Assorted Qur’an Benefits #16

What follows is a collection of various benefits originally posted on our Facebook page during the months of September and October of 2016:

♦ Sharing in Punishment

Allah informs us about the punishment of the disbelievers in surah al-Zukhruf when He says:

 وَلَن يَنفَعَكُمُ الْيَوْمَ إِذ ظَّلَمْتُمْ أَنَّكُمْ فِي الْعَذَابِ مُشْتَرِكُونَ

And it will not benefit you on that day when you have done wrong that you are sharing in the punishment [43:39]

Sheikh Muhammad ibn Saalih al-‘Uthaymeen commented on this by writing:

وهذا يدل على أن اشتراك الناس في العذاب يخفف عليهم ، لكن في يوم القيامة لا ينفع هؤلاء اشتراكهم في العذاب

This indicates that sharing in punishment usually makes the punishment seem lighter for the people experiencing it, however on the Day of Resurrection this shared experience of punishment of theirs will not benefit them.

[Sharh Usool fee al-Tafsir pg. 343]


♦ Those Whom Allah Will Allow to Speak

In surah al-Naba’a, Allah describes the Day of Judgement by saying:

 يَوْمَ يَقُومُ الرُّوحُ وَالْمَلَائِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ الرَّحْمَـٰنُ وَقَالَ صَوَابًا

The Day that Ar-Ruh and the angels will stand forth in rows, none shall speak except him whom the al-Rahman has allowed, and who spoke what is right. [78:38]

Sheikh Muhammad al-Shawkaani commented on this ayah in his tafsir by writing:

 قال الواحدي : فهم لا يتكلمون : يعني الخلق كلهم إلا من أذن له الرحمن وهم المؤمنون والملائكة ، وقال في الدنيا صوابا : أي شهد بالتوحيد . ـ

al-Waahidi said: So they – meaning all of the created beings – will not speak, except for those whom al-Rahman has allowed to speak, and those would be the believers and the angels. And those who spoke what is right while in the worldly life – meaning, those who affirmed al-Tawheed.

[Fath al-Qadeer pg. 1576]


♦ The Truth Has a Right to be Followed

In part of his tafsir of the beginning of surah al-An’aam, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote:

والحق حقه أن يتبع ، ويشكر الله على تيسيره لهم

The truth has a right to be followed and that the people be grateful to Allah for His enabling them to do that.

[Taysir al-Kareem al-Rahman pg. 278]


♦ A General Theme of Surah al-An’aam

In part of his tafsir of surah al-An’aam, sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di made some general comments at the surah as a whole, writing:

اعلم أن هذه السورة الكريمة، قد اشتملت على تقرير التوحيد، بكل دليل عقلي ونقلي، بل كادت أن تكون كلها في شأن التوحيد ومجادلة المشركين بالله المكذبين لرسوله

You should know that this noble surah includes affirmation of al-Tawheed by every kind of proof – both through the intellect and by textual sources. In fact, practically the entire surah is dealing with al-Tawheed and arguing against those who associate partners with Allah and reject His Messenger.

[Taysir al-Kareem al-Rahman pg. 279]


♦ The Most Comprehensive Ayah in the Qur’an on Excellent Manners

In surah al-A’raaf, Allah commanded His Prophet by saying:

خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ

Show forgiveness, enjoin what is good, and turn away from the foolish [7:199]

In part of his commentary on this ayah, Imam al-Baghawi included the following quote:

قال جعفر الصادق : أمر الله نبيه – صلى الله عليه وسلم – بمكارم الأخلاق ، وليس في القرآن آية أجمع لمكارم الأخلاق من هذه الآية

Ja’far al-Saadiq said, “Allah commanded His Prophet (ﷺ) to have excellent manners, and there is no ayah in the Qur’an which is more comprehensive of excellent manners than this ayah.”

[Tafsir al-Baghawi 3/317]


♦ Forgiveness and Forbearance

In surah al-Shooraa, Allah lists several honorable and praise-worthy qualities of the believers, including:

وَإِذَا مَا غَضِبُوا هُمْ يَغْفِرُونَ

… and when they are angry, they forgive. [42:37]

Sheikh Saalih al-Fawzaan mentioned this ayah in one of his lessons where he said:

ما منا أحد لا يجد في نفسه شيئا من الغضب ، لكن الإنسان المؤمن العاقل يأخذ بالحلم ، لأن الله جل وعلا يقول في صفات المؤمنين : وَإِذَا مَا غَضِبُوا هُمْ يَغْفِرُونَ ولم يقول : لا يغضبون ، بل قال : وَإِذَا مَا غَضِبُوا هُمْ يَغْفِرُونَ فيغفر الإنسان ويحلم ، هذا هو المطلوب . ـ

There is not a single person among us who does not experience some degree of anger within him, however the intelligent believing person acts with forbearance.

For in regards to the qualities of the believers, Allah said, “and when they are angry, they forgive.” He did not say, “they are not angry,” rather, He said, “when they are angry, they forgive.” So a person should forgive and show forbearance; this is the desired behavior.

[Sharh al-Arba’een al-Nawawi pg. 159]


♦ Seeking Allah’s Reward Through Forgiving Others

Allah mentions some praise-worthy traits of the believers in surah al-Shooraa where He says

وَإِذَا مَا غَضِبُوا هُمْ يَغْفِرُونَ

… and when they are angry, they forgive. [42:37]

In part of his commentary on this ayah, Imam Muhammad al-Qurtubi commented:

وهذه من محاسن الأخلاق ، يشفقون على ظالمهم ويصفحون لمن جهل عليهم ، يطلبون بذلك ثواب الله تعالى وعفوه

This is one of the distinguishing qualities of good manners – that they have mercy upon those who have wronged them and pardon those who behave ignorantly towards them, thereby seeking Allah’s reward and His pardon.

[Jaami’ li-Ahkam al-Qur’an 16/36]


♦ Contrasting the Believer and the Hypocrite

In part of his tafsir of surah al-Mu’minoon, al-haafidh ibn Kathir mentioned the following statement:

قال الحسن البصري : إن المؤمن جمع إحسانا وشفقة ، وإن المنافق جمع إساءة وأمنا

al-Hasan al-Basri said: The believer combines the performance of excellent deeds with fear (of his Lord, or that his deeds will not be accepted), while the hypocrite combines bad deeds with a sense of safety and security (from punishment).

[Tafsir ibn Kathir 5/481]

See also: ‘Ibad al-Rahman Part 3 – Fear of the Hellfire: ‘Abd al-Razzaq al-Badr


♦ Which Abode is More Deserving of Your Attention?

Allah says in surah al-An’aam:

وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا لَعِبٌ وَلَهْوٌ ۖ وَلَلدَّارُ الْآخِرَةُ خَيْرٌ لِّلَّذِينَ يَتَّقُونَ ۗ أَفَلَا تَعْقِلُونَ

And the worldly life is not but amusement and diversion; but the home of the Hereafter is best for those who fear Allah, so will you not understand? [6:32]

Sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di commented on the last part of this ayah by writing:

ـ { أَفَلَا تَعْقِلُونَ } أي: أفلا يكون لكم عقول، بها تدركون أيّ الدارين أحق بالإيثار.ـ

so will you not understand?” – meaning: Don’t you have any sense, by which you could realize which of these two abodes is more deserving of your attention and prioritization?

[Taysir al-Kareem al-Rahman pg. 283]


♦ And Bow with Those who Bow

In a series of ayaat addressing Banu Israa’eel in surah al-Baqarah, Allah commands:

 وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَارْكَعُوا مَعَ الرَّاكِعِينَ

And establish prayer and give zakah and bow with those who bow. [2:43]

Commenting on this in his book of tafsir, Imam al-Baghawi wrote:

ـ ( واركعوا مع الراكعين ) أي صلوا مع المصلين محمد صلى الله عليه وسلم وأصحابه وذكر بلفظ الركوع لأنه ركن من أركان الصلاة ولأن صلاة اليهود لم يكن فيها ركوع ، فكأنه قال صلوا صلاة ذات ركوع

and bow with those who bow” – meaning pray the ritual prayer along with those who make the ritual prayer, that is, Muhammad (ﷺ) and his companions.

And Allah mentioned the word rukoo’ (bowing) here because it is one of the pillars of the ritual prayer, and also because the ritual prayer of the Jews does not including bowing, so it is as if He said, “perform the ritual prayer which includes bowing”.

[Ma’aalim al-Tanzil 1/89]


♦ Those who are Firmly-Grounded in Knowledge

In the beginning of surah Aal ‘Imran [03], Allah commends those who are firmly-grounded in knowledge – al-Raasikhoon fee al-‘Ilm.

Sheikh Abu Muhammad al-Husayn al-Baghawi mentioned a number of statements of the salaf regarding these people, including:

وقيل : الراسخ في العلم من وجد في علمه أربعة أشياء : التقوى بينه وبين الله ، والتواضع بينه وبين الخلق ، والزهد بينه وبين الدنيا ، والمجاهدة بينه وبين نفسه

Some have said: The one who is firmly grounded in knowledge is he who finds these four things in his knowledge:

1) Taqwa between himself and Allah
2) Humbleness between himself and the creation
3) Abstemiousness (zuhd) between himself and the life of this world
4) Striving between himself and his base inclinations

[Tafsir al-Baghawi 2/12]


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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