Assorted Qur’an Benefits #17

What follows is a collection of various benefits originally posted on our Facebook page during November and December of 2016:

♦ The People of the Hellfire Will Wish for Death

In surah al-Haqqah, Allah describes the situation of the disbelievers on the Day of Judgement, including that they would say:

 وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِشِمَالِهِ فَيَقُولُ يَا لَيْتَنِي لَمْ أُوتَ كِتَابِيَهْ * وَلَمْ أَدْرِ مَا حِسَابِيَهْ * يَا لَيْتَهَا كَانَتِ الْقَاضِيَةَ

But as for the one who is given his record in his left hand, he will say, “Oh I wish I had not been given my record * And had not known what my account is * Oh, I wish that my death had been the end of it all.” (69:25-27)

The famous taabi’ee Qatadah explained this last ayah by saying:

 وقال قتادة : تمنى الموت ، ولم يكن شيء في الدنيا أكره إليه منه . ـ

He will wish for death, while in this worldly life there is nothing which he dislikes more than death.

[Tafsir ibn Kathir 8/216. Also found in Tafsir al-Tabari 28/588 and Tafsir al-Baghawi 8/213]


♦ The Importance of Safety and Security

Towards the end of surah Ibrahim, Allah informs us of a long supplication that Ibrahim made concerning his family members whom he had left in Mecca. Ibrahim began his supplication by saying:

رَبِّ اجْعَلْ هَـٰذَا الْبَلَدَ آمِنًا وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الْأَصْنَامَ

My Lord, make this city secure and keep me and my sons away from worshipping idols (14:35)

Sheikh Muhammad al-Shawkaani commented on this by writing:

وقدم طلب الأمن على سائر المطالب المذكورة بعده ، لأنه إذا انتفى الأمن لم يفرغ الإنسان لشيء آخر من أمور الدين والدنيا

Ibrahim placed requesting safety and security before all the other requests that followed it because if safety and security are lost then people won’t be able to do anything else, neither religious matters nor worldly affairs.

[Fath al-Qadeer pg. 751]


♦ Do Not Make Us a Trial for the Disbeleiving People

In surah al-Mumtahinah, Allah informs us of one of the supplications of Ibrahim where he said:

رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِّلَّذِينَ كَفَرُوا

O our Lord, do not make us a trial for the disbelieving people (60:5)

Commenting on this in his famous book of tafsir, ibn Kathir wrote:

[ وقال قتادة لا تظهرهم علينا فيفتتنوا بذلك ، يرون أنهم إنما ظهروا علينا لحق هم عليه . واختاره ابن جرير . ]

Qataadah explained this as, “do not cause them to prevail over us and thus test them with that, for they will believe that they have only been made to prevail over us because they were deserving of that.” And this was the interpretation that ibn Jarir al-Tabari favored.

[Tafsir ibn Kathir 8/89]

See also: “O our Lord, do not make us a trial for the wrongdoing people”: Tafsir ibn Kathir


♦ The Enduring Good Deeds

Allah says in surah al-Kahf:

الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا ۖ وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا

Wealth and children are the adornment of the worldly life. But al-baaqiyaat al-saalihaat – the enduring good deeds – are better to your Lord for reward and better for hope. (18:46)

The salaf brought a number of different statements regarding what al-baaqiyaat al-saalihaat were referring to specifically. al-Haafidh ibn Kathir concluded his long discussion of these different positions by writing:

 وقال عبد الرحمن بن زيد بن أسلم : هي الأعمال الصالحة كلها . واختاره ابن جرير ، رحمه الله . ـ

‘Abd al-Rahman ibn Zayd ibn Aslam said, “it means all forms of righteous good deeds,” and this was the position that ibn Jarir al-Tabari held to be correct – may Allah have mercy on him.

[Tafsir ibn Kathir 5/164]

See also: The Enduring Good Deeds: Tafsir al-Shinqitee


♦ Negligence of the Prayer versus Negligence in the Prayer

The famous mufassir Ismaa’eel ibn Kathir recorded the following statement in his tafsir of surah al-Maa’oon:

وقال عطاء بن دينار : والحمد لله الذي قال : ( عن صلاتهم ساهون ) ولم يقل : في صلاتهم ساهون . ـ

‘Ataa’ ibn Dinar said: Thanks be to Allah that He said

الَّذِينَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ

those who are negligent *of* the prayer (107:5)

and not, “those who are negligent *in* the prayer.”

[Tafsir ibn Kathir 8/494]

Sheikh ‘Abd al-Rahman al-Sa’di also made a similar remark in his tafsir where he wrote:

والسهو عن الصلاة، هو الذي يستحق صاحبه الذم واللوم وأما السهو في الصلاة، فهذا يقع من كل أحد، حتى من النبي صلى الله عليه وسلم.ـ

Negligence of the prayer is a matter which calls for dispraise and blame of whoever does that, while (occasional) negligence during the prayer is something which happens to everyone, even the Prophet (ﷺ).

[Taysir al-Kareem al-Rahman pg 1105]


♦ Recite the Qur’an With Tarteel

In the beginning of surah al-Muzzammil, Allah commanded His prophet by saying:

وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا

And recite the Qur’an with tarteel (73:04)

Sheikh Muhammad al-Shawkaani explained this phrase in his tafsir by writing:

ورتل القرآن ترتيلا أي اقرأه على مهل مع تدبر . ـ

“And recite the Qur’an with tarteel” – meaning, recite it at an easy pace and with contemplation.

[Fath al-Qadeer 1546]


♦ An Etiquette of the Fajr Prayer

In surah al-Israa’, Allah instructs His prophet by saying:

 أَقِمِ الصَّلَاةَ لِدُلُوكِ الشَّمْسِ إِلَىٰ غَسَقِ اللَّيْلِ وَقُرْآنَ الْفَجْرِ

Establish prayer at the decline of the sun until the darkness of the night and also the Qur’an of dawn. Indeed, the recitation of dawn is ever witnessed. (17:78)

In his commentary on this ayah, sheikh ‘Abd al-Rahman al-Sa’di mentioned several benefits, including:

 وقرآن الفجر أي: صلاة الفجر، وسميت قرآنا، لمشروعية إطالة القرآن فيها أطول من غيرها

“and the Qur’an of dawn” – meaning: the prayer at Fajr time, and it has been called “Qur’an” due to the legislated preference to lengthen the recitation of the Qur’an in the Fajr prayer longer than in the other prayers.

[Taysir al-Kareem al-Rahman pg. 540]


♦ Some of the Recommended Books of Tafsir

In one of his short written works, sheikh ‘Abd al-Muhsin al-‘Abbaad wrote:

[وخير ما يفسّر به القرآن القرآن، ثم سنّة الرسول ، ثم كلام السلف من الصحابة والتابعين بإحسان، وأهم الكتب في ذلك: تفسير الإمام محمد بن جرير الطبري المتوفى سنة (310هـ)، وتفسير الحسين بن مسعود البغوي المتوفى سنة (516هـ)، وتفسير إسماعيل بن كثير المتوفى سنة (774هـ)، وكتاب أضواء البيان في إيضاح القرآن بالقرآن لشيخنا الشيخ محمد الأمين الشنقيطي المتوفى سنة (1393هـ).]

The best thing with which to explain the Qur’an is the Qur’an itself, and then the Sunnah of the Messenger, and then the speech of the Sahabah and those from among the salaf who followed them in goodness.

And the most important books that followed this path are:

-the tafsir of Imam Muhammad ibn Jarir al-Tabari (d. 310AH)
-the tafsir of al-Husayn ibn Mas’ood al-Baghawi (d. 516AH)
-the tafsir of Ismaa’eel ibn Kathir (d. 774AH)
-the book Adhwaa’ al-Bayaan fee Eedhaah al-Qur’an bi’l-Qur’an by our sheikh, sheikh Muhammad al-Ameen al-Shinqitee (d. 1393AH).

[The Importance of Attention to Tafsir, Hadeeth, and Fiqh pg 14]

Learn more about these and other books with our Mufassir Profiles series


♦ The Importance of Learning Tafsir

Imam al-Qurtubi mentioned the following statements in part of the introduction to his book of tafsir:

وقال مجاهد : أحب الخلق إلى الله تعالى أعلمهم بما أنزل . وقال الحسن : والله ما أنزل الله آية إلا أحب أن يعلم فيما أنزلت وما يعني بها .ـ

Mujahid said, “The most beloved of the creation to Allah are those who are most knowledgeable of what He has revealed.”

And al-Hasan al-Basri said, “By Allah, there is no ayah that Allah revealed except that I would love to know what it was revealed about and the meaning He intended by it.”

[Jaami’ li-Ahkaam al-Qur’an 1/42]


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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