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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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[In the beginning, the Islam was weak, and the Muslims persistently
asked for victory from God against the associaters, and repeated their words
to the Prophet: “When will we have victory?” Therefore, this aya was revealed:] [2] 1. God's decree [relating to your victory, Muslims,] is coming
on; therefore, seek not to hasten it. Glory be to
Him! High be He exalted above that the [associaters] associate [with Him.] a [3] 2. He sends down the angels b, [under the leadership] of [Gabriel] the [Honest] Spirit:
[who is one] of [God’s] Am'r c, to whomever of His servants He will d, [saying]: "Warn [people] that there is no god but
I, so ward off My [punishment.]”) [4] 3. He
created the heavens and the earth with the true [promise. e] High be [God] exalted above [such trivial creatures] that
they associate [and worship besides Him!] [5] 4. He created man from scanty [seminal] fluid f; yet he becomes a manifest g opponent. [6] 5. And the cattle – He created them; wherein is warmth h, in addition to many [other] advantages for you, and of
which you eat [cheese, butter, fat, yoghurt and milk.] [7] 6. They also provide you with a beautiful scene to
[delight] your [sight], when you return them home [from the pasture at
evening] and when you drive them forth to the pasture [at morning.] [8] 7. And [camels] carry your heavy loads [and luggage] to a
country which you cannot [otherwise] reach unless with much trouble i to yourselves; for your Lord is Most Kind [and] Most
Merciful j. [9] 8. And [He created] horses, mules and asses, for you to ride
[in your travels], and as an adornment [in your feasts and festivals.] And [in the future] He will create that about which [kind]
you know not [like the elephant, the rhinoceros and others.] [10] 9. It is up to God [to show] the ‘right and correct’ way k, and some of the [ways adopted by people] are deviating [from
the right way.] But had [God] willed, He would have guided all of you [to
the way of the truth l.] |
1 a
The meaning: Don’t hasten about the victory, because in delaying it there is
an advantage for you which you don’t know. (So make no haste [for the punishment] against these
[disbelievers: they will die and follow those before them and be punished];
We are only counting against them the number [of the remaining days of their
life.]) 2 b From the ethereal heavens to the
earth. And all these angels together with Gabriel are among His spiritual
creatures, [each kind of them is called Am’r.] 2 c This word (Am'r) indicates
every ethereal spiritual creature. In my book Man after Death I have fully explained about this point. 2 d i.e. to whom God chooses to be an apostle (or a
messenger); so God will say to the angels to tell the apostles (or
messengers) that they should warn people that no god but God alone … 3 e Another aya similar to this one
has been interpreted within the interpretation of chapter 6: 73. 4 f Then as He perfected his creation, prepared for him the
milk in the breast of his mother, took care about him, provided for him, made
his parents kind to him; but as he grew, became older, then became a strong
man, he started to oppose Our apostles. 4 g i.e. his enmity and opposition are evidently obvious. 5 h It means: From their wool and wabar
(or camel wool), you make dresses useful to you for warmth. 7 i i.e. unless with much difficulties and tiredness because
of the far distance. 7 j When He created these cattle and subjected them to you. 9 k It means: It is up to God to guide you to the way of the
truth, by sending the apostles (messengers) to you, and you should obey and
believe them. This sentence is related to the aya
16: 2 (He sends down the angels, [under the leadership] of [Gabriel] the
[Honest] Spirit [one] of His Am'r.) The meaning: It is up to God to guide you to the way of
the truth and righteousness, by means of sending the revelation and the
heavenly books to the prophets and apostles in order to teach and make you
understand. Therefore, it is up to God to explain about the way, and
it is up to you to choose: if you obey you will be guided and if you disobey
you will be disbelievers. Similar to this aya there is
another aya in the Quran 76: 3, which means: (We have shown to him the [correct] way; [and have given
to him the free choice] whether to be grateful or ungrateful.) 9 l But He guides any who deserves the guidance according to
his good manners and morals and his kindness to the poor and needy, while He
misguides any who deserves misguidance according to his wrong-doing and evil
manners of behavior. |
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[11] 10.
It is [God] Who sends down [rain] water from the sky; out of it you have
your drink, and there grow from it trees a to which you pasture your cattle. b [12] 11. With which He produces for you the corn, olives,
date-palms, grapes, and every kind of fruit. Surely, this indicates a sign c for a people who reflect. [13] 12.
And He has subjected for your [service] the night and the day, and sun
and moon; and stars [to give you light at night] are subjected by His
command; surely, this [subjection] indicates signs to a people who understand d. [14] 13.
And the [plant and animal] which He has created and spread abroad on
earth, with different colors [and kindse]; surely,
all this [plant, flowers and animals] indicates a sign f to a people who receive admonition. [15] 14. It is He Who has subjected the sea g, that you [people] may eat fresh meat [of the fish] from
it, and has brought forth from it [the pearl and coral] ornaments which you
wear – and you [man] may see the ships sailing h throughout it [some ships going and others coming] – and
that you may seek after His bounty i,
and that you may be grateful [to God for such bounties.] [16] 15. And He cast [mountains] that landed firmly on the earth j; lest it should totter with you k; and [He made on it] rivers and ways; that you may find
your wayl. [17] 16. And [He made on earth] waymarks m; and by the stars they are guided [by night to your
places and to the country at which you aim n.] [18] 17. Is, then, He Who creates [these things] as [those o] who do not create? Will you then not realize [the admonition]? [19] 18.
And if you [people] would count up the bounties of God, never would you
be able to number them p;
surely, God is Most Forgiving [to the grateful q, and] Most Merciful [to the merciful r.] [20] 19. And God knows the [intentions] which you [people] keep secret
[in your breasts], as well as that which you proclaim [before people.] s [21] 20. And those t
– whom you worship apart from God – cannot create any of the things [which
are on the surface of the earth], but are themselves created u. [Then God – be glorified – said:] [22] 21. [They are now] dead, not alive v, and they perceive not as to when they shall be sent [to
the Gathering-together on Judgment Day w.] |
10 a Out of which you also irrigate your trees and plants. 10 b With no difficulty or worry for supplying the cattle with
the fodder. 11 c i.e. a clear indication of a Creator Who created all
these cattle, trees, fruits and plants, all of which are to your advantage;
therefore, you should be grateful to Him for such bounties which He bestowed
on you, and you should not worship anyone else, because none deserves the
worship other than God alone Who has expounded His signs to a people who
contemplate about this creation, and so they will be grateful to Him Who
created all that. 12 d So they think and study Astronomy. 13 e Of the plant, flowers, fruits which cannot be totally
estimated and counted in number 13 f Of a Creator Who created all that and the All-Knowing God
Who invented this creation. 14 g And made it easy to you to travel over the sea, and to
take many beneficial things out of it. 14 h i.e. they make their ways on its surface, and producing
sound of its impact with the water and air while moving along. 14 i i.e. to ride in the ships, and by that to seek after the
provision out of His bounty. 15 j God – be glorified – said æóÃóáúÞóì i.e. (And He cast), because the first mountains formed on
earth were meteorites which fell on the earth to become the mountains. In my book The Universe and the
Quran I have explained fully about Mountains 15 k It means: lest the earth should sway and heave with you. The meaning: God made the mountains to balance the earth
in order that the earth should regularly move around its axis and around the
sun. 15 l To your places and to the city where you want to go. 16 m Like the hills, mountains, valleys and the changing of
the area of the land from dusty to sandy to rocky and others, lest you should
miss the way and you may guide by means of such waymarks to your places. 16 n When the nomadic Arab traveled by night, they used to
find their direction, by the fixed stars, on their way until they reached to
the place to which they wanted to go. 17 o Whom you consider as associates
of God in the worship. 18 p Because they are innumerable. 18 q Who thanks God for His bounties, so
that he expends out of that on the poor and the wretched. 18 r Who shows mercy to the weak and
needy. 19 s Therefore, be caustious, and
don’t contradict His commands. 20 t It means: their dead kings and chiefs, to whom they made
statues which they worshipped apart from God. 20 u i.e. We create for them grandsons and progeny: a
generation after another. An aya similar to this one has
been explained in the interpretation of chapter 7: 191 21 v It means: their kings, to whom they have made statues which they
worship, are dead; it means: now they are spirits who cannot do anything to
assist them or help them against their enemies. 21 w And when they shall be gathered together in the Next Life
for judgment and requital, so how will they hope for the intercession of such
souls and how will they worship them apart from God? Now, history has repeated itself in this generation: so
that most of people started to worship the dead sheikhs, imams and scholars,
and to sanctify their graves, vows for them and ask their needs from such
dead saints, and they associated them with God in the worship, in spite of
that they know the saints did not create anything in the earth, and that the
saints do not know when they will be sent for the Judgment. |
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[23] 22. [O people,] your God is One God a. As to those who believe not in the Next Life b:
their hearts deny [the truth], and they are arrogant [to comply with it.] [24] 23. Undoubtedly, God knows [all] that they conceal and
proclaim [so He will punish them according to their words and acts]; surely
He does not like the arrogant. [25] 24. When it is said to the [associaters]: "What is it
that [revelation which] your Lord has sent down [to Mohammed?]", they
say: "[Only] written fables c
of the ancients." [So God – be glorified – said:] [26] 25.
So let them bear in full d
the burden [of their sins] on the Judgment Day, in addition to some of the
burden of those whom they lead astray [away from the truth] without knowing
[about the consequence] – how evil a burden will
they beare!? [27] 26. Those, that were before [these associaters among your
people], contrived [against their prophets f],
so God destroyed their building from the foundations g, and the roof fell down upon them [and they died], and
the chastisement came to them, from where they could not perceive h. [28] 27. Then on the Day of Judgment He will disgrace them [before
the public] and [the angel in charge of their punishment] will say:
"Where are my associatesi, for whose sake you opposed
[the believers and whom you defended]?" Those [prophets] who were given knowledge said [to them in
their material life of the Worldj]:
"The disgrace and evil, this day, are for disbelievers." [29] 28. Those, who wrong themselves k, [and] whose [souls] are taken [from their bodies], by
the angels [at the time of death]; they will [then] submit themselves [to the truth, yield l and say]: "[In our opinion, we think that] we did
not do any evil." [The angels will reply to them:] “Yes, indeed; [your acts were
evil, and] God is Most Aware of all [the disbelief and association] that you were
doing [in the life of the World.]” [30] 29. So enter the gates of Hell, to abide therein
forever." How evil [indeed] will [your home] be: the home of the
arrogant! |
22 a So don’t
worship anyone else, and don’t ask your needs but only from Him alone. 22 b i.e. the final spiritual life. 24 c Which are untrue. 25 d With nothing of their sins may be lessened for them,
whatever their sons may ask forgiveness for them. 25 e And do they now prepare for Judgment Day. 26 f Like the contriving, of your people against you,
Mohammed. And they denied them; some of them were the gang among the people
of Salih who conspired to kill him by night. 26 g It means: God destroyed their building from its
foundations; that was when He quaked the earth with
them. 26 h i.e. the earthquake came to them from below their feet,
so all of a sudden they perceived their house collapsing on their heads. 27 i Any aya including the word ‘my
associates’ or ‘my partners’, it is the saying of the angel in charge of
their chastisement; because they worshipped the angels and said “they are the
daughters of God.” That is because the angels are associates or partners
[with each other] in the work and in Paradise. The indication of this is His saying – be glorified – in
the Quran 41: 47, which means: ([Then] on the day when the [angel
in charge of their chastisement will] call to them: "Where are my
partners [who are like me, and whom you associated with God? So call them now
to intercede for you!] They [will] say: "You have
heard us calling them [but none of them has answered us], and none of us has
seen [any of them.]") 27 j But they did not listen to their words, neither did they work according to their command. 28 k By worshipping the idols and statues. 28 l When submission and yielding will not avail them
anything. |
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[God – be glorified – firstly mentioned the words of the
disbelievers about what He revealed to His messenger, then He followed that
by mentioning the words of the believers, and He said:] [31] 30. It was said to the [believers] who ward off [God's punishment] a: "What is it that your Lord has revealed [to your
prophet?]" They said: "[It is] good [for us.]" [Then God be glorified said:] The good [reward] in the [life of the] World is for those
doing good [acts.] And the home of the Next Life will even be better [than the life of the World is.] Pleasant indeed will the home of [the Next Life be for] those warding off [the sins.] [Then God – be glorified – started to describe that home
which they will enter and dwell in, and He said:] [32] 31.
Seven Gardens – which they [will] enter – with rivers flowing below their
[trees]; therein they will have whatever [food, drink, dresses and purified
wives] they desire; as such will God reward those who ward off [His
disobedience.] [33] 32. Those, whose [souls] the angels restore [from their bodies
through death], being goodly b;
[the angels] say: "Peace be to you! Enter the Garden for [the righteous
acts] that you were doing [in the life of the World.]" |
30 a It means:
the associaters said to the believers: 32 b i.e. their hearts are purified from the envy,
charlatanry, lying, the showing off to others and hypocrisy. |
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[34] 33.
Will these [associaters] wait for nothing other than that the angels [of
death] should come to them [to take their souls out of their bodies a], or [O Mohammed] that your Lord's command b should come? So did those before them [deny and hurt Our messengers c];
it was not God Who wronged them but it was they who did wrong their own
souls. [35] 34.
So the evil – of what [evil acts] they did [in the life of the World d] – smote those [who were before them], and it surrounded
them [the chastisement of the Next Life]
that at which they mocked e. [36] 35. Those who associate [others with God] say: "If God had
so willed, we would not have worshipped anything apart from Him f; neither we nor our fathers; nor would we have prohibited
anything without His [command. g]”
As such did those who were before them [do, and say words
like their words. h] [so, God – be glorified – explained:] Then, are the messengers responsible for anything but only
to deliver the message clearly? i [37] 36. We did send into every nation an apostle [proclaiming]:
"[O people] worship God [alone], and avoid [following] ‘the arrogant’ j." So some of them God did guide k, but others had the straying incumbent on him l. Then [O people of Mecca] move about in the land m and see the consequences of deniers n. |
33 a And will they believe when then their belief will not
avail them anything? 33 b To chastise the associaters by the hands of the believers
by fighting and defeating them. The indication of this is His saying – be glorified – in
the Quran 9: 14, which means: (Fight them [: the associaters], and God will chastise
them by your hands, and will degrade them, give you victory over them [in the
war] and allay the breasts of a folk of believers.) Therefore, what for is all such stubbornness and
arrogance? 33 c So We destroyed them because of their sins. 34 d And their denial of the messengers. 34 e i.e. they used to mock the promise and the occurrence of
the punishment. 35 f It means: Had God commanded us to forsake their worship, then we would have forsaken it. But in fact God honored
them and commanded us to worship them, and they are our intercessors before
God. 35 g But God forbade us such things, and so we obliged
ourselves to such forbidding. 35 h Because they found their fathers working according to
that program, so they thought that it was God Who commanded their fathers
with it, therefore they adopted it and worked according to it. For this reason, they said: (If God had so willed, we
would not have worshipped anything apart from Him; neither we nor our
fathers); 35 i The meaning: Our messengers (or apostles) told you,
conveyed the message and warned you; therefore, you have no excuse after all
this. 36 j That is the Devil and every chief or king mighty and
proud over following the truth. 36 k To the way of the truth, so he believed and followed the
apostle (or the messenger.) 36 l Because of his wronging people, and his hypocrisy. 36 m To the habitations of these deniers and to their ruins
and relics. 36 n Who denied the apostles; wasn’t their end the destruction
and ruining? |
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[Then God – be glorified – addressed His messenger
Mohammed and He said:] [38] 37. [O Mohammed] even if you try your best to guide them
aright, surely God never guides those [of them] whom He misleads a, and you will not find for them any helpers b. [39] 38. They have sworn by God the most earnest oaths [saying]:
"God will never send [to the Next Life] those who die." c [Therefore, God replied to them:] No, but e
it is a promise [binding] upon Him, but most men know not [the truth.] [40] 39. That He may [later] manifest to them [the truth of] that f on which they do dispute, and that those who disbelieve
may realize that they were liars [in their claim g.] [Then God – be glorified – threatened them with
destruction and ruining, and He said:] [41] 40. The only words We say to anything, when We desire it [to
be a ruin], is that We say to it: "Be",
and it is [as We will.] |
37 a It means: Anyone whom God misguides, you cannot guide him
whatever you may advise and admonish, because they deserve the punishment. 37 b To help them when the punishment will befall them. 38 c It means: There isn’t another life after death, neither will any judgment nor any punishment. 38 e No, they will be sent and punished according to their
acts. 39 f i.e. the subject of the sending to the afterlife, and
other subjects, the truth of which is confounded to them. 39 g That God will not send to the Next Life, those who die. |
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[This aya was revealed concerning
the believers who were persecuted by the associaters in Mecca before the
emigration to Medina:] [42] 41. And those who fled, for God's [sake], after they were
oppressed [and persecuted by the associaters and idolaters], We will surely
establish them in this [life of the] World in a good [city a]; but the reward of the Next Life is greater, if they but know. [43] 42. Such as forbear [the hurt] patiently [in God’s way], and
on their Lord they do rely [to propagate the Islam religion b.] |
41 a Instead
of their hometown, which is the city of Yathrib (:
Medina), and We will give them wealth to let them live in a better condition. 42 b And they do not pay attention to anyone. |
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[The associaters among the Arab denied the apostle-hood of
Mohammed – salam to him – and they said: “Had our Lord willed to send any
apostle (or messenger), He would have sent some of the angels.” Therefore, this aya was
revealed:] [44] 43.
We did not send before you [Mohammed] any [messenger] other than men to
whom We revealed a. [Then God – be glorified – addressed the associaters and
said:] Inquire then of the people of the 'Admonition' [: the Torah], in case
that you yourselves do not know c. [45] 44. With the evident proofs and scriptures d. And We have revealed to you [Mohammed] the 'Admonition' e [: the Quran] so that you may explain to people what
[statements and admonitions] have been revealed to them [so that they may be
admonished with it], and that they may contemplate [its revelations f.] |
43 a So don’t
pay attention, O Mohammed, to their words; but comply with what you are
commanded. 43 c It means: Ask the people of the Torah: Were their
prophets some angels that came down from heaven, or were they humans like
them? 44 d This sentence is related to His saying – be glorified –
in the previous aya 16: 43 which implies: (We did not send before you [Mohammed] any [messenger]
with the evident proofs and scriptures other than men to whom We revealed.) 44 e That is the Quran, with which is admonished anyone who
accepts admonition. 44 f And so they may believe. |
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[46] 45. Do they feel secure, those who devise evil [plots against the
Prophet and the believers], that God may cleave the earth open with them [as
did He cleave it with Korah and others], or that the chastisement may come
upon them, from whence they do not expect? [47] 46. Or the [chastisement] may seize them during their travels
[going and coming for trade and their other affairs]; they cannot [indeed]
escape [God’s punishment.] [48] 47. Or the [punishment] may come on them with gradual
extermination [until they will be annihilated by plague, killing or some
other infectious disease.] But even your Lord [O unbelievers] is Most Kind [and] Most
Merciful. a |
47 a So
according to His kindness, He gave you respite in order that you may repent
and desist from your wickedness and disbelief. |
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[49] 48. Will these [associaters] not regard such things [: of
plants, animals and mountains] God has created [on the earth surface]; the shadows
[of any of these things] ‘withdraw a and fall’ on the right [one time] and [on] the left [another
time] b: [and all such plants and
animals] adore God c in submission? [50] 49.
Whatever [comets, meteorites and meteors] d are in the heavens, and animals [moving] on the earth,
and the angels, adore God [complying with His commands]; nor are they big
with pride [over worshipping Him.] [51] 50. They fear their Lord from above them e, and they do whatever they are commanded f. |
48 a i.e. the shadow
withdraws to its condition of the day before, and transmits from one place to
another, because of the rotation of the earth around itself. 48 b Is not the transmission of the shadow from a place to
another an indication of the movement of the earth and its rotation around
its axis, in order that the night and day will form? 48 c It means: the plant and animal submit to the instinct
which God inserted in them. 49 d The indication of this is His saying – be glorified – in
the Quran 55: 6, which means: (The stars and the trees fall down [on the earth in
prostration.]) Therefore, the ‘adoration’ of the star is its falling down. 50 e That is because the angels inhabit the seven ethereal
heavens and the Throne is above them; so for this reason, God said in the aya (above them.) 50 f i.e. they do everything God commands them with, and they
never disobey Him about anything. |
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[52] 51. God said: "Don't take for god: two gods; it is only
One God, so [O people] do dread Me [alone a.] [53] 52. All that is in the heavens and the earth belongs to Him b; and the submission will at last be to Him c; so will you beware of anyone else than God d? [54] 53. [O people] whatever grace you may have; it is only from
God; then when evil befalls you, [surely] to Him you will cry. e [55] 54. Then when He removes the evil from you; behold, a party of
you will associate [others] with their Lord f. [56] 55. In order to deny [the grace] that We gave to them g; [Therefore, God – be glorified – said:] so enjoy [your life of the World] but you will come to know
[the consequences of your blasphemy and association with your Lord.] |
51 a i.e. fear
of Me, and don’t fear anyone else. 52 b As possession and as servants. 52 c It means: If they don’t submit to Him in the life of the
World, they will submit in the Next Life. 52 d The meaning: Will you beware and fear of the created
beings, and will you not beware of God’s punishment, while at last you will
submit to Him? This is confirmed by His saying – be glorified – in the
Quran 37: 9, which means: (To repel them violently, and another chastisement will be
for them [on Doomsday.]) 53 e It means: At the time of distress and affliction, you cry
out, supplicate and complain to Him to save you from the distress; i.e. at
the time of distress you pray God and complain to Him the affliction to save
you from it, but at the time of relief and prosperity you forget about Him
and worship those other than Him. 54 f So that they will ascribe some associates with Him in the
worship. 55 g So they say: such grace and bounties came only to us, by
means of our gods and their blessing. As such, in our generation, do most people say: These
bounties have come to us by the sheikhs and imams and their blessing. |
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[57] 56. They assign – to [their associates] that know nothing a – a portion out of [the cattle and crops] with which We
provide for them b. But by God! you will surely be
questioned about your lies [against God c.] [58] 57. And they ‘claim and ascribe’ daughters to God – be exalted
He [above having any daughter] – while for themselves [they want sons] that
they desire d. [59] 58. When if any of them is given the good tidings of [the
birth of] a female [child e],
his face will be darkened f
[with shame] and he will choke inwardly [with his grief, because of the
daughter that has been born for him.] [60] 59. With shame does he hide himself from his people, because
of the bad news he has had. [He discusses the matter
with himself:] Shall he retain it on [sufferance and] contempt, or bury it in
the dust g? Evil, indeed, is that they judge h! [Then God – be glorified – said:] [61] 60. For those – who believe not in the Next Life – an evil parable is applicable i, while for God a supreme parable j is applicable. He is the All-Mighty [in His kingdom], the Most Wise [in
His creation.] [62] 61. If God should take men to task for their ‘evildoing and
wrongdoing’ [so that He hastens the punishment for them], He would not leave
on the [earth surface], even one creature that moves [on it, and He would
rather exterminate them as a whole.] But He defers their [punishment] to a stated time [of
their death k]; and when their time [of death]
comes, they shall not put it back by a single hour nor put it forwardl. [63] 62. They assign to God [the daughters] that they themselves
dislike; and their tongues utter lies [by saying] that they will have the
best outcome [with God.] [So God – be glorified – replied to their words:] Without any doubt n
they shall have the Fire [in the Next life], and they will scatter [by deatho.] |
56 a Neither about their act, nor about the share which they
assign to them. 56 b And they claim they do it only to be brought close to God
in his neighborhood, as God mentioned that in the Quran, chapter 6. Nowadays, most people act in a similar way; and they
assign, to sheikhs and imams, a share of their cattle and possessions, so
that they dedicate it exclusively to these sheikhs and imams and to their
graves or tombs. 56 c By claiming that God honored them and assigned the
intercession to them, so they will intercede to you before God, according to
your claim. 57 d It means: they want sons for themselves, and don’t want
daughters. 58 e i.e. that his wife has born a daughter for him. 58 f This is a parable of the Arab for the shame and disgrace. 59 g So that she will die and he will be rid of her shame.
This was called by them the (Wa’ad); so he would dig
a pit in the ground in which to bury his daughter alive for the fear of
dishonor. 59 h i.e. evil is their decision: that they assign to
themselves what they like and to God what they dislike. 60 i i.e. the darkness of face and the dishonor will be for
them in the Next Life, which is the parable God has set for them in the
previous aya 16: 58, which means: (His face will be darkened [with shame], and he will choke
inwardly [with his grief.]) 60 j Which is the glory and the sovereignty. So the supreme parable
among people about the dignity and might is that they say: “He is mighty like
a sovereign or monarch.” 61 k It means: to the time of their death, and He will punish
them in the world of souls [: the afterlife.] 61 l i.e. none can postpone or bring earlier their death, even
for one hour. 62 n The Arabic word in the aya has
been explained in the interpretation of the Quran, chapter 11. 62 o So that neither will their union last, nor will their
multitude be stronger. |
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[64] 63. By God! We, surely, sent [messengers] to nations before
you [Mohammed], but the devil made their deeds [of falsehood] fair-seeming to
them a. So the [devil] is their master
today [in the world of souls b],
and for them will be a painful torment [on Doomsday.] [65] 64. We have sent down to you [Mohammed] the Scripture c, only that you may explain to them the [truth] from which
they deviate d, and [the Quran is light and]
guidance and mercy to a people who believe. [66] 65. And God sends down [rain] water from the sky, and gives
therewith life to the earth [with the plant and much vegetation] after its
death [with the drought.] Surely this includes a sign for a people who listen [and
understand.] [67] 66. Surely there is a lesson [and indication] for you [about
God’s might], included in the cattle: We give you to drink of that which is in the interior [of
the udder] – from between the filth and the blood – pure milk,
[uncontaminated with any filth or blood] e,
palatable to drinkers. [Then God – be glorified – mentioned another bounty, and
He said:] [68] 67. And of the fruit of the palms and the grapes, you [people]
take therefrom sweet things f
and good provision g; surely, in that h is a sign i
for a people who have sense j. [69] 68. And your Lord [O Mohammed] inspired the bee [with its
instinct and inborn drive, saying]: "Take to habitations [and to produce
the honey] in the hills, in the trees and in the hives which they ‘make and
hang’.” k [70] 69. Then eat of all [the kinds of] fruits, and – being
submissive, [to your instinct, and being diligent] – follow the ways of [the
instinct made for you by] your Lord. There comes forth from their bellies [the honey:] a drink
of various colors [some of it is white and another is red like the dibis or the date syrup], wherein is cure for mankind
[from some diseases]. In that [bee, honey and its hexagonal cells of the hives]
is indeed a sign [indicative of a Creator Who created it and an All-Wise God
Who inspired itl] for people who reflect [in its creation, its
hives and honey, and they thank God for that.] |
63 a Therefore, they denied and mocked Our messengers, and so
We took revenge on
the deniers. 63 b i.e. he has control of them, rules over them and
humiliates them; it means: In the life of the World, he deceives them, and in
the Barzakh world [or the Afterlife] he enslaves them and they serve him. 64 c It means: the Quran. The reason that God – be glorified – said ÇáúßöÊóÇÈó
which means “the Scripture or the Book”, and did not say: “the Quran” because
it implies: We sent down to you the tales and stories of the past
nations. 64 d And they incline to the idol worship, and to much illusion about the lawful and unlawful, and the
denial of the sending [of souls] to the afterlife and the Judgment. 66 e That is because the fodder which the cattle eat, will
lead to the formation of the blood and the milk and the rest will be filth or
dung. So God – be glorified – did not mean with His saying (from
between): the place between the dung and the blood; but this is a parable of
the might and ability; the Arab say: “From among many hundreds, it was I who
succeeded.” And “From among all people, it was I alone who could see
the crescent or the new moon.” Moreover, (of that which is in the interior [of the
udder]) indicates the masculine tense in Arabic grammar; it is about the
inside of the udder, not about the inside the belly of the cattle, because
the site of the milk is not in the abdomen of the cattle but in their udders.
And for this reason, it is mentioned in masculine tense in
the aya. 67 f Which is the ‘dibis’ (or the
‘date syrup’) from the date, and the ‘glucose’ from the grape. 67 g i.e. and you take from both of them a good provision:
like the candy and the jam; so that the ‘rashi candy’
is made from the ‘dibis’ and the ‘rashi’ (or the ground sesame); the jam is made from the ‘dibis’ and the sour lemon (or the lime); the ‘sawieq’ [which is a kind of mush] is made from the ‘dibis’ and the ground barley; and the vinegar and the
pickles are made from the dibis or the date. This is some of what is made from the date of the palm;
while the grape and the rest of fruits and their advantages like their candy,
drinks and jam: all that requires a special book and which we cannot expound
here. 67 h Candy, jam and juice to drink,
which you extract and manufacture. 67 i i.e. a clear indication that there is a Creator Who
created such fruits, and a Maker Who perfected their manufacture, just as
that the candy, jam and juice do not come to existence by chance, neither
does nature make them, unless you make them by your hands, and if not that
some experienced people, make them, then the candy will burn, the jam will
corrupt and the juices will be fermented. So likewise, the Creator of the creation: had He not
perfected its making, then life would have been corrupted, and creatures
would have died, so that no living being would have remained on the earth
surface. 67 j i.e. people who use their minds and think about these
creatures, and thank God Who created all that. 68 k It means: Take homes for you [for dwelling and for
producing the honey] in the hills, homes in the trees and also homes in the
hives that people make and hang in their ceilings or the like. 69 l So you should worship and thank Him for such bounties.
And indeed it is a sign for a people who think and contemplate. Some Advantages of the Honey I here mention to you what is written in the (Manar Al-Islam) magazine, number 1 of the second year, an
essay by Dr. Abdul Razzaq Nawfal
entitled (The Bee Drink); he said: According to the progress in the applied sciences and the
wide extension in the field of research in many states and countries, it has
now been recognized that the bee honey varies in color according to the
variation of the pasture of the bee out of flowers, and that it thus takes
its color from the colors of the solar spectrum, graduating from the white
with all its degrees to the yellow with all its grades to the red with all
its hues; to the extent that the bee food can be recognized by the color of
the honey which it produces. Undoubtedly, God’s messenger Mohammed could not attain
such knowledge by observation and traveling to many agricultural countries
and by studying the applied sciences, while he grew up in the desert of the
Arab land, and he did not depart from that region in which the agricultural
ways did not differ with any tangible difference. Moreover, he was illiterate
who did not read or write, but only that God Almighty mentioned this fact
[about the bee and honey] in His glorious book: the Quran. So by means of the progress of the sciences of the health,
medicine and nutrition, it is now known that the bee honey carries cure for
people, and the modern science declares that the bee honey is the doctor’s
weapon against most of diseases, and that its use is in continuous increase
as medicine progresses, for it is given by mouth and by other ways, and it is
given as tonic and nutrient; and so it helps the body to recover, and is
given as antidote of the poisoning by many foreign substances like arsenic,
mercury, in addition to chloroform; and also it is given to counteract the
poisoning resulting from the diseases of the body organs like the renal
failure, and resulting from diseases
of the liver, stomach and intestines; and is used also in the pyretic
conditions, like measles, pneumonia, and meningitis; and generally in the
inflammations of the kidney, and in the congestion of the brain and in brain
tumors. In addition it is used in cases of diabetes mellitus. Cure by the honey: And the science of medicine is still discovering every
day, a new thing about the curing of people by honey. Recently, it has been
declared by one of the outstanding surgeons of England,
that he used the bee honey to cover the complications of wounds
resulting from the surgical operations which he did, after it is proved that
it helps to heal wounds quickly, without leaving behind any scar in the site
of the wound. And that there is a substance included in the honey which
enhances the regrowth of human tissues, so that wounds will heal smoothly. This also confirms the prophet-hood of God’s messenger
Mohammed – salam to him; for how could he attain such knowledge which only
recently the science has reached, and by using the advanced means of
examination and the equipment of research and investigation. However, Muslims do not wonder why the Glorious Quran
call, as ‘drink’, that which issues from the bee abdomen, and does not say it
is strictly the honey; while the ‘honey’ [in word] has been literally
mentioned in the Quran 47: 15, which
means: (The likeness of the Garden which the pious are promised [: it is like the gardens that you plant, but the
difference between them is that: the
gardens, which you have, are material which dry up and die, while those which
We have are ethereal that will not dry or die and will remain forever]: In it are: rivers of incorruptible water: [the taste and odor of
which will not change forever because it is not material, while the taste and
odor of the water which you have will change if it does not flow], rivers of milk the taste of which never changes [whatever
time passes], rivers of wine delicious to those who drink, and rivers of purified honey.) But should they work hard in research, they would reach to
the scientific facts about which the modern scientific progress has declared. For the word ‘drink’ stated by the Glorious Quran
indicates that the research should not confine to the honey exclusively,
because the exact word of the ‘honey’ was not mentioned. Now science does state that many drinks issue out of the
bee abdomen, including cure for people. Among such drinks is the Royal Food
which is not honey and which the bee excretes out of its abdomen. It has the
property to cure more than the property of the honey by tens of times. And it has been found also that there is another drink
which comes out of the bee abdomen, that is the Bee Venom excreted by the way
of its stinging apparatus; this poison or venom is used in treating many difficult
diseases like the rheumatism, lumbago, sciatica and the pain, stiffness and
inflammation of joints. Surprisingly, hospitals of America, Europe and Russia
started to use the bee poison by the direct way, which is the bee stinging
the site of the man disease. In the conference on the bee scientists announced, few
months ago, the new discovery of the Bee Milk which is a drink issuing from
the bee abdomen, which was not known before; such bee milk that is not more
than few drops coming on consecutive periods; such milk may fulfill the dream
of humanity about the existence of some substance which may increase the life
span of man; that is because this milk has a complete, quick and certain
property to eradicate germs, microbes and fungi. Therefore, as such does the Glorious Quran mention
precisely that a ‘drink’ comes out of the
bee abdomen, having different colors, so if the color is in fact the
color of the solar spectrum, then the honey is produced with all the colors
of the solar spectrum; and if it indicates the shape and form, then the drink
which issues from the bee abdomen is different actually in shape and form:
because it is either honey, royal food, poison or milk; this is in addition
to the wax which has an undoubted healing property. Hence, one marvelous word in the Quran has been mentioned,
which none of people can bring about anything similar to it. Moreover, Dr. Mohammed Nezar el-Datar, the specialist in Dermatology and Venereology and
Plastic treatment, PhD in medical sciences, compiled a book in Arabic, about
the advantages of the honey, which he named (Honey Includes Remedy for
People). Comment
by the interpreter of the Quran, Mohammed-Ali Hassan Al-Hilly: In these ayat, the address to the bee is by the feminine
expression, because it is the female which works and produces the honey,
while the male has no function other than only the fertilization of the
queen. |
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[71] 70. God created you [from the dust of the earth]; then will take
you back [to Him through death.] And some of you will be kept back to the vilest state of
life [to become senile, doting and childish], that after knowing somewhat [in
the past], they may know nothing [in the future a.] God is All-Knowing [about the advantage of people],
All-Capable [to weaken or strengthen the memory.] [72] 71. God has preferred some of you over others in provision [so
that some of you are rich and others are poor, some are the owners and others
are owned, in order to try you.] But those who have been preferred [over others in
provision] will not give the excess of their provision to those [slaves] whom
they possess b; that they may share equally in
the [ownership.] c Then will they deny the grace of God? d [73] 72. And God has made wives for you, of your likeness e, and has made for you – of your wives – sons and [made
for you] grandsons [from your sons f.]
And He has provided for you the 'good and wholesome
things' g. Will they then believe in vain things h, and be ungrateful for God's gracei? |
70 a Because
he will have a weak memory, so that he will not remember [the old knowledge]
or retain any [new] knowledge, in order that he may not become proud on
people because of his knowledge, as did Iblies (: Satan)
become proud over the angels. 71 b It means: the owners will not give the excess of their
provision to their slaves so that they all will be equal in the ownership,
because they disdain that their slaves may be associates with them in the
ownership … 71 c So while you disdain that your slaves be associates with
you in the ownership, then how will you assign associates with God, while all
of them are His slaves and His created beings? 71 d i.e. they deny God’s grace to them and ascribe it to
their gods. 72 e In order to incline to them and
enjoy their company. 72 f They are sons of the sons, in
order to be delighted by them, and have enjoyment with them. 72 g Of plants, trees, animals and
birds, a large number that is uncountable. 72 h i.e. they believe in the idols
and think that the idols may profit them and intercede for them and bring to
them all these good things, and that all that is according to the idol
blessings. 72 i And deny it. He means by the
grace of God, the Quran revealed to His messenger. The indication of this is His
saying – be glorified – in the Quran 93: 11, which means: (And as for your Lord's favor [on
you: which is your message]: 'rehearse and proclaim' it [to people.]) It means: Rehearse and proclaim to
people the revelation which We have revealed you, and don’t conceal anything
of it for the fear of Quraish. And God – be glorified – said in
the Quran 68: 2, which means: (With [the apostle-hood:] the
grace of your Lord, you are not mad [as do these associaters claim.]) It means: The apostle-hood is a
grace and favor from your Lord, and it is not any madness as do these
associaters and idolaters claim. |
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[74] 73. And they worship, besides God, [the angels and idols] that
cannot control for them any provision in the heavens a and the earth b
and have no power [at all to do thatc.] [75] 74. So do not consider any equals to God d, for God knows [which one is honored by Him e] and you [people] do not know [that f.] |
73 a Originally, it is (in the heaven and the earth.)
And I have explained about the ‘heaven’ in the interpretation of the Quran
34: 24, which means: (Say: "Who provides for you
from the [gaseous] heavens [with the rain] and the earth [with the plant and
fruit?]") And I explained that it is
originally ‘heaven’ not ‘heavens’. 73 b It means: The [angels and idols]
cannot control for them any provision so that they may provide them with the
rain from the gaseous heavens, and with the plant in the earth. 73 c Because all that is by the hand
of God, and He is the Provider for His servants. 74 d i.e. don’t ascribe to God any
like or equal, so that you may say: the angels are God’s daughters, and the
Christ is God’s son, and these are our intercessors before God, so you
worship and sanctify them besides God. This is indicated by His saying –
be glorified – in the Quran 43: 17, which means: (And when any of them is given the
good tidings of [the birth of a girl-child for him], that which he has
attributed to [God] Most Gracious, his face is darkened [with shame among his
companions and his people], and he conceals [his grief, in his heart.]) Therefore, the parable, of the
equal of God, which they claimed is their saying: “The angels are God’s
daughters; and the begotten of course will be like the father.” 74 e And which one He will honor with
the intercession. 74 f But you in fact are ignorant
about that. |
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[76] 75. God propounds [concerning believers] a parable [of two men
of the Children of Israel:] [one of them was Jeroboam son Nebat] an enslaved servant
[of Solomon a], having no power over any
[wealth or ruling b], and one [Rehoboam son of
Solomon] for whom We provided with a fair provision from Us, so he expended
out of [his father’s inheritance] secretly and openly [in God’s way. c] Can they be equal [before God: those who followed Jeroboam
the disbeliever who made them disbelievers, and those who followed Solomon’s
son who improved their condition and ameliorated their religious obedience?] [Therefore, you believers, who follow Mohammed, say:] Praise be to God e. But [actually] most of them do not know [the truth f.] [77] 76. And God propounds [concerning the associaters] a parable
of two men [of the Children of Israel] –– one of them [: the Samaritan g] was dumb [then We enabled him to speak], having no disposal of any [wealth and how to obtain it,
then we bestowed on him health and wealth, but he disbelieved]; and he was a burden h
on his guardian i: wherever might he direct him, he
brought no good j;
could such a man be equal with one [: Aaron] who commanded
justice, and was on a 'straight and standard' way k? |
75 a Then he rebelled against Solomon,
even after Solomon honored and brought him close to him. 75 b And We gave to him [wealth] and
made him ruler, but he was ungrateful and associated [others] with God. 75 c So Jeroboam rivaled with Rehoboam son of Solomon about the kingdom, and fought
him. And the majority of the Israelites followed Jeroboam the disbeliever,
who made for them two calves of gold and invited them to worship them, and
they worshipped the two calf statues and disbelieved; while only a minority
of them followed the son of Solomon the righteous man. 75 e Who
guided us to the way of the truth, and let us follow Mohammed who improved
our religious obedience, and God saved us from those ignorant associaters. 75 f i.e. most of people are ignorant
and they in fact do not know the truth. 76 g Who made the calf for the
Children of Israel and so they worshipped it. 76 h It means he was dull, stupid and
a burden on his guardian. 76 i Who took
care about him and raised him, because he was an orphan. 76 j It means: he was not useful to
his guardian: wherever he might send him for any purpose, he did not bring
any good outcome; neither did he get any advantage. 76 k It means: he followed ‘the
monotheism and the exclusive devotion to God alone’, and followed the way of
the truth. It means: Were they equal in
guidance? For the Samaritan invited his people to worship the calf, and a
large number of them followed him, so they disbelieved, lost and were killed;
while the other party followed Aaron and did not worship the calf, so they
were successful and were saved from the killing and punishment. Therefore, this is a parable propounded
by God – be glorified – concerning the associaters and idolaters among
Quraish, so that He likened Abu Jahl to the
Samaritan who misguided his people with the calf worship and so they lost;
and He likened Mohammed to Aaron who forbade his people from worshipping the
calf and so they succeeded. Therefore, you should follow
Mohammed in order to succeed as did Aaron’s followers succeeded who did not
worship the calf. |
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[78] 77. And
to God belongs the knowledge of the ‘Unknown’ a in the heavens and the earth b; and the matter of [the coming of] the Hour [of man’s death]
is as [quick as] the eye twinkling, or even is nearer [in time.] Surely, God has full power over all things. [79] 78. And God has brought you, [people], out of the wombs of
your mothers while you knew nothing; and He assigned to you the hearings c and eye-sights d
and [spiritual] hearts e:
that you may be grateful [to God.] |
77 a
So We told you, Mohammed, about what you did not know, like the story of the
Samaritan and Aaron and others. 77 b i.e. the planets including the
earth. And God is All-Able to destroy them in one minute. 78 c Which is a sense of the soul. 78 d The ‘eye-sight’ is the eye of the
soul. 78 e The ‘[spiritual] heart’ is the
heart of the soul. It means: Following your delivery
from the wombs of your mothers, We formed for your spirits: ‘hearings’,
‘sights’ and ‘[spiritual] hearts’. That is because the soul forms
inside the body: the ether particles enter into the pores of the body to
construct inside it an ethereal structure which is identically like the body:
so that an ethereal hand will form inside the material hand, an ethereal eye
will form inside the material eye and an ethereal ear will form inside the
material ear, and as such will all the body and special senses of the body,
but the special senses of the soul are called: hearing, sight and [spiritual]
heart. God – be glorified – said in the
Quran 17: 36, which means: (And do not go after the [flaws of
your Muslim brother] about which you [man] have no knowledge; for the
hearing, the sight and the [spiritual] heart, of all these it shall be
inquired.) So, these three are among the
special senses of the soul. The meaning: It is souls, not
bodies, that will be inquired of the good or the evil acts which they did. |
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[80] 79. Have the [people of Mecca] not regarded the birds [which
bombarded with stones the host of the elephant a] obedient in the atmosphere of the sky; none withholds
them [from bombarding them with stones] save God; surely this [bombarding of
the host of the elephant] includes signs for a people who believe [in its
occurring.] b [81] 80. And God has made your homes as an abode c for you, and has made for you [also], of the hides of
cattle [portable] homes d
which you find light [to carry] on the day you set out in your journey, and
[you easily erect] on the day you settle; and of their wool and their
camel-fur and their hair: furnishings [for the home like the spread,
mattress, pillow and bags for carrying], and [the wear and fur] which you
enjoy for a while [before the coming of your death and your transmission to
the world of souls.] [82] 81. And God has made for you, out of the things He created,
[some objects] that give you shade [against the sun e]; has made for you small homes [: caves and caverns f] in the mountains; has made for you garments to protect you from heat, and coats
[of mail] to protect you from your violence. As such will He perfect His grace on you that you may
submit [yourselves and comply with the truth.] [83] 82. But if they turn away [from you, Mohammed g], then your duty is only to convey [the message] clearly h. [84] 83. They recognize the blessing of God i, then they deny it, and the most of them are the
ungrateful [of God’s grace to them j.] |
79 a
Which were led by Abraha the Abyssinian; this
incident took place before the Islam, in the year of the birth of Mohammed:
God’s messenger. The host led by Abraha had an
elephant, and were attacked by swarms of birds which pelted them with stones
and destroyed them. Refer to the interpretation of chapter 105 – the translater.] 79 b Another aya
similar to this one is in the Quran 67: 19. 80 c i.e. a place where you dwell;
that is by creating for you the building materials for the construction of
your homes. 80 d That are made from the woven goat
hair. 81 e i.e. things which give you shade
against the sun heat, like mountains, buildings and trees. 81 f It means: He made for you in
mountains, caves and caverns to which you resort on need and at distress and
in your journeys. 82 g And do not listen to your words 82 h While the severe punishment is up
to Us. 82 i They know that all the bounties
are from God, then they say: God does only provide for us by the blessing of
and by means of their idols. But they don’t say: such bounties are by God’s
grace to us. Similarly, nowadays most of people
say: God only provides for us and give to us by the blessing of the graves of
imams and sheikhs, without them we would have perished. 82 j So they say: “All the wealth that
we gain is according to our cleverness in trade and industry, but it is not
from God.” |
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[85] 84. And [We threaten you of] the day [of Doom] when We send
out of every nation a witness a
[to their blasphemy and association], then there is no leave for disbelievers
[to speak b], neither are they conciliated c. [86] 85. And when wrong-doers will see the doom, [they will regret,
bite at their hands and wish they would be Muslims, and] the [punishment] will
not be lightened for them, nor will they be given respite [to some later
time.] [87] 86. And when those who associate [partners with God] behold
their associates d, they e will say: "Our Lord, these are our associates whom we
worshipped apart from You [in the life of the World!]" But they f
will object to their words [saying:] "Surely you are liars g." [88] 87. And on that day, the [associaters will] offer submission
to [the judgment and will of] God [not voluntarily but forcibly], and all
that they used to forge [shall] fail them h. [89] 88. For those who disbelieve and bar [people] from God’s way,
We add the [after death] doom to the doom [which afflicted them in the life
of the World], because they used to do mischief. i |
84 a
The witness is their messenger or apostle and the recording angels too will
witness against them. 84 b i.e. they will not be listened to
in order that they may apologize. 84 c i.e. neither will they be
conciliated, nor will they be asked to improve their acts there; because the
Next Life is not a home of duties, but a home of taking to account and
punishment. 86 d Whom they worshipped in the life
of the World, like angels, the Christ and sheikhs. 86 e i.e. the associaters. 86 f i.e. angels, sheikhs and imams. 86 g In your words, because we did not
invite you to worship us, neither did we command you to sanctify our graves,
but in fact we ordered you to worship your Lord alone, and we asserted this
to you, but you changed your religion and altered according to your own
desires; therefore, don’t accuse us with your own crimes. 87 h It means: Their lies which they
forged that their associates will intercede for them before God; such lies
will be useless, because their associates will leave them and will not
intercede for them. 88 i With their acts of falsehood, and
their barring people from the Islam religion. |
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[90] 89. On the Day [of Judgment] We shall send into every nation a
witness a against them, one out of themselves b: and We shall bring you [Mohammed as] a witness against
these [associaters] c.
And We have sent down to you [Mohammed] the Book [: the
Quran] explaining all things [of the religion], a guide [to those accepting
its guidance], a mercy and glad tidings to Muslims [of admission into
Paradise d.] [91] 90. God commands justice [when judging between opponents],
kindness [to people, and in particular the parents, the weak and the needy]
and [command you] to give to [the poor among your] kinsfolk [according to
your means]; He forbids indecency [which is the adultery and
homosexuality], abomination e
and [forbids] the transgression [on peoplef]; He exhorts you [people, with such admonitions] that you
may accept the admonition [and avoid the disobedience and indecency.] |
89 a Who is their messenger or apostle whom they denied and
hurt. 89 b i.e. one of their people who speaks their language. 89 c Concerning the hurt, denial and mockery they acted
against you. 89 d To anyone holds fast with the Quran and works according
to its statements, and does not associate anyone with his Lord. 90 e Which is every disobedience forbidden by the religion. 90 f i.e. He forbids wronging people and plundering their
rights. |
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[Some associaters came to those out of them who believed,
and said to them: ”We are more numerous, more wealthy and more armed with
weapon than you are; so don’t kill yourselves by following Mohammed, but
forsake him and return to us, and you will be saved from the killing.” Then some of them intended to return to the associaters; therefore, this aya
was revealed, and the address is to Muslims:] [92] 91. [O Muslims,] fulfill God's covenant a when you have entered into it, and break not oaths b, after having ratified them [with God’s name], and
[after] you have made God your 'Surety' c;
[for] God knows all that you do [concerning either the fulfillment or breaking
of the covenant.] [93] 92. And be not [concerning the breaking of the covenant and
oaths] like the [silkworm] which [after completing its pupation period] tears
up its yarn [or cocoon] into shreds, after it has been firmly spun d. [So] you take your oaths as mere ‘deceit and betrayal’
among yourselves, because one party [of the associaters] is more numerous [,
more wealthy and more powerfully armed] than another party [of the
believers!] God only tries you with the [covenant e]; and on the Day of Judgment He will certainly make clear
to you that [of your religion and doctrines] whereon you were at variance. [94] 93. [O people] had God willed, He
would have made you one nation f.
But He misleads whomever He Will, and guides aright whomever
He will g; and you, [people on Judgment Day,] will surely be questioned h about all that you used to do [in the life of the World.]
[Then God – be glorified – addressed the Muslims who were
deceived by the associaters, when they tried to turn them back to the
religion of the disbelief and association, so He said:] [95] 94. Take not your oaths i
as mere ‘deceit and trickery’ j
among yourselves, lest some foot should slip after standing firm k, and you should suffer punishment for that you turned
back from God's way, and grievous chastisement will be for you [in the Next Life.] l [96] 95. Nor do you exchange the covenant of God for any miserable
price m: for with God is [a prize] far
better for you n, if only you knew [your terminal
end.] [97] 96. What [wealth and property] is with you must vanish o:
What [wealth and property] is with God [in the ethereal heavens] will endure p. And We will certainly reward those, who patiently
persevere [about God’s obedience], a best recompense for their work. [98] 97. Whoso, whether male or female, works righteous [work], and
is a believer, We will let him live [in the Next Life] with a goodly life q;
and We will reward them with a best recompense for the
[righteous] deeds they did [in the life of the World.] |
91 a Which was
the pledge of allegiance to God’s messenger. 91 b It means: the oaths of the pledge of allegiance. 91 c i.e. a Witness and a Watcher. 92 d It is the silkworm: it spins the silk and weaves it
around itself and then sleeps, then when it awakes from its sleep, it will
start to cut and tear up its cocoon into shreds, and will go out of it and
fly away. The meaning: Don’t break your covenants, O Muslims, which
you covenanted with the Prophet, then your striving
and work will go the ways of the wind and you will lose, as does the silkworm
lose its cocoon when it tears it up. 92 e To see will you fulfill your covenant with the Prophet,
or will you break it. 93 f Muslims and monotheists: exclusively devoting themselves
to God alone. 93 g i.e. He misguides whomever deserves the misguidance on
account of his evil acts and his wicked intention with people; and He guides
whomever is worthy of guidance because of his good conduct and his kindness
to the weak and needy. 93 h So that the disbeliever will be questioned in a way of
rebuking and censuring, and the believer will be
questioned in a way of judgment. 94 i The ‘oath’ is the swearing by God. 94 j So that you swear lies and show something other than what
you conceal. 94 k This is a parable about those who deviate from the way of
the truth; it means: lest you should miss the correct way after being rightly
guided. 94 l In summary: God says: Don’t swear by God falsely (which
is the perjury); because the perjury leads to hypocrisy of the heart, and the
hypocrisy leads to disbelief, so you will lose your religion, and your
destination in the Next Life will be in the fire. 95 m It means: Don’t swear by God and ratify the covenant then
you betray the covenant for the purpose of the money which is only little in
relation to the Next Life. 95 n Than the money of the World is, because the latter will
go away, while that which is with God is perpetual and will not go away, for
it is ethereal and spiritual. 96 o It means: What wealth and property is with you will not
last forever, because it is material. 96 p And will not finish or corrupt whatever time may pass,
because it is spiritual. 97 q It means: We will let him live there a prosperous and happy life, without
any trouble. |
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[99] 98. When you [Mohammed] recite the Quran, seek refuge in God
from Satan, the pelted one a. [100] 99. No power has [Satan] over those who believe and put trust
in their Lord. [101] 100. His power is only on those who follow him and those who,
because of him, are associaters. |
98 a Lest he should attend your session and, with his suggestions,
distract the disbelievers from listening to the Quran. |
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[The fasting of Jews is for twenty three hours in a day
and night, so when His saying – be glorified – in the Quran 2: 187 was
revealed, which means: (And eat and drink until the whiteness of the dawn will be
distinct to you from the blackness of night at dawn.) So the Jews said to the Prophet –
salam to him: “You are only a forger; this is not the statement for the
fasting.” [102] 101. When We substitute one revelation [of the Torah] for
[another] revelation [in the Quran] a
– and God knows best what He reveals [of statements proper for every nation ]– the [Jews] say [to our messenger Mohammed]:
"You are only a forger b."
But most of them are not acquainted [about the truth c.] [103] 102. Say: "[Gabriel] the Holy Spirit has brought the
[statement about the fasting] from your Lord [O Mohammed] with the true
[religion], in order to confirm [the faith of] those who believe, and as
guidance d and glad tidings [of Paradise
prosperity] to Muslims." [104] 103. And We know well that the [Jews] say: "Only a man
teaches hime." [So God replied to them, and said:] The language of that they wickedly point to is foreign f, while this [Quran] is Arabic pure and clear g. |
101 a It means: If We change one of the Torah statements for
another which We prescribe in the Quran for Muslims. 101 b Because your statements are contrary to the Torah
statements; while such objection is only because of their ignorance about the
original Torah. 101 c And for this reason, they object to you. 102 d To the way of the truth, for those who accept its
guidance. 103 e i.e. a man teaches Mohammed the Torah which when he
studied, and he claimed the prophet-hood. 103 f i.e. they deny the statement of the fasting as it is in
the Quran 2: 187 which means: While the language of the Torah is
the Hebrew; so how does Mohammed know Hebrew in order to study the Torah? 103 g Which does not include any Hebrew or Syriac
words. |
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[105] 104. The [disbelievers] who do not believe in the revelations [:
the Book] of God; God does not guide them [to the Islam], and theirs will be
a painful chastisement [in the Next Life.] [106] 105. Only they invent falsehood: who believe not in the
revelations of God, [and it is not Mohammed, as do they claim], and it is they
who are the liars [by saying: “The idols will intercede for us before God”
and their other lies.] [107] 106. Anyone who disbelieves in God [and apostasies from the
Islam religion] after having believed [then he will incur God’s wrath] –
excepting one being forced [to make a declaration of disbelief, so he
blasphemes taking caution lest he should be killed], but his heart remaining
firm with belief, [and he is believing a]
– But anyone whose breast is pleased with the disbelief: on
such is wrath from God, and theirs will be a mighty
chastisement [in the Next
Life.] [108] 107. That [punishment will be their reward], because they
preferred the present life [of the World] over the Next Life, and that God guides
not the people of the disbelievers [to the way to Paradise.] [109] 108. Those – God has set a seal [of the ‘rayn’]
on their hearts [because of their hypocrisy], and on their hearing [with
deafness], and on their eye-sights [with blindness], and such are the
heedless [to the remembrance of their Lord.] b [110] 109. Undoubtedly c,
it is they who will, in the Next Life,
be the losers [of Paradise and its prosperity.] [111] 110. But surely your Lord [O Mohammed], for those who emigrated
[from Mecca to Medina and joined the Prophet] after having been persecuted,
and who then struggled [together with the Prophet] and patiently persevered
[to the religion and the struggling]; your Lord – after the word of blasphemy
– is indeed: Most Forgiving [for them], Most Merciful [to them.] |
106 a Then no blame on him for uttering
the word of blasphemy, if it is for taking caution and fearing of being
killed. 108 b This is like His saying – be
glorified – in the Quran 18: 28, which means: (And obey not him whose heart We
have made heedless of remembering Us; so that he follows his own desire [to
worship the idols, angels and others], and his endeavor [with worshipping
them] has resulted in his complete loss.) 109 c The Arabic word in the aya,
translated here as (undoubtedly), has been explained in the interpretation of
the Quran, chapter 11, and also in this chapter 16. |
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[112] 111. On the day [of man’s death] when every soul will come [to
the world of souls] disputing a
in its own behalf, and every soul will be [fully] recompensed for all [the
righteous or evil work] that it did, and they will not be wronged [by any
increase or decrease of the requital or reward.] |
111 a Every soul will dispute with those who deceived him and
invited him to the association and the disbelief, and will say to them:
"Had you not [prevented us from believing,] we would certainly have
believed [in the messengers.]" |
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[113] 112. God propounds an example [to the people of Mecca]: a city
[of Sheba] that was secure [of the enemy: none transgressed on it], peacefully safe [of any usurper and transgressor], and amply provided with its sustenance from
everywhere; yet it was ungrateful of the bounties of its Lord [as are
the people of Mecca ungrateful to God]; so God seized it with starvation and terror because of
[the idols] that they made [and worshipped.] a [114] 113. And there came to them an apostle from among themselves,
but they called him a liar, so the torment seized them, while yet they were
wrong-doers. b |
112 a They were
the people of Sheba; God destroyed their Dam of Ma’arib,
so their water went away, their trees dried up, their land became barren and
their plant decreased, so that they suffered from starvation, and God cast
enmity among them and they were divided and scattered. 113 b God – be glorified – propounded a parable to the people
of Mecca by the city of Sheba in Yemen, when its people were secure, living
peacefully and with their provision coming to them amply from everywhere; but
when God sent them an apostle, they denied and hurt him, so God humiliated
them with starvation and disease and scattered them throughout the land. And as such, were the people of Mecca secure and living
peacefully with their provision coming to them from everywhere, but when God
sent them Mohammed, they denied and hurt him; so unless they should abstain
from hurting him and unless they should believe in him, God would humiliate
and scatter them as had He scattered the people of Sheba. God – be glorified – said about their story, in the Quran
34: 19, which means: (But they said: "Our Lord, prolong the interval
[stations] of our travels"; and they wronged themselves [by committing
the disobedience], so We made them as but tales, and We scattered them
utterly. Surely, in that are signs [and lessons] for every enduring and
grateful man.) |
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[115] 114. So eat of [the cattle] that God has provided for you [O
Muslims], lawful and gooda; and be grateful for the
favors of God, if it is He Whom you serve. [Then God
– be glorified – addressed the Muslims, and said:] [116] 115. He has made unlawful for you only the carrion, the blood, the
meat of swine and that on which the name of other than God has been invoked b. But whoever is forced by necessity
[to eat any of such forbidden meats], neither desiring [the pleasure of
eating], nor transgressing [, by doing so, the statements of God], then
[surely] God is Most Forgiving and Most Merciful. c [Then God
– be glorified – addressed the Muslims also, and said:] [117] 116. But do not say with your tongues any lying words, [such
as]: “this is lawful d
and this is unlawful e”
– to invent a lie against God [by ascribing the forbidding
to Him]; [for surely] those, who invent a
lie against God, will not prosper f. [118] 117. A brief profit [which they enjoy in the life of the World,
then they will die], and for them awaits a painful chastisement [in the Next Life.] [119] 118. For Jews, We forbade that about which We have told you
[Mohammed] before [this aya.] g We did not wrong them [by forbidding them that], but they
were used to wrong their own selves [with the disobedience and the
ungratefulness to God’s bounties.] [Afterwards, God – be glorified – told about those who
repented, and He said:] [120] 119. Then, surely, your Lord [O Mohammed, is All-Forgiving] for
those who do evil with ignorance [about its consequences], then afterwards
they repent [from the disobedience] and reform [their acts]; surely your Lord
even after that, is Most Forgiving, Most Merciful. |
114 a Do not forbid for yourselves anything of that as do the associaters. 115 b i.e. that which is slaughtered for anyone else than God; its
eating is forbidden. 115 c An aya 2: 173, which is similar to this one, has
been interpreted before. 116 d About the unlawful, which you yourselves make lawful,
like the dead animal. 116 e About the lawful, which you yourselves make unlawful,
like the Sa'iba. 116 f i.e. neither will they be saved of the punishment, nor
will they prosper in the Next Life. 118 g That is His saying – be glorified – in the Quran 6: 146,
which means: (To
Jews We forbade every [animal] with undivided hoof [and chews the cud] …etc.) Moreover, the dead animal, the blood and the meat of the
pig are also forbidden to them. |
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[121] 120. Surely Abraham was a [guidance] model a, devoutly obedient to Godb, a
[monotheist:] Hanief, and he was not one of associaters. [122] 121. Grateful for [God’s] bounties; [God] chose him [for the
prophet-hood c] and guided him to a right way
[of the truth d.] [123] 122. And We bestowed on him a blessing e in [this life of the] World, and in the Next [World], he
is one of the prosperous. f [124] 123. Then We revealed to you [Mohammed]: "Follow the
religion of Abraham, the Hanief [: the monotheist],
who was never one of the associaters." |
120 a Imitated
by his children, progeny and the believers following him. The indication of
this is His saying – be glorified – in the Quran 2: 124, which means: ([God]
said: "Surely, I will appoint you a religious leader for people [to
follow your example.]" Said he: 'And out of my seed [may
You also appoint religious leaders!]') 120 b i.e. devoted to God in the obedience and worship. 121 c Because of his good intention and kind manners of
behavior. 121 d i.e. the way of monotheism or ‘the exclusive devotion to
God alone’. 122 e i.e. the bounty of wealth, children and position. 122 f In place and good condition; it means: As did We promote
his condition in the life of the World, so did We promote his condition in
the Next Life and give him a high position. |
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[The Prophet – salam to him – was asked by one of his companions
about the day of rest of every week, and he said: “It is the Friday.” The companion said: “Jews consider it the Saturday (or the
Sabbath.)” Therefore, this aya was
revealed:] [125] 124. The Sabbath was prescribed only [as a trial] of those
[Children of Israel] who violated it a.
But [O Mohammed] surely your Lord will decide between them
on Doomsday concerning what they used to violateb. |
124 a It means:
The statement for the Sabbath concerning the abstaining from working, selling
and buying and forbidding of the fishing and hunting for the Children of
Israel on the Sabbath, was only a trial of them [but not for Muslims]: to see
will they comply with or contradict Our commandments? But according to such trial, We found their majority
contradict God’s commandment; i.e. they contradicted God’s order concerning
the abandoning of selling and buying, hunting and fishing, and others on the
Sabbath. 124 b It means: concerning their opposing of the commandment of
God: so that they sold, bought and fished on their Sabbath. |
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[The associaters demanded of Prophet Mohammed an objective
miracle like the staff of Moses and the female camel [of Prophet Salih], so that they might then convert; so the Prophet
prayed God to give [him] what they requested; therefore, His saying – be
glorified – was revealed:] [126] 125. [O Mohammed] invite [people] to the way of your Lord a with wisdom and fair exhortation b, and reason with them in better [ways and words than
theirs] c, for surely your Lord knows best anyone who errs from His way,
and He knows best who are liable to guidance d. [The associaters mutilated the dead bodies of the Muslims
in the Battle of Uhud, and particularly the body of
Hamza the Prophet’s uncle: they incised his
abdomen, cut off his nose and ear, and cut his genitalia; Hind the daughter
of Utba extracted his liver and started to
masticate it. So the Muslims said: “Should God give us victory over
them, we will mutilate those alive among them in addition to the dead.” Therefore, this aya was
revealed:] [127] 126. [O Muslims,] if you chastise [the associaters according to
their offense against you], chastise [only] like to that you have been
chastised; and yet assuredly if you show patience [and do not mutilate the
slain among them], better it is for those that are patient. [128] 127. [O Mohammed,] forbear patiently [the hurt and denial of
your peoplee], yet is your patience only with [the help and care of] God
[about you.] And do not grieve for those [among your companions who are
killedf], nor let you[r chest] be straightened for what the
[associaters] devise [against you, for God will help you against them.] [129] 128. Surely, God is [along] with g those who ward off [the association and disobedience] and
who are charitable [to people, particularly the poor and needy.] |
125 a i.e. to
His religion and the way leading to His paradises. 125 b It means: With the rational proofs and the scientific
evidences, and there is no need for the objective miracles, because when they
see the miracles done, they will say: “This is only a clear sorcery, and will
not believe just like the nations passed away whom We destroyed because of
their denial of the messengers and their stubbornness. 125 c The meaning: Deal with them gently and kindly and with
good words, in order to comply with you and submit themselves to your order. 125 d So He will guide them, if you speak to them and explained
to them about the way of the truth. 127 e For your Lord will help you against them. 127 f Because they have been admitted to Paradise with gladness
and delight. 128 g i.e. God is along with them: by helping them. |
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By
God's help, the interpretation of the soora 16 of the Quran is completed; So
(praise be to God: Lord of the worlds.) |
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[1] ÈÓã Çááå ÇáÑÍãä ÇáÑÍíã
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[20] 19. æóÇááøåõ íóÚúáóãõ ãóÇ ÊõÓöÑøõæäó æóãóÇ ÊõÚúáöäõæäó
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[24] 23. áÇó ÌóÑóãó Ãóäøó Çááøåó íóÚúáóãõ ãóÇ íõÓöÑøõæäó æóãóÇ íõÚúáöäõæäó Åöäøóåõ áÇó íõÍöÈøõ ÇáúãõÓúÊóßúÈöÑöíäó
[25] 24. æóÅöÐóÇ Þöíáó áóåõã ãøóÇÐóÇ ÃóäÒóáó ÑóÈøõßõãú ÞóÇáõæÇú ÃóÓóÇØöíÑõ ÇáÃóæøóáöíäó
[26] 25. áöíóÍúãöáõæÇú ÃóæúÒóÇÑóåõãú ßóÇãöáóÉð íóæúãó ÇáúÞöíóÇãóÉö æóãöäú ÃóæúÒóÇÑö ÇáøóÐöíäó íõÖöáøõæäóåõã ÈöÛóíúÑö Úöáúãò ÃóáÇó ÓóÇÁ ãóÇ íóÒöÑõæäó
[27] 26. ÞóÏú ãóßóÑó ÇáøóÐöíäó ãöä ÞóÈúáöåöãú ÝóÃóÊóì Çááøåõ ÈõäúíóÇäóåõã ãøöäó ÇáúÞóæóÇÚöÏö ÝóÎóÑøó Úóáóíúåöãõ ÇáÓøóÞúÝõ ãöä ÝóæúÞöåöãú æóÃóÊóÇåõãõ ÇáúÚóÐóÇÈõ ãöäú ÍóíúËõ áÇó íóÔúÚõÑõæäó
[28] 27. Ëõãøó íóæúãó ÇáúÞöíóÇãóÉö íõÎúÒöíåöãú æóíóÞõæáõ Ãóíúäó ÔõÑóßóÂÆöíó ÇáøóÐöíäó ßõäÊõãú ÊõÔóÇÞøõæäó Ýöíåöãú ÞóÇáó ÇáøóÐöíäó ÃõæÊõæÇú ÇáúÚöáúãó Åöäøó ÇáúÎöÒúíó Çáúíóæúãó æóÇáúÓøõæÁó Úóáóì ÇáúßóÇÝöÑöíäó
[29] 28. ÇáøóÐöíäó ÊóÊóæóÝøóÇåõãõ ÇáúãóáÇÆößóÉõ ÙóÇáöãöí ÃóäÝõÓöåöãú ÝóÃóáúÞóæõÇú ÇáÓøóáóãó ãóÇ ßõäøóÇ äóÚúãóáõ ãöä ÓõæÁò Èóáóì Åöäøó Çááøåó Úóáöíãñ ÈöãóÇ ßõäÊõãú ÊóÚúãóáõæäó
[30] 29. ÝóÇÏúÎõáõæÇú ÃóÈúæóÇÈó Ìóåóäøóãó ÎóÇáöÏöíäó ÝöíåóÇ ÝóáóÈöÆúÓó ãóËúæóì ÇáúãõÊóßóÈøöÑöíäó
[31] 30. æóÞöíáó áöáøóÐöíäó ÇÊøóÞóæúÇú ãóÇÐóÇ ÃóäÒóáó ÑóÈøõßõãú ÞóÇáõæÇú ÎóíúÑðÇ áøöáøóÐöíäó ÃóÍúÓóäõæÇú Ýöí åóÐöåö ÇáÏøõäúíóÇ ÍóÓóäóÉñ æóáóÏóÇÑõ ÇáÂÎöÑóÉö ÎóíúÑñ æóáóäöÚúãó ÏóÇÑõ ÇáúãõÊøóÞöíäó
[32] 31. ÌóäøóÇÊõ ÚóÏúäò íóÏúÎõáõæäóåóÇ ÊóÌúÑöí ãöä ÊóÍúÊöåóÇ ÇáÃóäúåóÇÑõ áóåõãú ÝöíåóÇ ãóÇ íóÔóÂÄõæäó ßóÐóáößó íóÌúÒöí Çááøåõ ÇáúãõÊøóÞöíäó
[33] 32. ÇáøóÐöíäó ÊóÊóæóÝøóÇåõãõ ÇáúãóáÂÆößóÉõ ØóíøöÈöíäó íóÞõæáõæäó ÓóáÇãñ Úóáóíúßõãõ ÇÏúÎõáõæÇú ÇáúÌóäøóÉó ÈöãóÇ ßõäÊõãú ÊóÚúãóáõæäó
[34] 33. åóáú íóäÙõÑõæäó ÅöáÇøó Ãóä ÊóÃúÊöíóåõãõ ÇáúãóáÇÆößóÉõ Ãóæú íóÃúÊöíó ÃóãúÑõ ÑóÈøößó ßóÐóáößó ÝóÚóáó ÇáøóÐöíäó ãöä ÞóÈúáöåöãú æóãóÇ Ùóáóãóåõãõ Çááøåõ æóáÜßöä ßóÇäõæÇú ÃóäÝõÓóåõãú íóÙúáöãõæäó
[35] 34. ÝóÃóÕóÇÈóåõãú ÓóíøöÆóÇÊõ ãóÇ ÚóãöáõæÇú æóÍóÇÞó Èöåöã ãøóÇ ßóÇäõæÇú Èöåö íóÓúÊóåúÒöÄõæäó
[36] 35. æóÞóÇáó ÇáøóÐöíäó ÃóÔúÑóßõæÇú áóæú ÔóÇÁ Çááøåõ ãóÇ ÚóÈóÏúäóÇ ãöä Ïõæäöåö ãöä ÔóíúÁò äøóÍúäõ æóáÇ ÂÈóÇÄõäóÇ æóáÇó ÍóÑøóãúäóÇ ãöä Ïõæäöåö ãöä ÔóíúÁò ßóÐóáößó ÝóÚóáó ÇáøóÐöíäó ãöä ÞóÈúáöåöãú Ýóåóáú Úóáóì ÇáÑøõÓõáö ÅöáÇøó ÇáúÈóáÇÛõ ÇáúãõÈöíäõ
[37] 36. æóáóÞóÏú ÈóÚóËúäóÇ Ýöí ßõáøö ÃõãøóÉò ÑøóÓõæáÇð Ãóäö ÇÚúÈõÏõæÇú Çááøåó æóÇÌúÊóäöÈõæÇú ÇáØøóÇÛõæÊó Ýóãöäúåõã ãøóäú åóÏóì Çááøåõ æóãöäúåõã ãøóäú ÍóÞøóÊú Úóáóíúåö ÇáÖøóáÇáóÉõ ÝóÓöíÑõæÇú Ýöí ÇáÃóÑúÖö ÝóÇäÙõÑõæÇú ßóíúÝó ßóÇäó ÚóÇÞöÈóÉõ ÇáúãõßóÐøöÈöíäó
[38] 37. Åöä ÊóÍúÑöÕú Úóáóì åõÏóÇåõãú ÝóÅöäøó Çááøåó áÇó íóåúÏöí ãóä íõÖöáøõ æóãóÇ áóåõã ãøöä äøóÇÕöÑöíäó
[39] 38. æóÃóÞúÓóãõæÇú ÈöÇááøåö ÌóåúÏó ÃóíúãóÇäöåöãú áÇó íóÈúÚóËõ Çááøåõ ãóä íóãõæÊõ Èóáóì æóÚúÏðÇ Úóáóíúåö ÍóÞøðÇ æóáÜßöäøó ÃóßúËóÑó ÇáäøóÇÓö áÇó íóÚúáóãõæäó
[40] 39. áöíõÈóíøöäó áóåõãõ ÇáøóÐöí íóÎúÊóáöÝõæäó Ýöíåö æóáöíóÚúáóãó ÇáøóÐöíäó ßóÝóÑõæÇú Ãóäøóåõãú ßóÇäõæÇú ßóÇÐöÈöíäó
[41] 40. ÅöäøóãóÇ ÞóæúáõäóÇ áöÔóíúÁò ÅöÐóÇ ÃóÑóÏúäóÇåõ Ãóä äøóÞõæáó áóåõ ßõä Ýóíóßõæäõ
[42] 41. æóÇáøóÐöíäó åóÇÌóÑõæÇú Ýöí Çááøåö ãöä ÈóÚúÏö ãóÇ ÙõáöãõæÇú áóäõÈóæøöÆóäøóåõãú Ýöí ÇáÏøõäúíóÇ ÍóÓóäóÉð æóáóÃóÌúÑõ ÇáÂÎöÑóÉö ÃóßúÈóÑõ áóæú ßóÇäõæÇú íóÚúáóãõæäó
[43] 42. ÇáøóÐöíäó ÕóÈóÑõæÇú æóÚóáóì ÑóÈøöåöãú íóÊóæóßøóáõæäó
[44] 43. æóãóÇ ÃóÑúÓóáúäóÇ ãöä ÞóÈúáößó ÅöáÇøó ÑöÌóÇáÇð äøõæÍöí Åöáóíúåöãú ÝóÇÓúÃóáõæÇú Ãóåúáó ÇáÐøößúÑö Åöä ßõäÊõãú áÇó ÊóÚúáóãõæäó
[45] 44. ÈöÇáúÈóíøöäóÇÊö æóÇáÒøõÈõÑö æóÃóäÒóáúäóÇ Åöáóíúßó ÇáÐøößúÑó áöÊõÈóíøöäó áöáäøóÇÓö ãóÇ äõÒøöáó Åöáóíúåöãú æóáóÚóáøóåõãú íóÊóÝóßøóÑõæäó
[46] 45. ÃóÝóÃóãöäó ÇáøóÐöíäó ãóßóÑõæÇú ÇáÓøóíøöÆóÇÊö Ãóä íóÎúÓöÝó Çááøåõ Èöåöãõ ÇáÃóÑúÖó Ãóæú íóÃúÊöíóåõãõ ÇáúÚóÐóÇÈõ ãöäú ÍóíúËõ áÇó íóÔúÚõÑõæäó
[47] 46. Ãóæú íóÃúÎõÐóåõãú Ýöí ÊóÞóáøõÈöåöãú ÝóãóÇ åõã ÈöãõÚúÌöÒöíäó
[48] 47. Ãóæú íóÃúÎõÐóåõãú Úóáóì ÊóÎóæøõÝò ÝóÅöäøó ÑóÈøóßõãú áóÑÄõæÝñ ÑøóÍöíãñ
[49] 48. Ãóæó áóãú íóÑóæúÇú Åöáóì ãóÇ ÎóáóÞó Çááøåõ ãöä ÔóíúÁò íóÊóÝóíøóÃõ ÙöáÇóáõåõ Úóäö Çáúíóãöíäö æóÇáúÔøóãóÂÆöáö ÓõÌøóÏðÇ áöáøåö æóåõãú ÏóÇÎöÑõæäó
[50] 49. æóáöáøåö íóÓúÌõÏõ ãóÇ Ýöí ÇáÓøóãóÇæóÇÊö æóãóÇ Ýöí ÇáÃóÑúÖö ãöä ÏóÂÈøóÉò æóÇáúãóáÂÆößóÉõ æóåõãú áÇó íóÓúÊóßúÈöÑõæäó
[51] 50. íóÎóÇÝõæäó ÑóÈøóåõã ãøöä ÝóæúÞöåöãú æóíóÝúÚóáõæäó ãóÇ íõÄúãóÑõæäó
[52] 51. æóÞóÇáó Çááøåõ áÇó ÊóÊøóÎöÐõæÇú ÅöáÜåóíúäö ÇËúäóíúäö ÅöäøóãóÇ åõæó Åöáåñ æóÇÍöÏñ ÝóÅíøóÇíó ÝóÇÑúåóÈõæäö
[53] 52. æóáóåõ ãóÇ Ýöí ÇáúÓøóãóÇæóÇÊö æóÇáÃóÑúÖö æóáóåõ ÇáÏøöíäõ æóÇÕöÈðÇ ÃóÝóÛóíúÑó Çááøåö ÊóÊøóÞõæäó
[54] 53. æóãóÇ Èößõã ãøöä äøöÚúãóÉò Ýóãöäó Çááøåö Ëõãøó ÅöÐóÇ ãóÓøóßõãõ ÇáÖøõÑøõ ÝóÅöáóíúåö ÊóÌúÃóÑõæäó
[55] 54. Ëõãøó ÅöÐóÇ ßóÔóÝó ÇáÖøõÑøó Úóäßõãú ÅöÐóÇ ÝóÑöíÞñ ãøöäßõã ÈöÑóÈøöåöãú íõÔúÑößõæäó
[56] 55. áöíóßúÝõÑõæÇú ÈöãóÇ ÂÊóíúäóÇåõãú ÝóÊóãóÊøóÚõæÇú ÝóÓóæúÝó ÊóÚúáóãõæäó
[57] 56. æóíóÌúÚóáõæäó áöãóÇ áÇó íóÚúáóãõæäó äóÕöíÈðÇ ãøöãøóÇ ÑóÒóÞúäóÇåõãú ÊóÇááøåö áóÊõÓúÃóáõäøó ÚóãøóÇ ßõäÊõãú ÊóÝúÊóÑõæäó
[58] 57. æóíóÌúÚóáõæäó áöáøåö ÇáúÈóäóÇÊö ÓõÈúÍóÇäóåõ æóáóåõã ãøóÇ íóÔúÊóåõæäó
[59] 58. æóÅöÐóÇ ÈõÔøöÑó ÃóÍóÏõåõãú ÈöÇáÃõäËóì Ùóáøó æóÌúåõåõ ãõÓúæóÏøðÇ æóåõæó ßóÙöíãñ
[60] 59. íóÊóæóÇÑóì ãöäó ÇáúÞóæúãö ãöä ÓõæÁö ãóÇ ÈõÔøöÑó Èöåö ÃóíõãúÓößõåõ Úóáóì åõæäò Ãóãú íóÏõÓøõåõ Ýöí ÇáÊøõÑóÇÈö ÃóáÇó ÓóÇÁ ãóÇ íóÍúßõãõæäó
[61] 60. áöáøóÐöíäó áÇó íõÄúãöäõæäó ÈöÇáÂÎöÑóÉö ãóËóáõ ÇáÓøóæúÁö æóáöáøåö ÇáúãóËóáõ ÇáÃóÚúáóìó æóåõæó ÇáúÚóÒöíÒõ ÇáúÍóßöíãõ
[62] 61. æóáóæú íõÄóÇÎöÐõ Çááøåõ ÇáäøóÇÓó ÈöÙõáúãöåöã ãøóÇ ÊóÑóßó ÚóáóíúåóÇ ãöä ÏóÂÈøóÉò æóáóßöä íõÄóÎøöÑõåõãú Åáóì ÃóÌóáò ãøõÓóãøðì ÝóÅöÐóÇ ÌóÇÁ ÃóÌóáõåõãú áÇó íóÓúÊóÃúÎöÑõæäó ÓóÇÚóÉð æóáÇó íóÓúÊóÞúÏöãõæäó
[63] 62. æóíóÌúÚóáõæäó áöáøåö ãóÇ íóßúÑóåõæäó æóÊóÕöÝõ ÃóáúÓöäóÊõåõãõ ÇáúßóÐöÈó Ãóäøó áóåõãõ ÇáúÍõÓúäóì áÇó ÌóÑóãó Ãóäøó áóåõãõ ÇáúäøóÇÑó æóÃóäøóåõã ãøõÝúÑóØõæäó
[64] 63. ÊóÇááøåö áóÞóÏú ÃóÑúÓóáúäóÇ Åöáóì Ãõãóãò ãøöä ÞóÈúáößó ÝóÒóíøóäó áóåõãõ ÇáÔøóíúØóÇäõ ÃóÚúãóÇáóåõãú Ýóåõæó æóáöíøõåõãõ Çáúíóæúãó æóáóåõãú ÚóÐóÇÈñ Ãóáöíãñ
[65] 64. æóãóÇ ÃóäÒóáúäóÇ Úóáóíúßó ÇáúßöÊóÇÈó ÅöáÇøó áöÊõÈóíøöäó áóåõãõ ÇáøóÐöí ÇÎúÊóáóÝõæÇú Ýöíåö æóåõÏðì æóÑóÍúãóÉð áøöÞóæúãò íõÄúãöäõæäó
[66] 65. æóÇááøåõ ÃóäÒóáó ãöäó ÇáúÓøóãóÇÁ ãóÇÁ ÝóÃóÍúíóÇ Èöåö ÇáÃóÑúÖó ÈóÚúÏó ãóæúÊöåóÇ Åöäøó Ýöí Ðóáößó áÂíóÉð áøöÞóæúãò íóÓúãóÚõæäó
[67] 66. æóÅöäøó áóßõãú Ýöí ÇáÃóäúÚóÇãö áóÚöÈúÑóÉð äøõÓúÞöíßõã ãøöãøóÇ Ýöí ÈõØõæäöåö ãöä Èóíúäö ÝóÑúËò æóÏóãò áøóÈóäðÇ ÎóÇáöÕðÇ ÓóÂÆöÛðÇ áöáÔøóÇÑöÈöíäó
[68] 67. æóãöä ËóãóÑóÇÊö ÇáäøóÎöíáö æóÇáÃóÚúäóÇÈö ÊóÊøóÎöÐõæäó ãöäúåõ ÓóßóÑðÇ æóÑöÒúÞðÇ ÍóÓóäðÇ Åöäøó Ýöí Ðóáößó áÂíóÉð áøöÞóæúãò íóÚúÞöáõæäó
[69] 68. æóÃóæúÍóì ÑóÈøõßó Åöáóì ÇáäøóÍúáö Ãóäö ÇÊøóÎöÐöí ãöäó ÇáúÌöÈóÇáö ÈõíõæÊðÇ æóãöäó ÇáÔøóÌóÑö æóãöãøóÇ íóÚúÑöÔõæäó
[70] 69. Ëõãøó ßõáöí ãöä ßõáøö ÇáËøóãóÑóÇÊö ÝóÇÓúáõßöí ÓõÈõáó ÑóÈøößö ÐõáõáÇð íóÎúÑõÌõ ãöä ÈõØõæäöåóÇ ÔóÑóÇÈñ ãøõÎúÊóáöÝñ ÃóáúæóÇäõåõ Ýöíåö ÔöÝóÇÁ áöáäøóÇÓö Åöäøó Ýöí Ðóáößó áÂíóÉð áøöÞóæúãò íóÊóÝóßøóÑõæäó
[71] 70. æóÇááøåõ ÎóáóÞóßõãú Ëõãøó íóÊóæóÝøóÇßõãú æóãöäßõã ãøóä íõÑóÏøõ Åöáóì ÃóÑúÐóáö ÇáúÚõãõÑö áößóíú áÇó íóÚúáóãó ÈóÚúÏó Úöáúãò ÔóíúÆðÇ Åöäøó Çááøåó Úóáöíãñ ÞóÏöíÑñ
[72] 71. æóÇááøåõ ÝóÖøóáó ÈóÚúÖóßõãú Úóáóì ÈóÚúÖò Ýöí ÇáúÑøöÒúÞö ÝóãóÇ ÇáøóÐöíäó ÝõÖøöáõæÇú ÈöÑóÂÏøöí ÑöÒúÞöåöãú Úóáóì ãóÇ ãóáóßóÊú ÃóíúãóÇäõåõãú Ýóåõãú Ýöíåö ÓóæóÇÁ ÃóÝóÈöäöÚúãóÉö Çááøåö íóÌúÍóÏõæäó
[73] 72. æóÇááøåõ ÌóÚóáó áóßõã ãøöäú ÃóäÝõÓößõãú ÃóÒúæóÇÌðÇ æóÌóÚóáó áóßõã ãøöäú ÃóÒúæóÇÌößõã Èóäöíäó æóÍóÝóÏóÉð æóÑóÒóÞóßõã ãøöäó ÇáØøóíøöÈóÇÊö ÃóÝóÈöÇáúÈóÇØöáö íõÄúãöäõæäó æóÈöäöÚúãóÊö Çááøåö åõãú íóßúÝõÑõæäó
[74] 73. æóíóÚúÈõÏõæäó ãöä Ïõæäö Çááøåö ãóÇ áÇó íóãúáößõ áóåõãú ÑöÒúÞðÇ ãøöäó ÇáÓøóãóÇæóÇÊö æóÇáÃóÑúÖö ÔóíúÆðÇ æóáÇó íóÓúÊóØöíÚõæäó
[75] 74. ÝóáÇó ÊóÖúÑöÈõæÇú áöáøåö ÇáÃóãúËóÇáó Åöäøó Çááøåó íóÚúáóãõ æóÃóäÊõãú áÇó ÊóÚúáóãõæäó
[76] 75. ÖóÑóÈó Çááøåõ ãóËóáÇð ÚóÈúÏðÇ ãøóãúáõæßðÇ áÇøó íóÞúÏöÑõ Úóáóì ÔóíúÁò æóãóä ÑøóÒóÞúäóÇåõ ãöäøóÇ ÑöÒúÞðÇ ÍóÓóäðÇ Ýóåõæó íõäÝöÞõ ãöäúåõ ÓöÑøðÇ æóÌóåúÑðÇ åóáú íóÓúÊóæõæäó ÇáúÍóãúÏõ áöáøåö Èóáú ÃóßúËóÑõåõãú áÇó íóÚúáóãõæäó
[77] 76. æóÖóÑóÈó Çááøåõ ãóËóáÇð ÑøóÌõáóíúäö ÃóÍóÏõåõãóÇ ÃóÈúßóãõ áÇó íóÞúÏöÑõ Úóáóìó ÔóíúÁò æóåõæó ßóáøñ Úóáóì ãóæúáÇåõ ÃóíúäóãóÇ íõæóÌøöååøõ áÇó íóÃúÊö ÈöÎóíúÑò åóáú íóÓúÊóæöí åõæó æóãóä íóÃúãõÑõ ÈöÇáúÚóÏúáö æóåõæó Úóáóì ÕöÑóÇØò ãøõÓúÊóÞöíãò
[78] 77. æóáöáøåö ÛóíúÈõ ÇáÓøóãóÇæóÇÊö æóÇáÃóÑúÖö æóãóÇ ÃóãúÑõ ÇáÓøóÇÚóÉö ÅöáÇøó ßóáóãúÍö ÇáúÈóÕóÑö Ãóæú åõæó ÃóÞúÑóÈõ Åöäøó Çááøåó Úóáóì ßõáøö ÔóíúÁò ÞóÏöíÑñ
[79] 78. æóÇááøåõ ÃóÎúÑóÌóßõã ãøöä ÈõØõæäö ÃõãøóåóÇÊößõãú áÇó ÊóÚúáóãõæäó ÔóíúÆðÇ æóÌóÚóáó áóßõãõ ÇáúÓøóãúÚó æóÇáÃóÈúÕóÇÑó æóÇáÃóÝúÆöÏóÉó áóÚóáøóßõãú ÊóÔúßõÑõæäó
[80] 79. Ãóáóãú íóÑóæúÇú Åöáóì ÇáØøóíúÑö ãõÓóÎøóÑóÇÊò Ýöí Ìóæøö ÇáÓøóãóÇÁ ãóÇ íõãúÓößõåõäøó ÅöáÇøó Çááøåõ Åöäøó Ýöí Ðóáößó áóÂíóÇÊò áøöÞóæúãò íõÄúãöäõæäó
[81] 80. æóÇááøåõ ÌóÚóáó áóßõã ãøöä ÈõíõæÊößõãú ÓóßóäðÇ æóÌóÚóáó áóßõã ãøöä ÌõáõæÏö ÇáÃóäúÚóÇãö ÈõíõæÊðÇ ÊóÓúÊóÎöÝøõæäóåóÇ íóæúãó ÙóÚúäößõãú æóíóæúãó ÅöÞóÇãóÊößõãú æóãöäú ÃóÕúæóÇÝöåóÇ æóÃóæúÈóÇÑöåóÇ æóÃóÔúÚóÇÑöåóÇ ÃóËóÇËðÇ æóãóÊóÇÚðÇ Åöáóì Íöíäò
[82] 81. æóÇááøåõ ÌóÚóáó áóßõã ãøöãøóÇ ÎóáóÞó ÙöáÇóáÇð æóÌóÚóáó áóßõã ãøöäó ÇáúÌöÈóÇáö ÃóßúäóÇäðÇ æóÌóÚóáó áóßõãú ÓóÑóÇÈöíáó ÊóÞöíßõãõ ÇáúÍóÑøó æóÓóÑóÇÈöíáó ÊóÞöíßõã ÈóÃúÓóßõãú ßóÐóáößó íõÊöãøõ äöÚúãóÊóåõ Úóáóíúßõãú áóÚóáøóßõãú ÊõÓúáöãõæäó
[83] 82. ÝóÅöä ÊóæóáøóæúÇú ÝóÅöäøóãóÇ Úóáóíúßó ÇáúÈóáÇóÛõ ÇáúãõÈöíäõ
[84] 83. íóÚúÑöÝõæäó äöÚúãóÊó Çááøåö Ëõãøó íõäßöÑõæäóåóÇ æóÃóßúËóÑõåõãõ ÇáúßóÇÝöÑõæäó
[85] 84. æóíóæúãó äóÈúÚóËõ ãöä ßõáøö ÃõãøóÉò ÔóåöíÏðÇ Ëõãøó áÇó íõÄúÐóäõ áöáøóÐöíäó ßóÝóÑõæÇú æóáÇó åõãú íõÓúÊóÚúÊóÈõæäó
[86] 85. æóÅöÐóÇ ÑóÃì ÇáøóÐöíäó ÙóáóãõæÇú ÇáúÚóÐóÇÈó ÝóáÇó íõÎóÝøóÝõ Úóäúåõãú æóáÇó åõãú íõäÙóÑõæäó
[87] 86. æóÅöÐóÇ ÑóÃì ÇáøóÐöíäó ÃóÔúÑóßõæÇú ÔõÑóßóÇÁåõãú ÞóÇáõæÇú ÑóÈøóäóÇ åóÜÄõáÇÁ ÔõÑóßóÂÄõäóÇ ÇáøóÐöíäó ßõäøóÇ äóÏúÚõæú ãöä Ïõæäößó ÝóÃáúÞóæúÇ Åöáóíúåöãõ ÇáúÞóæúáó Åöäøóßõãú áóßóÇÐöÈõæäó
[88] 87. æóÃóáúÞóæúÇú Åöáóì Çááøåö íóæúãóÆöÐò ÇáÓøóáóãó æóÖóáøó Úóäúåõã ãøóÇ ßóÇäõæÇú íóÝúÊóÑõæäó
[89] 88. ÇáøóÐöíäó ßóÝóÑõæÇú æóÕóÏøõæÇú Úóä ÓóÈöíáö Çááøåö ÒöÏúäóÇåõãú ÚóÐóÇÈðÇ ÝóæúÞó ÇáúÚóÐóÇÈö ÈöãóÇ ßóÇäõæÇú íõÝúÓöÏõæäó
[90] 89. æóíóæúãó äóÈúÚóËõ Ýöí ßõáøö ÃõãøóÉò ÔóåöíÏðÇ Úóáóíúåöã ãøöäú ÃóäÝõÓöåöãú æóÌöÆúäóÇ Èößó ÔóåöíÏðÇ Úóáóì åóÜÄõáÇÁ æóäóÒøóáúäóÇ Úóáóíúßó ÇáúßöÊóÇÈó ÊöÈúíóÇäðÇ áøößõáøö ÔóíúÁò æóåõÏðì æóÑóÍúãóÉð æóÈõÔúÑóì áöáúãõÓúáöãöíäó
[91] 90. Åöäøó Çááøåó íóÃúãõÑõ ÈöÇáúÚóÏúáö æóÇáÅöÍúÓóÇäö æóÅöíÊóÇÁ Ðöí ÇáúÞõÑúÈóì æóíóäúåóì Úóäö ÇáúÝóÍúÔóÇÁ æóÇáúãõäßóÑö æóÇáúÈóÛúíö íóÚöÙõßõãú áóÚóáøóßõãú ÊóÐóßøóÑõæäó
[92] 91. æóÃóæúÝõæÇú ÈöÚóåúÏö Çááøåö ÅöÐóÇ ÚóÇåóÏÊøõãú æóáÇó ÊóäÞõÖõæÇú ÇáÃóíúãóÇäó ÈóÚúÏó ÊóæúßöíÏöåóÇ æóÞóÏú ÌóÚóáúÊõãõ Çááøåó Úóáóíúßõãú ßóÝöíáÇð Åöäøó Çááøåó íóÚúáóãõ ãóÇ ÊóÝúÚóáõæäó
[93] 92. æóáÇó ÊóßõæäõæÇú ßóÇáøóÊöí äóÞóÖóÊú ÛóÒúáóåóÇ ãöä ÈóÚúÏö ÞõæøóÉò ÃóäßóÇËðÇ ÊóÊøóÎöÐõæäó ÃóíúãóÇäóßõãú ÏóÎóáÇð Èóíúäóßõãú Ãóä Êóßõæäó ÃõãøóÉñ åöíó ÃóÑúÈóì ãöäú ÃõãøóÉò ÅöäøóãóÇ íóÈúáõæßõãõ Çááøåõ Èöåö æóáóíõÈóíøöäóäøó áóßõãú íóæúãó ÇáúÞöíóÇãóÉö ãóÇ ßõäÊõãú Ýöíåö ÊóÎúÊóáöÝõæäó
[94] æóáóæú ÔóÇÁ Çááøåõ áóÌóÚóáóßõãú ÃõãøóÉð æóÇÍöÏóÉð æóáßöä íõÖöáøõ ãóä íóÔóÇÁ æóíóåúÏöí ãóä íóÔóÇÁ æóáóÊõÓúÃóáõäøó ÚóãøóÇ ßõäÊõãú ÊóÚúãóáõæäó
[95] 94. æóáÇó ÊóÊøóÎöÐõæÇú ÃóíúãóÇäóßõãú ÏóÎóáÇð Èóíúäóßõãú ÝóÊóÒöáøó ÞóÏóãñ ÈóÚúÏó ËõÈõæÊöåóÇ æóÊóÐõæÞõæÇú ÇáúÓøõæÁó ÈöãóÇ ÕóÏóÏÊøõãú Úóä ÓóÈöíáö Çááøåö æóáóßõãú ÚóÐóÇÈñ ÚóÙöíãñ
[96] 95. æóáÇó ÊóÔúÊóÑõæÇú ÈöÚóåúÏö Çááøåö ËóãóäðÇ ÞóáöíáÇð ÅöäøóãóÇ ÚöäÏó Çááøåö åõæó ÎóíúÑñ áøóßõãú Åöä ßõäÊõãú ÊóÚúáóãõæäó
[97] 96. ãóÇ ÚöäÏóßõãú íóäÝóÏõ æóãóÇ ÚöäÏó Çááøåö ÈóÇÞò æóáóäóÌúÒöíóäøó ÇáøóÐöíäó ÕóÈóÑõæÇú ÃóÌúÑóåõã ÈöÃóÍúÓóäö ãóÇ ßóÇäõæÇú íóÚúãóáõæäó
[98] 97. ãóäú Úóãöáó ÕóÇáöÍðÇ ãøöä ÐóßóÑò Ãóæú ÃõäËóì æóåõæó ãõÄúãöäñ ÝóáóäõÍúíöíóäøóåõ ÍóíóÇÉð ØóíøöÈóÉð æóáóäóÌúÒöíóäøóåõãú ÃóÌúÑóåõã ÈöÃóÍúÓóäö ãóÇ ßóÇäõæÇú íóÚúãóáõæäó
[99] 98. ÝóÅöÐóÇ ÞóÑóÃúÊó ÇáúÞõÑúÂäó ÝóÇÓúÊóÚöÐú ÈöÇááøåö ãöäó ÇáÔøóíúØóÇäö ÇáÑøóÌöíãö
[100] 99. Åöäøóåõ áóíúÓó áóåõ ÓõáúØóÇäñ Úóáóì ÇáøóÐöíäó ÂãóäõæÇú æóÚóáóì ÑóÈøöåöãú íóÊóæóßøóáõæäó
[101] 100. ÅöäøóãóÇ ÓõáúØóÇäõåõ Úóáóì ÇáøóÐöíäó íóÊóæóáøóæúäóåõ æóÇáøóÐöíäó åõã Èöåö ãõÔúÑößõæäó
[102] 101. æóÅöÐóÇ ÈóÏøóáúäóÇ ÂíóÉð ãøóßóÇäó ÂíóÉò æóÇááøåõ ÃóÚúáóãõ ÈöãóÇ íõäóÒøöáõ ÞóÇáõæÇú ÅöäøóãóÇ ÃóäÊó ãõÝúÊóÑò Èóáú ÃóßúËóÑõåõãú áÇó íóÚúáóãõæäó
[103] 102. Þõáú äóÒøóáóåõ ÑõæÍõ ÇáúÞõÏõÓö ãöä ÑøóÈøößó ÈöÇáúÍóÞøö áöíõËóÈøöÊó ÇáøóÐöíäó ÂãóäõæÇú æóåõÏðì æóÈõÔúÑóì áöáúãõÓúáöãöíäó
[104] 103. æóáóÞóÏú äóÚúáóãõ Ãóäøóåõãú íóÞõæáõæäó ÅöäøóãóÇ íõÚóáøöãõåõ ÈóÔóÑñ áøöÓóÇäõ ÇáøóÐöí íõáúÍöÏõæäó Åöáóíúåö ÃóÚúÌóãöíøñ æóåóÜÐóÇ áöÓóÇäñ ÚóÑóÈöíøñ ãøõÈöíäñ
[105] 104. Åöäøó ÇáøóÐöíäó áÇó íõÄúãöäõæäó ÈöÂíóÇÊö Çááøåö áÇó íóåúÏöíåöãõ Çááøåõ æóáóåõãú ÚóÐóÇÈñ Ãóáöíãñ
[106] 105. ÅöäøóãóÇ íóÝúÊóÑöí ÇáúßóÐöÈó ÇáøóÐöíäó áÇó íõÄúãöäõæäó ÈöÂíóÇÊö Çááøåö æóÃõæúáÜÆößó åõãõ ÇáúßóÇÐöÈõæäó
[107] 106. ãóä ßóÝóÑó ÈöÇááøåö ãöä ÈóÚúÏö ÅíãóÇäöåö ÅöáÇøó ãóäú ÃõßúÑöåó æóÞóáúÈõåõ ãõØúãóÆöäøñ ÈöÇáÅöíãóÇäö æóáóÜßöä ãøóä ÔóÑóÍó ÈöÇáúßõÝúÑö ÕóÏúÑðÇ ÝóÚóáóíúåöãú ÛóÖóÈñ ãøöäó Çááøåö æóáóåõãú ÚóÐóÇÈñ ÚóÙöíãñ
[108] 107. Ðóáößó ÈöÃóäøóåõãõ ÇÓúÊóÍóÈøõæÇú ÇáúÍóíóÇÉó ÇáúÏøõäúíóÇ Úóáóì ÇáÂÎöÑóÉö æóÃóäøó Çááøåó áÇó íóåúÏöí ÇáúÞóæúãó ÇáúßóÇÝöÑöíäó
[109] 108. ÃõæáóÜÆößó ÇáøóÐöíäó ØóÈóÚó Çááøåõ Úóáóì ÞõáõæÈöåöãú æóÓóãúÚöåöãú æóÃóÈúÕóÇÑöåöãú æóÃõæáóÜÆößó åõãõ ÇáúÛóÇÝöáõæäó
[110] 109. áÇó ÌóÑóãó Ãóäøóåõãú Ýöí ÇáÂÎöÑóÉö åõãõ ÇáúÎóÇÓöÑæäó
[111] 110. Ëõãøó Åöäøó ÑóÈøóßó áöáøóÐöíäó åóÇÌóÑõæÇú ãöä ÈóÚúÏö ãóÇ ÝõÊöäõæÇú Ëõãøó ÌóÇåóÏõæÇú æóÕóÈóÑõæÇú Åöäøó ÑóÈøóßó ãöä ÈóÚúÏöåóÇ áóÛóÝõæÑñ ÑøóÍöíãñ
[112] 111. íóæúãó ÊóÃúÊöí ßõáøõ äóÝúÓò ÊõÌóÇÏöáõ Úóä äøóÝúÓöåóÇ æóÊõæóÝøóì ßõáøõ äóÝúÓò ãøóÇ ÚóãöáóÊú æóåõãú áÇó íõÙúáóãõæäó
[113] 112. æóÖóÑóÈó Çááøåõ ãóËóáÇð ÞóÑúíóÉð ßóÇäóÊú ÂãöäóÉð ãøõØúãóÆöäøóÉð íóÃúÊöíåóÇ ÑöÒúÞõåóÇ ÑóÛóÏðÇ ãøöä ßõáøö ãóßóÇäò ÝóßóÝóÑóÊú ÈöÃóäúÚõãö Çááøåö ÝóÃóÐóÇÞóåóÇ Çááøåõ áöÈóÇÓó ÇáúÌõæÚö æóÇáúÎóæúÝö ÈöãóÇ ßóÇäõæÇú íóÕúäóÚõæäó
[114] 113. æóáóÞóÏú ÌóÇÁåõãú ÑóÓõæáñ ãøöäúåõãú ÝóßóÐøóÈõæåõ ÝóÃóÎóÐóåõãõ ÇáúÚóÐóÇÈõ æóåõãú ÙóÇáöãõæäó
[115] 114. ÝóßõáõæÇú ãöãøóÇ ÑóÒóÞóßõãõ Çááøåõ ÍóáÇáÇð ØóíøöÈðÇ æóÇÔúßõÑõæÇú äöÚúãóÊó Çááøåö Åöä ßõäÊõãú ÅöíøóÇåõ ÊóÚúÈõÏõæäó
[116] 115. ÅöäøóãóÇ ÍóÑøóãó Úóáóíúßõãõ ÇáúãóíúÊóÉó æóÇáúÏøóãó æóáóÍúãó ÇáúÎóäÒöíÑö æóãó Ãõåöáøó áöÛóíúÑö Çááøåö Èöåö Ýóãóäö ÇÖúØõÑøó ÛóíúÑó ÈóÇÛò æóáÇó ÚóÇÏò ÝóÅöäøó Çááøåó ÛóÝõæÑñ ÑøóÍöíãñ
[117] 116. æóáÇó ÊóÞõæáõæÇú áöãóÇ ÊóÕöÝõ ÃóáúÓöäóÊõßõãõ ÇáúßóÐöÈó åóÜÐóÇ ÍóáÇóáñ æóåóÜÐóÇ ÍóÑóÇãñ áøöÊóÝúÊóÑõæÇú Úóáóì Çááøåö ÇáúßóÐöÈó Åöäøó ÇáøóÐöíäó íóÝúÊóÑõæäó Úóáóì Çááøåö ÇáúßóÐöÈó áÇó íõÝúáöÍõæäó
[118] 117. ãóÊóÇÚñ Þóáöíáñ æóáóåõãú ÚóÐóÇÈñ Ãóáöíãñ
[119] 118. æóÚóáóì ÇáøóÐöíäó åóÇÏõæÇú ÍóÑøóãúäóÇ ãóÇ ÞóÕóÕúäóÇ Úóáóíúßó ãöä ÞóÈúáõ æóãóÇ ÙóáóãúäóÇåõãú æóáóÜßöä ßóÇäõæÇú ÃóäÝõÓóåõãú íóÙúáöãõæäó
[120] 119. Ëõãøó Åöäøó ÑóÈøóßó áöáøóÐöíäó ÚóãöáõæÇú ÇáÓøõæÁó ÈöÌóåóÇáóÉò Ëõãøó ÊóÇÈõæÇú ãöä ÈóÚúÏö Ðóáößó æóÃóÕúáóÍõæÇú Åöäøó ÑóÈøóßó ãöä ÈóÚúÏöåóÇ áóÛóÝõæÑñ ÑøóÍöíãñ
[121] 120. Åöäøó ÅöÈúÑóÇåöíãó ßóÇäó ÃõãøóÉð ÞóÇäöÊðÇ áöáøåö ÍóäöíÝðÇ æóáóãú íóßõ ãöäó ÇáúãõÔúÑößöíäó
[122] 121. ÔóÇßöÑðÇ áøöÃóäúÚõãöåö ÇÌúÊóÈóÇåõ æóåóÏóÇåõ Åöáóì ÕöÑóÇØò ãøõÓúÊóÞöíãò
[123] 122. æóÂÊóíúäóÇåõ Ýöí ÇáúÏøõäúíóÇ ÍóÓóäóÉð æóÅöäøóåõ Ýöí ÇáÂÎöÑóÉö áóãöäó ÇáÕøóÇáöÍöíäó
[124] 123. Ëõãøó ÃóæúÍóíúäóÇ Åöáóíúßó Ãóäö ÇÊøóÈöÚú ãöáøóÉó ÅöÈúÑóÇåöíãó ÍóäöíÝðÇ æóãóÇ ßóÇäó ãöäó ÇáúãõÔúÑößöíäó
[125] 124. ÅöäøóãóÇ ÌõÚöáó ÇáÓøóÈúÊõ Úóáóì ÇáøóÐöíäó ÇÎúÊóáóÝõæÇú Ýöíåö æóÅöäøó ÑóÈøóßó áóíóÍúßõãõ Èóíúäóåõãú íóæúãó ÇáúÞöíóÇãóÉö ÝöíãóÇ ßóÇäõæÇú Ýöíåö íóÎúÊóáöÝõæäó
[126] 125. ÇÏúÚõ Åöáöì ÓóÈöíáö ÑóÈøößó ÈöÇáúÍößúãóÉö æóÇáúãóæúÚöÙóÉö ÇáúÍóÓóäóÉö æóÌóÇÏöáúåõã ÈöÇáøóÊöí åöíó ÃóÍúÓóäõ Åöäøó ÑóÈøóßó åõæó ÃóÚúáóãõ Èöãóä Öóáøó Úóä ÓóÈöíáöåö æóåõæó ÃóÚúáóãõ ÈöÇáúãõåúÊóÏöíäó
[127] 126. æóÅöäú ÚóÇÞóÈúÊõãú ÝóÚóÇÞöÈõæÇú ÈöãöËúáö ãóÇ ÚõæÞöÈúÊõã Èöåö æóáóÆöä ÕóÈóÑúÊõãú áóåõæó ÎóíúÑñ áøöáÕøóÇÈöÑíäó
[128] 127. æóÇÕúÈöÑú æóãóÇ ÕóÈúÑõßó ÅöáÇøó ÈöÇááøåö æóáÇó ÊóÍúÒóäú Úóáóíúåöãú æóáÇó Êóßõ Ýöí ÖóíúÞò ãøöãøóÇ íóãúßõÑõæäó
[129] 128. Åöäøó Çááøåó ãóÚó ÇáøóÐöíäó ÇÊøóÞóæÇú æøóÇáøóÐöíäó åõã ãøõÍúÓöäõæäó