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: Continue reading


Assorted Qur’an Benefits #11

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

♦ Entering into Islam Completely

Allah commands the believers in surah al-Baqarah with the following instruction:

يَا أَيُّهَا الَّذِينَ آمَنُوا ادْخُلُوا فِي السِّلْمِ كَافَّةً وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ

O you who have believed, enter into Islam completely and do not follow the footsteps of the shaytaan. Indeed, he is a clear enemy to you. [2:208]

Before discussing the various statements of the sahabah, tabi’een and scholars of the salaf regarding this ayah, Ibn Kathir began with the following quick explanation and summary of this important ayah:

[يقول تعالى آمرا عباده المؤمنين به المصدقين برسوله : أن يأخذوا بجميع عرى الإسلام وشرائعه ، والعمل بجميع أوامره ، وترك جميع زواجره ما استطاعوا من ذلك .ـ]

Allah commands those slaves of His who believe in Him and who affirm His Messenger to take up all of the bonds and legislations of Islam, and to act according to all of His commands, and to abandon all of His prohibitions as much as they are able.

[Tafsir ibn Kathir 1/566]

♦ The Elevated Status of the Knowledgeable Believer

In surah al-Mujaadilah, Allah informs the believers that:

يَرْ‌فَعِ اللَّـهُ الَّذِينَ آمَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَ‌جَاتٍ

Allah raises in degrees those among you who have believed and those who were given knowledge [58:11] Continue reading

Assorted Qur’an Benefits #10

What follows is a collection of benefits that were originally posted on our Facebook page in December 2015, and January and February of 2016:

♦ Fearing Allah is a Part of Eeemaan

Allah says to the believers in surah Aal ‘Imraan:

 إِنَّمَا ذَٰلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءَهُ فَلَا تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ

It is only the Shaytan that suggests to you to fear his allies; so fear them not, but fear Me, if you are indeed believers. (3:175)

In part of his commentary on this ayah, Sheikh ‘Abd al-Rahman al-Sa’di wrote:

وفي هذه الآية وجوب الخوف من الله وحده، وأنه من لوازم الإيمان، فعلى قدر إيمان العبد يكون خوفه من الله، والخوف المحمود: ما حجز العبد عن محارم الله

This ayah shows the obligation of fearing of Allah alone and that this is a necessary part of al-eemaan. For a slave’s fear of Allah is in accordance with his eemaan. And the praiseworthy type of fear is that which restrains the slave from what Allah had made forbidden.

[Taysir al-Kareem al-Rahman pg. 168]

♦ The Great Value of al-Hamdulillaah

Abu’l-Fidaa’ Ismaa’eel ibn Kathir wrote the following in his tafsir of surah al-Fatihah:

وقال القرطبي في تفسيره ، وفي نوادر الأصول عن أنس عن النبي صلى الله عليه وسلم قال : لو أن الدنيا بحذافيرها في يد رجل من أمتي ثم قال : الحمد لله ، لكان الحمد لله أفضل من ذلك . قال القرطبي وغيره : أي لكان إلهامه الحمد لله أكبر نعمة عليه من نعم الدنيا ؛ لأن ثواب الحمد لا يفنى ونعيم الدنيا لا يبقى ، قال الله تعالى : المال والبنون زينة الحياة الدنيا والباقيات الصالحات خير عند ربك ثوابا وخير أملا [ الكهف : 46 ] .ـ

al-Qurtubi said in his tafsir: In the book Nawaadir al-Usool, it is reported that Anas narrated that the Prophet said, “If the entire dunya were to be in the hands of a man from among my ummah and then he were to say, ‘alhamdulillaah‘, that alhamdulillaah would be better for him than all of that.” Continue reading

Assorted Qur’an Benefits #9

What follows is a collection of benefits that were originally posted on our Facebook page during October and November of 2015:

♦ Taqwa and Gratitude

Allah says in surah Aali ‘Imran:

فَاتَّقُوا اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ

So have taqwa of Allah that you may be grateful (3:123)

Commenting on this, sheikh ‘Abd al-Rahman al-Sa’di wrote:

قال { فاتقوا الله لعلكم تشكرون } لأن من اتقى ربه فقد شكره، ومن ترك التقوى فلم يشكره

Allah said, “So have taqwa of Allah that you may be grateful” because whoever exercises taqwa of his Lord  has expressed gratitude to Him while whoever leaves off al-taqwa has not been grateful to Him.

[Taysir al-Kareem al-Rahman pg. 154]

♦ Belief in Allah and the Last Day

Frequently in the Qur’an and the Sunnah, Allah and His messenger pair and emphasize the belief in Allah with the belief in the Day of Judgement when referring to the believers, such as Allah’s statement:

يُؤْمِنُونَ بِاللَّـهِ وَالْيَوْمِ الْآخِرِ

They believe in Allah and the Last Day … [3:114]

Sheikh ‘Abd al-Rahman al-Sa’di comments on this occurrence of this phrase in his tafsir by explaining: Continue reading

Assorted Qur’an Benefits #8

The following is a collection of benefits originally posted on our Facebook page in June, July, and August of 2015:

♦ Allah does not guide a wrong-doing people

Allah recounts the story of Ibrahim’s debate with the ruler who claimed to give and take life in surah al-Baqarah (2:258). Commenting on part of this, sheikh ‘Abd al-Rahman al-Sa’di provided the useful clarification of a commonly recurring meaning in the Qur’an:

قال تعالى: { والله لا يهدي القوم الظالمين } بل يبقيهم على كفرهم وضلالهم، وهم الذين اختاروا لأنفسهم ذلك، وإلا فلو كان قصدهم الحق والهداية لهداهم إليه ويسر لهم أسباب الوصول إليه

Allah’s statement:

وَاللَّـهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ

And Allah does not guide a wrong-doing people [2:258]

rather, He causes them to remain upon their disbelief and misguidance, and they are the ones who choose that for themselves. But otherwise, if their intent were the truth and guidance, then He would guide them to it and facilitate the causes of reaching that for them.

[Taysir al-Kareem al-Rahman pg. 113]

♦ An Etiquette of Supplication

Allah says in surah Fussilat:

وَإِذَا أَنْعَمْنَا عَلَى الإِنْسَانِ أَعْرَضَ وَنَأَىٰ بِجَانِبِهِ وَإِذَا مَسَّهُ شَرُّ فَذُو دُعَاءٍ عَرِضٍ

And when We bestow favor upon man, he turns away and distances himself. But when evil touches him, then he is full of extensive supplication. [41:51]

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

Assorted Qur’an Benefits #5

What follows is a collection of posts originally published on our Facebook page in December 2014:

♦ Allah’s Beautiful Names

At the end of surah al-Hashr, Allah mentions a series of His beautiful names and then says:

لَهُ الْأَسْمَاءُ الْحُسْنَىٰ

“To Him belong the most beautiful names” [59:24]

In part of his commentary on this, sheikh ‘Abd al-Rahman al-Sa’di wrote:

ومن حسنها أن الله يحبها، ويحب من يحبها، ويحب من عباده أن يدعوه ويسألوه بها

From the their beauty is that Allah loves them, and He loves those who love them. And He loves those of His slaves who call on Him and ask Him with them.

[Taysir al-Kareem al-Rahman pg. 1007]

♦ A Note on Allah’s Amazing Signs

In his book of thematic tafsir, sheikh ‘Abd al-Rahman al-Sa’di devoted a section to listing of benefits from the story of the Aṣḥaab al-Kahf found in surah al-Kahf. He began this chapter by writing:

 ففيها آيات بينات وفوائد متعددة : منها: أن قصة أصحاب الكهف وإن كانت عجيبة فليست من أعجب آيات الله، فإن لله آيات عجيبة وقصصا فيها عبرة للمعتبرين ـ

These clear ayaat contain numerous benefits. One of them is that the story of the Aṣḥaab al-Kahf – although it is amazing – is not even from the most amazing signs of Allah. For indeed to Allah belong amazing ayaat, and the stories in them are a lesson for those who take admonition.

[Tayseer al-Lateef al-Manaan fee Khulaasah al-Tafseer al-Qur’an pg. 401]

♦ The Completeness of Man Revolves Around Two Affairs

Ibn al-Qayyim wrote:

كمال الإنسان مداره على أصلين: معرفة الحق من الباطل، وإيثار الحق على الباطل، وما تفاوتت منازل الخلق عند الله في الدنيا والآخرة إلا بقدر تفاوت منازلهم في هذين الأمرين

The completeness of man revolves around two affairs:

1) Recognition of the truth from falsehood, and
2) Giving priority to the truth over falsehood.

And the stations of the created beings in the dunya and in the hereafter vary in the sight of Allah according to the variance of their stations regarding these two affairs.

[Jawaab al-Kaafi pg. 99]

♦ The Strong Prohibition Against Shedding Blood Unlawfully

In surah al-Maa’idah, Allah mentions the story of the two sons of Adam and the murder of one by the other, and then He says:

مِنْ أَجْلِ ذَٰلِكَ كَتَبْنَا عَلَىٰ بَنِي إِسْرَ‌ائِيلَ أَنَّهُ مَن قَتَلَ نَفْسًا بِغَيْرِ‌ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْ‌ضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا

Because of that, We decreed upon the Children of Israel that whoever kills a soul unless for a soul or for corruption [done] in the land – it is as if he had slain mankind entirely. And whoever saves one – it is as if he had saved mankind entirely. [5:32]

In his tafsir of this ayah, Imam al-Baghawi wrote:

قال سليمان بن علي قلت للحسن : يا أبا سعيد : هي لنا كما كانت لبني إسرائيل؟ قال : إي والذي لا إله غيره ما كانت دماء بني إسرائيل أكرم على الله من دمائنا

Sulayman ibn ‘Ali said, “I said to al-Hasan [al-Basri]: O Abu Sa’eed, does this apply to us as it applied to the Banu Israa’eel?”

He replied: Yes, by the one whom there is no deity other than Him, the blood of Banu Israa’eel is not more noble in the sight of Allah than our blood!”

[Tafsir al-Baghawi 3/48. And al-Haafidh ibn Kathir mentioned the same narration in his tafsir with a slightly different wording (see tafsir ibn Kathir 3/94)]

♦ A Relationship Between Deeds in this Life and Rewards in the Next

Sheikh ‘Abd al-Rahman al-Sa’di wrote the following beautiful words for whomever can appreciate the Arabic in his book of thematic tafsir:

ومن سَبَقَ في الدنيا إلى الخيرات فهو السَّابقُ في الآخرة إلى الجنات

Whoever hastens in the this life towards acts of good, then he will be a forerunner in the hereafter towards the Gardens.

[Tayseer al-Lateef al-Manaan pg. 118]

♦ The Middle Path in Seeking Knowledge

Some of the Salaf used to say:

لَا يَنَالُ الْعِلْمَ حَيِيٌّ وَلَا مُسْتَكْبِرٌ

Neither the shy person nor the prideful person will obtain knowledge.

[Tafsir ibn Kathir 3/474]

♦ The Importance of Reflection

Ibn Rajab al-Hanbali writes about the virtues of reflection and deep thought on the blessings of Allah and His signs, words, promises, etc, and taking one’s self to account for sins and mistakes, etc, [التفكّر]:

وقد قيل إن هذا التفكر أفضل من نوافل الأعمال البدنية روي ذلك عن غير واحد من التابعين منهم سعيد بن المسيب والحسن وعمر بن عبدالعزيز وفي كلام الإمام أحمد ما يدل عليه وقال كعب لأن أبكي من خشية الله أحب إلى من أن أتصدق بوزني ذهبا

And it has been said that reflection is better than optional bodily acts of worship. This has been narrated from a number of the Taabi’een, among them are Sa’eed ibn al-Musayyib, Hasan [al-Basri], and ‘Umar ibn ‘Abd al-‘Azeez. And there is a statement from Imam Ahmad which supports this. And K’ab said, “That I would cry out of reverential fear of Allah is more beloved to me than if I were to give my whole weight in gold as charity.”

[Jaami’ al-‘Uloom w’al-Hikam 2/91-92]

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

Assorted Qur’an Benefits #4

What follows are a collection of various benefits originally posted on our Facebook page during the months of November and December of 2014:

♦ Two Types of Prohibited Things

Sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di wrote in his famous book of tafsir:

وأن المحرم نوعان: إما محرم لذاته, وهو الخبيث الذي هو ضد الطيب، وإما محرم لما عرض له, وهو المحرم لتعلق حق الله, أو حق عباده به, وهو ضد الحلال.ـ

Prohibited things fall into one of two categories:

1) Either something is prohibited in and of itself – and these are the filthy things which are the opposite of the good things [al-tayyib] – or,

2) it is prohibited due to what arises from it – and these are the prohibited things which are connected to the rights of Allah or to the rights of His slaves, and these are the opposite of permissible [al-halaal].

[Taysir al-Kareem al-Rahman pg. 77]

♦ A Supplication of the Prophet Dawud

al-Haafidh Ismaa’eel ibn Kathir mentioned the following narration of a supplication that Dawud made for his son Sulayman in part of his tafsir:

وروي عن بعض السلف أنه قال : بلغني عن داود [ عليه السلام ] أنه قال : ” إلهي كن لسليمان كما كنت لي ” : فأوحى الله إليه : أن قل لسليمان : يكون لي كما كنت لي ، أكون له كما كنت لك .

One of the salaf said: It has reached them that the Prophet Dawud said, “My God! Be towards Sulayman as You were towards me.” So Allah inspired him, “Tell Sulayman to be towards Me as you were towards Me, and I will be towards him as I was towards you.”

[Tafsir ibn Kathir 7/73]

♦ The Entire Deen is Built on Two Foundational Principles

Ibn Taymiyah wrote in part of a longer discussion concerning the practice of some Sufis who leave off the legislated adhkaar and instead merely repeat the name “Allah, Allah” or “huwa, huwa” as their dhikr: Continue reading

Assorted Qur’an Benefits #1

What follows are a collection of assorted benefits and short quotes originally posted on our Facebook page in the months of May and June of 2014:

Three Great Sins

Muhammad ibn Ka’b al-Qarthi said:

 الكبائر ثلاثة: أن تأمن مكر الله، وأن تقنط من رحمة الله، وأن تيأس من روح الله . ـ

There are three great sins: 1) feeling secure from the plan of Allah, 2) despairing of the Rahmah of Allah, and 3) giving up hope in the relief from Allah.

[al-Bidayah w’al-Nihayah 9/286]

Muhammad ibn Ka’b al-Qarthi (d. 108 AH) was a scholar of Tafsir among the Taabi’oon, and the three issues that he mentioned are similar to these statements of Allah:

 أَفَأَمِنُوا مَكْرَ‌ اللَّـهِ ۚ فَلَا ‏يَأْمَنُ مَكْرَ‌ اللَّـهِ إِلَّا الْقَوْمُ الْخَاسِرُ‌ونَ

Then did they feel secure from the plan of Allah? But no one feels secure from the plan of Allah except the losing people. [7:99]

 قَالَ وَمَنْ يَقْنَطُ مِنْ رَحْمَةِ رَبِّهِ إِلَّا الضَّالُّونَ

He said, “And who despairs of the Rahmah of his Lord except for those astray?” [15:56]

وَلَا تَيْأَسُوا مِن رَّ‌وْحِ اللَّـهِ ۖ إِنَّهُ لَا يَيْأَسُ مِن رَّ‌وْحِ اللَّـهِ إِلَّا الْقَوْمُ الْكَافِرُ‌ونَ

And despair not of relief from Allah. Indeed, no one gives up hope in relief from Allah except the disbelieving people. [12:87]

The Meanings of Hopelessness and Despair

Allah says in surah al-Fussilat:

 لَا يَسْأَمُ الْإِنْسَانُ مِنْ دُعَاءِ الْخَيْرِ وَإِنْ مَسَّهُ الشَّرُّ فَيَئُوسٌ قَنُوطٌ

“Man does not get tired of praying for good, but if an evil touches him, then he gives up all hope and is in despair. ” [41:49]

In part of his commentary on this ayah, Imam al-Qurtubi wrote: Continue reading