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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 2 772 in the Religion & Spirituality category and 2 585 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 25 June, 2026, the channel demonstrates stable activity. Although there has been a change in the number of participants by -68 over the last 30 days and by -1 over the last 24 hours, overall reach remains high.
- Verification status: Not verified
- Engagement rate (ER): The average audience engagement rate is 7.35%. Within the first 24 hours after publication, content typically collects 3.61% reactions from the total number of subscribers.
- Post reach: On average, each post receives 1 971 views. Within the first day, a publication typically gains 969 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 26 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.
26 808
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Channel Posts
Al-Haafidh ibn Kathir included the following narration in his tafsir of surah al-Nisa':
[ قال ابن أبي حاتم : حدثنا أبي ، حدثنا يعقوب بن إبراهيم الدورقي ، حدثنا عبد الرحمن بن مهدي ، حدثنا حماد بن زيد ، عن قال : قرأ الحسن : ( قل متاع الدنيا قليل ) قال : رحم الله عبدا صحبها على حسب ذلك ، ما الدنيا كلها أولها وآخرها إلا كرجل نام نومة ، فرأى في منامه بعض ما يحب ، ثم انتبه . ]
Ibn Abi Hatim reported that al-Hasan al-Basri recited:
[قُلْ مَتَاعُ الدُّنْيَا قَلِيلٌ]
"Say: Brief is the enjoyment of this world" [al-Nisa' ayah 77]
and then said: May Allah have mercy on a servant who interacts with this world in light of that. The entire dunya from its beginning to its end is nothing more than a man who fell asleep, saw some things that he enjoyed in a dream, and then woke up.
[Tafsir ibn Kathir 2/361]
| 2 | In surah al-Qalam [68], Allah describes the disbelievers on the Day of Resurrection by saying:
[خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۖ وَقَدْ كَانُوا يُدْعَوْنَ إِلَى السُّجُودِ وَهُمْ سَالِمُونَ]
Their vision will be humbled, humiliation will cover them. And they used to be called to prostrate when they were in good health. [43]
Commenting on this in one of his works, ibn Rajab wrote:
[قال ابن عباس : نزلت في صلاة الرجل يسمع الأذان فلا يجيب النداء]
Ibn 'Abbaas said: This ayah is about the prayer a man who hears the adhan but does not respond to the call.
[Fath al-Bari 5/449] | 749 |
| 3 | In part of his tafsir of surah Aal 'Imran ayah 135, al-Qurtubi wrote:
[روي عن الحسن البصري أنه قال : استغفارنا يحتاج إلى استغفار . قلت : هذا يقوله في زمانه ، فكيف في زماننا هذا الذي يرى فيه الإنسان مكبا على الظلم ، حريصا عليه لا يقلع ، والسبحة في يده زاعما أنه يستغفر الله من ذنبه ، وذلك استهزاء منه واستخفاف . ]
It has been relayed that al-Hasan al-Basri said, "Our istighfar is itself in need of istighfar."
I say: That is what he said about his time, so what about our time in which we see people overturned in wrongdoing, so eager to do it and not give it up, even while holding prayer beads in his hand and claiming that he is asking Allah to forgive him of his sins - all of which is him making a mockery of it and treating the matter lightly.
[Jaami' li-Ahkam al-Qur'an 4/201] | 788 |
| 4 | Shaykh Ṣāliḥ al-Fawzān حفظه الله said:
“Whoever enters [the Masjid] whilst the Imām is giving the khutbah, then he should not greet [anyone].”
● [al-Mulakhkhaṣ al-Fiqhī 1/200]
*Adab During the Khutbah*
Shaykh Ṣāliḥ al-Fawzān حفظه الله said:
“It is not permissible for him (i.e. the one who is sitting and listening during the khutbah) to fidget with his hand, foot, beard, clothing or other than that.”
“Likewise, he should not turn right or left and become busy with looking at the people. Rather, he should turn to the khateeb just like the Ṣaḥābah رضي الله عنهم used to turn towards the Prophet ﷺ during the khutbah.”
“If he sneezes then he should praise Allāh secretly (i.e. quietly) between himself and his Lord.”
● [al-Mulakhkhaṣ al-Fiqhī 1/200]
Shaykh Ṣāliḥ al-Fawzān حفظه الله said:
“It is permissible to speak before and after the khutbah, and when the Imām sits between the khutbatayn for a legal benefit. However, one should not speak about worldly affairs.”
● [al-Mulakhkhaṣ al-Fiqhī 1/201]
Prophet ﷺ said:
“If one of you yawns on Friday (during the Khutbah), let him change from the place he’s sitting to another.”
● [Ṣaḥīḥ Ibn Khuzaymah 1819]
Al-Sharīd b. Suwaid reported:
The Messenger of Allah ﷺ saw me sitting with my left hand behind my back and leaning on it. He ﷺ said:
“Are you sitting in the manner of those with whom Allah is angry (the Jews)?”
[Sunan Abī Dāwūd 4848, Musnad Aḥmad 18960, Ṣaḥīḥ Ibn Ḥibbān 5674]
Shaykh al-Islām Ibn Taymiyyah رحمه الله said:
“This ḥadīth indicates that it is not allowed to sit in this manner, for the reason that it is the way in which those who are punished sit.”
[Iqtida’ al-Ṣirāt al-Mustaqīm, p. 65] | 862 |
| 5 | *Jumuʿah: The Best Day with Allāh*
*Friday — The Day of Celebration*
The Messenger of Allāh ﷺ said:
“Verily, Allah has made this day (of Friday) a celebration for the Muslims. So whoever comes to Friday (prayer), then let him bathe himself, and if he has any perfume let him put some on, and use the toothstick.”
● [Ibn Mājah 1098, Ṣaḥīḥ al-Targhīb 1/298]
Ibn al-Qayyim رحمه الله said:
“The Friday prayer is from the greatest of congregations of the Muslims.”
● [Zād al-Maʿād 1/364–365]
*Sending Salutations upon the Prophet ﷺ*
The Messenger of Allāh ﷺ said:
“Increase in salutations upon me, on the day of Friday (Jumuʿah) and its night.”
● [Zād al-Maʿād 2/420]
The Messenger of Allāh ﷺ said:
“Send prayer upon me abundantly on the day of Jumu’ah (Friday) & on the night of Jumu’ah (Thursday night), for he who sends prayer upon me one time, Allāh sends prayer upon him 10 times.”
● [Ṣaḥīḥ al-Jāmiʿ 1209]
*Virtue of Ṣalāh on Jumuʿah*
The Prophet ﷺ said:
“The best of prayers with Allāh is the prayer of morning (Fajr) on the Day of Friday in congregation.”
● [Ṣaḥīḥah 1566]
The Prophet ﷺ said:
“Whoever performs Ghusl on Friday, and bathes completely, and goes early, arriving early, gets close and listens and is silent, there will be for him in every step he takes, the reward of a year of fasting and standing (in prayer).”
● [Jāmiʿ al-Tirmidhī 496]
*Recitation of Sūrah al-Kahf*
The Prophet ﷺ said:
“Whoever reads Surah Al-Kahf on Fridays will be adorned with light from that Friday to the next.”
● [Ṣaḥīḥ Jāmiʿ al-Ṣaghīr 2/6470]
The Prophet ﷺ said:
“Whoever recites Surah Al-Kahf on Friday will have a light for him between this Friday and the next.”
● [al-Sunan al-Kubrā 5856]
*Duʿā on Jumuʿah*
The Prophet ﷺ said:
“There is such an hour on Friday, that if any Muslim makes Du’ā during it, his Du’ā will be accepted.”
● [Ṣaḥīḥ al-Bukhārī 935, Ṣaḥīḥ Muslim 852]
Imām Ibn al-Qayyim رحمه الله said:
“A time when Du’ās will be accepted is during the last hour of ‘Asr on Jumu’ah.”
● [Zād al-Maʿād 1/104]
Ibn al-Qayyim رحمه الله also said:
“The Hour of Response in it (i.e. Friday) is like the Night of Decree in Ramaḍān.”
● [Zād al-Maʿād 1/398]
*Expiation of Sins*
The Prophet ﷺ said:
“Jumʿah to Jumʿah expiates the minor sins in between them except for the major sins.”
● [al-Silsilah al-Ṣaḥīḥah 3623]
The Prophet ﷺ said:
“The best of days with Allāh is the day of Jumu'ah.”
● [Ṣaḥīḥ al-Jāmiʿ 1098, al-Silsilah al-Ṣaḥīḥah 1502]
Ibn Masʿūd رضي الله عنه said:
“The leader of all days is Friday and the leader of all months is Ramaḍān.”
● [Ibn Abī Shaybah in al-Muṣannaf 5552]
*Etiquette of Jumuʿah Khutbah & Masjid Manners*
Listening and Silence During the Khutbah
Saʿīd ibn Jubayr رحمه الله said:
“That I hit whips on my head, it is more beloved to me than me talking whilst the Imām is giving a sermon.”
● [Ṭabaqāt Ibn Saʿd 6/260]
Shaykh Ibn Bāz رحمه الله said:
“It is not legislated to return the salām during the khuṭbah. Rather you must remain silent.”
● [Majmūʿ al-Fatāwā 12/339]
Sh Ibn ʿUthaymīn رحمه الله said:
“It is impermissible for a man to give salām during Friday sermon and also it is ḥarām to return salām.”
● [Fatāwā 16/100]
Shaykh Ṣāliḥ al-Fawzān حفظه الله said:
“From the rulings of Jumuʿah prayer is that it is not permissible to speak whilst the Imām is giving the khutbah.”
● [al-Mulakhkhaṣ al-Fiqhī 1/198]
*Entering the Masjid on Jumuʿah*
Shaykh Ṣāliḥ al-Fawzān حفظه الله said:
“It is recommended to leave early to go to the Masjid on the day of Jumu’ah and when one enters pray two units of prayer for Taḥiyyat al-Masjid.”
● [al-Mulakhkhaṣ al-Fiqhī 1/196]
Shaykh al-Islām Ibn Taymiyyah رحمه الله said:
“It is more right for the one who comes on Jumu’ah that he busy himself with prayer up until the Imām comes out [to give the khutbah]...”
● [Majmūʿ al-Fatāwā 24/189]
Shaykh Ṣāliḥ al-Fawzān حفظه الله said:
“From the rulings of Jumuʿah is that whoever comes to the Masjid whilst the Imām is giving the khutbah, he should not sit until he has prayed two light units of prayer.”
● [al-Mulakhkhaṣ al-Fiqhī 1/198] | 752 |
| 6 | From the Major Sins
In discussing the major sins (al-Kabaa’ir) and their count, Abu Talib al-Makki, may Allah have mercy on him, stated:
“I gathered them together from the statements of the Sahaba, and I found that they are 4 within the heart, which are:
•Shirk with Allah
•Persistence upon sin
•Despair from the mercy of Allah
•Feeling secure from the plan of Allah (1-4)
And 4 from the tongue, which are:
□False testimony (Shahadah az-Zur)
□Accusing chaste women of lewdness/fornication
□Deliberately swearing to lie (al-Yameen al-Ghamoos)¹
□Sorcery (5-8)
3 are of the stomach, and they are:
●Consuming intoxicants
●Consuming the wealth of the orphan
●Dealing in usury (9-11)
And 2 are concerning the private parts:
■Fornication
■Homosexuality (12-13)
2 are concerning the hands, and they are:
◇Murder
◇Stealing (14-15)
1 is of the feet, which is:
▪︎Fleeing from the battlefield (16)
And 1 is connected to the entire body, and that is:
¤Disobedience to the parents.” (17)
Source: Mentioned by Shaykhul Islaam Ibnul Qayyim in ad-Daa’a wa ad-Dawaa’ p. 219, Dar Ibn Kathir | 936 |
| 7 | Allah describes Himself at the beginning of surah al-Mulk [67] by saying:
[ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ]
And He is able to do all thing [1]
Commenting in this, al-Shawkani wrote:
[لا يعجزه شيء من الأشياء يتصرف في ملكه كيف يريد من إنعام وانتقام ورفع ووضع وإعطاء ومنع]
There is nothing that He cannot do. He manages His dominion however He wishes, such as bestowing blessings and doling out punishment, raising some and lowering others, giving and withholding.
[Fath al-Qadeer pg 1511] | 985 |
| 8 | Ibn Taymiyah once wrote:
[ كان الدين مجموعا في التوحيد والاستغفار قال تعالى : { فاعلم أنه لا إله إلا الله واستغفر لذنبك وللمؤمنين والمؤمنات } . وقال تعالى : { فاستقيموا إليه واستغفروه } . وقال تعالى : { واستغفروا ربكم ثم توبوا إليه } ففعل جميع المأمورات وترك جميع المحظورات يدخل في التوحيد في قول : لا إله إلا الله ; فإنه من لم يفعل الطاعات لله ويترك المعاصي لله : لم يقبل الله عمله قال تعالى : { إنما يتقبل الله من المتقين } قال طلق بن حبيب : التقوى : أن تعمل بطاعة الله على نور [ ص: 35 ] من الله ترجو رحمة الله ; وأن تترك معصية الله على نور من الله تخاف عذاب الله . ]
The entire deen is encompassed in 1) singling Allah out for worship and 2) seeking forgiveness. Allah said:
[فَاعْلَمْ أَنَّهُ لَا إِلَٰهَ إِلَّا اللَّهُ وَاسْتَغْفِرْ لِذَنبِكَ وَلِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ]
"Know that there is no deity worthy of worship except Allah and seek forgiveness for your sins and for the believing men and women." [Muhammad ayah 19]
and He said:
[فَاسْتَقِيمُوا إِلَيْهِ وَاسْتَغْفِرُوهُ]
"So take a straight course to Him and seek His forgiveness" [Fussilat ayah 6]
and He said:
[وَاسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ]
"Seek the forgiveness of your Lord and then repent to Him" [Hud ayah 90]
All of the acts of obedience and avoiding any acts of obedience all falls under the umbrella of tawheed in the statement, "There is no deity worthy of worship but Allah," for whoever does no perform acts of obedience for Allah or leave sins for Allah, then Allah will not accept his deeds. Allah said:
[إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ ]
"Allah only accepts the deeds of the people who exercise taqwa" [al-Ma'idah ayah 27]
Talq ibn Habib said: al-Taqwa is to obey Allah based on a light from Allah hoping for the mercy of Allah, and to avoid disobeying Allah based on a light from Allah fearing the punishment of Allah.
[Majmoo' al-Fatawa 28/35] | 1 160 |
| 9 | After providing the details of wudhu in surah al-Ma'idah, Allah then says:
[وَاذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ وَمِيثَاقَهُ الَّذِي وَاثَقَكُم بِهِ إِذْ قُلْتُمْ سَمِعْنَا وَأَطَعْنَا ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ]
And remember Allah's favors on you and His covenant with which He bound you when you said, "We hear and we obey." And have taqwa of Allah. Allah is All-Knowing of what the chests contain. [7]
Commenting on this, Imam al-Sa'di wrote:
[يأمر تعالى عباده بذكر نعمه الدينية والدنيوية، بقلوبهم وألسنتهم. فإن في استدامة ذكرها داعيا لشكر الله تعالى ومحبته، وامتلاء القلب من إحسانه. ... وليس المراد بذلك أنهم لفظوا ونطقوا بالعهد والميثاق، وإنما المراد بذلك أنهم بإيمانهم بالله ورسوله قد التزموا طاعتهما]
Allah is commanding His servants to remember His favors - both worldly and religious - with both their hearts and their tongues. For when one consistently remembers them, it prompts him to be grateful to Allah and to love Him, filling his heart with Allah's goodness. ...
And the meaning here isn't that they should say and articulate this pact and covenant, but rather that through their eman in Allah and His Messenger they would hold tight to obeying them.
[Taysir al-Karim al-Rahman pg 224] | 1 137 |
| 10 | 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)] | 1 099 |
| 11 | 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] | 1 189 |
| 12 | 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)] | 1 158 |
| 13 | 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] | 1 081 |
| 14 | 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] | 1 196 |
| 15 | 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] | 1 136 |
| 16 | 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] | 1 135 |
| 17 | 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] | 1 421 |
| 18 | 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] | 1 200 |
| 19 | 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] | 1 332 |
| 20 | 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] | 1 329 |
