Chapters on Tafsir

Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.

Ibn ‘Abbas reported that the Messenger of Allah said, ‘Whoever speaks about the Qur’an without knowledge, let him take his seat in the Fire.’ Abu ‘Isa graded this hadith hasan sahih.

Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.

Ibn ‘Abbas reported that the Prophet said, ‘Be careful when narrating from me; narrate only what you know. Whoever deliberately lies about me, let him take his seat in the Fire. And whoever speaks about the Qur’an based on his own opinion, let him take his seat in the Fire.’ Abu ‘Isa graded this hadith hasan.

Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.

Jundab ibn ‘Abd Allah reported that the Messenger of Allah said, ‘Whoever speaks about the Qur’an based on his own opinion—even if he is right—has still erred.’ Abu ‘Isa said this is a gharib hadith and that some hadith scholars criticized Suhayl ibn ‘Abd Allah ibn Abi Hazm, the brother of Hazm al-Quta‘i. Abu ‘Isa explained: Scholars among the Prophet’s Companions and others were strict about interpreting the Qur’an without knowledge. As for reports that Mujahid, Qatadah, and other scholars interpreted the Qur’an, they should not be presumed to have spoken about or interpreted it without knowledge or from their own unsupported opinions. Reports from them show that they did not speak about it on their own without knowledge. Al-Husayn ibn Mahdi al-Basri related from ‘Abd al-Razzaq, from Ma‘mar, from Qatadah, who said, ‘There is no verse in the Qur’an about which I have not heard something.’ Ibn Abi ‘Umar related from Sufyan ibn ‘Uyaynah, from al-A‘mash, that Mujahid said, ‘If I had learned the recitation of Ibn Mas‘ud, I would not have needed to ask Ibn ‘Abbas about much of the Qur’an that I asked him about.’

Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.

Abu Hurayrah reported that the Messenger of Allah said, ‘A prayer in which a person does not recite the Mother of the Qur’an is deficient—deficient, incomplete.’ I said, ‘Abu Hurayrah, sometimes I pray behind an imam.’ He replied, ‘Ibn al-Farisi, recite it quietly to yourself, for I heard the Messenger of Allah say that Allah Most High said: “I have divided the prayer between Me and My servant into two halves, and My servant will have what he asks. When the servant says, ‘Praise belongs to Allah, Lord of the worlds,’ Allah says, ‘My servant has praised Me.’ When he says, ‘The Most Merciful, the Especially Merciful,’ Allah says, ‘My servant has extolled Me.’ When he says, ‘Master of the Day of Judgment,’ Allah says, ‘My servant has glorified Me.’ This is for Me. The part between Me and My servant is, ‘You alone we worship, and You alone we ask for help.’ The rest of the surah belongs to My servant, and My servant will have what he asks: ‘Guide us to the straight path, the path of those You have favored, not those who have incurred anger, nor those who are astray.’”’ Abu ‘Isa graded this hadith hasan. Shu‘bah, Isma‘il ibn Ja‘far, and others transmitted a similar report from al-‘Ala’ ibn ‘Abd al-Rahman, from his father, from Abu Hurayrah, from the Prophet. Ibn Jurayj and Malik ibn Anas transmitted a similar report from al-‘Ala’, from Abu al-Sa’ib, the client of Hisham ibn Zuhrah, from Abu Hurayrah. Ibn Abi Uways transmitted it from his father, from al-‘Ala’, who said, ‘My father and Abu al-Sa’ib told me…’—both had been companions of Abu Hurayrah—from Abu Hurayrah from the Prophet. Muhammad ibn Yahya al-Naysaburi and Ya‘qub ibn Sufyan al-Farisi transmitted this chain. Isma‘il ibn Abi Uways’s version contains only the shorter statement that a prayer without the Mother of the Qur’an is deficient and incomplete. Abu Zur‘ah said both reports are sound, citing Ibn Abi Uways’s version from his father, from al-‘Ala’.’

Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.

‘Adi ibn Hatim said: I came to the Messenger of Allah while he was seated in the mosque. People said, ‘This is ‘Adi ibn Hatim.’ I came without a safe-conduct or letter of protection. When I approached him, he took my hand—having said earlier, ‘I hope Allah will place his hand in mine.’ He rose with me, but a woman and a boy met him and said, ‘We need your help.’ He stood with them until he had fulfilled their need, then took my hand and brought me to his home. A young servant brought him a cushion; he sat on it and I sat before him. He praised Allah and said, ‘What keeps you from saying, “There is no god but Allah”? Do you know of any god besides Allah?’ I said, ‘No.’ He spoke for a while, then said, ‘What keeps you from saying, “Allah is greater”? Do you know of anything greater than Allah?’ I said, ‘No.’ He said, ‘The Jews are those who have incurred [Allah’s] anger, and the Christians are astray.’ I said, ‘I have come as a Muslim.’ I saw his face brighten with joy. He arranged for me to stay with a man of the Ansar, whom I visited at the beginning and end of the day. One evening, while I was there, a group wearing wool garments arrived. The Prophet prayed, then stood and urged them to give charity. He said, ‘Give even a measure, half a measure, a handful, or part of a handful, to shield one of you from the heat of Hell—or the Fire. Give even a date, or half a date. Each of you will meet Allah, and He will say what I am saying to you: “Did I not give you hearing and sight?” He will reply, “Yes.” Allah will say, “Did I not give you wealth and children?” He will reply, “Yes.” Allah will ask, “What did you send ahead for yourself?” He will look before and behind him, and to his right and left, but find nothing to shield his face from the heat of Hell. Let each of you shield his face from the Fire, even with half a date; if he cannot find that, then with a kind word. I do not fear poverty for you. Allah will support and provide for you until a woman traveling between Yathrib and al-Hirah fears nothing for her mount except theft.’ I thought to myself, ‘Where would the thieves of Tayy be then?’ Abu ‘Isa graded this hadith hasan gharib, known only through the report of Simak ibn Harb. Shu‘bah also transmitted the full report from Simak, from ‘Abbad ibn Hubaysh, from ‘Adi ibn Hatim, from the Prophet.’

Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.

Muhammad ibn al-Muthanna and Bundar reported through Muhammad ibn Ja‘far, from Shu‘bah, from Simak ibn Harb, from ‘Abbad ibn Hubaysh, from ‘Adi ibn Hatim, that the Prophet said, ‘The Jews are those who have incurred [Allah’s] anger, and the Christians are astray.’ The full hadith was then related.

Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.

Abu Musa al-Ash‘ari reported that the Messenger of Allah said, ‘Allah Most High created Adam from a handful He took from all the earth. The children of Adam therefore vary according to the earth: among them are red, white, black, and shades between; gentle and harsh, and good and bad.’ Abu ‘Isa graded this hadith hasan sahih.

Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.

Abu Hurayrah reported that the Messenger of Allah explained Allah’s words, ‘Enter the gate prostrating’ (Qur’an 2:58): ‘They entered crawling on their haunches.’ Through the same chain, regarding the words, ‘But those who did wrong changed the word they had been told’ (Qur’an 2:59), the Prophet said, ‘They said, “A grain in a hair”’ (habbah fi sha‘irah), distorting the command they had been given. Abu ‘Isa graded this hadith hasan sahih.

Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.

‘Abd Allah ibn ‘Amir ibn Rabi‘ah reported from his father: We were traveling with the Prophet on a very dark night and did not know where the qiblah was. Each of us prayed facing the direction he judged. In the morning, we told the Prophet, and the verse was revealed: ‘Wherever you turn, there is the Face of Allah’ (Qur’an 2:115). Abu ‘Isa graded this hadith gharib, known only through Ash‘ath al-Samman Abu al-Rabi‘, from ‘Asim ibn ‘Ubayd Allah. Ash‘ath is considered weak in hadith.

Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.

Ibn ‘Umar reported that the Prophet would pray voluntary prayers while riding his mount, facing whichever direction it turned as he traveled from Makkah to Madinah. Ibn ‘Umar then recited, ‘To Allah belong the east and the west’ (Qur’an 2:115), and said, ‘It was concerning this that the verse was revealed.’ Abu ‘Isa graded this hadith hasan sahih. It is reported that Qatadah said this verse was abrogated by Allah’s command, ‘So turn your face toward the Sacred Mosque’ (Qur’an 2:144), meaning toward it. Muhammad ibn ‘Abd al-Malik ibn Abi al-Shawarib transmitted this from Yazid ibn Zuray‘, from Sa‘id, from Qatadah. Mujahid explained ‘Wherever you turn, there is the Face of Allah’ as ‘There is Allah’s direction.’ Abu Kurayb Muhammad ibn al-‘Ala’ transmitted this from Waki‘, from al-Nadr ibn ‘Arabi, from Mujahid.’

Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.

Anas reported that ‘Umar said, ‘Messenger of Allah, I wish we could pray behind the Station of Ibrahim.’ Then the verse was revealed: ‘Take the Station of Ibrahim as a place of prayer’ (Qur’an 2:125). Abu ‘Isa graded this hadith hasan sahih.

Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.

Anas reported that ‘Umar ibn al-Khattab said, ‘I said to the Messenger of Allah, “I wish you would take the Station of Ibrahim as a place of prayer.” Then the verse was revealed: “Take the Station of Ibrahim as a place of prayer” (Qur’an 2:125).’ Abu ‘Isa graded this hadith hasan sahih; a report from Ibn ‘Umar is also cited on this topic.

Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.

Abu Sa‘id reported that, concerning Allah’s words, ‘Thus We have made you a justly balanced community’ (Qur’an 2:143), the Prophet said, ‘Just.’ Abu ‘Isa graded this hadith hasan sahih.

Abu Sa‘id also reported that the Messenger of Allah said: ‘Noah will be summoned and asked, “Did you deliver the message?” He will say, “Yes.” His people will then be summoned and asked, “Did he bring you the message?” They will say, “No warner came to us; no one came to us.” He will be asked, “Who will testify for you?” He will say, “Muhammad and his community.” You will then be brought forward to testify that he delivered the message.’ The Prophet said that this is the meaning of Allah’s words, ‘Thus We have made you a justly balanced community, so that you may be witnesses over mankind and the Messenger may be a witness over you’ (Qur’an 2:143). ‘Balanced’ here means ‘just.’ Abu ‘Isa graded this hadith hasan sahih. A further chain reports the same account.

Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.

Al-Bara’ ibn ‘Azib reported: ‘When the Messenger of Allah arrived in Medina, he prayed toward Jerusalem for sixteen or seventeen months. He wished to face the Ka‘bah, so Allah revealed: “We have seen you turning your face toward heaven, so We will surely turn you toward a qiblah that pleases you. Turn your face toward the Sacred Mosque” (Qur’an 2:144). He then faced the Ka‘bah, which he had wished for. A man prayed the afternoon prayer with him. He later passed some Ansar praying the afternoon prayer while bowing toward Jerusalem. The man testified that he had prayed with the Messenger of Allah and that he had turned to face the Ka‘bah. So they turned around while bowing.’ Abu ‘Isa graded this hadith hasan sahih and noted that Sufyan al-Thawri also reported it from Abu Ishaq.

Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.

Ibn ‘Umar reported: ‘They were bowing during the dawn prayer.’ Reports from ‘Amr ibn ‘Awf al-Muzani, Ibn ‘Umar, ‘Umara ibn Aws, and Anas ibn Malik are also cited on this topic. Abu ‘Isa graded Ibn ‘Umar’s hadith hasan sahih.

Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.

Ibn ‘Abbas reported: ‘When the Prophet was directed to face the Ka‘bah, they asked, “Messenger of Allah, what about our brothers who died while praying toward Jerusalem?” Then Allah revealed, “Allah would never let your faith go to waste” (Qur’an 2:143).’ Abu ‘Isa graded this hadith hasan sahih.

Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.

‘Urwah reported: ‘I said to ‘A’ishah, “I do not think there is any blame on someone who does not walk between al-Safa and al-Marwah, and I would not mind if I did not walk between them.” She replied, “What a terrible thing to say, my nephew! The Messenger of Allah and the Muslims walked between them. Only those who entered ihram in the name of Manat, the false deity at al-Mushallal, did not walk between al-Safa and al-Marwah. Then Allah revealed, ‘Whoever performs Hajj to the House or ‘umrah, there is no blame upon him for walking between them’ (Qur’an 2:158). If it were as you say, it would say, ‘there is no blame upon him for not walking between them.’”’

Al-Zuhri said: ‘I told this to Abu Bakr ibn ‘Abd al-Rahman ibn al-Harith ibn Hisham, and he liked it. He said, “This is indeed knowledge. I heard learned men say that the Arabs who did not walk between al-Safa and al-Marwah said that walking between those two rocks was a practice from the Age of Ignorance. Others among the Ansar said, ‘We were commanded only to circle the House; we were not commanded to walk between al-Safa and al-Marwah.’” So Allah Most High revealed, “Indeed, al-Safa and al-Marwah are among the symbols of Allah” (Qur’an 2:158). Abu Bakr ibn ‘Abd al-Rahman said, “I think it was revealed concerning both groups.”’ Abu ‘Isa graded this hadith hasan sahih.

Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.

‘Asim al-Ahwal reported: ‘I asked Anas ibn Malik about al-Safa and al-Marwah. He said, “They were among the rites of the Age of Ignorance. When Islam came, we refrained from them.” Then Allah revealed, “Indeed, al-Safa and al-Marwah are among the symbols of Allah. So whoever performs Hajj to the House or ‘umrah, there is no blame upon him for walking between them” (Qur’an 2:158).’ He said, ‘It is a voluntary good deed; surely Allah is Appreciative and All-Knowing’ (Qur’an 2:158). Abu ‘Isa graded this hadith hasan sahih.

Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.

Jabir ibn ‘Abd Allah reported: ‘When the Messenger of Allah arrived in Mecca, I heard him perform tawaf around the House seven times and recite, “Take the Station of Ibrahim as a place of prayer” (Qur’an 2:125). He then prayed behind the Station, went to the Black Stone and touched it, then said, “We begin with what Allah began with.” He recited, “Indeed, al-Safa and al-Marwah are among the symbols of Allah” (Qur’an 2:158).’ Abu ‘Isa graded this hadith hasan sahih.

Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.

Al-Bara’ ibn ‘Azib reported: ‘When one of the Prophet’s Companions was fasting and the time to break the fast came, if he fell asleep before eating, he would not eat that night or the next day until evening. Qays ibn Sirmah al-Ansari was fasting. When it was time to break his fast, he went to his wife and asked, “Do you have any food?” She said, “No, but I will go and find some for you.” He had worked that day, and sleep overcame him. When his wife returned and saw him, she said, “What a loss for you!” Around midday he fainted. This was reported to the Prophet, and the verse was revealed: “It has been made lawful for you, on the night of fasting, to be intimate with your wives” (Qur’an 2:187). They rejoiced greatly. The verse continues: “Eat and drink until the white thread of dawn becomes distinct to you from the black thread” (Qur’an 2:187).’ Abu ‘Isa graded this hadith hasan sahih.