Assorted Qur’an Benefits #42

What follows is a collection of benefits originally posted on our social media pages during the second half of March 2020:

♦ On the Name al-Hameed

Allah includes the following ayah in surah al-Buruj regarding the crimes that the People of the Ditch committed against the believers:

وَمَا نَقَمُوا مِنْهُمْ إِلَّا أَن يُؤْمِنُوا بِاللَّـهِ الْعَزِيزِ الْحَمِيدِ

And they only resented them because they believed in Allah, al-‘Azeez al-Hameed [85:08]

Sheikh Salih al-Fawzan commented on the named al-Hameed in this ayah by writing:

ـ<الحميد> المحمود على كل حال ، فما يجري من شيء في هذا الكون من خير أو شر إلا ويحمد عليه ؛ لأن الله لم يخلق الشر لذاته ، وإنما خلقه وأوجده لحكمة ، وهي : الابتلاء والامتحان به ، فهو يحمد على كل حال وعلى أقداره وعلى شرعه وعلى جميع أفعاله ، فليس هناك شيء في أفعاله لا يحمد عليه . ـ

“al-Hameed” – i.e. the One who is worthy of praise in every situation. For nothing in the universe, whether good or bad, takes places without Allah deserving to be praised for it.

That is because Allah did not create evil for its own sake; He only created evil and brought it into existence for a reason, which is to use it as a test and a trial.

So He deserves to be praised in every circumstance, for every thing that He has decreed, for every thing that He has legislated, and for all of His actions. For there is not a single action of His that is not worthy of being praised.

[Ma Tayassar wa Tahassal min Duroos al-Qur’an fee Hizab al-Mufassal 2/324]

♦ Three Pieces of Advice

Both al-Bukhari and Muslim report the following hadith from Abu Hurayrah, in which he said:

أوصاني خليلي صلى الله عليه وسلم بثلاث‏:‏ صيام ثلاثة أيام من كل شهر، وركعتي الضحى وأن أوتر قبل أن أنام‏

My Khalil (ﷺ) advised me to do three things: to fast three days of every month, to pray two raka’at of salah al-Dhuha, and to pray the witr prayer before I go to sleep.

In his notes on this hadith in his famous explanation of Saheeh al-Bukhari, al-hafidh ibn Hajr commented:

والحكمة في الوصية على المحافظة على ذلك، تمرين النفس على جنس الصلاة والصيام؛ ليدخل في الواجب منهما بانشراح، ولينجبر ما لعله يقع فيه من نقص

The wisdom of this advice to faithfully observe these actions is that they serve to accustom a person’s soul to prayer and fasting so that he he can embark on the obligatory prayers and fasts with ease and so that his optional acts can make up for whatever shortcomings might have been present in his obligatory acts.

[Fath al-Bari 3/57. I originally came across this benefit in Sheikh Faysal Aal Mubarak’s explanation of ‘Umdah al-Ahkam]

♦ Take the Straight Path and Seek Forgiveness

In part of his commentary on al-Nawawi’s 40 hadith collection, ibn Rajab al-Hanbali wrote:

وفي قوله عز وجل { فاستقيموا إليه واستغفروه } إشارةٌ الى أنه لابدَّ من تقصيرٍ في الاستقامة المأمور بها، فيجبر ذلك بالاستغفار المقتضي للتوبة والرجوع الى الاستقامة

Allah’s statement:

فَاسْتَقِيمُوا إِلَيْهِ وَاسْتَغْفِرُوهُ

So take the straight path towards Him and seek His forgiveness. [41:6]

indicates that shortcomings and deficiencies in the upright behavior we have been commanded to observe are bound to happen, so one should make up for those shortcomings by seeking forgiveness, which entails repenting and returning to that upright behavior.

[Jami’ al-‘Uloom w’al-Hikam 1/510]

♦ Man is Not Left Neglected

Allah says near the end of surah al-Qiyamah:

أَيَحْسَبُ الْإِنسَانُ أَن يُتْرَكَ سُدًى

Does man think that he will be left neglected? [75:36]

There were some differing explanations for the meaning of “neglected” in this ayah. In his tafsir, al-haafidh Ismaa’eel ibn Kathir briefly mentioned these differences and commented on them by writing

وقوله : ( أيحسب الإنسان أن يترك سدى ) قال السدي : يعني : لا يبعث . وقال مجاهد والشافعي وعبد الرحمن بن زيد بن أسلم : يعني لا يؤمر ولا ينهى . والظاهر أن الآية تعم الحالين ، أي : ليس يترك في هذه الدنيا مهملا لا يؤمر ولا ينهى ، ولا يترك في قبره سدى لا يبعث ، بل هو مأمور منهي في الدنيا ، محشور إلى الله في الدار الآخرة . ـ

al-Suddi said, “I.e. that he will not be resurrected from the dead.”

Mujahid, al-Shafi’ee, and ‘Abd al-Rahman ibn Zayd ibn Aslam said, “I.e. that he is left without being given commands or prohibitions.”

It appears that this ayah encompasses both of these meanings. That is, man is not left neglected in this life with being given any commands or prohibitions, nor is he left neglected in his grave without being raised back to life. On the contrary, he is subject to commands and prohibitions in this life, and he will be brought back to Allah in the hereafter.

[Tafsir ibn Kathir 8/283]


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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