Assorted Qur’an Benefits #15

What follows is a collection of benefits originally posted on our Facebook page during August and September of 2016, a period which coincided with the first ten days of Dhu’l-Hijjah and the Hajj:

♦ Restraining Oneself from Base Desires

Allah says in surah al-Naazi’aat:

 وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ * فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ

But as for him who feared standing before his Lord, and restrained himself from desires. * Verily, Paradise will be his abode. [79:40-41]

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

عن المحارم التي تشتهيها ، قال مقاتل : هو الرجل يهم بالمعصية فيذكر مقامه للحساب فيتركها

He restrained himself from the forbidden matters which he desired.

Muqatil said: This is a man who was intending to perform an act of disobedience but then he remembered his appointment for the recompense of his deeds and so abandoned doing that act.”

[Tafsir al-Baghawi 8/331]


And If They Turn Away …

In surah al-Maa’idah, Allah instructs His Messenger: Continue reading

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Hajj is ‘Arafah: Tafsir ibn Kathir

al-Haafidh Ismaa’eel ibn Kaathir mentioned the following points regarding the Day of ‘Arafah in his tafsir of surah al-Baqarah:

وعرفة : موضع الموقف في الحج ، وهي عمدة أفعال الحج ; ولهذا روى الإمام أحمد ، وأهل السنن ، بإسناد صحيح ، عن الثوري ، عن بكير بن عطاء ، عن عبد الرحمن بن يعمر الديلي ، [ ص: 552 ] قال : سمعت رسول الله صلى الله عليه وسلم يقول : ” الحج عرفات – ثلاثا – فمن أدرك عرفة قبل أن يطلع الفجر ، فقد أدرك . وأيام منى ثلاثة ، فمن تعجل في يومين فلا إثم عليه ، ومن تأخر فلا إثم عليه ” . ـ

‘Arafah is a place of standing during the Hajj, and it is one of the pillars of the rituals of the Hajj. In support of this is the hadeeth with a sound chain of narration that was conveyed by Imam Ahmad and authors of the Sunan collections on the authority of al-Thawri, on the authority on Bukayr ibn ‘Ataa’, on the authority of ‘Abd al-Rahman ibn Y’amar al-Dayli who said:

I heard Allah’s Messenger say, “Hajj is ‘Arafah” – three times – “so whoever catches ‘Arafah before the rising of dawn, then he has caught the Hajj. And the days of Mina are three, but whoever hastens to leave after two days, then there is no sin upon, and whoever waits, then there is no sin upon him.” Continue reading

Purifying the Ka’bah: Tafsir ibn Kathir

In surah al-Hajj, Allah informs us of his command to Ibrahim to purify the Ka’bah:

 وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ أَن لَّا تُشْرِكْ بِي شَيْئًا وَطَهِّرْ بَيْتِيَ لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ

And when We designated for Ibrahim the site of the House, [saying], “Do not associate anything with Me and purify My House for those who perform Tawaf and those who stand and those who bow and prostrate. [22:26]

al-haafidh ibn Kathir commented on this ayah in his tafsir by writing:

( وطهر بيتي ) قال مجاهد وقتادة : من الشرك ، ( للطائفين والقائمين والركع السجود ) أي : اجعله خالصا لهؤلاء الذين يعبدون الله وحده لا شريك له . فالطائف به معروف ، وهو أخص العبادات عند البيت ، فإنه لا يفعل ببقعة من الأرض سواها ، ( والقائمين ) أي : في الصلاة; ولهذا قال : ( والركع السجود ) فقرن الطواف بالصلاة; لأنهما لا يشرعان إلا مختصين بالبيت ، فالطواف عنده ، والصلاة إليه في غالب الأحوال ، إلا ما استثني من الصلاة عند اشتباه القبلة وفي الحرب ، وفي النافلة في السفر ، والله أعلم .ـ

وَطَهِّرْ بَيْتِيَ

And purify My House …

Mujahid and Qatadah said this means: purify it from al-Shirk.

لِلطَّائِفِينَ وَالْقَائِمِينَ وَالرُّكَّعِ السُّجُودِ

… for those who perform Tawaf and those who stand and those who bow and prostrate.

meaning: make this House exclusively for those who worship Allah alone without associating any partners with Him. Continue reading

Which are More Virtuous, the First Ten of Dhu’l-Hijjah or the Last Ten of Ramadan?

A question was posed to Sheikh al-Islaam ibn Taymiyah: Which are more virtuous, the first ten of Dh’ul-Hijjah or the last ten of Ramadan? So he replied:

أيام عشر ذي الحجة أفضل من أيام العشر من رمضان، والليالي العشر الأواخر من رمضان أفضل من ليالي عشر ذي الحجة

The days of the first ten of Dhu’l-Hijjah are more virtuous than the days of the last ten of Ramadan while the nights of the last ten of Ramadan are more virtuous than the nights of the first ten of Dhu’l-Hijjah.

[Majmoo’ al-Fataawa 25/154]

Ibn Taymiyah’s student Ibn al-Qayyim commented and elaborated upon his teacher’s response in one of his own works by writing:

وإذا تأمل الفاضل اللبيب هذا الجواب وجده شافيا كافيا، فإنه ليس من أيام العمل فيها أحب إلى الله من أيام عشر ذي الحجة. وفيها يوم عرفة ويوم النحر ويوم التروية. وأما ليالي عشر رمضان فهي ليالي الأحياء التي كان رسول الله صلى الله عليه وسلم يحييها كلها، وفيها ليلة خير من ألف شهر. فمن أجاب بغير هذا التفصيل، لم يمكنه أن يدلي بحجة صحيحة

If one were to consider the honor and sensibleness of this answer, he would find it to be comprehensive and sufficient. Indeed, there are no days in which deeds are more beloved to Allah than the first ten days of Dhu’l-Hijjah – and they contain the Day of ‘Arafah, the Day of the Sacrifice, and the Day of Tarwiyah [the 9th, 10th, and 8th days, respectively]. Continue reading

The Three Legislated ‘Eids for the Believers: Ibn Rajab al-Hanbali

In his discussion of the virtue of the Day of ‘Arafah and the Day of Sacrifice (the 9th and 10th days of the month of Dhu’l-Hijjah, respectively), Ibn Rajab al-Hanbali wrote the following:

في الصحيحين عن عمر بن الخطاب رضي الله عنه أن رجلا من اليهود له: يا أمير المؤمنين آية في كتابكم لو علينا معشر اليهود نزلت لا تخذنا اليهود نزلت لا تخذنا ذلك اليوم عيدا فقال: أي آية: قال: {الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْأِسْلامَ دِيناً} [المائدة: 3] فقال عمر: إني لأعلم اليوم الذي نزلت فيه والمكان الذي نزلت فيه: نزلت ورسول الله صلى الله عليه وسلم قائم بعرفة يوم الجمعة وخرج الترمذي عن ابن عباس نحوه وقال فيه: نزلت في يوم عيد من يوم جمعة ويوم عرفة. ـ

It comes in the Saheehayn on the authority of ‘Umar ibn al-Khattab that a man from the Jews said to him, “O Ameer al-Mu’mineen, there is an ayah in your book that if it were to have been revealed to we Jewish people, then the Jews would have taken that day as an ‘Eid.” So he said, “Which ayah is that?” He replied:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَ‌ضِيتُ لَكُمُ الْإِسْلَامَ دِينًا

This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion [5:3]

So ‘Umar said, “Indeed, I know the day on which it was revealed and the place in which it was revealed: it was revealed while the Messenger of Allah (ﷺ) was standing at ‘Arafah on the day of Jumu’ah.”

The likes of this was narrated by al-Tirmidhi on the authority of ibn ‘Abbaas and he said about it, “It was revealed during a day of ‘Eid – the day of Jumu’ah and the day of ‘Arafah.”

والعيد هو موسم الفرح والسرور وأفراح المؤمنين وسرورهم في الدنيا إنما هو بمولاهم إذا فازوا بإكمال طاعته وحازوا ثواب أعمالهم بوثوقهم بوعده لهم عليها بفضله ومغفرته كما قال تعالى: {قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِمَّا يَجْمَعُونَ} [يونس: 58] قال بعض العارفين: ما فرح أحد بغير الله إلا بغفلته عن الله فالغافل يفرح بلهوه وهواه والعاقل يفرح بمولاه وأنشد سمنون في هذا المعنى: ـ

And the ‘Eid is a time of joy and happiness, and the joys and happinesses of the believers in this worldly life are only in their Lord when they achieve the completion of obedience to Him and attain the rewards of their deeds with their being certain of His promise of those rewards to them due to His bounty and forgiveness. This is as He has said:

قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُوا هُوَ خَيْرٌ مِمَّا يَجْمَعُونَ

Say, “In the bounty of Allah and in His mercy – in that let them rejoice; it is better than what they accumulate.” [10:58]

And one of the cognizant ones said, “What joy does one have in other than Allah except out of his own heedlessness of Allah?” For the heedless one rejoices in his idle amusements and desires while the intelligent one rejoices in his Lord. Continue reading

Khutbah regarding Hajj: Imam al-Sa’di

The following khutbah was one of several on the subject of the Hajj found in a collection of more than 400 sermons of sheikh ‘Abd al-Rahman ibn Naasir al-Sa’di:

خطبة أولى في الحجّ

First Khutbah on the subject of the Hajj

الحمد لله الذي فرض الحج لبيته الحرام ، وجعل قصده مُكفِّراً للذنوب والآثام ، ولم يرض لمن أكمله وقام بحقوقه جزاء إلا الفوز برضوانه في دار السلام . ـ

All praise is due to Allah, the One who has ordained Hajj (pilgrimage) to His sacred house, and He made its purpose an expiation of sins and wrong-doings, and He is not pleased with anyone who completes it and fulfills its rights except that He would reward him with the attainment of His pleasure in the abode of peace.

أحمده أن جعل هذا البيت مثابة للناس وأمنا ، وجعل أفئدة من الناس تهوي إليه محبة وشوقا ، فهم يترددون إليه ويزدادون لهفا عليه وتوقا ، فقلوبهم على الدوام تحنّ إليه ، وعاجزهم يتأسّف لانقطاعه عن الوصول إليه . ـ

I praise Him for making this House a place of refuge and safety for mankind. He made the hearts of mankind to incline towards it with love and and desire, so they frequently return to it and increase in longing and yearning for it. So their hearts are always pining for it, and those of them who are unable grieve at being cut off from finding a way to it. Continue reading

Two Qur’anic Proofs that Ismaa’eel is the Sacrificed Son: Tafsir al-Shinqitee

Sheikh Muhammad al-Ameen al-Shinqitee wrote the following clarifying explanation in his tafsir of surah al-Saffaat:

قوله تعالى : وقال إني ذاهب إلى ربي سيهدين رب هب لي من الصالحين فبشرناه بغلام حليم ، إلى قوله تعالى : وفديناه بذبح عظيم . ـ

Allah’s statement:

وَقَالَ إِنِّي ذَاهِبٌ إِلَىٰ رَ‌بِّي سَيَهْدِينِ * رَ‌بِّ هَبْ لِي مِنَ الصَّالِحِينَ * فَبَشَّرْ‌نَاهُ بِغُلَامٍ حَلِيمٍ

And then Ibrahim said, “Indeed, I will go to [where I am ordered by] my Lord; He will guide me. * My Lord, grant me [a child] from among the righteous.” * So We gave him good tidings of a forbearing boy.

until His saying:

وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ

And We ransomed him with a great sacrifice [37:99-107]

اعلم أولا : أن العلماء اختلفوا في هذا الغلام الذي أمر إبراهيم في المنام بذبحه ، ومعلوم أن رؤيا الأنبياء وحي ، ثم لما باشر عمل ذبحه امتثالا للأمر ، فداه الله بذبح عظيم ، هل هو إسماعيل أو إسحاق ؟ وقد وعدنا في سورة ” الحجر ” ، بأنا نوضح ذلك بالقرآن في سورة ” الصافات ” ، وهذا وقت إنجاز الوعد . ـ

Firstly, know that the scholars have differed regarding this boy that Ibrahim was commanded in his sleep to sacrifice, and it is well known that the dreams of the prophets are wahyi (Divine revelation). Then when he was proceeding to do the act of his sacrifice in compliance with the command, Allah ransomed him with a great sacrifice – so was this Ismaa’eel or Ishaaq? And we had promised in the tafsir of surah al-Hijr that we would clarify this issue by means of the Qur’an in surah al-Saffaat, so now is the time to fulfill that promise.

اعلم ، وفقني الله وإياك ، أن القرآن العظيم قد دل في موضعين ، على أن الذبيح هو إسماعيل لا إسحاق . أحدهما في ” الصافات ” ، والثاني في ” هود ” . ـ

You should know – may Allah grant me and you success – that the Magnificent Qur’an has demonstrated in two places that the sacrificed one is Ismaa’eel and not Ishaaq. One of these places is in surah al-Saffaat, and the other is in surah Hood. Continue reading

The Du’a of Ibrahim for Mecca and his Descendants: Tafsir al-Sa’di

After the Prophet Moosaa, there is no prophet who is mentioned more frequently in the Qur’an than Ibrahim (‘alaihis salaam). In surah Ibrahim, Allah informs us of one of the events in his life [see surah Ibrahim 14:35-41]. Imam ‘Abd al-Rahman ibn Naasir al-Sa’di, in his famous book of tafsir, wrote the following commentary on these ayaat:

‏ ‏{‏وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَذَا الْبَلَدَ آمِنًا‏}‏ أي‏:‏ ‏{‏و‏}‏ اذكر إبراهيم عليه الصلاة والسلام في هذه الحالة الجميلة، إذ قَال‏:‏ ‏{‏رَبِّ اجْعَلْ هَذَا الْبَلَدَ‏}‏ أي‏:‏ الحرم ‏{‏آمِنًا‏}‏ فاستجاب الله دعاءه شرعا وقدرا، فحرمه الله في الشرع ويسر من أسباب حرمته قدرا ما هو معلوم، حتى إنه لم يرده ظالم بسوء إلا قصمه الله كما فعل بأصحاب الفيل وغيرهم‏.‏ ـ

وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَذَا الْبَلَدَ آمِنًا

And when Ibrahim said, ‘My Lord, make this land secure

– meaning: “And” mention Ibrahim (‘alaihis salaatu was salaam) in this beautiful situation, when he said:

رَبِّ اجْعَلْ هَذَا الْبَلَدَ ‏آمِنًا‏

‘My Lord, make this land” -meaning the Haram – “secure”

so Allah answered his du’a both with His divine legislation and with His divine decree. For Allah sanctified it in the divine legislation, and (also) facilitated the means of its inviolability in terms of divine decree from what is well-known, to the extent that it would not repel an oppressor with harm except that Allah would crush them just as He did with the Companions of the Elephant and others.

ولما دعا له بالأمن دعا له ولبنيه بالأمن فقال‏:‏ ‏{‏وَاجْنُبْنِي وَبَنِيَّ أَنْ نَعْبُدَ الْأَصْنَامَ‏}‏ أي‏:‏ اجعلني وإياهم جانبًا بعيدًا عن عبادتها والإلمام بها، ثم ذكر الموجب لخوفه عليه وعلى بنيه بكثرة من افتتن وابتلي بعبادتها فقال‏:‏

And when Ibrahim supplicated to Allah for security, he supplicated for security for his himself and for offspring, for he said:

وَاجْنُبْنِي وَبَنِيَّ أَنْ نَعْبُدَ الْأَصْنَامَ

and turn me and my sons away from worshiping idols

– meaning: make for me and for them a great distance from their worship and familiarity with them. He then mentioned the reason for his fear he felt regarding himself and his children for the abundance of trials and tribulations of their worship, so he said, Continue reading

Eemaan, jihaad and Hajj mabroor: Ibn Rajab al-Hanbali

Ibn Rajab al-Hanbali writes the following under the chapter heading, “Concerning the Hajj, it’s virtues and an incitement to perform it”:

في الصحيحين [ عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه و سلم قال : أفضل الأعمال إيمان بالله و رسوله ثم جهاد في سبيل الله ثم حج مبرور ] هذه الأعمال الثلاثة ترجع في الحقيقة إلى عملين

In the Saheehayn, Abu Huyayrah narrated that the Prophet (ﷺ) said, “The best of deeds is eemaan in Allah and His messenger, then jihaad in the path of Allah, then Hajj mabroor.” These three deeds, in reality, return back to being two deeds.

أحدهما : الإيمان بالله و رسوله و هو التصديق الجازم بالله و ملائكته و كتبه و رسله و اليوم الآخر كما فسر النبي صلى الله عليه و سلم الإيمان بذلك في سؤال جبريل و في غيره من الأحاديث و قد ذكر الله تعالى الإيمان بهذه الأصول في مواضع كثيرة من كتابه كأول البقرة و وسطها و آخرها

The first of them is al-eemaan in Allah and His messenger, and that is firm affirmation of Allah, His angels, His books, His messengers and the Last Day as they are explained by the Prophet (ﷺ). Having eemaan in that was in the question of Jibreel and others besides him in various aahaadeeth, and Allah the Almighty has mention al-eemaan with this foundation in numerous places in His book, such as the beginning of surah al-Baqarah and its middle and its end. Continue reading

The reward of an action is of the same category as the action itself: Tafsir ibn Kathir

Ibn Kathīr mentions the following point in the beginning of his tafsīr of surah al-Tūr:

ثبت في الصحيحين أن رسول الله – صلى الله عليه وسلم – قال في حديث الإسراء – بعد مجاوزته إلى السماء السابعة – : ” ثم رفع بي إلى البيت المعمور ، وإذا هو يدخله في كل يوم سبعون ألفا لا يعودون إليه آخر ما عليهم ” يعني : يتعبدون فيه ويطوفون ، كما يطوف أهل الأرض بكعبتهم كذلك ذاك البيت ، هو كعبة أهل السماء السابعة ; ولهذا وجد إبراهيم الخليل عليه السلام مسندا ظهره إلى البيت المعمور ; لأنه باني الكعبة الأرضية ، والجزاء من جنس العمل ، وهو بحيال الكعبة ، وفي كل سماء بيت يتعبد فيه أهلها ، ويصلون إليه ، والذي في السماء الدنيا يقال له : بيت العزة . والله أعلم .

It is firmly establish in the two Ṣaḥeeḥ collections that the Messenger of Allah (ﷺ) said in the adeeth of the Night Journey (al-Isrā’) – after his entrance into the Seventh Heaven – “Then he raised me to the Bait al-Ma’mūr, where every day seventy thousand angels enter and they do not return again” – meaning, for the purpose of worshipping therein and making tawaaf. Just as the inhabitants of the earth make tawaaf of their Ka’bah, so it is also done of that place, which is the Ka’bah of the inhabitants of the Seventh Heaven. And for that reason he found Ibrahim, the Khalīl (‘alaihis salaam), reclining against Bait al-Ma’mūr, and that is because he was the builder of the Ka’bah of the earth, and the reward of an action is of the same category as the action itself, and it corresponds to the Ka’bah. And in each (level) of the heavens there is a house of worship in which it’s inhabitants worship and towards which they face during alaah, and the one which is in the lowest Heaven is called Bait al-‘Izzah, and Allah knows best.

[Tafsir ibn Kathir 7/427-428]