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[1] (In the name of God, Most Gracious, Most Merciful) |
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The meaning |
More explanation |
[2] 1. We
have opened for you [Mohammed, by means of the Hudaybiyyah
truce] a manifest gate [for entering into the Islam, so that people may
convert in large numbers.] a [3] 2. That
God may forgive you [Mohammed, both] your past and
new sins b, and complete His grace on you c, and guide you onto a straight way d. [4] 3. And
that God may help you with a mighty help [against your enemies.] |
1 a
Which is the truce between the Prophet and the associaters on the day of the Hudaybiyyah. It was a victory without fighting, and by means
of that truce the associaters mixed with the Muslims, listened to their words
and the Islam went into their hearts, and a large number of people embraced
the Islam within three years, and so the general population of Muslims
increased. 2 b i.e. the old and new sins. The Prophet considered himself
sinful and neglecting about the delivering of the message and propagating the
call to the Islam; particularly when His saying – be glorified – was revealed
in the Quran 5: 67, which means: (O messenger, convey [to your
people] what has been revealed to you from your Lord [but fear not;] if you do it not, then you will not have conveyed His
message [to people.]) Therefore, he considered himself
neglecting, so he was embarrassed and depressed on account of this. So His saying – be glorified – in
the Quran 7: 2 was revealed: ([Mohammed, recite this] Book [:
the Quran] revealed to you, and let there be no embarrassment in your breast
as to it[s conveyance.]) It means: We will forgive you some
of your neglect in the conveying and propagating the call, so let there be no
embarrassment in your breast about that. 2 c By continuing the revelation of
the sooras and ayat until
the Quran is complete. The indication of this is His
saying – be glorified – in the Quran 5: 3, which means: (Today I have perfected your
religion for you and completed My favor to you, and chosen for you, as
religion, the Islam.) 2 d Which is the Islam religion: the
religion of monotheism [or the exclusive devotion to God alone], in order
that you may move on it and do not deviate from it. The indication of this is His
saying – be glorified – in the Quran 36: 3-4, which means: (Surely, you [Mohammed] are one of
the messengers. [Following] on a standard way.) It means: on a straight way in
which there is not any crookedness; it is the religion of monotheism [or the
exclusive devotion to God alone], which does not incline: neither to Jews who
worshipped the idols, nor to Christians who worshipped the Cross and the
statue of Mary. |
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[5] 4. It is [God] Who sent down the 'tranquility and
quieting' a into the hearts of the believers;
that they might have more ‘certainty of belief’ in addition to their
‘certainty of belief’ b;
for to God belong the hosts of the heavens c
and the earth d; God is All-Knowing e, Most Wise f. [6] 5. That He may admit [after death] the believers, men
and women alike, into Gardens underneath [the trees of] which rivers flow;
therein to dwell forever, and conceal their bad deeds [from the sight of
souls]; that [admission, in the ethereal heavens] is in God's sight a mighty
triumph. [7] 6. And that [God] may chastise [after death] the
hypocrites (men and women), and the associaters (men and women): those who
think about God evil thoughts g;
against them shall be the evil turn of fortune h, and moreover the wrath of God is against them, and He
has cursed them i, and has prepared Hell for
[punishing] them –– evil is [Hell] for a destination [in the Next Life.] [8] 7. To
God belong the hosts of the heavens and the earth j; God is All-Mighty k,
Most Wise l. |
4 a
i.e. reassurance. 4 b On account of the revelations and
the Prophet’s victories. 4 c His hosts of the heavens are the
angels. 4 d His hosts of the earth are the
microbes and the insects which carry the microbes; so if He intends to
destroy a people, He sends on them the plague or another kind of fatal
diseases, and so He terminates them within a short period. 4 e About the sins of His servants. 4 f In the way He deals with them. 6 g i.e. they think that God will not
help His messenger Mohammed. 6 h It means: The Prophet will defeat
the associaters, so that the hypocrites will lose and will be humiliated. It
means: time will pass against them so as they will be destroyed. 6 i i.e. He removed them away from
His mercy. 7 j So ‘to destroy them’ is not difficult
to Him. 7 k In His kingdom. 7 l With His servants. |
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[9] 8. [O prophet,] We have sent you as a witness [of
your people], a bearer of glad tidings [of Paradise for those who
believe] and a warner [of punishment for those who disbelieve.] [Then God – be glorified - explained about the purpose of
such ‘sending’ [of the Prophet], and He said:] [10] 9. That you may believe in God and His messenger,
and support [the messenger with words and action], and reverence God a, and that you may celebrate His praises [always] early
and late in the day b. [11] 10.
Surely, those who swears allegiance c
to you [Mohammed], swear allegiance only to God [because it is He Who has
sent you.] d The [surplus-] hand of God e is above their [surplus-] hands f. So whosoever [afterwards] breaks his oath, breaks it only
to his soul's hurt g; while whosoever keeps his
covenant with God h, on him will He bestow immense
reward [in the Next Life.] |
9 a This is like His saying – be
glorified – in the Quran 71: 13, which means: ("What ails you that you hope
not for [the reward of] God [and so to humble yourselves – in your worship –
before] His majesty") 9 b It means: you should always
praise and glorify God, and it is not meant that you should glorify Him at
morning and evening only. 10 c To embrace the Islam religion,
and to help you against your enemies and to comply with your commands. 10 d It was the Ridhwan
[or Good Pleasure] ‘Swearing of Allegiance’ at Hudaybiyyahh.
10 e By guiding them. 10 f By helping you. The ‘hand’ here implies the grace,
surplus and favor. The meaning: The favor of God on
them (by guiding them to the Islam religion), is greater than their help for
you. 10 g Because he will lose in his Next
Life. 10 h By helping you and complying with
your commands. |
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[12] 11.
Those rural Arabs [round about the Medina city a], who were left behind [and did not go with you], will say
to you [Mohammed, when you will return from Hudaybiyyahh]:
"Our possessions and families distracted us [from
going forth with you]; so ask [God’s] forgiveness b for us!" They say with their tongues c that which is not in their hearts. Say [to them]: "Who then can avail you anything
against God, if He desires harm for you [even when you are at your homes], or
if He desires profit for you [even when you are in war]?" d But God is Well-acquainted of all that you do [so He
informs us about your secrets and acts.] [13] 12.
But you deemed that the messenger and the believers would never return to
their families [once again, and they all would be killed and taken captives],
and [by Satan] this was made fair-seeming in your hearts e, and you thought such bad thought [of the annihilation of
the messenger and the believers], and you were a people [void of reason and wisdom.] [14] 13.
Whoso believes not in God and His messenger – We have prepared for the
disbelievers [in God and His messenger] a blazing [fire.] [15] 14. To God belongs the kingdom of the heavens and
the earth f; He forgives to whomsoever He will g; and He chastises whomsoever He will h; God is Most Forgiving [to those who repent], Most Merciful
[to those who regret.] |
11 a Like the tribe of the Children of
Lihian and others, whom you, Mohammed, told to go
forth with you, but they stayed behind. 11 b Concerning their staying behind;
they said that out of their hypocrisy; so God – be glorified – disapproved
their words, and He said: 11 c Words of apologies and asking
forgiveness. 11 d The meaning: Say to them: You
stayed behind and did not go with us, only for the fear of the killing, and
you hoped that your
staying behind would be more advantageous to you. But anyhow if God intends to do
you harm while you are at your homes, who then can
avert such harm from you? And if He intends to do you good
and blessing, while you go forth to fight the enemy, who can then withhold
such blessing from reaching you? Therefore, your staying behind and refraining from going forth
with us, was only due to your cowardice and weakness of belief. 12 e i.e. Satan made such imagination
fair-seeming in your hearts. 14 f He offers out of His possession
to whomsoever He will. 14 g Who deserves the forgiveness. 14 h The one who deserves the
chastisement. |
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[16] 15.
‘Those who stayed behind' [and did not go with you to Hudaybiyah]
will say, when you [will come back to them from your campaign, and you will
intend to] set forth to take the spoils [of Khaybar],
will say: "Let us follow you [in your campaign to Khaybar!]" a They thus intend to change the word of God b. Say: "You will not follow us; God has already
declared [this] beforehand." c
Then they will say: "You surely do envy us. d " In fact they have not understood [the truth and that to
which you invite them] but only a little [bit.] [17] 16.
Say to the Bedouins 'who stayed behind' [and did not go with you to Hudaybiyah]: "You shall be invited [in the future, as a trial,]
against a people having mighty valour e: to fight them, or they surrender f. If you then obey [the Prophet to fight them], God will give
you a fair recompense g;
But if you turn away, as did you before turn away [from
going to Hudaybiyah], He will chastise you with a
painful chastisement [because of your repeating of the disobedience.]" |
15 a
That is because when the believers went back from Hudaybiyah
with concluding the truce there, God promised them to conquer Khaybar and that its spoils should be exclusive to those
who attended Hudaybiyah; then when they returned to
Medina and set forth to Hudaybiyah, ‘those who
stayed behind' said: “Let us follow you [in your campaign to Khaybar.” 15 b That He promised the spoils of Khaybar be exclusively to the
attendants of Hudaybiyah; and they wanted to share
with them in the spoils. 15 c i.e. God had foretold about you
in Hudaybiyah before Khaybar
and before have we returned to you from our campaign. 15 d Lest we should share with you in
the spoils; therefore you said these words. So God – be glorified – explained
that it is not like what they said: 16 e i.e. the tribes of Hawazin and Thaqief of the Ta'if. 16 f Afterwards, the Prophet fought
them following the conquest of Mecca, then they
converted. 16 g That is the war spoils in the
life of the World, in addition to Paradise in the Next Life. |
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[18] 17.
There is no blame on the blind, nor on the lame, nor
on the sick patient [for refraining from fighting.] Whosoever obeys God and His messenger, He will admit him
into Gardens beneath [the trees of] which rivers flow. But whosoever turns away [from obeying God and obeying His
messenger], He will chastise him with a painful chastisement [in the Next
Life.] [19] 18.
God has been well-pleased with the believers when they were swearing
fealty to you [Mohammed] under the tree a,
and He knew what [sincerity and fulfillment of their pledge] was in their
hearts, so He sent down the 'tranquility and quieting' b upon them, and rewarded them with a victory that will
come soon c, [20] 19.
And many spoils for them to take [from Khaibar d]; God is ever All-Mighty e, Most Wise f. [21] 20. God promises you [believers] many spoils that
you will gain [in the futureg], and has hastened on this
[booty of Khaibar] for you, and has withheld the
hands of men [: the allies of the Jews h]
from you. So that the [battle of Khaibar]
may become a sign for the believers [indicating the truthfulness of Mohammed i], and that [God] may guide you to a standard path [in the
future to capture many countries j.] [22] 21.
And another [city: Mecca] you [believers] have not yet conquered [but you
will conquer within a short time]; God comprehends it [with His knowledge];
for God is Most Powerful over all things. |
18 a It implies: the ‘pledge of allegiance of Hudaybiyyahh’; also called, according to this aya, the ‘pledge of allegiance of the good pleasure’. The good pleauser
of God about them is the best reputation for them in the life of the World,
as will Paradise be for them in the Next Life. 18 b Or the ‘reassurance’. 18 c Which is the conquest of Khaibar, after their return to Medina. 19 d Which was a land with buildings,
date-palms and plants; and the Prophet distributed it among them. 19 e In His kingdom. 19 f In His creation. 20 g In the time of the Prophet and
after him. 20 h That is because the tribes of Ghatafan and Bani Asad were the allies of the Jews; so when the Prophet
besieged Khaibar, these two tribes arose to help
the Jews, but God cast terror in their hearts, and they desisted from their
plan. 20 i For he had foretold you that you
would capture it, then it was fulfilled as had he
foretold. 20 j To guide their peoples to the way
of the truth and to the Islam religion. |
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[23] 22.
If the disbelievers [of Mecca] had fought you [at Hudaybiyyahh a], they would then have turned their backs [in flight],
and would have found neither patron [to aid them] nor helper [to help them
against you.] [24] 23.
Such was God's way [of dealing with His servants] which passed away
before [for the past nations b];
and you will never find any changing of the way of God['s
dealing c.] [25] 24.
And it is [God] Who withheld their hands from you d, and
withheld your hands from them e,
in the valley of Mecca, after He had made you victors over them f. God is All-Seeing of what you do. [26] 25.
It was they who disbelieved and barred you from the Inviolable Mosque [on
the day of Hudaibiah], and [barred] the 'offering' g, detained so as not to reach [Mecca:] its place [of
sacrifice.] h If it had not been for some believing men and some
believing women i whom you know not j, lest you should trample [: killing] them, and thus you
incur ' guilt k and disgrace l ' for [killing] them while you were unaware; that God may admit into His mercy [and guide, to the
religion of the Islam, those among the associaters] whom He please m; had these [believers among the Meccans]
gradually departed n [from Mecca], then We would have
chastised those who disbelieve among the [people of Mecca] with a painful
chastisement. [27] 26.
When the disbelievers [of Mecca] set up haughtiness in their hearts,
[like] the haughtiness [of their fathers in the time] of the [pre-Islam]
'ignorance' o. So God sent down His 'tranquility and quietness' upon His
messenger and the believers p,
and made them uphold the 'word of piety' [that is their
saying: 'Compliance'] q,
of which [the Meccans] were in fact more worthy and
meet for [saying it r.] God is All-Knowing of everything.s |
22 a And had not made peace with you. 23 b That He helped His messengers [or
apostles] against their enemies. 23 c Of helping His messengers [or
apostles.] 24 d By casting terror in their
hearts, so they agreed about the truce. 24 e It means: And He withheld your
hands from them, so that they would approach you and meet with you and so
they would hear your words and recognize the way of the truth; and because of
the truce, you entered the valley of Mecca secured. 24 f By means of fighting in the
battle of Bad’r, and the other battles which
occurred between you and them. 25 g Which are the cattle to be
slaughtered in the pilgrimage on the day of the feast. The Prophet drove
seventy of the cattle with him; until he reached the place called Zul Hulaifa, when he put
something on the necks of the camels, and patched them with blood patches as
indication that they are the ‘offerings’ to the Inviolable House at Mecca;
and he wore the clothes of the ‘Ihram’ for the Omrah
[which is the visiting of the Inviolable House of God at Mecca at times other
than the time of the pilgrimage], until he reached to the Hudaybiyyahh. The associaters prevented him, then the truce settled between the two parties. Then when the truce settled they
sacrificed the cattle. 25 h So such offerings of the cattle
were prevented by the associaters to proceed forward, but should return to
where it came from. It means: It was prevented from entering Mecca; because
the ‘offerings’ of the 'Umrah’ (or the visitation
to the House of God at Mecca) must be sacrificed at Mecca and not at any other
place; as should the ‘offerings’ of the pilgrimage be sacrificed at Mina. 25 i He means by that the ‘weak’ [of
the believers] who were at Mecca, among the associaters. 25 j By person, because of their
mixing with the associaters. 25 k On account of killing those who
were like them in belief. 25 l The disgrace will be from the
associaters who would say: “They killed those who followed them and believed
in their prophet.” 25 m So that He guides whom He please,
and such one would convert; and that was after the truce. 25 n Their departing from Mecca should
be gradual and in different directions and different dates, lest the people
of Mecca might know about them and pursue after them so as to return them
back to it with beating and hurting. 26 o i.e. like the habit of their
fathers in the time of the pre-Islam ignorance: their habit was that they
should not submit themselves or comply to anyone. This is because the people of
Mecca said: “Mohammed and his companions
killed our fathers and brothers, and in addition they want to come into our
homes; so the Arab would say they came into our homes in spite of our will.
By the Lat and Uzza [:
their idols!] They shall not come in.” 26 p i.e. He sent down the
‘reassurance’ on them, and removed their fear by means of the Hudaybiyyahh truce. 26 q It means: He made them obedient
to their messenger, when he said to them: “Go back to Medina, even after they
intended to carry out the 'Umrah’ (or the
visitation to the House of God at Mecca), and they complied with his command
and said: “Compliance” and did not insist to go into Mecca. 26 r It means: The people of Mecca
were more worthy to say to the Prophet: “Compliance” if he commands them to
something, because they were his cousins, kindred and the people of his home
town, and he himself was their chief, wise man, and one of their nobles and
consultants. Therefore, they were more worthy,
than others are, to accept his invitation and comply with his command before
the people of other cities and even before the people of Medina. 26 s So He made the Hudaybiyyahh truce beneficial to the believers; in order
that their power would increase, their religion would prevail and their
multitude would increase. |
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[The Prophet – salam to him – saw in his dream that he
entered Mecca together with his companions in order to perform the
pilgrimage, and he told his companions about his dream. Then when they were prevented from the pilgrimage, and the
truce was agreed upon by the two parties, some of the Muslims objected to the
Prophet, and said: “Hadn’t you promised us to enter Mecca for the pilgrimage,
then why could they have prevented us from entering it!?” Therefore, this aya was
revealed:] [28] 27.
God has fulfilled the vision for His messenger in truth. You shall indeed
enter the Inviolable Mosque, if God will, secure, [having your hair] shaven and
cut [after the pilgrimage], not fearing [of your enemies.] But He knew that which you know not, and has appointed
before that a near victory [next year.] a |
27 a
The meaning: Had you entered Mecca this year, you would not have entered it
secure and without fighting, but there should have been fighting between you
and the associaters; so that your number would have decreased and your injury
would have been more, and you would have entered it fearful of your enemy. But God – be glorified – softened
their hearts, in order that they may yield for the peace-making, so that your
number will increase and you will be more powerful. Anyhow, next year you will enter
Mecca secured, shaving and cutting your hair of the head for completing the 'Umrah’ (or the visitation to the House of God at Mecca),
according to the conditions agreed upon between you and the associaters out
of the people of Mecca. |
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[29] 28.
It is He [: God] Who has sent His messenger [: Mohammed] with the
guidance and the religion of truth; that He may make [the Islam religion]
prevail over all religions [in the time of the Mahdi: the Comforter]. And God is Sufficient to witness [that you are a
messenger.] [30] 29.
Mohammed, the messenger of God, and those [believers] together with him
are tough on the disbelievers, and merciful to each other. You [man] see them
bowing and prostrating themselves [in prayers, most of the time], seeking
God’s bounty and good-pleasure. Their [righteousness] appears obviously on
their faces due to the effect of compliance [to God.] Such [describing them
as being tough against the disbelievers] is their parable [and description
written] in the Torah. And their parable in the Gospel is: as a seedling that sends forth its sprouts,
and the [sprouts] strengthen the [seedling]a and [all]
grow stout [not bending to the ground] and the [stem of the plant] becomes
thick, and the plant rises equally straight upon the stem b, delighting the sower c
; that by them [God] may exasperate the disbelievers d. God promises those, among them who believe and do
righteous deeds, e with forgiveness and a great reward [in the Next Life.] |
29 a
i.e. the sprouts which spring from the base of its stem, to grow around the
original seedling, and to wrap round about it like the wrap or the wrapper,
so that the plant will not bend to the ground. 29 b And the young becomes equal with
the old in length and strength. 29 c With its growth and strength. In fact, this is a parable which
God said about Mohammed and his companions: so that the ‘first seedling’ is
Mohammed, and the ‘planter’ is God – be glorified. The ‘sprouts’ are
Mohammed’s companions: the believers who surrounded him; they were weak and
few at the start, just like the seedling of the plant at the start, then it
will be stronger and will grow supported by its sprouts; so similarly, the believers: they strengthen each other
until they become strong and had the authority. 29 d It means: God – be glorified –
increased their number and power in order to exasperate the disbelievers. 29 e And keep up on his belief and on
the obedience. This, about the description of
their strength and might against the disbelievers, is written in the New American Standard Bible, Book of Isaiah chapter 5: 26-30 “He will also lift up a standard
to the distant nation, And will whistle for it from the
ends of the earth; And behold, it will come with
speed swiftly. 27 No one in it is weary or
stumbles, None slumbers or sleeps; Nor is the belt at its waist
undone, Nor its sandal strap broken. 28 Its arrows are sharp and all
its bows are bent; The hoofs of its horses seem like
flint and its chariot wheels like a whirlwind. 29 Its roaring is like a lioness,
and it roars like young lions; It growls as it seizes the prey And carries it off with no one to
deliver it. 30 And it will growl over it in
that day like the roaring of the sea. If one looks to the land, behold,
there is darkness and distress; Even the light is darkened by its
clouds.” [Which is almost
like the Arabic Bible of the Jesuitical missionaries.] And this is in King James Version of the Bible, Book of Isaiah 5: 26-30 “26 And he will lift up an ensign
to the nations from far, and will hiss unto them from the end of the earth:
and, behold, they shall come with speed swiftly: 27 None shall be weary nor stumble
among them; none shall slumber nor sleep; neither shall the girdle of their
loins be loosed, nor the latchet of their shoes be broken: 28 Whose arrows are sharp, and all
their bows bent, their horses' hoofs shall be counted like flint, and their
wheels like a whirlwind: 29 Their roaring shall be like a
lion, they shall roar like young lions: yea, they shall roar, and lay hold of
the prey, and shall carry it away safe, and none shall deliver it. 30 And in that day they shall roar
against them like the roaring of the sea: and if one look unto the land,
behold darkness and sorrow, and the light is darkened in the heavens
thereof.” |
By
God's help, the interpretation of the soora 48 of the Quran is completed; So
(praise be to God: Lord of the worlds.) |
[1] ÈÓã Çááå ÇáÑÍãä ÇáÑÍíã
[2] 1. ÅöäøóÇ ÝóÊóÍúäóÇ áóßó ÝóÊúÍðÇ ãøõÈöíäðÇ
[3] 2. áöíóÛúÝöÑó áóßó Çááøóåõ ãóÇ ÊóÞóÏøóãó ãöä ÐóäÈößó æóãóÇ ÊóÃóÎøóÑó æóíõÊöãøó äöÚúãóÊóåõ Úóáóíúßó æóíóåúÏöíóßó ÕöÑóÇØðÇ ãøõÓúÊóÞöíãðÇ
[4] 3. æóíóäÕõÑóßó Çááøóåõ äóÕúÑðÇ ÚóÒöíÒðÇ
[5] 4. åõæó ÇáøóÐöí ÃóäÒóáó ÇáÓøóßöíäóÉó Ýöí ÞõáõæÈö ÇáúãõÄúãöäöíäó áöíóÒúÏóÇÏõæÇ ÅöíãóÇäðÇ ãøóÚó ÅöíãóÇäöåöãú æóáöáøóåö ÌõäõæÏõ ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖö æóßóÇäó Çááøóåõ ÚóáöíãðÇ ÍóßöíãðÇ
[6] 5. áöíõÏúÎöáó ÇáúãõÄúãöäöíäó æóÇáúãõÄúãöäóÇÊö ÌóäøóÇÊò ÊóÌúÑöí ãöä ÊóÍúÊöåóÇ ÇáúÃóäúåóÇÑõ ÎóÇáöÏöíäó ÝöíåóÇ æóíõßóÝøöÑó Úóäúåõãú ÓóíøöÆóÇÊöåöãú æóßóÇäó Ðóáößó ÚöäÏó Çááøóåö ÝóæúÒðÇ ÚóÙöíãðÇ
[7] 6. æóíõÚóÐøöÈó ÇáúãõäóÇÝöÞöíäó æóÇáúãõäóÇÝöÞóÇÊö æóÇáúãõÔúÑößöíäó æóÇáúãõÔúÑößóÇÊö ÇáÙøóÇäøöíäó ÈöÇááøóåö Ùóäøó ÇáÓøóæúÁö Úóáóíúåöãú ÏóÇÆöÑóÉõ ÇáÓøóæúÁö æóÛóÖöÈó Çááøóåõ Úóáóíúåöãú æóáóÚóäóåõãú æóÃóÚóÏøó áóåõãú Ìóåóäøóãó æóÓóÇÁÊú ãóÕöíÑðÇ
[8] 7. æóáöáøóåö ÌõäõæÏõ ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖö æóßóÇäó Çááøóåõ ÚóÒöíÒðÇ ÍóßöíãðÇ
[9] 8. ÅöäøóÇ ÃóÑúÓóáúäóÇßó ÔóÇåöÏðÇ æóãõÈóÔøöÑðÇ æóäóÐöíÑðÇ
[10] 9. áöÊõÄúãöäõæÇ ÈöÇááøóåö æóÑóÓõæáöåö æóÊõÚóÒøöÑõæåõ æóÊõæóÞøöÑõæåõ æóÊõÓóÈøöÍõæåõ ÈõßúÑóÉð æóÃóÕöíáðÇ
[11] 10. Åöäøó ÇáøóÐöíäó íõÈóÇíöÚõæäóßó ÅöäøóãóÇ íõÈóÇíöÚõæäó Çááøóåó íóÏõ Çááøóåö ÝóæúÞó ÃóíúÏöíåöãú Ýóãóä äøóßóËó ÝóÅöäøóãóÇ íóäßõËõ Úóáóì äóÝúÓöåö æóãóäú ÃóæúÝóì ÈöãóÇ ÚóÇåóÏó Úóáóíúåõ Çááøóåó ÝóÓóíõÄúÊöíåö ÃóÌúÑðÇ ÚóÙöíãðÇ
[12] 11. ÓóíóÞõæáõ áóßó ÇáúãõÎóáøóÝõæäó ãöäó ÇáúÃóÚúÑóÇÈö ÔóÛóáóÊúäóÇ ÃóãúæóÇáõäóÇ æóÃóåúáõæäóÇ ÝóÇÓúÊóÛúÝöÑú áóäóÇ íóÞõæáõæäó ÈöÃóáúÓöäóÊöåöã ãøóÇ áóíúÓó Ýöí ÞõáõæÈöåöãú Þõáú Ýóãóä íóãúáößõ áóßõã ãøöäó Çááøóåö ÔóíúÆðÇ Åöäú ÃóÑóÇÏó Èößõãú ÖóÑøðÇ Ãóæú ÃóÑóÇÏó Èößõãú äóÝúÚðÇ Èóáú ßóÇäó Çááøóåõ ÈöãóÇ ÊóÚúãóáõæäó ÎóÈöíÑðÇ
[13] 12. Èóáú ÙóäóäÊõãú Ãóä áøóä íóäÞóáöÈó ÇáÑøóÓõæáõ æóÇáúãõÄúãöäõæäó Åöáóì Ãóåúáöíåöãú ÃóÈóÏðÇ æóÒõíøöäó Ðóáößó Ýöí ÞõáõæÈößõãú æóÙóäóäÊõãú Ùóäøó ÇáÓøóæúÁö æóßõäÊõãú ÞóæúãðÇ ÈõæÑðÇ
[14] 13. æóãóä áøóãú íõÄúãöä ÈöÇááøóåö æóÑóÓõæáöåö ÝóÅöäøóÇ ÃóÚúÊóÏúäóÇ áöáúßóÇÝöÑöíäó ÓóÚöíÑðÇ
[15] 14. æóáöáøóåö ãõáúßõ ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖö íóÛúÝöÑõ áöãóä íóÔóÇÁ æóíõÚóÐøöÈõ ãóä íóÔóÇÁ æóßóÇäó Çááøóåõ ÛóÝõæÑðÇ ÑøóÍöíãðÇ
[16] 15. ÓóíóÞõæáõ ÇáúãõÎóáøóÝõæäó ÅöÐóÇ ÇäØóáóÞúÊõãú Åöáóì ãóÛóÇäöãó áöÊóÃúÎõÐõæåóÇ ÐóÑõæäóÇ äóÊøóÈöÚúßõãú íõÑöíÏõæäó Ãóä íõÈóÏøöáõæÇ ßóáóÇãó Çááøóåö Þõá áøóä ÊóÊøóÈöÚõæäóÇ ßóÐóáößõãú ÞóÇáó Çááøóåõ ãöä ÞóÈúáõ ÝóÓóíóÞõæáõæäó Èóáú ÊóÍúÓõÏõæäóäóÇ Èóáú ßóÇäõæÇ áóÇ íóÝúÞóåõæäó ÅöáøóÇ ÞóáöíáðÇ
[17] 16. Þõá áøöáúãõÎóáøóÝöíäó ãöäó ÇáúÃóÚúÑóÇÈö ÓóÊõÏúÚóæúäó Åöáóì Þóæúãò Ãõæúáöí ÈóÃúÓò ÔóÏöíÏò ÊõÞóÇÊöáõæäóåõãú Ãóæú íõÓúáöãõæäó ÝóÅöä ÊõØöíÚõæÇ íõÄúÊößõãõ Çááøóåõ ÃóÌúÑðÇ ÍóÓóäðÇ æóÅöä ÊóÊóæóáøóæúÇ ßóãóÇ ÊóæóáøóíúÊõã ãøöä ÞóÈúáõ íõÚóÐøöÈúßõãú ÚóÐóÇÈðÇ ÃóáöíãðÇ
[18] 17. áóíúÓó Úóáóì ÇáúÃóÚúãóì ÍóÑóÌñ æóáóÇ Úóáóì ÇáúÃóÚúÑóÌö ÍóÑóÌñ æóáóÇ Úóáóì ÇáúãóÑöíÖö ÍóÑóÌñ æóãóä íõØöÚö Çááøóåó æóÑóÓõæáóåõ íõÏúÎöáúåõ ÌóäøóÇÊò ÊóÌúÑöí ãöä ÊóÍúÊöåóÇ ÇáúÃóäúåóÇÑõ æóãóä íóÊóæóáøó íõÚóÐøöÈúåõ ÚóÐóÇÈðÇ ÃóáöíãðÇ
[19] 18. áóÞóÏú ÑóÖöíó Çááøóåõ Úóäö ÇáúãõÄúãöäöíäó ÅöÐú íõÈóÇíöÚõæäóßó ÊóÍúÊó ÇáÔøóÌóÑóÉö ÝóÚóáöãó ãóÇ Ýöí ÞõáõæÈöåöãú ÝóÃóäÒóáó ÇáÓøóßöíäóÉó Úóáóíúåöãú æóÃóËóÇÈóåõãú ÝóÊúÍðÇ ÞóÑöíÈðÇ
[20] 19. æóãóÛóÇäöãó ßóËöíÑóÉð íóÃúÎõÐõæäóåóÇ æóßóÇäó Çááøóåõ ÚóÒöíÒðÇ ÍóßöíãðÇ
[21] 20. æóÚóÏóßõãõ Çááøóåõ ãóÛóÇäöãó ßóËöíÑóÉð ÊóÃúÎõÐõæäóåóÇ ÝóÚóÌøóáó áóßõãú åóÐöåö æóßóÝøó ÃóíúÏöíó ÇáäøóÇÓö Úóäßõãú æóáöÊóßõæäó ÂíóÉð áøöáúãõÄúãöäöíäó æóíóåúÏöíóßõãú ÕöÑóÇØðÇ ãøõÓúÊóÞöíãðÇ
[22] 21. æóÃõÎúÑóì áóãú ÊóÞúÏöÑõæÇ ÚóáóíúåóÇ ÞóÏú ÃóÍóÇØó Çááøóåõ ÈöåóÇ æóßóÇäó Çááøóåõ Úóáóì ßõáøö ÔóíúÁò ÞóÏöíÑðÇ
[23] 22. æóáóæú ÞóÇÊóáóßõãõ ÇáøóÐöíäó ßóÝóÑõæÇ áóæóáøóæõÇ ÇáúÃóÏúÈóÇÑó Ëõãøó áóÇ íóÌöÏõæäó æóáöíøðÇ æóáóÇ äóÕöíÑðÇ
[24] 23. ÓõäøóÉó Çááøóåö ÇáøóÊöí ÞóÏú ÎóáóÊú ãöä ÞóÈúáõ æóáóä ÊóÌöÏó áöÓõäøóÉö Çááøóåö ÊóÈúÏöíáðÇ
[25] 24. æóåõæó ÇáøóÐöí ßóÝøó ÃóíúÏöíóåõãú Úóäßõãú æóÃóíúÏöíóßõãú Úóäúåõã ÈöÈóØúäö ãóßøóÉó ãöä ÈóÚúÏö Ãóäú ÃóÙúÝóÑóßõãú Úóáóíúåöãú æóßóÇäó Çááøóåõ ÈöãóÇ ÊóÚúãóáõæäó ÈóÕöíÑðÇ
[26] 25. åõãõ ÇáøóÐöíäó ßóÝóÑõæÇ æóÕóÏøõæßõãú Úóäö ÇáúãóÓúÌöÏö ÇáúÍóÑóÇãö æóÇáúåóÏúíó ãóÚúßõæÝðÇ Ãóä íóÈúáõÛó ãóÍöáøóåõ æóáóæúáóÇ ÑöÌóÇáñ ãøõÄúãöäõæäó æóäöÓóÇÁ ãøõÄúãöäóÇÊñ áøóãú ÊóÚúáóãõæåõãú Ãóä ÊóØóÄõæåõãú ÝóÊõÕöíÈóßõã ãøöäúåõã ãøóÚóÑøóÉñ ÈöÛóíúÑö Úöáúãò áöíõÏúÎöáó Çááøóåõ Ýöí ÑóÍúãóÊöåö ãóä íóÔóÇÁ áóæú ÊóÒóíøóáõæÇ áóÚóÐøóÈúäóÇ ÇáøóÐöíäó ßóÝóÑõæÇ ãöäúåõãú ÚóÐóÇÈðÇ ÃóáöíãðÇ
[27] 26. ÅöÐú ÌóÚóáó ÇáøóÐöíäó ßóÝóÑõæÇ Ýöí ÞõáõæÈöåöãõ ÇáúÍóãöíøóÉó ÍóãöíøóÉó ÇáúÌóÇåöáöíøóÉö ÝóÃóäÒóáó Çááøóåõ ÓóßöíäóÊóåõ Úóáóì ÑóÓõæáöåö æóÚóáóì ÇáúãõÄúãöäöíäó æóÃóáúÒóãóåõãú ßóáöãóÉó ÇáÊøóÞúæóì æóßóÇäõæÇ ÃóÍóÞøó ÈöåóÇ æóÃóåúáóåóÇ æóßóÇäó Çááøóåõ Èößõáøö ÔóíúÁò ÚóáöíãðÇ
[28] 27. áóÞóÏú ÕóÏóÞó Çááøóåõ ÑóÓõæáóåõ ÇáÑøõÄúíóÇ ÈöÇáúÍóÞøö áóÊóÏúÎõáõäøó ÇáúãóÓúÌöÏó ÇáúÍóÑóÇãó Åöä ÔóÇÁ Çááøóåõ Âãöäöíäó ãõÍóáøöÞöíäó ÑõÄõæÓóßõãú æóãõÞóÕøöÑöíäó áóÇ ÊóÎóÇÝõæäó ÝóÚóáöãó ãóÇ áóãú ÊóÚúáóãõæÇ ÝóÌóÚóáó ãöä Ïõæäö Ðóáößó ÝóÊúÍðÇ ÞóÑöíÈðÇ
[29] 28. åõæó ÇáøóÐöí ÃóÑúÓóáó ÑóÓõæáóåõ ÈöÇáúåõÏóì æóÏöíäö ÇáúÍóÞøö áöíõÙúåöÑóåõ Úóáóì ÇáÏøöíäö ßõáøöåö æóßóÝóì ÈöÇááøóåö ÔóåöíÏðÇ
[30] 29. ãøõÍóãøóÏñ ÑøóÓõæáõ Çááøóåö æóÇáøóÐöíäó ãóÚóåõ ÃóÔöÏøóÇÁ Úóáóì ÇáúßõÝøóÇÑö ÑõÍóãóÇÁ Èóíúäóåõãú ÊóÑóÇåõãú ÑõßøóÚðÇ ÓõÌøóÏðÇ íóÈúÊóÛõæäó ÝóÖúáðÇ ãøöäó Çááøóåö æóÑöÖúæóÇäðÇ ÓöíãóÇåõãú Ýöí æõÌõæåöåöã ãøöäú ÃóËóÑö ÇáÓøõÌõæÏö Ðóáößó ãóËóáõåõãú Ýöí ÇáÊøóæúÑóÇÉö æóãóËóáõåõãú Ýöí ÇáúÅöäÌöíáö ßóÒóÑúÚò ÃóÎúÑóÌó ÔóØúÃóåõ ÝóÂÒóÑóåõ ÝóÇÓúÊóÛúáóÙó ÝóÇÓúÊóæóì Úóáóì ÓõæÞöåö íõÚúÌöÈõ ÇáÒøõÑøóÇÚó áöíóÛöíÙó Èöåöãõ ÇáúßõÝøóÇÑó æóÚóÏó Çááøóåõ ÇáøóÐöíäó ÂãóäõæÇ æóÚóãöáõæÇ ÇáÕøóÇáöÍóÇÊö ãöäúåõã ãøóÛúÝöÑóÉð æóÃóÌúÑðÇ ÚóÙöíãðÇ