Quran
ﮗ
ﱄ
ﭙ ﭚ ﭛ ﭜ ٨٢ ٨٢ ﭞ ﭟ ﭠ ﭡ
ﭢ ﭣ ﭤ ﭥ ﭦ ٨٣ ٨٣ ﭨ ﭩ ﭪ ﭫ
ﭬ ﭭ ﭮ ﭯ ﭰ ﭱ ﭲ ﭳ ﭴ ﭵ ﭶ ﭷ
ﭸ ﭹ ﭺ ﭻ ﭼ ﭽ ﭾ ﭿ
ﮀ ﮁ ﮂ ﮃ ﮄ ﮅ ٨٤ ٨٤ ﮇ
ﮈ ﮉ ﮊ ﮋ ﮌ ﮍ ﮎ ﮏ
ﮐ ﮑ ﮒ ﮓ ﮔ ﮕ ٨٥ ٨٥ ﮗ
ﮘ ﮙ ﮚ ﮛ ﮜ ﮝ ﮞ ﮟ ﮠ ﮡ
ﮢ ٨٦ ٨٦ ﮤ ﮥ ﮦ ﮧ ﮨ ﮩ
ﮪ ﮫ ﮬ ﮭ ﮮ ﮯ ﮰ ﮱ ﯓ ﯔ ﯕ ﯖ
ﯗ ﯘ ﯙ ٨٧ ٨٧ ﯛ ﯜ ﯝ ﯞ ﯟ
ﯠ ﯡ ﯢ ﯣ ﯤ ﯥ ﯦ ﯧ ﯨ ﯩ ﯪ ﯫ
ﯬ ﯭ ﯮ ﯯ ﯰ ﯱ ﯲ ﯳ ﯴ ﯵ
ﯶ ﯷ ﯸ ﯹ ﯺ ﯻ ﯼ ﯽ ﯾ ﯿ ﰀ ﰁ ٨٨ ٨٨
مُّسَوَّمَةً عِندَ رَبِّكَۖ وَمَا هِيَ مِنَ ٱلظَّٰلِمِينَ بِبَعِيدٖ ٨٣
Meaning: O Muhammad, these stones are not far from the evildoers among your people. Qatadah and Ikrimah said: This means that the evildoers among the Muslims; by Allah, He does not exclude any wrongdoer. Al-Qurtubi: 11/189.
Question: Are these divine punishments exclusive to the people of Lot (u), or they can strike evildoers at any time?
وَلَا تَنقُصُواْ ٱلۡمِكۡيَالَ وَٱلۡمِيزَانَۖ إِنِّيٓ أَرَىٰكُم بِخَيۡرٖ
In addition to their disbelief, they were defrauders. When a seller came to them with food, they took full weight as much as they could, and did him wrong. When a buyer came to purchase food, they gave him less weight as much as they could. Al-Qurtubi: 11/191.
Question: What is the risk in defrauding people out of their provisions and livelihood? How was it a cause for punishment?
بَقِيَّتُ ٱللَّهِ خَيۡرٞ لَّكُمۡ إِن كُنتُم مُّؤۡمِنِينَۚ وَمَآ أَنَا۠ عَلَيۡكُم بِحَفِيظٖ ٨٦
Meaning: Whatever profit that remains for you after fulfilling the rights of others is more blessed and indeed better than the fraudulent gain that you keep for yourselves through acts of tyranny and wrongdoing. Al-Qurtubi: 11/192.
Question: Which one matters: the abundance of money or its blessed nature? Explain in light of this verse.
قَالُواْ يَٰشُعَيۡبُ أَصَلَوٰتُكَ تَأۡمُرُكَ أَن نَّتۡرُكَ مَا يَعۡبُدُ ءَابَآؤُنَآ أَوۡ أَن نَّفۡعَلَ فِيٓ أَمۡوَٰلِنَا مَا نَشَٰٓؤُاْۖ إِنَّكَ لَأَنتَ ٱلۡحَلِيمُ ٱلرَّشِيدُ ٨٧
They said that by way of mocking him and meaning the opposite of what they said, but he was not as they thought he was. Rather, he was as they said, his prayer did teach him that he should tell them not to worship that which their misguided forefathers had worshiped, and not to do whatever they pleased with that wealth, for prayer restrains one from shameful and evil acts, and what acts can be more shameful and evil than worshiping something other than Allah, withholding people's dues, or stealing by giving short weight and measure? Shu’ayb was indeed the forbearing and right-minded one. Al-Saadi: 387.
Question: The verse mentions one of the aims of prayer. Explain.
قَالُواْ يَٰشُعَيۡبُ أَصَلَوٰتُكَ تَأۡمُرُكَ أَن نَّتۡرُكَ مَا يَعۡبُدُ ءَابَآؤُنَآ أَوۡ أَن نَّفۡعَلَ فِيٓ أَمۡوَٰلِنَا مَا نَشَٰٓؤُاْۖ إِنَّكَ لَأَنتَ ٱلۡحَلِيمُ ٱلرَّشِيدُ ٨٧
Among Shu'ayb's (u) deeds, the prayer was the most distinctive, and therefore, they tied it to anything he would convey to them which went against their norms. Ibn Ashur: 12/141.
Question: The Prophets (p) commitment to the prayer made it an influential act of worship in the all aspects of their lives. Explain.
وَمَآ أُرِيدُ أَنۡ أُخَالِفَكُمۡ إِلَىٰ مَآ أَنۡهَىٰكُمۡ عَنۡهُۚ إِنۡ أُرِيدُ إِلَّا ٱلۡإِصۡلَٰحَ مَا ٱسۡتَطَعۡتُۚ
Meaning: I cannot forbid you from doing something while I do it, and I do not fail to follow what I enjoin you with. (I only intend reform as much as I am able), I only want to put things right; that you reform your worldly life with justice, and reform your life in the Hereafter with worship. Al-Qurtubi: 11/198.
Question: This verse mentions (reform), how is it achieved?
إِنۡ أُرِيدُ إِلَّا ٱلۡإِصۡلَٰحَ مَا ٱسۡتَطَعۡتُۚ وَمَا تَوۡفِيقِيٓ إِلَّا بِٱللَّهِۚ
(I only intend reform as much as I am able), because what he said could have been taken as a form of self-praise, he balanced it by saying, (and my success only comes through Allah), whatever I succeed in doing good and whatever I manage to keep away from evil is only by the help of Allah and not by my own strength and power. Al-Saadi: 387.
Question: After telling them that he intended reform, he said, (my success only comes through Allah). Why?