Beneficial Knowledge
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📈 Аналитический обзор Telegram-канала Beneficial Knowledge
Канал Beneficial Knowledge (@beneficialknowledge) языкового сегмента Английский является активным участником. Сейчас сообщество объединяет 26 788 подписчиков, занимая 2 758 место в категории Религия и духовность и 2 569 место в регионе Саудовская Аравия.
📊 Показатели аудитории и динамика
С момента создания невідомо проект демонстрирует стремительный рост, собрав аудиторию из 26 788 подписчиков.
Согласно последним данным от 08 июля, 2026, канал показывает стабильную активность. За последние 30 дней изменение числа участников составило -50, а за последние 24 часа — 5, при этом общий охват остаётся высоким.
- Статус верификации: Не верифицирован
- Уровень вовлечённости (ER): Средний показатель вовлечённости аудитории составляет 6.50%. В первые 24 часа после публикации контент обычно набирает 3.64% реакций от общего числа подписчиков.
- Охват публикаций: В среднем каждый пост получает 1 742 просмотров. В течение первых суток публикация набирает 974 просмотров.
- Реакции и взаимодействия: Аудитория активно поддерживает контент: среднее количество реакций на один пост — 0.
- Тематические интересы: Контент сосредоточен на ключевых темах, таких как ramaḍān, ibn, رحمه, sha'bān, prophet.
📝 Описание и контентная политика
Описание канала не предоставлено.
Благодаря высокой частоте обновлений (последние данные получены 09 июля, 2026) канал поддерживает актуальность и высокий уровень охвата публикаций. Аналитика показывает, что аудитория активно взаимодействует с контентом, что делает его важной точкой влияния в категории Религия и духовность.
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Посты канала
Allah says in surah al-Toor [52]:
[وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا]
"So wait patiently for the decision of your Lord, for you are under Our Eyes." [48]
In his commentary on this, ibn 'Atiyyah wrote: Every believer ought to find appreciation for this ayah within himself, for it will make the narrow straits of this life become wide and open."
[al-Muharrar al-Wajeez 8/101-102]
| 2 | Bishr ibn Mansur was praying and he was making his prayer long. A man behind him was watching him and Bishr became aware of this, so when he finished his prayer, he said, “Don’t let what you have seen from me amaze you, for Iblees had worshipped Allah for a long time alongside the angels.”
[Siyar A’lam al-Nubala’ 8/361] | 674 |
| 3 | Sheikh ‘Abd al-Rahman al-Sa’di concluded a short discussion on the hudood of Allah - the legislated limits that He has set for His slaves - by saying:
Goodness, joy and success lies in knowing the hudood of Allah and observing them.
In the same vein, the root of evil and the factors which result is punishment is lack of knowledge of the hudood of Allah, or not observing them, or a combination of these two evil things. And Allah knows best.
[al-Qawa’id al-Hisan, principle # 25] | 799 |
| 4 | Sheikh Muhammad ibn Salih al-'Uthaymeen mentioned the following in his explanation of Riyadh al-Saliheen:
[مهما عملت من الأعمال الصالحة لا تعجب بعملك فعملك قليل بالنسبة لحق الله عليك ]
"Whatever kind of good deeds you do, do not become amazed with your own actions, for your deeds are quite small in comparison to Allah's right over you."
[Sharh Riyadh al-Saliheen 1/575] | 887 |
| 5 | Trials & Difficulties
Shaykh Muqbil Bin Hadi Al-Wada’aee [رحمه الله] said:
❝If you are afflicted with a difficulty and hardship then perhaps that difficulty is good for you.
Whether that difficulty is in your wealth or on your body or in anything which pains and worries you.
Perhaps that will be a means to raise your rank in the worldly life and the Hereafter. Perhaps it will be a purification from Allaah Azza Wa Jal.❞
[Kitab Al-Masara'ah, (Page: 533)] | 1 010 |
| 6 | At the end of a long discussion on the details of making up different missed acts of worship, ibn Taymiyah concluded by writing:
[فلو علمت العامة أن تفويت الصلاة كتفويت شهر رمضان باتفاق المسلمين لاجتهدوا في فعلها في الوقت]
If the average person knew that missing a prayer in its proper time was like missing the month of Ramadan - and this is a point of consensus among the Muslims - then he would strive to perform the prayers in their proper times.
[Minhaj al-Sunnah 5/230] | 1 096 |
| 7 | Ibrahim al-Taymi said:
Whoever does not experience any grief should fear that he will be one of the people of the hellfire because the people of Jannah say
[الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ]
"All praise is to Allah who has removed grief from us." [Faatir 34]
and whoever does not experience fear should fear that he will not be one of the people of Jannah because the people of Jannah say
[ إِنَّا كُنَّا قَبْلُ فِي أَهْلِنَا مُشْفِقِينَ ]
"Indeed, we were previously fearful while with our people." [al-Toor 26]
[al-Takhweef min al-Nar page 17] | 1 227 |
| 8 | Yahya ibn Mu'adh said, "The body becomes sick due to ailments, and the heart becomes sick due to sins. So just as the body does not find pleasure in eating while it is sick, likewise the heart does not experience the sweetness of worship alongside sins."
[Dhamm al-Hawaa pg 68] | 1 225 |
| 9 | In his tafsir of surah al-Room [30], Imam al-Qurtubi mentioned the following narration:
Ibn 'Abbaas said: The five daily prayers are mentioned in the Qur'an.
Someone asked: Where?
He replied: Allah said:
[فَسُبْحَانَ اللَّهِ حِينَ تُمْسُونَ]
"Exalted is Allah when you reach the evening ..." [17]
that is maghrib and 'ishaa'
[وَحِينَ تُصْبِحُونَ]
"... and when you reach the morning ..." [17]
that is fajr
[وَعَشِيًّا]
"... and the afternoon ..." [18]
that is 'asr
[وَحِينَ تُظْهِرُونَ ]
"... and when you enter noontime." [18]
that is dhuhr.
[Jami' li-Ahkam al-Qur'an 14/14] | 1 218 |
| 10 | Allah says in surah al-Ma'idah [05]:
[لِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا]
"For each of you We have prescribed a law and a way." [48]
Imam ibn Jarir al-Tabari brings the statement of the great Tabi'ee, Qatadah, in his explanation of this phrase:
... Regarding this ayah, Qatadah said, "A path and a way. The ways vary; for the Tawrah there was one set of legislation, for the Injeel there was another set of legislation, and for the Qur'an there was another set of legislation. In them, Allah made whatever He willed permissible and whatever He willed impermissible as a test in order to know who would obey Him from who would disobey Him. But the one religion besides which none other is accepted is: al-Tawheed and al-Ikhlaas towards Allah, the religion which all the messengers brought."
[Tafsir al-Tabari 10/385] | 1 111 |
| 11 | Khalid ibn Ma'dan said:
Every human being has four eyes:
Two in his head to see his worldly life and what he needs for his physical well-being
Two in his heart to see his spiritual life and the unseen matters which Allah has promised him.
So when Allah wants good for a slave, He causes him to see with the two that are in his heart. But if Allah wants something else for him, He covers them up. That is the meaning of His statement:
[ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَا]
"or are there locks on their hearts?" [surah Muhammad 24]
[Tafsir al-Tabari 22/179] | 1 153 |
| 12 | In one of his lessons of tafsir, sheikh Muhammad ibn Salih al-'Uthaymeen said: One way to remove hardness of the heart is to engage in a lot of reading the Qur'an with contemplation, and while you are reading to be aware that this is the speech of Allah, the speech of the Creator of the heavens and the earth, not the speech of a human being. When you do this, you will recognize the greatness of this speech and benefit from it.
[Tafsir Surah al-An'aam pg. 224] | 1 168 |
| 13 | Allah criticizes the disbelievers in surah Qaf [50] by saying:
[بَلْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءَهُمْ فَهُمْ فِي أَمْرٍ مَّرِيجٍ]
"But they denied the truth when it came to them, so they are in a confused state." [5]
Imam al-Baghawi commented on this by writing: "But they denied the truth" - the Qur'an - "when it came to them, so they are in a confused state" - a muddled state.
Sa'eed ibn Jubayr and Mujahid said, "an indecisive and confused state".
Qatadah commented on this ayah by saying, "Whoever abandons the truth, his affairs will become muddled and his religious understanding will become confused and uncertain."
al-Hasan al-Basri said, "Every time a people abandon the truth, their affairs become muddled."
al-Zujaaj mentioned that it means that their affairs become mixed-up. He said, "They used to sometimes describe the Prophet as a poet, other times as a magician, and other times as a teacher. And they would sometimes describe the Qur'an as magic, other times as an auguring, other times as a man-made document. So their stance was muddled and confused."
[Tafsir al-Baghawi 7/357-358] | 1 228 |
| 14 | Allah says towards the end of surah al-Qamar [54]:
[إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍ * وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ كَلَمْحٍ بِالْبَصَرِ]
"We have created all things with a predetermined measure * and Our command is but one, like a glance of the eye." [49-50]
Commenting on this second ayah, ibn Kathir wrote: This statement is informing us of the inescapable power of His will over His creation, just as He previously informed us of the inescapable power of His qadr over them.
So He said, "and Our command is but one" - i.e. We only issue a command for something once; there is no need to repeat with more emphasis a second time, for the thing which We commanded comes into existence as quick as a glimpse of the eye, not being delayed even the length of a twinkling of the eye.
[Tafsir ibn Kathir 7/486-487] | 1 193 |
| 15 | Bishr ibn al-Sarri said, "An ayah is like a date; the more you chew it the more its sweetness comes out."
[al-Burhan fee 'Uloom al-Qur'an 2/102] | 1 125 |
| 16 | Allah says in surah al-Hashr [59]:
[وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُولَـٰئِكَ هُمُ الْمُفْلِحُونَ]
And whoever is protected from the tightfisted greed of his own soul, then those are the successful ones!" [09]
In his commentary on this ayah, Imam Muhammad ibn Jarir al-Tabari mentioned the following narration:
... Abu'l-Hayaj al-Asadi said: One time I was making tawaf around the Ka'bah and I saw a man saying, "O Allah, protect me from the tightfisted greed of my soul" without asking for anything else besides that. I asked him about this and he said, "If I am protected from my own tightfisted greed, I will not steal or commit zina or do any sin." That man was 'Abd al-Rahman ibn 'Awf.
[Tafsir al-Tabari 23/285]
**Translator's Note: 'Abd al-Rahman ibn 'Awf was one of the ten promised Paradise, and was known for his generosity, such as his extensive giving to fund the expedition to Tabuk. | 1 248 |
| 17 | Allah says in surah Aal 'Imran [03]:
[إِنَّمَا ذَٰلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءَهُ فَلَا تَخَافُوهُمْ وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ]
It is only the shaytaan who instills in you fear of his allies, so do not fear them but fear Me in you are truly believers. [175]
In part of his commentary on this ayah, al-Qurtubi wrote:
One who fears Allah is he who fears that Allah will punish Him either in this life or the next. That is why some say, "The fearing person isn't the one who cries and wipes his eyes; the fearful person is the one who stops doing what he fears he would be punished for."
So Allah requires His worshipers to fear Him, for He said:
[وَخَافُونِ إِن كُنتُم مُّؤْمِنِينَ]
... but fear Me if you are truly believers [Aal 'Imran 175]
and He said:
[وَإِيَّايَ فَارْهَبُونِ]
... and fear none but Me [al-Baqarah 40]
and He commended the believers for fearing Him when He said:
[يَخَافُونَ رَبَّهُم مِّن فَوْقِهِمْ]
They fear their Lord above them ... [al-Nahl 50]
[Jami' li-Ahkam al-Qur'an 4/266-267] | 1 243 |
| 18 | al-Qurtubi mentioned the following in part of his tafsir of surah al-Hashr [59]:
Kisra asked those around him, "What is the most harmful thing for a person?"
They said, "Poverty."
Kisra said, "A thirst for wealth and unwillingness to part with it is more harmful than poverty. If a poor person receives something he will be satisfied, but if a greedy tightfisted person gets something he will never be satisfied.
[Jaami' li-Ahkam al-Qur'an 18/28] | 1 159 |
| 19 | In the beginning of his tafsir of surah Yasin [36], al-Qurtubi mentions a statement attributed to the Prophet, that:
[ومن جعله أمامه قاده إلى الجنة ، ومن جعله خلفه ساقه إلى النار]
"Whoever places the Qur'an in front of him, it will conduct him to Jannah. And whoever puts the Qur'an behind him, it is will drive him to the Hellfire."
[Tafsir al-Qurtib 15/5] | 1 236 |
| 20 | Allah says in surah al-Hashr [59]:
[وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ]
"And We present these examples to mankind so that they might reflect." [21]
Commenting on this, sheikh 'Abd al-Rahman al-Sa'di wrote:
[ثم أخبر تعالى أنه يضرب للناس الأمثال، ويوضح لعباده في كتابه الحلال والحرام، لأجل أن يتفكروا في آياته ويتدبروها، فإن التفكر فيها يفتح للعبد خزائن العلم، ويبين له طرق الخير والشر، ويحثه على مكارم الأخلاق، ومحاسن الشيم، ويزجره عن مساوئ الأخلاق، فلا أنفع للعبد من التفكر في القرآن والتدبر لمعانيه.]
Allah then informs us that He strikes examples for mankind and makes the halal and haram clear for His slaves in His Book so that they might reflect and ponder over His ayaat. For reflecting on them opens up the treasures of knowledge for the salve and makes the pathways of good and evil clear to him. It also encourages him to have good character and excellent traits, as well as restraining him from poor character. So there is nothing more benefit for a slave than reflecting and pondering over the Qur'an and its messages.
[Taysir al-Kareem al-Rahman pg. 1007] | 1 336 |
