Quran
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ﱖ
ﭝ ﭞ ﭟ ﭠ ٤ ٤ ﭢ ﭣ ﭤ ٥ ٥ ﭦ ﭧ ﭨ
٦ ٦ ﭪ ﭫ ﭬ ﭭ ٧ ٧ ﭯ ﭰ ﭱ ﭲ ٨ ٨ ﭴ ﭵ ٩ ٩
ﭷ ﭸ ﭹ ١٠ ١٠ ﭻ ﭼ ﭽ ١١ ١١ ﭿ ﮀ ﮁ ١٢ ١٢ ﮃ ﮄ
ﮅ ١٣ ١٣ ﮇ ﮈ ١٤ ١٤ ﮊ ﮋ ١٥ ١٥ ﮍ ﮎ ١٦ ١٦
ﮐ ﮑ ﮒ ﮓ ١٧ ١٧ ﮕ ﮖ ﮗ ﮘ ١٨ ١٨ ﮚ ﮛ
ﮜ ﮝ ١٩ ١٩ ﮟ ﮠ ﮡ ٢٠ ٢٠ ﮣ ﮤ ﮥ ٢١ ٢١ ﮧ ﮨ
ﮩ ﮪ ٢٢ ٢٢ ﮬ ﮭ ﮮ ﮯ ﮰ ٢٣ ٢٣ ﯓ ﯔ ﯕ ﯖ
٢٤ ٢٤ ﯘ ﯙ ﯚ ﯛ ٢٥ ٢٥ ﯝ ﯞ ﯟ ﯠ ٢٦ ٢٦ ﯢ ﯣ
ﯤ ٢٧ ٢٧ ﯦ ﯧ ٢٨ ٢٨ ﯩ ﯪ ٢٩ ٢٩ ﯬ ﯭ ٣٠ ٣٠ ﯯ
ﯰ ٣١ ٣١ ﯲ ﯳ ﯴ ٣٢ ٣٢ ﯶ ﯷ ﯸ ٣٣ ٣٣ ﯺ ﯻ
ﯼ ﯽ ﯾ ٣٤ ٣٤ ﰀ ﰁ ٣٥ ٣٥ ﰃ ﰄ ٣٦ ٣٦ ﰆ
ﰇ ﰈ ﰉ ﰊ ﰋ ٣٧ ٣٧ ﰍ ﰎ ﰏ
٣٨ ٣٨ ﰑ ﰒ ٣٩ ٣٩ ﰔ ﰕ ﰖ ﰗ ٤٠ ٤٠
عَبَسَ وَتَوَلَّىٰٓ ١ أَن جَآءَهُ ٱلۡأَعۡمَىٰ ٢ وَمَا يُدۡرِيكَ لَعَلَّهُۥ يَزَّكَّىٰٓ ٣ أَوۡ يَذَّكَّرُ فَتَنفَعَهُ ٱلذِّكۡرَىٰٓ ٤ أَمَّا مَنِ ٱسۡتَغۡنَىٰ ٥ فَأَنتَ لَهُۥ تَصَدَّىٰ ٦ وَمَا عَلَيۡكَ أَلَّا يَزَّكَّىٰ ٧ وَأَمَّا مَن جَآءَكَ يَسۡعَىٰ ٨ وَهُوَ يَخۡشَىٰ ٩ فَأَنتَ عَنۡهُ تَلَهَّىٰ ١٠
This is a great benefit; it is the purpose for which the Messengers were sent and for which preachers exhort and remind, so if you had turned to and focused your attention on the one who came by himself, seeking that from you, that would have been more appropriate. As for your turning and focusing your attention on the rich man who does not care and does not want to ask or find out anything because of his lack of desire for good, while ignoring the one who is more important than him, that was inappropriate. You are not to be blamed if he does not want to be purified, for you are not to be held accountable for what evil he does. This lends support to the well-known principle that says: Do not abandon that which will lead to a definite interest for something that is merely speculative, and do not give up what definitely could serve a purpose for that which may or may not serve a purpose. Al-Saadi: 911.
Question: These verses contain some benefits for the preacher in setting priorities in his preaching. Explain.
وَأَمَّا مَن جَآءَكَ يَسۡعَىٰ ٨ وَهُوَ يَخۡشَىٰ ٩ فَأَنتَ عَنۡهُ تَلَهَّىٰ ١٠
The forbidden action here was turning away from one who accepted Islam, not the approach to another with care by the Prophet (ﷺ) in hope that he would accept Islam. Al-Alusi: 15/243.
Question: What was forbidden action in the story with Ibn Umm Maktoum when he came to the Prophet (ﷺ)?
كَلَّآ إِنَّهَا تَذۡكِرَةٞ ١١ فَمَن شَآءَ ذَكَرَهُۥ ١٢ فِي صُحُفٖ مُّكَرَّمَةٖ ١٣ مَّرۡفُوعَةٖ مُّطَهَّرَةِۢ ١٤ بِأَيۡدِي سَفَرَةٖ ١٥ كِرَامِۢ بَرَرَةٖ ١٦
(No indeed; this is a reminder), the Quran. (Preserved) in the hands of angel-scribes ` Noble and dutiful), they are noble, handsome, and honorable in their creation. Their character and their deeds are righteous, pure and perfect. From this, it should be noted that the bearer of the Quran should be following righteousness and guidance in his words and actions. Ibn Kathir: 4/472.
Question: Allah describes the angels who preserve the pages of the Quran with certain attributes. How can the bearer of the Quran benefit from these attributes?
مِنۡ أَيِّ شَيۡءٍ خَلَقَهُۥ ١٨ مِن نُّطۡفَةٍ خَلَقَهُۥ فَقَدَّرَهُۥ ١٩
Meaning: From what substance did Allah create this disbeliever that made him arrogant? Meaning: This is something to wonder about. (From a drop of semen), from a weak insignificant fluid, hence, why does he lose sight of himself? Alhasan said: How can someone who exited through urine passage twice become arrogant? Al-Qurtubi: 22/79.
Question: The son of Adam has no right to be arrogant. Why?
ثُمَّ أَمَاتَهُۥ فَأَقۡبَرَهُۥ ٢١
Allah has honored man with burial and has not made him like all other animals, whose carcasses are left on the face of the earth. Al-Saadi: 911.
Question: The burial of man after death is a blessing from Allah. How?
مِنۡ أَيِّ شَيۡءٍ خَلَقَهُۥ ١٨ مِن نُّطۡفَةٍ خَلَقَهُۥ فَقَدَّرَهُۥ ١٩ ثُمَّ ٱلسَّبِيلَ يَسَّرَهُۥ ٢٠ ثُمَّ أَمَاتَهُۥ فَأَقۡبَرَهُۥ ٢١
From this, it is clear that the beginning of man is a seeded sperm, then he ends up as a rotten corpse, while inholding feces throughout his life. No one honors man with knowledge except the One Who created and perfected his form, hence, this makes it obligatory for him to thank Allah and not be ungrateful. Al-Biqai: 21/262.
Question: How does a person become honored and reach a high rank?
فَلۡيَنظُرِ ٱلۡإِنسَٰنُ إِلَىٰ طَعَامِهِۦٓ ٢٤
This is a command to reflect on food; how it is created by the might of Allah and made available by His mercy, hence, the servant must obey and give thanks to Him. Being disobedient and ungrateful to Allah is indeed abhorrent. Ibn Juzay: 2/538.
Question: What is the lesson learned by the servant when reflecting on Allah's creation?