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Beneficial Knowledge
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- حالة التحقق: غير موثّقة
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'Abdullah ibn Mas'ood is reported to have said:
[إنَّ أَصْفَرَ الْبُيُوتِ البيت الَّذِي صَفِرَ مِنْ كِتَابِ اللهِ .ـ]
The emptiest of houses is one which has been emptied of Allah's Book.
[Musannaf ibn Abi Shaybah #30647]
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While discussing the rulings of marriage in surah al-Nur [24], Allah says:
[وَأَنكِحُوا الْأَيَامَىٰ مِنكُمْ وَالصَّالِحِينَ مِنْ عِبَادِكُمْ وَإِمَائِكُمْ ۚ إِن يَكُونُوا فُقَرَاءَ يُغْنِهِمُ اللَّـهُ مِن فَضْلِهِ]
"And marry the unmarried among you and the righteous among your male slaves and female slaves. If they are poor, Allah will enrich them from His bounty" [32]
Imam al-Baghawi mentioned the following in the end of his commentary on this ayah:
Some said the the meaning of "enrichment" here is contentment, while others said that it refers to the joining of two provisions: the provisions of the husband and the provisions of the wife.
'Umar said, "I am amazed by those who seek wealth but do not get married when Allah says, 'If they are poor, Allah will enrich them from His bounty.'"
[Tafsir al-Baghawi 6/40]
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Sheikh Muhammad ibn Saalih al-'Uthaymeen mentioned the following in his explanation of Kitab al-Tawheed:
"Whoever purifies his heart from sins will have more understanding of the Qur'an, but whoever sullies his heart with sins will be further from understanding the Qur'an."
[al-Qawl al-Mufeed 'alaa Kitab al-Tawheed 2/37]
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The great mufassir Imam ibn Jarir al-Tabari mentioned the following narration in the beginning of his tafsir of surah Hud [11]:
Regarding Allah's statement:
[وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ]
"And He will give His bounty to every bounteous person." [03]
ibn Mas'ood said: Whoever commits a bad deed will have one bad deed recorded for him, and whoever does a good deed will have ten good deeds recorded for him. If he is punished in this life for the sin that he did, then his ten good deeds will remain as they are. But if he was not punished for it in this life, then it will take away from his ten good deeds and he will only have nine good deeds remaining.
And then he said: Ruined is the person whose "ones" outnumber his "tens"!
[Tafsir al-Tabari 15/231]
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Allah describes some of the events of the Day of Resurrection in surah al-Israa' (17), including what will be said to the people when their records are presented to them:
[اقْرَأْ كِتَابَكَ كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا]
"Read your book. You yourself are sufficient as a reckoner against yourself this Day" (14)
Imam al-Qurtubi included the following in his brief commentary on this ayah:
One of the righteous people said: This is the book - your tongue is its pen, your saliva is its ink, your limbs are its pages, and you are the one dictating it to your scribe. There are no extra additions nor any parts missing from it, and if you were to take issue with any part of what is recorded, there would be an evidence within it from your own self against you."
[Tafsir al-Qurtubi 10/230]
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Imam al-Dhahbi mentioned the following in his biographical entry of Yazeed ibn 'Abeedah, a scholar of Damascus from the generation after the Tabi'oon: Ibn Shaboor said: I heard him saying, "Whoever wants to know how Allah described Himself, then let him recite part of the beginning of surah al-Hadeed."
[Siyar A'lam al-Nubalaa' 6/308]
And ibn Asaakir also mentioned this with the following wording: Muhammad ibn Shu'ayb said: I heard Yazeed ibn 'Abeedah saying, "Whoever wants to know how al-Jabbaar described Himself then let him recite six ayaat from the beginning of surah al-Hadeed until Allah's statement, 'And Allah is All-Knowing of what the chests contain.'"
[Tarikh al-Dimashq 65/315]
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Allah says towards the end of surah Luqman [31]:
[إِنَّ وَعْدَ اللَّـهِ حَقٌّ ۖ فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا وَلَا يَغُرَّنَّكُم بِاللَّـهِ الْغَرُورُ]
"Indeed, the promise of Allah is truth, so let not the worldly life delude you and be not deceived about Allah by the Deceiver." [33]
A number of mufassiroon including ibn Jarir al-Tabari, al-Baghawi, al-Qurtubi and al-Suyooti mentioned the following statement in their explanations of this ayah:
Regarding the phrase, "And be not deceived about Allah by the deceiver", Sa'eed ibn Jubayr said, "that you would commit acts of disobedience while vainly hoping for forgiveness."
[Mawsoo'ah Madrasah Makkah fee al-Tafsir 6/337]
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In his famous biographical encyclopedia Siyar A'laam al-Nubalaa', Imam al-Dhahabi mentioned the following quote in his entry of Muslim ibn Yasaar:
Qatadah said: Muslim ibn Yasaar said the following regarding al-Qadr:
"al-Qadhaa' wa'l-Qadr are two deep vallies which the people travel through but will never know their true depth. Therefore, perform the deeds of a man who knows that only his deeds can save him, and have the tawakkal of a man who knows that only what Allah has decreed for him can happen to him."
[Siyar A'laam al-Nubalaa' 4/512]
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At the end of surah al-Furqan [25], Allah lists a number of traits of His believing slaves, including:
[وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا]
"And they are those who say, 'Our Lord, grant us among our wives and offspring a comfort to our eyes, and make us a good example for the righteous." (74)
Imam al-Baghawi brought the following statement from one of the tabi'oon in his explanation of this ayah:
Muhammad ibn Ka'b al-Qurathi said, "There is nothing more pleasing to the eye of the believer than to see that his wife and his children are obedient to Allah, the Mighty and Majestic."
[Tafsir al-Baghawi 6/100]
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Allah tells the story of the two men and the two gardens in surah al-Kahf [18] where the believing man says to the disbelieving man:
[وَلَوْلَا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَاءَ اللَّـهُ لَا قُوَّةَ إِلَّا بِاللَّـهِ]
"And why didn't you say when you entered your garden, '*Ma shaa' Allah - la quwwata illa billah* 'Whatever Allah wills comes to pass - there is no might except by Allah's leave.'?" [39]
al-Haafidh ibn Kathir commented on this by writing: In other words: When these things pleased you when you entered your garden and surveyed it, why didn't you praise Allah for what He has blessed you with and for the wealth and offspring that He has granted beyond what He has given to others by saying "Ma shaa' Allah - la quwwata illa billah"?
Due to this, one of the salaf said: Whoever finds something about his circumstances or wealth or offspring or his offspring's wealth pleasing to him should say, "Ma shaa' Allah - la quwwata illa billah". And that is derived from this ayah.
[Tafsir ibn Kathir 5/159]
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Imam al-Baghawi mentions the following statement in his tafsir of surah al-Ma'aarij:
Ibn Kaysan said, "Allah created mankind such that he loves what delights him and flees from from what he hates. Then man engages in worshiping Allah by spending what he loves and being patient in the face of what he dislikes."
[Tafsir al-Baghawi 8/223]
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In his explanation of surah al-Israa' [17], al-haafidh ibn Kathir wrote:
Allah's statement:
[وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ]
"... they hope for Allah's mercy and fear His punishment ..." (57)
Worship cannot be made complete without both fear and hope, for fear restrains one from the forbidden matters while hope motivates him to perform acts of obedience."
[Tafsir ibn Kathir 5/89]
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The great mufassir Muhammad ibn Jarir al-Tabari brought the following narration about the second half of surah al-Ma'oon [107]: Regarding the ayaat, "Woe to those who pray * those who are heedless of their prayer * ..."
... ibn 'Abbaas said: These are the munafiqoon. It is their way that they want their prayer to be seen by people when others are present, leave off praying when no one is around, and abstain from lending any of their household items to others - which is what *al-ma'oon* is - out of enmity towards them.
[Tafsir al-Tabari 24/631]
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In the midst of an explanation of surah al-Hadeed, sheikh Salih al-Fawzan mentioned the following point: "The point is not that you memorize the Qur'an by heart and recite it with tajweed and a nice voice. That is not the end goal; that is just a means to contemplating the Qur'an, and contemplating is a means to having khushoo' and acting according to the Qur'an. As for merely memorizing the Qur'an, reciting it and beautifying your recitation - that is not the end goal."
[Tafsir Hizb al-Mufassal 1/394]
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In surah al-Balad [90], Allah describes some blameworthy characteristics, one of which being that a person might boast:
[ يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا]
"He says: I have wasted wealth in abundance" (6)
Sheikh 'Abd al-Rahman al-Sa'di commented on this by writing: “Allah called this spending on one's lusts and sinfulness "wasting" because what he spends does not end up benefiting him or giving him any return other than regret, loss, weariness and decrease.
This is in contrast to the person who spends in the path of good in pursuit of Allah's pleasure. Such a person has entered into a business transaction with Allah where he will find what he initially spent multiplied many times over in profit.
[Taysir al-Kareem al-Rahman pg. 1093]
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Ibn 'Atiyyah included the following in part of his tafsir discussing the repentance of Adam mentioned in surah al-Baqarah:
One of the early Muslims was asked about what a sinner should say, so he answered:
He should say what his father said:
[رَبَّنَا ظَلَمْنَا أَنفُسَنَا]
"Our Lord, we have wronged ourselves!" [al-A'raaf 23]
and what Moosaa said:
[رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي]
"Lord I have certainly wronged myself, so forgive me!" [al-Qasas 16]
and what Yunus said:
[لَّا إِلَـٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ]
"There is no deity worthy of worship but You! Exalted are You! I have certainly been one of the wrongdoers!" [al-Abiyaa' 87]
[al-Muharrar al-Wajeez 1/189]
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In his chapter of "Regarding the Virtue of One Who Recites the Qur'an", ibn Abi Shaybah brought the following narration:
[ حدثنا محمد بن فضيل عن عطاء بن السائب عن أبيه عن سعيد بن جبير عن ابن عباس قال : من قرأ القرآن واتبع ما فيه هداه الله من الضلالة ووقاه يوم القيامة سوء الحساب ، وذلك بأن الله يقول : فمن اتبع هداي فلا يضل ولا يشقى . ]
Ibn 'Abbaas said: Whoever recites the Qur'an and follows what it contains, Allah will guide him away from misguidance and protect him from a bad reckoning on the Day of Resurrection. That is because Allah says:
[فَمَنِ اتَّبَعَ هُدَايَ فَلَا يَضِلُّ وَلَا يَشْقَىٰ]
"So whoever follows my guidance will neither go astray nor suffer distress" [Taha 123]
[Musannaf ibn Abi Shaybah 7/156. The same or similar narrations can also be found in Tafsir al-Tabari, al-Durr al-Manthoor, Tafsir al-Qurtubi, Tafsir al-Baghawi and elsewhere]
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Allah says in surah al-Haqqah [69]:
[فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَيَقُولُ هَاؤُمُ اقْرَءُوا كِتَابِيَهْ * إِنِّي ظَنَنتُ أَنِّي مُلَاقٍ حِسَابِيَهْ ]
"As for he who is given his record of deeds in his right hand, he will say: come, read my record! * I certainly thought that I would meet my account!" (19-20)
In his tafsir of these ayaat, Imam al-Qurtubi mentioned:
[وقال الحسن في هذه الآية : إن المؤمن أحسن الظن بربه فأحسن العمل وإن المنافق أساء الظن بربه فأساء العمل . ]
al-Hasan al-Basri commented on this ayah by saying: The believer thinks well of his Lord, so he does well with his deeds. But the munaafiq thinks ill of his Lord, so he does ill deeds.
[Jaami' Li-Ahkam al-Qur'an 18/249]
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The great mufassir al-haafidh Ismaa'eel ibn Kathir mentioned in his tafsir:
[ قال بعض السلف : إذا سمعت المثل في القرآن فلم أفهمه بكيت على نفسي ؛ لأن الله تعالى يقول : ( وتلك الأمثال نضربها للناس وما يعقلها إلا العالمون ) ]
Some of the salaf said: If I heard a parable in the Qur'an but didn't understand it, I would weep for myself, for Allah says,
[وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ ۖ وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ]
"And We strike these parables for mankind, but none will understand them except for those who have knowledge." [al-'Ankaboot 43]
[Tafsir ibn Kathir 1/208]
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Three Great Sins
Muhammad ibn Ka’b al-Qarthi said: “There are three great sins:
1. Feeling secure from the plan of Allah,
2. Despairing of the Rahmah of Allah,
3. Giving up hope in the relief from Allah.
[al-Bidayah w’al-Nihayah 9/286]
