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Beneficial Knowledge
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📈 Analytical overview of Telegram channel Beneficial Knowledge
Channel Beneficial Knowledge (@beneficialknowledge) in the English language segment is an active participant. Currently, the community unites 26 808 subscribers, ranking 2 781 in the Religion & Spirituality category and 2 595 in the Saudi Arabia region.
📊 Audience metrics and dynamics
Since its creation on невідомо, the project has demonstrated rapid growth, gathering an audience of 26 808 subscribers.
According to the latest data from 23 June, 2026, the channel demonstrates stable activity. Although there has been a change in the number of participants by -43 over the last 30 days and by -4 over the last 24 hours, overall reach remains high.
- Verification status: Not verified
- Engagement rate (ER): The average audience engagement rate is 7.28%. Within the first 24 hours after publication, content typically collects 3.82% reactions from the total number of subscribers.
- Post reach: On average, each post receives 1 952 views. Within the first day, a publication typically gains 1 024 views.
- Reactions and interaction: The audience actively supports content: the average number of reactions per post is 0.
- Thematic interests: Content is focused on key topics such as ramaḍān, ibn, رحمه, sha'bān, prophet.
📝 Description and content policy
Channel description not provided.
Thanks to the high frequency of updates (latest data received on 24 June, 2026), the channel maintains relevance and a high level of publication reach. Analytics show that the audience actively interacts with content, making it an important point of influence in the Religion & Spirituality category.
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Channel Posts
Speaking About That Which Concerns You
Malik Bin Dinar [رحمه الله] said:
«إذَا رَأيتَ قَسَاوَةً فِي قَلبِكَ ، ووَهَنًا فِي بَدَنِكَ ، وحِرمَانًا فِي رِزقِكَ ، فَاعلَم أنَّكَ تَكَلَّمتَ فِيمَا لَا يَعنِيكَ.»
❝When you see that there is hardness in your heart, weakness in your body and you have been prohibited from your provisions, then know that you have spoken about something which does not concern you.❞
[Faydh Al-Qadeer, (1/286)]
| 2 | A Series of Reminders About The Month of Muḥarram - No.8
Making The Day Of 'Ashūrā' A Day Of Mourning Is An Innovation
Sh. Ibn Bāz رحمه الله said: "As for making the day of 'Ashūrā' a day of mourning, then it is a despicable innovation which the Rāfīḍah have innovated.
By [introducing] it, they have opposed Ahl al-Sunnah Wa-al-Jamā'ah and what the Prophet ﷺ companions traversed upon.
Therefore, it is not permissible to resemble them in that.
● [مجموع فتاوى الشيخ ابن باز ٢٥٣/٢٦] | 490 |
| 3 | The Advice of Umāmah Bint Al-Hārith To Her Daughter Umm Iyyās on The Night of Her Marriage
Umāmah Bint Al-Hārith said to her daughter when she was being sent off to her husband:
❝My dear daughter, if advice were to be left off due to the refinement of one's manners then you would be in no need of that. However, it is a reminder for the heedless and useful tool for the intelligent. If it were that a woman could go without a husband due to the wealth of her parents and their great need for her then you would be the least of the people in need for that. However, the women have been created for the men and the men for the women.
My dear daughter, you have left the environment from which you have sprouted and left the life which you have grown up in, going to a home that you do not know and a companion that you are unfamiliar with. He has become, by his authority over you, an overseer and a king. So be a slave to him and he will be a willing servant to you.
My dear daughter, take from me ten qualities and they will be for you an asset and a reminder:
Accompany him in contentment and be amicable with him by hearing and obeying.
Safeguard where his eyes land and safeguard what his nose smells, so that his eyes never see anything ugly from you and his nose never smells any repugnant odor. Kohl is the best make-up and water [i.e., good hygiene] is the best perfume.
Safeguard his meal times and keep tranquil his sleep times. The heat of hunger is infuriating and deprivation of sleep is irritating.
Safeguard his home and his money and take good care of him, his relatives, and take care of his children. Safeguarding his money is a sign of good judgement and taking care of his children and relatives is a sign of good management.
Don't spread his secrets and don't disobey his commands. If you spread his secrets you will not be safe of him lying to you and if you oppose his commands he will resent you.
Beware of displaying joy when he is upset and and sadness when he is happy. The first is irresponsible and the second is antagonistic.
The more you honor him the more veneration he will have for you; the more you are in agreement with him the longer your time will be with him.
And know, that you will not attain that which you want from him until you give preference to pleasing him over pleasing yourself and to his desire over your own in whether you like it or not. And may Allāh give good to all.❞
[Bulūgh Al-Arb By Al-Alūsī, (2/19)] | 618 |
| 4 | Allah provides the following example in part of surah Ibrahim [14] where He says:
[أَلَمْ تَرَ كَيْفَ ضَرَبَ اللَّـهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَاءِ * تُؤْتِي أُكُلَهَا كُلَّ حِينٍ بِإِذْنِ رَبِّهَا ۗ وَيَضْرِبُ اللَّـهُ الْأَمْثَالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ]
"Haven't you seen how Allah strikes a comparison of a good word to a good tree whose root is firmly planted and whose branches are in the sky? It gives its fruit at all times by its Lord's permission. Allah strikes comparisons for people in order that they would be reminded" (24-25)
While commenting on this comparison, Imam al-Baghawi explained that the "good word" is *laa ilaaha illallaah* - there is no deity worthy of worship except Allah - and went on to say:
[ والحكمة في تمثيل الإيمان بالشجرة : هي أن الشجرة لا تكون شجرة إلا بثلاثة أشياء : عرق راسخ ، وأصل قائم ، وفرع عال ، كذلك الإيمان لا يتم إلا بثلاثة أشياء : تصديق بالقلب ، وقول باللسان ، وعمل بالأبدان . ـ ]
"The wisdom in comparing al-eemaan to a tree is that a tree can only be a tree when it has three things:
1) firmly-grounded roots
2) an upright trunk
3) lofty branches
Likewise, al-eemaan is not complete without three things:
1) affirmation of the heart
2) statements of the tongue
3) actions of the body
[Tafsir al-Baghawi 4/347] | 711 |
| 5 | Allah says in surah al-A'laa [87]:
[قَدْ أَفْلَحَ مَن تَزَكَّىٰ * وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ ]
"He has succeeded, the one who gives in charity * and mentions the name of his Lord and prays" (14-15)
Imam al-Qurtubi brought the following narration in part of his tafsir of this ayah:
[قوله تعالى : قد أفلح من تزكى وذكر اسم ربه فصلى ... وروى عنه [يعني عن ابن عباس] عطاء قال : نزلت في عثمان بن عفان - رضي الله عنه - قال : كان بالمدينة منافق كانت له نخلة بالمدينة ، مائلة في دار رجل من الأنصار ، إذا هبت الرياح أسقطت البسر والرطب إلى دار الأنصاري ، فيأكل هو وعياله ، فخاصمه المنافق فشكا ذلك إلى رسول الله - صلى الله عليه وسلم - فأرسل إلى المنافق وهو لا يعلم نفاقه ، فقال : " إن أخاك الأنصاري ذكر أن بسرك ورطبك يقع إلى منزله ، فيأكل هو وعياله ، فهل لك أن أعطيك نخلة في الجنة بدلها " ؟ فقال : أبيع عاجلا بآجل لا أفعل . فذكروا أن عثمان بن عفان أعطاه حائطا من نخل بدل نخلته ففيه نزلت قد أفلح من تزكى . ونزلت في المنافق ويتجنبها الأشقى .]
'Ataa relayed that ibn 'Abbaas said: these ayaat are about 'Uthman ibn 'Affan.
He said: There was a munafiq in al-Madinah who had a date tree which hung over of house of an Ansari man. When the winds would blow it would knock down both unripe and ripe dates into the property of the Ansari man, which he and those under his care would then eat. The munafiq argued with him about this situation, so the Ansari man complained about this to Allah's Messenger. The Prophet sent for the munafiq, not knowing that he was a munafiq, and said, "This Ansari brother of yours mentioned that your unripe and ripe dates fell into his property and so he and his dependents ate them. So what would say if I were to give you a date tree in Jannah in exchange for that date tree?" The munafiq replied, "That I would sell right now for something else later? I will not do that!" I was told that 'Uthman ibn 'Affan gave him a whole orchard of date trees in exchange for that one date tree of his. So
[قَدْ أَفْلَحَ مَن تَزَكَّىٰ ]
"He has succeeded, the one who gives in charity"
is about him, while
[وَيَتَجَنَّبُهَا الْأَشْقَى ]
"But the most wretched one will avoid the reminder"
is about the munafiq.
[Tafsir al-Qurtubi 20/20] | 888 |
| 6 | 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:
[قال القرظي : ليس شيء أقر لعين المؤمن من أن يرى زوجته وأولاده مطيعين لله - عز وجل - .]
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] | 883 |
| 7 | In his explanation of surah al-Israa' [17], al-haafidh ibn Kathir wrote:
[ وقوله ( ويرجون رحمته ويخافون عذابه ) : لا تتم العبادة إلا بالخوف والرجاء فبالخوف ينكف عن المناهي وبالرجاء ينبعث على الطاعات ]
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] | 922 |
| 8 | Fast The Day Of 'Āshūrā Bi Idhnillāh
Ibn ‘Abbās رضي الله عنهما reported:The Messenger of Allāh ﷺ observed Sawm (fasting) on the day of ‘Āshūrā and commanded us to fast on this day. • [رواه البخاري ومسلم]
Abū Qatādah reported: The Messenger of Allāh ﷺ was asked about observing as-Sawm (the fast) on the tenth day of Muḥarram, and he replied: “It is an expiation for the sins of the preceding year.” • [رواه مسلم]
Ibn ‘Abbās رضي الله عنهما reported:The Messenger of Allāh ﷺ said: “If I remain alive till the next year, I shall also observe fast on the ninth of Muḥarram.” • [رواه مسلم]
This year the 9th and 10th of Muḥarram are falling on 24th and 25th of June, 2026 respectively so if you can, do not MISS this GREAT opportunity and fast on Wednesday and Thursday to earn the great reward of fasting of 'Āshūrā.
On the authority of Ibn ‘Abbaas [رضي الله عنه] who was asked about the fast of the day of ‘Ashoorah, so he answered:
❝I do not know of the Messenger of Allaah [ﷺ] fasting a day, wanting the excellence of that fast above that of other days, nor any other month other than this month. i.e. Ramadaan.❞
● [Saheeh Targheeb By Shaykh al-Albanee, (No. 1019)]
Narrated Salama bin Al-Akwa` [رضي الله عنه]:
❝Once the Prophet [ﷺ] ordered a person on the day of Ashura [the tenth of Muharram] to announce, ‘Whoever has eaten, should not eat any more, but observe Saum [fast], and who has not eaten should not eat, but complete his Saum [fast] [till the end of the day].’❞
● [Sahīh Bukhari, (No. 1924)]
Narrated Sālim's father [رضي الله عنه]: The Prophet [ﷺ] said:
❝Whoever wishes may observe Saum [fast] on the day of ‘Ashura’.❞
● [Sahīh Bukhari, (No. 2000)]
Narrated ‘Aishah [رضي الله عنها]:
❝Allāh's Messenger [ﷺ] ordered [the Muslims] to observe Saum [fast] on the day of ‘Ashura’, and when fasting in the month of Ramadān was prescribed, it became optional for one to observe Saum [fast] on that day [‘Ashura’] or not.❞
● [Sahīh Bukhari, (No. 2001)]
Ibn ʿAbbās [رضي الله عنه] said:
❝I never saw the Prophet [ﷺ] seeking to fast a day, giving it preference over another, except this day, the day of ʿĀshūrā, and this month, meaning the month of Ramaḍān.❞
● [Sahīh Bukharī, (No. 2006)]
Ibn ʿAbbās [رضي الله عنه] said:
❝The Prophet [ﷺ] came to al-Madīnah and saw the Jews fasting on the day of ʿĀshūrā. He asked, ‘What is this?’ They responded, ‘This is a virtuous day, as this is the day when Allāh saved the Children of Isrā’īl from their enemy. Thus, Mūsá fasted on this day.’ He said, ‘We have more right to Mūsá than you.’ So he fasted on this day and ordered the [people] to fast.❞
● [Sahīh Bukharī, (No. 2004)]
Al-Imām al-Nawawī [رحمه الله] stated:
❝The scholars unanimously agree that fasting the day of ʿĀshūrā is a Sunnah and not an obligation.❞
● [Sharh Muslim, (8/4)]
Al-Imām Ibn al-Qayyim [رحمه الله] said:
❝There are three levels of fasting ʿĀshūrā. The most complete is to fast a day before it and a day after it. After this is to fast the 9th and the 10th, and the majority of Aḥādīth [are found to support this]. Lastly, to fast the 10th by itself.❞
● [Zād al-Maʿād, (Page: 72)]
Al-Hāfiz Ibn Hajr [رحمه الله] said:
❝Fasting ʿĀshūrā is of three levels:
• The lowest is to fast it alone.
• Above this is to fast the 9th along with it.
• Above that is to fast the 9th and the 11th along with it. And Allāh knows best.❞
● [al-Fath, (4/246)]
From Ibn ʿAbbās that he said concerning ʿĀshūrā:
❝Oppose the Jews and fast the 9th and the 10th.❞
[Collected By ʿAbd al-Razzāq In al-Muṣannaf, (4/287, No. 7839)]
Muḥammad ibn Shihāb al-Zuhrī (رحمه الله) fasted on the day of ʿĀshūrāʾ whilst travelling. So he was asked: Why do you fast on the day of ʿĀshūrāʾ and break your fast in Ramaḍān [during travels]?
He replied: Verily, Ramaḍān has many days whilst the day of ʿĀshūrāʾ departs [in one day].
[Shuʿab al-Īmān lil-Bayhaqī, 3518] | 1 180 |
| 9 | Sheikh Muhammad ibn Saalih al-'Uthaymeen mentioned the following while explaining his introductory text on the foundations of Tafsir:
[للقسم فائدتان: الأول بيان عظمة المقسم به . الثانية بيان أهمية المقسم عليه . ولهذا لا يجوز للمخلوق أن يحلف بغير الله عز وجل. ـ]
An oath conveys two things:
1) It shows the greatness of the thing that is being used to make the oath
2) It shows the importance of the what the oath is being made about
Because of this it is not permissible for any created being to swear by anything other than Allah, the Mighty and Majestic.
[Sharh Usool al-Tafsir pg 221] | 1 006 |
| 10 | According to one explanation from the salaf, Allah describes the state of the mushrikoon at the time of their death and on the Day of Judgement in surah Saba' [34] by saying:
[حَتَّىٰ إِذَا فُزِّعَ عَن قُلُوبِهِمْ قَالُوا مَاذَا قَالَ رَبُّكُمْ ۖ قَالُوا الْحَقَّ]
"When the fright is removed from their hearts, they will say, 'What did your Lord say?' They will say, 'the truth.'" (23)
Commenting on this part of the ayah, al-haafidh Ismaa'eel ibn Kathir mentioned:
[ ( حتى إذا فزع عن قلوبهم ) يعني : المشركين عند الاحتضار ، ويوم القيامة إذا استيقظوا مما كانوا فيه من الغفلة في الدنيا ، ورجعت إليهم عقولهم يوم القيامة ، قالوا : ماذا قال ربكم ؟ فقيل لهم : الحق وأخبروا به مما كانوا عنه لاهين في الدنيا . ]
"when the fright is removed from their hearts" - this is referring to the Mushrikoon at the time of death and then on the Day of Judgement when they will wake up from the heedlessness that had characterized them in the worldly life. On the Day of Judgement, their reason will return to them and they will ask, "What did your Lord say?" It will be said to them, "the truth," and they will be informed of this truth that they had heedless to throughout their worldly lives.
[Tafsir ibn Kathir 6/514] | 1 136 |
| 11 | In the ayah of prostration in surah Maryam [19], Allah describes his prophets by saying:
[إِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُ الرَّحْمَـٰنِ خَرُّوا سُجَّدًا وَبُكِيًّا]
"When the ayaat of al-Rahman are recited to them they fell down in sujood, weeping" (58)
In his commentary on this ayah, al-haafidh ibn Kathir included the following narration:
[ قال سفيان الثوري ، عن الأعمش ، عن إبراهيم ، عن أبي معمر قال : قرأ عمر بن الخطاب ، رضي [ ص: 243 ] الله عنه ، سورة مريم ، فسجد وقال : هذا السجود ، فأين البكي ؟ يريد البكاء . ]
... 'Umar ibn al-Khattab recited surah Maryam and went into sujood [i.e. upon reaching this ayah] and then said, "Here is the sujood, but where is the weeping?"
[Tafsir ibn Kathir 5/242-243] | 1 167 |
| 12 | In the midst of an explanation of surah al-Hadeed, sheikh Salih al-Fawzan mentioned the following point:
[فليس المقصود أنك تحفظ القرآن عن ظهر قلب ، وأنك تقرؤه بتجويد وصوت الحسن ، ليس هذا هو المقصود ، هذا وسيلة إلى التدبر ، والتدبر وسيلة إلى الخشوغ والعمل . وأما مجرد أن تحفظ القرآن وتتلوه وتجيد تلاوته ، فهذا ليس هو المقصود .]
"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] | 1 133 |
| 13 | 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:
[ وسمى الله تعالى الإنفاق في الشهوات والمعاصي إهلاكا، لأنه لا ينتفع المنفق بما أنفق، ولا يعود إليه من إنفاقه إلا [ ص: 1970 ] الندم والخسار والتعب والقلة، لا كمن أنفق في مرضاة الله في سبيل الخير، فإن هذا قد تاجر مع الله، وربح أضعاف أضعاف ما أنفق. ]
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] | 1 177 |
| 14 | A Series of Reminders About The Month of Muḥarram - No.7
From the Bid'ah Actions On The Day Of 'Ashūrā'
Shaykh al-Islam Ibn Taymiyyah رحمه الله stated: "Nothing except fasting is legislated on 'Āshūrā'. And what has been narrated concerning wearing kuḥl, dyeing the hair, making Ghusl, praying a specific prayer (for Āshūrā') or spending more on ones family than one normally does (due to this day), is fabricated and wrongly attributed to the Prophet ﷺ according to the scholars from the people of Ḥadith, despite the fact that these aforementioned things are widespread among the people."
● [الرد على الشاذلي ط ٢، ص ٦] | 1 143 |
| 15 | 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] | 1 132 |
| 16 | Imam al-Qurtubi mentioned the following narration in part of the introduction to his tafsir:
[وقال إياس بن معاوية : مثل الذين يقرءون القرآن وهم لا يعلمون تفسيره ، كمثل قوم جاءهم كتاب من ملكهم ليلا وليس عندهم مصباح ، فتداخلتهم روعة ولا يدرون ما في الكتاب ; ومثل الذي يعرف التفسير كمثل رجل جاءهم بمصباح فقرءوا ما في الكتاب . ]
Iyaas ibn Mu'aawiyah said: Those who recite the Qur'an without knowing its explanation are a like a people who receive a letter from their king during the night but do not have any lamp. Apprehension comes over them, for they do not know what the letter contains. But the person who knows the explanation is like a man who bring them a lamp so that they can read what is in the letter.
[Tafsir al-Qurtubi 1/41] | 1 180 |
| 17 | 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 . ]
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] | 1 178 |
| 18 | A Point of Benefit on Responding to the Adhaan
Sheikh 'Abd al-Rahman al-Sa'di wrote:
[وقد وردت النصوص الكثيرة بفضله، وكثرة ثوابه، واستحباب إجابة المؤذن، وأن يقول المجيب مثل ما يقول المؤذن إلا إذا قال: "حَيَّ على الصلاة، حيَّ على الفلاح" فيقول كلمة الاستعانة بالله على ما دعا إليه من الصلاة والفلاح الذي هو الخير كله: "لا حول ولا قوة إلا بالله"]
There are a great number of texts that tell us about the merits of the adhaan, its great rewards, and that it is recommended to resond to the mu'adhan.
So the one responding says just what the mu'adhin says, except when he says, "Come to prayer. Come to success".
In this case, he says a phrase of seeking Allah's assistance in accomplishing this prayer and success - which encompasses all good - which he is being called to: [لا حول ولا قوة إلا بالله] - "There is no might or power except by Allah."
[Bahjah al-Quloob al-Abraar, hadith #25] | 1 172 |
| 19 | A Series of Reminders About The Month of Muḥarram - No.6
Verily, The Anṣar Would Make Their Children Fast The Day Of 'Āshūrā
Sh. al-Albāni رحمه الله said: "They would make their children fast 'Āshūrā', and they would distract them from food and drink with toys [i.e. by giving them toys] made wool and cotton, until the time to break the fast came."
● [سلسلة الهدى والنور ٢٣/١٣] | 1 207 |
| 20 | That Which Gives Life
Allah says in His Book in surah al-Anfaal:
يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّـهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ
O you who have believed, respond to Allah and to the Messenger when he calls you to that which gives you life. [8:24]
In his book of tafsir, al-haafidh Ibn Kathirmentioned:
وقال قتادة ( لما يحييكم ) قال : هو هذا القرآن ، فيه النجاة والتقاة والحياة
Qataadah said: “to that which gives you live” – refers to this Qur’an, in which there is salvation, piety and life.
[Tafsir ibn Kathir 4/36] | 1 196 |
