Quran
ﰅ
ﱖ
ﭛ ﭜ ﭝ ٢٥ ٢٥ ﭟ ﭠ ﭡ ﭢ ٢٦ ٢٦
ﰆ
ﭰ ﭱ ﭲ ﭳ ﭴ ﭵ ٥ ٥ ﭷ ﭸ ﭹ ﭺ ﭻ ﭼ ٦ ٦
ﭾ ﭿ ﮀ ٧ ٧ ﮂ ﮃ ﮄ ﮅ ﮆ ﮇ ٨ ٨ ﮉ ﮊ
ﮋ ﮌ ﮍ ٩ ٩ ﮏ ﮐ ﮑ ١٠ ١٠ ﮓ ﮔ ﮕ
ﮖ ١١ ١١ ﮘ ﮙ ﮚ ١٢ ١٢ ﮜ ﮝ ﮞ ﮟ
ﮠ ١٣ ١٣ ﮢ ﮣ ﮤ ١٤ ١٤ ﮦ ﮧ ﮨ ﮩ ﮪ
ﮫ ﮬ ﮭ ﮮ ﮯ ﮰ ١٥ ١٥ ﯓ ﯔ ﯕ ﯖ
ﯗ ﯘ ﯙ ﯚ ﯛ ﯜ ١٦ ١٦ ﯞ ﯟ ﯠ ﯡ ﯢ
ﯣ ١٧ ١٧ ﯥ ﯦ ﯧ ﯨ ﯩ ١٨ ١٨ ﯫ
ﯬ ﯭ ﯮ ١٩ ١٩ ﯰ ﯱ ﯲ ﯳ ٢٠ ٢٠ ﯵ ﯶ ﯷ
ﯸ ﯹ ﯺ ﯻ ٢١ ٢١ ﯽ ﯾ ﯿ ﰀ ﰁ ٢٢ ٢٢
هَلۡ فِي ذَٰلِكَ قَسَمٞ لِّذِي حِجۡرٍ ٥
Meaning: For he who possesses intellect, sound reasoning, understanding and religious discernment. The intellect has been called "Hijr" (a barrier) because it prevents the person from unsuitable actions and words. Ibn Kathir: 4/508.
Question: What is the importance of intellect to a Muslim?
وَفِرۡعَوۡنَ ذِي ٱلۡأَوۡتَادِ ١٠
Meaning: Believing that it would not perish, Pharaoh backed his kingdom with troops of soldiers and with other people and things that would support his kingdom until he established his dominance. Al-Biqai: 22/30.
Question: Pharaoh is described as owner of the stakes, then his doom is related. Why?
فَصَبَّ عَلَيۡهِمۡ رَبُّكَ سَوۡطَ عَذَابٍ ١٣
Ibn Atiyah said: The word "whip" is used [in the Arabic text] metaphorically for punishment because it indicates repetition that the sword would not have. Al-Zamakhshari said: The mention of "whip" indicates the punishment in worldly life because it is lighter than the punishment in the Hereafter since whipping is a lesser punishment than killing. Ibn Juzay: 2/569.
Question: Using the word "whip" as a metaphor for punishment has two eloquent aspects. What are they?
إِنَّ رَبَّكَ لَبِٱلۡمِرۡصَادِ ١٤
Ibn Abbas said: He hears and He sees. This means that He watches over His creation in what they do, and He will reward them in this life and the Hereafter based upon what each of them strove for. He will bring all the creation before Him and judge them with justice. He will requite each of them with what he deserves, for He is exalted above injustice. Ibn Kathir: 4/510.
Question: What should be your practical position when you know that Allah is ever Watchful?
فَأَمَّا ٱلۡإِنسَٰنُ إِذَا مَا ٱبۡتَلَىٰهُ رَبُّهُۥ فَأَكۡرَمَهُۥ وَنَعَّمَهُۥ فَيَقُولُ رَبِّيٓ أَكۡرَمَنِ ١٥
This is a description of the disbeliever who does not believe in resurrection, as he believes that honor is tied to the abundance of wealth, and humiliation is tied to poverty. To the believer, however, true honor is when Allah honors him with obedience to Him and grants him success that enables him to attain the great reward in the Hereafter; and when Allah extends his provision in worldly life, he becomes grateful to Him. Al-Qurtubi: 22/276.
Question: Is having worldly gains a sign of Allah's honor to the servant?
فَأَمَّا ٱلۡإِنسَٰنُ إِذَا مَا ٱبۡتَلَىٰهُ رَبُّهُۥ فَأَكۡرَمَهُۥ وَنَعَّمَهُۥ فَيَقُولُ رَبِّيٓ أَكۡرَمَنِ ١٥ وَأَمَّآ إِذَا مَا ٱبۡتَلَىٰهُ فَقَدَرَ عَلَيۡهِ رِزۡقَهُۥ فَيَقُولُ رَبِّيٓ أَهَٰنَنِ ١٦ كَلَّاۖ
Allah refutes man in his belief that if Allah gives him abundant provisions to test him with, it is out of His honor for him. But this is not the case, rather, it is a trial and a test. Likewise, from another angle, if Allah tests him and tries him by restricting his provision, he believes that is because Allah is humiliating him. As Allah says, (No indeed), which means that the matter is not as he claims, neither in this nor in that. For indeed Allah gives wealth to those whom He loves as well as those whom He does not love. Likewise, He withholds provision from those whom He loves and those whom He does not love. The point is that Allah should be obeyed in either circumstance. If one is wealthy, he should thank Allah for that, and if he is poor, he should exercise patience. Ibn Kathir: 4/510.
Question: Both wealth and poverty can be either blessings or afflictions. Explain in light of this verse.
وَلَا تَحَٰٓضُّونَ عَلَىٰ طَعَامِ ٱلۡمِسۡكِينِ ١٨
Meaning: You do not encourage one another to feed the poor who are in need, because of the covetousness and extreme love of worldly gain deeply entrenched in your hearts. Al-Saadi: 924.
Question: What prevents man from feeding the poor and the needy?