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📈 Аналітичний огляд Telegram-каналу Beneficial Knowledge
Канал Beneficial Knowledge (@beneficialknowledge) у мовному сегменті Англійська є активним учасником. На даний момент спільнота об'єднує 26 782 підписників, посідаючи 2 752 місце в категорії Релігія і духовність та 2 563 місце у регіоні Саудівська Аравія.
📊 Показники аудиторії та динаміка
З моменту свого створення невідомо, проект продемонстрував стрімке зростання, зібравши аудиторію у 26 782 підписників.
За останніми даними від 04 липня, 2026, канал демонструє стабільну активність. Хоча за останні 30 днів спостерігається зміна кількості учасників на -63, а за останні 24 години на -2, загальне охоплення залишається високим.
- Статус верифікації: Не верифікований
- Рівень залученості (ER): Середній показник залученості аудиторії становить 6.94%. Протягом перших 24 годин після публікації контент зазвичай збирає 3.72% реакцій від загальної кількості підписників.
- Охоплення публікацій: В середньому кожен допис отримує 1 858 переглядів. Протягом першої доби публікація в середньому набирає 996 переглядів.
- Реакції та взаємодія: Аудиторія активно підтримує контент: середня кількість реакцій на один пост – 0.
- Тематичні інтереси: Контент зосереджений навколо ключових тем, таких як ramaḍān, ibn, رحمه, sha'bān, prophet.
📝 Опис та контентна політика
Опис каналу не надано.
Завдяки високій частоті оновлень (останні дані отримано 05 липня, 2026), канал підтримує актуальність та високий рівень охоплення публікацій. Аналітика показує, що аудиторія активно взаємодіє з контентом, що робить його важливою точкою впливу в категорії Релігія і духовність.
26 782
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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]
| 2 | In the beginning of surah al-Hashr [59], Allah recounts how Banu al-Nadheer were expelled from al-Madinah despite thinking that their fortresses could protect them from Allah. He concluded the ayah by saying
[فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ]
"So take this as an lesson, O people of insight." [02]
Commenting on this, Imam al-Qurtubi wrote:
[ومن لم يعتبر بغيره اعتبر في نفسه .]
Whoever does not learn a lesson from others will himself become a lesson for others."
[Tafsir al-Qurtubi 18/7] | 552 |
| 3 | In surah al-Ahzab [33], Allah lists a number of praiseworthy qualities, concluding with:
[وَالذَّاكِرِينَ اللَّـهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّـهُ لَهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا ]
"... and those men and women who remember Allah abundantly - Allah has promised them forgiveness and a great reward." [35]
In his book al-Adhkar, Imam al-Nawawi discusses the meaning of "remembering Allah abundantly" and begins his explanation of this with the following narration:
[ قال ابن عباس : المراد يذكرون الله في أدبار الصلوات ، وغدوا وعشيا ، وفي المضاجع ، وكلما استيقظ من نومه ، وكلما غدا أو راح من منزله ذكر الله تعالى.]
Ibn 'Abbaas said: The intended meaning is that they remember Allah after their prayers, in the mornings and the evenings, when laying on their beds, whenever he awakes from sleep, and whenever he sets out in the morning or leaves his home he remembers Allah.
[al-Adhkar 1/10]
Sheikh 'Abd al-Razzaq al-Badr mentioned this narration in his explanation of the book Tuhfah al-Akhyar [class 2] and mentioned that "If nothing else had reached us regarding this subject, this statement would be enough" for this statement includes:
-the adhkar of the prayer and following the prayer
-the adhkar of the morning and evening
-the adhkar of sleep and when one stirs in their sleep
-the adhkar related to leaving the home and being outside such as when one mounts his riding animal, when he enters and leaves the masjid, when he returns home, when he eats, etc. | 659 |
| 4 | Allah says in surah al-Baqarah [02]:
[وَأَنفِقُوا فِي سَبِيلِ اللَّهِ وَلَا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ ۛ وَأَحْسِنُوا ۛ إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ]
"And spend in the cause of Allah and do not let your own hands throw you into destruction, and do good; Allah surely loves the good-doers." [195]
In part of his commentary on this ayah, Imam al-Baghawi wrote:
[ وقال محمد بن سيرين وعبيدة السلماني : الإلقاء إلى التهلكة هو القنوط من رحمة الله تعالى قال أبو قلابة : هو الرجل يصيب الذنب فيقول قد هلكت ليس لي توبة فييأس من رحمة الله وينهمك في المعاصي فنهاهم الله تعالى عن ذلك قال الله تعالى : " إنه لا ييأس من روح الله إلا القوم الكافرون " ( 87 - يوسف ) ]
Muhammad ibn Sireen and 'Abeedah al-Salmani said: Throwing yourself into destruction is losing hope in Allah mercy.
Abu Qilabah said: That is a man who committed a sin and then said, "I am done for! There is no way for me to repent!" and so he gives up hope in Allah mercy and becomes engrossed in sinful acts. So Allah forbade the people from doing that. He said:
[ إِنَّهُ لَا يَيْأَسُ مِن رَّوْحِ اللَّهِ إِلَّا الْقَوْمُ الْكَافِرُونَ]
"Certainly no one despairs of Allah's Mercy except the people who disbelieve." [Yusuf 87]
[Ma'alim al-Tanzil 1/217] | 735 |
| 5 | Ibn Abi Shaybah dedicated one chapter of his Musannaf to "Houses in which the Qur'an is Recited." He concluded the chapter with the following narration:
[ 29440 حَدَّثَنَا عَفَّانُ ، قَالَ : حَدَّثَنَا سُلَيْمَانُ بْنُ الْمُغِيرَةِ ، قَالَ : حَدَّثَنَا ثَابِتٌ ، قَالَ : كَانَ أَبُو هُرَيْرَةَ يَقُولُ : الْبَيْتُ إِذَا تُلِيَ فِيهِ كِتَابُ اللَّهِ اتَّسَعَ بِأَهْلِهِ ، وَكَثُرَ خَيْرُهُ ، وَحَضَرَتْهُ الْمَلَائِكَةُ ، وَخَرَجَتْ مِنْهُ الشَّيَاطِينُ ، وَالْبَيْتُ الَّذِي لَمْ يُتْلَ فِيهِ كِتَابُ اللَّهِ ، ضَاقَ بِأَهْلِهِ ، وَقَلَّ خَيْرُهُ ، عَنْهُ الْمَلَائِكَةُ ، وَحَضَرَهُ الشَّيَاطِينُ ]
... Abu Hurayrah used to say: The house in which Allah's Book is recited becomes spacious for its inhabitants and its good increases. The angels come to it, and the shayateen leave it. But the house in which Allah's Book is not recited becomes becomes constricting for its inhabitants and its good is scarce. The angels avoid it, and the shayaateen come to it.
[Musannaf ibn Abi Shaybah #29440] | 807 |
| 6 | al-Haafidh ibn Kathir mentions the following narration in part of his tafsir of surah al-Masad [111]:
[ وذكر عن ابن مسعود أن رسول الله صلى الله عليه وسلم لما دعا قومه إلى الإيمان ، قال أبو لهب : إذا كان ما يقول ابن أخي حقا ، فإني أفتدي نفسي يوم القيامة من العذاب بمالي وولدي ، فأنزل الله : ( ما أغنى عنه ماله وما كسب ) . ]
Ibn Mas'ood mentioned that when Allah's Messenger called his people to eemaan, Abu Lahab said, "If what my nephew is saying is true, then on the Day of Resurrection I will ransom myself from punishment with my wealth and offspring," so Allah then revealed:
[ مَا أَغْنَىٰ عَنْهُ مَالُهُ وَمَا كَسَبَ]
"His wealth and his children will not benefit him" [al-Masad 02]
[Tafsir ibn Kathir 8/515] | 882 |
| 7 | Allah says in surah al-Zumar [39]:
[إِنَّ اللَّـهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا]
"Indeed, Allah forgives all sins." [53]
Commenting on this, sheikh 'Abd al-Razzaq al-Badr said:
[ قال أهل العلم: هذه أرجى آية في كتاب الله؛ لأنَّ الذنوب مهما عَظُمت إنْ تاب العبد منها وصدق في توبته إلى الله تاب اللهُ عليه.]
The scholars have said that this is the most hope-inspiring ayah in the Qur'an, for no matter how terrible one's sins are, if a slave repented from them and was sincere in his turning back to Allah in repentance, Allah turns to him in forgiveness.
[Brief Remarks on al-Da' w'al-Dawa', recording #6] | 953 |
| 8 | al-Haafidh Ismaa'eel ibn Kathir includes the following narration in part of his tafsir of surah al-Anfaal [08]:
[وقال ابن أبي حاتم : حدثنا أبي ، حدثنا عبد الغفار بن داود ، حدثنا النضر بن عربي [ قال ] قال ابن عباس : إن الله جعل في هذه الأمة أمانين لا يزالون معصومين مجارين من قوارع العذاب ما داما بين أظهرهم : فأمان قبضه الله إليه ، وأمان بقي فيكم ، قوله : ( وما كان الله ليعذبهم وأنت فيهم وما كان الله معذبهم وهم يستغفرون )]
Ibn Abi Hatim reported ... that ibn 'Abbaas said:
Allah has made two sources of protection for this Ummah. They will continue to be protected from great blows of punishment so long as these two things remain among them. Allah has taken one of these sources of safety back to Himself, while the other source of safety remains among us. See Allah's statement:
[وَمَا كَانَ اللَّـهُ لِيُعَذِّبَهُمْ وَأَنتَ فِيهِمْ ۚ وَمَا كَانَ اللَّـهُ مُعَذِّبَهُمْ وَهُمْ يَسْتَغْفِرُونَ]
"But Allah would not punish them while you, [O Muhammad], are among them, and Allah would not punish them while they seek forgiveness." [al-Anfaal 33]
[Tafsir ibn Kathir 4/49. Ibn Kathir goes on to list other similar or supporting reports from ibn Jarir, al-Mardawayh, al-Tirmidhi, Ahmad, and al-Hakim] | 964 |
| 9 | Allah addresses the disbelievers in surah al-Naba' [78] when they will be entered into the Hellfire by saying:
[فَذُوقُوا فَلَنْ نَزِيدَكُمْ إِلا عَذَابًا]
"So taste [the punishment], for We will never increase you in anything other than punishment." [30]
Imam ibn Jarir al-Tabari mentioned the following report in his tafsir of this ayah:
[وقد حدثنا ابن بشار، قال: ثنا ابن أبي عديّ، عن سعيد، عن قتادة، عن أبي أيوب الأزدي، عن عبد الله بن عمرو، قال: لم تنـزل على أهل النار آية أشد من هذه: ( فَذُوقُوا فَلَنْ نـزيدَكُمْ إِلا عَذَابًا ) قال: فهم في مزيد من العذاب أبدا.]
... 'Abdullah ibn 'Amr said: No ayah sent down regarding the people of the hellfire is more severe than this
[فَذُوقُوا فَلَنْ نَزِيدَكُمْ إِلا عَذَابًا]
"So taste [the punishment], for We will never increase you in anything other than punishment." [al-Naba' 30]
For they will be in a state of eternally increasing punishment.
[Tafsir al-Tabari 23/169] | 932 |
| 10 | Allah says in surah al-A'raaf [07]:
[أَفَأَمِنُوا مَكْرَ اللَّـهِ ۚ فَلَا يَأْمَنُ مَكْرَ اللَّـهِ إِلَّا الْقَوْمُ الْخَاسِرُونَ]
"Then do they feel safe from Allah's plan? None feels safe from Allah's plan except the people in loss." [99]
Commenting on this, al-haafidh ibn Kathir wrote: That is why al-Hasan al-Basri said, "The believer performs acts of obedience and yet he is afraid, apprehensive and fearful, while the wicked one performs acts of disobedience and yet feels safe."
[Tafsir ibn Kathir 3/451] | 920 |
| 11 | Allah says in surah al-Jinn [72]:
[وَمَن يُعْرِضْ عَن ذِكْرِ رَبِّهِ يَسْلُكْهُ عَذَابًا صَعَدًا]
"And whoever turns away from the remembrance of his Lord, He will cause him to enter a severe punishment." [17]
In part of his commentary on this ayah, Imam al-Qurtubi mentioned the following quote from 'Abd al-Rahman ibn Zayd ibn Aslam, one of the prominent mufassiroon from the third generation of Muslims, and then the following point of benefit:
[ قوله تعالى : ومن يعرض عن ذكر ربه يعني القرآن ; قاله ابن زيد . وفي إعراضه عنه وجهان : أحدهما : عن القبول ، إن قيل إنها في أهل الكفر . الثاني : عن العمل ، إن قيل إنها في المؤمنين . ]
Allah's statement, "And whoever turns away from the remembrance of his Lord" - i.e. from the Qur'an. This was the explanation of ibn Zayd.
Turning away from the Qur'an can take one of two forms:
1) turning away from accepting it. If this is the case, then this is in reference to the disbelievers.
2) turning away from acting on it. If this is the case, then this is in reference to the believers.
[Jaami' li-Ahkam al-Qur'an 19/18] | 1 029 |
| 12 | Allah describes an amazing reward in surah al-Zumar [39] by saying:
[ذَٰلِكَ جَزَاءُ الْمُحْسِنِينَ * لِيُكَفِّرَ اللَّـهُ عَنْهُمْ أَسْوَأَ الَّذِي عَمِلُوا وَيَجْزِيَهُمْ أَجْرَهُم بِأَحْسَنِ الَّذِي كَانُوا يَعْمَلُونَ]
... That is the reward of the doers of good - * That Allah may remove from them the worst of what they did and reward them their due for the best of what they used to do. [34-35]
In part of his commentary on this passage, sheikh 'Abd al-Rahman al-Sa'di wrote:
[عمل الإنسان له ثلاث حالات: إما أسوأ، أو أحسن، أو لا أسوأ، ولا أحسن. والقسم الأخير قسم المباحات وما لا يتعلق به ثواب ولا عقاب، والأسوأ، المعاصي كلها، والأحسن الطاعات كلها، فبهذا التفصيل، يتبين معنى الآية، وأن قوله: ليكفر الله عنهم أسوأ الذي عملوا أي: ذنوبهم الصغار والكبار، بسبب إحسانهم وتقواهم، ويجزيهم أجرهم بأحسن الذي كانوا يعملون أي: بحسناتهم كلها]
People's actions fall into three types:
-the worst
-the best
-neither the best nor the worst
This last category is that of *mubah* which do not entail reward or punishment.
"The worst" refers to all forms of disobedience, while "the best" refers to all forms of obedience.
So now, after having made this delineation, the meaning of the ayah becomes clear, which is that Allah's statement:
[ لِيُكَفِّرَ اللَّـهُ عَنْهُمْ أَسْوَأَ الَّذِي عَمِلُوا]
"That Allah may remove from them the worst of what they did ..."
refers to their sins, whether major or minor. And this is a result of their ihsan and taqwa.
[وَيَجْزِيَهُمْ أَجْرَهُم بِأَحْسَنِ الَّذِي كَانُوا يَعْمَلُونَ]
"... and that He may reward them their due for the best of what they used to do."
i.e. for all of their good deeds.
[Taysir al-Kareem al-Rahman pg 1519] | 1 071 |
| 13 | Imam al-Dhahabi records the following statement in his famous biographical encyclopedia:
[قال الأوزاعي : من أطال قيام الليل ، هون الله عليه وقوف يوم القيامة ]
al-Awza'ee said, "Whoever lengthens his standing in the night prayer, Allah will make his standing on the Day of Resurrection easy for him."
[Siyar A'lam al-Nubala' 7/120] | 1 037 |
| 14 | Allah says in surah al-'Adiyat [100]:
[إِنَّ الْإِنسَانَ لِرَبِّهِ لَكَنُودٌ ]
"Man is certainly kanood towards his Lord" [06]
This word Kanood is usually translated as "ungrateful". In part of his commentary on this ayah, Imam al-Baghawi mentioned the following explanations of this word from some of the salaf:
al-Hasan al-Basri said: *Kanood* is one who counts misfortunes while forgetting blessings.
...
al-Fudhayl ibn 'Iyaadh said: al-Kunood - an ungrateful person - is someone for whom a single offensive trait can make him forget the many good qualities of a person, while al-Shakoor - a grateful person - is one for whom a single good trait can make him forget the many offensive qualities that a person has.
[Tafsir al-Baghawi 8/509] | 1 158 |
| 15 | Allah says near the end of surah al-Qiyamah [75]:
[أَيَحْسَبُ الْإِنسَانُ أَن يُتْرَكَ سُدًى]
"Does man think that he will be left neglected?" [36]
There were some differing explanations for the meaning of "neglected" in this ayah. In his tafsir, al-haafidh Ismaa'eel ibn Kathir briefly mentioned these differences and commented on them by writing
al-Suddi said, "I.e. that he will not be resurrected from the dead."
Mujahid, al-Shafi'ee, and 'Abd al-Rahman ibn Zayd ibn Aslam said, "I.e. that he is left without being given commands or prohibitions."
It appears that this ayah encompasses both of these meanings. That is, man is not left neglected in this life with being given any commands or prohibitions, nor is he left neglected in his grave without being raised back to life. On the contrary, he is subject to commands and prohibitions in this life, and he will be brought back to Allah in the hereafter.
[Tafsir ibn Kathir 8/283] | 1 156 |
| 16 | In one of his lessons of tafsir, sheikh Muhammad ibn Salih al-'Uthaymeen said:
[من أسباب إزالة قسوة القلب: كثرة قراءة القرآن بتدبر، وأن تشعر وأنت تقرأ أن هذا كلام الله عز وجل، كلام خالق السموات والأرض لا كلام البشر، وحينئذ تعظم هذا الكلام وتنتفع به]
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] | 1 165 |
| 17 | The great scholar ibn al-Qayyim once wrote the following words of wisdom:
Patiently warding off one's temptations is easier than bearing with the consequences of those desires, for those consequences will be either:
-pain and punishment, or
-being deprived of a greater enjoyment than the one you had, or
-wasting one's time, or
-squandering one's wealth, or
-exhausting one's strength, or
-being deprived of some other blessing, or
-bringing about grief, anxiety and woe, or
-forgetting some knowledge you had had, or
-pleasing your enemies, or
-saddening your friends.
[al-Fawa'id pg. 139] | 1 253 |
| 18 | Allah says in surah al-Qiyamah [75]:
[ بَلْ يُرِيدُ الْإِنسَانُ لِيَفْجُرَ أَمَامَهُ]
"But man wants to continue in sin." [5]
In part of his explanation of this ayah, Imam al-Baghawi wrote:
Sa'eed ibn Jubayr said: "... to continue in sin" i.e. that he prefers to sin and put off repenting, so he says, "I will repent later, I will do good deeds later" until death comes to him while he is at his lowest point and his worst deeds.
[Tafsir al-Baghawi 8/282] | 1 252 |
| 19 | Allah says in surah al-Taghabun [64]:
[مَا أَصَابَ مِن مُّصِيبَةٍ إِلَّا بِإِذْنِ اللَّـهِ ۗ وَمَن يُؤْمِن بِاللَّـهِ يَهْدِ قَلْبَهُ ۚ وَاللَّـهُ بِكُلِّ شَيْءٍ عَلِيمٌ]
"No affliction strikes except that it is by Allah's permission. And whoever believes in Allah - He will guide his heart. And Allah is knowing of all things." [11]
al-haafidh ibn Kathir comments on this ayah by writing:
Whoever is beset with an affliction and recognizes that this affliction is only by Allah's decree and predetermination and therefore exercises patience, hopes for a reward and submits to Allah's decree - Allah will guide his heart, recompense him for whatever worldly good he lost with guidance and absolute certainty in his heart, and He might even replace what was taken from him or grant him something better.
[Tafsir ibn Kathir 8/137] | 1 355 |
| 20 | Allah says in surah al-Dhariyaat [51]:
[فَفِرُّوا إِلَى اللَّـهِ ۖ إِنِّي لَكُم مِّنْهُ نَذِيرٌ مُّبِينٌ]
"So flee to Allah. I am certainly a clear warner to you from Him." [50]
In his tafsir of this ayah, sheikh Muhammad ibn Saalih al-'Uthaymeen said:
Fleeing to Allah is done by being obedient to Him and avoiding what He has prohibited because nothing can rescue you from Allah's punishment except for being obedient to Allah.
[Tafsir surah al-Dhariyaat pg. 216] | 1 197 |
