THE NOBLE QURAN AND ITS SCIENCE
Hadith:
Abu Umaamah al-Baahiliyy, may Allah be pleased with him, said: “I heard the Messenger of Allah, may Allah’s peace and blessings be upon him, saying: ‘Recite the Qur’an, because it will come as an intercessor on the Day of Judgement for its reciters. Recite the two illuminating ones, Surat-ul-Baqarah and Surat Aal ‘Imraan, because they will come as two clouds, two shades, or two flocks of birds in ranks defending their reciters on the Day of Resurrection. Recite Surat-ul-Baqarah, because reading it is a blessing, abandoning
it is a (cause of) regret, and the sorcerers cannot handle it”’.
Hadith Grade: Sahih/Authentic.
Brief Explanation:
Read the Qur’an and be consistent in reciting it, because on the Day of Judgement it will intercede for those who recite and act according to it. You should specifically recite Surat-ul-Baqarah and Surat Aal-`Imraan. They are called Az-Zahraawaan; the two illuminating Surahs, due to the light, guidance, and great reward they contain. Compared to the other Surahs, in the sight of Allah, they are like the sun and the moon compared to other planets. The reward of reciting these two Surahs is that on the Day of Judgement they will come in the form of two clouds that will shield their reciters from the heat of that Day or they will come in the form of two flocks of birds hovering in a line and stretching their wings, connecting them to one another, to protect their reciters from the Fire. It is also possible, as indicated by the literal wording of this Hadith, that the recitation itself, rather than the reward of the act, is what will come in the above forms on the Day of Resurrection. However, saying that what will come is Allah’s speech is wrong, because Allah’s speech is one of His attributes, and an attribute cannot be separated from the One it belongs to. What will be put on the scales on the Day of Judgment are people’s deeds and actions. Allah, the Exalted, said: {While Allah created you and that which you do} [Surat-us-Saaffaat: 96]. The Prophet, may Allah’s peace and blessings be upon him, emphasized the importance of reciting Surat-ul-Baqarah, because constantly reciting this Surah, reflecting upon its meanings, and actingupon its teachings brings blessings and great benefits. Whereas, abandoning this Surah, its recitation, reflection on its meanings, and acting upon its teachings leads to grief and regret in the Day of Judgement. Another great virtue of Surat-ul-Baqarah is that sorcerers cannot harm a person who recites, reflects upon, and acts according to it. Some scholars said that sorcerers and magicians cannot recite this Surah, ponder over its meanings, or act according to it, because Allah does not grant them the ability to do so.
Hadith:
Abu Umaamah, may Allah be pleased with him, reported: “I heard the Messenger of Allah, may Allah’s peace and blessings be upon him, say: ‘Read the Qur’an, as it will come as an intercessor for its companions on the Day of Resurrection” ‘.
Hadith Grade: Sahih/Authentic.
Brief Explanation:
The Prophet, may Allah’s peace and blessings be upon him, encouraged his Ummah (nation) to read the Qur’an, and said that if they do so, on the Day of Resurrection Allah, the Almighty, will make the reward of their Quran recitation come in the form of an independent entity who will intercede for those who had read the Quran, those who were preoccupied with it, and those who abided by its commands and prohibitions.
Hadith:
A’ishah, may Allah be pleased with her, reported: “The Messenger of Allah, may Allah’s peace and blessings be upon him, said: ‘The one who recites the Qur’an skilfully will be in the company of the noble and righteous messenger-angels and the one who reads the Qur’an, but stutters and finds it difficult, receives a double reward”’.
Hadith Grade: Sahih/Authentic
Brief Explanation:
`A’ishah, may Allah be pleased with her, reported that the Prophet, may Allah’s peace and blessings be upon him, said: “The one who recites the Qur’an skilfully will be in the company of the noble and righteous messenger-angels.” A skilful reciter is one who reads the Qur’an with perfection. He maintains correct recitation and good memorization. Doing this will put the reciter in the company of messenger-angels, whom Allah mentions in relation to the Qur’an: {It is recorded] in honoured sheets, Exalted and purified, [Carried] by the hands of messenger-angels, Noble and dutiful.} [Surat `Abasa: 13-16] So the one who recites it skilfully will be with the angels, because Allah made it easy for him, just as He made it easy for the noble, righteous angels. The reciters rank will be like that of the angels in the sight of Allah. However, the one who reads the Qur’an with difficulty receives two rewards; one for the recitation and the other for the hardship.
Hadith:
Ibn`Abbaas, may Allah be pleased with him, reported that the Messenger of Allah, may Allah’s peace and blessings be upon him, said: “Verily, the one who does not have any part of the Qur’an in his heart is like a ruined house”.
Hadith Grade: Da‘eef/Weak.
Brief Explanation:
This Hadith means that the person who does not have any part of the Qur’an in his heart is like an empty ruined house. When one memorizes all or part of the Qur’an, the heart thrives as much as the part of the Qur’an it holds. If his heart is devoid of the Qur’an, then it is as ruined as a house that is devoid of all the furnishings that make it embellished and beautiful. In other words, the Qur’an revives the heart and illuminates it with thelight of the glorious Book of Allah. It should be noted that this Hadith is weak.
Hadith:
Anas ibn Maalik, may Allah be pleased with him, reported: “Allah, Exalted and Mighty, sent down the Divine Revelation to the Messenger of Allah, may Allah’s peace and blessings be upon him, abundantly during the period preceding his death until he died at a time when the revelation had never been more abundant”.
Hadith Grade: Sahih/Authentic.
Brief Explanation:
Allah, Exalted and Mighty, increased the revelation that was sent down to the Messenger of Allah, may Allah’s peace and blessings be upon him, before his death to complete the Shariah, up until the Messenger, may Allah’s peace and blessings be upon him, died at a time when the revelation was most abundant.
Hadith:
‘Uqbah ibn ‘Aamir, may Allah be pleased with him, reported: “The Messenger of Allah, may Allah’s peace and blessings be upon him, said: ‘I fear two things for my Ummah (community): the Qur’an and milk. As for milk, they seek the countryside, follow desires, and neglect the prayers. As for the Qur’an, the hypocrites learn it to argue with the believers by means of it”‘.
Hadith Grade: Sahih/Authentic.
Brief Explanation:
In this Hadith, the Prophet, may Allah’s peace and blessings be upon him, says that he fears two things for his Ummah (community ): the Qur’an and milk. As for milk, some people seek it in pastures and plantations, follow their desires andpleasures, and stay away from the cities, where the Friday prayer and the congregational prayers are held. Then they neglect the prayers in their pursuit of milk. As for the Qur’an, the hypocrites learn it, not to benefit from it or comply with it, but toargue with the believers by means of it in order to falsify the truth that they believe in. Neither milk nor the Qur’an are subjects of fear or damage in themselves. However, they are mentioned metaphorically in relation to things that are pertinent to them. Allah knows best.
Hadith:
Abu Sa‘eed Raafi’ ibn Al-Mu‘alla, may Allah be pleased with him, reported: “The Messenger of Allah, may Allah’s peace and blessings be upon him, said to me: ‘Shall I teach you the greatest Surah in the Qur’an before you leave the mosque?’ Then he took me by the hand, and when we were about to leave, I said: ‘O Messenger of Allah, you said: ‘I shall teach you the greatest Surah in the Qur’an.” He said: ‘It is ‘Alhamdulillaahi Rabb-il-‘Aalamin.’ (i.e. Surat-ul-Faatihah) It is “as-sab‘ al-mathaani” (the seven oft-repeated verses) and the Glorious Qur’an which was given to me”‘
Hadith Grade: Sahih/Authentic.
Brief Explanation:
Abu Sa‘eed Raafi‘ ibn Al-Mu‘alla, may Allah be pleased with him, reported: “The Messenger of Allah, may Allah’s peace and blessings be upon him, said to me: ‘Shall I'”: He used this form of speech to alert the addressed person to what comes after it. “Shall I teach you the greatest Surah in the Qur’an before you leave the mosque”: He said so instead of teaching him the Surah directly in order to prompt himto clear his mind to receive this information with wholehearted readiness. “Then he took me by the hand”: i.e. after he had said that, and we walked on. I said: “O Messenger of Allah, you said: ‘I shall teach you the greatest Surah in the Qur’an.'” He said: “It is Alhamdulillaahi Rabb-il-‘Aalamin” (i.e. Surat-ul-Faatihah): Al-Faatihah is the greatest Surah because it encompasses all the purposes of the Qur’an and hence is called “Umm-ul-Qur’an” or ‘the Mother of the Qur’an’. Then he mentioned what distinguishes Al-Faatihah from the other Surahs, thus making it the greatest of them all, saying: “It is As-Sab‘ Al-Mathaani”. Mathaani is plural of “muthannah”, meaning ‘doubled’, because it is recited twice in each rak‘ah (unit of prayer); or because it is followed by another Surah, so it is recited in a pair of Surahs; or because it includes two parts: praise and invocation; or because it includes eloquent meanings and skillful structure; or because it is repeated over the passage of time, so it will never ceaseto exist, and it is always taught, so it will never become extinct; or because its benefits are renewed with each state infinitely; or because it is derived from “thanaa” or ‘praise’ because it includes praise of Allah, the Almighty, as if praising Him with His beautiful Names and Attributes; or because it is derived from “thanaaya” because Allah has made it peculiar to this nation; and there are other possible meanings. “And the Glorious Qur’an”: means that Al-Faatihah is also called ‘the Glorious Qur’an’because it encompasses everything that is related to existence in this worldly life and in the afterlife as well as rulings and creeds. [Dalil-ul-Faalihin, 6:178-180]
Hadith:`
Uqbah ibn `Aamir,may Allah be pleased with him, reported that the Messenger of Allah, may Allah’s peace and blessings be upon him, said: “Have you not seen that some verses were revealed (to me) tonight the like of which has never been seen before? They are: {Say: I seek refuge with the Lord of the daybreak} [Surat-ul-Falaq:1], and {Say: I seek refuge with the Lord of mankind} [Surat-un-Naas:1],
Hadith Grade: Sahih/Authentic.
Brief Explanation:
`Uqbah ibn `Aamir, may Allah be pleased with him, reported that the Messenger of Allah, may Allah’s peace and blessings be upon him, said: “Have you not seen,” i.e. “Don’t you know?” Though he is addressing `Uqbah in particular, the purpose is to address everyone in general. This is a rhetorical question to express wonder, and he referred to the reason for such wonder in his statement: “the like of which has never been seen before,” i.e. they are unprecedented in their category which is “isti`aadhah”, or seeking refuge in Allah. He said “never” to emphasize that they are unprecedented. His statement: “They are: {Say: I seek refuge with the Lord of the daybreak} [Surat al-Falaq], and {Say: I seek refuge with the Lord of mankind} [Surat an-Naas],” i.e. there are no verses of a Quranic Surah which all serve to give refuge to their reciter from the evil of all evils like the verses of these two Surahs. Anyone who seeks refuge with these verses while having sincere faith, Allah Almighty will grant him refuge. In brief, the Muslim should seek refuge from evil by reciting these two Surahs. [Mirqaat al-Mafaateeh 4/639, Sharh Riyad as-Saaliheen 4/678].
Hadith:
‘A’ishah, may Allah be pleased with her, reported that Allah’s Messenger, may Allah’s peace and blessings be upon him, appointed a man in charge of an army unit who led them in prayer; he always concluded his recitation with Surat-ul-Ikhlaas. Upon their return to Madinah, they mentioned this to the Messenger of Allah, may Allah’s peace and blessings be upon him, who said: “Ask him why he did so?” He was asked, and he responded: “This Surah contains the Attributes of Allah, the Gracious, and I love to recite it.” The Messenger of Allah, may Allah’s peace and blessings be upon him, then told them: “Tell him that Allah loves him”.
Hadith Grade: Sahih/Authentic.
Brief Explanation:
The Prophet, may Allah’s peace and blessings be upon him, appointed a man in charge of an army unit to be in charge and judge between them so that everything take place in an orderly fashion and without chaos. He chose the most religious, knowledgeable, and expert one of them. For this reason, rulers and scholars were to lead the prayers due to their knowledge and religion. He always concluded his recitation with Surat-ul-Ikhlaas in the second Rak‘ah (unit of prayer) of every prayer because of his love of Allah and His names and attributes. It is natural whenever someone loves something that he increases its remembrance. When they returned to Madinah, they reported this to the Prophet. So he said: “Ask him why he does this!” Is it a coincidence, or is there a special reason? The leader said: “I do this because this Surah contains the attributes of the Most Merciful (Allah) and I love to repeat it because of this. So the Prophet, may Allah’s peace and blessings be upon him, said: “Inform him, just as he repeats this Surah ـــbecause of what it contains of Allah’s beautiful names and attributes and because he loves it ــــAllah loves him as well.”
Hadith:
`Abdur-Rahman ibn Yazeed an-Nakha`i reported that he made Hajj with Ibn Mas`ood and he saw him stoning the `Aqabah Jamrah with seven stones; he stood such that the Ka`bah was on his left and Mina was on his right then he said: “This is the standing place of the one to whom Surat-ul-Baqarah was revealed, may Allah’s peace and blessings be upon him”.
Hadith Grade: Sahih/Authentic.
Brief Explanation:
Stoning the Jamaraat on the Day of Nahr (10th of Dhul-Hijjah) and the Days of Tashreeq (11th-13th of Dhul-Hijjah) is a great act of worship that implies submission to Allah the Almighty, compliance with His commands, and following Prophet Ibrahim(Abraham), peace be upon him. The first ritual that the pilgrim starts with on the Day of Nahr is stoning the `Aqabah Jamrah to initiate the great acts on that day. One stands the way the Prophet, may Allah’s peace and blessings be upon him, did by makingthe Ka`bah on his left and Mina on his right, then facing the Jamrah and throwing seven stones at it while making Takbeer (saying ‘Allahu Akbar’) with every stone thrown. Ibn Mas`ood, may Allah be pleased with him, stood that way and swore that that was the standing place of the one to whom Surat-ul-Baqarah was revealed, in reference to the Prophet, may Allah’s peace and blessing be upon him.
Hadith:
Ibn Shihaab reported from Anas ibn Malik that he informed him that Hudhayfah ibn al-Yamaan came to ‘Uthmaan when he was preparing the people of Syria and Iraq to conquer Armenia and Azerbaijan. Hudhayfah was alarmed by their difference in reading [the Qur’an], so he said to ‘Uthmaan: “O commander of the believers, save this nation before they diverge on the Book (the Qur’an) as the Jews and Christians diverged (on their scriptures).” So ‘Uthmaan sent a message to Hafsah: “Send us the sheets so that we will transcribe them in the Mus-hafs (physical copies of the Qur’an), and then we will return them to you.” Hafsah sent them to ‘Uthmaan, who then ordered Zayd ibn Thaabit, ‘Abdullaah ibn az-Zubayr, Sa‘eed ibn al-‘Aas, and ‘Abd-ur-Rahmaan ibn al-Haarith ibn Hishaam to transcribe the sheets into the codices. ‘Uthmaan said to the three Qurayshi men: “In case you disagree with Zayd ibn Thaabit on anything of the Qur’an, then write it in the dialect of Quraysh, for the Qur’an was revealed in their dialect.” They did so, and when they had transcribed the sheets into the Mus-hafs, ‘Uthmaan returned the sheets to Hafsah. He sent one of the Mus-hafs which they had transcribed to every province and ordered that all the other Qur’anic materials, in each manuscript or Mus-haf be burned
Hadith Grade: Sahih/Authentic.
Brief Explanation:
Hudhayfah ibnal-Yamaan, may Allah be pleased with both of them, visited ‘Uthmaan, may Allah be pleased with him, who was then preparing the Syrians and Iraqis to conquer Armenia and Azerbaijan. Hudhayfah heard people read the Qur’an differently. Some of them followed the reading of Ubayy, while others followed the reading of Ibn Mas‘ood, to the point that conflict and turmoil was about to develop among them. This situation alarmed Hudhayfah, who therefore asked the commander of the believers, ‘Uthmaan, to save the situation lest the people would diverge on the Qur’an as the Jews and Christians diverged on the Torah and the Gospel and tampered with them by adding to and deleting from them. At that point, the Qur’an was collected in sheets, not in a Mus-haf (physical copyof the Qur’an). Therefore, ‘Uthmaan sent to Hafsah, requesting her to send him the sheets in which the Qur’an was written so that he would transcribe them into the Mus-hafs and then return the sheets to her. The sheets that he received from Hafsah were the sheets which Abu Bakr and ‘Umar had commanded the Qur’an be written in. So ‘Uthmaan then collected the Qur’an in a Mus-haf. The difference between this Mus-haf and the sheets is that the sheets were the edited papers in which the Qur’an was collected during the time of Abu Bakr, may Allah be pleased with him. They had separate surahs, and each surah was arranged in the order of its own verses. However, these surahs were not arranged one after another in one volume. So when these surahs were transcribed and arranged, they formed the Mus-haf. Thus, the Mus-haf started to exist only during ‘Uthmaan’s time. So Hafsah sent the sheets to ‘Uthmaan, who then commissioned Zayd ibn Thaabit, ‘Abdullah ibn az-Zubayr, Sa‘eed ibn al-‘Aas, and ‘Abd-ur-Rahmaan ibn Hishaam, may Allah be pleased with them, to transcribe the sheets into the Mus-hafs. Zayd ibn Thaabit was from the Ansaar (People of Madinah), whereas the rest were from the Quraysh (people of Makkah). ‘Uthmaan told the three Qurayshis that if they differed with Zayd ibn Thaabit on anything of the Qur’an, they should write it in the dialect of Quraysh, for the Qur’an was revealed in their dialect. They did so. When they had transcribed the sheets in the Mus-hafs, ‘Uthmaan returned the sheets to Hafsah. He also sent a Mus-haf to each province. Other Qur’anic materials, sheets, and private Mus-hafs were burned on ‘Uthmaan’s order.
Hadith:
Abu Hurayrah, may Allah be pleased with him, reported that the Messenger of Allah, may Allah’s peace and blessings be upon him, recited the verse: {That Day, it (earth) will report its news} [Surat-uz-Zalzalah: 4] then said: “Do you know what its news is?” They said: “Allah and His Messenger know best.” He said: “Its news is that it will bear witness against every male or female slave, relating what they did on its surface. It will say: You did such and such on such and such day. This will be its news”.
Hadith Grade: Da‘eef/Weak.
Brief Explanation:
The Messenger of Allah, may Allah’s peace and blessings be upon him, recited the verse: {That Day, it (earth) will report its news} [Surat-uz-Zalzalah: 4] then said: Do you know what its news is? The Companions replied: Allah and His Messenger know best. He said: It will speak and testify against every man and woman reporting the sins that they committed on its surface, saying: “He did such and such on such and such day,” and that shall be its news.
Hadith:
Ibn Mas‘ood, may Allah be pleased with him, reported: “The Prophet, may Allah’s peace and blessings be upon him, said to me: ‘Recite the Qur’an to me.’ I said: ‘O Messenger of Allah! Shall I recite it to you while it has been revealed to you?’ He replied: ‘I love to hear it recited by others.’ So I recited a portion of Surat-un-Nisaa to him. When I reached the verse: {So how [will it be] when We bring from every nation a witness and we bring you [O Muhammad] against these [people] as a witness?} [Surat-un-Nisaa: 41] He said: ‘Enough for now.’ As I looked at him, I saw that his eyes were shedding tears”.
Hadith Grade: Sahih/Authentic.
Brief Explanation:
The Prophet, may Allah’s peace and blessings be upon him, asked Ibn Mas‘ood to recite some verses of the Qur’an to him. Ibn Mas‘ood, may Allah be pleased with him, replied: “O Messenger of Allah! How can I recite it to you while it has been revealed to you and you have greater knowledge of it than I!” The Prophet, may Allah’s peace and blessings be upon him, explained: “I love to hear it recited by others.” So Ibn Mas‘ood recited a portion from Surat-un-Nisaa to him, and he reached the verse that says: {So how [will it be] when We bring from every nation a witness and we bring you [O Muhammad] against these [people] as a witness?} [Surat-un-Nisaa: 41] Meaning: how will your and their condition be? At this point, the Prophet said: “Enough for now;” meaning: stop the recitation. Ibn Mas‘ood remarked: “When I looked at him, I saw that his eyes were filled with tears out of mercy towards his followers.”
Hadith:
`Abdullah ibn `Abbaas, may Allah be pleased with him, reported: “The verse where Allah the Almighty says: {Have you not seen those who claim to have believed in what was revealed to you, (O Muhammad), and what was revealed before you? They wish to refer for judgment to Taaghoot (false deities)…} [Surat-un-Nisaa: 60] was revealed in relation to two men who were disputing. One of them said: ‘Let’s take our case to the Prophet, may Allah’s peace and blessings be upon him.’ The other said: ‘Let’s take it to Ka`b ibn al-Ashraf.’ Then they brought their case to `Umar, and one of them told him the story. So `Umar asked the one who refused to take the case to the Messenger of Allah, may Allah’s peace and blessings be upon him: ‘Is this true?’ He replied: ‘Yes.’ So he struck him with the sword and killed him”.
Hadith Grade: very Weak.
Brief Explanation:
This Hadith presents one of the reasons reported for the revelation of this verse [Surat-un-Nisaa: 60]: A hypocrite whose name was Bishr had a dispute with a Jewish man, so one of them (the Jew) said: “Let’s raise our case to the Prophet,” while the other said: “Let’s raise it to Ka`b ibn al-Ashraf (the Jew).” When `Umar ibn Al-Khattab, may Allah be pleased with him, heard this story and verified it, he killed the one who was not pleased with seeking the judgment of the Prophet, may Allah’s peace and blessings be upon him, in their dispute. The other reported reason for the revelation of this verse was narrated by Ash-Sha`bi. He said: “There was a dispute between a man from the hypocrites and a Jew. The Jew said: ‘Let Muhammad judge between us,’ because he knew that he (Muhammad) did not accept bribes. The hypocrite said: ‘Let the Jews judge between us,’ because he knew that they accepted bribes. So, they agreed to go to a sorcerer in Juhaynah and let him judge between them. Thereupon, Allah revealed the verse: {Have you not seen those who claim to have believed in what was revealed to you (O Muhammad) and what was revealed before you? They wish to resort for judgment to Taaghoot (false deities)… } [Surat-un-Nisaa: 60]
Hadith:
Ibn ‘Abbaas, may Allah be pleased with both of them, said: “If [a man] forbids his wife, this is nothing.” He further quoted: {There is in the Messenger of Allah a good example to you.} [Surat-ul-Ahzaab: 21]
Hadith Grade: Sahih/Authentic.
Brief Explanation:
This report means that if a man says to his wife: “You are haram to me,” or: “You are forbidden,” or something similar, this saying does not constitute divorce. It will be treated like a normal oath for which an expiation is required. In this respect, Allah, the Almighty, says: {O Prophet, why do you prohibit [yourself from] what Allah has made lawful for you, seeking the approval of your wives? And Allah is Forgiving and Merciful. Allah has already ordained for you [Muslims] the dissolution of your oaths. And Allah is your protector, and He is the Knowing, the Wise.} [Surat-ut-Tahreem: 1-2] The last verse means that Allah ordained for the Muslims the dissolution of their oath by making the expiation that is stipulated in Surat-ul-Maa’idah.
Hadith:
Ash-Sha`bi reported: “There was a disagreement between a man from the hypocrites and a Jew. The Jew said: ‘Let Muhammad judge between us,’ because he knew that he did not accept bribes. The hypocrite said: ‘Let the Jews judge between us,’ because he knew that they accepted bribes. So, they agreed to go to a sorcerer in Juhaynah and let him judge between them. Thereupon, Allah revealed the verse: {Have you not seen those who claim to have believed in what was revealed to you (O Muhammad) and what was revealed before you? They wish to resort for judgment to Taaghoot (false deities)…} [Surat-un-Nisaa: 60]”
Brief Explanation:
Ash-Sha`bi, may Allah have mercy upon him, narrated that this noble verse {Haven’t you seen those who claim…} was revealed regarding a man who claimed that he was a believer but wanted to seek judgment from someone other than the Messenger of Allah, may Allah’s peace and blessings be upon him, in order to flee from a fair judgment. This led him to resort to the Taaghoot (false deities, false judges, etc.) to seek judgment therefrom without caring about how this would nullify his faith. This proves his lying in his claim of being a believer, and whoever does what he did takes the same ruling.
Hadith:
`Abdullah ibn `Abbaas, may Allah be pleased with both of them, reported: “`Umar, may Allah be pleased with him, used to make me sit with the elderly men who had fought in the Battle of Badr. Some of them did not like that and said to `Umar: ‘Why do you bring in this boy to sit with us while we have sons like him?’ `Umar replied: ‘Because of his status, which you already know about.’ One day `Umar called me and made me sit in the gathering of those people; and I think that he called me just to show them. `Umar then asked them: ‘What do you say about the verse that says: {When there comes the help of Allah and the conquest} [Surat-un-Nasr: 1]?’ Some of them said: ‘We are ordered to praise Allah and ask for His forgiveness when He helps us and grants us victory.’ Someothers kept quiet and said nothing. Thereupon, `Umar asked me: ‘Do you say the same, O Ibn `Abbaas?’ I replied: ‘No.’ He said: ‘What do you say then?’ I replied: ‘That is a sign of the Messenger’s death, of which Allah informed him. He says: “O Muhammad! When there comes the help of Allah to you against your enemies and the Conquest of Makkah, which is a sign of your death, you should celebrate the praises of your Lord and ask for His forgiveness; verily, He is the One who accepts repentance.”’ Upon that, `Umar said: ‘I do not know anything about it other than what you have said.’”
Hadith Grade: Sahih/Authentic.
Brief Explanation:
`Umar, may Allah be pleased with him, used to consult people of wisdom and good reasoning about problematic issues. He used to let Ibn `Abbaas, despite his young age, attend the gatherings along with the senior Companions and participants of the Battle of Badr. They were angry, however, that `Umar allowed Ibn `Abbaas in and disregarded their own children. So, `Umar wanted to show them the status of Ibn `Abbaas in knowledge, intelligence, and wits. He gathered them and invited him to the gathering. He recited Surat-un-Nasr to them, which reads: {When there comes the help of Allah and the conquest, and you see the people entering into the religion of Allah in multitudes, then proclaim the praise of your Lord and ask forgiveness of Him. Indeed, He is ever Accepting of repentance} [Surat-un-Nasr: 1-3]. When he asked them about its interpretation, some of them kept silent, while others said: “Allah, the Almighty, commands us to seek His forgiveness and to praise and exalt Him when He grants us victory and conquest.” However, `Umar, may Allah be pleased with him, was asking about the implicit significance of these verses, not their literal meaning. So, he put the question to Ibn `Abbaas, my Allah be pleased with both of them, and he said that the Surah was a sign of the Prophet’s imminent death, and Allah gave it to him as notice. {When there comes the help of Allah and the conquest}, meaning: the Conquest of Makkah; this is a sign of your impending death. {Then proclaim the praise of your Lord and ask forgiveness of Him. Indeed, He is ever Accepting of repentance.} Thereupon, `Umar, may Allah be pleased with him, said: “I know nothing about it save what you have said.” Thus, Ibn `Abbaas’s merit became manifest.
Hadith:
`A’ishah, may Allah bepleased with her, said: “It was revealed in the Qur’an that: ten times of breastfeeding known with certainty establish prohibition (Mahram relationship through breastfeeding); then that was abrogated and replaced with five times of breastfeeding known with certainty. The Messenger of Allah, may Allah’s peace and blessings be upon him, died while these (words of the abrogating verse) were still being recited as part of the Qur’an”.
Hadith Grade: Sahih/Authentic.
Brief Explanation:
According to this Hadith, the Qur’an initially stated that ten times of confirmed breastfeeding make the breastfed person Mahram (unmarriageable) to those who shared breastfeeding from the same woman and their Mahram relatives. Yet, both the ruling and wording of this verse were abrogated and replaced with another verse stipulating five times of confirmed breastfeeding. Later, only the wording of the latter verse was abrogated while its ruling remained in force. As for `A’ishah’s statement that the Prophet died while this verse was still being recited as part of the Qur’an, it means that the abrogation came so late that news of it did not reach some people and, thus, they continued reciting the abrogated verse as part of the Qur’an due to their ignorance of its abrogation.
Hadith:
‘Abdullaah ibn ‘Amr, may Allah be pleased with both of them, reported that the Prophet, may Allah’s peace and blessings be upon him, said: “Do not argue about the Qur’an, for arguing about it constitutes disbelief”.
Hadith Grade: Sahih/Authentic.
Brief Explanation:
The Prophet, may Allah’s peace and blessings be upon him, forbade arguing about the Qur’an, for doing so leads to disbelief. Also, one might hear a verse or a word of the Qur’an being read in a certain way that he is unaware of, so he would hasten to judge the reader as mistaken, attribute to him that he reads something other than the Qur’an, or argue with him about the meaning of a verse that he is not versed in, thereby misguiding him. Argument might distract one from the truth, even if the point is made. Therefore, argumentation of this kind has been forbidden and is called “disbelief”, because it leads the arguer to disbelief. Argumentation, when it is free of such implications, is allowed or commendable, such as when asking to learn or to show the truth. In this regard, Allah, the Exalted, says: {…And argue with them in the fairest manner…} [Surat-un-Nahl: 125]
Hadith:
Ibn Mas`ood, may Allah be pleased with him, reported that the Prophet, may Allah’s peace and blessings be upon him, said: “There should be no envy except in two (cases): A man whom Allah has given wealth and he spends it in the right way, and a man whom Allah has given wisdom and he judges according to it and teaches it to others.” `Abdullah ibn `Umar, may Allah be pleased with both of them, reported that the Prophet, may Allah’s peace and blessings be upon him, said: “There should be no envy except in two (cases): a man whom Allah has given (knowledge of) the Qur’an, and he recites it during the night and day, and a man whom Allah has given wealth, and he spends it during the night and day (in a rightful way)”.
Hadith Grade: Sahih/Authentic.
Brief Explanation:
The Prophet, may Allah’s peace and blessings be upon him, pointed out in this Hadith that envy is of different types. There is a type that is blameworthy and unlawful under Shariah; that is when a person wishes for the removal of some blessing from his brother. The permissible type of envy is when one sees someone enjoying a worldly blessing and he hopes to have the same for himself. There is also a praiseworthy type of envy which is recommended under Shariah. It is when one sees someone enjoying a religious blessing and wishes to have the same thing for oneself. This is what the Prophet, may Allah’s peace and blessings be upon him, intended by his statement: “There should be no envy except in two (cases)”. This means that envy has different types, and its ruling differs according to its type. It is not praiseworthy and recommended by Shariah except in two cases: 1. When there is a wealthy righteous man whom Allah has given lawful wealth, which he spends in the cause of Allah, the Almighty. So one hopes to be like him, and envies him, the kind of envy that is free from malice, for that blessing. 2. When there is a knowledgeable man whom Allah has given beneficial knowledge which he acts upon, teaches to others, and judges between the people according to. So, he wishes to be like him.
Hadith:
Sa`eed ibn al-Musayyib reported on the authority of his father, al-Musayyib ibn Hazan, may Allah be pleased with him that when Abu Taalib was about to die, the Messenger of Allah, may Allah’s peace and blessings be upon him, came to him and found Abdullah ibn Abu Umayyah and Abu Jahl with him. He said to him: “O uncle, say that there is no deity worthy of worship except Allah, as it is a word with which I can can defend you before Allah.” Abdullah ibn Abu Umayyah and Abu Jahl said to him: “Would you abandon the religion of Abdul-Muttalib?” The Prophet, may Allah’s peace and blessings be upon him, repeated his request and they also repeated their words to him. The last thing he said was that he would die on the religion of Abdul-Muttalib, refusing to say that there is no deity worthy of worship except Allah. The Prophet, may Allah’s peace and blessings be upon him, said: “Indeed, I shall continue seeking forgiveness for you unless I am forbidden from doing so.” So Allah revealed: {It is not for the Prophet and those who have believed to ask forgiveness for the polytheists, even if they were relatives, after it has become clear to them that they are companions of Hellfire.} [Surat-ut-Tawbah: 113] Allah also revealed regarding Abu Talib: {Indeed, you do not guide whom you like, but Allah guides whom He wills. And He knows best those who are the guided.} [Surat-ul-Qasas: 56]
Hadith Grade: Sahih/Authentic.
Brief Explanation:
The Prophet, may Allah’s peace and blessings be upon him, visited Abu Taalib when he was in the throes of death and offered him to embrace Islam, hoping his life would end with something that causes him to attain success and happiness in the hereafter. He requested him to utter the word of monotheism. Yet, the polytheists encouraged him to remain upon the religion of his forefathers, which was polytheism, as they knew that the word of monotheism negates polytheism and indicates sincere worship of Allah alone. The Prophet, may Allah’s peace and blessings be upon him, requested his uncle again to utter the testimony of faith; but, the polytheists repeated their opposite request, and they became the reason for diverting him from the truth and subsequently dying upon polytheism. At that moment, the Prophet, may Allah’s peace and blessings be upon him, swore that he would continue seeking forgiveness of Allah for him, as long as he was not prohibited from doing so. So, Allah revealed the prohibition of doing that and clarified for him that guidance is in the Hand of Allah who blesses whomever He wishes with it. This because Allah knows whom guidance is suitable for and whom it is not. Allah the Almighty revealed: {It is not for the Prophet and those who have believed to ask forgiveness for the polytheists, even if they were relatives, after it has become clear to them that they are companions of Hellfire.} [Surat-ut-Tawbah: 113] Allah also revealed regarding Abu Taalib: {Indeed,you do not guide whom you like, but Allah guides whom He wills. And He knows best those who are the guided.} [Surat-ul-Qasas: 56]
Hadith:
‘Abdullaah ibn ‘Umar, may Allah be pleased with both of them, reported that he had divorced his wife while she was menstruating, and this happened during the lifetime of Allah’s Messenger, may Allah’s peace and blessings be upon him. ‘Umar ibn al-Khattaab asked Allah’s Messenger, may Allah’s peace and blessings be upon him, about that, so the Messenger of Allah, may Allah’s peace and blessings be upon him, said: “Order him to take her back and keep her till she is clean, and then wait till she gets her next menstruation period and becomes clean again. Thereupon, if he wishes to keep her, he can do so, and if he wishes to divorce her, he can divorce her before having sexual intercourse with her. That is the prescribed waiting period that Allah has fixed for the women meant to be divorced”.
Hadith Grade: Sahih/Authentic.
Brief Explanation:
This Hadith shows that Ibn ‘Umar, may Allah be pleased with both of them, divorced his wife, who was called Aaminah bint Ghifaar, during her menstruation period. Therefore, his father, ‘Umar, may Allah be pleased with him, went to the Prophet, may Allah’s peace and blessings be upon him, to tell him about that and seek his opinion. The Messenger of Allah, may Allah’s peace and blessings be upon him, told ‘Umar to order his son ‘Abdullaah to restore his wife to wedlock, because divorcing the wife during her menses is a Bid‘ah-based (religious innovation) divorce. The Prophet, may Allah’s peace and blessings be upon him, commanded him to restore his divorced wife in this case so that her waiting period would not be long, for this menstrual cycle in which she was divorced would not count among the three cycles whereby the waiting period (‘Iddah) is terminated. Then ‘Abdullaah had to keep his wife until she would attain purity from her menses, have another menses, and another period of purity. Thereafter, if he wishes, he may keep her as his wife. Otherwise, he may divorce her without having sexual intercourse after she has become clean. Divorce that is done when the woman is pure from menses, and without having had sexual intercourse with her (since her menses), is the kind of divorce that Allah has prescribed so that a woman commences her waiting period upon divorce. Allah says: {When you [Muslims] divorce women, divorce them for [the commencement of] their waiting period and keep count of the waiting period} [Surat-ut-Talaaq: 1]
Hadith:
An-Nawwaas ibn Sam‘an reported: “I heard the Messenger of Allah, may Allah’s peace and blessings be upon him, say: ‘On the Day of Resurrection, the Qur’an and its people who acted upon it in the life of this world will be brought forth, preceded by Surat-ul-Baqarah and Surah Aal-‘Imraan, arguing on behalf of those who were committed to them”‘.
Hadith Grade: Sahih/Authentic.
Brief Explanation:
An-Nawwaas ibn Sam‘aan reported that the Prophet, may Allah’s peace and blessings be upon him, said: “On the Day of Resurrection, the Qur’an and its people who acted upon it will be brought forth, preceded by Surat-ul-Baqarah and Surah Aal-‘Imraan, arguing on behalf ofthose who were committed to them.” The Prophet, may Allah’s peace and blessings be upon him, restricted the benefit in this Hadith, reciting the Qur’an, to acting upon it because those who read the Qur’an are of two kinds: The first are those who do notimplement it, nor believe in its statements and descriptions, nor apply the rulings contained therein. On the Day of Judgment, the Qur’an that they recited will argue against them (because they read it yet did not believe it or act upon it). The second kind are those who believe in its statements and descriptions and apply the rulings that it contains. They are the ones on whose behalf the Qur’an will argue on the Day of Judgment. This Hadith is manifest proof that the most important thing regarding the Qur’an is to act upon it. This is supported by the statement of Allah Almighty: {It is a blessed Book which We have revealed to you, that they might reflect upon its verses and that those of understanding would be reminded.} [Surah Saad: 29] To “reflect upon its verses” means to understand their meanings; and “that those of understanding would be reminded” means that they implement those verses. Reflection preceded implementation in the verse because one cannot act upon a verse if he does not understand its meaning. Reflection leads to the acquisition of knowledge, and implementation is a consequence and fruit of the knowledge. The purpose of the revelation of the Qur’an is that the Muslims recite it, act upon it, believe in all its statements and descriptions, implement its rulings, act upon its commands, and avoid its prohibitions. If he does all of this (sincerely), then on the Day of Judgment, the Qur’an will argue on his behalf. [Refer to: Sharh Riyaadh-us-Saaliheen, 4: 637-638]
Source: Encyclopedia of Translated Prophetic Hadiths
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