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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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[A Muslim hunted a wild ass during the inviolable months,
in the precincts of Mecca, and another saw him and said to him: "It is
unlawful for you to eat of it, because you hunted it during the inviolable
months"; therefore, this aya was revealed:] [2] 1. Believers, fulfill [your] compacts a. The ambiguous cattle b
[not mentioned in the Quran] is made lawful to you [for food] [Then He made an exception: the unlawful:] except that which is mentioned to you [in the Quran] c, allowing not yourselves the chase [even of these
ambiguous cattle] when you are 'in the inviolable' [months or in the state of
pilgrimage] d; surely, God decrees whatever He
pleases e. |
1 a i.e. fulfill your compacts or the covenants with which
you covenanted God and His messenger: to obey His commands and avoid His
disobedience; so why do you hunt in the inviolable months? 1 b Which is ambiguous to you: you don't know is it lawful or
unlawful, like the gazelle, the wild goat, the wild ass, the wild cow and
others which eat the plant and cereals. The ambiguous cattle are those not mentioned in the Quran. While those mentioned in the Quran, are not ambiguous;
like the sheep, the goat, the cow and the camel. As is it mentioned in the
Quran 39: 6, which means: (And He sent down for you eight [heads] of the cattle in
[four] couples.)
1 d i.e. it is not allowed for you to hunt them during the
state of Ihram during the pilgrimage [to Mecca], and also in the inviolable
months. 1 e So none can contradict His commands and judgment. |
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[When the prophet – salam to him – conquered Mecca, he ordered
his crier to cry out: "From now on, no idolater is allowed to make
pilgrimage, neither is any naked one allowed to go round about the House of
God at Mecca." Afterwards, some people from the precincts of Mecca came to
make pilgrimage and to convert, but they followed their old traditions, and
the Muslims did not know about their intention, so some of the Muslims
transgressed on them and took in possession their presents and garlanded
[sacrifices] which they dedicated to the House of God; therefore, God
censured them for that in this aya:] [3] 2. Believers, do not profane the 'places of worshipping' God a, nor the inviolable month b, nor offerings c,
nor [should you profane] garlanded [sacrifices] d, nor [should you profane the people] heading for the
Inviolable House [of God at Mecca] e,
craving the reward and good pleasure of their Lord f. But when you are off the inviolable [month and off the
state of pilgrimage] you may then hunt. g And let not the hatred for some people, in [once they]
barred you from the Inviolable Mosque h,
move you to transgress, i so help one another to [do] piety j and God-fearing k,
but help not one another to sin l
and transgression [on pilgrims.] And ward off [the punishment of] God m; surely, God is Terrible in chastising.n |
2 a i.e. the signs of His religion. It means: Don't occupy the places of worship by some
Worldly affairs, but you should leave them to those praying and worshipping. 2 b i.e. don't hunt in the inviolable month, which is Zul-Hijja lunar month. And it is not allowed for Muslims to hunt during the
inviolable months, in any country; the hunt or chase that is not allowed is
the hunt of the wilderness, not the hunt of the sea; this is according to the
word of God in the Quran 5: 96, which
means: God in fact forbids its hunting in
the inviolable months in order that they will not be instinct. 2 c i.e. don't take the
"offerings" by force without the agreement of their owners; the
"offerings" are the camel, cow or sheep which the pilgrim offers to
the Lord of the House, to be sacrificed on the feast day. 2 d i.e. don't profane the garlanded sacrifices without their
owners agreement about that; they are some cattle
that they put on their necks some necklaces to show they are dedicated for
the House of God. 2 e i.e. you are not allowed to take the property of some
people who come aiming to visit the Inviolable House of Mecca for pilgrimage,
who seek after the good pleasure of God. 2 f their purpose is to do the pilgrimage and to convert and
submit themselves to God. 2 g You are allowed then to hunt the ambiguous cattle. 2 h It means: Don't let the hatred move you to commit crime
against these people because in the year of the Hudaybiyah,
they prevented you from the ‘Umrah’ (which is the
visiting of the House of God at Mecca in days other the days of the
pilgrimage.) 2 i It means: We have explained and warned you in order that you
should not transgress on them in the future, by taking their
"offerings" and their "garlanded sacrifices"; because
they have come to convert, so love each other. 2 j Among yourselves. 2 k By forsaking the enmity. 2 l Which is the disobedience. 2 m But don't contradict His commands. 2 n Therefore, you should fear His punishment, and you should
never transgress on the pilgrims to His House of Mecca. |
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[4] 3. Forbidden to you [for food] are the carriona, the
blood b, the flesh of swine, and that
dedicated to anyone other than God c,
and the strangled [animal d],
the dead through beating e,
the dead through falling from a height f,
and that killed by the goring [of horns] g,
and that [partly] eaten by a beast of prey h,
unless you are able to slaughter [it before its death] i, and that slaughtered on the altars j [being sacrificed to idols.] And [forbidden is it] that you divide [the sacrifice] by
the [idolatry] arrows (or lots) k:
that l will be ungodliness m. The unbelievers have, today, become in despair of [turning
you away from] your religionn; so fear them not, but fear Me o! Today I have perfected your religion for you p and completed My favor to you q, and chosen for you, as religion, the Islam. Whoso is forced r
by starvation s, not inclining to sin; then, surely,
God is Most Forgiving t,
Most Merciful u. |
3 a Whether of the cattle, the "ambiguous hunted
animals" or others. 3 b Because in the pre-Islam period they used to eat the
blood; they used to phlebotomize the camel and eat its blood. 3 c i.e. the vow, and the sacrifice sacrificed to those other
than God, is forbidden because it is some kind of associating others with
God; it is that which the idolaters used to sacrifice for the idols; the
sacrificing to those other than God done by the idolaters, especially at the
beginning of the lunar months when the new moon appears: this has been
explained in the Quran, soora 2. While nowadays, they sacrifice the cattle to sheikhs,
imams and prophets, but this is not allowed: neither to sacrifice it, nor to
eat of it, nor to distribute its meat to people: it is forbidden just like
the pork or the swine meat. Therefore, the vowing to anyone other than God is
not allowed. 3 d Which is tied with a rope then falls from its place to
become hanged with its rope till it dies. There is a sect of people in India:
they do not slaughter the sheep but they strangle it then eat it, but this is
forbidden. 3 e Which is beaten by a stick or by a stone to die from the
beating; it is forbidden too. 3 f Which falls from the mountain to the valley and it dies, or it falls from the roof of the house, or it falls
into a well or a pit; or a car or a train hits it and it dies, then it is
forbidden for eating. 3 g Which is butted by one of the cattle to die from that,
then its eating is forbidden. 3 h It means: the prey which is devoured by some wild beasts:
eating some and leaving the rest of it; it also is forbidden. 3 i i.e. but you are allowed to eat the meat of the animals
just mentioned, if you slaughter the animal before its death. While the bird hunting: you can rehearse God's name on it
when you shoot the bullet, that is to say: (In the name of God; God is Most
Great!) So if the bullet hits the bird and it dies, then slaughter
it immediately, and this is in order to make it lawful, and then its eating
is allowed, because the bullet will be instead of the slaughtering, but on
condition that you should rehearse God's name on it. 3 j These are large stones on which the idolaters used to
slaughter the cattle as a sacrifice to the idols. 3 k These were some arrows on which they put numbers: for
this arrow one share, two for that arrow and three for the third one, and so
on: to each arrow some special shares particular for it. It was a game like the gambling or lottery: they used to
slaughter a cow or a sheep and they gamble with those arrows, so that the
loss would be for one of them and the man would pay its cost and they would
then distribute its meat among them. 3 l Gambling and dividing by the arrows. 3 m i.e. that is some of the acts of the ungodly who want to
plunder the wealth of their companions by means of the gambling, and it is in
contradiction of God's obedience. 3 n i.e. they lost any hope to destroy your religion and to
turn you back to their religion. Because they fought and resisted the Muslims
in order to turn them back to their religion, but they lost all hope of that
when they saw the large number of Muslims and their power and victory at
every time. 3 o And don't contradict My command. 3 p Including: making lawful, unlawful, statements and laws. 3 q When I guided you to the Islam,
revealed the Quran to you and helped you against the idolaters. 3 r i.e. he is obliged to eat the
meat of such forbidden animals.
3 s It means: Whoso is forced by severe starvation to eat the
dead animal and that which God forbade [in this aya],
and he does not intend to disobey the command of God, then he is not to be
blamed. 3 t To the sinners who repent, and is
more forgiving in fact to the hungry. 3 u To the needy. |
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[Zayd Al-khail
and Adiy son of Hatim Al-Ta'ee came to ask God's messenger about the statement of the
chase and what to eat of it, and is it allowed to eat it if it dies before
slaughtering it; therefore, this aya was revealed:] [5] 4. They ask you [Mohammed] what [gamea] is made
lawful to them. Say: "The 'wholesome and pure' [animal-meat] is made
lawful to you b, and [the hunt of] predatory
birds c which you train, pursuing them
with hounds d, that you train e as God has taught you f.
So eat of that which they seize according to your [thrown
arrow] g and pronounce God's name upon the
[game h before slaughtering it]; and ward off [God's punishment] i; [for] surely, God is Swift at punishment. |
4 a i.e. out of the ambiguous hunted animal. 4 b i.e. that which is good and wholesome to eat, like the gazelle,
the wild cow, the wild ass, the wild goat and others: if you hit them with
your arrows or spears, and you should pronounce God's name on it, so it will
be lawful to you, even though it dies before slaughtering it. So the issuing
of blood out of it will be instead of the slaughtering on condition that
God's name should be pronounced on it. 4 c i.e. the birds used in hunting like the falcon and
others. 4 d When the hunter sees the gazelle, he will release the
falcon to fly and pursue the gazelle, then to stand on its two horns and open
its two wings on the eyes of the gazelle, so that it cannot see its way to
escape; then the dog will come to catch the thigh of the gazelle with its
teeth, until the hunter approaches them and captures the gazelle. 4 e i.e. you train the birds of prey and the hounds to
hunting. 4 f By inspiring you, and by means of the minds which He
inserts in you. 4 g That is because the hunter throws an arrow towards the
gazelle, then he releases the falcon and the hound will follow the falcon. 4 h When you throw the arrow or shoot the bullet towards it,
so you should then say: (In the name of God; God is Most Great!) 4 i So you should not eat that which is forbidden to you, and you should not contradict His commands. |
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[Then God made lawful to Muslims, some of the meat and
food that had been forbidden to Jews:] [6] 5. Now, 'wholesome and pure' [kinds of meat] are made lawful
to you [that were unlawful to Jews.] The food of those a who were given the Scripture is lawful to you, as is your
food lawful to themb. Likewise [those] women who believe, that are chaste in wedlock,
and in wedlock [those] chaste women of those c given the Scripture before you, if you give to the
[women] their dowries; you being chaste in wedlock, not adulterous, nor
having secret girlfriends; surely, whoso rejects faith d
then his [righteous] work will be fruitless, and, in the Next Life, he will
lose [the reward of his deeds.] |
5 a He means the Jews and their scripture or book: the Torah;
because they pronounce the name of God on their slaughtered animal, while it
is not allowed to eat the slaughtered animal of Christians, except the foods
that include no meat. 5 b That is the foods just mentioned, so don't prevent them
from it if they want to buy it, in case there is peace between you and them. 5 c Like Jews, Christians and Sabaeans;
you are allowed to marry them on condition that she is a monotheist (devoting
herself exclusively to God alone), and that she is not any associater or idolater, then she should convert to the
Islam religion. 5 d i.e. whoso apostatizes from the Islam law (Sharia) by
denying some of it. Now, this is what is mentioned in the Torah collection :
the Bible, the Old Testament, Book of Levites (: Priests), chapter 11: " The Lord spoke again to Moses and to Aaron, saying
to them, 2 “Speak to the sons of Israel, saying, ‘These are
the creatures which you may eat from all the animals that are on the earth. 3 - ‘Whatever divides a hoof, thus making split
hoofs, and chews the cud, among the animals, that you may eat. 4 - ‘Nevertheless, you are not to eat of these, among
those which chew the cud, or among those which divide the hoof: the camel,
for though it chews cud, it does not divide the hoof, it is unclean to you. 5 - ‘Likewise, the shaphan,
for though it chews cud, it does not divide the hoof, it is unclean to you; 6 - the rabbit also, for though it chews cud,
it does not divide the hoof, it is unclean to you; 7 - and the pig, for
though it divides the hoof, thus making a split hoof, it does not chew cud,
it is unclean to you. 8 - ‘You shall not eat of their flesh nor touch their
carcasses; they are unclean to you." So these are four animals which God forbade to Jews, while
He made lawful three of them to Muslims, viz. the camel, the shaphan (or the coney) and the
rabbit. In summary: [To Muslims], every animal among these, that
eats the grass and the grain (or the seed) but does not eat the meat and the
bone, is lawful except the pig. Similarly every bird, that eats the meat of the dead
animal and the carrion, is unlawful; while every bird that eats the seed and
the plant, then its meat is lawful. |
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[7] 6. Believers, when you rise up for the [ritual] prayer a, wash your faces b
and your hands to the elbows [included], wipe [the front of] your heads c, and [wash] your feet to the ankles [included] d. If you are defiled [after ejaculation or after sexual
intercourse with or without ejaculation], cleanse yourselves e; but if you are sick, or on a journey, or anyone of you
comes from the place [of relieving nature] f,
or you have sexual intercourse with women g
and you don't find any water h,
then go to a [clean] high place i
and wipe your faces and your hands with it j.
God does not desire to lay a burden upon you k; but He desires to cleanse you l and to complete His grace on you m, haply you will be grateful n. [8] 7. And remember the blessings of God on youo, and His covenant
which [His messenger] ratified with you p,
when you said [to the prophet]: "Compliance! We have heard and we obey q ". And ward off [the punishment of] God r; for God is All-Knowing about the secrets of [your hearts
which are in] your breasts. s |
6 a i.e. at the time you rise for prayer. 6 b With water. 6 c On the front part of the head over the fontanel. 6 d The indication that it means the washing, not the wiping,
of the feet is that it is defined to the two ankles, as is the washing of the
hands defined to the elbows; while the wiping is not defined. But the wiping is permitted if the feet are clean of the
filth and dirt, in winter with fearing of the coldness; or if the water is
scanty and is not sufficient for washing the two feet. 6 e By bathing with water. 6 f i.e. after he passes bowel
motion, or after urination. The Arabic word ÛÇÆØ has been explained in the
interpretation of the Quran 4: 43. 6 g But without ejaculation, you have
also to wash. 6 h For ablution or washing. 6 i Of the earth which is pure of the dirt and filth. 6 j i.e. with the dust of that high place of the earth. 6 k With what He orders you to the washing after the
ejaculation and sexual intercourse, and the ablution before the prayer. 6 l From the dirt and filth. 6 m With the health. 6 n To God for the bounties that He bestows on you. 7 o For that He guided you to the Islam, and you converted
and believed. 7 p on the night of the Aqaba, in the Radhwan
pledge of allegiance, and at the pledge of allegiance to the messenger:
because those who converted gave him the pledge of allegiance to compliance
in the time of difficulty and ease: 7 q Concerning what you bid and
forbid us. 7 r Concerning the breaking of the
covenant and forgetting about the bounties. 7 s Nothing of your secrets is hidden from Him, neither is
anything of your overt things unknown to Him.
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[9] 8. Believers, be leaders for guidance to [the religion of]
God a, witnesses for justice, and let not [your] hatred of some people
seduce you to be unjust b.
Be just c; the [justice] is nearer to keep
off [the hatred and dissension between opponents.] And ward off [the punishment of] God d; for surely God is Most Aware of all that you doe. [10] 9. God has promised those who believe [in God and His
messenger] and do righteous [deeds: they shall have] forgiveness [of their
sins] and a great reward [in the Next Life.] [11] 10. But those who disbelieve and deny Our revelations [of the
Quran], they shall be the inhabitants of Hell f. |
8 a i.e. be teachers for people about the acting according to
God's religion, and obeying God and holding fast with His religious law (:
Sharia.) 8 b In judging between the two opponents; i.e. if you judge
between two opponents, when one of them hates you as do you hate him, so if
you judge for the advantage of his opponent with falsehood, in this case you
will bear the sin and crime of the judgment decision. 8 c Between the two opponents, even though one of them is
your enemy or the enemy of your friend or kindred. 8 d And don't take the bribe concerning the judgment. 8 e So He will reward you according to your acts. 10 f In which they will be punished on Doomsday. |
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[12] 11. Believers, remember the bounty of God on you, when a
[Jewish] group of peoplea intended to stretch forth
their hands [with evil] against you, but He withheld their hands from you b; so ward off [the punishment of] God c, and in God let
believers put all their trust d. |
11 a They were
the Jews of Beni Nadhier;
God's messenger came to them together with some of his companions; the Jews
had covenanted with him to desert fighting and to help him about the
"due blood-money". The Prophet – salam to him – said: "One of my
companions killed two men, with whom I have a peace treaty, so I am obliged
to give their ‘due blood-money’, and I want you to help me about
this." They said: "Yes, sit down so that we may feed you and
give you what you are asking." But they intended to kill the Prophet and his companions, so
Gabriel came down with the revelation and told the Prophet about that, and he
went out of them together with his companions." 11 b By telling the Prophet about their wicked intention, so you
were saved of their evil; therefore, obey the command of your messenger. 11 c And do not contradict his commands, but struggle
according to his program, and put trust in God. 11 d So that they will be saved and will be victorious. |
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[Then God – be glorified – explained about the condition
of Jews in the past, and their abstention from fighting when He commanded them
to fight, and He assigned on them twelve chiefs or leaders: one for each one
of the twelve tribes of the sons of Israel in order to comply to the leader
and do not refuse to fight the idolaters:] [13] 12. God took, of the Sons of Israel, a covenant a, and We assigned out of them twelve chiefs b; and God said c:
"I am [certainly] with you d: if you
are steadfast in prayer, and give alms, believe in My messengers e and assist them f,
and lend to God a goodly loan g;
then will I conceal your [past] sins and admit you [on Doomsday] into Gardens
with rivers flowing below their [trees]; so whosoever of you [Jews], after that [covenant],
disbelieves, surely he has lost the 'right standard' way [of the truth.] h [Then God – be glorified – explained that they broke the
covenants, betrayed the pacts, worshipped the idols and disobeyed the command
of God:] [14] 13. And because of their repeated breaking of their covenant i, We cursed them j,
and made their hearts grow hard k;
they used to pervert words from their contextl; and have
forgotten a portion of that they were admonished with [in the Torah] m; and you [Mohammed] will every now and then discover,
among the Jews], a treacherous [band], except a few of them n. Yet, forgive them [their fault] and pardon [them, this
time.] Surely, God loves those that are kind [to people.] |
12 a i.e. He
ratified the covenant with them to fight the idolaters (or associaters) when
God commands them about that and they should not refuse. 12 b i.e. twelve chiefs according to the number of the tribes
of Israel. 12 c To the Children of Israel by the tongue of Moses. 12 d In helping you against your enemies. 12 e The past messengers and the present Moses and Aaron. 12 f With words and work. 12 g By expending in God's way on the poor, the needy, orphans
and paupers; so if you do all that .. 12 h But if you like to know the names of these chiefs, you
will find them written in the Bible, the Book of Numbers, chapter one and
two. 13 i Because Moses, Joshua, Samuel, David and Nehemiah .. all these ratified
the covenants with them, but they broke the covenants. 13 j i.e. We drove them away from Our mercy, banished them from
the Holy House of God at Jerusalem, and dispersed them throughout the earth. 13 k Because devouring of the unlawful money hardens the
heart. 13 l i.e. they robbed the word of its meanings, so they said:
"Sam to you", instead of saying "Salam to you." The
"sam" in Arabic means: the viper. And as
such did they pervert the word concerning those whom they hated. 13 m i.e. and that with which their prophets admonished them,
and about which their ancestors reminded them, but they forgot about it
because of the passing of a long time. 13 n Did not betray the covenant. |
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[15] 14. With those [Christians] who said: "We are the helpers
of God['s religion]" a
– "We ratified the covenant with them [too] b, but they have forgotten a portion of that they were
admonished with c; so We have stirred up enmity and
hatred among them [and they divided into many sectsd] till
Doomsday e, and God will assuredly inform
them [on the Day of Judgment] of the [statues of the Christ and his mother
and the crosses] they used to make f. |
14 a But in fact they became the enemy of God, because they worshipped
the Christ and his mother apart from God. 14 b By the tongue of Jesus and the disciples after him; the
covenant was to worship God alone and that they should not associate anything
with Him. 14 c They worshipped the Christ and his mother and left God
their Creator. 14 d And each sect started to antagonize the other sects. 14 e Because of their disbelief and association with God. 14 f And worship and sanctify. |
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[16] 15. People of the Bible [: Jews and Christians], now has Our
messenger [Mohammed] come expounding to you many things in the Book [or the Bible]
that you were concealing a,
and many things else he disregards b.
There has come to you light c
from God and a clear 'Book' [: the Quran.] [17] 16. Whereby d
God guides him who seeks His good pleasure e
to the paths of safety f,
and brings them out of darkness to light g
with His leave h, and guides them i to a straight pathj. |
15 a i.e. Our messenger Mohammed has come to expound to you
many statements of the Torah and the Gospel which your ancestors concealed;
he expounds such statements of the Torah and the Gospel to you, in order to
confirm their authenticity, lest you should not conceal and deny them as did
your ancestors conceal. 15 b While he disregards the rest of the statements of the
Torah which your ancestors were concealing, and so he does not expound them,
because they are so many. 15 c That is the revelation with which Gabriel came down on
Mohammed; this is indicated by His saying – be glorified – in the Quran 4:
174, which means: (O mankind, there has [now come to
you the Quran as] a proof from your Lord; We have sent down to you [included
in the Quran] an elucidating light.) 16 d i.e. by the Quran. 16 e And refrains from his vain desires and caprices. 16 f In the Next Life; i.e. God guides him to the ways of safety
from the punishment and from Fire. 16 g i.e. from the darkness of ignorance to the light of
knowledge. 16 h i.e. God gives leave to His angels to guide them to the
Islam. 16 i On Judgment Day. 16 j Leading to Paradise [in heaven.] Now, I tell you about some of the statements of the Torah
and Gospel, concealed by Jews and Christians, who altered their doctrines so
as to achieve their own advantages. Jews concealed "the washing after copulation"
and abandoned it; they allowed for themselves the "drinking of
wine" and concealed its forbidding in the Torah; they also allowed the
taking of "usury" and "bribe"… etc,
and concealed the forbidding of that all in the Torah. The Quran in fact came to confirm the prohibition of these
forbidden things in the Torah, and to remind Jews about the authenticity of
such prohibitions, lest they should neglect and conceal them as had their
ancestors concealed. For it is mentioned in the Bible, the Book of Proverbs,
chapter 23: 29-35, about dispraising and forbidding the wine: “29-Who has woe? Whose
father has woe? Who has contentions? Who falls into pits? Who has wounds
without cause? Who has redness of eyes? 30-Surely they that pass their time in wine, and study to
drink off their cups. 31-Look not upon the wine when it is yellow, when the colour thereof shines in the glass. It goes in
pleasantly. 32-But in the end it will bite like a snake, and will
spread abroad its poison like a basilisk. 33-The eyes shall behold strange women: and your heart
shall utter perverse things. 34-And you shall be as one sleeping in the midst of the
sea, and as a pilot fast asleep, when the stern is lost. 35-And you shall say: They have beaten me, but I was not
sensible of pain: they drew me, and I felt not. When shall I awake, and find
wine again?” This is mentioned in the Torah about the forbidding of the
wine, but they have concealed it and they drink the wine. And this is, about the washing after copulation, in
the Book of Levites (Priests), chapter 15: "When a man lies with a woman and there is an
emission of semen, both must bathe with water, and they will be unclean till
evening." So this is some of what has been mentioned about the
washing after copulation, but they concealed it and altered the meaning so
that they may not wash after copulation. Moreover, their prophet Isaiah rebuked them for their
taking the bribe, in the Book of Isaiah, chapter 5: "Woe to those who call evil good and good evil, who
put darkness for light and light for darkness, who put bitter for sweet and
sweet for bitter. 21Woe to those who are wise in their own eyes and clever
in their own sight. 22Woe to those who are heroes at drinking wine and
champions at mixing drinks, 23who acquit the guilty for a bribe, but deny justice to
the innocent."
On the other hand, Christians have abandoned the washing
after copulation and have forsaken the circumsicion.
They take the usury, and they allow themselves the drinking of wine, claim
about the Trinity, abandon the worshipping of God and worship the statues of
the Christ and his mother, and concealed that which is mentioned in the Torah
about the discarding of idols and forbidding of their sanctification and the
prostration to them. For it is mentioned in the Tablets, the Ten Words, in the
Book of Deuteronomy, chapter 5, God – be glorified – said: You shall not bow down to them or worship them; for I, the
Lord your God, am a jealous God." So while Christians believe in the Torah, and they read
the Ten Words mentioned in the Tablets, but in spite of that they make
statues of the Christ and his mother and prostrate themselves to them. In addition, they conceal the word of the monotheism in
the Torah and the Gospel, and they claim about the Trinity. For it is mentioned in the Bible, the Book of Deuteronomy,
chapter 16: "Hear, O Israel: The Lord our God, the Lord is
one." And it is mentioned in the Gospel of Mathew, chapter 23,
the Christ said: "And do not call anyone on earth `father,' for you
have one Father, and he is in heaven." And it is mentioned in the Gospel of Mark, chapter 12: "The most important one,"
answered Jesus, "is this: `Hear, O Israel, the Lord our God, the Lord is
one." So God affirmed in the Gospel the monotheism of the Torah,
and he did not approve the Trinity. That is because if you review the Gospel,
you will see the repetition of the phrase: (son of man) because the Christ
called himself the (son of man), and he did not say: (son of God.) But on one occasion a possessed man cried out: "What do you want with us, Son of God?" [Matthew 8: 29] So Christians received this word from the mouth of the
possessed man, but they neglected about the word of the Christ that he is the
(son of man.) And it is mentioned in the Torah, the Book of Numbers,
chapter 23, He said: "God is not a man, that he should lie,
nor a son of man, that he should change his mind." So while the Christ surnamed himself the (son of man) so
many times in the Gospel, then how do they consider him the son of God? Moreover, it is confirmed in the Torah that God is neither
a man nor yet a son of man, and it is confirmed that He is One but not three
as do they claim. |
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[18] 17. They have disbelieved, those who say: "God is [Jesus]
Christ, son of Mary"; say [Mohammed to them]: "Who, then, can
prevent God [from doing any harm] should He will to kill [Jesus] Christ, son
of Mary and his mother and those in the earth altogether!?" a The sovereignty, of the heavens and the earth b and all [the moons and the meteorites] that is between
them belongs to God; He creates whatever c
He likes; surely, God is All-Able to do anything d. |
17 a It means: if God wants to kill the Christ, the Christ
cannot then avert the harm from himself, because he is a created one, not a
creator. 17 b i.e. the planets including the earth. And He is All-Able
to tear them up and disperse them in one hour. 17 c other planets and moons, .. etc. 17 d Like destroying the present solar system and substituting
another solar system instead of the present one. This is indicated by His saying – be glorified – in the
Quran 14: 48, which means: (On the day [of Doom] when the earth shall be exchanged
for another earth, and the [gaseous] heavens too [shall be exchanged for
other gaseous heavens]; and [all] shall come forth unto God, the One, the Subduer.) |
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[19] 18. Jews and Christians say: "We are the sons of God and
His beloved ones." a
Say [Mohammed, to them]: "Why then does He punish you b according to your sins? Not so, you are only mortals: [some] of those whom He has
created c: He forgives to whom d
He pleases and chastises whom e
He pleases. God's is the ownership of the heavens and the earth f and all g
that is between them, and the final resorting will be to Him [following your
death.] h |
18 a
i.e. they are so close to God as is the son to his father, because God loves
them according to their claim. 18 b In the life of the World by the hand of your enemies, and
in the Next Life by Fire to anyone of you disbelieves, as is it in your Book … if God truly
loves you apart from other people. 18 c With no difference between you and them. 18 d i.e. who repents and who deserves the forgiveness. 18 e i.e. who deserves the punishment. 18 f i.e. the ownership of the planets including the earth. 18 g The moons, meteorites, meteors, comets and
thunderbolts... by which He destroys, in one minute, whomever He wants to
destroy. 18 h It means: your souls will go to him and then He will deal
with you according to your acts. |
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[20] 19. People of the Bible [: Jews and Christians], now has Our messenger
[Mohammed] come, expounding to you a
after a cessation of the apostles b,
lest you should say [after you die and go to the ether world]:
"There came not to us any bearer of glad tidings c nor any warnerd." However, there has now come to you [Mohammed as] a bearer
of glad tidings and a warner e;
and God is All-Able to do anything. f
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19 a i.e. to explain to you the statements of religion which
you concealed, and that in which you differed and which you altered, lest you
should say afterwards: "The matter was confounded to us and we did not
discern the truth about it"; for Mohammed has now come to you .. 19 b The period between Jesus and Mohammed was 570 years, and
from the Exodus of Moses and his people out of Egypt to the time of Jesus was
1515 years. 19 c To give us the glad tidings of Paradise according to the
righteous acts and the obedience to which God commanded us. 19 d To warn us against the mistakes that we committed in the religion:
including the changing and altering. 19 e Therefore, there will be no excuse for you before God in
the Next Life, after Mohammed has been sent, and after his explanation to
you. 19 f i.e. He is All-Able to make you dignified if you believe
in him, as is He All-Able to humiliate you if you disbelieve in him. |
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[Then to confirm our prophet, God – be glorified – mentioned
the acts of Jews in contradicting their prophet:] [21] 20. And [mention to them] when Moses said to his people:
"My people, remember God's favor to you a: how He made among you prophets b, and made you kings c,
and gave you that [d
which] He gave not to anyone else out of all nations." [22] 21. "My people, enter the holy e land [of Jericho, in Jordan] which God has decreed for
you [that you will enter it in the future.] Turn not your backs [in fight] f, for surely you will then lose g. [23] 22. They said: "Moses, there are powerful giant people h in it; we will not enter it unless they depart from it i; if they depart from it then we will enter [it.]" [24] 23. Then two men j
from among those who feared [God's punishmentk], – God
bestowed on both of them [health and long life l]:, said `Enter by the gate [of
Jericho] advancing against them; and once you have entered by it, then surely
you will be victorious m.
And put your trust in God, if truly you are believers.' [25] 24. They said: "Moses, we will never enter it while they
are therein. So go you and your Lord and fight [for our behalf!] We, here,
are sitting n." [26] 25. Said [Moses]: "My Lord, I rule no one [of these
people] except myself and my brother [Aaron]; so do Thou part us from the people
of the ungodly o." [27] 26. [God – be glorified –] said: "Henceforth, the [holy
land] is forbidden them for forty years p,
during which they will wander about throughout the land q. So grieve not over the rebellious people." r |
20 a And His bounties to you. 20 b To teach you the details of your religion and to save you
from your enemy. Those prophets were Moses, Aaron
and Joshua were with them, while those who preceded
them were Isaac, Jacob and the patriarchs the sons of Jacob. 20 c And masters of yourselves, after being servants of
Pharaoh enslaving and subjecting you. 20 d Blessings: like the parting of the sea, the gushing of
water out of the stone and the sending of the "manna" and quails on
them, and the over-shadowing of the cloud above you, etc. 21 e i.e. the purified, which is Jericho; God called it ÇáãÞóÏøóÓóÉó"holy" because it is part
of Jordan, and Abraham sojourned in Jordan and prayed in it when he departed from
Ur in Iraq, then Jacob and his sons resided in Jordan after him. 21 f i.e. listen to the word of God,
enter it with war and fighting, but don't return back and don't refuse to
enter it. 21 g i.e. you will lose the holy land and God's care about
you, if you don't hear His words and work according to His command. 22 h Whom we cannot fight and drive them away from their land. 22 i Without fighting. 23 j Joshua son of Nun and Caleb son of Jephunneh. 23 k And they used not to disobey Him. 23 l Until forty years later, they entered the holy land. 23 m Because God will cast terror in their hearts, so they
will run away. 24 n Waiting for their departure [from Jericho.] 25 o He meant by "the ungodly" the ten men whom they
sent to Jericho to spy out its land, farms and gardens; but when they
returned they started to dispraise it, which was the reason for the rebellion
of the Children of Israel and their refusal to conquer it; so God sent down
plague on those ten men and they died with it. 26 p During which they will not enter it. 26 q i.e. in the desert, wandering
about, and they will not enter the
cities. 26 r So they
remained in that desert for forty years, and the fathers died gradually,
while the sons grew to become strong, and they fought and overcame [their
enemies] and, after the death of Moses, they ,together
with Joshua, conquered Jericho. |
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[Then after God – be glorified – explained about the
roughness and stubbornness of Jews towards their prophet, He followed that by
telling about their envying His messenger Mohammed, because of sending down
the revelation to him, and discontinuing to reveal it to them:] [28] 27. [Mohammed,] recite to the [Jews] the story of the two sons a of Adam with [expounding] the truth; how they offered [each]
an offering b; and it was accepted of one of themc,
and not accepted of the other d.
Said [Cain to his brother Abel]: "I will surely kill
you. e " Said [Abel]: "God does accept only of those who ward
off f [His disobedience.] [29] 28. "Should you stretch out your hand as for to kill me;
I will not stretch out my hand to kill you; [because] I fear God, the Lord of
‘nations and worlds’." [30] 29. "I wish that you may return [in the Next Life] laden
with my sins and your sins, and be [one] of the fellows of the Fire, for such
is the recompense of wrong-doers. g
" [31] 30. Then his soul prompted him to kill his brother h, so he killed him, and became one of losers i. [32] 31. Then God sent forth a crow: scratching into the ground
[and burying a dead crow with earth]; j
to show him how to conceal the shame of his brother. "Alas to me!" Said he k, "Am I too helpless to become like this crow and
conceal the shame of my brother [with earth]?" So he became one of the remorseful [about killing him.] [33] 32. Because of that [incident l], We prescribed for the Childre
of Israel m that whosoever kills a human-being,
for other than [the retaliation of] man-slaughter or corruption in the earth,
it shall be as if he had killed all mankind n; and whoso saves the life of one o, it shall be as if he had saved the life of all mankind p. Surely, Our messengers did come to the [Children of
Israel] previously with manifest signs, but even after that much many of the
[Children of Israel] in the earth exceeded all bounds [in killing people.] q |
27 a They were
Abel and Cain, and how Cain envied his brother Abel because of his fiancée:
because his fiancée was more beautiful than the fiancée of Cain; so the
consequence was that he lost in his life of the World and lost the reward of
his Next Life, because of the envy. While his brother Abel gained the good reputation in the
life of the World and the prosperity in the Next Life. Therefore, Mohammed, remind them with this incident so
that they may take the lesson and abandon the envy, and believe in that which
God revealed to you, and they should not be like Cain, and lose in their life
of the World and in their Next Life,
as did Cain lose .. 27 b That is because Adam said to them: Offer a sacrifice to
God, then the sacrifice of anyone of you is accepted, he will marry the
beautiful girl (The sons of Adam married the girls of the yellow race, i.e.
the Chineese; because the yellow race existed
before Adam; refer to my book The Universe and the Quran) under the
title: Life is transmissible. The sign for accepting the sacrifice was that a fire would
come down of heaven to eat his sacrifice; Abel was a keeper of sheep, and he
offered the best ram among his sheep; but Cain was a tiller of the ground, so
he offered some wheat out of his harvest. Then a fire came out of heaven to
burn the ram of Abel, but no fire came on the wheat of Cain, therefore, the
envy of Cain to his brother Abel increased so he killed him
. 27 c i.e. of Abel. 27 d i.e. of Cain because he was niggardly, so he offered a
little amount of wheat. 27 e Because your offering is
accepted, while mine is not accepted. 27 f i.e. those who fear God, so they avoid His disobedience. 29 g Who wrong people and extort their rights. 30 h And he complied with it. 30 i He lost in the life of the World and incurred humiliation
and shame, and lost the Next Life so he was admitted into the Fire. 31 j In order that the crow or raven might show him how to
conceal the shame of his slain brother. 31 k i.e. When Cain saw the raven doing so, he said: 32 l Which occurred between the two sons of Adam. 32 m i.e. We prescribed for them and wrote in their Torah. 32 n i.e. he will have the punishment
of one who kills all mankind. 32 o By saving him from drowning, or burn or any incident that
may cause his death, and he saves him from it. 32 p i.e. he will have the reward of one who saves all
mankind. 32 q
If you like to be sure about their excessive killing of people, read the Book
of Judges in their Torah, chapter 20 and what follows it, about an incident
that happened to them, when they fought each other and thousands were slain
from both sides. |
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[Then God – be glorified – explained about the dealing with
those exceeding in their sins and transgression:] [34] 33. This is the recompense of those [Jews] who fight against
God a and His messengerb, and
strive to make mischief in the earth c:
they must be slaughtered or crucified or their hands and feet must alternately
be cut off, or they must be banished from the land [where they dwell d.] That e
is degradation f for them in this life of the
World; and in the Next Life awaits them a mighty chastisement. g [Then God – be glorified – exempted, out of the Jews,
those who repented and believed:] [35] 34. Except those [Jews] who had repented [and converted]
before you have overcome them h,
then know that God is Most Forgiving i,
Most Mercifulj. |
33 a By disobeying His commands and contradicting His laws. 33 b By denying him, barring people from his religion, and by
fighting him as did they fight him in the Battle of the Trench; they were the
Jewish tribes of Banu Quraiza
and Beni Nadhier. 33 c By making seditions. 33 d To another land. In fact the Prophet killed some of them and banished some
others. 33 e Killing, crucifying, cutting the hands and legs and the
banishing from their land. 33 f i.e. an exposure and shame. 33 g Commentators have mistaken
because they thought the aya means: the high way
robbers. I say: High way robbers do not fight against God nor against His messenger, but their purpose is only the
money; in fact, the corruptors who fought God and His messenger Mohammed were
the Jews. Such punishment had frequently
been done to their ancestors: The reason of that was because of a woman raped by some of
the men of the tribe of Benjamin. The story is written in the Bible, the Book
of Judges: chapter 19 to the end of chapter 21: for in one day, 25 thousand
men of the tribe of Benjamin were killed in addition to slaying their women
and children and burning their houses. While concerning the other tribes: in
the first day, 22 thousand of their men were killed; and 18 thousand of their
men were killed in the second day, so in total: 40 thousands of their men
were killed [in addition to the 25 thousand men of the Benjamites.] The third time
was by Nabuchodonosor, king of Babylon: he killed
and crucified them, burnt their houses and took the rest captives to Iraq: to
the land of Babylon. Their story is written in the Bible, the Book of
Jeremiah, chapter 52. The fourth time
was by Titus the well-known Roman general; that was in the year 70 AD. He
killed all the adult Jews: both the military and the civilian, he sold the children
as captives, and destroyed Jerusalem which remained as ruins for about 50
years. Refer to the Arabic book (The Global Judaism) by Doctor Riadh Baroodi, page 30. 34 h Of those Jews who fought you: the tribe of Beni Nadhier, the Jews of Khaibar and others. 34 i To those who repent. 34 j To those who surrender. |
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[Then God – be glorified – addressed the believers:] [36] 35. Believers, ward off God['s
punishment a], and seek means of nearness to
Him b, and struggle in His way; haply
you will prosper c [in the life of the World and in
the Next Life.] |
35 a Concerning His bidding and forbidding. 35 b i.e. seek after the ways and means which bring you close
to Him, i.e. to His paradises in the ethereal heavens: that is by means of
your righteous deeds and by struglling in His way. 35 c i.e. so that you may then be successful in the life of
the World and gain the prosperity of Paradise in the Next Life. |
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[Then God – be glorified – started to dispraise the
disbelievers and threaten them with punishment:] [37] 36. Those who disbelieve [in Our messenger and in Our
revelations]; eventhough they had all [the gold, silver and property] that is in
the earth as a whole [: all the planets], and the like of it with it, to ransom
themselves thereby from the chastisement a
of the Day of Judgment, it would not be accepted of them; for them awaits a painful chastisement [in the world of souls
after death.] [38] 37. They will try to get out of the Fire, but they cannot get out
of it; they will have a lasting chastisement. |
36 a And eventhough they will not be
niggardly about it, but the ransom will not be accepted from them, and the
punishment will not be alleviated for them. |
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[Then God – be glorified – explained about the judicial
sentence for the thief: male and female:] [39] 38. And the thief a,
male and female: cut off the hands of both, as a recompense of [the theft]
that they have earned, and [as] a punishment from God [according to their
acts]; God is All-Mighty b,
All-Wise c. [40] 39. But whoso repents d
after his evil-doing, and amends e,
then God will turn toward him f;
surely, God is Most Forgiving g
[and] Most Merciful h. [When the previous aya was
revealed about the judicial sentence for the male and female thieves that
their hands should be cut off, some of the hypocrites objected to that and
denied the hand cutting off. This in fact was because of a plight of the Jews when they
heard the judicial sentence for the thief in the Quran, and they said to
those hypocrites: "Mohammed wants to cut off your hands, because this is
not the judicial sentence for the thief in the Torah, but if a man steals an
ox and slaughters it or sells it, he must pay back five oxen for the ox; and
if he steals an ewe, he must pay back four sheep for it. This is written in
the Book of Exodus, chapter 22. So the Prophet – salam to him – was grieved because of
their words and denial; therefore, this aya was
revealed:] [41] 40. Don't you [Mohammed] know that the sovereignty of 'the
heavens and the earth'a a
belongs to God:
He punishes whom He wills, and forgives to whom He likes b b; God is
All-Able to do everything. [42] 41. O messenger, let not those [hypocrites] grieve you who
hasten for the unbelief: of such as say with their mouths: "We
believe", but their hearts believe not; And of Jews, [and the hypocrites] listen to the falsehood [of anyone,
of the hypocrites and the disbelievers among their people, that lies to
them:]; [and the hypocrites] listen [also] to other [Jewish] men c c who have
not come to you [Mohammed] d d perverting the word from its context [after they inserted
and intrigued it among Muslims e e]; they say [to the hypocrites:] "If this [statement as
in the Torah that the thief must pay a fine four doubles of the theft f
f] is told to you, accept it [from Mohammed];
if you are not told with it g g, beware [of Mohammed, and do not accept his judgment;
because his purpose is only to cut off your hands.]" [Then He directed the address to His messenger:] But whomever God wills to chastise i i, you
[Mohammed] can do nothing with God concerning his [guidance]; such [evil-doers and Jewish disbelievers] are they whose
hearts: God does not like to purify [from the 'Rayn'mm that
covers their hearts j j.]
Degradation will be for them in [the life of] the World k k; and in
the Next [Life] they will have a mighty chastisementl l. [43] 42. [They are] listeners to falsehood, devourers of illicit gainm;
so if they n come to you [Mohammed] o judge between them [according to the Quran], or turn away
from them [lest they should deceive you p];
if you turn away from them, they will hurt you nothing [so
that is betterq]; and if you judge, judge justly between them;
for God loves the just r. [44] 43. Yet [O Mohammed] how should they [: the Jews] make you
their judge s, seeing they have the Torah
including God's judgment t?
Then they turn away [from you u] after that [arbitration]; for they do not believe [in
you and in your decision v.] [45] 44. Surely, We did reveal the Torah wherein is guidance [for
the Children of Israel] and light [to those among them guided with it];
according to which were judged those Jewish w: by the [previous] prophets [of the Children of Israel] who
submitted themselves [to God x],
and by the devout worshippers of God and by the rabbis y; according to [the Torah:] the Book of God that they were bidden to
observe z, and they a b were witnesses to it b c. Therefore, [O rabbis] fear not people, but fear Me [and
don't deny My messenger]cd, and barter not My
revelations for a little gain d e. Whoso judge not with that which God has revealed e x: such are the concealers of the truth. |
38 a i.e. the one who used to steal; i.e. if he steals three
times, then his hand will be cut off in case he is an adult and he is sane. So if he steals for the first time, he will be lashed and
imprisoned; and in the second time the lashing and imprisonment will be
doubled for him. And in the third time his right hand will be cut off. That is because God – be glorified – did not say: (The one
who steals, then cut off his hand), but this means: "the one used to
steal", then his hand will be cut off if he steals one dinar or more [at
the time of interpreting the aya about 1968, the
dinar equaled more than three dollars or one and a half pound: the value of
the dollar and pound at that time – the translator.] 38 b In His kingdom: He punishes those who contradict His
commands. 38 c About "cutting off the hand" to which He
commands you. Ass'ma'ee, the [well-known] writer of the Arab literature, said: I
was reciting this aya, but I made a mistake and
recited (God is Most Forgiving, Most Merciful) instead of (God is All-Mighty,
All-Wise). Beside me there was a Bedouin Arab, who said: "Whose
word is this?" I said: "The word of God." He said: "It can't be the word of God." So I became alert and corrected it
to mean (God is All-Mighty, All-Wise). He said: "God has the authority and might, so [in
this aya] He decided [for the thief] and cut off
[his hand]; had He forgiven and been Merciful [in this instance], He would
not have cut off." [Therefore, the words used in the aya,
should imply the authority and might, and should not imply the forgiveness
and mercy. This story implies the eloquence and fluency of the Glorious
Quran.] 39 d From stealing. 39 e his corruption: by returning back the stolen money [to its
owner] or seeking after the pardon: that the owner of the stolen property may
pardon him, and moreover he decides that he should not steal any more. 39 f i.e. God will accept his repentance. 39 g To those who repent. 39 h To those who regret. 40 a a i.e. the ownership of the planets including the earth;
so, Mohammed, don't pay attention to their words and their denial. 40 b b i.e. He
punishes anyone deserves the punishment, and forgives to anyone repents and
is prepared for forgiveness. 41 c c
Who said to them: "Mohammed intends to cut off your hands with such
judicial sentence, which is also a cruel sentence for the thief. 41 d d
In order to discuss with you the judicial sentence of the thief, but that was
only a deception and sedition which they inserted and intrigued among
Muslims. 41 e e
It means: if you inquire and blame them for their words, they answer you
that: "we did not speak any word to hurt you, but it is only to your
advantage." 41 f f
The interpreter said: This [judicial sentence of the Ezra's Torah] is not
correct and is not rational: because the one that steals a cow or a sheep,
must be poor who does not own any cow or sheep, then how can he afford five
cows to pay the fine of his theft? 41 g g And if he
does not judge according to the Torah. 41 i i
Because he wrongs people. 41 m m [The 'Rayn' covers the heart
just like the rust which covers the iron.] 41 j j Because
of their hypocrisy and wrong-doing. 41 k k
With which they will be exposed among people according to their evil acts and
their lies. 41 l l
In Hell. 42 m And they don't mind. 42 n the Jews. 42 o For judgment. 42 p With their lying and their
cunning. 42 q
i.e. the turning away from them
is safer in the outcome than the judging between them. 42 r
In their judgment. 43 s In their legal controversies. 43 t Concerning the murderer and the
adulterer, and other religious statements. 43 u i.e. they say to each other:
"Let us return to our homes." 43 v i.e. neither do
they believe you, nor do they agree about your judgment and your words. 44 w i.e. they judge Jews according to
the Torah, and they teach them the affairs of their religion. 44 x And complied to His religion. 44 y i.e. the scholars of religion also teach them the
statements of their religion as in the Torah. 44 z i.e. they were trusted with the
Torah or the Book of God which He impose on them, and they should observe it
as a trust. 44 a b i.e. the devout worshippers of God and the rabbis. 44 b c i.e. they were witnesses to the Book and to the judicial
sentence for the thief. It means: they were present and were witnesses and they
saw it by their own eyes that the hand of the thief should be cut off, but
the original Torah was torn up by Nabuchodonosor
king of Babylon, and this judicial sentence for the thief was written by Ezra
in his Torah of his own accord, to make it as an alleviation of the thief
punishment. Then God – be glorified – started to warn the Jewish
rabbis contemporary to the Prophet – salam to him – and to threaten them that
they should not alter God's statements in the Torah as did Ezra altered, and
that they should not deny His messenger Mohammed, for the fear of their
chiefs or for coveting the money as did some of those before them: 44 c d And do not conceal the true statement in the original
Torah concerning the punishment of the thief, nor the true prophet-hood of
Mohammed. 44 d e i.e. for a little recompense in exchange of the
revelations. 44 e x In the heavenly Books, so that he changes and alters as
did Ezra. |
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[46] 45. And We prescribed for the [Children of Israel] in the
[Torah, to require] 'life for life a,
eye for eyeb, nose for nose c, ear for ear d,
tooth for toothe, and the retaliation for woundsf.' But whoso forgoes the [retaliation in a way of charity] it
shall be an expiation for his [own sins.] Whoso judges not by that which God has revealed [in His
Book] g: such are the wrong-doers. h |
45 a The
individual shall be killed for an individual that he killed without right. 45 b The eye shall be gouged out as retaliation for the eye
that he gouged out. 45 c The nose shall be cut off in retaliation for a nose that
he cut off. 45 d The ear shall be cut off in retaliation for an ear that
he cut off. 45 e The tooth shall be extracted in retaliation for a tooth
that he extracted. 45 f This is about the intentional or deliberate act, while if
by mistake, then the compensation should be taken out of the property of the
guilty. 45 g So that, instead of the hand cutting off, he substitutes
for the stealing, the fine with four doubles of what the thief steals .. 45 h Who wrong their people and their own souls. Now, this is written in the Bible, the Book of Deuteronomy,
chapter 19: 21; He said: "Show no pity: life for life, eye for eye, tooth for
tooth, hand for hand, foot for foot." |
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[47] 46. Subsequent to those [prophets who submitted themselves to
God's command] We sent Jesus the son of Mary a, confirming the Torah [: the Ten Commandments inscribed
on the Tabletsb] that was by his hands c; and We gave to him the Gospel d, wherein is guidance e
and light f, and [the Gospel] confirmed the
Torah [: the Ten Commandments inscribed on the Tablets] that was before it,
as guidance and admonition to those
who ward off [God's punishment g.] [48] 47. So let the People of the Gospel h judge according to what God has revealed in it i. Whosoever [of Christians] judges not according to what God
has revealed j – they are the disobedient. |
46 a As an apostle after them. 46 b Which God inscribed for Moses on
the Tablets of stone. 46 c i.e. which was present by his
hands. 46 d In order that they should believe
in it. 46 e Away from error. 46 f For guidance. 46 g By complying to
God. 47 h Christian scholars. 47 i About the confirmation of the Torah and the other
heavenly books. 47 j In the Tablets, the Torah of Moses and the Quran of
Mohammed. |
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[49] 48. We have revealed to you [Mohammed] the Book [: the Quran] with
[explanation of] the truth [by Gabriel, who is] confirming the Book that is
by his hands a, and supervising it b. So judge the [Muslims] according to what God has revealed
[in the Quran, by Gabriel c],
and do not follow their caprices d,
other than the truth that has come to you. e To each [nation of Jews, Christians and Muslims] of you [:
people of the Heavenly Books] We prescribed a divine program [to work
accordingly] and a law [to judge accordingly.] If God wills, He can make you one nation [in the time when
the Mahdi: the Comforter will rule]; but that He may try you in what [laws] He has given you
[to see which of you obeys and which disobeys]; so race with each other in all virtues [before becoming
disabled or ill]; to God['s judgment] shall all of you return [after death];
and He will inform you of the [religious affairs] whereon you were at
variance f. [When the previous aya was
revealed, which means: ([Mohammed,] judge the [Muslims] according to what God has
revealed [in the Quran, by Gabriel]), the Jews said: "This is the Torah, so read it to
Mohammed in order to see its judicial statement for the thief." Therefore, this aya was
revealed, affirming that which preceded:] [50] 49. And judge between the [Muslims] according to [the Quran
statement about cutting off the thief's hand] that God has revealed [to you,
Mohammed], but do not follow their desires [if they deny your
judgment g], and beware of them lest they should tempt you away from some
of [the statements of the Quran] h
that God has revealed to you. But if they turn away [from you, and do not accept God's
judgment], know then that God wants to afflict them according to some of
their sins i; surely, a large number of people
are the disobedient j. |
48 a i.e.
Gabriel believes the statements of the Book that he brought to you. 48 b i.e. Gabriel keeps and supervises the Quran that he
revealed to you. 48 c But never judge according to the Torah of Ezra. 48 d When they deny your judgment and say: "This is not
in our Book." 48 e It means: Never judge according to anything other than
the Quran that has been revealed to you. 48 f It means: Then We will punish those who contradicted the
truth and inclined to the falsehood. 49 g Or even if both parties: Jews and Muslims object to you. 49 h It means:lest
they should tempt you away from the correct statement, by inviting you to see
their Torah and see its statement about the thief; because it is the
statement written by Ezra of his own accord, which was not in the Torah of
Moses, so let them not mislead you. 49 i So that He is going to punish them according to their
sins in the life of the World, before the Next Life. 49 j Therefore, they do not respond to the truth, so never pay
attention to their objection, or to their denial of God's statement. |
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[51] 50. Is it then the judgment of pagandom
that they are seeking? a Yet who is fairer in judgment than God b, for a people having sure faith? c |
50 a This is in reply to the hypocrites who objected to God's
statement about cutting off the hand of the thief. 50 b i.e. none gives any statement better than God's judicial
statement. 50 c About the truth which they admit. |
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[When the idolaters were defeated in the Battle of Bad'r, the Muslims said to their Jewish allies:
"Believe before God may afflict you with a day like the day of Bad'r!" So [the Jew] Malik son of Dhaif
said: "Are you deluded [with victory] because you defeated a party of the
Quraish tribe who were not experienced to fighting? If our leaders command us
to gather against you, you cannot then stand against us in fighting." Then Ubada son of Samit Al-Khazraji came to the
God's messenger and said: "God's messenger, I have a large number of
Jews who are powerful, and I clear myself of them before God and His
messenger, for indeed I have no master but only God and His messenger." While Abdullah son of Ubay, the
chief of the hypocrites, said: "But on my part, I will not clear myself
of the Jewish alliance, because I fear lest there should turn to be some hard
circumstances, so they are essential for me." The Prophet – salam to him – said: "Abu Habbab, the alliance with Jews about which you disagree
with Ubada son of Samit;
it is exclusive to you apart from him."
Therefore, these ayat were
revealed concerning them:] [52] 51. Believers, take not Jews and Christians as [your] allies;
they are patrons of each other; whoso of you makes them his allies, is one of them a; God guides not the people of the wrong-doers b. [53] 52. Yet, you [Mohammed] see those [hypocrites] in whose hearts
is a disease [of doubting], how eagerly they hasten [to befriend] with the
[Jews]; they say: "We fear lest a misfortune should befall us." c But it may be that God will bestow [on Muslimsd] a favor
and victory, or a disaster from Him [will befall your enemy]
e, when they f will regret g
because of their [friendship with the Jews] which they hide within their own
souls. [54] 53. And the believers say: "Are these [hypocrites] the
men who swore by God their most binding oaths that they were along with you
[believers!]? h Their works have failed i;
now they are losers j." |
51 a i.e. he
is a disbeliever like them. 51 b To the way of the truth. 52 c They mean the drought, when Jews
will not give us the cereals for food. So God forbade them from such
pessimism and from relying on Jews: 52 d So that He may give you rain and productive
land and provide you with His favor and help you against your enemies; then
why do you have such pessimism about the drought? 52 e i.e. God may afflict your enemies
with destruction and punishment coming from Him, like disease, defeat, or
loss in wealth or casualties .. etc. 52 f Who ally with the Jews. 52 g About their acts and allying with
the Jews. 53 h By helping you against the
disbelievers, but it has become obvious that they are not like that. 53 i i.e. their efforts have been lost,
because they worked according to their vain desires, and the belief that they
pretended with has appeared obviously to be false, because their interior did
not agree with their exterior. 53 j Of their work, their efforts,
their World and their Next Life. |
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[55] 54. Believers, whosoever of you turns back from his religion, God will assuredly bring a people He will love, and who will
love Him, humble towards the believers, stern towards the disbelievers, men
who struggle in the cause of God, not fearing the reproach of any reproacher. That is God's favor; He gives it to whom He will; and God
is Most Bountiful, All-Knowing. a
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54 a Ali son of Ibrahim son of Hashim
mentioned that it was revealed concerning the Mahdi of the [Islam] nation and
his companions; the first part of the aya is an
address to those who apostatized following the death of the Prophet – salam
to him – that is His saying – be glorified - (God will assuredly bring
a people) implies that such "people" were not present at the time
of revealing the aya, and it includes those who
will come after them till Doomsday. Refer to the Arabic book of Majma
Al- Bayan by the Tebrisi, part 3, page 209. |
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[Then God – be glorified – commanded the allying with
believers and forbade the allying with disbelievers:] [56] 55. Surely, your Patron is exclusively Goda, and His messengerb
and the believers c [Then God started to describe the believers with whom they
should ally:] who perform the prayers, and pay the Zakat [alms] and they
are submissive [to God.]d [57] 56. Whoso takes, for his Patron, God and His messenger and the
believers e – surely, the party of God; they
are the victors. |
55 a He takes
care about you and about your affairs, therefore you should ally with Him;
i.e. you should love Him, comply to His commands and
should never disobey Him. 55 b You should ally with him also. 55 c You should ally with them also. 55 d i.e. they submit themselves to God, comply to His commands and never do they disobey Him. This is indicated by His saying – be glorified – in the
Quran 77: 48, which means: (When
it is said to them: "Bow down in prayers [together with those who
perform the prayers]”; they bow not down [because of their pride and
arrogance.]) It means: When it is said to them:
"Submit yourselves to God's command", they do not submit. Some
commentators say that this aya was revealed to
praise Imam Ali – salam to him – because he offered a silver ring while he
was bowing in prayer. I say: There is no indication of
such thing in the aya, because the context is in
plural, and if the aya was special for Ali son of
Abu Talib, then God would say: (And the believer who performs the prayers and pays the
Zakat [alms] and he is submissive [to God.]) If somebody says: the plural in
the aya is for glorification, I say: God – be
glorified – does not glorify man, but it is man that should glorify and
sanctify God his Creator. Moreover, God addressed, in
singular, His messenger who is better than Ali, and He did not address him in
plural for glorification. Examples: God – be glorified – said in the
Quran 3:144, which means: (Mohammed
is only a messenger; messengers were passed away before him.) And God – be glorified – said in
the Quran 28: 46, which means: (Nor
were you [Mohammed] by the side of the Mount [Sinai: Horeb]
when We called [Moses, We spoke to him and sent him to Pharaoh.]) God – be glorified – said also in
the Quran 28: 44, which means: (And
you [Mohammed] were not on the western side of the Mount Horeb]
when We decreed to Moses the matter.) And God – be glorified – said 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.] ) God – be glorified – said also in
the Quran 5: 41, which means: (O
messenger, let not those [hypocrites] grieve you who hasten for the unbelief) Similarly, the Prophet is
mentioned in singular in the entire Quran, and there isn't any aya in the Quran that mentions the Prophet in plural. 56 e But he does not ally and
befriends with others: the idolaters (: associaters) and the people of the
Bible [Jews and Christians], then such one is of God's party. |
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[Afterwards, God – be glorified – affirmed the forbidding
from allying and befriending with disbelievers:] [58] 57. Believers, take not as your allies (or friends), such as
those who take your religion in mockery and sport: of those [Jews and
Christians] received the [Heavenly] Book before you, and those unbelievers
[among Pagan Arabs] – so ward off God['s punishment;
and do not befriend with them a]
if you [truly] are believers b. [59] 58. And when you call c
[the Muslims] to the prayer, they take it in mockery and as a sport d; that e
is because they are a people with no understanding [so they take God's
worship in mockery.] |
57 a After you have been forbidden it. 57 b In His warning and threatening. 58 c With the "Azan" or the
call to prayer. 58 d And they laugh [about it] with
each other. 58 e i.e. their mockery. |
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[60] 59. Say: "People of the Bible, do you disavow us, for
anything but that we believe in God [alone a],
and [the Quran] that has been revealed to us and [the Books] that had been
revealed [to the prophets] before b,
and that most of you are 'rebellious and disobedient'." c [61] 60. Say [Mohammedd]:
"Shall I tell you [Jews] about something worse than that [you mock at,
of our religion]e – concerning a reward from God
[that will be for us?f] They are those [your ancestors and you] whom God cursed g, and His wrath was kindled against them h, and He made out of their [dead bodies] the apes and swines i
[in Palestine, after the coming of Nabuchodonosor],
and [those who] served the Taghoot:
the tyrant [: Nabuchodonosor, and Pharaoh before
him.] j Those [who served Baal and Astaroth]
are [today] worst in abode and farthest [than others] astray from the right
way." [62] 61. When they k
come to you [Muslims], they say: "We believe" l; but they have entered [upon you] with unbelief [and
denial of your religion], and so have they departed [from your session] with
the [same unbelief] m:
God knows very well what [hatred and envy toward you] they
were hiding. [63] 62. And you [Mohammed] see many of them n hastening toward sin o,
transgression p and devouring of illicit gain q; evil, indeed, is their bad work. [64] 63. Why should not the 'worshippers of God' and the 'rabbis' r forbid their speaking of evil words s and their devouring of illicit gain? Evil, indeed, was their handiwork [of statues and idols to
be worshipped.] |
59 a i.e. we do not associate with Him
anything, as did you, Jews, associate so that you worshipped the calf in the
time of Moses and the Baal after him; and we do not say about any trinity, as
have you, Christians, claimed about a Trinity and worshipped the statues of
the Christ and his mother; and moreover, We believe in all the prophets of
God. 59 b But you disbelieved and
associated others with God, and therefore you [now] deny our belief in God
alone. 59 c In addition to your disbelief and
association. 60 d To these Jews who mocked your
prayers and denied your belief. 60 e Because we believe in God alone
and we do not associate anything with Him. 60 f And we will not have evil as do
you claim, but the evil will be for you and your ancestors who associated
with God, and worshipped the calf, Baal, and Astaroth. 60 g i.e. God shifted him away from
His mercy, and humiliated him. 60 h Because of their disbelieving and
worshipping the idols. 60 i i.e. He created the apes and swines, in the country of Palestine, out of their dead
corpses, and that was after the event of Nabuchodonosor. 60 j i.e. God caused them to be slaves
of Nabuchodonosor who enslaved them for seventy
years, as had Pharaoh enslaved them for two hundred years. This is in the in
the life of the World; while in the Next Life, the spirits of the associaters
and idolaters among them serve the devils in the Barzakh world (or the spirit
world or the afterlife world.) 61 k i.e. the Jews. 61 l In Mohammed, but they in fact are
disbelievers and liars. 61 m i.e. they departed from you as did
they come to you: their doctrines did not change, and neither did they
believe, nor did they come in order to convert but actually they came to spy
and to make ridicule. 62 n i.e. Jews. 62 o i.e. the disobedience. 62 p On people. 62 q i.e. like
the bribe, the usury, the gambling and other kinds of plundering and
devouring the property of people. 63 r i.e. the worshippers of the Lord. 63 s When they said: Mohammed is a sorcery and magician, to whom people gathered because of
his sorcery and magic. |
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[65] 64. The Jews a
have said: "God's hand is bound with restriction [from
expenditure!]" b [Therefore, God said:] Bound are their hands [with fetters of iron, in the world
of souls, after death], and they are accursed c for saying so. [Then God rejected their words:] Not so, but His two hands are open [with generosity]; He expendse
as He pleases. f That [: their dispraisal g in the Quran] which has been revealed to you [Mohammed]
from your Lord will surely increase the arrogance and unbelief [about your
Book] of much many of [Jews.] We cast enmity and hatred among them h till Doomsday; every time [Jews] kindle [with sedition] the fire of war
[against Muslims], God does extinguish it. They strive to make mischief in the earth i, but God loves not mischief-makers j. [66] 65. But had [Jews and Christians:] the people of the Bible
believed [in that revealed to you: Mohammed] and warded off [the unbelief and
the mischief], We would have acquitted them of their [past] sins and admitted
them [on Judgment Day] into the Gardens of Prosperity [to prosper therein.] [67] 66. And had they observed the Torah and the Gospel k, and what was revealed to them from their Lord [in the
original Torah and the original Gospel, including the belief in Mohammed, the
Seal of prophets], l they would surely have eaten
[dates, fruits, 'manna' and birds] from above them, and [grains and
vegetables] from below their feet. Out of them are a group of reformers, but much many of
them [are exceeding in sins – so] evil are their deeds. |
64 a i.e. some of Jews said when their livelihood became hard. 64 b So they ascribed the stinginess
to Him. 64 c i.e. they are shifted far away
from His mercy. 64 e Out of His treasuries, on His
servants. 64 f Neither does anything prevent Him
from expending, nor do His treasuries deplete whatever He may expend. 64 g And the exposing of their
shameful acts, flaws, disbelief and hypocrisy, all this will increase their
arrogance toward you, Mohammed, and on those believing in you. 64 h i.e. among Jews and Christians,
which will continue till Doomsday. 64 i By stirring the sedition,
transgressing on the honor and misleading the common people. 64 j Therefore, God does not guide
them to the Islam because they are hypocrites and mischief doers. 66 k i.e. had they worked in the past according their
statements, and hadn't they changed the monotheism (and the exclusive
devotion to God alone), and hadn't they altered the religious rules included
in them. 66 l i.e. then We would have increased Our blessings on them .. |
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[When the Prophet proclaimed his message to [his tribe:]
Quraish, he received much of their hurt in addition to the denial and mockery,
so he started to call people secretly, not publicly, and he dawdled about the
mission (or the call to the Islam); therefore, this aya
was revealed:] [68] 67. 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], and God will protect you from people [so they will not
kill you]; surely, God guides not the people of the 'unbelievers and ungrateful'
[to God's grace.] a |
67 a i.e. He will not guide them to
the correct way; so don't dawdle over carrying out your duty, in case they
deny that of you; for God guides whomever He pleases.
I say: There isn’t any indication
in the aya about such thing; if their claim was
true and the Prophet feared of some of the Muslims, then God – be glorified –
would say in the end of the aya: "God guides not the people who are disobedient." But God in fact said that (God guides not the people who are 'disbelievers and
ungrateful' [to God's grace.]) This indicates that the
'conveying' is in particular for disbelievers, not for Muslims. Second: If their claim was right,
then we would find the aya, in any soora of the
Quran, in which God ordered the Prophet to assign Ali as the caliph after
him; while in fact there is no such aya in the
Quran in which God commanded the Prophet to do that. |
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[69] 68. Say: "People of the Bible, you rest on no [sound
religion] until you 'correct and observe' the Torah and the Gospel a and [the rules and duties in the original Torah and the
original Gospel b] that were revealed to you from
your Lord." But [their dispraise c]
that has been revealed to you [Mohammed, in the Quran] from your Lord will
surely increase much many of them in arrogance d and unbeliefe; so
grieve not for a people who are unbelievers [neither in the Quran, nor in
you.] [When His saying – be glorified – in the previous aya was revealed, which means: (so grieve not for a
people who are unbelievers [neither in the Quran, nor in you.]), the Jews
said: "So all Jews from the time of Moses till now are unbelievers
according to your claim!?" [Therefore, this aya was
revealed:] [70] 69. Those who believe [in you, Mohammed] and those who are
Jews, Sabaeans and Christians [before your coming,
O Mohammed] – any [of them] who believes in God [alone, associating not
anything with Him] and the Last Day [: the Doomsday f] and works righteous [deeds] – on them shall be no fear
[from devils, in the World of souls, after death], nor shall they grieve [for
leaving the life of the World.] |
68 a i.e. until Jews correct the Torah, and Christians
correct the Gospel; i.e. to correct what they changed and altered in both of
the Torah and the Gospel. 68 b Including
the belief in the Seal of prophets: Mohammed, son of Abdullah. 68 c And the correction of their
mistakes. 68 d About you. 68 e In your Book. 69 f i.e. Because the earth will tear
up on that day, so there will be no day and night on it afterwards. |
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[71] 70. We ratified the covenant with the Children of Israel [to
worship God alone a] and sent them messengers [or
apostles after Mosesb]: whenever there came to them a messenger with what their souls
desired not c – some [messengers] they denied
[like Isaiah, Jeremiahs, Jesus ,etc.], and others they slew [like John,
Zachariah , etc.] [72] 71. And they d supposed they will not be
punished [in the life of the World, according to their acts]; so they were
blind [to Our messengerse] and deaf [so they did not listen
to their words;therefore, We set their enemies
against them. f] Then God turned towards them [because of their crying and
supplicating Him]. Then again they were blind, much many of them, and deaf:
[so We took revenge on
them and sent against them the king of Babylon g.] And God is All-Seeing what [deception and plot, now] they
do [against you, Mohammed.] h |
70 a But not to associate anything
with Him. 70 b To remind them of the covenant
and guide them to worship God alone and to forbid them from worshipping idols
and statues, but they did not listen to their words nor did they hold fast
with the covenant. 70 c With that which does not agree
with their purpose. 71 d i.e. Jews. 71 e And they did not pay attention to
them. 71 f Who abased them. 71 g Who destroyed them. 71 h So He will punish them according
to such of their acts. The story [of the
idolatry of the Children of Israel] The Children of Israel disbelieved
following the death of Solomon, they associated and worshipped two calves of gold
made for them by Jeroboam, and they worshipped the star Sirius; so god sent
them the prophets to guide them to worship God, and to warn them against
worshipping the idols, but they denied them, killed some of them and drove
out the others. Afterwards, God sent them the
prophets Isaiah then Jeremiah whom they denied and did not listen to their
words. So God sent against them Holofernes the general of the army of Nabuchodonosor
with big armies, who besieged them and cut off the water stream from them, and
they were about to die from thirst. And they complained their
condition to God, cried, repented, humiliated themselves and supplicated God,
so He forgave and saved them from the army of Holofernes. And that was by the hand of a
widow called Judith, who cheated the army general, by giving him wine until
he slept and afterwards she killed him. And God cast terror in the hearts of
his hosts who were defeated before Jews, and they returned to Iraq. Few years later, the Children of
Israel returned to their usual disbelief and association [idolatry]; so God
sent them Nabuchodonosor king of Babylon, with a
big army, he besieged and destroyed them utterly, and took the rest captives
to Iraq and enslaved them for seventy years. So the previous aya points out to those events in summary. |
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[Then God – be glorified – started to dispraise
Christians:] [73] 72. They are disbelievers who say: "God is the Christ the
son of Mary." While the Christ said a:
"Children of Israel, worship God: my Lord and your Lord b. Surely, whoso associates [anyone] with God, God has
forbidden him Paradise c,
and his resort will be the Fire. Wrong-doers d
will have no helpers [to save them from the chastisement.]" |
72 a When he came to them. 72 b And associate or join none with
Him. 72 c So he will not enter it on
Judgment Day, even though he fasted and prayed all the days of his life. 72 d Who wrong themselves by
worshipping those other than God. |
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[Then God – be glorified – started to dispraise the other party
of Christians who claimed about the Trinity:] [74] 73. They are disbelievers who say: God is one of three a [in a Trinity]: while there is no god b except One God. If they c
desist not from such [blasphemy] words of theirs, a vigorous penalty [in the Next
Life] will surely befall the disbelievers d
among them [: Christians.] [75] 74. Wouldn't
they not then turn to God e, and ask His forgiveness f, while God is Most Forgiving g, Most Mercifulh? [76] 75. The Messiah, son of Mary, was only a messenger i, [so many] messengers before him passed away [so why do
you glorify him alone, excluding others?] His mother was a true believer [in the Ten Commandments j of her Lord]; [the Messiah and his mother] both ate food
[and anyone eats food, has to relieve nature, therefore how could they be
gods?] See [Mohammed] how We make clear the revelations to them k; then see how perverted they are [away from the truth!] [Then God gave more arguments against them:] [77] 76. Say [to them, Mohammed]: "Do you serve, apart from
God, [the Messiah] that [now] cannot hurt or profit you [because he died and
his soul ascended to heaven, to be among angels l]; while God is the All-Hearing [of any who cries to Him], the
All-Knowing [of any who supplicates Him?] [78] 77. Say: "people of the Bible m, do not go [about the Christ n] beyond the bounds, in your religion, other than the
truth [that the Christ is the son of man, not the son of God o], and follow not the vain desires of a people [: your chiefs,
monks and clergymen] who went astray before [away from the truth, seeking
after wealth and position], and led astray much many [of peoplep], and
themselves erred from the plain way [of Paradise, so they reached the Fire in
the Next Life.] |
73 a They are: a father, a son and a holy spirit; they mean by the father:
is God: a spirit without body; the son: the Christ and the Holy Spirit is the
entering of the spirit i.e. the father in the body of the Christ, so it
became composed of a spirit and a body according to their claim whom they
call: the Holy Spirit, and therefore they say: the three are one. So God denied that: 73 b In the entire universe. 73 c Who claim about the Trinity and about
the Christ being God Himself. 73 d i.e. Who claim about the Trinity
and about the Christ being God Himself. 74 e And refrain from such words and
false doctrines which they embrace. 74 f For their past association and
sins. 74 g To those who repent. 74 h To those who regret. 75 i Whom God sent to the Children of
Israel. It is mentioned in the Gospel of
Matthew chapter 10: 40 "He who receives you receives
me, and he who receives me receives the one who sent me." So God sent him to the Children of
Israel, but he was not the first messenger or apostle so that you glorify him
in particular and you consider him as god, but in fact... 75 j Inscribed on the Tablets. 75 k Indicating their mistake and the
falsehood of their doctrines. So the first "see" is to
see His wise acts about expounding the revelations, and the second
"see" is to see their foolish acts and refraining from
contemplating the revelations. This is about the Christ and his mother eating food: It is written in the Gospel of Matthew, chapter 11, the
Christ said: "The Son of Man came eating and drinking, and they
say, `Here is a glutton and a drunkard, a friend of tax collectors and
"sinners."' But wisdom is proved right by her actions." And it is written in the Gospel of Luke, chapter 24, he said: "And while they still did not believe it because of
joy and amazement, he asked them, "Do you have anything here to
eat?" They gave him a piece of broiled fish, and he took it and
ate it in their presence." 76 l So he cannot hear you if you call
him, and he does not know about you if you prayed him. 77 m i.e. people of the Gospel here. 77 n i.e. don't be enthusiastic about
the Christ, for he is only God's servant and apostle whom He sent to the Children
of Israel, as had He sent many apostles [: messengers] before him. 77 o And he is an apostle, but not any
god, as do you claim. 77 p Away from the truth. |
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[79] 78. Cursed were the unbelievers among the Children of Israel
by the tongue of David a and Jesus, Mary's son b;
thatc was because they rebelled [against the command
of their Lord] and used to transgress [on His prophets.] [80] 79. Nor did they [: Children of Israel] forbid one another the
iniquities which they committed: evil indeed were the deeds which they used
to do. [81] 80. You [Mohammed] see many of them d making the unbelievers their friends e. Evil is that they forwarded [to the Next Life] for their souls [by befriending with the unbelievers] f: that God is angered against themg and in
the chastisement [of Hell] they shall dwell [foreverh.] |
78 a i.e. David cursed them in his Psalms. 78 b In his Gospel. 78 c Disgrace for them. Now, this is written in the Psalms by the tongue of David when
they sought as to kill him, ·
which is
in the Psalm 12, Prophet David said supplicating his Lord in secret: (Help, Lord, for the godly are no
more; the faithful have vanished from among men. Everyone lies to his neighbor;
their flattering lips speak with deception. May the Lord cut off all
flattering lips and every boastful tongue that says, "We will triumph with
our tongues; we own our lips—who is our master?") ·
David
said also in the Psalm 21: (Your hand will lay hold on all
your enemies; your right hand will seize your foes. At the time of your
appearing you will make them like a fiery furnace. In his wrath the Lord will
swallow them up, and his fire will consume them. You will destroy their
descendants from the earth, their posterity from mankind. Though they plot evil against you
and devise wicked schemes, they cannot succeed; for you will make them turn
their backs when you aim at them with drawn bow. Be exalted, O Lord, in your
strength; we will sing and praise your might.) ·
Moreover,
David said in the Psalm 55: (Confuse the wicked, O Lord, confound their speech, for I see violence and strife
in the city. Day and night they prowl about on its
walls; malice and abuse are within it. Destructive forces are at work in
the city; threats and lies never leave its streets.) While it is said by the tongue of
Jesus, son of Mary, in the Gospel; ·
in the
Gospel of Matthew, chapter 23, Jesus said: ("Woe to you, teachers of the
law and Pharisees, you hypocrites! You shut the kingdom of heaven in men's
faces. You yourselves do not enter, nor will you let those enter who are
trying to.) ·
And it is
written in the Gospel of Luke, chapter 11, Jesus said: ("Woe to you Pharisees,
because you give God a tenth of your mint, rue and
all other kinds of garden herbs, but you neglect justice and the love of God.
You should have practiced the latter without leaving the former undone. "Woe to you, because you are
like unmarked graves, which men walk over without knowing it.") ·
And he
said: ("Woe to you, because you
build tombs for the prophets, and it was your forefathers who killed
them. So you testify that you approve of
what your forefathers did; they killed the prophets, and you build their
tombs.) 80 d i.e. Jews. 80 e i.e. they ally with the pagan
Arabs: the idolaters, while they oppose the Muslims who are monotheists
[devoting themselves exclusively to God alone.] 80 f i.e. Because they preferred the idolaters among
the Quraish tribe to the monotheists. 80 g i.e. Because of their infidelity
and association with God. 80 h On Doomsday. |
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[82] 81. Had the [idolaters of Mecca] believed [as do Muslims believe] in God and the prophet [Mohammed] and [the Quran]
revealed to him, then the [Jews] would not have made the
[idolaters] their friends a,
but much many [of Jews] are disobedientb. |
81 a And rather they would have
opposed them, as have they opposed the Muslims. 81 b By nature: they do not incline to
the truth, but usually they deviate from it. |
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[83] 82. You [Mohammed] will surely find the most hostile out of
all people to those who believe a
are the Jews and the idolaters b;
and you will surely find the nearest of them in love to the believers those
who say: "We are Christians"; that c is, because some of them are priests d and monks e,
and they wax not proud. |
82 a i.e. to those who believe in you, Mohammed. 82 b Among the Arab; also they have
severe hostility to Muslims. 82 c Love. 82 d i.e. the scholars of Christian. 82 e i.e. the ascetics of Christians. |
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[This aya was revealed
concerning Najashi (king of Abyssinia at that time)
and his companions:] [84] 83. And when they [: Najashi and his
friends who were Christians and converted] hear [the Quran] revealed to the messenger
[Mohammed], you see their eyes overflow with tears because of the truth they
have recognized; they say: "Our Lord, we have believed a, so decree
to us to be among those who testify [and admit
the truth.]" [85] 84. "Why should we not believe in God [alone, and abandon
the doctrine of the Trinity after discovering the truth] and [believe in] the
truth that has come to us [included in the Quran], and hope that our Lord
will admit us [into Paradise] together with the righteous people [in the Next
Life.]" [86] 85. And God has rewarded them for what they had said b with Gardens in which rivers flow below their [trees] to
abide therein forever; such c
is the recompense [in the Next Life]
of the good-doers. [87] 86. And those who disbelieve and deny Our
revelations [that We reveal to Mohammed included in the Quran], such will be
the fellows of Hell. |
83 a In your revelations and in your messenger Mohammed. 85 b When they admitted the monotheism
for God, but not the Trinity, and when they believed His messenger Mohammed, 85 c Abiding forever. |
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[One day, the Prophet delivered an address to people in
which he dispraised the life of the World and what it includes, and stirred
the desire of people about the Next Life; then a group of Muslims decided to
fast every day and to keep vigil every night for worship, and that they would
not eat any wholesome and delicious food, and that they would not make any
sexual contact with their wives; therefore, this aya
was revealed concerning them:] [88] 87. Believers, forbid not [for yourselves] such good things
[of the food, the dress and wives] as God has made lawful to you, and transgress not [on the religion by changing its
statements, and then people will imitate such acts of yours]; God loves not transgressors. [89] 88. But eat of that [good and wholesome food] which God has
provided for you, being lawful [to you] and good, and ward off [the
punishment of] God a in Whom you are believers. |
88 a Therefore,
don't alter His statements. |
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[90] 89. God will not require of you concerning your unintentional
oaths a, but He will require of you concerning your oaths that you
affirm. b The expiation thereof c
is to feed ten of the needyd with the average of the food
you serve to your families, or to dress them, or to free a slavee;
but whoso has not the means f,
let him fast three days. That is the expiation for the oaths you have sworn g; but adhere to your oaths h. As such does God expound to you His revelations that you
may be grateful [to His bounties.] |
89 a The"unintentional oath" is when man swears mistakenly and unintentionally, or while he
forgets, or it
rushes by his tongue unintentionally; e.g. if someone asks you: "Have
you seen John?" And you answer: "No, by God,
I have not seen him." Then you remember you saw him one
hour or more ago; so this is the forgetfulness, and you have to ask God's
forgiveness; and similarly in case you swear unintentionally and mistakenly
or it came to your tongue, so then you have to ask God's forgiveness. 89 b The indication of this is His
saying – be glorified – in the Quran 16: 91, which means: (And
break not oaths, after having ratified them [with God’s name], and [after]
you have made God your 'Surety'.) So the "affirmed oath":
is to make a covenant or pact for something and you swear to it. And the "ratified oath":
is to say: By God, by God, by God! 89 c Of the "affirmed" or
"ratified" oath if you swear with it, then you break
it, then the expiation is due of you. 89 d This is for the one with average
outcome. 89 e This is for the rich. 89 f i.e. money or food to feed ten of
the needy. 89 g Then you have broken your oaths. 89 h i.e. keep up and observe your
oaths, and don't break them unless being obliged to do so. And you have then
to give the expiation. |
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[91] 90. Believers, the wine a,
the gambling b, idol-altars c and Azlam [lots] d [all these] are but filthy [psychological] illness [:
some] of Satan handiwork e,
so avoid that; haply you may succeed f. [Afterwards, God explained the corruption and harm included
in both of the wine and the gambling:] [92] 91. Satan intends only to excite enmity and hatred among you
by means of the wine and gambling g,
and to turn you away h
from remembering God i
and from [observing] the prayers j.
Will you then refrain k? [93] 92.
Obey God l and obey the messenger m, and beware [of turning away from him!]
But if you [believers] turn away
[from him and do not listen to his words,] know then that the duty of Our messenger
is only to convey [the message] plainly, [while it is up to Us to punish
severely.] |
90 a It is every beverage causing
drunkenness. 90 b With its various kinds. 90 c These were some big stones on
which the idolaters used to sacrifice the cattle for the idols; it means:
Don't eat of the cattle sacrificed to idols because it is an abomination. 90 d They are some goblets by which
they used to have shares in the slaughtered camel; it is something like the
gambling. 90 e Satan invented them for you, in
order to hinder you from remembering God, and to stir enmity among you
because of such abominations. 90 f By avoiding them, and so that you
will not lose. 91 g So the one who drinks wine: the
wine will obliterate his mind and wisdom, so that he will speak impolite
words, and it may lead him even to quarrelling and fighting. While the gambling may lead man to
gamble on his family and property, so that he will be sad and deprived:
looking to his property by the hand of others which may lead to enmity and
hatred; these are some of their corruption in the World; while about their
corruption of the religion: 91 h By letting you be
busy and occupied with them. 91 i With which the hearts will be
revived. 91 j Which is the axis of the
religion. 91 k From committing them. 92 l By avoiding what He forbids you
from. 92 m By obeying his guiding and
instructions. |
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[God – be glorified – has forbidden in the previous aya 5: 90, three things: the "wine" which is
every beverage
causing drunkenness, second: the "gambling"
and the third: the "idol-altars and Azlam
[lots]" which is the meat distributed in the name of idols; then some of
the Prophet companions said: "God's messenger, we drank the wine in the
past, ate some of such meat and practiced the gambling, and we are afraid
lest we sinned about that!" Therefore, His saying – be glorified – in this aya 5: 93 was revealed:] [94] 93. On those who believe and do righteous [deeds], there is no
blame a for what [wine] they consumed [in
the past b], when they will [afterwards]
ward off [the drinking of wine] and believe [in its prohibition, and will not
object], and will do righteous [deeds, after having warded off the wine c], then they will ward off [the gambling] and believe [in its
prohibition, and will not object], then they will ward off [eating the meat of idol-sacrifices d] and will be kind [to the poor e, for the sake of God]; God loves those who are kind [to
people.] |
93 a Nor any sin. 93 b Before forbidding it. 93 c Because the one who drinks it may
commit major crimes, and the one who refrains from it will incline to
righteousness. 93 d And which were sacrificed on the
altars, dedicated for the idols, and distributed by lots of the Azlam: therefore, the believers should not eat any of it
and they should not sacrifice for anyone other than God, as do idolaters and
associaters do, but the believers should sacrifice for God and for His sake
and in His way. 93 e By feeding them some of the meat
of the cattle which they sacrifice to God. |
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[95] 94. Believers, God will surely try you with
something of the [land-] game a that your hands b
and lances c attain, that God may know [by
this trial] who fears Him in secret d
[when he is not seen by anyone, so he avoids chasing in the days of pilgrimage
and in the inviolable months.] Whoso, after this [prohibition] transgresses [and chases
again e], there awaits him [in the Next
Life] a painful punishment f. [Then God – be glorified – explained the kind of the
expiation:] [96] 95. Believers, kill not the [land] game while you are in the
pilgrimage sanctity g.
Whoso of you does so intentionally, there shall be
recompense [for it] – the like [in creationh ] of what he has killed, in flocks, as shall be judged i by two men of equity among you, an offering that should
be brought to the Ka'aba j; or [as] expiation: he shall feed [ten] poor persons k, or to fast [ten days:] the equivalent of thatl ; that he m
may suffer of the evil consequences of his deed. God has pardoned [him by his expiation] that which is
past; whoso offends again n,
God will take vengeance on himo; God is All-Mighty
[and is] Vengeful p. [97] 96. Permitted to you is the game of the sea q [: the fishing], and its food [fished by others, and the
tinned fish and the dried salted fish] r,
as provision for you [who reside] and for travellers; but forbidden to you is the game
of the land, so long as you remain in the sanctity of the pilgrimage [or the
‘Umrah’ s
or in the four inviolable months]; and ward off [the punishment of] God t, to Whom you shall be gathered together u [on the Day of Judgment, when He will punish you for your
disobedience.] |
94 a Not the sea fishing. 94 b i.e. your hands attain the small
animals like the chicken and eggs and what cannot escape. 94 c i.e. the big of the animals which
you hunt with your lances or spears. 94 d Because of his firm belief, other
than the one who does not fear Him because of his weak belief. 94 e in the days of the pilgrimage or
in the inviolable month. 94 f if he does not atone for his sin,
by giving the expiation. 95 g In the days of pilgrimage and in
the inviolable months. 95 h So that if he kills an ostrich,
its expiation will be a camel; if he kills a wild ass or its
like, its expiation will be a cow; and if he kills a gazelle or a rabbit,
then its expiation will be an ewe. 95 i i.e. two righteous men, out of
your religion, will judge for the expiation of the
chase, to see does this expiation equal the value of the game which he has
killed or equal its weight. 95 j So that he takes his offering to
the Inviolable Mosque, and gives it to one of the Ka'aba
servants. 95 k Feeding them a [meal], either a
lunch or a dinner, if he cannot offer the offering. In fact, the number of the poor
men has not been mentioned in this aya, because
their number had been mentioned in the aya 5: 89 in
the expiation of the swearing by God, which is His
saying – be glorified – that means: (The
expiation thereof is to feed ten of the needy with the average of the food
you serve to your families.) 95 l So that he fasts ten days instead
of feeding ten of the poor, that is if he cannot feed the food. 95 m i.e. the chaser: so that such
expiation will be a punishment according to his bad act. 95 n So that he once again kills the
land-game. 95 o And will not pardon him. 95 p So that He takes revenge on
anyone who contradicts His commands. 96 q The (game of the sea) includes all water bodies like rivers, pools,
streams and lakes; the (game of
the sea) is
the fishing of fishes. 96 r This is
to explain that both the new and the old fish is
lawful. 96 s i.e.
[visiting the House of God at Mecca, in any time other than the time of the
pilgrimage.] 96 t So that
you should not disobey His commands. 96 u In the
space. |
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[98] 97. God has appointed the Ka'aba:
the Inviolable House, a means of 'support and maintenance of livelihood' for the
people [of Mecca a], as [has He] also [appointed]
the Inviolable Month b,
the offering [for sacrifice], and the necklaces c – so that you may know [for certain] d that God knows all [the birds flying] in the [gaseous] heavens
and all [the beasts moving] on the earth e,
and that God is All-Knowing about everything [before creating it.] |
97 a And its inhabitants. That is by
means of the pilgrims who come to it from every country, so the people of
Mecca and those who dwell in it will have advantage by buying and selling and
so on. 97 b Also
a means of 'support and maintenance of livelihood' for them; because pilgrims come for
pilgrimage in the month of Zul-Hijjah, and they
come for the Umrah (or visiting the House of God at
Mecca, at any time other than the time of the pilgrimage.) So they come to the 'Umrah’ (or the visitation to the House of God at Mecca)
in the [four] inviolable lunar months: Zul-Hiiiah,
Rajab, Zul- Qa’dah and the Muharram. 97 c Which are also the means of 'support and maintenance of livelihood' for
them, and for
their security and an answer to the call of their father Abraham who said as
in the Quran 2: 126, which means: ("My Lord, make
this [Mecca] a secure [city], and provide its people with
fruits [and products] – such of them as believes in God and the Last
Day.") 97 d That God does not break His
promise; so as Had He promised Abraham to make Mecca a place of security for
its inhabitants, and to provide for them with fruits [and products], He has
fulfilled His promise to them, and that God knows... 97 e So He had prepared their
livelihood and their needs in their lives before did He create
them. |
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[99] 98. Know that God is Terrible in retribution a, and God is Most Forgiving b, Most Mercifulc. [100] 99. The duty of the messenger is only
to convey [the message]; [but the rewarding and the punishing
is up to God]; God knows whatever you [people] reveal and whatever [secrets]
you hide [in your breasts.] d
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98 a To those who associate or join others with Him and contradict His
commands. 98 b To those who devote themselves to
God alone when they repent. 98 c To those who regret. 99 d So He deals with you accordingly. |
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[A Muslim came to the Prophet – salam to him – and said:
"Is the meat of the raven lawful? The prophet said: "It is abhorrent (disliked or
undesirable or detested or reprehensible.)" Therefore, this aya was
revealed:] [101] 100. Say [Mohammed to this man]: "The bad and the good
[kinds of meat] are not equal a,
though the abundance of the bad [bird] attracts you [man]b; so ward off
[the punishment of] God c,
O intelligent men; haply so you will prosper [in all your affairs.] |
100 a It means: The meat of the raven
is not equal with the meat of other birds. 100 b Because the bad is not wholesome
or tasty for eating. 100 c And don't eat that which you are
forbidden from. |
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[A Muslim asked the Prophet – salam to him: "My father
died as an idolater, following the religion of the pre-Islam pagandom; will he go to Paradise or to Fire?" The Prophet said: "Every (idolater or) associater is in the Fire." The man said: "How can that be,
while he used to feed the poor and make pilgrimage to the House of God at
Mecca!?" Another man said: "My brother followed the religion
of the pre-Islam pagandom; so is he in the
Fire?" The Prophet said: "Every (idolater or) associater is in the Fire." Then when Khansa [who was a
female poet] converted to the Islam, she too asked the Prophet about her
brother Sakh'r, and the Prophet said: "He is
in the Fire." She said: "You have increased my sadness." And so on, they asked the Prophet about their fathers and
grandfathers; therefore, this aya was revealed
about them:] [102] 101. O believers, ask not about matters which, if they are
shown to you, will vex you a;
yet if you ask [the prophet] about them [once again, he will not answer you, but]
in light of the Quran, they will become obvious to you b. God has pardoned that c;
for God is Most Forgivingd, All-Clement e. [103] 102. Some people before you asked [their messengers] such
questions f, then [likewise] did they deny
them [of their messengers.] g
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101 a i.e. will increase your sadness and worry. 101 b i.e. you will realize the answer
of that from the Quran: which is included in His saying – be glorified – 5:
72, which means: (Whoso
associates [anyone] with God, God has forbidden him Paradise, and his resort
will be the Fire.) It means: Look to the doctrines of
your fathers and compare them to the Quran, which will tell you about their
destiny: anyone of them was an associater (or idolater),
then he is in the Fire; and anyone devoted himself to God alone and he was a
God-fearing, then he is in Paradise. 101 c i.e. God has pardoned you when
you asked the Prophet about it then you denied his answer. 101 d To those who repent. 101 e So He does not hasten to punish. 102 f i.e. the past nations had asked
their apostles as have you asked. 102 g i.e. they denied such answers, as
did you deny it of the Prophet when he answered you. |
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[The associaters (or the idolaters) used to dedicate a
share of their cattle to the idols, vow and sacrifice to them; they called
such dedicated cattle with names:the
Baheira, the Sa'iba,
the Wassiela and the Hamie;
and they said: God commanded us to do this. Therefore, God denied their claim by this aya:] [104] 103. God has not ordained cattle
dedicated to idols a, such as Bahiera b, Sa'iba c, Wassiela d,
Hamie e;
but the unbelievers forge against God falsehood, and most of them have no
understanding f. [105] 104. When it is said to them g;
"Come to that [statements] which God has revealed [in the Quran], and
[come] to the messenger", they say: "Enough for us are [the
traditional ways] that we found our fathers following." [So God rejected their words:] What! Even though their fathers did not know anything [of
the religion] nor were they guided [to the truth?]" |
103 a It means: God did not prescribe
that for you, nor did He reveal it in any Book, but you follow Satan by this
and follow your own desires. 103 b The "Bahiera"
is the she-camel, when it produced five times, the last of them being a male,
they would incise its ear and refrain from riding it, and moreover it would
not be driven away from the water, nor would it be prevented from the
pasture; and when anyone tired out sees it, he should not ride it, and its
milk is for the poor who may milk it. 103 c The "Sa'iba"
is the cattle which they used to set free according to their vows: so when a
man vowed to come from a journey or be cured from a disease or something like
that, he would then say: "I set free my she-camel."
So it would be set free for the idols; i.e. would be freed for the idols. 103 d The "Wassiela"
is the female sheep or the ewe, if it gives birth to a female, then it will
be for them, but if it gives birth to a male, they dedicate it to the idols;
but in case it gave birth to a male and a female, they would say: it
conjoined its brother, so they would not sacrifice the male to their idols. 103 e The "Hamie"
is the male camel; the Arab had a custom that when ten of camels were
produced of the seed of a camel, they said: his back has become hot; so that
nothing would be carried on its back, neither would
it be prevented from the water nor from the pasture. And as such were their customs and
habits. 103 f i.e. they do not use their minds
because they only imitate and follow others blindly. 104 g i.e. these associaters or
idolaters who assigned the "Bahiera" and
the "Sa'iba" |
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[106] 105. Believers, mind [and reform] yourselves; those astray will
not harm you if you are rightly guided a.
To God you will return all together [: you and your
fathers], and He will tell you about what you were doing.b |
105 a i.e. as long as you believe in God and His messenger, the disbelief
and idolatry of your fathers will not harm you; each one is responsible about
his own sins. 105 b Then He will reward you according
to your acts. |
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[Three men, who were merchants, set out of the Medina city
to Syria; they were Tameem son of Awss the Darimi, and his
brother Oday; these two were Christian, and the son
of Abu Mariya the servant of Am'r
son of al-‘As al- Sahmi who was a Muslim. When they were at some distance on their way, the Muslim became
ill, so he wrote his will and hid it in his luggage, and he recommended them,
paid the money to them and said: "Give this to my family." Then when he died, they opened his luggage, took out of it
what they liked, then they brought the money and property back to his family. But when the latter checked the money and property, they
found some of that ,which was with [their relative], missing; so they sued
them to the Prophet – salam to him; therefore, this aya
was revealed:] [107] 106. Believers, let there be a testimony that you should keep
up between you, when any of you is on the point of death a, at the time of bequeathingb – c shall be two men of equity among you [Muslims] or two of
[those] other than you [: two non-Muslimsd] – if you
travel throughout the earth e
and the incident of death befalls you f;
you detain them both g
after the prayer, and let them both swear by God – in case you doubt [their truthh
– ]: "We will not exchange the [oath by God] for any price, eventhough the [beneficiary] are our near kinsman, nor
will we hide [any part of] the testimony of God, or else we will be sinful. i " [When the first aya was
revealed, the Prophet – salam to him – prayed the obligatory afternoon
prayer, then he called the two Christians: Tameem
and Oday, and demanded of them to swear: "By
God we did not take anything other than this, neither did we conceal
it!" And when they swore, the messenger of God released them. Afterwards, they found with them a silver vessel decorated
with gold, and they said: "This was among the luggage of the
deceased." The two Christians said: "We bought it from him, but
we forgot to tell you about that." So they sued them to the messenger of God; therefore, His
saying – be glorified – in this aya 5: 107 was revealed. Then two men among the nearest relatives of the deceased: Am'r son of al-‘As al- Sahmi
and Muttalib son of Abu Wada'a
al- Sahmi, stood and swore by God that the two
Christians had betrayed and lied; so the vessel were given to them and to the
deceased's nearest family members. After he converted to the Islam, Tameem
said: "God is Truthful as is His messenger: It was I who took the
vessel; so I repent to God and ask His forgiveness."] [108] 107. Afterwards if it is found that both of them j merit [the suspicion of] sin k, let two others stand forth instead of them l [to give testimony], of those most nearly concerned m, on whom it is incumbent [to swear] n, so let them swear by God o,
[and say]: "Surely our testimony is truer than their testimony p and we have not trespassed [the truth], for then [if our
oath was false] we would be the wrong-doers." [109] 108. That q
is more likely that they r
will bear true witness s,
or they t will fear that oaths [of the kinsmen
of the deceased] other than theirs may be acquired u. Ward off [the punishment of] God v and hearken [to the admonishing], for [on Doomsday] God
guides not the disobedient people [to Paradise.] w |
106 a So that you appoint two witnesses to witness about the recommending
one and the recommended one. 106 b By the one who is about to die. 106 c The witnesses shall be … 106 d If you don't find the two
witnesses out of your religion followers. 106 e i.e. if that is during the
journey. 106 f i.e. if one of your relatives
dies during his journey and you, the family and relatives of the deceased, are sad and grieved for him. 106 g For judgment and testimony, and
this should be after the prayer, so that this will be when people gather, in
order to be ashamed of them and tell the truth. 106 h And you think they betrayed; so
they should say: 106 i And we would then deserve the
punishment. 107 j i.e. the two Christians. 107 k Because of taking the vessel and
some other things, and because of their false oaths. 107 l i.e. instead of the two witnesses
who belong to a religion other than yours. 107 m i.e. the heirs of the deceased.
The two most worthy of the deceased, because they are of his relatives, shall
give testimony and shall swear. 107 n That is because the two
Christians claimed they bought the vessel from the deceased, while the heirs
denied it; so it became obligatory that "the plaintiff has to give
evidence, and the denier has to swear." 107 o To the betrayal of the two
Christians. 107 p And our oath is truer than their
oath. Sheikh Tebrissi
said in his book (Majma'a Al-Bayan) : "This aya and the
preceding one are among the most difficult ayat of
the Quran in language, meaning and statement." That was because he could not
explain its meaning and implication. 108 q Statement
of shifting the oath to the heirs. 108 r Those recommended with the ‘will’ of the deceased. 108 s i.e. to give correct witness, and
that neither will they conceal any part of it nor add anything to it, because
they fear of the swearing. 108 t Those recommended by the will of
the deceased. 108 u Who will swear to their betrayal
and lies, and then they will be exposed and fined. 108 v So that you should not swear
false oaths and should not betray the trust. 108 w Anyone swears falsely, he should
be lashed with ten lashes and imprisoned for ten months, and nothing of his
witness will be accepted afterwards. |
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[110] 109. The Day [of Judgment] when God shall gather the messengers
and say: "How did [your people] react towards you?" They shall say:
"We do not know a;
it is You Who knows every secret." b |
109 a About the truth: some of them converted, some of them denied and
others disbelieved and waxed proud; this was their outward aspect, but we
don't know their internal aspect. 109 b i.e. You know that which we don't
know, including the doubt and hypocrisy which they concealed in their hearts. |
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[111] 110. When God said: "Jesus, son of Mary, remember My favor
on you and on your mothera; [Then God started to enumerate
some of His bounties on him, in the past and in the future:] when I aided you with [Gabriel] the Holy Spirit; you spoke
to people [when you were a little child] in the cradleb, and
[when you were mature] of age c; [Then God reminded him with many
other past and future bounties:] and when I taught you the Scripture d, the wisdom e,
the Torah f and the Gospel g; [Then after enumerating the
scientific bounties, God started to enumerate the material bounties, which
also were past and future:] and you created out of clay by My leave h as the likeness of a bird, and blew [the spirit] into
that [clay] to become a [living] bird by My leavei; and when
you cured the congenitally blind j
and the albino k by My leave; and when you brought
forth the dead [out of their graves, alive] l; and that I restrained the Children of Israel from [harming
and insulting] you m when you came to them with the
manifest [proofs and miracles], and the unbelievers n among them o
said: "Thisp is nothing but an obvious
sorcery." [112] 111. And when I revealed to the Disciples
[saying:]"Believe in Me and in My messenger [Jesus]", they said:
"We believe; witness [O Jesus] our submission [to your command and to your
religion.]" |
110 a Therefore, forbear, for My sake,
the hurt of your people, and don't lose patience. 110 b I said previously that Jesus was in
heaven, and he was a spirit, i.e. belonged to some kind of angels [known as
the Spirit Kind or the Rouh; Gabriel is one of
them]. Then when God created a fetus in
the womb of Mary, He commanded Jesus to go down to the earth and enter in the
body of that fetus, so he entered it and he was the Christ; then when his
mother gave birth to him he knew the speech and some other fields of
knowledge; in spite of that he was only a
little child before
the eyes of people. 110 c i.e. and you spoke to people when
you were a mature man. His speaking to them then was about some religious
affairs. 110 d i.e. the past Heavenly Books: the
scripture of Abraham, the Tablets of Moses and the Psalms of David. 110 e i.e. also I taught you the
admonition. 110 f i.e. the Books of the Torah. 110 g i.e. and I gave you the Gospel,
which will be written by your disciples. 110 h I permitted you to do so. 110 i i.e. You introduced the spirit of
some birds into that clay, according to My will and might. 110 j i.e. the one born blind. 110 k i.e. the one having whitish
patches different from the general color of the skin. 110 l So he revived four persons in the
same day in which they died, by returning the spirits to their bodies, and
that happened at different places and times. 110 m So they did not hurt you as had
the nations hurt their prophets, and that was by letting them venerate you
lest they should hurt you. 110 n i.e. thos
who disbelieved about you. 110 o i.e. among the Children of
Israel. 110 p It means: These miracles are only
some obvious sorcery. |
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[113] 112. And when the Disciples said: "Jesus, son of Mary, can
your Lord send down onto us a dining table [with food] out of heaven?" [Jesus] said: "Ward off [the punishment of] God
[concerning the demanding of miracles], if you [truly] are believers [in
God's might and in my prophet-hood.]" [114] 113. [The Disciples] said: "We desire to eat of it a, and our hearts may have confidence [about God's might
and ability] and to know [for certain] that you [Jesus] told us the truth
[concerning your prophet-hood], and that we may give witness as to it [for
those who will come after us.]" [115] 114. Jesus, son of Mary, said: "God, our Lord, send down
upon us a dining table [with food] out of heaven, which [the day of its
bringing down] shall be for us a festival, for the first and last of us [to
the end of time], and a sign from You [to my truthfulness], and provide for
us [with other plants of the earth and the fruit of trees]; for You are the
Best of providers." [116] 115. God said: "I will send it down onto you, but [on
condition that] anyone of you [Disciples] disbelieves after [sending it
down], I will punish him more severely than I may ever punish anyone else
among all nations." b
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113 a Seeking the blessing with it. 115 b But when they heard about this condition,
which is the severe punishment for anyone who disbelieves after sending it
down, they refrained from their demand, and said: "We don't want the
dining table with the severe punishment for him who disbelieves." |
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[117] 116. And [keep in mind] when God said [to Jesus after his death
and ascending to heaven], "Jesus, son of Mary, is it you who said to
people: take me and my mother as two gods [and worship us], apart from
God?" [Jesus] said: "Glory be to
You! I haven't the right to say what I have no right to. a
If I had said it You would have known it for You know what [secrets] are in
myself but I know not what [intention] is in Yourself; it is You Who knows
unknown secrets." [118] 117. "I only told them b
what You [Yourself] commanded me to [say]:
"Worship God, my Lord and your Lord." I [myself] was a witness of them c so long as I lived among them; but when You caused me to
die [and then raised up my soul to heaven], You were the Watcher over them d; for You are the All-Witnessing of everything. e " [119] 118. "If You punish them f, they are Your servants g. If You forgive them h,
You are the All-Mighty i,
the Most Wisej." [120] 119. God said [answering Jesus]: "Thisk is the
day the truthful shall be profited by their truthfulness l. [Then God – be glorified – explained
what honor will be for such truthful men in the Next Life:] For them await gardens underneath [the trees of] which
rivers flow, to dwell therein forever and ever; God being well-pleased with them m and they well-pleased with Him n; that o
is the mighty triumph." |
116 a i.e. it is not my right to say
this; I neither did say to them: I am the son of God, nor did I say to them:
I am God so worship me; but I said to them: I am the servant and messenger of
God Who has sent me to you; I also said to them: I am the son of man; I did
also say too many times of this word lest they should ascribe me as the son
of God; but people received the word of the mad man possessed by the devil
and ignored my words. 117 b i.e. the disciples, and
Christians. 117 c I was seeing, watching and
teaching them the monotheism and the ‘exclusive devotion to God alone’. 117 d i.e. You watched them, their acts
and words, and I know neither what happened after my departure from them, nor
about what they changed and altered in their religion. 117 e You see and watch all things, so
that nothing is hidden from You. 118 f Because of their disbelief. 118 g And you can dispose of them as
You like. 118 h i.e. if You forgive to those who admit
my apostle-hood, and do not claim that I am the son of God. 118 i In Your kingdom, the Dominant
over Your creation. 118 j About Your creaures. God only asked and addressed him
in this way to declare to people his innocence, and they would know that he
did not say to them: I am the son of God; but he said to them: I am the son
of man; and he so frequently said this in the Gospel; but they changed and
altered according to their desires, and they exaggerated their enthusiasm
about the Christ until they said he is the son of God, while another party of
them said he is God Himself. This is just like how some Muslim
sects exaggerated their enthusiasm about sheikhs and imams to the extent that
they considered them the successors of God on earth, his representatives and
deputies, so that they started to worship them as had Christians worshipped
the Christ and his mother, and as had the tribe of Quraish worshipped the
angels and said: they are God's daughters who will intercede with God for our
behalf. 119 k i.e. your
saying is true, and it has benefited you. 119 l i.e. Similarly, on Judgment Day,
the truthful : the prophets and apostles, will be
benefited by their truthfulness. 119 m Because of what they did for
conveying the message and forbearing the hurt for the cause of God and for
exalting His word. 119 n According to the dignity and
position which He gave to them in Paradise. 119 o Offering to them. |
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[Then God – be glorified – started to threaten the deniers
of the apostles (or the messengers), and those who alter their religion and
rites:] [121] 120. To God belongs the ownership of the heavens and the earth a, and all [the destructive factors] b that are therein, and He is Omnipotent over all [such]
things. c |
120 a i.e. the
planets including the earth. 120 b the destructive factors like
hurricanes, thunderbolts, meteorites, meteors, comets, volcanoes,
earthquakes, torrents, seas and others; so if He likes He can destroy them
with one of such destructive factors. 120 c Nothing may disable Him to do any
of such destructive factors. |
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By
God's help, the interpretation of the soora 5 of the Quran is completed; So
(praise be to God: Lord of the worlds.) |
|
[1] ÈÓã Çááå ÇáÑÍãä ÇáÑÍíã
[2] 1. íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú ÃóæúÝõæÇú ÈöÇáúÚõÞõæÏö ÃõÍöáøóÊú áóßõã ÈóåöíãóÉõ ÇáÃóäúÚóÇãö ÅöáÇøó ãóÇ íõÊúáóì Úóáóíúßõãú ÛóíúÑó ãõÍöáøöí ÇáÕøóíúÏö æóÃóäÊõãú ÍõÑõãñ Åöäøó Çááøåó íóÍúßõãõ ãóÇ íõÑöíÏõ
[3] 2. íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú áÇó ÊõÍöáøõæÇú ÔóÚóÂÆöÑó Çááøåö æóáÇó ÇáÔøóåúÑó ÇáúÍóÑóÇãó æóáÇó ÇáúåóÏúíó æóáÇó ÇáúÞóáÂÆöÏó æóáÇ Âãøöíäó ÇáúÈóíúÊó ÇáúÍóÑóÇãó íóÈúÊóÛõæäó ÝóÖúáÇð ãøöä ÑøóÈøöåöãú æóÑöÖúæóÇäðÇ æóÅöÐóÇ ÍóáóáúÊõãú ÝóÇÕúØóÇÏõæÇú æóáÇó íóÌúÑöãóäøóßõãú ÔóäóÂäõ Þóæúãò Ãóä ÕóÏøõæßõãú Úóäö ÇáúãóÓúÌöÏö ÇáúÍóÑóÇãö Ãóä ÊóÚúÊóÏõæÇú æóÊóÚóÇæóäõæÇú Úóáóì ÇáúÈÑøö æóÇáÊøóÞúæóì æóáÇó ÊóÚóÇæóäõæÇú Úóáóì ÇáÅöËúãö æóÇáúÚõÏúæóÇäö æóÇÊøóÞõæÇú Çááøåó Åöäøó Çááøåó ÔóÏöíÏõ ÇáúÚöÞóÇÈö
[4] 3. ÍõÑøöãóÊú Úóáóíúßõãõ ÇáúãóíúÊóÉõ æóÇáúÏøóãõ æóáóÍúãõ ÇáúÎöäúÒöíÑö æóãóÇ Ãõåöáøó áöÛóíúÑö Çááøåö Èöåö æóÇáúãõäúÎóäöÞóÉõ æóÇáúãóæúÞõæÐóÉõ æóÇáúãõÊóÑóÏøöíóÉõ æóÇáäøóØöíÍóÉõ æóãóÇ Ãóßóáó ÇáÓøóÈõÚõ ÅöáÇøó ãóÇ ÐóßøóíúÊõãú æóãóÇ ÐõÈöÍó Úóáóì ÇáäøõÕõÈö æóÃóä ÊóÓúÊóÞúÓöãõæÇú ÈöÇáÃóÒúáÇóãö Ðóáößõãú ÝöÓúÞñ Çáúíóæúãó íóÆöÓó ÇáøóÐöíäó ßóÝóÑõæÇú ãöä Ïöíäößõãú ÝóáÇó ÊóÎúÔóæúåõãú æóÇÎúÔóæúäö Çáúíóæúãó ÃóßúãóáúÊõ áóßõãú Ïöíäóßõãú æóÃóÊúãóãúÊõ Úóáóíúßõãú äöÚúãóÊöí æóÑóÖöíÊõ áóßõãõ ÇáÅöÓúáÇóãó ÏöíäðÇ Ýóãóäö ÇÖúØõÑøó Ýöí ãóÎúãóÕóÉò ÛóíúÑó ãõÊóÌóÇäöÝò áøöÅöËúãò ÝóÅöäøó Çááøåó ÛóÝõæÑñ ÑøóÍöíãñ
[5] 4. íóÓúÃóáõæäóßó ãóÇÐóÇ ÃõÍöáøó áóåõãú Þõáú ÃõÍöáøó áóßõãõ ÇáØøóíøöÈóÇÊõ æóãóÇ ÚóáøóãúÊõã ãøöäó ÇáúÌóæóÇÑöÍö ãõßóáøöÈöíäó ÊõÚóáøöãõæäóåõäøó ãöãøóÇ Úóáøóãóßõãõ Çááøåõ ÝóßõáõæÇú ãöãøóÇ ÃóãúÓóßúäó Úóáóíúßõãú æóÇÐúßõÑõæÇú ÇÓúãó Çááøåö Úóáóíúåö æóÇÊøóÞõæÇú Çááøåó Åöäøó Çááøåó ÓóÑöíÚõ ÇáúÍöÓóÇÈö
[6] 5. Çáúíóæúãó ÃõÍöáøó áóßõãõ ÇáØøóíøöÈóÇÊõ æóØóÚóÇãõ ÇáøóÐöíäó ÃõæÊõæÇú ÇáúßöÊóÇÈó Íöáøñ áøóßõãú æóØóÚóÇãõßõãú Íöáøõ áøóåõãú æóÇáúãõÍúÕóäóÇÊõ ãöäó ÇáúãõÄúãöäóÇÊö æóÇáúãõÍúÕóäóÇÊõ ãöäó ÇáøóÐöíäó ÃõæÊõæÇú ÇáúßöÊóÇÈó ãöä ÞóÈúáößõãú ÅöÐóÇ ÂÊóíúÊõãõæåõäøó ÃõÌõæÑóåõäøó ãõÍúÕöäöíäó ÛóíúÑó ãõÓóÇÝöÍöíäó æóáÇó ãõÊøóÎöÐöí ÃóÎúÏóÇäò æóãóä íóßúÝõÑú ÈöÇáÅöíãóÇäö ÝóÞóÏú ÍóÈöØó Úóãóáõåõ æóåõæó Ýöí ÇáÂÎöÑóÉö ãöäó ÇáúÎóÇÓöÑöíäó
[7] 6. íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú ÅöÐóÇ ÞõãúÊõãú Åöáóì ÇáÕøóáÇÉö ÝÇÛúÓöáõæÇú æõÌõæåóßõãú æóÃóíúÏöíóßõãú Åöáóì ÇáúãóÑóÇÝöÞö æóÇãúÓóÍõæÇú ÈöÑõÄõæÓößõãú æóÃóÑúÌõáóßõãú Åöáóì ÇáúßóÚúÈóíäö æóÅöä ßõäÊõãú ÌõäõÈðÇ ÝóÇØøóåøóÑõæÇú æóÅöä ßõäÊõã ãøóÑúÖóì Ãóæú Úóáóì ÓóÝóÑò Ãóæú ÌóÇÁ ÃóÍóÏñ ãøóäßõã ãøöäó ÇáúÛóÇÆöØö Ãóæú áÇóãóÓúÊõãõ ÇáäøöÓóÇÁ Ýóáóãú ÊóÌöÏõæÇú ãóÇÁ ÝóÊóíóãøóãõæÇú ÕóÚöíÏðÇ ØóíøöÈðÇ ÝóÇãúÓóÍõæÇú ÈöæõÌõæåößõãú æóÃóíúÏöíßõã ãøöäúåõ ãóÇ íõÑöíÏõ Çááøåõ áöíóÌúÚóáó Úóáóíúßõã ãøöäú ÍóÑóÌò æóáóÜßöä íõÑöíÏõ áöíõØóåøóÑóßõãú æóáöíõÊöãøó äöÚúãóÊóåõ Úóáóíúßõãú áóÚóáøóßõãú ÊóÔúßõÑõæäó
[8] 7. æóÇÐúßõÑõæÇú äöÚúãóÉó Çááøåö Úóáóíúßõãú æóãöíËóÇÞóåõ ÇáøóÐöí æóÇËóÞóßõã Èöåö ÅöÐú ÞõáúÊõãú ÓóãöÚúäóÇ æóÃóØóÚúäóÇ æóÇÊøóÞõæÇú Çááøåó Åöäøó Çááøåó Úóáöíãñ ÈöÐóÇÊö ÇáÕøõÏõæÑö
[9] 8. íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú ßõæäõæÇú ÞóæøóÇãöíäó áöáøåö ÔõåóÏóÇÁ ÈöÇáúÞöÓúØö æóáÇó íóÌúÑöãóäøóßõãú ÔóäóÂäõ Þóæúãò Úóáóì ÃóáÇøó ÊóÚúÏöáõæÇú ÇÚúÏöáõæÇú åõæó ÃóÞúÑóÈõ áöáÊøóÞúæóì æóÇÊøóÞõæÇú Çááøåó Åöäøó Çááøåó ÎóÈöíÑñ ÈöãóÇ ÊóÚúãóáõæäó
[10] 9. æóÚóÏó Çááøåõ ÇáøóÐöíäó ÂãóäõæÇú æóÚóãöáõæÇú ÇáÕøóÇáöÍóÇÊö áóåõã ãøóÛúÝöÑóÉñ æóÃóÌúÑñ ÚóÙöíãñ
[11] 10. æóÇáøóÐöíäó ßóÝóÑõæÇú æóßóÐøóÈõæÇú ÈöÂíóÇÊöäóÇ ÃõæúáóÜÆößó ÃóÕúÍóÇÈõ ÇáúÌóÍöíãö
[12] 11. íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú ÇÐúßõÑõæÇú äöÚúãóÊó Çááøåö Úóáóíúßõãú ÅöÐú åóãøó Þóæúãñ Ãóä íóÈúÓõØõæÇú Åöáóíúßõãú ÃóíúÏöíóåõãú ÝóßóÝøó ÃóíúÏöíóåõãú Úóäßõãú æóÇÊøóÞõæÇú Çááøåó æóÚóáóì Çááøåö ÝóáúíóÊóæóßøóáö ÇáúãõÄúãöäõæäó
[13] 12. æóáóÞóÏú ÃóÎóÐó Çááøåõ ãöíËóÇÞó Èóäöí ÅöÓúÑóÂÆöíáó æóÈóÚóËúäóÇ ãöäåõãõ ÇËúäóíú ÚóÔóÑó äóÞöíÈðÇ æóÞóÇáó Çááøåõ Åöäøöí ãóÚóßõãú áóÆöäú ÃóÞóãúÊõãõ ÇáÕøóáÇóÉó æóÂÊóíúÊõãõ ÇáÒøóßóÇÉó æóÂãóäÊõã ÈöÑõÓõáöí æóÚóÒøóÑúÊõãõæåõãú æóÃóÞúÑóÖúÊõãõ Çááøåó ÞóÑúÖðÇ ÍóÓóäðÇ áøóÃõßóÝøöÑóäøó Úóäßõãú ÓóíøöÆóÇÊößõãú æóáÃõÏúÎöáóäøóßõãú ÌóäøóÇÊò ÊóÌúÑöí ãöä ÊóÍúÊöåóÇ ÇáÃóäúåóÇÑõ Ýóãóä ßóÝóÑó ÈóÚúÏó Ðóáößó ãöäßõãú ÝóÞóÏú Öóáøó ÓóæóÇÁ ÇáÓøóÈöíáö
[14] 13. ÝóÈöãóÇ äóÞúÖöåöã ãøöíËóÇÞóåõãú áóÚäøóÇåõãú æóÌóÚóáúäóÇ ÞõáõæÈóåõãú ÞóÇÓöíóÉð íõÍóÑøöÝõæäó Çáúßóáöãó Úóä ãøóæóÇÖöÚöåö æóäóÓõæÇú ÍóÙøðÇ ãøöãøóÇ ÐõßøöÑõæÇú Èöåö æóáÇó ÊóÒóÇáõ ÊóØøóáöÚõ Úóáóìó ÎóÂÆöäóÉò ãøöäúåõãú ÅöáÇøó ÞóáöíáÇð ãøöäúåõãõ ÝóÇÚúÝõ Úóäúåõãú æóÇÕúÝóÍú Åöäøó Çááøåó íõÍöÈøõ ÇáúãõÍúÓöäöíäó
[15] 14. æóãöäó ÇáøóÐöíäó ÞóÇáõæÇú ÅöäøóÇ äóÕóÇÑóì ÃóÎóÐúäóÇ ãöíËóÇÞóåõãú ÝóäóÓõæÇú ÍóÙøðÇ ãøöãøóÇ ÐõßøöÑõæÇú Èöåö ÝóÃóÛúÑóíúäóÇ Èóíúäóåõãõ ÇáúÚóÏóÇæóÉó æóÇáúÈóÛúÖóÇÁ Åöáóì íóæúãö ÇáúÞöíóÇãóÉö æóÓóæúÝó íõäóÈøöÆõåõãõ Çááøåõ ÈöãóÇ ßóÇäõæÇú íóÕúäóÚõæäó
[16] 15. íóÇ Ãóåúáó ÇáúßöÊóÇÈö ÞóÏú ÌóÇÁßõãú ÑóÓõæáõäóÇ íõÈóíøöäõ áóßõãú ßóËöíÑðÇ ãøöãøóÇ ßõäÊõãú ÊõÎúÝõæäó ãöäó ÇáúßöÊóÇÈö æóíóÚúÝõæ Úóä ßóËöíÑò ÞóÏú ÌóÇÁßõã ãøöäó Çááøåö äõæÑñ æóßöÊóÇÈñ ãøõÈöíäñ
[17] 16. íóåúÏöí Èöåö Çááøåõ ãóäö ÇÊøóÈóÚó ÑöÖúæóÇäóåõ ÓõÈõáó ÇáÓøóáÇóãö æóíõÎúÑöÌõåõã ãøöäö ÇáÙøõáõãóÇÊö Åöáóì ÇáäøõæÑö ÈöÅöÐúäöåö æóíóåúÏöíåöãú Åöáóì ÕöÑóÇØò ãøõÓúÊóÞöíãò
[18] 17. áøóÞóÏú ßóÝóÑó ÇáøóÐöíäó ÞóÂáõæÇú Åöäøó Çááøåó åõæó ÇáúãóÓöíÍõ ÇÈúäõ ãóÑúíóãó Þõáú Ýóãóä íóãúáößõ ãöäó Çááøåö ÔóíúÆðÇ Åöäú ÃóÑóÇÏó Ãóä íõåúáößó ÇáúãóÓöíÍó ÇÈúäó ãóÑúíóãó æóÃõãøóåõ æóãóä Ýöí ÇáÃóÑúÖö ÌóãöíÚðÇ æóáöáøåö ãõáúßõ ÇáÓøóãóÇæóÇÊö æóÇáÃóÑúÖö æóãóÇ ÈóíúäóåõãóÇ íóÎúáõÞõ ãóÇ íóÔóÇÁ æóÇááøåõ Úóáóì ßõáøö ÔóíúÁò ÞóÏöíÑñ
[19] 18. æóÞóÇáóÊö ÇáúíóåõæÏõ æóÇáäøóÕóÇÑóì äóÍúäõ ÃóÈúäóÇÁ Çááøåö æóÃóÍöÈøóÇÄõåõ Þõáú Ýóáöãó íõÚóÐøöÈõßõã ÈöÐõäõæÈößõã Èóáú ÃóäÊõã ÈóÔóÑñ ãøöãøóäú ÎóáóÞó íóÛúÝöÑõ áöãóä íóÔóÇÁ æóíõÚóÐøöÈõ ãóä íóÔóÇÁ æóáöáøåö ãõáúßõ ÇáÓøóãóÇæóÇÊö æóÇáÃóÑúÖö æóãóÇ ÈóíúäóåõãóÇ æóÅöáóíúåö ÇáúãóÕöíÑõ
[20] 19. íóÇ Ãóåúáó ÇáúßöÊóÇÈö ÞóÏú ÌóÇÁßõãú ÑóÓõæáõäóÇ íõÈóíøöäõ áóßõãú Úóáóì ÝóÊúÑóÉò ãøöäó ÇáÑøõÓõáö Ãóä ÊóÞõæáõæÇú ãóÇ ÌóÇÁäóÇ ãöä ÈóÔöíÑò æóáÇó äóÐöíÑò ÝóÞóÏú ÌóÇÁßõã ÈóÔöíÑñ æóäóÐöíÑñ æóÇááøåõ Úóáóì ßõáøö ÔóíúÁò ÞóÏöíÑñ
[21] 20. æóÅöÐú ÞóÇáó ãõæÓóì áöÞóæúãöåö íóÇ Þóæúãö ÇÐúßõÑõæÇú äöÚúãóÉó Çááøåö Úóáóíúßõãú ÅöÐú ÌóÚóáó Ýöíßõãú ÃóäÈöíóÇÁ æóÌóÚóáóßõã ãøõáõæßðÇ æóÂÊóÇßõã ãøóÇ áóãú íõÄúÊö ÃóÍóÏðÇ ãøöä ÇáúÚóÇáóãöíäó
[22] 21. íóÇ Þóæúãö ÇÏúÎõáõæÇ ÇáÃóÑúÖó ÇáãõÞóÏøóÓóÉó ÇáøóÊöí ßóÊóÈó Çááøåõ áóßõãú æóáÇó ÊóÑúÊóÏøõæÇ Úóáóì ÃóÏúÈóÇÑößõãú ÝóÊóäÞóáöÈõæÇ ÎóÇÓöÑöíäó
[23] 22. ÞóÇáõæÇ íóÇ ãõæÓóì Åöäøó ÝöíåóÇ ÞóæúãðÇ ÌóÈøóÇÑöíäó æóÅöäøóÇ áóä äøóÏúÎõáóåóÇ ÍóÊøóìó íóÎúÑõÌõæÇú ãöäúåóÇ ÝóÅöä íóÎúÑõÌõæÇú ãöäúåóÇ ÝóÅöäøóÇ ÏóÇÎöáõæäó
[24] 23. ÞóÇáó ÑóÌõáÇóäö ãöäó ÇáøóÐöíäó íóÎóÇÝõæäó ÃóäúÚóãó Çááøåõ ÚóáóíúåöãóÇ ÇÏúÎõáõæÇú Úóáóíúåöãõ ÇáúÈóÇÈó ÝóÅöÐóÇ ÏóÎóáúÊõãõæåõ ÝóÅöäøóßõãú ÛóÇáöÈõæäó æóÚóáóì Çááøåö ÝóÊóæóßøóáõæÇú Åöä ßõäÊõã ãøõÄúãöäöíäó
[25] 24. ÞóÇáõæÇú íóÇ ãõæÓóì ÅöäøóÇ áóä äøóÏúÎõáóåóÇ ÃóÈóÏðÇ ãøóÇ ÏóÇãõæÇú ÝöíåóÇ ÝóÇÐúåóÈú ÃóäÊó æóÑóÈøõßó ÝóÞóÇÊöáÇ ÅöäøóÇ åóÇåõäóÇ ÞóÇÚöÏõæäó
[26] 25. ÞóÇáó ÑóÈøö Åöäøöí áÇ Ãóãúáößõ ÅöáÇøó äóÝúÓöí æóÃóÎöí ÝóÇÝúÑõÞú ÈóíúäóäóÇ æóÈóíúäó ÇáúÞóæúãö ÇáúÝóÇÓöÞöíäó
[27] 26. ÞóÇáó ÝóÅöäøóåóÇ ãõÍóÑøóãóÉñ Úóáóíúåöãú ÃóÑúÈóÚöíäó ÓóäóÉð íóÊöíåõæäó Ýöí ÇáÃóÑúÖö ÝóáÇó ÊóÃúÓó Úóáóì ÇáúÞóæúãö ÇáúÝóÇÓöÞöíäó
[28] 27. æóÇÊúáõ Úóáóíúåöãú äóÈóÃó ÇÈúäóíú ÂÏóãó ÈöÇáúÍóÞøö ÅöÐú ÞóÑøóÈóÇ ÞõÑúÈóÇäðÇ ÝóÊõÞõÈøöáó ãöä ÃóÍóÏöåöãóÇ æóáóãú íõÊóÞóÈøóáú ãöäó ÇáÂÎóÑö ÞóÇáó áóÃóÞúÊõáóäøóßó ÞóÇáó ÅöäøóãóÇ íóÊóÞóÈøóáõ Çááøåõ ãöäó ÇáúãõÊøóÞöíäó
[29] 28. áóÆöä ÈóÓóØÊó Åöáóíøó íóÏóßó áöÊóÞúÊõáóäöí ãóÇ ÃóäóÇú ÈöÈóÇÓöØò íóÏöíó Åöáóíúßó áóÃóÞúÊõáóßó Åöäøöí ÃóÎóÇÝõ Çááøåó ÑóÈøó ÇáúÚóÇáóãöíäó
[30] 29. Åöäøöí ÃõÑöíÏõ Ãóä ÊóÈõæÁó ÈöÅöËúãöí æóÅöËúãößó ÝóÊóßõæäó ãöäú ÃóÕúÍóÇÈö ÇáäøóÇÑö æóÐóáößó ÌóÒóÇÁ ÇáÙøóÇáöãöíäó
[31] 30. ÝóØóæøóÚóÊú áóåõ äóÝúÓõåõ ÞóÊúáó ÃóÎöíåö ÝóÞóÊóáóåõ ÝóÃóÕúÈóÍó ãöäó ÇáúÎóÇÓöÑöíäó
[32] 31. ÝóÈóÚóËó Çááøåõ ÛõÑóÇÈðÇ íóÈúÍóËõ Ýöí ÇáÃóÑúÖö áöíõÑöíóåõ ßóíúÝó íõæóÇÑöí ÓóæúÁÉó ÃóÎöíåö ÞóÇáó íóÇ æóíúáóÊóÇ ÃóÚóÌóÒúÊõ Ãóäú Ãóßõæäó ãöËúáó åóÜÐóÇ ÇáúÛõÑóÇÈö ÝóÃõæóÇÑöíó ÓóæúÁÉó ÃóÎöí ÝóÃóÕúÈóÍó ãöäó ÇáäøóÇÏöãöíäó
[33] 32. ãöäú ÃóÌúáö Ðóáößó ßóÊóÈúäóÇ Úóáóì Èóäöí ÅöÓúÑóÇÆöíáó Ãóäøóåõ ãóä ÞóÊóáó äóÝúÓðÇ ÈöÛóíúÑö äóÝúÓò Ãóæú ÝóÓóÇÏò Ýöí ÇáÃóÑúÖö ÝóßóÃóäøóãóÇ ÞóÊóáó ÇáäøóÇÓó ÌóãöíÚðÇ æóãóäú ÃóÍúíóÇåóÇ ÝóßóÃóäøóãóÇ ÃóÍúíóÇ ÇáäøóÇÓó ÌóãöíÚðÇ æóáóÞóÏú ÌóÇÁ Êúåõãú ÑõÓõáõäóÇ ÈöÇáÈóíøöäóÇÊö Ëõãøó Åöäøó ßóËöíÑðÇ ãøöäúåõã ÈóÚúÏó Ðóáößó Ýöí ÇáÃóÑúÖö áóãõÓúÑöÝõæäó
[34] 33. ÅöäøóãóÇ ÌóÒóÇÁ ÇáøóÐöíäó íõÍóÇÑöÈõæäó Çááøåó æóÑóÓõæáóåõ æóíóÓúÚóæúäó Ýöí ÇáÃóÑúÖö ÝóÓóÇÏðÇ Ãóä íõÞóÊøóáõæÇú Ãóæú íõÕóáøóÈõæÇú Ãóæú ÊõÞóØøóÚó ÃóíúÏöíåöãú æóÃóÑúÌõáõåõã ãøöäú ÎöáÇÝò Ãóæú íõäÝóæúÇú ãöäó ÇáÃóÑúÖö Ðóáößó áóåõãú ÎöÒúíñ Ýöí ÇáÏøõäúíóÇ æóáóåõãú Ýöí ÇáÂÎöÑóÉö ÚóÐóÇÈñ ÚóÙöíãñ
[35] 34. ÅöáÇøó ÇáøóÐöíäó ÊóÇÈõæÇú ãöä ÞóÈúáö Ãóä ÊóÞúÏöÑõæÇú Úóáóíúåöãú ÝóÇÚúáóãõæÇú Ãóäøó Çááøåó ÛóÝõæÑñ ÑøóÍöíãñ
[36] 35. íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú ÇÊøóÞõæÇú Çááøåó æóÇÈúÊóÛõæÇú Åöáóíåö ÇáúæóÓöíáóÉó æóÌóÇåöÏõæÇú Ýöí ÓóÈöíáöåö áóÚóáøóßõãú ÊõÝúáöÍõæäó
[37] 36. Åöäøó ÇáøóÐöíäó ßóÝóÑõæÇú áóæú Ãóäøó áóåõã ãøóÇ Ýöí ÇáÃóÑúÖö ÌóãöíÚðÇ æóãöËúáóåõ ãóÚóåõ áöíóÝúÊóÏõæÇú Èöåö ãöäú ÚóÐóÇÈö íóæúãö ÇáúÞöíóÇãóÉö ãóÇ ÊõÞõÈøöáó ãöäúåõãú æóáóåõãú ÚóÐóÇÈñ Ãóáöíãñ
[38] 37. íõÑöíÏõæäó Ãóä íóÎúÑõÌõæÇú ãöäó ÇáäøóÇÑö æóãóÇ åõã ÈöÎóÇÑöÌöíäó ãöäúåóÇ æóáóåõãú ÚóÐóÇÈñ ãøõÞöíãñ
[39] 38. æóÇáÓøóÇÑöÞõ æóÇáÓøóÇÑöÞóÉõ ÝóÇÞúØóÚõæÇú ÃóíúÏöíóåõãóÇ ÌóÒóÇÁ ÈöãóÇ ßóÓóÈóÇ äóßóÇáÇð ãøöäó Çááøåö æóÇááøåõ ÚóÒöíÒñ Íóßöíãñ
[40] 39. Ýóãóä ÊóÇÈó ãöä ÈóÚúÏö Ùõáúãöåö æóÃóÕúáóÍó ÝóÅöäøó Çááøåó íóÊõæÈõ Úóáóíúåö Åöäøó Çááøåó ÛóÝõæÑñ ÑøóÍöíãñ
[41] 40. Ãóáóãú ÊóÚúáóãú Ãóäøó Çááøåó áóåõ ãõáúßõ ÇáÓøóãóÇæóÇÊö æóÇáÃóÑúÖö íõÚóÐøöÈõ ãóä íóÔóÇÁ æóíóÛúÝöÑõ áöãóä íóÔóÇÁ æóÇááøåõ Úóáóì ßõáøö ÔóíúÁò ÞóÏöíÑñ
[42] 41. íóÇ ÃóíøõåóÇ ÇáÑøóÓõæáõ áÇó íóÍúÒõäßó ÇáøóÐöíäó íõÓóÇÑöÚõæäó Ýöí ÇáúßõÝúÑö ãöäó ÇáøóÐöíäó ÞóÇáõæÇú ÂãóäøóÇ ÈöÃóÝúæóÇåöåöãú æóáóãú ÊõÄúãöä ÞõáõæÈõåõãú æóãöäó ÇáøóÐöíäó åöÇÏõæÇú ÓóãøóÇÚõæäó áöáúßóÐöÈö ÓóãøóÇÚõæäó áöÞóæúãò ÂÎóÑöíäó áóãú íóÃúÊõæßó íõÍóÑøöÝõæäó Çáúßóáöãó ãöä ÈóÚúÏö ãóæóÇÖöÚöåö íóÞõæáõæäó Åöäú ÃõæÊöíÊõãú åóÜÐóÇ ÝóÎõÐõæåõ æóÅöä áøóãú ÊõÄúÊóæúåõ ÝóÇÍúÐóÑõæÇú æóãóä íõÑöÏö Çááøåõ ÝöÊúäóÊóåõ Ýóáóä Êóãúáößó áóåõ ãöäó Çááøåö ÔóíúÆðÇ ÃõæúáóÜÆößó ÇáøóÐöíäó áóãú íõÑöÏö Çááøåõ Ãóä íõØóåøöÑó ÞõáõæÈóåõãú áóåõãú Ýöí ÇáÏøõäúíóÇ ÎöÒúíñ æóáóåõãú Ýöí ÇáÂÎöÑóÉö ÚóÐóÇÈñ ÚóÙöíãñ
[43] 42. ÓóãøóÇÚõæäó áöáúßóÐöÈö ÃóßøóÇáõæäó áöáÓøõÍúÊö ÝóÅöä ÌóÂÄõæßó ÝóÇÍúßõã Èóíúäóåõã Ãóæú ÃóÚúÑöÖú Úóäúåõãú æóÅöä ÊõÚúÑöÖú Úóäúåõãú Ýóáóä íóÖõÑøõæßó ÔóíúÆðÇ æóÅöäú ÍóßóãúÊó ÝóÇÍúßõã Èóíúäóåõãú ÈöÇáúÞöÓúØö Åöäøó Çááøåó íõÍöÈøõ ÇáúãõÞúÓöØöíäó
[44] 43. æóßóíúÝó íõÍóßøöãõæäóßó æóÚöäÏóåõãõ ÇáÊøóæúÑóÇÉõ ÝöíåóÇ Íõßúãõ Çááøåö Ëõãøó íóÊóæóáøóæúäó ãöä ÈóÚúÏö Ðóáößó æóãóÇ ÃõæúáóÜÆößó ÈöÇáúãõÄúãöäöíäó
[45] 44. ÅöäøóÇ ÃóäÒóáúäóÇ ÇáÊøóæúÑóÇÉó ÝöíåóÇ åõÏðì æóäõæÑñ íóÍúßõãõ ÈöåóÇ ÇáäøóÈöíøõæäó ÇáøóÐöíäó ÃóÓúáóãõæÇú áöáøóÐöíäó åóÇÏõæÇú æóÇáÑøóÈøóÇäöíøõæäó æóÇáÃóÍúÈóÇÑõ ÈöãóÇ ÇÓúÊõÍúÝöÙõæÇú ãöä ßöÊóÇÈö Çááøåö æóßóÇäõæÇú Úóáóíúåö ÔõåóÏóÇÁ ÝóáÇó ÊóÎúÔóæõÇú ÇáäøóÇÓó æóÇÎúÔóæúäö æóáÇó ÊóÔúÊóÑõæÇú ÈöÂíóÇÊöí ËóãóäðÇ ÞóáöíáÇð æóãóä áøóãú íóÍúßõã ÈöãóÇ ÃóäÒóáó Çááøåõ ÝóÃõæúáóÜÆößó åõãõ ÇáúßóÇÝöÑõæäó
[46] 45. æóßóÊóÈúäóÇ Úóáóíúåöãú ÝöíåóÇ Ãóäøó ÇáäøóÝúÓó ÈöÇáäøóÝúÓö æóÇáúÚóíúäó ÈöÇáúÚóíúäö æóÇáÃóäÝó ÈöÇáÃóäÝö æóÇáÃõÐõäó ÈöÇáÃõÐõäö æóÇáÓøöäøó ÈöÇáÓøöäøö æóÇáúÌõÑõæÍó ÞöÕóÇÕñ Ýóãóä ÊóÕóÏøóÞó Èöåö Ýóåõæó ßóÝøóÇÑóÉñ áøóåõ æóãóä áøóãú íóÍúßõã ÈöãóÇ ÃäÒóáó Çááøåõ ÝóÃõæúáóÜÆößó åõãõ ÇáÙøóÇáöãõæäó
[47] 46. æóÞóÝøóíúäóÇ Úóáóì ÂËóÇÑöåöã ÈöÚóíÓóì ÇÈúäö ãóÑúíóãó ãõÕóÏøöÞðÇ áøöãóÇ Èóíúäó íóÏóíúåö ãöäó ÇáÊøóæúÑóÇÉö æóÂÊóíúäóÇåõ ÇáÅöäÌöíáó Ýöíåö åõÏðì æóäõæÑñ æóãõÕóÏøöÞðÇ áøöãóÇ Èóíúäó íóÏóíúåö ãöäó ÇáÊøóæúÑóÇÉö æóåõÏðì æóãóæúÚöÙóÉð áøöáúãõÊøóÞöíäó
[48] 47. æóáúíóÍúßõãú Ãóåúáõ ÇáÅöäÌöíáö ÈöãóÇ ÃóäÒóáó Çááøåõ Ýöíåö æóãóä áøóãú íóÍúßõã ÈöãóÇ ÃóäÒóáó Çááøåõ ÝóÃõæúáóÜÆößó åõãõ ÇáúÝóÇÓöÞõæäó
[49] 48. æóÃóäÒóáúäóÇ Åöáóíúßó ÇáúßöÊóÇÈó ÈöÇáúÍóÞøö ãõÕóÏøöÞðÇ áøöãóÇ Èóíúäó íóÏóíúåö ãöäó ÇáúßöÊóÇÈö æóãõåóíúãöäðÇ Úóáóíúåö ÝóÇÍúßõã Èóíúäóåõã ÈöãóÇ ÃóäÒóáó Çááøåõ æóáÇó ÊóÊøóÈöÚú ÃóåúæóÇÁåõãú ÚóãøóÇ ÌóÇÁßó ãöäó ÇáúÍóÞøö áößõáøò ÌóÚóáúäóÇ ãöäßõãú ÔöÑúÚóÉð æóãöäúåóÇÌðÇ æóáóæú ÔóÇÁ Çááøåõ áóÌóÚóáóßõãú ÃõãøóÉð æóÇÍöÏóÉð æóáóÜßöä áøöíóÈúáõæóßõãú Ýöí ãó ÂÊóÇßõã ÝóÇÓúÊóÈöÞõæÇ ÇáÎóíúÑóÇÊö Åöáóì Çááå ãóÑúÌöÚõßõãú ÌóãöíÚðÇ ÝóíõäóÈøöÆõßõã ÈöãóÇ ßõäÊõãú Ýöíåö ÊóÎúÊóáöÝõæäó
[50] 49. æóÃóäö ÇÍúßõã Èóíúäóåõã Èöãó ÃóäÒóáó Çááøåõ æóáÇó ÊóÊøóÈöÚú ÃóåúæóÇÁåõãú æóÇÍúÐóÑúåõãú Ãóä íóÝúÊöäõæßó Úóä ÈóÚúÖö ãóÇ ÃóäÒóáó Çááøåõ Åöáóíúßó ÝóÅöä ÊóæóáøóæúÇú ÝóÇÚúáóãú ÃóäøóãóÇ íõÑöíÏõ Çááøåõ Ãóä íõÕöíÈóåõã ÈöÈóÚúÖö ÐõäõæÈöåöãú æóÅöäøó ßóËöíÑðÇ ãøöäó ÇáäøóÇÓö áóÝóÇÓöÞõæäó
[51] 50. ÃóÝóÍõßúãó ÇáúÌóÇåöáöíøóÉö íóÈúÛõæäó æóãóäú ÃóÍúÓóäõ ãöäó Çááøåö ÍõßúãðÇ áøöÞóæúãò íõæÞöäõæäó
[52] 51. íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú áÇó ÊóÊøóÎöÐõæÇú ÇáúíóåõæÏó æóÇáäøóÕóÇÑóì ÃóæúáöíóÇÁ ÈóÚúÖõåõãú ÃóæúáöíóÇÁ ÈóÚúÖò æóãóä íóÊóæóáøóåõã ãøöäßõãú ÝóÅöäøóåõ ãöäúåõãú Åöäøó Çááøåó áÇó íóåúÏöí ÇáúÞóæúãó ÇáÙøóÇáöãöíäó
[53] 52. ÝóÊóÑóì ÇáøóÐöíäó Ýöí ÞõáõæÈöåöã ãøóÑóÖñ íõÓóÇÑöÚõæäó Ýöíåöãú íóÞõæáõæäó äóÎúÔóì Ãóä ÊõÕöíÈóäóÇ ÏóÂÆöÑóÉñ ÝóÚóÓóì Çááøåõ Ãóä íóÃúÊöíó ÈöÇáúÝóÊúÍö Ãóæú ÃóãúÑò ãøöäú ÚöäÏöåö ÝóíõÕúÈöÍõæÇú Úóáóì ãóÇ ÃóÓóÑøõæÇú Ýöí ÃóäúÝõÓöåöãú äóÇÏöãöíäó
[54] 53. æóíóÞõæáõ ÇáøóÐöíäó ÂãóäõæÇú ÃóåóÜÄõáÇÁ ÇáøóÐöíäó ÃóÞúÓóãõæÇú ÈöÇááøåö ÌóåúÏó ÃóíúãóÇäöåöãú Åöäøóåõãú áóãóÚóßõãú ÍóÈöØóÊú ÃóÚúãóÇáõåõãú ÝóÃóÕúÈóÍõæÇú ÎóÇÓöÑöíäó
[55] 54. íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú ãóä íóÑúÊóÏøó ãöäßõãú Úóä Ïöíäöåö ÝóÓóæúÝó íóÃúÊöí Çááøåõ ÈöÞóæúãò íõÍöÈøõåõãú æóíõÍöÈøõæäóåõ ÃóÐöáøóÉò Úóáóì ÇáúãõÄúãöäöíäó ÃóÚöÒøóÉò Úóáóì ÇáúßóÇÝöÑöíäó íõÌóÇåöÏõæäó Ýöí ÓóÈöíáö Çááøåö æóáÇó íóÎóÇÝõæäó áóæúãóÉó áÂÆöãò Ðóáößó ÝóÖúáõ Çááøåö íõÄúÊöíåö ãóä íóÔóÇÁ æóÇááøåõ æóÇÓöÚñ Úóáöíãñ
[56] 55. ÅöäøóãóÇ æóáöíøõßõãõ Çááøåõ æóÑóÓõæáõåõ æóÇáøóÐöíäó ÂãóäõæÇú ÇáøóÐöíäó íõÞöíãõæäó ÇáÕøóáÇóÉó æóíõÄúÊõæäó ÇáÒøóßóÇÉó æóåõãú ÑóÇßöÚõæäó
[57] 56. æóãóä íóÊóæóáøó Çááøåó æóÑóÓõæáóåõ æóÇáøóÐöíäó ÂãóäõæÇú ÝóÅöäøó ÍöÒúÈó Çááøåö åõãõ ÇáúÛóÇáöÈõæäó
[58] 57. íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú áÇó ÊóÊøóÎöÐõæÇú ÇáøóÐöíäó ÇÊøóÎóÐõæÇú Ïöíäóßõãú åõÒõæðÇ æóáóÚöÈðÇ ãøöäó ÇáøóÐöíäó ÃõæÊõæÇú ÇáúßöÊóÇÈó ãöä ÞóÈúáößõãú æóÇáúßõÝøóÇÑó ÃóæúáöíóÇÁ æóÇÊøóÞõæÇú Çááøåó Åöä ßõäÊõã ãøõÄúãöäöíäó
[59] 58. æóÅöÐóÇ äóÇÏóíúÊõãú Åöáóì ÇáÕøóáÇóÉö ÇÊøóÎóÐõæåóÇ åõÒõæðÇ æóáóÚöÈðÇ Ðóáößó ÈöÃóäøóåõãú Þóæúãñ áÇøó íóÚúÞöáõæäó
[60] 59. Þõáú íóÇ Ãóåúáó ÇáúßöÊóÇÈö åóáú ÊóäÞöãõæäó ãöäøóÇ ÅöáÇøó Ãóäú ÂãóäøóÇ ÈöÇááøåö æóãóÇ ÃõäÒöáó ÅöáóíúäóÇ æóãóÇ ÃõäÒöáó ãöä ÞóÈúáõ æóÃóäøó ÃóßúËóÑóßõãú ÝóÇÓöÞõæäó
[61] 60. Þõáú åóáú ÃõäóÈøöÆõßõã ÈöÔóÑøò ãøöä Ðóáößó ãóËõæÈóÉð ÚöäÏó Çááøåö ãóä áøóÚóäóåõ Çááøåõ æóÛóÖöÈó Úóáóíúåö æóÌóÚóáó ãöäúåõãõ ÇáúÞöÑóÏóÉó æóÇáúÎóäóÇÒöíÑó æóÚóÈóÏó ÇáØøóÇÛõæÊó ÃõæúáóÜÆößó ÔóÑøñ ãøóßóÇäÇð æóÃóÖóáøõ Úóä ÓóæóÇÁ ÇáÓøóÈöíáö
[62] 61. æóÅöÐóÇ ÌóÂÄõæßõãú ÞóÇáõæóÇú ÂãóäøóÇ æóÞóÏ ÏøóÎóáõæÇú ÈöÇáúßõÝúÑö æóåõãú ÞóÏú ÎóÑóÌõæÇú Èöåö æóÇááøåõ ÃóÚúáóãõ ÈöãóÇ ßóÇäõæÇú íóßúÊõãõæäó
[63] 62. æóÊóÑóì ßóËöíÑðÇ ãøöäúåõãú íõÓóÇÑöÚõæäó Ýöí ÇáÅöËúãö æóÇáúÚõÏúæóÇäö æóÃóßúáöåöãõ ÇáÓøõÍúÊó áóÈöÆúÓó ãóÇ ßóÇäõæÇú íóÚúãóáõæäó
[64] 63. áóæúáÇó íóäúåóÇåõãõ ÇáÑøóÈøóÇäöíøõæäó æóÇáÃóÍúÈóÇÑõ Úóä Þóæúáöåöãõ ÇáÅöËúãó æóÃóßúáöåöãõ ÇáÓøõÍúÊó áóÈöÆúÓó ãóÇ ßóÇäõæÇú íóÕúäóÚõæäó
[65] 64. æóÞóÇáóÊö ÇáúíóåõæÏõ íóÏõ Çááøåö ãóÛúáõæáóÉñ ÛõáøóÊú ÃóíúÏöíåöãú æóáõÚöäõæÇú ÈöãóÇ ÞóÇáõæÇú Èóáú íóÏóÇåõ ãóÈúÓõæØóÊóÇäö íõäÝöÞõ ßóíúÝó íóÔóÇÁ æóáóíóÒöíÏóäøó ßóËöíÑðÇ ãøöäúåõã ãøóÇ ÃõäÒöáó Åöáóíúßó ãöä ÑøóÈøößó ØõÛúíóÇäðÇ æóßõÝúÑðÇ æóÃóáúÞóíúäóÇ Èóíúäóåõãõ ÇáúÚóÏóÇæóÉó æóÇáúÈóÛúÖóÇÁ Åöáóì íóæúãö ÇáúÞöíóÇãóÉö ßõáøóãóÇ ÃóæúÞóÏõæÇú äóÇÑðÇ áøöáúÍóÑúÈö ÃóØúÝóÃóåóÇ Çááøåõ æóíóÓúÚóæúäó Ýöí ÇáÃóÑúÖö ÝóÓóÇÏðÇ æóÇááøåõ áÇó íõÍöÈøõ ÇáúãõÝúÓöÏöíäó
[66] 65. æóáóæú Ãóäøó Ãóåúáó ÇáúßöÊóÇÈö ÂãóäõæÇú æóÇÊøóÞóæúÇú áóßóÝøóÑúäóÇ Úóäúåõãú ÓóíøöÆóÇÊöåöãú æóáÃÏúÎóáúäóÇåõãú ÌóäøóÇÊö ÇáäøóÚöíãö
[67] 66. æóáóæú Ãóäøóåõãú ÃóÞóÇãõæÇú ÇáÊøóæúÑóÇÉó æóÇáÅöäÌöíáó æóãóÇ ÃõäÒöáó Åöáóíåöã ãøöä ÑøóÈøöåöãú áÃßóáõæÇú ãöä ÝóæúÞöåöãú æóãöä ÊóÍúÊö ÃóÑúÌõáöåöã ãøöäúåõãú ÃõãøóÉñ ãøõÞúÊóÕöÏóÉñ æóßóËöíÑñ ãøöäúåõãú ÓóÇÁ ãóÇ íóÚúãóáõæäó
[68] 67. íóÇ ÃóíøõåóÇ ÇáÑøóÓõæáõ ÈóáøöÛú ãóÇ ÃõäÒöáó Åöáóíúßó ãöä ÑøóÈøößó æóÅöä áøóãú ÊóÝúÚóáú ÝóãóÇ ÈóáøóÛúÊó ÑöÓóÇáóÊóåõ æóÇááøåõ íóÚúÕöãõßó ãöäó ÇáäøóÇÓö Åöäøó Çááøåó áÇó íóåúÏöí ÇáúÞóæúãó ÇáúßóÇÝöÑöíäó
[69] 68. Þõáú íóÇ Ãóåúáó ÇáúßöÊóÇÈö áóÓúÊõãú Úóáóì ÔóíúÁò ÍóÊøóìó ÊõÞöíãõæÇú ÇáÊøóæúÑóÇÉó æóÇáÅöäÌöíáó æóãóÇ ÃõäÒöáó Åöáóíúßõã ãøöä ÑøóÈøößõãú æóáóíóÒöíÏóäøó ßóËöíÑðÇ ãøöäúåõã ãøóÇ ÃõäÒöáó Åöáóíúßó ãöä ÑøóÈøößó ØõÛúíóÇäðÇ æóßõÝúÑðÇ ÝóáÇó ÊóÃúÓó Úóáóì ÇáúÞóæúãö ÇáúßóÇÝöÑöíäó
[70] 69. Åöäøó ÇáøóÐöíäó ÂãóäõæÇú æóÇáøóÐöíäó åóÇÏõæÇú æóÇáÕøóÇÈöÄõæäó æóÇáäøóÕóÇÑóì ãóäú Âãóäó ÈöÇááøåö æóÇáúíóæúãö ÇáÂÎöÑö æÚóãöáó ÕóÇáöÍðÇ ÝóáÇó ÎóæúÝñ Úóáóíúåöãú æóáÇó åõãú íóÍúÒóäõæäó
[71] 70. áóÞóÏú ÃóÎóÐúäóÇ ãöíËóÇÞó Èóäöí ÅöÓúÑóÇÆöíáó æóÃóÑúÓóáúäóÇ Åöáóíúåöãú ÑõÓõáÇð ßõáøóãóÇ ÌóÇÁåõãú ÑóÓõæáñ ÈöãóÇ áÇó Êóåúæóì ÃóäúÝõÓõåõãú ÝóÑöíÞðÇ ßóÐøóÈõæÇú æóÝóÑöíÞðÇ íóÞúÊõáõæäó
[72] 71. æóÍóÓöÈõæÇú ÃóáÇøó Êóßõæäó ÝöÊúäóÉñ ÝóÚóãõæÇú æóÕóãøõæÇú Ëõãøó ÊóÇÈó Çááøåõ Úóáóíúåöãú Ëõãøó ÚóãõæÇú æóÕóãøõæÇú ßóËöíÑñ ãøöäúåõãú æóÇááøåõ ÈóÕöíÑñ ÈöãóÇ íóÚúãóáõæäó
[73] 72. áóÞóÏú ßóÝóÑó ÇáøóÐöíäó ÞóÇáõæÇú Åöäøó Çááøåó åõæó ÇáúãóÓöíÍõ ÇÈúäõ ãóÑúíóãó æóÞóÇáó ÇáúãóÓöíÍõ íóÇ Èóäöí ÅöÓúÑóÇÆöíáó ÇÚúÈõÏõæÇú Çááøåó ÑóÈøöí æóÑóÈøóßõãú Åöäøóåõ ãóä íõÔúÑößú ÈöÇááøåö ÝóÞóÏú ÍóÑøóãó Çááøåõ Úóáóíåö ÇáúÌóäøóÉó æóãóÃúæóÇåõ ÇáäøóÇÑõ æóãóÇ áöáÙøóÇáöãöíäó ãöäú ÃóäÕóÇÑò
[74] 73. áøóÞóÏú ßóÝóÑó ÇáøóÐöíäó ÞóÇáõæÇú Åöäøó Çááøåó ËóÇáöËõ ËóáÇóËóÉò æóãóÇ ãöäú ÅöáóÜåò ÅöáÇøó ÅöáóÜåñ æóÇÍöÏñ æóÅöä áøóãú íóäÊóåõæÇú ÚóãøóÇ íóÞõæáõæäó áóíóãóÓøóäøó ÇáøóÐöíäó ßóÝóÑõæÇú ãöäúåõãú ÚóÐóÇÈñ Ãóáöíãñ
[75] 74. ÃóÝóáÇó íóÊõæÈõæäó Åöáóì Çááøåö æóíóÓúÊóÛúÝöÑõæäóåõ æóÇááøåõ ÛóÝõæÑñ ÑøóÍöíãñ
[76] 75. ãøóÇ ÇáúãóÓöíÍõ ÇÈúäõ ãóÑúíóãó ÅöáÇøó ÑóÓõæáñ ÞóÏú ÎóáóÊú ãöä ÞóÈúáöåö ÇáÑøõÓõáõ æóÃõãøõåõ ÕöÏøöíÞóÉñ ßóÇäóÇ íóÃúßõáÇóäö ÇáØøóÚóÇãó ÇäÙõÑú ßóíúÝó äõÈóíøöäõ áóåõãõ ÇáÂíóÇÊö Ëõãøó ÇäÙõÑú Ãóäøóì íõÄúÝóßõæäó
[77] 76. Þõáú ÃóÊóÚúÈõÏõæäó ãöä Ïõæäö Çááøåö ãóÇ áÇó íóãúáößõ áóßõãú ÖóÑøðÇ æóáÇó äóÝúÚðÇ æóÇááøåõ åõæó ÇáÓøóãöíÚõ ÇáúÚóáöíãõ
[78] 77. Þõáú íóÇ Ãóåúáó ÇáúßöÊóÇÈö áÇó ÊóÛúáõæÇú Ýöí Ïöíäößõãú ÛóíúÑó ÇáúÍóÞøö æóáÇó ÊóÊøóÈöÚõæÇú ÃóåúæóÇÁ Þóæúãò ÞóÏú ÖóáøõæÇú ãöä ÞóÈúáõ æóÃóÖóáøõæÇú ßóËöíÑðÇ æóÖóáøõæÇú Úóä ÓóæóÇÁ ÇáÓøóÈöíáö
[79] 78. áõÚöäó ÇáøóÐöíäó ßóÝóÑõæÇú ãöä Èóäöí ÅöÓúÑóÇÆöíáó Úóáóì áöÓóÇäö ÏóÇæõæÏó æóÚöíÓóì ÇÈúäö ãóÑúíóãó Ðóáößó ÈöãóÇ ÚóÕóæÇ æøóßóÇäõæÇú íóÚúÊóÏõæäó
[80] 79. ßóÇäõæÇú áÇó íóÊóäóÇåóæúäó Úóä ãøõäßóÑò ÝóÚóáõæåõ áóÈöÆúÓó ãóÇ ßóÇäõæÇú íóÝúÚóáõæäó
[81] 80. ÊóÑóì ßóËöíÑðÇ ãøöäúåõãú íóÊóæóáøóæúäó ÇáøóÐöíäó ßóÝóÑõæÇú áóÈöÆúÓó ãóÇ ÞóÏøóãóÊú áóåõãú ÃóäÝõÓõåõãú Ãóä ÓóÎöØó Çááøåõ Úóáóíúåöãú æóÝöí ÇáúÚóÐóÇÈö åõãú ÎóÇáöÏõæäó
[82] 81. æóáóæú ßóÇäõæÇ íõÄúãöäõæäó ÈöÇááå æÇáäøóÈöíøö æóãóÇ ÃõäÒöáó Åöáóíúåö ãóÇ ÇÊøóÎóÐõæåõãú ÃóæúáöíóÇÁ æóáóÜßöäøó ßóËöíÑðÇ ãøöäúåõãú ÝóÇÓöÞõæäó
[83] 82. áóÊóÌöÏóäøó ÃóÔóÏøó ÇáäøóÇÓö ÚóÏóÇæóÉð áøöáøóÐöíäó ÂãóäõæÇú ÇáúíóåõæÏó æóÇáøóÐöíäó ÃóÔúÑóßõæÇú æóáóÊóÌöÏóäøó ÃóÞúÑóÈóåõãú ãøóæóÏøóÉð áøöáøóÐöíäó ÂãóäõæÇú ÇáøóÐöíäó ÞóÇáõæóÇú ÅöäøóÇ äóÕóÇÑóì Ðóáößó ÈöÃóäøó ãöäúåõãú ÞöÓøöíÓöíäó æóÑõåúÈóÇäðÇ æóÃóäøóåõãú áÇó íóÓúÊóßúÈöÑõæäó
[84] 83. æóÅöÐóÇ ÓóãöÚõæÇú ãóÇ ÃõäÒöáó Åöáóì ÇáÑøóÓõæáö ÊóÑóì ÃóÚúíõäóåõãú ÊóÝöíÖõ ãöäó ÇáÏøóãúÚö ãöãøóÇ ÚóÑóÝõæÇú ãöäó ÇáúÍóÞøö íóÞõæáõæäó ÑóÈøóäóÇ ÂãóäøóÇ ÝóÇßúÊõÈúäóÇ ãóÚó ÇáÔøóÇåöÏöíäó
[85] 84. æóãóÇ áóäóÇ áÇó äõÄúãöäõ ÈöÇááøåö æóãóÇ ÌóÇÁäóÇ ãöäó ÇáúÍóÞøö æóäóØúãóÚõ Ãóä íõÏúÎöáóäóÇ ÑóÈøóäóÇ ãóÚó ÇáúÞóæúãö ÇáÕøóÇáöÍöíäó
[86] 85. ÝóÃóËóÇÈóåõãõ Çááøåõ ÈöãóÇ ÞóÇáõæÇú ÌóäøóÇÊò ÊóÌúÑöí ãöä ÊóÍúÊöåóÇ ÇáÃóäúåóÇÑõ ÎóÇáöÏöíäó ÝöíåóÇ æóÐóáößó ÌóÒóÇÁ ÇáúãõÍúÓöäöíäó
[87] 86. æóÇáøóÐöíäó ßóÝóÑõæÇú æóßóÐøóÈõæÇú ÈöÂíóÇÊöäóÇ ÃõæúáóÜÆößó ÃóÕúÍóÇÈõ ÇáúÌóÍöíãö
[88] 87. íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú áÇó ÊõÍóÑøöãõæÇú ØóíøöÈóÇÊö ãóÇ ÃóÍóáøó Çááøåõ áóßõãú æóáÇó ÊóÚúÊóÏõæÇú Åöäøó Çááøåó áÇó íõÍöÈøõ ÇáúãõÚúÊóÏöíäó
[89] 88. æóßõáõæÇú ãöãøóÇ ÑóÒóÞóßõãõ Çááøåõ ÍóáÇóáÇð ØóíøöÈðÇ æóÇÊøóÞõæÇú Çááøåó ÇáøóÐöíó ÃóäÊõã Èöåö ãõÄúãöäõæäó
[90] 89. áÇó íõÄóÇÎöÐõßõãõ Çááøåõ ÈöÇááøóÛúæö Ýöí ÃóíúãóÇäößõãú æóáóÜßöä íõÄóÇÎöÐõßõã ÈöãóÇ ÚóÞøóÏÊøõãõ ÇáÃóíúãóÇäó ÝóßóÝøóÇÑóÊõåõ ÅöØúÚóÇãõ ÚóÔóÑóÉö ãóÓóÇßöíäó ãöäú ÃóæúÓóØö ãóÇ ÊõØúÚöãõæäó Ãóåúáöíßõãú Ãóæú ßöÓúæóÊõåõãú Ãóæú ÊóÍúÑöíÑõ ÑóÞóÈóÉò Ýóãóä áøóãú íóÌöÏú ÝóÕöíóÇãõ ËóáÇóËóÉö ÃóíøóÇãò Ðóáößó ßóÝøóÇÑóÉõ ÃóíúãóÇäößõãú ÅöÐóÇ ÍóáóÝúÊõãú æóÇÍúÝóÙõæÇú ÃóíúãóÇäóßõãú ßóÐóáößó íõÈóíøöäõ Çááøåõ áóßõãú ÂíóÇÊöåö áóÚóáøóßõãú ÊóÔúßõÑõæäó
[91] 90. íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú ÅöäøóãóÇ ÇáúÎóãúÑõ æóÇáúãóíúÓöÑõ æóÇáÃóäÕóÇÈõ æóÇáÃóÒúáÇóãõ ÑöÌúÓñ ãøöäú Úóãóáö ÇáÔøóíúØóÇäö ÝóÇÌúÊóäöÈõæåõ áóÚóáøóßõãú ÊõÝúáöÍõæäó
[92] 91. ÅöäøóãóÇ íõÑöíÏõ ÇáÔøóíúØóÇäõ Ãóä íõæÞöÚó Èóíúäóßõãõ ÇáúÚóÏóÇæóÉó æóÇáúÈóÛúÖóÇÁ Ýöí ÇáúÎóãúÑö æóÇáúãóíúÓöÑö æóíóÕõÏøóßõãú Úóä ÐößúÑö Çááøåö æóÚóäö ÇáÕøóáÇóÉö Ýóåóáú ÃóäÊõã ãøõäÊóåõæäó
[93] 92. æóÃóØöíÚõæÇú Çááøåó æóÃóØöíÚõæÇú ÇáÑøóÓõæáó æóÇÍúÐóÑõæÇú ÝóÅöä ÊóæóáøóíúÊõãú ÝóÇÚúáóãõæÇú ÃóäøóãóÇ Úóáóì ÑóÓõæáöäóÇ ÇáúÈóáÇóÛõ ÇáúãõÈöíäõ
[94] 93. áóíúÓó Úóáóì ÇáøóÐöíäó ÂãóäõæÇú æóÚóãöáõæÇú ÇáÕøóÇáöÍóÇÊö ÌõäóÇÍñ ÝöíãóÇ ØóÚöãõæÇú ÅöÐóÇ ãóÇ ÇÊøóÞóæÇú æøóÂãóäõæÇú æóÚóãöáõæÇú ÇáÕøóÇáöÍóÇÊö Ëõãøó ÇÊøóÞóæÇú æøóÂãóäõæÇú Ëõãøó ÇÊøóÞóæÇú æøóÃóÍúÓóäõæÇú æóÇááøåõ íõÍöÈøõ ÇáúãõÍúÓöäöíäó
[95] 94. íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú áóíóÈúáõæóäøóßõãõ Çááøåõ ÈöÔóíúÁò ãøöäó ÇáÕøóíúÏö ÊóäóÇáõåõ ÃóíúÏöíßõãú æóÑöãóÇÍõßõãú áöíóÚúáóãó Çááøåõ ãóä íóÎóÇÝõåõ ÈöÇáúÛóíúÈö Ýóãóäö ÇÚúÊóÏóì ÈóÚúÏó Ðóáößó Ýóáóåõ ÚóÐóÇÈñ Ãóáöíãñ
[96] 95. íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú áÇó ÊóÞúÊõáõæÇú ÇáÕøóíúÏó æóÃóäÊõãú ÍõÑõãñ æóãóä ÞóÊóáóåõ ãöäßõã ãøõÊóÚóãøöÏðÇ ÝóÌóÒóÇÁ ãøöËúáõ ãóÇ ÞóÊóáó ãöäó ÇáäøóÚóãö íóÍúßõãõ Èöåö ÐóæóÇ ÚóÏúáò ãøöäßõãú åóÏúíðÇ ÈóÇáöÛó ÇáúßóÚúÈóÉö Ãóæú ßóÝøóÇÑóÉñ ØóÚóÇãõ ãóÓóÇßöíäó Ãóæ ÚóÏúáõ Ðóáößó ÕöíóÇãðÇ áøöíóÐõæÞó æóÈóÇáó ÃóãúÑöåö ÚóÝóÇ Çááøåõ ÚóãøóÇ ÓóáóÝ æóãóäú ÚóÇÏó ÝóíóäÊóÞöãõ Çááøåõ ãöäúåõ æóÇááøåõ ÚóÒöíÒñ Ðõæ ÇäúÊöÞóÇãò
[97] 96. ÃõÍöáøó áóßõãú ÕóíúÏõ ÇáúÈóÍúÑö æóØóÚóÇãõåõ ãóÊóÇÚðÇ áøóßõãú æóáöáÓøóíøóÇÑóÉö æóÍõÑøöãó Úóáóíúßõãú ÕóíúÏõ ÇáúÈóÑøö ãóÇ ÏõãúÊõãú ÍõÑõãðÇ æóÇÊøóÞõæÇú Çááøåó ÇáøóÐöíó Åöáóíúåö ÊõÍúÔóÑõæäó
[98] 97. ÌóÚóáó Çááøåõ ÇáúßóÚúÈóÉó ÇáúÈóíúÊó ÇáúÍóÑóÇãó ÞöíóÇãðÇ áøöáäøóÇÓö æóÇáÔøóåúÑó ÇáúÍóÑóÇãó æóÇáúåóÏúíó æóÇáúÞóáÇóÆöÏó Ðóáößó áöÊóÚúáóãõæÇú Ãóäøó Çááøåó íóÚúáóãõ ãóÇ Ýöí ÇáÓøóãóÇæóÇÊö æóãóÇ Ýöí ÇáÃóÑúÖö æóÃóäøó Çááøåó Èößõáøö ÔóíúÁò Úóáöíãñ
[99] 98. ÇÚúáóãõæÇú Ãóäøó Çááøåó ÔóÏöíÏõ ÇáúÚöÞóÇÈö æóÃóäøó Çááøåó ÛóÝõæÑñ ÑøóÍöíãñ
[100] 99. ãøóÇ Úóáóì ÇáÑøóÓõæáö ÅöáÇøó ÇáúÈóáÇóÛõ æóÇááøåõ íóÚúáóãõ ãóÇ ÊõÈúÏõæäó æóãóÇ ÊóßúÊõãõæäó
[101] 100. Þõá áÇøó íóÓúÊóæöí ÇáúÎóÈöíËõ æóÇáØøóíøöÈõ æóáóæú ÃóÚúÌóÈóßó ßóËúÑóÉõ ÇáúÎóÈöíËö ÝóÇÊøóÞõæÇú Çááøåó íóÇ Ãõæúáöí ÇáÃóáúÈóÇÈö áóÚóáøóßõãú ÊõÝúáöÍõæäó
[102] 101. íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú áÇó ÊóÓúÃóáõæÇú Úóäú ÃóÔúíóÇÁ Åöä ÊõÈúÏó áóßõãú ÊóÓõÄúßõãú æóÅöä ÊóÓúÃóáõæÇú ÚóäúåóÇ Íöíäó íõäóÒøóáõ ÇáúÞõÑúÂäõ ÊõÈúÏó áóßõãú ÚóÝóÇ Çááøåõ ÚóäúåóÇ æóÇááøåõ ÛóÝõæÑñ Íóáöíãñ
[103] 102. ÞóÏú ÓóÃóáóåóÇ Þóæúãñ ãøöä ÞóÈúáößõãú Ëõãøó ÃóÕúÈóÍõæÇú ÈöåóÇ ßóÇÝöÑöíäó
[104] 103. ãóÇ ÌóÚóáó Çááøåõ ãöä ÈóÍöíÑóÉò æóáÇó ÓóÂÆöÈóÉò æóáÇó æóÕöíáóÉò æóáÇó ÍóÇãò æóáóÜßöäøó ÇáøóÐöíäó ßóÝóÑõæÇú íóÝúÊóÑõæäó Úóáóì Çááøåö ÇáúßóÐöÈó æóÃóßúËóÑõåõãú áÇó íóÚúÞöáõæäó
[105] 104. æóÅöÐóÇ Þöíáó áóåõãú ÊóÚóÇáóæúÇú Åöáóì ãóÇ ÃóäÒóáó Çááøåõ æóÅöáóì ÇáÑøóÓõæáö ÞóÇáõæÇú ÍóÓúÈõäóÇ ãóÇ æóÌóÏúäóÇ Úóáóíúåö ÂÈóÇÁäóÇ Ãóæóáóæú ßóÇäó ÂÈóÇÄõåõãú áÇó íóÚúáóãõæäó ÔóíúÆðÇ æóáÇó íóåúÊóÏõæäó
[106] 105. íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú Úóáóíúßõãú ÃóäÝõÓóßõãú áÇó íóÖõÑøõßõã ãøóä Öóáøó ÅöÐóÇ ÇåúÊóÏóíúÊõãú Åöáóì Çááøåö ãóÑúÌöÚõßõãú ÌóãöíÚðÇ ÝóíõäóÈøöÆõßõã ÈöãóÇ ßõäÊõãú ÊóÚúãóáõæäó
[107] 106. íöÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú ÔóåóÇÏóÉõ Èóíúäößõãú ÅöÐóÇ ÍóÖóÑó ÃóÍóÏóßõãõ ÇáúãóæúÊõ Íöíäó ÇáúæóÕöíøóÉö ÇËúäóÇäö ÐóæóÇ ÚóÏúáò ãøöäßõãú Ãóæú ÂÎóÑóÇäö ãöäú ÛóíúÑößõãú Åöäú ÃóäÊõãú ÖóÑóÈúÊõãú Ýöí ÇáÃóÑúÖö ÝóÃóÕóÇÈóÊúßõã ãøõÕöíÈóÉõ ÇáúãóæúÊö ÊóÍúÈöÓõæäóåõãóÇ ãöä ÈóÚúÏö ÇáÕøóáÇóÉö ÝóíõÞúÓöãóÇäö ÈöÇááøåö Åöäö ÇÑúÊóÈúÊõãú áÇó äóÔúÊóÑöí Èöåö ËóãóäðÇ æóáóæú ßóÇäó ÐóÇ ÞõÑúÈóì æóáÇó äóßúÊõãõ ÔóåóÇÏóÉó Çááøåö ÅöäøóÇ ÅöÐðÇ áøóãöäó ÇáÂËöãöíäó
[108] 107. ÝóÅöäú ÚõËöÑó Úóáóì ÃóäøóåõãóÇ ÇÓúÊóÍóÞøóÇ ÅöËúãðÇ ÝóÂÎóÑóÇäö íöÞõæãóÇäõ ãóÞóÇãóåõãóÇ ãöäó ÇáøóÐöíäó ÇÓúÊóÍóÞøó Úóáóíúåöãõ ÇáÃóæúáóíóÇäö ÝóíõÞúÓöãóÇäö ÈöÇááøåö áóÔóåóÇÏóÊõäóÇ ÃóÍóÞøõ ãöä ÔóåóÇÏóÊöåöãóÇ æóãóÇ ÇÚúÊóÏóíúäóÇ ÅöäøóÇ ÅöÐðÇ áøóãöäó ÇáÙøóÇáöãöíäó
[109] 108. Ðóáößó ÃóÏúäóì Ãóä íóÃúÊõæÇú ÈöÇáÔøóåóÇÏóÉö Úóáóì æóÌúåöåóÇ Ãóæú íóÎóÇÝõæÇú Ãóä ÊõÑóÏøó ÃóíúãóÇäñ ÈóÚúÏó ÃóíúãóÇäöåöãú æóÇÊøóÞõæÇ Çááøåó æóÇÓúãóÚõæÇú æóÇááøåõ áÇó íóåúÏöí ÇáúÞóæúãó ÇáúÝóÇÓöÞöíäó
[110] 109. íóæúãó íóÌúãóÚõ Çááøåõ ÇáÑøõÓõáó ÝóíóÞõæáõ ãóÇÐóÇ ÃõÌöÈúÊõãú ÞóÇáõæÇú áÇó Úöáúãó áóäóÇ Åöäøóßó ÃóäÊó ÚóáÇøóãõ ÇáúÛõíõæÈö
[111] 110. ÅöÐú ÞóÇáó Çááøåõ íóÇ ÚöíÓì ÇÈúäó ãóÑúíóãó ÇÐúßõÑú äöÚúãóÊöí Úóáóíúßó æóÚóáóì æóÇáöÏóÊößó ÅöÐú ÃóíøóÏÊøõßó ÈöÑõæÍö ÇáúÞõÏõÓö Êõßóáøöãõ ÇáäøóÇÓó Ýöí ÇáúãóåúÏö æóßóåúáÇð æóÅöÐú ÚóáøóãúÊõßó ÇáúßöÊóÇÈó æóÇáúÍößúãóÉó æóÇáÊøóæúÑóÇÉó æóÇáÅöäÌöíáó æóÅöÐú ÊóÎúáõÞõ ãöäó ÇáØøöíäö ßóåóíúÆóÉö ÇáØøóíúÑö ÈöÅöÐúäöí ÝóÊóäÝõÎõ ÝöíåóÇ ÝóÊóßõæäõ ØóíúÑðÇ ÈöÅöÐúäöí æóÊõÈúÑöìÁõ ÇáÃóßúãóåó æóÇáÃóÈúÑóÕó ÈöÅöÐúäöí æóÅöÐú ÊõÎúÑöÌõ ÇáúãóæÊóì ÈöÅöÐúäöí æóÅöÐú ßóÝóÝúÊõ Èóäöí ÅöÓúÑóÇÆöíáó Úóäßó ÅöÐú ÌöÆúÊóåõãú ÈöÇáúÈóíøöäóÇÊö ÝóÞóÇáó ÇáøóÐöíäó ßóÝóÑõæÇú ãöäúåõãú Åöäú åóÜÐóÇ ÅöáÇøó ÓöÍúÑñ ãøõÈöíäñ
[112] 111. æóÅöÐú ÃóæúÍóíúÊõ Åöáóì ÇáúÍóæóÇÑöíøöíäó Ãóäú ÂãöäõæÇú Èöí æóÈöÑóÓõæáöí ÞóÇáõæóÇú ÂãóäøóÇ æóÇÔúåóÏú ÈöÃóäøóäóÇ ãõÓúáöãõæäó
[113] 112. ÅöÐú ÞóÇáó ÇáúÍóæóÇÑöíøõæäó íóÇ ÚöíÓóì ÇÈúäó ãóÑúíóãó åóáú íóÓúÊóØöíÚõ ÑóÈøõßó Ãóä íõäóÒøöáó ÚóáóíúäóÇ ãóÂÆöÏóÉð ãøöäó ÇáÓøóãóÇÁ ÞóÇáó ÇÊøóÞõæÇú Çááøåó Åöä ßõäÊõã ãøõÄúãöäöíäó
[114] 113. ÞóÇáõæÇú äõÑöíÏõ Ãóä äøóÃúßõáó ãöäúåóÇ æóÊóØúãóÆöäøó ÞõáõæÈõäóÇ æóäóÚúáóãó Ãóä ÞóÏú ÕóÏóÞúÊóäóÇ æóäóßõæäó ÚóáóíúåóÇ ãöäó ÇáÔøóÇåöÏöíäó
[115] 114. ÞóÇáó ÚöíÓóì ÇÈúäõ ãóÑúíóãó Çááøóåõãøó ÑóÈøóäóÇ ÃóäÒöáú ÚóáóíúäóÇ ãóÂÆöÏóÉð ãøöäó ÇáÓøóãóÇÁ Êóßõæäõ áóäóÇ ÚöíÏÇð áøöÃóæøóáöäóÇ æóÂÎöÑöäóÇ æóÂíóÉð ãøöäßó æóÇÑúÒõÞúäóÇ æóÃóäÊó ÎóíúÑõ ÇáÑøóÇÒöÞöíäó
[116] 115. ÞóÇáó Çááøåõ Åöäøöí ãõäóÒøöáõåóÇ Úóáóíúßõãú Ýóãóä íóßúÝõÑú ÈóÚúÏõ ãöäßõãú ÝóÅöäøöí ÃõÚóÐøöÈõåõ ÚóÐóÇÈðÇ áÇøó ÃõÚóÐøöÈõåõ ÃóÍóÏðÇ ãøöäó ÇáúÚóÇáóãöíäó
[117] 116. æóÅöÐú ÞóÇáó Çááøåõ íóÇ ÚöíÓóì ÇÈúäó ãóÑúíóãó ÃóÃóäÊó ÞõáÊó áöáäøóÇÓö ÇÊøóÎöÐõæäöí æóÃõãøöíó ÅöáóÜåóíúäö ãöä Ïõæäö Çááøåö ÞóÇáó ÓõÈúÍóÇäóßó ãóÇ íóßõæäõ áöí Ãóäú ÃóÞõæáó ãóÇ áóíúÓó áöí ÈöÍóÞøò Åöä ßõäÊõ ÞõáúÊõåõ ÝóÞóÏú ÚóáöãúÊóåõ ÊóÚúáóãõ ãóÇ Ýöí äóÝúÓöí æóáÇó ÃóÚúáóãõ ãóÇ Ýöí äóÝúÓößó Åöäøóßó ÃóäÊó ÚóáÇøóãõ ÇáúÛõíõæÈö
[118] 117. ãóÇ ÞõáúÊõ áóåõãú ÅöáÇøó ãóÇ ÃóãóÑúÊóäöí Èöåö Ãóäö ÇÚúÈõÏõæÇú Çááøåó ÑóÈøöí æóÑóÈøóßõãú æóßõäÊõ Úóáóíúåöãú ÔóåöíÏðÇ ãøóÇ ÏõãúÊõ Ýöíåöãú ÝóáóãøóÇ ÊóæóÝøóíúÊóäöí ßõäÊó ÃóäÊó ÇáÑøóÞöíÈó Úóáóíúåöãú æóÃóäÊó Úóáóì ßõáøö ÔóíúÁò ÔóåöíÏñ
[119] 118. Åöä ÊõÚóÐøöÈúåõãú ÝóÅöäøóåõãú ÚöÈóÇÏõßó æóÅöä ÊóÛúÝöÑú áóåõãú ÝóÅöäøóßó ÃóäÊó ÇáúÚóÒöíÒõ ÇáúÍóßöíãõ
[120] 119. ÞóÇáó Çááøåõ åóÐóÇ íóæúãõ íóäÝóÚõ ÇáÕøóÇÏöÞöíäó ÕöÏúÞõåõãú áóåõãú ÌóäøóÇÊñ ÊóÌúÑöí ãöä ÊóÍúÊöåóÇ ÇáÃóäúåóÇÑõ ÎóÇáöÏöíäó ÝöíåóÇ ÃóÈóÏðÇ ÑøóÖöíó Çááøåõ Úóäúåõãú æóÑóÖõæÇú Úóäúåõ Ðóáößó ÇáúÝóæúÒõ ÇáúÚóÙöíãõ
[121] 120. áöáøåö ãõáúßõ ÇáÓøóãóÇæóÇÊö æóÇáÃóÑúÖö æóãóÇ Ýöíåöäøó æóåõæó Úóáóì ßõáøö ÔóíúÁò ÞóÏöíÑñ