Minggu, 10 April 2011

Hadith Qur'an

by Agus Subandi
Chapter 68. Book of Tafsir
"The All-Merciful, theMost Merciful (ar-Rahmân, ar-Rahîm)" are two names which derive from "mercy (rahma)". Rahîm and Râhim have the same meaning, as do'alîm and 'âlim (knowing).
I: What has come regarding the Fatiha of the Book
It is called the "Mother of the Book" because it is the first to be written in copies of the Qur'an and the first to be recited in the prayer. "Deen" means repayment, in both good and evil, from the verb, "to repay, be in debt" (dâna, yadînu).
Mujahid said that "bi-dîn" in 107:1 and 82:9 means "reckoning, and that "madînin" ("exempt from future account" 56:86) means "taken to reckoning".
4204. It is related that Sa'id b. al-Mu'alla said, "I was praying in the mosque and the Messenger of Allah, may Allah bless him and grant him peace, called me, but I did not answer. I said, 'Messenger of Allah, I was praying.' He said, 'Does not Allah say, "Respond to Allah, and to the Messenger, when He calls you to what will bring you to life!" (8:24)?' Then he said to me, 'I will teach you a sura which is the greatest of the suras in the Qur'an before you leave the mosque.' Then he took me by the hand and when he wanted to leave, I said to him, 'Did you not say, "I will teach you a sura which is the greatest of the suras in the Qur'an before you leave the mosque'?' He said, '"Praise be to Allah, the Lord of all the worlds." It is the Seven Oft-Repeated ones and the Immense Qur'an which I was given.'"
II: "not of those with anger on them, nor of the misguided"
4205. It is related from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "When the Imam says, 'not of those with anger on them, nor of the misguided,' then say, 'Ameen.' If someone's word coincides with that of the angels, he will be forgiven his past wrong actions."
Surat al-Baqara
III: The words of Allah, "He taught Adam the names of everything." (2:31)
4206. It is related from Anas that the Prophet, may Allah bless him and grant him peace, said, "On the Day of Rising people will be gathered and they will say, 'If only we could ask someone to intercede for us with our Lord!' They will go to Adam and say, 'You are the father of mankind. Allah created you with His hand and His angels prostrated to you and He taught you the names of everything. Intercede on our behalf with your Lord so that He will relieve us from this place where we are.' He will say, 'I am not worthy of this task,' and he will mention his wrong action and be ashamed. 'Go to Nuh. He is the first Messenger that Allah sent to the people of the earth.' They will go to him and he will say, 'I am not worthy of this task,' and he will mention his asking his Lord for that of which he had no knowledge, and he will be ashamed. He will say, 'Go to the Friend of the All-Merciful.' They will go to him and he will say, 'I am not worthy of this task. Go to Musa, a slave to whom Allah spoke directly and to whom He gave the Torah.' They will go to him and he will say, 'I am not worthy of this task,' and he will mention his killing a life not in retaliation for a life and will be ashamed before his Lord. He will say, 'Go to 'Isa, the slave of Allah and His Messenger, the Word of Allah and His Spirit.' But he will say, 'I am not worthy of this task, Go to Muhammad, a slave whose past and future wrong actions Allah has forgiven They will come to me and I will go to ask permission from his Lord and He will give me permission. When I see my Lord, I will fall down in prostration and He will leave me as long as Allah wills. Then it will be said, 'Raise your head and ask and you will be given. Speak and it will be heard. Intercede and intercession will be granted.' I will lift my head and praise Him with praises which He will teach me. He will fix an amount for me and I will let them into the Garden. Then I will return to Him and when I see my Lord, I will do the same. Then I will intercede and He will fix an amount for me and I will let them into the Garden. Then I will return a fourth time and say, 'Only those remain in the Fire whom the Qur'an has held and for whom eternity is obliged.'"
Abu 'Abdullah said, "Except those whom the Qur'an has held" refers to the words of Allah Almighty, "remaining in it timelessly, forever." (16:29)
IV. Chapter
Mujahid said, "To their shaytans," (2:14) means their companions among the hypocrites and idolaters; "encompasses the unbelievers" (2:19) means that Allah gathers them; "colouring (sibgha)" (2:138) is the deen; "except for the humble" (2:45) is the believers in truth. Mujahid said that "bi-quwwa" (2:63) is to act according to what it [i.e. the Torah] contains.
Abu'l-'Aliyya said, "sickness" (2:10) is doubt; "those coming afterwards" (2:66) is a designation for those who remain," and "without blemish" (2:71) means no whiteness.
Another * said that "inflicting an evil punishment on you" (2:49) means they controlled you. Walaya is the verbal noun of wala', lordship. When it is wilaya, then it is rulership.
[* Al-Qasim ibn Sallam and Ma'mar ibn al-Muthanna)
One of them said that the grains (61) which they used to eat were all garlic.
Qatada said that "brought down on themselves" (2:90) means that they were changed.
Someone else said, "they prayed for victory" (2:89) is to ask for help and victory; "sharu" (2:102) is to sell; "ra'ina" (2:104) comes from a word meaning flippancy. When they regard a person as stupid, they say, "ra'ina". "Not compensate" (2:43, 123) means to be of no use; "footsteps (khutuwat)" (2:168) is from khatw, and means his tracks; and "abtala" (2:124) means "to put to the test."
V: The words of the Almighty, "Do not then knowingly make others equal to Allah" (2:22)
4207. It is related that 'Abdullah said, "I asked the Prophet, may Allah bless him and grant him peace, 'Which is the greatest sin in the eyes of Allah?' He replied, 'That you set up a rival with Allah when He created you.' I said, 'That is indeed terrible.' I asked, 'Then what?' He said, 'That you kill your child fearing that he will eat with you.' I said, 'Then what?' He answered, 'That you commit adultery with your neighbour's wife.'"
VI: The words of the Almighty, "And We shaded you with clouds and sent down manna and quails to you: 'Eat of the good things We have provided for you.' They did not wrong Us; rather it was themselves they wronged." (2:57)
Mujahid said that manna is a gum and quail is a bird.
4208. It is related that Sa'id b. Zayd said that the Messenger of Allah, may Allah bless him and grant him peace, said, "Truffles are part of manna, and eating them is a cure for the eyes."
VII: "Remember when We said, 'Go into this town and eat from it wheresoever you like, freely. Enter the gate prostrating and say, "Relieve us of our burdens!" Your mistakes will be forgiven. We will grant increase to all good-doers.'" (2:58)
"Raghadan" means "ample and abundant."
4209. It is related from Abu Hurayra that the Prophet, may Allah bless him and grant him peace, said, "The tribe of Israel were told, 'Enter the gate prostratiing and say, "Relieve us of our burdens (hitta)!"' but they changed it and entered crawling on their buttocks, saying, 'Hitta is a grain (habba) in a hair.'"
VIII: His words, "Anyone who is the enemy of Jibril." (2:97)
'Ikrima said, "The meaning of 'Jibr', 'Mik', and 'Saraf' is 'slave' [i.e. in Jibril, Mika'il and Israfil] and 'il' means 'Allah'."
4210. It is related that Anas said, "When 'Abdullah ibn Salam heard of the arrival of the Messenger of Allah, may Allah bless him and grant him peace, in Madina while he was gathering fruit in some land, he went to the Prophet and said, "I will ask you about three things which only a Prophet knows. What is the first sign of the Final Hour? What is the first food that the people of the Garden will eat? And for what reason does a child resemble his father or his mother?" He said, "Jibril has just informed me about them." He said, "Jibril?" He replied, "Yes." He said, "That is the enemy of the Jews among the angels." He recited this ayat: "Say, 'Anyone who is an enemy to Jibril should know that it was he who brought it down upon your heart, by Allah's authority.'" "The first sign of the Final Hour will be a fire which will gather people from the east to the west. The first food that the people of the Garden will eat will be the extra bit of the liver of the fish. When the man's discharge comes first, the child will resemble him. If the woman has a discharge first, then it will resemble her." He said, "I testify that there is no god but Allah and I testify that you are the Messenger of Allah. O Messenger of Allah, the Jews are a calumnious people. If they know about my Islam before you ask them about me, they will slander me in your presence." The Jews came and the Messenger of Allah, may Allah bless him and grant him peace, said, "What kind of man is 'Abdullah ibn Salam among you?" They said, "The best of us, and the son of the best of us, and our master and the son of our master." The Messenger of Allah, may Allah bless him and grant him peace, said, "What would you think if 'Abdullah were to become Muslim?" They said, "We seek refuge with Allah from that!" 'Abdullah came out to them and said, "I testify that there is no god but Allah and I testify that there is no god but Allah and that Muhammad is the Messenger of Allah." They said, "The worst of us and the son of the worst of us," and began to disparage him. He said, "This is what I feared, Messenger of Allah."
IX: His words, "Whenever We abrogate an ayat or cause it to be forgotten, We bring one better than it or equal to it." (2:106)
4211. It is related from Ibn 'Abbas that 'Umar said, "Our best reciter is Ubayy and the one of us with the most knowledge of judgement is 'Ali. However, we leave some of what Ubayy says because Ubayy says, 'I do not leave anything that I said from the Messenger of Allah, may Allah bless him and grant him peace, while Allah Almighty says, 'Whenever We abrogate an ayat or cause it to be forgotten.'"
X: "They say, 'Allah has a son.' Glory be to Him!" (2:116)
4212. It is related from Ibn 'Abbas that the Prophet, may Allah bless him and grant him peace, said, "Allah said, 'The son of Adam tells lies about Me, and he should not do that. He abuses Me and he should not do that. As for his telling lies about Me, he claims that I cannot bring him back as he was. As for his abusing me, it is his words that I have a son. Glory be to Me about taking a consort or a son!'"
XI: "Take the Station of Ibrahim as a place of prayer." (2:125)
The root of mathaba (place of assembly) (2:125) means they return to a place.
4213. It is related that 'Umar said, "Allah agreed with me regarding three things, or "My Lord agreed with me regarding three things. I said, 'Messenger of Allah, if only you could take the Maqam of Ibrahim as a place of prayer,' and I said, 'Messenger of Allah, both devout and corrupt men visit you. I wish you would order your wives to veil themselves,' and the ayat of veiling was revealed. It reached me that the Prophet, may Allah bless him and grant him peace, had rebuked some of his wives, and so I visited them and said, 'You will stop or Allah will give His Messenger, may Allah bless him and grant him peace, better than you in replacement," until I came to one of his wives who said, 'O 'Umar! Is not the Messenger of Prophet, may Allah bless him and grant him peace, unable to admonish his wives so that you have to admonish them?' Then Allah sent down, 'It may be that if he does divorce you, his Lord will give him in exchange better wives than you: Muslim women...' (66:5)"
Another isnad.
XII: "And when Ibrahim built the foundations of the House with Isma'il: 'Our Lord, accept this from us! You are the All-Hearing, the All-Knowing.'" (2:127)
Qawa'id is the foundation, and the singular is qa'ida. It is used in 24:60, "As for women who are past child-bearing age," where qawa'id is the singular of qa'id.
4214. It is related from 'A'isha, the wife of the Prophet, may Allah bless him and grant him peace, that the Messenger of Allah, may Allah bless him and grant him peace, said to her, "Do you not know that when your people rebuilt the Ka'ba, they made it smaller in area than the original foundations of Ibrahim?" [She said,] "So I said, 'Messenger of Allah, why then do you not rebuild it again on the foundations of Ibrahim?' He said, 'If it had not been that your people were only recently unbelievers, I would have done that.'"
'Abdullah ibn 'Umar said, "If 'A'isha heard this from the Messenger of Allah, may Allah bless him and grant him peace, I believe that the Messenger of Allah, may Allah bless him and grant him peace, only omitted touching the two corners opposite al-Hijr because it was not completed on the foundations of Ibrahim."
XIII: "Say, 'We believe in Allah and what has been sent down to us.'" (2:136)
4215. It is related that Abu Hurayra said, "The People of the Book used to recite the Torah in Hebrew and comment on it in Arabic to the people of Islam. The Messenger of Allah, may Allah bless him and grant him peace, said, 'Do not either confirm nor deny the People of the Book. Say: "We believe in Allah and what has been sent down to us..." (2:136)'"
XIV: "The fools among the people will ask, 'What has made them turn around from the direction they used to face?' Say, 'Both East and West belong to Allah. He guides whoever He wills to a straight path.'" (2:142)
4216. It is related that al-Bara' said, "The Messenger of Allah, may Allah bless him and grant him peace, prayed towards Jerusalem for sixteen or seventeen months although the Messenger of Allah, may Allah bless him and grant him peace, would have liked to face the House. He prayed 'Asr with the people praying with him. Then one of the men who had prayed with him left and passed by some people in a mosque who were bowing in ruku'. He said, "I testify by Allah that I prayed with the Messenger of Allah, may Allah bless him and grant him peace, facing Makka." They immediately turned towards the House. Some men had died or been slain before the qibla was changed and we did not know what to say about them. Then Allah sent down, 'Allah would not let your belief go to waste. Allah is All-Gentle, Most Merciful to mankind.' (2:143)"
XV: "Hence We have made you a middlemost community, so that you may act as witnesses against mankind and the Messenger as a witness against you." (2:143)
4217. It is related that Abu Sa'id al-Khudri said that the Messenger of Allah, may Allah bless him and grant him peace,said, "Nuh will be summoned on the Day of Rising and he will say, 'At your service and obedience, O Lord!' He will say, 'Did you convey it?' He will answer, 'Yes.' It will be said to his community, 'Did he convey it to you?' They will say, 'No warner came to us.' He will say, 'Who will then testify on your behalf?' He will say, 'Muhammad and his community.' They will testify that he conveyed it. 'The Messenger as a witness against you.' Those are His words, may His mention be exalted! 'Hence We have made you a middlemost community, so that you may act as witnesses against mankind and the Messenger as a witness against you.' (2:143) The "middlemost" means equitable."
XVI: "We only appointed the direction you used to face in order to know him who follows the Messenger from him who turns round on his heels. Though in truth it is a very hard thing; except for those Allah has guided. Allah would not let your belief go to waste. Allah is All-Gentle, Most Merciful to mankind." (2:143)
4218. It is related that Ibn 'Umar said, "While the people were performing the Subh prayer at Quba' mosque, someone came to them and said, 'Some Qur'an was revealed to the Messenger of Allah, may Allah bless him and grant him peace, saying that he should face the Ka'ba, so face it.' They then faced towards the Ka'ba."
XVII: "We have seen you looking up into heaven, turning this way and that, so We will turn you towards a direction which will please you. Turn your face, therefore, towards the Sacred Mosque....to ... what they do." (2:144)
4219. It is related that Anas said, "None of those who prayed to the two qiblas still remain except me."
XVIII: "If you were to bring every Sign to those given the Book, they still would not follow your direction. to .. you would then be one of the wrongdoers." (2:145)
4220. It is related that Ibn 'Umar said, "While the people were performing the Subh prayer at Quba', a man came to them and said, 'In the night some Qur'an was revealed to the Messenger of Allah, may Allah bless him and grant him peace, and he was commanded to face the Ka'ba, so face it.' They had been facing Syria and so they turned around towards the Ka'ba."
XIX: "Those We have given the Book recognise it as they recognise their own sons. Yet a group of them knowingly conceal the truth. The truth is from your Lord, so on no account be among the doubters." (2:146-147)
4221. It is related that Ibn 'Umar said, "While the people were performing the Subh prayer at Quba', someone came to them and said, 'In the night some Qur'an was revealed to the Messenger of Allah, may Allah bless him and grant him peace, and he was commanded to face the Ka'ba, so face it.' They had been facing Syria and so they turned around towards the Ka'ba."
XX: "Each person faces a particular direction so race each other to the good. Wherever you are, Allah will bring you all together. Truly Allah has power over everything." (2:148)
4222. It is related that al-Bara' was heard to say, "We prayed with the Prophet, may Allah bless him and grant him peace, towards Jerusalem for sixteen or seventeen months and then he turned it towards the qibla."
XXI: "From wherever you come out turn your face to the Sacred Mosque. This is certainly the truth from your Lord. Allah is not heedless of what you do." (2:149)
"Shatruhu" means towards it.
4223. It is related that Ibn 'Umar was heard to say, "While the people were performing the Subh prayer at Quba', a man came to them and said, 'In the night some Qur'an was revealed to the Messenger of Allah, may Allah bless him and grant him peace, and he was commanded to face the Ka'ba, so face it.' They turned around where they were and faced the Ka'ba. The people had been facing had been facing Syria."
XXII: "Wherever you come from, turn your face to the Sacred Mosque. Wherever you are, turn your faces towards it . .to . .so that perhaps you will be guided." (2:150)
4224. It is related that Ibn 'Umar said, "While the people were performing the Subh prayer at Quba', someone came to them and said, 'In the night some Qur'an was revealed to the Messenger of Allah, may Allah bless him and grant him peace, and he was commanded to face the Ka'ba, so face it.' They had been facing Syria and so they turned around towards the qibla: the Ka'ba."
XXIII: His words, "Safa and Marwa are among the Sacred Landmarks of Allah, so anyone who goes on hajj to the House or does 'umra incurs no wrong in going back and forth between them. If anyone spontaneously does good, Allah is All-Thankful, All-Knowing." (2:158)
Sha'a'ir are waymarks, the singular being sha'ira. Ibn 'Abbas said that "safwan" means stone. It is also said to be the smooth stone on which nothing grows, the singular being safwana, meaning Safa. Safa is used for the plural.
4225. It is related that 'Urwa said, "When I was young I asked 'A'isha, the wife of the Prophet, 'What do you think of the words of Allah the Blessed and Almighty, "Safa and Marwa are among the Sacred Landmarks of Allah, so anyone who goes on hajj to the House or does 'umra incurs no wrong in going back and forth between them." By Allah, so I think there is no harm in someone not going between Safa and Marwa' 'A'isha said, 'No, if it was as you say, it would have been, "...there is no harm in him not going back and forth between them." However, this ayat was sent down about the Ansar who used previously to go into ihramfor the idol Manat which was opposite Qudayd. They considered it to be a sin to go between Safa and Marwa. When Islam came, they asked the Messenger of Allah, may Allah bless him and grant him peace, about that and Allah Almighty sent down, "Behold! Safa and Marwah are among the symbols of Allah. So if those who visit the House in the Season or at other times, should compass them round, it is no sin in them." '"
4226. It is related that 'Asim ibn Sulayman said, "I asked Anas ibn Malik about Safa and Marwa and he said, "We used to think that they were part of the business of the Jahiliyya. When Islam came, we kept back from them, and then Allah Almighty sent down: 'Safa and Marwa are among the Sacred Landmarks of Allah, so anyone who goes on hajj to the House or does 'umra incurs no wrong in going back and forth between them.'"
XXIV: His words, "Some people set up equals to Allah, loving them as they should love Allah." (2:165)
Andad means adversaries, the singular being nidd.
4227. It is related from 'Abdullah, "The Prophet, may Allah bless him and grant him peace, said one thing and I said another. The Prophet, may Allah bless him and grant him peace, said, 'Whoever dies calling on a rival to Allah will enter the Fire.' I said, 'Whoever does not call on a rival to Allah will enter the Garden.'"
XXV: "You who believe, retaliation is prescribed for you in the case of people killed: free man for free man, slave for slave, female for female. But if someone is absolved by his brother, blood-money should be claimed with correctness and paid with good will. That is an easement and a mercy from your Lord. Anyone who goes beyond the limits after this will receive a painful punishment." (2:178)
"'Ufiya" means left.
4228. Mujahid related that he heard Ibn 'Abbas say, "Retaliation existed among the tribe of Israel, but they did not have blood-money. Allah Almighty said to this community: 'Retaliation is prescribed for you in the case of people killed: free man for free man, slave for slave, female for female. But if someone is absolved by his brother,' and that remission is that he accept the blood money for murder, 'blood-money should be claimed with correctness and paid with good will.' he should demand it correctly and pay it with good will. 'That is an easement and a mercy from your Lord,' in relation to what was prescribed to those before you, 'Anyone who goes beyond the limits after this will receive a painful punishment." (2:178) This is killing after accepting blood money."
4229. It is related from Anas that the Prophet, may Allah bless him and grant him peace, said, "Retaliation is prescribed in the Book of Allah."
4230. It is related from Anas that his aunt, ar-Rubayya', broke the tooth of a slavegirl and they asked her to grant remission and they refused. So they offered compensation and they refused. They went to the Messenger of Allah, may Allah bless him and grant him peace, and refused anything except retaliation. The Messenger of Allah, may Allah bless him and grant him peace, commanded retaliation. Anas ibn an-Nadr said, "O Messenger of Allah, will the tooth of ar-Rubayya' be broken? No, by the One who sent you with the truth, her tooth will not be broken!" The Messenger of Allah, may Allah bless him and grant him peace, said, "O Anas, the Book of Allah prescribes retaliation." Then the people were pleased and granted remission. The Messenger of Allah, may Allah bless him and grant him peace, said, "There are slaves of Allah who, if they were to make an oath, Allah would fulfil it."
XXVI: "You who believe!, fasting is prescribed for you, as it was prescribed for those before you so that perhaps you will be godfearing ." (2:183)
4231. It is related that Ibn 'Umar said, "The people of the Jahiliyya used to fast the Day of 'Ashura'. Then when Ramadan was revealed, he said, 'Anyone who wishes to fast it may do so and anyone who wishes to can not fast it.'"
4232. It is related from 'A'isha, "'Ashura' used to be fasted before Ramadan. When Ramadan was revealed, he said, 'Anyone who wishes to fast it may do so and anyone who wishes to not fast can do so."
4233. It is related that 'Abdullah said that al-Ash'ath visited him while he was eating and said, "Is today 'Ashura'?" He said, "It used to be fasted before Ramadan was revealed. When Ramadan was revealed, it was abandoned, so eat then."
4234. It is related that 'A'isha said, "The Quraysh used to fast the Day of 'Ashura' in the Jahiliyya and the Prophet, may Allah bless him and grant him peace, used to fast it. When he came to Madina, he fasted it and commanded that it be fasted. When Ramadan was revealed, Ramadan was made obligatory and 'Ashura' was left. Anyone who wished to fast it did so and anyone wished did not fast it."
XXVII: His words, "(Fasting) for a specified number of days. But any of you who are ill or on a journey should fast a number of other days. For those who are able to fast, the reparation is to feed the poor. And if someone does good of his own accord, it is better for him. But that you should fast is better for you, if you only knew." (2:184)
'Ata' said, "It can be broken on account of any illness as Allah Almighty says."
Al-Hasan and Ibrahim said about the nursing woman and the pregnant woman, "If they fear for themselves or their child, they break the fast and then make it up. As for the very old person, when he is unable to fast, [he feeds people]. After he was elderly, for one or two years, Anas used to feed a poor person every day with meat and bread when he did not fast.
The common reading which is more frequent is "yutîqûnahu".
4235. It is related that Ibn 'Abbas used to recite, "For those who can do it (yutawwaqûnahu) (with hardship), the reparation is to feed the poor." Ibn 'Abbas said, "It is not abrogated. This refers to the old man and old woman who cannot fast. They feed a poor person in place of each day."
XXVIII: "Any of you who are resident for the month should fast it." (2:185)
4236. It is related that Ibn 'Umar recited, "the reparation is to feed the poor" and said that it is abrogated.
4237. It is related that Salama said, "When it was revealed, 'For those who are able to fast, the reparation is to feed the poor,' whoever wanted to used to break the fast and ransom until the ayat after it was sent down which abrogated it."
Abu 'Abdullah said that Bukayr died before Yazid.
XXIX: "On the night of the fast it is lawful for you to have sexual relations with your wives. They are clothing for you and you for them. Allah knows that you have been betraying yourselves and He has turned towards you and excused you. Now you may have sexual intercourse with them and seek what Allah has written for you." (2:187)
4238. It is related that al-Bara' was heard to say, "When the fast of Ramadan was revealed, they used to not go near women during all of Ramadan and the men feared for themselves, so Allah revealed, 'Allah knows that you have been betraying yourselves and He has turned towards you and excused you.'" (2:187)
XXX: "Eat and drink until you can clearly discern the white thread from the black thread of the dawn Then complete the fast until the night appears. But do not have sexual intercourse with them while you are in retreat in the mosques." (2:187)
"'Akif" (22:25) means resident.
4239. It is related that ash-Sha'bi said, "'Adi took a white string and a white string and after part of the night, he looked and could not distinguish them. In the morning he said, 'Messenger of Allah, I put them under my pillow.' He said. 'Your pillow is very wide then if the white thread and black are under your pillow!'"
4240. It is related that 'Adi ibn Abi Hatim said, "I said, 'Messenger of Allah, what is the white thread from the black thread? Are they two threads?' He replied, 'You are a thick-head if you look at the two threads.' Then he added, 'No, rather it is the blackness of night and the white of day.'"
4241. It is related that Sahl ibn Sa'd said, "When 'Eat and drink until you can clearly discern the white thread from the black thread,' was sent down and 'of the dawn' had not been sent down, some men who wanted to fast would tie a white thread and a black thread to their legs and would continue to eat until they could see them clearly. Allah later revealed 'of the dawn' and they then knew that it meant night and day."
XXXI: "It is not devoutness for you to enter houses by the back. Rather devoutness is possessed by those who fear Allah. So come to houses by their doors and fear Allah, so that perhaps you will be successful." (2:189)
4242. It is related that al-Bara' said, "In the Jahiliyya, they used to enter houses from the back. Then Allah revealed: 'It is not devoutness for you to enter houses by the back. Rather devoutness is possessed by those who fear Allah. So come to houses by their doors.'" (2:189)
XXXII: "Fight them until there is no more fitna and the deen belongs to Allah alone. If they cease there should be no enmity towards any but wrongdoers." (2:193)
4243. It is related from Nafi' that two men came to Ibn 'Umar during the sedition of Ibn az-Zubayr and said, "The people are being lost and you are the son of 'Umar and the Companion of the Messenger of Allah, may Allah bless him and grant him peace. What prevents you from going forth?" He said, "What prevents me is that Allah has made the blood of my brother unlawful." They both said, "Did not Allah say, 'Fight them until there is no more fitna' (2:193)?" He said, "We fought until there was no fitnaand the deen belonged to Allah, but you desire to fight until there is fitna and the deen belongs to other than Allah."
Nafi' said that a man came to Ibn 'Umar and said, "Abu 'Abdu'r-Rahman! What impels you to perform hajj one year and 'umra one year and to abandon jihad in the way of Allah, the Mighty and Majestic when you know what Allah encouraged?" He said. "Nephew, Islam was built on five: belief in Allah and His Messenger, the five prayers, the fast of Ramadan, paying the zakat and hajj to the House." He said, "Abu 'Abdu'r-Rahman! Do you not hear what Allah mentions in His Book,'If two parties of the believers fight, make peace between them. But if one of them unjustly attacks the other, fight the attackers until they revert to Allah's command,' (49:9) and 'And fight them until there is no more fitna' (2:193)?" He said, "We did so in the time of the Messenger of Allah, may Allah bless him and grant him peace, when Islam had few [people] and a man would be put to the test about his deen when he would either be killed or tortured. Then Islam had many followers and so there was no fitna." He said, "So what do you say about 'Ali and 'Uthman?" He said, "Allah has pardoned 'Uthman while you* dislike that he should be pardoned. 'Ali was the cousin and son-in-law of the Messenger of Allah, may Allah bless him and grant him peace." Then he pointed with his hand, saying, "This is his house which you see."
[*The questioner was one of the Kharijites.]
XXXIII: "Spend in the way of Allah. Do not cast yourselves into destruction. And do good: Allah loves good-doers." (2:195)
"Tahluka" and "halak" (destruction) have the same meaning.
4244. It is related that Hudhayfa said that "Spend in the way of Allah. Do not cast yourselves into destruction," (2:195) was sent down about spending [in the way of Allah.]
XXXIV: "If any of you are ill or have a head injury..." (2:196)
4245. It is related that 'Abdullah ibn Ma'qal said, "I sat with Ka'b ibn 'Ujra in this mosque (meaning the mosque of Kufa) and asked him about "the expiation is fasting". He said, 'I was carried to the Messenger of Allah, may Allah bless him and grant him peace, with the lice falling on my face.' He said, 'I did not think that your struggle could reach what I see in you. Can you get a sheep?' I said, 'No.' He said, 'Fast for three days or feed six poor people with half a sa' for every poor person.' It was revealed about me but it applies generally to you as well."
XXXV: "Anyone who comes out of ihram between 'umra and hajj ..." (2:196)
4246. It is related that 'Imran ibn Husayn said, "The Ayat of Hajj at-Tamattu' was revealed in the Book of Allah and we did it with the Messenger of Allah, may Allah bless him and grant him peace, and nothing was revealed of the Qur'an which made it unlawful nor forbade it until he died. The man* said whatever he wished by his own opinion."
[* The one who prohibited it.]
XXXVI: "There is nothing wrong with your seeking bounty from your Lord." (2:198)
4247. It is related that Ibn 'Abbas said, "'Ukaz, Majanna and Dhu al-Majaz were markets in the time of Jahiliyya and it was considered a sin to trade there during the festival. It was revealed: 'There is nothing wrong with your seeking bounty from your Lord' (2:198) during the festival of hajj."
XXXVII: "Then press on from where the people press on." (2:199)
4248. It is related from 'A'isha, "The Quraysh and those who followed their religion would stay at Muzdalifa and they used to call themselves 'al-Hums'.The rest of the Arabs would stay at 'Arafat. When Islam came, Allah commanded His Prophet, may Allah bless him and grant him peace, to go to 'Arafat and stay there and then to pass on from it. That is the words of the Almighty, 'Then press on from where the people press on.' (2:199)"
4249. It is related that Ibn 'Abbas said, "A man [who is resident in Makka] can perform tawaf of the House while he is not in ihram until he assumes ihram for thehajj. When he rides to 'Arafa, he takes whatever is feasible for him of sacrificial animals - camels, cattle or sheep, which of that he likes. But if it is not feasible for him, then he fasts three days during the hajj before the day of 'Arafa. If the third day is on the day of 'Arafa, there is nothing wrong in it. Then he should proceed to stand at 'Arafa from the 'Asr prayer until it becomes dark, Then they go from 'Arafa when they press on from it until they reach Jam' (Muzdalifa) where they ask Allah for piety. Then they should mention Allah often or say the takbir and 'There is no god but Allah' frequently before morning. Then they press on. The people used to press on and Allah Almighty says, 'Then press on from where the people press on and ask Allah's forgiveness. Allah is Ever-Forgiving, Most Merciful.' (2:199) You continue until you stone the Jamra."
XXXVIII: "And there are others who say, 'Our Lord, give us good in this world, and good in the Next World, and safeguard us from the punishment of the Fire.'" (2:201)
4250. It is related that Anas said, "A frequent supplication of the Prophet, may Allah bless him and grant him peace, was, 'O Allah! Our Lord, give us good in this world and good in the Hereafter and defend us from the torment of the Fire.'"
XXXIX: "He is in fact the most hostile of adversaries." (2:204)
'Ata' said that "nasl" (cattle) (2:205) are animals.
4251. It is related (marfu') from 'A'isha that he said, "The most hated of men to Allah is the most contentious of enemies."
Another isnad from 'A'isha from the Prophet, may Allah bless him and grant him peace.
XL: "Or did you suppose that you would enter the Garden without facing the same as those who came before you? Poverty and illness afflicted them and they were shaken, to the point that the Messenger and those who believed with him said, 'When is Allah's help coming?' Be assured that Allah's help is very near." (2:214)
4252. It is related that Ibn 'Abbas said, "Then when the Messengers despaired and thought themselves denied," (12:110) reading kudhibu, understanding this here. He also recited, "to the point that the Messenger and those who believed with him said, 'When is Allah's help coming?'" (2:214) I met 'Urwa ibn az-Zubayr and I mentioned that to him. He said, "'A'isha said, 'I seek refuge with Allah! By Allah, Allah did not promise His Messenger at all but that he knew that it would occur before he died. Affliction afflicted the Messengers until they feared that those with them would deny them.' So she used to recite, 'they thought themselves denied.'" with Form II (kudhdhibu).
XLI: "Your women are fertile fields for you, so come to your fertile fields however you like. Forward good for yourselves." (2:223)
4253. It is related that Nafi' said, "When Ibn 'Umar recited Qur'an, he would not speak to anyone until he had finished it. One day I held the Qur'an and he recitedSurat al-Baqara until he reached a certain place. He asked, 'Do you about what it was revealed?' I replied, 'No.' He said, 'It was revealed about such-and-such.' Then he continued."
It is related that Ibn 'Umar said about, "Come to your fertile fields however you like" (2:223) means "comes to her in ..."
4254. It is related that Jabir was heard to say, "The Jews used to say, 'When someone has intercourse with her from the back, then the child will be squint-eyed, and it was revealed: 'Your women are fertile fields for you, so come to your fertile fields however you like.' (2:223)"
XLII: "When you divorce women and they reach the end of their waiting-period, do not prevent them from marrying their first husbands." (2:232)
4255. It is related that Ma'qil ibn Yasir said, "I had a sister about whom a marriage proposition was made to me."
Another isnad from Ma'qil b. Yasir.
It is related that the husband of the sister of Ma'qil ibn Yasir divorced her and then he left her until her 'idda was over and then proposed marriage to her. Ma'qil refused and it was revealed, "Do not prevent them from marrying their first husbands." (2:232)
XLIII: "Those of you who die leaving wives behind: they should wait by themselves for four months and ten nights. When their waiting-period comes to an end, you are not to blame for anything they do with themselves with correctness and courtesy. Allah is aware of everything you do." (2:234)
"'Afüna" (forgo) means to give.
4256. It is related that Ibn az-Zubayr said, "I said to 'Uthman ibn 'Affan, '"Those of you who die leaving wives behind" (2:234) was abrogated by the other ayatand so why do you write it down?' or 'Why do you leave it?' He said, 'O nephew, I will not change any of it from its place.'"
4257. It is related that Mujahid about "Those of you who die leaving wives behind" (2:234), "The widow was obliged to spend this 'idda with her husband's family. Then Allah revealed, 'Those of you who die leaving wives behind should make a bequest to their wives of maintenance for a year without having to leave their homes. But if they do leave you are not to blame for anything they do with themselves with correctness and courtesy.' (2:240)" He said, "Allah then allotted for her a full year, another seven months and twenty days. If she wished, she could stay with his executor, and if she wished, she could leave. It is the words of Allah Almighty, 'without having to leave their homes. But if they do leave you are not to blame.' The 'idda is still obligatory for her as it was." He stated that was from Mujahid.
'Ata' said that Ibn 'Abbas said, "This ayat abrogated her 'idda with her family and she could do 'idda wherever she wished. It is the words of Allah Almighty, 'without having to leave their homes.'" 'Ata' said, "If she wishes she can do 'idda with his family and live with her executor, and if she wishes, she can leave by the words of Allah Almighty, ' you are not to blame for anything they do with themselves.'" 'Ata' said, "Then inheritance came and the dwelling was abrogated and she did 'idda wherever she wished and had no dwelling."
This is related from Mujahid.
It is related that Ibn 'Abbas said "This ayat abrogated her 'idda with her family and she could do 'idda wherever she wished. It is the words of Allah Almighty, 'without having to leave their homes.'"
4258. It is related that Muhammad ibn Sirin said, "I sat in a gathering which contained some of the great Ansar. One of them was 'Abdu'r-Rahman ibn Abi Layla. I mentioned the hadith of 'Abdullah ibn 'Utba regarding Subay'a bint al-Harith, and 'Abdu'r-Rahman said, 'But our uncle used to not say that.' I said, 'I would be bold if I were to lie about a man who is in the region of Kufa,'" and he raised his voice. He said, "Then I went our and met Malik ibn 'Amir, or Malik ibn 'Awf, and I asked, 'What did Ibn Mas'ud say about a woman whose husband dies when she is pregnant?' He said, 'Ibn Mas'ud said, "Why do not impose the longer term on her and not impose the indulgence on it? The Shorter Sura of Women (i.e. Surat at-Talaq) was sent down after the longer one."'"
It is related from Muhammad, "I met Abu 'Atiyya Malik ibn 'Amir."
XLIV: "Safeguard the prayers; especially the middle prayer." (2:238)
4259. It is related from 'Ali...
It is related from 'Ali that on the Day of the Ditch, the Prophet , may Allah bless him and grant him peace, said, "They have kept us from the middle prayer until the sun set! May Allah fill their graves and houses (or bellies) with Fire."
XLV: "Stand in obedience to Allah" (2:238)
4260. It is related that Zayd ibn Arqam said, "We used to talk during the prayer, someone saying what he needed to his companion, until it was revealed, 'Safeguard the prayers; especially the middle prayer. Stand in obedience to Allah', and we were commanded to be silent."
XLVI: "If you are afraid, then pray on foot or mounted. But when you are safe, remember Allah in the way He taught you when previously you did not know." (2:239)
Ibn Jubayr said that "His footstool (kursi)" (2:255) is His knowledge. It is said that "basta" (2:247) is increase and abundance. "Afrigh" (pour out) (2:250) is to send down. "Does not tire" (2:255) is that it does not burden Him. "Adinî" means "it burdened me. "Äd" and "ayd" is strength. "Sina" (2:255) is sleep. "It has not gone bad" (2:259) means that it has not changed over time. "Buhita" (2:258) means his argument came to nothing. "Khawiya" (2:259) means there is no human being in them. "Its roofs" (2:259) are its structures. "How We raise them up" (2:259) is to bring them forth. "I'sâr" (2:266) is a fierce wind which blows from the earth to the sky, like a fire-bearing column.
Ibn 'Abbas said that "saldan" (2:264) is bare, with nothing on it.
'Ikrima said that "wabil" (2:264. 265) is strong rain. "Tall" is dew. This is a metaphor for the actions of the believer. "They go bad" (2:259) is to change.
4261. It is related from Nafi' that whenever Ibn 'Umar was asked about the Fear prayer, he said, "The Imam and a group of the people go forward and the Imam leads them in one rak'at and a group of them who are between them and the enemy do not pray. When those with him have prayed one rak'at they go back to the place of those who have not prayed without saying the taslim. Then those who did not pray go forward and pray one rak'at with him. Then the Imam, who has prayed two rak'ats, finishes his prayer and then each of the two groups comes and pray one rak'at by themselves after the Imam has finished. Thus each of the two groups has prayed two rak'ats. If the fear is even more intense than that, then they pray standing on their feet or mounted, facing the qibla or not facing the qibla."
Malik said that Nafi' said, "I do not think that 'Abdullah ibn 'Umar mentioned that except as coming from the Messenger of Allah, may Allah bless him and grant him peace."
XLVII: "Those of you who die leaving wives behind" (2:240)
4262. It is related that Ibn az-Zubayr said, "I said to 'Uthman, '"Those of you who die leaving wives behind" (2:234) in al-Baqara and 'Those of you who die leaving wives behind' (2:240) was abrogated by the other ayat and so why do you write it down?' He said, 'Leave it, O nephew, I will not change any of it from its place.'"
Humayd said, "Or the like of this."
XLVIII: "When Ibrahim said, 'My Lord, show me how You bring the dead to life.'" (2:260)
"Fa-surhunna" (2:260) is to cut them.
4263. It is related from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "We are more entitled to doubt than Ibrahim when he said, '"My Lord, how me how You bring the dead to life." He asked, "Do you not then believe?" He replied, "Indeed I do! But so that my heart may be at peace."' (2:260)"
XLIX: "Would any of you like to have a garden of dates and grapes ...to ... so that perhaps you will reflect." (2:266)
4264. It is related that 'Ubayd ibn 'Umayr said, "One day 'Umar said to the Companions of the Prophet, may Allah bless him and grant him peace, 'What do you think about this ayat which was revealed: "Would any of you like to have a garden?" (2:266)' They replied, 'Allah knows best.' 'Umar became angry and said, 'Say, "We know," or "We do not know!"' Ibn 'Abbas said, 'I know something about it, Amir al-Mu'minin.' 'Umar said, 'O nephew, speak and do not think little of yourself!' Ibn 'Abbas said, 'It is a metaphor for action.' 'Umar said, 'What action?' Ibn 'Abbas said, 'For action.' 'Umar said, 'A rich man acts in obedience to Allah, the Mighty and Exalted, and then Allah sends shaytan to him and he does acts of rebellion until it overwhelms his good actions.'"
L: "They do not ask people importunately." (2:273)
One uses alhafa, alahha, and alhafa for importunate begging. "Put you under pressure" (47:37) is to strive with you.
4265. It is related from Abu Hurayra that the Prophet, may Allah bless him and grant him peace, said, "The very poor man is not the one who asks for a date or two or bite or a morsel or two, but it is the one who refrains from asking. Recite if you wish His words, 'They do not ask people importunately.' (2:273)"
LI: "Allah has permitted trade and He has forbidden usury." (2:275)
"Mass" meansmadness.
4266. It is related that 'A'isha said, "When the verses at the end of Surat al-Baqara about usury were revealed, the Messenger of Allah, may Allah bless him and grant him peace, recited them to the people and then he prohibited trading in wine."
LII: "Allah obliterates usury" (2:276) i.e. removes it.
4267. It is related that 'A'isha said, "When the last verses of Surat al-Baqara about usury were revealed, the Messenger of Allah, may Allah bless him and grant him peace, went out to the mosque and recited them to the people and then he prohibited trading in wine."
LIII: "Take note that it means war " (2:279) i.e. know.
4268. It is related that 'A'isha said, "When the verses at the end of Surat al-Baqara were revealed, the Prophet, may Allah bless him and grant him peace, recited them in the mosque and then he prohibited trading in wine."
LIV: "If someone is in difficult circumstances, there should be a deferral until things are easier. But making a free gift of it would be better for you if you only knew." (2:280)
4269. It is related that 'A'isha said, "When the verses at the end of Surat al-Baqara were revealed, the Messenger of Allah, may Allah bless him and grant him peace, got up and recited them to us and then he prohibited trading in wine."
LV: "Show fear of a Day when you will be returned to Allah." (2:281)
4270. It is related that Ibn 'Abbas said, "The last ayat revealed to the Prophet, may Allah bless him and grant him peace, was the ayat of usury."
LVI: "Whether you divulge what is in yourselves or keep it hidden, Allah will still call you to account for it. He forgives whoever He wills and He punishes whoever He wills. Allah has power over everything." (2:284)
4271. It is related from a man of the Companions of the Prophet, may Allah bless him and grant him peace, who was Ibn 'Umar that this ayat was abrogated:"Whether you divulge what is in yourselves or keep it hidden." (2:284)
LVII: "The Messenger believes in what has been sent down to him from his Lord." (2:285)
Ibn 'Abbas said that "isran" (2:286) means compact. It is said that "ghufranaka" (2:285) is "Your forgiveness, so forgive us." (2:286)
4272. It is related from Marwan al-Asfar that it is related from one of the Companions of the Messenger of Allah, and he said, "I reckon it was Ibn 'Umar," said that "Whether you divulge what is in yourselves or keep it hidden" (2:284) was abrogated by the ayat after it.
LVIII: Tafsir of Surat Ali 'Imran
Tuqa (3:27) and taqiyya (guarding oneself) are the same. "Sirr" (3:117) is cold. "Shafa hufra (on the brink of a pit" (3:103) is like the side of the well, which is its edge. "Tubawwa'" (to instal) (3:121) is to set up a military camp. "Musawwam" (3:14) is something which has a sign in the form of a mark or piece of wool or whatever. "Ribiyyun" (3:146) are groups, the singular being ribbiy. "Tahsuwwunahum" (3:152) is to eradicate them by killing. "Ghuzz" (3:156) has the singular "ghazi"."We will write down" (3:181) is "We will preserve." "Nuzul" (3:198) is reward and it can be hospitality with Allah, as you say, "I gave him hospitality (anzaltuhu)."
Mujahid said, "horses with fine markings" (3:14) are perfect excellent ones.
Sa'id ibn Jubayr and 'Abdullah ibn 'Abdu'r-Rahman ibn Abza said that pasturing animals have markings.
Ibn Jubayr said that "hasur (chaste)" (3:39) means he did not approach women.
'Ikrima said that "suddenly" (3:125) is out of their anger on the Day of Badr.
Mujahid said that "He brings out the living from dead" (93:27) is that one sperm comes out dead and one comes out alive. "Ibkâr" (3:41 is the beginning of dawn. "'Ashiya" (3:41) is the declining of the sun, I think, until it sets.
LIX: "In it are ayats which are clearly explicit." (3:7)
Muhajid said it is the halal and the haram. "others are open to interpretation," means that some of it confirms others, like the words of the Almighty, "But He only misguides the deviators," (2:26) and like His words, may His mention be exalted, "He places a blight on those who do not use their intellect" (10:100), and like His words, "He increases in guidance those who are already guided and gives them fear of Him." (47:17) "Zaygh" means doubt. "Desiring conflict (ibtigha'a'l-fitna)' are the verses open to interpretation. "Those who are firmly rooted in knowledge," who know, "say, 'We believe.'"
4273. It is related that 'A'isha said, "The Messenger of Allah, may Allah bless him and grant him peace, recited this ayat, 'It is He who sent down the Book to you from Him: ayats which are clearly explicit; they are the core of the Book; and others are open to interpretation. Those with deviation in their hearts follow what is open to interpretation in it, desiring conflict, seeking its inner meaning. No one knows its inner meaning but Allah. Those firmly rooted in knowledge say, "We believe in it. All of it is from our Lord." But only people of intelligence pay heed.' (3:7)" She said, "The Messenger of Allah, may Allah bless him and grant him peace, said, "When you see those who follow what is open to interpretation of it, those are the ones whom Allah has named. Beware of them."
LX: " I placed her and her children in Your safekeeping from the Accursed Shaytan." (3:36)
4274. It is related from Abu Hurayra that the Prophet, may Allah bless him and grant him peace, said, "There is no child born but that Shaytan touches him when he is born and he lets out a cry because shaytan has touched him - except for Maryam and her son." Then Abu Hurayra Said, "Recite if you wish, 'I placed her and her children in Your safekeeping from the Accursed Shaytan.' (3:36)"
LXI: "Those who sell Allah's contract and their own oaths for a paltry price, such people will have no portion in the Next World." (3:77)
"Alîm" (3:77) is grievous, painful, derived from alam. It is like the active participle.
4275. It is related from 'Abdullah ibn Mas'ud that the Messenger of Allah, may Allah bless him and grant him peace, said, "Whoever swears to an oath which he is asked to take in order to deprive a Muslim of his property will will meet Allah and He will be angry with him." Allah sent down the confirmation of that: 'Those who sell Allah's contract and their own oaths for a paltry price, such people will have no portion in the Next World ...' (to the end of the ayat)" (3:77) He said, "Al-Ash'ath came and said, 'What has Abu 'Abdu'r-Rahman [i.e. 'Abdullah] related to you?' We replied, 'Such-and-such.' He said, 'It was revealed about me. I had a well in the land of a cousin of mine and the Prophet, may Allah bless him and grant him peace, said, 'Give your proof or he takes an oath.' I said, ''Then he will take an oath, Messenger of Allah,' and the Prophet, may Allah bless him and grant him peace, said, 'Whoever swears an oath which he is asked to take in order to deprive a Muslim of his property and lies in his oath, will meet Allah and He will be angry with him.'"
4276. It is related from 'Abdullah ibn Abi Awfa that a man set up some goods in the market and swore by Allah that he had been offered for them an amount that he had not in fact been offered in order to entice a Muslim man into buying them. So it was revealed, "those who sell Allah's contract and their own oaths for a paltry price (3:77)
4277. It is related from Ibn Abi Mulayka that two women where stitching shoes in a house or room. Then one of them emerged with an awl embedded in her palm and she made a claim against the other woman. Their case was presented to Ibn 'Abbas and Ibn 'Abbas said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'If people were to given on the basis of their claim, the life and property of the community would vanish.' Remind her by Allah and recite to her,'Those who sell Allah's contract ...' (3:77)" They admonished her and she admitted it. Ibn 'Abbas said, "The Prophet, may Allah bless him and grant him peace, said, 'The oath is taken by the one against whom the claim is made.'"
LXII: "Say, 'O People of the Book! Come to a proposition which is the same for us and you that we should worship none but Allah.'" (3:64)
"Sawa'" means even and fair.
4278. It is related that 'Abdullah ibn 'Abbas said that Abu Sufyan ibn Harb informed him directly. "I set out during the period when the Messenger of Allah, may Allah bless him and grant him peace, had a truce with me. While I was in Syria, a letter was taken from the Prophet, may Allah bless him and grant him peace, to Heraclius. Dihya al-Kalbi brought it and gave it to the governor of Bosra and the governor of Bosra gave it to Heraclius. Heraclius said, 'Is there anyone here from the people of this man who claims to be a Prophet?' They replied, 'Yes.' I was summoned with a group of Quraysh and we went in to Heraclius and we were made to sit in front of him. He asked, 'Who among you is closest in lineage to this man who claims that he is a Prophet?' I said, 'I am.' So they made me sit in front of him while they sat my companions behind me. Then he summoned his translator and said, 'Tell them that I am going to ask this person about this man. If he tells me a lie, then call him a liar.'"
Abu Sufyan said, "By Allah, if I had not been afraid that they would transmit a lie from me [later on], I would have lied about him. Then he said to his translator, 'Ask him: What is his lineage among you?' I replied. 'He belongs amongst us to a noble lineage.' He asked, 'Was any of his ancestors a king?' I answered, 'No.' He asked, 'Did you suspect him of being a liar before he said what he said?" I replied, 'No.' He asked, 'Do the nobles or the humble people follow him?' I replied, 'The humble people.' He asked, 'Are they on the increase or decrease?' I said, 'They are on the increase.' He asked, 'Does any of them become displeased with his deen and apostatize after entering it?' I said, 'No.' He asked, 'Have you fought him?' I answered, 'Yes.' He went on, 'How did your fight against him go?' I said, 'Success in the war alternated between us - sometimes he would get the better of us and sometimes we of him.' He asked, 'Does he act treacherously?' I said, 'No. We are in a time of truce with him but we do not know what he will do during it.'" Abu Sufyan said, "I could not find anything to add to what I said except this sentence.'
"Then he asked, 'Has anyone of your people ever said what he says before him?' I said, 'No.' Then he said to his translator, 'Say to him: "I asked you about his lineage among you and you said that he has noble lineage; in the same way all the Messengers who were sent came from noble lineage among their peoples. I asked you whether any of his ancestors was a king and you said no. If one of his ancestors had been a king, I would have said that he was a man seeking the kingdom of his ancestors. I asked you whether the nobles or humble people followed him and you said that the humble people followed him. They are always the ones who follow the Messengers. I asked you whether you accused him of being a liar before he said what he said and you said that you did not. I knew that someone who would refuse to lie about people would not then go and tell lies against Allah. I asked you whether anyone had apostatized out of dislike for his deen after he had entered and you said that they had not. That is how it is with belief when its joy mixes with the hearts. I asked you whether they were on the increase or decrease and you said that they were on the increase. That is what happens with belief until it is complete. I asked you whether you had fought him and you said that you had fought him and that success in the war alternated between you - sometimes he would get the better of you and sometimes you of him. Thus are the Messengers tested and then they have the final outcome. I asked you whether he had been treacherous and you said no. That is how it is with the Messengers - they are not treacherous. I asked you whether anyone else among your people had said such a thing and you said they had not. If anyone had said this before him, I would have said that he was a man following the precedent of something said before.'"
He said, "Then he said, 'What does he order you to do?' I replied, 'He commands us to pray, to pay zakat, maintain ties of kinship and to be chaste.' He said, 'If what you said about him is true, then he is a Prophet. I knew that he was going to appear, but I did not think that it would be from you. If I knew that I could reach him, I would like to meet him. If I were with him, I would wash his feet, and his kingdom will extend to what is under my feet.'"
He said, ""Then he called for the letter of the Messenger of Allah and read it out, saying, 'In the name of Allah, the All-Merciful, the Most Merciful, from Muhammad, the slave of Allah and His Messenger, to Heraclius, ruler of the Byzantines. Peace be upon the one who follows guidance. I call you to Islam. If you become Muslim, you will be safe and Allah will double your reward. If you turn away, then you incur the wrong action of your subjects. "O People of the Book! Come to a proposition which is the same for us and you; that we should worship none but Allah and not attribute any partners to Him and not take one another as lords besides Allah. If they turn away, say, 'Bear witness that we are Muslims.'" (3:64)' When he finished reading the letter, voices were raised in his presence and there was a great uproar. We were commanded to be turned out." He said, "When we were turned out, I said to my companions, 'This business of Ibn Abi Kabsha* has become so prominent that he alarms even the King of the Greeks.' Then I became certain that he would be victorious until Allah brought me to Islam."
Az-Zuhri said, "Heraclius summoned the great men of Byzantium and they met in a house of his. He said, 'People of Byzantium! Do you desire success and right guidance forever and for your kingdom to remain firm?' The people ran to the gates like wild asses and found them closed. He said, 'Bring them back to me.' He called them and then said, "I was testing your strength in your deen (religion), and I have seen what I like in you." So they prostrated to him and were pleased with him."
[*Meaning the Prophet Muhammad, may Allah bless him and grant him peace. This expression was used in an insulting manner to the Prophet.]
LXIII: "You will not attain true goodness until you give of what you love. Whatever you give away, Allah knows it." (3:92)
4279. It is related that Anas ibn Malik said, "Abu Talha had more property in palm trees than any of the Ansar in Madina. His favourite property was Bayruha' which was opposite the mosque. The Messenger of Allah, may Allah bless him and grant him peace, used to enter it and drink its sweet water. When this ayat was sent down: 'You will not attain true goodness until you give of what you love.' (3:92) Abu Talha got up and said, 'Messenger of Allah, Allah says, 'You will not attain true goodness until you give of what you love.' The property I love the best is Bayruha'. It is sadaqa for Allah whose goodness I hope for and I hope that it will be stored up for me with Allah. Messenger of Allah, dispose of it in whatever way Allah shows you is best.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'Excellent! That is a profitable property. That is a profitable property. I have heard what you have said and I think that you should give it to your relatives.' So Abu Talha divided it among his relatives and cousins."
'Abdullah ibn Yusuf and Rawh ibn 'Ubada said, "That is a profitable (rabih rather than ra'ih) property."
Yahya ibn Yahya related, "I recited to Malik, "a ra'ih property."
It is related that Anas said, "He gave it to Hassan and Ubayy, and although I was a closer relative, he did not allot me any of it."
LXIV: "Say, 'Bring the Torah and read it out if you are telling the truth.'" (3:93)
4280. It is related from 'Abdullah ibn 'Umar that the Jews brought the Prophet, may Allah bless him and grant him peace, a man and woman among them who had fornicated. He asked them, "What do you do with the one among you who commits fornication?" They said, "We blacken their faces with coal and beat them." He asked, "Do you not find stoning in the Torah?" They replied, "We do not find anything it in it." 'Abdullah ibn Salam told them, "You lied. Bring the Torah and recite it if you are speaking the truth." Their teacher who was instructing them put his hand over the verse of stoning and began to read what was under and above his hand and he did not read the verse of stoning. He pulled his hand from the verse of stoning and said, "So what is this?" When they saw that, they said, "It is the verse of stoning." So he commanded that they be stoned close to the place of funerals at the mosque. I saw her companion leaning over her to protect her from the stones."
LXV: "You are the best nation ever to be produced before mankind." (3:110)
4281. It is related from Abu Hurayra regarding, "You are the best nation ever to be produced before mankind" (3:110): "The people who are best before other people are those who drag them with chains round their necks until they enter Islam."
LXVI: "And when two of your clans were on the point of losing heart ." (3:122)
4282. It is related that Jabir ibn 'Abdullah used to say, "This was revealed about us: 'And when two of your clans were on the point of losing heart, and Allah was their Protector.' (3:110)" He said, "We were two parties, the Banu Haritha and the Banu Salima, and we wanted (and Sufyan said once, 'it would not delight us') if it had not been revealed since Allah says, 'but Allah was their protector.'"
LXVII: "You have no part in the affair." (3:128)
4283. It is related from Salim's father that he heard the Messenger of Allah, may Allah bless him and grant him peace, say when he lifted his head from ruku' in the last rak'at of Fajr, "O Allah, curse so-and-so and so-and-so and so-and-so," after he said, "Allah hears whoever praises Him, Our Lord, praise is Yours." Then Allah revealed, "You have no part in the affair. Either He will turn to them or He will punish them, for they are the wrongdoers." (3:128)
4284. It is related that Abu Hurayra said, "When the Messenger of Allah, may Allah bless him and grant him peace, used to invoke against anyone or for anyone, he would stand in qanut after ruku'. He might say when he had said, 'Allah hears whoever praises Him,' 'O Allah, Our Lord, praise is Yours. O Allah, rescue al-Walid ibn al-Walid, Salama ibn Hisham and 'Ayyash ibn Abi Rabi'a. O Allah, be hard on Mudar! O Allah, give them years of drought like the drought years of Yusuf!' He said that aloud. He used to say in part of his prayer in the Fajr prayer, 'O Allah! Curse so-and-so and so-and-so,' naming tribes of the Arabs until Allah revealed, 'You have no part in the affair.' (3:128)"
LXVIII: "The Messenger was calling to you from the rear." (3:153)
"Ukhra" is the feminine of "akhir".
Ibn 'Abbas said, "one of the two best things" (9:52) is conquest or martyrdom.
4285. It is related that al-Bara' ibn 'Azib said, "The Prophet, may Allah bless him and grant him peace, put 'Abdullah ibn Jubayr in charge of the infantry in the Battle of Uhud and they returned defeated. That was when the Messenger was calling them from their rear, and only twelve men remained with the Prophet, may Allah bless him and grant him peace."
LXIX: "restful sleep" (3:154)
4286. It is related that Anas said that Abu Talha said, "We were overcome with slumber when we were in the lines in the Battle of Uhud." He said, "My sword would fall from my hand and I would pick it up, and it would fall from my hand again and I would pick it up."
LXX: "Those who who did good and were godfearing among those who responded to Allah and the Messenger after the wound had been inflicted will have an immense reward." (3:172)
"Qarh" is a wound. "Istajabu" means "they answered," Form X and Form IV mean the same.
LXXI: "Those to whom people said, 'The people have gathered against you so fear them.'" (3:173)
4287. It is related that Ibn 'Abbas said, "'Allah is enough for us and the best of guardians.' Ibrahim, may Allah bless him and grant him peace, said this when he was thrown into the Fire and Muhammad, may Allah bless him and grant him peace, said it when they said, 'The people have gathered against you so fear them.' But that merely increased them in belief and they said, "Allah is enough for us and the best of guardians."'" (3:173)
4288. It is related that Ibn 'Abbas said, "The last words of Ibrahim when he was thrown into the Fire were, "Allah is enough for us and the best of guardians.'"
LXXII: "Those who are tight-fisted with the bounty Allah has given them should not suppose that that is better for them. No indeed, it is worse for them! What they were stingy with will be hung around their necks on the Day of Rising. Allah is the inheritor of the heavens and the earth and Allah is aware of everything you do." (3:180)
"Hung around their necks" is as you clasp on a collar.
4289. It is related that Abu Hurayra said that the Messenger of Allah, may Allah bless him and grant him peace, said, "If someone is given wealth by Allah and does not pay the zakat due on it, then on the Day of Rising it will appear to him in the form of a smooth-headed male viper with two black spots over its eyes. It will coil around his neck and strike at his cheeks saying, 'I am your wealth. I am your treasure."' Then he recited, 'Those who are tight-fisted with the bounty Allah has given them should not suppose that that is better for them....'" (3:180)
LXXXIII: "You will hear many abusive words from those given the Book before you and from those who worship idols." (3:186)
4290. It is related from 'Urwa ibn az-Zubayr that Usama ibn Zayd reported that the Messenger of Allah, may Allah bless him and grant him peace, rode a donkey with a cloth made in Fadak and Usama ibn Zayd was riding behind him. He went to visit Sa'd ibn 'Ubada in the Banu'l-Harith ibn al-Khazraj before the Battle of Badr. He said, "He passed by a gathering which contained 'Abdullah ibn Ubayy ibn Salul, and that was before 'Abdullah ibn Ubayy became Muslim. The gathering contained a mixture of Muslims, idolaters, pagans, and Jews. 'Abdullah ibn Rawaha was in the gathering. When the dust of the donkey reached the gathering, 'Abdullah ibn Ubayy covered his nose with his cloak and then said, 'Don't cover us with dust!' The Messenger of Allah, may Allah bless him and grant him peace, greeted them and then stopped, He dismounted and invited them to Allah and recited the Qur'an to them. 'Abdullah ibn Ubayy ibn Salul said, 'O man! There is nothing better than what you say if it is the truth. So do not annoy us with it in our gatherings. Return to your mount and recount to whoever comes to you.' 'Abdullah ibn Rawaha said, 'Indeed, Messenger of Allah! Bring it to us in our gatherings. We like that!' So the Muslims, idolaters and Jews insulted one another until they were practically fighting. The Prophet, may Allah bless him and grant him peace, kept on calming them down until they were quiet. Then the Prophet, may Allah bless him and grant him peace, mounted his animals and went on to visit Sa'd ibn 'Ubada. The Prophet, may Allah bless him and grant him peace, said to him, 'Sa'd, did you not hear what Abu Hubab (meaning 'Abdullah ibn Ubayy) said? He said such-and-such.' Sa'd ibn 'Ubada said, 'O Messenger of Allah, pardon him and overlook it. By the One who sent down the Book on you, Allah has brought the truth which He sent down on you when the people of this little town had agreed to crown him and bind his head with a (royal) turban. When Allah refused that by the truth which Allah gave you, he was vexed on that account. That is why he did what you saw.' So the Messenger of Allah, may Allah bless him and grant him peace, pardoned him. The Prophet, may Allah bless him and grant him peace, and his Companions used to pardon the idolaters and the People of the Book as Allah commanded them and they endured harm. Allah, the Mighty and Exalted, said, 'You will hear many abusive words from those given the Book before you and from those who worship idols,' (3:186) and Allah said, 'Many of the People of the Book would love it if they could make you revert to being rejectors after you have believed, showing their innate envy...' (2:109) The Prophet, may Allah bless him and grant him peace, used to hold to pardon as long as Allah commanded that until Allah gave permission regarding them. When the Messenger of Allah, may Allah bless him and grant him peace, went on the Badr expedition, Allah killed the nobles of Quraysh through him and Ibn Ubayy ibn Salul, and so those of the idolaters and pagans with him, said, "This is a business which has been victorious," and they gave allegiance to the Messenger* in Islam, and became Muslim.
LXXIV: "Do not suppose that those who exult in what they have done..." (3:188)
4291. It is related from Abu Sa'id al-Khudri that in the time of the Messenger of Allah, may Allah bless him and grant him peace, some men among the hypocrites used to stay behind when the Messenger of Allah, may Allah bless him and grant him peace, went out on an expedition. They were happy to stay behind the Messenger of Allah, may Allah bless him and grant him peace. When the Messenger of Allah, may Allah bless him and grant him peace, came, they made their excuses to him and took oaths and wanted to be praised for what they had not done. So it was revealed, "Do not suppose that those who exult in what they have done and love to be praised for what they have not doneÉ" (3:188)
4292. It is reported from 'Alqama ibn Waqqas that Marwan told his doorman: "Rafi', go to Ibn 'Abbas and say, 'If every man who rejoices in what he brings and wants to be praised for what he has not done will be punished, then we will all be punished.'" Ibn 'Abbas said, "What does this have to do with you? The Prophet, may Allah bless him and grant him peace, summoned the Jews and asked them about something and they exulted in their concealing it." Then Ibn 'Abbas recited,"When Allah made a covenant with those given the Book ... those who exult in what they have done and love to be praised for what they have not done." (3:187-188)
'Abdu'r-Razzaq corroborated it from Ibn Jurayj.
Another isnad to that effect from Humayd ibn 'Abdu'r-Rahman ibn 'Awf about Marwan.
LXXV: "In the creation of the heavens and the earth, and the alternation of night and day, there are Signs for people of intelligence." (3:190)
4293. It is related that Ibn 'Abbas said, "I spent the night with my aunt Maymuna. The Messenger of Allah, may Allah bless him and grant him peace, spoke to his wife awhile and they lay down. When it was the last third of the night, he sat up and looked at the sky and said, 'In the creation of the heavens and the earth, and the alternation of night and day, there are Signs for people of intelligence.' (3:190) Then he got up, performed wudu', cleaned his teeth and prayed elevenrak'ats. Then Bilal gave the adhan and he prayed two rak'ats. Then he went out and prayed Subh."
LXXVI: "Those who remember Allah standing, sitting and lying on their sides, and reflect on the creation of the heavens and the earth." (3:191)
4294. It is related that Ibn 'Abbas said, "I spent the night with my aunt Maymuna. I said, 'I will observe the prayer of the Messenger of Allah, may Allah bless him and grant him peace. A pillow was set out for the Messenger of Allah, may Allah bless him and grant him peace, and the Messenger of Allah, may Allah bless him and grant him peace, went to sleep lengthwise on it. He began to wipe the sleep from his face and then he recited the last ten ayats of Ali 'Imran until he finished them. Then he went to a hanging waterskin and took it and did wudu'. Then he stood up to prayer and I got up and did the like of what he had done. Then I went and stood beside him. He placed his hand on my head and then took hold of my ear and began to twist. Then he prayed two rak'ats, then he prayed another tworak'ats, and then he prayed another two rak'ats, then he prayed another two rak'ats and then he prayed another two rak'ats and then he prayed another tworak'ats and then he performed the witr."
LXXVII: "Our Lord, those You cast into the Fire, You have indeed disgraced. The wrongdoers will have no helpers." (3:192)
4295. It is related that 'Abdullah ibn 'Abbas reported that he spent the night with Maymuna, the wife of the Prophet, who was his aunt. He said, "I lay down across the pillow and the Messenger of Allah, may Allah bless him and grant him peace, and his wife lay down lengthwise. The Messenger of Allah, may Allah bless him and grant him peace, slept until the middle of the night, or a little before it or a little after it, and then the Messenger of Allah, may Allah bless him and grant him peace, woke up and began to wipe the sleep from his face with his hands. Then he recited the last ten ayats of Surat Ali 'Imran. Then he went to a hanging skin and didwudu' from it and he did his wudu' well. Then he stood up to pray and I did the like of what he did. Then I went and stood at his side. The Messenger of Allah, may Allah bless him and grant him peace, placed his right hand on my head and twisted my ear with his right hand. Then he prayed two rak'ats, then he prayed another two rak'ats, and then he prayed another two rak'ats, then he prayed another two rak'ats and then he prayed another two rak'ats and then he prayed another tworak'ats and then he performed the witr. Then he lay down until the mu'adhdhin came. Then he got up and did two quick rak'ats and then went out and prayedSubh."
LXXVIII: "Our Lord, we heard a caller calling to belief!" (3:193)
4296. It is related that 'Abdullah ibn 'Abbas reported that he spent the night with Maymuna, the wife of the Prophet, who was his aunt. He said, "I lay down across the pillow and the Messenger of Allah, may Allah bless him and grant him peace, and his wife lay down lengthwise. The Messenger of Allah, may Allah bless him and grant him peace, slept until the middle of the night, or a little before it or a little after it, and then the Messenger of Allah, may Allah bless him and grant him peace, woke up and began to wipe the sleep from his face with his hands. Then he recited the last ten ayats of Surat Ali 'Imran. Then he went to a hanging waterskin and performed wudu' from it and he did his wudu' well. Then he stood up to pray." Ibn 'Abbas said, "Then I got up and I did the like of what he did. Then I went and stood at his side. The Messenger of Allah, may Allah bless him and grant him peace, placed his right hand on my head and twisted my ear with his right hand. Then he prayed two rak'ats, then he prayed another two rak'ats, and then he prayed another two rak'ats, then he prayed another two rak'ats and then he prayed another two rak'ats and then he prayed another two rak'ats and then he performed the witr. Then he lay down until the mu'adhdhin came. Then he got up and did two quick rak'ats and then went out and prayed Subh."
LXXIX: Tafsir of Surat an-Nisa'
Ibn 'Abbas said that "yastankif" (4:172) means "to be proud". "Qiwâm" (4:5) means that your means of support is part of your livelihood. "Ordains another procedure for them" (4:15) means stoning for the one who has been married and flogging for the one who has been not married.
Someone else* said that "two and three" (4:3) means two, three and four, and the Arabs did not exceed four.
[* Abu 'Ubayda.]
LXXX: "If you are afraid of not behaving justly towards orphans." (4:3)
4297. It is related from 'A'isha that a man had an orphan girl and married her. She had palm-trees. He married her on account of that but he felt nothing for her. So it was revealed about him, "If you are afraid of not behaving justly towards orphans." (4:3)
I think that he ('Urwa) said that she was his partner in those palm-trees and his property.
4298. It is related that 'Urwa ibn az-Zubayr reported that he asked 'A'isha about the words of Allah Almighty, "If you are afraid of not behaving justly towards orphans." (4:3) She said, "Nephew, this is the orphan girl who is in the care of her guardian and is his partner in his property and he likes her property and her beauty and so her guardian wants to marry her without being fair in her bride-price and giving her the like of what someone else would customarily give her. They were forbidden to marry them unless they were fair to them and gave them the highest customary bride-price. They were commanded to marry women other than them who pleased them." 'Urwa said that 'A'isha said, "After this ayat people asked the Messenger of Allah, may Allah bless him and grant him peace, for a decision, and Allah sent down, 'They will ask you for a definitive ruling about women.' (4:127)" 'A'isha said, "The words of Allah Almighty in another ayat, 'desiring to marry them' (4:127) refers to one of you wants to marry his orphan girl when she has little money and beauty." She said, "They were forbidden to marry those orphan girls they desired for property and beauty unless they did so fairly, because they would not desire them if they were lacking in property and beauty."
LXXXI: "Those who are wealthy should abstain from it altogether. Those who are poor should use it sensibly and correctly. When you hand over their property to them ensure that there are witnesses on their behalf. Allah is enough as a Reckoner." (4:6)
"Bidâran" (4:6) means "in haste", and "u'tadnâ" (4:18) means "we prepared, we made equipment ready".
4299. It is related from 'A'isha about the words of Allah Almighty, "The verse 'Those who are wealthy should abstain from it altogether. Those who are poor should use it sensibly and correctly.' was revealed about a guardians of an orphan. If he was poor, he could consume it in a reasonable manner, in return for looking after him."
LXXXII: "If other relatives or orphans or poor people attend the sharing-out..." (4:8)
4300. It is related that Ibn 'Abbas said that "If other relatives or orphans or poor people attend the sharing-out..." (4:8) is an ayat of judgement and has not been abrogated.
Sa'id corroborated it from Ibn 'Abbas.
LXXXIII: "Allah instructs you regarding your children..." (4:11)
4301. It is related that Jabir said, "The Prophet, may Allah bless him and grant him peace, and Abu Bakr visited me among the Banu Salama and they came on foot. The Prophet, may Allah bless him and grant him peace, found me senseless and he called for water and did wudu' with it and then sprinkled it on me and I woke up and asked, 'What do you command me to do regarding my property, Messenger of Allah?' and it was revealed: '"Allah instructs you regarding your children...'(4:11)"
LXXXIV: "You get half of what your wives leave" (4:12)
4302. It is related that Ibn 'Abbas said, "Property used to all go to the children, unless there was a bequest for parents. Then Allah abrogated what He wished of that and appointed for the male the like of two females and He designated a sixth or a third for one of the parents and an eighth and a fourth for the women, and the wife was appointed a half or a fourth."
LXXXV: "It is not lawful for you to inherit women by force. Nor may you treat them harshly so that you can make off with part of what you have given them ..." (4:19)
It is mentioned that Ibn 'Abbas said that "treat them harshly" means to force them. "Hub" (4:2) is sin and "ta'ulü" (4:3) is to incline, and "nihla" (4:4) is a dower.
4303. It is related that Ibn 'Abbas said about, "O you who believe! It is not lawful for you to inherit women by force. Nor may you treat them harshly so that you can make off with part of what you have given them..." (4:19) "When a man died, his relatives were more entitled to his wife. If one of them wished, he could marry her, and if they wished, they could marry her off, and if they wished, they would not marry her off. They were more entitled to her than her own family, and so this ayat was revealed about that."
LXXXVI: "We have appointed heirs for everything that parents and relatives leave. If you have a bond with people, give them their share. Allah is a witness of everything." (4:33)
Ma'mar said that it is relatives of clients and heirs. "If you have a bond with people" is the mawla based on an oath, and it is the ally. The mawla is also the son of the paternal uncle, and the mawla is the one blessed and set free. There is the mawla who was someone set free, the mawla who is the master, and the mawla who has authority in the deen.
4304. It is related that Ibn 'Abbas said about, "We have appointed heirs for everything that parents and relatives leave," (4:33) that they are heirs."If you have a bond with people" means the Muhajirun. When they came to Madina, the Muhajir would inherit from the Ansari rather than his relatives on account of the brotherhood which the Prophet, may Allah bless him and grant him peace, had established between them. It was abrogated when "We have appointed heirs for everything that parents and relatives leave," was sent down. Then He said, "If you have a bond with people" in help, support and counsel. So inheritance [between them] was removed and one could make a will.
In the isnad Abu Usama listened to Idris and Idris listened to Talha.
LXXVII: "Allah does not wrong anyone by so much as the smallest mote." (4:40)
i.e. the weight of a speck of dust.
4305. It is related from Abu Sa'id al-Khudri that in the time of the Prophet, may Allah bless him and grant him peace, some people said, "Messenger of Allah, will we see our Lord on the Day of Rising?" The Prophet, may Allah bless him and grant him peace, replied, "Yes, do you dispute with one another about seeing the sun at noon when it is light and there are no clouds?" They said, "No." He said, "Do you dispute with one another about seeing the moon on the night of the full moon when it is light and there are no clouds?" They answered, "No." He said, "You will not disagree about seeing Allah, the Mighty and Exalted, on the Day of Rising except as you disagree about seeing either of them. On the Day of Rising, an announcer will make a proclamation: 'Let every community follow what they used to worship.' None of those who worshipped other than Allah in the form of idols and figures will remain who does not fall into the Fire until there only remains those who worshipped Allah, pious or impious, and the remnants of the People of the Book. The Jews will be summoned and they will be asked, "What were you worshipping?" They will say, "We used to worship 'Uzayr the son of God." They will be told, "You lied. Allah has not taken consort or son. What are you seeking?" They will say, "We are thirsty, our Lord, so let us drink." An indication will be made, "Will you not be taken to drink?" and they will be gathered to the Fire which will be like a mirage whose parts are consuming one another. They will fall into the Fire. Then the Christians will be summoned and will be asked, "What were you worshipping?" They will say, "We used to worship the Messiah son of God." They will be told, "You lied. Allah has not taken consort or son. What are you seeking?" and it will like the first until none remains but those who worshipped Allah, pious or impious. The Lord of the worlds will come to them in the form nearest to the form in which they thought of Him. It will be said, "What are you waiting for? Every community has followed what they used to worship." They will say, "We parted from people in the world in spite of the greatest need for them and did not accompany them. We are waiting for our Lord whom we used to worship. He will say, "I am your Lord." They will say, "We will not associate anything with Allah' twice or three times."
LXXXVIII: "How will it be when We bring a witness from every nation and bring you as a witness against them?" (4:41)
"Mukhtal" and "khattal" (arrogant) (4:36) are the same. "obliterate faces" (4:47) is to oblitrerate them so that they are level with the back of the neck. Tamas in respect of a book is to erase it. "Sa'ir" (4:155) is a blaze.
4306. It is related that 'Abdullah [ibn Mas'ud] said, "The Prophet, may Allah bless him and grant him peace, said to me, 'Recite the Qur'an to me.' I said, 'O Messenger of Allah, shall I recite to you when it was sent down to you?' He said, 'I want to hear it from someone other than myself.' So I recited Surat an-Nisa' to him until I reached this ayat, 'How will it be when We bring a witness from every nation and bring you as a witness against them?' (4:41) He said, 'That is enough now,' and I turned to him and his eyes were flowing with tears."
LXXXIX: "If you are ill or on a journey, or any of you have come from the lavatory." (4:43)
"Sa'id" (4:43) is the surface of the earth.
Jabir said, "They (taghut (4:51)) were the idols to which they used to take their judgement: one in Juhayna, one in Aslam, and one in every tribe. They were soothsayers whom upon shaytans would descend.
'Umar said that "jibt"(4:51) is sorcery and "taghut" is shaytan.
'Ikrima said that "jibt" means shaytan in Abyssinnian. Taghut means soothsayer.
4307. It is related that 'A'isha said, "A necklace belonging to Asma' was lost and the Prophet, may Allah bless him and grant him peace, sent some men to look for it. The time for the prayer came and they were not in wudu' and could not find water. They prayed without being in wudu' and then Allah sent down the ayat oftayammum."
XC: His words, "Obey Allah and obey the Messenger and those in command among you." (4:59)
4308. It is related from Ibn 'Abbas that "Obey Allah and obey the Messenger and those in command among you," (4:59) was revealed about 'Abdullah ibn Hudhafa ibn Qays ibn 'Adi went the Prophet, may Allah bless him and grant him peace, sent him on an expedition.
XCI: "No, by your Lord, they are not believers until they make you their judge in the disputes that break out between them." (4:65)
4309. It is related that 'Urwa said, "Az-Zubayr argued with a man of the Ansar about a stream from al-Harra. The Prophet said, 'Take water, Zubayr, and then release the water to your neighbour.' The Ansari said, 'Messenger of Allah, it is because he is cousin!' His face coloured and then he said, 'Take water, Zubayr, then keep the water until it returns to the wall and then release it to yout neighbour.' So the Prophet, may Allah bless him and grant him peace, gave az-Zubayr his full right in an explicit judgement. He had indicated for them a matter which contained space for them both. Az-Zubayr said, 'I only suppose that these ayats were sent down about that: "No, by your Lord, they are not believers until they make you their judge in the disputes that break out between them." (4:65)'"
XCII: "They will be with those whom Allah has blessed: the Prophets..." (4:69)
4310. It is related that 'A'isha said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'There is no Prophet who had been ill but that he was given a choice between this world and the Next.' In the illness in which he died, he became very hoarse and I heard him say, 'With those whom Allah has blessed: the Prophets, the men of truth, the martyrs and the righteous.' (4:69) So I knew that he had been given a choice."
XCIII: "What reason could you have for not fighting in the Way of Allah, and for those men, women and children who are oppressed?" (4:75)
4311. It is related that Ibn 'Abbas was heard to say, "My mother and I were among the oppressed."
4312. It is related that Ibn 'Abbas recited "those men, women and children who are oppressed" (4:75) and said, "I and my mother were among those Allah excused."
It is mentioned from Ibn 'Abbas that "hasirat" (4:90) is to be constricted. "Talwü" (4:135) is to move their tongues with the testimony.
Someone else said that the muraghim (4:100) is the emigrant and that one says, "Râghamtu" for "I emigrated from my people". Mawqut (4:103) is a time set for them.
XCIV: "Why is it that you have become two parties regarding the hypocrites, when Allah has returned them to unbelief for what they did?" (4:88)
Ibn 'Abbas said, "Split them up," and a fi'a is a group.
4313. It is related from Zayd ibn Thabit about, "Why is it that you have become two parties regarding the hypocrites?" (4:88) that some of the Companions of the Prophet, may Allah bless him and grant him peace, returned from Uhud and the people fell into two parties about them. One group said, "Kill them!" and another group said no. Then it was revealed: "Why is it that you have become two parties regarding the hypocrites?"
He said, "It [Madina] is good and it expels the foul as the fire expels the dross of silver."
XCV: "When news of any matter reaches them they spread it about," (4:83) (i.e. they made it known.)
"Tested them" (4:83) is to extract something. "Hasib" (4:86) means enough. "Illa inath" (4:117) means lifeless, either stone or clod of earth and the like. "Marid(4:117) means recalcitrant. "They will slit" (4:119) means "they will cut". "Qil" (4:122) means "one word". "Taba'" (4:157) is to seal.
XCVI: "As for anyone who kills a believer deliberately, his repayment is Hell." (4:93)
4314. It is related that Sa'id ibn Jubayr was heard to say, "The people of Kufa disagreed about an ayat and I travelled to Ibn 'Abbas about it and I asked him about it and he said, "This ayat was sent down: 'As for anyone who kills a believer deliberately, his repayment is Hell, ' (4:93) and it was the last to be revealed and nothing abrogated it."
XCVII: "Do not say, 'You are not a believer,' to someone who greets you as a Muslim." (4:94)
"Silm", "salm" and "salam" mean the same.
4315. It is related that Ibn 'Abbas said about, "Do not say, 'You are not a believer,' to someone who greets you as a Muslim" (4:94), "A man was with some sheep of his and the Muslims met him and he said, 'Peace be upon you,' and they killed him and took his sheep. So Allah revealed about that to His words, 'simply out of desire for the goods of this world.' Those were the sheep."
He said that Ibn 'Abbas recited it as "salam".
XCVIII: "Those believers who stay behind; other than those forced by necessity; are not the same as those who do jihad in the way of Allah." (4:95)
4316. It is reported that Zayd ibn Thabit reported that the Messenger of Allah, may Allah bless him and grant him peace, had dictated to him, "Those believers who stay behind. . . are not the same as those who do jihad in the way of Allah." (4:95) "Ibn Umm Maktum came to him while he was reciting it to me, and he said, 'Messenger of Allah, if I could do jihad, I would strive in it.' He was blind. Then Allah revealed to His Messenger while his thigh was on my thigh and it became so heavy on me that I feared my thigh would break. Then it left him and Allah had revealed, 'other than those forced by necessity.'"
4317. It is related from al-Bara' said that when it was revealed, "Those believers who stay behind are not the same", the Messenger of Allah, may Allah bless him and grant him peace, called Zayd and he wrote it down. Ibn Umm Maktum came and complained of his infirmity [blindness] and Prophet revealed, "other than those forced by necessity."
4318. It is related from al-Bara' that when it was revealed, "Those believers who stay behind are not the same", the Prophet, may Allah bless him and grant him peace, said, "Call so-and-so." He came to him with an inkpot and tablet, or shoulder. He said, "Write: 'Those believers who stay behind are not the same . . . are not the same as those who do jihad in the way of Allah.' (4:95) Ibn Umm Maktum was behind the Prophet, may Allah bless him and grant him peace, and said, 'Messenger of Allah, I am blind.' Then immediately it was revealed, 'Those believers who stay behind; other than those forced by necessity; are not the same as those who do jihad in the way of Allah..'"
4319. It is related that Ibn 'Abbas reported, "Those believers who stay behind are not the same" meant those who stayed and did not go to Badr and those who went out to Badr.
XCIX: "The angels ask those they take while they are wronging themselves, 'What were your circumstances?' They reply, 'We were oppressed on earth.' They say, 'Was Allah's earth not wide enough for you to have emigrated elsewhere in it?'" (4:97)
4320. It is related that Muhammad ibn 'Abdu'r-Rahman Abu'l-Aswad said, "Conscription* for an expedition was forced on the people of Madina [by Ibn az-Zubayr] and I was put in it. I met 'Ikrima, the client of Ibn 'Abbas and told him. He forbade me to do that in the strongest possible terms. Then he said, 'Ibn 'Abbas reported to me that some of the Muslims were with the idolaters to increase the size of the idolaters in the time of the Messenger of Allah, may Allah bless him and grant him peace. An arrow would be shot and hit one of them and kill him, or he would be struck a blow and killed. Then Allah revealed, 'The angels ask those they take while they are wronging themselves....' (4:97)"
Al-Layth related it from Abu'l-Aswad.
[* This was for an army which was setting out to fight the people of Syria.]
C: "Except for those men, women and children who really are oppressed and do not have any other possibility and are not guided to any way." (4:98)
4321. It is related that Ibn 'Abbas said about "Except for those who are oppressed," (4:98), "My mother was among those Allah excused."
CI: "It may well be that Allah will pardon them. Allah is Ever-Pardoning, Ever-Forgiving." (4:99)
4322. It is related that Abu Hurayra said, "When the Prophet, may Allah bless him and grant him peace, was praying 'Isha' and said, 'Allah hears whoever praises him, he then said before prostrating, 'O Allah, rescue 'Ayyash ibn Abi Rabi'a! O Allah, rescue Salama ibn Hisham! O Allah, rescue al-Walid ibn al-Walid! O Allah, rescue all oppressed believers! O Allah, be hard on Mudar! O Allah, give them years of drought like the drought years of Yusuf!'"
CII: ""There is nothing wrong, if you are bothered by rain or you are ill, in laying your weapons down." (4:102)
4323. If it related that Ibn 'Abbas about "if you are bothered by rain or you are ill," (4:102) that 'Abdu'r-Rahman ibn 'Awf was wounded.
CIII: "They will ask you for a definitive ruling about women. Say, 'Allah gives you a definitive ruling about them; and also what is recited to you in the Book about orphan girls...'" (4:127)
4324. It is related that 'A'isha said about "They will ask you for a definitive ruling about women......while at the same time desiring to marry them." (4:127) She said, "A man would have an orphan girl in his care and he would be both her guardian and her heir. So she would be his partner in property, even some date-palms. So he would not want to marry her and dislike marrying her to another man who would become his partner in his property as she was, and so he would prevent her from marrying. Therefore this ayat was revealed."
CIV: "If a woman fears cruelty or aversion on her husband's part" (4:128)
Ibn 'Abbas said that "shiqaq" (4:35) is mutual alienation. "But people are prone to selfish greed" (4:128) means that a man's desire for a thing which makes him avid for it. "Suspended" (4:129) is neither without husband nor with a husband. "Nushuz" is hatred.
4325. It is related that 'A'isha said about, "If a woman fears cruelty or aversion on her husband's part": (4:128) "A man would have a wife would he did not think worth the trouble and wanted to leave her and she would say, 'I put you in the lawful in regard to me,' and this ayat was revealed about that."
CV: "The hypocrites are in the lowest level of the Fire." (4:145)
Ibn 'Abbas said that the lowest part of the Fire. "Nafaq" (6:35) is a tunnel.
4326. It is related from al-Aswad, "We were in the circle of 'Abdullah [ibn Mas'ud] when Hudhayfa and stood before us and greeted us and then said, 'Hypocrisy befell people who were better than you.' Al-Aswad said, 'Glory be to Allah! Allah says, "The hypocrites are in the lowest level of the Fire." (4:145)' 'Abdullah smiled and Hudhayfa sat down in a corner of the mosque. 'Abdullah got up and his companions split up. He threw some pebbles at me and I went over to him. Hudhayfa said, 'I was surprised at his smile although he understood what I said. Hypocrisy befell people who were better than you and then they repented and Allah turned to them.'"
CVI: "We have revealed to you as We revealed to Nuh." (4:162)
4327. It is related from 'Abdullah that the Prophet, may Allah bless him and grant him peace, said, "It is not proper for anyone to say that I am better than Yunus ibn Matta."
4328. It is related from Abu Hurayra that the Prophet, may Allah bless him and grant him peace, said, "Whoever says that I am better than Yunus ibn Matta has lied."
CVII: "They will ask you for a definitive ruling. Say: 'Allah gives you a definitive ruling about people who die without direct heirs: If a man dies childless but has a sister she gets half of what he leaves. And he is her heir if she dies childless." (4:176)
Kilala means someone who does not have a father or child to inherit from him. It is a verbal noun used when lineage comes to an end.
4329. It is related that al-Bara' was heard to say, "The last sura to be revealed was Bara'a (i.e. 9, Tawba), and the last ayat to be revealed was, 'They will ask you for a definitive ruling. Say: "Allah gives you a definitive ruling about people who die without direct heirs."' (4:176)"
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Chapter 69. Book of the Virtues of the Qur'an
I. Chapter. How the Revelation descended and the first of it to be revealed.
Ibn 'Abbas said that "muhaymin" (5l:48) means "custodian." The Qur'an is the custodian of every Book before it.
4694. It is related that Ibn 'Abbas and 'A'isha said, "The Prophet, may Allah bless him and grant him peace, remained for ten years in Makka while the Qur'an was being revealed to him, and for ten years in Madina."
4695. It is related that Abu 'Uthman said, "I was informed that Jibril came to the Prophet, may Allah bless him and grant him peace, while he was with Umm Salama. He began to speak and the Prophet, may Allah bless him and grant him peace, asked Umm Salama, 'Who is this?' She replied, 'It is Dihya.' When he left, she said, 'By Allah, I only thought it was him until I heard the khutba of the Prophet, may Allah bless him and grant him peace, in which reported what Jibril had said,' or words to that effect." Ubayy said, "I asked Abu 'Uthman, 'From whom did you hear this?' He replied, 'From Usama ibn Zayd.'"
4696. It is related from Abu Hurayra that the Prophet, may Allah bless him and grant him peace, said, "There is no Prophet who has not been given [miracles] such that the people believe in him. That which I have been given is Revelation which Allah has revealed to me. I hope that I will be the one with most with the most followers on the Day of Rising."
4697. It is related that Anas ibn Malik reported that Allah made the revelation continuous to His Messenger, may Allah bless him and grant him peace, before his death so that that was the period of the most revelation up until his death. Then the Messenger of Allah, may Allah bless him and grant him peace, died after that.
4698. Jundub was heard to say, "The Prophet, may Allah bless him and grant him peace, was ill and did not rise to pray at night for one or two nights. A woman* came to him and said, 'Muhammad, I only think that your shaytan has left you!' Then Allah revealed, 'By the brightness of the morning and the night when it is still, your Lord has not abandoned you nor does He hate you.' (93:1-4)"
[* Umm Jamil, the wife of Abu Lahab.]
II: The Qur'an was revealed in the language of Quraysh and the Arabs
"An Arabic Qur'an" (12:2) and "in clear Arabic language" (26:195)
4699. It is related that Anas ibn Malik said, "'Uthman commanded Zayd ibn Thabit, Sa'id ibn al-'As, 'Abdullah ibn az-Zubayr, and 'Abdu'r-Rahman ibn al-Harith ibn Hisham to write out copies of the Qur'an. He told them, "When you and Zayd ibn Thabit disagree about the Arabic of the Qur'an, you should write it in the language of Quraysh. The Qur'an was revealed in their tongue.' They did that."
4700. It is related from Safwan ibn Ya'la ibn Umayya that Ya'la used to say, "I wanted to see the Messenger of Allah, may Allah bless him and grant him peace, while he was receiving revelation. While the Prophet, may Allah bless him and grant him peace, was at al-Ji'rana, shaded by a garment above him in the company of some of his Companions, a man wearing perfume came to him and said, 'Messenger of Allah, what do you think about a man who goes into ihram in a cloak after putting on scent?' The Prophet, may Allah bless him and grant him peace, waited for a time and then revelation came upon him." 'Umar beckoned to Ya'la to come and put his head (under the cloth). His face was red and he was breathing heavily. That continued for a time and then it left him. He said, "Where is the man who just asked about 'umra?" The man was brought to the Prophet, may Allah bless him and grant him peace, and he said, 'Regarding the scent which you put on, wash it off three times. As for the cloak, remove it. Do the same for 'umra as you do for hajj.'"
III: The Collection of the Qur'an
4702. It is related that Zayd ibn Thabit said, "After the slaughter of people in the Battle of Yamama, Abu Bakr sent for me. 'Umar was with him. Abu Bakr said, ''Umar came to me and said, "Many Qur'an reciters were killed in the Battle of Yamama, and I fear that heavy casualties will be inflicted on the Qur'an reciters in other places and therefore much of the Qur'an will be lost. I think that you should collect the Qur'an together."' Abu Bakr said, 'I said to 'Umar, "How can I do something which the Messenger of Allah, may Allah bless him and grant him peace, did not do?" 'Umar said, "By Allah, it is better." 'Umar kept at me about it until Allah opened my breast to that. I think what 'Umar thinks about that.'"
Zayd continued, "Abu Bakr said, 'You are an intelligent young man and we have no suspicion about you. You used to write down the revelation for the Messenger of Allah, may Allah bless him and grant him peace. Therefore you are to search out the Qur'an and collect it.' By Allah, if he had obliged me to move one of the mountains, that would not have been weightier for me than what he commanded to do of collecting the Qur'an. I said, 'How can you do something which the Messenger of Allah, may Allah bless him and grant him peace, did not do?' Abu Bakr said, 'By Allah, it is better.' Abu Bakr continued to keep at me until Allah opened my breast to what Allah had opened the breasts of Abu Bakr and 'Umar. So I began to search out the Qur'an and collect it from the palm stalks, thin white stones, and the breasts of men until I found end of Surat at-Tawba with Khuzayma al-Ansari which I did not find with anyone else: 'A Messenger has come to you from among yourselves. Your suffering is distressful to him...' (9:128)" The copy of the Qur'an in which the Qur'an was collected remained in the possession of Abu Bakr until Allah took him, and then it was with 'Umar until Allah took him, and then it was with Hafsa bint 'Umar."
4703. Anas ibn Malik reported that Hudhayfa ibn al-Yaman came to 'Uthman while the people of Syria were conquering Armenia and Azerbaijan with the people of Iraq. Hudhayfa was alarmed by the difference in their recitation. Hudhayfa said to 'Uthman, "Amir al-Mu'minin! Deliver this Community before they disagree about the Book as the Jews and Christians differed!" So 'Uthman sent a message to Hafsa, saying, "Send us the pages in your possession and we will copy them and then return them to you." So Hafsa sent them to 'Uthman. He ordered Zayd ibn Thabit, 'Abdullah ibn az-Zubayr, Sa'id ibn al-'As, and 'Abdu'r-Rahman ibn al-Harith ibn Hisham to transcribe copies. 'Uthman said to the group of the three Qurashis, "When you and Zayd ibn Thabit disagree about any of the Qur'an, write it in the dialect of Quraysh. It was revealed in their language." They did that. When they had copied it out, 'Uthman returned the pages to Hafsa and he sent a copy of what they had copied out to every region and commanded that every sheet or copy which had any other form of the Qur'an should be burned.
Kharija ibn Zayd ibn Thabit added that he heard Zayd ibn Thabit say, "I missed one ayat of Surat al-Ahzab when we copied out the Qur'an which I used to hear the Messenger of Allah, may Allah bless him and grant him peace, recite. So we searched for it and found it with Khuzayma ibn Thabit al-Ansari: "Among the believers there are men who have been true to the contract they made with Allah." (33:23)
IV: The scribe of the Prophet, may Allah bless him and grant him peace
4703. It is related that Zayd ibn Thabit said, "Abu Bakr sent for me and said, 'You used to write down the revelation for the Messenger of Allah, may Allah bless him and grant him peace. Therefore you are to search out the Qur'an and collect it.' So I searched it out until I found the last two ayats of Surat at-Tawba with Abu Khuzayma al-Ansari and I did not find them with anyone else: 'A Messenger has come to you from among yourselves. Your suffering is distressful to him, he is deeply concerned for you...' (9:128)"
4704. It is related that al-Bara' said, "When it was revealed, 'Those believers who stay behind are not the same as those who do jihad in the way of Allah'(4:95), the Prophet, may Allah bless him and grant him peace, said, 'Summon Zayd. He should bring the tablet, inkpot and shoulder-blade (or the shoulder-blade and the ink-pot).' Then he said, 'Write: 'Those believers who stay behind are not the same ...' 'Amr ibn Umm Maktum, a blind man, was behind the Prophet, may Allah bless him and grant him peace, and he said, 'Messenger of Allah, what do you command me? I am a blind man.' Then in place of it was revealed: 'Those believers who stay behind, other than those forced by necessity, are not the same as those who do jihad in the way of Allah.'"
V: The Qur'an was revealed in seven modes (ahruf)
4705. It is related that Ibn 'Abbas reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "Jibril recited to me in one mode. Then I asked him to repeat it and I continue to ask him for more, and he finally recited it in seven modes."
4706. It is related that 'Umar ibn al-Khattab was heard to say, "I heard Hisham ibn Hakim reciting Surat al-Furqan while the Prophet, may Allah bless him and grant him peace, was alive. I listened to his recitation and he was reciting it in various modes which the Messenger of Allah, may Allah bless him and grant him peace, had not recited. I almost grabbed him in the prayer, but I waited until he said the salam [to end the prayer]. Then I grabbed by his cloak and demanded, 'Who recited to you this sura which I heard you reciting?' He answered, 'The Messenger of Allah, may Allah bless him and grant him peace, recited it to me.' I said, 'You lied! The Messenger of Allah, may Allah bless him and grant him peace, recited it to me differently to how you recited!' So I led him off to the Messenger of Allah, may Allah bless him and grant him peace, and said, 'I heard this one reciting Surat al-Furqan in a different way to how you recited it to me!' The Messenger of Allah , may Allah bless him and grant him peace, said, 'Release him. Recite, Hisham.' So he recited it to him in the way which I had heard him reciting.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'That is how it was revealed.' Then he said, 'Recite, 'Umar,' and I recited it in the recitation he had taught me. The Messenger of Allah, may Allah bless him and grant him peace, said, 'That is how it was revealed. This Qur'an was revealed in seven modes, so recite whatever you find easy of it.'"
VI: The arrangement of the Qur'an
4707. It is related that Yusuf ibn Mahik said, "I was with 'A'isha, the Umm al-Mu'minin, when an Iraqi came and said, 'What kind of shroud is best?' She said, 'Bother you! How will it harm you?' He said, 'Umm al-Mu'minin, show me your copy of the Qur'an.' 'Why?' she asked. He said, 'In order that I might arrange the Qur'an according to it. It is recited out of its proper order.' 'A'isha said, 'What harm will there be to you whichever part you read first? The first to be revealed was asura of the Mufassal in which the Garden and the Fire is mentioned.* When many people joined Islam, then the halal and haram were revealed. If the first thing to be revealed had been, 'Do not drink wine,' people would have said, 'We will never give up wine.' If it had been revealed. 'Do not fornicate,' they would have said, 'We will never give up fornication.' When I was still a young girl who played, it was revealed to Muhammad, may Allah bless him and grant him peace, in Makka, "In fact the Hour is their promised appointment and the Hour is more disastrous and bitter!" (54:46) Surat al-Baqara (2) and Surat an-Nisa' (4) were revealed while I was with him.' Then she produced the copy of the Qur'an for him and dictated to him the order of the suras."
[*i.e. Surat al-'Alaq (96) or Surat al-Mudadaththir (74). The Mufassal begin with Surat Qaf (50), although other things are said.]
4708. It is said that Ibn Mas'ud was heard to say, "The suras Banu Isra'il, al-Kahf, Maryam, Taha and al-Anbiya' were among the first that I learned and they are part of the earliest Qur'an that I learned."
4709. It is related that al-Bara' said, "I learned 'Glorify the Name of your Lord, the Most High' (87) before the Prophet, may Allah bless him and grant him peace, came [to Madina]."
4710. It is related that Shaqiq said, "'Abdullah said, 'I learned the Naza'ir* which the Prophet. may Allah bless him and grant him peace, used to recite in pairs in each rak'at.' Then 'Abdullah got up and 'Alqama went in with him. When 'Alqama came out, we questioned him and he said, 'They (the Naza'ir) are twenty surasfrom the beginning of the Mufassal, according to the order of Ibn Mas'ud, and they end with the suras starting with HaMim: "HaMim the Smoke" (44) and "About what are they asking one another?" (78:1)'"
Suras which are similar in their meanings, like admonitions or stories, or which are similar in length.

VII: Jibril used to review the Qur'an with the Prophet, may Allah bless him and grant him peace
Masruq reported from 'A'isha that Fatima, peace be upon her, said, "The Prophet, may Allah bless him and grant him peace, confided to me, 'Jibril used to review the Qur'an with me every year, but this year he reviewed it with me twice. I only think that my time is approaching.'"
4711. Ibn 'Abbas said, "The Prophet, may Allah bless him and grant him peace, was the most generous of people, and he was at his most generous during the month of Ramadan because Jibril used to met him every night in the month of Ramadan until it ended. The Messenger of Allah, may Allah bless him and grant him peace, used to review the Qur'an with him. When Jibril met him, he was more generous with good than the blowing wind."
4712. It is related that Abu Hurayra said, "He (Jibril) used to review the recitation of the Qur'an with the Prophet, may Allah bless him and grant him peace, once a year. He reviewed it twice in the year in which he died. The Prophet used to do i'tikaf for ten days every year. The year in which he died he did i'tikaf for twenty days."
VIII: The reciters among the Companions of the Prophet, may Allah bless him and grant him peace
4713. It is related that Masruq said, "'Abdullah ibn 'Amr mentioned 'Abdullah ibn Mas'ud and said, "I continue to love him. I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Take the Qur'an from four persons: 'Abdullah ibn Mas'ud, Salim, Mu'adh ibn Jabal and Ubayy ibn Ka'b.'"
4714. It is related that Shaqiq ibn Salama said, "'Abdullah ibn Mas'ud delivered a speech to us and said, 'By Allah, I learned about seventy suras directly from the mouth of the Messenger of Allah, may Allah bless him and grant him peace. By Allah, the Companions of the Prophet, may Allah bless him and grant him peace, know that I am the one among them with the most knowledge of the Book of Allah, but I am not the best of them."
Shaqiq said, "I sat in his circle and I did not hear anyone rejecting what he said about that."
4715. It is related that 'Alqama said, "While we were in the city of Homs, Ibn Mas'ud recited Surat Yusuf (12). A man said, 'That is not how it was revealed.' He said, 'I recited it to the Messenger of Allah, may Allah bless him and grant him peace, and he said, "You did well." He noticed the smell of wine from the man and said to him, 'Will you both lie about the Book of Allah and drink wine?' He had the hadd punishment carried out on him [for drinking wine]."
4716. It is related from Masruq that 'Abdullah ibn Mas'ud said, "By Allah. There is no god but Him. There was no sura revealed of the Book of Allah but that I know where it was revealed, and there is no ayat revealed of the Book of Allah but that I know about what it was revealed. If I had known that someone had better knowledge of the Book of Allah than I do, and he was at a place which could be reached by camel, I would have ridden to him."
4717. It is related that Qatada said, "I asked Anas ibn Malik, 'Who knew all the Qur'an in the time of the Prophet, may Allah bless him and grant him peace?' He replied, 'Four, all of whom were from the Ansar: Ubayy ibn Ka'b, Mu'adh ibn Jabal, Zayd ibn Thabit, and Abu Zayd.'"
Thumama corroborated it from Anas.
4718. It is related that Anas ibn Malik said, "When the Messenger of Allah, may Allah bless him and grant him peace, died, only four knew all the Qur'an: Abu'd-Darda', Mu'adh ibn Jabal, Zayd ibn Thabit, and Abu Zayd." He added, "We inherited from him (Abu Zayd)."
4719. It is related from Ibn 'Abbas that 'Umar said, "Ubayy was the one of us with the best recitation, yet we leave some of the recitation of Ubayy. Ubayy said, 'I took it from the mouth of the Messenger of Allah, may Allah bless him and grant him peace, and will not leave it for anything.' Allah Almighty says, 'Whenever We abrogate an ayat or cause it to be forgotten, We bring one better than it or equal to it.' (2:106)"
IX: The excellence of the Fatiha of the Book
4720. It is related that Sa'id ibn al-Mu'alla said, "While I was praying, the Messenger of Allah, may Allah bless him and grant him peace, called me, but I did not answer. Then I went to him and said, 'Messenger of Allah, I was praying.' He said, 'Does not Allah say, "Respond to Allah, and to the Messenger, when He calls you " (8:24)?' Then he said to me, 'Shall I will teach you the greatest of the suras in the Qur'an before you leave the mosque?' He took my hand and when we wanted to leave, I said, 'Messenger of Allah, you said, 'I will teach you the greatest of the suras in the Qur'an."' He said, '"Praise belongs to Allah, the Lord of the worlds." It is the Seven Mathani and the Immense Qur'an which I was given.'"
4721. It is related that Abu Sa'id al-Khudri said, "While we were on a journey, and we had made camp, a slavegirl came and said, 'The chief of the tribe has been stung and our men are away. Can any of you treat him [with some incantation]?' A man went with her although we did not know that he any knew incantations (ruqayya). He did that and the man recovered and ordered that thirty sheep be given to him and he gave us milk. When we returned, we said to him, 'Were you good in incantation? Did you used to perform incantations?' 'No,' he replied. 'The only charm I used was the Umm al-Kitab.' We said, 'Do not say anything until we arrive (or until we ask the Prophet , may Allah bless him and grant him peace.)' When we reached Madina, we mentioned that to the Prophet , may Allah bless him and grant him peace, and he asked, 'How did you know that it is an incantation? Divide and give me a share as well.'"
This is related from Ma'bad ibn Sirin from Abu Sa'id al-Khudri.
X: The excellence of Surat al-Baqara (2)
4722. It is related from Abu Mas'ud that the Prophet, may Allah bless him and grant him peace, said, "Whoever recites the two ayats..."
It is related from Abu Mas'ud that the Prophet, may Allah bless him and grant him peace, said, "If someone recites the last two ayats of Surat al-Baqara at night, they will be enough for him."
4723. It is related that Abu Hurayra said, "The Messenger of Allah, may Allah bless him and grant him peace, put me in charge of guarding the zakat (al-fitr) of Ramadan. Someone came to me and began to take handfuls of food. I grabbed him and said, 'By Allah, I will take you to the Messenger of Allah, may Allah bless him and grant him peace!' – and he recounted the hadith. In the end, he said, 'When you go to bed, recite the Throne Verse. You will have a protector from Allah with you and shaytan will not come near you until morning.' The Prophet, may Allah bless him and grant him peace, said, 'He told you the truth even though he is a liar. That was Shaytan.'" (see 2187)
XI: The Excellence of Surat al-Kahf (18)
4724. It is related that al-Bara' ibn 'Azib said, "A man recited Surat al-Kahf while a horse was tied with two ropes beside him. A cloud descended over him and came closer and closer and the horse began to shy away. In the morning he went to the Prophet, may Allah bless him and grant him peace, and mentioned that to him. He said, 'That is the sakina which descended for the Qur'an.'"
XII: The Excellence of Surat al-Fath (48)
4725. It is related that Aslam said, "The Messenger of Allah, may Allah bless him and grant him peace, was travelling at night on one of his journeys and 'Umar ibn al-Khattab was travelling with him. 'Umar ibn al-Khattab asked him about something and the Messenger of Allah, may Allah bless him and grant him peace, did not answer. Then he asked him again and he did not answer. Then he asked him yet again and he did not answer. 'Umar ibn al-Khattab said, "May your mother be bereft of you, 'Umar! You have pressed the Messenger of Allah, may Allah bless him and grant him peace, three times and each time he has not answered you.'" 'Umar said, 'I spurred my camel on and then went ahead of the Muslims, fearing that some Qur'an would be sent down about me. It was not long before I heard someone shouting for me." I said, 'I was afraid that some Qur'an might be sent down about me! I went to the Messenger of Allah, may Allah bless him and grant him peace, and greeted him and he said, 'Tonight a sura has been sent down on me which I love more than that on which the sun rises. Then he recited, "Truly We have granted you a manifest victory." (48:1)'"
XIII: The excellence of "Say: He is Allah, Absolute Oneness" (112)
The isnad contains 'Amra from 'A'isha from the Prophet, may Allah bless him and grant him peace ...
4726. It is related from Abu Sa'id al-Khudri that a man heard another man reciting, "Say: He is Allah, Absolute Oneness," (112) and repeating it. In the morning, he went to the Messenger of Allah, may Allah bless him and grant him peace, and mentioned that to him. It seemed that the man thought it was insufficient. The Messenger of Allah, may Allah bless him and grant him peace, said, "By the One who has my soul in his hand, it is equal to a third of the Qur'an!"
Abu Sa'id al-Khudri added, "My brother, Qatada ibn an-Nu'man told me that in the time of the Prophet , may Allah bless him and grant him peace, a man stood in the night prayer and recited before dawn, the sura which begins "Say: He is Allah, Absolute Oneness" and nothing more. In the morning, a man went to the Prophet, may Allah bless him and grant him peace ...
4727. It is related from Abu Sa'id al-Khudri that the Prophet, may Allah bless him and grant him peace, said to his Companions, "Does any of you find it impossible to recite a third of the Qur'an in a night?" That was hard on them and they asked, "Who among us is able to do that, Messenger of Allah?" He said, " The sura which begins 'Say: He is Allah, Absolute Oneness' (112) is a third of the Qur'an."
It is related mursal from Ibrahim, and with an isnad from ad-Dahhak al-Mashriqi.
XIV: The excellence of the Refuge Suras (113 and 114)
4728. It is related from 'A'isha said, "When the Messenger of Allah, may Allah bless him and grant him peace, was ill, he would recite the Refuge suras over himself and then blow without spit. When his pain was intense, I used to recite it over him and rub [his body with] his hand, seeking its blessing."
4729. It is related that 'A'isha said, "When the Prophet, may Allah bless him and grant him peace, went to bed every night, he cupped his hands and blow blew on them and recited, the suras which begin 'Say: He is Allah, Absolute Oneness' (112), 'Say: I seek refuge with the Lord of Dawn' (113), and 'Say: I seek refuge with the Lord of mankind' (114). Then he would wipe his hands over as much of his body as he could, beginning with head, face and the front of his body. He did that three times."
XV: The descent of the Sakina and the angels when the Qur'an is recited
4730. It is reported that Usayd ibn Hudayr said that while he was reciting Surat al-Baqara in the night with his horse tethered beside him, the horse became agitated. When he was silent, the horse quieted. Then he recited and the horse became agitated again. He fell silent and the horse became quiet. Then he recited again and the horse became agitated, so he stopped. His son Yahya was close to the horse and he feared that the horse might step on him. When he moved him from the place and looked towards the sky, he could not see it. In the morning, he told the Prophet, may Allah bless him and grant him peace, who said, "Recite, Ibn Hudayr! Recite, Ibn Hudayr!" He said, "Messenger of Allah, I was afraid that it would tread on Yahya since he was close to it. I lifted my head and went to him. Then I looked up to the sky and there was something like a cloud containing lamps. I went out so that I would not see it." He asked, "Do you know what that was?" "No," he answered. He said, "Those were the angels who had come near to your voice. If you have continued reciting, the people would have seen it in the morning as it would not have been concealed from them."
'Abdullah ibn Khabbab also has this hadith from Abu Sa'id al-Khudri from Usayd ibn Hudayr.
XVI: The one who said, "The Prophet, may Allah bless him and grant him peace, did not leave anything except what is between these two covers."
4731. It is related that 'Abdu'l-'Aziz ibn Rufay' said, "I and Shaddad ibn Ma'qil visited Ibn 'Abbas. Shaddad ibn Ma'qil asked, 'Did the Prophet, may Allah bless him and grant him peace, leave anything [meaning other than the Qur'an]?' He answered, 'He did not leave anything except what was between these two covers.' He said, 'We visited Muhammad ibn al-Hanafiyya and asked him [the same question] and he replied, 'He only left what was between these two covers.'"
XVII: The excellence of the Qur'an above all other words
4732. It is reported from Abu Musa al-Ash'ari that the Prophet, may Allah bless him and grant him peace, said, "The metaphor of a believer who recites the Qur'an is that of a citron: its scent is fragrant and its taste is good. That of someone who does not recite the Qur'an is that of a date: it has no scent but its taste is sweet. The metaphor of someone impious who recites the Qur'an is that of basil: its scent is fragrant but its taste is bitter. The metaphor of someone impious who does not recite the Qur'an is that of colocynth: its taste is bitter and it has no scent."
4733. It is related that Ibn 'Umar reported that the Prophet, may Allah bless him and grant him peace, said, "Our time as compared to the communities before you is like the time between the 'Asr prayer and sunset. Your metaphor and that of the Jews and the Christians is like a man who hires some workers. He says to them, 'Who will work for me until the middle of the day for a qirat?' The Jews did. Then he says, 'Who will work for me from the middle of the day until 'Asr?' The Christians worked. Then you worked from 'Asr until Maghrib for two qirats each. They said, 'We did more work but had a smaller payment!' He asked, 'Have I wronged you all in that to which you are entitled?' 'No,' they answered. He said, 'That is My favour which I give to whomever I wish.""
XVIII: The command to hold to the Book of Allah Almighty
4734. It is related that Talha said, "I asked 'Abdullah ibn Abi Awfa, 'Did the Prophet, may Allah bless him and grant him peace, make a will?' He replied, 'No.' I asked, 'Then how was the will prescribed for people? Were they commanded to do it when he did not make a will?' He replied, 'He bequeathed the Book of Allah.'"
XIX: "The one who did not intone* the Qur'an in a good voice"
And the words of Allah, "Is it not enough for them that We have sent down to you the Book which is recited to them?" (29:51)
4735. It is related from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, ""Allah does not listen to anything so gladly as He listens to a Prophet with a good voice intoning the Qur'an aloud."
His companion ('Abdu'l-Hamid) said, "He meant reciting it aloud."
4736. It is related from Abu Hurayra that the Prophet, may Allah bless him and grant him peace, said, "Allah does not listen to anything so gladly as He listens to a Prophet with a good voice intoning the Qur'an aloud."
Sufyan said that it means that by it he is freed of need for anything else.
[* "Intone (yataghanna)" is literally "sing", in the hadith "The one who does not intone the Qur'an in a good voice is not one of us," meaning "the one who does not make his voice good with the Qur'an is not one of us." ]
XX: Envying someone who knows the Qur'an
4737. It is related that 'Abdullah ibn 'Umar said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, '"You can only have envy for two things: for a man to whom Allah has given the Book of Allah* and he gets up and recites it throughout the night, and for a man to whom Allah has given wealth and he spends it throughout the night and the day.'"
4738. It is related from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "You can only have envy for two things: a man whom Allah has taught the Qur'an and he recites it throughout the night and throughout the day. His neighbour hears him and says, 'Would that I had been given the like of what so-and-so has been given so that I could do the like of what he does!' And there is a man to whom Allah has given wealth and he spends it properly and so another man says, 'Would that I had been given the like of what so-and-so has been given so that I could do the like of what he does!'"
[* Meaning memorisation and understanding of the Qur'an.]
XXI: "The best of you is the one who learns the Qur'an and teaches it."
4739. It is related from 'Uthman that the Prophet, may Allah bless him and grant him peace, said, "The best of you is the one who learns the Qur'an and teaches it."
He said, "Abu 'Abdu'r-Rahman had the best recitation in the rule of 'Uthman until the arrival al-Hajjaj." He said, "That is what put me into this position where I am."
4740. It is related from 'Uthman ibn 'Affan that the Prophet, may Allah bless him and grant him peace, said, "The most excellent of you is the one who learns the Qur'an and teaches it."
4741. It is related that Sahl ibn Sa'd said, "A woman came to the Prophet, may Allah bless him and grant him peace, and stated, 'I have given myself to Allah and His Messenger, may Allah bless him and grant him peace.' He said, 'I am not in need of women.' A man said, 'Marry her to me.' He said, 'Give her a garment.' He said, 'I do not have the wherewithal.' The Prophet, may Allah bless him and grant him peace, said, 'Give her something, even if it is only an iron ring.' The man claimed that he had nothing. He asked, 'What do you know of the Qur'an?' He replied, 'Such-and-such.' He said, 'I have married her to you for that amount of the Qur'an which you know.'"
XXII: Reciting the Qur'an by heart
4742. It is related from Sahl ibn Sa'd that a woman came to the Messenger of Allah, may Allah bless him and grant him peace, and said, "Messenger of Allah, I have come to give myself to you (to dispose of in marriage)." He raised his eyes to her and looked at her and then lowered his head. When the woman saw that he had not made any decision about her, she sat down. One of his Companions stood up and said, "Messenger of Allah, if you have no need of her, then marry her to me." He asked, "Do you have anything [to give her]?" He said, "By Allah, no, Messenger of Allah." He said, "Go to your family and see if you can find something." The man went and returned and said, "No, Messenger of Allah, I did not find anything." He said, "Look, even if it is an iron ring." He went and then came back and said, "By Allah, Messenger of Allah, no. I did not even find an iron ring, but I have this waist-wrapper. (Sahl said, "He did not have a cloak,Ó) She can have half of it." The Messenger of Allah, may Allah bless him and grant him peace, said, "What will see do with your waist-wrapper? If you wear it, she will have none of it, and if she wears it, you will have none of it." The man sat down for a long time and then got up. The Messenger of Allah, may Allah bless him and grant him peace, saw him going away and commanded someone to call him. When he came back, he asked, "What do you know of the Qur'an?" He replied, "I know this sura, that sura, and that sura," and he named them. He asked, "Do you recite that by heart?" "Yes," he replied. He said, "Go, I have married you to her for what you know of the Qur'an [i.e. to teach it to her]."
XXIII: Learning the Qur'an by heart and making a habit of reciting it
4743. It is related from Ibn 'Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "The metaphor of someone who knows the Qur'an is that of a hobbled camel. If he attends to it, it stays with him. If he lets it go, it wanders away."
4744. It is related from 'Abdullah that the Prophet, may Allah bless him and grant him peace, said, "It is very bad that someone says, 'I forgot such-and-such ayat.' He has been made to forget. Learn the Qur'an by heart. It slips from the breasts of men quicker than camels slip away."
4745. The like is related from Mansur. Bishr corroborated it as did Ibn Jurayj.
4746. It is related from Abu Musa that the Prophet, may Allah bless him and grant him peace, said, "Make a habit of reciting the Qur'an. By the One who has my soul in His hand, it slips away free quicker than a camel gets loose from its hobble."
XXIV: Reciting while on a riding animal
4747. It is related that 'Abdullah ibn Mughaffal was heard to say, "I saw the Messenger of Allah, may Allah bless him and grant him peace, on the day that Makka was conquered reciting Surat al-Fath while he was on his camel."
XXV: Teaching the Qur'an to children
4748. It is related that Sa'id ibn Jubayr said, "That which you call Mufassal is the Muhkam. Ibn 'Abbas said, 'The Messenger of Allah, may Allah bless him and grant him peace, died when I was ten years old and I had memorised the Mukham.'"
4749. It is related from Sa'id ibn Jubayr that Ibn 'Abbas said, "I learned the Muhkam in the time of the Messenger of Allah, may Allah bless him and grant him peace." Sa'id said, ""I asked him, 'What is the Muhkam?' He answered, 'The Mufassal.'"
[On this the commentator says that the age of ten may refer to the age at which he memorised the Qur'an rather than his age when the Prophet, may Allah bless him and grant him peace, died.]
[Muhkam are those without any abrogation in them.]
XXVI: Forgetting the Qur'an. Can one say, "I forgot such-and-such an ayat"?
The words of Allah Almighty, "We will cause you to recite so that you do not forget, except what Allah wills." (87:6-7)
4750. It is related that 'A'isha said, "The Prophet, may Allah bless him and grant him peace, heard a man reciting in the mosque and said, 'May Allah have mercy on him. He reminded me of such-and-such an ayat from such-and-such a sura."
Hisham added, "I had left them out of such-and-such a sura."
It is corroborated from Hisham.
4751. It is related that 'A'isha said, "The Prophet, may Allah bless him and grant him peace, heard a man reciting a sura at night and said, 'May Allah have mercy on him. He reminded me of such-and-such an ayat which I forgot from such-and-such a sura.'"
4752. It is related from 'Abdullah that the Prophet, may Allah bless him and grant him peace, said, "It is bad for someone to say, 'I forgot such-and-such an ayat.' Rather he was made to forget."
XXVII: The one who did see any harm in saying, "Surat al-Baqara" or "Surat such-and-such"
4753. It is related from Abu Mas'ud al-Ansari that the Prophet, may Allah bless him and grant him peace, said, "If someone recites the last two ayats of Surat al-Baqara, they will be enough for him for that night."
4754. It is related that 'Umar ibn al-Khattab said, "I heard Hisham ibn Hakim ibn Hizam reciting Surat al-Furqan while the Prophet, may Allah bless him and grant him peace, was alive. I listened to his recitation and he was reciting it in various modes which the Messenger of Allah, may Allah bless him and grant him peace, had not recited. I almost grabbed him in the prayer, but I waited until he said the salam. Then I grabbed by his cloak and demanded, 'Who recited to you this sura which I heard you reciting?' He answered, 'The Messenger of Allah, may Allah bless him and grant him peace, recited it to me.' I said, 'You lied! The Messenger of Allah, may Allah bless him and grant him peace, recited it to me differently to how you recited!' So I led him off to the Messenger of Allah, may Allah bless him and grant him peace, and said, 'I heard this one reciting Surat al-Furqan in a different way to how you recited it to me!' The Messenger of Allah, may Allah bless him and grant him peace, said, 'Release him. Recite, Hisham.' So he recited it to him in the way which I had heard him reciting.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'That is how it was revealed.' Then he said, 'Recite, 'Umar,' and I recited it in the recitation he had taught me. The Messenger of Allah, may Allah bless him and grant him peace, said, 'That is how it was revealed.' This Qur'an was revealed in seven modes, so recite whatever you find easy of it.'"
4755. It is related that 'A'isha said, "The Prophet , may Allah bless him and grant him peace, heard a man reciting at night in the mosque and said, 'May Allah have mercy on him. He reminded me of such-and-such an ayat which I missed from such-and-such a sura."
XXVIII: The slow recitation of Qur'an (tartil)
The words of the Almighty, "Recite the Qur'an distinctly" (73:4) and His words, "We have divided up the Qur'an so you can recite it to mankind at intervals." (17:106)
What is disliked of rattling it off as one rattles off poetry
"Yufraqu" (44:4) is to divide. Ibn 'Abbas said that "faraqnahu" (74:4) means "We divided it."
4756. It is related that Abu Wa'il said, "We went to 'Abdullah [ibn Mas'ud] in the morning and a man said, 'Yesterday I recited all the Mufassal.' Ibn Mas'ud said, 'This is like the rattling off of poetry. We heard the recitation (of the Prophet) and I remember the middle length suras which the Prophet, may Allah bless him and grant him peace, used to recite. They were 18 suras of the Mufassal and two suras beginning with Alif-lam-ha'-mim.'"
4757. Sa'id ibn Jubayr related that Ibn 'Abbas said about the words of Allah the Almighty, "Do not move your tongue trying to hasten it" (75:16), "The Messenger of Allah, may Allah bless him and grant him peace, used to experience hardship when Jibril descended with the revelation and he used to move his lips [for committing it into memory instantly]. That was hard on him and was recognised in him. So Allah the Almighty sent down the ayat in the sura which begins, 'No! I swear by the Day of Rising!' (75:1), 'Do not move your tongue trying to hasten it. Its collection (collecting it in your breast) and recitation are Our responsibility. So when We recite it, follow its recitation. (When We reveal it, then listen to it.) Then its explanation is Our concern.' (75:16-19) He said, 'It is up to Us to make it clear on your tongue.' Ibn 'Abbas added, "When Jibril came to him, he would listen and when he left, he would recite it as Allah had promised him."
XXIX: Prolonging sounds in recitation
4758. It is related that Qatada said, "I asked Anas ibn Malik about the recitation of the Prophet, may Allah bless him and grant him peace, and he said, "He used to prolong the sounds."
4759. It is related that Qatada said, "Anas was asked, 'What was the recitation of the Prophet, may Allah bless him and grant him peace, like?' He answered, 'It was elongated.' Then he recited, 'In the Name of Allah, the All-Merciful, Most Merciful,' prolonging 'bismi'llah', prolonging 'ar-Rahman' and prolonging 'ar-Rahim.'"
XXX: at-Tarji' (Quavering while reciting)
4760. It is related that 'Abdullah ibn Mughaffal said, "I saw the Prophet, may Allah bless him and grant him peace, reciting while he was on his she-camel or his camel which was moving. He was reciting Surat al-Fath or part of Surat al-Fath softly and he was reciting with his voice quavering."
XXXI: Having a good voice while reciting the Qur'an
4761. It is related from Abu Musa that the Prophet, may Allah bless him and grant him peace, said to him, "Abu Musa, you have been given one of the flutes of the family of Dawud."
XXXII: Someone wanting to listen to someone else recite the Qur'an
4762. It is related that 'Abdullah said, "The Prophet, may Allah bless him and grant him peace, said to me, 'Recite the Qur'an to me.' I said, 'Shall I recite it to you when it was revealed to you?' He said, "I like to listen to it from someone else."
XXXIII: Someone listening to a recitation telling the reciter, "Enough"
4763. It is related that 'Abdullah ibn Mas'ud said, "The Prophet, may Allah bless him and grant him peace, said to me, 'Recite (the Qur'an) to me.' I said, 'O Messenger of Allah, shall I recite to you when it was sent down to you?' He said, 'Yes.' So I recited Surat an-Nisa' to him until I reached this ayat, 'How will it be when We bring a witness from every nation and bring you as a witness against them?' (4:41) He said, 'That is enough now,' and I turned to him and his eyes were flowing with tears."
XXXIV: How much of the Qur'an should be recited
The words of Allah Almighty, "So recite as much of it as is easy for you." (73:20)
4764. It is related that Ibn Shubruma said, "I looked to see how much of the Qur'an is enough for a man, and I did not find a sura with less than three ayats. Therefore I said that it is no proper for anyone to recite less than three ayats."
[Meaning in the prayer]
'Alqama mentioned that he met Abu Mas'ud while he was doing tawaf of the House and he mentioned what the Prophet, may Allah bless him and grant him peace, had said: "If someone recites the last two ayats of Surat al-Baqara, they will be enough for him for that night."
4765. It is related that 'Abdullah ibn 'Amr said, "My father married me to a woman of noble lineage. He used to go to her and ask her about her husband. She would say, 'What an excellent man! He has not slept in our bed and has not uncovered us when we came to him!' When this went on for a long time, he mentioned that to the Prophet, may Allah bless him and grant him peace, who said, 'Let me meet him.' I later met with him and he asked, 'How do you fast?' "Every day,' I replied. He asked, 'How long do you take to recite the entire Qur'an?' I answered, 'I do it every night.' He said, 'Fast three days every month and recite the entire Qur'an once a month.' I said, 'I am strong enough to do more than that.' He said, 'Then fast three days a week.' I said, 'I am strong enough to do more than that.' He said, 'Then fast the best fast: the fast of Dawud. Fast one day and break the fast the next, and do a full recitation once a week.' Would that I had accepted the allowance of the Messenger of Allah, may Allah bless him and grant him peace!' That was when he was old and weak. He used to recite a seventh of the Qur'an to some of his family in the daytime. He used to read it to check it in the daytime so that it would be easier for him in the night. When we wanted to gain some strength, he would not fast some days and then fast days to make them up, since he disliked abandoning anything he was doing before the Prophet, may Allah bless him and grant him peace, died.
Abu 'Abdullah said that one of them said "over three days," "over five days", but most of them say "seven".
4766. It is related that 'Abdullah ibn 'Amr said, "The Prophet, may Allah bless him and grant him peace, asked me, 'How long do you take to recite the entire Qur'an?'"
4767. It is related that 'Abdullah ibn 'Amr said, "The the Messenger of Allah, may Allah bless him and grant him peace, said, 'Recite the Qur'an over a month.'" I said, 'I feel strong,' until he said, 'Recite it in a week, but do not do more than that.'"
XXXV: Weeping when the Qur'an is recited
4768. The following hadith is related via 'Amr ibn Murra: "The Prophet, may Allah bless him and grant him peace, said to me..."
It is related that 'Abdullah said, "The Messenger of Allah, may Allah bless him and grant him peace, said, 'Recite (the Qur'an) to me.' I said, 'O Messenger of Allah, shall I recite to you when it was sent down to you?' He said, 'I want to hear it from someone else.' He said, I recited Surat an-Nisa' to him until I reached this ayat,'How will it be when We bring a witness from every nation and bring you as a witness against them?' (4:41) He said, 'That is enough now,' or 'Stop!' and I turned to him and his eyes were flowing with tears."
4769. 'Abdullah said, "The Prophet, may Allah bless him and grant him peace, said to me, ''Recite (the Qur'an) to me.' I said, 'Shall I recite to you when it was sent down to you?' He said, 'I want to hear it from someone else.'"
XXXVI: The sin of someone who recites the Qur'an to show off or to earn by it or to feel proud by doing it
4770. It is related that 'Ali said, "I heard the Prophet, may Allah bless him and grant him peace, say, 'At the end of time there will come a people who are young in years with foolish minds. They will utter the words of the Best of Mankind, but they will pass through Islam as an arrow passes through game. Their faith will not go beyond their throats. Kill them wherever you find them. There will be a reward for those who kill them on the Day of Rising.'"
4771. It is related that Abu Sa'id al-Khudri said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Some people will emerge among you whose prayer will make you think little of yours in comparison, whose fasting will make you think little of your fasting, and whose actions will make you think little of your actions. They will recite the Qur'an, but it will not go beyond their throats. They will pass through the deen as an arrow passes through game. One looks at the arrowhead and sees nothing, looks at the shaft and sees nothing, and looks at the flights and sees nothing, and one is in doubt about the notch.'"
4772. Abu Musa reported that the Prophet, may Allah bless him and grant him peace, said, "The believer who recites the Qur'an and acts on it is like a citron - its scent is fragrant and its taste is good. The believer who does not recite the Qur'an but acts on it is like a date - it has no scent but its taste is sweet. The metaphor of a hypocrite who recites the Qur'an is that of basil - its scent is fragrant but its taste is bitter. The metaphor of a hypocrite who does not recite the Qur'an is that of colocynth - it has no scent and its taste is bitter."
XXXVII: "Recite the Qur'an as long as your hearts desire it."
4773. It is related from Jundub ibn 'Abdullah that the Prophet, may Allah bless him and grant him peace, said, "Recite the Qur'an as long as your hearts desire it. When you disagree about it, then stop."
4774. It is related from Jundub that the Prophet, may Allah bless him and grant him peace, said, "Recite the Qur'an as long as your hearts desire it. When you disagree about it, then stop."
It is corroborated from Abu 'Imran. Hammad ibn Salama and Aban do not consider it to be marfu'.
It is reported from Abu 'Imran that he heard Jundub say this.
'Abdullah ibn as-Samit reported it from 'Umar, but Jundub has a sounder isnad and more paths of transmission.
4775. It is related that 'Abdullah heard a man reciting an ayat when he had heard it differently from the Messenger of Allah, may Allah bless him and grant him peace. He took him by the hand and brought him to the Prophet, may Allah bless him and grant him peace, who said, "Both of you are good, so go on reciting. He added, "Those before you disagreed and were destroyed.'"
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Chapter 88. Book of Shares of Inheritance (fara'id)
The words of Allah Almighty, "Allah instructs you regarding your children: A male receives the same as the share of two females. If there are more than two daughters they receive two-thirds of what you leave. If she is one on her own she receives a half. Each of your parents receives a sixth of what you leave if you have children. If you are childless and your heirs are your parents your mother receives a third. If you have brothers or sisters your mother receives a sixth, after any bequest you make or any debts. With regard to your fathers and your sons, you do not know which of them is going to benefit you more. These are obligatory shares from Allah. Allah is All-Knowing, All-Wise.
You receive half of what your wives leave if they are childless. If they have children you receive a quarter of what they leave after any bequest they make or any debts. They receive a quarter of what you leave if you are childless. If you have children they receive an eighth of what you leave after any bequest you make or any debts. If a man or woman has no direct heirs, but has a brother or sister, each of them receives a sixth. If there are more than that they share in a third after any bequest you make or any debts, making sure that no one's rights are prejudiced. This is an instruction from Allah. Allah is All-Knowing, All-Forbearing." (4:11-12)
6344. Muhammad ibn al-Munkadir related that he heard Jabir ibn 'Abdullah say, "I fell ill and the Messenger of Allah, may Allah bless him and grant him peace, and Abu Bakr came on foot to visit me. They found me unconscious. The Prophet, may Allah bless him and grant him peace, did wudu' and then poured his wudu' water on me. I regained consciousness and said, 'Messenger of Allah, what shall I do with my property? How should I settle my property?' He did give not an answer until the Ayat of Inheritance was revealed."
I. Teaching the shares of inheritance
'Uqba ibn 'Amir said, "Learn before people act on supposition," i.e. those who speak based on supposition.
6345. Tawus related from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Beware of suspicion. Suspicion is the falsest of speech. Do not pry or spy. Do not envy one another nor turn your backs on one another nor hate one another. Be slaves of Allah and brothers."
II. The words of the Prophet, may Allah bless him and grant him peace, "We do not leave inheritance. What we leave is sadaqa."
6346. 'Urwa related from 'A'isha: Fatima and al-'Abbas went to Abu Bakr to ask for their inheritance from the Messenger of Alla, may Allah bless him and grant him peace. They were asking for their land at Fadak and their share of Khaybar. Abu Bakr said to them, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'We do not leave inheritance. What we leave is sadaqa, but the family of Muhammad may eat from this property.'" Abu Bakr said, 'By Allah, I will not leave anything that I saw the Messenger of Allah, may Allah bless him and grant him peace, doing. Rather I will do it." Therefore Fatima shunned him and did not speak to him until she died.
'Urwa related from 'A'isha that the Prophet, may Allah bless him and grant him peace, said, "We do not leave inheritance. What we leave is sadaqa."
6347. It is related from Malik ibn Aws ibn al-Hadathan – and Muhammad ibn Jubayr ibn Mut'im mentioned some of the hadith when he said, "I went to visit him and ask him about it and he said...": "I went to visit 'Umar. (While I was there), his chamberlain Yarfa' came to him and said, 'Will you admit 'Uthman, 'Abdu'r-Rahman ibn 'Awf, az-Zubayr, and Sa'd?' He said, 'Yes.' So he gave them permission. Then he said, 'Will you admit 'Ali and 'Abbas?' He said, 'Yes.' 'Abbas said, 'Amir al-Mu'minin! Judge between me and this one ['Ali]!'Umar said, 'I adjure you by Allah by whose permission the heaven and earth subsist, do you know that the Messenger of Allah, may Allah bless him and grant him peace, said, "We do not bequeath inheritance. What we leave is sadaqa," meaning the Messenger of Allah, may Allah bless him and grant him peace, himself?' The group said, 'He said that.' 'Umar turned to 'Ali and 'Abbas, and said, 'Do you know that the Messenger of Allah, may Allah bless him and grant him peace, said that?' They both said, 'He said that.' 'Umar said, 'I will talk to you about this matter. Allah singled out His Messenger, may Allah bless him and grant him peace, in these spoils something which he did not give anyone else. Allah says, "Whatever booty from them Allah has given to His Messenger – and you spurred on neither horse nor camel in its acquisition, but Allah gives power to His Messengers over anyone He wills, Allah has power over all things." (59:6) This was specially for the Messenger of Allah, may Allah bless him and grant him peace, and, by Allah, he did not appropriate it to your exclusion, and he did not prefer himself with it against you. He gave it to you and distributed it among you until this property remained of it. The Prophet, may Allah bless him and grant him peace, used to spend on his family the maintenance of a year from this property. Then he took what remained and made it the property of Allah. The Messenger of Allah, may Allah bless him and grant him peace, did that during his lifetime. I adjure you Allah, do you know that?' 'They all said, 'Yes.' He said to 'Ali and 'Abbas, 'I adjure you Allah, do you know that?' They both said, 'Yes.' 'Then Allah took the Prophet, may Allah bless him and grant him peace, and Abu Bakr said, "I am the guardian of the Prophet, may Allah bless him and grant him peace." So Abu Bakr took it and acted with it as the Messenger of Allah, may Allah bless him and grant him peace, had acted. Then Allah took Abu Bakr and I said, "I am the guardian of the guardian of the Messenger of Allah, may Allah bless him and grant him peace.? I took it under my control for two years during which I acted in it as the Messenger of Allah, may Allah bless him and grant him peace, and Abu Bakr acted. Then you two came to talk to me, and you both said the same thing and had the same claim. You ('Abbas) came to me, and asked for your share from your nephew and this one ('Ali) asked me for the share of his wife from her father. I said, "If you wish, I will hand it over to you on that basis." So are you now seeking from me a decision other than that? By Allah by whose permission the heaven and earth subsist, I would not give a decision in it other than that until the Last Hour comes! If you are incapable of it, then give it to me and I will spare you of it.'"
6348. Al-A'raj related from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Do not distribute even a dinar of my inheritance. What I leave after the expenses of my wives and the payment of my agent is sadaqa."
6349. 'Urwa related from 'A'isha that when the Messenger of Allah, may Allah bless him and grant him peace, died, the wives of the Prophet, may Allah bless him and grant him peace, wanted to send 'Uthman ibn Abi Bakr to ask Abu Bakr for their inheritance. 'A'isha said, "Did not the Messenger of Allah, may Allah bless him and grant him peace, say, 'We do not leave inheritance. What we leave is sadaqa'?"
III. The words of the Prophet, may Allah bless him and grant him peace, "If someone leaves wealth, it is for his family."
6350. Abu Salama related from Abu Hurayra that the Prophet, may Allah bless him and grant him peace, said, "I have more right to be the protector of the believers than themselves. If any believer dies leaving a debt, we will settle it. If anyone leaves property, it goes to his heirs."
IV. A child inheriting from his father and his mother
Zayd ibn Thabit said, "If a man or woman leaves a daughter, she receives a half. If there are two or more daughters, they receive two-thirds. If there is a son with them, then one begins with those who share with them in inheritance and they receive their shares and then what remains goes to them, with the male receiving double the share of a female."
6351. Tawus related that Ibn 'Abbas said that the Prophet, may Allah bless him and grant him peace, said, "Give the shares to their people. What is left over goes to the closest male relative."
V. Inheritance by daughters
6352. 'Amir ibn Sa'd ibn Abi Waqqas related that his father said, "I became very ill in Makka and thought I was going to die. The Prophet, may Allah bless him and grant him peace, came to visit me and I said, 'Messenger of Allah, I have a lot of property and my only heir is one daughter. Should I will away two-thirds of my property and leave a third?' 'No,' he answered. I said, 'A half?' 'No,' he answered. I said, 'A third?' He said, 'A third is a lot. It is better to leave your heirs wealthy than to make them beg from people with their hands. Whatever you spend on maintenance is sadaqa, even the morsel you put in your wife's mouth.' I said, 'Messenger of Allah, will I be left behind my hijra?' He said, 'You will not be left behind, for any virtuous actions you do will raise you in degree and elevation. If you were left behind me, perhaps some people will benefit from you and others harmed by you, but poor Sa'd ibn Khawla!' The Messenger of Allah, may Allah bless him and grant him peace, grieved over his dying in Makka."
Sufyan said, "Sa'd ibn Khawla was a man from the Banu 'Amir ibn Lu'ayy."
6353. Ash'ath related that al-Aswad ibn Yazid said, "Mu'adh ibn Jabal came to us in Yemen as a teacher and ruler. We asked him about a man who died leaving a daughter and a sister. He gave the daughter half and the sister half."
VI. A grandson inheriting in the absence of a son
Zayd said, "Grandchildren are in the position of children if there is no other male children still alive. Their males are like their males and their females like their females. They inherit as they inherit and preclude (other heirs) as they preclude. A grandchild does not inherit when there is a son."
6354. Tawus related from Ibn 'Abbas that the Messenger of Allah, may Allah bless him and grant him peace, said, "Give the shares to their people. What is left over goes to the closest male relative."
VII. The inheritance of a son's daughter in the presence of a daughter
6355. Huzayl ibn Shurahbil said, "Abu Musa was asked about a daughter, a son's daughter and a sister. He said, 'The daughter re ceives a half. The sister receives a half. If you go to Ibn Mas'ud, he will corroborate me.' Ibn Mas'ud was asked and was told of what Abu Musa said. He said, 'I would be misguided and not be one of the guided if I give the decision which the Prophet, may Allah bless him and grant him peace, gave. The daughter has a half and the daughter of the son has a sixth which completes two-thirds, and what is left is for the sister." Then went to Abu Musa and told him that Ibn Mas'ud has said, and he said, 'Do not ask me as long as this scholar is among you.'"
VIII. A grandfather inheriting with a father and brothers
Abu Bakr, Ibn 'Abbas and Ibn az-Zubayr said, "The grandfather is like a father, Ibn 'Abbas recited, "O children of Adam" (7:26) and "I hold fast to the creed of my forebears, Ibrahim and Ishaq and Ya'qub." (12:38)
It is not mentioned that anyone disagreed with Abu Bakr while he was alive while there were many Companions of the Prophet, may Allah bless him and grant him peace.
Ibn 'Abbas said, "The son of my son inherits rather than my brothers and I do not inherit from the son of my son."
Differing views are related from 'Umar, 'Ali, Ibn Mas'ud and Zayd.
6356. Tawus related from Ibn 'Abbas that the Messenger of Allah, may Allah bless him and grant him peace, said, "Give the shares to their people. What is left over goes to the closest male relative."
6357. 'Ikrima related that Ibn 'Abbas said, "The one abou whom the Messenger of Allah, may Allah bless him and grant him peace, said. 'If I were to take a close friend from this Community, I would have taken him (Abu Bakr), but the friendship of Islam is better,' put the grandfather in the position of a father." So he said, "He judged him to be like a father."
IX. The inheritance of a husband when there are children and other relatives
6358. 'Ata' related that Ibn 'Abbas said, "Wealth was given to children and bequests were made for parents. Then Prophet abrogated what He wished of that and appointed for the male twice the share of the female, and He appointed for each of the parents a sixth. He appointed an eighth and a fourth for the wife, and a half and a fourth for the husband."
X. The inheritance of a wife and husband when there are children and other relatives
6359. Ibn al-Musayyab related that Abu Hurayra said, "The Prophet, may Allah bless him and grant him peace, gave a judgement about a miscarriage by a woman of the Banu Lahyan which was born dead that the blood money [for the foetus] was a good slave, male or female. ThenThen the woman who received the judgement of the slave died and the Messenger of Allah, may Allah bless him and grant him peace, decided that her inheritance would go to her children and husband and that the penalty was paid by the 'asaba (paternal male relations)."
XI. The inheritance of sisters when there are daughters as 'asaba
6360. Al-Aswad related, "In the time of the Messenger of Allah, may Allah bless him and grant him peace, Mu'adh ibn Jabal judged for us that the daughter received a half and a sister received a half." Sulayman said, "He judged for us," and he did not mention "in the time of the Messenger of Allah, may Allah bless him and grant him peace."
6361. Huzayl related that 'Abdullah said, "I will give the judgement according to the judgement of the Prophet: The daughter has a half, the son's daughter a sixth, and the rest is for the sister."
XII. The inheritance of sisters and brothers
6362. Muhammad ibn al-Munkadir reported that he heard Jabir said, "The Prophet, may Allah bless him and grant him peace, came to me while I was ill. He called for wudu' water and did wudu' and then sprinkled some of his wudu' water over me and I regained consciousness. I said, 'Messenger of Allah, I have sisters.' Then the Ayat of Shares was revealed.
XIII. "They will ask you for a fatwa. Say: 'Allah gives you a fatwa about people who die without direct heirs: If a man dies childless but has a sister she receives half of what he leaves, and he is her heir if she dies childless. If there are two sisters they receive two-thirds of what he leaves. If there are brothers and sisters the males receive the share of two females. Allah makes things clear to you so you will not go astray. Allah has knowledge of all things.'" (4:186)
6363. Abu Ishaq related that al-Bara' said, "The last ayat to be revealed was the last ayat of Surat an-Nisa': 'They will ask you for a fatwa. Say: 'Allah gives you a fatwa about people who die without direct heirs...' (4:176)
XIV. Two sons of a paternal uncle, one of whom is a woman's brother by the mother and the other her husband
'Ali said, "The husband gets a half, the brother by the mother gets a sixth, and what remains is divided equally between them.
6364. Abu Salih related from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "I have more right to be the protector of the believers than themselves. If anyone dies and leaves property, it goes to the 'asaba relatives. If someone leaves no heirs or leaves vulnerable dependents, I am his protector and I can be called on to support them."
6365. Tawus related from Ibn 'Abbas that the Messenger of Allah, may Allah bless him and grant him peace, said, "Give the shares to their people. What is left over goes to the closest male relative."
XV. Maternal relatives
6366. Sa'id ibn Jubayr related from Ibn 'Abbas about "We have appointed heirs for everything ..." (4:33) and "If you have a bond with people" (4:33): "When the Muhajirun came to Madina, the Ansar used to be the heirs of the Muhajirun rather than their relatives on the basis of the brotherhood which the Prophet, may Allah bless him and grant him peace, established between them. When "We have appointed heirs for everything..." (4:33) was revealed, it abrogated "If you have a bond with people" (4:33).
XVI. Inheritance after separation by mutual cursing (li'an)
6367. Nafi' related from Ibn 'Umar that a man divorced his wife by li'an (mutual cursing) in the time of the Prophet, may Allah bless him and grant him peace, and he denied the paternity of her child. The Prophet, may Allah bless him and grant him peace, separated them and attached the child only to the woman.
XVII. The child belongs to the bed, whether the woman was free or a slave
6368. 'Urwa related that 'A'isha said, "'Utba ibn Abi Waqqas took an undertaking from his brother, Sa'd, 'The son of the slavegirl of Zam'a is my son. Take him into your care.' In the year of the Conquest, Sa'd took him and said, 'He is my nephew, I gave an undertaking about him.' 'Abd ibn Zam'a stood up and said, 'He is my brother, the son of my father's slavegirl. He was born on his bed.' They both went to the Prophet, may Allah bless him and grant him peace, and Sa'd said, 'Messenger of Allah, he is my nephew. I gave an undertaking about him.' 'Abd ibn Zam'a said, 'He is my brother and the son of my father's slave. He was born on his bed.' The Prophet, may Allah bless him and grant him peace, said, 'He is yours, 'Abd ibn Zam'a.' Then the Prophet, may Allah bless him and grant him peace, said, ' The child belongs to the bed and stones belong to the adulterer.' Then he said to Sawda bint Zam'a, 'Veil yourself from him,' because of the resemblance he saw in him to 'Utba. He did not see her until he met Allah [i.e. died]."
6369. Muhammad ibn Ziyad related from Abu Hurayra that the Prophet, may Allah bless him and grant him peace, said, "The child belongs to the bed."
XVIII. The wala' belongs to the one who sets free and the inheritance of a foundling
'Umar said, "The foundling is free."
6370. Al-Aswad related that 'A'isha said, "I purchased Barira and the Prophet*, may Allah bless him and grant him peace, said, 'Buy her,.The wala' belongs to the one who frees the person.' She was given a sheep and he said, 'It is sadaqa for her and a gift for is."
Al-Hakam said, "Her husband was free," but his statement is mursal [i.e. stopping at al-Hakam, and not going back to 'A'isha].
Ibn 'Abbas said, "I saw him when he was a slave."
6371. Nafi' related from Ibn 'Umar that the Prophet, may Allah bless him and grant him peace, said, "The wala' belongs to the one who frees the person."
XIX. The inheritance of the sa'iba (one set free without anyone having his wala')
6372. Huzayl related that 'Abdullah said, "The people of Islam do not free people as sa'iba. The people the Jahiliyya used to do that."
6373. Al-Aswad related that 'A'isha bought Barira in order to set her free and her owners has stipulated that they would have her wala'. 'A'isha said, "I bought Barira in order to free her and her owners have stipulated that they will have the wala'." He said, "Set her free. The wala' belongs to the one who sets free." or "Pays the price." He said, "She bought her and set her free." He said, "She was given a choice (about whether to stay with her husband) and chose to be unmarried. She said, "Even if he were to give me such-and-such, I would not remain with him."
Al-Aswad said, "Her husband was free." What al-Aswad said is cut off [i.e. has a man missing from the isnad].
Ibn 'Abbas's statement, "I saw him when he was a slave" is sounder.
XX. The sin of the one who declares himself quit of his masters
6374. Ibrahim at-Taymi related from his father that 'Ali said, "We have no book that we read but the Book of Allah and this paper." He took it out and it contained things about wounds and the ages of camels. He said, "It contained: 'Madina is a sanctuary between 'Ayr to Thawr. Whoever commits an improper action in it or gives refuge to someone who commits improper actions, on him is the curse of Allah, the angels and all people. Neither repentance nor ransom will be accepted from him on the Day of Rising. If someone accepts the protectorship of other than his masters, on him is the curse of Allah, the angels and all people. The dhimma [covenant] of the Muslims is the same. It is effected by the least of them. If someone betrays a Muslim, on him is the curse of Allah, the angels and all people. Neither repentance nor ransom will be accepted from him on the Day of Rising."'"
6375. 'Abdullah ibn Dinar related that Ibn 'Umar said, "The Prophet, may Allah bless him and grant him peace, forbade selling the wala' or giving it as a present."
XXI. When someone becomes Muslim with someone
Al-Hasan did not think that he had any guardianship.
The Prophet, may Allah bless him and grant him peace, said, "The wala' belongs to the one who sets someone free."
It is mentioned marfu' that Tamim ad-Dari said, "He is the closet of the people to him in his life and his death."
They disagree about the soundness of this report.
6376. Ibn 'Umar related that 'A'isha, the Umm al-Mu'minin, wanted to buy a slavegirl and set her free and her owners said, "We will sell her to you provided that we retain her wala'." She mentioned that to the Messenger of Allah, may Allah bless him and grant him peace, and he said, 'That should not prevent you, The wala'is for the one who sets the person free."
6377. Al-Aswad related that 'A'isha said, "I bought Barira and her owners made a precondition of her wala' and she mentioned that to the Prophet, may Allah bless him and grant him peace, and he said, 'Set her free. The wala' belongs to the one who pays the silver." She said, "I set her free." She said, The Messenger of Allah, may Allah bless him and grant him peace, summoned her and gave her a choice regarding her husband. She said, 'Even if he were to give such-and such, I would not stay with him.' She choose herself."
XXII. What women inherit of the wala'
6378. Nafi' related that Ibn 'Umar said, "'A'isha wanted to buy Barira and told the Prophet, may Allah bless him and grant him peace, 'They are stipulating that they will keep the wala'.' The Prophet, may Allah bless him and grant him peace, said, 'Buy her. The wala' belongs to the one who sets the person free.'"
6379. Al-Aswad related that 'A'isha said, "The Messenger of Allah, may Allah bless him and grant him peace, said, "The wala' belongs to the one who pays the silver and grants the favour."
XXIII. The client of a people is one of them, and the son of the sister is one of them
6380. Mu'awiya ibn Qurra and Qatada related from Anas ibn Malik that the Prophet, may Allah bless him and grant him peace, said, "The client of a people is one of them," or words to that effect.
6381. Qatada related from Anas that the Prophet, may Allah bless him and grant him peace, said, "The son of the sister of a people is one of them," or "from among themselves."
XXIV. The inheritance of a captive
He said, "Shurayh used to allow the captive who was in the hands of the enemy to inherit. He said, 'He is more in need of it.'"
'Umar ibn 'Abdu'l-'Aziz said, "Carry out the bequests of a captive and his orders of emancipation and what he does with property as long as he has not changed hisdeen. It is his property and he can do what he wishes with it."
6382. Abu Hazim related from Abu Hurayra that the Prophet, may Allah bless him and grant him peace, said, "If someone dies leaving property, it goes to his heirs. If he dies without heirs, it goes to us."
XXV. A Muslim does not inherit from an unbeliever nor an unbeliever from a Muslim
When someone becomes a Muslim before the division of inheritance, he is not entitled to inherit.
6383. 'Amr ibn 'Uthman related from Usama ibn Zayd that the Prophet, may Allah bless him and grant him peace, said, "A Muslim does not inherit from an unbeliever nor an unbeliever from a Muslim."
XXVI. The inheritance of a Christian slave and Christian mukatib and the sin of the one who disowns his child
XXVII. The wrong action of someone who denies the paternity of his children and the one who claims that someone is his brother or the son of his brother
6384. 'Urwa related that 'A'isha said, "Sa'd ibn Abi Waqqas and 'Abd ibn Zam'a had a dispute about a boy. Sa'd said, 'This, Messenger of Allah, is the son of my brother, 'Utba ibn Abi Waqqas who told to me that he was his son. Notice the resemblance.' 'Abd ibn Zam'a said, 'This is my brother, Messenger of Allah. He was born on my father's bed by his slavegirl.' The Messenger of Allah, may Allah bless him and grant him peace, looked to see the resemblance and saw that he clearly resembled 'Utba. He said, 'He is yours, 'Abd ibn 'Utba. The child belongs to the bed and the adulterer has stones, Sawda bint Zam'a, screen yourself from him.'" She said, "He never again saw Sawda."
XXVIII. Someone who attributes himself to other than his father
6385. Abu 'Uthman related that Sa'd said, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'If someone attributes himself to other than his father knowing that he is not his father, the Garden is unlawful to him.' I mentioned it to Abu Bakra and he said, 'I heard it with my two ears and my heart preserved it from the Messenger of Allah, may Allah bless him and grant him peace."
6386. 'Irak related from Abu Hurayra that the Prophet, may Allah bless him and grant him peace, said, "Do not deny your fathers. If someone denies his father, that is unbelief."
XXIX. When a woman lays claim to a son
6387. Al-A'raj related from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Two women had their sons with them when a wolf came and took away the child of one of them. She said to her companion, 'It has taken your child.' The other said, 'No,it has taken your child.' They took the dispute to Da'ud and he decided on behalf of the elder woman. They went to Sulayman ibn Da'ud, peace be upon him, and informed him and he said, 'Bring me a knife and I will divide him up between you.' The younger woman said, 'Do not do it, may Allah have mercy on you! It is her child.' So he judged that it belonged to the younger one." Abu Hurayra said, "By Allah, I heard 'a knife (sakîn)' only on that day. We used to say mudya."
XXX. The qa'if (the physiognomer)
6388. 'Urwa related that 'A'isha said, "The Messenger of Allah, may Allah bless him and grant him peace, visited me when he was happy and the features of his face were radiant. He said, 'Do you not know that Mujazzaz just looked at Zayd ibn Haritha and Usama ibn Zayd and said, 'These feet belong to one another'?"
6389. 'Urwa related that 'A'isha said, "The Messenger of Allah, may Allah bless him and grant him peace, visited me one day when he was happy. He said, ''A'isha, do you not know that Mujazzaz al-Mudliji came in and saw Usama and Zayd who had a covering? over them which covered their heads while their feet were showing. He said, 'These feet belong to one another.'"
Chapter 89. Book of Hudud
I. The hudud about which one should be careful. Illicit sex and drinking wine.
Ibn 'Abbas said, "The light of faith is removed from someone during fornication."
6390. Abu Bakr ibn 'Abdu'r-Rahman related from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "A fornicator does not commit fornication while he is a believer, and someone who drinks does not drink wine while he is a believer, and someone who steals does not steal while he is a believer. Someone who robs, while people raise their eyes to look at him doing that is not a believer when he robs."
The like of it is related by Sa'id ibn al-Musayyab and Abu Salama from Abu Hurayra £ from the Prophet, may Allah bless him and grant him peace, without robbery.
II. What has come about beating someone who drinks wine
6391. Qatada related from Anas ibn Malik that the Prophet, may Allah bless him and grant him peace, beat people with palm stalks and sandals for drinking and Abu Bakr gave forty lashes.
III. The one who ordered the hadd punishment be inflicted at home
6392. Ibn Abi Mulayka related that 'Uqba ibn al-Harith said, "An-Nu'man, or the son of an-Nu'man, was brought on account of drinking and the Prophet,may Allah bless him and grant him peace, commanded that they beat him in the house. They beat him, and I was one of those who beat him with sandals."
IV. Beating with palm stalks and sandals
6393. 'Abdullah ibn Abi Mulayka related from 'Uqba ibn al-Harith that the Prophet, may Allah bless him and grant him peace, was brought Nu'aym or the son of Nu'aym who was drunk. That was hard on him and he commanded those in the house to beat him. They beat him with stalks and sandals. I was one of those who beat him."
6394. Qatada related that Anas said, "The Prophet, may Allah bless him and grant him peace, flogged people for wine with palm stalks and sandals, and Abu Bakr gave forty lashes."
6395. Abu Usama related that Abu Hurayra said, "A man who had drunk wine was brought to the Prophet, may Allah bless him and grant him peace, who said, 'Beat him.'' Abu Hurayra said, "Some of us hit with our hands and some with their garments. When it was over, some people said, 'May Allah disgrace you!' The Prophet said, 'No! Do not say that. Do not help Shaytan against him.'"
6396. 'Umayr ibn Sa'id an-Nakha'i was heard to say, "I heard 'Ali ibn Abi Talib say, 'I do not feel any sorrow for someone who dies on account of receiving a hadd punishment except the one who drinks. If he dies, I will pay his blood money. That is because Allah did not make that a sunna."'"
6397. Yazid ibn Khusayfa related that as-Sa'ib ibn Yazid said, "In the time of the Messenger of Allah, may Allah bless him and grant him peace, the rule of Abu Bakr and the beginning of the khalifate of 'Umar, when we were brought someone who had drink, we would go to him with our hands, sandals and cloak. At the end of the rule of 'Umar, he inflicted forty lashes and when people became impudent, and impious, he gave eighty lashes.
V. What is disliked of cursing someone who drinks wines and the fact that he has not left the religion
6398. Aslam related from 'Umar ibn al-Khattab that in the time of the Prophet, may Allah bless him and grant him peace, there was a man named 'Abdullah who was called "the Donkey" and who used to make the Messenger of Allah, may Allah bless him and grant him peace, laugh. The Prophet, may Allah bless him and grant him peace, flogged him for drinking. One day he was brought and he commanded that he be lashed. A man among the people said, 'O Allah, curse him! How often he is brought on account of it!' The Prophet, may Allah bless him and grant him peace, said, 'Do not curse him. By Allah, I only know that he loves Allah and His Messenger.'"
6399. Abu Salama related that Abu Hurayra said, "The Prophet, may Allah bless him and grant him peace, was brought a man who was drunk and ordered that he be beaten. Some of us beat him with their hands, some beat him with their sandals, and some beat him with their garments. When he left, a man said, 'What is the matter with him? May Allah disgrace him!' The Messenger of Allah, may Allah bless him and grant him peace, said, 'Do not help Shaytan against your brother.'"
VI. The thief when he steals
6400. 'Ikrima related from Ibn 'Abbas that the Prophet, may Allah bless him and grant him peace, said, "The fornicator does not commit fornication while he is a believer. The one who steals does not steal while he is a believer."
VII. Cursing the thief when he is not named
6401. Abu Salih was heard to relate from Abu Hurayra that the Prophet, may Allah bless him and grant him peace, said, "Allah curses a thief who steals an egg and has his hand cut off, or steals a rope and has his hand cut off."
Al-A'mash said, "They relate 'egg' to mean an iron helmet and they used to think that the 'rope' may have cost a number of dirhams [so that it reaches the minimun]."
VIII. The Hudud punishments are expiation
6402. Abu Idris al-Khawlani related that 'Ubada ibn as-Samit said, "We were with the Prophet, may Allah bless him and grant him peace, in a gathering. He said, 'Give me allegiance on the basis that you will not associate anything with Allah, will not steal, and will not commit illicit sexual intercourse.'" Then he recited all of thisayat. 'If any of you fulfils it, his reward is up to Allah. If anyone does something of that and is punished for it. that is its expiation. If someone does something of that, and Allah veils him, then if Allah wishes, He can forgive him. If He wishes, He will punish him.'"
IX. The back of a believer is safe except on account of a hadd punishment or a right he owes
6403. It is related that 'Abdullah said, "In the Farewell Hajj, the Messenger of Allah, may Allah bless him and grant him peace, said, 'Do you know which month is the most sacred?' They answered, 'This month of ours.' He asked, 'Do you know which land is the most sacred?' They answered, 'This land of ours.' He asked, 'Do you know which day is the most sacred?' He answered, 'This day of ours,' He said, 'Allah Almighty has made your blood, your property and your honour except by a right, just like the sacredness of this day in this place in this month. Have I do not conveyed?' three times, They answered each time saying, 'Yes.' He said, 'Mercy be on you (or woe to you) Do not revert to unbelievers after me by striking the necks of one another.'"
X. Carrying out hudud punishments and seeking revenge for violation of the sacred things of Allah
6404. 'Urwa related that 'A'isha said, "The Prophet, may Allah bless him and grant him peace, was not given a choice between two matters but that he chose the easier of them as long as it was not a sin. If it was a sin, he was the furthest of people from it. By Allah, he never took revenge for himself unless the sacred things of Allah were violated and then he took revenge for Allah."

XI. Carrying out the hudud on both the noble and weak
6405. 'Urwa related from 'A'isha that Usama spoke to the Prophet, may Allah bless him and grant him peace, on behalf of a woman and he said, "Those before you were destroyed because they used to carry out the hadd punishment on the weak and did not carry it out on the noble. By the One who has my soul in His hand, if Fatima were to do that, I would cut off her hand."
XII. It is dislikes to interceded in the case of a hadd punishment when it has already been presented to the ruler
6406. 'Urwa related from 'A'isha that Quraysh were concerned with the case of a Makhzumi woman who had stolen something and they said, "Who will speak to the Messenger of Allah, may Allah bless him and grant him peace, about her?" They said, "Who is bold enough to do it except Usama ibn Zayd, the beloved of the Messenger of Allah, may Allah bless him and grant him peace?" Usama spoke to him and the Messenger of Allah, may Allah bless him and grant him peace, said, "How can you intercede when it is a case of one of the legal punishments of Allah Almighty?" Then he stood up and spoke and said, "Those before you were destroyed because when a noble among them stole, they let him be, but when the weak among them stole, they carried out the legal punishment on them. By Allah, if Fatima the daughter of Muhammad were to steal, Muhammad would cut off her hand."
XIII. The words of Allah, "The thief, male or female, cut off his or her hand." (5:38) That for which the hand is cut off
'Ali cut off the hand at the wrist.
Qatada said about a woman who stole and whose left hand had been cut off, "There is nothing more than that." [i.e. the right hand is not cut off.]
6407. 'Amra related from 'A'isha that the Prophet, may Allah bless him and grant him peace, said, "The hand is cut off for stealing something worth a quarter of a dinar or more."
'Abdu'r-Rahman ibn Khalid, the nephew of az-Zuhri, and Ma'mar from az-Zuhri.
'Urwa ibn az-Zubayr and 'Amra related from 'A'isha that the Prophet, may Allah bless him and grant him peace, said, "The hand of a thief is cut off for stealing a quarter of a dinar."
'Amra bint 'Abdu'r-Rahman related from 'A'isha that the Prophet, may Allah bless him and grant him peace, said, "The hand is cut off for stealing a quarter of a dinar."
6408. 'Urwa related that 'A'isha told him that the hand of a thief was not cut off in the time of the Prophet, may Allah bless him and grant him peace, except for the value of a shield, whether a hajafa or turs.
[A hajafa is a shield made of wood or bone and covered in skin. A turs has skin on both sides.]
Another isnad from 'Urwa from 'A'isha.
6409. 'Urwa related that 'A'isha said, "The hand of a thief is not cut off for less than a hajafa or turs, each of which had a price."
Another mursal transmission from 'Urwa.
6410. 'Urwa related that 'A'isha said, "In the time of the Prophet, may Allah bless him and grant him peace, the hand of a thief was not cut off for less than the price of a shield, whether a hajafa or a turs. Each of them had a price.'"
6411. Nafi', the client of 'Abdullah ibn 'Umar, related from 'Abdullah ibn 'Umar that the Messenger of Allah, may Allah bless him and grant him peace, cut off the hand for a shield worth three dirhams.
Muhammad ibn Ishaq corroborated it. Al-Layth said that Nafi' related its price.
6412. Nafi' related that Ibn 'Umar said, "The Prophet, may Allah bless him and grant him peace, cut off the hand for a shield whose price three dinars.
Nafi' related that 'Abdullah said, "The Prophet, may Allah bless him and grant him peace, cut off the hand of a thief for a shield whose price was three dirhams."
6413. Nafi' related that 'Abdullah ibn 'Umar said, "The Prophet, may Allah bless him and grant him peace, cut off the hand of a thief for a shield which was worth three dirhams."
6414. Abu Salih related that he heard Abu Hurayra say that the Messenger of Allah, may Allah bless him and grant him peace, said, "Allah curses the thief who steals a helmet and has his hand cut off and steals a rope and has his hand cut off."
XIV. The repentance of the thief
6415. 'Urwa related from 'A'isha that the Prophet, may Allah bless him and grant him peace, cut off the hand of a woman. 'A'isha said, "She used to come after that and I would convey what she needed to the Prophet, may Allah bless him and grant him peace. She repented and her repentance was true."
6416. Abu Idris related that 'Ubada ibn as-Samit said, "I gave allegiance to the Messenger of Allah, may Allah bless him and grant him peace, in a group. He said, 'Give homage to me based on not associating anything with Allah, not stealing, not committing adultery, not killing your children, not making a false accusation of adultery which you forge yourselves and not being disobedient regarding anything good. Any among you who fulfil this will be rewarded by Allah. Any who fall short regarding any of these things and are punished in this world, that will be an expiation for them. Whoever falls short regarding any of these things and Allah conceals it, then it will be up to Allah. If He wishes, He will pardon him, and if He wishes, He will punish him."
Abu 'Abdullah said, "When a thief repents after his hand has been cut off, his testimony is accepted. That is the same if anyone who has received a hadd punishment: if he repents, his testimony is accepted."
90. Book of those of the People of Unbelief and Apostasy who wage war
The words of the Almighty, "The reprisal against those who wage war on Allah and His Messenger, and go about the earth corrupting it, is that they should be killed or crucified, or have their alternate hands and feet cut off, or be banished from the land." (5:33)
6417. Abu Qilaba al-Jarmi related that Anas said, "A group from 'Ukl came to the Prophet, may Allah bless him and grant him peace, and became Muslim. They disliked Madina and the Prophet, may Allah bless him and grant him peace, ordered them to go out to the zakat camels and drink their milk and urine. They did that and then regained their health. Then they apostatised and killed the herdsman and stole the camels. The Prophet sent [some people] in pursuit of them and they were brought and their hands and feet were cut off and their eyes gouged out and then they were not cauterised until they died."
I. The Prophet, may Allah bless him and grant him peace, did not cauterise the combatants of the apostates until they died
6418. Abu Qilaba related from Anas that the Prophet, may Allah bless him and grant him peace, cut off [the hands and feet} of the 'Uranis and then did not cauterise them until they died."
II. Not giving water to apostate combatants until they die
6419. Abu Qilaba related that Anas said, "A group of 'Ukl came to the Prophet, may Allah bless him and grant him peace, and they stayed in the Suffa. They disliked Madina snd they said, 'Messenger of Allah, get us some milk.' He said, 'I can see nothing else for you except to go to the camels of the Messenger of Allah.' They went to them and drank of their milk and urine until they were healthy and plump. Then they killed the herdsman and stole the camels.' Someone come to the Prophet, may Allah bless him and grant him peace, to ask for help and he sent men after them in pursuit. It was well into the day when they were brought and he ordered that iron bars be heated up and they were placed in their eyes, and their hands and feet were cut off and not cauterised. Then they were left at al-Harra. They asked for water, but were not given water until they died.
Abu Qilaba said, "They stole and killed and fought Allah and His Messenger."
III. The Prophet, may Allah bless him and grant him peace, branding the eyes of the combatants
6420. Abu Qilaba related from Anas ibn Malik that a group of 'Ukl or 'Urayna – but I only know that he said from 'Ukl – came to Madina and the Prophet, may Allah bless him and grant him peace, commanded some milk camels for them and told them to go out and drink their milk and urine. They drank it until they recovered and killed the herdsman and stole the camels. The Prophet, may Allah bless him and grant him peace, heard in the morning and sent men to pursue them. When it was well into the day, they were brought and he commanded that their hands and feet be cut off and their eyes branded. They were cast into al-Harra. They asked for water but were not given water."
Abu Qilaba said, "Those people stole, killed and disbelieved after having believed and fought Allah and His Messenger."
IV. The excellence of someone who abandons foul actions
6421. Hafs ibn 'Asim related from Abu Hurayra that the Prophet, may Allah bless him and grant him peace, said, "There are seven whom Allah will shade with His shade on the Day of Rising when there is no shade but His shade: a just Imam, a youth who grows up worshipping Allah, a man who remembers Allah when he is alone and his eyes overflow with tears, a man whose heart is attached to the mosque, two men who love each other for the sake of Allah alone, a man who refuses the advances of a noble and beautiful woman, saying, 'I fear Allah', a man who gives sadaqa and a man conceals it so that his left hand does not know what his right hand gives."
6422. Abu Hazim related from Sahl ibn Sa'd as-Sa'idi that the Prophet, may Allah bless him and grant him peace, said, "If someone can guarantee for me what is between his legs and what is between his jaws, I will guarantee the Garden for him."
V. The sin of fornicators
The words of Allah Almighty, "who do not fornicate" (25:68) and "And do not go near to fornication. It is an indecent act, an evil way." (17:32)
6423. Qatada related that Anas said, "I will recount to you a hadith which no one after me will recount to you. I heard the Prophet, may Allah bless him and grant him peace, say, 'The Final Hour will npt come...' or 'One of the Signs of the Final Hour is that knowledge will be removed and ignorance will appear, wine will be drunk, and fornication will be open, and there will be few men and many women so that one man will look after fifty women.'"
6424. 'Ikrima related that Ibn 'Abbas said that the Messenger of Allah, may Allah bless him and grant him peace, said, "When the slave of Allah fornicates, he is not a believer when he fornicates; if he steals, he is not a believer when he steals. If he drinks wine, he is not a believer when he drinks. He does not murder when he is believer." 'Ikrima said, "I asked Ibn 'Abbas, 'How is faith removed from him?' He answered, 'Like this,' and he intertwined his fingers and then removed them. 'If he repents, it returns to him like that,' and he intertwined his fingers."
6425. Dhakwan related that Abu Hurayra said that the Prophet, may Allah bless him and grant him peace, said, "The fornicator does not commit fornication when he is a believer. Someone does not steal when he is a believer while he is believer. Someone who drinks wine does not drink wine while he is a believer. Repentance is open after that."
6426. Abu Maysara related that Prophet, may Allah bless him and grant him peace, said, "I asked, 'Messenger of Allah, what us the greatest sin?' He answered, 'That you appoint an equal to Allah when He created you.' I asked, 'Then what?' He answered, 'That you kill your child less he eat with you.' I asked, 'Then what?' He said, 'That you commit adultery with your neighbour's wife.'"
From Abu Wa'il from 'Abdullah. "I said, 'Messenger of Allah,' and the like of the hadith.
Abu Maysara related that he ['Abdu'r-Rahman ibn Mahdi] said, "Leave it! Leave it!" [i.e. this isnad]
VI. Stoning someone who is muhsan*
[*Muhsan: someone who has consummated a legal marriage]
Al-Hasan said, "If someone commits illicit sexual intercourse with his sister, his hadd punishment is the same as that of someone who fornicates."
6427. Ash-Sha'bi related that when 'Ali stoned a woman on Friday, he said, "I have stoned her according to the sunna of the Messenger of Allah, may Allah bless him and grant him peace."
6428. Khalid related that ash-Shaybani said, "I asked 'Abdullah ibn Abi Awfa, 'Did the Messenger of Allah, may Allah bless him and grant him peace, stone?' 'Yes,' he said, I asked, 'Before or after Surat an-Nur (24)?' He said, 'I do not know.'"
6429. Abu Salama ibn 'Abdu'r-Rahman related from Jabir ibn 'Abdullah al-Ansari that a man of Aslam came to the Messenger of Allah, may Allah bless him and grant him peace, and testified against himself four times and so the Messenger of Allah, may Allah bless him and grant him peace, commanded that he be stoned. He was a muhsan."
VII. A man or woman who is insane is not stoned
'Ali said to 'Umar. "Do you not know that the pen is lifted from the mad person until he recovers and from a child until he becomes an adult and from the sleeper until he wakes up?"
6430. Abu Salama and Sa'id ibn al-Musayyab related that Abu Hurayra said, "A man came to the Prophet, may Allah bless him and grant him peace, while he was in the mosque. He called him, saying, 'Messenger of Allah! I have committed fornication.' He turned away from him, but the man repeated it four times. When he had testified against himself four times, the Prophet, may Allah bless him and grant him peace, called him and asked, 'Are you mad?' 'No,' he answered. He said, 'Are you a muhsan?' 'Yes,' he answered. The Prophet, may Allah bless him and grant him peace, said, 'Take him and stone him.'"
Ibn Shihab said, "I was told by someone who heard Jabir ibn 'Abdullah say, 'I was one of those who stoned him. We stoned him at the place of prayer. When the edges of the stones hurt him, he fled. We caught up to him at al-Harra, and stoned him."
VIII. "The adulterer has stones"
6431. 'Urwa related that 'A'isha said, "Sa'd and Ibn Zam'a quarrelled (over the paternity of a child). The Prophet, may Allah bless him and grant him peace, said, 'He is yours, Ibn Zam'a. The child belongs to the best. Veil yourself from him Sawda.'" Qutayba added from al-Layth, "The adulterer has stones."
6432. Muhammad ibn Ziyad said, "I heard Abu Hurayra say that the Prophet, may Allah bless him and grant him peace, said, 'The child belongs to the bed and the adulterer has stones.'"
IX. Stoning in the paved area beside the mosque
6433. 'Abdullah ibn Dinar related that Ibn 'Umar said, " A Jewish man and woman who had committed fornication were brought to the Messenger of Allah, may Allah bless him and grant him peace. He asked them, 'What do you find in your Book?' They answered, 'Our rabbis have introduced blackening the faces and being made to ride backwards [on donkeys].' 'Abdullah ibn Salam said, 'Messenger of Allah, have them bring the Torah!' It was brought and one of them put his hand over the verse of stoning and they began to read what was before and after it. Ibn Salam said to him, 'Remove your hand.' There was the verse of stoning under his hand. So the Messenger of Allah, may Allah bless him and grant him peace, commanded that they be stoned, and they were stoned."
Ibn 'Umar said. "They were stoned in paved area and I saw the Jewish man shielding her."
X. Stoning in the Musalla (Prayer area outside the mosque)
6434. Abu Salama related from Jabir that a man of Aslam came to the Prophet, may Allah bless him and grant him peace, and confessed to fornication. The Prophet, may Allah bless him and grant him peace, turned away from him until he had testified against himself four times. The Prophet asked him, 'Are you mad?' 'No,' he answered. He said, 'Are you a muhsan?' 'Yes,' he answered, and so he commanded that he be stoned in the place of prayer. When the edges of stones hurt him, he fled and was caught and stoned until he died. The Prophet. may Allah bless him and grant him peace, spoke well of him and prayed over him.
Yunus and Ibn Jurayj did not report that az-Zuhri said, "Prayed over him."
'Abdullah was asked, "Are his words, 'prayed over him' sound or not?" He answered, "Ma'mar related it." He was asked, "Did other than Ma'mar relate it?' "No,' he answered.
XI. The one who commits a wrong action which is less than that which entails a hadd punishment and then informs the ruler, there is no punishment inflicted on him after repentance if he comes to ask for a verdict
'Ata' said, "The Prophet, may Allah bless him and grant him peace, did not punish him."
Ibn Jurayj said, "He did not punish the one who had sexual intercourse in Ramadan."
'Umar did not punish the one who hunted the gazelle."
Abu 'Uthman reported it from Ibn Mas'ud from the Prophet, may Allah bless him and grant him peace.
6435. Humayd ibn 'Abdu'r-Rahman reported from Abu Hurayra: "A man had intercourse with his wife in Ramadan and asked the Messenger of Allah, Messenger of Allah for a verdict about that. He said, 'Can you free a slave?' 'No,' he answered. He asked, 'Are you able to fast two months?' 'No,' he answered. He said, 'Then feed sixty poor people.'"
6436. 'Abbas ibn 'Abdullah ibn az-Zubayr related from 'A'isha that a man came to the Prophet. may Allah bless him and grant him peace, in the mosque and said, "I am burned!" He asked, "On account of what?" He said, "I had sex with my wife in Ramadan." He told him, "Give sadaqa." He said, "I have nothing." He sat down. Then a man came driving a donkey with food on it to the Prophet, may Allah bless him and grant him peace. ('Abdu'r-Rahman said, 'I do not know what sort of food it was.") He said, 'Where is the burnt person?" He answered, "Here I am." He said, "Take this and give it as sadaqa." He asked, "To someone poorer than I? My family has no food." He said, "Feed it to them."
XII. If someone admits to a hadd and does not make it clear, can the ruler excuse him?
6437. Ishaq ibn 'Abdullah ibn Talha related that Anas ibn Malik said, "I was with the Prophet, may Allah bless him and grant him peace, when a man came to him and said, 'Messenger of Allah, I have committed a hadd, so carry it out on me.' He did not ask him about it. The time for the prayer came and he prayed with the Prophet, may Allah bless him and grant him peace. When the Prophet, may Allah bless him and grant him peace, finished his prayer, the man went to him and said again, 'Messenger of Allah, I have committed a hadd, so carry out the Book of Allah on me.' He said, 'Did you not pray with us?' 'Yes,' he answered. He said, 'Allah has forgiven you your wrong action,' or 'your hadd.'"
XIII. Can a ruler say to someone who confesses, "Perhaps you have only touched or winked?"
6438. 'Ikrima related that Ibn 'Abbas said, "When Ma'iz ibn Malik came to the Prophet, may Allah bless him and grant him peace, he said to him, "Perhaps you kissed or winked or looked?" "No, Messenger of Allah," he answered. He said, "Did you have intercourse with her?" using no euphemism. He said, "Then he ordered that he be stoned."
XIV. The ruler asking the person who confesses, "Are you a muhsan?"
6439. Ibn al-Musayyab and Abu Salama related that Abu Hurayra said, "A man from the people came to the Messenger of Allah, may Allah bless him and grant him peace, while he was in the mosque. He called him, 'Messenger of Allah, I have committed adultery.' The Prophet, may Allah bless him and grant him peace, turned away from him. The man came to the side to which the Prophet, may Allah bless him and grant him peace, turned his face and said, 'Messenger of Allah, I have committed adultery.' The Prophet, may Allah bless him and grant him peace, turned away from him. The man came to the side to which the Prophet, may Allah bless him and grant him peace, turned his face. When he had testified against himself four times, the Prophet, may Allah bless him and grant him peace, called him and said, 'Are you mad?' He said, 'No, Messenger of Allah.' He said, 'Are you a muhsan?' He answered. 'Yes, Messenger of Allah.' He said, 'Take him and stone him.'"
Ibn Shihab said, "Someone who heard Jabir told me, 'I was one of those stoned him. We stoned him in the prayer place. When the edges of the stones hurt him, he ran until we caught him at al-Harra and stoned him.'"
XV. Confessing to illicit sex
6440. 'Ubaydullah reported that he heard Abu Hurayra and Zayd ibn Khalid say, "We were with the Messenger of Allah, may Allah bless him and grant him peace, when a man stood up and said, 'I ask you by Allah to judge between us according to the Book of Allah!' His opponent, who had more understanding than him, stood and said, 'Judge between us by the Book of Allah and give me leave to speak.' 'Speak,' he said. He said, "My son is a labourer for this man and he committed fornication with his wife. I ransomed my son with a hundred sheep and a slave-girl of mine. Then I asked the people of knowledge and they told me that my son must receive a hundred lashes and be exiled for a year and that his wife should be stoned.' The Prophet, may Allah bless him and grant him peace, said, "By the One who has my soul in His hand, I will judge between the two of you by the Book of Allah. Exalted is His renown. The sheep and servant must be returned and your son will receive a hundred lashes and be exiled for a year. Unays, go to the wife of this man and if she confesses, stone her.' He went to her and confessed and he stoned her.
I said to Sufyan, "He did not say, 'They told me that my son was to be stoned'?" He said, "I am unsure about that from az-Zuhri. Sometimes I say it and sometimes I am silent about it."
6441. 'Ubaydullah related that Ibn 'Abbas said, "'Umar said, 'I fear that after a long time has passed some people may say, "We do not find stoning in the Book of Allah" and they will go astray by abandoning an obligation which Allah has revealed. Stoning is the duty to be imposed on someone who fornicates when he is muhsan and the proof is established, or there is pregnancy or confession.'" Sufyan said, "That is how I remember it. "The Messenger of Allah, may Allah bless him and grant him peace, stoned and we stoned after him."
XVI. Stoning a pregnant woman for adultery when she is a muhsana
6442. Ibn 'Abbas said, "I used to teach Qur'an to some men of the Muhajirun, including 'Abdu'r-Rahman ibn 'Awf. While I was in his house at Mina and he was 'Umar ibn al-Khattab in 'Umar's last hajj, 'Abdu'r-Rahman then returned to me and said, 'Would that you had seen the man who came to the Amir al-Mu'minin today! He said, "Amir al-Mu'minin, What do you say about so-and-so? He says, 'If 'Umar were to die, I would give my allegiance to so-and-so. By Allah, the allegiance given to Abu Bakr was only a sudden impulse which was carried through.'" 'Umar became angry and then said, 'Allah willing, I will stand this evening among the people and warn them about those who want to usurp their affairs."
"'Abdu'r-Rahman said, 'I said, "Amir al-Mu'minin, do not do it. The Hajj festival brings the riffraff and base people. They are those who will keep others from being near you when you stand up among the people. I fear that if you stand and say something, it will be spread in all directions from you and not preserved properly and they will misreport it. Wait until you reach Madina. It is the Abode of the Hijra and the Sunna. You will be among the people of fiqh and the nobles of the people and you can what you say with firmness and the people of knowledge will understand what you say and put it in its proper place." Umar said, "By Allah, Allah willing, I will do that as the first thing I undertake in Madina!"
"Ibn 'Abbas said, "We reached Madina at the end of Dhu'l-Hijja. When Friday came, I went quickly when the sun started to decline and found Sa'id ibn ibn Zayd ibn 'Amr ibn Nufayl sitting at the corner of minbar and I sat down near him so that my knee was touching his. It was not long before 'Umar ibn al-Khattab came out. When I saw him coming, I said to Sa'id ibn Zayd ibn 'Amr ibn Nufayl, "Today he will say something which he had never said since he became khalif.' Sa'id objected and said, 'I do not think that he will say something which he has not said before!'
'Umar sat on the minbar and when the mu'adhdhins were silent, he stood up and praised Allah as He deserves. Then he said, 'Following on from that, I am going to tell you something Allah has decreed that I say. I do not know. Perhaps it comes before my time of death. Whoever understands it and retains it, should narrate it wherever his mount takes him. If someone fears that he will not understand it, then it is not lawful for anyone to tell lies about me. Allah sent Muhammad, may Allah bless him and grant him peace, with the truth and sent down the Book to him. Part of what Allah revealed was the Ayat of stoning, and we recited it, understood it and retained it. The Messenger of Allah, may Allah bless him and grant him peace, stoned and we stoned after him. I fear that after a long time has passed for people someone will say, "By Allah, we do not find the Ayat of Stoning in the Book of Allah," and so they will go astray by abandoning an obligation which Allah revealed. Stoning in the Book of Allah is a duty against someone who fornicates when he is a muhsan, be it a man or woman, when the evidence is established or there is pregnancy or confession. Then we used to recite as part of the Book of Allah, "Do not disavow your fathers. It is unbelief for you to disavow your fathers (or it is unbelief on your part to disavow your fathers.)" Then the Messenger of Allah, may Allah bless him and grant him peace, said, "Do not praise me excessively as 'Isa ibn Maryam was praised. Say, 'the slave of Allah and His Messenger.'" Now I have been informed that one of you says, "By Allah, if 'Umar were to die, I would give allegiance to so-and-so." One should not deceive himself by saying that the allegiance to Abu Bakr was a sudden impulse which was carried through. It was like that, but Allah protected people from its evil. There is none of you who possesses anything like the excellence of Abu Bakr. If anyone gives allegiance to a man without consulting the Muslims, neither him not the one he follows are followed, lest they expose themselves to the risk of being killed.
"'Part of what happened to us is that when Allah took His Prophet, may Allah bless him and grant him peace, the Ansar disagreed with us and all of them gathered in the veranda of the Banu Sa'ida. 'Ali and az-Zubayr and those with them disagreed with us. The Muhajirun gathered to Abu Bakr. I said to Abu Bakr, "Abu Bakr, let us go to these brothers of ours among the Ansar.' We went to them. When we drew near them, we meet two righteous men from among them.* They mentioned to us what the people had agreed upon. They asked, 'Where are you going, company of the Muhajirun?' We answered, 'We are going to these brothers of ours from the Ansar." They said, "You should not go out near. Carry out your business.' I said, 'By Allah, we will go to them.' We went until we reached them in the veranda of the Banu Sa'ida. There was a man sitting among them wrapped up in a garment. I asked, 'Who is this?' 'It is Sa'd ibn 'Ubada,' they answered. I asked, 'What is wrong with him?' 'He has a fever,' they answered.
"'After we had been seated for a short time, their orator** said the shahada and then praised Allah as He should be praised. Then he said, "Following on from that. We are the Ansar of Allah and the Army?of Islam. You, company of the Muhajirun, are a small group. A few of your people have come who desire to cut us from command and keep us from authority."
"'When he was silent. I wanted to speak as I prepared some words which I liked and wanted to present in front of Abu Bakr. I used to avoid provoking his sharpness. When I wanted to speak, Abu Bakr said, "Wait." I did not like to anger him. Abu Bakr spoke, and he was more temperate and graver than me. By Allah, he did not omit a word which I liked in what I had prepared but that he said the like of it extemporaneously, or better than it.'
"'When the speaker was silent, he [Abu Bakr] said, "All the good which you have mentioned you deserve, but this command is only for this clan of the Quraysh. They are the best of the Arabs in lineage and abode. I am pleased that you take one of these two men and give allegiance to whichever of them you wish.'"He took my hand and the hand of Abu 'Ubayda ibn al-Jarrah who was sitting with us. I did not dislike anything that he had said but that. By Allah, I would have preferred to have been brought to have my head chopped off in expiation for a sin than to be given command over a people who included Abu Bakr, O Allah, unless my soul makes something seem attractive to me at my death which I do not feel now.'
"'One of the Ansar said, "I am the stump on which the camel with the itch rubs itself [i.e. knowledgeable in matters of authority] and it is a noble lofty palm. There should be a ruler from us and a ruler from you, Company of Quraysh."
"'There was an uproar and voices were raised until I feared that there would be disagreement, and so I said, 'Abu Bakr! Stretch forth your hand!' He stretched forth his hand and I gave him allegiance. The Muhajirun gave him allegiance and then the Ansar gave him allegiance. We overcame Sa'd ibn 'Ubada. One of them said, 'You have killed Sa'd ibn 'Ubada.' I said, 'Allah has killed Sa'd ibn 'Ubada.'"
'Umar said, "By Allah, we found in the matter which happened to us, nothing stronger than the allegiance given to Abu Bakr because we feared that if we left the people without an allegiance, they would give allegiance after us to one of them and then we would given allegiance to that which was not pleasing to us or we would have opposed and there would have been unrest. If anyone gives allegiance to man without consulting the Muslims, he is not followed nor is the one to whom he gave allegiance, lest they expose themselves to the risk of being killed.'"
[*'Uwaym ibn Sa'ida and Ma'n ibn 'Adi.
** Thabit ibn Qays ibn Shammas]
XVII. Virgins are flogged and exiled
"A woman and a man who commit fornication: flog both of them with one hundred lashes and do not let compassion for either of them possess you where Allah's deen is concerned, if you believe in Allah and the Last Day. A number of believers should witness their punishment. A man who has fornicated may only marry a woman who has fornicated or a woman of the idolators. A woman who has fornicated may only marry a man who has fornicated or a man of the idolators. Doing such a thing is unlawful for the believers." (24:2-3)
Ibn 'Uyayna said, "That is compassion in respect of carrying out the hadd punishment."
6443. Zayd ibn Khalid al-Juhani said, "I heard the Prophet, may Allah bless him and grant him peace, command that if someone committed fornication and was not amuhsan, he should be given a hundred lashes and exiled for a year."
Ibn Shihab said that 'Urwa ibn az-Zubayr reported to him that 'Umar ibn al-Khattab exiled, and that then continued to be the sunna.
6444. Sa'id ibn al-Musayyab related from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, decided that someone who committed fornication and was not a muhsan would be exiled for a year and the hadd-punishment carried out on him.
XVIII. Exiling people who commit acts of disobedience and effeminate men
6445. 'Ikrima related that Ibn 'Abbas said, "The Prophet, may Allah bless him and grant him peace, cursed effeminate men and women who resemble men. He said, 'Expel them from your houses.' He turned out so-and-so, and 'Umar exiled so-and-so."
XIX. The one who commanded other than the ruler to carry out the hadd in the absence of the ruler
6446. 'Ubaydullah related from Abu Hurayra and Zayd ibn Khalid that one of the desert Arabs came to the Prophet, may Allah bless him and grant him peace, who was sitting down. He said, "Messenger of Allah, judge by the Book of Allah!" His opponent rose and said, "He spoke the truth. Judge for him by the book of Allah. My son was a labourer for this man and he committed fornication with his wife. They told me that my son should be stoned and then I ransomed him with a hundred sheep and a slave-girl. Then I asked the people of knowledge and they stated that my son should receive a hundred lashes and be exiled for a year." The Prophet said, "By the One who has my soul in His hand, I will judge between the two of you by the Book of Allah. The sheep and slavegirl must be returned to you and your son will receive a hundred lashes and be exiled for a year. Unays, go to the wife of this man and stone her." Unays went and stoned her.
XX. The words of Allah
"If any of you do not have the means to marry free women who are believers, you may marry slavegirls who are believers. Allah knows best about your faith; you are all the same in that respect. Marry them with their owners' permission and give them their dowries correctly and courteously as married women, not in fornication or taking them as lovers. When they are married, if they commit fornication they should receive half the punishment of free women. This is for those of you who are afraid of committing fornication. But being patient is better for you. Allah is Ever-Forgiving, Most Merciful."(4:25)
"Ghayra musafihat" is in fornication and "la muttakhidhat akhdan" means lovers.
XXI. When a slavegirl fornicates
6447. 'Ubaydullah ibn 'Abdullah ibn 'Utba related from Abu Hurayra and Zayd ibn Khalid that the Messenger of Allah, may Allah bless him and grant him peace, was asked about a slavegirl who committed fornication and was not a muhsan. He said, 'When she fornicates, flog her. If she fornicates again, flog her.' Then if she fornicates again, flog her and then sell her, even for a rope of hair.'"
Ibn Shihab said, "I do not know whether it was after the third or the fourth time."
XXII. A slavegirl is not harshly blamed or exiled if she fornicates
6448. Abu Hurayra was heard to say that the Prophet, may Allah bless him and grant him peace, said, "If a slavegirl commits fornication and it is clear that she has done so, then flog her but do not reproach her. Then if she fornicates, flog her and do not blame her. Then if she fornicates a third time, flog and sell her, even for a hair rope.'"
Isma'il ibn Umayyad corroborated it from Sa'id from Abu Hurayra from the Prophet, may Allah bless him and grant him peace.
XXIII The rulings for people of dhimma and those who are muhsan when they fornicate and are brought before the ruler
6449. Ash-Shaybani related, "I asked 'Abdullah ibn Abi Awfa about stoning and he answered, 'The Messenger of Allah, may Allah bless him and grant him peace, stoned.' I asked, 'Before Surat an-Nur (24) or after it?' He answered, 'I do not know.'"
It is corroborated from Ash-Shaybani.
One of them said "Surat al-Ma'ida", but the first is sounder.
6450. Nafi' related that 'Abdullah ibn 'Umar said, "The Jews went to the Messenger of Allah, may Allah bless him and grant him peace, and mentioned to him that one of them men and women had committed adultery. The Messenger of Allah, may Allah bless him and grant him peace, said to them. 'What do you find in the Torah about stoning?' They answered, 'We only disgrace and flog them.' 'Abdullah ibn Salam said, 'You have lied! Stoning is in it.' They brought the Torah and unrolled it. One of them placed his hand over the Ayat of Stoning and read what was before and after it. 'Abdullah ibn Salam said to them, 'Remove you hand.' He removed his hand and there was the Ayat of Stoning. They said, 'He spoke the truth . It contains the Ayat of Stoning.' The Messenger of Allah, may Allah bless him and grant him peace, commanded that they be stoned and they were. I saw the man bending over the woman to protect her from the stones."
XXIV. If someone accuses his wife or the wife of another of adultery in the presence of the ruler and the people, should the ruler send for her and ask her about the accusation made about her?
6451. 'Utba ibn Mas'ud related that Abu Hurayra and Zayd ibn Khalid reported that two men took a dispute it the Messenger of Allah, may Allah bless him and grant him peace, and one of them said, 'Judge between us by the Book of Allah." The other, who had more understanding than him, said, 'Yes, judge between us by the Book of Allah, Messenger of Allah, and give me leave to speak.' 'Speak,' he said. He said, "My son was a labourer for this man (Malik said that 'asif means labourer) and he committed fornication with his wife. They told me that my son should be stoned and so I ransomed him with a hundred sheep and a slave-girl of mine. Then I asked the people of knowledge and they told me that my son must receive a hundred lashes and be exiled for a year and that his wife should be stoned.' The Messenger of Allah, may Allah bless him and grant him peace, said, "By the One who has my soul in His hand, I will judge between the two of you by the Book of Allah. The sheep and slavegirl must be returned to you." His on received a hundred lashes and was exiled for a year. He commanded Unays al-Aslami to go to the wife of the other man. [He said,] "If she confesses, stone her." She confessed and he stoned her.
XXV. The one who teaches (or disciplines (addaba)) his family or others without the ruler
Abu Sa'id said that the Prophet, may Allah bless him and grant him peace, said, "If someone is praying and someone wants to walk in front of him, he should push him away. If he insists, then fight him." Abu Sa'id did that.
6452. Al-Qasim related that 'A'isha said, "Abu Bakr came to me while the Messenger of Allah, may Allah bless him and grant him peace, had his head on my thigh. He said, 'You have detained the Messenger of Allah, may Allah bless him and grant him peace, and the people when there is no water here!' He rebuked me and began to poke my sides with his hand. Nothing kept me from moving but the position of the Prophet, may Allah bless him and grant him peace. Then Allah revealed the Ayat of Tayammum."
6453. Al-Qasim related that 'A'isha said, "Abu Bakr came and hit me hard with his fist. He said, 'You have kept the people back on account of a necklace!' I remained like a dead person because of the position of the Messenger of Allah, may Allah bless him and grant him peace, even though he hurt me."
Lazaka and wakaza mean the same.
XXVI. If someone sees his wife with another man and then kills him
6454. Warrad, the scribe of al-Mughira related that al-Mughira said, "Sa'd ibn 'Ubada said, 'If I were to see a man with my wife, I would strike him with the sharp side of my sword.' The Prophet, may Allah bless him and grant him peace, heard about that and said, 'Do you wonder at Sa'd's jealousy? I have more jealousy than him and Allah has more jealousy than him.*'"
[*In respect of acts of disobedience against Allah.]
XXVII. What has come about allusion
6455. Sa'id ibn al-Musayyab related from Abu Hurayra that a desert Arab came to the Messenger of Allah, may Allah bless him and grant him peace, and said, "Messenger of Allah, my wife has given birth to a black boy." He asked, 'Do you have camels?' 'Yes," he answered. He asked, "What colour are they?" He answered, "Red." He said, "Are there any grey ones?" "Yes," he answered. He asked, "Where did that come from?" He answered, "I think that it is a throwback in the bloodline." He said, "Perhaps this son of yours is a throwback."
XXVIII. How severe can discretionary punishment (ta'zir) and discipline be?
6456. 'Abdu'r-Rahman ibn Jabir ibn 'Abdullah related that Abu Burda said, "The Prophet, may Allah bless him and grant him peace, used to say, 'No one should be give more than ten lashes except for one of the hadd punishments of Allah.'"
6457. 'Abdu'r-Rahman ibn Jabir related from those who heard the Prophet, may Allah bless him and grant him peace, say, "There is no punishment in excess of ten lashes except for one of the hadd punishments of Allah."
6458. Abu Burda al-Ansari was heard to say, "I heard the Prophet, may Allah bless him and grant him peace, say, 'Do not inflict more than ten lashes except for one of the hadd punishments of Allah.'"
6459. Abu Salama related that Abu Hurayra said, "The Prophet, may Allah bless him and grant him peace, forbade continuous fasting. Some Muslim men said to him, 'But you fast continuously, Messenger of Allah!' The Messenger of Allah, may Allah bless him and grant him peace, said, "Which of you is like me? IMy Lord feeds me and gives me to drink at night.' When they refused to stop continuously fasting, then he did that with them for a day and then the next day. Then they saw the crescent moon and he said, 'If it had been delayed, I would have made you fast another day,' as if he wanted to make an exemplary punishment of them when they refused [to stop].'"
Shu'ayb, Yahya ibn Sa'id and Yunus corroborated it from az-Zuhri.
The same from Sa'id from Abu Hurayra from the Prophet, may Allah bless him and grant him peace.
6460. Salim related from 'Abdullah ibn 'Umar that in the time of the Messenger of Allah, may Allah bless him and grant him peace, they used to beat people who bought food without it being measured or weighed when they re-sold it at the same place without taking it back to their homes..
6461. 'Urwa related that 'A'isha said, "The Messenger of Allah, may Allah bless him and grant him peace, did not take revenge for himself in anything that was brought to him, unless the sanctity of Allah was violated, in which case he would take revenge for Allah."
XXIX. The one who openly displays lewd behaviour, accusing someone of something evil, and suspicion without evidence
6462. Az-Zuhri related that Sahl ibn Sa'd said, "I was present in the case of a li'an* when I was fifteen. The Prophet separated the couple and the husband said, 'If I were to keep her I would be lying about it.'"
[*Li'an: mutual cursing, a form of divorce where the husband accuses the wife of adultery and they each swear oaths that they are telling the truth.]
He said, "I recalled from az-Zuhri, 'If she brings such-and-such a child, it is as he says. If she brings such-and-such, like the wahra lizard (white with reddish spots), it is his.'"
I heard az-Zuhri say, "She brought that which he disliked."
6463. Al-Qasim ibn Muhammad said, "Ibn 'Abbas mentioned a couple who carried out a li'an. 'Abdullah ibn Shaddad said, 'Is it the woman about whom he said, "if I were to stone a woman without proof..."?' 'No,' he answered, 'She was someone who acted openly.'"
6464. Al-Qasim ibn Muhammad related from Ibn 'Abbas: "The li'an was mentioned in the presence of the Prophet, may Allah bless him and grant him peace. 'Asim ibn 'Adi said something about that and then left. A man from his people had come to him complaining that he had found a man with his wife. 'Asim said, 'I have only put tried by this because of what I said!' He took the man to the Prophet, may Allah bless him and grant him peace, and the man told him about the man with whom he had found his wife. That man was a pale, thin, with straight hair, and the whom he claimed that he had found his wife with was brown with fat calves and forearms and very corpulent. The Prophet* said, "O Allah, make it clear!" She gave birth to man who resembled the man whom the husband mentioned he had found her with and so the Prophet, may Allah bless him and grant him peace, separated them by the li'an. A man said to Ibn 'Abbas in the gathering, "Was that the woman about whom the Prophet, may Allah bless him and grant him peace, said, 'If I had stoned anyone without proof, I would have stoned this woman'?" "No," he answered. "That was a woman who used to openly display evil although she was Muslim."
XXX. Accusing women who are muhsan
"But those who make accusations against chaste women and then do not produce four witnesses: flog them with eighty lashes and never again accept them as witnesses. Such people are deviators – except for those who after that make tawba and put things right. Allah is Ever-Forgiving, Most Merciful."(24:4-5)
"Those who accuse women who are chaste, but who are careless and are believers, are cursed both in this world and the Next World, and they will have a terrible punishment." (24:23)
He said, "Those who make an accusation against their wives" (24:6) "and then do not produce" (24:4).
6465. Abu'l-Ghayth related from Abu Hurayra that the Prophet, may Allah bless him and grant him peace, said, "Avoid the seven deadly sins." They asked, "Messenger of Allah, what are they?" He said, "Associating others with Allah, magic, killing the self whom Allah has has forbidden except by a right, consuming usury, consuming the property of the orphan, retreat from the press of battle, and slandering indiscreet chaste women."
XXXI. Slandering slaves (accusing them of illicit sex)
6466. Ibn Abi Nu'm related that Abu Hurayra said, "I heard Abu'l-Qasim, may Allah bless him and grant him peace, say, 'If someone slanders his slave and the slave is innocent of what he says, the accuser will be flogged on the Day of Rising unless he is as he said.'"
XXXII. Can a ruler command someone to impose the hadd when he is absent from that?
'Umar did that. [He wrote to one of his governors to do that.]
6467. 'Ubaydullah ibn 'Abdullah ibn 'Utba related that Abu Hurayra and Zayd ibn Khalid al-Juhani said, "A man came to the Prophet, may Allah bless him and grant him peace, and said, "I ask you by Allah to judge between us by the Book of Allah.' His opponent, who had more understanding than him, said, 'He spoke the truth. Judge between us by the Book of Allah and give me leave to speak.' The Prophet, may Allah bless him and grant him peace, said, 'Speak.' He said, "My son was a labourer for this man and he committed fornication with his wife. I ransomed him with a hundred sheep and a slave. Then I asked some men of the people of knowledge and they informed me that my son must receive a hundred lashes and be exiled for a year and that the wife of this man should be stoned.' He said, 'By the One who has my soul in His hand, I will judge between the two of you by the Book of Allah. The hundred and slave must be returned to you. Your son will receive a hundred lashes and be exiled for a year. Unays, go to the wife of this man and question her. If she confesses, then stone her.' She confessed and he stoned her.
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