Jami' at-Tirmidhi
Chapters on Tafsir
كتاب تفسير القرآن عن رسول الله صلى الله عليه وسلم
Chapter 71
وَمِنْ سُورَةِ الْقِيَامَةِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ibn Abi ‘Umar narrated to us: Sufyan ibn ‘Uyaynah narrated to us, from Musa ibn Abi ‘A’ishah, from Sa‘id ibn Jubayr, from Ibn ‘Abbas, who said: ‘When the Qur’an was revealed to the Messenger of Allah, he would move his tongue as he tried to commit it to memory. Then Allah revealed, “Do not move your tongue with it to hasten its recitation” (75:16).’ He said: ‘After that, he would move his lips.’ Sufyan moved his lips [as he said this]. Abu ‘Isa said: This hadith is hasan sahih. ‘Ali said: Yahya ibn Sa‘id said that Sufyan al-Thawri spoke highly of Musa ibn Abi ‘A’ishah.
Notes and open questions — unreviewed
The Arabic identifies Sufyan ibn ‘Uyaynah in the chain and separately says that Sufyan al-Thawri praised Musa ibn Abi ‘A’ishah; it also records the compiler’s note via ‘Ali and Yahya ibn Sa‘id. The English witness omits this closing note.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Abd ibn Humayd narrated to us: Shababah informed me, from Isra’il, from Thuwayr, who said: I heard Ibn ‘Umar say that the Messenger of Allah said: ‘The person of the lowest rank among the people of Paradise will be someone who can see his gardens, wives, servants, and couches over a distance of a thousand years. The most honored of them in Allah’s sight is the one who sees His Face morning and evening.’ Then the Messenger of Allah recited: ‘Some faces on that Day will be radiant, looking toward their Lord’ (75:22–23). Abu ‘Isa said: This hadith is gharib. More than one person narrated a similar report from Isra’il, attributing it to the Prophet. ‘Abd al-Malik ibn Abjar narrated it from Thuwayr, from Ibn ‘Umar, as Ibn ‘Umar’s statement, without attributing it to the Prophet. Al-Ashja‘i narrated from Sufyan, from Thuwayr, from Mujahid, from Ibn ‘Umar, likewise as Ibn ‘Umar’s statement, without attributing it to the Prophet. We know of no one other than al-Thawri who mentioned Mujahid in its chain. Abu Kurayb narrated this to us: ‘Ubaydullah al-Ashja‘i narrated to us, from Sufyan. Thuwayr’s kunyah was Abu Jahm, and Abu Fakhtah’s name was Sa‘id ibn ‘Ilaqah.
Notes and open questions — unreviewed
The Arabic preserves differing forms of transmission: several narrators attribute the report to the Prophet, while other routes stop at Ibn ‘Umar. One route includes Mujahid, and the compiler says only Sufyan al-Thawri is known to have included him. The compiler also supplies narrator identification details.
Chapter 72
وَمِنْ سُورَةِ عَبَسَ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Sa‘id ibn Yahya ibn Sa‘id al-Umawi narrated to us: My father narrated to me: ‘This is what we presented to Hisham ibn ‘Urwah, from his father, from ‘A’ishah, who said: “‘He frowned and turned away’ (Qur’an 80:1) was revealed concerning Ibn Umm Maktum, the blind man. He came to the Messenger of Allah and kept saying, “Messenger of Allah, guide me,” while a prominent man from among the polytheists was with the Messenger of Allah. The Messenger of Allah turned away from Ibn Umm Maktum and attended to the other man, saying, “Do you see any problem in what I am saying?” He replied, “No.” It was concerning this that the verse was revealed.’” Abu ‘Isa said: This hadith is hasan gharib. Some narrators transmitted this report from Hisham ibn ‘Urwah, from his father, saying that “‘He frowned and turned away’ was revealed concerning Ibn Umm Maktum,” without mentioning ‘A’ishah in the chain.
Notes and open questions — unreviewed
The Arabic states that the material was presented to Hisham ibn ‘Urwah. It then notes a variant chain that omits ‘A’ishah, while retaining the statement that the verse was revealed about Ibn Umm Maktum.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Abd ibn Humayd narrated to us: Muhammad ibn al-Fadl narrated to us: Thabit ibn Yazid narrated to us, from Hilal ibn Khabbab, from ‘Ikrimah, from Ibn ‘Abbas, from the Prophet, who said: ‘You will be gathered barefoot, naked, and uncircumcised.’ A woman asked, ‘Will some of us see one another’s nakedness?’ He replied, ‘So-and-so, “Each person among them that Day will have enough to occupy him”’ (80:37). Abu ‘Isa said: This hadith is hasan sahih. It has been transmitted by other routes from Ibn ‘Abbas; Sa‘id ibn Jubayr also narrated it. A similar report is also related from ‘A’ishah (may Allah be pleased with her).
Notes and open questions — unreviewed
The reply quotes Qur’an 80:37 to indicate that each person will be preoccupied with his or her own affair. The compiler mentions additional routes from Ibn ‘Abbas and a report from ‘A’ishah.
Chapter 73
وَمِنْ سُورَةِ إِذَا الشَّمْسُ كُوِّرَتْ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Abbas ibn ‘Abd al-‘Azim al-‘Anbari narrated to us: ‘Abd al-Razzaq narrated to us: ‘Abdullah ibn Bahir informed us, from ‘Abd al-Rahman—Ibn Yazid al-San‘ani—who said: I heard Ibn ‘Umar say that the Messenger of Allah said: ‘Whoever would like to see the Day of Resurrection as though he were seeing it with his own eyes, let him recite: “When the sun is folded up” (81:1), “When the heaven is split open” (82:1), and “When the heaven is split asunder” (84:1).’ This hadith is hasan gharib. Hisham ibn Yusuf and others narrated this hadith with this chain, saying: ‘Whoever would like to see the Day of Resurrection as though he were seeing it with his own eyes, let him recite “When the sun is folded up,”’ without mentioning “When the heaven is split open” or “When the heaven is split asunder.”
Notes and open questions — unreviewed
The Arabic preserves two versions: the first names three opening verses/surahs, while the variant transmitted by Hisham ibn Yusuf and others mentions only the verse about the sun being folded up. The English witness gives only the fuller wording.
Chapter 74
وَمِنْ سُورَةِ وَيْلٌ لِلْمُطَفِّفِينَ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Qutaybah narrated to us: al-Layth narrated to us, from Ibn ‘Ajlan, from al-Qa‘qa‘ ibn Hakim, from Abu Salih, from Abu Hurayrah, from the Messenger of Allah, who said: ‘When a servant commits a sin, a black spot is marked on his heart. If he desists, seeks forgiveness, and repents, his heart is polished clean. But if he returns to it, the spot increases until it covers his heart. This is the rust that Allah mentioned: “No indeed! Rather, what they used to earn has rusted over their hearts” (83:14).’ He said: This hadith is hasan sahih.
Notes and open questions — unreviewed
The Arabic uses ‘rust’ (al-ran) and describes the mark spreading until it covers the heart; the Qur’anic phrase is quoted at the end.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Yahya ibn Durust—a Basran—narrated to us: Hammad ibn Zayd narrated to us, from Ayyub, from Nafi‘, from Ibn ‘Umar. Hammad said: ‘According to us, this is attributed to the Prophet,’ concerning the verse, ‘The Day when mankind will stand before the Lord of all worlds’ (83:6). He said: ‘They will stand immersed in sweat up to halfway over their ears.’
Notes and open questions — unreviewed
The Arabic explicitly reports Hammad’s qualification that, according to their transmission, the statement is marfu‘ (attributed to the Prophet); the English witness places this qualification at the end.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Hannad narrated to us: ‘Isa ibn Yunus narrated to us, from Ibn ‘Awn, from Nafi‘, from Ibn ‘Umar, from the Prophet, concerning the verse, ‘The Day when mankind will stand before the Lord of all worlds’ (83:6). He said: ‘One of them will stand immersed in sweat up to halfway over his ears.’ This hadith is hasan sahih. A similar report is also transmitted from Abu Hurayrah.
Chapter 75
وَمِنْ سُورَةِ إِذَا السَّمَاءُ انْشَقَّتْ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Abd ibn Humayd narrated to us: ‘Ubaydullah ibn Musa narrated to us, from ‘Uthman ibn al-Aswad, from Ibn Abi Mulaykah, from ‘A’ishah, who said: I heard the Prophet say: ‘Whoever is examined closely in the reckoning will perish.’ I said, ‘Messenger of Allah, Allah says, “As for him who is given his record in his right hand…” through “He will have an easy reckoning”’ (84:7–8). He said, ‘That is only the presentation [of the deeds].’ Abu ‘Isa said: This hadith is hasan sahih. Suwayd ibn Nasr narrated to us: ‘Abdullah ibn al-Mubarak informed us, from ‘Uthman ibn al-Aswad, with this chain, something similar. Muhammad ibn Aban and more than one other narrator narrated to us: ‘Abd al-Wahhab al-Thaqafi narrated to us, from Ayyub, from Ibn Abi Mulaykah, from ‘A’ishah, from the Prophet, something similar.
Notes and open questions — unreviewed
The Arabic distinguishes a searching interrogation during the reckoning, which leads to ruin, from a mere presentation of deeds. It records two additional transmission routes, one summarized as similar and another explicitly traced from ‘A’ishah to the Prophet.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn ‘Ubayd al-Hamdani narrated to us: ‘Ali ibn Abi Bakr narrated to us, from Hammam, from Qatadah, from Anas, from the Prophet, who said: ‘Whoever is called to account will be punished.’ He said: This hadith is gharib. We know the report from Qatadah, from Anas, from the Prophet, only through this route.
Chapter 76
وَمِنْ سُورَةِ الْبُرُوجِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Abd ibn Humayd narrated to us: Rawh ibn ‘Ubadah and ‘Ubaydullah ibn Musa narrated to us, from Musa ibn ‘Ubaydah, from Ayyub ibn Khalid, from ‘Abdullah ibn Rafi‘, from Abu Hurayrah, who said that the Messenger of Allah said: ‘The Promised Day is the Day of Resurrection; the Witnessed Day is the Day of ‘Arafah; and the Witness is Friday. The sun has neither risen nor set upon a day better than it. In it is an hour in which no believing servant asks Allah for some good without Allah granting it to him, nor seeks refuge from an evil without Allah granting him refuge from it.’ Abu ‘Isa said: This hadith is hasan gharib; we know it only through the narration of Musa ibn ‘Ubaydah. Musa ibn ‘Ubaydah is considered weak in hadith; Yahya ibn Sa‘id and others criticized his retention. ‘Ali ibn Hujr narrated to us: Qurran ibn Tamam al-Asadi narrated to us, from Musa ibn ‘Ubaydah, with this chain something similar. Musa ibn ‘Ubaydah al-Rabadhi’s kunyah was Abu ‘Abd al-‘Aziz. Yahya and others criticized his retention, though Shu‘bah, al-Thawri, and more than one leading scholar narrated from him.’
Notes and open questions — unreviewed
The text identifies Friday as ‘the Witness’ and mentions an hour when supplication is answered. The Arabic specifically says the believer asks for good or seeks Allah’s protection from evil. The compiler notes weakness related to memory while also naming prominent scholars who narrated from Musa ibn ‘Ubaydah.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Mahmud ibn Ghaylan and ‘Abd ibn Humayd narrated to us—the meaning is the same. They said: ‘Abd al-Razzaq narrated to us, from Ma‘mar, from Thabit al-Bunani, from ‘Abd al-Rahman ibn Abi Layla, from Suhayb, who said: After the Messenger of Allah had prayed the afternoon prayer, he would murmur. Some explain murmuring as moving one’s lips as though speaking. It was said to him, “Messenger of Allah, after you pray the afternoon prayer, you murmur.” He said: “One of the prophets was pleased with his people and said, ‘Who can stand up to these people?’ Allah revealed to him that he could give them a choice between His taking retribution on them and His setting their enemy over them. They chose retribution, so He set death upon them, and seventy thousand of them died in one day.”
He said: “Whenever he related this hadith, he also related this other hadith: There was a king among the kings, and that king had a soothsayer who foretold things for him. The soothsayer said, ‘Find me a boy who understands well—or, he said, one who is perceptive and quick to learn—so I can teach him this knowledge of mine. I fear I will die and this knowledge will disappear from among you, with no one left among you who knows it.’ They searched for a boy matching his description. The king ordered him to attend the soothsayer and keep visiting him, so he began going to him regularly. On the boy’s route there was a monk in a hermitage.” Ma‘mar said: “I think the people in the hermitages at that time were Muslims.” He said: “Whenever the boy passed the monk, he began questioning him, and kept at it until the monk told him, ‘I worship Allah alone.’ The boy began staying with the monk and arriving late to the soothsayer. The soothsayer sent word to the boy’s family: ‘He hardly ever comes to me.’ The boy told the monk, who said, ‘If the soothsayer asks where you were, say, “With my family”; and if your family asks where you were, tell them, “With the soothsayer.””
He said: “While things were like that, the boy passed a large crowd of people who had been held up by a beast. Some said that the beast was a lion. The boy picked up a stone and said, ‘O Allah, if what the monk says is true, then I ask You to kill it.’ He threw the stone and killed the beast. The people asked who had killed it. They said, ‘The boy did.’ The people were alarmed and said, ‘This boy has acquired knowledge that no one else has.’ A blind man heard about him and said, ‘If you restore my sight, I will give you such-and-such.’ The boy said, ‘I do not want that from you. But tell me: if your sight is restored, will you believe in the One who restored it?’ He said, ‘Yes.’ The boy prayed to Allah, and Allah restored his sight, so the blind man believed. News of their affair reached the king, who sent for them and had them brought to him. He said, ‘I will kill each of you in a way unlike the way I kill his companion.’ He ordered that the monk and the man who had been blind be brought. He placed a saw at the crown of one man’s head and killed him, then killed the other by a different means.”
He said: “Then the king ordered that the boy be taken to such-and-such a mountain and thrown from its summit. They took him to that mountain, but when they reached the place from which they intended to throw him, they began tumbling down the mountain and falling until none of them remained but the boy. He returned, and the king ordered that he be taken to the sea and thrown into it. They took him to the sea, but Allah drowned those who were with him and saved him. The boy said to the king, ‘You will not kill me until you crucify me, tie me to the trunk of a tree, and shoot me; and when you shoot me, say, “In the name of Allah, the Lord of this boy.”’ The king ordered that he be crucified. Then he shot him and said, ‘In the name of Allah, the Lord of this boy.’ When he was shot, the boy placed his hand on his temple and then died. Some people said, ‘This boy had knowledge that no one else had. We believe in the Lord of this boy!’ It was said to the king, ‘Were you distressed because three people opposed you? Now all these people have opposed you.’”
He said: “The king then dug trenches, filled them with firewood, and lit a fire. He gathered the people and said, ‘Whoever renounces his religion, we will leave alone; whoever does not renounce it, we will throw into this fire.’ He began throwing them into those trenches. Allah, Exalted is He, says of this: ‘Cursed were the people of the trench, the fire supplied with fuel…’ until ‘the Almighty, the Praiseworthy’ (85:4–8). As for the boy, he was buried. It is reported that he was exhumed in the time of ‘Umar ibn al-Khattab, with his finger at his temple just as he had placed it when he was killed.” Abu ‘Isa said: This hadith is hasan gharib.
Notes and open questions — unreviewed
The report first explains the Prophet’s murmuring after the afternoon prayer, including a gloss that some understood it as lip movement, then links it to the longer account of the boy and the people of the trench. Ma‘mar explicitly marks his comment about the monks as an estimate (‘I think’). The report also preserves uncertainty in the boy’s description as ‘perceptive’ or ‘quick to learn,’ and in some narrators’ identification of the beast as a lion. The final claim about the boy’s exhumation is introduced as something reported, not asserted without qualification.
Chapter 77
وَمِنْ سُورَةِ الْغَاشِيَةِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Bashshar narrated to us: ‘Abd al-Rahman ibn Mahdi narrated to us: Sufyan narrated to us, from Abu al-Zubayr, from Jabir, who said that the Messenger of Allah said: ‘I have been commanded to fight the people until they say, “There is no god but Allah.” When they say it, they have protected their blood and property from me, except by its due right; and their reckoning is with Allah.’ Then he recited: ‘So remind; you are only a reminder. You are not a controller over them’ (88:21–22). Abu ‘Isa said: This hadith is hasan sahih.
Notes and open questions — unreviewed
The Arabic states that their blood and property become inviolable except by a right due under the law; it then places their ultimate reckoning with Allah. The English witness renders the Qur’anic phrase ‘you are not a dictator,’ whereas the Arabic is ‘you are not a controller/one exercising domination over them.’
Chapter 78
وَمِنْ سُورَةِ الْفَجْرِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Hafs ‘Amr ibn ‘Ali narrated to us: ‘Abd al-Rahman ibn Mahdi and Abu Dawud narrated to us; they said: Hammam narrated to us, from Qatadah, from ‘Imran ibn ‘Isam, from a man of Basra, from ‘Imran ibn Husayn, that the Prophet was asked about the even and the odd. He said: ‘It is the prayer: some of it is even and some of it is odd.’ He said: This hadith is gharib; we know it only through the narration of Qatadah. Khalid ibn Qays al-Huddani also narrated it from Qatadah.
Notes and open questions — unreviewed
The Arabic includes an unnamed man from Basra in the chain and the compiler’s note that the report is known through Qatadah, with an additional route through Khalid ibn Qays al-Huddani. The English witness leaves out this chain detail and the compiler’s remarks.
Chapter 79
وَمِنْ سُورَةِ الشَّمْسِ وَضُحَاهَا
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Harun ibn Ishaq al-Hamdani narrated to us: ‘Abdah narrated to us, from Hisham ibn ‘Urwah, from his father, from ‘Abdullah ibn Zam‘ah, who said: I heard the Prophet one day mention the she-camel and the man who hamstrung her. He said: ‘When the most wretched of them rose up against her’ (91:12), a fierce, powerful man, formidable among his clan, like Abu Zam‘ah, rose up against her. Then I heard him mention women, and he said: ‘How can one of you beat his wife as a slave is beaten, when perhaps at the end of that very day he will lie with her?’ He then admonished them for laughing at a fart and said: ‘Why does one of you laugh at something that he himself does?’ Abu ‘Isa said: This hadith is hasan sahih.
Notes and open questions — unreviewed
The opening refers to the she-camel and her hamstringer in the story of Thamud, then quotes Qur’an 91:12. The closing rebuke concerns people laughing at passing gas; the English witness paraphrases this as ‘passing gas.’
Chapter 80
وَمِنْ سُورَةِ وَاللَّيْلِ إِذَا يَغْشَى
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Bashshar narrated to us: ‘Abd al-Rahman ibn Mahdi narrated to us: Za’idah ibn Qudamah narrated to us, from Mansur ibn al-Mu‘tamir, from Sa‘d ibn ‘Ubaydah, from Abu ‘Abd al-Rahman al-Sulami, from ‘Ali (may Allah be pleased with him), who said: ‘We were at a funeral in al-Baqi‘ when the Prophet came and sat down, and we sat with him. He had a stick with which he was scratching the ground. He raised his head toward the sky and said, “There is no living soul whose place of entry has not already been written.” The people said, “Messenger of Allah, should we then not rely on what has been written for us? Whoever is among the people of felicity will do the deeds of felicity, and whoever is among the people of wretchedness will do the deeds of wretchedness.” He said, “Rather, act, for each person is facilitated. As for one who is among the people of felicity, he will be facilitated toward the deeds of felicity; and as for one who is among the people of wretchedness, he will be facilitated toward the deeds of wretchedness.” Then he recited: “As for the one who gives and is mindful of Allah, and affirms the best, We will ease him toward ease. But as for the one who is miserly, considers himself self-sufficient, and denies the best, We will ease him toward hardship” (92:5–10). Abu ‘Isa said: This hadith is hasan sahih.
Notes and open questions — unreviewed
The Arabic says that the Prophet was scratching the ground with a stick, then raised his head toward the sky; the English witness garbles this as scratching his head toward the heavens. The Arabic quotation ends at Qur’an 92:10, so the additional verse that appears in the English witness is not included.
Chapter 81
وَمِنْ سُورَةِ وَالضُّحَى
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ibn Abi ‘Umar narrated to us: Sufyan ibn ‘Uyaynah narrated to us, from al-Aswad ibn Qays, from Jundab al-Bajali, who said: ‘I was with the Prophet in a cave when his finger began to bleed. The Prophet said, “You are only a finger that bleeds; whatever has befallen you is in Allah’s cause.” Jibril (peace be upon him) was delayed in coming to him, so the polytheists said, “Muhammad has been forsaken.” Then Allah, Exalted is He, revealed: “Your Lord has neither forsaken you nor detested you” (93:3).’ Abu ‘Isa said: This hadith is hasan sahih. Shu‘bah and al-Thawri also narrated it from al-Aswad ibn Qays.
Notes and open questions — unreviewed
The Arabic locates the incident in a cave; the English witness says ‘in a battle.’ The phrase about the finger means that its injury occurred in Allah’s cause.
Chapter 82
وَمِنْ سُورَةِ أَلَمْ نَشْرَحْ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Bashshar narrated to us: Muhammad ibn Ja‘far and Ibn Abi ‘Adi narrated to us, from Sa‘id ibn Abi ‘Arubah, from Qatadah, from Anas ibn Malik, from Malik ibn Sa‘sa‘ah, a man from his people, that the Prophet said: ‘While I was at the House, between sleep and wakefulness, I heard someone calling, “One among the three.” A golden basin containing Zamzam water was brought to me, and my chest was opened to such-and-such [a place].’ Qatadah said: I asked Anas ibn Malik what that meant. He said: ‘As far as the lower part of my abdomen. My heart was taken out and washed with Zamzam water, then returned to its place and filled with faith and wisdom.’ The hadith contains a lengthy account. Abu ‘Isa said: This hadith is hasan sahih. Hisham al-Dastawa’i and Hammam also narrated it from Qatadah. A similar report is related from Abu Dharr.
Notes and open questions — unreviewed
The Arabic gives a brief excerpt from a longer report and explicitly says that it contains a lengthy account. The phrase heard as ‘one among the three’ is retained as transmitted, without attempting to expand the cryptic wording.
أَحَدٌ بَيْنَ الثَّلاَثَةِ
The phrase is terse and its intended meaning is not clear from this excerpt.
What does the call “one among the three” refer to in the fuller report?
Chapter 83
وَمِنْ سُورَةِ التِّينِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ibn Abi ‘Umar narrated to us: Sufyan narrated to us, from Isma‘il ibn Umayyah, who said: I heard a Bedouin man say: I heard Abu Hurayrah transmit the following: ‘Whoever recites “By the fig and the olive” (95:1), then recites, “Is Allah not the most just of judges?” (95:8), let him say, “Yes indeed, and I am among those who bear witness to that.”’ Abu ‘Isa said: This hadith is transmitted only with this chain, through this unnamed Bedouin from Abu Hurayrah.
Notes and open questions — unreviewed
Neither the Bedouin nor the unnamed man is identified in the Arabic. The English witness mistranslates the surah title as ‘At-Tim and Az-Zamzam’; the Arabic says ‘the fig and the olive.’
Chapter 84
وَمِنْ سُورَةِ اقْرَأْ بِاسْمِ رَبِّكَ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Abd ibn Humayd informed us: ‘Abd al-Razzaq narrated to us, from Ma‘mar, from ‘Abd al-Karim al-Jazari, from ‘Ikrimah, from Ibn ‘Abbas (may Allah be pleased with them both), concerning the verse, ‘We will summon the guards [of Hell]’ (96:18). He said: Abu Jahl said, ‘If I see Muhammad praying, I will surely trample his neck.’ The Prophet said, ‘If he were to do so, the angels would seize him in plain sight.’ Abu ‘Isa said: This hadith is hasan sahih gharib.