ART AND ISLAMIC

ARCHITECTURE
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ISLAMIC ART
Your true home is the seventh stage of spiritual growth,
Illiyyun (Highest paradise), Reached through purifica-
tion and peacefulness. There, you are still in your body,

And yet a living Master of the Essence.

Rumi.
THE ESSENCE OF ISLAMIC ART
From the first thousand years of Islam, since the first the revelations Islam fostered the development of a distinctive culture with its own
to the Prophet Muhammad (pbuh) to the great Islamic empires of the unique artistic language that is reflected in art and architecture
eighteenth century, Islamic civilization flourished, Muslims made re- throughout the Muslim world.
markable advances in philosophy, science, medicine, literature, and
Gradually, under the impact of the Muslim faith a uniquely Islamic art
art. The uniting of so many diverse cultures under one religion al-
began to emerge. The rule of the Umayyad caliphate (661–750) is
lowed for the quick dissemination of the latest discoveries to all
often considered to be the formative period in Islamic art. One
parts of the Islamic realm. Paper making from China, “Arabic” numer-
method of classifying Islamic art, is according to the dynasty reign-
als from India, classical science and philosophy, along with signifi-
ing when the work of art was produced. This type of periodization fol-
cant contributions in chemistry, physics and mathematics were all
lows the general precepts of Islamic history, which is divided into the
quickly shared via the trade routes the Islamic international civiliza-
rule of various dynasties, beginning with the Umayyad and Abbasid
tion had established from Western Africa and Europe to Asia.
dynasties that governed a vast and unified Islamic state from Africa

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to the borders of India and China, and concluding with the more re-
gional, though powerful, dynasties such as the Safavids, Ottomans,
and Mughals.
With its geographic spread and long history, 1400 years, Islamic art
was subject to a wide range of regional and even national styles and
influences as well as changes within the various periods of its devel-
opment, the principles of Islam where applied to local culture to pro-
duce unique works, each region of the world flourishing at various
periods in Islam’s history.
Even under these circumstances and influences of varying world cul-
tures, Islamic art has always retained its intrinsic quality and unique
identity, whether the artisan was African, Arabian, Persian or Indian
in origin. Islam embodies a way of life people throughout its lands
are committed to, historically it served as a cohesive force among
ethnically and culturally diverse peoples among the many nations it
was found in, Islam was the common language and the art pro-
duced by and for Muslim societies had basic identifying and unify-
ing characteristics. Perhaps the most salient of these is all-over sur-
face decoration. The four basic components of Islamic ornament are
calligraphy, vegetal patterns, geometric patterns, and figural repre-
sentation.
Surface patterns on works of art created in the Islamic world have
been prized for centuries for their beauty, refinement, harmony, intri-
cacy, and complexity.
Geometric motifs were popular with Islamic artists and designers in
all parts of the world, for decorating almost every surface, whether
walls or floors, pots or lamps, book covers or textiles. Islamic artists
combined geometry with existing local traditions, creating a new
and distinctive Islamic art that expressed the logic and order of the
universe.
The study of geometry fed an ardent preoccupation with the stars
celestial bodies and astronomy. All this in turn nourished the Arabic
passion for creating infinite, decorative patterns. The cultivation of
mathematical analysis, in particular, had a harmonizing effect. Islam
cultivated the abstract study of the universe and the environment,
this combined with it’s related doctrine of harmony with the universe
and its creator (Tawhid), allowed Muslim intellectuals to recognize in
geometry the unifying intermediary between the material and the
spiritual world.
The development of this new distinctive art, in part may have been
due to the discouragement of portraying animate objects in Art on
the basis that it leads to idolatry and the psychological sicknesses in
society associated with it. The Heart of man was created to embody
noble attributes and in this way man through his qualities and individ-
ual personality will know his creator.
Tawhid in its perfected form is the harmony of man with his environ-
ment, if man’s self is not in harmony with his surroundings and at
peace then he is blind to his creator who manifests himself through
his creation, man’s otherwise turbulent nature would blind his percep-
tion and he would be dominated by emotions such as anger, hate
and lust.
How can man recognize the value of peace if he thirsts to satisfy his
desire, in this way and because of the effect of idols in their many
forms have on society, whether movie stars or pop idols, the prophet
(saws) said in relation to animate objects in art “Those who make pic-
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tures (of them) will be punished on the day of judgment. It will be towards the things which would spiritually and materially benefit him
said to them: Bring to life what you have created!” in life through the creation of a balanced society.

This is because they have challenged God’s place within man’s Instead of covering buildings and other surfaces with human fig-
heart, so on that day they will be challenged in turn because of the ures, Muslim artists developed complex geometric decorative de-
false nature of the idol and its effects of stoping man from ennobling signs, as well as intricate patterns of vegetal ornament (such as ara-
himself. besque), with which to adorn palaces and mosques and other pub-
lic places.
Muslim’s held the belief that the Heart of Man is the throne of the Mer-
ciful (“Qalb al Insan Arsh al Rahman”), because of the hearts role to
acquire noble qualities by which man perceives the world and its
creator and then shapes it according to his vision.

For Muslims this is the reality of the fundamental formula of Islam

“There is no divinity other than God” (“La ilaha illah Llah”), meaning
there should not be in mans heart anything greater than God. Mus-
lims “see in figurative art, a fundamental error or illusion in projecting
the nature of the absolute into the relative, by attributing to the rela-
tive an autonomy that does not belong to it. In this way, Islamic art-
ists did not seek to express themselves as such, but rather aimed to
ennoble matter and its natural order”.

In relation to this Allah said to man “Have you seen him who choos-
es, for his god his own lust? (25:43), “For indeed it is not the eyes
that grow blind, but it is the hearts, which are within the bosoms, that
grow blind” (22:46).
This inner blindness about which the prophet Muhammad (saws) ex-
plained, “Indeed Allah does not look at your appearance or form,
but rather Allah looks at your Heart”, Allah judges man by the quality
of his heart whether it embodies beautiful attribute’s or wretched
ones. These teachings served to direct mans energy and capacity
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The development of infinitely repeating patterns was used to repre-
sent the unchanging laws God placed in nature, as He said “AND
[remember:] We have not created the heavens and the earth and all
that is between them without [an inner] truth” (15:85). In this way the
rules of construction of geometric patterns provide a visual analogy
to religious rules of behavior.
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Both the contemplation of and the creative skill in making patterns
lead in their own way to an understanding of the perfection found in
Nature as it moves the elements, either a mathematical representa-
tion of nature or the moon in its orbit. Islamic patterns, unique as an
art form, was unitary in its aim and function, the symbols inherent in
Islamic patterns and geometry express the connection between the
material and spiritual world, the world of Angels and the world of
Man, they bring to life what is expressed in metaphors and allegory
and are directed towards that undifferentiated unity between the two Patterns in Islamic Architecture
worlds.

“We have explained in detail in this Qur’an, for the benefit of man-
kind, every kind of similitude: but man is, in most things, contentious
(18:54)

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Fihi Ma Fihi
(It is there but it isn't)

It is said that after Muhammad (p)

and the prophets revelation does
not descend upon anyone else.
Why not?

In fact it does, but then it is not

called 'revelation.' It is what the
Prophet referred to when he said,
'The believer sees with the Light
of Allah.' When the believer looks
with Allah's Light,
he sees all things: the first and
the last, the present and the ab-
sent.

For how can anything be hidden

from Allah's Light?

And if something is hidden, then

it is not the Light of Allah.

Therefore the meaning of revela-

tion exists, even if it is not called
revelation.

Rumi.

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Awakening



I sail to you in the ocean of my
dreams, To a far away distant
place Of great beauty and tran-
quility, Where pain and suffer-
ing do not exist,

Where we give praise for our
joy and happiness, Where our
love intertwines with a love for
all things, O beloved keeper of
my heart, The companion of my
soul


You have reached out and

touched the essence of my be-
ing, And shown me the way to a
higher plane

Your love has awakened me

from my years of slumber

A beckoning call to the spiritual
world, Where my body is mist in
the mountains

This is where my heart belongs,
This is where my soul lives... 

Amjid Yaseen

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In loving memory of Khubayb

The enemy allies have converged on

me, incited their clansmen to muster
strength; They've invited their
women and children to see, and tied
me to a solid trunk. To Allah I com-
plain of my loneliness and suffering;
Of enemies who surround me to re-
joice at my death.

O Master of the Mighty Throne, grant

me strength, To bear what they are
doing to me; Piercing my flesh and
tearing my limbs. They gave me a
choice to turn away from Thee, But
death is preferable to that; That very
thought of which brings tears to my
eyes, Not the pain they inflict on me.
I am not afraid of death, for some
day everyone has to die; But I shud-
der out of fear for the fire of Hell, for
the fury of its flames. These limbs of
mine are a sacrifice for Allah, Hoping
He'll bless every limb offered in His
way. So long I die a Muslim, I don't
regret a thing, For My death will oc-
cur in Allah's way.

Hassan ibn Thabit (r.a)

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My Greatest Need is You

Your hope in my heart is the rar-

est treasure,



Your Name on my tongue is the
sweetest word,



My choicest hours Are the
hours I spend with You -



O Allah, I can't live in this world
Without remembering You -



How can I endure the next
world Without seeing Your
face?



I am a stranger in Your country
And lonely among Your worship-
pers:



This is the substance of my
complaint.

Rabi'ah al-Adawiyya

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BEAUTY
There are places which offer but scant consolation 

while others offer one great delight. However, make the
Lord the mainstay and refuge of your soul, 

wherever and however you may be.

Ibn Arabi.
BEAUTY IN ISLAMIC ART
Islam aims at helping man regulate his nature in a way that will not
harm him or others, if a small number of things key in influencing his
nature are regulated this will save him and society from having to ad-
dress larger issues, hence balance is the central aim of Islam, about
which Allah said “And as such we have made you a balanced
nation”(2:143). In arabic the term “Wasita” is used for balance, liter-
ally meaning the “middle way”, neither going to the extremes of ma-
terialism or the poverty of extreme spiritualism by avoiding life alto-
gether seen in monastic life, the examples it set were meant for all
people in any situation.
These teachings helped create a world view which endeavored to
beautify as well as harmonize between the different facets of life,
functionality and not simply aesthetics was essential to Islamic archi-
tecture.
Muslim’s noticed a very elegant pattern of beauty in the way all
things were put in order by their Creator, He encouraged man with
many verses in the Quran to study nature and unravel the science
behind it, Allah’s Laws in creation… “Who hath created seven heav-
ens in harmony. Thou canst see no fault in the Beneficent One’s crea-
tion; then look again: Canst thou see any rifts? Then look again and
yet again, thy sight will return unto thee weakened and made dim”.
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(67:3-4), made dim by the extent to which the universe and its mar-
vels extend, both into space and the atomic world.
Muslims where also instructed to study the beauty of creation, em-
phasized in a number of verses, “We have indeed decked the lower
heaven with beauty [in] the stars. (37:6)
“Or, Who has created the heavens and the earth, and Who sends
down rain from the sky? Yea, with it We cause to grow well-planted
orchards full of beauty of delight” (27:60)
“But Allah has endeared the Faith to you and has made it beautiful in
your hearts.”(49:7).
The Prophet Muhammad (peace and blessings be upon him) said
that: “...Almighty Allah is Beautiful and loves beauty...” and “Allah
has written perfection on everything”.
He (peace and blessings be upon him) also instructed Muslims to
aim for perfection as much as they can. He said:”Allah loves if any
of you (have) done a deed to perfect it”, and “Allah likes that when
you do anything, you do it excellently.”
He (saws) explained that, "Gentleness is not to be found in anything
but that it adds to its beauty, and it is not withdrawn from anything
but that it makes it defective", gentleness and subtle forms are at the
heart of all Islamic architecture, the principles of life and religion
where employed to perfect the work artisans where tasked with crat-
ing.
The heart of Islamic cities evolved over periods of time with genera-
tions of craftsmen whose experience added variety and diversity to
the environment. The identity of the city lay in the relationship of its
elements. Islamic cities reflected a unity which existed in the archi-
tecture of the mosque, the schools, the bazzars, palace and the
home as a sequence of spaces.
Calligraphy
Because of its role in recording the word of Allah, calligraphy is con-
sidered one of the most important of the Islamic arts. Nearly all Is-
lamic buildings have inscriptions in the stone, stucco, marble, mo-
saic and painting. The inscription might be a verse from the Qur'an,
lines of poetry, or names and dates.
Like other Islamic decoration, calligraphy is closely linked to geome-
try. The proportions of the letters are all governed by mathematics.
Sometimes single words such as Allah or Muhammed are repeated
and arranged into patterns over the entire surface of the walls. Calli-
graphic texts might appear in pierced cartouches, providing a pat-
tern for light filtering through windows.
Light
For many Muslims there is no more perfect a symbol of Tawhid than
light. "Allah is the light of the heavens and the earth..." (24:35) Just
as shadow amplifies the presence of light piercing through it, things
are real only to the extent that they share in the light of Being, the
light of the Creator. Light viewed directly is blinding; it is through the
harmony of colors that we divine nature, which bears every visual
phenomenon within itself.
For this reason, the Muslim artist seeks to transform what he is fash-
ioning into a vibration of light. In Islamic architecture, light functions
decoratively by modifying other elements or by originating patterns.
Thus in covering the interior surface of a mosque with mosaics in ce-
ramic tiles, for example, the lining is often confined to the lower part
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of the walls, as if to dispel their heaviness. It is for the same purpose
that the artists transforms other surfaces into perforated reliefs to fil-
ter the light. "Stalactites" also serve to trap light and diffuse it with the
most subtle gradations, and with the proper light, pierced facades
can look like lacy, disembodied screens. Light can add a dynamic
quality to architecture, extending patterns, forms and designs into
the dimensions of time. And the combination of light and shade cre-
ates strong contrasts of planes and gives texture to sculpted stone,
as well as stocked or brick surfaces. (Source: Burckhardt, Islamic
Spirituality II edited by S H Nasr, and the Islamic Arts and Architec-
ture organization.)

Water

The Qur’an states “Surely Allah loves those who turn to Him con-

stantly, and He loves those who keep themselves pure and clean”
and “from water every living creature was created.”(Originated).

Water is used in many ways in Islamic architecture, it adds a sense

of purity and cleanliness that refreshes the soul and lifts the burdens
from man’s heart, the sound of water running soothes, calms and
promotes peace in its surroundings. Aesthetically it emphasizes the
visual axes and reflects the exquisite architecture of surrounding
buildings – endlessly multiplying their majestic grandeur. It is also
used practically to provide cooling in hot, dry climates.
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The “garden” is used to represent paradise, the english word “para-
dise” comes from the Persian words pairi, meaning “around,” and
daeza, meaning, “wall.” Together, these words create a reference to
the fact that early Islamic gardens were enclosed, walled precincts
set aside from the wilderness of nature where delicate vegetation
was encouraged to grow.

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 Arabesque, Nasrid Palaces, Alhambra, Granada,
Spain.

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Hadith Qudsi

Allah (mighty and sublime be

He) said: Spend (on charity), O
son of Adam, and I shall spend
on you.

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Hadith Qudsi

Allah said: (The) Sons of

Adam inveigh against [the vi-
cissitudes of] Time, and I am
Time, in My hand are the night
and the day.

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Hadith Qudsi

The Messenger of Allah (may the

blessings and peace of Allah be
upon him) said: A man from among
those who were before you (the Na-
tions before Islam) was called to
account. Nothing in the way of
good was found for him except that
he used to have dealings with peo-
ple and, being well-to-do, he would
order his servants to let off the man
in straitened circumstances [from
repaying his debt]. He (the Prophet
p.b.u.h) said that Allah said: We
are worthier than you of that (kind
of generosity). Let him off.

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Hadith Qudsi

Allah the Almighty said: I am as My

servant thinks I am. I am with him
when he makes mention of Me. If
he makes mention of Me to himself,
I make mention of him to Myself;
and if he makes mention of Me in
an assembly, I make mention of him
in an assemble better than it. And if
he draws near to Me an arm's
length, I draw near to him a
fathom's length. And if he comes to
Me walking, I go to him at speed.

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Hadith Qudsi

The Messenger of Allah (saws),

said: Allah has written down the
good deeds and the bad ones.
Then He explained it [by saying
that] he who has intended a good
deed and has not done it, Allah
writes it down with Himself as a full
good deed, but if he has intended
it and has done it, Allah writes it
down with Himself as from ten
good deeds to seven hundred
times, or many times over. But if
he has intended a bad deed and
has not done it, Allah writes it
down with Himself as a full good
deed, but if he has intended it and
has done it, Allah writes it down as
one bad deed.

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Hadith Qudsi

Allah (mighty and sublime be He) will

say on the Day of Resurrection: O son
of Adam, I fell ill and you visited Me not.
He will say: O Lord, and how should I
visit You when You are the Lord of the
worlds? He will say: Did you not know
that My servant So-and-so had fallen ill
and you visited him not? Did you not
know that had you visited him you
would have found Me with him? O son
of Adam, I asked you for food and you
fed Me not. He will say: O Lord, and
how should I feed You when You are
the Lord of the worlds? He will say: Did
you not know that My servant So-and-
so asked you for food and you fed him
not? Did you not know that had you fed
him you would surely have found that
(the reward for doing so) with Me? O
son of Adam, I asked you to give Me to
drink and you gave Me not to drink. He
will say: O Lord, how should I give You
to drink when You are the Lord of the
worlds? He will say: My servant So-and-
so asked you to give him to drink and
you gave him not to drink. Had you
given him to drink you would have
surely found that with Me.

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Hadith Qudsi

Allah (mighty and sublime be

He) said: Pride is my cloak and
greatness My robe, and he who
competes with Me in respect of
either of them I shall cast into
Hell-fire.

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Hadith Qudsi

Messenger of Allah (saws) said: Let

not any one of you belittle himself.
They said: O Messenger of Allah,
how can any one of us belittle him-
self? He said: He finds a matter con-
cerning Allah about which he should
say something, and he does not say
[it], so Allah (mighty and sublime be
He) says to him on the Day of Resur-
rection: What prevented you from
saying something about such-and-
such and such-and-such? He say:
[It was] out of fear of people. Then
He says: Rather it is I whom you
should more properly fear.

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How to Draw the 12 Phases of the Moon

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Hadith Qudsi

Messenger of Allah (saws) said: If

Allah has loved a servant [of His]
He calls Gabriel (on whom be
peace) and says: I love So-and-
so, therefore love him. He (the
Prophet pbuh) said: So Gabriel
loves him. Then he (Gabriel) calls
out in heaven, saying: Allah loves
So-and-so, therefore love him.
And the inhabitants of heaven
love him. He (the Prophet pbuh)
said: Then acceptance is estab-
lished for him on earth. And if Al-
lah has abhorred a servant [of
His], He calls Gabriel and says: I
abhor So-and-so, therefore abhor
him. So Gabriel abhors him. Then
Gabriel calls out to the inhabitants
of heaven: Allah abhors So-and-
so, therefore abhor him. He (the
Prophet pbuh) said: So they ab-
hor him, and abhorrence is estab-
lished for him on earth.

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Hadith Qudsi

Allah (mighty and sublime be He)

said: Whosoever shows enmity to
someone devoted to Me, I shall
be at war with him. My servant
draws not near to Me with any-
thing more loved by Me than the
religious duties I have enjoined
upon him, and My servant contin-
ues to draw near to Me with su-
pererogatory works so that I shall
love him. When I love him I am his
hearing with which he hears, his
seeing with which he sees, his
hand with which he strikes and his
foot with which he walks. Were he
to ask [something] of Me, I would
surely give it to him, and were he
to ask Me for refuge, I would
surely grant him it. I do not hesi-
tate about anything as much as I
hesitate about [seizing] the soul of
My faithful servant: he hates death
and I hate hurting him.

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Hadith Qudsi

Allah (mighty and sublime be

He) said: If My servant likes to
meet Me, I like to meet him; and
if he dislikes to meet Me, I dis-
like to meet him.

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Kaleidoscope photography
highlighting symmetry and bal-
ance in the Architecture.

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Hadith Qudsi

A man sinned greatly against him-

self, and when death came to him
he charged his sons, saying:
When I have died, burn me, then
crush me and scatter [my ashes]
into the sea, for, by Allah, if my
Lord takes possession of me, He
will punish me in a manner in
which He has punished no one
[else]. So they did that to him.
Then He said to the earth: Pro-
duce what you have taken-and
there he was! And He said to him:
What induced you to do what you
did? He said: Being afraid of You,
O my Lord (or he said: Being fright-
ened of You) and because of that
He forgave him.

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Hadith Qadsi

A servant [of Allah's] committed a

sin and said: O Allah, forgive me
my sin. And He (glorified and ex-
alted be He) said: My servant has
committed a sin and has known
that he has a Lord who forgives
sins and punishes for them. Then
he sinned again and said: O Lord,
forgive me my sin. And He (glori-
fied and exalted be He) said: My
servant has committed a sin and
has known that he has a Lord who
forgives sins and punishes for
them. Then he sinned again and
said: O Lord, forgive me my sin.
And He (glorified and exalted be
He) said: My servant has commit-
ted a sin and has known that he
has a Lord who forgives sins and
punishes for sins. Do what you
wish, for I have forgiven you.

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Hadith Qudsi

Allah the Almighty said: O son of

Adam, so long as you call upon
Me and ask of Me, I shall forgive
you for what you have done, and I
shall not mind. O son of Adam,
were your sins to reach the clouds
of the sky and were you then to
ask forgiveness of Me, I would for-
give you. O son of Adam, were you
to come to Me with sins nearly as
great as the earth and were you
then to face Me, ascribing no part-
ner to Me, I would bring you for-
giveness nearly as great at it.

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Hadith Qudsi

Allah said: I have prepared for

My righteous servants what no
eye has seen and no ear has
heard, not has it occurred to hu-
man heart. Thus recite if you
wish (1): And no soul knows
what joy for them (the inhabitants
of Paradise) has been kept hid-
den (Quran Chapter 32 Verse
17).

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Hadith Qudsi

Allah said: Paradise and Hell-fire dis-

puted together, and Hell-fire said: In
me are the mighty and the haughty.
Paradise said: In me are the weak
and the poor. So Allah judged be-
tween them, [saying]: You are Para-
dise, My mercy; through you I show
mercy to those I wish. And you are
Hell-fire, My punishment; through you
I punish those I wish, and it is incum-
bent upon Me that each of you shall
have its fill.

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3

ISLAMIC GEOMETRY
They observed a Presence without qualification and de-
scription. Beyond Perception, reason and Understand-
ing. If the spark of His Self-Sufficiency were to be cast,

A hundred worlds would burn in one moment. A hun-
dred thousand esteemed suns, A hundred thousand
moons and stars, even more. They observed them all
in wonder, Coming like atoms in a dance. - Muhammad
Nayshaburi.
GEOMETRY, ALGEBRA AND CALCULUS
At its simplest, Islamic scholarship enlarged our comprehension of
underlying geometries, and Muslim craftsmen, not all of whom
where Arab, relied on this body of knowledge in producing their
characteristic fields of tiles, mosaic, plaster and wooden patterns
that were applied to elements of their buildings. Generally they are
seen as two-dimensional surface treatments, though there are exam-
ples of three-dimensional work in many areas of the Islamic world,
particularly with the muqarnas, a type of corbel resembling stalac-
tites taking the form of small pointed notches, stacked in tiers which
project in a downward direction from the ceiling.
There are three types of patterning common to the designs found in
Islamic cultures: Arabesque or cursive, calligraphic, and geometric
or polygonal, the latter of which contains the largest number of exam-
ples we are likely to come across, and is the area most commonly
examined from the perspective of their mathematical bases.
Sacred Geometry
Calculus is the mathematical study of change, in the same way Ge-
ometry is the study of shape and Algebra is the study of patterns,
Algebra gives a simple way to express repetitive patterns. Calculus
has two major branches of study Differential Calculus, concerning
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rates of change in objects and slopes and curves, and Integral Cal- Allah created the Universe with Knowledge and in everything we
culus, concerning accumulation of quantities and the areas under can find knowledge (65:12). Resonances of this were considered to
and between curves. Both branches make use of convergence of be present from the smallest to the largest elements of the natural
infinite sequences and infinite series to a well defined limit. world and, in this, a unity and continuous harmony was perceived,
from the Quantum world to the vastness of the material Universe.
Although Calculus was initially developed in the 17th century it can
These geometries were derived from, or described, the basic laws
be considered as the proof for what was previously termed sacred
of the universe and that there was an over-arching hand directing
geometry, that in everything is a mathematical representation of its
them, Allah’s presence and signs in the Universe.
nature and growth creating a harmony between objects within the
greater Universe. Regarding this Allah said, “Allah has encom- “Therein lie portents for those who read the signs.”(15:75)
passed all things in knowledge”(65:12).
“They know but the outer surface of this world's life, whereas of the
Simply, we can understand this by imagining mathematical formula’s ultimate things they are utterly unaware.” (30:7)
that can define the growth of a vine or plant or anything we can imag-
It followed that, by studying or contemplating them, an understand-
ine in nature and the Universe, in fact the building blocks of the uni-
ing might be obtained of the origins of everything and, in this, a sa-
verse, quantum particles all exist according to laws we have now de-
cred truth approached or discovered. These geometries were based
fined and they in turn create greater objects which exist according
on creation itself and that patterns in every field – such as music,
to other sets of laws in the Universe, and in turn plants have their
mathematics, astronomy or cosmology and natural forms – can and
own form of existence as well as fish, mammals, birds and humans.
often were derived from them.
Laws exist governing everything in the universe otherwise repetition
As an extension of this discipline it was believed that the geometries
could not exist in creation and man would not be able to identify
uncovered were religiously significant, and by incorporating them in,
them by observation.
for instance, music, art and architecture, these works would have a
Man has always had a deep interest in forms that are considered to harmony of proportions and a special sacred character.
incorporate within their intrinsic relationships – both mathematical
“As for the earth, We have spread it out, set firm mountains on it,
and geometric – a universal truth.
and made everything grow there in due balance”(15:19)
Regarding this Allah said “AND [remember:] We have not created
“It is God who has sent down the Scripture with Truth and the Bal-
the heavens and the earth and all that is between them without [an
ance”. (42:17)
inner] truth” (15:85).
“The sun and the moon follow their calculated courses; the plants
and the trees submit to His designs; He has raised up the sky. He
106
has set the balance so that you may not exceed in the balance: ments of the patterns dissolve and reappear, all within patterns
weigh with justice and do not fall short in the balance”(55:5-9). which can be understood to cover an infinite surface.

From the beginning of Islam in the seventh century the religion con- In the Western world the systematic use of mathematical relation-
tained within its central tenets an impetus to search for the underlay- ships has been developed in both religious and secular buildings,
ing truths behind what we perceive in the universe. and by the beginning of the first millennium there were, in different
cultures, substantial bodies of thought supporting the belief that
“In time We shall make them fully understand Our messages
there might be a central truth governing the natural world and which,
[through what they perceive] in the utmost horizons [of the universe]
when harnessed formally or informally, would benefit all who under-
and within themselves, so that it will become clear unto them that
stood it and, perhaps, even those who didn’t. (Source: Catnaps.org)
this [revelation] is indeed the truth”. (41:53).
Patterns in Islamic Art
Included within the Islamic framework is the idea that the signs of Al-
lah are in everything he created and not simply geometry. The circle is often an organizing element underlying vegetal de-
signs; it plays an important role in calligraphy, which Muslims de-
In Islam geometry is generally interpreted in mathematical terms as
fined as “the geometry of the line”; and it structures all the complex
culminating in the circle, which became the foundation for Islamic
Islamic patterns using geometric shapes. These patterns have three
patterns, and supporting its geometrical developments.
basic characteristics:
This connection with mathematics was developed over the next two
1. They are made up of a small number of repeated geometric ele-
hundred years and particularly with the Persian Polymath, Muham-
ments.
mad ibn Musa al-Khwarizmi in the ninth century, from whom the
word Algorithm is derived, being the latin version of his name, which The simple forms of the circle, square, and straight line are the basis
is the foundation of modern computer language. of the patterns. These elements are combined, duplicated, inter-
laced, and arranged in intricate combinations. Most patterns are typi-
Islamic art incorporated such symbolism which can be seen and ex-
cally based on one of two types of grid—one composed of equilat-
perienced in many buildings constructed in Islamic lands. This con-
eral triangles, the other of squares. A third type of grid, composed of
tact with a spiritual art is more important in receiving a sub-
hexagons, is a variation on the triangular schema. The mathematical
conscious connection with Islam than might be obtained through
term for these grids is “regular tessellation”, in which one regular
more formal education and instruction and in fact supports the spiri-
polygon is repeated to tile the plane.
tual character of Islam.
2. They are two-dimensional. Islamic designs often have a back-
Looking at the designs derived from geometric patterns, it is easy to
ground and foreground pattern.
see how they lend themselves to contemplative study as the ele-
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The placement of pattern upon pattern serves to flatten the space.
Vegetal patterns may be set against a contrasting background in
which the plantlike forms interlace, weaving over and under in a way
that emphasizes the foreground decoration. In other instances, the
background is replaced by a contrast between light and shade.
Sometimes it is impossible to distinguish between foreground and
background. Some geometric designs are created by fitting all the
polygonal shapes together like the pieces of a puzzle, leaving no
gaps and, therefore, requiring no spatial interplay between fore-
ground and background. The mathematical term for this type of con-
struction is “tessellation.”
The conception of space in Islamic art is completely different from
Western models, which usually adopt a linear perspective and di-
vide the picture space into foreground, middle ground, and back-
ground. Artists of the Islamic world were largely uninterested in lin-
ear perspective.
3. They are not designed to fit within a frame.
Geometric ornamentation in Islamic art suggests a remarkable de-
gree of freedom. The complex arrangements and combinations of
elements are infinitely expandable; the frame surrounding a pattern
appears to be arbitrary and the basic arrangement sometimes pro-
vides a unit from which the rest of the design can be both predicted
and projected. (Source: Metropolitan Museum of Art)
Geometric patterns have several principles and features, including:
1) Symmetry: Geometric patterns have a balance and harmony of
proportion between their basic structures.
2) Repetition: A repeat unit or cell is the base for geometric pat-
terns. This repeat unit can be in the shape of a square or a hexagon.
3) Scalability: Geometric patterns can be used in any size and
scale. For example, we can see a pattern on an architectural wall
tens of feet high, and the same pattern can be seen on a miniature
painting a few inches in size.
4) Adaptability: Islamic art elements can be employed with many ar-
tistic techniques on a variety of media.
5) Coverage: Islamic art tends to cover the entire object that is used
for the design. Whether the object is a small dish or an architectural
wall, Islamic art elements, including geometric patterns, tend to
cover the entire object.
6) Movement: Patterns in Islamic art and architecture are not static.
The interlacing of strands of geometric patterns in complex star con-
figurations and polygons conveys an illusion of never- ending move-
ment.
7) Frames: The majority of geometric patterns are framed or placed
within a pre-calculated surface or framed object. (Source: Ara-
besque - A decorative Language of Islamic Art)
Perfection
Ihsan (Human Perfection) has been mentioned in the Qur’an in
many places, encouraging man to achieve it in many different facets
of life, sometimes it is coupled with Iman (Faith), sometimes with Is-
lam, the muslims way of life, and sometimes coupled with Taqwa or
right action.
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“Those who “ahsanou” (approach perfection with good actions) will ures look balanced, secure and strong while odd sided figures ap-
have the best and more!” (Surah Yunus: 26) pear disbalanced, in motion.

“And Allah loves the virtuous” (those who perfect them selfs, Muhsin-
nun) (5:93)

“The truly pious will live in bliss, seated on couches, gazing around.
You will recognize on their faces the radiance of bliss. They will be
served a sealed nectar, its seal [perfumed with] a fragrant herb––let
those who strive, strive for this––” (83:22-26)

Islam clearly holds that there is only a single source of perfection

and that, although perfection may be sought in all things it is a reflec-
tion of an inner perfection, ihsan, that man should strive for.

It is commonplace that tilings, carpets and other areas of artistic en-

deavor have built into them eccentricities or obvious mistakes in or-
der that it will not be thought their authors believe they can produce
perfect examples of their different arts. In a sense this practice repli-
cates nature with its wide variety of variations from the norm.
Harmony
While geometry has an obvious mathematical precision to it, the ar-
tistic work that uses it as a basis for design can not hope to achieve Islamic building’s can be seen to incorporate within it both the essen-
the same degree of accuracy by virtue of the materials that are tial harmonies of nature together with various symbolic meanings,
used. In a sense this is reflected in nature, particularly when you fixing them in its man-made structure. At their finest, these buildings
look at the artworks source of inspiration. Flowers and other vegeta- are more powerful spiritually than are their Western counterparts.
tion for example, none are perfect or identical, but all have a beauty Where Western architecture takes its inspiration from traditional con-
in their essence and variation. struction and theories of perfect proportions, Islamic architecture is
created of a whole whose elements are defined through a series of
Shape and Balance
relationships with nature and natural surroundings.
Flowers and plants that have an equal number of petals or elements
are usually understood to have a more balanced form, whereas
those with an odd number appear to be more active. Even sided fig-
109
Intellectual Basis of Design

It is generally recognized that the Alhambra in Spain was not the in-
vention of its builders but the product of the intellectual workings of
at least two of the Grand Viziers, Ibn Khaldun probably being the ma-
jor contributor. Mathematics and geometry were normal considera-
tions of intellectuals of the period. The integration of poetic writings
with the geometric patterning and architecture suggest that the build-
ers were strongly directed in their work. As more in depth intellectual
thought was being incorporated this required the expertise of Major
Islamic Scholars many of whom where Polymaths (having a wide
range of learning and expertise).

On simpler buildings the builders would have been more easily able
The Fibonacci sequence is named after Fibonacci (Leonardo of
to integrate the two and three-dimensional requirements of their
Pisa), his 1202 book Liber Abaci introduced the sequence, although
buildings by themselves. (Source: Catnaps.org)
the sequence had been described earlier in other parts of the world.
The Fibonacci Sequence is the series of numbers: 1, 1, 2, 3, 5, 8,
13, 21, 34, ... The next number is found by adding up the two num-
bers before it. The 2 is found by adding the two numbers before it
(1+1) Similarly, the 3 is found by adding the two numbers before it
(1+2), And the 5 is (2+3), and so on!

What results is a sequence of proportions that is found in nature and

the universe, from the proportions of DNA strands to sun flowers to
the spiral shape of the milky way. Fibonacci said about his numerical
series, the ratio of sequential elements of the Fibonacci sequence
approaches the golden ratio asymptotically. The golden ratio is a
special number approximately equal to 1.618. It appears many
times in geometry, art, architecture and other areas. In mathematics,
two quantities are in the golden ratio if their ratio is the same as the
ratio of their sum to the larger of the two quantities.

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Hadith Qudsi

Allah will say to the inhabi-

tant of Paradise: O inhabi-
tants of Paradise! They will
say: O our Lord, we present
ourselves and are at Your
pleasure, and goodness
rests in Your hands. Then He
will say: Are you contented?
And they will say: And how
should we not be contented,
O Lord, when You have
given to us that which You
have given to no one else of
Your creation? Then He will
say: Would not like Me to
give you something better
than that? And they will say:
O Lord and what thing is bet-
ter than that? And He will
say: I shall cause My favour
to descend upon you and
thereafter shall never be dis-
pleased with you.

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4

ARABESQUE
Meditation in God is my capital, Reason and Sound logic is
the root of my religion, Love is the foundation of my exis-
tence, Enthusiasm is the vehicle of my life, Contemplation of
God is my companion, Faith is the source of my power, Sor-
row is my friend, Knowledge is my weapon, Patience is my
garb and virtue, Submission to divine will is my pride, Truth
is my salvation, Worship is my habit, And in prayer lies the
coolness of my eye and the peace of my mind. - The
Prophet Muhammad (saws).
THE ART OF ZAKHRAFA
Surface patterns on works of art created in the Islamic world have
been prized for centuries for their beauty, refinement, harmony, intri-
cacy, and complexity.
Arabesque is a western word for the Islamic art of Zakhrafa, which
consists of geometric designs embellished by more organic motifs
such as vines, it is an elaborate application of repeating geometric
forms that often echo the forms of plants, shapes and sometimes ani-
mals (specifically birds).
The main characteristics of these patterns are that they strictly bal-
ance the design and the ground. In this way the lines always flow
back on themselves; so ones attention never stops to any one ele-
ment and the eye continues to move. This vision is then transformed
into rhythmic experience accompanied by spiritual reflection.
Islamic art assimilates motifs by reducing them into a more abstract
and general formulae. In this way it levels them out and in doing so it
takes away all the materialistic approach, and gives it a peaceful
quality that adds to the spiritual experience of the structure.
There are three key elements at the heart of these biomorphic com-
positions:
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The Spiral
Behind most designs there is a spiral from which the motifs and
leaves sprout. The movement of nature inspires the unbroken flow of
the spiral, it has no hard corners and the curves are sweeping and
gentle. As the spiral advances it radiates secondary spirals, they in
turn radiate spirals and soon the page is overgrown. The spiral pro-
gresses from its source like a plant from a seed growing toward the
light. This centrifugal movement reflects the progression of creation
from the creator, moving to eternity.
The second structural and linear foundation to which motifs are at-
tached is the kapali. Often the kapali and spiral exist as separate
parallel designs one over laying the other but the motifs are placed
between the lines observing the other design, this creates an inter-
woven effect.
Kapali means ‘closed’. Kapali forms are linear structural lines, which
are usually based on an underlining geometric grid ensuring they re-
flect or tessellate correctly. The shapes are versatile and have archi-
tectural properties; the crown shape is used in domes and gateways
across the Islamic world. Within a design it reflects itself and motifs
helping patterns slot together.
Symmetry and Structure
Once a section of spirals are drawn they are reflected and repeated
to fill a page wall or dome. Symmetry is fundamental to a harmoni-
ous design, it exemplifies completeness and perfection and the de-
sire for unity.
Rhythm and Balance
Designs tessellate across the surface with an even rhythm and tex-
ture. No part of the design takes precedence and pushes to the fore-
ground; the designs vibrate and oscillate evenly, undulating like the
sea. This effect is created by the repetition and the careful even ar-
rangement of the motifs.
Islamic artists developed geometric patterns to a degree of complex-
ity and sophistication previously unknown. These patterns exemplify
the Islamic interest in repetition, symmetry and continuous genera-
tion of pattern. "The superb assurance of the Islamic designers is
demonstrated by their masterful integration of geometry with such
optical effects as the balancing of positive and negative areas, inter-
lacing with fluid overlapping and underpassing strapwork, and a
skillful use of color and tone values.
The symbology behind the infinite pattern constituted by these pat-
terns extends beyond the material physical world. They symbolize
the infinite and unseen world (ghayb), and therefore the nature of
the creation of the one God (Allah).
The most surprising part is that the creators of these arabesques re-
main anonymous. The reason is that in Islam it is an integral factor to
submit ourselves to the divinity of Allah, to submit creative individual-
ity to a higher notion of beauty, the works are done as a service to
Allah, since all knowledge and inspiration comes from Allah how can
one claim authorship. This is also a manner of showing gratefulness
for the skill and mastery one has been granted.
Allah said in the Quran, “By the Soul, and the proportion and order
given to it; and inspired it (with conscience of) what is wrong for it
143
and (what is) right for it. Truly he succeeds that purifies it, And he Flowers where rare until the reign of the Ottoman Empire. In Ottoman
fails that corrupts it!” (91:7-10) art the large and feathery leaves called saz became very popular,
and were elaborated in drawings showing just one or more large
It is because of this selflessness that those who come to appreciate
leaves.
the work are lost in themselves free from the outside world, and not
lost in the icon of the artist. After looking at the complex patterns and strict geometry present in
the Islamic arabesques, one’s mind questions how these forms are
The early Islamic era adopted semi naturalistic pre-Islamic motifs
constructed and what are the principles which made it possible.
and patterns, this was followed by diversity of ideas and experimen-
tation. It was in the 10-12 century that the highly abstract form origi-
nated featuring the most original and omnipresent pattern generally
known as Arabesque. This term was coined in the early nineteenth
century following Napoleon's expedition in Egypt, which contributed
a great deal to the phenomenon of Orientalism in Europe and later in
the United States.

The development of one of the most common styles; Rumi (a Turkish

and Persian term) was developed by the Seljuks from Central Asian
Turk cave paintings of animals and birds. As the Seljuks moved into
Anatolia in the 10th century and adopted Islam they stylized the
wings and beaks and developed the Rumi motif.

Motifs are abstract palmettes and stylized flowers. What separates

the different styles are the motifs because they are representations
of local plant life. This can make these designs feel like a continuum
of the surrounding nature.
1 of 18
In sixteenth-century Europe, first in Italy and then in the north,
Islamic-style vegetal patterns were developed. In the sixteenth- and Geometric patterns vary in their complexity and design, from simple
seventeenth-century the empires of the Ottomans, Safavids, and shapes to very complex polygons and stars. They are constructed
Mughals (present-day Turkey, Iran, and India), complicated versions from basic elements such as triangles, circles, squares, stars, and
of established patterns were utilized, sometimes incorporating a polygons.
new interest in naturalistic-looking flowers or blossoms.
144
Islamic geometrical patterns are based on the “Square and Hexago-
nal Repeat Unit and the Root Two and Root Three System of Propor-
tion.” A circle can be divided into four, or multiples of four, equal
parts; geometric patterns are derived from the resulting shapes. The
other method, is based on dividing the circle into six, or multiples of
six, equal parts.

There are two modes to Arabesque art:

The first mode recalls the principles that govern the order of the
world. These principles include the bare basics of what makes ob-
jects structurally sound.

The second mode is based upon the flowing nature of plant forms.
This mode recalls the feminine nature that is life giving.

Arabesque has three main functions at the same time; it is mathe-

matically proven, aesthetically pleasing and it has a symbolic mean-
ing behind it. (Source: Arabesque - A decorative Language of Is-
lamic Art, and Islimi – The Art of Arabesque.)

Resources

Arabesque Made Easy, Part 2.

145
Hadith Qudsi

the Messenger of Allah (saws) said: The first of people

against whom judgment will be pronounced on the Day of
Resurrection will be a man who died a martyr. He will be
brought and Allah will make known to him His favours and
he will recognize them. [ The Almighty] will say: And what
did you do about them? He will say: I fought for you until I
died a martyr. He will say: You have lied - you did but
fight that it might be said [of you]: He is courageous. And
so it was said. Then he will be ordered to be dragged
along on his face until he is cast into Hell-fire. [Another]
will be a man who has studied [religious] knowledge and
has taught it and who used to recite the Quran. He will be
brought and Allah will make known to him His favours and
he will recognize them. [The Almighty] will say: And what
did you do about them? He will say: I studied [religious]
knowledge and I taught it and I recited the Quran for Your
sake. He will say: You have lied - you did but study [relig-
ious] knowledge that it might be said [of you]: He is
learned. And you recited the Quran that it might be said
[of you]: He is a reciter. And so it was said. Then he will
be ordered to be dragged along on his face until he is
cast into Hell-fire. [Another] will be a man whom Allah had
made rich and to whom He had given all kinds of wealth.
He will be brought and Allah will make known to him His
favours and he will recognize them. [The Almighty] will
say: And what did you do about them? He will say: I left
no path [untrodden] in which You like money to be spent
without spending in it for Your sake. He will say: You have
lied - you did but do so that it might be said [of you]: He
is open-handed. And so it was said. Then he will be or-
dered to be dragged along on his face until he is cast
into Hell-fire.
146
Hadith Qudsi

Allah (glorified and exalted be He) has supernumerary an-

gels who rove about seeking out gatherings in which Al-
lah's name is being invoked: they sit with them and fold
their wings round each other, filling that which is between
them and between the lowest heaven. When [the people
in the gathering] depart, [the angels] ascend and rise up
to heaven. He (the Prophet p.b.u.h.) said: Then Allah
(mighty and sublime be He) asks them - [though] He is
most knowing about them: From where have you come?
And they say: We have come from some servants of Yours
on Earth: they were glorifying You (Subhana llah), exalting
you (Allahu akbar), witnessing that there is no god but You
(La ilaha illa llah), praising You (Al-Hamdu lillah), and ask-
ing [favours] of You. He says: And what do they ask of
Me? They say: They ask of You Your Paradise. He says:
And have they seen My Paradise? They say: No, O Lord.
He says: And how would it be were they to have seen My
Paradise! They say: And they ask protection of You. He
says: From what do they ask protection of Me? They say:
From Your Hell-fire, O Lord. He says: And have they seen
My Hell-fire? They say: NO. He says: And how would it be
were they to have seen My Hell-fire: They say: And they
ask for Your forgiveness. He (the Prophet p.b.u.h) said:
Then He says: I have forgiven them and I have bestowed
upon them what they have asked for,and I have granted
them sanctuary from that from which they asked protec-
tion. He (the Prophet p.b.u.h) said: They say: O Lord,
among then is So-and-so, a much sinning servant, who
was merely passing by and sat down with them. He (the
Prophet p.b.u.h) said: And He says: And to him [too] I
have given forgiveness: he who sits with such people
shall not suffer.
147
Hadith Qudsi

Allah said: O My servants, I have forbidden oppression

for Myself and have made it forbidden amongst you, so
do not oppress one another. O My servants, all of you
are astray except for those I have guided, so seek guid-
ance of Me and I shall guide you, O My servants, all of
you are hungry except for those I have fed, so seek food
of Me and I shall feed you. O My servants, all of you are
naked except for those I have clothed, so seek clothing
of Me and I shall clothe you. O My servants, you sin by
night and by day, and I forgive all sins, so seek forgive-
ness of Me and I shall forgive you. O My servants, you
will not attain harming Me so as to harm Me, and will not
attain benefitting Me so as to benefit Me. O My servants,
were the first of you and the last of you, the human of
you and the jinn of you to be as pious as the most pious
heart of any one man of you, that would not increase My
kingdom in anything. O My servants, were the first of you
and the last of you, the human of you and the jinn of you
to be as wicked as the most wicked heart of any one
man of you, that would not decrease My kingdom in any-
thing. O My servants, were the first of you and the last of
you, the human of you and the jinn of you to rise up in
one place and make a request of Me, and were I to give
everyone what he requested, that would not decrease
what I have, any more that a needle decreases the sea if
put into it. O My servants, it is but your deeds that I
reckon up for you and then recompense you for, so let
him who finds good, praise Allah, and let him who finds
other than that, blame no one but himself.

148
Hadith Qudsi

When Allah created Paradise and Hell-fire, He sent

Gabriel to Paradise, saying: Look at it and at what I
have prepared therein for its inhabitants. The Prophet
(pbuh) said: So he came to it and looked at it and at
what Allah had prepared therein for its inhabitants. The
Prophet (pbuh) said: So he returned to Him and said:
By your glory, who hears of it would love entering it. So
He ordered that it be encompassed by forms of hard-
ship, and He said: Return to it and look at what I have
prepared therein for its inhabitants. The Prophet
(pbuh) said: So he returned to it and found that it was
encompassed by forms of hardship (1). Then he re-
turned to Him and said: By Your glory, I fear that no
one will enter it. He said: Go to Hell-fire and look at it
and what I have prepared therein for its inhabitants,
and he found that it was in layers, one above the other.
Then he returned to Him and said: By Your glory, no
one who hears of it will enter it. So He ordered that it
be encompassed by lusts. Then He said: Return to it.
And he returned to it and said: By Your glory, I am
frightened that no one will escape from entering it.

149
Hadith Qudsi

One of the inhabitants of Paradise will seek per-

mission from his Lord for cultivation. Allah will ask
him: What do you wish? He will reply in affirmative
and say: But I like to cultivate (the land). (When
the man is permitted) he will soon sow the seeds.
The plants will grow up, get ripe and be ready for
harvesting. Then the yield will develop into conglo-
bation like huge mountains then Allah will say: O
son of Adam! Nothing can satisfy you.

150
Hadith Qudsi

The Prophet (saws) said: Every deed of a

day is sealed up. When a believer falls ill,
the angels say: O our Lord! Your slave so-
and-so has fallen ill. The Lord says: Note
down to his credit the same deeds, he
was doing before (his) illness, until he
heals up or dies.

151
Hadith Qudsi

Allah said: My love is established for those who

love one another for My sake; and My love is estab-
lished for those who spend money for My sake; and
My love is established for those who visit one an-
other for My sake. (In fact) those who love one an-
other for the sake of Allah will be (seated) on pul-
pits of light in the shade of Allah's Throne on a day
when there is no shade but His shade.

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Hadith Qudsi

Allah the Exalted said: I have nothing to give but

Paradise as a reward to My believer-slave who, i f !
cause his son or brother to die,he bears it patiently
for My reward.

153
Hadith Qudsi

The Messenger of Allah (saws) said: The

first thing created by Allah was the pen.
He said to it: Write. It said: O Lord! What
should I write? Allah said: Write down the
destiny of every thing until the Final Hour

154
Hadith Qudsi

The Prophet (saws) said: If any Muslim

dies and four of his closest neighbors
witness that he was pious, Allah says: I
approve what you know about him, and
forgive him (what you do not know).

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Hot To Draw the 12 Phases of The Moon Pt.4

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Hadith Qudsi

Somebody came to the Prophet and asked him:

What are the worst places? The Prophet answered:
I do not know. Then Gabriel came to the Prophet
and was asked by the Prophet what are the worst
places? Gabriel said: I do not know, but I will ask
my Lord. Gabriel left and was away as much as Al-
lah wished, then came to the Prophet and said: O
Muhammad, you asked me what are the worst
places, and once I did not know I asked Allah and
He said: (These are) the markets.

157
Hadith Qudsi

When this verse was revealed: "Whether you disclose

what is in your minds or conceal it, Allah will call you
to account according to it". It caused anxiety to the
Companions as had never been before. Then Allah's
Messenger observed: Say : “We have heard and
obeyed and submitted (to the Lord!)”.

Allah (then) instilled Faith in their hearts and further

revealed this verse: "Allah burdens not a soul beyond
its capacity. It will get every good that it earns and it
will suffer every ill that it commits. Our Lord! Call us
not to account if we forget or make a mistake".

(When they repeated the verse in prayer) Allah re-

plied: I have done (so). They further said: Our Lord!
Lay not upon us a burden as your did lay on those
before us. Allah said: I have done so. The Compan-
ions further said: And pardon us, have Mercy on
us.You are our Protector. The Lord said: (it is) Done.

158
Hadith Qudsi

Allah said: Every good deed performed by the son of

Adam is a credit for him but fasting is exclusively Mine
and I (alone) give reward for it. Fasting is a shield
against sins. Therefore, when any of you is fasting he
should neither indulge in obscene language nor raise
(his) voice. If anyone abuses him or quarrels with him,
he should say: I am fasting. By Him in Whose Hand is
Muhammad's soul! The smell coming out of the mouth
of a person fasting is more pleasant to Allah than the
smell of musk. And he who fasts has two occasions of
joy. One is when he breaks the fast, and the second is
when he meets his Lord.

159
Hadith Qudsi

“Allah says, Great and Glorious is He,

‘My mercy outstrips my wrath.’”

160
Hadith

The Prophet (saws) said “Allah is not merci-

ful to one who is not merciful to people.”

161
Islamic Architecture: The Perfect Home

162
Hadith

The Messenger of Allah said ““If the believer knew

the punishment of Allah, he would never feel as-
sured of His Garden, and if the unbeliever knew the
mercy of Allah, he would never despair of His Gar-
den.”

163
Hadith

The Messenger of Allah (saws) said “No man shall

enter the Garden so long as he has a mote’s weight
of pride.” A man said, “Men like to have beautiful
clothes and sandals.” He said, “God is beautiful
and loves beauty. Pride is to disregard the truth and
to scorn people.”

164
Hadith

The Messenger of Allah (saws) said “The best of you

are those with the most virtuous character.”

165
Hadith

The Messenger of Allah (saws) said “None of

you believe until you desire for your brother
what you desire for yourself.”

166
Hadith

The Messenger of Allah (saws) said “Whoever relieves

a believer’s hardship in the world will have a hardship
of the Day of Judgment relieved for him by God. Who-
ever eases a difficulty will be eased in the world and in
the hereafter by God. Whoever covers a Muslim will
be covered by God in the world and in the hereafter.
God helps his slave as long as the slave helps his
brother. Whoever travels a path to acquire knowledge
will have his path to Paradise made easy by God. No
group gathers together in a house of God, reciting the
Book of God and studying it together, without tranquil-
ity descending upon them, mercy enveloping them,
the angels encircling them, and God remembering
them with those around Him. One who is slowed by
his actions will not be quickened by his lineage.”

167
Hadith

The Messenger of Allah (saws) said “God harms

the one who harms, and God torments the one
who torments.”

168
Hadith Qudsi

Allah (swt) will raise the rank of a righteous slave

in Paradise and the slave will say: O Lord! From
where has this come to me? Allah will say: Yes.
This is because of your son who has been ask-
ing forgiveness for you.

169
Hadith Qudsi

Allah Blessed and Most High, said, “My slaves, I

have forbidden tyranny for Myself, and have
made it forbidden among you. So be not tyrants
of one another.”

170
Hadith

The Prophet (saws) said, “By God, he does not be-

lieve; by God, he does not believe; by God, he does
not believe.” It was said, “Who, Messenger of God?”
He said, “One whose neighbor does not feel safe from
his trespasses.”

171
Hadith

The Messenger of Allah (saws) said “May he who

believes in God and the Last Day do no harm to his
neighbor, and may he who believes in God and the
Last Day honor his guest, and may he who believes
in God and the Last Day say what is good or keep
silent.”

172
Hadith

The Messenger of Allah (saws) said “Do not envy one an-
other, nor expose one another, nor be angry with one an-
other, nor be disparate from one an- other, nor let one
sell what belongs to another. Be slaves of God, in brother-
hood. A Muslim is a Muslim’s broth- er. He does not
wrong him, abandon him, or mock him. Piety is here,”
and he pointed to his chest three times, “It is enough evil
for a man to mock his Muslim brother. The blood, prop-
erty, and honor of all Muslims is inviolable by all others.”

173
Hadith Qudsi

Allah’ s Messenger (saws) said: Some angels

come to you in succession by night and some
others come to you by day. they meet together
at the time of Dawn (Fajr) and Afternoon (Asr)
prayers. Then those who passed the night with
you, ascend to heaven. There Allah asks them
though He knows best about them: In what
state did you leave My slaves? The angels re-
ply: When we left them, they were offering
prayers and when we reached them, they
were offering prayers.

174
Say to my friends, when they look upon me, dead Weep-
ing for me and mourning me in sorrow Do not believe that
this corpse you see is myself In the name of Allah, I tell
you, it is not I, I am a spirit, and this is naught but flesh It
was my abode and my garment for a time. I am a treas-
ure, by a talisman kept hid, Fashioned of dust, which
served me as a shrine, I am a pearl, which has left it's
shell deserted, I am a bird, and this body was my cage
Whence I have now floron forth and it is left as a token
Praise to God, who hath now set me free And prepared
for me my place in the highest of the heaven, Until today I
was dead, though alive in your midst. Now I live in truth,
with the grave - clothes discarded. Today I hold converse
with the saints above, With no veil between, I see God
face to face. I look upon the "preserved tablet" and there
in I read Whatever was and is and all that is to be. Let my
house fall in ruins, lay my cage in the ground, Cast away
the talisman, it is a token, no more Lay aside my cloak, it
was but my outer garment. Place them all in the grave, let
them be forgotten, I have passed on my way and you are
left behind Your place of abode was no deweling place
for me. Think not that death is death, nay, it is life, A life
that surpasses all we could dream of here, While in this
world, here we are granted sleep, Death is but sleep,
sleep that shall be prolonged, Be not frightened when
death draweth nigh, It is but the departure for this
blessed home, Think of the mercy and love of your Lord,
Give thanks for His Grace and come without fear. What I
am now, even so shall you be For I know that you are
even as I am The souls of all men come forth from God
The bodies of all are compounded alike Good and evil,
alike it was ours I give you now a message of good cheer
May God's peace and joy for evermore be yours. - Abu
Hamid al Ghazali (Compassed the night he passed
away). 175
Much I have strained to make my soul obey,
But for whose sin I had not gone astray;
When I would be obedient, it was faint
And showed a strange distaste and unrestraint.
I wrestled with my soul as with a foe,
It bidding me to err, I saying no;
We were as ancient enemies at large.
I put on patience, to withstand its charge;
With troops of tempting it came forth to fight -
What patience could withstand such reckless might? -
Which gave it courage when its courage quailed,
And reinforcement when its forces failed.
Now I succeed, now it, in the affray;
Yet, when we meet, it ever wins the day.
I love it well, but it opposes me
As if I held it not in amity;
It is an enemy I cannot hate,
A memory I can ne'er obliterate.
Blindly it swims upon its sinful sea,
Clutching the hems of its iniquity;
I greatly fear, it it doth still rebel,
Its ruin in this life and, after, Hell!
Wherefore, O Lord, bring its repentance near
And wash away its sins in founts of fear.
If Thou, my God, its chastener shoudst be,
O whither shall it look for clemency?
Be Gracious then, and all its sins forgive;
Thou art its Lord, for through Thee it doth live.

Abu Hamid al Ghazali.

176
An Ocean without Shore

I marveled at an Ocean without shore, and at a Shore

that did not have an ocean; And at a Morning Light
without darkness, and at a Night that was without day-
break; And then a Sphere with no locality

known to either fool or learned scholar; And at an azure
Dome raised over the earth, circulating 'round its cen-
ter -- Compulsion; And at a rich Earth without o'er-
arching vault and no specific location, the Secret con-
cealed . . . .I courted a Secret which existence did not
alter; for it was asked of me: "Has Thought enchanted
you?"


-- To which I replied: "I have no power over that; I coun-

sel you: Be patient with it while you live. But, truly, if
Thought becomes established in my mind, the embers
kindle into flame, And everything is given up to fire the
like of which was never seen before!" And it was said to
me: "He does not pluck a flower who calls himself with
courtesy 'Freeborn'."

"He who woos the belle femme in her boudoir, love-
beguiled, will never deem the bridal-price too high!"
I gave her the dower and was given her in marriage

throughout the night until the break of Dawn -- But
other than Myself I did not find. -- Rather, that One
whom I married -- may his affair be known: For added
to the Sun's measure of light are the radiant New Moon
and shining Stars; Like Time, dispraised - though the
Prophet (Blessings on him!) had once declared of your
Lord that He is Time. - Ibn Arabi.

177
Be with those who help your being. 

Don’t sit with indifferent people, whose
breath 

comes cold out of their mouths.

Not these visible forms, your work is
deeper.



A chunk of dirt thrown in the air breaks to
pieces.


If you don’t try to fly,


and so break yourself apart,

you will be broken open by death,

when it’s too late for all you could become.



Leaves get yellow. 

The tree puts out fresh roots

and makes them green.

Why are you so content with a love that
turns you yellow?
 
Rumi.

178
Who is the Real Seeker?

I will not say, O Brother, what the spiritual concert is, 

Until I know who is listening to it.

If he begins his flight from the tower of the

spirit.  

The Angels will not keep up with his soaring.

But if he be a man of error, vanity and play,


The Shaytan will grow more powerful in his brain.

The Rose is torn apart by the morning breeze,


But not the log; for it can only be split by an ax.

The world feeds on music, drunkenness and rivalry.


But what does the blind man see in a mirror?

Sa'di Shirazi

179
My Journey

I withdrew with He whom I love passionately, and

there was no one but us, for if there had been an-
other than me, the retreat would not have been one.

When I imposed on my soul the conditions of her se-

clusion, the souls of the creatures all at once became
her slaves!

But if there were not in her an Other than herself,


my soul would have made a gift of herself to He who
overwhelms her with His gifts.

Ibn Arabi


180
Allah

"The Breath of the All-Merciful has no basis in other

than the All-Merciful...

Its stopping-place is the Yaman of the creatures

and It is neither spirit nor body.

It has no limit to define It yet It is what is (always)

sought, the Sempiternal (al-matlub as-Samad)

For all the creatures are seeking It, though none of

them can possess it

Unique, no one is like It alone in the Perfection of Its

description."

Ibn Arabi.

181
O heart let go of your soul

Until you see the soul maker

Leave behind this deceptive faker

So you reach your real goal.



Unless you pass through here

You will never reach the beyond

Free yourself from worldly bond

Doubtless clear, to you appear.



If it is a sign that you seek

In this path, my dear friend

Yourself you must transcend

And signs to you will speak.

Rumi.

182
True Knowledge

There is no knowledge except that

taken from Allah, for He alone is the
Knower... the prophets, in spite of
their great number and the long peri-
ods of time which separate them,
had no disagreement in knowledge
of Allah, since they took it from Allah.

Ibn Arabi

183
Sometimes in order to help He makes us cry.

Happy the eye that sheds tears for His sake.

Fortunate the heart that burns for His sake.

Laughter always follows tears.

Blessed are those who understand.

Life blossoms wherever water flows.

Where tears are shed divine mercy is shown.

Rumi.

184
Quran

1:1: In the name of God, The Most Gracious,

The Dispenser of Grace:

1:2: All praise is due to God alone, the Sus-

tainer of all the worlds,

1:3:The Most Gracious, the Dispenser of

Grace,

1:4: Lord of the Day of Judgment!

1:5: Thee alone do we worship; and unto

Thee alone do we turn for aid.

1:6: Guide us the straight way.

1:7: The way of those upon whom Thou hast

bestowed Thy blessings, not of those who
have been condemned [by Thee], nor of
those who go astray!

185
Quran

2:1: Alif. Lam. Mim.

2:2: THIS DIVINE WRIT - let there be no doubt

about it, (It) is [meant to be] a guidance for all
the God-conscious.

2:3: Who believe in [the existence of] that which

is beyond the reach of human perception, and
are constant in prayer, and spend on others out
of what We provide for them as sustenance;

2:4: And who believe in that which has been be-

stowed from on high upon thee, [O Prophet,] as
well as in that which was bestowed before thy
time: for it is they who in their innermost are cer-
tain of the life to come!

2:5: It is they who follow the guidance [which

comes from their Sustainer; and it is they, they
who' shall attain to a happy state!

186
Quran

14:1 Alif Lam Ra This is a Scripture which We

have sent down to you [Prophet] so that, with
their Lord’s permission, you may bring people
from the depths of darkness into light, to the
path of the Almighty, the Praiseworthy One,

14:2 God, to whom everything in the heavens

and earth belongs. How terrible will be the tor-
ment of those who ignore [Him],

14:3 those who prefer the life of this world over

the life to come, who turn others from God’s
way, trying to make it crooked: such people
have gone far astray.

14:4 We have never sent a messenger who did

not use his own people’s language to make
things clear for them. But still God leaves who-
ever He will to stray, and guides whoever He
will: He is the Almighty, the All Wise.

187
Quran

15:1 Alif Lam Ra These are the verses of the

Scripture, a Quran that makes things clear.

15:2 The disbelievers may well come to wish

they had submitted to God,

15:3 so [Prophet] leave them to eat and enjoy

themselves. Let [false] hopes distract them:
they will come to know.

15:4 Never have We destroyed a community

that did not have a set time;

15:5 no community can bring its time forward,

nor delay it.

188
Quran

20:1 Ta Haa

20:2 It was not to distress you [Prophet] that We sent

down the Qur’an to you,

20:3 but as a reminder for those who hold God in

awe,

20:4 a revelation from the One who created the earth

and the high heaven,

20:5 the Lord of Mercy, established on the throne.

20:6 Everything in the heavens and on earth, every-

thing between them, everything beneath the soil, be-
longs to Him.

20:7 Whatever you may say aloud, He knows what

you keep secret and what is even more hidden.

20:8 Allah––there is no god but Him––the most excel-

lent names belong to Him.

189
Quran

66:11: And Allah citeth an example for those who

believe: the wife of Pharaoh when she said: My
Lord! Build for me a home with thee in the Garden,
and deliver me from Pharaoh and his work, and de-
liver me from evil-doing folk;

66:12: And Mary, daughter of 'Imran, whose body

was chaste, therefor We breathed therein something
of Our Spirit. And she put faith in the words of her
Lord and His scriptures, and was of the obedient.

190
Quran

67:1 Blessed is He in Whose hand is the Sover-

eignty, and, He is Able to do all things.

67:2 Who hath created life and death that He may

try you which of you is best in conduct; and He is
the Mighty, the Forgiving,

67:3 Who hath created seven heavens in harmony.

Thou (Muhammad) canst see no fault in the Benefi-
cent One's creation; then look again: Canst thou
see any rifts?

67:4 Then look again and yet again, thy sight will
return unto thee weakened and made dim.

191
Quran

103:1 By (the Token of) Time (through the ages),

103:2 Verily Man is in loss,

103:3 Except such as have Faith, and do righteous

deeds, and (join together) in the mutual teaching of
Truth, and of Patience and Constancy.

192
193
Inside cover of the Holy
Kaabah, 1606 from the
Ottoman period, Makkah,
Hejaz (Left). Kiswa
(Cover of the Kaaba)
from an unknown period
(Right).

194
 ‫ ياحنان يامنان حنانا‬.
‫من لدنك وزكوة‬
.
Allah the Almighty selected us from His Creation and selected for
us our followers who assist us. They are pleased when we are
pleased and are sorrowful in our sorrows. They give up their lives
and property for our cause. Therefore they are ours and will be
with us in Paradise.

Ali (r.a)

195
 ‫‪Quran‬‬
‫ُ ۡو َرةُ الفَاتِحَ ة
‬
‫ِسم ِ ٱهللِ ٱلرَّحۡ مَ ـٰنِ ٱلرَّحِ يم ِ )‪
 (١‬‬
‫ۡ‬
‫ني )‪
(٧‬‬
‫ٱلضآ ِّل َ‬
‫ۡضوبِ َع َليۡ ِه ۡم و ََال َّ‬
‫ط ٱ َّلذِي َن أَنۡعَمۡ تَ َع َليۡ ِه ۡم َغيۡ ِر ٱملۡ َغ ُ‬
‫صرَٲ َ‬
‫ط ٱملۡ ُۡستَقِي َم )‪ِ (٦‬‬
‫ٱلصرَٲ َ‬
‫ني )‪ (٥‬ٱ ۡه ِدنَا ِّ‬
‫َست َعِ ُ‬
‫َّاك ن ۡ‬
‫َّاك نَ ۡعبُ ُد َو إِي َ‬
‫ني )‪ (٢‬ٱلرَّحۡ مَ ـٰنِ ٱلرَّحِ يم ِ )‪َ (٣‬مـٰلِكِ يَ ۡوم ِ ٱلدِّينِ )‪ (٤‬إِي َ‬
‫لۡحَ مۡ ُد هللَِِّ رَبِّ ٱ ۡل َعـٰ َل ِم َ‬

‫ُ ۡو َرةُ البَ َق َرة
‬

‫ِسم ِ ٱهللِ ٱلرَّحۡ مَ ـٰنِ ٱلرَّحِ يم ِ
‬
‫ۡ‬
‫ِسمۡ عِ ِه ۡم‬ ‫َّش ۡوا ْ فِي ِه َو إِذَآ أَظۡ َل َم َع َليۡہِ ۡم قَامُوا ْ‌ۚ َو َل ۡو َ‬
‫شآ َء ٱهللَُّ َلذَهَبَ ب َ‬ ‫ۡصـٰ َر ُه ۡ‌ۖم ُكلَّمَ آ أ ََضآ َء َلهُم م َ‬
‫خطَفُ أَب َ‬
‫طُ بِٱ ۡل َكـٰ ِفرِي َن )‪ (١٩‬يَكَا ُد ٱ ۡلبَرۡقُ يَ ۡ‬ ‫ٱلصوَٲ ِع ِق حَ ذَ َر ٱملۡ َو ِ‌ۚ‬
‫ۡت وَٱهللَُّ مُحِ ي ۢ‬ ‫ت َو َر ۡع ۬دٌ َوبَ ۡر ٌ۬ق يَجۡ َعلُو َن أ ََصـٰ ِب َع ُه ۡم ِفىٓ ءَاذَا ِنہِم ِّم َن َّ‬‫ٱلسمَ آ ِء فِي ِه ظُلُمَ ـٰ ٌ۬‬
‫ِّب ِّم َن َّ‬
‫َصي ٍ۬‬
‫جعُو َن )‪ (١٨‬أ َ ۡو ك َ‬
‫ص ۢمُّ بُ ۡك ٌم عُمۡ ىٌ۬ فَ ُه ۡم َاليَ ۡر ِ‬
‫ۡصرُو َن )‪ُ (١٧‬‬
‫ٰت َّاليُب ِ‬
‫ٱست َ ۡو َق َد نَارً۬ا فَلَمَّ آ أ ََضآءَتۡ مَا حَ ۡو َلهُ‪ ‬ۥ ذَهَبَ ٱهللَُّ ِبن ُو ِر ِه ۡم َوتَ َر َك ُه ۡم فِى ظُلُمَ ـ ٍ۬‬
‫ٱلض َلـٰ َل َة بِٱ ۡل ُهد َٰى فَمَ ا َربِحَ ت تِّجَ ـٰ َرتُ ُه ۡم َومَا كَانُوا ْ ُم ۡهتَدِي َن )‪َ (١٦‬مث َ ُل ُه ۡم كَمَ ث َ ِل ٱ َّلذِى ۡ‬
‫ٱشت َ َر ُوا ْ َّ‬
‫َستَہۡ ِزئ ُ ِبہِ ۡم َويَمُ ُّد ُه ۡم فِى طُ ۡغيَـٰ ِن ِه ۡم يَعۡمَ هُو َن )‪ (١٥‬أ ُ ْو َلـٰٓٮٕ َِك ٱ َّلذِي َن ۡ‬
‫ُستَہۡ ِزءُو َن )‪ (١٤‬ٱهللَُّ ي ۡ‬
‫شيَـٰطِي ِن ِه ۡم قَا ُل ٓوا ْ إِنَّا َم َع ُك ۡم إِنَّمَ ا نَحۡ ُن م ۡ‬
‫خ َل ۡوا ْ إِ َلىٰ َ‬ ‫ٱلسفَهَآ ُ‌ۗء أ ََآلإِنَّ ُه ۡم ُه ُم ُّ‬
‫ٱلسفَهَآ ُء َو َلـٰكِن َّاليَ ۡعلَمُ و َن )‪َ (١٣‬و إِذَا َلقُوا ْ ٱ َّلذِي َن ءَا َمن ُوا ْ قَا ُل ٓوا ْ ءَا َمن َّا َو إِذَا َ‬ ‫َّاسقَا ُل ٓوا ْ أَنُ ۡؤ ِم ُن كَمَ آ ءَا َم َن ُّ‬
‫َش ُعرُو َن )‪َ (١٢‬و إِذَا قِيلَ َل ُه ۡم ءَا ِمن ُوا ْ كَمَ آ ءَا َم َن ٱلن ُ‬
‫ُصلِحُ و َن )‪ (١١‬أ ََآلإِنَّ ُه ۡم ُه ُم ٱملۡ ُفۡسِ دُو َن َو َلـٰكِن َّالي ۡ‬
‫ۡضقَا ُل ٓوا ْ إِنَّمَ ا نَحۡ ُن م ۡ‬ ‫ضًا‌ۖ َو َل ُه ۡم َعذَابٌ أَلِي ۢمُ بِمَ ا كَانُوا ْ يَ ۡك ِذبُو َن )‪َ (١٠‬و إِذَا قِيلَ َل ُه ۡم َالتُفۡسِ دُوا ْ فِى ۡ‬
‫ٱألَر ِ‬ ‫ضٌفَزَا َد ُه ُم ٱهللَُّ َم َر ۬‬
‫َش ُعرُو َن )‪ (٩‬فِى ُقلُو ِبهِم َّم َر ۬‬
‫ُس ُه ۡم َومَا ي ۡ‬
‫خ َدعُو َن إ َِّآلأ َنف َ‬
‫خـٰ ِدعُو َن ٱهللََّ وَٱ َّلذِي َن ءَا َمن ُوا ْ َومَا يَ ۡ‬
‫ني )‪ (٨‬يُ َ‬
‫ٱأل َخِ ِر َومَا هُم بِمُ ۡؤ ِم ِن َ‬ ‫ِشـٰ َوةٌ۬‌ۖ َو َل ُه ۡم َعذَابٌ َعظِي ۬مٌ )‪َ (٧‬و ِم َن ٱلن ِ‬
‫َّاسمَن يَقُولُ ءَا َمن َّا بِٱهللَِّ َوبِٱ ۡليَ ۡوم ِ ۡ‬ ‫سمۡ عِ ِه ۡ‌ۖم َو َع َلىٰٓ أَب َ‬
‫ۡصـٰ ِر ِه ۡم غ َ‬ ‫خت َ َم ٱهللَُّ َع َلىٰ ُقلُو ِب ِه ۡم َو َع َلىٰ َ‬ ‫ِٱأل َخِ َر ِة ُه ۡم يُو ِقن ُو َن )‪ (٤‬أ ُ ْو َلـٰٓٮٕ َِك َع َلىٰ ُهدً۬ى مِّن َّربِّ ِه ۡ‌ۖم َوأ ُ ْو َلـٰٓٮٕ َِك ُه ُم ٱملۡ ُفۡلِحُ و َن )‪ (٥‬إِ َّن ٱ َّلذِي َن َكفَرُوا ْ َ‬
‫سوَآ ٌء َع َليۡ ِه ۡم َءأ َنذَ ۡرتَ ُه ۡم أ َ ۡم َل ۡم تُن ِذ ۡر ُه ۡم َاليُ ۡؤ ِمن ُو َن )‪َ (٦‬‬ ‫ٱلص َل ٰوةَ َومِمَّ ا َرزَ ۡقنَـٰ ُه ۡم يُن ِفقُو َن )‪ (٣‬وَٱ َّلذِي َن يُ ۡؤ ِمن ُو َن بِمَ آ أ ُنزِلَ إِ َلي َۡك َومَآ أ ُنزِلَ مِن َقبۡل َِك َوب ۡ‬ ‫ۡب فِي ِ‌ۛه ُهدً۬ى ِّللۡمُ ت َّ ِق َ‬
‫ني )‪ (٢‬ٱ َّلذِي َن يُ ۡؤ ِمن ُو َن بِٱ ۡل َغيۡبِ َويُقِيمُ و َن َّ‬ ‫ا ٓل ٓم )‪ (١‬ذَٲل َِك ٱ ۡلڪِتَـٰبُ َال َري َ‌ۛ‬
‫َضہُ ۡم َعلَى ٱملۡ َ َلـٰٓٮِٕ َك ِة فَقَالَ أَنۢ ِبـُٔونِى ِبأ َۡسمَ آ ِء‬ ‫ِّسل َ‌َۖك قَالَ إِنِّىٓ أ َ ۡع َل ُم مَا َالتَ ۡعلَمُ و َن )‪َ (٣٠‬و َع َّل َم ءَا َد َم ۡ‬
‫ٱأل َۡسمَ آ َء ُك َّلهَا ثُ َّم َعر َ‬ ‫ُسبِّحُ بِحَ مۡ د َِك َونُ َقد ُ‬ ‫خلِيفَ ۬‌ۖةً قَا ُل ٓوا ْ أَتَجۡ عَلُ فِيہَا مَن يُفۡسِ ُد فِيہَا َوي ۡ‬
‫َسف ُِك ٱل ِّدمَآ َء َونَحۡ ُن ن َ‬ ‫ۡض َ‬
‫ٱألَر ِ‬
‫شىۡ ٍء َعلِي ۬مٌ )‪َ (٢٩‬و إِذۡ قَالَ َرب َُّك لِلۡمَ َلـٰٓٮِٕ َك ِة إِنِّى جَ ا ِع ٌ۬ل فِى ۡ‬ ‫سمَ ـٰو ٍ۬‌ۚ‬
‫َٲت َو ُه َو ِبكُلِّ َ‬ ‫سبۡعَ َ‬
‫َس َّوٮٰ ُه َّن َ‬
‫ٱلسمَ آ ِء ف َ‬
‫ٱست َ َو ٓىٰ إِلَى َّ‬
‫ۡضجَ مِيعً۬ا ثُ َّم ۡ‬
‫ٱألَر ِ‬ ‫خـٰسِ رُو َن )‪َ (٢٧‬كيۡفَ تَ ۡكفُرُو َن بِٱهللَِّ َوڪُنت ُ ۡم أ َ ۡموَٲتً۬ا فَأ َحۡ يَـٰڪُ ۡ‌ۖم ثُ َّم يُمِيت ُ ُك ۡم ثُ َّم يُحۡ يِي ُك ۡم ثُ َّم إِ َليۡ ِه تُرۡجَ عُو َن )‪ُ (٢٨‬ه َو ٱ َّلذِى َ‬
‫خلَقَ َلكُم مَّا فِى ۡ‬ ‫ٱألَر ِ‌ۚ‬
‫ۡضأ ُ ْو َلـٰٓٮٕ َِك ُه ُم ٱ ۡل َ‬ ‫ُوصلَ َويُفۡسِ دُو َن فِى ۡ‬
‫ُضو َن َع ۡه َد ٱهللَِّ ِم ۢن بَ ۡع ِد مِيثَـٰ ِقهِۦ َويَ ۡقطَعُو َن مَآ أ َ َم َر ٱهللَُّ ِب ِهۦۤ أ َن ي َ‬
‫ني )‪ (٢٦‬ٱ َّلذِي َن يَنق ُ‬ ‫ُضلُّ ِبهِۦ ڪَثِيرً۬ا َويَ ۡهدِى ِبهِۦ َكثِي ۬رًا‌ۚ َومَا ي ِ‬
‫ُضلُّ ِب ِهۦۤ إ َِّالٱ ۡلفَـٰسِ ِق َ‬ ‫ُوض ۬ةً فَمَ ا فَ ۡو َق َها‌ۚ فَأَمَّا ٱ َّلذِي َن ءَا َمن ُوا ْ فَيَ ۡعلَمُ و َن أَنَّ ُه ٱلۡحَ قُّ مِن َّربِّ ِه ۡ‌ۖم َوأَمَّا ٱ َّلذِي َن ڪَفَرُوا ْ فَيَقُولُو َن مَاذَآ أَرَا َد ٱهللَُّ ِب َهـٰذَا َمثَالً۬‌ۘ ي ِ‬
‫َضرِبَ َمثَالً۬ مَّا بَع َ‬
‫َست َحۡ ىِۦۤ أ َن ي ۡ‬ ‫ٱألَنۡ َهـٰ ُ‌ۖر ڪُلَّمَ ا ُر ِزقُوا ْ ِمنۡہَا مِن ثَمَ َر ٍة۬ ِّرزۡ ۬قًا‌ۙ قَالُوا ْ َهـٰذَا ٱ َّلذِى ُر ِز ۡقن َا مِن َقب ُ‌ۖۡل َوأُتُوا ْ ِبهِۦ ُمت ََشـٰ ِب ۬هًا‌ۖ َو َل ُه ۡم فِيهَآ أَزۡوَٲ ۬جٌ ُّمطَ َّه َرةٌ۬‌ۖ َو ُه ۡم فِيهَا َ‬
‫خـٰلِدُو َن )‪ ۞ (٢٥‬إِ َّن ٱهللََّ َالي ۡ‬ ‫ٰت تَجۡ رِى مِن تَحۡ ِتهَا ۡ‬
‫ٱلصـٰلِحَ ـٰتِ أ َ َّن َل ُه ۡم جَ نَّـ ٍ۬‬ ‫َّاسوَٱلۡحِ جَ ا َرةُ‌ۖ أ ُ ِعدَّتۡ لِ ۡل َكـٰ ِفرِي َن )‪َ (٢٤‬وب ِّ‬
‫َش ِر ٱ َّلذِي َن ءَا َمن ُوا ْ َو َع ِملُوا ْ َّ‬ ‫ني )‪ (٢٣‬فَإِن َّل ۡم تَفۡ َعلُوا ْ َولَن تَفۡ َعلُوا ْ فَٱتَّقُوا ْ ٱلن َّا َر ٱ َّلتِى َوقُو ُدهَا ٱلن ُ‬
‫صـٰ ِد ِق َ‬
‫ش َهدَآ َءكُم مِّن دُونِ ٱهللَِّ إِن كُنت ُ ۡم َ‬
‫ِسو َر ٍة۬ مِّن ِّمثۡلِهِۦ وَٱ ۡدعُوا ْ ُ‬ ‫خ َر َج ِبهِۦ ِم َن ٱلث َّمَ رَٲتِ ِرزۡقً۬ا َّل ُك ۡ‌ۖم ف ََالتَجۡ َعلُوا ْ هللَِِّ أ َندَادً۬ا َوأ َنت ُ ۡم تَ ۡعلَمُ و َن )‪َ (٢٢‬و إِن ڪُنت ُ ۡم فِى َري ٍ۬‬
‫ۡب مِّمَّ ا نَزَّ ۡلن َا َع َلىٰ َعبۡ ِدنَا فَأۡتُوا ْ ب ُ‬ ‫ٱلسمَ آ ِء مَآ ۬ءً فَأ َ ۡ‬
‫َٱلسمَ آ َء ِبن َآ ۬ءً َوأ َنزَلَ ِم َن َّ‬
‫شًا و َّ‬
‫ۡض ِف َر ۬‬
‫ٱألَر َ‬
‫خ َل َق ُك ۡم وَٱ َّلذِي َن مِن َقبۡلِ ُك ۡم َل َع َّل ُك ۡم تَتَّقُو َن )‪ (٢١‬ٱ َّلذِى جَ عَلَ َل ُك ُم ۡ‬
‫َّاسٱ ۡعبُدُوا ْ َربَّ ُك ُم ٱ َّلذِى َ‬ ‫ۡصـٰ ِر ِه ۡ‌ۚم إِ َّن ٱهللََّ َع َلىٰ كُلِّ َ‬
‫شىۡ ٍ ۬ء َقدِي ۬رٌ )‪ (٢٠‬يَـٰٓأَيُّہَا ٱلن ُ‬ ‫َوأَب َ‬
‫ۡسعَن‬
‫ني )‪ (٤٧‬وَٱتَّقُوا ْ يَ ۡومً۬ا َّالتَجۡ زِى نَف ٌ‬
‫َض ۡلت ُ ُك ۡم َعلَى ٱ ۡل َعـٰ َل ِم َ‬
‫ِس َرٲٓءِيلَ ٱذۡ ُكرُوا ْ ِنعۡمَ ِتىَ ٱ َّل ِتىٓ أَنۡعَمۡ تُ َع َليۡ ُك ۡم َوأَنِّى ف َّ‬
‫جعُو َن )‪ (٤٦‬يَـٰبَ ِنىٓ إ ۡ‬
‫ني )‪ (٤٥‬ٱ َّلذِي َن يَظُن ُّو َن أَنَّہُم ُّم َلـٰقُوا ْ َربِّہِ ۡم َوأَنَّ ُه ۡم إِ َليۡ ِه رَٲ ِ‬ ‫َٱلص َل ٰو ِ‌ۚة َو إِنَّہَا َل َكبِي َرةٌ إ َِّال َعلَى ٱ ۡل َ‬
‫خـٰشِ عِ َ‬ ‫ِٱلصبۡ ِر و َّ‬
‫َٱست َعِ ين ُوا ْ ب َّ‬ ‫ُس ُك ۡم َوأ َنت ُ ۡم تَتۡلُو َن ٱ ۡل ِكتَـ َ‌ۚ‬
‫ٰب أَف ََالتَ ۡع ِقلُو َن )‪ (٤٤‬و ۡ‬ ‫َنس ۡو َن أ َنف َ‬
‫َّاسبِٱ ۡل ِب ِّر َوت َ‬
‫ني )‪ ۞ (٤٣‬أَتَأ ۡ ُمرُو َن ٱلن َ‬
‫ٱلص َل ٰوةَ َوءَاتُوا ْ ٱلزَّ َك ٰوةَ وَٱ ۡر َكعُوا ْ َمعَ ٱلرَّٲكِعِ َ‬
‫ط ِل َوتَ ۡكت ُمُ وا ْ ٱلۡحَ قَّ َوأ َنت ُ ۡم تَ ۡعلَمُ و َن )‪َ (٤٢‬وأَقِيمُ وا ْ َّ‬
‫ِسوا ْ ٱلۡحَ قَّ بِٱ ۡلبَـٰ ِ‬ ‫ُص ِّدقً۬ا ملِّ َا َم َع ُك ۡم و ََالتَكُونُ ٓوا ْ أَوَّلَ كَا ِف ۭرِ ِب ِهۦ‌ۖ و ََالت ۡ‬
‫َشتَرُوا ْ ِبـَٔايَـٰتِى ثَمَ نً ۬ا َقلِيالً۬ َو إِيَّـٰىَ فَٱتَّقُونِ )‪ (٤١‬و ََالتَ ۡلب ُ‬ ‫ِس َرٲٓءِيلَ ٱذۡ ُكرُوا ْ ِنعۡمَ ِتىَ ٱ َّل ِتىٓ أَنۡعَمۡ تُ َع َليۡ ُك ۡم َوأ َ ۡوفُوا ْ ِب َعہۡد ِٓى أ ُوفِ ِب َع ۡه ِد ُك ۡم َو إِيَّـٰىَ فَٱ ۡر َهبُونِ )‪َ (٤٠‬وءَا ِمن ُوا ْ بِمَ آ أ َنزَلۡتُ م َ‬ ‫خوۡفٌ َع َليۡہِ ۡم و ََال ُه ۡم يَحۡ زَنُو َن )‪ (٣٨‬وَٱ َّلذِي َن َكفَرُوا ْ َو َكذَّبُوا ْ ِبـَٔايَـٰ ِتن َآ أ ُ ْو َلـٰٓٮٕ َِك أ َۡصحَ ـٰبُ ٱلن َّا ِ‌ۖر ُه ۡم فِيہَا َ‬
‫خـٰلِدُو َن )‪ (٣٩‬يَـٰبَ ِنىٓ إ ۡ‬ ‫ٰت فَت َابَ َع َليۡ ِ‌ۚه إِنَّهُ‪ ‬ۥ ُه َو ٱلتَّوَّابُ ٱلرَّحِ ي ُم )‪ُ (٣٧‬ق ۡلن َا ٱ ۡه ِبطُوا ْ ِمنۡہَا جَ مِي ۬عًا‌ۖ فَ ِإمَّا يَأ ۡ ِتيَنَّكُم ِّمن ِّى ُهدً۬ى فَمَ ن تَ ِبعَ ُهد َ‬
‫َاى ف ََال َ‬ ‫نيٍ )‪ (٣٦‬فَت َ َل َّقىٰٓ ءَا َد ُم مِن َّربِّهِۦ َكلِمَ ـ ٍ۬‬
‫ُست َ َق ۬رٌّ َو َمتَـٰعٌ إِ َلىٰ حِ ۬‬
‫ۡضم ۡ‬ ‫ۡض َع ُد ۬‌ۖوٌّ َو َل ُك ۡم فِى ۡ‬
‫ٱألَر ِ‬ ‫خرَجَ هُمَ ا مِمَّ ا كَانَا فِي ِ‌ۖه َو ُق ۡلن َا ٱ ۡه ِبطُوا ْ بَع ُ‬
‫ۡض ُك ۡم لِبَع ٍ‬ ‫ٱلشيۡطَـٰ ُن َعنۡہَا فَأ َ ۡ‬
‫ني )‪ (٣٥‬فَأَزَ َّلهُمَ ا َّ‬
‫ٱلشجَ َرةَ فَتَكُونَا ِم َن ٱلظَّـٰلِ ِم َ‬
‫ث شِ ئۡت ُمَ ا و ََالتَ ۡق َربَا َهـٰ ِذ ِه َّ‬
‫ٱس ُك ۡن أ َنتَ َوزَوۡجُ َك ٱلۡجَ ن َّ َة َوك َُال ِمنۡهَا َر َغدًا حَ يۡ ُ‬
‫َٱست َ ۡكبَ َر َوكَا َن ِم َن ٱ ۡل َكـٰ ِفرِي َن )‪َ (٣٤‬و ُق ۡلن َا يَـٰٓـَٔا َد ُم ۡ‬
‫ِيسأَبَىٰ و ۡ‬
‫َسجَ ُد ٓوا ْ إ َِّآلإِبۡل َ‬
‫ٱسجُ دُوا ْ ألِ َ َد َم ف َ‬
‫ۡض َوأ َ ۡع َل ُم مَا تُبۡدُو َن َومَا كُنت ُ ۡم تَ ۡكت ُمُ و َن )‪َ (٣٣‬و إِذۡ ُق ۡلن َا لِلۡمَ َلـٰٓٮِٕ َك ِة ۡ‬
‫َٱألَر ِ‬ ‫سبۡحَ ـٰن ََك َال ِع ۡل َم َلن َآ إ َِّالمَا َعلَّمۡ تَنَآ‌ۖ إِن ََّك أ َنتَ ٱ ۡل َعلِي ُم ٱلۡحَ كِي ُم )‪ (٣٢‬قَالَ يَـٰٓـَٔا َد ُم أَنۢ ِبئۡهُم ِبأ َۡسمَ آٮِٕہِ ۡ‌ۖم فَلَمَّ آ أَنۢبَأَهُم ِبأ َۡسمَ آٮِٕہِ ۡم قَالَ أ َ َل ۡم أَقُل َّل ُك ۡم إِنِّىٓ أ َ ۡع َل ُم َغيۡبَ َّ‬
‫ٱلسمَ ـٰوَٲتِ و ۡ‬ ‫ني )‪ (٣١‬قَالُوا ْ ُ‬
‫صـٰ ِد ِق َ‬
‫َهـٰٓؤ َُآل ِء إِن كُنت ُ ۡم َ‬
‫َصلِ َها‌ۖ قَالَ‬
‫ۡض ِم ۢن بَ ۡقلِهَا َو ِقث َّآٮِٕهَا َوفُو ِمهَا َو َعدَسِ ہَا َوب َ‬
‫ٱألَر ُ‬
‫خ ِر ۡج َلن َا مِمَّ ا تُنۢبِتُ ۡ‬
‫ع َلن َا َرب ََّك يُ ۡ‬
‫َّص ِب َر َع َلىٰ طَعَا ٍ۬م وَٲحِ ٍ۬د فَٱ ۡد ُ‬
‫وسىٰ لَن ن ۡ‬
‫ۡض ُمفۡسِ دِي َن )‪َ (٦٠‬و إِذۡ ُق ۡلت ُ ۡم يَـٰمُ َ‬
‫ٱألَر ِ‬ ‫َّش َربَ ُه ۡ‌ۖم ڪُلُوا ْ و ۡ‬
‫َٱش َربُوا ْ مِن ِّرزۡ ِق ٱهللَِّ و ََالتَ ۡعث َ ۡوا ْ فِى ۡ‬ ‫َش َرةَ َعيۡنً۬ا‌ۖ َق ۡد َعلِ َم ڪُلُّ أُن ۬ ٍ‬
‫َاسم ۡ‬ ‫اك ٱلۡحَ جَ َ‌ۖر فَٱنفَجَ رَتۡ ِمن ۡ ُه ٱثۡنَت َا ع ۡ‬
‫َص َ‬
‫ٱضرِب بِّع َ‬
‫ُوسىٰ لِ َق ۡو ِمهِۦ فَ ُق ۡلن َا ۡ‬
‫ٱست َۡس َقىٰ م َ‬
‫ۡسقُو َن )‪َ ۞ (٥٩‬و إِ ِذ ۡ‬
‫ٱلسمَ آ ِء بِمَ ا كَانُوا ْ يَف ُ‬
‫ني )‪ (٥٨‬فَبَدَّلَ ٱ َّلذِي َن ظَلَمُ وا ْ َق ۡوالً َغيۡ َر ٱ َّلذِى قِيلَ َل ُه ۡم فَأ َنزَ ۡلن َا َعلَى ٱ َّلذِي َن ظَلَمُ وا ْ رِجۡ زً۬ا ِّم َن َّ‬ ‫خطَـٰيَـٰ ُك ۡ‌ۚم و َ‬
‫َسنَزِي ُد ٱملۡ ُحۡ سِ ِن َ‬ ‫سجَّ دً۬ا َوقُولُوا ْ حِ طَّ ۬ةٌ نَّ ۡغ ِف ۡر َل ُك ۡم َ‬
‫خلُوا ْ ٱ ۡلبَابَ ُ‬
‫ث شِ ئۡت ُ ۡم َر َغدً۬ا وَٱ ۡد ُ‬
‫خلُوا ْ َهـٰ ِذ ِه ٱ ۡل َق ۡريَ َة فَڪُلُوا ْ ِمنۡهَا حَ يۡ ُ‬ ‫َى ُكلُوا ْ مِن طَيِّبَـٰتِ مَا َرزَ ۡقنَـٰ ُك ۡ‌ۖم َومَا ظَلَمُ ونَا َو َلـٰكِن كَانُ ٓوا ْ أ َنف َ‬
‫ُس ُه ۡم يَظۡلِمُ و َن )‪َ (٥٧‬و إِذۡ ُق ۡلن َا ٱ ۡد ُ‬ ‫َٱلس ۡلو ٰ‌ۖ‬
‫َش ُكرُو َن )‪َ (٥٦‬وظَ َّل ۡلن َا َع َليۡڪُ ُم ٱ ۡلغَمَ ا َم َوأ َنزَ ۡلن َا َع َليۡ ُك ُم ٱملۡ َ َّن و َّ‬
‫ٱلصـٰعِ َق ُة َوأ َنت ُ ۡم تَنظُرُو َن )‪ (٥٥‬ثُ َّم بَ َعثۡنَـٰكُم ِّم ۢن بَ ۡع ِد َم ۡو ِت ُك ۡم َل َع َّلڪُ ۡم ت ۡ‬
‫خذَتۡ ُك ُم َّ‬ ‫خيۡ ۬رٌ َّل ُك ۡم عِن َد بَا ِرٮِٕ ُك ۡم فَت َابَ َع َليۡ ُك ۡ‌ۚم إِنَّهُ‪ ‬ۥ ُه َو ٱلتَّوَّابُ ٱلرَّحِ ي ُم )‪َ (٥٤‬و إِذۡ ُق ۡلت ُ ۡم يَـٰمُ َ‬
‫وسىٰ لَن نُّ ۡؤ ِم َن ل ََك حَ تَّىٰ نَرَى ٱهللََّ جَ ۡه َرةً۬ فَأ َ َ‬ ‫ُس ُك ۡم ذَٲلِ ُك ۡم َ‬
‫ُسڪُم بِٱتِّخَا ِذ ُك ُم ٱلۡعِ جۡ لَ فَت ُوبُ ٓوا ْ إِ َلىٰ بَا ِرٮِٕ ُك ۡم فَٱ ۡقت ُ ُل ٓوا ْ أ َنف َ‬
‫ُوسىٰ لِ َق ۡو ِمهِۦ يَـٰ َق ۡوم ِ إِنَّ ُك ۡم ظَلَمۡ ت ُ ۡم أ َنف َ‬
‫ُوسى ٱ ۡل ِكتَـٰبَ وَٱ ۡلفُ ۡرقَا َن َل َع َّل ُك ۡم تَہۡتَدُو َن )‪َ (٥٣‬و إِذۡ قَالَ م َ‬
‫َش ُكرُو َن )‪َ (٥٢‬و إِذۡ ءَاتَيۡن َا م َ‬
‫خذۡتُ ُم ٱلۡعِ جۡ لَ ِم ۢن بَ ۡع ِدهِۦ َوأ َنت ُ ۡم ظَـٰلِمُ و َن )‪ (٥١‬ثُ َّم َعفَ ۡونَا عَنكُم ِّم ۢن بَ ۡع ِد ذَٲل َِك َل َع َّل ُك ۡم ت ۡ‬
‫ني َليۡ َل ۬ةً ثُ َّم ٱتَّ َ‬ ‫ِسآ َء ُك ۡ‌ۚم َوفِى ذَٲلِكُم ب ََآل ۬ءٌ مِّن َّربِّ ُك ۡم َعظِي ۬مٌ )‪َ (٤٩‬و إِذۡ فَ َر ۡقن َا ِب ُك ُم ٱ ۡلبَحۡ َر فَأ َنجَ يۡنَـٰڪُ ۡم َوأ َ ۡغ َر ۡقن َآ ءَالَ ِف ۡر َع ۡو َن َوأ َنت ُ ۡم تَنظُرُو َن )‪َ (٥٠‬و إِذۡ وَٲ َع ۡدنَا م َ‬
‫ُوسىٰٓ أ َ ۡربَعِ َ‬ ‫َست َحۡ يُو َن ن َ‬
‫س ٓو َء ٱ ۡل َعذَابِ يُذَبِّحُ و َن أَبۡن َآ َء ُك ۡم َوي ۡ‬
‫َسومُونَ ُك ۡم ُ‬
‫ُنصرُو َن )‪َ (٤٨‬و إِذۡ نَجَّ يۡنَـٰڪُم ِّم ۡن ءَالِ ِف ۡر َع ۡو َن ي ُ‬
‫خذُ ِمنۡہَا َع ۡد ٌ۬ل و ََال ُه ۡم ي َ‬
‫شفَـٰ َع ۬ةٌ و ََاليُ ۡؤ َ‬
‫شيۡـًٔ۬ا و ََاليُ ۡقبَلُ ِمنۡہَا َ‬
‫ۡس َ‬
‫نَّف ۬ ٍ‬
‫ۡضہَا‌ۚ َكذَٲل َِك يُحۡ ىِ ٱهللَُّ ٱملۡ َ ۡوتَىٰ َويُرِيڪُ ۡم ءَايَـٰ ِتهِۦ َل َع َّل ُك ۡم تَ ۡع ِقلُو َن )‪ (٧٣‬ثُ َّم ق َ‬
‫َستۡ ُقلُوبُكُم ِّم ۢن بَ ۡع ِد ذَٲل َِك فَ ِهىَ كَٱلۡحِ جَ ا َر ِة أ َ ۡو أ ََش ُّد‬ ‫ٱض ِربُوهُ ِببَع ِ‬ ‫سًا فَٱدَّٲ َرٲٔۡتُ ۡم فِيہَا‌ۖ وَٱهللَُّ ُم ۡ‬
‫خ ِر ۬جٌ مَّا كُنت ُ ۡم تَ ۡكت ُمُ و َن )‪ (٧٢‬فَ ُق ۡلن َا ۡ‬ ‫جئ ۡتَ بِٱلۡحَ ِّ‌ۚق فَذَبَحُ وهَا َومَا كَادُوا ْ يَفۡ َعلُو َن )‪َ (٧١‬و إِذۡ َقت َ ۡلت ُ ۡم نَفۡ ۬‬
‫ُسلَّمَ ۬ةٌ َّالشِ يَ َة فِي َها‌ۚ قَالُوا ْ ٱ ۡلـَٔـٰ َن ِ‬
‫ثم َ‬
‫َسقِى ٱلۡحَ ۡر َ‬
‫ۡضو ََالت ۡ‬
‫ٱألَر َ‬
‫شآ َء ٱهللَُّ ملَ ُ ۡهتَدُو َن )‪ (٧٠‬قَالَ إِنَّهُ‪ ‬ۥ يَقُولُ إِنَّہَا بَ َق َرةٌ۬ َّالذَلُو ٌ۬ل تُثِي ُر ۡ‬
‫َشـٰبَ َه َع َليۡن َا َو إِنَّآ إِن َ‬
‫ع َلن َا َرب ََّك يُب َِّني َّلن َا مَا ِهىَ إِ َّن ٱ ۡلبَ َق َر ت َ‬
‫ظرِي َن )‪ (٦٩‬قَالُوا ْ ٱ ۡد ُ‬
‫َس ُّر ٱلنَّـٰ ِ‬ ‫ع َلن َا َرب ََّك يُب َِّني َّلن َا مَا َل ۡونُ َها‌ۚ قَالَ إِنَّهُ‪ ‬ۥ يَقُولُ إِنَّہَا بَ َق َرةٌ۬ َ‬
‫صفۡرَآ ُء فَا ِقعٌ۬ َّل ۡونُهَا ت ُ‬ ‫َني ذَٲل َ‌ِۖك فَٱفۡ َعلُوا ْ مَا تُ ۡؤ َمرُو َن )‪ (٦٨‬قَالُوا ْ ٱ ۡد ُ‬ ‫ع َلن َا َرب ََّك يُب َِّني َّلن َا مَا ِهىَ‌ۚ قَالَ إِنَّهُ‪ ‬ۥ يَقُولُ إِنَّہَا بَ َق َرةٌ۬ َّالفَا ِر ۬‬
‫ضٌو ََال ِب ۡك ٌر َعوَا ۢنُ ب ۡ َ‬ ‫ُوسىٰ لِ َق ۡو ِم ِهۦۤ إِ َّن ٱهللََّ يَأ ۡ ُم ُر ُك ۡم أ َن تَذۡبَحُ وا ْ بَ َق َرةً۬‌ۖ قَا ُل ٓوا ْ أَتَت َّخِ ذُنَا ُهزُ ۬وًا‌ۖ قَالَ أَعُوذُ بِٱهللَِّ أ َ ۡن أَكُو َن ِم َن ٱلۡجَ ـٰ ِهلِ َ‬
‫ني )‪ (٦٧‬قَالُوا ْ ٱ ۡد ُ‬ ‫ني )‪َ (٦٦‬و إِذۡ قَالَ م َ‬
‫خ ۡلفَهَا َو َم ۡو ِعظَ ۬ةً ِّللۡمُ ت َّ ِق َ‬
‫َني يَ َديۡہَا َومَا َ‬
‫ني )‪ (٦٥‬فَجَ َع ۡلنَـٰهَا نَ َكـٰالً۬ ملِّ َا ب ۡ َ‬
‫خـٰسِ ـِٔ َ‬
‫ٱلسبۡتِ فَ ُق ۡلن َا َل ُه ۡم كُونُوا ْ ِق َر َدةً َ‬
‫خـٰسِ رِي َن )‪َ (٦٤‬و َل َق ۡد َعلِمۡ ت ُ ُم ٱ َّلذِي َن ٱ ۡعت َ َد ۡوا ْ مِن ُك ۡم فِى َّ‬ ‫خذُوا ْ مَآ ءَاتَيۡنَـٰكُم ِب ُق َّو ٍة۬ وَٱذۡ ُكرُوا ْ مَا فِي ِه َل َع َّل ُك ۡم تَتَّقُو َن )‪ (٦٣‬ثُ َّم تَ َو َّليۡت ُم ِّم ۢن بَ ۡع ِد ذَٲل َ‌ِۖك فَ َلو َۡالف ۡ‬
‫َضلُ ٱهللَِّ َع َليۡ ُك ۡم َورَحۡ مَ تُهُ‪ ‬ۥ َلكُنت ُم ِّم َن ٱ ۡل َ‬ ‫خذۡنَا مِيثَـٰ َق ُك ۡم َو َرفَ ۡعن َا فَ ۡو َق ُك ُم ٱلطُّو َر ُ‬
‫خوۡفٌ َع َليۡہِ ۡم و ََال ُه ۡم يَحۡ زَنُو َن )‪َ (٦٢‬و إِذۡ أ َ َ‬
‫صـٰلِ ً۬حا فَ َل ُه ۡم أ َجۡ ُر ُه ۡم عِن َد َربِّ ِه ۡم و ََال َ‬
‫ٱأل َخِ ِر َو َعمِلَ َ‬
‫ني َم ۡن ءَا َم َن بِٱهللَِّ وَٱ ۡليَ ۡوم ِ ۡ‬
‫َٱلصـٰ ِبـِٔ َ‬
‫َى و َّ‬
‫َّصـٰر ٰ‬ ‫ب ِّم َن ٱهللَِّ‌ۗ ذَٲل َِك ِبأَنَّ ُه ۡم كَانُوا ْ يَ ۡكفُرُو َن ِبـَٔايَـٰتِ ٱهللَِّ َويَ ۡقتُلُو َن ٱلن َّ ِبيِّـۧ َن ِب َغيۡ ِر ٱلۡحَ ِّ‌ۗق ذَٲل َِك بِمَ ا ع َ‬
‫َصوا ْ َّوڪَانُوا ْ يَ ۡعتَدُو َن )‪ (٦١‬إِ َّن ٱ َّلذِي َن ءَا َمن ُوا ْ وَٱ َّلذِي َن هَادُوا ْ وَٱلن َ‬ ‫َض ٍ۬‬ ‫سأ َ ۡلت ُ ۡ‌ۗم و ُ‬
‫َض ِربَتۡ َع َليۡ ِه ُم ٱلذِّ َّل ُة وَٱملۡ َۡسڪَن َ ُة َوبَآءُو ِبغ َ‬ ‫خيۡ ٌ‌ۚر ٱ ۡه ِبطُوا ْ م ۡ‬
‫ِصرً۬ا فَ ِإ َّن َلڪُم مَّا َ‬ ‫َستَبۡ ِدلُو َن ٱ َّلذِى ُه َو أ َ ۡدنَىٰ بِٱ َّلذِى ُه َو َ‬
‫أَت ۡ‬
‫ۡضٱ ۡل ِكتَـٰبِ َوتَ ۡكفُرُو َن ِببَع ۬‌ۚ ٍ‬
‫ۡضفَمَ ا‬ ‫خرَاجُ ُه ۡ‌ۚم أَفَت ُ ۡؤ ِمن ُو َن ِببَع ِ‬
‫َى تُفَـٰدُو ُه ۡم َو ُه َو مُحَ َّر ٌم َع َليۡڪُ ۡم إِ ۡ‬
‫ِٱإلثۡم ِ وَٱ ۡل ُع ۡدوَٲنِ َو إِن يَأۡتُو ُك ۡم أ َُسـٰر ٰ‬
‫خرِجُ و َن فَرِيقً۬ا مِّنكُم مِّن ِديَـٰ ِر ِه ۡم تَظَـٰ َهرُو َن َع َليۡهِم ب ۡ ِ‬
‫ُس ُك ۡم َوتُ ۡ‬
‫َشہَدُو َن )‪ (٨٤‬ثُ َّم أ َنت ُ ۡم َهـٰٓؤ َُآل ِء تَ ۡقتُلُو َن أ َنف َ‬
‫ُسكُم مِّن ِديَـٰ ِر ُك ۡم ثُ َّم أ َ ۡق َر ۡرتُ ۡم َوأ َنت ُ ۡم ت ۡ‬
‫خرِجُ و َن أ َنف َ‬
‫َس ِفكُو َن ِدمَآ َء ُك ۡم و ََالتُ ۡ‬
‫خذۡنَا مِيثَـٰ َق ُك ۡم َالت ۡ‬
‫ِضو َن )‪َ (٨٣‬و إِذۡ أ َ َ‬
‫ٱلص َل ٰوةَ َوءَاتُوا ْ ٱلزَّڪَ ٰوةَ ثُ َّم تَ َو َّليۡت ُ ۡم إ َِّال َقلِيالً۬ مِّنڪُ ۡم َوأ َنت ُم ُّم ۡعر ُ‬
‫سنً ۬ا َوأَقِيمُ وا ْ َّ‬
‫َّاسحُ ۡ‬
‫سانً۬ا َوذِى ٱ ۡل ُق ۡربَىٰ وَٱ ۡليَتَـٰمَ ىٰ وَٱملۡ ََسـٰڪِنيِ َوقُولُوا ْ لِلن ِ‬
‫ِس َرٲٓءِيلَ َالتَ ۡعبُدُو َن إ َِّالٱهللََّ َوبِٱ ۡلوَٲلِ َديۡنِ إِحۡ َ‬
‫خذۡنَا مِيثَـٰقَ بَ ِنىٓ إ ۡ‬ ‫ٱلصـٰلِحَ ـٰتِ أ ُ ْو َلـٰٓٮٕ َِك أ َۡصحَ ـٰبُ ٱلۡجَ ن َّ ِ‌ۖة ُه ۡم فِيہَا َ‬
‫خـٰلِدُو َن )‪َ (٨٢‬و إِذۡ أ َ َ‬ ‫طيٓـَٔتُهُ‪ ‬ۥ فَأ ُ ْو َلـٰٓٮٕ َِك أ َۡصحَ ـٰبُ ٱلن َّا ِ‌ۖر ُه ۡم فِيهَا َ‬
‫خـٰلِدُو َن )‪ (٨١‬وَٱ َّلذِي َن ءَا َمن ُوا ْ َو َع ِملُوا ْ َّ‬ ‫خ ِ‬
‫سيِّئ َ ۬ةً َوأ َحَ ـٰطَتۡ ِبهِۦ َ‬ ‫خلِفَ ٱهللَُّ َع ۡه َدهُ‪ ‬ۥۤ‌ۖ أ َ ۡم تَقُولُو َن َعلَى ٱهللَِّ مَا َالتَ ۡعلَمُ و َن )‪ (٨٠‬بَ َلىٰ مَن ك َ‬
‫َسبَ َ‬ ‫سن َا ٱلن َّا ُر إ َِّآلأَيَّامً۬ا َّم ۡعدُو َدةً۬‌ۚ قُلۡ أَتَّ َ‬
‫خذۡتُ ۡم عِن َد ٱهللَِّ َع ۡهدً۬ا فَلَن يُ ۡ‬ ‫َشتَرُوا ْ ِبهِۦ ثَمَ نً ۬ا َقلِيالً۬‌ۖ فَ َويۡ ٌ۬ل َّلهُم مِّمَّ ا ڪَتَبَتۡ أَيۡدِي ِه ۡم َو َويۡ ٌ۬ل َّلهُم مِّمَّ ا يَكۡسِ بُو َن )‪َ (٧٩‬وقَالُوا ْ لَن تَمَ َّ‬
‫ۡضقَا ُل ٓوا ْ أَتُحَ ِّدثُونَہُم بِمَ ا فَتَحَ ٱهللَُّ َع َليۡ ُك ۡم لِيُحَ آجُّ وكُم ِبهِۦ عِن َد َربِّ ُك ۡ‌ۚم أَف ََالتَ ۡع ِقلُو َن )‪ (٧٦‬أَو ََاليَ ۡعلَمُ و َن أ َ َّن ٱهللََّ يَ ۡع َل ُم مَا يُسِ رُّو َن َومَا يُ ۡعلِن ُو َن )‪َ (٧٧‬و ِمنۡہُ ۡم أ ُ ِّميُّو َن َاليَ ۡعلَمُ و َن ٱ ۡل ِكتَـٰبَ إ َِّآلأَمَا ِنىَّ َو إِ ۡن ُه ۡم إ َِّاليَظُن ُّو َن )‪ (٧٨‬فَ َويۡ ٌ۬ل ِّل َّلذِي َن يَ ۡكتُبُو َن ٱ ۡل ِكتَـٰبَ ِبأَيۡدِيہِ ۡم ثُ َّم يَقُولُو َن َهـٰذَا ِم ۡن عِن ِد ٱهللَِّ لِي ۡ‬
‫ۡض ُه ۡم إِ َلىٰ بَع ٍ۬‬ ‫َشيَ ِة ٱهللَِّ‌ۗ َومَا ٱهللَُّ ِب َغـٰ ِف ٍل عَمَّ ا تَعۡمَ لُو َن )‪ ۞ (٧٤‬أَفَتَطۡمَ عُو َن أ َن يُ ۡؤ ِمن ُوا ْ َل ُك ۡم َو َق ۡد كَا َن فَرِي ٌ۬ق ِّمن ۡ ُه ۡم ي ۡ‬
‫َسمَ عُو َن ڪَ َلـٰ َم ٱهللَِّ ثُ َّم يُحَ ِّرفُونَهُ‪ ‬ۥ ِم ۢن بَ ۡع ِد مَا َع َقلُوهُ َو ُه ۡم يَ ۡعلَمُ و َن )‪َ (٧٥‬و إِذَا َلقُوا ْ ٱ َّلذِي َن ءَا َمن ُوا ْ قَا ُل ٓوا ْ ءَا َمن َّا َو إِذَا خ ََالبَع ُ‬ ‫خ ُر ُج ِمن ۡ ُه ٱملۡ َآ ُ‌ۚء َو إِ َّن ِمنۡہَا ملَ َا يَہۡ ِب ُ‬
‫ط ِم ۡن خ ۡ‬ ‫ٱألَنۡ َهـٰ ُ‌ۚر َو إِ َّن ِمنۡہَا ملَ َا ي َّ‬
‫َشقَّقُ فَيَ ۡ‬ ‫َس َوةً۬‌ۚ َو إِ َّن ِم َن ٱلۡحِ جَ ا َر ِة ملَ َا يَتَفَجَّ ُر ِمن ۡ ُه ۡ‬
‫ق ۡ‬
‫َّاس َع َلىٰ حَ يَ ٰو ٍة۬ َو ِم َن ٱ َّلذِي َن أ َۡش َركُوا ْ‌ۚ يَ َو ُّد أ َحَ ُد ُه ۡم َل ۡو يُعَمَّ ُر أَلۡفَ َ‬
‫سن َ ٍ۬ة‬ ‫َصٱلن ِ‬ ‫ني )‪َ (٩٤‬ولَن يَت َمَ ن َّ ۡوهُ أَبَدَۢا بِمَ ا َق َّدمَتۡ أَيۡدِيہِ ۡ‌ۗم وَٱهللَُّ َعلِي ۢمُ بِٱلظَّـٰلِ ِم َ‬
‫ني )‪َ (٩٥‬و َلتَج ِ َدنَّہُ ۡم أ َحۡ ر َ‬ ‫صـٰ ِد ِق َ‬
‫َّاسفَت َمَ ن َّ ُوا ْ ٱملۡ َوۡتَ إِن ڪُنت ُ ۡم َ‬
‫ِص ۬ةً مِّن دُونِ ٱلن ِ‬
‫ٱأل َخِ َرةُ عِن َد ٱهللَِّ خَال َ‬ ‫َصيۡن َا َوأ ُۡش ِربُوا ْ فِى ُقلُو ِب ِه ُم ٱلۡعِ جۡ لَ ِبڪُفۡ ِر ِه ۡ‌ۚم قُلۡ ِبئ َۡسمَ ا يَأ ۡ ُم ُرڪُم ِب ِهۦۤ إِيمَ ـٰن ُ ُك ۡم إِن كُنت ُم ُّم ۡؤ ِم ِن َ‬
‫ني )‪ (٩٣‬قُلۡ إِن كَانَتۡ َلڪُ ُم ٱلدَّا ُر ۡ‬ ‫َٱسمَ عُوا ْ‌ۖ قَالُوا ْ َ‬
‫س ِم ۡعن َا َوع َ‬ ‫خذُوا ْ مَآ ءَاتَيۡنَـٰڪُم ِب ُق َّو ٍة۬ و ۡ‬
‫خذۡنَا مِيثَـٰ َق ُك ۡم َو َرفَ ۡعن َا فَ ۡو َقڪُ ُم ٱلطُّو َر ُ‬
‫خذۡتُ ُم ٱلۡعِ جۡ لَ ِم ۢن بَ ۡع ِدهِۦ َوأ َنت ُ ۡم ظَـٰلِمُ و َن )‪َ (٩٢‬و إِذۡ أ َ َ‬
‫ُّوسىٰ بِٱ ۡلبَيِّنَـٰتِ ثُ َّم ٱتَّ َ‬ ‫ُص ِّدقً۬ا ملِّ َا َم َع ُه ۡ‌ۗم قُلۡ فَلِ َم تَ ۡقتُلُو َن أَنۢ ِبيَآ َء ٱهللَِّ مِن َقبۡلُ إِن كُنت ُم ُّم ۡؤ ِم ِن َ‬
‫ني )‪َ ۞ (٩١‬و َل َق ۡد جَ آ َءڪُم م َ‬ ‫نيٌ )‪َ (٩٠‬و إِذَا قِيلَ َل ُه ۡم ءَا ِمن ُوا ْ بِمَ آ أ َنزَلَ ٱهللَُّ قَالُوا ْ نُ ۡؤ ِم ُن بِمَ آ أ ُنزِلَ َع َليۡن َا َويَ ۡكفُرُو َن بِمَ ا َورَآ َءهُ‪ ‬ۥ َو ُه َو ٱلۡحَ قُّ م َ‬
‫ب ُّم ِه ۬‬ ‫َض ٍ۬‌ۚ‬
‫ب َولِ ۡل َكـٰ ِفرِي َن َعذَا ٌ۬‬ ‫َشآ ُء ِم ۡن ِعبَا ِد ِهۦ‌ۖ فَبَآءُو ِبغ َ‬
‫َضبٍ َع َلىٰ غ َ‬ ‫َضلِهِۦ َع َلىٰ مَن ي َ‬
‫ُس ُه ۡم أ َن يَڪۡفُرُوا ْ بِمَ آ أ َنزَلَ ٱهللَُّ بَ ۡغيًا أ َن يُنَزِّلَ ٱهللَُّ مِن ف ۡ‬ ‫َستَفۡتِحُ و َن َعلَى ٱ َّلذِي َن َكفَرُوا ْ فَلَمَّ ا جَ آ َءهُم مَّا َع َرفُوا ْ ڪَفَرُوا ْ ِب ِهۦ‌ۚ فَ َل ۡعن َ ُة ٱهللَِّ َعلَى ٱ ۡل َكـٰ ِفرِي َن )‪ِ (٨٩‬بئ َۡسمَ ا ۡ‬
‫ٱشت َ َر ۡوا ْ ِب ِهۦۤ أ َنف َ‬ ‫ُص ِّد ٌ۬ق ملِّ َا َم َع ُه ۡم َوكَانُوا ْ مِن َقبۡلُ ي ۡ‬
‫ب ِّم ۡن عِن ِد ٱهللَِّ م َ‬ ‫ٱست َ ۡكبَ ۡرتُ ۡم فَفَرِيقً۬ا َكذَّبۡت ُ ۡم َوفَرِيقً۬ا تَ ۡقتُلُو َن )‪َ (٨٧‬وقَالُوا ْ ُقلُوبُن َا ُغ ۡل ۢ‌ۚ‬
‫فُ بَل َّل َعنَہُ ُم ٱهللَُّ ِب ُكفۡ ِر ِه ۡم فَ َقلِيالً۬ مَّا يُ ۡؤ ِمن ُو َن )‪ (٨٨‬وَملَّ َا جَ آ َء ُه ۡم ِكتَـٰ ٌ۬‬ ‫ُس ُك ُم ۡ‬
‫َسو ُۢل بِمَ ا َالتَہۡ َو ٓىٰ أ َنف ُ‬ ‫ِيسى ٱبۡ َن َم ۡريَ َم ٱ ۡلبَيِّنَـٰتِ َوأَيَّ ۡدنَـٰ ُه ِبرُوح ِ ٱ ۡل ُقد ِ‌ۗ‬
‫ُسأَفَ ُكلَّمَ ا جَ آ َء ُك ۡم ر ُ‬ ‫ُّس ِ‌ۖل َوءَاتَيۡن َا ع َ‬
‫ُوسى ٱ ۡل ِكتَـٰبَ َو َقفَّيۡن َا ِم ۢن بَ ۡع ِدهِۦ بِٱلر ُ‬
‫ُنصرُو َن )‪َ (٨٦‬و َل َق ۡد ءَاتَيۡن َا م َ‬ ‫ِٱأل َخِ َر ِ‌ۖة ف ََاليُ َ‬
‫خفَّفُ َعنۡہُ ُم ٱ ۡل َعذَابُ و ََال ُه ۡم ي َ‬ ‫ٱشت َ َر ُوا ْ ٱلۡحَ يَ ٰوةَ ٱل ُّدنۡيَا ب ۡ‬ ‫جَ زَآ ُء مَن يَفۡعَلُ ذَٲل َِك مِنڪُ ۡم إ َِّالخِ زۡ ۬ىٌ فِى ٱلۡحَ يَ ٰو ِة ٱل ُّدنۡيَا‌ۖ َويَ ۡو َم ٱ ۡل ِقيَـٰمَ ِة يُ َردُّو َن إِ َلىٰٓ أ ََش ِّد ٱ ۡل َعذ ِ‌ۗ‬
‫َاب َومَا ٱهللَُّ ِب َغـٰ ِف ٍل عَمَّ ا تَعۡمَ لُو َن )‪ (٨٥‬أ ُ ْو َلـٰٓٮٕ َِك ٱ َّلذِي َن ۡ‬
‫َصي ٍر )‪ (١٠٧‬أ َ ۡم تُرِيدُو َن أ َن‬ ‫َٱألَر ِ‌ۗ‬
‫ۡض َومَا َلڪُم مِّن دُونِ ٱهللَِّ مِن َولِىٍّ۬ و ََالن ِ‬ ‫ٱلسمَ ـٰوَٲتِ و ۡ‬ ‫خيۡ ۬ ٍر ِّمنۡہَآ أ َ ۡو ِمثۡلِ َهآ‌ۗ أ َ َل ۡم تَ ۡع َل ۡم أ َ َّن ٱهللََّ َع َلىٰ كُلِّ َ‬
‫شىۡ ٍ ۬ء َقدِي ٌر )‪ (١٠٦‬أ َ َل ۡم تَ ۡع َل ۡم أ َ َّن ٱهللََّ َلهُ‪ ‬ۥ ُمل ُۡك َّ‬ ‫َنسخۡ ِم ۡن ءَايَ ٍة أ َ ۡو نُنسِ هَا نَأ ۡتِ ِب َ‬ ‫َشآ ُ‌ۚء وَٱهللَُّ ذُو ٱ ۡلف ۡ‬
‫َض ِل ٱ ۡل َعظِيم ِ )‪ ۞ (١٠٥‬مَا ن َ‬ ‫َصِبرَحۡ مَ ِتهِۦ مَن ي َ‬ ‫خيۡ ۬ ٍر مِّن َّربِّڪُ ۡ‌ۗم وَٱهللَُّ يَ ۡ‬
‫خت ُّ‬ ‫َٱسمَ عُوا ْ‌ۗ َولِ ۡلڪَـٰ ِفرِي َن َعذَابٌ أَلِي ۬مٌ )‪ (١٠٤‬مَّا يَ َو ُّد ٱ َّلذِي َن َكفَرُوا ْ ِم ۡن أ َ ۡه ِل ٱ ۡل ِكتَـٰبِ و ََالٱملۡ ُۡش ِر ِك َ‬
‫ني أ َن يُنَزَّلَ َع َليۡڪُم ِّم ۡن َ‬ ‫خيۡ ۬‌ۖرٌ َّل ۡو كَانُوا ْ يَ ۡعلَمُ و َن )‪ (١٠٣‬يَـٰٓأَيُّهَا ٱ َّلذِي َن ءَا َمن ُوا ْ َالتَقُولُوا ْ رَٲ ِعن َا َوقُولُوا ْ ٱنظُ ۡرنَا و ۡ‬
‫ُس ُه ۡ‌ۚم َل ۡو ڪَانُوا ْ يَ ۡعلَمُ و َن )‪َ (١٠٢‬و َل ۡو أَنَّ ُه ۡم ءَا َمن ُوا ْ وَٱتَّ َق ۡوا ْ ملَ َث ُوبَ ۬ةٌ ِّم ۡن عِن ِد ٱهللَِّ َ‬ ‫خ َلـٰ ۬‌ۚ ٍق َو َل ِبئ َۡسمَا َ‬
‫ش َر ۡوا ْ ِب ِهۦۤ أ َنف َ‬ ‫ٱأل َخِ َر ِة ِم ۡن َ‬ ‫َض ُّر ُه ۡم و ََاليَنفَ ُع ُه ۡ‌ۚم َو َل َق ۡد َعلِمُ وا ْ ملَ َنِ ۡ‬
‫ٱشت َ َرٮٰ ُه مَا َلهُ‪ ‬ۥ فِى ۡ‬ ‫ِضآرِّي َن ِبهِۦ ِم ۡن أ َحَ ٍد إ َِّال ِب ِإذۡنِ ٱهللَِّ‌ۚ َويَت َ َعلَّمُ و َن مَا ي ُ‬
‫ج ِهۦ‌ۚ َومَا هُم ب َ‬ ‫ُوآلإِنَّمَ ا نَحۡ ُن ِفتۡن َ ۬ةٌ ف ََالتَ ۡكفُ ۡ‌ۖر فَيَت َ َعلَّمُ و َن ِمنۡهُمَ ا مَا يُفَ ِّرقُو َن ِبهِۦ ب ۡ َ‬
‫َني ٱملۡ َ ۡر ِء َوزَ ۡو ِ‬ ‫َني ِببَابِلَ َهـٰرُوتَ َو َمـٰر َ‌ۚ‬
‫ُوت َومَا يُ َعلِّمَ انِ ِم ۡن أ َحَ ٍد حَ تَّىٰ يَق َ‬ ‫ٱلسحۡ َر َومَآ أ ُنزِلَ َعلَى ٱملۡ َ َلڪ ۡ ِ‬
‫َّاس ِّ‬
‫ني َكفَرُوا ْ يُ َعلِّمُ و َن ٱلن َ‬
‫ط َ‬‫ٱلشيَـٰ ِ‬ ‫س َليۡمَ ـٰ َ‌ۖن َومَا ڪَفَ َر ُ‬
‫س َليۡمَ ـٰ ُن َو َلـٰ ِك َّن َّ‬ ‫ني َع َلىٰ ُملۡكِ ُ‬
‫ط ُ‬‫ٱلشيَـٰ ِ‬
‫ُص ِّد ٌ۬ق ملِّ َا َم َع ُه ۡم نَبَذَ فَرِي ٌ۬ق ِّم َن ٱ َّلذِي َن أ ُوتُوا ْ ٱ ۡل ِكتَـٰبَ ڪِتَـٰبَ ٱهللَِّ َورَآ َء ظُهُو ِر ِه ۡم َكأَنَّ ُه ۡم َاليَ ۡعلَمُ و َن )‪ (١٠١‬وَٱتَّبَعُوا ْ مَا تَتۡلُوا ْ َّ‬ ‫ٰت َومَا يَ ۡكفُ ُر ِبهَآ إ َِّالٱ ۡلفَـٰسِ قُو َن )‪ (٩٩‬أ َ َوڪُلَّمَ ا َعـٰ َهدُوا ْ َع ۡهدً۬ا نَّبَذَهُ‪ ‬ۥ فَرِي ٌ۬ق ِّمن ۡ ُهم‌ۚ بَلۡ أ َ ۡكث َ ُر ُه ۡم َاليُ ۡؤ ِمن ُو َن )‪ (١٠٠‬وَملَّ َا جَ آ َء ُه ۡم ر ُ‬
‫َسو ٌ۬ل ِّم ۡن عِن ِد ٱهللَِّ م َ‬ ‫ت بَيِّنَـ ٍ۬‌ۖ‬‫جبۡرِيلَ َومِي َكٮٰلَ فَ ِإ َّن ٱهللََّ َع ُد ۬وٌّ ِّل ۡل َكـٰ ِفرِي َن )‪َ (٩٨‬و َل َق ۡد أ َنزَ ۡلن َآ إِ َلي َۡك ءَايَـٰ ِۭ‬
‫ُسلِهِۦ َو ِ‬
‫ني )‪ (٩٧‬مَن كَا َن َع ُدوًّ۬ا هللَِِّّ َو َم َلـٰٓٮِٕڪَ ِتهِۦ َور ُ‬
‫َى لِلۡمُ ۡؤ ِم ِن َ‬
‫ُشر ٰ‬
‫َني يَ َديۡ ِه َو ُهدً۬ى َوب ۡ‬
‫ُص ِّدقً۬ا ملِّ َا ب ۡ َ‬ ‫َومَا ُه َو بِمُ زَحۡ زِحِ هِۦ ِم َن ٱ ۡل َعذَابِ أ َن يُعَمَّ َ‌ۗر وَٱهللَُّ ب ِ‬
‫َصي ۢرُ بِمَ ا يَعۡمَ لُو َن )‪ (٩٦‬قُلۡ مَن كَا َن َع ُدوًّ۬ا ِّلجِبۡرِيلَ فَ ِإنَّهُ‪ ‬ۥ نَزَّ َلهُ‪ ‬ۥ َع َلىٰ َق ۡلب َِك ِب ِإذۡنِ ٱهللَِّ م َ‬
‫َى حَ تَّىٰ‬
‫َّصـٰر ٰ‬
‫َنك ٱ ۡليَہُو ُد و ََالٱلن َ‬
‫ۡضىٰ ع َ‬ ‫ۡس ۡلنَـ َٰك بِٱلۡحَ قِّ بَشِ يرً۬ا َونَذِي ۬رًا‌ۖ و ََالت ۡ‬
‫ُسـَٔلُ َع ۡن أ َۡصحَ ـٰبِ ٱلۡجَ حِ يم ِ )‪َ (١١٩‬ولَن تَر َ‬ ‫َشـٰبَهَتۡ ُقلُوبُ ُه ۡ‌ۗم َق ۡد بَيَّن َّا ۡ‬
‫ٱألَيَـٰتِ لِ َق ۡو ٍ۬م يُو ِقن ُو َن )‪ (١١٨‬إِنَّآ أَر َ‬ ‫َضىٰٓ أ َ ۡمرً۬ا فَ ِإنَّمَ ا يَقُولُ َلهُ‪ ‬ۥ كُن فَيَكُو ُن )‪َ (١١٧‬وقَالَ ٱ َّلذِي َن َاليَ ۡعلَمُ و َن َلو َۡاليُ َكلِّمُ ن َا ٱهللَُّ أ َ ۡو تَأۡتِين َآ ءَايَ ۬‌ۗةٌ َكذَٲل َِك قَالَ ٱ َّلذِي َن مِن َقبۡلِهِم ِّمث ۡلَ َق ۡولِ ِه ۡ‌ۘم ت َ‬ ‫َٱألَر ِ‌ۖ‬
‫ۡض َو إِذَا ق َ‬ ‫ٱلسمَ ـٰوَٲتِ و ۡ‬ ‫َٱألَر ِ‌ۖ‬
‫ۡض ُك ٌّ۬ل َّلهُ‪ ‬ۥ َقـٰ ِنت ُو َن )‪ (١١٦‬بَدِيعُ َّ‬ ‫سبۡحَ ـٰنَهُ‪ ‬ۥ‌ۖ بَل َّلهُ‪ ‬ۥ مَا فِى َّ‬
‫ٱلسمَ ـٰوَٲتِ و ۡ‬ ‫خذَ ٱهللَُّ َو َل ۬دًا‌ۗ ُ‬
‫ٱأل َخِ َر ِة َعذَابٌ َعظِي ۬مٌ )‪َ (١١٤‬وهللَِِّ ٱملۡ َۡشرِقُ وَٱملۡ َ ۡغر ُ‌ِۚب فَأَيۡن َمَ ا تُ َولُّوا ْ فَث َ َّم وَجۡ ُه ٱهللَِّ‌ۚ إِ َّن ٱهللََّ وَٲسِ عٌ َعلِي ۬مٌ )‪َ (١١٥‬وقَالُوا ْ ٱتَّ َ‬ ‫خلُوهَآ إ َِّالخَآٮِٕ ِف َ‌ۚ‬
‫ني َل ُه ۡم فِى ٱل ُّدنۡيَا خِ زۡ ۬ىٌ َو َل ُه ۡم فِى ۡ‬ ‫خرَا ِب َهآ‌ۚ أ ُ ْو َلـٰٓٮٕ َِك مَا كَا َن َل ُه ۡم أ َن يَ ۡد ُ‬
‫َس َعىٰ فِى َ‬
‫ٱسمُ هُ‪ ‬ۥ و َ‬
‫َسـٰج ِ َد ٱهللَِّ أ َن يُذۡ َك َر فِيہَا ۡ‬ ‫ٰب َكذَٲل َِك قَالَ ٱ َّلذِي َن َاليَ ۡعلَمُ و َن ِمث ۡلَ َق ۡولِ ِه ۡ‌ۚم فَٱهللَُّ يَحۡ ُك ُم بَيۡن َ ُه ۡم يَ ۡو َم ٱ ۡل ِقيَـٰمَ ِة فِيمَ ا كَانُوا ْ فِي ِه يَ ۡ‬
‫ختَلِفُو َن )‪َ (١١٣‬و َم ۡن أَظۡ َل ُم مِمَّ ن َّمنَعَ م َ‬ ‫شىۡ ٍ ۬ء َو ُه ۡم يَتۡلُو َن ٱ ۡل ِكتَـ َ‌ۗ‬
‫ۡستِ ٱ ۡليَهُو ُد َع َلىٰ َ‬
‫َى َلي َ‬
‫َّصـٰر ٰ‬
‫شىۡ ٍ ۬ء َوقَالَتِ ٱلن َ‬
‫َى َع َلىٰ َ‬
‫َّصـٰر ٰ‬
‫ۡستِ ٱلن َ‬
‫خوۡفٌ َع َليۡ ِه ۡم و ََال ُه ۡم يَحۡ زَنُو َن )‪َ (١١٢‬وقَالَتِ ٱ ۡليَهُو ُد َلي َ‬
‫ني )‪ (١١١‬بَ َلىٰ َم ۡن أ َۡس َل َم وَجۡ َههُ‪ ‬ۥ هللَِِّ َو ُه َو مُحۡ سِ ۬نٌ فَ َلهُ‪ ‬ۥۤ أ َجۡ ُرهُ‪ ‬ۥ عِن َد َربِّهِۦ و ََال َ‬ ‫َى ِتل َۡك أَمَا ِنيُّ ُه ۡ‌ۗم قُلۡ هَاتُوا ْ بُ ۡر َهـٰنَڪُ ۡم إِن ڪُنت ُ ۡم َ‬
‫صـٰ ِد ِق َ‬ ‫َصـٰر ٰ‌ۗ‬ ‫خيۡ ۬ ٍر تَجِدُوهُ عِن َد ٱهللَِّ‌ۗ إِ َّن ٱهللََّ بِمَ ا تَعۡمَ لُو َن ب ِ‬
‫َصي ۬رٌ )‪َ (١١٠‬وقَالُوا ْ لَن يَ ۡدخُلَ ٱلۡجَ ن َّ َة إ َِّالمَن كَا َن هُودًا أ َ ۡو ن َ‬ ‫ٱلص َل ٰوةَ َوءَاتُوا ْ ٱلزَّڪَ ٰوةَ‌ۚ َومَا تُ َق ِّدمُوا ْ ألِ َنفُسِ كُم ِّم ۡن َ‬ ‫َٱصفَحُ وا ْ حَ تَّىٰ يَأ ۡ ِتىَ ٱهللَُّ ِبأ َ ۡم ِر ِهۦۤ‌ۗ إِ َّن ٱهللََّ َع َلىٰ ڪُلِّ َ‬
‫شىۡ ٍ ۬ء َقدِي ۬رٌ )‪َ (١٠٩‬وأَقِيمُ وا ْ َّ‬ ‫َني َل ُه ُم ٱلۡحَ ُّ‌ۖق فَٱ ۡعفُوا ْ و ۡ‬
‫سدً۬ا ِّم ۡن عِن ِد أ َنفُسِ هِم ِّم ۢن بَ ۡع ِد مَا تَب َّ َ‬
‫ٱلسبِي ِل )‪َ (١٠٨‬و َّد ڪَثِي ۬رٌ ِّم ۡن أ َ ۡه ِل ٱ ۡل ِكتَـٰبِ َل ۡو يَ ُردُّونَكُم ِّم ۢن بَ ۡع ِد إِيمَ ـٰ ِن ُك ۡم ُكفَّارًا حَ َ‬
‫سوَآ َء َّ‬
‫ضلَّ َ‬ ‫ُوسىٰ مِن َقب ُ‌ۗۡل َومَن يَتَبَدَّلِ ٱ ۡلڪُفۡ َر ب ۡ‬
‫ِٱإلِيمَ ـٰنِ فَ َق ۡد َ‬ ‫سٮِٕلَ م َ‬
‫َسو َل ُك ۡم كَمَ ا ُ‬
‫َسـَٔلُوا ْ ر ُ‬
‫ت ۡ‬
‫ٱصطَفَىٰ َل ُك ُم ٱلدِّي َن ف ََالتَمُ وتُ َّن إ َِّال َوأ َنت ُم‬
‫َصىٰ ِبہَآ إِبۡرَٲ ِهـۧ ُم بَنِي ِه َويَ ۡعقُوبُ يَـٰبَ ِنىَّ إِ َّن ٱهللََّ ۡ‬ ‫ني )‪ (١٣٠‬إِذۡ قَالَ َلهُ‪ ‬ۥ َربُّهُ‪ ‬ۥۤ أ َۡسلِ ۡ‌ۖم قَالَ أ َۡسلَمۡ تُ لِرَبِّ ٱ ۡل َعـٰ َل ِم َ‬
‫ني )‪َ (١٣١‬وو َّ‬ ‫ٱلصـٰلِحِ َ‬ ‫ٱصطَفَيۡنَـٰ ُه فِى ٱل ُّدنۡيَا‌ۖ َو إِنَّهُ‪ ‬ۥ فِى ۡ‬
‫ٱأل َخِ َر ِة ملَ ِ َن َّ‬ ‫ۡسهُ‪ ‬ۥ‌ۚ َو َل َق ِد ۡ‬ ‫َسوالً۬ ِّمنۡہُ ۡم يَتۡلُوا ْ َع َليۡہِ ۡم ءَايَـٰت َِك َويُ َعلِّمُ ُه ُم ٱ ۡل ِكتَـٰبَ وَٱلۡحِ كۡمَ َة َويُزَكِّيہِ ۡ‌ۚم إِن ََّك أ َنتَ ٱ ۡل َعزِيزُ ٱلۡحَ كِي ُم )‪َ (١٢٩‬ومَن يَ ۡرغَبُ عَن ِّم َّل ِة إِبۡرَٲ ِهـۧ َم إ َِّالمَن َ‬
‫س ِف َه نَف َ‬ ‫ُّسلِمَ ۬ةً ل ََّك َوأ َ ِرنَا َمن َاسِ َكن َا َوتُبۡ َع َليۡنَآ‌ۖ إِن ََّك أ َنتَ ٱلتَّوَّابُ ٱلرَّحِ ي ُم )‪َ (١٢٨‬ربَّن َا وَٱبۡ َع ۡ‬
‫ث فِي ِه ۡم ر ُ‬ ‫ُسلِمَ ۡنيِ ل ََك َومِن ذُ ِّريَّ ِتن َآ أ ُ َّم ۬ةً م ۡ‬ ‫ِسمَ ـٰعِ يلُ َربَّن َا تَ َقبَّلۡ ِمنَّآ‌ۖ إِن ََّك أ َنتَ َّ‬
‫ٱلسمِيعُ ٱ ۡل َعلِي ُم )‪َ (١٢٧‬ربَّن َا وَٱجۡ َع ۡلن َا م ۡ‬ ‫ٱأل َخِ ِ‌ۖر قَالَ َومَن َكفَ َر فَأ ُ َمت ِّ ُعهُ‪ ‬ۥ َقلِيالً۬ ثُ َّم أ َۡضطَ ُّرهُ‪ ‬ۥۤ إِ َلىٰ َعذَابِ ٱلن َّا ِ‌ۖر َو ِبئ َۡسٱملۡ ِ‬
‫َصي ُر )‪َ (١٢٦‬و إِذۡ يَ ۡرفَعُ إِبۡرَٲ ِهـۧ ُم ٱ ۡل َقوَا ِع َد ِم َن ٱ ۡلبَيۡتِ َو إ ۡ‬ ‫ٱلسجُ و ِد )‪َ (١٢٥‬و إِذۡ قَالَ إِبۡرَٲ ِهـۧ ُم رَبِّ ٱجۡ عَلۡ َهـٰذَا بَ َلدًا ءَا ِمنً ۬ا وَٱ ۡرزُقۡ أ َ ۡه َلهُ‪ ‬ۥ ِم َن ٱلث َّمَ رَٲتِ َم ۡن ءَا َم َن ِمنۡہُم بِٱهللَِّ وَٱ ۡليَ ۡوم ِ ۡ‬
‫ني وَٱل ُّرڪَّعِ ُّ‬
‫ني وَٱ ۡل َعـٰ ِك ِف َ‬ ‫ُص ۬لًّى‌ۖ َو َع ِه ۡدنَآ إِ َلىٰٓ إِبۡرَٲ ِهـۧ َم َو إ ۡ‬
‫ِسمَ ـٰعِ يلَ أ َن طَ ِّهرَا بَيۡ ِتىَ لِلطَّآٮِٕ ِف َ‬ ‫َّاس َوأ َ ۡمنً ۬ا وَٱتَّخِ ذُوا ْ مِن َّمقَام ِ إِبۡرَٲ ِهـۧ َم م َ‬ ‫َّاسإِمَا ۬مًا‌ۖ قَالَ َومِن ذُ ِّريَّ ِتى‌ۖ قَالَ َاليَن َالُ َع ۡهدِى ٱلظَّـٰلِ ِم َ‬
‫ني )‪َ (١٢٤‬و إِذۡ جَ َع ۡلن َا ٱ ۡلبَيۡتَ َمث َابَ ۬ةً لِّلن ِ‬ ‫ٰت فَأَتَمَّ ُه َّ‌ۖن قَالَ إِنِّى جَ ا ِعل َُك لِلن ِ‬
‫ُنصرُو َن )‪َ ۞ (١٢٣‬و إِ ِذ ٱبۡت َ َلىٰٓ إِبۡرَٲ ِهـۧ َم َربُّهُ‪ ‬ۥ ِب َكلِمَ ـ ٍ۬‬
‫شفَـٰ َع ۬ةٌ و ََال ُه ۡم ي َ‬
‫شيۡـًٔ۬ا و ََاليُ ۡقبَلُ ِمنۡہَا َع ۡد ٌ۬ل و ََالتَنفَ ُعهَا َ‬
‫ۡس َ‬
‫ۡسعَن نَّف ۬ ٍ‬
‫ني )‪ (١٢٢‬وَٱتَّقُوا ْ يَ ۡومً۬ا َّالتَجۡ زِى نَف ٌ‬
‫َض ۡلت ُ ُك ۡم َعلَى ٱ ۡل َعـٰ َل ِم َ‬
‫ِس َرٲٓءِيلَ ٱذۡ ُكرُوا ْ ِنعۡمَ ِتىَ ٱ َّل ِتىٓ أَنۡعَمۡ تُ َع َليۡ ُك ۡم َوأَنِّى ف َّ‬ ‫َصي ٍر )‪ (١٢٠‬ٱ َّلذِي َن ءَاتَيۡنَـٰ ُه ُم ٱ ۡل ِكتَـٰبَ يَتۡلُونَهُ‪ ‬ۥ حَ قَّ ت َِال َو ِت ِهۦۤ أ ُ ْو َلـٰٓٮٕ َِك يُ ۡؤ ِمن ُو َن ِب ِهۦ‌ۗ َومَن يَ ۡكفُ ۡر ِبهِۦ فَأ ُ ْو َلـٰٓٮٕ َِك ُه ُم ٱ ۡل َ‬
‫خـٰسِ رُو َن )‪ (١٢١‬يَـٰبَ ِنىٓ إ ۡ‬ ‫تَت َّ ِبعَ ِم َّلتَہُ ۡ‌ۗم قُلۡ إِ َّن ُهدَى ٱهللَِّ ُه َو ٱ ۡل ُهد ٰ‌َۗى َو َلٮِٕنِ ٱتَّبَعۡتَ أ َ ۡهوَآ َءهُم بَ ۡع َد ٱ َّلذِى جَ آء ََك ِم َن ٱلۡعِ ۡلم ِ‌ۙ مَا ل ََك ِم َن ٱهللَِّ مِن َولِىٍّ۬ و ََالن ِ‬
‫َّسولَ مِمَّ ن يَن َقلِبُ َع َلىٰ َع ِقبَيۡ ِ‌ۚه َو إِن كَانَتۡ َل َكبِي َرةً إ َِّال َعلَى ٱ َّلذِي َن َهدَى ٱهللَُّ‌ۗ َومَا كَا َن‬
‫شهِي ۬دًا‌ۗ َومَا جَ َع ۡلن َا ٱ ۡل ِقبۡ َل َة ٱ َّلتِى كُنتَ َع َليۡہَآ إ َِّاللِن َ ۡع َل َم مَن يَت َّ ِبعُ ٱلر ُ‬
‫َّسولُ َع َليۡ ُك ۡم َ‬
‫َّاس َويَكُو َن ٱلر ُ‬
‫شہَدَآ َء َعلَى ٱلن ِ‬
‫َسطً۬ا ِّلتَڪُونُوا ْ ُ‬
‫ُّستَقِي ٍ۬م )‪َ (١٤٢‬و َكذَٲل َِك جَ َع ۡلنَـٰ ُك ۡم أ ُ َّم ۬ةً و َ‬
‫َٲط م ۡ‬
‫صر ٍ ۬‬ ‫َّاسمَا َو َّلٮٰ ُه ۡم عَن ِقبۡ َل ِتہِ ُم ٱ َّلتِى كَانُوا ْ َع َليۡ َها‌ۚ قُل هللَِِّّ ٱملۡ َۡشرِقُ وَٱملۡ َ ۡغر ُ‌ِۚب يَہۡدِى مَن ي َ‬
‫َشآ ُء إِ َلىٰ ِ‬ ‫ٱلسفَهَآ ُء ِم َن ٱلن ِ‬
‫سيَقُولُ ُّ‬ ‫َسبۡت ُ ۡ‌ۖم و ََالت ۡ‬
‫ُسـَٔلُو َن عَمَّ ا كَانُوا ْ يَعۡمَ لُو َن )‪َ ۞ (١٤١‬‬ ‫َسبَتۡ َو َلكُم مَّا ك َ‬ ‫خل ۡ‌ۖ‬
‫َت َلهَا مَا ك َ‬ ‫ش َهـٰ َدةً عِن َدهُ‪ ‬ۥ ِم َن ٱهللَِّ‌ۗ َومَا ٱهللَُّ ِب َغـٰ ِف ٍل عَمَّ ا تَعۡمَ لُو َن )‪ِ (١٤٠‬تل َۡك أ ُ َّم ۬ةٌ َق ۡد َ‬
‫َى قُلۡ َءأ َنت ُ ۡم أ َ ۡع َل ُم أَم ِ ٱهللَُّ‌ۗ َو َم ۡن أَظۡ َل ُم مِمَّ ن َكت َ َم َ‬
‫َصـٰر ٰ‌ۗ‬
‫ط كَانُوا ْ هُودًا أ َ ۡو ن َ‬
‫َٱأل َۡسبَا َ‬
‫ِسحَ ـٰقَ َويَ ۡعقُوبَ و ۡ‬
‫ِسمَ ـٰعِ يلَ َو إ ۡ‬
‫ِصو َن )‪ (١٣٩‬أ َ ۡم تَقُولُو َن إِ َّن إِبۡرَٲ ِهـۧ َم َو إ ۡ‬ ‫صبۡ َغ ۬‌ۖةً َونَحۡ ُن َلهُ‪ ‬ۥ َعـٰ ِبدُو َن )‪ (١٣٨‬قُلۡ أَتُحَ آجُّ ونَن َا فِى ٱهللَِّ َو ُه َو َربُّن َا َو َربُّڪُ ۡم َو َلن َآ أَعۡمَ ـٰ ُلن َا َو َل ُك ۡم أَعۡمَ ـٰ ُل ُك ۡم َونَحۡ ُن َلهُ‪ ‬ۥ ُم ۡ‬
‫خل ُ‬ ‫صبۡ َغ َة ٱهللَِّ‌ۖ َو َم ۡن أ َحۡ َ‬
‫س ُن ِم َن ٱهللَِّ ِ‬ ‫َسيَ ۡكفِيڪَ ُه ُم ٱهللَُّ‌ۚ َو ُه َو َّ‬
‫ٱلسمِيعُ ٱ ۡل َعلِي ُم )‪ِ (١٣٧‬‬ ‫ُسلِمُ و َن )‪ (١٣٦‬فَ ِإ ۡن ءَا َمن ُوا ْ ِب ِمث ۡ ِل مَآ ءَامَنت ُم ِبهِۦ فَ َق ِد ٱ ۡهتَدَوا ْ‌ۖ َّو إِن تَ َو َّل ۡوا ْ فَ ِإنَّمَ ا ُه ۡم فِى شِ قَا ۬‌ۖ ٍق ف َ‬
‫َني أ َحَ ٍ۬د ِّمن ۡ ُه ۡم َونَحۡ ُن َلهُ‪ ‬ۥ م ۡ‬
‫ِيسىٰ َومَآ أ ُو ِتىَ ٱلن َّ ِبيُّو َن مِن َّربِّ ِه ۡم َالنُفَرِّقُ ب ۡ َ‬
‫ُوسىٰ َوع َ‬
‫َٱأل َۡسبَاطِ َومَآ أ ُو ِتىَ م َ‬
‫ِسحَ ـٰقَ َويَ ۡعقُوبَ و ۡ‬
‫ِسمَ ـٰعِ يلَ َو إ ۡ‬ ‫َى تَہۡتَدُوا ْ‌ۗ قُلۡ بَلۡ ِم َّل َة إِبۡرَٲ ِهـۧ َم حَ نِيفً۬ا‌ۖ َومَا كَا َن ِم َن ٱملۡ ُۡش ِر ِك َ‬
‫ني )‪ (١٣٥‬قُو ُل ٓوا ْ ءَا َمن َّا بِٱهللَِّ َومَآ أ ُنزِلَ إِ َليۡن َا َومَآ أ ُنزِلَ إِ َلىٰٓ إِبۡرَٲ ِهـۧ َم َو إ ۡ‬ ‫َصـٰر ٰ‬ ‫َسبۡت ُ ۡ‌ۖم و ََالت ۡ‬
‫ُسـَٔلُو َن عَمَّ ا كَانُوا ْ يَعۡمَ لُو َن )‪َ (١٣٤‬وقَالُوا ْ ڪُونُوا ْ هُودًا أ َ ۡو ن َ‬ ‫َسبَتۡ َو َلكُم مَّا ك َ‬ ‫خل ۡ‌ۖ‬
‫َت َلهَا مَا ك َ‬ ‫ُسلِمُ و َن )‪ِ (١٣٣‬تل َۡك أ ُ َّم ۬ةٌ َق ۡد َ‬
‫ِسحَ ـٰقَ إِ َلـٰهً۬ا وَٲحِ دً۬ا َونَحۡ ُن َلهُ‪ ‬ۥ م ۡ‬
‫ِسمَ ـٰعِ يلَ َو إ ۡ‬
‫ض َر يَ ۡعقُوبَ ٱملۡ َوۡتُ إِذۡ قَالَ لِبَنِي ِه مَا تَ ۡعبُدُو َن ِم ۢن بَ ۡعدِى قَالُوا ْ نَ ۡعبُ ُد إِ َلـٰه ََك َو إِ َلـٰ َه ءَابَآٮٕ َِك إِبۡرَٲ ِهـۧ َم َو إ ۡ‬
‫شہَدَآ َء إِذۡ حَ َ‬
‫ُّسلِمُ و َن )‪ (١٣٢‬أ َ ۡم كُنت ُ ۡم ُ‬
‫م ۡ‬
‫ٱلصـٰ ِبرِي َن )‪ (١٥٥‬ٱ َّلذِي َن إِذَآ‬
‫َش ِر َّ‬ ‫ُسوَٱلث َّمَ ر ِ‌ۗ‬
‫َٲت َوب ِّ‬ ‫َٱأل َنف ِ‬
‫ٱأل َ ۡموَٲلِ و ۡ‬
‫ۡص ِّم َن ۡ‬
‫خوۡفِ وَٱلۡجُ وع ِ َونَق ٍ۬‬
‫ِشىۡ ٍ ۬ء ِّم َن ٱ ۡل َ‬
‫َش ُعرُو َن )‪َ (١٥٤‬و َلنَبۡ ُل َونَّكُم ب َ‬ ‫سبِي ِل ٱهللَِّ أ َ ۡموَٲ ۢ‌ۚ‬
‫تُ بَلۡ أ َحۡ يَآ ۬ءٌ َو َلـٰكِن َّالت ۡ‬ ‫َٱلص َل ٰو ِ‌ۚة إِ َّن ٱهللََّ َمعَ َّ‬
‫ٱلصـٰ ِبرِي َن )‪ (١٥٣‬و ََالتَقُولُوا ْ ملِ َن يُ ۡقت َلُ فِى َ‬ ‫ِٱلصبۡ ِر و َّ‬
‫ٱست َعِ ين ُوا ْ ب َّ‬
‫َٱشڪُرُوا ْ لِى و ََالتَ ۡكفُرُونِ )‪ (١٥٢‬يَـٰٓأَيُّهَا ٱ َّلذِي َن ءَا َمن ُوا ْ ۡ‬
‫َسوالً۬ مِّنڪُ ۡم يَتۡلُوا ْ َع َليۡ ُك ۡم ءَايَـٰ ِتن َا َويُزَكِّيڪُ ۡم َويُ َعلِّمُ ڪُ ُم ٱ ۡل ِكتَـٰبَ وَٱلۡحِ ڪۡمَ َة َويُ َعلِّمُ كُم مَّا َل ۡم تَكُونُوا ْ تَ ۡعلَمُ و َن )‪ (١٥١‬فَٱذۡ ُكرُو ِنىٓ أَذۡ ُك ۡر ُك ۡم و ۡ‬
‫ۡس ۡلن َا فِيڪُ ۡم ر ُ‬
‫ۡش ۡونِى وَألِ ُ ِت َّم ِنعۡمَ تِى َع َليۡ ُك ۡم َو َل َع َّل ُك ۡم تَہۡتَدُو َن )‪ (١٥٠‬كَمَ آ أَر َ‬
‫ۡش ۡو ُه ۡم وَٱخ َ‬
‫َّاس َع َليۡ ُك ۡم حُ جَّ ٌة إ َِّالٱ َّلذِي َن ظَلَمُ وا ْ ِمنۡہُ ۡم ف ََالتَخ َ‬
‫شطۡ َرهُ‪ ‬ۥ لِئ ََّاليَكُو َن لِلن ِ‬ ‫شطۡ َر ٱملۡ َۡسج ِ ِد ٱلۡحَ رَام ِ‌ۚ وَحَ يۡ ُ‬
‫ث مَا كُنت ُ ۡم فَ َولُّوا ْ وُجُ و َهڪُ ۡم َ‬ ‫خرَجۡ تَ فَوَلِّ وَجۡ ه ََك َ‬ ‫شطۡ َر ٱملۡ َۡسج ِ ِد ٱلۡحَ رَام ِ‌ۖ َو إِنَّهُ‪ ‬ۥ َللۡحَ قُّ مِن َّرب َ‌ِّۗك َومَا ٱهللَُّ ِب َغـٰ ِف ٍل عَمَّ ا تَعۡمَ لُو َن )‪َ (١٤٩‬و ِم ۡن حَ يۡ ُ‬
‫ث َ‬ ‫خرَجۡ تَ فَوَلِّ وَجۡ ه ََك َ‬
‫ث َ‬ ‫َٲت أَيۡ َن مَا تَكُونُوا ْ يَأ ۡتِ ِب ُك ُم ٱهللَُّ جَ مِي ًعا‌ۚ إِ َّن ٱهللََّ َع َلىٰ كُلِّ َ‬
‫شىۡ ٍ ۬ء َقدِي ۬رٌ )‪َ (١٤٨‬و ِم ۡن حَ يۡ ُ‬ ‫خيۡر ِ‌ۚ‬ ‫ني )‪ (١٤٥‬ٱ َّلذِي َن ءَاتَيۡنَـٰ ُه ُم ٱ ۡل ِكتَـٰبَ يَ ۡع ِرفُونَهُ‪ ‬ۥ كَمَ ا يَ ۡع ِرفُو َن أَبۡن َآ َء ُه ۡ‌ۖم َو إِ َّن فَرِيقً۬ا ِّمن ۡ ُه ۡم َليَ ۡكت ُمُ و َن ٱلۡحَ قَّ َو ُه ۡم يَ ۡعلَمُ و َن )‪ (١٤٦‬ٱلۡحَ قُّ مِن َّرب َ‌ِّۖك ف ََالتَكُونَ َّن ِم َن ٱملۡ ُمۡ تَرِي َن )‪َ (١٤٧‬ولِ ُك ٍّ۬ل وِجۡ َه ٌة ُه َو ُم َولِّيہَا‌ۖ ف ۡ‬
‫َٱست َ ِبقُوا ْ ٱ ۡل َ‬ ‫ۡض َو َلٮِٕنِ ٱتَّبَعۡتَ أ َ ۡهوَآ َءهُم ِّم ۢن بَ ۡع ِد مَا جَ آء ََك ِم َن ٱلۡعِ ۡلم ِ‌ۙ إِن ََّك إِذً۬ا ملَّ ِ َن ٱلظَّـٰلِ ِم َ‬
‫ۡضهُم ِبت َا ِبعٍ۬ ِقبۡ َل َة بَع ۬‌ۚ ٍ‬
‫شطۡ َرهُ‪ ‬ۥ‌ۗ َو إِ َّن ٱ َّلذِي َن أ ُوتُوا ْ ٱ ۡل ِكتَـٰبَ َليَ ۡعلَمُ و َن أَنَّ ُه ٱلۡحَ قُّ مِن َّربِّ ِه ۡ‌ۗم َومَا ٱهللَُّ ِب َغـٰ ِف ٍل عَمَّ ا يَعۡمَ لُو َن )‪َ (١٤٤‬و َلٮِٕ ۡن أَتَيۡتَ ٱ َّلذِي َن أ ُوتُوا ْ ٱ ۡل ِكتَـٰبَ ِبكُلِّ ءَايَ ٍ۬ة مَّا تَ ِبعُوا ْ ِقبۡ َلت َ‌َۚك َومَآ أ َنتَ ِبت َا ِبعٍ۬ ِقبۡ َلتَہُ ۡ‌ۚم َومَا بَع ُ‬ ‫شطۡ َر ٱملۡ َۡسج ِ ِد ٱلۡحَ رَام ِ‌ۚ وَحَ يۡ ُ‬
‫ث مَا كُنت ُ ۡم فَ َولُّوا ْ وُجُ و َه ُك ۡم َ‬ ‫ۡضٮٰ َها‌ۚ فَوَلِّ وَجۡ ه ََك َ‬
‫ٱلسمَ آ ِ‌ۖء فَ َلن ُ َو ِّليَن ََّك ِقبۡ َل ۬ةً تَر َ‬
‫َى تَ َقلُّبَ وَجۡ ه َِك فِى َّ‬
‫ف رَّحِ ي ۬مٌ )‪َ (١٤٣‬ق ۡد نَر ٰ‬ ‫ُضيعَ إِيمَ ـٰن َ ُك ۡ‌ۚم إِ َّن ٱهللََّ بِٱلن ِ‬
‫َّاس َل َرءُو ٌ۬‬ ‫ٱهللَُّ لِي ِ‬
‫شآ ِء َوأ َن‬
‫ِٱلس ٓو ِء وَٱ ۡلفَحۡ َ‬ ‫ٱلشيۡطَـ ِ‌ٰۚن إِنَّهُ‪ ‬ۥ َل ُك ۡم َع ُد ۬وٌّ ُّم ِب ٌ‬
‫ني )‪ (١٦٨‬إِنَّمَ ا يَأ ۡ ُم ُركُم ب ُّ‬ ‫خطُوَٲتِ َّ‬
‫ۡضحَ َلـٰالً۬ طَيِّبً۬ا و ََالتَت َّ ِبعُوا ْ ُ‬
‫ٱألَر ِ‬
‫َّاس ُكلُوا ْ مِمَّ ا فِى ۡ‬
‫ني ِم َن ٱلن َّا ِر )‪ (١٦٧‬يَـٰٓأَيُّهَا ٱلن ُ‬
‫ج َ‬ ‫سرَٲتٍ َع َليۡہِ ۡ‌ۖم َومَا هُم ِب َ‬
‫خـٰ ِر ِ‬ ‫ٱأل َۡسبَابُ )‪َ (١٦٦‬وقَالَ ٱ َّلذِي َن ٱتَّبَعُوا ْ َل ۡو أ َ َّن َلن َا َك َّرةً۬ فَنَتَبَ َّرأ َ ِمنۡہُ ۡم كَمَ ا تَبَ َّرءُوا ْ ِمنَّا‌ۗ َكذَٲل َِك يُرِي ِه ُم ٱهللَُّ أَعۡمَ ـٰ َل ُه ۡم حَ َ‬ ‫َّاسمَن يَت َّخِ ذُ مِن دُونِ ٱهللَِّ أ َندَادً۬ا يُحِ بُّونَہُ ۡم كَحُ بِّ ٱهللَِّ‌ۖ وَٱ َّلذِي َن ءَا َمن ُ ٓوا ْ أ ََش ُّد حُ بًّ۬ا هللَِِّّ‌ۗ َو َل ۡو يَرَى ٱ َّلذِي َن ظَلَمُ ٓوا ْ إِذۡ يَ َر ۡو َن ٱ ۡل َعذَابَ أ َ َّن ٱ ۡل ُق َّوةَ هللَِِّ جَ مِيعً۬ا َوأ َ َّن ٱهللََّ َ‬
‫شدِي ُد ٱ ۡل َعذَابِ )‪ (١٦٥‬إِذۡ تَبَ َّرأ َ ٱ َّلذِي َن ٱتُّ ِبعُوا ْ ِم َن ٱ َّلذِي َن ٱتَّبَعُوا ْ َو َرأ َ ُوا ْ ٱ ۡل َعذَابَ َوتَ َقطَّعَتۡ ِب ِه ُم ۡ‬ ‫ٰت ِّل َق ۡو ٍ۬م يَ ۡع ِقلُو َن )‪َ (١٦٤‬و ِم َن ٱلن ِ‬
‫ۡض َألَيَـ ٍ۬‬
‫َٱألَر ِ‬
‫ٱلسمَ آ ِء و ۡ‬
‫َني َّ‬
‫خ ِر ب ۡ َ‬
‫َٱلسحَ ابِ ٱملۡ َُس َّ‬
‫َصرِيفِ ٱل ِّريَـٰحِ و َّ‬
‫ث فِيہَا مِن ڪُلِّ دَآبَّ ٍ۬ة َوت ۡ‬
‫ۡضبَ ۡع َد َم ۡو ِتہَا َوبَ َّ‬
‫ٱألَر َ‬
‫ٱلسمَ آ ِء مِن مَّآ ٍ ۬ء فَأ َحۡ يَا ِب ِه ۡ‬
‫َّاس َومَآ أ َنزَلَ ٱهللَُّ ِم َن َّ‬
‫خ ِت َلـٰفِ ٱ َّليۡ ِل وَٱلنَّهَا ِر وَٱ ۡلفُلۡكِ ٱ َّلتِى تَجۡ رِى فِى ٱ ۡلبَحۡ ِر بِمَ ا يَنفَعُ ٱلن َ‬
‫ۡضوَٱ ۡ‬
‫َٱألَر ِ‬
‫ٱلسمَ ـٰوَٲتِ و ۡ‬ ‫خفَّفُ َعنۡہُ ُم ٱ ۡل َعذَابُ و ََال ُه ۡم يُنظَرُو َن )‪َ (١٦٢‬و إِ َلـٰ ُه ُك ۡم إِ َلـٰ ۬هٌ وَٲحِ ۬‌ۖدٌ َّآلإِ َلـٰ َه إ َِّال ُه َو ٱلرَّحۡ مَ ـٰ ُن ٱلرَّحِ ي ُم )‪ (١٦٣‬إِ َّن فِى َ‬
‫خ ۡل ِق َّ‬ ‫خـٰلِدِي َن فِيہَا‌ۖ َاليُ َ‬
‫ني )‪َ (١٦١‬‬ ‫ٰب أ ُ ْو َلـٰٓٮٕ َِك يَ ۡل َعنُہُ ُم ٱهللَُّ َويَ ۡل َعنُہُ ُم ٱل َّلـٰعِ ن ُو َن )‪ (١٥٩‬إ َِّالٱ َّلذِي َن تَابُوا ْ َوأ َۡصلَحُ وا ْ َوبَيَّن ُوا ْ فَأ ُ ْو َلـٰٓٮٕ َِك أَتُوبُ َع َليۡہِ ۡ‌ۚم َوأَنَا ٱلتَّوَّابُ ٱلرَّحِ ي ُم )‪ (١٦٠‬إِ َّن ٱ َّلذِي َن َكفَرُوا ْ َومَاتُوا ْ َو ُه ۡم ُكفَّا ٌر أ ُ ْو َلـٰٓٮٕ َِك َع َليۡہِ ۡم َل ۡعن َ ُة ٱهللَِّ وَٱملۡ َ َلـٰٓٮِٕ َك ِة وَٱلن ِ‬
‫َّاسأ َجۡ مَ عِ َ‬ ‫َّاسفِى ٱ ۡل ِكتَـ ِ‌ۙ‬
‫شا ِك ٌر َعلِي ٌم )‪ (١٥٨‬إِ َّن ٱ َّلذِي َن يَ ۡكت ُمُ و َن مَآ أ َنزَ ۡلن َا ِم َن ٱ ۡلبَيِّنَـٰتِ وَٱ ۡل ُهد َٰى ِم ۢن بَ ۡع ِد مَا بَيَّنَّـٰ ُه لِلن ِ‬
‫خيۡرً۬ا فَ ِإ َّن ٱهللََّ َ‬ ‫شعَآٮِٕ ِر ٱهللَِّ‌ۖ فَمَ ۡن حَ جَّ ٱ ۡلبَيۡتَ أ َ ِو ٱ ۡعت َمَ َر ف ََالجُ ن َا َح َع َليۡ ِه أ َن يَطَّوَّفَ ِبهِمَ ا‌ۚ َومَن تَطَ َّو َ‬
‫ع َ‬ ‫ت مِّن َّربِّ ِه ۡم َورَحۡ مَ ۬‌ۖةٌ َوأ ُ ْو َلـٰٓٮٕ َِك ُه ُم ٱملۡ ُ ۡهتَدُو َن )‪ ۞ (١٥٧‬إِ َّن َّ‬
‫ٱلصفَا وَٱملۡ َ ۡر َوةَ مِن َ‬ ‫ص َلوَٲ ٌ۬‬
‫جعُو َن )‪ (١٥٦‬أ ُ ْو َلـٰٓٮٕ َِك َع َليۡہِ ۡم َ‬
‫ُّصيبَ ۬ةٌ قَا ُل ٓوا ْ إِنَّا هللَِِّ َو إِنَّآ إِ َليۡ ِه رَٲ ِ‬
‫أ ََصـٰبَتۡهُم م ِ‬
‫ٱأل َ ۡلبَـٰبِ َل َع َّلڪُ ۡم‬
‫اصحَ يَ ٰوةٌ۬ يَـٰٓأ ُ ْولِى ۡ‬ ‫ف مِّن َّربِّ ُك ۡم َورَحۡ مَ ۬‌ۗةٌ فَمَ نِ ٱ ۡعتَد َٰى بَ ۡع َد ذَٲل َِك فَ َلهُ‪ ‬ۥ َعذَابٌ أَلِي ۬مٌ )‪َ (١٧٨‬و َل ُك ۡم فِى ٱ ۡلق َ‬
‫ِص ِ‬ ‫سـ ٍ ۬‌ٰۗن ذَٲل َِك تَ ۡ‬
‫خفِي ٌ۬‬ ‫عُ بِٱملۡ َ ۡعرُوفِ َوأَدَآ ٌء إِ َليۡ ِه ِبإِحۡ َ‬ ‫ِٱأل ُنثَىٰ‌ۚ فَمَ ۡن ُع ِفىَ َلهُ‪ ‬ۥ ِم ۡن أ َخِ ي ِه َ‬
‫شىۡ ۬ءٌ فَٱتِّبَا ۢ‬ ‫اصفِى ٱ ۡل َقت ۡ َلى‌ۖ ٱلۡحُ ُّر بِٱلۡحُ ِّر وَٱ ۡل َعبۡ ُد بِٱ ۡل َعبۡ ِد و ۡ‬
‫َٱأل ُنثَىٰ ب ۡ‬ ‫ص َدقُوا ْ‌ۖ َوأ ُ ْو َلـٰٓٮٕ َِك ُه ُم ٱملۡ ُتَّقُو َن )‪ (١٧٧‬يَـٰٓأَيُّہَا ٱ َّلذِي َن ءَا َمن ُوا ْ ُكتِبَ َع َليۡ ُك ُم ٱ ۡلق َ‬
‫ِص ُ‬ ‫ني ٱ ۡلبَأ ِ‌ۗ‬
‫ۡسأ ُ ْو َلـٰٓٮٕ َِك ٱ َّلذِي َن َ‬ ‫َٱلضرَّآ ِء وَحِ َ‬ ‫ٱلص َل ٰوةَ َوءَاتَى ٱلزَّڪَ ٰوةَ وَٱملۡ ُوفُو َن ِب َع ۡه ِد ِه ۡم إِذَا َعـٰ َهدُوا ْ‌ۖ و َّ‬
‫َٱلصـٰ ِبرِي َن فِى ٱ ۡلبَأ َۡسآ ِء و َّ‬ ‫ني َوفِى ٱل ِّرقَابِ َوأَقَا َم َّ‬
‫َٱلسآٮِٕلِ َ‬
‫ٱلسبِي ِل و َّ‬
‫ني وَٱبۡ َن َّ‬
‫ٱأل َخِ ِر وَٱملۡ َ َلـٰٓٮِٕڪَ ِة وَٱ ۡل ِكتَـٰبِ وَٱلن َّ ِبيِّـۧ َن َوءَاتَى ٱملۡ َالَ َع َلىٰ حُ بِّهِۦ ذَوِى ٱ ۡل ُق ۡربَىٰ وَٱ ۡليَتَـٰمَ ىٰ وَٱملۡ ََسـٰ ِك َ‬
‫ۡسٱ ۡل ِب َّر أ َن تُ َولُّوا ْ وُجُ و َه ُك ۡم ِقبَلَ ٱملۡ َۡش ِر ِق وَٱملۡ َ ۡغرِبِ َو َلـٰ ِك َّن ٱ ۡل ِب َّر َم ۡن ءَا َم َن بِٱهللَِّ وَٱ ۡليَ ۡوم ِ ۡ‬ ‫ٱلض َلـٰ َل َة بِٱ ۡل ُهد َٰى وَٱ ۡل َعذَابَ بِٱملۡ َ ۡغ ِف َر ِ‌ۚة فَمَ آ أ َۡصبَ َر ُه ۡم َعلَى ٱلن َّا ِر )‪ (١٧٥‬ذَٲل َِك ِبأ َ َّن ٱهللََّ نَزَّلَ ٱ ۡلڪِتَـٰبَ بِٱلۡحَ ِّ‌ۗق َو إِ َّن ٱ َّلذِي َن ٱ ۡ‬
‫خت َ َلفُوا ْ فِى ٱ ۡل ِكتَـٰبِ َلفِى شِ قَا ۭقِ بَعِ ي ٍ۬د )‪َّ ۞ (١٧٦‬لي َ‬ ‫َشتَرُو َن ِبهِۦ ثَمَ نً ۬ا َقلِيالً‌ۙ أ ُ ْو َلـٰٓٮٕ َِك مَا يَأ ۡ ُكلُو َن فِى بُطُو ِن ِه ۡم إ َِّالٱلن َّا َر و ََاليُڪَلِّمُ ُه ُم ٱهللَُّ يَ ۡو َم ٱ ۡل ِقيَـٰمَ ِة و ََاليُزَڪِّي ِه ۡم َو َل ُه ۡم َعذَابٌ أَلِي ٌم )‪ (١٧٤‬أ ُ ْو َلـٰٓٮٕ َِك ٱ َّلذِي َن ۡ‬
‫ٱشت َ َر ُوا ْ َّ‬ ‫غ ٍ و ََالعَا ٍ۬د ف ََآلإِثۡ َم َع َليۡ ِ‌ۚه إِ َّن ٱهللََّ َغفُو ۬رٌ رَّحِ ي ٌم )‪ (١٧٣‬إِ َّن ٱ َّلذِي َن يَ ۡكت ُمُ و َن مَآ أ َنزَلَ ٱهللَُّ ِم َن ٱ ۡلڪِتَـٰبِ َوي ۡ‬ ‫َٱش ُكرُوا ْ هللَِِّ إِن ڪُنت ُ ۡم إِيَّاهُ تَ ۡعبُدُو َن )‪ (١٧٢‬إِنَّمَ ا حَ َّر َم َع َليۡڪُ ُم ٱملۡ َيۡت َ َة وَٱل َّد َم َولَحۡ َم ٱلۡخِ نزِي ِر َومَآ أُهِلَّ ِبهِۦ لِ َغيۡ ِر ٱهللَِّ‌ۖ فَمَ نِ ۡ‬
‫ٱضطُ َّر َغيۡ َر بَا ۬‬ ‫َسمَ عُ إ َِّال ُدعَآ ۬ءً َو ِندَآ ۬‌ۚءً ُ‬
‫ص ۢمُّ بُ ۡك ٌم عُمۡ ىٌ۬ فَ ُه ۡم َاليَ ۡع ِقلُو َن )‪ (١٧١‬يَـٰٓأَيُّهَا ٱ َّلذِي َن ءَا َمن ُوا ْ ڪُلُوا ْ مِن طَيِّبَـٰتِ مَا َرزَ ۡقنَـٰ ُك ۡم و ۡ‬ ‫تَقُولُوا ْ َعلَى ٱهللَِّ مَا َالتَ ۡعلَمُ و َن )‪َ (١٦٩‬و إِذَا قِيلَ َل ُه ُم ٱتَّ ِبعُوا ْ مَآ أ َنزَلَ ٱهللَُّ قَالُوا ْ بَلۡ نَت َّ ِبعُ مَآ أ َ ۡلفَيۡن َا َع َليۡ ِه ءَابَآ َءنَآ‌ۗ أ َ َو َل ۡو كَا َن ءَابَآ ُؤ ُه ۡم َاليَ ۡع ِقلُو َن َ‬
‫شيۡـًٔ۬ا و ََاليَ ۡهتَدُو َن )‪َ (١٧٠‬و َمث َلُ ٱ َّلذِي َن ڪَفَرُوا ْ كَمَ ث َ ِل ٱ َّلذِى يَن ۡعِ قُ بِمَ ا َالي ۡ‬
‫ِٱإلثۡم ِ َوأ َنت ُ ۡم‬
‫َّاسب ۡ ِ‬
‫ط ِل َوتُ ۡدلُوا ْ ِبهَآ إِلَى ٱلۡحُ ڪَّام ِ لِتَأۡڪُلُوا ْ فَرِيقً۬ا ِّم ۡن أ َ ۡموَٲلِ ٱلن ِ‬
‫َّاس َل َع َّل ُه ۡم يَتَّقُو َن )‪ (١٨٧‬و ََالتَأ ۡ ُك ُل ٓوا ْ أ َ ۡموَٲ َلكُم بَيۡنَكُم بِٱ ۡلبَـٰ ِ‬ ‫ٱلصيَا َم إِلَى ٱ َّليۡ ِ‌ۚل و ََالتُبَـٰشِ رُو ُه َّن َوأ َنت ُ ۡم َعـٰ ِكفُو َن فِى ٱملۡ ََسـٰج ِ ِ‌ۗد ِتل َۡك حُ دُو ُد ٱهللَِّ ف ََالتَ ۡق َربُو َها‌ۗ َكذَٲل َِك يُب ِّ ُ‬
‫َني ٱهللَُّ ءَايَـٰ ِتهِۦ لِلن ِ‬ ‫ٱأل َۡس َو ِد ِم َن ٱ ۡلفَجۡ ِ‌ۖر ثُ َّم أَتِمُّ وا ْ ِّ‬
‫خيۡطِ ۡ‬
‫َض ِم َن ٱ ۡل َ‬
‫ٱألَبۡي ُ‬
‫ط ۡ‬‫خيۡ ُ‬
‫َني َل ُك ُم ٱ ۡل َ‬ ‫ُسڪُ ۡم فَت َابَ َع َليۡ ُك ۡم َو َعفَا عَن ُك ۡ‌ۖم فَٱ ۡلـَٔـٰ َن بَـٰشِ رُو ُه َّن وَٱبۡتَغُوا ْ مَا ڪَت َبَ ٱهللَُّ َل ُك ۡ‌ۚم َو ُكلُوا ْ و ۡ‬
‫َٱش َربُوا ْ حَ تَّىٰ يَتَب َّ َ‬ ‫سٌ َّل ُه َّ‌ۗن َعلِ َم ٱهللَُّ أَنَّڪُ ۡم كُنت ُ ۡم تَ ۡ‬
‫خت َانُو َن أ َنف َ‬ ‫ِسآٮِٕ ُك ۡ‌ۚم ُه َّن لِبَا ۬‬
‫سٌ َّل ُك ۡم َوأ َنت ُ ۡم لِبَا ۬‬ ‫ث إِ َلىٰ ن َ‬
‫ٱلصيَام ِ ٱل َّرفَ ُ‬
‫ۡشدُو َن )‪ (١٨٦‬أ ُحِ لَّ َلڪُ ۡم َليۡ َل َة ِّ‬
‫َستَج ِيبُوا ْ لِى َو ۡليُ ۡؤ ِمن ُوا ْ بِى َل َع َّل ُه ۡم يَر ُ‬ ‫ِيب أُجِيبُ َد ۡع َوةَ ٱلدَّاع ِ إِذَا َدع ِ‌ۖ‬
‫َان فَ ۡلي ۡ‬ ‫سأَل ََك ِعبَادِى َعن ِّى فَ ِإنِّى َقر ٌ‌ۖ‬
‫َش ُكرُو َن )‪َ (١٨٥‬و إِذَا َ‬
‫ُس َر َولِتُڪۡ ِملُوا ْ ٱلۡعِ َّدةَ َولِتُڪَبِّرُوا ْ ٱهللََّ َع َلىٰ مَا َه َدٮٰ ُك ۡم َو َل َع َّلڪُ ۡم ت ۡ‬ ‫خ َ‌ۗر يُرِي ُد ٱهللَُّ ِبڪُ ُم ٱ ۡلي ۡ‬
‫ُس َر و ََاليُرِي ُد ِبڪُ ُم ٱ ۡلع ۡ‬ ‫سفَ ۬ ٍر فَعِ َّدةٌ۬ ِّم ۡن أَيَّام ٍ أ ُ َ‬ ‫َصمۡ ُ‌ۖه َومَن ڪَا َن َمر ً‬
‫ِيضا أ َ ۡو َع َلىٰ َ‬ ‫ٱلشہۡ َر فَ ۡلي ُ‬
‫شہِ َد مِن ُك ُم َّ‬ ‫ٰت ِّم َن ٱ ۡل ُهد َٰى وَٱ ۡلفُ ۡرق ِ‌ۚ‬
‫َان فَمَ ن َ‬ ‫َّاس َوبَيِّنَـ ٍ۬‬
‫َضا َن ٱ َّلذ ِٓى أ ُنزِلَ فِي ِه ٱ ۡل ُق ۡرءَا ُن ُهدً۬ى لِّلن ِ‬ ‫خيۡ ۬رٌ َّلڪُ ۡ‌ۖم إِن كُنت ُ ۡم تَ ۡعلَمُ و َن )‪َ (١٨٤‬‬
‫شہۡ ُر َرم َ‬ ‫خيۡ ۬رٌ َّلهُ‪ ‬ۥ‌ۚ َوأ َن ت ُ‬
‫َصومُوا ْ َ‬ ‫خيۡرً۬ا فَ ُه َو َ‬
‫ع َ‬ ‫ِس ِك ۬‌ۖ‬
‫نيٍ فَمَ ن تَطَ َّو َ‬ ‫خ َ‌ۚر َو َعلَى ٱ َّلذِي َن يُطِيقُونَهُ‪ ‬ۥ ِف ۡديَ ۬ةٌ طَعَا ُم م ۡ‬
‫سفَ ۬ ٍر فَعِ َّدةٌ۬ ِّم ۡن أَيَّام ٍ أ ُ َ‬
‫ِيضا أ َ ۡو َع َلىٰ َ‬ ‫ٱلصيَا ُم كَمَ ا ُكتِبَ َعلَى ٱ َّلذِي َن مِن َقبۡلِڪُ ۡم َل َع َّل ُك ۡم تَتَّقُو َن )‪ (١٨٣‬أَيَّامً۬ا َّم ۡعدُود ٍ۬‌ۚ‬
‫َٲت فَمَ ن كَا َن مِنكُم َّمر ً‬ ‫ُّوصجَ نَفًا أ َ ۡو إِثۡ ً۬ما فَأ َۡص َلحَ بَيۡنَہُ ۡم ف ََآلإِثۡ َم َع َليۡ ِ‌ۚه إِ َّن ٱهللََّ َغفُو ۬رٌ رَّحِ ي ۬مٌ )‪ (١٨٢‬يَـٰٓأَيُّهَا ٱ َّلذِي َن ءَا َمن ُوا ْ ُكتِبَ َع َليۡڪُ ُم ِّ‬ ‫س ِم َعهُ‪ ‬ۥ فَ ِإنَّمَ آ إِثۡمُ هُ‪ ‬ۥ َعلَى ٱ َّلذِي َن يُبَ ِّدلُونَهُ‪ ‬ۥۤ‌ۚ إِ َّن ٱهللََّ َ‬
‫سمِيعٌ َعلِي ۬مٌ )‪ (١٨١‬فَمَ ۡن خَافَ مِن م ٍ۬‬ ‫ني )‪ (١٨٠‬فَمَ ۢن بَ َّد َلهُ‪ ‬ۥ بَ ۡع َدمَا َ‬ ‫ني بِٱملۡ َ ۡعر ِ‌ۖ‬
‫ُوف حَ قًّا َعلَى ٱملۡ ُت َّ ِق َ‬ ‫َٱأل َ ۡق َر ِب َ‬
‫َصيَّ ُة لِ ۡلوَٲلِ َديۡنِ و ۡ‬
‫خيۡرًا ٱ ۡلو ِ‬
‫ض َر أ َحَ َد ُك ُم ٱملۡ َوۡتُ إِن تَر ََك َ‬
‫تَتَّقُو َن )‪ُ (١٧٩‬كتِبَ َع َليۡ ُك ۡم إِذَا حَ َ‬
‫َضالً۬ مِّن َّربِّڪُ ۡ‌ۚم‬
‫ۡس َع َليۡڪُ ۡم جُ ن َا ٌح أ َن تَبۡتَغُوا ْ ف ۡ‬
‫ٱأل َ ۡلبَـٰبِ )‪َ (١٩٧‬لي َ‬ ‫خيۡ َر ٱلزَّا ِد ٱلت َّ ۡقو ٰ‌ۚ‬
‫َى وَٱتَّقُونِ يَـٰٓأ ُ ْولِى ۡ‬ ‫خيۡ ۬ ٍر يَ ۡعلَمۡ ُه ٱهللَُّ‌ۗ َوتَزَ َّودُوا ْ فَ ِإ َّن َ‬
‫جدَالَ فِى ٱلۡحَ جِّ‌ۗ َومَا تَفۡ َعلُوا ْ ِم ۡن َ‬
‫ُسوقَ و ََال ِ‬
‫ث و ََالف ُ‬
‫َضفِي ِه َّن ٱلۡحَ جَّ ف ََال َرفَ َ‬ ‫شدِي ُد ٱلۡعِ قَابِ )‪ (١٩٦‬ٱلۡحَ جُّ أ َۡش ُه ۬رٌ َّم ۡعلُو َمـٰ ۬‌ۚ‬
‫تٌ فَمَ ن فَر َ‬ ‫اضرِى ٱملۡ َۡسج ِ ِد ٱلۡحَ رَام ِ‌ۚ وَٱتَّقُوا ْ ٱهللََّ وَٱ ۡعلَمُ ٓوا ْ أ َ َّن ٱهللََّ َ‬
‫َش َرةٌ۬ كَا ِم َل ۬‌ۗةٌ ذَٲل َِك ملِ َن َّل ۡم يَ ُك ۡن أ َ ۡه ُلهُ‪ ‬ۥ حَ ِ‬
‫َسبۡ َع ٍة إِذَا رَجَ ۡعت ُ ۡ‌ۗم ِتل َۡك ع َ‬
‫َصيَا ُم ثَ َلـٰث َ ِة أَيَّا ٍ۬م فِى ٱلۡحَ جِّ و َ‬ ‫ۡس َر ِم َن ٱ ۡل َهد ِ‌ۚ‬
‫ۡى فَمَ ن َّل ۡم يَج ِ ۡد ف ِ‬ ‫ُس ۬‌ۚ ٍك فَ ِإذَآ أَمِنت ُ ۡم فَمَ ن تَمَ تَّعَ بِٱ ۡلعُمۡ َر ِة إِلَى ٱلۡحَ جِّ فَمَ ا ۡ‬
‫ٱستَي َ‬ ‫ص َد َق ٍة أ َ ۡو ن ُ‬
‫صيَام ٍ أ َ ۡو َ‬ ‫ُوس ُك ۡم حَ تَّىٰ يَبۡ ُلغَ ٱ ۡل َهد ُۡى مَحِ َّلهُ‪ ‬ۥ‌ۚ فَمَ ن كَا َن مِنكُم َّمر ً‬
‫ِيضا أ َ ۡو ِب ِهۦۤ أَذً۬ى مِّن َّرأ ۡسِ هِۦ فَ ِف ۡديَ ۬ةٌ مِّن ِ‬ ‫ۡس َر ِم َن ٱ ۡل َهد ِ‌ۖ‬
‫ۡى و ََالتَحۡ لِقُوا ْ ُرء َ‬ ‫ٱستَي َ‬ ‫ني )‪َ (١٩٥‬وأَتِمُّ وا ْ ٱلۡحَ جَّ وَٱ ۡلعُمۡ َرةَ هللَِِّ‌ۚ فَ ِإ ۡن أ ُحۡ ِ‬
‫ص ۡرتُ ۡم فَمَ ا ۡ‬ ‫سبِي ِل ٱهللَِّ و ََالتُ ۡلقُوا ْ ِبأَيۡدِي ُك ۡم إِلَى ٱلتَّہۡ ُل َك ِ‌ۛة َوأ َحۡ سِ ن ُ ٓوا ْ‌ۛ إِ َّن ٱهللََّ يُحِ بُّ ٱملۡ ُحۡ سِ ِن َ‬ ‫صٌفَمَ نِ ٱ ۡعتَد َٰى َع َليۡ ُك ۡم فَٱ ۡعتَدُوا ْ َع َليۡ ِه ِب ِمث ۡ ِل مَا ٱ ۡعتَد َٰى َع َليۡ ُك ۡ‌ۚم وَٱتَّقُوا ْ ٱهللََّ وَٱ ۡعلَمُ ٓوا ْ أ َ َّن ٱهللََّ َمعَ ٱملۡ ُت َّ ِق َ‬
‫ني )‪َ (١٩٤‬وأ َن ِفقُوا ْ فِى َ‬ ‫ِصا ۬‌ۚ‬
‫ِٱلشہۡ ِر ٱلۡحَ رَام ِ وَٱلۡحُ ُر َمـٰتُ ق َ‬
‫ٱلشہۡ ُر ٱلۡحَ رَا ُم ب َّ‬ ‫خرَجُ و ُك ۡ‌ۚم وَٱ ۡل ِفتۡن َ ُة أ ََش ُّد ِم َن ٱ ۡل َقت ۡ ِ‌ۚل و ََالتُ َقـٰ ِتلُو ُه ۡم عِن َد ٱملۡ َۡسج ِ ِد ٱلۡحَ رَام ِ حَ تَّىٰ يُ َقـٰ ِتلُو ُك ۡم فِي ِ‌ۖه فَإِن َقـٰتَلُو ُك ۡم فَٱ ۡقتُلُو ُه ۡ‌ۗم َكذَٲل َِك جَ زَآ ُء ٱ ۡل َكـٰ ِفرِي َن )‪ (١٩١‬فَإِنِ ٱنتَہَ ۡوا ْ فَ ِإ َّن ٱهللََّ َغفُو ۬رٌ رَّحِ ي ۬مٌ )‪َ (١٩٢‬و َقـٰ ِتلُو ُه ۡم حَ تَّىٰ َالتَكُو َن ِفتۡن َ ۬ةٌ َويَكُو َن ٱلدِّي ُن هللَِِّ‌ۖ فَإِنِ ٱنتَہَ ۡوا ْ ف ََال ُع ۡدوَٲ َن إ َِّال َعلَى ٱلظَّـٰلِ ِم َ‬
‫ني )‪َّ (١٩٣‬‬ ‫ث أَ ۡ‬
‫خرِجُ وهُم ِّم ۡن حَ يۡ ُ‬ ‫سبِي ِل ٱهللَِّ ٱ َّلذِي َن يُ َقـٰ ِتلُونَ ُك ۡم و ََالتَ ۡعت َ ُد ٓوا ْ‌ۚ إِ َّن ٱهللََّ َاليُحِ بُّ ٱملۡ ُ ۡعتَدِي َن )‪ (١٩٠‬وَٱ ۡقتُلُو ُه ۡم حَ يۡ ُ‬
‫ث ثَ ِقفۡت ُمُ و ُه ۡم َوأ َ ۡ‬ ‫ۡسٱ ۡل ِب ُّر ِبأ َن تَأۡتُوا ْ ٱ ۡلبُيُوتَ مِن ظُهُو ِرهَا َو َلـٰ ِك َّن ٱ ۡل ِب َّر مَنِ ٱتَّ َقىٰ‌ۗ َوأۡتُوا ْ ٱ ۡلبُيُوتَ ِم ۡن أَبۡوَٲ ِب َها‌ۚ وَٱتَّقُوا ْ ٱهللََّ َل َع َّلڪُ ۡم تُفۡلِحُ و َن )‪َ (١٨٩‬و َقـٰ ِتلُوا ْ فِى َ‬
‫َّاسوَٱلۡحَ جِّ‌ۗ َو َلي َ‬
‫ٱأل َ ِه َّل ِ‌ۖة قُلۡ ِهىَ َموَٲقِيتُ لِلن ِ‬
‫َسـَٔلُون ََك عَنِ ۡ‬
‫تَ ۡعلَمُ و َن )‪ ۞ (١٨٨‬ي ۡ‬
‫خرُو َن ِم َن ٱ َّلذِي َن ءَا َمن ُوا ْ‌ۘ وَٱ َّلذِي َن ٱتَّ َق ۡوا ْ فَ ۡو َق ُه ۡم يَ ۡو َم ٱ ۡل ِقيَـٰمَ ِ‌ۗة‬
‫َس َ‬ ‫ِس َرٲٓءِيلَ َك ۡم ءَاتَيۡنَـٰهُم ِّم ۡن ءَايَ ۭةِ بَيِّن َ ٍ۬‌ۗة َومَن يُبَدِّلۡ ِنعۡمَ َة ٱهللَِّ ِم ۢن بَ ۡع ِد مَا جَ آ َءتۡ ُه فَ ِإ َّن ٱهللََّ َ‬
‫شدِي ُد ٱلۡعِ قَابِ )‪ (٢١١‬زُيِّ َن لِ َّلذِي َن َكفَرُوا ْ ٱلۡحَ يَ ٰوةُ ٱل ُّدنۡيَا َوي ۡ‬ ‫سلۡ بَ ِنىٓ إ ۡ‬ ‫ٱأل َ ۡم ُ‌ۚر َو إِلَى ٱهللَِّ تُرۡجَ عُ ۡ‬
‫ٱألُمُو ُر )‪َ (٢١٠‬‬ ‫ُضىَ ۡ‬ ‫ٱلشيۡطَـ ِ‌ٰۚن إِنَّهُ‪ ‬ۥ َلڪُ ۡم َع ُد ۬وٌّ ُّم ِب ۬‬
‫نيٌ )‪ (٢٠٨‬فَإِن زَ َل ۡلت ُم ِّم ۢن بَ ۡع ِد مَا جَ آ َءتۡڪُ ُم ٱ ۡلبَيِّنَـٰتُ فَٱ ۡعلَمُ ٓوا ْ أ َ َّن ٱهللََّ َعزِيزٌ حَ ڪِي ٌم )‪ (٢٠٩‬هَلۡ يَنظُرُو َن إ َِّآلأ َن يَأ ۡ ِتيَ ُه ُم ٱهللَُّ فِى ظُ َل ۬ ٍل ِّم َن ٱ ۡلغَمَ ام ِ وَٱملۡ َ َلـٰٓٮِٕڪَ ُة َوق ِ‬ ‫خطُوَٲتِ َّ‬
‫ٱلس ۡلم ِ ڪَآفَّ ۬ةً و ََالتَت َّ ِبعُوا ْ ُ‬
‫خلُوا ْ فِى ِّ‬
‫ف بِٱلۡعِ بَا ِد )‪ (٢٠٧‬يَـٰٓأَيُّهَا ٱ َّلذِي َن ءَا َمن ُوا ْ ٱ ۡد ُ‬‫ۡضاتِ ٱهللَِّ‌ۗ وَٱهللَُّ َرءُو ُۢ‬
‫ۡس ُه ٱبۡ ِتغَآ َء َمر َ‬
‫َشرِى نَف َ‬ ‫سبُهُ‪ ‬ۥ جَ َهن َّ ُ‌ۚم َو َل ِبئ َۡسٱملۡ ِهَا ُد )‪َ (٢٠٦‬و ِم َن ٱلن ِ‬
‫َّاسمَن ي ۡ‬ ‫ِٱإلثۡم ِ‌ۚ فَحَ ۡ‬
‫خذَتۡ ُه ٱلۡعِ زَّةُ ب ۡ ِ‬ ‫ث وَٱلن َّۡس َ‌ۗل وَٱهللَُّ َاليُحِ بُّ ٱ ۡلف َ‬
‫َسا َد )‪َ (٢٠٥‬و إِذَا قِيلَ َل ُه ٱتَّ ِق ٱهللََّ أ َ َ‬ ‫ۡضلِيُفۡسِ َد فِيهَا َويُ ۡهل َِك ٱلۡحَ ۡر َ‬
‫ٱألَر ِ‬
‫س َعىٰ فِى ۡ‬
‫صام ِ )‪َ (٢٠٤‬و إِذَا تَ َو َّلىٰ َ‬
‫ُش ِه ُد ٱهللََّ َع َلىٰ مَا فِى َق ۡل ِبهِۦ َو ُه َو أ َ َل ُّد ٱلۡخِ َ‬
‫َّاسمَن يُ ۡعجِب َُك َق ۡو ُلهُ‪ ‬ۥ فِى ٱلۡحَ يَ ٰو ِة ٱل ُّدنۡيَا َوي ۡ‬ ‫خ َر ف ََآلإِثۡ َم َع َليۡ ِ‌ۚه ملِ َنِ ٱتَّ َقىٰ‌ۗ وَٱتَّقُوا ْ ٱهللََّ وَٱ ۡعلَمُ ٓوا ْ أَنَّڪُ ۡم إِ َليۡ ِه تُحۡ َ‬
‫شرُو َن )‪َ (٢٠٣‬و ِم َن ٱلن ِ‬ ‫َني ف ََآلإِثۡ َم َع َليۡ ِه َومَن تَأ َ َّ‬ ‫سابِ )‪ ۞ (٢٠٢‬وَٱذۡ ُكرُوا ْ ٱهللََّ ِفىٓ أَيَّا ٍ۬م َّم ۡعدُود ٍ۬‌ۚ‬
‫َٲت فَمَ ن تَعَجَّ لَ فِى يَ ۡوم ۡ ِ‬ ‫َسبُوا ْ‌ۚ وَٱهللَُّ َ‬
‫سرِيعُ ٱلۡحِ َ‬ ‫ب مِّمَّ ا ك َ‬‫َصي ٌ۬‬
‫سن َ ۬ةً َو ِقن َا َعذَابَ ٱلن َّا ِر )‪ (٢٠١‬أ ُ ْو َلـٰٓٮٕ َِك َل ُه ۡم ن ِ‬
‫ٱأل َخِ َر ِة حَ َ‬
‫سن َ ۬ةً َوفِى ۡ‬
‫خ َلـٰ ۬ ٍق )‪َ (٢٠٠‬و ِمنۡهُم مَّن يَقُولُ َربَّن َآ ءَا ِتن َا فِى ٱل ُّدنۡيَا حَ َ‬
‫ٱأل َخِ َر ِة ِم ۡن َ‬ ‫َضيۡت ُم َّمنَـٰسِ َكڪُ ۡم فَٱذۡڪُرُوا ْ ٱهللََّ َك ِذ ۡك ِر ُك ۡم ءَابَآ َءڪُ ۡم أ َ ۡو أ ََش َّد ِذڪۡ ۬رًا‌ۗ فَ ِم َن ٱلن ِ‬
‫َّاسمَن يَقُولُ َربَّن َآ ءَا ِتن َا فِى ٱل ُّدنۡيَا َومَا َلهُ‪ ‬ۥ فِى ۡ‬ ‫َٱست َ ۡغ ِفرُوا ْ ٱهللََّ‌ۚ إِ َّن ٱهللََّ َغفُو ۬رٌ رَّحِ ي ۬مٌ )‪ (١٩٩‬فَ ِإذَا ق َ‬
‫َّاسو ۡ‬
‫َاضٱلن ُ‬
‫ث أَف َ‬
‫ِيضوا ْ ِم ۡن حَ يۡ ُ‬
‫ني )‪ (١٩٨‬ثُ َّم أَف ُ‬ ‫ٰت فَٱذۡڪُرُوا ْ ٱهللََّ عِن َد ٱملۡ َۡش َع ِر ٱلۡحَ رَام ِ‌ۖ وَٱذۡڪُرُوهُ كَمَ ا َه َدٮٰڪُ ۡم َو إِن ڪُنت ُم مِّن َقبۡلِهِۦ ملَ ِ َن َّ‬
‫ٱلضآ ِّل َ‬ ‫َضت ُم ِّم ۡن َع َرفَـ ٍ۬‬
‫فَ ِإذَآ أَف ۡ‬
‫َٱأل َخِ َر ِ‌ۗة َوي ۡ‬
‫َسـَٔلُون ََك عَنِ‬ ‫ٱألَيَـٰتِ َل َع َّلڪُ ۡم تَتَفَ َّكرُو َن )‪ (٢١٩‬فِى ٱل ُّدنۡيَا و ۡ‬ ‫َسـَٔلُون ََك مَاذَا يُن ِفقُو َن ُق ِل ٱ ۡل َعفۡ َ‌ۗو َكذَٲل َِك يُب ِّ ُ‬
‫َني ٱهللَُّ َل ُك ُم ۡ‬ ‫َّاس َو إِثۡمُ هُمَ آ أَڪۡبَ ُر مِن نَّفۡعِ هِمَ ا‌ۗ َوي ۡ‬
‫َسـَٔلُون ََك عَنِ ٱ ۡلخَمۡ ِر وَٱملۡ َيۡسِ ِ‌ۖر قُلۡ فِيهِمَ آ إِثۡ ۬مٌ ڪَبِي ۬رٌ َو َمنَـٰ ِفعُ لِلن ِ‬
‫سبِي ِل ٱهللَِّ أ ُ ْو َلـٰٓٮٕ َِك يَرۡجُ و َن رَحۡ مَ تَ ٱهللَِّ‌ۚ وَٱهللَُّ َغفُو ۬رٌ رَّحِ ي ۬مٌ )‪ ۞ (٢١٨‬ي ۡ‬ ‫َٱأل َخِ َر ِ‌ۖة َوأ ُ ْو َلـٰٓٮٕ َِك أ َۡصحَ ـٰبُ ٱلن َّا ِ‌ۖر ُه ۡم فِيهَا َ‬
‫خـٰلِدُو َن )‪ (٢١٧‬إِ َّن ٱ َّلذِي َن ءَا َمن ُوا ْ وَٱ َّلذِي َن هَاجَ رُوا ْ وَجَ ـٰ َهدُوا ْ فِى َ‬ ‫ٱستَطَـٰعُوا ْ‌ۚ َومَن يَ ۡرتَ ِد ۡد مِن ُك ۡم عَن دِي ِنهِۦ فَيَمُ تۡ َو ُه َو ڪَا ِف ۬رٌ فَأ ُ ْو َلـٰٓٮٕ َِك حَ ِبطَتۡ أَعۡمَ ـٰ ُل ُه ۡم فِى ٱل ُّدنۡيَا و ۡ‬
‫خرَا ُج أ َ ۡهلِهِۦ ِمن ۡ ُه أ َ ۡكبَ ُر عِن َد ٱهللَِّ‌ۚ وَٱ ۡل ِفتۡن َ ُة أَڪۡبَ ُر ِم َن ٱ ۡل َقت ۡ ِ‌ۗل و ََاليَزَالُو َن يُ َقـٰ ِتلُونَ ُك ۡم حَ تَّىٰ يَ ُردُّو ُك ۡم عَن دِي ِنڪُ ۡم إِنِ ۡ‬
‫سبِي ِل ٱهللَِّ َوڪُفۡ ۢرُ ِبهِۦ وَٱملۡ َۡسج ِ ِد ٱلۡحَ رَام ِ َو إِ ۡ‬ ‫َال فِي ِ‌ۖه قُلۡ ِقت َا ٌ۬ل فِي ِه َكبِي ۬‌ۖرٌ و َ‬
‫َص ٌّد عَن َ‬ ‫ٱلشہۡ ِر ٱلۡحَ رَام ِ ِقت ۬ ٍ‬ ‫ش ۬رٌّ َّل ُك ۡ‌ۗم وَٱهللَُّ يَ ۡع َل ُم َوأ َنت ُ ۡم َالتَ ۡعلَمُ و َن )‪ (٢١٦‬ي ۡ‬
‫َسـَٔلُون ََك عَنِ َّ‬ ‫شيۡـًٔ۬ا َو ُه َو َ‬ ‫خيۡ ۬رٌ َّلڪُ ۡ‌ۖم َوع َ‬
‫َسىٰٓ أ َن تُحِ بُّوا ْ َ‬ ‫شيۡـًٔ۬ا َو ُه َو َ‬ ‫خيۡ ۬ ٍر فَ ِإ َّن ٱهللََّ ِبهِۦ َعلِي ۬مٌ )‪ُ (٢١٥‬كتِبَ َع َليۡڪُ ُم ٱ ۡل ِقت َالُ َو ُه َو ُك ۡرهٌ۬ َّل ُك ۡ‌ۖم َوع َ‬
‫َسىٰٓ أ َن تَ ۡك َرهُوا ْ َ‬ ‫ٱلسبِي ِ‌ۗل َومَا تَفۡ َعلُوا ْ ِم ۡن َ‬
‫ني وَٱ ۡليَتَـٰمَ ىٰ وَٱملۡ ََسـٰ ِكنيِ وَٱبۡنِ َّ‬
‫َٱأل َ ۡق َر ِب َ‬ ‫َسـَٔلُون ََك مَاذَا يُن ِفقُو َ‌ۖن قُلۡ مَآ أ َنفَ ۡقت ُم ِّم ۡن َ‬
‫خيۡ ۬ ٍر فَلِ ۡلوَٲلِ َديۡنِ و ۡ‬ ‫ب )‪ (٢١٤‬ي ۡ‬ ‫َص ُر ٱهللَِّ‌ۗ أ ََآلإِ َّن ن ۡ‬
‫َص َر ٱهللَِّ َقرِي ٌ۬‬ ‫َّسولُ وَٱ َّلذِي َن ءَا َمن ُوا ْ َم َعهُ‪ ‬ۥ َمتَىٰ ن ۡ‬
‫َٱلضرَّآ ُء َوزُ ۡل ِزلُوا ْ حَ تَّىٰ يَقُولَ ٱلر ُ‬ ‫خ َل ۡوا ْ مِن َقبۡلِ ُكم‌ۖ م َّ‬
‫َّستۡہُ ُم ٱ ۡلبَأ َۡسآ ُء و َّ‬ ‫خلُوا ْ ٱلۡجَ ن َّ َة وَملَّ َا يَأ ۡ ِتكُم َّمث َلُ ٱ َّلذِي َن َ‬
‫ُّستَقِيم ٍ )‪ (٢١٣‬أ َ ۡم حَ سِ بۡت ُ ۡم أ َن تَ ۡد ُ‬
‫َٲط م ۡ‬
‫صر ٍ ۬‬ ‫خت َ َلفُوا ْ فِي ِه ِم َن ٱلۡحَ قِّ ِب ِإذۡ ِن ِهۦ‌ۗ وَٱهللَُّ يَ ۡهدِى مَن ي َ‬
‫َشآ ُء إِ َلىٰ ِ‬ ‫ختَلَفَ فِي ِه إ َِّالٱ َّلذِي َن أ ُوتُوهُ ِم ۢن بَ ۡع ِد مَا جَ آ َءتۡ ُه ُم ٱ ۡلبَيِّنَـٰتُ بَ ۡغيَۢا بَيۡن َ ُه ۡ‌ۖم فَ َهدَى ٱهللَُّ ٱ َّلذِي َن ءَا َمن ُوا ْ ملِ َا ٱ ۡ‬
‫خت َ َلفُوا ْ فِي ِ‌ۚه َومَا ٱ ۡ‬
‫َّاسفِيمَ ا ٱ ۡ‬
‫َني ٱلن ِ‬
‫َشرِي َن َومُن ِذرِي َن َوأ َنزَلَ َم َع ُه ُم ٱ ۡل ِكتَـٰبَ بِٱلۡحَ قِّ لِيَحۡ ُك َم ب ۡ َ‬
‫ث ٱهللَُّ ٱلن َّ ِبيِّـۧ َن ُمب ِّ‬
‫َّاسأ ُ َّم ۬ةً وَٲحِ َدةً۬ فَبَ َع َ‬
‫اب )‪ (٢١٢‬كَا َن ٱلن ُ‬
‫س ٍ۬‬
‫َشآ ُء ِب َغيۡ ِر حِ َ‬
‫وَٱهللَُّ يَ ۡرزُقُ مَن ي َ‬
‫شيۡـًٔا إ َِّآلأ َن يَخَافَآ أ ََّاليُقِيمَ ا حُ دُو َد ٱهللَِّ‌ۖ فَ ِإ ۡن خِ فۡت ُ ۡم أ ََّاليُقِيمَ ا حُ دُو َد ٱهللَِّ ف ََالجُ ن َا َح َع َليۡہِمَ ا فِيمَ ا ٱفۡتَدَتۡ ِب ِهۦ‌ۗ ِتل َۡك حُ دُو ُد ٱهللَِّ ف ََالتَ ۡعتَدُو َها‌ۚ َومَن‬ ‫سـ ٍ ۬‌ٰۗن و ََاليَحِ لُّ َلڪُ ۡم أ َن تَأ ۡ ُ‬
‫خذُوا ْ مِمَّ آ ءَاتَيۡت ُمُ و ُه َّن َ‬ ‫َسرِيحُۢ ِبإِحۡ َ‬
‫ۡسا ۢكُ بِمَ ۡعرُوفٍ أ َ ۡو ت ۡ‬ ‫ُوف َولِلرِّجَ الِ َع َليۡہِ َّن َدرَجَ ۬‌ۗةٌ وَٱهللَُّ َعزِيزٌ حَ كِي ٌم )‪ (٢٢٨‬ٱلطَّ َلـٰقُ َم َّرت ِ‌ۖ‬
‫َان فَ ِإم َ‬ ‫ِص َلـٰ ً۬حا‌ۚ َو َل ُه َّن ِمث ۡلُ ٱ َّلذِى َع َليۡہِ َّن بِٱملۡ َ ۡعر ِ‌ۚ‬
‫ٱأل َخِ ِ‌ۚر َوبُعُو َلتُہُ َّن أ َحَ قُّ ِب َر ِّد ِه َّن فِى ذَٲل َِك إِ ۡن أَرَا ُد ٓوا ْ إ ۡ‬ ‫َّص َن ِبأ َنفُسِ ِه َّن ثَ َلـٰث َ َة ُق ُر ٓو ٍ ۬‌ۚء و ََاليَحِ لُّ َل ُه َّن أ َن يَ ۡكت ُمۡ َن مَا َ‬
‫خلَقَ ٱهللَُّ ِفىٓ أَرۡحَ ا ِم ِه َّن إِن ُك َّن يُ ۡؤ ِم َّن بِٱهللَِّ وَٱ ۡليَ ۡوم ِ ۡ‬ ‫ُّصأ َ ۡربَ َع ِة أ َۡشہُ ۬‌ۖ ٍر فَإِن فَآءُو فَ ِإ َّن ٱهللََّ َغفُو ۬رٌ رَّحِ ي ۬مٌ )‪َ (٢٢٦‬و إِ ۡن َعزَمُوا ْ ٱلطَّ َلـٰقَ فَ ِإ َّن ٱهللََّ َ‬
‫سمِيعٌ َعلِي ۬مٌ )‪ (٢٢٧‬وَٱملۡ ُطَ َّل َقـٰتُ يَت َ َرب ۡ‬ ‫َسبَتۡ ُقلُوبُ ُك ۡ‌ۗم وَٱهللَُّ َغفُو ٌر حَ لِي ۬مٌ )‪ِّ (٢٢٥‬ل َّلذِي َن يُ ۡؤلُو َن مِن ن َ‬
‫ِّسآٮِٕ ِه ۡم تَ َرب ُ‬ ‫سمِيعٌ َعلِي ۬مٌ )‪َّ (٢٢٤‬اليُؤَاخِ ذُ ُك ُم ٱهللَُّ بِٱل َّل ۡغ ِو ِفىٓ أَيۡمَ ـٰ ِن ُك ۡم َو َلـٰكِن يُؤَاخِ ذُكُم بِمَ ا ك َ‬ ‫َني ٱلن ِ‌ۗ‬
‫َّاسوَٱهللَُّ َ‬ ‫ُصلِحُ وا ْ ب ۡ َ‬
‫ۡض ۬ةً ِّألَيۡمَ ـٰ ِنڪُ ۡم أ َن تَبَرُّوا ْ َوتَتَّقُوا ْ َوت ۡ‬
‫ني )‪ (٢٢٣‬و ََالتَجۡ َعلُوا ْ ٱهللََّ ُعر َ‬ ‫ثٌ َّل ُك ۡم فَأۡتُوا ْ حَ ۡرثَ ُك ۡم أَنَّىٰ شِ ئۡت ُ ۡ‌ۖم َو َق ِّدمُوا ْ ألِ َنفُسِ ُك ۡ‌ۚم وَٱتَّقُوا ْ ٱهللََّ وَٱ ۡعلَمُ ٓوا ْ أَنَّڪُم ُّم َلـٰقُوهُ‌ۗ َوب ِّ‬
‫َش ِر ٱملۡ ُ ۡؤ ِم ِن َ‬ ‫ِسآ ُؤ ُك ۡم حَ ۡر ۬‬ ‫ث أ َ َم َر ُك ُم ٱهللَُّ‌ۚ إِ َّن ٱهللََّ يُحِ بُّ ٱلتَّوَّٲ ِب َ‬
‫ني َويُحِ بُّ ٱملۡ ُتَطَ ِّهرِي َن )‪ (٢٢٢‬ن َ‬ ‫يضو ََالتَ ۡق َربُو ُه َّن حَ تَّىٰ يَطۡ ُه ۡر َ‌ۖن فَ ِإذَا تَطَ َّه ۡر َن فَأۡتُو ُه َّن ِم ۡن حَ يۡ ُ‬
‫يضقُلۡ ُه َو أَذً۬ى فَٱ ۡعت َ ِزلُوا ْ ٱلن َِّسآ َء فِى ٱملۡ َحِ ِ‌ۖ‬
‫َسـَٔلُون ََك عَنِ ٱملۡ َحِ ِ‌ۖ‬
‫َّاس َل َع َّل ُه ۡم يَتَذَ َّكرُو َن )‪َ (٢٢١‬وي ۡ‬ ‫ُّشر ۬ ٍِك َو َل ۡو أَعۡجَ بَ ُك ۡ‌ۗم أ ُ ْو َلـٰٓٮٕ َِك يَ ۡدعُو َن إِلَى ٱلن َّا ِ‌ۖر وَٱهللَُّ يَ ۡد ُع ٓوا ْ إِلَى ٱلۡجَ ن َّ ِة وَٱملۡ َ ۡغ ِف َر ِة ِب ِإذۡ ِن ِهۦ‌ۖ َويُب ِّ ُ‬
‫َني ءَايَـٰ ِتهِۦ لِلن ِ‬ ‫ني حَ تَّىٰ يُ ۡؤ ِمن ُوا ْ‌ۚ َو َل َعبۡ ۬دٌ ُّم ۡؤ ِم ٌن َ‬
‫خيۡ ۬رٌ مِّن م ۡ‬ ‫ُّش ِر َك ٍ۬ة َو َل ۡو أَعۡجَ بَت ۡ ُك ۡ‌ۗم و ََالتُنكِحُ وا ْ ٱملۡ ُۡش ِر ِك َ‬ ‫شآ َء ٱهللَُّ َأل َ ۡعنَت َ ُك ۡ‌ۚم إِ َّن ٱهللََّ َعزِيزٌ حَ كِي ۬مٌ )‪ (٢٢٠‬و ََالتَنكِحُ وا ْ ٱملۡ ُۡش ِر َكـٰتِ حَ تَّىٰ يُ ۡؤ ِم َّ‌ۚن و ََأل َ َم ۬ةٌ ُّم ۡؤ ِمن َ ٌة َ‬
‫خيۡ ۬رٌ مِّن م ۡ‬ ‫ُصلِحِ‌ۚ َو َل ۡو َ‬
‫خوَٲنُ ُك ۡ‌ۚم وَٱهللَُّ يَ ۡع َل ُم ٱملۡ ُفۡسِ َد ِم َن ٱملۡ ۡ‬
‫خيۡ ۬‌ۖرٌ َو إِن تُخَالِطُو ُه ۡم فَ ِإ ۡ‬ ‫ٱ ۡليَتَـٰمَ ىٰ‌ۖ قُلۡ إ ۡ‬
‫ِص َال ۬حٌ َّل ُه ۡم َ‬
‫ستَذۡ ُكرُونَ ُه َّن َو َلـٰكِن َّالتُوَا ِعدُو ُه َّن سِ رًّا إ َِّآلأ َن تَقُولُوا ْ َق ۡوالً۬ َّم ۡعرُوفً۬ا‌ۚ و ََالتَ ۡع ِزمُوا ْ ُع ۡق َدةَ ٱلنِّڪَاح ِ حَ تَّىٰ يَبۡ ُلغَ‬
‫َّضت ُم ِبهِۦ ِم ۡن خِ طۡبَ ِة ٱلن َِّسآ ِء أ َ ۡو أَڪۡن َنت ُ ۡم ِفىٓ أ َنفُسِ ُك ۡ‌ۚم َعلِ َم ٱهللَُّ أَنَّ ُك ۡم َ‬
‫خبِي ۬رٌ )‪ (٢٣٤‬و ََالجُ ن َا َح َع َليۡ ُك ۡم فِيمَ ا َعر ۡ‬ ‫َش ۬رًا‌ۖ فَ ِإذَا بَ َل ۡغ َن أ َجَ َل ُه َّن ف ََالجُ ن َا َح َع َليۡ ُك ۡم فِيمَ ا فَ َع ۡل َن ِفىٓ أ َنفُسِ ِه َّن بِٱملۡ َ ۡعر ِ‌ۗ‬
‫ُوف وَٱهللَُّ بِمَ ا تَعۡمَ لُو َن َ‬ ‫َّص َن ِبأ َنفُسِ ِه َّن أ َ ۡربَ َع َة أ َۡشہُ ۬ ٍر َوع ۡ‬
‫َصي ۬رٌ )‪ (٢٣٣‬وَٱ َّلذِي َن يُت َ َوفَّ ۡو َن مِن ُك ۡم َويَذَرُو َن أَزۡوَٲ ً۬جا يَت َ َرب ۡ‬ ‫سلَّمۡ ت ُم مَّآ ءَاتَيۡت ُم بِٱملۡ َ ۡعر ِ‌ۗ‬
‫ُوف وَٱتَّقُوا ْ ٱهللََّ وَٱ ۡعلَمُ ٓوا ْ أ َ َّن ٱهللََّ بِمَ ا تَعۡمَ لُو َن ب ِ‬ ‫ۡض ُع ٓوا ْ أ َ ۡو َلـٰ َد ُك ۡم ف ََالجُ ن َا َح َع َليۡ ُك ۡم إِذَا َ‬ ‫َشا ُو ۬ ٍر ف ََالجُ ن َا َح َع َليۡہِمَ ا‌ۗ َو إِ ۡن أَرَدتُّ ۡم أ َن ت ۡ‬
‫َستَر ِ‬ ‫َاض ِّمنۡہُمَ ا َوت َ‬ ‫ُضآ َّر وَٲلِ َدةُۢ ِب َو َل ِدهَا و ََال َم ۡولُو ۬دٌ َّلهُ‪ ‬ۥ ِب َو َل ِد ِهۦ‌ۚ َو َعلَى ٱ ۡلوَارِثِ ِمث ۡلُ ذَٲل َ‌ِۗك فَ ِإ ۡن أَرَادَا ف َ‬
‫ِصاالً عَن تَر ٍ۬‬ ‫ُس َع َها‌ۚ َالت َ‬
‫ۡسإ َِّالو ۡ‬ ‫ِس َوتُہُ َّن بِٱملۡ َ ۡعر ِ‌ۚ‬
‫ُوف َالتُ َكلَّفُ نَف ٌ‬ ‫َّضا َع َ‌ۚة َو َعلَى ٱملۡ َ ۡولُو ِد َلهُ‪ ‬ۥ ِرزۡ ُق ُه َّن َوك ۡ‬ ‫ۡض ۡع َن أ َ ۡو َلـٰ َد ُه َّن حَ ۡول َۡنيِ كَا ِمل ۡ ِ‌ۖ‬
‫َني ملِ َ ۡن أَرَا َد أ َن يُ ِت َّم ٱلر َ‬ ‫ٱأل َخِ ِ‌ۗر ذَٲلِ ُك ۡم أَزۡ َكىٰ َل ُك ۡم َوأَطۡ َه ُ‌ۗر وَٱهللَُّ يَ ۡع َل ُم َوأ َنت ُ ۡم َالتَ ۡعلَمُ و َن )‪ ۞ (٢٣٢‬وَٱ ۡلوَٲلِدَٲتُ يُر ِ‬
‫ظ ِبهِۦ مَن كَا َن مِن ُك ۡم يُ ۡؤ ِم ُن بِٱهللَِّ وَٱ ۡليَ ۡوم ِ ۡ‬ ‫َٲض ۡوا ْ بَيۡنَہُم بِٱملۡ َ ۡعر ِ‌ۗ‬
‫ُوف ذَٲل َِك يُو َع ُ‬ ‫ۡضلُو ُه َّن أ َن يَنكِحۡ َن أَزۡوَٲجَ ُه َّن إِذَا تَر َ‬ ‫ۡسهُ‪ ‬ۥ‌ۚ و ََالتَت َّخِ ذُ ٓوا ْ ءَايَـٰتِ ٱهللَِّ ُهزُ ۬وًا‌ۚ وَٱذۡ ُكرُوا ْ ِنعۡمَ تَ ٱهللَِّ َع َليۡ ُك ۡم َومَآ أ َنزَلَ َع َليۡكُم ِّم َن ٱ ۡل ِكتَـٰبِ وَٱلۡحِ كۡمَ ِة يَعِ ظُكُم ِب ِهۦ‌ۚ وَٱتَّقُوا ْ ٱهللََّ وَٱ ۡعلَمُ ٓوا ْ أ َ َّن ٱهللََّ ِبكُلِّ َ‬
‫شىۡ ٍء َعلِي ۬مٌ )‪َ (٢٣١‬و إِذَا طَ َّل ۡقت ُ ُم ٱلن َِّسآ َء فَبَ َل ۡغ َن أ َجَ َل ُه َّن ف ََالتَع ُ‬ ‫ضرَارً۬ا ِّلت َ ۡعتَدُوا ْ‌ۚ َومَن يَفۡعَلۡ ذَٲل َِك فَ َق ۡد ظَ َل َم نَف َ‬ ‫سرِّحُ و ُه َّن بِمَ ۡعر ٍ ۬‌ۚ‬
‫ُوف و ََالتُمۡ سِ كُو ُه َّن ِ‬ ‫يَت َ َع َّد حُ دُو َد ٱهللَِّ فَأ ُ ْو َلـٰٓٮٕ َِك ُه ُم ٱلظَّـٰلِمُ و َن )‪ (٢٢٩‬فَإِن طَ َّل َقهَا ف ََالتَحِ لُّ َلهُ‪ ‬ۥ ِم ۢن بَ ۡع ُد حَ تَّىٰ تَن ِكحَ زَوۡجً ا َغيۡ َرهُ‪ ‬ۥ‌ۗ فَإِن طَ َّل َقهَا ف ََالجُ ن َا َح َع َليۡہِمَ آ أ َن يَتَرَاجَ عَآ إِن ظَن َّآ أ َن يُقِيمَ ا حُ دُو َد ٱهللَِّ‌ۗ َو ِتل َۡك حُ دُو ُد ٱهللَِّ يُبَيِّنُہَا لِ َق ۡو ٍ۬م يَ ۡعلَمُ و َن )‪َ (٢٣٠‬و إِذَا طَ َّل ۡقت ُ ُم ٱلن َِّسآ َء فَبَ َل ۡغ َن أ َجَ َل ُه َّن فَأَمۡسِ كُو ُه َّن بِمَ ۡعرُوفٍ أ َ ۡو َ‬
‫خرِجۡ ن َا مِن ِديَـٰ ِرنَا َوأَبۡن َآٮِٕنَا‌ۖ فَلَمَّ ا ُكتِبَ َع َليۡ ِه ُم‬ ‫َسيۡت ُ ۡم إِن ڪُتِبَ َع َليۡڪُ ُم ٱ ۡل ِقت َالُ أ ََّالتُ َقـٰ ِتلُوا ْ‌ۖ قَالُوا ْ َومَا َلن َآ أ ََّالنُ َقـٰتِلَ فِى َ‬
‫سبِي ِل ٱهللَِّ َو َق ۡد أ ُ ۡ‬ ‫سبِي ِل ٱهللَِّ‌ۖ قَالَ هَلۡ ع َ‬
‫ث َلن َا َملِڪً۬ا نُّ َقـٰتِلۡ فِى َ‬
‫ُوسىٰٓ إِذۡ قَالُوا ْ لِن َ ِبىٍّ۬ َّل ُه ُم ٱبۡ َع ۡ‬
‫ِس َرٲٓءِيلَ ِم ۢن بَ ۡع ِد م َ‬
‫ط َو إِ َليۡ ِه تُرۡجَ عُو َن )‪ (٢٤٥‬أ َ َل ۡم تَ َر إِلَى ٱملۡ َ َِإل ِم ۢن بَ ِنىٓ إ ۡ‬
‫صۜ ُ‬ ‫ُضـٰعِ فَهُ‪ ‬ۥ َلهُ‪ ‬ۥۤ أ َۡضعَافً۬ا ڪَثِي َرةً۬‌ۚ وَٱهللَُّ يَ ۡقب ُ‬
‫ِض َويَبۡ ُ‬ ‫سنً ۬ا فَي َ‬
‫ۡضا حَ َ‬
‫ِضٱهللََّ َقر ً‬
‫سمِيعٌ َعلِي ۬مٌ )‪ (٢٤٤‬مَّن ذَا ٱ َّلذِى يُ ۡقر ُ‬
‫سبِي ِل ٱهللَِّ وَٱ ۡعلَمُ ٓوا ْ أ َ َّن ٱهللََّ َ‬
‫َشڪُرُو َن )‪َ (٢٤٣‬و َقـٰ ِتلُوا ْ فِى َ‬
‫َّاس َالي ۡ‬
‫َّاس َو َلـٰ ِك َّن أَڪۡث َ َر ٱلن ِ‬ ‫خرَجُ وا ْ مِن ِديَـٰ ِر ِه ۡم َو ُه ۡم أُلُوفٌ حَ ذَ َر ٱملۡ َوۡتِ فَقَالَ َل ُه ُم ٱهللَُّ مُوتُوا ْ ثُ َّم أ َحۡ يَـٰ ُه ۡ‌ۚم إِ َّن ٱهللََّ َلذُو ف ۡ‬
‫َض ٍل َعلَى ٱلن ِ‬ ‫َني ٱهللَُّ َلڪُ ۡم ءَايَـٰ ِتهِۦ َل َع َّل ُك ۡم تَ ۡع ِقلُو َن )‪ ۞ (٢٤٢‬أ َ َل ۡم تَ َر إِلَى ٱ َّلذِي َن َ‬
‫ني )‪َ (٢٤١‬كذَٲل َِك يُب ِّ ُ‬ ‫ُوف وَٱهللَُّ َعزِيزٌ حَ ڪِي ۬مٌ )‪َ (٢٤٠‬ولِلۡمُ طَ َّل َقـٰتِ َمتَـٰعُۢ بِٱملۡ َ ۡعر ِ‌ۖ‬
‫ُوف حَ قًّا َعلَى ٱملۡ ُت َّ ِق َ‬ ‫خرَجۡ َن ف ََالجُ ن َا َح َع َليۡڪُ ۡم فِى مَا فَ َع ۡل َن ِفىٓ أ َنفُسِ ِه َّن مِن َّم ۡعر ٍ ۬‌ۗ‬
‫خرَا ۬‌ۚج ٍ فَ ِإ ۡن َ‬
‫جهِم َّمتَـٰعًا إِلَى ٱلۡحَ وۡلِ َغيۡ َر إِ ۡ‬ ‫ني )‪ (٢٣٨‬فَ ِإ ۡن خِ فۡت ُ ۡم فَرِجَ االً أ َ ۡو ُر ۡكبَانً۬ا‌ۖ فَ ِإذَآ أَمِنت ُ ۡم فَٱذۡڪُرُوا ْ ٱهللََّ كَمَ ا َعلَّمَ ڪُم مَّا َل ۡم تَكُونُوا ْ تَ ۡعلَمُ و َن )‪ (٢٣٩‬وَٱ َّلذِي َن يُت َ َوفَّ ۡو َن مِنڪُ ۡم َويَذَرُو َن أَزۡوَٲ ً۬جا و ِ‬
‫َصيَّ ۬ةً ِّألَزۡوَٲ ِ‬ ‫ُسطَىٰ َوقُومُوا ْ هللَِِّ َقـٰ ِن ِت َ‬
‫َٱلص َل ٰو ِة ٱ ۡلو ۡ‬
‫ٱلص َلوَٲتِ و َّ‬ ‫َضلَ بَيۡن َ ُك ۡ‌ۚم إِ َّن ٱهللََّ بِمَ ا تَعۡمَ لُو َن ب ِ‬
‫َصي ٌر )‪ (٢٣٧‬حَ ـٰ ِفظُوا ْ َعلَى َّ‬ ‫َنس ُوا ْ ٱ ۡلف ۡ‬ ‫َضت ُ ۡم إ َِّآلأ َن يَ ۡعفُو َن أ َ ۡو يَ ۡعفُ َوا ْ ٱ َّلذِى ِبيَ ِدهِۦ ُع ۡق َدةُ ٱلنِّكَاح ِ‌ۚ َوأ َن تَ ۡعفُ ٓوا ْ أ َ ۡقرَبُ لِلت َّ ۡقو ٰ‌ۚ‬
‫َى و ََالت َ‬ ‫ِصفُ مَا فَر ۡ‬
‫ِيض ۬ةً فَن ۡ‬
‫َضت ُ ۡم َل ُه َّن فَر َ‬
‫سو ُه َّن َو َق ۡد فَر ۡ‬
‫ني )‪َ (٢٣٦‬و إِن طَ َّل ۡقت ُمُ و ُه َّن مِن َقبۡ ِل أ َن تَمَ ُّ‬ ‫ِيض ۬‌ۚةً َو َمتِّعُو ُه َّن َعلَى ٱملۡ ُوسِ عِ َق َد ُرهُ‪ ‬ۥ َو َعلَى ٱملۡ ُ ۡق ِت ِر َق َد ُرهُ‪ ‬ۥ َمتَـٰعَۢا بِٱملۡ َ ۡعر ِ‌ۖ‬
‫ُوف حَ قًّا َعلَى ٱملۡ ُحۡ سِ ِن َ‬ ‫ِضوا ْ َل ُه َّن فَر َ‬ ‫ٱ ۡل ِكتَـٰبُ أ َجَ َلهُ‪ ‬ۥ‌ۚ وَٱ ۡعلَمُ ٓوا ْ أ َ َّن ٱهللََّ يَ ۡع َل ُم مَا ِفىٓ أ َنفُسِ ُك ۡم فَٱحۡ ذَرُوهُ‌ۚ وَٱ ۡعلَمُ ٓوا ْ أ َ َّن ٱهللََّ َغفُو ٌر حَ لِي ۬مٌ )‪َّ (٢٣٥‬الجُ ن َا َح َع َليۡ ُك ۡم إِن طَ َّل ۡقت ُ ُم ٱلن َِّسآ َء مَا َل ۡم تَمَ ُّ‬
‫سو ُه َّن أ َ ۡو تَفۡر ُ‬
‫خت َ َلفُوا ْ فَ ِمنۡہُم َّم ۡن ءَا َم َن َو ِمنۡہُم مَّن َكفَ َ‌ۚر َو َل ۡو َ‬
‫شآ َء ٱهللَُّ مَا ٱ ۡقتَتَلُوا ْ َو َلـٰ ِك َّن ٱهللََّ يَفۡعَلُ مَا يُرِي ُد )‪ (٢٥٣‬يَـٰٓأَيُّهَا ٱ َّلذِي َن ءَا َمن ُ ٓوا ْ‬ ‫شآ َء ٱهللَُّ مَا ٱ ۡقتَت َلَ ٱ َّلذِي َن ِم ۢن بَ ۡع ِدهِم ِّم ۢن بَ ۡع ِد مَا جَ آ َءتۡ ُه ُم ٱ ۡلبَيِّنَـٰتُ َو َلـٰكِنِ ٱ ۡ‬ ‫ِيسى ٱبۡ َن َم ۡريَ َم ٱ ۡلبَيِّنَـٰتِ َوأَيَّ ۡدنَـٰ ُه ِبرُوح ِ ٱ ۡل ُقد ِ‌ۗ‬
‫ُس َو َل ۡو َ‬ ‫ۡض ُه ۡم َدرَجَ ـ ٍ۬‌ۚ‬
‫ٰت َوءَاتَيۡن َا ع َ‬ ‫ۡض ِّمنۡهُم مَّن َك َّل َم ٱهللَُّ‌ۖ َو َرفَعَ بَع َ‬
‫ۡض ُه ۡم َع َلىٰ بَع ۬‌ۘ ٍ‬
‫َض ۡلن َا بَع َ‬
‫ُّسلُ ف َّ‬
‫ني )‪ِ ۞ (٢٥٢‬تل َۡك ٱلر ُ‬ ‫ني )‪ِ (٢٥١‬تل َۡك ءَايَـٰتُ ٱهللَِّ نَتۡلُوهَا َع َلي َۡك بِٱلۡحَ ِّ‌ۚق َو إِن ََّك ملَ ِ َن ٱملۡ ُر َ‬
‫ۡسلِ َ‬ ‫َض ٍل َعلَى ٱ ۡل َعـٰ َل ِم َ‬
‫ۡض َو َلـٰڪِ َّن ٱهللََّ ذُو ف ۡ‬
‫ٱألَر ُ‬
‫َسدَتِ ۡ‬
‫ۡضف َ‬
‫ۡضهُم ِببَع ٍ۬ َّل‬ ‫َشآ ُ‌ۗء َو َلو َۡال َدفۡعُ ٱهللَِّ ٱلن َ‬
‫َّاسبَع َ‬ ‫َٱنص ۡرنَا َعلَى ٱ ۡل َق ۡوم ِ ٱ ۡلڪَـٰ ِفرِي َن )‪ (٢٥٠‬فَ َهزَمُوهُم ِب ِإذۡنِ ٱهللَِّ َو َقت َلَ دَاوُ‪ ‬ۥ ُد جَ الُوتَ َوءَاتَٮٰ ُه ٱهللَُّ ٱملۡ ُل َۡك وَٱلۡحِ ڪۡمَ َة َو َعلَّمَ هُ‪ ‬ۥ مِمَّ ا ي َ‬
‫صبۡرً۬ا َوثَبِّتۡ أ َ ۡقدَا َمن َا و ُ‬ ‫َش ِربُوا ْ ِمن ۡ ُه إ َِّال َقلِيالً۬ ِّمن ۡ ُه ۡ‌ۚم فَلَمَّ ا جَ ا َوزَهُ‪ ‬ۥ ُه َو وَٱ َّلذِي َن ءَا َمن ُوا ْ َم َعهُ‪ ‬ۥ قَالُوا ْ َالطَا َق َة َلن َا ٱ ۡليَ ۡو َم بِجَ الُوتَ وَجُ ن ُو ِد ِهۦ‌ۚ قَالَ ٱ َّلذِي َن يَظُن ُّو َن أَنَّهُم ُّم َلـٰقُوا ْ ٱهللَِّ ڪَم مِّن ِفئ َ ٍ۬ة َقلِي َل ٍة َغ َلبَتۡ ِفئ َ ۬ةً ڪَثِي َرةَۢ ِب ِإذۡنِ ٱهللَِّ‌ۗ وَٱهللَُّ َمعَ َّ‬
‫ٱلصـٰ ِبرِي َن )‪ (٢٤٩‬وَملَّ َا بَ َرزُوا ْ لِجَ الُوتَ وَجُ ن ُو ِدهِۦ قَالُوا ْ َربَّن َآ أَفۡ ِرغۡ َع َليۡن َا َ‬ ‫ۡس ِمن ِّى َومَن َّل ۡم يَطۡعَمۡ ُه فَ ِإنَّهُ‪ ‬ۥ ِمنِّىٓ إ َِّالمَنِ ٱ ۡغتَرَفَ ُغ ۡرفَ ۢةَ ِبيَ ِد ِهۦ‌ۚ ف َ‬
‫شرِبَ ِمن ۡ ُه فَ َلي َ‬
‫َصلَ طَالُوتُ بِٱلۡجُ ن ُو ِد قَالَ إِ َّن ٱهللََّ ُمبۡتَلِيڪُم ِبن َ َه ۬ ٍر فَمَ ن َ‬ ‫ُوسىٰ َوءَالُ َهـٰرُو َن تَحۡ ِم ُل ُه ٱملۡ َ َلـٰٓٮِٕ َك ُ‌ۚة إِ َّن فِى ذَٲل َِك َألَيَ ۬ةً َّلڪُ ۡم إِن كُنت ُم ُّم ۡؤ ِم ِن َ‬
‫ني )‪ (٢٤٨‬فَلَمَّ ا ف َ‬ ‫َشآ ُ‌ۚء وَٱهللَُّ وَاسِ عٌ َعلِي ۬مٌ )‪َ (٢٤٧‬وقَالَ َل ُه ۡم نَ ِبيُّ ُه ۡم إِ َّن ءَايَ َة ُم ۡلڪِ ِهۦۤ أ َن يَأ ۡ ِتيَڪُ ُم ٱلت َّابُوتُ فِي ِه َ‬
‫سڪِين َ ۬ةٌ مِّن َّربِّڪُ ۡم َوبَ ِقيَّ ۬ةٌ مِّمَّ ا تَر ََك ءَالُ م َ‬ ‫َسطَ ۬ةً فِى ٱلۡعِ ۡلم ِ وَٱ ۡلج ِۡسم ِ‌ۖ وَٱهللَُّ يُ ۡؤتِى ُم ۡلڪَ ُه ۥ مَن ي َ‬
‫ٱصطَفَٮٰ ُه َع َليۡڪُ ۡم َوزَا َدهُ ۥ ب ۡ‬ ‫س َع ۬ةً ِّم َن ٱملۡ ِ‌ۚ‬
‫َال قَالَ إِ َّن ٱهللََّ ۡ‬ ‫ث َلڪُ ۡم طَالُوتَ َملِ ۬كًا‌ۚ قَا ُل ٓوا ْ أَنَّىٰ يَكُو ُن َل ُه ٱملۡ ُل ُۡك َع َليۡن َا َونَحۡ ُن أ َحَ قُّ بِٱملۡ ُلۡكِ ِمن ۡ ُه َو َل ۡم يُؤۡتَ َ‬ ‫ٱ ۡل ِقت َالُ تَ َو َّل ۡوا ْ إ َِّال َقلِيالً۬ ِّمن ۡ ُه ۡ‌ۗم وَٱهللَُّ َعلِي ۢمُ بِٱلظَّـٰلِ ِم َ‬
‫ني )‪َ (٢٤٦‬وقَالَ َل ُه ۡم نَ ِبيُّ ُه ۡم إِ َّن ٱهللََّ َق ۡد بَ َع َ‬
‫َص ۡر ُه َّن إِ َلي َۡك ثُ َّم ٱجۡ عَلۡ َع َلىٰ كُلِّ جَ بَ ۬ ٍل ِّمنۡہُ َّن جُ زۡءً۬ا ثُ َّم‬ ‫شىۡ ٍ ۬ء َقدِي ۬رٌ )‪َ (٢٥٩‬و إِذۡ قَالَ إِبۡرَٲ ِهـۧ ُم رَبِّ أ َ ِرنِى ڪَيۡفَ تُحۡ ىِ ٱملۡ َ ۡوتَىٰ‌ۖ قَالَ أ َ َو َل ۡم تُ ۡؤ ِمن‌ۖ قَالَ بَ َلىٰ َو َلـٰكِن ِّليَطۡمَ ٮِٕ َّن َق ۡل ِبى‌ۖ قَالَ فَ ُ‬
‫خذۡ أ َ ۡربَ َع ۬ةً ِّم َن ٱلطَّيۡ ِر ف ُ‬ ‫ۡسوهَا لَحۡ ً۬ما‌ۚ فَلَمَّ ا تَب َّ َ‬
‫َني َلهُ‪ ‬ۥ قَالَ أ َ ۡع َل ُم أ َ َّن ٱهللََّ َع َلىٰ ڪُلِّ َ‬ ‫َشرَاب َِك َل ۡم يَت ََسن َّ ۡ‌ۖه وَٱنظُ ۡر إِ َلىٰ حِ مَ ار َِك َولِن َجۡ َعل ََك ءَايَ ۬ةً لِّلن ِ‌ۖ‬
‫َّاسوَٱنظُ ۡر إِلَى ٱلۡعِ ظَام ِ ڪَيۡفَ نُنشِ زُهَا ثُ َّم نَك ُ‬ ‫ۡضيَ ۡو ۬‌ۖم ٍ قَالَ بَل َّل ِبث ۡتَ ِماْئ َ َة عَا ٍ۬م فَٱنظُ ۡر إِ َلىٰ طَعَام َِك و َ‬
‫ني )‪ (٢٥٨‬أ َ ۡو كَٱ َّلذِى َم َّر َع َلىٰ َق ۡريَ ٍ۬ة َو ِهىَ خَا ِويَ ٌة َع َلىٰ ُعرُوشِ هَا قَالَ أَنَّىٰ يُحۡ ىِۦ َهـٰ ِذ ِه ٱهللَُّ بَ ۡع َد َم ۡو ِت َها‌ۖ فَأَمَاتَ ُه ٱهللَُّ ِماْئ َ َة عَا ٍ۬م ثُ َّم بَ َعثَهُ‪ ‬ۥ‌ۖ قَالَ ڪَ ۡم َل ِبث َ‌ۖۡت قَالَ َل ِبث ۡتُ يَ ۡومًا أ َ ۡو بَع َ‬
‫س ِم َن ٱملۡ َۡش ِر ِق فَأ ۡتِ ِبہَا ِم َن ٱملۡ َ ۡغرِبِ فَبُهِتَ ٱ َّلذِى َكفَ َ‌ۗر وَٱهللَُّ َاليَہۡدِى ٱ ۡل َق ۡو َم ٱلظَّـٰلِ ِم َ‬
‫ِٱلشمۡ ِ‬ ‫خـٰلِدُو َن )‪ (٢٥٧‬أ َ َل ۡم تَ َر إِلَى ٱ َّلذِى حَ آ َّج إِبۡرَٲ ِهـۧ َم فِى َربِّ ِهۦۤ أ َ ۡن ءَاتَٮٰ ُه ٱهللَُّ ٱملۡ ُل َۡك إِذۡ قَالَ إِبۡرَٲ ِهـۧ ُم َربِّىَ ٱ َّلذِى يُحۡ ىِۦ َويُمِيتُ قَالَ أَنَا ۟ أ ُحۡ ىِۦ َوأُم ُ‌ۖ‬
‫ِيت قَالَ إِبۡرَٲ ِهـۧ ُم فَ ِإ َّن ٱهللََّ يَأۡتِى ب َّ‬ ‫ٰت أ ُ ْو َلـٰٓٮٕ َِك أ َۡصحَ ـٰبُ ٱلن َّا ِ‌ۖر ُه ۡم فِيہَا َ‬
‫خرِجُ ونَهُم ِّم َن ٱلن ُّو ِر إِلَى ٱلظُّلُمَ ـ ِ‌ۗ‬
‫خرِجُ هُم ِّم َن ٱلظُّلُمَ ـٰتِ إِلَى ٱلن ُّو ِ‌ۖر وَٱ َّلذِي َن َكفَ ُر ٓوا ْ أ َ ۡولِيَآ ُؤ ُه ُم ٱلطَّـٰغُوتُ يُ ۡ‬ ‫ِصا َم َل َها‌ۗ وَٱهللَُّ َ‬
‫سمِيعٌ َعلِي ٌم )‪ (٢٥٦‬ٱهللَُّ َولِىُّ ٱ َّلذِي َن ءَا َمن ُوا ْ يُ ۡ‬ ‫س َك بِٱ ۡل ُع ۡر َو ِة ٱ ۡل ُوثۡ َقىٰ َالٱنف َ‬ ‫ُّش ُد ِم َن ٱ ۡل َغىِّ‌ۚ فَمَ ن يَ ۡكفُ ۡر بِٱلطَّـٰغُوتِ َويُ ۡؤ ِم ۢن بِٱهللَِّ فَ َق ِد ۡ‬
‫ٱست َمۡ َ‬ ‫َني ٱلر ۡ‬ ‫ۡضو ََاليَـُٔو ُدهُ‪ ‬ۥ حِ فۡظُهُمَ ا‌ۚ َو ُه َو ٱ ۡل َعلِىُّ ٱ ۡل َعظِي ُم )‪َ (٢٥٥‬آلإِ ۡكرَاهَ فِى ٱلد ِ‌ۖ‬
‫ِّين قَد تَّب َّ َ‬ ‫َٱألَر َ‌ۖ‬ ‫شآ َ‌ۚء وَسِ عَ ُكرۡسِ يُّ ُه َّ‬
‫ٱلسمَ ـٰوَٲتِ و ۡ‬ ‫خ ۡلفَ ُه ۡ‌ۖم و ََاليُحِ يطُو َن ب َ‬
‫ِشىۡ ٍ ۬ء ِّم ۡن ِع ۡل ِم ِهۦۤ إ َِّالبِمَ ا َ‬ ‫َشفَعُ عِن َدهُ‪ ‬ۥۤ إ َِّال ِب ِإذۡ ِن ِهۦ‌ۚ يَ ۡع َل ُم مَا ب ۡ َ‬
‫َني أَيۡدِي ِه ۡم َومَا َ‬ ‫ٱألَر ِ‌ۗ‬
‫ۡضمَن ذَا ٱ َّلذِى ي ۡ‬ ‫خذُهُ‪ ‬ۥ سِ ن َ ۬ةٌ و ََالنَ ۡو ۬‌ۚمٌ َّلهُ‪ ‬ۥ مَا فِى َّ‬
‫ٱلسمَ ـٰوَٲتِ َومَا فِى ۡ‬ ‫شفَـٰ َع ۬‌ۗةٌ وَٱ ۡل َكـٰ ِفرُو َن ُه ُم ٱلظَّـٰلِمُ و َن )‪ (٢٥٤‬ٱهللَُّ َآلإِ َلـٰ َه إ َِّال ُه َو ٱلۡحَ ىُّ ٱ ۡل َقيُّو ُ‌ۚم َالتَأ ۡ ُ‬
‫خ َّل ۬ةٌ و ََال َ‬
‫أ َن ِفقُوا ْ مِمَّ ا َرزَ ۡقنَـٰكُم مِّن َقبۡ ِل أ َن يَأ ۡ ِتىَ يَ ۡو ۬مٌ َّالبَيۡعٌ۬ فِي ِه و ََال ُ‬
‫ٱأل َ ۡلبَـٰبِ )‪َ (٢٦٩‬ومَآ أ َنفَ ۡقت ُم مِّن نَّفَ َق ٍة أ َ ۡو نَذَ ۡرتُم مِّن نَّذۡ ۬ ٍر فَ ِإ َّن ٱهللََّ يَ ۡعلَمُ هُ‪ ‬ۥ‌ۗ‬
‫خيۡرً۬ا ڪَثِي ۬رًا‌ۗ َومَا يَذَّڪَّ ُر إ َِّآلأ ُ ْولُوا ْ ۡ‬
‫َشآ ُ‌ۚء َومَن يُؤۡتَ ٱلۡحِ ڪۡمَ َة فَ َق ۡد أ ُو ِتىَ َ‬
‫َضالً۬‌ۗ وَٱهللَُّ وَٲسِ عٌ َعلِي ۬مٌ )‪ (٢٦٨‬يُ ۡؤتِى ٱلۡحِ ڪۡمَ َة مَن ي َ‬
‫ُه َوف ۡ‬

‫من د ك وزكوة‬ ‫ح ن م نح‬

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ALLAH
Allah is the name of God the true existent being, He is the one who unites the attributes of
divinity, lordship, and is unique in true existence. For no existent thing other than He may
claim to exist of itself (they are created and originate from matter), but rather all other be-
ings gain existence from Him.

The name (Allah) is the greatest of the ninety-nine names of God—great and glorious—be-
cause it refers to the essence "which unites all the attributes of divinity, so that none of them
is left out, whereas each of the remaining names only refers to a single attribute: knowl-
edge, power, agency, and the,rest (such as the Merciful, the Creator, etc). It is also the most
specific of the names, since no-one uses it for anyone other than Him, neither literally nor
metaphorically, whereas the rest of the names (by them) may name things other than He, as
in 'the Powerful', 'the Knowing', 'the Merciful', and the rest. So in these two respects it
seems that this name is the greatest of these names.

It is conceivable that man appropriate something of the meanings of the rest of the names,
to the point that the name be used of him—as in 'the Merciful', 'the Knowing', 'the Indul-
gent', 'the Patient', 'the Grateful', and the rest; although the name is used of him in a way
quite different from its use for God. Yet the meaning of this name, Allah, is so specific that it
is inconceivable that it be shared, either metaphorically or literally. On account of this speci-
ficity the rest of the names are described as names of God—great and glorious—and are
defined in relation to Him: it is said that 'the Patient', 'the Grateful', 'the King, and 'the Re-
storer' are among the names of God, but it is not said that 'Allah' is among the names of the
grateful [One] and the patient [One].

Man's share in this name should be for him to become “ta'alluh” [literally “god-like” or to en-
noble ourself with Qualities similar to Allah such as being merciful, patient,
knowledgable...etc), by which I mean that his heart and his aspiration be taken up with
God—great and glorious, that he not look towards anything other than Him nor pay atten-
tion to what is not He, that he neither implore nor fear anyone but Him. How could it be oth-
erwise? For it had already been understood from this name that He is the truly actual Exis-
tent, and that everything other than He is ephemeral, perishing and worthless except in rela-
tion to Him (when an act is undertaken in His way it becomes an ennobled act, otherwise
it’s ultimate worth is similar to the passing of time).

The messenger of God—may God's grace and peace be upon him— said: 'the truest verse
(of poetry) uttered by the Arabs was Labid's saying: Surely everything except God is vain,
And every happiness is doubtless ephemeral.

(Taken from Imam al Ghazali’s “The Ninety Nine Beautiful Name’s of Allah”)

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Chapter 1 - The Essence of Islamic Art

HADITH
Hadith are a narrative record of the sayings or customs of the Prophet Muhammad (saws)
and his companions.

The term Hadith derives from the Arabic root “ḥdth” meaning “to happen” and so “to tell a
happening,” “to report,” “to have, or give, as news,” or “to speak of.” It means tradition
seen as narrative and record. From Hadith comes the Sunnah (literally, a “well-trodden
path”—i.e. taken as precedent and authority or directive) which are the teachings of the
Prophet derived from his narration's.

Tradition in Islam is thus both content and Legislation, Hadith as the biographical ground of
law and Sunnah as the system of obligation derived from it.

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Chapter 4 - The Art of Zakhrafa

HADITH QUDSI
Some Hadith (narration's from the prophet (saws)) hold a distinct place and are termed
Hadith Qudsi (Sacred Hadith).

Hadith Qudsi, or sacred hadith, have a particularly important status because their meaning
is entirely from Allah (swt) while the wording of what Allah conveyed is that of the Prophet
Muhammad (s) himself, relating events.

Among the many definitions given by the early scholars to Sacred Hadith is that of as-
Sayyid ash-Sharif al-Jurjani (died in 816 A.H.) in his lexicon At-Tarifat where he says: “A Sa-
cred Hadith is, as to the meaning, from Allah the Almighty; as to the wording, it is from the
messenger of Allah (peace and blessings of Allah be upon him). It is that which Allah the
Almighty has communicated to His Prophet through revelation or in dream, and he, peace
be upon him, has communicated it (to us) in his own words.”

The Quran is specific revelations of the Literal words of Allah through his Angels Gabriel
that he intended to be part of his revealed book, while Hadith Qudsi are via other means of
inspiration and other Angels.

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Chapter 2 - Beauty in Islamic Art

IHSAN
The Arabic word for Sufism is Tasawwuf, and the act you perform in Tasawwuf is called Taz-
kiyah an Nafs, or purifying your self of evil and bad qualities while promoting good attrib-
utes in your self, and what you try to achieve by this is “Ihsan”, Human Perfection.

This process is highlighted through a number of verses mentioned in the Quran:

In Surah (Chapter) al Shams (91:9) Allah makes an oath, like no other, by more than eight
things he created (91:1-8) and then made an oath upon Himself, that the act of Tasawwuf is
the only way to succeed in the next life, “He Who Purifies it succeeds” (91:9).

“By the sun and his brightness, And the moon when she followeth him, And the day when it
revealeth him, And the night when it enshroudeth him, And the heaven and Him Who built it,
And the earth and Him Who spread it, And a soul and Him Who perfected it And inspired it
(with conscience of) what is wrong for it and (what is) right for it. He is indeed successful
who causeth it to grow, And he is indeed a failure who stunteth it”(91:1-10).

In Surah Abbasa (80:3) a Blind Man comes to the Prophet (saws) seeking Islam and the
Prophet (saws) frowns upon Him as his attention is elsewhere with the leaders of the Arabs,
Allah responds by Saying, “Yet for all thou didst know, [O Muhammad,] he might perhaps
have grown in purity”.

So in Surah al Shams Allah mentioned the first part of Ihsan, purifying the self of evil and in
Surah Abbasa he mentions the second part, learning and promoting good qualities in your
character and growing as a person.

In Surah Ashurah, (26:88-89), Allah says, “The Day (of Judgment) whereon neither wealth
nor sons will avail, But only he (will prosper) that brings to Allah a sound heart”, this means
that on that day only a heart free of bad qualities and love for this worldly life will succeed.

Allah in the Quran also refers to those who follow Islam by three distinct names, these
names give us the three levels of people in Islam. He calls people in the Quran “Muslim”
those who follow Islam, this is the first level and the lowest. Then He calls people in the Qu-
ran “Mu’min” (Faithful), this is the second level and is higher than the first because he is call-
ing them by the strength of their Iman (faith). He then calls people in the Quran “Muhsin”
(those who perfect themselves), this is Higher then a Mu’min because he is calling them by
the perfection of their selfs, Muhsin, literally means one who does Ihsan.

Related Glossary Terms

Drag related terms here

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Chapter 3 - Geometry, Algebra and Calculus

QURAN
The word "Quran" comes from the Arabic root "qa-ra-a" and it means "recitation." It is best
understood as "The Recitation”, it is referred to it as al-Qurʾan al-karim or al-Qurʾan al-majid,
which can be best translated as “the Noble Qurʾan” or “the Glorious Qurʾan.”.

It is the sacred scripture of Islam and the literal word of God, revealed through the Angel
Gabriel to the Prophet Muhammad (saws). Its speech is in the first person perspective, so
when one recites it they recite it from the perspective of Allah speaking to man, this is
unique to the Quran among the Holy text of the three monotheistic faiths.

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Tawhid

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Chapter 4 - The Art of Zakhrafa

TAWHID
In literal terms Tawhid can be understood as the “Doctrine of Oneness.”, the term Doctrine
means it is a body of teachings regarding the Oneness of the creator, Allah, and not simply
the statement relating to his oneness of being.

Tawhid’s depth arises from understanding the nature of Allah’s oneness in creation, and the
need for a doctrine arises from understanding all the different areas of knowledge this re-
lates to. The most obvious areas relate to things mankind has previously set up as false
idol’s. Four examples that can be easily understood are; The Idol of Man, who declared him-
self Devine, seen in the example of the Egyptian Pharaohs. The Idol of the Star’s and Celes-
tial bodies seen in the example of Astrology and those who worshiped the Sun, Moon, Stars
and Nature. The Idol’s mankind made of statues and similar objects they created with their
own hands and lastly, the idol of the self, seen in the example of those who take their own
lusts as their God, meaning that they have surrendered their will to every whim and desire
that occurs to them and they satisfy them when they can.

To all these false Idols the Qur'an says that there is a single, unique, independent, and tran-
scendent truth, indivisible as – the Creator of everything. While it is possible for man to de-
rive temporary or shortsighted benefit from all the false Idols man has set up the underlay-
ing reality is that Allah is the creator of the very substance’s they are made from, and every-
thing those idols embody falls short of the greater picture of the Universe.

To become a Muslim, one must first come to the realization through understanding and
knowledge that there is only one God, the creator behind the Universe. To perfect Tawhid
man has to cleanse his heart of all ephemeral things, otherwise their importance will in-
crease in magnitude and mans desires would rule his character, following them would be-
come his habit and prison in life. This is the real meaning behind the Muslim declaration “Al-
lahu Akbar”, God is Greater, God is Greater than anything else in mans heart, it is recited to
help man see the proper magnitude of matters in life, the underlaying meaning of Allah in
the phrase is synonymous with the greater picture of life.

Related Glossary Terms

Quran

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Chapter 1 - The Essence of Islamic Art