Quran
ﯷ
ﱕ
٤٩ ٤٩ ﭜ ﭝ ﭞ ٥٠ ٥٠ ﭠ ﭡ ﭢ ٥١ ٥١ ﭤ ﭥ
ﭦ ﭧ ﭨ ﭩ ﭪ ﭫ ﭬ ٥٢ ٥٢ ﭮ ﭯ ﭰ ﭱ ﭲ
ﭳ ٥٣ ٥٣ ﭵ ﭶ ﭷ ٥٤ ٥٤ ﭹ ﭺ ﭻ ٥٥ ٥٥ ﭽ ﭾ
ﭿ ﮀ ﮁ ﮂ ﮃ ﮄ ﮅ ﮆ ﮇ ﮈ ٥٦ ٥٦
ﯸ
ﮕ ﮖ ﮗ ﮘ ٣ ٣ ﮚ ﮛ ﮜ ﮝ ﮞ ﮟ ٤ ٤ ﮡ
ﮢ ﮣ ﮤ ﮥ ٥ ٥ ﮧ ﮨ ﮩ ﮪ ٦ ٦ ﮬ ﮭ
ﮮ ٧ ٧ ﮰ ﮱ ٨ ٨ ﯔ ﯕ ﯖ ٩ ٩ ﯘ ﯙ
ﯚ ﯛ ﯜ ١٠ ١٠ ﯞ ﯟ ﯠ ١١ ١١ ﯢ ﯣ ﯤ ﯥ ١٢ ١٢ ﯧ
ﯨ ﯩ ﯪ ﯫ ﯬ ١٣ ١٣ ﯮ ﯯ ﯰ ﯱ ﯲ ١٤ ١٤
ﯴ ﯵ ﯶ ١٥ ١٥ ﯸ ﯹ ﯺ ﯻ ﯼ ﯽ ١٦ ١٦ ﯿ ﰀ
ﰁ ﰂ ١٧ ١٧ ﰄ ﰅ ﰆ ﰇ ١٨ ١٨ ﰉ ﰊ ﰋ ﰌ ١٩ ١٩
فَمَا تَنفَعُهُمۡ شَفَٰعَةُ ٱلشَّٰفِعِينَ ٤٨
This indicates that, on the Day of Resurrection, intercession will benefit others in general, and it is detailed in authentic narrations. Ibn Ashur: 29/328.
Question: What does this verse indicate (so the intercession of intercessors will not benefit them)?
هُوَ أَهۡلُ ٱلتَّقۡوَىٰ وَأَهۡلُ ٱلۡمَغۡفِرَةِ ٥٦
He is worthy to be feared and He is worthy to forgive the sins of whoever turns to Him in repentance. Ibn Kathir: 4/447.
Question: Knowing that Allah is the most worthy to forgive sins, what should be your position?
وَلَآ أُقۡسِمُ بِٱلنَّفۡسِ ٱللَّوَّامَةِ ٢
It is the self-blaming soul for its sins, or shortcomings. Human souls are three types: The best among them is the tranquil soul, while the worst is the persistent enjoiner of evil; the self-reproaching soul is between them. Ibn Juzay: 2/51.
Question: What is the difference between the soul that is persistent enjoiner of evil and the self-reproaching soul?
وَلَآ أُقۡسِمُ بِٱلنَّفۡسِ ٱللَّوَّامَةِ ٢
Allah describes the human soul as reproaching to indicate its extreme need for one who can show it what is good and what is evil, guide it, and inspire it to adhere to good and invite others to it, and refrain from evil and abhor it to eliminate self-reproaching and the evil that leads to it. Since it is reproaching, hesitant, and constantly changing, it needs one to identify what is best for it in this worldly life and the Hereafter so it favors it and becomes blameful when it misses it. Ibn Al-Qayim: 3/225.
Question: What is meant by the self-reproaching soul?
لَا تُحَرِّكۡ بِهِۦ لِسَانَكَ لِتَعۡجَلَ بِهِۦٓ ١٦
This implies showing patience and ascertainment when receiving knowledge; the listener should not hasten to acquire the knowledge before the teacher is finished speaking, but display patience until his teacher finishes his talks, then he should repeat what he heard to his teacher, or ask him about things that he could not understand, and should not cut him off before he is done. Ibn Al-Qayim: 3/230.
Question: This verse teaches an etiquette that students of knowledge should follow. What is it?
لَا تُحَرِّكۡ بِهِۦ لِسَانَكَ لِتَعۡجَلَ بِهِۦٓ ١٦ إِنَّ عَلَيۡنَا جَمۡعَهُۥ وَقُرۡءَانَهُۥ ١٧ فَإِذَا قَرَأۡنَٰهُ فَٱتَّبِعۡ قُرۡءَانَهُۥ ١٨ ثُمَّ إِنَّ عَلَيۡنَا بَيَانَهُۥ ١٩
This verse highlights the etiquette of receiving knowledge; the learner should not hasten to ask questions before the teacher has finished explaining the issue that he started discussing. Then when he has finished, the learner may ask about anything he did not understand. Similarly, if there is something at the beginning that needs to be questioned or approved, one should not hasten to either question it or accept it, until the speaker has finished speaking, so that it may become clear what his words contain truth or falsehood, and so that the listener may understand it in such a way that he can comment on it. Al-Saadi: 899.
Question: What is the etiquette of the student of knowledge learned from this verse?
إِنَّ عَلَيۡنَا جَمۡعَهُۥ وَقُرۡءَانَهُۥ ١٧
(It is upon Us its collection and [to make possible] its recitation): This points to the fact that the Quran was revealed over stages, and indicates that the present collection of the Quran is due to Allah's preservation and guardianship, and a manifestation of this verse: (It is upon Us its collection and [to make possible] its recitation). The current form of collection of the Quran is a testimony to its preservation by Allah as He pledged to do so, and Allah knows best. Al-Shanqiti: 8/374.
Question: This verse indicates that the Quran was revealed over stages and that its current form of collection is due to Allah's preservation. Explain