Quran
ﯲ
ﱕ
ﭚ ﭛ ﭜ ﭝ ١٠ ١٠ ﭟ ﭠ ﭡ ﭢ ﭣ ﭤ ﭥ
١١ ١١ ﭧ ﭨ ﭩ ﭪ ﭫ ﭬ ١٢ ١٢ ﭮ ﭯ ﭰ ﭱ
ﭲ ﭳ ١٣ ١٣ ﭵ ﭶ ﭷ ﭸ ﭹ ﭺ ١٤ ١٤
ﭼ ﭽ ﭾ ١٥ ١٥ ﮀ ﮁ ﮂ ﮃ ﮄ
١٦ ١٦ ﮆ ﮇ ﮈ ﮉ ﮊ ﮋ ﮌ ﮍ ﮎ ﮏ
١٧ ١٧ ﮑ ﮒ ﮓ ﮔ ﮕ ﮖ ١٨ ١٨ ﮘ ﮙ ﮚ ﮛ
ﮜ ﮝ ﮞ ﮟ ﮠ ١٩ ١٩ ﮢ ﮣ ﮤ ﮥ ﮦ
٢٠ ٢٠ ﮨ ﮩ ﮪ ﮫ ٢١ ٢١ ﮭ ﮮ ﮯ ٢٢ ٢٢ ﮱ ﯓ ٢٣ ٢٣
ﯕ ﯖ ﯗ ﯘ ﯙ ﯚ ﯛ ﯜ ٢٤ ٢٤ ﯞ ﯟ ﯠ
ﯡ ﯢ ﯣ ﯤ ﯥ ﯦ ﯧ ٢٥ ٢٥ ﯩ ﯪ ﯫ ﯬ
٢٦ ٢٦ ﯮ ﯯ ﯰ ٢٧ ٢٧ ﯲ ﯳ ﯴ ﯵ ﯶ ٢٨ ٢٨ ﯸ ﯹ ﯺ
٢٩ ٢٩ ﯼ ﯽ ٣٠ ٣٠ ﯿ ﰀ ﰁ ٣١ ٣١ ﰃ ﰄ ﰅ ﰆ
ﰇ ﰈ ﰉ ٣٢ ٣٢ ﰋ ﰌ ﰍ ﰎ ﰏ ﰐ ٣٣ ٣٣
ﰒ ﰓ ﰔ ﰕ ﰖ ٣٤ ٣٤ ﰘ ﰙ ﰚ ﰛ ﰜ ٣٥ ٣٥
وَتَعِيَهَآ أُذُنٞ وَٰعِيَةٞ ١٢
Attentiveness can be attributed to the ears as well as the heart. They say: An attentive heart and attentive ears. The ears and hearts are linked, as knowledge is heard by the ears and goes to the heart. Hence, the ears are the gate, the messenger, and the deliverer of knowledge to the heart while the tongue is a messenger of the heart, which conveys what is in it. Whoever knew the links between physical limbs and the heart, would realize that the ears are more deserving to be described as (attentive), and that when they take heed, the heart does too. Ibn Al-Qayim: 3/189.
Question: The ears are described as (attentive). Why?
لِنَجۡعَلَهَا لَكُمۡ تَذۡكِرَةٗ وَتَعِيَهَآ أُذُنٞ وَٰعِيَةٞ ١٢
Taking heed: Grasping what is being said by having attentive ears that are heedful. This alludes to the polytheists who were not admonished by the news of the Deluge and the Ark by which the believers were saved, so they took this news heedlessly. Ibn Ashur: 29/123.
Question: This verse alludes to the polytheists. Explain.
إِنِّي ظَنَنتُ أَنِّي مُلَٰقٍ حِسَابِيَهۡ ٢٠
The more virtuous a person is, the more he feels his shortcomings. The fear of Allah which induces doing good deeds is sufficient for a prudent person. Al-Biqai: 20/362.
Question: What is the sign of a man's prudence?
كُلُواْ وَٱشۡرَبُواْ هَنِيٓـَٔۢا بِمَآ أَسۡلَفۡتُمۡ فِي ٱلۡأَيَّامِ ٱلۡخَالِيَةِ ٢٤
It is narrated in authentic Hadith that the Prophet (ﷺ) said: "None amongst you can get into Paradise by virtue of his deeds alone. They said: Allah's Messenger, not even you? He said: Not even I, but that Allah should wrap me in His Grace and Mercy." Ibn Taimyah: 6/388.
Question: When do good deeds benefit the servant?
ثُمَّ فِي سِلۡسِلَةٖ ذَرۡعُهَا سَبۡعُونَ ذِرَاعٗا فَٱسۡلُكُوهُ ٣٢ إِنَّهُۥ كَانَ لَا يُؤۡمِنُ بِٱللَّهِ ٱلۡعَظِيمِ ٣٣ وَلَا يَحُضُّ عَلَىٰ طَعَامِ ٱلۡمِسۡكِينِ ٣٤
Abu-Darda' (t) used to encourage his wife to cook more of the stew to feed the needy, and say: We removed one-half of the chain with faith, should we not remove the other half? Referring to this verse. Al-Alusi: 15/57.
Question: What are the rewards for faith and charity to the needy when performed by the believer?
وَلَا يَحُضُّ عَلَىٰ طَعَامِ ٱلۡمِسۡكِينِ ٣٤
Describing him as: (Nor did he encourage feeding the needy) indicates that he did not feed him in the first place. This verse indicates the great virtue of charity since Allah links the prevention of feeding the needy to disbelief in Allah. Ibn Juzay: 2/494.
Question: This verse indicates the great virtue of charity. How?
إِنَّهُۥ كَانَ لَا يُؤۡمِنُ بِٱللَّهِ ٱلۡعَظِيمِ ٣٣ وَلَا يَحُضُّ عَلَىٰ طَعَامِ ٱلۡمِسۡكِينِ ٣٤
That is because the foundation and essence of attaining happiness are two things: Sincerity toward Allah, which is rooted in faith in Allah, and kindness toward people, which takes many forms, one of the greatest of which is meeting the needs of the needy by feeding them what they need for nourishment. But these people have no sincerity and show no kindness, so they deserve that punishment. Al-Saadi: 884.
Question: The doomed people are described as not believing in Allah, the Most Great, and they do encourage feeding the needy. Why?