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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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[2] 1. Praise is [to be said] to God Who created the heavens and
the earth a, and appointed the darkness [of the night] and the light
[of the day]b; yet do the unbelievers ascribe equals to their Lord c. [3] 2. He it is Who created you of clay d, then He decrees a term e
[for you in the World], and with Him [in the world of souls, after your death]
there will be another destined term f,
yet you still 'doubt and wrangle' [about the sending to
the Next Life and about the Judgment.] g [4] 3. He is God in the heavens h and in the earth i;
He knows your secrets and what you publish, and knows what
[sins] you earn j. |
1 a It means: Say: Praise is due to
God Who created the planets including the earth in order that we may live on
and inhabit it. 1 b i.e. He let there be night
because of the darkness, and there be day because of the sun which is the
source of the light; He mentioned the darkness before the light because the
entire space is dark, and the light issues from the sun and the stars and so
they lighten for us. 1 c Even after these signs indicating
His might and wisdom; i.e. they assign to Him equals and peers whom they
worship as do they worship God. 2 d i.e. He created your father of
clay; it means: He started your creation out of mud. 2 e Which is from the day of man's
birth to the day of his death. 2 f It means: He made for you another
term in which you will remain from the day of your death till Doomsday. 2 g So this aya
declares and affirms that man does not disappear from existence by his death,
but he only departs from a material world to an ethereal spiritual world;
i.e. I say: man does not die, but he goes from one home (or world) to
another, because the soul is the true man, while the body is not needed any
more after the soul goes out of it; therefore, man has to prepare himself for
the transmission to the other home (or world) to which he will go a short
period of time later: so he should prepare for himself
commodities, furniture, clothes, foods and others which he will need there. In fact he has to prepare that for
himself, because he will remain there and will not leave, and will not die
once again. God – be glorified – said in the
Quran 2: 197, which means: (And
furnish [yourselves with righteous work for your journey]; but the best provision [for the
ethereal afterlife] is righteousness. Therefore beware of My [punishment
by observing My commands and avoiding My forbidding], O men of 'understanding
and reason.') And God – be glorified – said in
the Quran 2: 110, that means: (Whatever charity you forward [to the afterlife] for
your souls, you shall find it with God.) It means: Whatever food, dress,
furniture or other commodities of the life of the World [you give in charity
to the poor in the way of God], you will find its like in the afterlife, i.e. its spiritual copy. However, I explained fully about
the ethereal world: the world of spirits in my book Man after Death,
so read it to find some knowledge that will delight you. Comment: Everything, like furniture,
dresses and food, which you give to the poor for the sake of God, you will
find it before you in the world of souls, but it will be the ethereal copy of
it, not the material. A nice incident that happened to
me is that: I wore a precious dress for my wedding (In the Iraqi tongue, at
that time, was called: "Quba Batta with the star mark"); then I did not need it
anymore, so I gave it to a poor man, and said: This is for the sake of God.
Then many years later, a question came to my mind: What will be my dress in
the afterlife? So I saw in a dream that I was wearing that same wedding
dress. 3 h i.e. the ethereal heavens, where all the angels worship and sanctify Him. 3 i i.e. the earth as a whole: [the
planets including the earth], where all the believers worship and sanctify
Him. 3 j So He will punish you, in the
Next Life, according to your sins. |
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[5] 4. There comes not to them a,
from their Lord, any sign of the [Quranic] revelations b, but they turn away therefrom c. [Then He addressed the prophet:] [6] 5. In fact, they have denied the truth when it has come to
them d. But there will come to them [in the
future] the explanation of that
[ambiguous ayat of the Quran] at which they have
mocked f. [7] 6. See they g
not how many a generation h
We destroyed before them, whom We had established i in the earth more than We have established you [pagan
Arabs], and We loosed the sky on them with abundant showers [of rain j], and made the rivers flow below their [trees; but when
We send them Our messengers, they denied and humiliated them]; so We
destroyed them because of their sins, and produced after them another
generation. |
4 a i.e. the idolaters or associaters
among the Arab. 4 b Revealed from their Lord. 4 c And they deny you. 5 d By the hand of Mohammed,
including the rational proofs and the Quranic revelations, at which they mocked;
their mocking in particular was at the ambiguous ayat
of the Quran [which they did not understand.] 5 f The meaning of which they did not
understand; i.e. the explanation and interpretation of such ambiguous ayat will come to them, in order to know that it is the
word of God, but not the word of man, as did they claim; and that will be by
the tongue and pen of the Awaited Mahdi. 6 g These associaters [or idolaters]
and deniers; don’t they see and contemplate the history of the past nations. 6 h Of those who denied the apostles
[or messengers.] 6 i With so many children and much
wealth. 6 j So that the plant might grow. |
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[Some idolaters of the Quraish tribesmen said:
"Mohammed, we will not believe in you unless you bring down onto us a
book out of heaven, written on paper; therefore, this aya
was revealed:] [8] 7. If We had sent down on you [Mohammed] a book [written] on
paper [as do they suggest a],
which they could feel with their hands [after seeing it with their own eyes] b, the unbelievers would have said: "This is not else
than an evident magic." [9] 8. The [idolaters among the tribesmen of Quraish,] said:
"Why has not an angel been sent down to him [from heaven, to tell us
that Mohammed is a prophetc]?" [So God replied to their words:] But had We sent down an angel, then the matter [to destroy
them] would have been concluded d,
and no further respite would have been given to them. [10] 9. But had We made him an angel e, We should have made him a man [by creating a material
body for him] f, then We would have confused for
them [the matter]
with which they are now confused g. |
7 a To you, Mohammed. 7 b They would not have believed you,
but … 8 c And that he is truthful in his
mission. 8 d It means: Had We sent down an
angel from heaven, as do they suggest, then they would have said, on seeing
him: "This is an obvious sorcery", as did Pharaoh and his folk say
when they saw the staff becoming a serpent; so likewise the Quraish tribe
will say when they see the angel, and will not believe, and so they will
deserve the destruction and will go to Fire, and will not be respited anymore. 9 e i.e. had We made the messenger to
them an angel 9 f So that he may be seen by people,
because the angels are ethereal, whom people cannot see, neither can people
hear their voices, unless only by inspiring. 9 g It means: Had We made him a man,
by making a material body for him, then the matter will be confused for them,
as are they now confused. |
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[11] 10. [Many] apostles before you [Mohammed] were mocked at a, but those who scoffed them were overwhelmed by that
[punishment] they mocked at. b [12] 11. Say: "travel about the earth c, then see what was the consequence of the deniers. d " [13] 12. Say: "To whom belongs whatsoever is in the heavens
and the earth?" e Say: "[All that] belongs to God; He has prescribed
for Himself mercy [to those who repent] f;
He will surely gather you [in the world of souls g]
till Doomsday h; whereof there is no doubt i. j Those who have lost their own
souls [: exchanging Paradise for Fire and dignity for disgrace]; for [till
their death] they believe not [in the Judgment.] [14] 13. And to [ God] belongs all
[creatures] that 'inhabit and repose' in the night [side of the earth] and
the day [side], and He is the All-Hearing [of their words], the All-Knowing
[of their deeds.] [15] 14. Say [Mohammed, to the disbelievers]: "Shall I take to
myself as a Patron k, [anyone] other than God, the
Splitter of the heavens [: the planets] and the earth [after being one
object] l, Who feeds [all creatures m] and is never fed n
?" Say: "I am commanded to be the first [one of the
Meccan] to 'comply and submit myself' [to
God.]" And be not [O Mohammed, one] of the associaters. [16] 15. Say: "I fear, if I rebel against my Lord o, the retribution of a mighty Day [: the Doomsday.] [17] 16. On that Day [of Judgment], anyone from whom [such
punishment] will be averted [by the forgiveness of his sins], [God] will indeed
have been Merciful to him [and will have pardoned him] and that [forgiveness]
will surely be the obvious success p. |
10 a When their apostles threatened
them with the punishment if they do not believe; so O Mohammed, don't mind about the mockery of your people. 10 b i.e. It overwhelmed them, the
punishment itself which they mocked and scoffed about its coming. 11 c i.e. Travel to the ancient ruins of those who denied the
apostles. 11 d Wasn't the consequence of their denial, the destruction
and the ruining of their homes? 12 e i.e. whatsoever is in the planets including the earth. 12 f As is it indicated in His saying – be glorified – in the
Quran 2: 160, which means: (Except such as repent, reform and
declare openly. It is these whose repentance I do
accept; for certainly I am the All-Accepting of the repentance [and] the Most
Merciful.) 12 g i.e. He will gather your souls in the world of souls,
because the soul is the true man. 12 h Then He will take you to account, and requite you. The gathering of souls will be in the Barzakh world or the
afterlife, following death. 12 i i.e. there is no doubt about the "gathering"
because when man dies he will gather with his dead relatives. 12 j The disbelievers and deniers of the existence of souls,
will lose themselves. 14 k Whom I should love and worship. 14 l i.e. Who split the earth in the ancient time,
making it many planets after being one earth, which had been a flaming fire,
then He created on them various kinds of creatures. God – be glorified – said in the
Quran 21: 30, which means: (Do
not those who disbelieve know that the heavens and the earth [: the planets
including the earth] were united [as one planet], then We split them up [into
many pieces]?) It means: They were one mass,
which We split:making them
many pieces. 14 m With the means of livelihood
which He had prepared for them. 14 n i.e. none of these creatures
feeds Him anything,because He does not need the food. 15 o Concerning the submission to Him
as He bade me, and the association or the idolatry from which He forbade me. 15 p For anyone who will have the
mercy of God and whom God will pardon. |
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[18] 17. If God afflicts you [man] with adversity a
none but He [alone] can remove it; and if He touches you with a blessing b, He is Most Able to do anything. [19] 18. He is the Omnipotent, Superior to His servants' [oppression] c, and is the Most Wise d,
the All-Aware e. |
17 a Like an illness, poverty or harm. 17 b Like abundance of provision,
health of the body or any other blessings of the World. 18 c i.e. God's might to take revenge against
those that wrong the weak and the needy, is more than their ability for the
wrong-doing; so let them know this, and let them not wrong the weak, because
God is More Powerful than they are so He will take revenge on them. 18 d About His acts. 18 e About
His servants' oppression. |
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[The people of Mecca came to God's messenger, and said:
"Hasn't God found any apostle other than you? We don't see anyone
believe your words; we also have asked Jews and Christians about you, and
they said that you are not foretold to them; so tell us who testify that you
are God's messenger as do you claim? Therefore, this aya was
revealed:] [20] 19. Say [Mohammed to these unbelievers]: "What thing a bears a most serious witness [: words of God or words of
people? For God knows better than people about everything]" Say: "God is a Witness between me and you [that He
has sent me to you, and His words: the Quran, testify that I am God's
messenger to you]; and this Quran has been revealed to me to warn you
therewith [of God's punishment if you do not believe and abandon the
idolatry]; and [to warn] anyone reaching [his age of adulthood. b] Is it so that you give witness that there are other gods
besides God!?"c Say: "I do not give such witness." Say: "There is only One God, and indeed I am clear of
all that you associate [with Him.]" |
19 a Some commentators of the Quran say:" In this aya,
there is an indication that God may be called a 'thing'." I say: This is not allowed,
because the word ÔíÁ or thing, means the
matter, and God is Superior to the matter; God said in the Quran 42: 11, that
which means: (There is not, as His likeness, anything [material or
spiritual]; He is the All-Hearing, the All-Seeing.) 19 b i.e. and I warn all those whom
the Quran reaches and they hear it: including all the adults responsible
about their acts, from now till Doomsday. 19 c This question is for denial and rebuking; it implies: How
can you testify that there are other gods besides God, even after the
evidences have been clarified and the argument for His Oneness has been
established!? |
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[21] 20. Those [Jewish scholars] to whom We gave the
Scripture [: the Torah] know this a
[Quran is revealed from God b]
as they know their own sons [are their seedc]; those
who have lost their own souls d
for they believe not. e [22] 21. And who does greater wrong than he who forges against God
a lie f, or denies His revelations g? Surely, wrong-doers shall not prosper h. |
20 a The word 'Quran' is not mentioned in the aya,
because it has been mentioned in the previous aya: (And
this Quran has been revealed to me to warn you therewith [of God's punishment
if you do not believe and abandon the idolatry]) 20 b Because of the evidences and
proofs included in it, which indicate its truthfulness; and because it tells
about their Torah in spite of the fact that Mohammed was illiterate who did
not write nor read the book. Moreover, he was one of the Arab and he did not
know Hebrew, and by these proofs they knew that Mohammed was truthful. 20 c But they denied him on account of
their envy, because he was one of the Arab , not one
of them. 20 d Because they exchanged their Next
Life for their life of the World. 20 e Because they preferred the
leadership to the belief. This aya
has also been explained in the interpretation of the Quran 2: 146. 21 f By ascribing a son to God or an
associate or an intercessor without God's permission. 21 g So he denies the revelations
brought by His apostles. 21 h By entering into Paradise, but they will lose it, and
instead will be admitted into Fire. |
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[23] 22. On the day We shall gather them all together a. Then shall We say to those b who associated: "Where are your associates whom you
were asserting c?" [24] 23. [The final consequence of] their infatuation [with their idols]
was not more than to say [following their death d]: "By God, our Lord, we never associated [other gods
with You. e]" [25] 24. See [Mohammed] how these [idolaters] do lie against
themselves [by saying: "These idols are our intercessors with
God!"], but [the intercession] that they forged [to people] will fail
them. |
22 a i.e. all people. 22 b Among them. 22 c That they will intercede for you
before God. 23 d When they were asked about their
associating their idols with God. 23 e This was because they thought
they did not make them as gods, but they worshipped them in order that they
might intercede for them before God; as did they say: "These [idols] are our intercessors with God!" |
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[26] 25. And some of them a
there are that listen to you [Mohammed b],
and [others] We have laid veils upon the hearts of [most
of] them lest they should understand the [Quran], and in their ears heaviness c; and if they see any miracle d [indicative of the truthfulness of Mohammed] they do not
believe in it [because of their pride over you and their envying you] so that when they come to [meet] you they dispute with you
[about the Quran], the unbelievers [among them] saying: "This [Quran] is
not more than [written] fables of the ancients e." [27] 26. And they f
forbid [men] from [listening to] the [Quran], and [they themselves] keep afar from it [lest they should discern its truthfulness
and believe]; but they only destroy themselves g [with such keeping afar from listening to the Quran],
without perceiving [it.] |
25 a i.e. some of the idolaters or associaters. 25 b When you read the Quran to him, so
his heart may yield, but most of them are proudly arrogant, not included by
Our mercy, because of their wrong-doing and arrogance. 25 c So that they may not hear it. 25 d And any proof. 25 e Which they wrote in books, of
their words that are not correct. 26 f i.e. these idolaters or
associaters just mentioned. 26 g And so they will cast themselves
into the Fire. |
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[Then God told His messenger about the condition of those
among them that died:] [28] 27. If only you [Mohammed] could see [these associaters] when
they are 'detained and acquainted' about the hellfire a! They would say then, "We wish we could be sent back [to
the life of the World], then we would never deny the revelations of our Lord,
but rather we would be among the believers." [Then God rejected their wishes and disapproved their
words:] [29] 28. But then [in the Next
Life] it will become obvious to them [and
before souls; their shameful behaviors, secrets and evil deeds] that they
were hiding before; b and even if they were sent back
[to the life of the World], they would return to that [disobedience] which
they were forbidden; they, indeed, are liars [with their wishes.] [30] 29. They [who deny the Next Life] say: "There is only our
[present] life of this World [and there will be no life after it, neither any
judgment nor any punishment or reward]; and we will not be sent forth [to the
Next Life, after death.] [Then God – be glorified – told His messenger about the
condition of the idolaters and associaters who denied the revelations and
denied the messengers of God, then they died:] [31] 30. But if you
[Mohammed] could only see [their
condition] when they were 'detained' [and acquainted by the angels] about
their Lord['s torment c; [the angel
in charge of their punishment]
will say: "Is not this the true [promise of the punishmentd that has
been fulfilled?]" They will say: "Yes, indeed, by our Lord!" [The angel] will say: "Then taste the torment because
of your unbelieving [in the revelations of God.]" |
27 a And the angels would acquaint
them about it. 28 b Then God told about them that if
they returned to the World as did they wish, they would return to their
habits and shameful acts, because if man is used to something, it will be
difficult to him to refrain from it and to change it; moreover, when souls enter in bodies, they will
forget about their condition in the world of souls, and in case they remember
some of it, they think it a dream and not real, save only in seldom
conditions; therefore, they would return to their usual habits: 30 c This is like the aya 27 in this soora, which means: (If only you [Mohammed] could see
[these associaters] when they are 'detained and acquainted' about the
hellfire!) The indication of that it implies
their acquaintance by the angels about the punishment, is the terminal part
of the aya: "Then taste the torment because of your unbelieving
[in the revelations of God.]" 30 d Which we have threatened you
with, and warned you about. |
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[32] 31. Losers are they that deny the encounter with God['s reward
and punishmenta]; so that when the Hour [of death] comes on them suddenly,
they shall [then] say: "Alas for us, that we neglected [of time
uselessly] in the [life of the World] b
" On their backs they shall bear [the books of] their loads c; how evil indeed the burdens they shall bear d. [33] 32. The life of this World is nothing but a sport and pastime
[for those ignorant about the Next Life], and surely the Abode of the Next [Life]
will be better [than the life of the present World] for those who ward [God's
punishment.] e So won’t you understand [O stubborn deniers!?] |
31 a And they neglect about His right:
when they eat out of His provision, but they worship others apart from Him. 31 b So
we bore the sins, instead of the righteous acts. 31 c That is because disbelievers bear
the book of their deeds on their backs; as God said in the Quran 84: 10-12,
which means: (But anyone given his book [of
deeds] behind his back: He shall invoke [on himself] destruction, and shall
broil in a blaze [on Doomsday.]) 31 d It means: Evil indeed is the burden they shall bear with them to the Next Life,
because they take the sins instead of the acts of righteousness. 32 e And they obey God. |
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[34] 33. Surely, We know [the words] which they say [that you are
mad, a sorcerer and a poet] grieve you [Mohammed], but surely it is not you whom they disbelieve [within
their hearts; because they know your truthfulness], and [actually] the wrong-doers [among them] a deny the revelations of God b [because of their pride and stubbornness.] c [35] 34. [Many] messengers [or apostles] before you [Mohammed] were
denied, but they forbore their denial and persecution patiently until Our
help came to them d; for there is none that can alter
the words of God e, and already have you received
some account of those apostles [or messengers.] f |
33 a i.e. their chiefs. 33 b i.e. they deny the ambiguous ayat of the Quran (: the Mutashabihat.) 33 c It is narrated that Akhnas son of Shuraiq met with
Abu Jahl son of Hisham,
and said to him: "Tell me, is Mohammed truthful or is he a liar, because
none here may hear our words, other than I and
you?" Abu Jahl
said: "By God, Mohammed is truthful, and he did never lie; but if Banu Qusai [the clan of
Mohammed] have all the positions of the custodianship of the House of God at
Mecca in addition to the prophecy, then what is left for the other clans of
Quraish?" 34 d Therefore
you also have to forbear patiently until Our help comes to you. 34 e i.e.
that He promised you and your companions with victory in the future. 34 f And how We saved and helped them
against the deniers among their peoples; therefore, forbear patiently and
don't pray Us for a material miracle. |
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[When the Prophet – salam to him – came to Quraish tribe
and invited them to the Islam, they said: "Bring to us a miracle, and we
will then believe you." So the Prophet asked of God to give him a miracle. Therefore, His saying – be glorified – in the Quran 29: 51
was revealed, which means: (So is it not enough for them [as an indication of your
truthfulness] that We have sent down to you [Mohammed] the Book [: the Quran]
which is rehearsed to them?) They said: "The book is not sufficient as a miracle;
we want a material miracle."
Therefore, His saying – be glorified – in the Quran 52:
34, was revealed, which means: (Then let them produce ‘words’ like the [Quran] if they are
truthful [in their claim that Mohammed has invented it.]) But they said: "We want a
miracle like that brought by Moses, Salih and
others: like the staff of Moses and the she-camel of Salih." ([O Mohammed] invite [people] to the way of your Lord with
wisdom and fair exhortation, and reason with them in better [ways and words
than theirs]) It means: We have given you a
scientific miracle which is the Quran, so call your people with it, while the
material miracle like the staff and the she-camel are useless, because if We
had given you a material miracle as do they suggest to you, and had they seen
it with their own eyes, they would then have said: "This is only an
obvious magic." And then We have to destroy them, but We don't want to
destroy them.
[36] 35. If their spurning a
is hard on you [Mohammed], then if you can seek for a shaft down into the
earth b or a ladder up into the skyc,
to bring to them a miracle [to convince them all] d – but if God pleased He would bring them all to guidance e, so be not one of the ignorant f. [37] 36. It is only those who listen g that will respond [and believe in you]; and the dead h,
[: those who do not believe in you,] God will send them forth, [by death, to
the Next Life i], then to Him they will be returned j. [38] 37. They say: "Would a miracle be sent down to him from
his Lord"; say [Mohammed, to them]: "God is All-Able to send down a
miracle, but most of them do not know [the final consequence of that k.] |
35 a And their turning away from you,
on the pretext of the miracle. 35 b i.e. a hole or a tunnel to go
inside the earth, then go into it and bring to them a miracle if you can do
that. 35 c So climb on it up to heaven to
bring to them a miracle if you can do that and if it was according to the
will of your people. 35 d While it is only up to Us and by
Our hand; but We do not see any benefit of the material miracles; and it is
better to call people to the way of your Lord with wisdom and good exhorting. 35 e Without any miracle, but He only
guides anyone prepared to and worthy of guidance. 35 f By repeating the request of a
miracle. 36 g i.e. who hear and understand. 36 h The 'dead' here means: those who
do not comply with the truth, neither do they use their minds, but they move
blindly according to the program of their fathers. 36 i i.e. God will send them, by
death, from their bodies to the Barzakh world or the world of souls, 36 j i.e. to His judgment they will
return and so He will punish them according to their disbelief, arrogance and
stubbornness. 37 k Because if We send down a miracle
as have they suggested, and they do not believe when they see it, then We
have to destroy them. |
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[Then He addressed those who deny the sending to the Next Life, and who deny the existence of
spirits:] [39] 38. No beast is there [moving] on earth, nor any bird flying
with wings [in the air], but are communities [with habits and kinds] like
yourselves a – We have neglected nothing in the Scripture [: the Quran
and other heavenly scriptures] b,
then [following their death] they shall be gathered together
to their Lord. c [40] 39. Those who disbelieve in Our revelations [of the Quran revealed
to Mohammed] are deaf [to hear them] and dumb [to utter them], [and are
wandering] in the midst of the darkness [of ignorance and blindness.] Whomsoever God wills [to misguide] He misguides, and
whomsoever He wills [to guide aright] He brings onto a standard way [of
monotheism that will lead him to Paradise in the Next Life.] d |
38 a i.e. They have spirits as have
you souls, then why do you deny the existence of spirits, while you see the
most minute beast on earth like the ant, and others, works in systematic way
and has its laws and systems which it does not break? Isn't this an indication that they
have spirits and minds, and they have a Manager taking care about them? Moreover, each kind of them
mentions God according to its language and sanctifies Him with its accent and
obeys Him with its instinct. While you disobey Him and deny His
messengers (: apostles) in spite of that you are bigger than them in volume,
superior in mind, more fluent in speech and have more knowledge. This is confirmed by His saying –
be glorified – in the Quran 17: 44, which means: (And
there is not anything [having a spirit] but hymns His praises; but you
[people] do not understand [neither] their praises [nor their languages.]) 38 b i.e. We neither have missed nor neglected,
in the Quran and the other Heavenly Books, anything unless We have explained
and expounded lest there should not be any argument for you, even after such
explanation. 38 c i.e. the spirits of beasts and
birds in the space in the ether world, and God will then reward them for
their praise and will punish the sinners among them according to their
mistakes. I saw with my own eyes and heard
with my own ears some of the birds mention God – be glorified – and say with
eloquent language: (YaHaqq, YaHaqq!)
and repeat this word [which means: O True God, O True God!] These birds are
called the "Haqqaniyyat." And I heard others say: (Ya Kareem, Ya Kareem!) and
they, too, repeat this word [which means: O Most Generous, O Most Generous!]
These birds are called the "Kareemiyyat." These birds were owned by one of
my cousins in Karbala, in a cage in his house; his name is Abboud son of Mohammed. 39 d It means: Whoso is worthy of and
is prepared to guidance, because of his kindness to the poor and needy, God will
guide him to the way of the truth by making
him rejoice in [accepting] the Islam, so he will convert to the Islam
religion. While whoso is stingy, a hypocrite
and a wrong-doer who wrongs people, then God will not guide him to the way of
the truth, but will misguide him away from it. |
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[41] 40. Say [Mohammed, to the idol-worshippers]: "Tell me your
opinion: if the chastisement of God [in the life of the Worlda] comes on
you, or the Hour [of death] comes on you, will you then cry to any other than
God [to remove the chastisement from you and to forgive you your sins], if
you are truthful [that the idols will benefit you and avert the harm from
you?]" [42] 41. No, but to Him b
you will cry c, and He will remove that
[affliction] about which you cry to Him [to remove it from you], if He please,
and you will forget that which you associate [or jon
with Him.] d |
40 a Like the plague and other
diseases which exhaust the power and cause man to perish, or the insects
which destroy the plant and corrupt the fruit, or the drought which makes the
earth dry with no plant nor any fruit, and other nature afflictions. 41 b i.e. to God. 41 c To remove the affliction from you. 41 d i.e. at the time of distress, you will forget about the idols
and you will supplicate God alone to remove the harm from you; so had they
removed the harm from you only once, then you would not have supplicated God,
but you tried them many times and cried on them so frequently, but they did
not benefit you with anything and did not avail you in removing the harm from
you; and therefore, you resort to God and supplicate Him at the time of
distress. |
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[43] 42. Indeed We sent [messengers] to [many] nations before you
[Mohammed, but the nations denied their messengers] and We afflicted them
with tribulation a and plague, that they might supplicate [God b.] [44] 43. If only, when Our might [: a drought or a plague] came on
them, they had supplicated [God and had repented, He would have pardoned
them.] But their hearts grew hard [against repentance and
supplication] and Satan made their [evil] deeds fair-seeming to them. [45] 44. But when they neglected the[admonitions]
with which they were admonished [by their apostles c], We opened for them the blessings of every [good and
prosperous] thing [in the life of the World], until when they rejoiced with
the [wealth] they were given, We overtook them [with punishment]
unexpectedly, and lo! they were in complete loss d. [46] 45. So the wrong-doing people were exterminated e, and praise be to God, the Lord of [all] the worlds f. |
42 a Or poverty and destitution. 42 b And turn to Him with repentance. 44 c And they did not work
accordingly, and their hearts did not yield by the adversity and plague. 44 d Of the wealth and of the
prosperity of the life of the World and of the Next
Life. 45 e With the punishment, so that none
of their seed remained. 45 f This is an instruction to us and
to believers to say: "Praise be
to God, the Lord of [all] the worlds, Who
has saved us from the people of the wrong-doing." This is
confirmed by His saying – be glorified – in the Quran 23: 28 addressing Noah,
which means: (And when you [Noah] have mounted
on the Ark together with those [believers] with you, then say: "Praise be to God Who has saved us from the people of the
wrong-doing.") |
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[47] 46. Say: "Tell me your opinion if God takes away your
hearings [leaving you deaf] and your sights [leaving you blind] and seals up
your hearts [with covers a],
who is a god, other than God, who may restore that to you?" b See [Mohammed] how We display the revelations to them [in
various ways] c; yet thereafter d they turn away [from you and from the Quran.] [48] 47. Say: "Tell me your opinion: if God's punishment comes
upon you all of a sudden e
or openly f, will any perish [with it] save
the people of the wrongdoers g?" |
46 a So that you will not hear any sound, neither see anything, nor
understand any discourse. 46 b It means: Which one of your gods, that you worship apart from God, can bring back to
you your hearing, eyesight and can clear up your hearts, so that it may
remove that affliction from you? 46 c It means: We explain the proofs
and repeat the parables in various ways so that they may understand Our word
and be guided to Our religion. 46 d i.e. after these parables and
evidences which indicate your truthfulness. 47 e i.e. And you being unaware of it. 47 f And you see it with your eyes. 47 g i.e. the disbelievers who wrong themselves so they bring the punishment on them, as do
they wrong others also, by inviting them to worship the idols. |
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[49] 48. We send not the Envoys [: the messengers] but only as
bearers of good tidings a,
and [as] warners b. So those who believe c and reform [themselves] d
– no fear [of devils] shall come on them [in the Next Life], neither shall they
sorrow [for departing from the life of the World.] [50] 49. While those who deny Our signs [brought by Our messengers e]
– the chastisement shall afflict them [in the Next Life] because of their
disobedience f. |
48 a Of the prosperity in Paradise, to those who devote themselves to God
alone and obey Him. 48 b Of punishment to those who
associate with God and disobey Him. 48 c With what the messengers bring. 48 d i.e. those who reform their acts
and intention. 49 e And they do not believe in such
signs. 49 f And their denial of the envoys or
the messengers. |
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[Quraish tribesmen said to the Prophet – salam to him: "If you truly
are a Prophet as do you claim, then do for us the miracles that Jesus son of
Mary did before, and then we may believe you; because Jesus cured the
congenitally blind and the albino; he also revived the dead and foretold
about the 'Unknown'." Therefore, this aya was revealed in reply to their words:] [51] 50. Say [Mohammed, to these disbelievers a]: "I am not telling you that I have the treasuries of
[the mercy of] God [so that I can work miracles like those of Jesus who cured
the congenitally-blind and the albino and revived the dead], nor that I know the Unknown b, nor that I am angel [like him, because Jesus was an angel
that came down from heaven according to God's command, and entered in the
body of the fetus in the womb of Mary.] c I only follow [the commands] revealed to me [from my
Lord.]" Say: "Are the blind [to the way of the truth like
Abu-Jah'l], and the man seeing [it like Mohammed]
equal? d Will you not contemplate [about that?]" |
50 a Who suggest to you such
suggestions. 50 b So that I may tell you about what
you eat, and what you store in your homes, as did Jesus tell you. 50 c So God gave him such miracles in
order that they might respect him, and might not kill him. But in spite of that, such
miracles did not avail anything with the Children of Israel; because when the
Jews saw such miracles which Moses had not brought before, they denied them
and said: “These are not the miracles of prophets, but they are only a great
sorcery done by a devil having much knowledge about the sorcery.” While when the Christians saw such
miracles which he worked, they became enthusiastic about him, until they
ascribed him as the son of God, and another sect claimed he is God Himself. Therefore, the material miracles
are useless, because they will lead to destruction and to admission into the
Fire; so when you see the miracles which you demand, done as you demanded:
either you will deny them and say: 'This is an obvious sorcery!' as did Jews
claim about the miracles of Jesus; or you will be enthusiastic about me and
say he is the son of God as did Christians say, and then your destination [in
both cases] will be in the Fire.
50 d It means: How can you follow Abu Jah'l who is blind to the way of the truth, and turn away
from Mohammed who is certain and oriented about the truth and the religion? |
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[52] 51. And warn with the [Quran] those [believers a] who fear [of their Lord's punishment for some of their
deeds; because they know] that [in the Next Life] they shall be gathered together
to their Lord; there is no patron for them besides Him, and no
intercessor b; [so warn them with it] haply they
may ward off [God's punishment by warding off His disobedience.] [When the (idolaters or) associaters spoke badly – and
disparaged the poor Muslims, and asked the Prophet to drive them away, so
that they may then come to sit with him, – His saying – be glorified was
revealed in this aya:] [53] 52. And drive not away those who call upon their Lord by
morning and evening c,
seeking d His neighborhood; nothing of their account falls upon you [Mohammed] e, and nothing of your account falls upon them; f that you drive them away, and so
become a wrong-doer [: so you will wrong them.] [54] 53. Even so g
We have tried some of them by others
[:the rich by the poor], that the [rich] say: "Are these [poor men] the ones whom
God has favored [with the Islam] among us [so they outstripped us to
it?]" [So the angel in charge of their punishment will answer
them:] Is not God Best Aware of the grateful [And He guided them to the way
of the Islam and they converted?] [Then God commanded His messenger to {welcome them and to}
start them with salutation whenever he sees them, so as to honor them:] [55] 54. And when those, who believe in Our revelations h, come to you [Mohammed], say: "Peace be to you! your Lord has prescribed i for Himself mercy [to you] j: that whoso of you commits evil then repents after that and
reforms [his deeds], surely [God] is Most Forgiving [to those who repent],
Most Merciful [to those who regret.] |
51 a This is indicated by His saying – be glorified – in the
Quran 55: 46, which means: (But such as fears the station [or majesty] of his Lord,
for him shall be two Gardens – [: the Garden of Abode and the Garden of
Everlasting.]) And God said also in the Quran 79: 40-41, which means: (But such as feared the station [or majesty] of his Lord
and forbade [his] soul [its] caprices , surely
Paradise shall be his resort.) 51 b Whose intercession they hope for, but they only hope for
God’s mercy and pardon. 52 c It means: they call upon Him and
glorify Him always; this expression was used by the Arab to indicate the
continuity of an action day and night. 52 d i.e. they seek, by their prayer,
His direction which is Paradise in heaven by the aspect of God under His
throne, to be in His neighborhood. 52 e If their intention is not
righteous; for the idolaters or associaters among Quraish said to the
prophet: "These has followed you, only because
they are poor and they need your support, but in reality they are not the
true believers in you." 52 f Therefore, don't listen to the
words of the associaters (or idolaters) … 53 g As had We tried those before
them, We have tried Quraish in like manner. 54 h i.e. believe in the Quran. 54 i In the Preserved Tablet. 54 j i.e. God vouchsafed and
guaranteed that He will show mercy to them in the Next Life, and will not punish
them even though they may do sins: |
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[56] 55. [As do We tell them the parables,] thus do We expound the
revelations [to you, Mohammed a]
so that the program of the guilty b
may be manifest [to you, Mohammed!] |
55 a After the
summary, so that you may know the story of the past nations. 55 b i.e. so that the way followed by
the guilty will be obvious to you. |
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[57] 56. Say: "I am forbidden to worship those [angels] on
whom you call apart from God. a
" Say: "I do not follow your vain desires b, or else I would have gone astray c, and I would have not been [one] of those guided
aright." d [58] 57. Say: "I am [relying] on clear evidence [based on the
inspiration and the Quran given to me] from my Lord, while you deny the
[Quran]; [the punishment] that you like to
bring early is not up to me. The decision [of thate] is up to
God alone. He relates the truth f
[and will decide judicially between us]; for He is the Best of Deciders [on
the Day of Judgment.] [59] 58. Say: "If [the punishment] that you like to hasten had
been up to me, the matter between me and you would then have been concluded g, and God is Best Aware of wrong-doers. h |
56 a And whom you consider as the
intercessors before God. 56 b And your claims. 56 c If I had followed your vain
desires. 56 d Because worshipping the creatures
is a way of associating them with God. 57 e Bringing the punishment early. 57 f To us with His Book and His
revelation. 58 g Because I would then have brought
the punishment on you, so as to get rid of your evil; but in fact this is not
up to me. 58 h So He gives them respite for some
wisdom which you don't know. |
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[The Quraish tribesmen used to design the plots against
the Prophet – salam to him – and sought how to kill him, but God told him about
that and he took heed of them. Then they said to each other: "Who has told Mohammed
about what we had secretly designed against him? Does he know the knowledge
of the fore-future, or is there anyone of Quraish telling him about that and
so he takes heed!?" Therefore, this aya was
revealed:] [60] 59. With Him a is 'the knowledge and the exposure' of the fore-future. None [of people] but He [alone] knows them; He knows also what [land creatures] are in land and [sea
creatures are] in sea. He even knows any [tree] leaf when it falls. b Nor is there any seed in the darkness of the earth, nor aught that is wet or dry [: venial or mortal sin] but
[is recorded] in a clear record [of their deeds.] c |
59 a i.e. God – be glorified. 59 b So He observes your deeds, and
the angels write them down. 59 c i.e. whatever of your acts
whether venial or major; it will be written down in your record book, and
this will be obvious to you in the Next Life. This is like His saying – be glorified
– in the Quran 34: 3, which means: ([By
my Lord!] Who knows the 'Unknown'. Not even an
atom's weight [of the words and works of His creatures] or less than that or
greater, may escape His [knowledge] neither in the heavens nor in the earth,
but it is [written] in a manifesting record.) |
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[61] 60. It is He a
Who takes your souls [out of your bodies] by night b, and knows all that [evil] you [people] have already
committed c by day, then He sends you back again [to your bodies by day d] that a term e
appointed [for you] be accomplished. And afterward, to Him f
will your return be [after death]; then He will infrom
you with your [bad deeds and evil conduct.] g [62] 61. He is the Omnipotent, Superior to His servants'
[oppression] h; He sends over you [angels as] recorders [of your acts and
words], until when [the means of] death come to anyone of you, Our
messengers i [: the recorders] take him j through death, and they neglect not k
to deal accordingly [with anyone.] [63] 62. Then are they [: the angels] brought back to God l, their Master, the Just m. Surely His is the decision n and He is the Most Swift to recompense o. |
60 a i.e. God – be glorified. 60 b Then He returns them back to
their bodies at the time of your waking up. 60 c i.e. what sins you earn with your
special senses, particularly with your tongues; i.e. He knows all the innocent
emotions that you injure; i.e. He knows what backbiting and tale-bearing you
speak against believers; the addressing is to associaters [or idolaters.] 60 d i.e. He returns your souls to
your bodies by day, and so you will rise up from sleep by day. 60 e i.e. the years and time that you
live in the life of the World till your appointed time of death. 60 f i.e. following your death, you
will go to the world of souls [the Afterlife world.] 60 g The indication that it is an
address to the associaters (or idolaters), is His saying – be glorified: (then He will infrom you); so the
infroming is for disbelievers and associaters
(idolaters), while the judging and rewarding is for sinners among the
monotheists who devote themselves to God alone. In summary: God – be glorified – says: Don't
think, O associaters, that God is unaware of your acts, or that He cannot
make you die; because in fact He seizes your spirits in His capture at the
time of your sleep; so had He willed, He would have caused you to die, but He
does not do so till your term be fulfilled, and then He will punish you,
following your death, according to the wrong-doing, disbelief and hypocrisy
that you earn. 61 h It means: Anyone wrongs the needy
and the weak, God will suppress him. 61 i i.e. they are the angels whom He
sends to record his acts. 61 j So here: "the recorders take him" and not : take his
soul; because the spiritual soul is the true man, while the body is not more
than a mold inside which the soul is formed. 61 k They neglect not anything of his
acts, but they keep all that, and they do not neglect about his rights; so if
he is righteous, they accompany him in the afterlife and treat him kindly;
but if he is an evil-doer, they leave and forsake him; and if he is a
disbeliever, they beat and punish him. 62 l i.e. after completing their
duties with the deceased, the angels return to the neighborhood of God in the
ethereal heavens. 62 m Who decides with justice and does
not wrong anyone. 62 n And angels have nothing to do
with that. 62 o i.e. He is the most fast at
recompensing for the work and acts. So when man goes from the life of the
World to the Afterlife, he will find his reward: if he is righteous, he will
be rewarded with good reward; and if he is a sinner, the devil will have
control of him and he will be punished and abased. |
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[64] 63. Say: "Who delivers you from the dark distresses of
land and sea? [when] you supplicate Him openly and
secretly; [saying:] 'Should He deliver us from this [distress], we will
surely be among the grateful.' " [65] 64. Say: "God does deliver you from this and from every
[other] distress, but even then you attribute [to Him] associates a." [66] 65. Say: He is All-Able to send forth upon you, [associaters,]
chastisement from above you b
or from under your feet c,
or to confuse you into sects d
and to make you suffer of the violence of one another e. Behold [Mohammed] how We turn about the revelations f; haply that they may understand. g [When God warned them of the punishment in the previous aya, they disbelieved it and mocked; therefore, His
saying – be glorified – in this aya was revealed:] [67] 66. And your people have disbelieved the [chastisement] h, the while truly it is inevitablei; say: I
am not a guardian over you j. [68] 67. To each fore-telling [We have told you] there will be a
time appointed for its settling and lasting, and [sooner or later] you will
know [that k.] |
64 a And you do not devote your
worship exclusively to Him alone. 65 b Like thunderbolts, meteors,
meteorites, comets, hurricanes, heat and coldness so that He may destroy you
with one of these factors. 65 c Like the cleavage, earthquake,
volcano, drowning with sea water and microbes which are on the surface of the
earth, so that He may destroy you with anyone of them. 65 d i.e. Or He may confound you, and you then become many sects, i.e. divisions and
parties opposing each other, and so the enmity will be inserted among you. 65 e Which is the war and fighting
that will occur among you because of the enmity. 65 f i.e. We explain and repeat [in
many ways] the revelations as parables, admonition, and warning. 65 g i.e. so that they may realize the
truth, and they may be relieved from their doubt and suspicion. 66 h As had many nations before them unbelieved also. 66 i i.e. it will inevitably afflict
them. 66 j i.e.
I cannot remove or avert the chastisement from you when it comes. 67 k When it will occur. |
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[69] 68. When you [Mohammed] see those who plunge into Our revelations
[with
their denial and mockery], turn
away from them [and don't talk with them about the religion and the message]
until they plunge into some other talk [about the Worldly affairs]; or if the devil [Abu Jah'l] make
you stop [talking]a, do not sit with the people of
the wrong-doers b after having reminded [them c]. [When the previous aya was
revealed, the Muslims said: "How about us if we
go inside the House of God or we go round about the Ka'aba,
while the idolaters are there talking and plunging in the revelations of the
Quran, with their disbelief and mockery?" Therefore, this aya was
revealed:] [70] 69. Nothing of their punishment falls upon those that ward off
[their mocking d]; but it is only to remind them
that they should ward off [sitting with them e.] [71] 70. Leave alone those [associaters] f who take their religion for a sport and a diversion, and
are deceived by the life of the World, but admonish [others] with the [Quran] g lest a soul should be isolated h [from other souls and be taken to Hell] because of [the
sins] that it earned, [when they will] have – besides God – no patron i nor any intercessor j;
though it gives any ransom equal [to its sins] k it will not be taken from it. Such are they that are isolated [from other souls, and
taken to Hell] because of [the sins] that they earned l. They will have [in Hell] a drink of boiling liquid and a
painful chastisement because of their disbelief. |
68 a i.e. the human devil: Abu Jah'l came while the Prophet was sitting with a group of
Quraish tribesmen talking to them and inviting them to the Islam and to
worship God; and when Abu Jah'l saw Mohammed, he
started to rebuke and insult him, so the Prophet stopped speaking; and this
is the meaning of: (Or if the [human] devil [Abu Jah'l] cause you to stop [talking]) 68 b Who
wrong people and plunder their rights. 68 c It means: don't sit with them,
after you admonished them and reminded them about God's punishment. 69 d And go far away from them; so
nothing of the punishment of the idolaters will befall the believers: because
each one is responsible about his own sins. 69 e And coming near to them, when the
idolaters mock the Quran. 70 f It means: Leave them alone and
don't talk to them once again, because the talking with them is useless. 70 g It means: Admonish and warn
others, i.e. Call to people once only, so whoso converts and believes it will
to be to his own soul advantage, and whoso is stubborn and denies your
apostle-hood, leave him be and invite others and he will receive his
punishment following his death. 70 h The Arabic word in the aya means: "be isolated"; this Arabic word is
still used in Iraq: when they want to distinguish two kinds of fruits or
cereals, on condition that one of them is small in number and the other is
large in number, or one of them is good and the other is bad. I said in my book: Man after
Death, that the admission into Hell in the world of the Barzakh (or the
world of souls or the afterlife), is special for the people who deny their
apostle face to face, i.e. they are contemporary with him, and such admission
into Hell is not general for all disbelievers. While the rest: they will enter it
on Doomsday. For God will command the angels of
punishment to pick up these deniers one by one from among the souls, and to
chain their hands with chains of iron and to take them to Hell. This is indicated by His saying –
be glorified – in the Quran 69: 30-32, which means: ([Then God will say to the angels:] " Seize and shackle him." "Then broil him [casting him headlong] in Hell."
And thrust him in a chain whereof the length is seventy
cubits [: winding that chain tightly around him.]") So if an atheist says: "Where
is Hell, and why won't we see it if it really exists?" i.e. it is one of the big-volume suns. And God – be glorified – said in the Quran 74: 29, which
means: (It is [nowadays] looming to mankind.) It means: It looms to people from faraway and they see it
a star lighting in the night. 70 i To take care about that
disbelieving soul and to defend him. 70 j To intercede for his behalf and
save him of the punishment. 70 k i.e. and if he equalizes his sins
by every precious property of the World, to ransom himself in order to be
saved of the punishment, it will not be accepted from him. The meaning: Neither any patron,
nor any intercessor nor any wealth may avert the punishment from him. 70 l And their denial of the
messengers. [Comment by the translator
-- Here I remember a parable of Jesus in the Gospel according to Matthew 13:
24-30 “The Parable of the Weeds … Let
both grow together until the harvest. At that time I will tell the
harvesters: First collect the weeds and tie them in bundles to be burned;
then gather the wheat and bring it into my barn.'") -- the translator.] |
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[Some of the associaters ( : the idolaters of Mecca) invited some of those who
converted and believed in the Prophet, and said to them: "Let not
Mohammed deceive you with his religion; but return back to your religion and
the religion of your fathers." [72] 71. Say: "Shall we call, apart from God, on [idols] that
neither profit nor hurt us, and shall we be turned back on our heels a, even after God has guided us b? Like one [: Canaan, the grandson of Noah] deceived by the
[human] devils in the earth c,
so he was perplexed d,
[and] some of his friends were [in the Ark] calling him to guidance, [saying
to him]: "Come with us [on the Ark!]" Say [Mohammed]: "God's guidance is the [sure]
guidance [: You cannot misguide him whom God has guided], and we are
commanded to surrender to the Lord of the worlds." [73] 72. [O believers] perform the prayers, and ward off His
[punishment in case you stop performing the prayers]; [for on the Day of
Judgment] it is to Him you shall all be gathered [for judgment.] [74] 73. And He it is Who created the heavens [: the planets] and
the earth with the true [promise e],
and on [Dooms]day He will sayf: "Be [destroyed]"
and it will be [as He will say.] g
His word is true h, and the ownership will belong to
Him i on the day when the 'Horn' will
be blown j; [He is] the All-Knowing about
all that is absent [from you k]
and all that is present [with you], and is the Most Wise l [and] the Most Knowingm. |
71 a This is
to indicate the ignorance and blindness after the wisdom and discerning. It
means: Do you want us to return to our ignorance and error as were we with
you? 71 b To the Islam and saved us from
the disbelief and error. 71 c He was the son of Noah; he was
deceived by the human devils: the disbelievers among his father's people;
they said to him: Don't embark with your father in the ark, but stay with us. Similarly, you want now to deceive
us with your words, so that we may forsake the messenger of God and return to
the worshipping of the idols; but this is impossible. 71 d i.e. he became perplexed: his
father's people prevented him from embarking on the Ark, while his father's companions
invited him to embark with them on the Ark, so he was perplexed: he did not
know with whom he should go! 73 e i.e. He promised to tear up the
planets on Doomsday, as God – be glorified – said in the Quran 35: 41, which
means: (Surely, God holds the heavens [: the planets] and the
earth [with the power of the gravity]; in order that they escape not [the
gravity of the sun.] And if they were to escape [the gravity of the sun] ...) It means: On Doomsday the planets
and the earth will escape the gravity of the sun, because all the planets
together with the sun will tear up. Moreover, God – be glorified –
said in the Quran 82: 2, which means: (And when the planets [shall break up into pieces that]
shall be strewn about [in the space to be meteorites.]) However, I have fully explained in
my book The Universe and the
Quran about
this subject, under the title of The
planets will break up The meaning: The earth which you inhabit, will disappear and its parts will disperse in the
space, and as such will the other planets be; while you want to remain in the
life of the World, and you do not consider about your Next Life, as if you
will remain in the World forever. 73 f To this system. 73 g That will be the day when the
entire solar system is destroyed. 73 h Which will inevitably occur. 73 i Because all people will die on
that day, and the souls will go up into the space. 73 j The
'horn' is the cold crust that will form on the surface of the sun when its
life will end, so that the gases inside it will press on the cold crust,
which will crack, and the gases will issue from that crack causing a great
sound. In my book The
Universe and the Quran I have explained in details about the
Horn . 73 k Which you don't know. 73 l Concerning His creation. 73 m Concerning what will happen. |
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[75] 74. And [tell them] when Abraham a said to his father Azar [in
Arabic, which is the same Thare in Hebrew] b: "Do you take idols for gods c
? Surely, I see you and your people in manifest error d." [76] 75. e Thus did We show to Abraham [Our vast] kingdom of the
heavens [: the planets] and the earth f;
so that he might be of those having sure belief g. [77] 76. And when the night outspread over him, he saw a planet [:
Venus h]; he said: "This is my
Lord." But when the [planet] set, [Abraham] said: "I love not the
setters." [78] 77. When he saw the moon shining [in the sky], he said:
"This is my Lord." But when it set, [Abraham] said: "If my
Lord does not guide me [to my wisdom], I shall surely be of the people gone
astray [from the correct way.]" [79] 78. Then when he saw the sun shining [in the east], he said:
"This is my Lord; this is greater [than the moon and the planets.]"
But when the [sun] set, he said: "My people, surely I
quit myself of [all the idols] that you associate [with God.]" [80] 79. "I have turned my face to Him, Who split the heavens
[: the planets] and the earth i;
I am being a Hanief [: a
monotheist], and not of those that associate [partners with God.]" j [81] 80. His people wrangled with him. k [Abraham] said: "Do you dispute with me concerning
God, when He has guided me? l I fear not of that which you associate with Himm,
except that my Lord wills anything n.
My Lord comprehends all things in His knowledge o, will you not then be admonished [and abandon worshipping the
idols]? [82] 81. "Why should I fear the [idols] that you associate
[with God, when they are merely engraved stones which neither profit nor
harm], the while you fear [Himp] not:
because you associate with God [the idols, to] which He has not sent down on
you any 'heavenly commandment' q? So which of the two parties [: you or I] will be more
worthy of security [in the Next Life], if you have knowledge [of the final
consequences]?" [Then God – be glorified – confirmed the words of Abraham
that security is for believers not for associaters and idolaters:] [83] 82. Those who believe [in God and His messengers], and do not
confound their belief with a wrong-doing [of association r] – such will have the sure security [from the
chastisement in the Next Life]; they are guided [to the way of the truth.] [84] 83. This [argument of Abraham] is Our evident argument which
We gave to Abraham s [to argue with] against his
people; We raise in ranks t whom [of believers] We like; your Lord is Most Wise u, All-Knowing [of whoever deserves wisdom, so He raises
his rank with it.] [85] 84. And We gave to him Isaac v and Jacob w:
each [one of them] We guided x;
and before [Abraham], We had guided Noah, and of [Abraham's] progeny: [We
guided:] David [son of Jesse], Solomon [son of David], Job y, Joseph [son of Jacob], Moses [son of Amram
or Imranz] and Aaron [the brother of Moses a a]: Thus do We reward those b b [of your nation, Mohammed] that are kind. [Then God – be glorified – mentioned the prophets out of
the seed of Abraham who were ascetic and who renounced the pleasures of the
World:] [86] 85. Zachariah c c and John d d, Jesus e e and Elias f f; each was of the righteous. [Then He mentioned those of them who emigrated from one
country to another:] [87] 86. Ishmael g g and Eliseus h h, Jonah i i and Lot j j – each
one k k
We preferred to all nations. l l [88] 87. And [there were righteous men out] of their fathers m m, and of their seed and of their brethren: We chose them n n and
guided them to a 'standard and correct' way [of the truth.] [89] 88. That [guidance] is God's guidance, wherewith He guides
whom of His servants He pleases o o. But had they p p associated, then all that [righteous work], they did,
would have been useless to them.qq [90] 89. Those [prophets] are they to whom We gave the scripture r r, the
judgment ss
and the prophet-hood. But if these [your people] deny [your prophet-hood], We
have given it in charge to a [believing] people [: your companions] t t who are
not the deniers of it. [91] 90. Those [prophets] were they whom God guided [to the way of
the truth], so follow their guidance [O Mohammed!] u u Say [Mohammed, to your people]: I ask not of you any
recompense for it v v;
the [Quran] is only an admonition to mankind ww. |
74 a
i.e. Mention to them the story of Abraham in order to contemplate it and
ponder about it as did Abraham think, so he was guided to the correct way. 74 b Which means: 'he aided his
father'; because his father had no son, then when Abraham was born, they said:Thare, i.e. 'he aided his
father'. 74 c To worship them apart from God. 74 d Far away from the truth. 75 e It means: As did We let Abraham realize the mistake of
his father, thus did We show to him … 75 f i.e. We showed him Our tremendous kingdom of the planets
including the earth, in order to think and reason. 75 g About the signs of God and His might. 76 h Because the planet Venus is the first of the stars of the
sky to appear at night. 79 i Who split them into nine
planets, after being one object; which has been interpreted in the aya 14 in this soora. 79 j That is because when Abraham grew
up and attained adulthood, he saw his people worship the idols, he disliked
that because of being stones that could not do any profit or harm. He directed his sight to the sky, because they said to
him: There is One God in heaven, and many gods on earth; so when he did not
like the gods of the earth, he started to look at the sky and observe its
objects, but when he saw them disappear from sight, he said to himself: The
attributes of God should be lasting and should not change, and God should
always be present and should not disappear or set. Then it came to his mind that it is better to ask his
Creator to guide him to Himself; so that he may know and worship Him. So he said: "If my Lord does not guide me [to my
wisdom], I shall surely be of the people gone astray [from the correct
way.]" Therefore, God sent him Gabriel who said to him: (God is the 'Glorified', the 'Sanctified' [by angels],
Lord of angels and the Spirit.) So Abraham at that time, discerned his guidance and
wisdom, and said: I am being a Hanief [: a
monotheist], and not of those that associate [partners with God.]") 80 k Concerning their idols and warned
him of evil that might befall him should he abandon worshipping them. 80 l To the way of the truth, by means
of the inspiration, revelation, rational proofs and cosmic signs. 80 m If I break them up. It means: I
do neither fear of the idols nor do I fear of you that you may kill, imprison
or beat me. 80 n For some purpose that I don't
know. 80 o Because God knows more than I and
you do about the consequences of affairs; so if He likes that I should be
killed or imprisoned by you, then I don't object to that. 81 p i.e. God Who is your Creator and
Provider, in Whose hand is your death and life. 81 q i.e. God did not reveal any commandment to worship the
idols, neither did He reveal any book or declaration in which He might
command you to worship them, but in fact He commanded you to worship Him
alone, and that you should not associate with Him anyone of His creatures. 82 r
i.e. they do not mix their belief with association; like the saying of Loqman [Tobias] to his son, as in the Quran 31: 13, which
means: ("My son, associate none with
God; for, surely, the association [with God] is a tremendous wrong.") 83 s i.e. which We taught to Abraham
by means of inspiration and revelation. 83 t By knowledge and wisdom. 83 u With His acts. 84 v From his wife Sarah,
and Ishmael from his wife Aagar. 84 w His grandson to whom We gave
twelve sons [from whom twelve tribes descended.] 84 x
To the way of goodness and righteousness. 84 y Son of Amos, son of Nahor,
son of King Jobab, son of Zerah,
son of Reuel, son of Esau, son of Isaac son of
Abraham; We guided him also to the way of goodness and righteousness; he
dwelt in Yemen, in the time of Moses, before the Exodus of the Children of
Israel out of Egypt. Refer to the Book of Genesis, chapter 36. 84 z
His mother was Jochabed. 84 a a Who was
one year older than Moses. So all these were of the seed of
Abraham; they did righteous work to people; and so God guided them to the
righteous way and increased them in blessings in the World and offered to
them knowledge and wisdom. 84 b b
believers, with abundant bounties in the life of the World, and with
forgiveness and Paradise in the Next
Life. The names of David and Solomon
were mentioned before Job, Joseph, Moses and Aaron; because the bounties that
were given to them were more than those before them; therefore David and
Solomon were mentioned with much bounties more than
those mentioned after them, not by rank neither by preference, nor by
precedence. 85 c c
The son of Berechiah, the son of Iddo. He lived in the time of King Darius. 85 d d
The son of Zachariah. 85 e e
The son of Mary. 85 f f
He is Prophet Isaiah; he was surnamed Elias, because [as the word implies] he
was desperate of the believing of his Jewish people and of reforming them
whatever he invited them to abandon the idols, and to refrain from the
association with God; but they did not listen to his words, neither did they
obey his orders, till he became desperate of them; there is a special book in
the Bible, called the Book of Isaiah. 86 g g
The son of Abraham; his father took him to Mecca, together with his mother
Agar, when he was a little child. 86 h h
He is Eliseus the son of Saphat;
the successor to Prophet Elia or Elijah; he
migrated from Mount Carmel to Samaria.
His story is mentioned in the Bible, the Second Book of Kings, chapter 2 and
what follows. 86 i i
He is Jonah the son of Amittai; he emigrated from
Jerusalem to Nineveh. There is a book bearing his name in the Bible, called
the Book of Jonah. 86 j j
He is the nephew of Abraham: the son of his brother Haran; he emigrated with
Abraham from Iraq to the land of Canaan. 86 k k
Of these prophets that have been mentioned. 86 l l
i.e. honoring them more than We honored other people. 87 m m
i.e. the fathers of the prophets just mentioned. 87 n n
To worship Us and to reform Our servants with their admonitions. 88 o o
i.e. who is worthy of guidance because of his good conduct and manners. 88 p p
these prophets and righteous men just mentioned. 88 q q
It means: had they associated [anything with God], then all their righteous
work would have been useless to them; i.e. they would not have been rewarded
according to their righteous work. 89 r r
i.e. the heavenly books and the revealed admonitions. 89 s s
Between people concerning their affairs of religion and life of the World. 89 t t
To propagate, believe, and encourage people to accept it. So the companions of the prophet
worked to propagate the religion of the Islam. 90 u u
i.e. follow their way of monotheism and ‘the exclusive devotion to God
alone’, and invite people to worship Him, and warn them against His
disobedience. 90 v v
i.e. for my recital of the Quran and conveying it to you. 90 w w
i.e. to all people. |
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[Some Jews came to dispute and ask the Prophet – salam to
him; one of them said: "Has God sent down onto you a
book?" The Prophet said: "Yes." The Jew said: "God did never send any book to any
man; so how could He send down to you?" The Prophet said: "Had not the Torah been sent down
to Moses?" The Jew said: "The Torah had not been sent down from
heaven; it is only some papers on which our fathers wrote the religious
statements including the lawful ad the unlawful, the journeys of the Children
of Israel and their wars with their enemies, etc." Therefore, this aya was revealed
in the dispraise of Jews:] [92] 91. And they do not esteem God as He should be esteemed a; for they say: "God has never sent down anything b on any human being!" Say [Mohammed to them]: "Who then sent down the
scripture which Moses brought c:
[as] an illumination and a guide to people d,
which you claim as papers [written by your fathers, and]
which you proclaim e and hide muchf, and you have been taught [in the Quran] the [knowledge of
affairs of the religion and the life of the World] which you did not know:
neither you nor your fathers." Say: "[It is] God. g
" Then let them be to play in their prating h. [93] 92. And this [Quran] is a book which We have sent down [to
Mohammed i]; blessed j, and [the Quran is] confirming [the apostle-hood of
Mohammed] by whose hands [is the Book k],
[Then He addressed the Prophet:] and to warn [with the Quran, the people of Mecca] the capital
of cities and those round about her. Those [Muslims], who believe in the Next Life l, believe in this [Quran m], and they are constant in keeping up their prayers. |
91 a i.e. they
do not know God with true knowledge, and they do not esteem God as He should
be esteemed. 91 b i.e any book. 91 c From Mount Hor; i.e. Who
brought down the Tablets from the mountain on which God inscribed the Torah
to Moses, out of which light issued, because God – be glorified – wrote it
down with the pen of His might, so light issued from it; it is in fact a
light for any who accepts it and works according to its teachings. 91 d With which they are guided to their religion. 91 e That the Torah is only some papers on which the journeys
and wars of the Children of Israel were written. 91 f While you hide from Mohammed many things written in your
Torah: like the Tablets on which God wrote with the pen of His might, and
Moses brought down to his people. 91 g Who revealed the Torah to Moses and the Quran to me. 91 h i.e. forsake them; there will come a day when they will
be punished according to their plunging in the falsehood. 92 i Just as had We sent down the Torah to Moses. 92 j i.e. the Quran brings blessings to its followers so they
will increase day by day in number because of it, 92 k Including proofs and evidences to prove his truthfulness. 92 l i.e. they believe in the existence of spirits and the
next world. 92 m And they are certain about the second world to which they
will go following their death. |
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[And it was revealed about those who falsely claimed the
prophet-hood, like Musailamah and others:] [94] 93. But who can do more wrong than one who invents a lie
against God a, or who says: "I have been inspired [of God]"
when nothing [of that] has been inspired to him, and who says: "I shall reveal [a revelation] like [the
Quran] that God has revealed." [Then God – be glorified – explained about those of the
Children of Israel who in the past claimed the prophecy falsely:] If you [Mohammed] could only see c when the wrong-doers suffered the agonies of death and
the angels [of death] stretch forth their hands [to those of them who were
about to die on their death bed, saying to them]: "Get your souls out [of your bodies]; today you shall
be recompensed with the chastisement of humiliation; for that you said [lies]
against God [and words] other than the truth, and that you were arrogantly
proud over d [believing in] His signs [of
revelation.] [95] 94. Now [after your death] have you come to Us solitary e [naked] as did We create you at first [when you came out
of your mothers' wombs], and you have left behind you [in the World] all [the
wealth, mates and children f]
that We gave to you in deposit g,
and We see not with you those your intercessors h whom you claimed to be associates [of God] in your
opinion. Now is the bond between you severed, and [the intercession]
that you claimed [in the World] has failed you. |
93 a By claiming the prophet-hood or the apostle-hood. 93 c The condition of those who invented lies against God, by
claiming such claims. 93 d So that you say: "Had we willed, we could have said
like this Quran",
but in fact you do not say then anything of that. 94 e Without mates, children or dresses. 94 f Without benefiting of any of that. 94 g It means: you left the wealth and bore loads of sins, and
the others enjoyed the wealth that you left behind, while you are now taken
to account about it; so what a grief! 94 h Whom you claimed they would intercede for you. Nowadays, most of Muslims [Jews, Christians and others]
started to sin and commit crimes and say these sheikhs [sages and saints] are
our intercessors with God; so they consider the sheikhs, imams, [saints and
sages] and the graves of prophets as the intercessors according to their
claim; as did Quraish and the associaters among the Arab claim that the
angels would intercede for them before God; so God denied their words and
disproved their doctrines; so He – be glorified – said in the Quran 39: 44,
which means: (Say: "To God belongs exclusively the [right to
permit] intercession.) Moreover, God – be glorified – said in the Quran 21: 28,
which means: (And they intercede not [for anyone of people] except for
those whom [God] is well-pleased with, and they tremble in awe of His [glory
and might.]) In addition, God – be glorified – said in the Quran 74:
48, which means: (So the intercession of intercessors will never help them
[at that time.]) |
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[96] 95. God is the Cleaver of the grain and the seed a; He brings forth the living from the dead b, as is He the Bringer forth of the dead from the living c. Such d
is God [your Lord], how then can you be perverted e? [When God – be glorified – mentioned the grain and the
seed, he followed it by telling that with which the plant grows and become
more strong:] 96. [He is] the Cleaver of [the atom in the sun for] radiating
light f, and has appointed the night for
resting [of people g], and the sun and the moon for
reckoning h. That [precise cyclical system and
order] is the ordaining of [God] the All-Mighty, the All-Knowing [about the
needs of His servants.] [97] 97. It is He Who has appointed for you the stars,
that by them you might be guided i in the darkness of the land and the sea j. We have detailed k
the signs [of revelation] l
for a people who have knowledge m. [98] 98. And He it is Who formed you from one soul n, then a 'lodging' [in the womb o] and a 'deposition' [of the soul in the body p]; We have detailed the signs [of revelation] q for a people who understand. [99] 99. It is He Who sends down water r from the sky s,
and thereby t We bring forth every kind of
plant u, from which v
We bring forth the green vegetation w,
from whichx We bring forth the pact compounded grainy, and out of the palm-tree: from its spathe
[We bring forth] pendant clustering bunches [of dates] z, and gardens a a of vines, the olive and pomegranate: alike but non-identical [in fruit] bb: Look upon its fruit when it bears fruit, and upon its
ripening [when it ripens] c c. Surely, in these things, there are [indicative] signs for
a people that believe [in the existence of the Creator.] d d |
95 a While your idols cannot do that, so you have to worship
Him alone, but not to worship anyone apart from Him. It means: God cleaves the grain so that the plant comes
out of it, and cleaves the seed so that the tree or the palm-tree comes out
of it, after inserting the grain or the seed in the soil. 95 b i.e. He brings the living, growing and reproductive plant
from the dead land. 95 c Like the gum from the tree, the oil from the olive tree,
the fibers from the palm-tree, the pearl from a sea animal [: the oyster]
inside a shell, the musk from the gazelle, the ambergris from the whale, the
hair from the goat, the wool from the sheep, the camel hair from the camel,
the ivory from the elephant, the feather from the bird, the honey from the
bee, the milk from the cattle and the silk from the [silkworm] insect. 95 d Who created all these things is God. 95 e So how are you diverted from worshipping Him to worship
others apart from Him, while the one Who bestows all these bounties on you is
God not anyone else? 96 f The lamp of the earth is the sun, because it is the
origin of light and heat to the earth and the other planets; the indication
of this is His saying – be glorified – in the Quran 25: 61, which means: (Blessed be [the grace of God] Who has placed in heaven
[constructed] mansions, and in [heaven] has let [the sun be as] a lamp, and a
moon giving light [to people of Paradise.]) Therefore, it means: (the Cleaver of [the atom in the sun
for] radiating light) so that the night will be day because of the sunlight,
and so that the plant will grow and become stronger by the heat of the sun
and its rays. 96 g So that people will repose and sleep during it. 96 h With which you calculate your time, months and years;
because they move according to a precise cyclical system and order. 97 i To your way by night, during your travels. 97 j i.e. in the darkness of night when you are in the land
and the sea; so you let the stars be a sign to the direction to where you go. 97 k i.e. We have expounded. 97 l
Indicating the monotheism. 97 m So they will contemplate about Our creation. 98 n This has been explained in the interpretation of chapter
4: 1. 98 o Where the scanty semen lodges; this is indicated by His
saying – be glorified – in the Quran 22: 5, which means: (And We keep in the wombs whatever We want [to continue
living] to an appointed time [of birth.]) 98 p Where the soul will be as a deposition till the day of
his death, when he will get out of it and go to the world of souls. Actually, this expression is still in use by people, so
that you hear the one , afflicted by a disease or a
distress, says: "Lord, take your deposition!" by which he means:
his spirit. And you hear the one, who builds a small house, says: "This
house is sufficient for me till God takes His deposition!" So the meaning is: He formed you as a body and a spirit;
because, from the scanty semen which lodges in the womb, the body of man is
formed, then the 'deposition', which is the spirit, enters into it and so it
becomes a fetus. 98 q Indicating God's might and wisdom. 99 r Which is the rain. And I have explained about the formation of the rain and its falling on the earth, in my book The Universe and the Quran 99 s i.e. from the space, i.e. from the gaseous layers. 99 t i.e. by the rain water. 99 u i.e. the grain and seed. 99 v i.e. from the seed. 99 w i.e. a fresh soft green plant. 99 x i.e. from
that plant. 99 y Like the [wheat, barley and rice] ear, the sesame, the
corn and others. 99 z i.e. curling around the
date-palm. 99 a a Which We form by the water. 99 b b This will
be interpreted in the interpretation of the aya 141
of this soora. 99 c c i.e. look
at it from the start of its fruit to the end of its ripening: how different
conditions will pass on it concerning the color, the taste, the smell, the
size: small and large; to realize by this that it has a Creator Who created
it and a Wise One Who invented and formed it. 99 d d So they
will worship Him and will not associate anything with Him. |
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[100] 100. Yet they a attribute associates with God [by bidding of] the jinn b, though He created them [all] c; and they impute to Him sons and daughters d with no true fact e.
Glorified be He and highly exalted above [all the sons and
daughters] that they attribute [to Him.] [101] 101. The Originator of the heavens [: the planets] and the
earth! f How should there be any child for Him, seeing that He has
no wife, and He created all things [as males and females, so if He had had
any child, He would have told people about that] g, and is All-Aware of everything h? [102] 102. Therefore, that [Creator and Inventor of all these things]
is God your Lord; there is no god but He [alone] the Creator of everything i, so worship Him [but worship not others]; for He keeps
guard over all things. [103] 103. Sights perceive Him not j,
but He does perceive sights k,
and He is the Compassionate [about His servants], the Well-Aware [about His
creatures.] |
100 a i.e. the
associaters. 100 b i.e. they worship the associates, according to the commands
of devils. It means: the genie (or jinn) commanded the associaters to
ascribe associates to God, and they obeyed their command. 100 c i.e. God created all the associaters and the genie (or
the jinn); so how do they ascribe associates to the One Who created them? 100 d i.e. they invented for God the sons and the daughters,
falsely and by forging lies against Him. For Christians and Jews claimed He has sons: Christians
said: the Christ is the son of God, and Jews said: Ezra is the son of God;
and the associaters among the pagan Arab said: the angels are the daughters
of God. 100 e Such of their words are without certain knowledge, but
only claiming. 101 f i.e. the planets including the earth; He invented and
formed them, moved them in their orbits, spun them around their axes, so that
the day and night would issue, and He created various kinds of creatures:
animal and plant, and made all that as a provision for man, and He gave to
him knowledge and expression, and ratified with him the covenants and oaths,
that he should not associate anything with the Most Gracious in the worship,
but man broke the covenant, betrayed and worshipped the angels and idols, so
his consequence was the loss. 101 g in the Heavenly Books like the Torah, the Psalms, and the
Quran; but these [associaters and idolaters] in fact forge lies against God. 101 h Of His creatures, so that nothing of them may be hidden
from Him. 102 i i.e. the inanimate, the plant, animal and man. 103 j The "sight" is the eye of the soul, the plural is "sights". It means: Neither do souls see Him with their sights, nor
do bodies see Him with their eyes. 103 k i.e. He sees the sights as does He know the betrayal of
sights. ([God] knows the treachery of eyes, and [the evil
intentions] that the breasts [of men] conceal.) It means: God sees His creatures,
and they do not see Him. Some commentators claim that believers will see God on
Doomsday; they say this according to their understanding of His saying – be
glorified – in the Quran 75: 22-23, which means: (Some faces, on that day, will be radiant [with gladness
and delight.] Awaiting for their Lord’s [reward.]) I say: It is not meant by the word, in the aya, to look at God's face; but it indicates the waiting;
it means: he awaits for the reward of his deeds. The same is about His saying – be glorified – in the Quran
39: 68, which means: (And behold, they will be standing up, waiting [for
judgment and requital.]) It means: They will wait for the reward of their deeds. So this will be at the start of Doomsday, then believers
will enter Paradise and prosper there, when then it will be applicable to
them His saying – be glorified – in the Quran 88: 8-9, which means: ([Other] faces on that day shall be jocund, well-pleased [with Paradise as a
recompense] for their past endeavors [in the life of the World.]) Therefore, the word in the aya,
means: the waiting; the indication of this is His saying – be glorified – in
the Quran 7: 14 telling about Iblies: Satan: ([Iblies] said: "Give me
respite [and do not punish me] till the Day [of Doom
when] they will be sent forth [for judgment.]") So if their eyes saw Him, then Moses the son of Amram could see Him when his people deceived him, and he
said as in the Quran 7: 143, which means: ("My Lord, show me [Yourself], in order that I may
look at You." [God– be glorified] said:
"You will not see Me.") And if the sight saw Him, then His beloved servant
Mohammed could see Him when he was taken up to heaven in his spiritual night
journey. Therefore, anyone says and believes in such words, then he is a sinner. |
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[104] 104. Now have [remarkable] insights a come to you [people] from your Lord; then whoso sees [therewith, the way of the truth, b the advantage] will be for himself; and whoso is blind [to the way of the truth, c the punishment and evil consequences], will be against
himself, [Then say, Mohammed, to them: "I am not to be blamed
after this warning."] and I cannot protect [and save] you [from God's punishment
when it will come on you.] [105] 105. As such do We expound the revelations [of the Quran] in
many [ways] e: that they may say [to you, Mohammed]: "You studied
[the past heavenly scriptures, and compiled the Quran accordingly f]", and that We may explaing the
[Quran in the future] to men who know [the modern sciences.] h |
104 a Which are
the plural of insight, i.e. a sign and evidence which leads the man, who
thinks about it, to discern the truth from the falsehood, and the correct
from the wrong, and the guidance from the misguidance. 104 b and move along it (or work according to it) 104 c and deviates from it. 105 e In order that they may understand the revelations with
their minds. 105 f Some of the Arab said: Mohammed studied the Torah and
learned it from Jews, then he came to us and claimed
the prophet-hood. 105 g i.e. We may explain the ambiguous ayat
of the Quran. 105 h And in fact, this is the time with which God – be
glorified – promised us to explain the Quran interpretation to people by the
tongue of the Mahdi; because knowledge and science has increased in this
present time and reached its climax. Similar to this aya is another one in soora 75: 19, which means: (Then, [after a long period of
time] We will explain it [to people.]) i.e. We will explain the ambiguous ayat
and the puzzles of the Quran. |
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[The prophet – salam to him – started to advise the
associaters (or the idolaters) and to guide them to the way of the truth, and
to warn them of worshipping the idols, many times and so frequently; but they
did not listen to his words, neither did they obey his orders, and they in
fact started to invite him to worship the idols and encourage him to follow
their religion and the religion of their fathers, so that he might incline to
their idolatry by encouraging rather than rebuking; therefore, this aya was revealed:] [106] 106. [Mohammed,] follow [the way of monotheism] that is
inspired to you from your Lord a:
there is no god [in the universe] but He b: and turn away from the associaters [after having warned
them.] [107] 107. But had God willed [to guide them], they would not have
associated [others with Him] c,
We have not appointed you [Mohammed] as their protector d, nor are you a guardian over them e. |
106 a But don't follow the way of the associaters and idolaters
about their association program and idolatry, and don't listen to their words
when they praised their idols before you, and they claimed the idols profit them
and harm those who antagonize the idols. 106 b Who revealed to you, and sent
you with the message. 107 c But they do not deserve the guidance because they are
wrong-doers who wrong the rights of people and plunder the property of the
weak; therefore, forsake them after you have warned them. 107 d So that you want to protect them from the punishment, by
repeating your inviting them to believe. 107 e So that you may save them from the punishment when it
befalls them; it means: We have not made you a guardian over them, neither
have they made you any guardian over them. |
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[A Muslim disputed with an idolater or associater;
the associater was sacrificing his sacrificed
animal for the House of God at Mecca. The Muslim said: "God will not accept your sacrifice,
because you are an associater (or idolater.)" The associater said: "On
the contrary, it is you whose sacrifice will not be accepted, because you
disbelieve in our gods." The Muslim started to revile him and his idols; so the associater became angry and he reviled God. Therefore, this aya was
revealed:] [108] 108. [Believers] revile not the [associaters] who pray those
other than God a, lest they hasten to revile God,
according to their ignorance [of true facts]b; thus do We make the [righteous] work of each people seem
fair to themc, then they [after death] will return to their Lord, Who will
recount to them all that they did [and deal with them accordingly.] |
108 a i.e.
don't revile them in confrontation: face to face, because they are ignorant. 108 b It means: they will hasten to revile God with their rage,
without understanding or contemplating about their words, because they are
ignorant about the matter of the religion. 108 c i.e. We make the [righteous] work – like the
pilgrimage to the House of God at Mecca, sacrificing the sacrifice, giving
water to the pilgrims and other rites of the pilgrimage – seem fair to them; while Satan makes
the (evil) acts seem fair to them. Nowadays, there are so many ignorant men who transgress on
people, to mock and
ridicule them: they may transgress on a man with some mental
illness, so the mad man will start to revile God and the prophets, while they
laugh and mock at him; or they transgress on a man following a religion other
than their own religion, so they revile or beat him and he cannot defend
himself, so he will secretly revile God and the prophet while they do not
know. Therefore, anyone transgresses on the weak and the
mentally ill and is a cause of their disbelief while he knows that, he should
be humiliated and lashed twenty lashes, in order that he will not repeat that
again. |
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[Quraish tribesmen said: "Mohammed, if you want us to
believe you, then bring us a miracle as did Moses
and Salih do." Therefore, some of the Muslims said: "You will never
believe even if he brings to you the greatest miracle." So they started to swear solemnly that they will believe
if they see him bring an objective miracle; therefore, this aya was revealed:] [109] 109. The [idolaters] have sworn by God their most earnest
oaths: if a miracle comes to them they will surely believe in it [and will
not deny it.] Say [Mohammed, to them]: "Miracles are only from
God." a But can't you [Muslims] realize that when the [miracle] will
come they will not believe? b [110] 110. We shall turn about their [spiritual] hearts and their
sights c, even as they believed not in the [Quran] the first time [:
before the believing of the weak and poor men whom they despise], and We shall
leave them to wander blindly in their insolence. d |
109 a If God sees it useful to them, He will send it down; and
if he knows it will bring about their destruction, He will not send down any
miracle as do they demand. 109 b When they will see it, but they will say: "This is
only an obvious sorcery." 110 c With their doubt and perplexity. 110 d Because they said: "How can we believe in Mohammed,
while these poor men believed before us, so they will be the head and we the
tail!?" |
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[The Prophet – salam to him – invited the tribe of Quraish
to believe; and they said: "We will only believe you if you bring the angels
down from heaven to testify to us that you are truly the messenger of God, or
if you revive our fathers and they are resurrected and rise out of their
graves to testify to us that you truly are the messenger of God!" Therefore, this aya was
revealed:] [111] 111. But even [as do they suggest] if We had sent down the
angels to them [to tell them that you are God's messenger], and the dead had [after reviving them] spoken to them
[that Mohammed is God's messenger], and We had gathered together all [beasts from every side]
coming forth to them [and had spoken to them that you, Mohammed, are God's
messenger] – they would not have believed [in you, Mohammed, but they would
have said that they are bewitched] unless God so willed [: to guide them
aright.] Nevertheless, most of them are ignorant [of the final
consequences of miracles: that, after seeing the miracles, they will be
destroyed if they do not believe.] [112] 112. As such have We appointed to every prophet an enemy a – devils of men and geniesb;
inspiring to each other c
the tawdry words d, by way of deception. [Mohammed] if your Lord had willed, they would not have
done soe; then leave them alone with [the lies] that they invent
[against Us.] |
112 a In order that the message of the prophet will spread, and
his case will be broadcast and his teachings will be propagated. 112 b i.e. charlatans out of humans and charlatans out of
genies. 112 c i.e. the charlatans of genies inspire to the charlatans of
humans, and teach them the imposture and deception, by means of inspiring and
suggesting. 112 d i.e. they teach them the decorated words which deceive
people. 112 e And that is by sending down on them the plague or another
kind of destructive diseases and so He exterminate them altogether; but God –
be glorified – gives them respite and let them do their work for some wisdom
that you do not know. |
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[Then God – be glorified – started to encourage the
Prophet and He promised him that the unbelievers will listen to the Quran in
the future, even though they do not listen to it today; and that they will
scoop from its knowledge, even though they do not scoop today:] [113] 113. To such [interpretation of the Quran] will the hearts of
those incline [to listen to the Quran, in the future]: those who believe not
in the Next Life a:
they will be well-pleased with it [as a constitution]b, and will
gain c [from it] what they may gain. d |
113 a It means: the deniers of the 'sending of souls to the
afterlife': if they do not listen and yield to the Quran in the time of the
Prophet, they will listen to it in the time of the Mahdi when they will understand
its meaning and read its interpretation. 113 b Even though some of them do not accept it in the time of
the Prophet. 113 c Or scoop from its knowledge. 113 d In your time, O Mohammed. It
means: they will earn, scoop and gain much of its profuse knowledge. |
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[Quraish tribesmen said to the Prophet – salam to him:
"Aren't Jews the people of the Bible?" He said: "Yes." They said: "Wasn't the Torah revealed from God?" He said: "Yes." They said: "Then let us make some of the Jewish
scholars the arbiter between us and you, so if they acknowledge your prophecy
then we will believe in you; and if they do not acknowledge your prophecy, we
then will not believe!" Therefore, this aya was
revealed:] [114] 114.
[Say, Mohammed, to these
associaters:] Shall I take the [Jewish scholars], other than God, for
judge [to judge my prophet-hood], when He it is Who has sent to you [people, this]
Book [: the Quran], fully expounded [with evident proofs of my truthfulness]?
Those [Jewish scholars a]
to whom We gave the Book [: the Torah] know that this [Quran] has been
revealed [to you, Mohammed] from your Lord with the true [religion] b, so be not [O Mohammed] of those who doubt [about your
prophet-hood.] c |
114 a To whom
you want us to refer as the arbiter. 114 b Because of the evidences and proofs which prove the
truthfulness of Mohammed, and because it tells about the Torah statements,
stories and secrets which Mohammed did not know before, neither did other
Arabs; but the Jews do not believe in him because of their envy and being
proud over the Arab, and because they fear they may lose the leadership if
they believe. 114 c So that you may say: If I had been a prophet, then the
Arab, Jews and others would have believed in me. Moreover, you are not the
first prophet whom they deny and mocked; in fact many apostles before you
were denied and ridiculed but they forbore patiently until Our help came to
them; therefore, forbear patiently and don't lose patience. |
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[When the Muslims defeated the associaters or the idolaters,
this aya was revealed:] [115] 115. Your Lord's word [of promising you, Mohammed and the
believers with victory] has been fulfilled a
in truthfulness and justiceb. None can change His words [of promising His messengers
with victoryc]; He is the All-Hearing [of their words], the All-Knowing
[of their acts.] [116] 116. If you obey most of the [people] on earth [in their
opinions], they will lead you astray far from God's
way d [because] they only follow
surmise e and only they insist on lying. |
115 a By helping the Muslims against the disbelievers; i.e. the
victory with which He promised you, has now been fulfilled. So the 'word' here means the sentence. 115 b It means: His words are truthful, not disorganized and
not changeable; and they are fair including not any injustice. 115 c It means: none of people can, neither can any party alter
the word of God with which He promised His allies and messengers: to give
them victory, whatever large may the number of disbelievers be, and whatever
small may the number of believers be. 116 d Because they are associaters, and to each sect have their
doctrine of falsehood different from the other sect, while each one of them
invites you to his religion and his creed. 116 e About their creeds, without referring and holding fast
with any heavenly book. |
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[They said to the Prophet – salam to him: "You are misguided
astray from the way of the truth, because you disbelieve in our gods, and it
is we that are guided." Therefore, His saying – be glorified – in this aya was revealed:] [117] 117. [Mohammed,] it is your Lord That knows very well who goes
astray from His way, as does He know very well the rightly-guided.a |
117 a It means: The associaters (or idolaters) are misguided
away from the way of the truth, and moreover they do misguide people; and in
fact it is the Muslims that are the guided. |
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[One of the Muslims shot a gazelle with his arrow and
killed it, after he mentioned the name of God on it, then he slaughtered and cooked
it, and he invited another Muslim to eat with him. That Muslim had been a Jew then he converted and became
Muslim, so when he came to the banquet, and [the Muslim] gave him the food
and told him about the story of the gazelle and how he hunted it, the man
refused to eat of it, and he said: "It is not allowed to eat of it,
because it died before slaughtering it." The hunter said: "I mentioned the name of God on it
when I shot it with the arrow, then I also mentioned God' name on it when I
slaughtered it, so it is lawful." The man said: "I will not eat of it." Afterwards, the hunter told the Prophet about that;
therefore, God – be glorified – revealed this aya:] [118] 118. [Muslims,] eat of the [meat of the hunted animal a], on which God's name is mentioned, if [truly] you
believe in His revelations. [119] 119. Why should you not eat from that on which God's name is
mentioned b, seeing that [God] has expounded
for you [in the Quran] that which He has forbidden you [to eat], unless you
are constrained to it [by famine c]?
But surely, many [men] lead [others] astray with their
'vain desires and opinions', without any knowledge d; but your Lord, [Mohammed,] knows very well the
transgressors [on the religion e.] [120] 120. Forsake all sins: whether apparent or secret f; surely, the earners of sins g
shall be recompensed [with punishment] according to [the sins] that they
earn. [121] 121. But [O Muslims] eat not of that over which God's name has
not been pronounced [at the time of slaughtering or shooting]; it is
abomination h. The devils inspire their allies [: the associatersi] to
wrangle with you [about the dead animal]j;
if you obey them k,
indeed you are associaters [like them.] |
118 a Even though it dies before the slaughtering. 119 b At the time of its slaughtering. 119 c Then you are not blamed if you eat of it. 119 d Derived from any heavenly book. 119 e So they consider lawful and unlawful, according to their
vain desires. 120 f i.e. forsake the apparent
forbidden acts, which are the sins that man commits publicly before people;
and also avoid the secret forbidden acts, which are the acts that man commits
secretly, so that none of people may see him. 120 g By making unlawful the acts which God permits, or making
lawful the acts which God forbids. 121 h i.e. its eating is not allowed, and is out of the cattle
allowed to be eaten. 121 i by means of suggestion and deception. 121 j i.e. they say to you: "How do you eat of that which you
yourselves kill, and do you not eat of that which God kills, while the slain
by God is more worthy to be eaten than your slain is?" They mean by that
the 'dead animal', so that is their wrangling with Muslims. 121 k To eat the 'dead animal' and that which is dedicated to
anyone other than God. |
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[Then God gave a parable about the believer and the
disbeliever:] [122] 122. Can he who had been dead a, then We made him alive and gave to him a light b wherewith he started to move [as for to guide] people c, be like one in the depths of darkness from which he will
not come out? d As such were the deeds of unbelievers made fair-seeming to
them e. |
122 a 'Death' here implies the
humiliation, poverty and slavery; and 'life' implies the dignity, richness
and freedom. It means: Can he who was poor and abased, then We guided
him to the belief, so he believed and became free and dignified … 122 b Which is the light of the insight and guidance. 122 c And he received the light, worked righteousness and
called people to God. 122 d i.e. be like a disbeliever; the disbeliever is like the
dead buried in the grave, who hides in its darkness, does not hear, neither
does he see, nor is anyone benefited from him; moreover the dead will not get
out of that darkness. The meaning:
Will you consider the believer who benefits people with
his instructions like the disbeliever who harms people with his ignorance,
and who does not benefit anyone, just like the dead who is buried in the
grave and none is benefited by him? 122 e i.e. their fathers and grand-fathers made their acts of
falsehood fair-seeming to them. And the Devil or Satan too made their acts
fair-seeming to them. |
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[This aya was revealed
concerning the chiefs of Mecca, when they gathered in the House of Nadwa, and intended to design a plot against the prophet
as for to kill him:] [123] 123. And a
thus have We appointed in every city its chief criminals to plot therein
[against Our messenger to kill him], but they only plot against their own
souls b, and they perceive [that] not. [124] 124. And when there comes to them [: the chief criminals of
Mecca] a [scientific] miracle [: the Quran], c they say: "We will not believe [in the Quran nor in
the messenger] until we are given [some objective miracles] like that God's
messengers were given" [before d];
[Say, Mohammed, to them:] God knows best where to place His message. f There shall befall the criminals [towards the Messenger:
the chiefs g who plotted to kill the
messenger] humiliation h
before God [in the world of souls after their death], and grievous
chastisement [in the Next Life] because of their plotting [against Our
messenger and the believers.] [125] 125. Whomsoever God desires to guide i, He makes him rejoice in [accepting] the Islam j; whomsoever He desires to lead astray k, He makes his chest tight l, as if he were engaged in ascending in the sky m; so n God lays 'psychological illness' on those who believe not
[about the Next Life.] |
123 a i.e. as
have We appointed chiefs in Mecca to judge people with justice and to punish
the criminal, thus have We appointed in every city its chiefs. Then when We sent them Our apostle or messenger – for
guiding them to worship God alone and for warning them against worshipping
the idols – they became proud and tyrants over him, and they became the
criminals in that city and they made counsel among themselves to plot against
Our messenger as for to kill him. 123 b Because God guards him and Gabriel tells him about their
plotting to beware of them. 124 c Proving the truthfulness of Mohammed. 124 d Like the staff of Moses and the she-camel of Salih. 124 f i.e. God knows better about the advantage of His
servants, and about the miracle to which they yield and in which they
believe; and He knows best about the one who can carry out the task of the
message and forbear its difficulties and troubles. Therefore, if We had given
you an objective miracle like the staff of Moses and the she-camel of Salih, you would have denied it and would have said:
"This is only an obvious sorcery!" As had the people of Pharaoh
denied before you when they saw the staff, and as had the people of Salih denied when they saw the she-camel and they
hamstrung and slaughtered it, so We destroyed them according to their sins. So likewise you will also deny when you see the miracle
done, and so We have to destroy you, while in fact We don't want that, but We
want the religion of Islam to prevail and dominate all religions. 124 g mentioned in the previous aya. 124 h And disgrace. 125 i To the Islam, because of his kindness towards the poor
and the weak, and because of his good conduct. 125 j By letting him like the Islam, and by casting light in
his heart, so he will be guided and will convert and become
a Muslim. 125 k From the way of the truth, because of his wronging people
and his transgression on the weak, so He will cast on him a psychological
illness. 125 l Embarrassed: accepting not the invitation to the Islam,
and he does not listen to it. 125 m Because of his much embarrassment about it, and his
dejecting it. God gives such parable about the tightness of chest by
going up and up in the sky, because the oxygen will be less and less as man
goes up in the sky, where he will not find there oxygen sufficient for his
inhalation. Second: As man goes up in the sky, the external pressure
of air will be less than that on earth, and so the chest of man will be tight
and the respiration will be difficult for him. 125 n i.e. Similarly, like that psychological illness, God lays
'illness' on those who believe not [about the Next Life.] |
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[126] 126. This [Islam religion] is the way [leading] to your Lord a [O Mohammed], leading straight b; We have detailed the revelations for a people who receive
admonition. [Then God – be glorified – explained about the honor
before God, for those just mentioned who received the admonition:] [127] 127. Theirs is the 'abode of peace c ' with their Lord d,
and He is their Patron e
because of their [righteous] deeds. |
126 a The
meaning: Anyone taking this road, it will lead him to his Lord and to the
ethereal paradises in the higher heavens, to be in His neighborhood under the
Throne. 126 b Without crookedness or deviation from the truth as did
Jews deviate to the idol worship, and as did Christians deviate to worship
the Christ and his mother. 127 c i.e. the home of safety and security. 127 d In the spiritual paradises under the Throne. 127 e i.e. their Master Who takes care about them. |
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[128] 128. The day when He will gather them a together b,
[He will sayc]: "O you crowds of the jinn, many of humans
did you seduce." d And their adherents [: followers] from among mankind will
say e: "Our Lord, We enjoyed each
other f, and we reached our appointed
[hour of death] which You appointed for us. g " He h
will say: "Fire is your home i,
to dwell therein forever, save those whom God will [to pardon, after
chastising them.]" Surely, your Lord [O Mohammed] is Most Wise [in His acts,
and] All-Knowing [about His servants.]
[129] 129. j Thus We let some wrong-doers have power over others [:
the devils will enslave them in the world of souls after death], because of
that they are used to earn [of the wealth of people without right.] [Then it will be said to them:] [130] 130. "O you: crowds of the jinn
and humans! Did there not come to you any messengers out of yourselves,
relating to you My revelations, and warning you of the encounter of this your
day [of Judgment]?" They shall say: "We bear witness against ourselves k." The life of the World deceived them [with its wealth and
ornamentation.] And they bear witness against themselves that [in the life
of the World] they were ungrateful [to the bounties of God and disbelievers
in His apostles.] [131] 131. Such [warning] is [for them l], for your Lord never destroys [the people of] cities
wrongfully, while theyare unwarned m. |
128 a i.e. all
the jinn and humans. 128 b In the 'gathering-together' on Doomsday. 128 c To the devils among the jinn. 128 d And they will say: "Our father, Iblies
(: Satan) commanded us and we complied to his
command." Then He will ask the humans who followed the devils, and
did not believe in the messengers or apostles, and will say to them:
"Why didn't you believe in My apostles (or messengers) and follow them?" They will say: "Our Lord, we obeyed our masters and
chiefs, and they misled us from the [right] way." 128 e i.e. the followers of devils will say. 128 f About talking, sitting together and chatting; therefore,
we could not forsake our leaders whom we enjoyed their words; therefore, we
could not follow the messengers (: the apostles). Moreover, Our leaders
commanded us to oppose the messengers and drive them out of our land, so we
acted as did our leaders command us. 128 g It means: And you have given us respite so we remained
alive until our death appointment was due, and You did not punish us
immediately when we denied the apostles in order to know that the punishment
was because of our disbelieving them. This is confirmed by His saying – be glorified – in the
Quran 58: 8, which means: (And they say [to themselves]: "[If Mohammed was
truthful] why would not God punish us for our words [at once]?") They mean: Why shouldn't God
punish us immediately because of the bad words which we say about Mohammed
and the believers? 128 h i.e. God – be glorified. 128 i And destination. 129 j As did they enjoy the company of each other in the life
of the World, the devils will have control of them and enslave them in the
afterlife. 130 k About that; it is true we denied the apostles and we said
to them: "God has not revealed any revelation; you only are lying."
131 l Lest they should say, on the Day of Judgment: "No
warner came to warn us against the idolatry and wrong-doing." 131 m By any warner against the idolatry and wrong-doing. |
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[132] 132. [The prophets and apostles] will have [their] ranks according
to the work that [each one of] them did; your Lord [O Mohammed] is not
heedless of what these [associaters among your people] are doing. |
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[133] 133. Your Lord is Free from need [of the worship of His
servants], and is Full of mercy [so He sent the messengers: to bear
glad-tidings and to warn]. If He will, He can put you [people] away [with plagues,
earthquakes, storms or others], and let whomsoever [of the four human races
on the earth globe] He please to succeed after you, even as did He produce you from the seed of another people
[who existed before you, then died.] [134] 134. The [sending of souls to the Next Life, and the reward and punishment]
which you [unbelievers] are promised with, will [inevitably] come [at its due
time]; and you [unbelievers] cannot disable God [whatever you may
disobey and deny God, and defend your idols.] |
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[135] 135. Say: "My people, work according to your power
[against us a], for I [too] am working [to
convey the message of my Lord b],
thus will you come to know [in the future] to whom c will the final home [of Paradise] be; for it is the wrong-doersd who will
not be successful." |
135 a As much
as you can of the arrogance, denial and hurt. That is because your acts
against us will not avail you anything, and you
cannot stop our march, because God is with us and will help us against you. 135 b As has He commanded me, and so He will help me. 135 c To us or to you. 135 d Who wrong people and plunder their rights; the
wrong-doers in fact are you, associaters (and idolaters.) |
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[136] 136. They assign to God, out of what He produces of crops and
cattle, a portion; [and another portion, they assign for their idols]; and they say: "This [portion] is for God" – as do
they claim – "and this [portion] is for our associates a." So what [portion] is for their associates reaches not God;
and what [portion] is for God reaches their associatesb. Evil indeed is their judgment. [137] 137. c Thus the associates, of a large
number of associaters, made fair-seeming to them the killing of their own
children d; in order to let them fall into
destruction, and to confuse for them their [original] religion e. If your Lord [O Mohammed] willed [to guide them], they
would not have done thatf; so leave them and their lies [against God g.] [Then God – be glorified – told about another one of their
corrupt doctrines:] Such cattle i
and crops j are reserved [with us for the
idols]; none is to eat of them save whom we permit - according to their claim k – ; and cattle whose backs have been forbidden [for riding l], and cattle over which they mention not the name of God [at
the time of slaughtering it];m [all that being] a lie against
Him [; for they said: God has ordered us with that.] He will recompense them
[with punishment] according to their lies [which they invent against God.] [139] 139. And they say: What [fetus] is in the wombs of these cattle n is exclusively reserved [for eating] for our males, but
is unlawful for our wives [to eat that], and if it be dead [in the womb], then are they [men and
women] partners therein. He will recompense them [with punishment] for their
attribution; for He is All-Wise [in His acts, and] All-Knowing [about
their deeds.] [140] 140. Lost are they who slay their children foolishly [: their
daughters for fear of shame, and their sons as a sacrifice or a vow to
idols], without knowledge [about the consequences of affairs], and [who] forbid [to themselves the cattle like the 'Sa'iba', the 'Wasiela' and
others] which God has provided for them, inventing [lies] against God [by claiming that God ordered them
with that.] They indeed are misguided [away from the way of the truth]
and are not guided [to the correct way.] o |
136 a i.e.
their idols. 136 b i.e. if the portion of the idols is defective, they take some
out of the portion assigned to God, to complement what meat, vegetables and
others they need. While if the portion assigned to God is defective, they do
not add to it some of the portion of the idols, because as do they claim, the
idols do not agree about that. 137 c i.e. as do they assign to their idols a portion of the
cattle, thus do their associates among the jinn, make fair-seeming to the
associaters that they should kill their children. 137 d Some associaters vowed as a sacrifice to the idols that
he should slaughter his son or daughter as a sacrifice to the idols. While
Quraish tribesmen used to bury their daughters alive for the fear of the
dishonor. 137 e Because before that they had been following the religion
of Abraham, then the devils deceived them and changed their religion. 137 f But He let them to do their deeds because they are
wrong-doers. 137 g Because they will receive their punishment. 138 h i.e. the associaters and idolaters. 138 i i.e. the camel, cow, sheep and goat. 138 j i.e. the plant. 138 k i.e. they stated such statement according to their
desires without referring to any heavenly book, according to which they
depend concerning their program. 138 l Which are the Sa'iba, the Bahiera
and the Hamie. [See the interpretation of the aya 5: 103.] 138 m In fact the cattle are used for three advantages: è Either for its milk and wool, which are the
cow and the sheep – and they confined their milk for the service of the
idols; è Or for riding and carrying loads which are the
camel – and they prevented their riding except for serving the idols; è Or they are used for slaughtering for the
meat – and they mentioned the name of the idol at the time of slaughtering
them, and they did not mention the name of God. Moreover, God– be glorified
–explained that the associaters do not assign anything of them to God in
either of these three conditions. 139 n i.e. in the womb of the Sa'iba,
the Wasiela and the Bahiera.
[Refer to the interpretation of the aya 5: 103.] 140 o I say history tends to repeat itself, and nowadays some
of the Muslim sects started to do as did the pagan Arab do in the pre-Islam
period: like presenting the gifts and vows to the idols which were
regarded as symbols of the angels – and similarly nowadays, they present the
gifts and vows to the graves of the sheikhs and patrons and they consider
such graves as their symbols. In addition, they don't satisfy with this, but they kill
themselves and their children for the sake of Hussein the son of Ali – salam
to both of them – deeming that God – be glorified – is pleased with them
because of their acts, as also will Hussein intercede for them before God on
Judgment Day. So you see them – on the tenth day of the lunar month of
Muharram – injuring their heads with the swords, with the blood coming on
their faces, on their shoulders and on the shrouds which they wear; so you
see them in a disgusting and miserable condition; to the extent that many of
them may die on that day, while they think that they are doing the correct
thing. God says in the Quran 18: 103-104, which means: (Say: "Shall we tell you who will be the greatest
losers of [the reward of] their works?" [They are] those whose efforts
in the Worldly life will be lost, while they think that [by doing so] they do
good work.) |
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[141] 141. He it is Who produces gardens: trellised a and non-trellised b, and [He produces for you] the date-palm, and crops of
different food-produce c,
and the olive and the pomegranate d:
alike e and non-alike f. Eat of their fruit when they fructify, and pay the due
[zakat alms] thereof [to the poor and needy] upon the day of its harvest, and
do not waste [it g]; for God loves not the wasters
[and squanderers]. [142] 142. And [moreover, God has produced for you some] of the
cattle [: the camel for carrying loads] and [for making] 'mattresses, carpets
and bed- spreads' [from the wool of the sheep and the 'wabar'
or the hair of the camel.] Eat of the [meat of the cattle, and drink of their milk]
that God has provided [and made lawful] for you, but follow not the footsteps of Satan h; [because Satan] is a foe with
manifest enmity to you [so beware of him.] |
141 a i.e.
gardens with trellises, which are used as the support for vines. 141 b i.e. while other gardens are non-trellised. 141 c Which is the fruit with different taste, color, size,
kind and smell. 141 d Also have different fruit. 141 e It means: the fruit of the olive is like the fruit of the
date-palm: in shape, color and size; and as such is the pomegranate like the
crop in the adhering of the grains, because the grains of the pomegranate
adhere to each other as is the case in the maize or the corn for example. And
also because the pomegranate is also pressed for obtaining its juice which is
sour, while the olive is also pressed to obtain its olive oil which is clear
oil that is used for eating, cooking, frying meat and for many other
advantages. 141 f Neither in kind, nor in taste, because the olive has a
bitter taste, while the date is sweet in taste; so the similarity between
them is only in color and shape, because the olive drupe is exactly like the
date drupe, specially the Barban variety of the
date. 141 g By leaving it dispersed on the
ground; i.e. don't waste the crop and the fruit by neglecting and
disregarding it, so that fire may burn it, an insect may destroy it, water
may cover it or rain leading to its rotting and corruption. 142 h By forbidding anything of the cattle, or vowing some of
them to anyone else than God, or mentioning not the name of God on them at
the time of slaughtering. |
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[Then God – be glorified – explained about the number of
the cattle which were with Adam on the mountain, and then they came down to
the plain land together with Adam and Eve. Such animals were mentioned in summary in the Quran 39: 6,
which means: (And He sent down for you eight [heads] of the cattle in
[four] couples.) It means: eight heads: four males and four females; the
meaning of the word in Arabic is the mate: whether a male or a female. Then, in this aya,
God expounded that in details:] [143] 143. [God has brought down to you] eight mates [of the cattle,
from the mountain together with Adam and Eve]: of sheep two [: a male and a female], and of goats a two [: a male and a female.] Say [Mohammed b]:
"Has He forbidden [eating the meat of] the two males or the two females,
or the [fetus] which the wombs of the two females c contain? d Acquaint me with knowledge [derived from the heavenly
books] if you are truthful [in your claim that God has forbidden it in that booke.]" [144] 144. And of the camels two [: a male and a female], and of oxen
two [: a male and a female.] Say: "Has [God] forbidden [you] the two males or the
two females f,
or the [fetus] which the wombs of the two females contain? Or were you witnesses when God recommended you with this? g Then who does more wrong than one who invents a lie
against God to mislead people [from the way of the truth] without knowledge h? Surely, God does not guide [to the right way] the people
of wrong-doers. |
143 a The body
of which is covered with hair. 143 b To these associaters who forbid for themselves its riding
and the eating of its meat. 143 c i.e. the female sheep and the female goat. 143 d Which is it that God has forbidden the eating of their
meat: the meat of the males, or the females or the fetus which is in the womb
of the female? 143 e i.e. Tell me a true fact derived from a heavenly book
that God forbids such cattle in that book if you are truthful in your claim. 144 f i.e. the female camel and the cow. 144 g No, God did not recommend you with this, neither did He
forbid you from it, but you are forging lies against God. 144 h According to any heavenly book, but only according to his
own desires. |
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[145] 145. Say [O Mohammed, to these associaters]: "I do not
find, in what is revealed to me, anything forbidden to one who eats of the
[cattle] unless it be a carrion, or blood outpoured a, or the meat of swine b;
for it c is an 'abomination-disease', or
something – through disobedience – immolated, with delight to anyone else
than Godd. Yet whoso is forced by necessity, neither seeking [the
pleasure of eating], nor transgressing [the instructions of God e], then your Lord [O Mohammed] is All-Forgiving f, Most Mercifulg. [146] 146. To Jews We forbade every [animal] with undivided hoof [and
chews the cud.] h And of oxen and sheep forbade We to them the fat thereof
save what [fat] the backs of both do bear i,
or the rectum j, or what is mixed up with bone [:
it is not forbidden.] That [prohibition] We awarded them on account of their
'wrong-doing and transgression' k.
And [certainly] We are truthful [in that we have told you
of their transgression and rebellion against Moses their prophet. l] [147] 147. But if they [: these Jews] unbelieve
you [Mohammed, in that We have told you], say [to them]: "Your Lord has
a great mercy [so He gives you respite till another stated time], while His
might cannot be averted [at its due time] from [you:] the guilty
people." |
145 a Because
the blood, which is mixed with the meat and which cannot be removed, is
allowed. 145 b So these three items are definitely forbidden. 145 c i.e. these three forbidden things are a sort of
'abomination-disease', so avoid them. 145 d It means: the slaughtering of any of the cattle for
anyone apart from God, whether it be a sacrifice or
a vow, is forbidden and it is not allowed for eating. The vowing to anyone else than God is not allowed, whether
it is meat, foods, sweets, fruits or other than that. It means: Do not sacrifice the cattle for anyone other
than God, neither should you cheer with joy and
delight with any sacrifice to those other than God; because it is a
disobedience. 145 e But the starvation obliges him to eat some of these
forbidden foods. 145 f To the obliged. 145 g To the hungry. 146 h Which are the camel, the rabbit and the coney [: the shaphan or the
rock badger or the rock hyrax] ; in addition, the
pig or swine is also forbidden for them. 146 i Which is the fat meat. 146 j i.e. the fat included in the rectum is not forbidden. 146 k And their disobedience of the command of their Lord. 146 l Therefore, don't pay attention to their denial. However, this is about the forbidding of some animals and
the fat for Jews: For it is written in the Book of Deuteronomy, chapter 14:
7-8 "However, of those that chew the cud or that have a
split hoof completely divided you may not eat the camel, the rabbit or the coney*. Although
they chew the cud, they do not have a split hoof; they are ceremonially
unclean for you. The pig is also unclean; although it has a split hoof, it
does not chew the cud. You are not to eat their meat or touch their
carcasses." *
Which is the shaphan (or the rock badger or the
rock hyrax.) While about the prohibition of the fat for them: it is
written in the Book of Levites, chapter 7: 22-24 "The Lord said to Moses, "Say to the Israelites: `Do not eat any of the fat of
cattle, sheep or goats. The fat of an animal found dead or torn by wild animals
may be used for any other purpose, but you must not eat it." |
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[Then God – be glorified – told about the words of the
pagan Arab: the idolaters, when the Prophet invited them to believe, and
forbade them from worshipping the idols:] [148] 148. Those who associate [with God] say [to you, Mohammed]:
"Had God willed, we should not have associated [with Him], neither
should our fathers, nor should we have forbidden anything." a As such did those before them deny till they tasted Our
might. b Say [Mohammed to these associaters]: "Have you any
knowledge [derived from any heavenly book proving your claim] to bring forth
to us? [Actually] you [merely] follow [in your beliefs]
conjecture and you only insist on your lies." c [149] 149. Say: "To God belongs the conclusive argument d; for had He e
willed He could have guided you all." f [150] 150. Say: "Come, bring your witnesses who bear witness
that God forbade [all] this [cattle and crops g.] If they give witness, be not attendant with them [O
Mohammed] h, nor follow [any of] the desires
of those who deny Our revelations i,
those who believe not in the Next Life j and hold others equal with their Lord k. |
148 a It means:
Had God commanded us to abandon worshipping the angels, we should have
abandoned it; and had He made lawful to us the eating of the Sa'iba, the Wasiela and the Bahiera, we should have eaten the meat [of such cattle],
but God forbade their meat to us; therefore, we forbade them also; and God
loves the angels, and He brought them close to Him and commanded us to
sanctify them so we glorified and sanctified them; in order that they should
intercede for us before God. 148 b It implies: As have they denied you, as such had those
before them denied. 148 c This has been interpreted in the aya
116 in this soora. As did Quraish tribe say about the angels.
(They worship, apart from God, that which [can] neither
hurt nor profit them, and they say: "These [idols] are our intercessors
with God!") So God – be glorified – denied their claim [about the
intercession], and said in the Quran 39: 44, which means: (Say: "To God belongs exclusively the [right to
permit] intercession: To Him belongs the kingdom of
the heavens and the earth.") I [the interpreter of the Quran and the Bible] say: Those,
whom you pray apart from God and visit their graves, they don't hear your
prayer, neither do they know about your visiting, because they went to
Paradise in the high heavens under the Throne, and nothing remained in the
graves, but only the decayed corpses which neither hear
nor see. The indication of this is His saying in the Quran 3: 169,
which means: (Think not of those who are slain in the way of God as
dead. Not so, but they are living, in the neighborhood of their
Lord [in the ethereal paradises], having their provision [of the fruit of
these paradises, and drinking from their rivers.]) It means: In His neighborhood in the paradises or gardens,
having their provision; i.e. they eat of the fruit of Paradise. While bodies are useless, because they don't hear, neither
do they see nor do they understand; but bodies will disperse and become dust. As such Quraish asked their needs from the angels, because
they thought the angels are the daughters of God; therefore, His saying in
the Quran 35: 14 was revealed, which means: (If you [associaters] pray them [: the angels, to remove
your distress], they hear not your prayer [because they are in the ethereal
heavens faraway from you], and if they [: those angels present on earth] hear they
cannot grant it you [because they do not do anything without God’s command.] On the Day of Judgment they will disown your associating
[them with God.]) 149 d Against you, concerning the correctness of my words and
the wrongness of your words; this 'conclusive argument' is the present
heavenly books including the Torah, in which God prohibited the worshipping
of the angels that are in the heavens, and the humans and jinns
that are on earth, and all creatures: the inanimate, plant, animal, man and
even the animals under the water [surface.] Afterwards, the Quran came to
confirm this. Moreover the cattle which you forbid eating; in fact God
did not forbid in the Torah or in the Quran, but you only follow that
according to your desires and only you imitate your fathers. 149 e God – be glorified. 149 f But you don't deserve the guidance because you are
wrong-doers: you wrong the needy and plunder the rights of the weak. 150 g Which you yourselves forbid. 150 h Because they have a bad intention and design against you. 150 i If they invite you to any of their desires. 150 j i.e. they do not believe in the existence of spirits, the
sending of souls to the Next Life following death, and the Judgment. 150 k And so they join or associate these equals with their
Lord. |
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[151] 151. Say [O Mohammed, to these associaters and idolaters:]
"Come, I will recite to you what your Lord has forbidden you [in the
Book]: that you associate not anything a with Him, and that you do good to parents, and that you slay not your children because of penury b – We provide for you and for them c, and that you come not near to adultery d whether open or concealed. e And that you kill not the [living] person, which God did
forbid save by right. f This [statement] He has commanded you; haply you will
understand g. [152] 152. And approach not the wealth of the orphan [with betrayal]
but only in the fairer [way] h,
till he reaches maturity i.
Give full weight and full measure, with justice [: without
any defect.] We task not any soul j
more than its capacity k.
And when you [people] pronounce [a witness or a judicial
decision l], then be just m, eventhough he n is a kinsman; and fulfill the covenant of God [that you covenant with anybodyo.]
That [statement] He has commanded you with p; so that you may receive admonition. [153] 153. Surely, this [religion of the Islam q] is My 'standard and straight' way; therefore do you
[men] follow it, but [in the future] follow not
other ways [of falsehood], lest you should be parted from His way [because of
the plighting and designing of the associaters of the other ways.] s This [warning] He t
has commanded you with; haply you will ward off [their plights and
wickedness.] |
151 a nor any
creature, so you should not worship the angels, nor the idols, nor anything
else, but you should exclusively worship God alone. 151 b Which is the extreme poverty; because some of the Arab were
very savage, so that if one of them sees a precious thing by the hand of some
of the Arab sons, he will kill him and take the property that he has. To the extent that someone of them saw a young man wearing
a precious garment, and when he was alone with him, he killed him and took
that garment and wore it. Then after some time, the father of the slain saw
him wearing the garment of his son, so he said to him: "How did you get
this garment? He said: "I killed a young man wearing it, and I
plundered it after I killed the boy!" He said: "By what weapon did you kill him?" He said: "By this sword of
mine." While those who killed their children because of the
poverty which they suffer, they killed the fetus; i.e. they aborted the fetus
from his mother's womb, lest his children should not increase in number. This is not surprising, because nowadays a large number of
people kill their children by this way; while this is not allowed and the
doer is a sinner before God. 151 c i.e. no need that you kill each other for the money; work
and strive throughout the earth to get provision, and We provide for you and
your children. 151 d i.e. approach not the prostitutes with adultery. 151 e i.e. whether publicly or secretly. 151 f It means: Don't kill each other because of the enmity,
hatred, for the money or for any other reason, save only for judicial
retaliation, which is carried out by the Muslim governor. 151 g And refrain from such savage manners of conduct. 152 h
i.e. Do not dispose in the wealth of the orphan, except only by the fair way:
that is by exploiting his wealth in trade or industry in order that his
wealth may increase and he may gain by that: so if you gain, he will have the quarter and the rest will
be for you; but if you lose, the loss will be for you and nothing of the loss
will be for the orphan. Anyhow, the guardian should preserve and protect the
wealth of the orphan. 152 i And then he should give him the money, and bring two
witnesses for delivering his money to him. 152 j For growing the wealth of the orphan, and for the
measuring and weighing. 152 k But only what he can do. 152 l Between two opponents. 152 m With your words, witnesses and judicial decisions. 152 n i.e. even though the convicted is one of your kindred. 152 o And don't break your covenant. There is another aya, similar to
this aya, in the Quran 16: 91, which means: ([O Muslims,] fulfill God's covenant when you have entered
into it.) 152 p So hold fast with it. 153 q With which I have commanded you, and to which I have
guided you. 153 s It means: In the future, the Muslim nation will divide
and deviate from the 'standard and straight' way; because the ways and
programs of the falsehood [of your enemies] will work for dividing you, so
their propaganda will influence you and their plights will inflict you; so it
will lead to your dispersion away from His way. 153 t i.e. God – be glorified. These [commandments just mentioned in these three ayat], are ten commandments, that God – be glorified –
commanded us to observe and carry out; so anyone works according to these
commandments, and does not disobey any of them, then he will be one of the
people of Paradise. These commandments are: 1- Associate not anything with Him. 2- Do good to parents. 3- Slay not your children because of penury. 4- Come not near to adultery. 5- Kill not the [living] person, which God did forbid. 6- Approach not the wealth of the orphan [with betrayal.] 7- Give full weight and full measure. 8- When you [people] pronounce [a witness or a judicial
decision], then be just. 9- Fulfill the covenant of God. 10- This [religion of the Islam] is My 'standard and
straight' way; therefore do you [men] follow it. |
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[154] 154. Then We gave the Scripture to Moses, [and Joshua wrote it
down on the parchment till the Book was] completeda to
[Joshua] who did good [to his people, following the death of Moses and Aaron] b, and [the Book was] an explanation of all things [: the lawful
and the unlawful], a guidance and a mercy [to the Children of Israel]; that
they might believe in the meeting with their Lord [in the Next Life.] |
154 a The first
thing Moses brought was the Torah, which is the Ten Words written on two
tablets of stone, then many miscellaneous statements and religious laws were
gradually and sporadically revealed to him. Moses used to give them to Joshua to write them on the
parchment. The meaning of the aya: Then We
revealed to Moses miscellaneous religious statements until the Book was
completed. 154 b Joshua the son of Jephunneh, the regent of Moses; he did good
work to his people: when he lead them to conquer the Holy Land, following the
death of Moses and Aaron, and his people under his leadership were victorious
on their enemies; then he admonished and rebuked them when they married
foreign women and idolatresses, and they inclined to worship the idols, so
the admonition influenced them and they refrained from the worship of idols
during his life. |
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[155] 155. And this [Quran] is a blessed Book [: that will increase,
in the future, by explanation and interpretation and by the knowledge that
will issue from it], which We have revealed [to Mohammed]; so follow it [by
working according to its statements] and ward off [contradicting it]; that
you may find mercy [in the Next Life.] [156] 156. [We have sent down the Quran to you: the Arab] lest you
should say: "The Scripture had been brought down only upon two sects
before us a, and we were indeed heedless of studying
these [scriptures and religionsb]" [157] 157. Or lest you [people of Mecca] should say: "Had the
Scripture been sent down upon us, we would surely have been more rightly
guided than [Jews and Christians] are." Now, the [Quran] has come to you: as indicative evidence c from your Lord d,
guidance e and mercy f. Then who do more wrong than one who denies the revelations
of God [in the Quran] and turns away from them? We will requite those who turn
away from Our revelations with a most grievous punishment for that they used
to turn away [from the Quran and from the messenger.] |
156 a The Torah
which had been sent down upon Jews and the Gospel which had been sent down
upon Christians. 156 b Because firstly we were busy by obtaining the means of
our livelihood, and secondly because their languages are different from our
own language. 157 c i.e. the Quran is an indicative
evidence to anyone seeking after distinguishing the truth from the falsehood. 157 d So you have no excuse after sending it down. 157 e For anyone receives its guidance. 157 f To its followers. |
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[Quraish tribesmen said to the Prophet – salam to him:
"We will not believe in you unless you bring down to us the angels from
heaven to testify that you are the messenger of God, or your Lord comes to
testify that, or you split the moon into two halves and we see it with our
own eyes, and then we will believe in you." Therefore, this aya was
revealed:]
[158] 158. Do they look for the angels to come to them [to testify to
them about the authenticity of your prophecy a], or that your Lord [Himself] should come [to testify
that b,] or that one of your Lord's
portents [: the division of the moon into two halves c] should come? On the day [that] one of your Lord's portents will come,
it shall not profit a soul to believe [at that time] that never believed
before [the occurrence of that portent], or earned some good by his beliefd.
Say [Mohammed to these associaters and idolaters]:
"Wait you [for the occurrence of that portent; for] we [too] are waiting
[for your death in order that We will punish you in the world of soulse]." |
158 a And that they will then believe. 158 b As do they suggest to you. 158 c Which is one of the portents of the approach of Doomsday. 158 d It means: If his deeds are not righteous, and he wants to
repent from his wickedness and work righteousness at that time, then his
repentance will not be accepted. 158 e So which one of us has his death appointment closer in
time? |
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[When the dispute extended between the prophet and the
Christians, this aya was revealed:] [159] 159. As for those who have made divisions in their religion a and become many sects b,
you [Mohammed] are not responsible at all about them c. The matter of their [guidance] is up to Godd,
Who will tell e them [on Doomsday] what they used
to do. |
159 a Because
of their discord. 159 b With different doctrines and opinions. 159 c And about their work, so that you extend the talking with
them and you want to guide them. 159 d If He pleases, He will guide them; and if He does not
like, He will leave them with their disbelief. 159 e Every expression in the Quran: íõäóÈøöÆõåõã i.e. tell or inform or
acquaint them; such expression indicates the rebuking; so it is special for
disbelievers and the guilty; because disbelievers and associaters will not be
judged, but they will go into Hell without judgment; only the angels will
inform or tell them about their crimes and disbelief in order to rebuke and
censure them. |
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[Then God – be glorified – addressed the Muslims:] [160] 160. Whoso [of you, Muslims] does a good deed shall have ten
times as much [in this life of the World, and seven hundred times the like of
it in the Next Life;]; but whoso does an evil deed, shall
be requited only with the like of it; and they shall not be wronged [by
having any punishment more than what they deserve.] |
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[161] 161. Say [Mohammed, to your people]: "As for me, my Lord
has guided me to a 'standard and straight' path a: the religion of [messengers who were] guardians [on their
followers] b; the religious way of Abraham [the monotheist, who was]
exclusively devoted [to God]; and was not one of the associaters." [162] 162. Say: "My prayers, my devotion c, my living and my dying d – all belongs to God, the Lord
of the worlds." [163] 163. "He has no associate. That is what I am commandede;
and I am the first one to 'admit this and submit myself' [to God
alone.]" |
161 a Without any deviation from the
truth, as did Jews and Christians deviate: so they changed and made
alterations in their religion. 161 b Similar to this aya is another
one in the Quran 98: 5, which means: (Such [religion] is the religion of the [apostles who
were] guardians [on their peoples.]) 162 c i.e. my worship. 162 d It means: my prayers and my devotion is to Him as
worship; and my living and my dying is to Him as ownership. 163 e i.e. I am commanded to worship Him alone, without any
associate. |
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[When they invited the Prophet to worship the idols, His
saying – be glorified – was revealed:] [164] 164. Say: "Shall I seek after a lord other than God, the
while He is Lord of all things!? Each soul does not earn [the sin] but only [its punishment
will be] against itself, nor shall any laden [soul] bear the load of [sins of] another a. Then to your Lord will your return be b, and He will tell you about that wherein you disagreed c." [165] 165. It is He d Who has made you successors
of [those people before you in] the earth e,
and raised some of you above others in rank f, that He may try you g
concerning what [possession, bounty and prosperity] He has given you h; indeed, your Lord [O Mohammed] is Swift at punishment i, and He – indeed – is Most Forgiving j, [and] Most Merciful k. |
164 a i.e. none
will be punished for the sin of others. 164 b It means: Following death, your return will be to the
world of souls, when He will punish you according to your sins. 164 c Concerning your religion and your worshipping those else
than God. 165 d i.e. God. 165 e i.e. He has made you succeed those people that were
before you: when He caused their death and formed you after them, making you inherit their land and homes. 165 f In the life of the World, with the possession, women,
children and knowledge: by giving some of you more than others. 165 g i.e. to test and examine you. 165 h To see whether you will be grateful for these bounties or
you will be ungrateful. 165 i For wrong-doers. 165 j To those who repent. 165 k To those who regret. |
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By God's
help, the interpretation of the soora 6 of the Quran is completed; So
(praise be to God: Lord of the worlds.) |
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[1] ÈÓã Çááå ÇáÑÍãä ÇáÑÍíã
[2] 1. ÇáúÍóãúÏõ áöáøåö ÇáøóÐöí ÎóáóÞó ÇáÓøóãóÇæóÇÊö æóÇáÃóÑúÖó æóÌóÚóáó ÇáÙøõáõãóÇÊö æóÇáäøõæÑó Ëõãøó ÇáøóÐöíäó ßóÝóÑõæÇú ÈöÑóÈøöåöã íóÚúÏöáõæäó
[3] 2. åõæó ÇáøóÐöí ÎóáóÞóßõã ãøöä Øöíäò Ëõãøó ÞóÖóì ÃóÌóáÇð æóÃóÌóáñ ãøõÓãøðì ÚöäÏóåõ Ëõãøó ÃóäÊõãú ÊóãúÊóÑõæäó
[4] 3. æóåõæó Çááøåõ Ýöí ÇáÓøóãóÇæóÇÊö æóÝöí ÇáÃóÑúÖö íóÚúáóãõ ÓöÑøóßõãú æóÌóåÑóßõãú æóíóÚúáóãõ ãóÇ ÊóßúÓöÈõæäó
[5] 4. æóãóÇ ÊóÃúÊöíåöã ãøöäú ÂíóÉò ãøöäú ÂíóÇÊö ÑóÈøöåöãú ÅöáÇøó ßóÇäõæÇú ÚóäúåóÇ ãõÚúÑöÖöíäó
[6] 5. ÝóÞóÏú ßóÐøóÈõæÇú ÈöÇáúÍóÞøö áóãøóÇ ÌóÇÁåõãú ÝóÓóæúÝó íóÃúÊöíåöãú ÃóäÈóÇÁ ãóÇ ßóÇäõæÇú Èöåö íóÓúÊóåúÒöÄõæäó
[7] 6. Ãóáóãú íóÑóæúÇú ßóãú ÃóåúáóßúäóÇ ãöä ÞóÈúáöåöã ãøöä ÞóÑúäò ãøóßøóäøóÇåõãú Ýöí ÇáÃóÑúÖö ãóÇ áóãú äõãóßøöä áøóßõãú æóÃóÑúÓóáúäóÇ ÇáÓøóãóÇÁ Úóáóíúåöã ãøöÏúÑóÇÑðÇ æóÌóÚóáúäóÇ ÇáÃóäúåóÇÑó ÊóÌúÑöí ãöä ÊóÍúÊöåöãú ÝóÃóåúáóßúäóÇåõã ÈöÐõäõæÈöåöãú æóÃóäúÔóÃúäóÇ ãöä ÈóÚúÏöåöãú ÞóÑúäðÇ ÂÎóÑöíäó
[8] 7. æóáóæú äóÒøóáúäóÇ Úóáóíúßó ßöÊóÇÈðÇ Ýöí ÞöÑúØóÇÓò ÝóáóãóÓõæåõ ÈöÃóíúÏöíåöãú áóÞóÇáó ÇáøóÐöíäó ßóÝóÑõæÇú Åöäú åóÜÐóÇ ÅöáÇøó ÓöÍúÑñ ãøõÈöíäñ
[9] 8. æóÞóÇáõæÇú áóæúáÇ ÃõäÒöáó Úóáóíúåö ãóáóßñ æóáóæú ÃóäÒóáúäóÇ ãóáóßðÇ áøóÞõÖöíó ÇáÃãúÑõ Ëõãøó áÇó íõäÙóÑõæäó
[10] 9. æóáóæú ÌóÚóáúäóÇåõ ãóáóßðÇ áøóÌóÚóáúäóÇåõ ÑóÌõáÇð æóáóáóÈóÓúäóÇ Úóáóíúåöã ãøóÇ íóáúÈöÓõæäó
[11] 10. æóáóÞóÏö ÇÓúÊõåúÒöìÁó ÈöÑõÓõáò ãøöä ÞóÈúáößó ÝóÍóÇÞó ÈöÇáøóÐöíäó ÓóÎöÑõæÇú ãöäúåõã ãøóÇ ßóÇäõæÇú Èöåö íóÓúÊóåúÒöÄõæäó
[12] 11. Þõáú ÓöíÑõæÇú Ýöí ÇáÃóÑúÖö Ëõãøó ÇäÙõÑõæÇú ßóíúÝó ßóÇäó ÚóÇÞöÈóÉõ ÇáúãõßóÐøöÈöíäó
[13] 12. Þõá áøöãóä ãøóÇ Ýöí ÇáÓøóãóÇæóÇÊö æóÇáÃóÑúÖö Þõá áöáøåö ßóÊóÈó Úóáóì äóÝúÓöåö ÇáÑøóÍúãóÉó áóíóÌúãóÚóäøóßõãú Åöáóì íóæúãö ÇáúÞöíóÇãóÉö áÇó ÑóíúÈó Ýöíåö ÇáøóÐöíäó ÎóÓöÑõæÇú ÃóäÝõÓóåõãú Ýóåõãú áÇó íõÄúãöäõæäó
[14] 13. æóáóåõ ãóÇ Óóßóäó Ýöí Çááøóíúáö æóÇáäøóåóÇÑö æóåõæó ÇáÓøóãöíÚõ ÇáúÚóáöíãõ
[15] 14. Þõáú ÃóÛóíúÑó Çááøåö ÃóÊøóÎöÐõ æóáöíøðÇ ÝóÇØöÑö ÇáÓøóãóÇæóÇÊö æóÇáÃóÑúÖö æóåõæó íõØúÚöãõ æóáÇó íõØúÚóãõ Þõáú Åöäøöíó ÃõãöÑúÊõ Ãóäú Ãóßõæäó Ãóæøóáó ãóäú ÃóÓúáóãó æóáÇó Êóßõæäóäøó ãöäó ÇáúãõÔúÑößóíäó
[16] 15. Þõáú Åöäøöíó ÃóÎóÇÝõ Åöäú ÚóÕóíúÊõ ÑóÈøöí ÚóÐóÇÈó íóæúãò ÚóÙöíãò
[17] 16. ãøóä íõÕúÑóÝú Úóäúåõ íóæúãóÆöÐò ÝóÞóÏú ÑóÍöãóåõ æóÐóáößó ÇáúÝóæúÒõ ÇáúãõÈöíäõ
[18] 17. æóÅöä íóãúÓóÓúßó Çááøåõ ÈöÖõÑøò ÝóáÇó ßóÇÔöÝó áóåõ ÅöáÇøó åõæó æóÅöä íóãúÓóÓúßó ÈöÎóíúÑò Ýóåõæó Úóáóì ßõáøö ÔóíúÁò ÞóÏõíÑñ
[19] 18. æóåõæó ÇáúÞóÇåöÑõ ÝóæúÞó ÚöÈóÇÏöåö æóåõæó ÇáúÍóßöíãõ ÇáúÎóÈöíÑõ
[20] 19. Þõáú Ãóíøõ ÔóíúÁò ÃóßúÈóÑõ ÔóåóÇÏÉð Þõáö Çááøåö ÔóåöíÏñ Èöíúäöí æóÈóíúäóßõãú æóÃõæÍöíó Åöáóíøó åóÐóÇ ÇáúÞõÑúÂäõ áÃõäÐöÑóßõã Èöåö æóãóä ÈóáóÛó ÃóÆöäøóßõãú áóÊóÔúåóÏõæäó Ãóäøó ãóÚó Çááøåö ÂáöåóÉð ÃõÎúÑóì Þõá áÇøó ÃóÔúåóÏõ Þõáú ÅöäøóãóÇ åõæó ÅöáóÜåñ æóÇÍöÏñ æóÅöäøóäöí ÈóÑöíÁñ ãøöãøóÇ ÊõÔúÑößõæäó
[21] 20. ÇáøóÐöíäó ÂÊóíúäóÇåõãõ ÇáúßöÊóÇÈó íóÚúÑöÝõæäóåõ ßóãóÇ íóÚúÑöÝõæäó ÃóÈúäóÇÁåõãõ ÇáøóÐöíäó ÎóÓöÑõæÇú ÃóäÝõÓóåõãú Ýóåõãú áÇó íõÄúãöäõæäó
[22] 21. æóãóäú ÃóÙúáóãõ ãöãøóäö ÇÝúÊóÑóì Úóáóì Çááøåö ßóÐöÈðÇ Ãóæú ßóÐøóÈó ÈöÂíóÇÊöåö Åöäøóåõ áÇó íõÝúáöÍõ ÇáÙøóÇáöãõæäó
[23] 22. æóíóæúãó äóÍúÔõÑõåõãú ÌóãöíÚðÇ Ëõãøó äóÞõæáõ áöáøóÐöíäó ÃóÔúÑóßõæÇú Ãóíúäó ÔõÑóßóÂÄõßõãõ ÇáøóÐöíäó ßõäÊõãú ÊóÒúÚõãõæäó
[24] 23. Ëõãøó áóãú Êóßõä ÝöÊúäóÊõåõãú ÅöáÇøó Ãóä ÞóÇáõæÇú æóÇááøåö ÑóÈøöäóÇ ãóÇ ßõäøóÇ ãõÔúÑößöíäó
[25] 24. ÇäÙõÑú ßóíúÝó ßóÐóÈõæÇú Úóáóì ÃóäÝõÓöåöãú æóÖóáøó Úóäúåõã ãøóÇ ßóÇäõæÇú íóÝúÊóÑõæäó
[26] 25. æóãöäúåõã ãøóä íóÓúÊóãöÚõ Åöáóíúßó æóÌóÚóáúäóÇ Úóáóì ÞõáõæÈöåöãú ÃóßöäøóÉð Ãóä íóÝúÞóåõæåõ æóÝöí ÂÐóÇäöåöãú æóÞúÑðÇ æóÅöä íóÑóæúÇú ßõáøó ÂíóÉò áÇøó íõÄúãöäõæÇú ÈöåóÇ ÍóÊøóì ÅöÐóÇ ÌóÂÄõæßó íõÌóÇÏöáõæäóßó íóÞõæáõ ÇáøóÐöíäó ßóÝóÑõæÇú Åöäú åóÐó ÅöáÇøó ÃóÓóÇØöíÑõ ÇáÃóæøóáöíäó
[27] 26. æóåõãú íóäúåóæúäó Úóäúåõ æóíóäúÃóæúäó Úóäúåõ æóÅöä íõåúáößõæäó ÅöáÇøó ÃóäÝõÓóåõãú æóãóÇ íóÔúÚõÑõæäó
[28] 27. æóáóæú ÊóÑóìó ÅöÐú æõÞöÝõæÇú Úóáóì ÇáäøóÇÑö ÝóÞóÇáõæÇú íóÇ áóíúÊóäóÇ äõÑóÏøõ æóáÇó äõßóÐøöÈó ÈöÂíóÇÊö ÑóÈøöäóÇ æóäóßõæäó ãöäó ÇáúãõÄúãöäöíäó
[29] 28. Èóáú ÈóÏóÇ áóåõã ãøóÇ ßóÇäõæÇú íõÎúÝõæäó ãöä ÞóÈúáõ æóáóæú ÑõÏøõæÇú áóÚóÇÏõæÇú áöãóÇ äõåõæÇú Úóäúåõ æóÅöäøóåõãú áóßóÇÐöÈõæäó
[30] 29. æóÞóÇáõæÇú Åöäú åöíó ÅöáÇøó ÍóíóÇÊõäóÇ ÇáÏøõäúíóÇ æóãóÇ äóÍúäõ ÈöãóÈúÚõæËöíäó
[31] 30. æóáóæú ÊóÑóì ÅöÐú æõÞöÝõæÇú Úóáóì ÑóÈøöåöãú ÞóÇáó ÃóáóíúÓó åóÐóÇ ÈöÇáúÍóÞøö ÞóÇáõæÇú Èóáóì æóÑóÈøöäóÇ ÞóÇáó ÝóÐõæÞõæÇú ÇáÚóÐóÇÈó ÈöãóÇ ßõäÊõãú ÊóßúÝõÑõæäó
[32] 31. ÞóÏú ÎóÓöÑó ÇáøóÐöíäó ßóÐøóÈõæÇú ÈöáöÞóÇÁ Çááøåö ÍóÊøóì ÅöÐóÇ ÌóÇÁÊúåõãõ ÇáÓøóÇÚóÉõ ÈóÛúÊóÉð ÞóÇáõæÇú íóÇ ÍóÓúÑóÊóäóÇ Úóáóì ãóÇ ÝóÑøóØúäóÇ ÝöíåóÇ æóåõãú íóÍúãöáõæäó ÃóæúÒóÇÑóåõãú Úóáóì ÙõåõæÑöåöãú ÃóáÇó ÓóÇÁ ãóÇ íóÒöÑõæäó
[33] 32. æóãóÇ ÇáúÍóíóÇÉõ ÇáÏøõäúíóÇ ÅöáÇøó áóÚöÈñ æóáóåúæñ æóáóáÏøóÇÑõ ÇáÂÎöÑóÉõ ÎóíúÑñ áøöáøóÐöíäó íóÊøóÞõæäó ÃóÝóáÇó ÊóÚúÞöáõæäó
[34] 33. ÞóÏú äóÚúáóãõ Åöäøóåõ áóíóÍúÒõäõßó ÇáøóÐöí íóÞõæáõæäó ÝóÅöäøóåõãú áÇó íõßóÐøöÈõæäóßó æóáóßöäøó ÇáÙøóÇáöãöíäó ÈöÂíóÇÊö Çááøåö íóÌúÍóÏõæäó
[35] 34. æóáóÞóÏú ßõÐøöÈóÊú ÑõÓõáñ ãøöä ÞóÈúáößó ÝóÕóÈóÑõæÇú Úóáóì ãóÇ ßõÐøöÈõæÇú æóÃõæÐõæÇú ÍóÊøóì ÃóÊóÇåõãú äóÕúÑõäóÇ æóáÇó ãõÈóÏøöáó áößóáöãóÇÊö Çááøåö æóáóÞÏú ÌóÇÁßó ãöä äøóÈóÅö ÇáúãõÑúÓóáöíäó
[36] 35. æóÅöä ßóÇäó ßóÈõÑó Úóáóíúßó ÅöÚúÑóÇÖõåõãú ÝóÅöäö ÇÓúÊóØóÚúÊó Ãóä ÊóÈúÊóÛöíó äóÝóÞðÇ Ýöí ÇáÃóÑúÖö Ãóæú ÓõáøóãðÇ Ýöí ÇáÓøóãóÇÁ ÝóÊóÃúÊöíóåõã ÈöÂíóÉò æóáóæú ÔóÇÁ Çááøåõ áóÌóãóÚóåõãú Úóáóì ÇáúåõÏóì ÝóáÇó Êóßõæäóäøó ãöäó ÇáúÌóÇåöáöíäó
[37] 36. ÅöäøóãóÇ íóÓúÊóÌöíÈõ ÇáøóÐöíäó íóÓúãóÚõæäó æóÇáúãóæúÊóì íóÈúÚóËõåõãõ Çááøåõ Ëõãøó Åöáóíúåö íõÑúÌóÚõæäó
[38] 37. æóÞóÇáõæÇú áóæúáÇó äõÒøöáó Úóáóíúåö ÂíóÉñ ãøöä ÑøóÈøöåö Þõáú Åöäøó Çááøåó ÞóÇÏöÑñ Úóáóì Ãóä íõäóÒøöáò ÂíóÉð æóáóÜßöäøó ÃóßúËóÑóåõãú áÇó íóÚúáóãõæäó
[39] 38. æóãóÇ ãöä ÏóÂÈøóÉò Ýöí ÇáÃóÑúÖö æóáÇó ØóÇÆöÑò íóØöíÑõ ÈöÌóäóÇÍóíúåö ÅöáÇøó Ãõãóãñ ÃóãúËóÇáõßõã ãøóÇ ÝóÑøóØúäóÇ Ýöí ÇáßöÊóÇÈö ãöä ÔóíúÁò Ëõãøó Åöáóì ÑóÈøöåöãú íõÍúÔóÑõæäó
[40] 39. æóÇáøóÐöíäó ßóÐøóÈõæÇú ÈöÂíóÇÊöäóÇ Õõãøñ æóÈõßúãñ Ýöí ÇáÙøõáõãóÇÊö ãóä íóÔóÅö Çááøåõ íõÖúáöáúåõ æóãóä íóÔóÃú íóÌúÚóáúåõ Úóáóì ÕöÑóÇØò ãøõÓúÊóÞöíãò
[41] 40. Þõáú ÃóÑóÃóíúÊõßõã Åöäú ÃóÊóÇßõãú ÚóÐóÇÈõ Çááøåö Ãóæú ÃóÊóÊúßõãõ ÇáÓøóÇÚóÉõ ÃóÛóíúÑó Çááøåö ÊóÏúÚõæäó Åöä ßõäÊõãú ÕóÇÏöÞöíäó
[42] 41. Èóáú ÅöíøóÇåõ ÊóÏúÚõæäó ÝóíóßúÔöÝõ ãóÇ ÊóÏúÚõæäó Åöáóíúåö Åöäú ÔóÇÁ æóÊóäÓóæúäó ãóÇ ÊõÔúÑößõæäó
[43] 42. æóáóÞóÏú ÃóÑúÓóáäóÂ Åöáóì Ãõãóãò ãøöä ÞóÈúáößó ÝóÃóÎóÐúäóÇåõãú ÈöÇáúÈóÃúÓóÇÁ æóÇáÖøóÑøóÇÁ áóÚóáøóåõãú íóÊóÖóÑøóÚõæäó
[44] 43. ÝóáóæúáÇ ÅöÐú ÌóÇÁåõãú ÈóÃúÓõäóÇ ÊóÖóÑøóÚõæÇú æóáóÜßöä ÞóÓóÊú ÞõáõæÈõåõãú æóÒóíøóäó áóåõãõ ÇáÔøóíúØóÇäõ ãóÇ ßóÇäõæÇú íóÚúãóáõæäó
[45] 44. ÝóáóãøóÇ äóÓõæÇú ãóÇ ÐõßøöÑõæÇú Èöåö ÝóÊóÍúäóÇ Úóáóíúåöãú ÃóÈúæóÇÈó ßõáøö ÔóíúÁò ÍóÊøóì ÅöÐóÇ ÝóÑöÍõæÇú ÈöãóÇ ÃõæÊõæÇú ÃóÎóÐúäóÇåõã ÈóÛúÊóÉð ÝóÅöÐóÇ åõã ãøõÈúáöÓõæäó
[46] 45. ÝóÞõØöÚó ÏóÇÈöÑõ ÇáúÞóæúãö ÇáøóÐöíäó ÙóáóãõæÇú æóÇáúÍóãúÏõ áöáøåö ÑóÈøö ÇáúÚóÇáóãöíäó
[47] 46. Þõáú ÃóÑóÃóíúÊõãú Åöäú ÃóÎóÐó Çááøåõ ÓóãúÚóßõãú æóÃóÈúÕóÇÑóßõãú æóÎóÊóãó Úóáóì ÞõáõæÈößõã ãøóäú ÅöáóÜåñ ÛóíúÑõ Çááøåö íóÃúÊöíßõã Èöåö ÇäÙõÑú ßóíúÝó äõÕóÑøöÝõ ÇáÂíóÇÊö Ëõãøó åõãú íóÕúÏöÝõæäó
[48] 47. Þõáú ÃóÑóÃóíúÊóßõãú Åöäú ÃóÊóÇßõãú ÚóÐóÇÈõ Çááøåö ÈóÛúÊóÉð Ãóæú ÌóåúÑóÉð åóáú íõåúáóßõ ÅöáÇøó ÇáúÞóæúãõ ÇáÙøóÇáöãõæäó
[49] 48. æóãóÇ äõÑúÓöáõ ÇáúãõÑúÓóáöíäó ÅöáÇøó ãõÈóÔøöÑöíäó æóãõäÐöÑöíäó Ýóãóäú Âãóäó æóÃóÕúáóÍó ÝóáÇó ÎóæúÝñ Úóáóíúåöãú æóáÇó åõãú íóÍúÒóäõæäó
[50] 49. æóÇáøóÐöíäó ßóÐøóÈõæÇú ÈöÂíóÇÊöäóÇ íóãóÓøõåõãõ ÇáúÚóÐóÇÈõ ÈöãóÇ ßóÇäõæÇú íóÝúÓõÞõæäó
[51] 50. Þõá áÇøó ÃóÞõæáõ áóßõãú ÚöäÏöí ÎóÒóÂÆöäõ Çááøåö æóáÇ ÃóÚúáóãõ ÇáúÛóíúÈó æóáÇ ÃóÞõæáõ áóßõãú Åöäøöí ãóáóßñ Åöäú ÃóÊøóÈöÚõ ÅöáÇøó ãóÇ íõæÍóì Åöáóíøó Þõáú åóáú íóÓúÊóæöí ÇáÃóÚúãóì æóÇáúÈóÕöíÑõ ÃóÝóáÇó ÊóÊóÝóßøóÑõæäó
[52] 51. æóÃóäÐöÑú Èöåö ÇáøóÐöíäó íóÎóÇÝõæäó Ãóä íõÍúÔóÑõæÇú Åöáóì ÑóÈøöåöãú áóíúÓó áóåõã ãøöä Ïõæäöåö æóáöíøñ æóáÇó ÔóÝöíÚñ áøóÚóáøóåõãú íóÊøóÞõæäó
[53] 52. æóáÇó ÊóØúÑõÏö ÇáøóÐöíäó íóÏúÚõæäó ÑóÈøóåõã ÈöÇáúÛóÏóÇÉö æóÇáúÚóÔöíøö íõÑöíÏõæäó æóÌúåóåõ ãóÇ Úóáóíúßó ãöäú ÍöÓóÇÈöåöã ãøöä ÔóíúÁò æóãóÇ ãöäú ÍöÓóÇÈößó Úóáóíúåöã ãøöä ÔóíúÁò ÝóÊóØúÑõÏóåõãú ÝóÊóßõæäó ãöäó ÇáÙøóÇáöãöíäó
[54] 53. æóßóÐóáößó ÝóÊóäøóÇ ÈóÚúÖóåõã ÈöÈóÚúÖò áøöíóÞõæáæÇú ÃóåóÜÄõáÇÁ ãóäøó Çááøåõ Úóáóíúåöã ãøöä ÈóíúäöäóÇ ÃóáóíúÓó Çááøåõ ÈöÃóÚúáóãó ÈöÇáÔøóÇßöÑöíäó
[55] 54. æóÅöÐóÇ ÌóÇÁßó ÇáøóÐöíäó íõÄúãöäõæäó ÈöÂíóÇÊöäóÇ ÝóÞõáú ÓóáÇóãñ Úóáóíúßõãú ßóÊóÈó ÑóÈøõßõãú Úóáóì äóÝúÓöåö ÇáÑøóÍúãóÉó Ãóäøóåõ ãóä Úóãöáó ãöäßõãú ÓõæÁðÇ ÈöÌóåóÇáóÉò Ëõãøó ÊóÇÈó ãöä ÈóÚúÏöåö æóÃóÕúáóÍó ÝóÃóäøóåõ ÛóÝõæÑñ ÑøóÍöíãñ
[56] 55. æóßóÐóáößó äÝóÕøöáõ ÇáÂíóÇÊö æóáöÊóÓúÊóÈöíäó ÓóÈöíáõ ÇáúãõÌúÑöãöíäó
[57] 56. Þõáú Åöäøöí äõåöíÊõ Ãóäú ÃóÚúÈõÏó ÇáøóÐöíäó ÊóÏúÚõæäó ãöä Ïõæäö Çááøåö Þõá áÇøó ÃóÊøóÈöÚõ ÃóåúæóÇÁßõãú ÞóÏú ÖóáóáúÊõ ÅöÐðÇ æóãóÇ ÃóäóÇú ãöäó ÇáúãõåúÊóÏöíäó
[58] 57. Þõáú Åöäøöí Úóáóì ÈóíøöäóÉò ãøöä ÑøóÈøöí æóßóÐøóÈúÊõã Èöåö ãóÇ ÚöäÏöí ãóÇ ÊóÓúÊóÚúÌöáõæäó Èöåö Åöäö ÇáúÍõßúãõ ÅöáÇøó áöáøåö íóÞõÕøõ ÇáúÍóÞøó æóåõæó ÎóíúÑõ ÇáúÝóÇÕöáöíäó
[59] 58. Þõá áøóæú Ãóäøó ÚöäÏöí ãóÇ ÊóÓúÊóÚúÌöáõæäó Èöåö áóÞõÖöíó ÇáÃóãúÑõ Èóíúäöí æóÈóíúäóßõãú æóÇááøåõ ÃóÚúáóãõ ÈöÇáÙøóÇáöãöíäó
[60] 59. æóÚöäÏóåõ ãóÝóÇÊöÍõ ÇáúÛóíúÈö áÇó íóÚúáóãõåóÇ ÅöáÇøó åõæó æóíóÚúáóãõ ãóÇ Ýöí ÇáúÈóÑøö æóÇáúÈóÍúÑö æóãóÇ ÊóÓúÞõØõ ãöä æóÑóÞóÉò ÅöáÇøó íóÚúáóãõåóÇ æóáÇó ÍóÈøóÉò Ýöí ÙõáõãóÇÊö ÇáÃóÑúÖö æóáÇó ÑóØúÈò æóáÇó íóÇÈöÓò ÅöáÇøó Ýöí ßöÊóÇÈò ãøõÈöíäò
[61] 60. æóåõæó ÇáøóÐöí íóÊóæóÝøóÇßõã ÈöÇááøóíúáö æóíóÚúáóãõ ãóÇ ÌóÑóÍúÊõã ÈöÇáäøóåóÇÑö Ëõãøó íóÈúÚóËõßõãú Ýöíåö áöíõÞúÖóì ÃóÌóáñ ãøõÓóãøðì Ëõãøó Åöáóíúåö ãóÑúÌöÚõßõãú Ëõãøó íõäóÈøöÆõßõã ÈöãóÇ ßõäÊõãú ÊóÚúãóáõæäó
[62] 61. æóåõæó ÇáúÞóÇåöÑõ ÝóæúÞó ÚöÈóÇÏöåö æóíõÑúÓöáõ Úóáóíúßõã ÍóÝóÙóÉð ÍóÊøóìó ÅöÐóÇ ÌóÇÁ ÃóÍóÏóßõãõ ÇáúãóæúÊõ ÊóæóÝøóÊúåõ ÑõÓõáõäóÇ æóåõãú áÇó íõÝóÑøöØõæäó
[63] 62. Ëõãøó ÑõÏøõæÇú Åöáóì Çááøåö ãóæúáÇóåõãõ ÇáúÍóÞøö ÃóáÇó áóåõ ÇáúÍõßúãõ æóåõæó ÃóÓúÑóÚõ ÇáúÍóÇÓöÈöíäó
[64] 63. Þõáú ãóä íõäóÌøöíßõã ãøöä ÙõáõãóÇÊö ÇáúÈóÑøö æóÇáúÈóÍúÑö ÊóÏúÚõæäóåõ ÊóÖóÑøõÚÇð æóÎõÝúíóÉð áøóÆöäú ÃóäÌóÇäóÇ ãöäú åóÜÐöåö áóäóßõæäóäøó ãöäó ÇáÔøóÇßöÑöíäó
[65] 64. Þõáö Çááøåõ íõäóÌøöíßõã ãøöäúåóÇ æóãöä ßõáøö ßóÑúÈò Ëõãøó ÃóäÊõãú ÊõÔúÑößõæäó
[66] 65. Þõáú åõæó ÇáúÞóÇÏöÑõ Úóáóì Ãóä íóÈúÚóËó Úóáóíúßõãú ÚóÐóÇÈðÇ ãøöä ÝóæúÞößõãú Ãóæú ãöä ÊóÍúÊö ÃóÑúÌõáößõãú Ãóæú íóáúÈöÓóßõãú ÔöíóÚÇð æóíõÐöíÞó ÈóÚúÖóßõã ÈóÃúÓó ÈóÚúÖò ÇäÙõÑú ßóíúÝó äõÕóÑøöÝõ ÇáÂíóÇÊö áóÚóáøóåõãú íóÝúÞóåõæäó
[67] 66. æóßóÐøóÈó Èöåö Þóæúãõßó æóåõæó ÇáúÍóÞøõ Þõá áøóÓúÊõ Úóáóíúßõã Èöæóßöíáò
[68] 67. áøößõáøö äóÈóÅò ãøõÓúÊóÞóÑøñ æóÓóæúÝó ÊóÚúáóãõæäó
[69] 68. æóÅöÐóÇ ÑóÃóíúÊó ÇáøóÐöíäó íóÎõæÖõæäó Ýöí ÂíóÇÊöäóÇ ÝóÃóÚúÑöÖú Úóäúåõãú ÍóÊøóì íóÎõæÖõæÇú Ýöí ÍóÏöíËò ÛóíúÑöåö æóÅöãøóÇ íõäÓöíóäøóßó ÇáÔøóíúØóÇäõ ÝóáÇó ÊóÞúÚõÏú ÈóÚúÏó ÇáÐøößúÑóì ãóÚó ÇáúÞóæúãö ÇáÙøóÇáöãöíäó
[70] 69. æóãóÇ Úóáóì ÇáøóÐöíäó íóÊøóÞõæäó ãöäú ÍöÓóÇÈöåöã ãøöä ÔóíúÁò æóáóÜßöä ÐößúÑóì áóÚóáøóåõãú íóÊøóÞõæäó
[71] 70. æóÐóÑö ÇáøóÐöíäó ÇÊøóÎóÐõæÇú Ïöíäóåõãú áóÚöÈðÇ æóáóåúæðÇ æóÛóÑøóÊúåõãõ ÇáúÍóíóÇÉõ ÇáÏøõäúíóÇ æóÐóßøöÑú Èöåö Ãóä ÊõÈúÓóáó äóÝúÓñ ÈöãóÇ ßóÓóÈóÊú áóíúÓó áóåóÇ ãöä Ïõæäö Çááøåö æóáöíøñ æóáÇó ÔóÝöíÚñ æóÅöä ÊóÚúÏöáú ßõáøó ÚóÏúáò áÇøó íõÄúÎóÐú ãöäúåóÇ ÃõæúáóÜÆößó ÇáøóÐöíäó ÃõÈúÓöáõæÇú ÈöãóÇ ßóÓóÈõæÇú áóåõãú ÔóÑóÇÈñ ãøöäú Íóãöíãò æóÚóÐóÇÈñ Ãóáöíãñ ÈöãóÇ ßóÇäõæÇú íóßúÝõÑõæäó
[72] 71. Þõáú ÃóäóÏúÚõæ ãöä Ïõæäö Çááøåö ãóÇ áÇó íóäÝóÚõäóÇ æóáÇó íóÖõÑøõäóÇ æóäõÑóÏøõ Úóáóì ÃóÚúÞóÇÈöäóÇ ÈóÚúÏó ÅöÐú åóÏóÇäóÇ Çááøåõ ßóÇáøóÐöí ÇÓúÊóåúæóÊúåõ ÇáÔøóíóÇØöíäõ Ýöí ÇáÃóÑúÖö ÍóíúÑóÇäó áóåõ ÃóÕúÍóÇÈñ íóÏúÚõæäóåõ Åöáóì ÇáúåõÏóì ÇÆúÊöäóÇ Þõáú Åöäøó åõÏóì Çááøåö åõæó ÇáúåõÏóìó æóÃõãöÑúäóÇ áöäõÓúáöãó áöÑóÈøö ÇáúÚóÇáóãöíäó
[73] 72. æóÃóäú ÃóÞöíãõæÇú ÇáÕøóáÇÉó æóÇÊøóÞõæåõ æóåõæó ÇáøóÐöíó Åöáóíúåö ÊõÍúÔóÑõæäó
[74] 73. æóåõæó ÇáøóÐöí ÎóáóÞó ÇáÓøóãóÇæóÇÊö æóÇáÃóÑúÖó ÈöÇáúÍóÞøö æóíóæúãó íóÞõæáõ ßõä Ýóíóßõæäõ Þóæúáõåõ ÇáúÍóÞøõ æóáóåõ Çáúãõáúßõ íóæúãó íõäÝóÎõ Ýöí ÇáÕøõæóÑö ÚóÇáöãõ ÇáúÛóíúÈö æóÇáÔøóåóÇÏóÉö æóåõæó ÇáúÍóßöíãõ ÇáúÎóÈöíÑõ
[75] 74. æóÅöÐú ÞóÇáó ÅöÈúÑóÇåöíãõ áÃóÈöíåö ÂÒóÑó ÃóÊóÊøóÎöÐõ ÃóÕúäóÇãðÇ ÂáöåóÉð Åöäøöí ÃóÑóÇßó æóÞóæúãóßó Ýöí ÖóáÇóáò ãøõÈöíäò
[76] 75. æóßóÐóáößó äõÑöí ÅöÈúÑóÇåöíãó ãóáóßõæÊó ÇáÓøóãóÇæóÇÊö æóÇáÃóÑúÖö æóáöíóßõæäó ãöäó ÇáúãõæÞöäöíäó
[77] 76. ÝóáóãøóÇ Ìóäøó Úóáóíúåö Çááøóíúáõ ÑóÃóì ßóæúßóÈðÇ ÞóÇáó åóÜÐóÇ ÑóÈøöí ÝóáóãøóÇ ÃóÝóáó ÞóÇáó áÇ ÃõÍöÈøõ ÇáÂÝöáöíäó
[78] 77. ÝóáóãøóÇ ÑóÃóì ÇáúÞóãóÑó ÈóÇÒöÛðÇ ÞóÇáó åóÜÐóÇ ÑóÈøöí ÝóáóãøóÇ ÃóÝóáó ÞóÇáó áóÆöä áøóãú íóåúÏöäöí ÑóÈøöí áÃßõæäóäøó ãöäó ÇáúÞóæúãö ÇáÖøóÇáøöíäó
[79] 78. ÝóáóãøóÇ ÑóÃóì ÇáÔøóãúÓó ÈóÇÒöÛóÉð ÞóÇáó åóÜÐóÇ ÑóÈøöí åóÜÐó ÃóßúÈóÑõ ÝóáóãøóÇ ÃóÝóáóÊú ÞóÇáó íóÇ Þóæúãö Åöäøöí ÈóÑöíÁñ ãøöãøóÇ ÊõÔúÑößõæäó
[80] 79. Åöäøöí æóÌøóåúÊõ æóÌúåöíó áöáøóÐöí ÝóØóÑó ÇáÓøóãóÇæóÇÊö æóÇáÃóÑúÖó ÍóäöíÝðÇ æóãóÇ ÃóäóÇú ãöäó ÇáúãõÔúÑößöíäó
[81] 80. æóÍóÂÌøóåõ Þóæúãõåõ ÞóÇáó ÃóÊõÍóÇÌøõæäøöí Ýöí Çááøåö æóÞóÏú åóÏóÇäö æóáÇó ÃóÎóÇÝõ ãóÇ ÊõÔúÑößõæäó Èöåö ÅöáÇøó Ãóä íóÔóÇÁ ÑóÈøöí ÔóíúÆðÇ æóÓöÚó ÑóÈøöí ßõáøó ÔóíúÁò ÚöáúãðÇ ÃóÝóáÇó ÊóÊóÐóßøóÑõæäó
[82] 81. æóßóíúÝó ÃóÎóÇÝõ ãóÇ ÃóÔúÑóßúÊõãú æóáÇó ÊóÎóÇÝõæäó Ãóäøóßõãú ÃóÔúÑóßúÊõã ÈöÇááøåö ãóÇ áóãú íõäóÒøöáú Èöåö Úóáóíúßõãú ÓõáúØóÇäðÇ ÝóÃóíøõ ÇáúÝóÑöíÞóíúäö ÃóÍóÞøõ ÈöÇáÃóãúäö Åöä ßõäÊõãú ÊóÚúáóãõæäó
[83] 82. ÇáøóÐöíäó ÂãóäõæÇú æóáóãú íóáúÈöÓõæÇú ÅöíãóÇäóåõã ÈöÙõáúãò ÃõæúáóÜÆößó áóåõãõ ÇáÃóãúäõ æóåõã ãøõåúÊóÏõæäó
[84] 83. æóÊöáúßó ÍõÌøóÊõäóÇ ÂÊóíúäóÇåóÇ ÅöÈúÑóÇåöíãó Úóáóì Þóæúãöåö äóÑúÝóÚõ ÏóÑóÌóÇÊò ãøóä äøóÔóÇÁ Åöäøó ÑóÈøóßó Íóßöíãñ Úóáöíãñ
[85] 84. æóæóåóÈúäóÇ áóåõ ÅöÓúÍóÞó æóíóÚúÞõæÈó ßõáÇøð åóÏóíúäóÇ æóäõæÍðÇ åóÏóíúäóÇ ãöä ÞóÈúáõ æóãöä ÐõÑøöíøóÊöåö ÏóÇæõæÏó æóÓõáóíúãóÇäó æóÃóíøõæÈó æóíõæÓõÝó æóãõæÓóì æóåóÇÑõæäó æóßóÐóáößó äóÌúÒöí ÇáúãõÍúÓöäöíäó
[86] 85. æóÒóßóÑöíøóÇ æóíóÍúíóì æóÚöíÓóì æóÅöáúíóÇÓó ßõáøñ ãøöäó ÇáÕøóÇáöÍöíäó
[87] 86. æóÅöÓúãóÇÚöíáó æóÇáúíóÓóÚó æóíõæäõÓó æóáõæØðÇ æóßõáÇøð ÝÖøóáúäóÇ Úóáóì ÇáúÚóÇáóãöíäó
[88] 87. æóãöäú ÂÈóÇÆöåöãú æóÐõÑøöíøóÇÊöåöãú æóÅöÎúæóÇäöåöãú æóÇÌúÊóÈóíúäóÇåõãú æóåóÏóíúäóÇåõãú Åöáóì ÕöÑóÇØò ãøõÓúÊóÞöíãò
[89] 88. Ðóáößó åõÏóì Çááøåö íóåúÏöí Èöåö ãóä íóÔóÇÁ ãöäú ÚöÈóÇÏöåö æóáóæú ÃóÔúÑóßõæÇú áóÍóÈöØó Úóäúåõã ãøóÇ ßóÇäõæÇú íóÚúãóáõæäó
[90] 89. ÃõæúáóÜÆößó ÇáøóÐöíäó ÂÊóíúäóÇåõãõ ÇáúßöÊóÇÈó æóÇáúÍõßúãó æóÇáäøõÈõæøóÉó ÝóÅöä íóßúÝõÑú ÈöåóÇ åóÜÄõáÇÁ ÝóÞóÏú æóßøóáúäóÇ ÈöåóÇ ÞóæúãðÇ áøóíúÓõæÇú ÈöåóÇ ÈößóÇÝöÑöíäó
[91] 90. ÃõæúáóÜÆößó ÇáøóÐöíäó åóÏóì Çááøåõ ÝóÈöåõÏóÇåõãõ ÇÞúÊóÏöåú Þõá áÇøó ÃóÓúÃóáõßõãú Úóáóíúåö ÃóÌúÑðÇ Åöäú åõæó ÅöáÇøó ÐößúÑóì áöáúÚóÇáóãöíäó
[92] 91. æóãóÇ ÞóÏóÑõæÇú Çááøåó ÍóÞøó ÞóÏúÑöåö ÅöÐú ÞóÇáõæÇú ãóÇ ÃóäÒóáó Çááøåõ Úóáóì ÈóÔóÑò ãøöä ÔóíúÁò Þõáú ãóäú ÃóäÒóáó ÇáúßöÊóÇÈó ÇáøóÐöí ÌóÇÁ Èöåö ãõæÓóì äõæÑðÇ æóåõÏðì áøöáäøóÇÓö ÊóÌúÚóáõæäóåõ ÞóÑóÇØöíÓó ÊõÈúÏõæäóåóÇ æóÊõÎúÝõæäó ßóËöíÑðÇ æóÚõáøöãúÊõã ãøóÇ áóãú ÊóÚúáóãõæÇú ÃóäÊõãú æóáÇó ÂÈóÇÄõßõãú Þõáö Çááøåõ Ëõãøó ÐóÑúåõãú Ýöí ÎóæúÖöåöãú íóáúÚóÈõæäó
[93] 92. æóåóÜÐóÇ ßöÊóÇÈñ ÃóäÒóáúäóÇåõ ãõÈóÇÑóßñ ãøõÕóÏøöÞõ ÇáøóÐöí Èóíúäó íóÏóíúåö æóáöÊõäÐöÑó Ãõãøó ÇáúÞõÑóì æóãóäú ÍóæúáóåóÇ æóÇáøóÐöíäó íõÄúãöäõæäó ÈöÇáÂÎöÑóÉö íõÄúãöäõæäó Èöåö æóåõãú Úóáóì ÕóáÇóÊöåöãú íõÍóÇÝöÙõæäó
[94] 93. æóãóäú ÃóÙúáóãõ ãöãøóäö ÇÝúÊóÑóì Úóáóì Çááøåö ßóÐöÈðÇ Ãóæú ÞóÇáó ÃõæúÍöíó Åöáóíøó æóáóãú íõæÍó Åöáóíúåö ÔóíúÁñ æóãóä ÞóÇáó ÓóÃõäÒöáõ ãöËúáó ãóÇ ÃóäóÒáó Çááøåõ æóáóæú ÊóÑóì ÅöÐö ÇáÙøóÇáöãõæäó Ýöí ÛóãóÑóÇÊö ÇáúãóæúÊö æóÇáúãóáÂÆößóÉõ ÈóÇÓöØõæÇú ÃóíúÏöíåöãú ÃóÎúÑöÌõæÇú ÃóäÝõÓóßõãõ Çáúíóæúãó ÊõÌúÒóæúäó ÚóÐóÇÈó Çáúåõæäö ÈöãóÇ ßõäÊõãú ÊóÞõæáõæäó Úóáóì Çááøåö ÛóíúÑó ÇáúÍóÞøö æóßõäÊõãú Úóäú ÂíóÇÊöåö ÊóÓúÊóßúÈöÑõæäó
[95] 94. æóáóÞóÏú ÌöÆúÊõãõæäóÇ ÝõÑóÇÏóì ßóãóÇ ÎóáóÞúäóÇßõãú Ãóæøóáó ãóÑøóÉò æóÊóÑóßúÊõã ãøóÇ ÎóæøóáúäóÇßõãú æóÑóÇÁ ÙõåõæÑößõãú æóãóÇ äóÑóì ãóÚóßõãú ÔõÝóÚóÇÁßõãõ ÇáøóÐöíäó ÒóÚóãúÊõãú Ãóäøóåõãú Ýöíßõãú ÔõÑóßóÇÁ áóÞóÏ ÊøóÞóØøóÚó Èóíúäóßõãú æóÖóáøó Úóäßõã ãøóÇ ßõäÊõãú ÊóÒúÚõãõæäó
[96] 95. Åöäøó Çááøåó ÝóÇáöÞõ ÇáúÍóÈøö æóÇáäøóæóì íõÎúÑöÌõ ÇáúÍóíøó ãöäó ÇáúãóíøöÊö æóãõÎúÑöÌõ ÇáúãóíøöÊö ãöäó ÇáúÍóíøö Ðóáößõãõ Çááøåõ ÝóÃóäøóì ÊõÄúÝóßõæäó
[97] 97. æóåõæó ÇáøóÐöí ÌóÚóáó áóßõãõ ÇáäøõÌõæãó áöÊóåúÊóÏõæÇú ÈöåóÇ Ýöí ÙõáõãóÇÊö ÇáúÈóÑøö æóÇáúÈóÍúÑö ÞóÏú ÝóÕøóáúäóÇ ÇáÂíóÇÊö áöÞóæúãò íóÚúáóãõæäó
[98] 98. æóåõæó ÇáøóÐöíó ÃóäÔóÃóßõã ãøöä äøóÝúÓò æóÇÍöÏóÉò ÝóãõÓúÊóÞóÑøñ æóãõÓúÊóæúÏóÚñ ÞóÏú ÝóÕøóáúäóÇ ÇáÂíóÇÊö áöÞóæúãò íóÝúÞóåõæäó
[99] 99. æóåõæó ÇáøóÐöíó ÃóäÒóáó ãöäó ÇáÓøóãóÇÁ ãóÇÁ ÝóÃóÎúÑóÌúäóÇ Èöåö äóÈóÇÊó ßõáøö ÔóíúÁò ÝóÃóÎúÑóÌúäóÇ ãöäúåõ ÎóÖöÑðÇ äøõÎúÑöÌõ ãöäúåõ ÍóÈøðÇ ãøõÊóÑóÇßöÈðÇ æóãöäó ÇáäøóÎúáö ãöä ØóáúÚöåóÇ ÞöäúæóÇäñ ÏóÇäöíóÉñ æóÌóäøóÇÊò ãøöäú ÃóÚúäóÇÈò æóÇáÒøóíúÊõæäó æóÇáÑøõãøóÇäó ãõÔúÊóÈöåðÇ æóÛóíúÑó ãõÊóÔóÇÈöåò ÇäÙõÑõæÇú Åöáöì ËóãóÑöåö ÅöÐóÇ ÃóËúãóÑó æóíóäúÚöåö Åöäøó Ýöí Ðóáößõãú áÂíóÇÊò áøöÞóæúãò íõÄúãöäõæäó
[100] 100. æóÌóÚóáõæÇú áöáøåö ÔõÑóßóÇÁ ÇáúÌöäøó æóÎóáóÞóåõãú æóÎóÑóÞõæÇú áóåõ Èóäöíäó æóÈóäóÇÊò ÈöÛóíúÑö Úöáúãò ÓõÈúÍóÇäóåõ æóÊóÚóÇáóì ÚóãøóÇ íóÕöÝõæäó
[101] 101. ÈóÏöíÚõ ÇáÓøóãóÇæóÇÊö æóÇáÃóÑúÖö Ãóäøóì íóßõæäõ áóåõ æóáóÏñ æóáóãú Êóßõä áøóåõ ÕóÇÍöÈóÉñ æóÎóáóÞó ßõáøó ÔóíúÁò æåõæó Èößõáøö ÔóíúÁò Úóáöíãñ
[102] 102. Ðóáößõãõ Çááøåõ ÑóÈøõßõãú áÇ ÅöáóÜåó ÅöáÇøó åõæó ÎóÇáöÞõ ßõáøö ÔóíúÁò ÝóÇÚúÈõÏõæåõ æóåõæó Úóáóì ßõáøö ÔóíúÁò æóßöíáñ
[103] 103. áÇøó ÊõÏúÑößõåõ ÇáÃóÈúÕóÇÑõ æóåõæó íõÏúÑößõ ÇáÃóÈúÕóÇÑó æóåõæó ÇááøóØöíÝõ ÇáúÎóÈöíÑõ
[104] 104. ÞóÏú ÌóÇÁßõã ÈóÕóÂÆöÑõ ãöä ÑøóÈøößõãú Ýóãóäú ÃóÈúÕóÑó ÝóáöäóÝúÓöåö æóãóäú Úóãöíó ÝóÚóáóíúåóÇ æóãóÇ ÃóäóÇú Úóáóíúßõã ÈöÍóÝöíÙò
[105] 105. æóßóÐóáößó äõÕóÑøöÝõ ÇáÂíóÇÊö æóáöíóÞõæáõæÇú ÏóÑóÓúÊó æóáöäõÈóíøöäóåõ áöÞóæúãò íóÚúáóãõæäó
[106] 106. ÇÊøóÈöÚú ãóÇ ÃõæÍöíó Åöáóíúßó ãöä ÑøóÈøößó áÇ ÅöáóÜåó ÅöáÇøó åõæó æóÃóÚúÑöÖú Úóäö ÇáúãõÔúÑößöíäó
[107] 107. æóáóæú ÔóÇÁ Çááøåõ ãóÇ ÃóÔúÑóßõæÇú æóãóÇ ÌóÚóáúäóÇßó Úóáóíúåöãú ÍóÝöíÙðÇ æóãóÇ ÃóäÊó Úóáóíúåöã Èöæóßöíáò
[108] 108. æóáÇó ÊóÓõÈøõæÇú ÇáøóÐöíäó íóÏúÚõæäó ãöä Ïõæäö Çááøåö ÝóíóÓõÈøõæÇú Çááøåó ÚóÏúæðÇ ÈöÛóíúÑö Úöáúãò ßóÐóáößó ÒóíøóäøóÇ áößõáøö ÃõãøóÉò Úóãóáóåõãú Ëõãøó Åöáóì ÑóÈøöåöã ãøóÑúÌöÚõåõãú ÝóíõäóÈøöÆõåõã ÈöãóÇ ßóÇäõæÇú íóÚúãóáõæäó
[109] 109. æóÃóÞúÓóãõæÇú ÈöÇááøåö ÌóåúÏó ÃóíúãóÇäöåöãú áóÆöä ÌóÇÁÊúåõãú ÂíóÉñ áøóíõÄúãöäõäøó ÈöåóÇ Þõáú ÅöäøóãóÇ ÇáÂíóÇÊõ ÚöäÏó Çááøåö æóãóÇ íõÔúÚöÑõßõãú ÃóäøóåóÇ ÅöÐóÇ ÌóÇÁÊú áÇó íõÄúãöäõæäó
[110] 110. æóäõÞóáøöÈõ ÃóÝúÆöÏóÊóåõãú æóÃóÈúÕóÇÑóåõãú ßóãóÇ áóãú íõÄúãöäõæÇú Èöåö Ãóæøóáó ãóÑøóÉò æóäóÐóÑõåõãú Ýöí ØõÛúíóÇäöåöãú íóÚúãóåõæäó
[111] 111. æóáóæú ÃóäøóäóÇ äóÒøóáúäóÇ Åöáóíúåöãõ ÇáúãóáÂÆößóÉó æóßóáøóãóåõãõ ÇáúãóæúÊóì æóÍóÔóÑúäóÇ Úóáóíúåöãú ßõáøó ÔóíúÁò ÞõÈõáÇð ãøóÇ ßóÇäõæÇú áöíõÄúãöäõæÇú ÅöáÇøó Ãóä íóÔóÇÁ Çááøåõ æóáóÜßöäøó ÃóßúËóÑóåõãú íóÌúåóáõæäó
[112] 112. æóßóÐóáößó ÌóÚóáúäóÇ áößõáøö äöÈöíøò ÚóÏõæøðÇ ÔóíóÇØöíäó ÇáÅöäÓö æóÇáúÌöäøö íõæÍöí ÈóÚúÖõåõãú Åöáóì ÈóÚúÖò ÒõÎúÑõÝó ÇáúÞóæúáö ÛõÑõæÑðÇ æóáóæú ÔóÇÁ ÑóÈøõßó ãóÇ ÝóÚóáõæåõ ÝóÐóÑúåõãú æóãóÇ íóÝúÊóÑõæäó
[113] 113. æóáöÊóÕúÛóì Åöáóíúåö ÃóÝúÆöÏóÉõ ÇáøóÐöíäó áÇó íõÄúãöäõæäó ÈöÇáÂÎöÑóÉö æóáöíóÑúÖóæúåõ æóáöíóÞúÊóÑöÝõæÇú ãóÇ åõã ãøõÞúÊóÑöÝõæäó
[114] 114. ÃóÝóÛóíúÑó Çááøåö ÃóÈúÊóÛöí ÍóßóãðÇ æóåõæó ÇáøóÐöí ÃóäóÒóáó Åöáóíúßõãõ ÇáúßöÊóÇÈó ãõÝóÕøóáÇð æóÇáøóÐöíäó ÂÊóíúäóÇåõãõ ÇáúßöÊóÇÈó íóÚúáóãõæäó Ãóäøóåõ ãõäóÒøóáñ ãøöä ÑøóÈøößó ÈöÇáúÍóÞøö ÝóáÇó Êóßõæäóäøó ãöäó ÇáúãõãúÊóÑöíäó
[115] 115. æóÊóãøóÊú ßóáöãóÊõ ÑóÈøößó ÕöÏúÞðÇ æóÚóÏúáÇð áÇøó ãõÈóÏøöáö áößóáöãóÇÊöåö æóåõæó ÇáÓøóãöíÚõ ÇáúÚóáöíãõ
[116] 116. æóÅöä ÊõØöÚú ÃóßúËóÑó ãóä Ýöí ÇáÃóÑúÖö íõÖöáøõæßó Úóä ÓóÈöíáö Çááøåö Åöä íóÊøóÈöÚõæäó ÅöáÇøó ÇáÙøóäøó æóÅöäú åõãú ÅöáÇøó íóÎúÑõÕõæäó
[117] 117. Åöäøó ÑóÈøóßó åõæó ÃóÚúáóãõ ãóä íóÖöáøõ Úóä ÓóÈöíáöåö æóåõæó ÃóÚúáóãõ ÈöÇáúãõåúÊóÏöíäó
[118] 118. ÝóßõáõæÇú ãöãøóÇ ÐõßöÑó ÇÓúãõ Çááøåö Úóáóíúåö Åöä ßõäÊõãú ÈöÂíóÇÊöåö ãõÄúãöäöíäó
[119] 119. æóãóÇ áóßõãú ÃóáÇøó ÊóÃúßõáõæÇú ãöãøóÇ ÐõßöÑó ÇÓúãõ Çááøåö Úóáóíúåö æóÞóÏú ÝóÕøóáó áóßõã ãøóÇ ÍóÑøóãó Úóáóíúßõãú ÅöáÇøó ãóÇ ÇÖúØõÑöÑúÊõãú Åöáóíúåö æóÅöäøó ßóËöíÑðÇ áøóíõÖöáøõæäó ÈöÃóåúæóÇÆöåöã ÈöÛóíúÑö Úöáúãò Åöäøó ÑóÈøóßó åõæó ÃóÚúáóãõ ÈöÇáúãõÚúÊóÏöíäó
[120] 120. æóÐóÑõæÇú ÙóÇåöÑó ÇáÅöËúãö æóÈóÇØöäóåõ Åöäøó ÇáøóÐöíäó íóßúÓöÈõæäó ÇáÅöËúãó ÓóíõÌúÒóæúäó ÈöãóÇ ßóÇäõæÇú íóÞúÊóÑöÝõæäó
[121] 121. æóáÇó ÊóÃúßõáõæÇú ãöãøóÇ áóãú íõÐúßóÑö ÇÓúãõ Çááøåö Úóáóíúåö æóÅöäøóåõ áóÝöÓúÞñ æóÅöäøó ÇáÔøóíóÇØöíäó áóíõæÍõæäó Åöáóì ÃóæúáöíóÂÆöåöãú áöíõÌóÇÏöáõæßõãú æóÅöäú ÃóØóÚúÊõãõæåõãú Åöäøóßõãú áóãõÔúÑößõæäó
[122] 122. Ãóæó ãóä ßóÇäó ãóíúÊðÇ ÝóÃóÍúíóíúäóÇåõ æóÌóÚóáúäóÇ áóåõ äõæÑðÇ íóãúÔöí Èöåö Ýöí ÇáäøóÇÓö ßóãóä ãøóËóáõåõ Ýöí ÇáÙøõáõãóÇÊö áóíúÓó ÈöÎóÇÑöÌò ãøöäúåóÇ ßóÐóáößó Òõíøöäó áöáúßóÇÝöÑöíäó ãóÇ ßóÇäõæÇú íóÚúãóáõæäó
[123] 123. æóßóÐóáößó ÌóÚóáúäóÇ Ýöí ßõáøö ÞóÑúíóÉò ÃóßóÇÈöÑó ãõÌóÑöãöíåóÇ áöíóãúßõÑõæÇú ÝöíåóÇ æóãóÇ íóãúßõÑõæäó ÅöáÇøó ÈöÃóäÝõÓöåöãú æóãóÇ íóÔúÚõÑõæäó
[124] 124. æóÅöÐóÇ ÌóÇÁÊúåõãú ÂíóÉñ ÞóÇáõæÇú áóä äøõÄúãöäó ÍóÊøóì äõÄúÊóì ãöËúáó ãóÇ ÃõæÊöíó ÑõÓõáõ Çááøåö Çááøåõ ÃóÚúáóãõ ÍóíúËõ íóÌúÚóáõ ÑöÓóÇáóÊóåõ ÓóíõÕöíÈõ ÇáøóÐöíäó ÃóÌúÑóãõæÇú ÕóÛóÇÑñ ÚöäÏó Çááøåö æóÚóÐóÇÈñ ÔóÏöíÏñ ÈöãóÇ ßóÇäõæÇú íóãúßõÑõæäó
[125] 125. Ýóãóä íõÑöÏö Çááøåõ Ãóä íóåúÏöíóåõ íóÔúÑóÍú ÕóÏúÑóåõ áöáÅöÓúáÇóãö æóãóä íõÑöÏú Ãóä íõÖöáøóåõ íóÌúÚóáú ÕóÏúÑóåõ ÖóíøöÞðÇ ÍóÑóÌðÇ ßóÃóäøóãóÇ íóÕøóÚøóÏõ Ýöí ÇáÓøóãóÇÁ ßóÐóáößó íóÌúÚóáõ Çááøåõ ÇáÑøöÌúÓó Úóáóì ÇáøóÐöíäó áÇó íõÄúãöäõæäó
[126] 126. æóåóÜÐóÇ ÕöÑóÇØõ ÑóÈøößó ãõÓúÊóÞöíãðÇ ÞóÏú ÝóÕøóáúäóÇ ÇáÂíóÇÊö áöÞóæúãò íóÐøóßøóÑõæäó
[127] 127. áóåõãú ÏóÇÑõ ÇáÓøóáÇóãö ÚöäÏó ÑóÈøöåöãú æóåõæó æóáöíøõåõãú ÈöãóÇ ßóÇäõæÇú íóÚúãóáõæäó
[128] 128. æóíóæúãó íöÍúÔõÑõåõãú ÌóãöíÚðÇ íóÇ ãóÚúÔóÑó ÇáúÌöäøö ÞóÏö ÇÓúÊóßúËóÑúÊõã ãøöäó ÇáÅöäÓö æóÞóÇáó ÃóæúáöíóÂÄõåõã ãøöäó ÇáÅöäÓö ÑóÈøóäóÇ ÇÓúÊóãúÊóÚó ÈóÚúÖõäóÇ ÈöÈóÚúÖò æóÈóáóÛúäóÇ ÃóÌóáóäóÇ ÇáøóÐöíó ÃóÌøóáúÊó áóäóÇ ÞóÇáó ÇáäøóÇÑõ ãóËúæóÇßõãú ÎóÇáöÏöíäó ÝöíåóÇ ÅöáÇøó ãóÇ ÔóÇÁ Çááøåõ Åöäøó ÑóÈøóßó Íóßöíãñ Úóáíãñ
[129] 129. æóßóÐóáößó äõæóáøöí ÈóÚúÖó ÇáÙøóÇáöãöíäó ÈóÚúÖðÇ ÈöãóÇ ßóÇäõæÇú íóßúÓöÈõæäó
[130] 130. íóÇ ãóÚúÔóÑó ÇáúÌöäøö æóÇáÅöäÓö Ãóáóãú íóÃúÊößõãú ÑõÓõáñ ãøöäßõãú íóÞõÕøõæäó Úóáóíúßõãú ÂíóÇÊöí æóíõäÐöÑõæäóßõãú áöÞóÇÁ íóæúãößõãú åóÜÐóÇ ÞóÇáõæÇú ÔóåöÏúäóÇ Úóáóì ÃóäÝõÓöäóÇ æóÛóÑøóÊúåõãõ ÇáúÍóíóÇÉõ ÇáÏøõäúíóÇ æóÔóåöÏõæÇú Úóáóì ÃóäÝõÓöåöãú Ãóäøóåõãú ßóÇäõæÇú ßóÇÝöÑöíäó
[131] 131. Ðóáößó Ãóä áøóãú íóßõä ÑøóÈøõßó ãõåúáößó ÇáúÞõÑóì ÈöÙõáúãò æóÃóåúáõåóÇ ÛóÇÝöáõæäó
[132] 132. æóáößõáøò ÏóÑóÌóÇÊñ ãøöãøóÇ ÚóãöáõæÇú æóãóÇ ÑóÈøõßó ÈöÛóÇÝöáò ÚóãøóÇ íóÚúãóáõæäó
[133] 133. æóÑóÈøõßó ÇáúÛóäöíøõ Ðõæ ÇáÑøóÍúãóÉö Åöä íóÔóÃú íõÐúåöÈúßõãú æóíóÓúÊóÎúáöÝú ãöä ÈóÚúÏößõã ãøóÇ íóÔóÇÁ ßóãó ÃóäÔóÃóßõã ãøöä ÐõÑøöíøóÉö Þóæúãò ÂÎóÑöíäó
[134] 134. Åöäøó ãóÇ ÊõæÚóÏõæäó áÂÊò æóãóÇ ÃóäÊõã ÈöãõÚúÌöÒöíäó
[135] 135. Þõáú íóÇ Þóæúãö ÇÚúãóáõæÇú Úóáóì ãóßóÇäóÊößõãú Åöäøöí ÚóÇãöáñ ÝóÓóæúÝó ÊóÚúáóãõæäó ãóä Êóßõæäõ áóåõ ÚóÇÞöÈóÉõ ÇáÏøöÇÑö Åöäøóåõ áÇó íõÝúáöÍõ ÇáÙøóÇáöãõæäó
[136] 136. æóÌóÚóáõæÇú áöáøåö ãöãøöÇ ÐóÑóÃó ãöäó ÇáúÍóÑúËö æóÇáÃóäúÚóÇãö äóÕöíÈðÇ ÝóÞóÇáõæÇú åóÜÐóÇ áöáøåö ÈöÒóÚúãöåöãú æóåóÜÐóÇ áöÔõÑóßóÂÆöäóÇ ÝóãóÇ ßóÇäó áöÔõÑóßóÂÆöåöãú ÝóáÇó íóÕöáõ Åöáóì Çááøåö æóãóÇ ßóÇäó áöáøåö Ýóåõæó íóÕöáõ Åöáóì ÔõÑóßóÂÆöåöãú ÓóÇÁ ãóÇ íóÍúßõãõæäó
[137] 137. æóßóÐóáößó Òóíøóäó áößóËöíÑò ãøöäó ÇáúãõÔúÑößöíäó ÞóÊúáó ÃóæúáÇóÏöåöãú ÔõÑóßóÂÄõåõãú áöíõÑúÏõæåõãú æóáöíóáúÈöÓõæÇú Úóáóíúåöãú Ïöíäóåõãú æóáóæú ÔóÇÁ Çááøåõ ãóÇ ÝóÚóáõæåõ ÝóÐóÑúåõãú æóãóÇ íóÝúÊóÑõæäó
[138] 138. æóÞóÇáõæÇú åóÜÐöåö ÃóäúÚóÇãñ æóÍóÑúËñ ÍöÌúÑñ áÇøó íóØúÚóãõåóÇ ÅöáÇøó ãóä äøÔóÇÁ ÈöÒóÚúãöåöãú æóÃóäúÚóÇãñ ÍõÑøöãóÊú ÙõåõæÑõåóÇ æóÃóäúÚóÇãñ áÇøó íóÐúßõÑõæäó ÇÓúãó Çááøåö ÚóáóíúåóÇ ÇÝúÊöÑóÇÁ Úóáóíúåö ÓóíóÌúÒöíåöã ÈöãóÇ ßóÇäõæÇú íóÝúÊóÑõæäó
[139] 139. æóÞóÇáõæÇú ãóÇ Ýöí ÈõØõæäö åóÜÐöåö ÇáÃóäúÚóÇãö ÎóÇáöÕóÉñ áøöÐõßõæÑöäóÇ æóãõÍóÑøóãñ Úóáóì ÃóÒúæóÇÌöäóÇ æóÅöä íóßõä ãøóíúÊóÉð Ýóåõãú Ýöíåö ÔõÑóßóÇÁ ÓóíóÌúÒöíåöãú æóÕúÝóåõãú Åöäøóåõ Íößöíãñ Úóáöíãñ
[140] 140. ÞóÏú ÎóÓöÑó ÇáøóÐöíäó ÞóÊóáõæÇú ÃóæúáÇóÏóåõãú ÓóÝóåðÇ ÈöÛóíúÑö Úöáúãò æóÍóÑøóãõæÇú ãóÇ ÑóÒóÞóåõãõ Çááøåõ ÇÝúÊöÑóÇÁ Úóáóì Çááøåö ÞóÏú ÖóáøõæÇú æóãóÇ ßóÇäõæÇú ãõåúÊóÏöíäó
[141] 141. æóåõæó ÇáøóÐöí ÃóäÔóÃó ÌóäøóÇÊò ãøóÚúÑõæÔóÇÊò æóÛóíúÑó ãóÚúÑõæÔóÇÊò æóÇáäøóÎúáó æóÇáÒøóÑúÚó ãõÎúÊóáöÝðÇ Ãõßõáõåõ æóÇáÒøóíúÊõæäó æóÇáÑøõãøóÇäó ãõÊóÔóÇÈöåðÇ æóÛóíúÑó ãõÊóÔóÇÈöåò ßõáõæÇú ãöä ËóãóÑöåö ÅöÐóÇ ÃóËúãóÑó æóÂÊõæÇú ÍóÞøóåõ íóæúãó ÍóÕóÇÏöåö æóáÇó ÊõÓúÑöÝõæÇú Åöäøóåõ áÇó íõÍöÈøõ ÇáúãõÓúÑöÝöíäó
[142] 142. æóãöäó ÇáÃóäúÚóÇãö ÍóãõæáóÉð æóÝóÑúÔðÇ ßõáõæÇú ãöãøóÇ ÑóÒóÞóßõãõ Çááøåõ æóáÇó ÊóÊøóÈöÚõæÇú ÎõØõæóÇÊö ÇáÔøóíúØóÇäö Åöäøóåõ áóßõãú ÚóÏõæøñ ãøõÈöíäñ
[143] 143. ËóãóÇäöíóÉó ÃóÒúæóÇÌò ãøöäó ÇáÖøóÃúäö ÇËúäóíúäö æóãöäó ÇáúãóÚúÒö ÇËúäóíúäö Þõáú ÂáÐøóßóÑóíúäö ÍóÑøóãó Ãóãö ÇáÃõäËóíóíúäö ÃóãøóÇ ÇÔúÊóãóáóÊú Úóáóíúåö ÃóÑúÍóÇãõ ÇáÃõäËóíóíúäö äóÈøöÄõæäöí ÈöÚöáúãò Åöä ßõäÊõãú ÕóÇÏöÞöíäó
[144] 144. æóãöäó ÇáÅöÈúáö ÇËúäóíúäö æóãöäó ÇáúÈóÞóÑö ÇËúäóíúäö Þõáú ÂáÐøóßóÑóíúäö ÍóÑøóãó Ãóãö ÇáÃõäËóíóíúäö ÃóãøóÇ ÇÔúÊóãóáóÊú Úóáóíúåö ÃóÑúÍóÇãõ ÇáÃõäËóíóíúäö Ãóãú ßõäÊõãú ÔõåóÏóÇÁ ÅöÐú æóÕøóÇßõãõ Çááøåõ ÈöåóÜÐóÇ Ýóãóäú ÃóÙúáóãõ ãöãøóäö ÇÝúÊóÑóì Úóáóì Çááøåö ßóÐöÈðÇ áöíõÖöáøó ÇáäøóÇÓó ÈöÛóíúÑö Úöáúãò Åöäøó Çááøåó áÇó íóåúÏöí ÇáúÞóæúãó ÇáÙøóÇáöãöíäó
[145] 145. Þõá áÇøó ÃóÌöÏõ Ýöí ãóÇ ÃõæúÍöíó Åöáóíøó ãõÍóÑøóãðÇ Úóáóì ØóÇÚöãò íóØúÚóãõåõ ÅöáÇøó Ãóä íóßõæäó ãóíúÊóÉð Ãóæú ÏóãðÇ ãøóÓúÝõæÍðÇ Ãóæú áóÍúãó ÎöäÒöíÑò ÝóÅöäøóåõ ÑöÌúÓñ Ãóæú ÝöÓúÞðÇ Ãõåöáøó áöÛóíúÑö Çááøåö Èöåö Ýóãóäö ÇÖúØõÑøó ÛóíúÑó ÈóÇÛò æóáÇó ÚóÇÏò ÝóÅöäøó ÑóÈøóßó ÛóÝõæÑñ ÑøóÍöíãñ
[146] 146. æóÚóáóì ÇáøóÐöíäó åóÇÏõæÇú ÍóÑøóãúäóÇ ßõáøó Ðöí ÙõÝõÑò æóãöäó ÇáúÈóÞóÑö æóÇáúÛóäóãö ÍóÑøóãúäóÇ Úóáóíúåöãú ÔõÍõæãóåõãóÇ ÅöáÇøó ãóÇ ÍóãóáóÊú ÙõåõæÑõåõãóÇ Ãóæö ÇáúÍóæóÇíóÇ Ãóæú ãóÇ ÇÎúÊóáóØó ÈöÚóÙúãò Ðóáößó ÌóÒóíúäóÇåõã ÈöÈóÛúíöåöãú æöÅöäøóÇ áóÕóÇÏöÞõæäó
[147] 147. ÝóÅöä ßóÐøóÈõæßó ÝóÞõá ÑøóÈøõßõãú Ðõæ ÑóÍúãóÉò æóÇÓöÚóÉò æóáÇó íõÑóÏøõ ÈóÃúÓõåõ Úóäö ÇáúÞóæúãö ÇáúãõÌúÑöãöíäó
[148] 148. ÓóíóÞõæáõ ÇáøóÐöíäó ÃóÔúÑóßõæÇú áóæú ÔóÇÁ Çááøåõ ãóÇ ÃóÔúÑóßúäóÇ æóáÇó ÂÈóÇÄõäóÇ æóáÇó ÍóÑøóãúäóÇ ãöä ÔóíúÁò ßóÐóáößó ßóÐøóÈó ÇáøóÐöíäó ãöä ÞóÈúáöåöã ÍóÊøóì ÐóÇÞõæÇú ÈóÃúÓóäóÇ Þõáú åóáú ÚöäÏóßõã ãøöäú Úöáúãò ÝóÊõÎúÑöÌõæåõ áóäóÇ Åöä ÊóÊøóÈöÚõæäó ÅöáÇøó ÇáÙøóäøó æóÅöäú ÃóäÊõãú ÅóáÇøó ÊóÎúÑõÕõæäó
[149] 149. Þõáú Ýóáöáøåö ÇáúÍõÌøóÉõ ÇáúÈóÇáöÛóÉõ Ýóáóæú ÔóÇÁ áóåóÏóÇßõãú ÃóÌúãóÚöíäó
[150] 150. Þõáú åóáõãøó ÔõåóÏóÇÁßõãõ ÇáøóÐöíäó íóÔúåóÏõæäó Ãóäøó Çááøåó ÍóÑøóãó åóÜÐóÇ ÝóÅöä ÔóåöÏõæÇú ÝóáÇó ÊóÔúåóÏú ãóÚóåõãú æóáÇó ÊóÊøóÈöÚú ÃóåúæóÇÁ ÇáøóÐöíäó ßóÐøóÈõæÇú ÈöÂíóÇÊöäóÇ æóÇáøóÐöíäó áÇó íõÄúãöäõæäó ÈöÇáÂÎöÑóÉö æóåõã ÈöÑóÈøöåöãú íóÚúÏöáõæäó
[151] 151. Þõáú ÊóÚóÇáóæúÇú ÃóÊúáõ ãóÇ ÍóÑøóãó ÑóÈøõßõãú Úóáóíúßõãú ÃóáÇøó ÊõÔúÑößõæÇú Èöåö ÔóíúÆðÇ æóÈöÇáúæóÇáöÏóíúäö ÅöÍúÓóÇäðÇ æóáÇó ÊóÞúÊõáõæÇú ÃóæúáÇóÏóßõã ãøöäú ÅãúáÇóÞò äøóÍúäõ äóÑúÒõÞõßõãú æóÅöíøóÇåõãú æóáÇó ÊóÞúÑóÈõæÇú ÇáúÝóæóÇÍöÔó ãóÇ ÙóåóÑó ãöäúåóÇ æóãóÇ ÈóØóäó æóáÇó ÊóÞúÊõáõæÇú ÇáäøóÝúÓó ÇáøóÊöí ÍóÑøóãó Çááøåõ ÅöáÇøó ÈöÇáúÍóÞøö Ðóáößõãú æóÕøóÇßõãú Èöåö áóÚóáøóßõãú ÊóÚúÞöáõæäó
[152] 152. æóáÇó ÊóÞúÑóÈõæÇú ãóÇáó ÇáúíóÊöíãö ÅöáÇøó ÈöÇáøóÊöí åöíó ÃóÍúÓóäõ ÍóÊøóì íóÈúáõÛó ÃóÔõÏøóåõ æóÃóæúÝõæÇú Çáúßóíúáó æóÇáúãöíÒóÇäó ÈöÇáúÞöÓúØö áÇó äõßóáøöÝõ äóÝúÓðÇ ÅöáÇøó æõÓúÚóåóÇ æóÅöÐóÇ ÞõáúÊõãú ÝóÇÚúÏöáõæÇú æóáóæú ßóÇäó ÐóÇ ÞõÑúÈóì æóÈöÚóåúÏö Çááøåö ÃóæúÝõæÇú Ðóáößõãú æóÕøóÇßõã Èöåö áóÚóáøóßõãú ÊóÐóßøóÑõæäó
[153] 153. æóÃóäøó åóÜÐóÇ ÕöÑóÇØöí ãõÓúÊóÞöíãðÇ ÝóÇÊøóÈöÚõæåõ æóáÇó ÊóÊøóÈöÚõæÇú ÇáÓøõÈõáó ÝóÊóÝóÑøóÞó Èößõãú Úóä ÓóÈöíáöåö Ðóáößõãú æóÕøóÇßõã Èöåö áóÚóáøóßõãú ÊóÊøóÞõæäó
[154] 154. Ëõãøó ÂÊóíúäóÇ ãõæÓóì ÇáúßöÊóÇÈó ÊóãóÇãðÇ Úóáóì ÇáøóÐöíó ÃóÍúÓóäó æóÊóÝúÕöíáÇð áøößõáøö ÔóíúÁò æóåõÏðì æóÑóÍúãóÉð áøóÚóáøóåõã ÈöáöÞóÇÁ ÑóÈøöåöãú íõÄúãöäõæäó
[155] 155. æóåóÜÐóÇ ßöÊóÇÈñ ÃóäÒóáúäóÇåõ ãõÈóÇÑóßñ ÝóÇÊøóÈöÚõæåõ æóÇÊøóÞõæÇú áóÚóáøóßõãú ÊõÑúÍóãõæäó
[156] 156. Ãóä ÊóÞõæáõæÇú ÅöäøóãóÇ ÃõäÒöáó ÇáúßöÊóÇÈõ Úóáóì ØóÂÆöÝóÊóíúäö ãöä ÞóÈúáöäóÇ æóÅöä ßõäøóÇ Úóä ÏöÑóÇÓóÊöåöãú áóÛóÇÝöáöíäó
[157] 157. Ãóæú ÊóÞõæáõæÇú áóæú ÃóäøóÇ ÃõäÒöáó ÚóáóíúäóÇ ÇáúßöÊóÇÈõ áóßõäøóÇ ÃóåúÏóì ãöäúåõãú ÝóÞóÏú ÌóÇÁßõã ÈóíøöäóÉñ ãøöä ÑøóÈøößõãú æóåõÏðì æóÑóÍúãóÉñ Ýóãóäú ÃóÙúáóãõ ãöãøóä ßóÐøóÈó ÈöÂíóÇÊö Çááøåö æóÕóÏóÝó ÚóäúåóÇ ÓóäóÌúÒöí ÇáøóÐöíäó íóÕúÏöÝõæäó Úóäú ÂíóÇÊöäóÇ ÓõæÁó ÇáúÚóÐóÇÈö ÈöãóÇ ßóÇäõæÇú íóÕúÏöÝõæäó
[158] 158. åóáú íóäÙõÑõæäó ÅöáÇøó Ãóä ÊóÃúÊöíåõãõ ÇáúãóáÂÆößóÉõ Ãóæú íóÃúÊöíó ÑóÈøõßó Ãóæú íóÃúÊöíó ÈóÚúÖõ ÂíóÇÊö ÑóÈøößó íóæúãó íóÃúÊöí ÈóÚúÖõ ÂíóÇÊö ÑóÈøößó áÇó íóäÝóÚõ äóÝúÓðÇ ÅöíãóÇäõåóÇ áóãú Êóßõäú ÂãóäóÊú ãöä ÞóÈúáõ Ãóæú ßóÓóÈóÊú Ýöí ÅöíãóÇäöåóÇ ÎóíúÑðÇ Þõáö ÇäÊóÙöÑõæÇú ÅöäøóÇ ãõäÊóÙöÑõæäó
[159] 159. Åöäøó ÇáøóÐöíäó ÝóÑøóÞõæÇú Ïöíäóåõãú æóßóÇäõæÇú ÔöíóÚðÇ áøóÓúÊó ãöäúåõãú Ýöí ÔóíúÁò ÅöäøóãóÇ ÃóãúÑõåõãú Åöáóì Çááøåö Ëõãøó íõäóÈøöÆõåõã ÈöãóÇ ßóÇäõæÇú íóÝúÚóáõæäó
[160] 160. ãóä ÌóÇÁ ÈöÇáúÍóÓóäóÉö Ýóáóåõ ÚóÔúÑõ ÃóãúËóÇáöåóÇ æóãóä ÌóÇÁ ÈöÇáÓøóíøöÆóÉö ÝóáÇó íõÌúÒóì ÅöáÇøó ãöËúáóåóÇ æóåõãú áÇó íõÙúáóãõæäó
[161] 161. Þõáú Åöäøóäöí åóÏóÇäöí ÑóÈøöí Åöáóì ÕöÑóÇØò ãøõÓúÊóÞöíãò ÏöíäðÇ ÞöíóãðÇ ãøöáøóÉó ÅöÈúÑóÇåöíãó ÍóäöíÝðÇ æóãóÇ ßóÇäó ãöäó ÇáúãõÔúÑößöíäó
[162] 162. Þõáú Åöäøó ÕóáÇóÊöí æóäõÓõßöí æóãóÍúíóÇíó æóãóãóÇÊöí áöáøåö ÑóÈøö ÇáúÚóÇáóãöíäó
[163] 163. áÇó ÔóÑöíßó áóåõ æóÈöÐóáößó ÃõãöÑúÊõ æóÃóäóÇú Ãóæøóáõ ÇáúãõÓúáöãöíäó
[164] 164. Þõáú ÃóÛóíúÑó Çááøåö ÃóÈúÛöí ÑóÈøðÇ æóåõæó ÑóÈøõ ßõáøö ÔóíúÁò æóáÇó ÊóßúÓöÈõ ßõáøõ äóÝúÓò ÅöáÇøó ÚóáóíúåóÇ æóáÇó ÊóÒöÑõ æóÇÒöÑóÉñ æöÒúÑó ÃõÎúÑóì Ëõãøó Åöáóì ÑóÈøößõã ãøóÑúÌöÚõßõãú ÝóíõäóÈøöÆõßõã ÈöãóÇ ßõäÊõãú Ýöíåö ÊóÎúÊóáöÝõæäó
[165] 165. æóåõæó ÇáøóÐöí ÌóÚóáóßõãú ÎóáÇóÆöÝó ÇáÃóÑúÖö æóÑóÝóÚó ÈóÚúÖóßõãú ÝóæúÞó ÈóÚúÖò ÏóÑóÌóÇÊò áøöíóÈúáõæóßõãú Ýöí ãóÇ ÂÊóÇßõãú Åöäøó ÑóÈøóßó ÓóÑöíÚõ ÇáúÚöÞóÇÈö æóÅöäøóåõ áóÛóÝõæÑñ ÑøóÍöíãñ