[1] (In the name of God, Most Gracious, Most Merciful)

The meaning

More explanation

[2] 1. Glorified be [God] Who took His servant [Mohammed] in a journey by night from the Inviolable Mosque [at Mecca] to the Remote Mosque [: the Aqsa mosque at Jerusalem], the precinct of which We have blessed [with much trees and fruits], to show [Mohammed, some] of His signs [in the ether world.]

Surely [God] is the All-Hearing [of the prayer of His servant Mohammed^a], the All-Seeing^b.

^{1 a} When he prayed God to show him the souls and angels.

^{1 b} Of the advantages of His servant, so He answered his prayer.

The story [of the night journey of Prophet Mohammed]

The Prophet – salam to him – was sleeping in his bed at night, when Gabriel came and took his soul out of his body, and said to him: “Come with me, that I may show you some of the sings of God in the ether world.”
Therefore, the Prophet went with Gabriel (and his body remained sleeping in his bed) and they flew in the sky pressing towards the House of God at Jerusalem until they reached to it. And the Prophet prayed at Jerusalem.

Then Gabriel took him and ascended with him to the seven ethereal heavens which are the habitation of the angels, and are the Gardens in which we shall dwell in the Next life, by God’s will.

So the Prophet saw the angels, prophets and martyrs and led them in prayer in those heavens until he reached to the seventh heaven, and God – be glorified – addressed and recommended him with some commandments, then he came down together with Gabriel, until he reached to Mecca, and returned to his body in his bed. His journey lasted few hours of the night.

When I was child, an incident happened to me which confirms the authenticity of the journey of the Prophet from Mecca to Jerusalem, and then his ascension to the ethereal heavens. I wrote about this incident in my book Man after Death under the title Was it death or fainting? [and in my book An Hour with Ghosts, under the title of A trip in the world of ghosts so read it if you like to have more information.

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[3] 2. We gave to Moses the Scripture [: the Torah^a], and We made it a guidance for the Children of Israel^b, [We wrote also in it:] "Take for patron none besides Me.^c "

[Then God – be glorified – explained about their lineage, and He said:]

[4] 3. [They were] the seed of those whom We carried [in the Ark] along with Noah; indeed, [Noah] was a grateful servant.^d

^{2 a} Which were the stone Tablets on which God inscribed the Torah.

^{2 b} They were guided by the Scripture to the way of the truth.

^{2 c} It means: Don’t take, apart from Me, any guardian or patron to protect you from your enemies and help you against them.

The meaning: Don’t worship anyone other than Me, and don’t take him as your guardian or patron.

^{3 d} i.e. Noah showed much gratitude to God’s bounties.

The Children of Israel (or the Israelites) are the progeny of Jacob, son of Isaac, son of Abraham, son of Terah, son of Nahor, son of Serug, son of Reu, son of Peleg, son of Eber, son of Shelah, son of Arphaxad, son of Shem, son of Noah.

And Shem was with his father in the Ark.

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[When Abdullah, son of Salam - who was one of the Jews - converted and became a Muslim, together with his Jewish companions, he invited the others to convert to the Islam, but they did not agree with him and did not convert; that is his saying- be exalted- in the Quran 46: 10, which means:

(Say, [Mohammed, to them]: "Tell me your opinion: What if the [Quran] is from God, and you disbelieve in it [: what will your outcome be in the Next Life, before God?]

Moreover, a witness [: Abdullah, the son of Salam] out of the Children of Israel testifies [for you] to the similarity of the [Quran teachings to the teachings of the Torah of Moses]; so [the witness] believed, whereas you waxed proud [over Our messenger];

surely, God guides not the wrong-doing people [to the way of the truth.]")

Therefore, God – be glorified – then warned and threatened them with destruction, with these revelations, and He said:]

[5] 4. And We have decreed^a to the Children of Israel^b in the Book^c: You will [in the future] work corruption in the earth twice^d, and you will [in the future] become great tyrants.

[6] 5. So when the time for the first of the two will come, We shall rouse against you servants of Ours of great might who will go about in the country, and it is a threat [that will inevitably be] performed.

[7] 6. Then We [shall] give you [O Jews] once again your turn against the [Muslims]^e, and aid you [O Jews] with wealth and children and make you more numerous^f.

[8] 7. [Then God said advising them:] If you do good [to Muslims], you do good for yourselves^g; and if you do evil [to Muslims], [your evil] will be for yourselves [in like manner.]^h

[Then God – be glorified – said:]

So when the time for the last^j [of the two judgments] will come, [We shall rouse the Muslims against you] to do evil to your chiefs^k, and to enter the [Aqsa] Mosque as they^l [would] have entered it the first time [at 1948 AD]^m, and to destroy what [buildings, constructions and wallsⁿ] they have made high.

[9] 8. It may be that your Lord will be Merciful to you, but if you return [to your corruption] We will return [to take revenge on you], and We have made Hell an [enclosing] prison for blasphemers.

^{4 a} The meaning of (We have decreed): We have threatened them and decreed for them the destruction, in case they do not reform their deeds and resign [to God], i.e. if they do not become Muslims.

Therefore, the “decree” is the definitive judgment [or decision] for which there will be no change.

^{4 b} i.e. the Children of Israel – contemporary to God’s messenger(: Mohammed, the son of Abdullah) – who denied him and did not believe in him.

^{4 c} i.e. in the Quran.

The meaning: Say, O Mohammed, to the stubborn Children of Israel who have not converted: You will surely work corruption in the earth twice …

^{4 d} It implies: You will make mischief against Muslims in the future, twice.
This in fact is a foretelling about the future and is not any telling about the past, as is it thought by some commentators; because their corruptions in the past were too many and not only twice. “This opinion is confirmed by Professor Abdul Rahiem Fodah, in the magazine of (Liwa Al-Islam), no. 1, the 21^st. year, in the first day of Ramadan 1386 AH, page 55.”

The indication that this is a foretelling about the future, is His saying – be glorified – in the next aya, which means:

(So when the time for the first of the two will come)

The Arabic word in the aya, translated as, (if or when) is used to indicate the future.

If it was a telling about the past, then He – be exalted – would say another word to indicate the past.

Moreover, His saying - be exalted – which means:

(We shall rouse, against you, servants of Ours of great might); and if it was a telling about the past then He would say: We roused against them, and would not say (We shall rouse against you);

the words (against you) is an address to the Jews who were at the time of Prophet Mohammed - salam to him - and those who will come after them.

Therefore, their first corruption, offense and perfidy to Muslims was in the year 1948 AC; when they killed the Muslims in Palestine, drove them out of their homes, and took their property and dwellings, leaving them without shelter; and that was with the aid of England and America, so that Balfour promised to let them have a homeland in Palestine.

Then the army of the Arab and in particular the army of Iraq rose to fight them, so they fought and defeated them; and the army entered the land of Palestine, and moved throughout the cities of the country, and they were about to enter Tel Aviv; but because the authority - at that time - was by the hand of the English and because also of the treason of some Arab governors, the Iraqi army was hindered from destroying the Zionists; and the English cheated the Arab by the word of “armistice”; while the “armistice” was only a trick and cheating by the English, and the army returned back to Iraq.

Therefore, it is the Iraqi army and soldiers are those to whom God - be exalted - points by His saying, which means:

(servants of Ours of great might who will go about in the country, and it is a threat [that will inevitably be] performed.)

^{6 e} It means: We strengthened you against Muslims and helped you against them, because of their division and abandoning of the monotheistic religion of the Islam, and their imitating the foreigners with their style, and in order that such defeat may become a way of disciplining them.

^{6 f} i.e. most of those migrating to you will be of your religion members, coming from every country of the earth.

This is confirmed by His saying – be glorified – in this same chapter of the Quran 17: 104, which means:

(And, after him, We said to the Children of Israel: "Sojourn in the land [of Canaan and Palestine], and when the promise of the last time [of your corruption] comes to pass, We will bring you as a multinational mass.")

So they were a mixture of different countries, races and languages. And they gathered in Palestine from every country of the world, and their power increased by means of America and England, and their wealth increased on account of the contributions given to them by America and other states of the world.

^{7 g} Because, by doing good work, you will insert love in their hearts, and they will be in harmony with you and so will not drive you out of their land.

^{7 h} Because anyone seeds [the bitter] colocynth, will not get but only [the bitterness of] the colocynth [This is a parable in Arabic.]

The second course of their corruption and perfidy to the Muslims was in the year 1967 AD, when they offended Muslims, and attacked Egypt, Jordan and Syria; they killed thousands of innocent people, and drove children and women away from their homes.

The time interval between the first and the second corruption was twenty years.

^{7 j} Or the final.

^{7 k} It means: to disgrace your chiefs and to humiliate them with captivity and killing.

Therefore, those who went about throughout the country in the first time; it is they who - in the last time - will degrade and humiliate the chiefs of Jews, and it is they who will destroy their high buildings and constructions with an utter destruction, by flying high above them with their fighters and bombarding them with their bombers.

^{7 l} i.e. the Iraqis.

^{7 m} So likewise in the last time, they will expel you from it and abase you by killing and arresting.

In this sentence, there is assertion that those who go about in the country in the first time, will be the same that will do evil to the chiefs of Jews in the last time. They will be the Iraqis by God's help.

^{7 n} It means: the possessions of Jews and what buildings, constructions and high walls the Jews will have constructed, and the land of Jews that the feet of Muslims will tread and their houses, with an utter destruction.

Therefore, victory - this time - will be by our hands, the Iraqis, and that will be by the help of God - be exalted.

This is confirmed by the saying of the Christ, in Luke’s Gospel, chapter 21: “20- And, when you shall see Jerusalem compassed about with an army then know that the desolation thereof is at hand.

21-Then let those who are in Judea flee to the mountains; and those who are in the countries not enter into it.

22- For these are the days of vengeance, that all things may be fulfilled, that are written.

23- But woe to them that are with child and give suck in those days; for there shall be great distress in the land and wrath upon this people.

24- And they shall fall by the edge of the sword and shall be led away captives into all nations, and Jerusalem shall be trodden down by the Gentiles till the times of the nations be fulfilled.”

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[10] 9. This Quran does guide [people] to [the religious way] that is most correct [than all the old religious ways^a], and gives good news to the believers who do righteous deeds, that there will be a great reward for them [in the Next Life.]

[11] 10. And that those who believe not in the Next [Life]; We have prepared for them a painful chastisement.

[12] 11. Man prays for evil [for himself, deeming as if] his prayer [is] for good^b; man is mostly in hastiness^c.

^{9 a} i.e. the religious way which is more just and correct than the old religious ways, because it is the last of the heavenly books and its law is [the final law and] the last of the religious laws.

^{11 b} And that is because of his ignorance about the consequences of affairs, and because of his little patience.

^{11 c} So because of his hastening about affairs, he prays for something which is evil for him, while he thinks that for which he prays is good for him.

Similar to this in meaning is His saying – be glorified – in the Quran 2: 216, which means:

(and you may like something [at present] which is bad for you [in the future.]

God certainly knows [everything beneficial for you] while you do not know [the consequences.])

Example: A young man loves a girl and asks God to make her his wife, and he insists on his demand, but God knows that this girl is not suitable as a wife for him because she is impolite, so if he marries her, his life will be troublesome and will be evil for him.

Another one prays God to give him much money, deeming that his happiness is related to the money, but God knows that much money will not make this man happy, but the money will lead to his wretchedness which will lead him to Hell, and therefore God will not give him much money.

The indication of this is His saying – be glorified – in the Quran 42: 27, which means:

(Had God expanded the provision for [all] His servants [as do they ask for], they would have been insolent [being ungrateful and transgressors] in the earth,

but He sends down [the provision] according to a proper measure [with His wisdom] as He pleases.

Indeed, He is All-Aware and All-Seeing of His servants.)

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[13] 12. We have made the night and the day [as] two signs [of God]^a, then We have diminished the sign of the night^b, and made the sign of the day luminous^c; that you [people] may seek bounty from your Lord^d, and to know [by means of the succession of the day and night] the numbering of years and the counting; and everything [of the religion and the life of the World] We have explained [in the Quran] in details^e.

[14] 13. We have imposed, on every [disbelieving] man, his 'hard luck'^f on his neck^g.

And on the Day of Judgment We shall show to him a book which he will find wide open.

[15] 14. [And it will be said to him:] "Read your [own] book [in which your deeds are written]; [for] this Day [of Doom], your soul will be quite enough to account against you.^h "

[16] 15. Whoever is guided [to the way of the truth], is only guided for [the benefit of] his own soul; and anyone goes astray, does so only against his own soulⁱ.

No soul, bearing its own burden [of sins], may bear the burden [of the sins] of another [soul.]^j

Nor do We punish [any people with the extermination] unless We send [them] a messenger^k [or apostle.]

^{12 a} i.e. two signs of God’s might, for He made the earth spin around its axis, so that sun rays fall on it and that side will be day; while the other side will be night, and as such will the day and night succeed each other because of the spinning of the earth around its axis, which is according to God’s wisdom and His perfecting of His creating of all His creatures.

So the sign of the night is its darkness, and the sign of the day is its light.

^{12 b} By means of the moon light, i.e. We decreased and diminished it in order that people may find their way with its light.

^{12 c} i.e. And We made the day luminous by means of the sun light, in order that you may see your way and carry out your deeds and that you [people] …

^{12 d} By gaining, working and trading during it.

^{12 e} So that you may understand, receive admonition and work for your Next Life.

^{13 f} Which is his disbelief and evil deeds.

^{13 g} The meaning: Every evil-doing man has his sins encompassing him as does the collar or neckband encompasses the neck of the woman, so he will censure his conscience and blame himself about the prosperity of the Next Life which he missed and the chastisement which will afflict him because of his sins.

So this is the imposing of the hard luck on him, which will be after death, as is it indicated by His saying – be glorified – in the following part of the aya which means:

(And on the Day of Judgment We shall show to him a book [in which his deeds are written] which he will find widely open [in order to read it.])

^{14 h} The meaning: We do not judge you; and it is enough that you judge yourself and admit your guilt and crimes, so as to know that God has not wronged you by admitting you into the Fire, but it is you who wronged yourself.

^{15 i} i.e. to his own detriment; because the disadvantage of his misguidance will be incumbent on his own soul.

^{15 j} It means: None bears the sins of anyone else.

^{15 k} To warn them of worshipping the idols and to invite them to obey God Most Gracious; but shouldn’t they listen to his words and work according to his command, We exterminate them according to their sins.

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[17] 16. If We want to destroy any city [because of the wrong-doing and disbelief of its people], We make its luxurious men its rulers, who will then make corruption in that [city^a], so its sentence [of ruining and destruction] will be due for it; and so We will destroy it with an utter destruction.

[18] 17. How many generations^b [of the past generations] did We destroy after Noah [because of their denial of the messengers!]

And Your Lord [O Mohammed] suffices as the All-Aware and All-Seeing of the sins of His servants^c.

[19] 18. Whoso desires [exclusively and preferably] for the temporary [bounties of this life of the World^d], We readily grant him [such bounties like wealth, children and others] as We please^e for such persons as We want [to punish him in the Next life^{f
]}, then We will appoint for him Hell to be seared thereby^g: dispraised [among souls] and shoved along, [to the Fire, by the angels of punishment.]

[20] 19. And whoso chooses [the prosperity of] the Next [Life] as his priority, and strives for it with the necessary [righteous work and obeys God’s commands], while being a believer [in God and His messengers]; the striving of such [believers] will be appreciated^h.

[21] 20. To each of these [believers] and those [disbelievers] We offer [in the life of the World]ⁱ of the bounty of your Lord [O Mohammed]; and your Lord's offering can never be strictly confined.^j

^{16 a} So the enmity will result among its rulers, who then will fight each other.

^{17 b} The Arabic word قرن is one hundred years or century; and every chief is called قرن

^{17 c} So He will punish them according to their sins, and will not miss any of their sins.

^{18 d} As a reward for his deeds; it means: he wants [this life of] the World [exclusively and preferably.]

^{18 e} But he will not have any portion in the Next Life.

^{18 f} i.e. We give in [the life of] the World and hasten the offering to whom We want to punish in the Next Life, because of his hypocrisy, bad manners and his wrong-doing to people.

^{18 g} i.e. to suffer of its fire.

^{19 h} i.e. their effort shall be accepted and their reward shall be excellent.

^{20 i} It means: To both parties: believers and disbelievers, We give the bounties; but We give to the disbeliever in the life of the World exclusively, while We give to the believer in the life of the World and We increase him still more in the Next Life.

^{20 j} It means: His giving is generalized for both believers and disbelievers in the life of the World, but in the Next Life His offering will only and exclusively be for believers.

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[22] 21. See, [Mohammed], how We prefer [with provision] some of them over others [in provision!] ^a

And surely the Next Life is greater in ranks [for believers] and greater [than the ranks of the World] in preferment.^b

^{21 a} So that We made some of them rich and others poor, some of them masters and others slaves, and as such will the graduation [of ranks] in the Next Life.

^{21 b} Therefore, they should desire for the Next Life [more than this life of the World] and their striving for the Next Life more than their toiling for their life in the World, in order to attain the high ranks and the praised position in the high paradises.

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[23] 22. [O man] set not up with God another god, or you will [in the Next Life] stay condemned [among souls] and forsaken [by devils^a.]

[24] 23. [O Mohammed] your Lord decrees^b, that you [people] must worship none save Him [alone],

and [He decrees too that you must show] kindness to parents:

As long as one or both of them live with you [in your house], you should never say to them [even] "Fie" ^c, nor shall you shout at them^d; but always address them with kindly speech^e.

[25] 24. And humble yourself before them with submission, out of mercy to them [both]^f,

and say: "My Lord, bestow on them Your mercy^g, even as did they raise me up when I was little."

[26] 25. Your Lord knows best what^h [you hide] within yourselves; if you are righteousⁱ, then [surely] He is Ever Forgiving for those who always revert^j.

[27] 26. And render to the [poor among] kindred their due rights^k,

as [also] to the needy^l,

and to the wayfarer^m; but squander not [your wealth] in the manner of a spendthrift [in the groundⁿ.

[28] 27. Surely, spendthrifts are brothers of devils^o, and the Devil was ungrateful to his Lord^p.

[29] 28. And if you turn away from them^{q,
seeking after the mercy that you hope of your Lord r,
then speak} to them some reasonable words^s.

[The Prophet – salam to him – was wearing a garment, when a poor man came asking for some dress, so he took off his only garment he had, and gave it to the beggar, so he acquired flu, because it was Winter; therefore this aya was revealed to him:]

[30] 29. And let not your hand be bound to your neck^t nor open it so widely^u, lest you come to be blamed^v and denuded [of the clothes^w.]

[31] 30. Your Lord [O Mohammed] gives abundant provision to those among His servants whom He will, or He doles it out.^x

Surely, He is All-Aware and All-Seeing about His servants.^y

[In the Ignorance pre-Islam period, when some of people had a female baby born for him, he would kill her for the fear of disgrace; some of the poor would kill her lest his family should increase and he could not afford their livelihood.

Or he would kill the fetus in the womb of his wife, by aborting it before the completion of the months of its pregnancy period. (This is not surprising: for in our generation, many people abort their fetus before its birth, and that is for different purposes.)

Still others among them might kill the son of people when he is alone with him, to plunder his money, or the gold and silver ornaments.

Therefore, this is the meaning of His saying – be glorified – in this aya:]

[32] 31. And slay not your children for fear of poverty. It is We Who provide for them and for you^z.

Surely, the slaying of them is a grievous sin.

[33] 32. And approach not [women to commit] adultery^{a
a}; surely it is ever an indecency^{b b}, and evil as a way^{c c}.

[34] 33. And kill not the soul which God has forbidden save by a right [cause]^{d d}.

Whoso is slain wrongfully [and undeservedly], We have given power to his heir [on the murderer by means of retaliation], but let the [heir] not commit excess in slaying^{e e}; surely, he will be helped to overcome [his opponent, so let him not hasten and then he may kill one who is not the murderer.]

[35] 34. Approach not the wealth of the orphan, save in that which is best, till he reaches puberty^{f f}.

And fulfill the covenant [if you make any covenant]; surely the covenant is ever inquired of [the man who agrees to it.]

[36] 35. Give full measure when you measure out [to people], and weigh [when you weigh to them] with the standard weight^{g g}; that [full measure and just weighing without reduction] is better [for you before people^{h h}] and fairer in practice^{i i}.

[37] 36. And do not go after the [flaws of your Muslim brother^{j j}] about which you [man] have no knowledge; for the hearing, the sight and the [spiritual] heart^{k k}, of all these it shall be inquired.

[38] 37. And walk not upon the earth exultantly^{l l}; certainly you [man] will never tear the earth open^m^m, nor attain the mountains in height^{n n}.

[39] 38. All this [which We forbid you to do^{o o}] is ever evil and abhorred^{p p} in the sight of your Lord.

[40] 39. That^{q q} is [some] of the wisdom^{r r} your Lord has revealed to you [O Mohammed]; set not up another god with God, or you will be cast into Hell, dispraised and driven away [by the angels.]

^{22 a} God – be glorified – said in the Quran 25: 29, which means:

(For Satan does always leave man in the lurch!)

It means: You will be despised and humiliated, without any assistant for you, neither any helper to help and save you from God’s punishment.

^{23 b} i.e. your Lord propounds an unchangeable decision

^{23 c} i.e. the slightest gesture of annoyance ; in Arabic the word is “Uff”; and in the Gospel Mat. 5: 22, the word is ‘Raqa’.]

It means: Don’t hurt them, whether with little or much hurt, neither with any harsh word.

^{23 d} i.e. don’t rebuke them with any harsh word, nor with any shouting at them.

^{23 e} i.e. address them politely with smooth and nice words, so as to honor them.

^{24 f} It means: Increase your modesty and submission to both of them, with words and acts; so as to be loyal and kind to them.

^{24 g} It means: Pray God for them with forgiveness and mercy in their life and also following their death, according to their raising you.

^{25 h} Loyalty or disobedience to both of them.

^{25 i} With your acts, obedient to God concerning His commands.

^{25 j} i.e. God is All-Forgiving to those who repent, regret and revert to be loyal to parents.

^{26 k} Out of the spoils of war, and the large gain which you get, and out of the fay’a.

Like His saying – be glorified – in the Quran 8: 41, which means:

(And know that anything you [Muslims] seize as a spoil; a fifth of it is due to God, and the apostle [or the messenger], and the kindred ..etc.)

^{26 l} You should also give to the poor their rights out of the Zakat alms.

^{26 m} i.e. the traveller far away from his family and is in a hard situation, give him also his rights.

^{26 n} In addition to that, the money - which spent for the falsehood and the unlawful ways – is a squandering and disobedience.

^{27 o} It means: those who spend their wealth – on the falsehood and on that which is forbidden by God – are the brothers of devils; because they complied with their orders and wasted their money for unlawful things.

^{27 p} Because God – be glorified – gave him position in Paradise (or the Garden), and brought him close to Himself, but he did not thank God for such position, and instead he became proud over the angels, and when God commanded him to prostrate himself to Adam, he refused and rebelled.

And as such are those who spend their wealth for God’s disobedience, so instead of thanking Him for His bounties, they disobey Him.

^{28 q} whom I commanded you to give their rights; because you want to go to the pilgrimage and you cannot give them out of your money, because it is little.

^{28 r} i.e you want to go the pilgrimage to seek after the forgiveness and mercy [of God.]

^{28 s} Give them a fair promise like: “When I’ll return from Mecca, I’ll give you as much money as I can give, by God’s will.”

^{29 t} This is a parable with the Arab, that they say about the miser: “his hand is bound.” And for the generous man: “he is open-handed.”

^{29 u} It means: neither be miser, nor yet a spendthrift, but be moderate between these two extremes; which is the economic moderation.

^{29 v} By people, because you gave your garment, when you hadn’t another one, so you acquired cold.

^{29 w} i.e. bare, without dress.

^{30 x} It means: One time He gives much provision and another time He restricts His provision, in order to test them and see whether they will be grateful for the prosperity and be patient about the restriction, or they will be ungrateful and blasphemers.

^{30 y} i.e. He is All-Knowing about their affairs, All-Seeing about their advantages, so He gives much provision to some of His servants, and restricts to others according to what He sees for the best outcome.

^{31 z} It means: It is We Who provide for them, not you, so why do you slay them?

^{32 a a} Which is the sexual intercourse with a woman unlawfully, without concluding a marriage certificate.

^{32 b b} Which is the evil act bringing disgrace on its doer.

^{32 c c} i.e. the way of adultery is bad, because it severs the lineage, thwarts the inheritance, disjoins the kinship relations and prevents the rights of fathers due of sons.

^{33 d d} It means: except the one deserving the killing because he committed a crime.

^{33 e e} So that he may kill two instead of one, or he might kill a man, else than the murderer.

I once heard a nice tale which I tell you here:

A few policemen went from Baghdad [in the middle of Iraq] to Mosul [in the north of Iraq] taking with them some arrested men, to hand them over to the Mosul police.

Afterwards, when they intended to return to Baghdad, they saw a man in the railway station, intending also to go to Baghdad, but his money were not sufficient to buy the ticket for the journey by the train; so they said to him: “Come with us in the train, and we put the handcuffs on your hands, then when the collector comes, we shall say to him: This is a prisoner sent by the court to Baghdad, so he will leave you and go his way. Then we shall unlock the handcuffs from your hands after he leaves us.”

So the man agreed about that, and they put the handcuffs on his hands and locked it. Then the train moved and their plan succeeded.

Later on, the policeman, who carried the key, protruded his head from the window of the train to see something in the desert, while the train was quickly moving, and the key fell from his hand in the desert, so the hands of the man remained bound with the locked handcuffs. They tried to unlock it without the key, but they did not succeed in that, so the police said to him: “When we arrive at Baghdad, we shall go to a blacksmith to unlock the handcuffs for you.”

Then when they arrived at Baghdad, they took him to a blacksmith, and said to him: “Unlock the handcuffs for this man.”
But when the blacksmith saw him, he recognized and siezed him, and said to the police: “This man killed my father and escaped few years ago, and I searched about him and could not find him; and he has now come to me upon his feet. Now, take us to the police officer and don’t unlock his handcuffs.”

So they took them both to the police detective, and the blacksmith proved his claim about the man in the court and retaliated of him.
Therefore, this incident confirms His saying – be glorified – in this aya, which means:

(Whoso is slain wrongfully [and undeservedly], We have given to his heir power [on the murderer by means of retaliation])

^{34 f f} This has been interpreted in chapter 6: the aya 152.

^{35 g g} Which is not to be increased or decreased.

^{35 h h} Because it gives the seller a good reputation of trust, and people will come more and more to buy from him.

^{35 i i} And it gives better implication of his trust, so that his condition will improve, his wealth will increase and his good reputation of trust will be fair among people.

^{36 j j} So as to expose him; but O Muslim, cover the flaws of your Muslim brother and don’t expose him.

This is like His saying – be glorified – in the Quran 49: 12, which means:

(and do not spy [i.e. do not seek after the flaws and defects of Muslims; because anyone who seeks after the flaws and defects of Muslims to expose them, God will expose him even in his family.]

nor let some of you backbite others [i.e. do not mention anyone of you, when he is absent, with something he dislikes.] )

^{36 k k} The ‘hearing’, the ‘sight’ and the ‘[spiritual] heart’; all these are the special senses of the soul

The meaning: It is the soul that will be judged and questioned on Judgment Day, not the body. And I have explained about the special senses of the soul in my book Man after Death

^{37 l l} i.e. haughty and arrogant.

^{37 m m} By stamping it with your feet, when you walk on it, and with your power over it, but in fact you are weak and disabled.

^{37 n n} So that you lift your head high with pride, and you behave arrogantly, boasting with your wealth and power.

^{38 o o} Which are twenty five manners of behaviour, starting from : ([O man] set not up with God another god) to the last of these manners.

^{38 p p} Originally it was ‘sin’ or ‘bad act’; that is because the Arabic letters at the beginning was not punctuated, but later on when they punctuated them, they left this letter without punctuation because they thought it as such.

^{39 q q} It is related to what has been mentioned of the bidding and forbidding.

^{39 r r} Which is the admonition.

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[41] 40. Has your Lord then chosen sons for you [O pagans], and for Himself He chose the angels as daughters?^a

Surely you have uttered grievous words [of sin which have their due punishment.]

[42] 41. We have explained [in various ways] in this Quran [about every parable]; that they may [think and] receive admonition.

But such [parables and admonitions] only increase these [associaters] in aversion [faraway from taking lessons, and increase their rejection of the truth.]

[43] 42. Say: if there had been [other] gods with Him, as do the [associaters] say, [then such claimed gods] would certainly have sought out a way [to visit] the Lord of the Throne^b.

[Then God – be glorified – exalted Himself above having any associate in the deity and divinity, so He said:]

[44] 43. Glory be to [God], and exalted be He with high exaltation above what they say^c.

[45] 44. The seven [ethereal] heavens^d, and the earth [as a whole^e] and all those^f therein, do praise Him.

And there is not anything [having a spirit] but hymns His praises; but you [people] do not understand [neither] their praises [nor their languages.]

[God] is ever Clement ^g and Most Forgiving [to those among you who repent.]

[46] 45. And when you [Mohammed] recite the Quran, We place between you and those^h who believe not in the Next [Life] an invisible screen.ⁱ

[47] 46. And We have laid 'tight coverings' on their hearts, lest they should understand it, and impairment of hearing in their ears^j; and if you [Mohammed] mention, in the Quran, [the might of] your Lord, alone [and that their gods have no ability to do anything], they will turn away [from you] with aversion^k.

^{40 a} This is an address to the associaters and idolaters who claimed the angels are the daughters of God; it means: Has God chosen for you the sons and for Himself the daughters?

^{42 b} As do kings visit each other from one kingdom to another.

^{43 c} It means: His attributes are at the highest rank, and none is equal to Him in His attributes.

^{44 d} That are under the Throne.

^{44 e} i.e. all the planets.

^{44 f} Angels, messengers, prophets and righteous servants.

^{44 g} So that He gave you respite till your death appointments.

^{45 h} These are the associaters.

^{45 i} That cannot be seen by the eye.

^{46 j} Lest they should hear it.

This has been explained in the interpretation of the Quran 6: 25.

^{46 k} And they cannot listen to such words of yours.

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[When His saying – be glorified – was revealed in the Quran 52: 34, which means:

(Then let them produce ‘words’ like the [Quran] if they are truthful [in their claim that Mohammed has invented it.])

So some of Quraish tribesmen met in the [Inviolable] Mosque [at Mecca] to discuss the matter among themselves, and they said: “Let us bring about some ‘relation and tales’ like the Quran of Mohammed, and by that we will refute his claim.”

Therefore, they agreed about this and sat together for one hour thinking, but they could not bring about something like it.

Then they said to each other: “Let us go to listen to his Quran, and when he recites the Quran, we shall claim some mistakes in it, and we shall then say: This is not in the language of the Arab, and we did not hear any such words spoken by the Arab.”

But when they listened, none of them could refute it; therefore, they said: “This [Quran] is only a magic or sorcery.”

Therefore, His saying – be glorified – in this aya was revealed:]

[48] 47. We know best [their purpose and] why they listened to the [Quran]^a, when they listened to your [recital of the Quran, O Mohammed], and [We know also] when they conspired together secretly: the wrong-doers said [to each other]: "You [men] follow not other than a bewitched man.^b”

[49] 48. See [Mohammed] what parables they relate for you^c, and thus have missed [the truth] and can never find any way [to deny the Quran.^d]

[50] 49. They say: "So when we [die and] become bones and decayed dead remnants [in the dust]; shall we be raised and newly recreated [once again?^e]"

[51] 50. Say [O Mohammed, to them]: "Be you stones or iron."

[52] 51. "Or some created thing yet more difficult [to be returned to life] according to your minds!"^f

Then they will say: "Who will bring us back [to life, once again?"^g]

Say: "He Who created you the first time."

Then they will shake their heads mocking at you, and say: "When shall it be!?^h "

Say: “It is possible that it may be nigh.”ⁱ

[53] 52. On the day when he^j will call you [for Judgment and Requital] and you will respond^k, with His praise, and will think that you tarried [in the World] only for little time^l.

^{47 a} Their purpose was not to think about the Quran and to seek after guidance with it, but their purpose was to deny and refute it.

^{47 b} i.e. they taught him the magic and sorcery; and so he now has come to bewitch us with his words.

^{48 c} When they could not bring about something like it, so they said: They taught him the ‘magic and sorcery’ and now he has come to bewitch us with his words.

^{48 d} Neither could they bring something like it, therefore they were in dilemma and did not know how to answer.

^{49 e} It means: Will such bones and decayed dead remnants return as they were before, to be a man once again!? But this is impossible!

^{51 f} But to God nothing of that is difficult or that He cannot do.

^{51 g} i.e. Who will bring our bodies back into life once again?

^{51 h} i.e. When will this, resurrection and bringing back to a new life, be?

^{51 i} It means: It may be that your day of death is nigh or so close when your souls will return to Us and We will punish you on account of your denial of the sending to the Next Life, and on account of your acts.

That is because when man dies, then his Doom has been due, so he will be sent from his body to the world of ether, i.e. he will be transmitted to the world of souls to find his reward: either the punishment or the prosperity.

But the associaters thought that the bodies will return to life once again, and therefore, they objected and denied the sending to the Next Life and denied the Judgment and Requital.

God – be glorified – said in this aya:

(Say [O Mohammed, to them]: "Be you stones or iron.")

It means: God is All-Able to revive the bodies once again, but this is useless, because the soul is perpetual, and will not die, and it is the true man; and the prosperity and punishment is for the soul not for the body.

^{52 j} The angel Israfil.

^{52 k} i.e. you will comply with His judgment and you cannot then disobey His command.

^{52 l} Because the past is very little in relation to the Next Life.

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[54] 53. And say to My servants^{a
that} they should speak [with each other] in a kind way^b; surely, Satan sows dissensions among them^c; surely, Satan was ever an obvious enemy^d to man.

[55] 54. Your Lord is All-Aware about your [sins, O believers]; if He pleases, He will have mercy on you [so that He may forgive you according to His favor];

or, if He will, He will [following your death] punish you [according to His justice.]

And We have not sent you [Mohammed] to be a guardian over them [to protect them from the punishment.^e]

[56] 55. [O Mohammed] your Lord knows best about [the deeds of] all those who are in the heavens and the earth^f; and We have preferred some prophets over others^g; and We gave to David the Psalms^h.

[57] 56. Say: Pray those [angels or the Christ] whom you claim [the daughters of God or the son of God, and you worshipped]ⁱ, apart from Him; yet they have no power to remove the affliction from you, nor to change [your condition from poverty to richness.]

[58] 57. Those [angels, the Christ and others], whom the [associaters] call [the daughters and son of God]; [they themselves] seek how to get closer to their Lord^j, [to see] which of them is nearest [in position in the sight of God], and they hope for His mercy and fear of His punishment.

Surely [O Mohammed] the punishment of your Lord is a thing to beware of^k.

^{53 a} The believers.

^{53 b} Without dispute and roughness, lest the enmity happens between them because of the rough words.

^{53 c} So they should beware of him; i.e. he corrupts and makes mischief among them, by inciting them to roughness and arousing the man to turn to stubbornness and so the corruption and mischief will increase.

^{53 d} i.e. his enmity is obvious.

^{54 e} So you desire to guide them.

^{55 f} i.e. the planets including the earth, and about their large number, in addition to the little number of these: [your people.] And He sent them prophets to guide, instruct and teach them.

^{55 g} By giving them the miracles, the indicative proofs and the [heavenly] books.

^{55 h} Which is the book of David.

^{56 i} i.e. pray them to remove the distress from you, if you are truthful that they can do that, and as such the Christ and others.

^{57 j} With their righteous work.

^{57 k} Wise men and thinkers dread of God’s punishment.

It means: Those, whom you pray and worship, themselves do worship God, hope for His mercy and dread His punishment; so why don’t you imitate them in their acts in order to prosper and be saved from the punishment?

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[59] 58. There isn't any city but We are going to terminate its [people with heat and thirst^a] before Doomsday^b, or chastise its [people] with dire chastisement [of starvation and coldness^c.]

This, indeed, is written in the Scripture^d.

^{58 a} Those inhabiting the earth side with perpetual day.

^{58 b} That will be when the earth will stop its axial rotation, so that there will be a perpetual night in one side of it, that no day will succeed; and in the other side there will be a perpetual day which will not be succeeded by night.

^{58 c} Those inhabiting the earth side with perpetual night.

^{58 d} i.e. We wrote it in the Preserved Tablet, so it will inevitably occur.

God – be glorified – said: (or chastise its [people]), because believers will ascend on that day to the heavens; i.e. their souls will ascend, and none will remain on earth but only the disbelievers, associaters and hypocrites; and so they will suffer starvation and cold [in the night side] until they die.

While those who dwell in the side of the perpetual day: they will die from heat and thirst; and this event will occur before Doomsday.

This has been explained in my book The Universe and the Quran

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[60] 59. Nothing is preventing Us from sending [Our messenger] with [material] miracles but only that the ancients denied such [miracles^a],

and We even gave [the tribe of] Thamood the female camel: an obvious [miracle^b], but they wronged [themselves] by [killing] it [and so We terminated them.]

And We do not send [messengers] with miracles, but only to frighten [that particular nation^c.]

[61] 60. And [remember, O Mohammed, when you asked of Us a mirale] when We said to you: “[The miracles are useless, for] surely, your Lord is All-Aware about people."^d

We made the vision, which We showed to you^e, only as a trial for people^f,

and the 'cursed and outcast' tree^g [mentioned] in the Quran.

We frighten them, but [such frightening] only increases their excessive rebellion.

^{59 a} The meaning: The reason that We do not send a messenger (or apostle) with an objective material miracle, is that the ancients denied the miracles and said: These are only a manifest magic.

Therefore, if We give you a material objective miracle by the hand of Mohammed, as do you demand, and you see it with your eyes, then you will say: This a manifest magic, as did your ancestors say; and then We have to terminate you.

^{59 b} As did they suggest to their prophet.

^{59 c} As did We send Moses with nine miracles to frighten Pharaoh and his ‘chiefs and princes’.

^{60 d} i.e. He is All-Knowing about their habits, customs and traditions; therefore, if We give you an objective material miracle like the staff of Moses and the female camel of Salih, then your people will deny it and will say: This is an obvious magic; and then We have to terminate them.

For this reason, We said to you: (Invite [people] to the way of your Lord with wisdom and fair exhortation), and forsake the material objective miracles.

See now how they have embraced the religion of God in masses, by means of the scientific miracle that We have revealed to you, which is the Quran.

^{60 e} By your own eye-sight on the night of the Ascension; it means: What he saw in the heavens at the time of his Ascension.

^{60 f} It means: But only as a trial of people, to know who will believe and be firm in his belief, and who will deny it.

^{60 g} Because Adam uprooted and cast it from the mountain, where he was dwelling, to the earth and removed it away from his place. It was the blackberry tree because of which he was driven away from the garden when he ate of its fruit.

It was the black berry tree that was a trial for Adam, and the Zaqqum tree was also a trial and checking of your people; so that some of the associaters said: Mohammed claims that Hell burns the stone, then he says: the tree plants in it.

That is His saying – be glorified – in the Quran 44: 43-44, which means:

(Surely, the Zaqqum tree [shall in the Next Life be] the food of the sinful.)

And also His saying – be glorified – in the Quran 37: 64-65, which means:

(It is a tree growing in the bottom of Hell. Its produce is as it were the heads of serpents.)

Observation: One day I saw when I was, in the house of my son Mustafa in Hilla, irrigating the trees in the house garden.
I saw a flowerpot contining a kind of Indian fig or prickly pears, which is a plant having a large number of spikes, and has a spherical shape with borders.

I saw two snakes raising their heads up and standing up; then when I approached the flowerpot and looked carefully to them, I discovered they were two branches coming out of the prickly pears plant, and which had two heads exactly like the snake head, and both were speckled with a black color exactly like the snake. So I surprised from this scene and called those who were in the house to see that.

I remembered also His saying – be glorified – in the Quran 37: 65, which means:

The explanation: (Its produce is as it were the heads of serpents.)

Next day, I returned again to see that their two heads were opened into the form of two white flowers. While on the third day, I saw that the flower withered, closed its lids and returned again to be in the shape of a speckled snake closing its lids and sleeping.

So I said to myself: Undoubtedly, this is the Zaqqum tree which God – be glorified – mentioned in the Quran that (Its branches are like the heads of the snakes.)

The Indian fig or prickly pears are of many kinds: some of it is oblong, others are spherical and others with other shapes; but all of them have spikes. Some of them are inserted at the borders of the garden to be like a fence to prevent the intrusion of people or animals to that garden.

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[62] 61. And [remember] We said to angels: "Prostrate to Adam", so they prostrated [all] except Iblies [: Azazil or Satan^a]; he said: "Shall I prostrate to one whom You did create from clay^b?"

[63] 62. [Iblies^c] said: "Have You [my Lord] considered this [Adam] whom You have ‘honored and preferred’ to me [and commanded me to prostrate myself to him^d!?] – if You defer me to Doomsday, I will [surely] hold sway over his progeny^e [all] excepting a minority^f among them.

[64] 63. [God] said [to Satan]: "Go away [from the ethereal Paradises to the earth], and any of [Adams’ progeny] follows you, surely Hell will be the compensation of all of you: a compensation abounding [in torment.]"^g

[65] 64. And startle, with your voice, any of them whom you can [startle]^h,

and urge your horse-soldiers and foot-soldiersⁱ against them,

and share with them in the property and children [in the world of souls]^j,

and promise them [with what they desire] – but Satan promises them with nothing other than deceit.

[66] 65. As for My [devoted] servants, you will have no authority over them; for your Lord suffices as [their] Guardian [to guard them against the evil and suggestions of the devil.]

^{61 a} This has been explained in the interpretation of the Quran 2: 34.

^{61 b} i.e. how will I prostrate myself to him, while I am better than he is, and my origin is better than his origin; for You created me from the gases emerging from the fire, while You created Adam from the putrid clay?

^{62 c} i.e. Azazil or Satan.

^{62 d} It means: “Tell me for what reason have You preferred Adam to me, even before had he worshipped You and before had he done any service for Your sake, while I worshipped You for hundreds of years and You were pleased with me and so admitted me to Your Gardens and made me chief over the angels, so why do You now drive me out?”

^{62 e} By means of the deception.

^{62 f} They are those who exclusively devote their worship to God alone.

^{63 g} i.e. your punishment in it will increase for you from time after time.

^{64 h} i.e. frighten them with your voice and annoy them with your look and your horses.

Such startling will be at the time of the death of the disbeliever and the associater: the devils come to him, shout at him and frighten him, then they tie him with chains and take him with them, and stay in the world of souls under their control to be their servant and he complies with their orders; this is in case that disbeliever is coward; but if he is brave fearing not the three or four, then a crowd of devils will come to him with their weapons and horses, so they will shout at him and terrify him until he resign to them and go with them to be their servant.

^{64 i} i.e. your cavalry and infantry.

^{64 j} I previously said that inside every material thing, a similar ethereal structure will be formed; so that when the material object is destroyed, the ethereal will remain and will not be destroyed.

Therefore, among the property, in which the devil share with them, are horses; so that if an associater or a disbeliever has horses which die, the devil will take their spirits and mount on them.

As such will be the bad furniture and property which angels leave behind because it is bad and do not take it to Paradise, then the devils will take it in possession.

While about their sharing in the sons of the disbelievers, who attained adulthood in the life of the World; so the devils take their souls following their death in order to serve them in the world of souls. That is if such sons work in the World according to the program of their fathers, so the devils will take them.

And concerning the children who did not attain adulthood, they will be servants of the people of Paradise.

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[67] 66. [O mankind], it is your Lord Who drives for you the ships on the sea [by loosing the winds], that you may seek after His bounty^a; surely He is Most Merciful to you^b.

[68] 67. And when distress touches you at the sea^c, [all] those to whom you pray will be forgotten^d, except Him [alone]^e;

[Then He reminded them with another incident which happened to some men of Quraish tribe, like this, so He – be glorified – said:]

but when He bought you safe to the land, you turned away [from the monotheism and returned to the worship of the idols^aa.]

Surely, man is very ungrateful [to God’s bounties.]

[69] 68. Do you feel secure that He may cleave the land open with you^f, or may send upon you a shower of pebbles^g, then you will have none to guard you [from that, but you will die as did those before you die because of that.]

[70] 69. Or do you feel secure that He will not bring you back to the [sea] once again^h, and send against you a hurricane of windⁱ, and so will drown you because of your ingratitude, then – on Our part – you will find none to follow you up, as to the [drowning^j.]

^{66 a} With the trading, gaining and obtaining what you need and that which you don’t have.

^{66 b} And according to His mercy, He subjected the ships for you, so as to make easy your livelihood.

^{67 c} When you fear of drowning by the impacting waves and the disturbance of the sea

^{67 d} i.e. you will forget about all the gods which you worship.

^{67 e} You will not forget about Him, because you know that God is the All-Able to save you.

^{67 aa} Those men were Am'r son of al-'As and his group who went to Abyssinia seeking to capture the believers. I mentioned their story in the Quran 10: 22, which means:

(And when you were in the ships [going to Abyssinia, pursuing the believers who emigrated thereto]; the [ships] sailed with them by a soft wind ...etc.)

^{68 f} It means: Your act is like the act of one who deems that if he reaches the land, will be safe of the afflictions, until you turned away from becoming grateful to God and from obeying Him to disobeying His orders; so do you feel secure that He may not cleave the side of the desert where you move and travel?

^{68 g} As did He send, on the ‘Host of the Elephant’, the pebbles carried by the birds, and so He destroyed them.

^{69 h} That is by letting you have a need to travel, so you will travel by the ships.

^{69 i} Which will fall on your ship.

^{69 j} i.e. you will find none to seek after your bodies and pick them up from the sea, neither shall We send anyone to pick them up as did We let some people pick up the body of Pharaoh from the sea, but your bodies will be food for the whales and sea animals to eat them.

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[71] 70. We have honored the Children of Adam^a, transported them on land^b and sea^c, provided them with [food-stuffs: plant and animal] pure and wholesome, and preferred them greatly over many of those We created^d.

^{70 a} By many things: We made some of them the prophets, We made fare their shapes and made them with white skin.

^{70 b} On riding animals, horses and camels.

^{70 c} By boats and ships.

^{70 d} That is because people existing now on the earth globe are four races: and each of these four races has its special parents other than our father Adam and our mother Eve; they are:

(1) The Black Race: Its individuals are identified by their wrinkled hair, black skin, broad and flattened nose, thick lips, bulging eyes and big teeth. They are the inhabitants of middle and southern Africa, Tasmania, Australia and Philippine.

(2) The Yellow Mongolian Race: They have black smooth hair, yellowish skin, round face, with bulging cheeks, small nose, deep-seated eyes, medium-sized teeth. They are the inhabitants of the middle and northern Asia, Turkistan, the Eskimo and the Malayan Islands.

(3) The Red Race: They are Red Indians; the original inhabitants of America.

(4) The White Caucasian Race: Its individuals are characterized by soft hair or little bit wrinkled: blond or black; and white or brown skin; complete beards; non- bulging cheeks; medium-sized nose; and small teeth. They are the inhabitants of Europe, Northern Africa, Western and Southern Asia.

Therefore, it is only the Caucasian Race that are Adam’s descendants, while the previous three races: each one of them has, particularly, a specific father. The Glorious God had created those three races thousands of years before He created Adam; for this reason Adam became [their] successor; because God – be glorified – created him after them.

And I have explained this in my book The Universe and the Quran with the title of The four human races

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[72] 71. On the Day [of Judgment] We shall call each people according to their [heavenly] constitution^a.

Then anyone given his book [of deeds] by his right [hand], they will read their book [gladly], and they will not be wronged even it be a little bit^b.

[Then God – be glorified – mentioned the ‘people of the left’ and their conditions on Doomsday, after He mentioned the ‘people of the right’, and He said:]

[73] 72. But whoever is blind [to the path of the truth] in this [World], will be blind [to make his exit out of Hell] in the Next [Life], and most astray from the path.^c

^{71 a} Or their heavenly book; i.e. We shall call and judge every nation according to its heavenly Book: the people of the Torah according to their Torah, the people of the Gospel according to their Gospel and the people of the Quran according to their Quran..

The indication of this is His saying – be glorified – in the Quran 45: 28, which means:

(Each nation [will] be summoned to [the judgment of] its Scripture [and it will be said to them:] "Today you are going to be recompensed according to that you did [before, in the life of the World.])

It means: Each nation will be summoned to its heavenly constitution or heavenly book in order to be judged with it; therefore, the book is called imam or constitution because people work according to it and its statements.

The indication of this is His saying – be glorified – in the Quran 11: 17, which means:

(And [another witness was] before him: the book of Moses was a guide and a mercy [to the Children of Israel.])

Afterwards, each nation will divide into two divisions: some of them will be given their books of their deeds by their right hands, and the other division will be given their books by their left hands.

^{71 b} Lit. in the aya: they will not be reduced of their deeds, even it be a minute seed of a certain plant called Fatiel or Urfut.

^{72 c} Because the fire flame and smoke blind out their sights, so that they cannot find the way of getting out.

So the sight of the soul does not become blind, but if it faces much light like the fire or the sun, then it will be like the blind and cannot see anything.

This happened to me when I was child and I fell from a high place and my soul got out of my body. So that I could not see anything when my way was in the sunlight, but when I returned to shade I could then see the things as they were; and my sight became sharp when I went into a dark place. However, I have explained about this incident in my book Man after Death under the title of: Was it death or fainting? [And in my book An Hour with Ghosts under the title of A trip in the world of ghosts ]

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[The delegation of the tribe of Thaqief came to the Prophet – salam to him – and said:

“Give us respite for few months until we receive what will be presented as gifts to our gods, then once we receive the gifts, we shall break up the idols, and shall convert; (They meant: We shall leave our idols without breaking them up, until we receive the gifts presented to us in the due time for the idol gifts); and if the Arab ask you about the reason for postponing it, then say: God commanded that.”

Therefore, this aya was revealed:]

[74] 73. The [associaters or idolaters] were about to tempt you [Mohammed] away from [the commandment] that We revealed to you; so that you might forge against Us other [words, and say: God commanded that.]

They – then – would certainly take you as their dear friend [because you would grant them what they want.]

[75] 74. And had We not confirmed you [Mohammed^a], surely you were about to incline to them a little bit.^b

[76] 75. In that case [if you had responded to their request], We would have let you taste a double [portion of the punishment] of living and a double [portion of the punishment] of dying; and moreover you would not have had – against Us – any helper^c.

[Abdullah son of Ubay the chief of the hypocrites went to the Jewish tribe of Bani Quraiza who inhabited the city of Yathrib or Medina, and consulted with them against the Prophet, and they designed a plot; he said to them: “Ally with Quraish to fight Mohammed and expel him out of our land with captivity and slaying.”
So God told His messenger about that, in order to beware of them, and this aya was revealed:]

[77] 76. And they indeed have designed to annoy you [Mohammed] off the land [of Yathrib], to expel you out of it [by means of fighting and hurting]; in that case [if they had done that], they could not have tarried [in it] but only few [days, then We would have exterminated them by plague, earthquake or slaying] after your [leaving the city of Yathrib or Medina.]

[78] 77. [This was Our] program for the messengers whom We sent before you [Mohammed]^d: you can never find any changing in [this] Our program.

^{74 a} On the way of the truth and righteousness.

^{74 b} i.e. you were about to incline to their words and by giving them respite for less than what they demanded of you.

^{75 c} i.e. then We would have rejected you, and so none can help and assist you.

^{77 d} It means: We didn’t send any messenger (or apostle) before you, and then his people expelled him, but We then destroyed them.

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[79] 78. Establish the prayer from [the time of the] sun's decline^a till the darkness of the night^b, and the recital of the Quran at the dawn^c; for the recital of the Quran at the dawn is ever witnessed^d.

[80] 79. And keep vigil for [some hours of] the night, in [the early part of] it [to recite the Quran]^e as an additional service [to its recital at dawn] for you [Mohammed]; it may be that your Lord will appoint you [in the Next Life] into a laudable estate^f.

[81] 80. And say: "My Lord, let me come in [the city of Yathrib or Medina] with a pleasant coming [without troubles], and let me go out [of Mecca] with a pleasant going out [and that I may not regret for going out of it]; and grant to me from You an authority to overcome [the enemy.]”

[82] 81. And say: 'The [religion of the] truth [: the Islam] has come, and the falsehood [religion of the idolatry and association] has vanished away^g; surely the falsehood is ever certain to vanish away.'

[83] 82. And We reveal of the Quran that which is a cure [of the psychological diseases and the ill nature] and a mercy for believers^h, but wrong-doers: it only increases their lossⁱ.

[84] 83. And when We bestow [the bounties of the life of the World] on man, he turns away [from God’s remembrance and from showing gratitude to Him] and withdraws from the mosques and places of God’s worship]^j; but when adversity^k visits him, he completely despairs [of God’s mercy.]

[85] 84. Say: Everyone acts according to [the manner of those of] his likeness^l.

Indeed, your Lord [O man] is Best Aware of those most rightly guided^m.

^{78 a} That is the noon or mid-day prayers.

^{78 b} That is the night prayers.

So from the time of the sun decline to the darkness of the night, you perform four daily prayers viz. the prayers of the noon, afternoon, sunset and night.

^{78 c} i.e. you read the Quran at dawn time, after the prayers.

^{78 d} i.e. some associaters testify to its correctness, and attend its recital to listen to it and believe in it; because people are sleeping at that time and sounds are hushed, so the one who hears it, will accept it and listen to it.

^{79 e} It means: Keep vigil for some hours of the first part of the night to recite the Quran.

^{79 f} And you will praise and thank Him for such offering.

This is like His saying – be glorified – in the Quran 93: 5, which means:

(And assuredly, [in the Next Life] your Lord [O Mohammed] will grant you [the favor of honor and intercession], and you will be well-contented.)

^{81 g} The Arabic word in the aya means (vanished away) has also been explained in the interpretation of the Quran 9: 55.

^{82 h} Because they will be admitted into Paradise on account of their following the Quran and working according to its statements.

^{82 i} Because they do not believe in it, so they will lose their Next Life.

^{83 j} And attends the places of pleasure and amusement.

^{83 k} Like disease, poverty, prison or other kinds of the inflictions of the life of the World.

^{84 l} It means: Every man works according to the habits which he acquires from his companions who are like him: so that anyone accompanies the bad men, will be bad like them, and anyone accompanies the righteous men, will be righteous like them.

^{84 m} It means: God is Best Aware of the one [of you] who is most pious and righteous; therefore, do not boast among yourselves with piety and righteousness.

This is similar to His saying – be glorified – in the Quran 53: 32, which means:

(So do not consider yourselves non-sinful; [for God] is Most Aware of him who wards off [His disobedience.])

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[When the aya of the Quran 26: 193 was revealed, which means:

(The ‘Faithful Spirit' [Gabriel] came down with it.)

Quraish then said: “Who is the ‘Faithful Spirit', and what is his description, and why don’t we see him!?”

Therefore, this aya was revealed:]

[86] 85. They ask you [Mohammed] about [Gabriel:] the Spirit [of revelation^a.]

Say: "[Gabriel] the Spirit [of revelation] is [one] of my Lord's am'r [: or ethereal creatures^b.]

And, of the knowledge, you [people] have only been given so little. ^c "

[87] 86. Had We willed, We could have taken away that which We have revealed to you [Mohammed.^d]

Then you will find – apart from Us – none to vouchsafe to [bring] it [back.]^e

[88] 87. But only with a mercy from your Lord^f; for surely His favor to you is tremendous^g.

^{85 a} And about his description.

^{85 b} i.e. say he is one of my Lord’s spiritual creatures, but you do not see them because your seeing is limited, and you don’t know about them, because you are now in a primary school, and you will see them when you will go to the secondary school, i.e. to the Next Life.

So the word Am’r indicates every spiritual creature, and it has been explained in many sites of the Quran interpretation.

^{85 c} It means: your knowledge about the material things is limited, then how can you know about spiritual beings of whom We have many kinds!?

^{86 d} That is to make you forget it, and wipe it from the breasts of your companions and from the books in which they wrote it.

^{86 e} i.e. you will not find anyone vouchsafes to bring back the revelation to you.

^{87 f} i.e. but Our mercy involved you, so – for your behalf – We preserved it and did not take it away, neither did we wipe it.

^{87 g} For He revealed the Quran to you, and made you the seal of the prophets.

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[Nadhir son of Harith said: “Had we willed, we could have said something like this Quran!”

Therefore, this aya was revealed in reply to him:]

[89] 88. Say [Mohammed, to these associaters]: "Even if the whole man-kind and genie-kind were to cooperate together in accordance to produce the like of this Quran [with its fluency, eloquence, telling about the past and foretelling about the future], they could not produce its like, even though they were assistants of each other [for this purpose.]"

[90] 89. And We have displayed^{a for} people, in this Quran, all kinds of parables^b, but most of people refuse anything other than the denial [of the truth.]

[91] 90. And the [associaters among the Arab] say: "We will not believe you [Mohammed] till you cause, for us, a [water] spring to gush forth from the earth."

[92] 91. "Or you have a garden of date palms and grapes, and cause rivers to flow, amidst its [trees, after] gushing forth [of the springs^c.]"

[93] 92. "Or you make the sky to fall down, as you claim, upon us as pieces [of stones]; or you bring [us] God and the angels before us [to meet us and we see them] as a warrant [to testify to us that God has sent you.]"

[94] 93. "Or you have a house decorated [with gold, like the house of Solomon], or you ascend up into heaven, and even then we will not believe your ascension till you bring down for us a book that we can read [your authenticity, so that if it is true, we shall believe.]"

Say [O Mohammed]: "Glory be to my Lord!^d Am I not other than a mortal [like other mortals and], a messenger [like other messengers!?]"

[95] 94. And what prevented people from believing when the guidance came to them [and We explained to them the ways of guidance], but only that they said: "Has God sent a mortal as [His] messenger?"

[96] 95. Say: “Had there been in the earth angels walking about in peace and comfort [in the world of matter^e], We would have certainly sent down to them from heaven an angel as a Messenger.”

[97] 96. Say: "God suffices as a Witness between me and you^f; [for surely] He is ever All-Aware and All-Seeing [of His servants^g.]"

^{89 a} i.e. explained.

^{89 b} So that they may think about such parables and receive admonition.

^{91 c} i.e. at first the water springs gush forth from the earth, then the water flows in the rivers.

^{93 d} Such expression is used for astonishment, which means: I surprise of you and of the miracles which you suggest.

^{95 e} Without being hurt by the matter, and being at comfort with it, as are you yourselves at comfort.

^{96 f} It means: God knows and sees that I have conveyed the message [to you] and warned [you] against the idolatry; but you were obstinate and you did not listen to my words.

^{96 g} So that nothing of your affairs may be unknown by Him.

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[98] 97. Whomever God guides, has indeed been rightly guided [whom none of people can misguide];

and whomever He misguides, you will not find for them any patrons [to guide them], apart from [God, as the only Guide.]

And on Doomsday We will gather them together on their faces [directing towards Hell^a]; being blind [to the way of getting out of it], dumb [to speak with apology] and deaf [to hear the rapture and sounds of delight].

Their resort will be Hell^b: whenever [the fire] abates, We increase for them the blaze.

[99] 98. Such [punishment] will be their reward because they denied Our signs of revelation and said: "Even when we become bones and rotten dead fragment; shall we be raised and newly recreated [once again]?"

[So God – be glorified – disproved their words, and He said:]

[100] 99. Have they not seen that God Who created the heavens and the earth^c is Able to create the like of them? ^d

Moreover He has appointed for them a term^e, of which there is no doubt^f; yet the wrong-doers refuse anything but to disbelieve [and deny the truth.]

^{97 a} Without judgment nor will they be allowed to give excuses.

^{97 b} To which they will resort and in which they will dwell.

^{99 c} i.e. the planets including the earth, with all the kinds of creatures existing on them.

^{99 d} Therefore, reader, contemplate about the meaning of the aya (to create the like of them), but He did not say: “to recreate them”; because recreating the dead bodies is useless, for the soul is the true man [not the body.]

The meaning: As did He create them from compounds of the earthy elements, as such is He All-Able to bring such decayed remnants to life once again, by forming inside them other souls else than the souls which were formed before.

Therefore, when it has become evident that if God – be glorified – resurrects the bodies, He will form other souls inside them, then He has not to resurrect them. So if He likes, He can resurrect them; and if He does not like, He will not resurrect them, but will create others.

For this reason, He said in the Quran 80: 22, which means:

(Then if He wills, He may resurrect him.)

^{99 e} i.e. He gives them respite in order to think and discuss the matter with each other, in order that they may recognize the truth and follow it.

The time of the respite is till their day of death, after which neither will their repentance nor their belief be accepted nor will they have any excuse afterwards.

^{99 f} i.e. there is no doubt about such the appointed term; because none doubts about death, for all people will die.

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[101] 100. Say: "If you [people] possessed the treasuries of the mercy^a of my Lord, yet would you hold back^b for fear of [its finishing by the] expending^c; for man is ever niggardly."^d

^{100 a} Like the provision, rain and others.

^{100 b} Such bounties and become miser or niggardly with them to people.

^{100 c} It means: Those who demanded of you “to cause, for them, a [water] spring to gush forth from the earth”; they wanted in fact to increase the provision for them; and they are so niggardly that “if they possessed the treasuries of God, they would be niggardly with them.

^{100 d} i.e. he gives little with his expenditure because of his stinginess.

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[102] 101. We did give to Moses nine obvious miracles^a.

Do but ask the Children of Israel [about that] and how [Moses] came to them, then Pharaoh said to him: "I think you are bewitched^b, O Moses!"

[103] 102. [Moses] said: "You [Pharaoh] know for certain that these [idols which you consider as gods] have not sent down [any] 'insights and proofs'^c but only the Lord of the heavens and the earth [has sent down such 'insights and proofs'^d], and I believe, O Pharaoh, that [shortly] you will perish [because of your disbelief, wrong-doing and stubbornness.]"^e

[104] 103. And [Pharaoh] resolved to ‘annoy and scare’ them [lest they should depart] from the land [of Egypt; in order to serve his people^f], so We drowned him and those [his host] with him, altogether [in the Red Sea.]

[105] 104. And, after him, We said to the Children of Israel: "Sojourn in the land [of Canaan and Palestine], and when the promise of the last time [of your corruption] comes to pass, We will bring you as a multinational mass [from every country in the earth^g.]"

^{101 a} Which Pharaoh denied and did not believe, but he said to him: “You are a sorcerer.” Therefore, how will your people believe in one miracle and agree with you, Mohammed, about it? So refrain from asking for the miracle; and if your heart is not assured by this, then ask the Children of Israel …

^{101 b} and you have become mad.

^{102 c} To indicate that they are gods; but only the Lord of the heavens and earth: He sent down such ‘insights and proofs’ …

^{102 d} And heavenly books and He sent messengers (: apostles), prophets and guides; so which one is more worthy to be followed?

This is like His saying – be glorified – in the Quran 6: 104, which means:

(Now have [remarkable] insights come to you [people] from your Lord;

then whoso sees [therewith, the way of the truth, the advantage] will be for himself.)

^{102 e} This is like His saying – be glorified – in the Quran 25: 13-14, which means:

(they will invoke[of God] perishing [on themselves] there.

Invoke [of God] perishing [on yourselves], not only one time, but invoke perishing so many times [which will not avail you anything.])

It means: They will pray for death in order to get rid of the suffering in Hell.

^{103 f} Some of his frightening to Moses, is that Pharaoh said to him, as in the Quran 26:29, which means:

("If you take a god other than me, I will imprison you.")

^{104 g} So that your termination will be by the hand of the Mahdi.

The Arabic word in the aya means the ‘multinational mass’ with different places, origins and languages.

However, they have come to Palestine from every country of the earth, and left their original countries, gathered in Palestine, with their masses and various languages; so that it has become clearly fulfilled His saying – be glorified – in this aya, which means:

(We will bring you as a multinational mass [from every country in the earth.]); for the time of their termination has come to rid the humanity from their evil and wickedness, and that will only be by God’s will.

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[106] 105. With [the religion of] the truth, We did send down [the Tablets of Moses]^a, and with the truth [Moses] did come down [from the mountain and recommend his people to follow the truth^b.]

And We have sent you [Mohammed] only as a bearer of glad tidings and a warner [as had We sent Moses.]

[107] 106. And [We have revealed to you] a Quran^c which We have divided [into sooras (or chapters) and ayat, plain and ambiguous, Meccan and Medinan]; that you [Mohammed] may recite it to the people [of Mecca] who sojourn^d [with you in your city], and We revealed it [by Gabriel] in successive revelations [according to the need and incidents.]

[108] 107. Say: "Believe, or believe not in it^e; those [scholars of the people of the Bible who converted] who were given the knowledge before it when the [Quran] is recited to them, fall down upon their beards prostrating [to God with gratitude and glorification to Him, for that He guided them.]”

[109] 108. And say: "Glory be to our Lord^{f
!} Our Lord's promise [about the Judgment and Requital] will inevitably be performed."

[110] 109. And they fall down upon their beards [in prostration to God, and] they weep [: fearing of some negligence about obeying Him, and longing for the prosperity in His Paradises.]

And the [admonitions of the Quran] increase them in humility [to God – be glorified – and in compliance with His commands.]"

^{105 a} This sentence is related to His saying – be glorified – in the aya 102 of this soora; i.e. (These [idols which you consider as gods] have not sent down [any] 'insights and proofs'.)

It means: With the religion of the truth We sent down the book which Moses brought, i.e. the Tablets.

^{105 b} It means: Moses came down from the mountain with the Tablets, went to his people and recommended them to follow the truth, but they made many changes and alterations after his death.

^{106 c} As had We revealed to Moses the Torah.

^{106 d} The Arabic word and its derivatives are mentioned in many ayat of the Quran.

^{107 e} [You should know that] your belief will benefit and save you from the punishment of the Next Life, while your refraining from belief will harm and lead you to fall in the chastisement.

This is in answer to their saying: (We will not believe you [Mohammed] till you cause, for us, a [water] spring to gush forth from the earth.) as in the aya 90 of this soora.

^{108 f} i.e. exalting Him above having the associate, the son and the daughters.

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[One night in Mecca, the Prophet – salam to him – said in his prayer:

“O God Most Gracious, O Most Merciful!”

And the associaters said: “This one claims he has one god, and now he calls two!”

Therefore, this aya was revealed:]

[111] 110. Say: "Call upon God, or call upon the Most Gracious; whichsoever you call upon; to Him belong the Names Most Beautiful."^a

Neither speak your prayer [O Mohammed] aloud, nor speak it in a low tone^b, but seek a middle course between. ^c

[112] 111. And say: "All praise is due to God, Who has not taken to Him any son [or daughter]^d, neither has He any associate in [His] kingdom^e, nor has He any protector out of humbleness ^f "

And magnify Him with so great magnification.

^{110 a} It means: the Creator is One, and His names are many, and all of such names are His beautiful attributes.

^{110 b} To the extent that the one near to you may not hear your uttering.

^{110 c} So don’t speak so loudly, neither hush your voice so lowly.

^{111 d} So that he [or she] may oppose Him.

^{111 e} So he may compete with Him.

^{111 f} So that He may fortify and empower Himself with him.

It means: He is not humble so that He needs anyone to empower Himself with.

The meaning: He is the All-Mighty by Himself, and all that is worshipped apart from Him is humble and lowly.

By God's help, the interpretation of the soora 17 of the Quran is completed;

So (praise be to God: Lord of the worlds.)

[1] بسم الله الرحمن الرحيم

[2] 1. سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلاً مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا إِنَّهُ هُوَ السَّمِيعُ البَصِيرُ

[3] 2. وَآتَيْنَا مُوسَى الْكِتَابَ وَجَعَلْنَاهُ هُدًى لِّبَنِي إِسْرَائِيلَ أَلاَّ تَتَّخِذُواْ مِن دُونِي وَكِيلاً

[4] 3. ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ إِنَّهُ كَانَ عَبْدًا شَكُورًا

[5] 4. وَقَضَيْنَا إِلَى بَنِي إِسْرَائِيلَ فِي الْكِتَابِ لَتُفْسِدُنَّ فِي الأَرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوًّا كَبِيرًا

[6] 5. فَإِذَا جَاء وَعْدُ أُولاهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًا لَّنَا أُوْلِي بَأْسٍ شَدِيدٍ فَجَاسُواْ خِلاَلَ الدِّيَارِ وَكَانَ وَعْدًا مَّفْعُولاً

[7] 6. ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَاكُم بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا

[8] 7. إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لِأَنفُسِكُمْ وَإِنْ أَسَأْتُمْ فَلَهَا فَإِذَا جَاء وَعْدُ الآخِرَةِ لِيَسُوؤُواْ وُجُوهَكُمْ وَلِيَدْخُلُواْ الْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ وَلِيُتَبِّرُواْ مَا عَلَوْاْ تَتْبِيرًا

[9] 8. عَسَى رَبُّكُمْ أَن يَرْحَمَكُمْ وَإِنْ عُدتُّمْ عُدْنَا وَجَعَلْنَا جَهَنَّمَ لِلْكَافِرِينَ حَصِيرًا

[10] 9. إِنَّ هَـذَا الْقُرْآنَ يِهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا

[11] 10. وأَنَّ الَّذِينَ لاَ يُؤْمِنُونَ بِالآخِرَةِ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا

[12] 11. وَيَدْعُ الإِنسَانُ بِالشَّرِّ دُعَاءهُ بِالْخَيْرِ وَكَانَ الإِنسَانُ عَجُولاً

[13] 12. وَجَعَلْنَا اللَّيْلَ وَالنَّهَارَ آيَتَيْنِ فَمَحَوْنَا آيَةَ اللَّيْلِ وَجَعَلْنَا آيَةَ النَّهَارِ مُبْصِرَةً لِتَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ وَلِتَعْلَمُواْ عَدَدَ السِّنِينَ وَالْحِسَابَ وَكُلَّ شَيْءٍ فَصَّلْنَاهُ تَفْصِيلاً

[14] 13. وَكُلَّ إِنسَانٍ أَلْزَمْنَاهُ طَآئِرَهُ فِي عُنُقِهِ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنشُورًا

[15] 14. اقْرَأْ كَتَابَكَ كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا

[16] 15. مَّنِ اهْتَدَى فَإِنَّمَا يَهْتَدي لِنَفْسِهِ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا وَلاَ تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى وَمَا كُنَّا مُعَذِّبِينَ حَتَّى نَبْعَثَ رَسُولاً

[17] 16. وَإِذَا أَرَدْنَا أَن نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُواْ فِيهَا فَحَقَّ عَلَيْهَا الْقَوْلُ فَدَمَّرْنَاهَا تَدْمِيرًا

[18] 17. وَكَمْ أَهْلَكْنَا مِنَ الْقُرُونِ مِن بَعْدِ نُوحٍ وَكَفَى بِرَبِّكَ بِذُنُوبِ عِبَادِهِ خَبِيرًا بَصِيرًا

[19] 18. مَّن كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاء لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلاهَا مَذْمُومًا مَّدْحُورًا

[20] 19. وَمَنْ أَرَادَ الآخِرَةَ وَسَعَى لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَئِكَ كَانَ سَعْيُهُم مَّشْكُورًا

[21] 20. كُلاًّ نُّمِدُّ هَـؤُلاء وَهَـؤُلاء مِنْ عَطَاء رَبِّكَ وَمَا كَانَ عَطَاء رَبِّكَ مَحْظُورًا

[22] 21. انظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ وَلَلآخِرَةُ أَكْبَرُ دَرَجَاتٍ وَأَكْبَرُ تَفْضِيلاً

[23] 22. لاَّ تَجْعَل مَعَ اللّهِ إِلَـهًا آخَرَ فَتَقْعُدَ مَذْمُومًا مَّخْذُولاً

[24] 23. وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلاَهُمَا فَلاَ تَقُل لَّهُمَآ أُفٍّ وَلاَ تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلاً كَرِيمًا

[25] 24. وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُل رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا

[26] 25. رَّبُّكُمْ أَعْلَمُ بِمَا فِي نُفُوسِكُمْ إِن تَكُونُواْ صَالِحِينَ فَإِنَّهُ كَانَ لِلأَوَّابِينَ غَفُورًا

[27] 26. وَآتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلاَ تُبَذِّرْ تَبْذِيرًا

[28] 27. إِنَّ الْمُبَذِّرِينَ كَانُواْ إِخْوَانَ الشَّيَاطِينِ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا

[29] 28. وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ابْتِغَاء رَحْمَةٍ مِّن رَّبِّكَ تَرْجُوهَا فَقُل لَّهُمْ قَوْلاً مَّيْسُورًا

[30] 29. وَلاَ تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ وَلاَ تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَّحْسُورًا

[31] 30. إِنَّ رَبَّكَ يَبْسُطُ الرِّزْقَ لِمَن يَشَاء وَيَقْدِرُ إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا

[32] 31. وَلاَ تَقْتُلُواْ أَوْلادَكُمْ خَشْيَةَ إِمْلاقٍ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُم إنَّ قَتْلَهُمْ كَانَ خِطْءًا كَبِيرًا

[33] 32. وَلاَ تَقْرَبُواْ الزِّنَى إِنَّهُ كَانَ فَاحِشَةً وَسَاء سَبِيلاً

[34] 33. وَلاَ تَقْتُلُواْ النَّفْسَ الَّتِي حَرَّمَ اللّهُ إِلاَّ بِالحَقِّ وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا فَلاَ يُسْرِف فِّي الْقَتْلِ إِنَّهُ كَانَ مَنْصُورًا

[35] 34. وَلاَ تَقْرَبُواْ مَالَ الْيَتِيمِ إِلاَّ بِالَّتِي هِيَ أَحْسَنُ حَتَّى يَبْلُغَ أَشُدَّهُ وَأَوْفُواْ بِالْعَهْدِ إِنَّ الْعَهْدَ كَانَ مَسْؤُولاً

[36] 35. وَأَوْفُوا الْكَيْلَ إِذا كِلْتُمْ وَزِنُواْ بِالقِسْطَاسِ الْمُسْتَقِيمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاً

[37] 36. وَلاَ تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولـئِكَ كَانَ عَنْهُ مَسْؤُولاً

[38] 37. وَلاَ تَمْشِ فِي الأَرْضِ مَرَحًا إِنَّكَ لَن تَخْرِقَ الأَرْضَ وَلَن تَبْلُغَ الْجِبَالَ طُولاً

[39] 38. كُلُّ ذَلِكَ كَانَ سَيٍّئُهُ عِنْدَ رَبِّكَ مَكْرُوهًا

[40] 39. ذَلِكَ مِمَّا أَوْحَى إِلَيْكَ رَبُّكَ مِنَ الْحِكْمَةِ وَلاَ تَجْعَلْ مَعَ اللّهِ إِلَهًا آخَرَ فَتُلْقَى فِي جَهَنَّمَ مَلُومًا مَّدْحُورًا

[41] 40. أَفَأَصْفَاكُمْ رَبُّكُم بِالْبَنِينَ وَاتَّخَذَ مِنَ الْمَلآئِكَةِ إِنَاثًا إِنَّكُمْ لَتَقُولُونَ قَوْلاً عَظِيمًا

[42] 41. وَلَقَدْ صَرَّفْنَا فِي هَـذَا الْقُرْآنِ لِيَذَّكَّرُواْ وَمَا يَزِيدُهُمْ إِلاَّ نُفُورًا

[43] 42. قُل لَّوْ كَانَ مَعَهُ آلِهَةٌ كَمَا يَقُولُونَ إِذًا لاَّبْتَغَوْاْ إِلَى ذِي الْعَرْشِ سَبِيلاً

[44] 43. سُبْحَانَهُ وَتَعَالَى عَمَّا يَقُولُونَ عُلُوًّا كَبِيرًا

[45] 44. تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالأَرْضُ وَمَن فِيهِنَّ وَإِن مِّن شَيْءٍ إِلاَّ يُسَبِّحُ بِحَمْدَهِ وَلَـكِن لاَّ تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُ كَانَ حَلِيمًا غَفُورًا

[46] 45. وَإِذَا قَرَأْتَ الْقُرآنَ جَعَلْنَا بَيْنَكَ وَبَيْنَ الَّذِينَ لاَ يُؤْمِنُونَ بِالآخِرَةِ حِجَابًا مَّسْتُورًا

[47] 46. وَجَعَلْنَا عَلَى قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِي آذَانِهِمْ وَقْرًا وَإِذَا ذَكَرْتَ رَبَّكَ فِي الْقُرْآنِ وَحْدَهُ وَلَّوْاْ عَلَى أَدْبَارِهِمْ نُفُورًا

[48] 47. نَّحْنُ أَعْلَمُ بِمَا يَسْتَمِعُونَ بِهِ إِذْ يَسْتَمِعُونَ إِلَيْكَ وَإِذْ هُمْ نَجْوَى إِذْ يَقُولُ الظَّالِمُونَ إِن تَتَّبِعُونَ إِلاَّ رَجُلاً مَّسْحُورًا

[49] 48. انظُرْ كَيْفَ ضَرَبُواْ لَكَ الأَمْثَالَ فَضَلُّواْ فَلاَ يَسْتَطِيعْونَ سَبِيلاً

[50] 49. وَقَالُواْ أَئِذَا كُنَّا عِظَامًا وَرُفَاتًا أَإِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا

[51] 50. قُل كُونُواْ حِجَارَةً أَوْ حَدِيدًا

[52] 51. أَوْ خَلْقًا مِّمَّا يَكْبُرُ فِي صُدُورِكُمْ فَسَيَقُولُونَ مَن يُعِيدُنَا قُلِ الَّذِي فَطَرَكُمْ أَوَّلَ مَرَّةٍ فَسَيُنْغِضُونَ إِلَيْكَ رُؤُوسَهُمْ وَيَقُولُونَ مَتَى هُوَ قُلْ عَسَى أَن يَكُونَ قَرِيبًا

[53] 52. يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلاَّ قَلِيلاً

[54] 53. وَقُل لِّعِبَادِي يَقُولُواْ الَّتِي هِيَ أَحْسَنُ إِنَّ الشَّيْطَانَ يَنزَغُ بَيْنَهُمْ إِنَّ الشَّيْطَانَ كَانَ لِلإِنْسَانِ عَدُوًّا مُّبِينًا

[55] 54. رَّبُّكُمْ أَعْلَمُ بِكُمْ إِن يَشَأْ يَرْحَمْكُمْ أَوْ إِن يَشَأْ يُعَذِّبْكُمْ وَمَا أَرْسَلْنَاكَ عَلَيْهِمْ وَكِيلاً

[56] 55. وَرَبُّكَ أَعْلَمُ بِمَن فِي السَّمَاوَاتِ وَالأَرْضِ وَلَقَدْ فَضَّلْنَا بَعْضَ النَّبِيِّينَ عَلَى بَعْضٍ وَآتَيْنَا دَاوُودَ زَبُورًا

[57] 56. قُلِ ادْعُواْ الَّذِينَ زَعَمْتُم مِّن دُونِهِ فَلاَ يَمْلِكُونَ كَشْفَ الضُّرِّ عَنكُمْ وَلاَ تَحْوِيلاً

[58] 57. أُولَـئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَى رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا

[59] 58. وَإِن مَّن قَرْيَةٍ إِلاَّ نَحْنُ مُهْلِكُوهَا قَبْلَ يَوْمِ الْقِيَامَةِ أَوْ مُعَذِّبُوهَا عَذَابًا شَدِيدًا كَانَ ذَلِك فِي الْكِتَابِ مَسْطُورًا

[60] 59. وَمَا مَنَعَنَا أَن نُّرْسِلَ بِالآيَاتِ إِلاَّ أَن كَذَّبَ بِهَا الأَوَّلُونَ وَآتَيْنَا ثَمُودَ النَّاقَةَ مُبْصِرَةً فَظَلَمُواْ بِهَا وَمَا نُرْسِلُ بِالآيَاتِ إِلاَّ تَخْوِيفًا

[61] 60. وَإِذْ قُلْنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِالنَّاسِ وَمَا جَعَلْنَا الرُّؤيَا الَّتِي أَرَيْنَاكَ إِلاَّ فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِي القُرْآنِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلاَّ طُغْيَانًا كَبِيرًا

[62] 61. وَإِذْ قُلْنَا لِلْمَلآئِكَةِ اسْجُدُواْ لآدَمَ فَسَجَدُواْ إَلاَّ إِبْلِيسَ قَالَ أَأَسْجُدُ لِمَنْ خَلَقْتَ طِينًا

[63] 62. قَالَ أَرَأَيْتَكَ هَـذَا الَّذِي كَرَّمْتَ عَلَيَّ لَئِنْ أَخَّرْتَنِ إِلَى يَوْمِ الْقِيَامَةِ لأَحْتَنِكَنَّ ذُرِّيَّتَهُ إَلاَّ قَلِيلاً

[64] 63. قَالَ اذْهَبْ فَمَن تَبِعَكَ مِنْهُمْ فَإِنَّ جَهَنَّمَ جَزَآؤُكُمْ جَزَاء مَّوْفُورًا

[65] 64. وَاسْتَفْزِزْ مَنِ اسْتَطَعْتَ مِنْهُمْ بِصَوْتِكَ وَأَجْلِبْ عَلَيْهِم بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِي الأَمْوَالِ وَالأَوْلادِ وَعِدْهُمْ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلاَّ غُرُورًا

[66] 65. إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ وَكَفَى بِرَبِّكَ وَكِيلاً

[67] 66. رَّبُّكُمُ الَّذِي يُزْجِي لَكُمُ الْفُلْكَ فِي الْبَحْرِ لِتَبْتَغُواْ مِن فَضْلِهِ إِنَّهُ كَانَ بِكُمْ رَحِيمًا

[68] 67. وَإِذَا مَسَّكُمُ الْضُّرُّ فِي الْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلاَّ إِيَّاهُ فَلَمَّا نَجَّاكُمْ إِلَى الْبَرِّ أَعْرَضْتُمْ وَكَانَ الإِنْسَانُ كَفُورًا

[69] 68. أَفَأَمِنتُمْ أَن يَخْسِفَ بِكُمْ جَانِبَ الْبَرِّ أَوْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا ثُمَّ لاَ تَجِدُواْ لَكُمْ وَكِيلاً

[70] 69. أَمْ أَمِنتُمْ أَن يُعِيدَكُمْ فِيهِ تَارَةً أُخْرَى فَيُرْسِلَ عَلَيْكُمْ قَاصِفا مِّنَ الرِّيحِ فَيُغْرِقَكُم بِمَا كَفَرْتُمْ ثُمَّ لاَ تَجِدُواْ لَكُمْ عَلَيْنَا بِهِ تَبِيعًا

[71] 70. وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ وَحَمَلْنَاهُمْ فِي الْبَرِّ وَالْبَحْرِ وَرَزَقْنَاهُم مِّنَ الطَّيِّبَاتِ وَفَضَّلْنَاهُمْ عَلَى كَثِيرٍ مِّمَّنْ خَلَقْنَا تَفْضِيلاً

[72] 71. يَوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ فَمَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَأُوْلَـئِكَ يَقْرَؤُونَ كِتَابَهُمْ وَلاَ يُظْلَمُونَ فَتِيلاً

[73] 72. وَمَن كَانَ فِي هَـذِهِ أَعْمَى فَهُوَ فِي الآخِرَةِ أَعْمَى وَأَضَلُّ سَبِيلاً

[74] 73. وَإِن كَادُواْ لَيَفْتِنُونَكَ عَنِ الَّذِي أَوْحَيْنَا إِلَيْكَ لِتفْتَرِيَ عَلَيْنَا غَيْرَهُ وَإِذًا لاَّتَّخَذُوكَ خَلِيلاً

[75] 74. وَلَوْلاَ أَن ثَبَّتْنَاكَ لَقَدْ كِدتَّ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلاً

[76] 75. إِذاً لَّأَذَقْنَاكَ ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ ثُمَّ لاَ تَجِدُ لَكَ عَلَيْنَا نَصِيرًا

[77] 76. وَإِن كَادُواْ لَيَسْتَفِزُّونَكَ مِنَ الأَرْضِ لِيُخْرِجوكَ مِنْهَا وَإِذًا لاَّ يَلْبَثُونَ خِلافَكَ إِلاَّ قَلِيلاً

[78] 77. سُنَّةَ مَن قَدْ أَرْسَلْنَا قَبْلَكَ مِن رُّسُلِنَا وَلاَ تَجِدُ لِسُنَّتِنَا تَحْوِيلاً

[79] 78. أَقِمِ الصَّلاَةَ لِدُلُوكِ الشَّمْسِ إِلَى غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ إِنَّ قُرْآنَ الْفَجْرِ كَانَ مَشْهُودًا

[80] 79. وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَى أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا

[81] 80. وَقُل رَّبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ وَاجْعَل لِّي مِن لَّدُنكَ سُلْطَانًا نَّصِيرًا

[82] 81. وَقُلْ جَاء الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا

[83] 82. وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاء وَرَحْمَةٌ لِّلْمُؤْمِنِينَ وَلاَ يَزِيدُ الظَّالِمِينَ إَلاَّ خَسَارًا

[84] 83. وَإِذَآ أَنْعَمْنَا عَلَى الإِنسَانِ أَعْرَضَ وَنَأَى بِجَانِبِهِ وَإِذَا مَسَّهُ الشَّرُّ كَانَ يَؤُوسًا

[85] 84. قُلْ كُلٌّ يَعْمَلُ عَلَى شَاكِلَتِهِ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَى سَبِيلاً

[86] 85. وَيَسْأَلُونَكَ عَنِ الرُّوحِ قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُم مِّن الْعِلْمِ إِلاَّ قَلِيلاً

[87] 86. وَلَئِن شِئْنَا لَنَذْهَبَنَّ بِالَّذِي أَوْحَيْنَا إِلَيْكَ ثُمَّ لاَ تَجِدُ لَكَ بِهِ عَلَيْنَا وَكِيلاً

[88] 87. إِلاَّ رَحْمَةً مِّن رَّبِّكَ إِنَّ فَضْلَهُ كَانَ عَلَيْكَ كَبِيرًا

[89] 88. قُل لَّئِنِ اجْتَمَعَتِ الإِنسُ وَالْجِنُّ عَلَى أَن يَأْتُواْ بِمِثْلِ هَـذَا الْقُرْآنِ لاَ يَأْتُونَ بِمِثْلِهِ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍ ظَهِيرًا

[90] 89. وَلَقَدْ صَرَّفْنَا لِلنَّاسِ فِي هَـذَا الْقُرْآنِ مِن كُلِّ مَثَلٍ فَأَبَى أَكْثَرُ النَّاسِ إِلاَّ كُفُورًا

[91] 90. وَقَالُواْ لَن نُّؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الأَرْضِ يَنبُوعًا

[92] 91. أَوْ تَكُونَ لَكَ جَنَّةٌ مِّن نَّخِيلٍ وَعِنَبٍ فَتُفَجِّرَ الأَنْهَارَ خِلالَهَا تَفْجِيرًا

[93] 92. أَوْ تُسْقِطَ السَّمَاء كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ تَأْتِيَ بِاللّهِ وَالْمَلآئِكَةِ قَبِيلاً

[94] 93. أَوْ يَكُونَ لَكَ بَيْتٌ مِّن زُخْرُفٍ أَوْ تَرْقَى فِي السَّمَاء وَلَن نُّؤْمِنَ لِرُقِيِّكَ حَتَّى تُنَزِّلَ عَلَيْنَا كِتَابًا نَّقْرَؤُهُ قُلْ سُبْحَانَ رَبِّي هَلْ كُنتُ إَلاَّ بَشَرًا رَّسُولاً

[95] 94. وَمَا مَنَعَ النَّاسَ أَن يُؤْمِنُواْ إِذْ جَاءهُمُ الْهُدَى إِلاَّ أَن قَالُواْ أَبَعَثَ اللّهُ بَشَرًا رَّسُولاً

[96] 95. قُل لَّوْ كَانَ فِي الأَرْضِ مَلآئِكَةٌ يَمْشُونَ مُطْمَئِنِّينَ لَنَزَّلْنَا عَلَيْهِم مِّنَ السَّمَاء مَلَكًا رَّسُولاً

[97] 96. قُلْ كَفَى بِاللّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا

[98] 97. وَمَن يَهْدِ اللّهُ فَهُوَ الْمُهْتَدِ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُمْ أَوْلِيَاء مِن دُونِهِ وَنَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ عَلَى وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا مَّأْوَاهُمْ جَهَنَّمُ كُلَّمَا خَبَتْ زِدْنَاهُمْ سَعِيرًا

[99] 98. ذَلِكَ جَزَآؤُهُم بِأَنَّهُمْ كَفَرُواْ بِآيَاتِنَا وَقَالُواْ أَئِذَا كُنَّا عِظَامًا وَرُفَاتًا أَإِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا

[100] 99. أَوَلَمْ يَرَوْاْ أَنَّ اللّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالأَرْضَ قَادِرٌ عَلَى أَن يَخْلُقَ مِثْلَهُمْ وَجَعَلَ لَهُمْ أَجَلاً لاَّ رَيْبَ فِيهِ فَأَبَى الظَّالِمُونَ إَلاَّ كُفُورًا

[101] 100. قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَآئِنَ رَحْمَةِ رَبِّي إِذًا لَّأَمْسَكْتُمْ خَشْيَةَ الإِنفَاقِ وَكَانَ الإنسَانُ قَتُورًا

[102] 101. وَلَقَدْ آتَيْنَا مُوسَى تِسْعَ آيَاتٍ بَيِّنَاتٍ فَاسْأَلْ بَنِي إِسْرَائِيلَ إِذْ جَاءهُمْ فَقَالَ لَهُ فِرْعَونُ إِنِّي لَأَظُنُّكَ يَا مُوسَى مَسْحُورًا

[103] 102. قَالَ لَقَدْ عَلِمْتَ مَا أَنزَلَ هَـؤُلاء إِلاَّ رَبُّ السَّمَاوَاتِ وَالأَرْضِ بَصَآئِرَ وَإِنِّي لَأَظُنُّكَ يَا فِرْعَونُ مَثْبُورًا

[104] 103. فَأَرَادَ أَن يَسْتَفِزَّهُم مِّنَ الأَرْضِ فَأَغْرَقْنَاهُ وَمَن مَّعَهُ جَمِيعًا

[105] 104. وَقُلْنَا مِن بَعْدِهِ لِبَنِي إِسْرَائِيلَ اسْكُنُواْ الأَرْضَ فَإِذَا جَاء وَعْدُ الآخِرَةِ جِئْنَا بِكُمْ لَفِيفًا

[106] 105. وَبِالْحَقِّ أَنزَلْنَاهُ وَبِالْحَقِّ نَزَلَ وَمَا أَرْسَلْنَاكَ إِلاَّ مُبَشِّرًا وَنَذِيرًا

[107] 106. وَقُرْآناً فَرَقْنَاهُ لِتَقْرَأَهُ عَلَى النَّاسِ عَلَى مُكْثٍ وَنَزَّلْنَاهُ تَنزِيلاً

[108] 107. قُلْ آمِنُواْ بِهِ أَوْ لاَ تُؤْمِنُواْ إِنَّ الَّذِينَ أُوتُواْ الْعِلْمَ مِن قَبْلِهِ إِذَا يُتْلَى عَلَيْهِمْ يَخِرُّونَ لِلأَذْقَانِ سُجَّدًا

[109] 108. وَيَقُولُونَ سُبْحَانَ رَبِّنَا إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولاً

[110] 109. وَيَخِرُّونَ لِلأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا

[111] 110. قُلِ ادْعُواْ اللّهَ أَوِ ادْعُواْ الرَّحْمَـنَ أَيًّا مَّا تَدْعُواْ فَلَهُ الأَسْمَاء الْحُسْنَى وَلاَ تَجْهَرْ بِصَلاَتِكَ وَلاَ تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَلِكَ سَبِيلاً

[112] 111. وَقُلِ الْحَمْدُ لِلّهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَم يَكُن لَّهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُن لَّهُ وَلِيٌّ مِّنَ الذُّلَّ وَكَبِّرْهُ تَكْبِيرًا