when your Lord said to the angels:
"I am about to create a mortal a out of mud." [73] 72.
"And when I have perfected him and breathed into him by [Gabriel b] My spirit, fall you down prostrating yourselves before
him." c [74] 73.
And all the angels fell down prostrate altogether. d [75] 74.
Except Iblies [: Satan]; who was puffed up with
pride, and he hid [his rancor about Adam e.] [76] 75.
[God – be glorified –] said: "Iblies, what
prevented you to bow yourself before that I created with My own hands f? Have you waxed proud [over Adam], or had you been of the
lofty ones [in the life of the World]g ?" [77] 76. [Satan] said: "I am better than he is;
[for] You created me from fire, whereas him You created from mud h." [78] 77. [God – be glorified –] said: "Then, get
out of the [seven ethereal Gardens], for you are to be pelted [with
meteors.]" [79] 78.
"And that My curse will be on you [in the heavenly books and by the
tongues of people], till the Day of Judgment [then you will be admitted into
Hell.]" [80] 79.
[Iblies] said: "My Lord, respite me
[concerning the punishment] till the day they shall be sent forth [to the
Judgment. i]" [81] 80.
[God – be glorified –] said: "Then you are [one] of those
respited." [82] 81.
"Till the [Judgment] Day of the [appointed] time known [by Me and
you.]" [83] 82. [Iblies] said:
"Then [I swear] by Your 'might and glory'! I shall surely seduce [the
Children of Adam], altogether." [84] 83. "Save such of Your servants among them as
You select to be devoted j
[to Your worship and obedience.]" [85] 84.
[God – be glorified –] said: "This was justice [that I said to you:
'Go out of Paradise'] k,
and justice is what I am [now] saying: [86] 85.
[That] "I will certainly fill Hell with you [Iblies]
and with those of [the Children of Adam] who follow you, all together." |
71 a
i.e. Adam. 72 b Whose title is the Trustworthy
Spirit or Ghost. 72 c God – be glorified – wanted by
that to subject Iblies (: Satan) because he waxed
proud over the angels, and such prostration was not to revere Adam. And so the creation of Adam and
the creation of Jesus were similar and in one category; therefore, God – be
glorified – said in the Quran 3: 59 (To God, the likeness of Jesus is
as the likeness of Adam, whom He created from earth, then said to him:
"Be!" and he was [as God willed.]) 73 d God – be glorified – said [about the angels]:
‘altogether’, although the first word ‘all’ is enough; because the angels are
many kinds, and for this reason he said: ‘altogether’. 74 e Because of the prostration. 75 f The ‘hand’ is an implication of
the might and ability. 75 g It means: Or had you a position
and a high authority on the genie in your life of the World, so today you
disdain to prostrate yourself to anyone of man-kind? 76 h And the ‘fire’ is higher in
preference than the ‘mud’ is. 79 i It means: till Doomsday. 83 j So those I cannot seduce. 84 k The meaning: I did not wrong you
by driving you out of Paradise, but it is you who wronged yourself because of
your disobedience. |
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[87] 86.
Say, [Mohammed, to your people]: "I ask not of you recompense for it a; neither am I charged with [interpreting the Quran. b] [88] 87.
[This Quran] is only an admonition for [all] the worlds c. [89] 88.
And you [people] shall surely come to know the explanation of [the
ambiguous ayat of the Quran], after [a long period
of] time d. |
86 a And so it may be difficult for
you. 86 b It means: God did not task me to
interpret for you its meaning and explain for you its puzzles; for that is up
to God, and it is up to me to recite it to you, but not to explain it. God – be glorified – said in the
Quran 75: 19, which means: (Then, [after a long period of
time] We have to explain it [to people.]) 87 c To be admonished with it. 88 d The meaning: You will know the
explanation of the ambiguous ayat of the Quran
which you denied and ridiculed. |
|
By
God's help, the interpretation of the soora 38 of the Quran is completed; So
(praise be to God: Lord of the worlds.) |
|
[1] ÈÓã Çááå ÇáÑÍãä ÇáÑÍíã
[2] 1. Õ æóÇáúÞõÑúÂäö Ðöí ÇáÐøößúÑö
[3] 2. Èóáö ÇáøóÐöíäó ßóÝóÑõæÇ Ýöí ÚöÒøóÉò æóÔöÞóÇÞò
[4] 3. ßóãú ÃóåúáóßúäóÇ ãöä ÞóÈúáöåöã ãøöä ÞóÑúäò ÝóäóÇÏóæúÇ æóáóÇÊó Íöíäó ãóäóÇÕò
[5] 4. æóÚóÌöÈõæÇ Ãóä ÌóÇÁåõã ãøõäÐöÑñ ãøöäúåõãú æóÞóÇáó ÇáúßóÇÝöÑõæäó åóÐóÇ ÓóÇÍöÑñ ßóÐøóÇÈñ
[6] 5. ÃóÌóÚóáó ÇáúÂáöåóÉó ÅöáóåðÇ æóÇÍöÏðÇ Åöäøó åóÐóÇ áóÔóíúÁñ ÚõÌóÇÈñ
[7] 6. æóÇäØóáóÞó ÇáúãóáóÃõ ãöäúåõãú Ãóäö ÇãúÔõæÇ æóÇÕúÈöÑõæÇ Úóáóì ÂáöåóÊößõãú Åöäøó åóÐóÇ áóÔóíúÁñ íõÑóÇÏõ
[8] 7. ãóÇ ÓóãöÚúäóÇ ÈöåóÐóÇ Ýöí ÇáúãöáøóÉö ÇáúÂÎöÑóÉö Åöäú åóÐóÇ ÅöáøóÇ ÇÎúÊöáóÇÞñ
[9] 8. ÃóÃõäÒöáó Úóáóíúåö ÇáÐøößúÑõ ãöä ÈóíúäöäóÇ Èóáú åõãú Ýöí Ôóßøò ãøöä ÐößúÑöí Èóáú áóãøóÇ íóÐõæÞõæÇ ÚóÐóÇÈö
[10] 9. Ãóãú ÚöäÏóåõãú ÎóÒóÇÆöäõ ÑóÍúãóÉö ÑóÈøößó ÇáúÚóÒöíÒö ÇáúæóåøóÇÈö
[11] 10. Ãóãú áóåõã ãøõáúßõ ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖö æóãóÇ ÈóíúäóåõãóÇ ÝóáúíóÑúÊóÞõæÇ Ýöí ÇáúÃóÓúÈóÇÈö
[12] 11. ÌõäÏñ ãøóÇ åõäóÇáößó ãóåúÒõæãñ ãøöäó ÇáúÃóÍúÒóÇÈö
[13] 12. ßóÐøóÈóÊú ÞóÈúáóåõãú Þóæúãõ äõæÍò æóÚóÇÏñ æóÝöÑúÚóæúäõ Ðõæ ÇáúÃóæúÊóÇÏö
[14] 13. æóËóãõæÏõ æóÞóæúãõ áõæØò æóÃóÕúÍóÇÈõ ÇáÃóíúßóÉö ÃõæúáóÆößó ÇáúÃóÍúÒóÇÈõ
[15] 14. Åöä ßõáøñ ÅöáøóÇ ßóÐøóÈó ÇáÑøõÓõáó ÝóÍóÞøó ÚöÞóÇÈö
[16] 15. æóãóÇ íóäÙõÑõ åóÄõáóÇÁ ÅöáøóÇ ÕóíúÍóÉð æóÇÍöÏóÉð ãøóÇ áóåóÇ ãöä ÝóæóÇÞò
[17] 16. æóÞóÇáõæÇ ÑóÈøóäóÇ ÚóÌøöá áøóäóÇ ÞöØøóäóÇ ÞóÈúáó íóæúãö ÇáúÍöÓóÇÈö
[18] 17. ÇÕúÈöÑú Úóáóì ãóÇ íóÞõæáõæäó æóÇÐúßõÑú ÚóÈúÏóäóÇ ÏóÇæõæÏó ÐóÇ ÇáúÃóíúÏö Åöäøóåõ ÃóæøóÇÈñ
[19] 18. ÅöäøóÇ ÓóÎøóÑúäóÇ ÇáúÌöÈóÇáó ãóÚóåõ íõÓóÈøöÍúäó ÈöÇáúÚóÔöíøö æóÇáúÅöÔúÑóÇÞö
[20] 19. æóÇáØøóíúÑó ãóÍúÔõæÑóÉð ßõáøñ áøóåõ ÃóæøóÇÈñ
[21] 20. æóÔóÏóÏúäóÇ ãõáúßóåõ æóÂÊóíúäóÇåõ ÇáúÍößúãóÉó æóÝóÕúáó ÇáúÎöØóÇÈö
[22] 21. æóåóáú ÃóÊóÇßó äóÈóÃõ ÇáúÎóÕúãö ÅöÐú ÊóÓóæøóÑõæÇ ÇáúãöÍúÑóÇÈó
[23] 22. ÅöÐú ÏóÎóáõæÇ Úóáóì ÏóÇæõæÏó ÝóÝóÒöÚó ãöäúåõãú ÞóÇáõæÇ áóÇ ÊóÎóÝú ÎóÕúãóÇäö ÈóÛóì ÈóÚúÖõäóÇ Úóáóì ÈóÚúÖò ÝóÇÍúßõã ÈóíúäóäóÇ ÈöÇáúÍóÞøö æóáóÇ ÊõÔúØöØú æóÇåúÏöäóÇ Åöáóì ÓóæóÇÁ ÇáÕøöÑóÇØö
[24] 23. Åöäøó åóÐóÇ ÃóÎöí áóåõ ÊöÓúÚñ æóÊöÓúÚõæäó äóÚúÌóÉð æóáöíó äóÚúÌóÉñ æóÇÍöÏóÉñ ÝóÞóÇáó ÃóßúÝöáúäöíåóÇ æóÚóÒøóäöí Ýöí ÇáúÎöØóÇÈö
[25] 24. ÞóÇáó áóÞóÏú Ùóáóãóßó ÈöÓõÄóÇáö äóÚúÌóÊößó Åöáóì äöÚóÇÌöåö æóÅöäøó ßóËöíÑðÇ ãøöäú ÇáúÎõáóØóÇÁ áóíóÈúÛöí ÈóÚúÖõåõãú Úóáóì ÈóÚúÖò ÅöáøóÇ ÇáøóÐöíäó ÂãóäõæÇ æóÚóãöáõæÇ ÇáÕøóÇáöÍóÇÊö æóÞóáöíáñ ãøóÇ åõãú æóÙóäøó ÏóÇæõæÏõ ÃóäøóãóÇ ÝóÊóäøóÇåõ ÝóÇÓúÊóÛúÝóÑó ÑóÈøóåõ æóÎóÑøó ÑóÇßöÚðÇ æóÃóäóÇÈó
[26] 25. ÝóÛóÝóÑúäóÇ áóåõ Ðóáößó æóÅöäøó áóåõ ÚöäÏóäóÇ áóÒõáúÝóì æóÍõÓúäó ãóÂÈò
[27] 26. íóÇ ÏóÇæõæÏõ ÅöäøóÇ ÌóÚóáúäóÇßó ÎóáöíÝóÉð Ýöí ÇáúÃóÑúÖö ÝóÇÍúßõã Èóíúäó ÇáäøóÇÓö ÈöÇáúÍóÞøö æóáóÇ ÊóÊøóÈöÚö Çáúåóæóì ÝóíõÖöáøóßó Úóä ÓóÈöíáö Çááøóåö Åöäøó ÇáøóÐöíäó íóÖöáøõæäó Úóä ÓóÈöíáö Çááøóåö áóåõãú ÚóÐóÇÈñ ÔóÏöíÏñ ÈöãóÇ äóÓõæÇ íóæúãó ÇáúÍöÓóÇÈö
[28] 27. æóãóÇ ÎóáóÞúäóÇ ÇáÓøóãóÇÁ æóÇáúÃóÑúÖó æóãóÇ ÈóíúäóåõãóÇ ÈóÇØöáðÇ Ðóáößó Ùóäøõ ÇáøóÐöíäó ßóÝóÑõæÇ Ýóæóíúáñ áøöáøóÐöíäó ßóÝóÑõæÇ ãöäó ÇáäøóÇÑö
[29] 28. Ãóãú äóÌúÚóáõ ÇáøóÐöíäó ÂãóäõæÇ æóÚóãöáõæÇ ÇáÕøóÇáöÍóÇÊö ßóÇáúãõÝúÓöÏöíäó Ýöí ÇáúÃóÑúÖö Ãóãú äóÌúÚóáõ ÇáúãõÊøóÞöíäó ßóÇáúÝõÌøóÇÑö
[30] 29. ßöÊóÇÈñ ÃóäÒóáúäóÇåõ Åöáóíúßó ãõÈóÇÑóßñ áøöíóÏøóÈøóÑõæÇ ÂíóÇÊöåö æóáöíóÊóÐóßøóÑó ÃõæúáõæÇ ÇáúÃóáúÈóÇÈö
[31] 30. æóæóåóÈúäóÇ áöÏóÇæõæÏó ÓõáóíúãóÇäó äöÚúãó ÇáúÚóÈúÏõ Åöäøóåõ ÃóæøóÇÈñ
[32] 31. ÅöÐú ÚõÑöÖó Úóáóíúåö ÈöÇáúÚóÔöíøö ÇáÕøóÇÝöäóÇÊõ ÇáúÌöíóÇÏõ
[33] 32. ÝóÞóÇáó Åöäøöí ÃóÍúÈóÈúÊõ ÍõÈøó ÇáúÎóíúÑö Úóä ÐößúÑö ÑóÈøöí ÍóÊøóì ÊóæóÇÑóÊú ÈöÇáúÍöÌóÇÈö
[34] 33. ÑõÏøõæåóÇ Úóáóíøó ÝóØóÝöÞó ãóÓúÍðÇ ÈöÇáÓøõæÞö æóÇáúÃóÚúäóÇÞö
[35] 34. æóáóÞóÏú ÝóÊóäøóÇ ÓõáóíúãóÇäó æóÃóáúÞóíúäóÇ Úóáóì ßõÑúÓöíøöåö ÌóÓóÏðÇ Ëõãøó ÃóäóÇÈó
[36] 35. ÞóÇáó ÑóÈøö ÇÛúÝöÑú áöí æóåóÈú áöí ãõáúßðÇ áøóÇ íóäÈóÛöí áöÃóÍóÏò ãøöäú ÈóÚúÏöí Åöäøóßó ÃóäÊó ÇáúæóåøóÇÈõ
[37] 36. ÝóÓóÎøóÑúäóÇ áóåõ ÇáÑøöíÍó ÊóÌúÑöí ÈöÃóãúÑöåö ÑõÎóÇÁ ÍóíúËõ ÃóÕóÇÈó
[38] 37. æóÇáÔøóíóÇØöíäó ßõáøó ÈóäøóÇÁ æóÛóæøóÇÕò
[39] 38. æóÂÎóÑöíäó ãõÞóÑøóäöíäó Ýöí ÇáúÃóÕúÝóÇÏö
[40] 39. åóÐóÇ ÚóØóÇÄõäóÇ ÝóÇãúäõäú Ãóæú ÃóãúÓößú ÈöÛóíúÑö ÍöÓóÇÈò
[41] 40. æóÅöäøó áóåõ ÚöäÏóäóÇ áóÒõáúÝóì æóÍõÓúäó ãóÂÈò
[42] 41. æóÇÐúßõÑú ÚóÈúÏóäóÇ ÃóíøõæÈó ÅöÐú äóÇÏóì ÑóÈøóåõ Ãóäøöí ãóÓøóäöíó ÇáÔøóíúØóÇäõ ÈöäõÕúÈò æóÚóÐóÇÈò
[43] 42. ÇÑúßõÖú ÈöÑöÌúáößó åóÐóÇ ãõÛúÊóÓóáñ ÈóÇÑöÏñ æóÔóÑóÇÈñ
[44] 43. æóæóåóÈúäóÇ áóåõ Ãóåúáóåõ æóãöËúáóåõã ãøóÚóåõãú ÑóÍúãóÉð ãøöäøóÇ æóÐößúÑóì áöÃõæúáöí ÇáúÃóáúÈóÇÈö
[45] 44. æóÎõÐú ÈöíóÏößó ÖöÛúËðÇ ÝóÇÖúÑöÈ Èøöåö æóáóÇ ÊóÍúäóËú ÅöäøóÇ æóÌóÏúäóÇåõ ÕóÇÈöÑðÇ äöÚúãó ÇáúÚóÈúÏõ Åöäøóåõ ÃóæøóÇÈñ
[46] 45. æóÇÐúßõÑú ÚöÈóÇÏóäóÇ ÅÈúÑóÇåöíãó æóÅöÓúÍóÞó æóíóÚúÞõæÈó Ãõæúáöí ÇáúÃóíúÏöí æóÇáúÃóÈúÕóÇÑö
[47] 46. ÅöäøóÇ ÃóÎúáóÕúäóÇåõã ÈöÎóÇáöÕóÉò ÐößúÑóì ÇáÏøóÇÑö
[48] 47. æóÅöäøóåõãú ÚöäÏóäóÇ áóãöäó ÇáúãõÕúØóÝóíúäó ÇáúÃóÎúíóÇÑö
[49] 48. æóÇÐúßõÑú ÅöÓúãóÇÚöíáó æóÇáúíóÓóÚó æóÐóÇ ÇáúßöÝúáö æóßõáøñ ãøöäú ÇáúÃóÎúíóÇÑö
[50] 49. åóÐóÇ ÐößúÑñ æóÅöäøó áöáúãõÊøóÞöíäó áóÍõÓúäó ãóÂÈò
[51] 50. ÌóäøóÇÊö ÚóÏúäò ãøõÝóÊøóÍóÉð áøóåõãõ ÇáúÃóÈúæóÇÈõ
[52] 51. ãõÊøóßöÆöíäó ÝöíåóÇ íóÏúÚõæäó ÝöíåóÇ ÈöÝóÇßöåóÉò ßóËöíÑóÉò æóÔóÑóÇÈò
[53] 52. æóÚöäÏóåõãú ÞóÇÕöÑóÇÊõ ÇáØøóÑúÝö ÃóÊúÑóÇÈñ
[54] 53. åóÐóÇ ãóÇ ÊõæÚóÏõæäó áöíóæúãö ÇáúÍöÓóÇÈö
[55] 54. Åöäøó åóÐóÇ áóÑöÒúÞõäóÇ ãóÇ áóåõ ãöä äøóÝóÇÏò
[56] 55. åóÐóÇ æóÅöäøó áöáØøóÇÛöíäó áóÔóÑøó ãóÂÈò
[57] 56. Ìóåóäøóãó íóÕúáóæúäóåóÇ ÝóÈöÆúÓó ÇáúãöåóÇÏõ
[58] 57. åóÐóÇ ÝóáúíóÐõæÞõæåõ Íóãöíãñ æóÛóÓøóÇÞñ
[59] 58. æóÂÎóÑõ ãöä Ôóßúáöåö ÃóÒúæóÇÌñ
[60] 59. åóÐóÇ ÝóæúÌñ ãøõÞúÊóÍöãñ ãøóÚóßõãú áóÇ ãóÑúÍóÈðÇ Èöåöãú Åöäøóåõãú ÕóÇáõæÇ ÇáäøóÇÑö
[61] 60. ÞóÇáõæÇ Èóáú ÃóäÊõãú áóÇ ãóÑúÍóÈðÇ Èößõãú ÃóäÊõãú ÞóÏøóãúÊõãõæåõ áóäóÇ ÝóÈöÆúÓó ÇáúÞóÑóÇÑõ
[62] 61. ÞóÇáõæÇ ÑóÈøóäóÇ ãóä ÞóÏøóãó áóäóÇ åóÐóÇ ÝóÒöÏúåõ ÚóÐóÇÈðÇ ÖöÚúÝðÇ Ýöí ÇáäøóÇÑö
[63] 62. æóÞóÇáõæÇ ãóÇ áóäóÇ áóÇ äóÑóì ÑöÌóÇáðÇ ßõäøóÇ äóÚõÏøõåõã ãøöäó ÇáúÃóÔúÑóÇÑö
[64] 63. ÃóÊøóÎóÐúäóÇåõãú ÓöÎúÑöíøðÇ Ãóãú ÒóÇÛóÊú Úóäúåõãõ ÇáúÃóÈúÕóÇÑõ
[65] 64. Åöäøó Ðóáößó áóÍóÞøñ ÊóÎóÇÕõãõ Ãóåúáö ÇáäøóÇÑö
[66] 65. Þõáú ÅöäøóãóÇ ÃóäóÇ ãõäÐöÑñ æóãóÇ ãöäú Åöáóåò ÅöáøóÇ Çááøóåõ ÇáúæóÇÍöÏõ ÇáúÞóåøóÇÑõ
[67] 66. ÑóÈøõ ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖö æóãóÇ ÈóíúäóåõãóÇ ÇáúÚóÒöíÒõ ÇáúÛóÝøóÇÑõ
[68] 67. Þõáú åõæó äóÈóÃñ ÚóÙöíãñ
[69] 68. ÃóäÊõãú Úóäúåõ ãõÚúÑöÖõæäó
[70] 69. ãóÇ ßóÇäó áöí ãöäú Úöáúãò ÈöÇáúãóáóÅö ÇáúÃóÚúáóì ÅöÐú íóÎúÊóÕöãõæäó
[71] 70. Åöä íõæÍóì Åöáóíøó ÅöáøóÇ ÃóäøóãóÇ ÃóäóÇ äóÐöíÑñ ãøõÈöíäñ
[72] 71. ÅöÐú ÞóÇáó ÑóÈøõßó áöáúãóáóÇÆößóÉö Åöäøöí ÎóÇáöÞñ ÈóÔóÑðÇ ãöä Øöíäò
[73] 72. ÝóÅöÐóÇ ÓóæøóíúÊõåõ æóäóÝóÎúÊõ Ýöíåö ãöä ÑøõæÍöí ÝóÞóÚõæÇ áóåõ ÓóÇÌöÏöíäó
[74] 73. ÝóÓóÌóÏó ÇáúãóáóÇÆößóÉõ ßõáøõåõãú ÃóÌúãóÚõæäó
[75] 74. ÅöáøóÇ ÅöÈúáöíÓó ÇÓúÊóßúÈóÑó æóßóÇäó ãöäú ÇáúßóÇÝöÑöíäó
[76] 75. ÞóÇáó íóÇ ÅöÈúáöíÓõ ãóÇ ãóäóÚóßó Ãóä ÊóÓúÌõÏó áöãóÇ ÎóáóÞúÊõ ÈöíóÏóíøó ÃóÓúÊóßúÈóÑúÊó Ãóãú ßõäÊó ãöäó ÇáúÚóÇáöíäó
[77] 76. ÞóÇáó ÃóäóÇ ÎóíúÑñ ãøöäúåõ ÎóáóÞúÊóäöí ãöä äøóÇÑò æóÎóáóÞúÊóåõ ãöä Øöíäò
[78] 77. ÞóÇáó ÝóÇÎúÑõÌú ãöäúåóÇ ÝóÅöäøóßó ÑóÌöíãñ
[79] 78. æóÅöäøó Úóáóíúßó áóÚúäóÊöí Åöáóì íóæúãö ÇáÏøöíäö
[80] 79. ÞóÇáó ÑóÈøö ÝóÃóäÙöÑúäöí Åöáóì íóæúãö íõÈúÚóËõæäó
[81] 80. ÞóÇáó ÝóÅöäøóßó ãöäó ÇáúãõäÙóÑöíäó
[82] 81. Åöáóì íóæúãö ÇáúæóÞúÊö ÇáúãóÚúáõæãö
[83] 82. ÞóÇáó ÝóÈöÚöÒøóÊößó áóÃõÛúæöíóäøóåõãú ÃóÌúãóÚöíäó
[84] 83. ÅöáøóÇ ÚöÈóÇÏóßó ãöäúåõãõ ÇáúãõÎúáóÕöíäó
[85] 84. ÞóÇáó ÝóÇáúÍóÞøõ æóÇáúÍóÞøó ÃóÞõæáõ
[86] 85. áóÃóãúáóÃóäøó Ìóåóäøóãó ãöäßó æóãöãøóä ÊóÈöÚóßó ãöäúåõãú ÃóÌúãóÚöíäó
[87] 86. Þõáú ãóÇ ÃóÓúÃóáõßõãú Úóáóíúåö ãöäú ÃóÌúÑò æóãóÇ ÃóäóÇ ãöäó ÇáúãõÊóßóáøöÝöíäó
[88] 87. Åöäú åõæó ÅöáøóÇ ÐößúÑñ áøöáúÚóÇáóãöíäó
[89] 88. æóáóÊóÚúáóãõäøó äóÈóÃóåõ ÈóÚúÏó Íöíäò