Quran

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ﱆ

ﭑ ﭒ ﭓ ﭔ ﭕ ﭖ ﭗ ﭘ ﭙ ﭚ ﭛ
ﭜ ﭝ ﭞ ﭟ ﭠ ٤٣ ٤٣
ﭢ ﭣ ﭤ ﭥ ﭦ
ﭧ ﭨ ﭩ ﭪ ﭫ ﭬ ﭭ ﭮ ٤٤ ٤٤

ﭰ ﭱ ﭲ ﭳ ﭴ ﭵ ﭶ ﭷ ﭸ
ﭹ ﭺ ﭻ ﭼ ﭽ ﭾ ﭿ ٤٥ ٤٥
ﮁ ﮂ
ﮃ ﮄ ﮅ ﮆ ﮇ ٤٦ ٤٦
ﮉ ﮊ ﮋ ﮌ ﮍ
ﮎ ﮏ ﮐ ٤٧ ٤٧
ﮒ ﮓ ﮔ ﮕ ﮖ ﮗ ﮘ ﮙ
ﮚ ﮛ ﮜ ﮝ ﮞ ﮟ ﮠ ﮡ ﮢ
٤٨ ٤٨
ﮤ ﮥ ﮦ ﮧ ﮨ ﮩ ﮪ ﮫ ﮬ ﮭ
ﮮ ﮯ ﮰ ﮱ ٤٩ ٤٩
ﯔ ﯕ ﯖ ﯗ
ﯘ ﯙ ﯚ ﯛ ٥٠ ٥٠
ﯝ ﯞ ﯟ ﯠ ﯡ ﯢ
ﯣ ﯤ ﯥ ﯦ ﯧ ﯨ ﯩ ﯪ ٥١ ٥١
ﯬ ﯭ ﯮ ﯯ
ﯰ ﯱ ﯲ ﯳ ﯴ ﯵ ﯶ ﯷ ٥٢ ٥٢
ﯹ ﯺ ﯻ
ﯼ ﯽ ﯾ ﯿ ﰀ ﰁ ﰂ ﰃ ﰄ ﰅ ٥٣ ٥٣
ﰇ ﰈ
ﰉ ﰊ ﰋ ﰌ ﰍ ﰎ ﰏ ﰐ ٥٤ ٥٤
272
An-Nahl Verses 0 - 43

فَسۡـَٔلُوٓاْ أَهۡلَ ٱلذِّكۡرِ إِن كُنتُمۡ لَا تَعۡلَمُونَ ٤٣

This implies praise for people of knowledge, as Allah instructed us to ask them so that the ignorant one may do what is required of him, and this indicates that Allah entrusted them with His revelation. Al-Saadi: 441.
Question: This verse indicates the virtue of the people of knowledge. Explain.

An-Nahl Verses 43 - 44

فَسۡـَٔلُوٓاْ أَهۡلَ ٱلذِّكۡرِ إِن كُنتُمۡ لَا تَعۡلَمُونَ ٤٣ بِٱلۡبَيِّنَٰتِ وَٱلزُّبُرِۗ وَأَنزَلۡنَآ إِلَيۡكَ ٱلذِّكۡرَ

The best people of knowledge are those who have knowledge of this Holy Quran, for they are people of knowledge in a true sense and are more deserving of this title than others. Hence, Allah says: (and We have sent down to you the Reminder), the Quran. Al-Saadi: 441.
Question: The best people of knowledge are those who are closer to the Quran. Explain in light of this verse.

An-Nahl Verses 0 - 47

أَوۡ يَأۡخُذَهُمۡ عَلَىٰ تَخَوُّفٖ فَإِنَّ رَبَّكُمۡ لَرَءُوفٞ رَّحِيمٌ ٤٧

(Or that He will seize them when they are in a state of fear), there are two possible meanings for the term (a state of fear), first: A state of decrement, which is a gradual decline in their wealth and souls until they are completely eradicated without having to destroy them all at once, and that is why Allah says, (But your Lord is indeed Ever Gracious, Most Merciful) because this type of punishment is lighter than others. Omar Bin Al-Khattab did not know the exact meaning of this term (a state of fear) until a man from the tribe of Huthail said to him: "In our dialect, a state of fear is a state of decrement." Second: It is fear, whereby Allah destroys other people before them, thus they become fearful of being punished, then Allah destroys them after they feared and expected His punishment. Ibn Juzay: 1/465.
Question: What is meant by (He will seize them when they are in a state of fear)?

An-Nahl Verses 45 - 47

أَفَأَمِنَ ٱلَّذِينَ مَكَرُواْ ٱلسَّيِّـَٔاتِ أَن يَخۡسِفَ ٱللَّهُ بِهِمُ ٱلۡأَرۡضَ أَوۡ يَأۡتِيَهُمُ ٱلۡعَذَابُ مِنۡ حَيۡثُ لَا يَشۡعُرُونَ ٤٥ أَوۡ يَأۡخُذَهُمۡ فِي تَقَلُّبِهِمۡ فَمَا هُم بِمُعۡجِزِينَ ٤٦ أَوۡ يَأۡخُذَهُمۡ عَلَىٰ تَخَوُّفٖ فَإِنَّ رَبَّكُمۡ لَرَءُوفٞ رَّحِيمٌ ٤٧

But Allah is the Most Gracious, Most Merciful, and He does not hasten the punishment for the sinners; rather He gives them respite, grants them well-being and bestows provision upon them, whilst they offend Him and His allies. Despite that, He opens the gates of repentance to them, calls them to give up the bad deeds that harm them, and promises in return for that the best rewards and forgiveness for what they have committed of sins. Al-Saadi: 441.
Question: These verses of threat conclude with Allah's Names: Ever Gracious, Most Merciful. Why?

An-Nahl Verses 0 - 50

يَخَافُونَ رَبَّهُم مِّن فَوۡقِهِمۡ وَيَفۡعَلُونَ مَا يُؤۡمَرُونَ۩ ٥٠

At the completion of reciting this verse, the reader should prostrate, and the wisdom behind it is showing that the believer is among those whom Allah praised as being similar to the angels in prostrating to Allah, the Almighty. Ibn Ashur: 14/171.
Question: What is the wisdom behind prostrating after reciting this verse?

An-Nahl Verses 0 - 51

وَقَالَ ٱللَّهُ لَا تَتَّخِذُوٓاْ إِلَٰهَيۡنِ ٱثۡنَيۡنِۖ إِنَّمَا هُوَ إِلَٰهٞ وَٰحِدٞ

The command to fear, and fear Allah alone indicates that all power is with Him, thus hope should also be sought in Him alone. Ibn Ashur: 14/174.
Question: What is the benefit of commanding people to fear, and fear Allah alone?

An-Nahl Verses 0 - 53

وَمَا بِكُم مِّن نِّعۡمَةٖ فَمِنَ ٱللَّهِۖ ثُمَّ إِذَا مَسَّكُمُ ٱلضُّرُّ فَإِلَيۡهِ تَجۡـَٔرُونَ ٥٣

Meaning: How can you fear other than Allah while every blessing you have is from Him alone. (To Him alone you cry out for help), you humbly call out on Him to help you. Ibn Juzay: 1/466.
Question: How can you infer from this verse that Oneness of Allah is a natural disposition of man?