Chapters on Tafsir

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

‘Amr ibn Dinar reported from Ibn ‘Abbas that the Prophet said: ‘On the Day of Resurrection, the slain person will come with the killer’s forelock and head in his hand, his jugular veins pouring blood, and say, “My Lord, this man killed me!” He will bring him near the Throne.’ When people mentioned repentance to Ibn ‘Abbas, he recited, “Whoever kills a believer deliberately, his recompense is Hell…” (Qur’an 4:93). He said, “This verse has not been abrogated or altered. How, then, can he repent?” Abu ‘Isa graded this hadith hasan gharib and noted that some transmitters reported similar wording from ‘Amr ibn Dinar, from Ibn ‘Abbas, without attributing it to the Prophet.

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

Ibn ‘Abbas reported: ‘A man from Banu Sulaym passed by a group of the Messenger of Allah’s Companions with some sheep. He greeted them with peace, but they said, “He only greeted us to protect himself from us.” They rose, killed him, and took his sheep, then brought them to the Messenger of Allah. Allah Most High revealed: “Believers, when you go forth in Allah’s cause, investigate carefully; do not say to one who offers you peace, ‘You are not a believer’” (Qur’an 4:94).’ Abu ‘Isa graded this hadith hasan. A report from Usamah ibn Zayd 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.

Al-Bara’ ibn ‘Azib reported: ‘When the verse “Those believers who remain behind are not equal…” (Qur’an 4:95) was revealed, ‘Amr ibn Umm Maktum came to the Prophet. He was blind and said, “Messenger of Allah, what do you command me to do? I am blind.” Then Allah Most High revealed the words “except those with a disability” in the verse. The Prophet said, “Bring me a shoulder blade and an inkwell”—or, “a writing tablet and an inkwell.”’ Abu ‘Isa graded this hadith hasan sahih. The man is called either ‘Amr ibn Umm Maktum or ‘Abd Allah ibn Umm Maktum; his name was ‘Abd Allah ibn Za’idah, and Umm Maktum was his mother.

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

Miqsam, the freedman of ‘Abd Allah ibn al-Harith, reported from Ibn ‘Abbas about Qur’an 4:95: ‘The verse “Those believers who remain behind, other than those with a disability, are not equal…” concerns Badr and those who went out to Badr. When the Battle of Badr took place, ‘Abd Allah ibn Jahsh and Ibn Umm Maktum said, “Messenger of Allah, we are blind. Are we excused?” Then the verse was revealed: “Those believers who remain behind, other than those with a disability, are not equal…” and, “Allah has favored those who strive with their wealth and lives over those who remain behind by a great reward.” Those who remained behind without a disability are meant here; the fighters are favored in rank and great reward over believers who stayed behind without an excuse.’ Abu ‘Isa said this report from Ibn ‘Abbas is gharib by this route. Miqsam was said to be the freedman of ‘Abd Allah ibn al-Harith or of ‘Abd Allah ibn ‘Abbas; his kunya was Abu al-Qasim.

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

Sahl ibn Sa‘d reported: ‘I saw Marwan ibn al-Hakam sitting in the mosque and sat beside him. He told us that Zayd ibn Thabit had informed him that the Prophet dictated: “Those believers who remain behind are not equal to those who strive in Allah’s cause.” Ibn Umm Maktum came while he was dictating and said, “Messenger of Allah, by Allah, if I were able to strive, I would.” He was blind. The revelation came to the Messenger of Allah while his thigh rested against mine, and it became so heavy that I feared it would crush my thigh. Then the weight lifted, and Allah revealed to him, “except those with a disability.”’ Abu ‘Isa graded this hadith hasan sahih. More than one narrator reported similar wording from al-Zuhri, from Sahl ibn Sa‘d. Ma‘mar reported it from al-Zuhri, from Qabisah ibn Dhu’ayb, from Zayd ibn Thabit.

Abu ‘Isa noted that in this report a Companion, Sahl ibn Sa‘d, transmits from a Successor, Marwan ibn al-Hakam. Marwan had not heard directly from the Prophet and was a Successor.

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

Ya‘la ibn Umayyah reported: ‘I said to ‘Umar ibn al-Khattab, “Allah says, ‘When you travel through the land, there is no blame upon you for shortening the prayer, if you fear that those who disbelieve may harm you’ (Qur’an 4:101), yet people are safe.” ‘Umar replied, “I wondered about this just as you did, and I mentioned it to the Messenger of Allah.” He said, “It is a charity Allah has granted you, so accept His charity.”’ 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: ‘The Messenger of Allah stopped between Dajnan and ‘Usfan. The polytheists said, “These people have a prayer dearer to them than their fathers and children”—the afternoon prayer. They resolved to attack all at once. Jibril came to the Prophet and instructed him to divide his Companions into two groups: he would pray one unit with one group while the other stood behind them, alert and armed. Then the other group would come and pray one unit with him. The first group would then take up their guard and weapons. Each group thus prayed one unit, while the Messenger of Allah prayed two.’ Abu ‘Isa graded this report hasan sahih gharib through this chain, from ‘Abd Allah ibn Shaqiq, from Abu Hurayrah. Reports from ‘Abd Allah ibn Mas‘ud, Zayd ibn Thabit, Ibn ‘Abbas, Jabir, Abu ‘Ayyash al-Zuraqi, Ibn ‘Umar, Hudhayfah, Abu Bakrah, and Sahl ibn Abi Hathmah are also cited on this topic. Abu ‘Ayyash al-Zuraqi was named Zayd ibn Samit.

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

Qatadah ibn al-Nu‘man reported: ‘There was a family among us called Banu Ubayriq: Bishr, Bashir, and Mubashshir. Bashir was a hypocrite who composed poetry mocking the Messenger of Allah’s Companions, then attributed it to various Arabs. When the Companions heard it, they said, “Only that wicked man could have composed this,” and named Ibn al-Ubayriq. The family was poor, both before and after Islam. In Medina, people’s staple foods were dates and barley; those with means bought fine flour imported from Syria for themselves, while their families ate dates and barley. A shipment arrived, and my uncle Rifa‘ah ibn Zayd bought a load of fine flour and stored it in an upper room along with his weapons, armor, and sword. Someone broke in from beneath the house and stole the food and weapons. The next morning my uncle told me what had happened. We made inquiries, and people said they had seen Banu Ubayriq lighting a fire that night and suspected they had some of our food. The Banu Ubayriq said, “We think Labid ibn Sahl did it,” though he was a righteous Muslim among them. When Labid heard this, he drew his sword and said, “Am I a thief? By Allah, this sword will strike you unless you clarify this theft.” They told him to leave, saying he was not the thief. We continued asking around until we were sure Banu Ubayriq had taken the goods. My uncle urged me to tell the Messenger of Allah. I said, “A discourteous family broke into my uncle Rifa‘ah ibn Zayd’s storage room and took his weapons and food. Let them return the weapons; we do not need the food.” The Prophet said, “I will deal with it.”

When Banu Ubayriq heard, they enlisted a man among them named Usayr ibn ‘Urwah, and people from the household gathered and said, “Messenger of Allah, Qatadah ibn al-Nu‘man and his uncle accuse a Muslim and righteous family of theft without proof.” I went to the Messenger of Allah, and he said, “You have accused a family known for Islam and righteousness of theft without evidence or proof.” I returned wishing I had lost some of my property rather than spoken to him about it. My uncle asked what had happened. When I told him, he said, “Allah is the One whose help we seek.” Soon the Qur’an was revealed: “We have sent down to you the Book in truth so that you may judge between people by what Allah has shown you; do not plead on behalf of the treacherous” (Qur’an 4:105), referring to Banu Ubayriq. “And seek Allah’s forgiveness”—for what you said to Qatadah. “Allah is ever Forgiving and Merciful. Do not argue on behalf of those who betray themselves; Allah does not love anyone who is treacherous and sinful. They hide from people, but they cannot hide from Allah…” (Qur’an 4:106–108). The report explains: “If they seek Allah’s forgiveness, He will forgive them.” It continues: “Whoever commits a sin commits it only against himself…” through “a manifest sin” (Qur’an 4:111–112). The words “Were it not for Allah’s favor and mercy upon you…” through “We shall grant him a great reward” (Qur’an 4:113–115) refer to Labid. When the Qur’an was revealed, the Messenger of Allah was brought the weapons and returned them to Rifa‘ah. Qatadah said: “My uncle was elderly and had poor eyesight—or was frail; the narrator was unsure. I had doubted the sincerity of his Islam, but when I returned the weapons, he said, ‘They are for the cause of Allah,’ and I knew his Islam was sincere.”

When the Qur’an was revealed, Bashir joined the polytheists and took refuge with Sulafah bint Sa‘d ibn Sumayyah. Then Allah revealed: “Whoever opposes the Messenger after guidance has become clear to him and follows a path other than that of the believers, We will leave him to what he has chosen and admit him to Hell—what an evil destination. Allah does not forgive associating partners with Him, but He forgives what is less than that for whom He wills; whoever associates partners with Allah has gone far astray” (Qur’an 4:115–116). When Bashir stayed with Sulafah, Hassan ibn Thabit lampooned her in verse. She took Bashir’s saddle, placed it on her head, carried it out, and threw it into al-Abtah, saying, “You brought me Hassan’s poetry; you never brought me anything good.” Abu ‘Isa graded this hadith gharib and said Muhammad ibn Salamah al-Harrani was the only one he knew to have transmitted it with a connected chain. Yunus ibn Bukayr and several others narrated it from Muhammad ibn Ishaq, from ‘Asim ibn ‘Umar ibn Qatadah, as a mursal report, omitting the link from ‘Asim to his father and grandfather. Qatadah ibn al-Nu‘man was the maternal half-brother of Abu Sa‘id al-Khudri, whose name was Sa‘d ibn Malik ibn Sinan.

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

Thuwair ibn Abi Fakhtah reported from his father that ‘Ali ibn Abi Talib said: ‘No verse in the Qur’an is dearer to me than this one: “Allah does not forgive associating partners with Him, but He forgives what is less than that for whom He wills” (Qur’an 4:116).’ Abu ‘Isa graded this hadith hasan gharib. He identified Abu Fakhtah as Sa‘id ibn ‘Ilaqah and said Thuwair, a Kufan Successor also known by the kunya Abu Jahm, had heard from Ibn ‘Umar and Ibn al-Zubayr. Ibn Mahdi had criticized him slightly.

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

Abu Hurayrah reported: ‘When the verse “Whoever does evil will be requited for it” (Qur’an 4:123) was revealed, it troubled the Muslims, and they complained about it to the Prophet. He said, “Aim for what is near and right, and every affliction that befalls a believer is an expiation—even a thorn that pricks him or a hardship that strikes him.”’ Abu ‘Isa graded this hadith hasan gharib and identified Ibn Muhaysin as ‘Umar ibn ‘Abd al-Rahman ibn Muhaysin.

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

‘Abd Allah ibn ‘Umar reported from Abu Bakr al-Siddiq: ‘I was with the Messenger of Allah when this verse was revealed to him: “Whoever does evil will be requited for it and will find no protector or helper besides Allah” (Qur’an 4:123). The Messenger of Allah said, “Abu Bakr, shall I recite to you a verse revealed to me?” I said, “Yes, Messenger of Allah.” He recited it, and I felt as though my back had been broken, so I stretched myself. The Messenger of Allah asked, “What is the matter, Abu Bakr?” I said, “Messenger of Allah, may my father and mother be sacrificed for you—who among us has not done wrong? Yet we will be requited for what we have done!” He said, “As for you, Abu Bakr, and the believers, you will be requited for it in this world, until you meet Allah with no sins. As for the others, their deeds will be held until they are requited for them on the Day of Resurrection.”’ Abu ‘Isa graded this hadith gharib and said its chain is criticized: Musa ibn ‘Ubaydah is considered weak in hadith and was criticized by Yahya ibn Sa‘id and Ahmad ibn Hanbal; the freedman of Ibn Sabba‘ is unknown. Another route from Abu Bakr is also reported, but it too has no sound chain. A report from ‘A’ishah 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.

Ibn ‘Abbas reported: ‘Sawda feared that the Prophet would divorce her, so she said, “Do not divorce me; keep me as your wife, and give my day to ‘A’ishah.” He did so, and the verse was revealed: “There is no blame on them if they make a settlement between themselves, and settlement is best” (Qur’an 4:128). Any settlement they agree upon is permissible.’ The final statement appears to be Ibn ‘Abbas’s own explanation. Abu ‘Isa graded this hadith hasan sahih gharib.

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

Al-Bara’ reported: ‘The last verse revealed’—or, ‘the last matter revealed’—was: “They ask you for a ruling. Say: Allah gives you a ruling concerning kalalah” (Qur’an 4:176).’ Abu ‘Isa graded this hadith hasan and identified Abu al-Safar as Sa‘id ibn Ahmad al-Thawri, also said to be Ibn Yahmad.

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

Al-Bara’ reported: ‘A man came to the Messenger of Allah and said, “Messenger of Allah, [what is the ruling in] “They ask you for a ruling. Say: Allah gives you a ruling concerning kalalah” (Qur’an 4:176)?” The Prophet replied, “The summer verse is sufficient for you.”’

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

Tariq ibn Shihab reported: ‘A Jewish man said to ‘Umar ibn al-Khattab, “Commander of the Faithful, if this verse had been revealed to us—‘Today I have perfected your religion for you, completed My favor upon you, and chosen Islam as your religion’ (Qur’an 5:3)—we would have taken that day as a festival.” ‘Umar replied, “I know on which day this verse was revealed: it was revealed on the day of ‘Arafah, which was a Friday.”’ 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.

‘Ammar ibn Abi ‘Ammar reported: ‘Ibn ‘Abbas recited, “Today I have perfected your religion for you, completed My favor upon you, and chosen Islam as your religion” (Qur’an 5:3), while a Jewish man was present. The man said, “Had this verse been revealed to us, we would have made that day a festival.” Ibn ‘Abbas replied, “It was revealed on a festival day: a Friday that was also the day of ‘Arafah.”’ Abu ‘Isa graded this report from Ibn ‘Abbas hasan gharib and said it is sound.

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: ‘The Right Hand of the Most Merciful is full, pouring out without ceasing; neither night nor day diminishes it. Consider what He has spent since creating the heavens and the earth: it has not diminished what is in His Right Hand. His Throne is above the water, and in His other Hand is the Scale, which He raises and lowers.’ Abu ‘Isa graded this hadith hasan sahih and cited it in explaining Allah’s words: “The Jews say, ‘Allah’s hand is tied.’ May their hands be tied, and may they be cursed for what they say. Rather, both His hands are extended; He gives as He wills” (Qur’an 5:64). He said that the leading scholars transmitted this hadith and affirmed it as it came, without explaining how or imagining its modality. He named Sufyan al-Thawri, Malik ibn Anas, Ibn ‘Uyaynah, and Ibn al-Mubarak among those who said such reports should be transmitted and affirmed without asking how.

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

‘A’ishah reported: ‘The Prophet was being guarded until this verse was revealed: “Allah will protect you from the people” (Qur’an 5:67). The Messenger of Allah then put his head out from the tent and said to them, “People, go away. Allah has protected me.”’ A second chain reports similar wording. Abu ‘Isa graded this hadith gharib. Some narrators transmitted it from al-Jurayri, from ‘Abd Allah ibn Shaqiq, saying only that the Prophet was guarded, without mentioning ‘A’ishah.

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

‘Abd Allah ibn Mas‘ud reported that the Messenger of Allah said: ‘When the Children of Israel fell into sins, their scholars forbade them, but they did not desist. The scholars then sat with them in their gatherings and ate and drank with them. So Allah set some of their hearts against others and cursed them through the tongues of David and Jesus, son of Mary. That was because they disobeyed and transgressed.’ The Messenger of Allah sat up from his reclining position and said, ‘No, by the One in whose hand is my soul! You must bend them firmly toward the truth.’ ‘Abd Allah ibn ‘Abd al-Rahman said that Yazid reported Sufyan al-Thawri did not include ‘from ‘Abd Allah’ in this chain. Abu ‘Isa graded this hadith hasan gharib. It is also reported through Muhammad ibn Muslim ibn Abi al-Waddah, from ‘Ali ibn Badhimah, from Abu ‘Ubaydah, from ‘Abd Allah, from the Prophet; some narrators report it from Abu ‘Ubaydah directly from the Prophet as a mursal report.

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

Abu ‘Ubaydah reported that the Messenger of Allah said: ‘When the Children of Israel fell into decline, a man would see his brother sinning and forbid him. Yet the next day, what he had seen would not stop him from eating, drinking, and socializing with that man. So Allah set their hearts against one another, and the Qur’an revealed concerning them: “Those who disbelieved among the Children of Israel were cursed through the tongues of David and Jesus, son of Mary. That was because they disobeyed and transgressed.”’ He recited until, “Had they believed in Allah, the Prophet, and what was sent down to him, they would not have taken them as allies; but many of them are defiantly disobedient” (Qur’an 5:78–81). The Prophet had been reclining, but sat up and said, “No! You must restrain the wrongdoer and bend him firmly toward the truth.”

A second chain reports similar wording from Muhammad ibn Muslim ibn Abi al-Waddah, from ‘Ali ibn Badhimah, from Abu ‘Ubaydah, from ‘Abd Allah, from the Prophet.