Assorted Qur’an Benefits #13

What follows is a collection of benefits originally posted on our Facebook page during June 2016:

♦ If Allah were to Expand their Provision …

Allah says in surah al-Shooraa:

وَلَوْ بَسَطَ اللَّـهُ الرِّزْقَ لِعِبَادِهِ لَبَغَوْا فِي الْأَرْضِ

And if Allah were to expand the provision for His slaves, they would surely commit wrongdoing in the earth [42:27]

Sheikh Muhammad al-Shawkaani offered the following explanation for this in his tafsir:

أي : لو وسع الله لهم رزقهم لبغوا في الأرض ، لعصوا فيها وبطروا النعمة وتكبروا وطلبوا ما ليس لهم طلبه

Meaning: had Allah enlarged their sustenance for them, then they would have committed wrongdoing and disobedience on the earth, and they would have been arrogant and ungrateful for Allah’s blessings, and they would have chased after things which they ought not to seek.

[Fath al-Qadeer pg. 1329]


♦ A Proof for the Obligation of Khushoo’ During the Prayers

In surah al-Nisaa’, Allah commanded the believers:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنتُمْ سُكَارَىٰ حَتَّىٰ تَعْلَمُوا مَا تَقُولُونَ

O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying [4:43]

Commenting on this ayah, Sheikh Muhammad ibn Saalih al-‘Uthaymeen said:

ومن فوائد هذه الآية : أن في هذه الآية دليلا على وجوب الخشوع في الصلاة ، وهو إحضار القلب ؛ لأنه لا يمكن أن يعلم ما يقول إلا إذا كان قلبه حاضرا ، فإن لم يكن حاضرا صار ركوعه وسجوده وتسبيحه وقرآنه من غير قصد ، بل هو عبارة عن آلة ميكانيكية .ـ

One of the benefits of this ayah is that it contains a proof for the obligation of khushoo’ – which is one’s heart being attentive – during the salaah. For a person cannot know what he is saying unless his heart is attentive. So if the heart is not attentive, then one’s bowing, prostrating, exalting, and recitation serve no purpose; rather one’s prayer is equivalent to a mechanical machine.

[Sharh Usool fee al-Tafseer pg. 138-139]


♦ When a Child Should Begin Fasting

Allah’s Messenger instructed his companions by saying:

 مروا الصبي بالصلاة إذا بلغ سبع سنين ، فإذا بلغ عشر سنين فاضربوه عليها

“Command a boy to pray when he reaches the age of seven years. When he becomes ten years old, then hit him if he leaves it. “

[Abu Dawud and al-Tirmidhi. Here with Abu Dawud’s wording]

al-Haafidh ibn Kathir mentioned this in part of his tafsir, and then commented:

 قال الفقهاء : وهكذا في الصوم ; ليكون ذلك تمرينا له على العبادة ، لكي يبلغ وهو مستمر على العبادة ، والطاعة ، ومجانبة المعصية ، وترك المنكر ، والله الموفق . ـ

The scholars of Fiqh have said: And likewise with fasting, in order that this would be a training in worship for the child, so that he would reach maturity while already well-established in worship, acts of obedience, avoiding acts of disobedience, and leaving off evil things. And Allah is the granter of success.

[Tafsir ibn Kathir 8/168]


♦ Hold Fast to the Book and Establish the Prayer

Allah says in surah al-A’raaf:

 وَالَّذِينَ يُمَسِّكُونَ بِالْكِتَابِ وَأَقَامُوا الصَّلَاةَ إِنَّا لَا نُضِيعُ أَجْرَ الْمُصْلِحِينَ

But those who hold fast to the Book and establish prayer – indeed, We will not allow to be lost the reward of the good-doers. [7:170]

Sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di commented on this ayah in his tafsir by writing:

ومن أعظم ما يجب التمسك به من المأمورات، إقامة الصلاة، ظاهرا وباطنا، ولهذا خصها الله بالذكر لفضلها، وشرفها، وكونها ميزان الإيمان، وإقامتها داعية لإقامة غيرها من العبادات.ـ

One of the greatest commanded acts which results in holding fast to the Book is the establishment of the prayer – both inwardly and outwardly.

It is because of this that Allah specifically mentioned it here due to its great merit and virtue, and due to the fact that it is a scale for one’s eemaan, and because establishing it motivates and calls to establishing the rest of the acts of worship.

[Taysir al-Kareem al-Rahman pg. 349]


♦ Two Types of Sabr

Allah says in surah al-Baqarah:

يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَعِينُوا بِالصَّبْرِ‌ وَالصَّلَاةِ ۚ إِنَّ اللَّـهَ مَعَ الصَّابِرِ‌ينَ

O you who believe! Seek help in patience and al-Salaah. Truly! Allah is with al-Sabiroon (the patient ones). [2:153]

Imam ibn Kathir wrote the following under his tafsir of this ayah:

والصبر صبران ، فصبر على ترك المحارم والمآثم ، وصبر على فعل الطاعات والقربات . والثاني أكثر ثوابا لأنه المقصود . كما قال عبد الرحمن بن زيد بن أسلم : الصبر في بابين ، الصبر لله بما أحب ، وإن ثقل على الأنفس والأبدان ، والصبر لله عما كره وإن نازعت إليه الأهواء . فمن كان هكذا ، فهو من الصابرين الذين يسلم عليهم ، إن شاء الله .ـ

Al-Sabr (patience) is of two types: sabr in leaving off the forbidden acts and sins, and sabr in performing the acts of obedience and things which draw one nearer to Allah. And the second of these is greater in reward because that is the desired objective.

This is like what ‘Abdur-Rahman ibn Zaid ibn Aslam said: Sabr is of two types: Sabr for the sake of Allah in what He loves – even if it is heavy on oneself and one’s body -, and sabr for the sake of Allah against what He dislikes – even if your desires draw you towards it.

So whoever is like this, then he is one of the sabiroon upon whom Allah has placed His peace, inshaAllaah.

[Tafsir ibn Kathir 1/467]


♦ A Definition of Gratitude

Sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di defined al-Shukr (gratefulness) in his tafsir of surah al-Nisaa’ as follows:

والشكر هو خضوع القلب واعترافه بنعمة الله، وثناء اللسان على المشكور، وعمل الجوارح بطاعته وأن لا يستعين بنعمه على معاصيه.ـ

al-Shukr is:

-humility of the heart and its acknowledgement of Allah’s blessings,
-praise upon one’s tongue for the things which he is grateful for, and
-engaging one’s limbs in obedience to Him, and not seeking to use His blessings to aid you in disobeying Him.

[Taysir al-Kareem al-Rahman pg. 231]


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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