Dear Ursimmy,
As-salamu alaykum
Welcome to the forum!
Please see my responses to your questions in red italics.
In 16.98 there is command 96.1 there is also command So is it for us also or only for prophet (singular form is used)?
And on what base we got the conclusion?
And there is lot of verse in which command is given in singular form (addressing) so how we know which is only for prophet and which is for us also..
As a general rule, a combination of the context and the use of the 2nd person masculine singular, usually determine whether the narrative is directed to the prophet or not. Please see verses 10:94; 16:43 and 17:79 as examples where the subject is clearly the prophet. However, in other examples, the addressee may appear to be the prophet directly (9:50), but given the context (as noted in the following verse and the response - 9:51), the audience are actually the prophet and the rest of the believers as a whole. This could also be argued for the verse 16:98 you shared, where the addressee appears to be the prophet. However, if the next verse is noted (16:99), there is clear implication that the addressees are the believers as a whole including the prophet.
Also want to know is it compulsory to say bismillah n seek refuge before reciting Quran.
It is certainly strongly recommended (can even be argued as compulsory). I have already discussed verse 16:98 above where the direction and wisdom is universally applicable to believers to seek refuge in God before the recitation of the Quran.
It is also useful to remember the other examples set by Prophet Solomon who sought refuge in God's name even whilst writing a letter (27:30) and prophet Noah who used God's name during sailing and the mooring of the ark (11:41). If that is the care taken as good practice, given the lean on verse 16:98, I would be inclined to argue for strong recommendation and good practice (even arguably compulsory).
Bro one more question what are minor sin?
As per :
An-Najm : 32
الَّذِينَ يَجْتَنِبُونَ كَبٰٓئِرَ الْإِثْمِ وَالْفَوٰحِشَ إِلَّا اللَّمَمَ ۚ إِنَّ رَبَّكَ وٰسِعُ الْمَغْفِرَةِ ۚ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ الْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِى بُطُونِ أُمَّهٰتِكُمْ ۖ فَلَا تُزَكُّوٓا أَنفُسَكُمْ ۖ هُوَ أَعْلَمُ بِمَنِ اتَّقٰىٓ
Those who avoid the major sins and immoralities, only [committing] slight ones. Indeed, your Lord is vast in forgiveness. He was most knowing of you when He produced you from the earth and when you were fetuses in the wombs of your mothers. So do not claim yourselves to be pure; He is most knowing of who fears Him.
From a Quran's perspective, I would be inclined to argue that a major sin is any transgression against any law / command explicitly prohibited by the Quran. Those that attract punishments in this world and the next are particularly severe. Some examples of grave sins are shirk, murder, adultery / fornication, lewdness. withholding zakah, receiving 'Riba', devouring wealth of orphans, slandering chaste women, causing corruption in the land etc.
There are other directives such as abstinence from consuming pork, intoxicants; gambling; back-biting etc. which though do not have a punishment, could still be argued as major transgressions as they are explicitly mentioned as commandments.
Also one needs to be careful not to lead themselves on a path that leads to grave sin such as following steps that can lead to adultery or lewdness. ("O you who believe, do not follow the footsteps of Satan. "And whoever follows the footsteps of Satan - indeed, he enjoins / commands immorality and wrongdoing / evil..." - 24:20"
Sometimes one may feel that a matter is not so great, but in the sight of God, it is.
024.015
"When you received it with your tongues and spoke with your mouths what you had no knowledge of, and you deemed it / thought it (was) insignificant, while near God it was grievous / great (matter)"
One needs to remain vigilant regarding this too.
I hope that helps. God willing,
Joseph