Assorted Qur’an Benefits #6

What follows is a collection of Qur’anic benefits that were originally posted on our Facebook page in January and February of 2015:

♦ Determining the Truth

Sheikh ‘Abd al-Rahman al-Sa’di mentioned numerous benefits from the story of Nuh, and among them he included:

وكذلك قولهم: { وَمَا نَرَ‌اكَ اتَّبَعَكَ إِلَّا الَّذِينَ هُمْ أَرَ‌اذِلُنَا } ( هود ٢٧ ) من المعلوم لكل أحد عاقل أن الحق يعرف أنه حق بنفسه لا بمن تبعه، وأن هذا القول الذي قالوه صدر عن كبر وتيه، والكبر أكبر مانع للعبد من معرفة الحق ومن اتباعه. ـ

And similarly Nuh’s people said,

وَمَا نَرَ‌اكَ اتَّبَعَكَ إِلَّا الَّذِينَ هُمْ أَرَ‌اذِلُنَا

and we do not see you followed except by those who are the lowest of us [11:27]

It is well-known to every intelligent person that the truth is known to be the truth by itself and not by who follows it, and that this statement which they said emanates from pride and arrogance. And pride is the greatest thing preventing the slave from recognizing the truth and following it.

[Taysir al-Lateef al-Manaan pg. 276]


♦ Recite the Qur’an with Tarteel

al-Haafidh Ibn Kathir wrote in his famous book of tafsir:

وقوله : ( ورتل القرآن ترتيلا ) أي : اقرأه على تمهل ، فإنه يكون عونا على فهم القرآن وتدبره

And His statement,

وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا

And recite the Qur’an with tarteel [73:4]

meaning: recite it with slow deliberateness, for indeed that is an aid in comprehending the Qur’an and contemplating it.

[Tafsir ibn Kathir 8/251]


♦ The Prohibition of Qeela wa Qaal

al-Haafidh ibn Kathir mentioned the following point in his tafsir:

وفي الصحيحين عن المغيرة بن شعبة : أن رسول الله صلى الله عليه وسلم نهى عن قيل وقال أي : الذي يكثر من الحديث عما يقول الناس من غير تثبت ، ولا تدبر ، ولا تبين . ـ

It comes in al-Bukhari and Muslim on the authority of al-Mugheerah ibn Shu’bah that the Prophet prohibited engaging in qeela wa qaal [i.e. he said, she said] – meaning the one who engages in an abundance of talk about what the people said without verifying it or giving thought to it or clarifying it.

[Tafsir ibn Kathir 2/368]


♦ The Two Khaleels

In his book of thematic tafsir, Sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di compiled the various ayaat concerning Ibrahim and their benefits together into one section. Among the many benefits that he mentions therein, he included:

ومنها: أن الله اتخذه خليلا، والخلة أعلى درجات المحبة، وهذه المرتبة لم تحصل لأحد من الخلق إلا للخليلين إبراهيم ومحمد صلى الله عليهما وسلم.ـ

Another benefit here is that Allah took Ibrahim as a Khaleel [close friend], and the status of close friend is the highest level of love. This level was not reached by any of the created beings except for the two Khaleels: Ibrahim and Muhammad (may the peace and blessings of Allah be upon both of them).

[Taysir al-Lateef al-Manaan pg. 305]


♦ Attributing Statements to their Authors

Imam al-Qurtubi mentioned an important principle in the introduction to his tafsir when he said:

وشرطي في هذا الكتاب: إضافة الأقوال الى قائليها، والأحاديث الى مصنفيها، فإنه يقال: من بركة العلم أن يضاف القول الى قائله.ـ

A condition of mine in this book is attribution of statements to those who said them and attribution of ahaadeeth to the authors who compiled them into collections. For it is said, “A cause of blessing in one’s knowledge is that you attribute a statement to its author.”

[Jaami’ li-Ahkam al-Qur’an 1/25]


♦ Being Good to One’s Parents, Even if they are Disbelievers

Allah mentions the rights of parents in surah Luqman generally and then goes on to say:

وَإِن جَاهَدَاكَ عَلَىٰ أَن تُشْرِ‌كَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا ۖ وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُ‌وفًا

But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not, but behave kindly with them in the world [31:15]

Commenting on this, Imam al-Sa’di makes the salient point:

ولم يقل: “وإن جاهداك على أن تشرك بي ما ليس لك به علم فعقهما” بل قال: { فَلَا تُطِعْهُمَا } أي: بالشرك، وأما برهما، فاستمر عليه، ولهذا قال: { وَصَاحِبْهُمَا فِي الدُّنْيَا مَعْرُوفًا } أي: صحبة إحسان إليهما بالمعروف، وأما اتباعهما وهما بحالة الكفر والمعاصي، فلا تتبعهما.ـ

And He did not say, “But if they (both) strive with you to make you join in worship with Me others that of which you have no knowledge, then be disobedient and disrespectful to them.” Rather, He said, “then do not obey them” – meaning do not obey them in committing shirk. But as for treating them well, then continue upon that, and concerning this He said, “but behave kindly with them in the world” – meaning, accompany them with excellent treatment towards them. But as for following them while they are in a state of disbelief and disobedience (to Allah), then do not follow them.

[Taysir al-Kareem al-Rahman pg. 761]


Learn more about these and other mufassiroon (those who explained the Qur’an) with our Mufassir Profiles

See here to read more assorted Qur’an benefits

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