Jami' at-Tirmidhi
Chapters on Tafsir
كتاب تفسير القرآن عن رسول الله صلى الله عليه وسلم
Chapter 12
وَمِنْ سُورَةِ هُودٍ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Waki‘ ibn Hudus reported from his uncle Abu Razin: ‘I said, “Messenger of Allah, where was our Lord before He created creation?” He replied, “He was in al-‘ama’; there was no air below Him and no air above Him, and He created His Throne upon the water.”’
Ahmad ibn Mani‘ said that Yazid ibn Harun explained al-‘ama’ to mean that nothing was with Him. Abu ‘Isa said: Hammad ibn Salamah transmitted it as Waki‘ ibn Hudus, while Shu‘bah, Abu ‘Awanah, and Hushaym say Waki‘ ibn ‘Adus, which is more accurate. Abu Razin’s name was Laqit ibn ‘Amir. This is a hasan report.
Notes and open questions — unreviewed
Kept al-‘ama’ transliterated because its precise sense is debated; included the transmitter’s explanation that it means nothing was with Allah. The Arabic says no air below or above, not ‘above the clouds.’
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Musa reported that the Messenger of Allah said: ‘Allah, Blessed and Exalted, gives the wrongdoer respite—one transmitter was uncertain, saying “gives respite” or “delays”—until, when He seizes him, he cannot escape.’ Then he recited: ‘Such is your Lord’s seizing when He seizes the towns while they are doing wrong’ (Qur’an 11:102).
Abu ‘Isa said: This is a hasan sahih gharib report. Abu Usamah also transmitted a similar version from Burayd, using “gives respite.” Ibrahim ibn Sa‘id al-Jawhari transmitted it from Abu Usamah through Burayd ibn ‘Abdullah ibn Abi Burdah, from his grandfather Abu Burdah, from Abu Musa, from the Prophet, with the wording “gives respite” and without uncertainty.
Notes and open questions — unreviewed
Preserved the transmitter’s uncertainty between two Arabic verbs for granting delay, and the variant where Abu Usamah reports only the first wording.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Umar ibn al-Khattab reported: ‘When the verse “Among them are the wretched and the blessed” (Qur’an 11:105) was revealed, I asked the Messenger of Allah, “Messenger of Allah, are our deeds based on something already decided, or on something not yet decided?” He replied, “Rather, on something already decided and recorded by the Pens, ‘Umar. But everyone is made to do with ease what they were created for.”’
This is a hasan gharib report through this route; we know it only through ‘Abd al-Malik ibn ‘Amr.
Notes and open questions — unreviewed
Preserved the report’s explicit reference to the decree and the ease of each person’s appointed path.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Abdullah reported: ‘A man came to the Prophet and said, “I was intimate with a woman on the outskirts of Madinah and did something short of intercourse. Here I am; judge my case as you wish.” ‘Umar said to him, “Allah had concealed your fault; you should have kept it concealed yourself.” The Messenger of Allah gave him no reply. The man left, and the Messenger of Allah sent someone after him to call him back. He recited to him: “Establish prayer at the two ends of the day and in the early hours of the night. Good deeds remove evil deeds. This is a reminder for those who remember” (Qur’an 11:114), through the end of the verse. A man asked, “Is this specific to him?” He replied, “No; it is for all people.”’
Abu ‘Isa said: This is a hasan sahih report. Isra’il transmitted it from Simak, from Ibrahim, from ‘Alqamah and al-Aswad, from ‘Abdullah, from the Prophet; Shu‘bah transmitted it from Simak, from Ibrahim, from al-Aswad, from ‘Abdullah, from the Prophet, with similar wording. Sufyan al-Thawri transmitted it from Simak, from Ibrahim, from ‘Abd al-Rahman ibn Yazid, from ‘Abdullah, from the Prophet. The former transmitters’ versions are more correct than al-Thawri’s. A further chain from ‘Abdullah has similar wording. Another version from ‘Abdullah ibn Mas‘ud through Sufyan, from Simak, from Ibrahim, from ‘Abd al-Rahman ibn Yazid, omits al-A‘mash. Sulayman al-Taymi also transmitted it from Abu ‘Uthman al-Nahdi, from Ibn Mas‘ud, from the Prophet.
Notes and open questions — unreviewed
Kept the source’s euphemistic description of conduct short of intercourse and its distinction between the individual case and the general application. Preserved the compiler’s assessment of the differing routes.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Mu‘adh ibn Jabal reported: ‘A man came to the Prophet and asked, “Messenger of Allah, what do you say about a man who meets a woman he does not know and does with her what a man might do with his wife, except that he does not have intercourse with her?” Allah then revealed: “Establish prayer at the two ends of the day and in the early hours of the night. Good deeds remove evil deeds. This is a reminder for those who remember” (Qur’an 11:114). The Prophet instructed him to perform ablution and pray.’ Mu‘adh asked, ‘Messenger of Allah, is this specific to him or general for the believers?’ He replied, ‘It is general for the believers.’
Abu ‘Isa said: This report’s chain is not connected. ‘Abd al-Rahman ibn Abi Layla did not hear from Mu‘adh, who died during ‘Umar’s caliphate. When ‘Umar was killed, ‘Abd al-Rahman was a small boy of six. He did narrate from ‘Umar and saw him. Shu‘bah transmitted this report from ‘Abd al-Malik ibn ‘Umayr, from ‘Abd al-Rahman ibn Abi Layla, directly from the Prophet, as a mursal report.
Notes and open questions — unreviewed
The compiler explicitly says the chain through Mu‘adh is disconnected and gives the chronology; the Shu‘bah version omits the Companion intermediary.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Abdullah ibn Mas‘ud reported: ‘A man stole a kiss from a woman, then came to the Prophet and asked how to atone for it. The verse was revealed: “Establish prayer at the two ends of the day and in the early hours of the night; good deeds remove evil deeds” (Qur’an 11:114). The man asked, “Messenger of Allah, is this for me?” He replied, “For you and for whoever among my community acts upon it.”’
Abu ‘Isa said: This is a hasan sahih report.
Notes and open questions — unreviewed
Rendered the euphemistic Arabic phrase as ‘stole a kiss’ and retained the report’s general application to anyone who acts upon the verse.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Musa ibn Talhah reported that Abu al-Yasar said: ‘A woman came to me to buy dates. I told her, “There are better dates in the house.” She came in with me, and I was overcome by desire and kissed her. I went to Abu Bakr and told him. He said, “Keep your fault covered, repent, and do not tell anyone.” I could not rest, so I went to ‘Umar and told him. He said the same. I still could not rest, so I went to the Messenger of Allah and told him. He said, “Is this how you honor the family of a man who is away fighting in Allah’s cause?”’ Abu al-Yasar said: ‘I wished I had only entered Islam at that very moment, and I thought I must be one of the people of the Fire.’ The Messenger of Allah bowed his head for a long time until Allah revealed: “Establish prayer at the two ends of the day and in the early hours of the night…” through “a reminder for those who remember” (Qur’an 11:114). Abu al-Yasar went to him, and the Messenger of Allah recited it to him. His Companions asked, “Messenger of Allah, is this specific to him or general for all people?” He replied, “It is general for all people.”’
Abu ‘Isa said: This is a hasan sahih gharib report. Waki‘ and others criticized Qays ibn al-Rabi‘. Abu al-Yasar was Ka‘b ibn ‘Amr. Sharik transmitted this report from ‘Uthman ibn ‘Abdullah with wording like Qays ibn al-Rabi‘’s. Reports on this topic are also narrated from Abu Umamah, Wathilah ibn al-Asqa‘, and Anas ibn Malik.
Notes and open questions — unreviewed
Preserved the man’s concern over the consequences, the protection advice from Abu Bakr and ‘Umar, and the hadith compiler’s note that Qays ibn al-Rabi‘ was criticized.
Chapter 13
وَمِنْ سُورَةِ يُوسُفَ
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 noble son of the noble, the son of the noble, the son of the noble was Yusuf ibn Ya‘qub ibn Ishaq ibn Ibrahim.’ He added, ‘If I had remained in prison as long as Yusuf did and then the messenger came to me, I would have responded.’ Then he recited: “When the messenger came to him, he said, ‘Return to your master and ask him about the women who cut their hands’” (Qur’an 12:50).’
He also said: ‘May Allah have mercy on Lut. He sought refuge in a strong support when he said, “If only I had strength against you, or could take refuge in a strong support”’ (Qur’an 11:80). No prophet was sent after him except from among a people’s most eminent group.’
A second chain gives the wording “from among a people’s numerous and powerful group.” Muhammad ibn ‘Amr explained that tharwah means great numbers and strength. Abu ‘Isa said this is more accurate than al-Fadl ibn Musa’s wording, and this is a hasan report.
Notes and open questions — unreviewed
Preserved the two variants describing a prophet’s standing among his people; the compiler prefers the wording explained as numbers and strength.
Chapter 14
وَمِنْ سُورَةِ الرَّعْدِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ibn ‘Abbas reported: ‘Some Jews came to the Prophet and said, “Abu al-Qasim, tell us what thunder is.” He replied, “It is an angel assigned to the clouds, with whips of fire with which he drives the clouds wherever Allah wills.” They asked, “What is the sound we hear?” He replied, “It is his rebuke of the clouds as he drives them until they reach where they have been commanded.” They said, “You have spoken the truth.” Then they asked, “Tell us what Israel forbade himself.” He replied, “He suffered from sciatica and found nothing that suited him except camel meat and milk, so he forbade them for himself.” They said, “You have spoken the truth.”’
Abu ‘Isa said: This is a hasan sahih gharib report.
Notes and open questions — unreviewed
Kept Israel as the personal name in the question and preserved that the restriction was self-imposed in response to his illness.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Hurayrah reported that the Prophet commented on Allah’s words, “We make some of them excel others in taste” (Qur’an 13:4): ‘The daqal, the Persian [date], the sweet, and the sour.’
Abu ‘Isa said: This is a hasan gharib report. Zayd ibn Abi Unaysah transmitted a similar report from al-A‘mash. Sayf ibn Muhammad was the brother of ‘Ammar ibn Muhammad; ‘Ammar was more reliable than him and was Sufyan al-Thawri’s nephew.
Notes and open questions — unreviewed
Kept the date variety names transliterated and retained the narrator reliability note.
Chapter 15
وَمِنْ سُورَةِ إِبْرَاهِيمَ عَلَيْهِ السَّلاَمُ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Anas ibn Malik reported: ‘A dish of fresh dates was brought to the Messenger of Allah. He said, “A good word is like a good tree, firmly rooted with branches reaching into the sky, yielding its fruit at every time by its Lord’s permission” (Qur’an 14:24–25). It is the date palm. “And the likeness of an evil word is that of an evil tree, uprooted from the earth, with no stability” (14:26). It is the colocynth.’ I told Abu al-‘Aliyah about this, and he said, “He spoke truly and beautifully.”’
Qutaybah transmitted a similar report from Anas, but did not trace it to the Prophet and did not mention Abu al-‘Aliyah’s comment. This is more accurate than Hammad ibn Salamah’s version. Several transmitters related it as a statement of Anas, and we know of no one who traced it to the Prophet except Hammad ibn Salamah. Ma‘mar, Hammad ibn Zayd, and others transmitted it without tracing it to the Prophet. Ahmad ibn ‘Abdah also transmitted a similar version from Hammad ibn Zayd, from Shu‘ayb ibn al-Habhhab, from Anas, as a statement of Anas.
Notes and open questions — unreviewed
The compiler considers the mawquf version (ending with Anas) more accurate; only Hammad ibn Salamah’s route traces it to the Prophet.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Al-Bara’ reported that the Prophet, explaining Allah’s words, “Allah makes those who believe firm with the firm word in the life of this world and in the Hereafter” (Qur’an 14:27), said: ‘This is in the grave, when he is asked, “Who is your Lord? What is your religion? And who is your Prophet?”’
Abu ‘Isa said: This is a hasan sahih report.
Notes and open questions — unreviewed
Rendered the verse’s explanation as referring to questioning in the grave, matching the source wording.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Masruq reported: ‘“The Day the earth is changed to another earth” (Qur’an 14:48) was recited. ‘A’ishah asked, “Messenger of Allah, where will the people be?” He replied, “Upon the Bridge (sirat).”’
Abu ‘Isa said: This is a hasan sahih report. It is also transmitted from ‘A’ishah through another route.
Notes and open questions — unreviewed
The question is ‘A’ishah’s; the opening recitation is narrated by Masruq.
Chapter 16
وَمِنْ سُورَةِ الْحِجْرِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ibn ‘Abbas reported: ‘A very beautiful woman used to pray behind the Messenger of Allah. Some men would move to the front row so they would not see her, while others would move to the back row so that when they bowed, they could look at her from beneath their arms. Then Allah revealed: “We know those of you who hasten forward, and We know those who lag behind” (Qur’an 15:24).’
Abu ‘Isa said: Ja‘far ibn Sulayman transmitted this report from ‘Amr ibn Malik, from Abu al-Jawza’, with similar wording but without mentioning Ibn ‘Abbas. That version appears more likely to be sound than Nuh’s report.
Notes and open questions — unreviewed
Preserved the isnad criticism: the compiler prefers the version that does not name Ibn ‘Abbas as an intermediary.
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 said: ‘Hell has seven gates; one of them is for whoever draws a sword against my community’—or he said, ‘against the community of Muhammad.’
Abu ‘Isa said: This is a gharib report. We know it only through the report of Malik ibn Mighwal.
Notes and open questions — unreviewed
Retained the narrator’s uncertainty between ‘my community’ and ‘the community of Muhammad.’
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: ‘All praise belongs to Allah [al-Fatihah] is the Mother of the Qur’an, the Mother of the Book, and the Seven Oft-Repeated Verses.’
Abu ‘Isa said: This is a hasan sahih report.
Notes and open questions — unreviewed
The Arabic names al-Fatihah through its opening phrase al-hamdu lillah and gives three titles for the surah.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ubayy ibn Ka‘b reported that the Prophet said: ‘Allah has revealed nothing like the Mother of the Qur’an in the Torah or the Gospel. It is the Seven Oft-Repeated Verses, and it is divided between Me and My servant; My servant shall have what he asks.’
Another chain from Abu Hurayrah reports that the Prophet came upon Ubayy while he was praying and related a similar report. Abu ‘Isa said that ‘Abd al-‘Aziz ibn Muhammad’s report is longer and more complete, and more accurate than ‘Abd al-Hamid ibn Ja‘far’s version. Several transmitters related it from al-‘Ala’ ibn ‘Abd al-Rahman.
Notes and open questions — unreviewed
The report identifies al-Fatihah as the Seven Oft-Repeated Verses and says its recitation is shared between Allah and the worshipper.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Anas ibn Malik reported that the Prophet, explaining Allah’s words “We will surely question them all about what they used to do” (Qur’an 15:92–93), said: ‘About their saying, “There is no deity but Allah.”’
Abu ‘Isa said: This is a gharib report; we know it only through the report of Layth ibn Abi Sulaym. ‘Abdullah ibn Idris also transmitted a similar report from Layth, from Bishr, from Anas, but did not trace it to the Prophet.
Notes and open questions — unreviewed
The compiler notes that another route ends with Anas rather than attributing the explanation to the Prophet.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Sa‘id al-Khudri reported that the Messenger of Allah said: ‘Be wary of the believer’s insight, for he sees by Allah’s light.’ Then he recited: ‘In that are signs for those who discern’ (Qur’an 15:75).
Abu ‘Isa said: This is a gharib report; we know it only through this route. Some scholars explained “those who discern” in the verse as “those who perceive by insight.”
Notes and open questions — unreviewed
Rendered firasah as ‘insight’ and preserved the compiler’s note on the related interpretation of the verse.
Chapter 17
وَمِنْ سُورَةِ النَّحْلِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Abdullah ibn ‘Umar reported that he heard ‘Umar ibn al-Khattab say: ‘The Messenger of Allah said, “Four rak‘ahs after the sun passes its zenith, before Zuhr, are counted as equivalent to four rak‘ahs of the pre-dawn prayer.”’ The Messenger of Allah also said, ‘There is nothing that does not glorify Allah at that hour.’ Then he recited the whole verse: ‘Their shadows incline to the right and the left, prostrating to Allah’ (Qur’an 16:48).’
Abu ‘Isa said: This is a gharib report; we know it only through the report of ‘Ali ibn ‘Asim.
Notes and open questions — unreviewed
The Arabic compares the four rak‘ahs after zenith with their like in salat al-sahar; retained the literal equivalence without importing the English witness’s explanatory claim about particular Sunnah and obligatory units.