Assorted Qur’an Benefits #26

What follows is a collection of Qur’anic benefits that were originally posted on our social media pages in May and June of 2018, which overlapped Ramadan of that year. As a result, a number of these benefits are related to Ramadan in one way or another:

♦ Silence is Golden

Ibn Rajab al-Hanbali mentions the following narration in part of his famous commentary on Arba’een al-Nawawi:

وسئل ابن المبارك عن قول لقمان لابنه : إن كان الكلام من فضة ، فإن الصمت من ذهب ، فقال : معناه : لو كان الكلام بطاعة الله من فضة ، فإن الصمت عن معصية الله من ذهب . وهذا يرجع إلى أن الكف عن المعاصي أفضل من عمل الطاعات ، وقد سبق القول في هذا مستوفى .ـ

Ibn al-Mubarak was asked about Luqman’s statement to his son, that “If speech were made of silver, then refraining from speech is made of gold.”

So ibn al-Mubarak said, “The meaning is: that if speech in obedience to Allah were made of silver, then refraining from speech that is disobedience to Allah is made of gold.”

This goes back to the point that refraining from disobedience is better than [voluntary] acts of obedience, and we have already provided a sufficient discussion of that.

[Jaami’ al-‘Uloom wa-‘l-Hikam 1/341 – under hadith #15]


♦The Latter Part is More Virtuous Than the Earlier Part

While discussing the merits of the second half of Ramadan, ibn Rajab al-Hanbali mentioned the following more general point:

كل زمان فاضل من ليل أو نهار فإن آخره أفضل من أوله كيوم عرفة ويوم الجمعة وكذلك الليل والنهار عموما آخره أفضل من أوله ولذلك كانت الصلاة الوسطى صلاة العصر كما دلت الأحاديث الصحيحة عليه وآثار السلف الكثيرة تدل عليه وكذلك عشر ذي الحجة والمحرم آخرهما أفضل من أولهما.ـ

For every virtuous time – whether it be in the day or the night – its latter part is more virtuous than its earlier part. Take for example the day of ‘Arafah and the day of Jumu’ah. Likewise, this applies to the night and day generally speaking, that the latter part is more virtuous than the earlier part. That is why “the middle prayer” is the ‘Asr prayer, as is indicated by authentic hadith narrations, and a great number of statements from the salaf also support this. And likewise with the first ten days of Dhu’l-Hijjah and the first ten days of al-Muharram – their latter parts are better than their earlier parts.

[Lataa’if al-Maraa’if pg. 176]


♦ Your Empty Days

In surah al-Haqqah, Allah informs us of something that will be said to the people of Jannah when they enter it:

كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا أَسْلَفْتُمْ فِي الْأَيَّامِ الْخَالِيَةِ

Eat and drink in satisfaction for what you put forth in the khaaliyah [literally ‘empty’] days [69:24]

Commenting on this in his tafsir, Imam al-Shawkaani wrote:

كلوا واشربوا أي يقال لهم كلوا واشربوا في الجنة هنيئا أي أكلا وشربا هنيئا لا تكدير فيه ولا تنغيص بما أسلفتم في الأيام الخالية أي بسبب ما قدمتم من الأعمال الصالحة في الدنيا . وقال مجاهد : هي أيام الصيام

“Eat and drink…” – i.e. In Jannah they will be told to eat and drink – “in satisfaction” – meaning: the food and drink is satisfying, with no annoyance or trouble in it – “for what you put forth in the khaaliyah [literally “empty”] days” – meaning: because of the good deeds you put forth during the worldly life. And Mujahid said, “Those are the days of fasting.”

[Fath al-Qadeer pg. 1526]


Indeed You are Pardoning

In the end of his discussion of the last seven nights of Ramadan, ibn Rajab al-Hanbali mentioned the following:

قالت عائشة رضي الله عنها للنبي صلى الله عليه وسلم: أرأيت إن وافقت ليلة القدر ما أقول فيها قال: قولي: “اللهم إنك عفو تحب العفو فاعف عني” العفو من أسماء الله تعالى وهو يتجاوز عن سيئات عباده الماحي لأثارهم عنهم وهو يحب العفو فيحب أن يعفو عن عباده ويحب من عباده أن يعفو بعضهم عن بعض فإذا عفا بعضهم عن بعض عاملهم بعفوه وعفوه أحب إليه من عقوبته

‘Aishah said to the Prophet, “If I come upon Laylah al-Qadr, what should I say?” He replied, “Say:

اللَّهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي

Allaahumma innaka ‘Afuwwun tuhibbu’l-‘afwa f’afu ‘anee

O Allah, Indeed You are Pardoning and love pardoning, so pardon me!”

al-‘Afuw [the Pardoning] is one of Allah’s names. He passes over the sins of His servants, removing the effects of those sins from them. And He loves pardoning, so He loves to pardon His servants and He loves for His servants to pardon one another. If they pardon one another, He will interact with them in a pardoning way. And Him granting pardon is more beloved to Him than enacting His punishment.

[Lataa’if al-Ma’aarif pg. 205]


When to Call Upon Your Lord

In his explanation of surah al-Baqarah, al-haafidh ibn Kathir mentioned the following narration:

 وقال ابن جريج عن عطاء : أنه بلغه لما نزلت : ( وقال ربكم ادعوني أستجب لكم ) [ غافر : 60 ] قال الناس : لو نعلم أي ساعة ندعو ؟ فنزلت : ( وإذا سألك عبادي عني فإني قريب أجيب دعوة الداع إذا دعان )
Ibn Jurayj transmitted from ‘Ataa’ that he heard that when the ayah

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ

And your Lord said: Call on Me, I will respond to you [40:60]
was revealed, the people said, “If only we knew at which time to call on Him.” So the following ayah was revealed:

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ

And when My slaves call on Me I am near: I respond to the call of the caller when he calls. [2:186]
[Tafsir ibn Kathir 1/506]

Your Traces

In the beginning of surah Yaseen, Allah informs us:

إِنَّا نَحْنُ نُحْيِي الْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ ۚ وَكُلَّ شَيْءٍ أَحْصَيْنَاهُ فِي إِمَامٍ مُّبِينٍ

Indeed, it is We who bring the dead to life and record what they have put forth and their traces, and all things We have enumerated in a clear register. [36:12]

In his explanation of this ayah, al-haafidh ibn Kathir mentions that there are two main explanations from the salaf regarding the meaning of “their traces”: He begins explaining the second by writing:

والقول الثاني : أن المراد بذلك آثار خطاهم إلى الطاعة أو المعصية .ـ

قال ابن أبي نجيح وغيره ، عن مجاهد : ( ما قدموا ) : أعمالهم . ( وآثارهم ) قال : خطاهم بأرجلهم . وكذا قال الحسن وقتادة : ( وآثارهم ) يعني : خطاهم . قال قتادة : لو كان الله تعالى مغفلا شيئا من شأنك يا ابن آدم ، أغفل ما تعفي الرياح من هذه الآثار ، ولكن أحصى على ابن آدم أثره وعمله كله ، حتى أحصى هذا الأثر فيما هو من طاعة الله أو من معصيته ، فمن استطاع منكم أن يكتب أثره في طاعة الله ، فليفعل .ـ

The second opinion is that it is referring to the traces of their footsteps taken towards either obedience or disobedience.

Ibn Abi Najeeh and others relayed that Mujahid said: “What they have put forth” are their deeds, “and their traces” means the steps they take with their feet.

al-Hasan al-Basri and Qatadah also explained it like this, that “their traces” means their footsteps.

Qatadah said: If Allah were to be unmindful of any of your actions, O child of Adam, He would have passed over what the wind blows away of your tracks. But He has enumerated all of a person’s traces and deeds, so much so that He even enumerated these tracks that you took in obedience or disobedience to Allah. So whoever of you is able to write his traces in obedience to Allah, let him do so.

[Tafsir ibn Kathir 6/566]


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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