((Illustration to verses 105-126: Beware of treachery, that would use the good and pious for its wicked ends; its plots will but recoil on its own head. The righteous have no cause for secrecy, except in doing well. It is evil that misleads, deceives, and even dares deface fair Nature which is created by God. Shun all evil, and be firm in righteousness and faith in God.))
COMMENTARY:  
(Verses 105-106)- The commentators explain this passage with reference to the case of Ta’ima ibn Ubairaq, who was nominally a Muslim, but really a Hypocrite, and given to all sorts of wicked deeds. He was suspected of having stolen a set of armor, and when the trail was hot, he planted the stolen property into the house of a Jew, where it was found. The Jew denied the charge and accused Ta’ima, but the sympathies of the Muslim community were with Ta’ima on account of his nominal profession of Islam. The case was brought to the Apostle, who acquitted the Jew according to the strict principle of justice, as “guided by God”. Attempts were made to prejudice him and deceive him into using his authority to favor Ta’ima. The general lesson is that the righteous man is faced with all sorts of subtle wiles; the wicked will try to appeal to his highest sympathies and most honorable motives to deceive him and use him as an instrument for defeating justice. He should be careful and cautious, and seek the help of God for protection against deception and for firmness in dealing the strictest justice without fear or favor. To do otherwise is to betray a sacred trust: the trustee must defeat all attempts made to mislead him.
(Verse 107)- Our souls are a sort of trust with us. We have to Guard them against all temptations. Those who surrender to crime or evil betray that trust. We are warned against being deceived into taking their part, induced either by plausible appearances, or by such incentives to partiality as that they belong to our own people or that some link connects them with us, whereas when we are out to do justice, we must not allow any irrelevant considerations to sway us.
(Verses 108-109-110)-The plots of sinners are known fully to God, and He can fully circumvent them if necessary, according to the fullness of His wisdom. The word used is “compass them round= Muhit-????”; not only does God Knows all about it, but He is all around it: If in His wisdom He allows it, it is not because He has no complete control over it, but because –but because having it as it were enclosed in a complete circle, He can use it to further His own Plan. Even out of evil He can bring good.
(Verses 111-112)- Kasaba=???: to earn, to gain, to work for something valuable, and to lay up provision for the future life. We do a day’s labor to earn our livelihood: so in a spiritual sense, whatever good or evil we do in this life, earns us good or evil in the life to come. In verses 110-112 three cases are considered: (1) if we do ill and repent, God will forgive: (2) if we do ill and do not repent, thinking that we can hide it, we are wrong; nothing is hidden from God, and we shall suffer the full consequences in the life to come, for we can never evade our personal responsibility: (3) if we do ill –great or small- and impute it to another, our original responsibility for the ill remains, but we add to it something else; for we tie round our necks the guilt of falsehood, which converts even our minor fault into great sin, and in any case brands us even in this life with shame and ignominy.       
(Verses 113-114-115)- Usually secrecy is for evil ends, or from questionable motives, or because the person seeking secrecy is ashamed of himself, and knows that if his acts or motives became known, he would make himself odious. Islam therefore disapproves of secrecy and loves and enjoins openness in all consultations and doings. But there are three things in which secrecy is permissible, and indeed laudable, provided that the motive be purely unselfish, to earn “the good pleasure of God”: (1) if you are doing a deed of charity or beneficence, whether in giving material things or in helping in moral, intellectual, or spiritual matters; here publicity may not be agreeable to the recipient of your beneficence, and you have to think of his feelings: (2) where an unpleasant act of justice or correction has to be done; this should be done, but there is no virtue in publishing it abroad and causing humiliation to some parties or adding to their humiliation by publicity: (3) when there is delicate question of conciliating parties to a quarrel; they may be very touchy about publicity but quite amenable to the influence of a man acting in private.
(Verse 116)- See verse 48. Blasphemy in the spiritual kingdom is like treason in the political kingdom.
(Verse 117)- The unity, power, and goodness of God are so manifest in nature and in the human mind when it is in accord with the universal spirit, that only the most abject perversion can account for the sin of spiritual treason. That sin arises from perverted ideas of sex or perverted ideas of self. The perversion of sex is to suppose that sex rules in spiritual matters. From it arise such horrible creations of imagination {as Kali= the blood-thirsty goddess of India, or Hecate the goddess of revenge and hate in Greek mythology. Even in beautiful forms like Sara watt –the goddess of learning- or Minerva –the virgin goddess of sports and arts-, to say nothing of Venus –the goddess of carnal pleasures}, the emphasis laid on sex destroys a right view of spiritual nature. Perverted ideas of self are typified in the story of Satan, who was so puffed up with arrogance that he disobeyed God, and God cursed him. Both these perversions, if allowed lodgment, completely ruin our spiritual nature and deface God’s handiwork. Hence it is not merely an outer sin but one that corrupts us through and through.
(Verse 118)- Satan obtained God’s permission to tempt man, and this was implied in such free-will as was granted to man by God. Satan’s boast is that the portion of mankind seduced by him will be so corrupted in their nature that they will bear a sort of brand that will mark them off as his own; or that they will be like a portion assigned to him.
(Verse 119-120-121-122)- Satan’s deceptions are with false desires, false superstitions, and false fears. Slitting the ears of cattle is just one instance of the superstition to which men become slaves when they run after false gods. Astrology, magic, and vain beliefs in things that does not exist, this will lead men away from the One True God. To deface the fair nature created by God; there is both a physical and a spiritual meaning. We see many kinds of defacements practiced on men and animals, against their true nature as created by God, partly on account of superstitions, partly on account of selfishness. Spiritually the case is even worse. How many natures are dwarfed or slaved and turned from their original instincts by cruel superstitions or customs? God created man pure; the Evil One defaces the image.
(Verse 123)- Personal responsibility is again and again insisted on as the key-note of Islam. In this are implied faith and right conduct. Faith is not an external thing: it begins with an act of will, but if true and sincere, it affects the whole being, and leads to the right conduct. In this it is distinguished from the kind of faith which promises salvation because someone else in whom you are asked to believe has borne away the sins of men, or the kind of faith which says that because you are born of a certain race (Children of Abraham), or certain caste, you are privileged, and your conduct will be judged by different standard from that of other men. Whatever you are, if you do evil, you must suffer the consequences, unless God’s Mercy comes to your help.
(Verse 124)*-Naqira=?????: the groove in a date-stone, a thing of no value whatever- verse 53.
(Verse 125)- Abraham is distinguished in Muslim theology with the title of “Friend of God”. This does not of course mean that he was anything more than a mortal. But his faith was pure and true, and his conduct was firm and righteous in all circumstances. He was the fountain and origin of the three streams of religious thought, which were afterwards crystallized in the institutions of Moses, Jesus, and Muhammad [PPBUH] the Chosen One.
(Verse 126)- Muhit = ???? :  See verse 108.