Quran
ﮖ
ﱃ
ﭚ ﭛ ﭜ ﭝ ﭞ ﭟ ﭠ ﭡ ﭢ
ﭣ ﭤ ﭥ ٩٨ ٩٨ ﭧ ﭨ ﭩ ﭪ ﭫ ﭬ ﭭ
ﭮ ﭯ ﭰ ﭱ ﭲ ﭳ ﭴ ﭵ ﭶ
٩٩ ٩٩ ﭸ ﭹ ﭺ ﭻ ﭼ ﭽ ﭾ ﭿ ﮀ ﮁ ﮂ
ﮃ ﮄ ﮅ ﮆ ١٠٠ ١٠٠ ﮈ ﮉ ﮊ ﮋ ﮌ
ﮍ ﮎ ﮏ ﮐ ﮑ ﮒ ﮓ ﮔ ﮕ ﮖ
١٠١ ١٠١ ﮘ ﮙ ﮚ ﮛ ﮜ ﮝ ﮞ ﮟ ﮠ ﮡ
ﮢ ﮣ ﮤ ﮥ ﮦ ﮧ ١٠٢ ١٠٢ ﮩ ﮪ
ﮫ ﮬ ﮭ ﮮ ﮯ ﮰ ﮱ ﯓ ﯔ ١٠٣ ١٠٣
ﯖ ﯗ ﯘ ﯙ ﯚ ﯛ ﯜ ﯝ ﯞ ﯟ ﯠ ﯡ
ﯢ ﯣ ﯤ ﯥ ﯦ ﯧ ﯨ ﯩ ﯪ ﯫ ﯬ
ﯭ ﯮ ﯯ ﯰ ١٠٤ ١٠٤ ﯲ ﯳ ﯴ ﯵ ﯶ
ﯷ ﯸ ﯹ ﯺ ١٠٥ ١٠٥ ﯼ ﯽ ﯾ ﯿ ﰀ ﰁ ﰂ
ﰃ ﰄ ﰅ ﰆ ﰇ ﰈ ﰉ ﰊ ﰋ ﰌ ١٠٦ ١٠٦
فَلَوۡلَا كَانَتۡ قَرۡيَةٌ ءَامَنَتۡ فَنَفَعَهَآ إِيمَٰنُهَآ
Meaning: Not one of them benefitted from believing once they had seen the punishment. The wisdom behind it is obvious; believing under compulsion does not constitute real faith, and if the punishment which compelled them to believe was averted, they would go back to disbelief. Al-Saadi: 374.
Question: The faith of one who has seen the punishment doe not benefit him. Why?
فَلَوۡلَا كَانَتۡ قَرۡيَةٌ ءَامَنَتۡ فَنَفَعَهَآ إِيمَٰنُهَآ إِلَّا قَوۡمَ يُونُسَ لَمَّآ ءَامَنُواْ كَشَفۡنَا عَنۡهُمۡ عَذَابَ ٱلۡخِزۡيِ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَا وَمَتَّعۡنَٰهُمۡ إِلَىٰ حِينٖ ٩٨
Perhaps the reason for that is that if the others who were destroyed had been given a second chance, they would have gone back to that which they were forbidden to do. As for the people of Jonah (u), Allah knew that their faith would continue, and indeed they remained steadfast. Al-Saadi: 374.
Question: What is the reason that the people of Jonah (u) benefitted from faith after seeing the punishment?
وَلَوۡ شَآءَ رَبُّكَ لَأٓمَنَ مَن فِي ٱلۡأَرۡضِ كُلُّهُمۡ جَمِيعًاۚ أَفَأَنتَ تُكۡرِهُ ٱلنَّاسَ حَتَّىٰ يَكُونُواْ مُؤۡمِنِينَ ٩٩
This is a consolation to the Prophet (ﷺ) since he was doing his utmost to have all people believed, but Allah tells him that no one can believe or go astray except by Allah's will. Al-Baghawi: 2/381.
Question: The Prophet's (ﷺ) mercy for his Muslim nation has reached a very high level. Explain.
فَهَلۡ يَنتَظِرُونَ إِلَّا مِثۡلَ أَيَّامِ ٱلَّذِينَ خَلَوۡاْ مِن قَبۡلِهِمۡۚ
Meaning: Do these people who disbelieve in the signs of Allah expect anything after those signs have become clear (except for the same punishment that befell those who came before them), namely destruction and punishment, for they have done the same as those people did, and the laws of Allah are applicable to earlier and later generations alike. Al-Saadi: 374.
Question: The way of Allah in dealing with disbelievers does not change. Explain in light of this verse.
ثُمَّ نُنَجِّي رُسُلَنَا وَٱلَّذِينَ ءَامَنُواْۚ كَذَٰلِكَ حَقًّا عَلَيۡنَا نُنجِ ٱلۡمُؤۡمِنِينَ ١٠٣
Allah took it upon Himself by virtue of His benevolence, favor and promise. No one can dictate what Allah can or cannot do; for that is only when one person deals with another. Ibn Taimyah: 3/501
Question: What is meant by Allah’s saying that He took it upon Himself?
ثُمَّ نُنَجِّي رُسُلَنَا وَٱلَّذِينَ ءَامَنُواْۚ كَذَٰلِكَ حَقًّا عَلَيۡنَا نُنجِ ٱلۡمُؤۡمِنِينَ ١٠٣
Meaning: It is Our way that when We punish some people, We save the Messengers and believers from among them. Al-Qurtubi: 11/58.
Question: Does the punishment of annihilation reaches those who are guided?
وَلَا تَدۡعُ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُكَ وَلَا يَضُرُّكَۖ فَإِن فَعَلۡتَ فَإِنَّكَ إِذٗا مِّنَ ٱلظَّٰلِمِينَ ١٠٦
The aim of this command is to alert people to the grave nature of this action [invoking others besides Allah], even if it is done by the most honorable man, he would still be among the transgressors. Ibn Ashur: 11/305.
Question: If the Prophet (ﷺ) would never invoke others besides Allah, then what is aim of addressing him with it?