Virtues of the Quran's Chapters and Verses
Virtues of the Quran's Chapters and Verses
فضائل سور القرآن وآياته
Jābir reported that the Prophet (Allah bless him and grant him peace) would not sleep until he recited: ‘Alif Lām Mīm. The Sending Down,’ and ‘Blessed is He in whose hand is dominion.’
Translation notes
عَنْ جَابِرٍ،
The Arabic names Jābir without a patronymic; the English witness identifies him as Jābir ibn ʿAbdullāh.
Is this expansion supported for this exact occurrence, or should the name remain as given in Arabic?
Aḥmad said: Abū al-Mughīrah related to us; Ṣafwān related to us; the elders told me that they were present with Ghuḍayf ibn al-Ḥārith al-Thumāli when his death throes grew intense. He said, ‘Is there anyone among you who can recite Yā Sīn?’ Ṣāliḥ ibn Shurayḥ al-Sakūnī recited it. When he had recited forty verses, Ghuḍayf died. The elders used to say, ‘If it is recited in the presence of the dying person, he is eased by it.’ Ṣafwān said: ʿĪsā ibn al-Muʿtamir recited it in the presence of Ibn Maʿbad.
Translation notes
قَالَ أَحْمَدُ: حَدَّثَنَا أَبُو الْمُغِيرَةِ حَدَّثَنَا صَفْوَانُ حَدَّثَنِي الْمَشْيَخَةُ أَنَّهُمْ حَضَرُوا غُضَيْفَ بْنَ الْحَارِثِ الثُّمَالِيَّ حِينَ اشْتَدَّ سَوْقُهُ قَالَ: هَلْ مِنْكُمْ أَحَدٌ يَقْرَأُ يس؟
The source phrase حِينَ اشْتَدَّ سَوْقُهُ is unusual; the English witness reads it as intensified death throes, but the exact sense is not established by the phrase alone.
What sense of سَوْقُهُ is intended in this report, and is “death throes” supported by the source wording?
Muḥammad ibn Isḥāq said: Yazīd ibn Ziyād told me, from Muḥammad ibn Kaʿb al-Quraẓī, who said: When they gathered against him, and Abū Jahl ibn Hishām was among them, he said while they were at his door: ‘Muḥammad claims that if you follow him in his affair, you will be kings of the Arabs and non-Arabs; then you will be raised after your deaths, and gardens like the gardens of Jordan will be made for you. If you do not do so, there will be slaughter among you; then you will be raised after your deaths, and a Fire will be made for you in which you will burn.’ He said: The Messenger of Allah (Allah bless him and grant him peace) came out to them, took a handful of dirt in his hand, and said, ‘I say that, and you are one of them.’ Allah veiled their sight from him, so they could not see him. He began scattering that dirt over their heads while reciting these verses from Yā Sīn: ‘Yā Sīn. By the wise Qur’an, you are indeed among the messengers, upon a straight path,’ up to His words: ‘So We covered them, and they could not see.’ The Messenger of Allah finished reciting these verses, and not one of them remained without dirt having been placed on his head. Then he went off where he intended to go…
Translation notes
وَإِنْ لَمْ تَفْعَلُوا كَانَ لَهُ فِيكُمْ ذَبْحٌ ،
The witness adds interpretive parentheticals specifying which people would be killed and why. Those explanations are not stated in the Arabic passage and have not been included.
Are the witness’s parentheticals separate editorial notes rather than part of the Arabic report?
…
The Arabic source itself ends with an ellipsis after the departure; no continuation is present in the supplied unit.
Is this a deliberately excerpted occurrence, or is the remainder of the source unit missing?
Abū ʿUmar al-Dūrī said: ʿAffān ibn Muslim told me; Ḥammād ibn Zayd related to us, from Ayyūb, from ʿIkrimah, that a group of polytheists gathered and said, ‘If only we saw Muḥammad, we would seize him by force.’ He said: The Messenger of Allah (Allah bless him and grant him peace) came to them while they were all gathered. He took a handful of dirt, began scattering it over their heads, and recited: ‘Yā Sīn. By the wise Qur’an,’ until he reached: ‘We have set a barrier before them and a barrier behind them and covered them, so they cannot see.’ Then he left…
Translation notes
قَالَ أَبُو عُمَرَ الدُّورِي: حَدَّثَنِي عَفَّانُ بنُ مُسْلِم ثنا حَمَّادُ بنُ زَيدٍ عَنْ أَيُّوب عَن عِكْرِمَةَ: أَنَّ رَهْطاً مِنَ المُشْرِكِينَ اجْتَمَعُوا فَقَالُوا: "لَوْ قَدْ رَأَيْنَا مُحَمَّداً (ﷺ) بَطَشْنَا به", قال: فَأَتَى عَلَيْهِم رَسُولُ اللهِ (ﷺ) وَهُم جَمِيع, فَأَخَذَ قَبْضَةً مِن تُرَابٍ فَجَعَلَ يَذرُّهَا عَلَى رُؤُوسِهِم فَقَرَأ: "يسٓ(١) وَٱلْقُرْءَانِ ٱلْحَكِيمِ (٢)" حَتَّى بَلَغَ "وَجَعَلْنَا مِنۢ بَيْنِ أَيْدِيهِمْ سَدًّۭا وَمِنْ خَلْفِهِمْ سَدًّۭا فَأَغْشَيْنَـٰهُمْ فَهُمْ لَا يُبْصِرُونَ (٩)" ثُمَّ انْصَرَفَ…" الحَدِيث..
The Arabic says بَطَشْنَا به, meaning to attack or seize him forcefully; the English witness intensifies this to “assassinate him.”
Does the verb here carry the witness’s specific sense of assassination, or should the less specific forceful-attack wording be retained?
قَالَ أَبُو عُمَرَ الدُّورِي: حَدَّثَنِي عَفَّانُ بنُ مُسْلِم ثنا حَمَّادُ بنُ زَيدٍ عَنْ أَيُّوب عَن عِكْرِمَةَ: أَنَّ رَهْطاً مِنَ المُشْرِكِينَ اجْتَمَعُوا فَقَالُوا: "لَوْ قَدْ رَأَيْنَا مُحَمَّداً (ﷺ) بَطَشْنَا به", قال: فَأَتَى عَلَيْهِم رَسُولُ اللهِ (ﷺ) وَهُم جَمِيع, فَأَخَذَ قَبْضَةً مِن تُرَابٍ فَجَعَلَ يَذرُّهَا عَلَى رُؤُوسِهِم فَقَرَأ: "يسٓ(١) وَٱلْقُرْءَانِ ٱلْحَكِيمِ (٢)" حَتَّى بَلَغَ "وَجَعَلْنَا مِنۢ بَيْنِ أَيْدِيهِمْ سَدًّۭا وَمِنْ خَلْفِهِمْ سَدًّۭا فَأَغْشَيْنَـٰهُمْ فَهُمْ لَا يُبْصِرُونَ (٩)" ثُمَّ انْصَرَفَ…" الحَدِيث..
The Arabic excerpt explicitly trails off after the departure and marks the continuation as “the report, etc.”; the rest is not supplied.
Is this a deliberate excerpt, or is text missing from the source unit?
Ismāʿīl related to us: Mālik told me, from Zayd ibn Aslam, from his father, that the Messenger of Allah (Allah bless him and grant him peace) was travelling on one of his journeys, and ʿUmar ibn al-Khaṭṭāb was travelling with him at night. ʿUmar asked him about something, but the Messenger of Allah did not answer him. He asked him again, but he did not answer him. He asked him a third time, but he did not answer him. ʿUmar said, ‘May your mother be bereaved of you! You have pressed the Messenger of Allah three times, and each time he does not answer you.’ ʿUmar said: I urged my camel on until I was ahead of the people, and I feared that Qur’an would be revealed about me. Before long, I heard a caller calling out. I said, ‘I feared that Qur’an had been revealed about me.’ I came to the Messenger of Allah, greeted him, and he said, ‘A sūrah was revealed to me tonight that is dearer to me than everything on which the sun has risen.’ Then he recited: ‘Indeed, We have granted you a clear victory.’
Translation notes
حَدَّثَنَا إِسْمَاعِيلُ،
The Arabic transmission chain includes Ismāʿīl, Mālik and Zayd ibn Aslam before his father; the English witness begins at Aslam.
Is the witness an abridged rendering of this occurrence’s chain?
Ḥajjāj ibn Minḥāl related to us: Shuʿbah related to us, saying: Abū Iyās informed me: I heard ʿAbdullāh ibn Mughaffal say: I saw the Messenger of Allah (Allah bless him and grant him peace) on the day of the Conquest of Mecca, reciting Sūrat al-Fatḥ while riding his mount.
Translation notes
حَدَّثَنَا حَجَّاجُ بْنُ مِنْهَالٍ،
The Arabic includes a chain through Ḥajjāj ibn Minḥāl, Shuʿbah and Abū Iyās; the witness begins with ʿAbdullāh ibn Mughaffal. It also appends a separate similar report about recitation in a moving mount and a soft, moving tone, which is absent from this Arabic unit.
Is the appended report separately sourced, and is the witness an abridged rendering of this occurrence’s chain?
Abū Lubābah said: ʿĀʾishah (may Allah be pleased with her) said: The Prophet (Allah bless him and grant him peace) would not sleep until he recited Sūrat al-Zumar and Banī Isrāʾīl.
Translation notes
عَنْ أَبِي لُبَابَةَ،
The Arabic begins with a chain through Abū Lubābah before attributing the report to ʿĀʾishah; the English witness omits Abū Lubābah.
Is the witness an abridged rendering of this occurrence’s chain?
ʿUbaydullāh ibn ʿAbdullāh reported that ʿUmar ibn al-Khaṭṭāb asked Abū Wāqid al-Laythī what the Messenger of Allah (Allah bless him and grant him peace) used to recite at al-Aḍḥā and al-Fiṭr. He replied that he used to recite in both: ‘Qāf. By the glorious Qur’an,’ and ‘The Hour has drawn near, and the moon has split.’
Umm Hishām bint Ḥārithah ibn al-Nuʿmān said: I learned ‘Qāf. By the glorious Qur’an’ only from behind the Messenger of Allah (Allah bless him and grant him peace); he used to recite it in the dawn prayer.
ʿAmrah bint ʿAbd al-Raḥmān, from a sister of ʿAmrah, said: I learned ‘Qāf. By the glorious Qur’an’ from the mouth of the Messenger of Allah (Allah bless him and grant him peace) on Friday, as he recited it from the pulpit every Jumuʿah.
The daughter of Ḥārithah ibn al-Nuʿmān said: I learned ‘Qāf. By the glorious Qur’an’ from the mouth of the Messenger of Allah (Allah bless him and grant him peace) while he was on the pulpit on Friday.
ʿUbaydullāh ibn ʿAbdullāh reported that ʿUmar ibn al-Khaṭṭāb asked Abū Wāqid al-Laythī what the Messenger of Allah (Allah bless him and grant him peace) used to recite at al-Aḍḥā and al-Fiṭr. He replied that he used to recite in both: ‘Qāf. By the glorious Qur’an,’ and ‘The Hour has drawn near, and the moon has split.’
Jābir (may Allah be pleased with him) said: The Messenger of Allah (Allah bless him and grant him peace) came out to his Companions and recited Sūrat al-Raḥmān for them from beginning to end. They were silent. He said, ‘I recited it to the jinn on the Night of the Jinn, and they responded better than you did. Whenever I came to His words, “So which of your Lord’s favors will you both deny?” they said, “We deny none of Your favors, our Lord; to You belongs all praise.”’
Translation notes
" لَقَدْ قَرَأْتُهَا عَلَى الْجِنِّ لَيْلَةَ الْجِنِّ فَكَانُوا أَحْسَنَ مَرْدُودًا مِنْكُمْ كُنْتُ كُلَّمَا أَتَيْتُ عَلَى قَوْلِهِ : ( فبأَىِّ آلاَءِ رَبِّكُمَا تُكَذِّبَانِ ) قَالُوا لاَ بِشَيْءٍ مِنْ نِعَمِكَ رَبَّنَا نُكَذِّبُ فَلَكَ الْحَمْدُ ".
The Arabic addresses two (رَبِّكُمَا / تُكَذِّبَانِ); the English witness uses the singular/plural-ambiguous “you” and does not preserve the dual.
Should English make the dual address explicit here, for example with “you both”?
Saʿīd ibn Jubayr reported from Ibn ʿAbbās that the Prophet ﷺ would recite in the Friday dawn prayer ‘Alif Lām Mīm. The revelation of the Book’ (Sūrat as-Sajdah) and ‘Has there come upon man a period of time’ (Sūrat al-Insān). He ﷺ would also recite Sūrat al-Jumuʿah and Sūrat al-Munāfiqūn in the Friday prayer.
The best day on which the sun has risen is Friday. On it Adam was created, on it he was admitted to Paradise, and on it he was expelled from it. The Hour will come only on Friday.
ʿAbdullāh ibn Masʿūd (may Allah be pleased with him) reported that the Prophet ﷺ said: ‘Sūrat Tabārak (Sūrat al-Mulk) is the one that protects from the punishment of the grave.’
Abū Hurayrah reported that the Prophet ﷺ said: ‘A sūrah of the Qur’an consisting of thirty verses interceded for a man until he was forgiven. It is “Blessed is He in whose hand is the dominion” (Sūrat al-Mulk).’
Anas ibn Mālik (may Allah be pleased with him) reported that the Prophet ﷺ said: ‘There is a sūrah of the Qur’an consisting of only thirty verses. It pleads on behalf of its companion until it brings him into Paradise; it is “Blessed is He” (Sūrat Tabārak).’
Jābir reported that the Prophet ﷺ would not sleep until he recited ‘Alif Lām Mīm. The revelation of the Book’ (Sūrat as-Sajdah) and ‘Blessed is He in whose hand is the dominion’ (Sūrat al-Mulk).
Translation notes
عَنْ جَابِرٍ،
The Arabic names the narrator only as Jābir; the English witness expands this to Jābir ibn ʿAbdullāh.
Should an editorial note identify the witness’s expanded narrator name, or should the translation retain the Arabic’s unspecific form?
Abū Hurayrah reported that the Prophet ﷺ would recite in the Friday dawn prayer ‘Alif Lām Mīm. The revelation of the Book’ (Sūrat as-Sajdah) in the first rakʿah, and ‘Has there come upon man a period of time when he was not a thing mentioned?’ (Sūrat al-Insān) in the second.