#Hisham bin Urwah

[sunanannasai]

Sunan an Nasa’i: The Book of Fasting, Book 22, Hadith 2243

It was narrated that 'Alqamah said:

"I was with Ibn Masud when he was with "uthman, and 'Uthman said: 'Whoever among you has the means, let him get married, for it is more effective in lowering the gaze and guarding one's chastity. And whoever cannot, then fasting will be a shield for him." (Sahih) Abu 'Abdur-Rahman (An-Nasai) said: This (narrator) is Abu Mashar, his name is Ziyad bin Kulaib, and he is trustworthy. He was a companion of Ibrahim. Mansur, Mughirah, and Shubah reported from him. (As for) Abu Mashar AL-Madini; his name is Najih and he is weak, and with his weakness, he also became confused, he narrated Munkar narrations, among them: Muhammad bin 'Amr from Abu Salamah, from Abu Hurairah, from the Prophet, who said: "What is between the east and the west is the Qiblah. And among them: Hisham bin 'Urwah, from his father, from 'Aishah, from the Prophet: "Do not cut meat with the knife, rather gnaw at it."

[dailytafsirofquran]

Tafsir Ibn Kathir: Surah Al-Hijr Ayah 94-99

In the Name of Allah, the Most Gracious, the Most Merciful.

15:94 Therefore openly proclaim what you have been commanded, and turn away from the idolators.

15:95 Truly, We will suffice you against the mockers,

15:96 Who make another god along with Allah; but they will come to know.

15:97 Indeed, We know that your breast becomes tight because of what they say.

15:98 So glorify the praises of your Lord and be of those who prostrate themselves (to Him).

15:99 And worship your Lord until the certainty (i.e. death) comes to you.

The Command to proclaim the Truth openly

Allah commanded His Messenger:

Therefore openly proclaim what you have been commanded,

Allah commanded His Messenger to convey what He sent him with, to proclaim and spread the Message, which means confronting the idolators with it.

Ibn Abbas said that the Ayah, (Therefore openly proclaim that what you have been commanded), means,

"Go ahead with it.''

According to another report it means,

(Therefore proclaim that which you commanded).

Mujahid said,

"It is reciting the Qur'an aloud during prayer.''

Abu Ubaydah reported that Abdullah bin Mas`ud said,

"The Prophet was still practicing and preaching Islam secretly until this Ayah was revealed: (Therefore openly proclaim that which you are commanded), then he and his Companions came out into the open.''

The Command to turn away from the Idolators, and the Guarantee of Protection against the Mockers

Allah's statement,

and turn away from idolators.

meaning - convey that which has been revealed to you by your Lord, and do not pay attention to the idolators who want to turn you away from the signs of Allah.

They wish that you should compromise for them, so that they would compromise for you. (68:9)

Truly, We will suffice you against the mockers.

Do not fear them because Allah will suffice you against them, and He will protect you from them.

This is like the Ayah:

O Messenger! Proclaim that which has been revealed to you from your Lord. And if you do not do it, then you have not conveyed His Message. Allah will protect you from mankind. (5:67)

Muhammad bin Ishaq said:

"The great ones of the mockers were five people, who were elders and noblemen among their people.

From Bani Asad bin Abd Al-Uzza bin Qusayy there was Al-Aswad bin Al-Muttalib Abu Zam`ah.

According to what I heard, the Messenger of Allah had supplicated against him because of the pain and mockery he had suffered at his hands. He had said,

O Allah, make him blind and take (the life of) his son.

• From Bani Zahrah there was Al-Aswad bin Abd Yaghuth bin Wahb bin Abd Manaf bin Zahrah.

• From Bani Makhzum there was Al-Walid bin Al-Mughirah bin Abdullah bin Umar bin Makhzum.

• From Bani Sahm bin Amr bin Husays bin Ka`b bin Lu'ayy there was Al-`As bin Wa'il bin Hisham bin Sa`id bin Sa`d.

• From Khuza`ah there was Al-Harith bin At- Talatilah bin Amr bin Al-Harith bin Abd Amr bin Malkan.

When their evil went to extremes and their mockery of the Messenger of Allah went too far, Allah revealed:

Therefore openly proclaim that which you are commanded, and turn away from the idolators. Truly, We will suffice you against the mockers, who make another god along with Allah; but they will come to know.

Ibn Ishaq said:

Yazid bin Ruman told me that Urwah bin Az- Zubayr or one of the other scholars said that Jibril came to the Messenger of Allah when he was performing Tawaf around the House (the Ka`bah). He stood and the Messenger of Allah stood next to him.

• Al-Aswad Ibn Al-Mutalib passed by, and he threw a green leaf in his face, and he became blind.

• Al-Aswad bin Abd Yaghuth passed by, and he pointed to his stomach, which swelled up and he died (of dropsy).

• Al-Walid bin Al-Mughirah passed by, and he pointed at a wound on lower of his ankle, which he got two years earlier when He once was trailing his garment and he passed by a man who was feathering his arrows. One of the arrows got caught in his garment and scratched his foot. It was an insignificant wound, but now it opened again and he died of it.

• Al-`As bin Wa'il passed by, and he pointed to the instep of his foot. He (Al-`As) set off on his donkey, heading for At-Ta'if. He rested by a thorny tree, a thorn pierced his foot and he died from it.

• Al-Harith bin At-Talatilah passed by and he pointed at his head. It filled with pus and killed him.''

Allah said,

Who make another god along with Allah; but they will come to know.

This is a strong warning and grave threat against those who have other deities along with Allah.

Allah said,

Indeed, We know that your breast becomes tight because of what they say. So glorify the praises of your Lord and be of those who prostrate themselves (to Him).

meaning `We know, O Muhammad, that you are distressed by their insults towards you, but do not let that weaken your resolve or cause you to give up conveying the Message of Allah. Put your trust in Him, for He will suffice you and will support you against them. Keep yourself busy with remembering Allah, praising Him, glorifying Him, and worshipping Him (which means Salah, or prayer)'

Hence Allah says: (So glorify the praises of your Lord and be of those who prostrate themselves (to Him).

Imam Ahmad reported from Nu`aym bin Hammar that he heard the Messenger of Allah say:

Allah said,

"O son of Adam! It is not too difficult for you to perform four Rak`ah at the beginning of the day, (and if you do them,) I will take care of you until the end of it.''

Encouragement to bear Difficulties, and the Command to glorify and worship Allah until Death

And worship your Lord until the certainty comes to you. Al-Bukhari said:

"Salim said, `(This means) death.'''

This Salim is Salim bin Abdullah bin Umar.

Ibn Jarir also recorded from Salim bin Abdullah, And worship your Lord until the Yaqin

comes to you).

He said, "Death.''

It is reported in the Sahih from Umm Al-Ala' (one of the women of the Ansar) that when the Messenger of Allah entered upon Uthman bin Maz`un after he had died, Umm Al-Ala' said,

"May the mercy of Allah be upon you, Abu As- Sa`ib. My testimony over you is that Allah has honored you.''

The Messenger of Allah said,

How do you know that Allah has honored him?

I said, "May my father and mother be sacrificed for you, O Messenger of Allah! If not him, then who else?''

He said,

As far as he is concerned, the death has come to him, and I hope for good for him.

This is evidence that the meaning of this Ayah, And worship your Lord

(until the certainty comes to you),

is that acts of worship, such as prayer and the like, are obligatory on man so long as his mind is sound, so he should pray according to his best ability.

It was reported in Sahih Al-Bukhari from Imran bin Husayn that the Messenger of Allah said:

Pray standing, and if you cannot, then sitting, and if you cannot, then on your side.

From this we may understand that it is a mistake to interpret Yaqin (the certainty) as Ma`rifah ("spiritual knowing'') as some of the Sufis do.

According to them, when one of them attains the level of Ma`rifah, they consider him to be free of these obligations.

This is disbelief, misguidance and ignorance.

The Prophets - peace be upon them - and their companions, were the most knowledgeable of people about Allah, about His rights, His attributes, and the glorification that He deserves. But at the same time, they were the people who worshipped Him the most, continuing in good deeds until the time they died.

Therefore, what is meant by Yaqin here is death, as we have stated above.

To Allah be praise and thanks. Praise be to Allah for His guidance. It is to Him that we turn for help and it is in Him that we put our trust. He is the One Whom we ask to help us to reach the best of circumstances, for He is the Most Generous and Kind.

This is the end of the Tafsir of Surah Al-Hijr. Praise be to Allah, the Lord of all that exists.

[rabbizidniilmaa]

Allah says; خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ Show forgiveness, enjoin Al-'Urf (the good), and turn away from the foolish (don't punish them). Abdur-Rahman bin Zayd bin Aslam commented on Allah's statement, خُذِ الْعَفْوَ (Show forgiveness), "Allah commanded (Prophet Muhammad) to show forgiveness and turn away from the disbeliver for ten years. Afterwards Allah ordered him to be harsh with them." And more than one narration from Mujahid says, "From the (bad) behavior and actions of the people, of those who have not committed espionage." And Hashim bin Urwah said that his father said, "Allah ordered Allah's Messenger to pardon the people for their behavior." And in one narration, "pardon what I have allowed you of their behavior." In Sahih Al-Bukhari it is recorded that Hisham reported from his father Urwah from his brother Abdullah bin Az-Zubayr who said; "(The Ayah); خُذِ الْعَفْوَ (Show forgiveness) was only revealed about the peoples (bad) character." There is a narration from Mughirah from Hisham from his father from Ibn Umar; and another from Hisham from his father from A'ishah, both of whom said similarly. And Allah knows best. Ibn Jarir and Ibn Abi Hatim recorded that Yunus said that Sufyan bin Uyaynah narrated that Umay said, "When Allah, the Exalted and Most Honored, revealed this Ayah, خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ (Show forgiveness, enjoin Al-`Urf (what is good), and turn away from the foolish), to His Prophet, the Messenger of Allah asked, مَا هَذَا يَا جِبْرِيل `What does it mean, O Jibril! Jibril said, `Allah commands you to forgive those who wronged you, give to those who deprived you, and keep relations with those who cut theirs with you."' Al-Bukhari said, "Allah said, خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ (Show forgiveness, enjoin Al-`Urf and turn away from the ignorant). `Al-`Urf', means, righteousness." . . . . . #Alurf #righteousness #forgiveness #ignorant #foolish #quran #muslim #muftimenk #bilalphilips #islamictresure #rabbizidniilma #prophetmuhammad #muslim #islamic https://www.instagram.com/p/Ce5hJNmPHZK/?igshid=NGJjMDIxMWI=

[muhammadsajid7861263]

Hisham bin Urwah narrated from his father, (Urwah) from Abdullah bin AI-Arqam. : He (Urwah) said: "While standing for the prayer he (Abdullah bin Al-Arqam) took a man by the hand leading him forward, he (Abdullah) was in front of the people, and he said: 'I heard ALLAH'S MESSENGER صلى الله عليه واله وسلم : "When standing for the prayer and one of you finds that he has to relieve himself then let him relieve himself first."

[conveyoneverse]

A Beautiful Poem... "READ" https://youtu.be/cTfGJ_Xnvbw Allah SWT In these verses is Commanding the people to reflect and ponder upon the Qur'an, and prohibiting them from turning away from it, Allah says, Will they not then reflect upon the Qur'an, or are there locks upon their hearts? means, there indeed are locks upon some hearts, firmly closing them so that none of its meanings can reach them. Ibn Jarir recorded from Hisham bin Urwah, from his father, may Allah be pleased with him, that; Allah's Messenger once recited this Ayah, Will they not then reflect upon the Qur'an, or are there locks upon their hearts), and a young man from Yemen said, "Indeed, there are locks upon them -- until Allah opens them totally or slightly.'' After that Umar, may Allah be pleased with him, always liked that young man. Also Checkout... READ.... https://m.facebook.com/story.php?story_fbid=10217466270425059&id=1124661704 Was Quran COPIED from ghe Bible ? https://m.facebook.com/story.php?story_fbid=10217403398293295&id=1124661704 Quran Research.... https://m.facebook.com/story.php?story_fbid=10217103573997875&id=1124661704 To know more, Please click below... https://m.facebook.com/story.php?story_fbid=10217447314391170&id=1124661704 #welome #learn #quran #daily #verse #quote #Islam #muslims #quran #christianity #christians #bible #peace #one #lord #god #allah #peace #love #inspire https://www.instagram.com/p/B_QUpopl1N9/?igshid=1ipjupdoku8r2

[atiqrzisposts]

Jam e Tirmazi 142

عبداللہ بن ارقم رضی الله عنہ اپنی قوم کے امام تھے، نماز کھڑی ہوئی تو انہوں نے ایک شخص کا ہاتھ پکڑ کر اسے ( امامت کے لیے ) آگے بڑھا دیا اور کہا: میں نے رسول اللہ صلی الله علیہ وسلم کو فرماتے سنا ہے: ”جب نماز کے لیے اقامت ہو چکی ہو اور تم میں سے کوئی قضائے حاجت کی ضرورت محسوس کرے تو وہ پہلے قضائے حاجت کے لیے جائے“۔

Hisham bin Urwah narrated from his father, (Urwah) from Abdullah bin AI-Arqam. : He…

[izry86]

Thought via Path

Artikel yg sangat menarik,perlu dibaca sampai habis : UMUR AISHAH 16 TAHUN KETIKA BERKAHWIN DENGAN BAGINDA SAW Seorang ulama Pakistan, Allama Habibul Rahman Kandhalwi telah membuat kajian mendalam mengenai kekeliruan sejarah usia Saidatina Aisyah Binti Abu Bakar r.a. ketika berkahwin dengan Rasulullah SAW dan juga beliau mengkaji usia Saidatina Khatijah ketika berkahwin dengan Rasulullah SAW dan usia anak perempuan Nabi SAW ketika berkahwin dengan Saidina Ali ra. Beliau telah mengemukakan 24 dalil akli dan naqli bagi menolak pendapat lama dan menyatakan penyelewengan sejarah itu berpunca daripada propaganda Syiah yang mahu merosakkan pemikiran umat Islam. Syiah banyak membuat pemalsuan di atas sejarah Islam terutama umur isteri-isteri Rasulullah SAW yang dikahwini oleh baginda SAW. Melalui pembuktian baru ini, beliau menghidangkan fakta baru kepada seluruh umat Islam bahawa: 1. Saidatina Aisyah r.ha telah berkahwin pada usia yang sesuai iaitu 16 tahun (bukannya 6 tahun) dan mula tinggal bersama suaminya Muhammad SAW ketika umurnya 19 tahun (bukannya 9 tahun) selepas peristiwa hijrah ke Madinah. 2. Umur Saidatina Khadijah ra ialah 25 tahun (bukannya 40 tahun) semasa beliau berkahwin dengan Nabi Muhamad SAW yang mana ketika itu juga baginda berusia 25 tahun. Kedua-duanya sebaya. Sejarah mencatatkan perkahwinan mereka berdua dikurniakan empat cahaya mata perempuan dan tiga orang lelaki. 3. Saidatina Fatimah r.ha telah dilahirkan di Makkah sebelum Nabi SAW dilantik sebagai rasul dan berkahwin dengan Saidina Ali RA di Madinah pada usia 19 tahun (bukannya 9 tahun). Maulana Habibul Rahman menulis kerta kerja pada mulanya dalam bahasa urdu dan kini sudah ada terjemahan dalam bahasa Inggeris dan bahasa Melayu bagi membetulkan tanggapan salah sejarah. Maulana Asri Yusuf seorang ahli hadis Malaysia turut bersetuju dengan cara pemikiran Maulana Habibul Rahman dan beliau telah menghuraikan dengan panjang lebar hujah Habibul Rahman dan sesiapa yang berminat boleh membaca di Darul Kautsar atau melalui youtube di bawah tajuk umur Aisyah ketika berkahwin dengan Rasulullah. Semenjak kita sekolah kita didedahkan bahawa Rasulullah SAW berkahwin dengan Saidatina Khatijah ketika beliau berusia 40 tahun, sedangkan sejarah turut menyatakan Rasulullah SAW mendapat tujuh atau sesetengah riwayat menyatakan lapan anak. Bolehkah seseorang berusia 40 tahun ke atas kemudian sempat melahirkan anak tujuh orang? Kita juga didedahkan bahawa Rasulullah SAW berkahwin dengan Saidatina Aisyah ketika beliau berusia enam tahun, sebuah perkahwinan bawah umur. Perawi dalam hadis umur Aisyah iaitu Hisham bin Urwah tersangat berusia ketika dicatatkan hadis berkenaan. Banyak ulama mempertikaikan hadis Hisham ketika beliau terlalu berusia (melebihi 70 tahun) dan waktu itu tinggal di Iraq. Sesetengah ulama menyatakan Hisham Urwah telah tersilap mendengar enam belas kepada enam, dan sembilan belas kepada sembilan. Setelah dibuat kajian bahawa umur Aisyah bukan 6 tahun semasa dikahwini oleh Rasulullah SAW. dan bukan 9 tahun ketika bersama dengan Baginda SAW. Telah diberi beberapa hujah untuk membuktikan penemuan baru dalam sirah Nabi SAW iaitu : Hujah Pertama – Bertentangan Dengan Fitrah Manusia Hujah Kedua – Bertentangan Dengan Akal Yang Waras Hujah Ketiga – Tiada Contoh Ditemui Di Negeri Arab Atau Di Negeri Panas Hujah Keempat- Riwayat Ini Bukan Hadis Rasulullah S.A.W. Hujah Kelima – Riwayat Ini Diriwayatkan Oleh Hisham Selepas Fikirannya Bercelaru Hujah Keenam – Hanya Perawi Iraq Yang Menukilkan Riwayat Ini Hujah Ketujuh – Aishah r.ha Masih Ingat Ayat Al-Quran Yang Diturunkan Di Tahun Empat Kerasulan Hujah Kelapan – Aishah r.ha Masih Ingat Dengan Jelas Peristiwa Hijrah Abu Bakar r.a.. Ke Habshah Hujah Kesembilan – Aishah r.ha. Mengelap Luka Dan Hingus Usamah Bin Zaid r.a.. Yang Dikatakan Sebaya Dengannya. Hujah Kesepuluh – Ummul Mu’minin Aisyah r.ha. Turut Serta Di Dalam Peperangan Badar. Hujah Ke-11 – Aishah r.ha. Menyertai Perang Uhud Sedangkan Kanak-Kanak Lelaki Berumur Empat Belas Tahun Tidak Dibenarkan Menyertai Perang. Hujah Ke-12 – Aishah r.ha. Lebih Muda 10 Tahun Dari Kakaknya Asma, Dan Semasa Peristiwa Hijrah Asma r.ha. Berumur 27 Atau 28 Tahun Hujah Ke-13 – Ahli Sejarah At-Tabari Mengatakan Aishah r.ha. Lahir Di Zaman Jahilliyah (Sebelum Kerasulan) Hujah Ke-14 – Aishah r.ha. Adalah Antara Orang-Orang Yang Terawal Memeluk Islam Hujah Ke-15 – Abu Bakar r.a. Bercadang Mengahwinkan Aishah r.ha. Sebelum Berhijrah Ke Habshah Hujah Ke-16 – Aishah r.ha. Disebut Sebagai Gadis Dan Bukan Kanak-Kanak Semasa Dicadangkan Untuk Bernikah Dengan Rasulullah SAW. Hujah Ke-17 – Rasullulah SAW Tidak Tinggal Bersama Aishah r.ha Kerana Masalah Mendapatkan Mahar, Bukan Kerana Umur Aishah Yang Terlalu Muda Hujah Ke-18 – Hadis Yang Mensyaratkan Mendapat Persetujuan Seorang Gadis Sebelum Dikahwinkan Memerlukan Gadis Tersebut Telah Cukup Umur. Hujah Ke-19 – Kebolehan Luar biasa Aishah r.ha Mengingati Syair Yang Biasa Disebut Di Zaman Jahiliyah Membuktikan Beliau . Lahir Di Zaman Jahiliyah. Hujah Ke-20 – Kemahiran Dalam Sastera, Ilmu Salasilah Dan Sejarah Sebelum Islam. Hujah Ke-21 – Keinginan Mendapatkan Anak Dan Naluri Keibuan Tidak Mungkin Timbul Dari Kanak-Kanak Bawah Umur. Hujah Ke-22- Aishah r.ha. Sebagai Ibu Angkat Kepada Bashar r.a. Yang Berumur Tujuh Tahun Selepas Perang Uhud. Hujah Ke-23- Wujudkah Perkahwinan Gadis Bawah Umur Di Tanah Arab Dan Dalam Masyarakat Bertamadun? Hujah Ke-24 – Kesepakatan (Ijmak) Umat Dalam Amalan. Marilah kita kembali memahami , meneliti dan mengkaji bukti-bukti sejarah Nabi SAW yang benar lagi sahih yang mana ianya telah di selewengkan oleh puak-puak Syiah dahulu hingga mengelirukan umat Islam seluruh dunia daripada dahulu hingga sekarang. Musuh-musuh Islam telah menggunakan fakta-fakta yang salah dan menggunakan fakta tersebut untuk mengecam peribadi Rasulullah SAW. Oleh itu para ulama Islam, sarjana Islam dalam bidang sejarah dan pakar ilmu hadis perlulah bersatu dan membukukan buku sejarah dan sirah Rasulullah SAW dan para sahabat yang betul dan sahih dan menolak sebahagian daripada fakta-fakta yang salah yang terdapat di dalam buku-buku sejarah Islam sekarang ini.📖📚 at Higway Dalam Bus 700 – Read on Path.

[elkooly]

http://www.recitequran.com/en/tafsir/en.ibn-kathir/66:1

READ

TAFSIR

66

AT-TAHRIM

THE PROHIBITION

Ibn Kathir – English

CHAPTER

FOLLOW US

Verse

1

Page 560

WHICH WAS REVEALED IN AL-MADINAH

﴿ بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ ﴾

(In the Name of Allah, the Most Gracious, the Most Merciful.

﴿ يَـٰٓأَيُّہَا ٱلنَّبِىُّ لِمَ تُحَرِّمُ مَآ أَحَلَّ ٱللَّهُ لَكَ‌ۖ تَبۡتَغِى مَرۡضَاتَ أَزۡوَٲجِكَ‌ۚ وَٱللَّهُ غَفُورٌ۬ رَّحِيمٌ۬ • قَدۡ فَرَضَ ٱللَّهُ لَكُمۡ تَحِلَّةَ أَيۡمَـٰنِكُمۡ‌ۚ وَٱللَّهُ مَوۡلَٮٰكُمۡ‌ۖ وَهُوَ ٱلۡعَلِيمُ ٱلۡحَكِيمُ • وَإِذۡ أَسَرَّ ٱلنَّبِىُّ إِلَىٰ بَعۡضِ أَزۡوَٲجِهِۦ حَدِيثً۬ا فَلَمَّا نَبَّأَتۡ بِهِۦ وَأَظۡهَرَهُ ٱللَّهُ عَلَيۡهِ عَرَّفَ بَعۡضَهُ ۥ وَأَعۡرَضَ عَنۢ بَعۡضٍ۬‌ۖ فَلَمَّا نَبَّأَهَا بِهِۦ قَالَتۡ مَنۡ أَنۢبَأَكَ هَـٰذَا‌ۖ قَالَ نَبَّأَنِىَ ٱلۡعَلِيمُ ٱلۡخَبِيرُ • إِن تَتُوبَآ إِلَى ٱللَّهِ فَقَدۡ صَغَتۡ قُلُوبُكُمَا‌ۖ وَإِن تَظَـٰهَرَا عَلَيۡهِ فَإِنَّ ٱللَّهَ هُوَ مَوۡلَٮٰهُ وَجِبۡرِيلُ وَصَـٰلِحُ ٱلۡمُؤۡمِنِينَ‌ۖ وَٱلۡمَلَـٰٓٮِٕڪَةُ بَعۡدَ ذَٲلِكَ ظَهِيرٌ • عَسَىٰ رَبُّهُ ۥۤ إِن طَلَّقَكُنَّ أَن يُبۡدِلَهُ ۥۤ أَزۡوَٲجًا خَيۡرً۬ا مِّنكُنَّ مُسۡلِمَـٰتٍ۬ مُّؤۡمِنَـٰتٍ۬ قَـٰنِتَـٰتٍ۬ تَـٰٓٮِٕبَـٰتٍ عَـٰبِدَٲتٍ۬ سَـٰٓٮِٕحَـٰتٍ۬ ثَيِّبَـٰتٍ۬ وَأَبۡكَارً۬ا ﴾

(1. O Prophet! Why do you forbid that which Allah has allowed to you, seeking to please your wives And Allah is Oft-Forgiving, Most Merciful.) (2. Allah has already ordained for you (O men) the absolution from your oaths. And Allah is your Protector and He is the All-Knower, the All-Wise.) (3. And (remember) when the Prophet disclosed a matter in confidence to one of his wives, then she told it. And Allah made it known to him; he informed part thereof and left a part. Then when he told her thereof, she said: “Who told you this” He said: “The All-Knower, the All-Aware has told me.”) (4. If you two turn in repentance to Allah, your hearts are indeed so inclined; but if you help one another against him, then verily, Allah is his Protector, and Jibril, and the righteous among the believers; and after that the angels are his helpers.) (5. Maybe his Lord, if he divorces you, will give him instead of you, wives better than you – submitting, believers, obedient, turning to Allah in repentance, worshipping Allah sincerely, Sa’ihat, previously married, and virgins.)

ALLAH CENSURES HIS PROPHET FOR PROHIBITING HIMSELF FROM WHAT HE HAS ALLOWED FOR HIM IN THE BOOK OF VOWS

Al-Bukhari recorded that `Ubayd bin `Umayr said that he heard `A’ishah claiming that Allah’s Messenger used to stay for a period in the house of Zaynab bint Jahsh and drink honey in her house. (She said) “Hafsah and I decided that when the Prophet entered upon either of us, we would say, `I smell Maghafir on you. Have you eaten Maghafir’ When he entered upon one of us, she said that to him. He replied (to her),

« لَا، بَلْ شَرِبْتُ عَسَلًا عِنْدَ زَيْنَبَ بِنْتِ جَحْشٍ وَلَنْ أَعُودَ لَه »

(No, but I drank honey in the house of Zaynab bint Jahsh, and I will never drink it again.)” Then the following was revealed;

﴿ يَـٰٓأَيُّہَا ٱلنَّبِىُّ لِمَ تُحَرِّمُ مَآ أَحَلَّ ٱللَّهُ لَكَ‌ۖ ﴾

(O Prophet! Why do you forbid that which Allah has allowed to you) up to,

﴿ إِن تَتُوبَآ إِلَى ٱللَّهِ فَقَدۡ صَغَتۡ قُلُوبُكُمَا‌ۖ ﴾

(If you both turn in repentance to Allah, your hearts are indeed so inclined;) in reference to `A’ishah and Hafsah.

﴿ وَإِذۡ أَسَرَّ ٱلنَّبِىُّ إِلَىٰ بَعۡضِ أَزۡوَٲجِهِۦ حَدِيثً۬ا ﴾

(And (remember) when the Prophet disclosed a matter in confidence to one of his wives,) which refers to this saying,

« بَلْ شَرِبْتُ عَسَلًا »

(But I have drunk honey.) Ibrahim bin Musa said that Hisham said that it also meant his saying,

« وَلَنْ أَعُودَ لَهُ وَقَدْ حَلَفْتُ فَلَا تُخْبِرِي بِذَلِكِ أَحَدًا »

(I will not drink it anymore, I have taken an oath to that. Therefore, do not inform anybody about it.) Al-Bukhari also recorded this Hadith in the Book of Divorce; then he said, “Al-Maghafir is a type of sap, and in Ar-Rimth (a type of citrus) its taste is sweet…” Al-Jawhari said, “The `Urfut is a tree of the shrub variety, which secretes Maghfur.” Muslim collected this Hadith from `A’ishah in the Book of Divorce in his Sahih, and his wording is the same as Al-Bukhari in the Book of Vows. In the Book of Divorce, Al-Bukhari recorded that `A’ishah said, “Allah’s Messenger liked sweets and honey. After performing the `Asr prayer, he used to visit his wives, going close to them. So he went to Hafsah, daughter of `Umar, and stayed with her more than his usual stay. I (`A’ishah) became jealous and asked about that. It was said to me, `A woman of her family sent her a small vessel of honey as a gift, and she gave a drink to Allah’s Messenger made from it.’ I said, `By Allah, we will contrive a plot against him.’ I said to Sawdah bint Zam`ah, `When the Messenger visits you and draws close to you, say to him, `Have you eaten Maghafir’ And when he says to you, `No’, then ask him, `What is this odor’ He will say to you, `Hafsah has given me a drink of honey.’ Then you should say to him, `The honeybees might have eaten from Urfut, and I will also say the same to him. Safiyyah, you should also say this.’ Sawdah later said, `It was under compulsion that I had decided to state that which you told me; soon, by Allah, he was standing at my door.’ So when Allah’s Messenger came near her, she said, `O Messenger of Allah! Did you eat Maghafir?’ He said, `No.’ She again said, `Then what is this odor?’ He said,

« سَقَتْنِي حَفْصَةُ شَرْبَةَ عَسَل »

(Hafsah gave me honey to drink.) She said, `The honeybees might have eaten from `Urfut.’)” `A’ishah continued, “When he came to me I said the same to him. He then visited Safiyyah and she also said similar to him. When he again visited Hafsah, she said, `O Messenger of Allah, should I not give you that (drink)’ He said,

« لَا حَاجَةَ لِي فِيه »

(I do not need it.) Sawdah said, `By Allah! We have prevented him from drinking honey.’ I said to her, `Keep quiet!”’ Muslim also recorded this Hadith, but this wording is from Al-Bukhari. In the narration of Muslim, `A’ishah said, “The Messenger of Allah used to hate to have a bad odor coming from him” This is why they suggested to him that he ate Maghafir, because it causes a bad odor. When he said,

« بَلْ شَرِبْتُ عَسَلًا »

(No, I had some honey.) They said that the bees ate from a tree that is called Al-`Urfut, which has Maghafir gum, suggesting that this is the reason behind the bad odor they claimed was coming from him. The latter narration, collected through `Urwah from `A’ishah, mentions that it was Hafsah who gave the Prophet the honey. In another narration collected from `Ubayd bin `Umayr, from `A’ishah, it was Zaynab bint Jahsh who gave the honey to the Prophet, while `A’ishah and Hafsah were the plotters. Allah knows best. Some might say that they were two separate incidents. However, it is not likely that the Ayat were revealed about both incidents, if indeed they were two separate incidents. Allah knows best. A Hadith that Imam Ahmad collected in the Musnad mentions that `A’ishah and Hafsah were the plotters. Imam Ahmad recorded that Ibn `Abbas said, “I was eager to ask `Umar about the two ladies among the wives of the Prophet, about whom Allah said,

﴿ إِن تَتُوبَآ إِلَى ٱللَّهِ فَقَدۡ صَغَتۡ قُلُوبُكُمَا‌ۖ ﴾

(If you two turn in repentance to Allah your hearts are indeed so inclined;) Then I performed Hajj along with `Umar, and on our way back from Hajj he went aside (to relieve himself). I also went aside along with him carrying a tumbler of water. When he finished and returned, I poured water on his hands from the tumbler and he performed ablution. I said, `O Commander of the faithful! Who were the two ladies among the wives of the Prophet, to whom Allah said,

﴿ إِن تَتُوبَآ إِلَى ٱللَّهِ فَقَدۡ صَغَتۡ قُلُوبُكُمَا‌ۖ ﴾

(If you two turn in repentance to Allah your hearts are indeed so inclined)’ `Umar said, `I am astonished at your question, O Ibn `Abbas.”’ – Az-Zuhri (a subnarrator) said that `Umar did not like the question, but he still answered it, saying that they were `A’ishah and Hafsah. “Then `Umar went on relating the story and said, `We, the people of Quraysh, used to have authority over our women. But when we came to live with the Ansar, we noticed that the Ansari women had the upper hand over their men, so our women started acquiring the habits of the Ansari women. At that time, I was residing at the house of Umayyah bin Zayd, in Al-`Awali. Once I got angry with my wife, and she talked back to me; I disliked her answering me back. She said, `Why do you dislike me talking back to you By Allah, the wives of the Prophet talk back to him, and some of them may not speak with him for the whole day, until nightfall.’ Then I went to Hafsah and asked her, `Do you talk back to Allah’s Messenger’ She said, `Yes.’ I asked, `Does any of you keep Allah’s Messenger angry all day long, until night’ She replied, `Yes.’ I said, `Whoever among you does this is a ruined, losing person! Doesn’t she fear that Allah may get angry for the anger of His Messenger and, thus, she will be ruined? Don’t ask Allah’s Messenger too many things, and don’t retort him in any case. Demand from me whatever you like, and don’t be tempted to imitate your neighbor, for she is more beautiful than you, and more beloved to Allah’s Messenger than you.’ He meant `A’ishah.

I, and an Ansari neighbor of mine used to visit the Prophet in turns. He used to go one day, and I another day. When I went I would bring him the news of what had happened that day regarding the revelation and when he went, he used to do the same for me. In those days it was rumored that the Ghassan (tribe) were preparing their horses to invade us. My companion went and returned to us at night and knocked at my door. I came out to him. He said that a grave thing happened. I asked him, `What is it Have Ghassan come?’ He replied that it was worse and more serious than that, adding that Allah’s Messenger had divorced all his wives. I said, `Hafsah is a ruined loser! I expected that would happen some day.’ So I dressed myself and I performed the Subh prayer. I went to Hafsah and found her weeping. I asked her, `Has Allah’s Messenger divorced all of you’ She replied, `I don’t know. He is there alone in the upper room.’ I went to the upper room and asked a black slave of the Prophet to ask for his permission to see me, and the boy went in and then came out saying, `I mentioned you to him and he remained silent.’ I then went out and came to the Minbar and found a group of people around it and some of them were weeping. I sat with them for some time, but could not endure the situation. So, I requested to the boy, `Will you get the permission for `Umar’ He went in and then came out saying, `I mentioned you to him, but he did not reply.’ So, I went to Minbar and sat with the people who were sitting by the Minbar, but I could not bear the situation, so I went to the boy again and said, `Will you get the permission for `Umar’ He went in and brought the same reply as before. When I was leaving, behold, he called me saying, `Allah’s Messenger has granted you permission.’ So, I entered the Prophet’s room, greeted him with the Salam and saw him lying on a mat without bedding on it, and the mat had left its mark on the body of the Prophet.

I said, `Have you divorced your wives, O Allah’s Messenger’ He raised his eyes to me and replied no. I said, `Allahu Akbar. O Allah’s Messenger! We, the people of Quraysh used to have the upper hand over our women. But when we came to Al-Madinah, we found a people whose women had the upper hand over them. Our women started learning this behavior from them. Once, I got angry with my wife, and she talked back to me. I disliked that behavior from her and she said, `Why do you dislike that I talk back to you By Allah, the Prophet’s wives talk back to him and one of them would ignore him the whole day, until the night.’ I said to her, `Whoever does this among them is the ruined loser! Does she feel safe from Allah getting angry with her on account of His Messenger’s anger? In that case, she would be ruined.’ On that the Prophet smiled. I then said, `O Allah’s Messenger! I went to Hafsah and said to her, `Do not be tempted to imitate your companion (`A’ishah) for she is more beautiful than you and more beloved to the Prophet.’ The Prophet smiled again. When I saw him smiling, I said, `Does the Messenger feel calm’ He said, `Yes.’ So, I sat down and cast a glance at the room, and by Allah, I couldn’t see anything of importance, except three hides. I said, `Invoke Allah, O Allah’s Messenger, to make your followers prosperous, for the Persians and the Byzantines have been made prosperous and given worldly luxuries, even though they do not worship Allah.’ The Prophet sat upright and said,

« أَفِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ أُولَئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي الْحَيَاةِ الدُّنْيَا »

(O Ibn Al-Khattab! Do you have any doubt, These people have been given rewards of their good deeds in this world only.) I asked the Prophet, `Please beg Allah’s forgiveness for me, O Allah’s Messenger.’ The Prophet swore that he would not go to his wives for one month, because of his severe anger towards them, until Allah the Exalted and Most Honored censured him.” Al-Bukhari, Muslim, At-Tirmidhi and An-Nasa’i also collected this Hadith using various chains of narration. Al-Bukhari and Muslim also collected it from Ibn `Abbas, who said, “For a whole year, I was eager to ask `Umar bin Al-Khattab about an Ayah. However, I hesitated out of respect for him. Once, he went on a Hajj trip and I accompanied him. On our way back, he stopped to relieve himself behind some trees of Arak. I stopped until he finished and then walked along with him and asked him, `O Leader of the believers! Who are the two women who helped each other (or plotted) against the Prophet ”’ This is the narration that Al-Bukhari collected, while Muslim recorded that Ibn `Abbas asked, “Who are the two women about whom Allah the Exalted said,

﴿ وَإِن تَظَـٰهَرَا عَلَيۡهِ ﴾

(but if you help one another against him, )” `Umar replied, “A’ishah and Hafsah.” Muslim mentioned the rest of the Hadith. Muslim also recorded that Ibn `Abbas said that `Umar bin Al-Khattab said to him, “When Allah’s Messenger stayed away from his wives, I entered the Masjid and found people striking the ground with pebbles. They said, `Allah’s Messenger has divorced his wives.’ That occurred before Hijab was commanded. I said to myself, `I must investigate this news today.”’ So he mentioned the Hadith in which he went to `A’ishah and Hafsah and admonished them. He then said, `I went in and found Rabah, the servant of Allah’s Messenger, sitting on a window sill. I called, `O Rabah, seek permission for me from Allah’s Messenger.”’ He then mentioned the story as we mentioned above. `Umar continued, “I said, `O Messenger of Allah, what trouble do you feel from your wives If you have divorced them, verily Allah is with you, His angels, Jibril, Mikal, I, Abu Bakr and the rest of believers are with you.’ Often, when I talked, all praise is due to Allah, I hoped that Allah would testify to the words that I uttered. And so the Ayat of option was revealed. Allah said,

﴿ عَسَىٰ رَبُّهُ ۥۤ إِن طَلَّقَكُنَّ أَن يُبۡدِلَهُ ۥۤ أَزۡوَٲجًا خَيۡرً۬ا مِّنكُنَّ ﴾

(Maybe his Lord, if he divorces you, will give him in your place wives better than you,) and,

﴿ وَإِن تَظَـٰهَرَا عَلَيۡهِ فَإِنَّ ٱللَّهَ هُوَ مَوۡلَٮٰهُ وَجِبۡرِيلُ وَصَـٰلِحُ ٱلۡمُؤۡمِنِينَ‌ۖ وَٱلۡمَلَـٰٓٮِٕڪَةُ بَعۡدَ ذَٲلِكَ ظَهِيرٌ ﴾

(but if you help one another against him, then verily, Allah is his Protector, and Jibril, and the righteous among the believers; and after that the angels are his helpers.) I said, `Messenger of Allah, have you divorced them’ He said, `No.’ I stood at the door of the Masjid and called out at the top of my voice, `The Messenger of Allah has not divorced his wives.’ It was on this occasion that this Ayah was revealed,

﴿ وَإِذَا جَآءَهُمۡ أَمۡرٌ۬ مِّنَ ٱلۡأَمۡنِ أَوِ ٱلۡخَوۡفِ أَذَاعُواْ بِهِۦ‌ۖ وَلَوۡ رَدُّوهُ إِلَى ٱلرَّسُولِ وَإِلَىٰٓ أُوْلِى ٱلۡأَمۡرِ مِنۡہُمۡ لَعَلِمَهُ ٱلَّذِينَ يَسۡتَنۢبِطُونَهُ ۥ مِنۡہُمۡ‌ۗ ﴾

(When any matter pertaining to peace or alarm comes to them, they broadcast it; whereas, if they would refer it to the Messenger and those who have been entrusted with authority among them, those of them who are engaged in obtaining intelligence would indeed know (what to do with) it.)(4:83) It was I who understood (and properly investigated) this matter.” Similar was said by Sa`id bin Jubayr, `Ikrimah, Muqatil bin Hayyan, Ad-Dahhak and others. The Ayah,

﴿ وَصَـٰلِحُ ٱلۡمُؤۡمِنِينَ‌ۖ ﴾

(and the righteous among the believers;) refers to Abu Bakr and `Umar. Al-Hasan Al-Basri added `Uthman to them. Layth bin Abi Sulaym said from Mujahid:

﴿ وَصَـٰلِحُ ٱلۡمُؤۡمِنِينَ‌ۖ ﴾

(and the righteous among the believers;) includes `Ali bin Abi Talib also. Al-Bukhari recorded that Anas said, “`Umar said, `The wives of the Prophet were all jealous for his affection, and I said to them,

﴿ عَسَىٰ رَبُّهُ ۥۤ إِن طَلَّقَكُنَّ أَن يُبۡدِلَهُ ۥۤ أَزۡوَٲجًا خَيۡرً۬ا مِّنكُنَّ ﴾

(Maybe his Lord, if he divorces you, will give him instead of you, wives better than you.) Thereafter, this Ayah was revealed.”’ We mentioned before that `Umar said statements that were confirmed by the Qur’an, such as about the revelation about Hijab (see 33:53) and the captive idolators after the battle of Badr (see 8:67) `Umar’s suggestion to take the Station of Ibrahim as a place for prayer and Allah revealed this Ayah;

﴿ وَٱتَّخِذُواْ مِن مَّقَامِ إِبۡرَٲهِـۧمَ مُصَلًّ۬ى‌ۖ ﴾

(And take you the Maqam (station) of Ibrahim as a place of prayer.) (2:125) Ibn Abi Hatim recorded that Anas said that `Umar bin Al-Khattab said, “I heard news that the Mothers of the faithful had a dispute with the Prophet. So I advised them, saying, `Either stop bothering Allah’s Messenger or Allah might provide him better wives than you. Al-Hasan Al-Basri added `Uthman to them. Layth bin Abi Sulaym said from Mujahid:

﴿ وَصَـٰلِحُ ٱلۡمُؤۡمِنِينَ‌ۖ ﴾

(and the righteous among the believers;) includes `Ali bin Abi Talib also. Al-Bukhari recorded that Anas said, “`Umar said, `The wives of the Prophet were all jealous for his affection, and I said to them,

﴿ عَسَىٰ رَبُّهُ ۥۤ إِن طَلَّقَكُنَّ أَن يُبۡدِلَهُ ۥۤ أَزۡوَٲجًا خَيۡرً۬ا مِّنكُنَّ ﴾

(Maybe his Lord, if he divorces you, will give him instead of you, wives better than you.) Thereafter, this Ayah was revealed.”’ We mentioned before that `Umar said statements that were confirmed by the Qur’an, such as about the revelation about Hijab ﴿see 33:53﴾ and the captive idolators after the battle of Badr ﴿ see 8:67﴾. `Umar’s suggestion to take the Station of Ibrahim as a place for prayer and Allah revealed this Ayah;

﴿ وَٱتَّخِذُواْ مِن مَّقَامِ إِبۡرَٲهِـۧمَ مُصَلًّ۬ى‌ۖ ﴾

(And take you the Maqam (station) of Ibrahim as a place of prayer.) (2:125) Ibn Abi Hatim recorded that Anas said that `Umar bin Al-Khattab said, “I heard news that the Mothers of the faithful had a dispute with the Prophet. So I advised them, saying, `Either stop bothering Allah’s Messenger or Allah might provide him better wives than you. Abu `Abdur-Rahman As-Sulami, Abu Malik, Ibrahim An-Nakha`i, Al-Hasan, Qatadah, Ad-Dahhak, Ar-Rabi` bin Anas, As-Suddi, and others.

﴿ يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ قُوٓاْ أَنفُسَكُمۡ وَأَهۡلِيكُمۡ نَارً۬ا وَقُودُهَا ٱلنَّاسُ وَٱلۡحِجَارَةُ عَلَيۡہَا مَلَـٰٓٮِٕكَةٌ غِلَاظٌ۬ شِدَادٌ۬ لَّا يَعۡصُونَ ٱللَّهَ مَآ أَمَرَهُمۡ وَيَفۡعَلُونَ مَا يُؤۡمَرُونَ • يَـٰٓأَيُّہَا ٱلَّذِينَ كَفَرُواْ لَا تَعۡتَذِرُواْ ٱلۡيَوۡمَ‌ۖ إِنَّمَا تُجۡزَوۡنَ مَا كُنتُمۡ تَعۡمَلُونَ • يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ تُوبُوٓاْ إِلَى ٱللَّهِ تَوۡبَةً۬ نَّصُوحًا عَسَىٰ رَبُّكُمۡ أَن يُكَفِّرَ عَنكُمۡ سَيِّـَٔاتِكُمۡ وَيُدۡخِلَڪُمۡ جَنَّـٰتٍ۬ تَجۡرِى مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُ يَوۡمَ لَا يُخۡزِى ٱللَّهُ ٱلنَّبِىَّ وَٱلَّذِينَ ءَامَنُواْ مَعَهُ ۥ‌ۖ نُورُهُمۡ يَسۡعَىٰ بَيۡنَ أَيۡدِيہِمۡ وَبِأَيۡمَـٰنِہِمۡ يَقُولُونَ رَبَّنَآ أَتۡمِمۡ لَنَا نُورَنَا وَٱغۡفِرۡ لَنَآ‌ۖ إِنَّكَ عَلَىٰ ڪُلِّ شَىۡءٍ۬ قَدِيرٌ۬ ﴾

(6. O you who believe! Protect yourselves and your families against a Fire (Hell) whose fuel is men and stones, over which are (appointed) angels stern (and) severe, who disobey not the commands they receive from Allah, but do that which they are commanded.) (7. (It will be said in the Hereafter) O you who disbelieve! Make no excuses this Day! You are being requited only for what you used to do.) (8. O you who believe! Turn to Allah with sincere repentance! It may be that your Lord will expiate from you your sins, and admit you into Gardens under which rivers flow – the Day that Allah will not disgrace the Prophet and those who believe with him. Their light will run forward before them and in their right hands. They will say: “Our Lord! Keep perfect our light for us and grant us forgiveness. Verily, You are Able to do all things.”)

http://www.recitequran.com/en/tafsir/en.ibn-kathir/66:1

http://www.recitequran.com/en/tafsir/en.ibn-kathir/66:1 READ TAFSIR 66 AT-TAHRIM THE PROHIBITION Ibn Kathir - English CHAPTER FOLLOW US Verse 1…

[sunanannasai]

Sunan an Nasa’i: The Book of Qiyam Al-Lail (The Night Prayer) and Voluntary Prayers During the Day, Book 20, Hadith 1718

Chapter: How to pray witr with five rak'ahs, and the differences reported from Al-Hakam in the hadith about Witr

Hisham bin Urwah narrated from his father, from Aishah, that:

The Prophet (ﷺ) used to pray witr with five and he did not sit except in the last (rak'ah) of them.

[thetruthseekerway]

Amrah bint Abdul Rahman

New Post has been published on http://www.truth-seeker.info/jewels-of-islam/amrah-bint-abdul-rahman/

Amrah bint Abdul Rahman

By Dr. Ali Al-Halawani

Imam Al-Zuhri said, “Go to Amrah for she is the great vessel of Hadith.”

One of the most prominent female Muslim figures in Islamic history is Amrah bint Abdul Rahman whe was knows as a jurist, a mufti and a hadith specialist, and who died in 98 AH. She was one of the greatest Successors who came after the Prophet’s Noble Companions (May Allah be pleased with them all).

Born during the era of the third Caliph ‘Uthman ibn Affan around 29 AH, she was brought about in the household of Lady A’ishah (Mother of the Believers) from whom she learned the Prophetic Hadith and fiqh and became one of the greatest scholars of all time.

She got married to Abdul Rahman ibn Harithah ibn Al-Nu’man and born to him a baby boy named Muhammad. Later on, Muhammad acquired the nickname Abul Rijal (meaning, The Father of Men) and surely he had a great share of the denotative as well as connotative meanings of that very name in reality.

Due to her closeness to Lady A’ishah (May Allah be pleased with her), she acquired and accumulated a great deal of knowledge on the Prophetic Hadith; a matter which incited many great scholars to commend and recommend her. Foremost among those were:

The great Caliph `Umar ibn ‘Abdul ‘Aziz who used to say: “If you want to learn Hadith, go to Amrah.”

Imam Al-Zuhri said, “Go to Amrah for she is the great vessel of Hadith.”

Imam Al-Hafiz Yahya ibn Ma’een said: Amrah bint Abdul Rahman is a Trustworthy authority [as far as the Prophetic Hadith is concerned].

Imam Sufyan ibn ‘Uyayynah said: The most knowledgeable people of the hadiths narrated by Lady ‘A’ishah were three: Al-Qasim ibn Muhammad ibn Abi Bakr Al-Siddiq, ‘Urwah ibn Al-Zubair, and Amrah bint Abdul Rahman.

Imam Al-Dhahabi said: She was a scholar, a jurist, an authority, of vast knowledge, and she narrated numerous hadiths in the books meant for the compilation of the Prophetic Hadith.

Al-Qasim ibn Muhammad once asked Imam Al-Zuhri as saying: I can see that you are keen to acquire knowledge; should I tell you about the ‘vessel of knowledge’? Al-Zuhri said: Please do. Al-Qasim said: You have to stick to Amrah bint Abdul Rahman as she was brought about in A’ishah’s household! Al-Zuhri said: I went to her and found her to be a vast ocean of knowledge!

Among those who narrated from Amrah are Imam Al-Bukhari, Imam Muslim, Imam Abu Dawud, Imam Al-Tirmidhi, Imam Al-Nasa’i, and Imam Ibn Majah (May Allah have mercy upon them all).

And, among those who were taught at her hand were ‘Urwah ibn Al-Zubair, Imam Ibn Shihab Al-Zuhri, and Imam Amr ibn Dinar.

The reason behind her vast knowledge was that she was taken care of, along with her siblings, by Lady A’ishah after the demise of Amrah’s father. Because she lived in the household of piety and knowledge, she became the Al-Madinah’s well-known scholar and jurist of her time. She not only narrated from Lady A’ishah but also from other Mothers of the Believers such as Lady Um Salamah and other female companions such as Um Hisham bint Harithah Al-Ansariyyah, Habibah bin Sahl, and Um Habibah (May Allah be pleased with them all).

Once, the judge of Al-Madinah in her time ruled in a case involving a Christian thief from the Levant (Syria, Jordan, Palestine and the surrounding regions) who had stolen something. The judge had ordered that his hand to be severed. When Amrah bint Abdul Rahman heard of this decision, she immediately told one of her students to go tell the judge that the man’s hand cannot be severed as he had stolen something whose value was less than a single gold coin (dinar). As soon as the judge heard Amrah’s message, he ordered that the man be released, unharmed. He did not question her authority, nor did he seek a second opinion from other scholars, who were quite numerous in Madinah at the time. Imam Malik ibn Anas recorded this incident in his Al-Muwatta’, and this ruling is also his own opinion in such cases.

Amrah had a keen and very strong memory and that was the reason she narrated numerous narrations after Lady A’ishah and other female Companions as well.

Imam Ibn Is-haq Al-Fazzari said: She was very smart and intelligent and thus she acquired so much knowledge from Lady A’ishah.

Amrah bint Abdul Rahman ibn Sa’d ibn Zararah Al-Ansariyyah died while she was 77 years old; May Allah have mercy upon her and be pleased with her.

—————

Dr. Ali Al-Halawani is Assistant Professor of Linguistics and Translation, Kulliyyah of Languages and Management (KLM), International Islamic University Malaysia (IIUM), Kuala Lumpur, Malaysia. He was Assistant Professor and worked for a number of international universities in Malaysia and Egypt such as Al-Madinah International University, Shah Alam, Malaysia (Mediu) and Misr University for Science & Technology (MUST), Egypt; Former Editor-in-Chief of the Electronic Da`wah Committee (EDC), Kuwait; Former Deputy Chief Editor and Managing Editor of the Living Shari`ah Department, www.islamOnline.net; Member of the International Union of Muslim Scholars (IUMS); and member of the World Association of Arab Translators & Linguists (Wata). He is a published writer, translator and researcher. You can reach him at alihalawani72@hotmail.com.

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[dailytafsirofquran]

Tafsir Ibn Kathir: Surah Al-Anfal Ayah 70-71

In the Name of Allah, the Most Gracious, the Most Merciful.

8:70 O Prophet! Say to the captives that are in your hands: "If Allah knows any good in your hearts, He will give you something better than what has been taken from you, and He will forgive you, and Allah is Oft-Forgiving, Most Merciful.''

8:71 But if they intend to betray you, they indeed betrayed Allah before. So He gave (you) power over them. And Allah is All-Knower, All-Wise.

Pagan Prisoners at Badr were promised better than what They lost, if They become Righteous in the Future

Muhammad bin Ishaq reported that Abdullah bin Abbas said that before the battle of Badr, the Messenger of Allah said,

I have come to know that some people from Bani Hashim and others were forced to accompany the pagans, although they had no desire to fight us. Therefore, whoever meets any of them (Bani Hashim), do not kill him. Whoever meets Abu Al-Bukhtari bin Hisham, should not kill him. Whoever meets Al-Abbas bin Abdul-Muttalib, let him not kill him, for he was forced to come (with the pagan army).

Abu Hudhayfah bin Utbah said, "Shall we kill our fathers, children, brothers and tribesmen (from Quraysh), and leave Al-Abbas By Allah! If I meet him, I will kill him with the sword.''

When this reached the Messenger of Allah, he said to Umar bin Al-Khattab, O Abu Hafs!

and Umar said, "By Allah that was the first time that the Messenger of Allah called me Abu Hafs.''

Will the face of the Messenger of Allah's uncle be struck with the sword!

Umar said, "O Allah's Messenger! Give me permission to cut off his neck (meaning Abu Hudhayfah) for he has fallen into hypocrisy, by Allah!''

Ever since that happened, Abu Hudhayfah used to say, "By Allah! I do not feel safe from this statement coming back to haunt me, and I will continue to fear its repercussions, unless Allah, the Exalted, forgives me for it through martyrdom.''

Abu Hudhayfah was martyred during the battle of Al- Yamamah, may Allah be pleased with him.

Ibn Abbas said,

"On the eve after Badr, the Messenger of Allah spent the first part of the night awake, while the prisoners were bound. His Companions said to him, `O Allah's Messenger! Why do you not sleep!'

Al-Abbas had been captured by a man from Al-Ansar, and the Messenger of Allah said to them,

I heard the cries of pain from my uncle Al-Abbas, because of his shackles, so untie him.

When his uncle stopped crying from pain, Allah's Messenger went to sleep.''

In his Sahih, Al-Bukhari recorded a Hadith from Musa bin Uqbah who said that Ibn Shihab said that Anas bin Malik said that;

some men from Al-Ansar said to the Messenger of Allah, "O Allah's Messenger! Give us permission and we will set free our maternal cousin Al-Abbas without taking ransom from him.''

He said,

No, by Allah! Do not leave any Dirham of it.

And from Yunus Bikkir, from Muhammad bin Ishaq, from Yazid bin Ruwman, from Urwah, from Az-Zuhri that several people said to him,

"The Quraysh sent to the Messenger of Allah concerning ransoming their prisoners, and each tribe paid what was required for their prisoners.

Al-Abbas said, `O Allah's Messenger! I became a Muslims before.'

The Messenger of Allah said,

Allah knows if you are Muslim! If what you are claiming is true, then Allah will compensate you. As for your outward appearance, it was against us. Therefore, ransom yourself, as well as, your nephews Nawfal bin Al- Harith bin Abdul-Muttalib and Aqil bin Abu Talib bin Abdul-Muttalib, and also your ally Utbah bin `Amr, from Bani Al-Harith bin Fihr.

Al-Abbas said, `I do not have that (money), O Allah's Messenger!'

The Messenger said,

What about the wealth that you and Umm Al-Fadl buried, and you said to her, `If I am killed in this battle, then this money that I buried is for my children Al-Fadl, Abdullah and Quthm.

Al-Abbas said, `By Allah, O Allah's Messenger! I know that you are Allah's Messenger, for this is a thing that none except Umm Al-Fadl and I knew. However, O Allah's Messenger! Could you count towards my ransom the twenty Uwqiyah (pertaining to a weight) that you took from me (in the battle)'

The Messenger of Allah said,  

No, for that was money that Allah made as war spoils for us from you.

So Al-Abbas ransomed himself, his two nephews and an ally, and Allah revealed this verse,

O Prophet! Say to the captives that are in your hands: "If Allah knows any good in your hearts, He will give you something better than what has been taken from you, and He will forgive you, and Allah is Oft-Forgiving, Most Merciful.'' (8:70)

Al-Abbas commented, `After I became Muslim, Allah gave me twenty servants in place of the twenty Uwqiyah I lost. And I hope for Allah's forgiveness.''

Al-Hafiz Abu Bakr Al-Bayhaqi recorded, that Anas bin Malik said,

"The Prophet was brought some wealth from Bahrain and said;

Distribute it in my Masjid,

and it was the biggest amount of goods Allah's Messenger had ever received. He left for prayer and did not even look at the goods. After finishing the prayer, he sat by those goods and gave some of it to everybody he saw. Al-Abbas came to him and said, `O Allah's Messenger! give me (something) too, because I gave ransom for myself and Aqil.'

Allah's Messenger told him to take. So he stuffed his garment with it and tried to carry it away but he failed to do so.

He said, `Order someone to help me in lifting it.' The Prophet refused.

He then said to the Prophet, `Will you please help me to lift it!'

Allah's Messenger refused.

Then Al-Abbas dropped some of it and lifted it on his shoulders and went away.

Allah's Messenger kept on watching him till he disappeared from his sight and was astonished at his greediness. Allah's Messenger did not get up until the last coin was distributed.''

Al-Bukhari also collected this Hadith in several places of his Sahih with an abridged chain, in a manner indicating his approval of it.

Allah said,

But if they intend to betray you, they indeed betrayed Allah before,

meaning, (Butiftheyintendto betray you) in contradiction to what they declare to you by words. betrayed Allah before), the battle of Badr by committing disbelief in Him,

So He gave (you) power over them, causing them to be captured in Badr,

And Allah is All-Knower, All-Wise.

He is Ever Aware of his actions and All-Wise in what He decides.

[sadqajariyya]

Hisham bin Urwah narrated from his father, (Urwah) from Abdullah bin AI-Arqam. : He (Urwah) said: "While standing for the prayer he (Abdullah bin Al-Arqam) took a man by the hand leading him forward, he (Abdullah) was in front of the people, and he said: 'I heard Allah's Messenger ﷺ say: "When standing for the prayer and one of you finds that he has to relieve himself then let him relieve himself first." Jami` at-Tirmidhi: (Vol. 1, Book 1, Hadith 142)

[dailytafsirofquran]

Tafsir Ibn Kathir: Surah Al-Anfal Ayah 42

In the Name of Allah, the Most Gracious, the Most Merciful.

8:42 (And remember) when you (the Muslim army) were on the near side of the valley, and they on the farther side, and the caravan on the ground lower than you.

Even if you had made a mutual appointment to meet, you would certainly have failed in the appointment, but (you met) that Allah might accomplish a matter already ordained (in His knowledge), so that those who were to be destroyed (for rejecting the faith) might be destroyed after a clear evidence, and those who were to live (believers) might live after a clear evidence.

And surely, Allah is All-Hearer, All-Knower.

Some Details of the Battle of Badr

Allah describes Yawm Al-Furqan, (i.e. the day of Badr),

(And remember) when you (the Muslim army) were on the near side of the valley,

camping in the closest entrance of the valley towards Al-Madinah,

and they, the idolators, who were camped,

on the farther side, from Al-Madinah, towards Makkah.

and the caravan,

that was under the command of Abu Sufyan, with the wealth that it contained,

on the ground lower than you, closer to the sea,

even if you had made a mutual appointment to meet, you and the idolators,

you would certainly have failed in the appointment,

Muhammad bin Ishaq said, "Yahya bin Abbad bin Abdullah bin Az-Zubayr narrated to me from his father about this Ayah

"Had there been an appointed meeting set between you and them and you came to know of their superior numbers and your few forces, you would not have met them,

but (you met) that Allah might accomplish a matter already ordained,

Allah had decreed that He would bring glory to Islam and its people, while disgracing Shirk and its people. You (the companions) had no knowledge this would happen, but it was out of Allah's compassion that He did that.''

In a Hadith, Ka`b bin Malik said,

"The Messenger of Allah and the Muslims marched to intercept the Quraysh caravan, but Allah made them meet their (armed) enemy without appointment.''

Muhammad bin Ishaq said that Yazid bin Ruwman narrated to him that Urwah bin Az-Zubayr said,

"Upon approaching Badr, the Messenger of Allah sent Ali bin Abi Talib, Sa`d bin Abi Waqqas, Az- Zubayr bin Al-Awwam and several other Companions to spy the pagans.

They captured two boys, a servant of Bani Sa`id bin Al-`As and a servant of Bani Al-Hajjaj, while they were bringing water for Quraysh. So they brought them to the Messenger of Allah, but found him praying.

The Companions started interrogating the boys, asking them to whom they belonged. Both of them said that they were employees bringing water for Quraysh (army). The Companions were upset with that answer, since they thought that the boys belonged to Abu Sufyan (who was commanding the caravan). So they beat the two boys vehemently, who said finally that they belonged to Abu Sufyan. Thereupon companions left them alone.

When the Prophet ended the prayer, he said,

When they tell you the truth you beat them, but when they lie you let them go They have said the truth, by Allah! They belong to the Quraysh.

addressing to the boys He said: Tell me the news about Quraysh.

The two boys said, `They are behind this hill that you see, on the far side of the valley.'

The Messenger of Allah asked,

How many are they? They said, `They are many.'

He asked,

How many? They said, `We do not know the precise number.' He asked,

How many camels do they slaughter every day? They said, `Nine or ten a day.' The Messenger of Allah said,

They are between nine-hundred and a thousand. He asked again,

Which chiefs of Quraysh are accompanying the army?

They said, Utbah bin Rabiah, Shaybah bin Rabiah, Abu Al-Bakhtari bin Hisham, Hakim bin Hizam, Nawfal bin Khuwaylid, Al-Harith bin Amir bin Nawfal, Tu`aymah bin Adi bin Nawfal, An-Nadr bin Al-Harith, Zam`ah bin Al-Aswad, Abu Jahl bin Hisham, Umayyah bin Khalaf, Nabih and Munabbih sons of Al-Hajjaj,

Suhayl bin Amr and Amr bin Abd Wadd.

The Messenger of Allah said to the people,

This is Makkah! She has brought you her most precious sons (its chiefs)!''

Allah said,

So that those who were to be destroyed might be destroyed after a clear evidence.

Muhammad bin Ishaq commented,

"So that those who disbelieve do so after witnessing clear evidence, proof and lessons, and those who believe do so after witnessing the same.''

This is a sound explanation. Allah says,

He made you meet your enemy in one area without appointment, so that He gives you victory over them.' This way, `He will raise the word of truth above falsehood, so that the matter is made clear, the proof unequivocal and the evidence plain. Then there will be no more plea or doubt for anyone. Then, those destined to destruction by persisting in disbelief do so with evidence, aware that they are misguided and that proof has been established against them, (and those who were to live might live), those who wish to believe do soَ (after a clear evidence), and proof. Verily, faith is the life of the heart, as Allah said,

Is he who was dead (without faith by ignorance and disbelief) and We gave him life (by knowledge and faith) and set for him a light (of belief) whereby he can walk among men ... (6:122)

Allah said next,

And surely, Allah is All-Hearer,

of your invocation, humility and requests for His help,

All-Knower.

meaning; about you, and you deserve victory over your rebellious, disbelieving enemies.

[dailytafsirofquran]

Tafsir Ibn Kathir: Surah Al-A’raf Ayah 199-200

In the Name of Allah, the Most Gracious, the Most Merciful.

7:199 Show forgiveness, enjoin Al-'Urf (the good), and turn away from the foolish (don't punish them).

7:200 And if an evil whisper comes to you from Shaytan, then seek refuge with Allah. Verily, He is All-Hearer, All-Knower.

Showing Forgiveness

Allah says;

Show forgiveness, enjoin Al-'Urf (the good), and turn away from the foolish (don't punish them).

Abdur-Rahman bin Zayd bin Aslam commented on Allah's statement (Showforgiveness),

"Allah commanded (Prophet Muhammad) to show forgiveness and turn away from the idolators for ten years. Afterwards Allah ordered him to be harsh with them.''

And more than one narration from Mujahid says,

"From the (bad) behavior and actions of the people, of those who have not committed espionage.''

And Hashim bin Urwah said that his father said,

"Allah ordered Allah's Messenger to pardon the people for their behavior.''

And in one narration,

"pardon what I have allowed you of their behavior."

In Sahih Al-Bukhari it is recorded that Hisham reported from his father Urwah from his brother Abdullah bin Az- Zubayr who said;

"(The Ayah);(Show forgiveness)wasonly revealed about the peoples (bad) character.''

There is a narration from Mughirah from Hisham from his father from Ibn Umar; and another from Hisham from his father from A'ishah, both of whom said similarly. And Allah knows best.

Ibn Jarir and Ibn Abi Hatim recorded that Yunus said that Sufyan bin Uyaynah narrated that Umay said,

"When Allah, the Exalted and Most Honored, revealed this Ayah Show forgiveness, enjoin Al-`Urf (what is good), and turn away from the foolish), to His

Prophet, the Messenger of Allah asked,

`What does it mean, O Jibril!

Jibril said, `Allah commands you to forgive those who wronged you, give to those who deprived you, and keep relations with those who cut theirs with you.'''

Al-Bukhari said , " Allah said Show forgiveness, enjoin Al-`Urf and turn away(from the ignorant).

`Al-`Urf', means, righteousness.'' Al-Bukhari next recorded from Ibn Abbas that he said,

"Uyaynah bin Hisn bin Hudhayfah stayed with his nephew Al-Hur bin Qays, who was among the people whom Umar used to have near him, for Umar used to like to have the reciters of the Qur'an (who memorized it) near him and would listen to their opinion, regardless of whether they were old or young men.

Uyaynah said to his nephew, `O my nephew! You are close to this chief (Umar), so ask for permission for me to see him.'

Al-Hur said `I will ask him for you,' and he asked Umar for permission for Uyaynah to meet him, and Umar gave him permission. When Uyaynah entered on Umar, he said, `O Ibn Al-Khattab! You neither give to us sufficiently nor rule with justice between us.'

Umar became so angry that he almost punished Uyaynah. However, Al-Hur said, `O Chief of he Faithful! Allah, the Exalted, said to His Prophet,Show (forgiveness, enjoin Al-`Urf, and turn away from the foolish), Verily this man (Uyaynah) is one of the fools!' By Allah, Umar did not do anything after he heard that Ayah being recited, and indeed, he was one who adhered to the Book of Allah, the Exalted and Most Honored.''

Al-Bukhari recorded this Hadith. Some scholars said that people are of two kinds,

·       a good-doer, so accept his good doing and neither ask him more than he can bear nor what causes him hardship.

·       The other kind is the one who falls in shortcomings, so enjoin righteousness on him. If he still insists on evil, becomes difficult and continues in his ignorance, then turn away from him, so that your ignoring him might avert his evilness.

Allah said in other instances,

Repel evil with that which is better. We are best- acquainted with the things they utter. And say: "My Lord! I seek refuge with You from the whisperings (suggestions) of the Shayatin (devils). And I seek refuge with You, My Lord! lest they should come near me.'' (23:96-98)

and,

The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better, then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality) except those who are patient -- and none is granted it except the owner of the great portion in this world. (41:34-35)

in reference to the advice contained in these Ayat,

And if an evil whisper from Shaytan tries to turn you away (from doing good), then seek refuge in Allah. Verily, He is the All-Hearer, the All-Knower) )41:36(

Allah said in this honorable Surah,

And if an evil whisper comes to you from Shaytan, then seek refuge with Allah. Verily, He is All-Hearer, All- Knower.

These three instances in the Qur'an, in Surahs Al-A`raf, Al-Mu'minun and As-Sajdah, are unique in the Qur'an. Allah encourages lenient treatment of evil doers, for this might deter them from persistence in their evil, Allah willing, (then verily he, between whom and you there was enmity, (will become) as though he was a close friend). (41:34)

Allah also encourages seeking refuge with Him from the devils of the Jinns. The devil will not be deterred if one is lenient with him, because he seeks your destruction and total demise. The devil to you, O mankind, is an open enemy, just as he was for your father before you.

Ibn Jarir said, while explaining Allah's statement (And if an evil whisper comes to you from Shaytan),

"If the devil lures you to get angry, thus directing you away from forgiving the ignorant and towards punishing him (then seek refuge with Allah.) Allah commands here to seek refuge with Him from the devil's whispers,

(Verily, He is All-Hearer, All-Knower.) Allah hears the ignorance that the fools subject you to, your seeking refuge with Him from the devil's whispers, and the rest of the speech of His creation; none of it escapes His knowledge. He knows what drives the lures of the devil away from you, as well as, the rest of what His creatures do.''

We mentioned the Hadiths concerning Isti`adhah (seeking refuge with Allah) in the beginning of this Tafsir, so we do not need to repeat them here.

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Tafsir Ibn Kathir: Surah Al-Baqarah Ayah 158

In the Name of Allah, the Most Gracious, the Most Merciful.

158. Verily, As-Safa and Al-Marwah are of the symbols of Allah. So it is not a sin on him who performs Hajj or Umrah (pilgrimage) of the House to perform Tawaf between them. And whoever does good voluntarily, then verily, Allah is All-Recognizer, All-Knower.

The Meaning of "it is not a sin'' in the Ayah

Allah says

Verily, As-Safa and Al-Marwah are of the symbols of Allah. So it is not a sin on him who performs Hajj or Umrah (pilgrimage) of the House to perform Tawaf between them.

Imam Ahmad reported that Urwah said that he asked Aishah about what Allah stated:

"By Allah! It is not a sin if someone did not perform Tawaf around them.''

Aishah said,

"Worst is that which you said, O my nephew! If this is the meaning of it, it should have read, `It is not a sin if one did not perform Tawaf around them.'

Rather, the Ayah was revealed regarding the Ansar, who before Islam, used to assume Ihlal (or Ihram for Hajj) in the area of Mushallal for their idol Manat that they used to worship. Those who assumed Ihlal for Manat, used to hesitate to perform Tawaf (going) between Mounts As-Safa and Al-Marwah. So they (during the Islamic era) asked Allah's Messenger about it, saying, `O Messenger of Allah! During the time of Jahiliyyah, we used to hesitate to perform Tawaf between As-Safa and Al-Marwah.'

Allah then revealed:

Verily, As-Safa and Al-Marwah are of the symbols of Allah. So it is not a sin on him who performs Hajj or Umrah of the House to perform the going (Tawaf) between them.''

Aishah then said,

"Allah's Messenger has made it the Sunnah to perform Tawaf between them (As-Safa and Al-Marwah), and thus, no one should abandon performing Tawaf between them.''

This Hadith is reported in the Sahihayn.

In another narration, Imam Az-Zuhri reported that Urwah said:

Later on I (Urwah) told Abu Bakr bin Abdur-Rahman bin Al-Harith bin Hisham (of Aishah'sstatement) and he said,

"I have not heard of such information. However, I heard learned men saying that all the people, except those whom Aishah mentioned, said, `Our Tawaf between these two hills is a practice of Jahiliyyah.'

Some others among the Ansar said, `We were commanded to perform Tawaf of the Ka`bah, but not between As-Safa and Al-Marwah.' So Allah revealed (Verily, As-Safa and Al-Marwah are of the symbols of Allah).''

Abu Bakr bin Abdur-Rahman then said,

"It seems that this verse was revealed concerning the two groups.''

Al-Bukhari collected a similar narration by Anas.

Ash-Sha`bi said,

"Isaf (an idol) was on As-Safa while Na'ilah (an idol) was on Al-Marwah, and they used to touch (or kiss) them. After Islam came, they were hesitant about performing Tawaf between them. Thereafter, the Ayah (2:158 above) was revealed.''

The Wisdom behind legislating Sa`i between As-Safa and Al-Marwah

Muslim recorded a long Hadith in his Sahih from Jabir, in which Allah's Messenger finished the Tawaf around the House, and then went back to the Rukn (pillar, i.e., the Black Stone) and kissed it. He then went out from the door near As-Safa while reciting: (Verily, As-Safa and Al-Marwah are of the symbols of Allah).

The Prophet then said, (I start with what Allah has commanded me to start with (meaning start the Sa`I (i.e., fast walking) from the As-Safa).

In another narration of An-Nasa'i, the Prophet said, (Start with what Allah has started with (i.e., As-Safa)).

Imam Ahmad reported that Habibah bint Abu Tajrah said,

"I saw Allah's Messenger performing Tawaf between As- Safa and Al-Marwah, while the people were in front of him and he was behind them walking in Sa`i. I saw his garment twisted around his knees because of the fast walking in Sa`i (he was performing) and he was reciting: Perform Sa`i, for Allah has prescribed Sa`i on you.'''

This Hadith was used as a proof for the fact that Sa`i is a Rukn of Hajj.

It was also said that; Sa`i is Wajib, and not a Rukn of Hajj and that if one does not perform it by mistake or by intention, he could expiate the shortcoming with Damm.

Allah has stated that Tawaf between As-Safa and Al-Marwah is among the symbols of Allah, meaning, among the acts that Allah legislated during the Hajj for Prophet Ibrahim.

Earlier we mentioned the Hadith by Ibn Abbas that the origin of Tawaf comes from the Tawaf of Hajar (Prophet Ibrahim's wife), between As-Safa and Al-Marwah seeking water for her son (Ismail). Ibrahim had left them in Makkah, where there was no habitation for her. When Hajar feared that her son would die, she stood up and begged Allah for His help and kept going back and forth in that blessed area between As-Safa and Al-Marwah. She was humble, fearful, frightened and meek before Allah. Allah answered her prayers, relieved her of her loneliness, ended her dilemma and made the well of Zamzam bring forth its water for her, which is: A tasty (or nutritional) food and a remedy for the illness.

Therefore, whoever performs Sa`i between As-Safa and Al-Marwah should remember his meekness, humbleness and need for Allah to guide his heart, lead his affairs to success and forgive his sins. He should also want Allah to eliminate his shortcomings and errors and to guide him to the straight path.

He should ask Allah to keep him firm on this path until he meets death, and to change his situation from that of sin and errors to that of perfection and being forgiven, --- the same providence which was provided to Hajar.

Allah then states:

And whoever does good voluntarily.

It was said that; the Ayah describes performing Tawaf more than seven times, it was also said that; it refers to voluntary Umrah or Hajj.

It was also said that; it means volunteering to do good works in general, as Ar-Razi has stated.

The third opinion was attributed to Al-Hasan Al-Basri. Allah knows best.

Allah states:

...then verily, Allah is All-Recognizer, All-Knower.

meaning, Allah's reward is immense for the little deed, and He knows about the sufficiency of the reward. Hence, He will not award insufficient rewards to anyone.

Indeed: Surely, Allah wrongs not even of the weight of an atom, but if there is any good (done), He doubles it, and gives from Him a great reward. (4:40)

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Tafsir Ibn Kathir: Surah Al-Baqarah Ayah 196

In the Name of Allah, the Most Gracious, the Most Merciful.

196. And complete Hajj and Umrah for Allah. But if you are prevented, then sacrifice a Hady that you can afford, and do not shave your heads until the Hady reaches the place of sacrifice. And whosoever of you is ill or has an ailment on his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either fasting or giving Sadaqah or a sacrifice. Then if you are in safety and whosoever performs the Umrah (in the months of Hajj), before (performing) the Hajj, he must slaughter a Hady such as he can afford, but if he cannot (afford it), he should fast for three days during Hajj and seven days after his return, making ten days in all. This is for him whose family is not present at Al-Masjid Al-Haram (i.e., non-resident of Makkah). And fear Allah much and know that Allah is severe in punishment.

The Command to complete Hajj and Umrah

Allah says;

And complete Hajj and Umrah for Allah. After Allah mentioned the rulings for fasting and Jihad, he explained the rituals by commanding the Muslims to complete Hajj and Umrah, meaning, to finish the rituals of Hajj and Umrah after one starts them.

This is why Allah said afterwards: But if you are prevented, meaning, if your way to the House is obstructed, and you are prevented from finishing it.

This is why the scholars agree that starting the acts of Hajj and Umrah requires one to finish them.

As for Makhul, he said,

"Complete, means to start them from the Miqat (areas the Prophet designated to assume Ihram from).''

Abdur-Razzaq said that Az-Zuhri said:

"We were told that Umar commented on (And complete Hajj and Umrah for Allah), "Complete Hajj and Umrah means performing each of them separately, and to perform Umrah outside of the months of Hajj, for Allah the Exalted says: (The Hajj (pilgrimage) is (in) the well-known (lunar year) months),'' (2:197).

As-Suddi said, (And complete Hajj and Umrah for Allah) means,

"Maintain the performance of Hajj and Umrah.''

Ibn Abbas was reported to have said,

"Hajj is Arafat, while Umrah is Tawaf.''

Al-Amash related that Ibrahim said that Alqamah commented on Allah's statement: (And complete Hajj and Umrah for Allah), "Abdullah (Ibn Mas`ud) recited it this way:`Complete Hajj and Umrah to the House, so that one does not exceed the area of the House during the Umrah'.''

Ibrahim then said, "I mentioned this statement to Sa`id bin Jubayr and he said; `Ibn Abbas also said that.'''

Sufyan reported that Ibrahim said that Alqamah said regarding the Ayah,

"Perform the Hajj and Umrah to the House.''

Ath-Thawri reported that Ibrahim read (the Ayah), "Perform the Hajj and Umrah to the House.''

If One is prevented while in Route, He slaughters the Sacrifice, shaves his Head and ends Ihram

Allah's statement:

But if you are prevented, sacrifice a Hady (animals for sacrifice) such as you can afford, was revealed in the sixth year of Hijrah, the year of the treaty of Al-Hudaybiyyah when the polytheists prevented Allah's Messenger from reaching the House.

Allah revealed Surah Al-Fath then, and allowed the Muslims to slaughter any Hady (animals for sacrifice) they had. They had seventy camels with them for that purpose.

They were also permitted to shave their heads and end their Ihram.

When the Prophet commanded them to shave their heads and end the state of Ihram, they did not obey him, as they were awaiting that order to be abrogated. When they saw that the Prophet went out after shaving his head, they imitated him. Some of them did not shave, but only shortened their hair. This is why the Prophet said:

May Allah award His mercy to those who shaved.

They said, "What about those who shortened the hair?''

He said in the third time, "And to those who shortened.''

Every seven among them shared one camel for their sacrifice. They were one thousand and four hundred Companions and were camping in the area of Al-Hudaybiyyah, outside the Sacred Area. It was also reported that they were within the boundaries of the Sacred Area. Allah knows best.

Being prevented from the House (Hasr) includes more than just being sick, fearing an enemy or getting lost on the way to Makkah.

Imam Ahmad reported that Al-Hajjaj bin Amr Al-Ansari said that he heard Allah's Messenger saying: Whoever suffered a broken bone or a limb, will have ended his Ihram and has to perform Hajj again.

He said, "I mentioned that to Ibn Abbas and Abu Hurayrah and they both said, `He (Al-Hajjaj) has said the truth'.''

This Hadith is also reported in the Four Collections.

In the version of Abu Dawud and Ibn Majah, the Prophet said,

"Whoever limped, had a broken bone or became ill...''

Ibn Abu Hatim also recorded it and said,

"It was reported that Ibn Mas`ud, Ibn Az-Zubayr, Alqamah, Sa`id bin Musayyib, Urwah bin Az-Zubayr, Mujahid, An-Nakhai, Ata and Muqatil bin Hayyan said that; being prevented (Hasr) entails an enemy, an illness or a fracture.''

Ath-Thawri also said,

"Being prevented entails everything that harms the person.''

It is reported in the Two Sahihs that Aishah said that; Allah's Messenger went to Dubaah bint Az-Zubayr bin Abdul-Muttalib who said, "O Messenger of Allah! I intend to perform Hajj but I am ill.''

He said, "Perform Hajj and make the condition: `My place is where You prevent (or halt) me.''

Muslim recorded similarly from Ibn Abbas.

So saying such a condition for Hajj is allowed is based on this Hadith.

Allah's statement: (...sacrifice a Hady such as you can afford), includes a sheep also, as Imam Malik reported that Ali bin Abu Talib used to say.

Ibn Abbas said,

"The Hady includes eight types of animals:

- camels,

- cows,

- goats and

- sheep.''

Abdur-Razzaq reported that Ibn Abbas said about what Allah said: (...sacrifice a Hady such as you can afford),

"As much as one could afford.''

Al-Awfi said that Ibn Abbas said,

"If one can afford it, then camels, otherwise cows, or sheep.''

Hisham bin Urwah quoted his father: (...sacrifice a Hady (animal, i.e., a sheep, a cow, or a camel), such as you can afford, `Depending on the price.'

The proof that sacrificing only a sheep is allowed in the case of being prevented from continuing the rites, is that Allah has required sacrificing whatever is available as a Hady, and the Hady is any type of cattle; be it camels, cows or sheep. This is the opinion of Ibn Abbas the cousin of Allah's Messenger and the scholar of Tafsir.

It is reported in the Two Sahihs that Aishah, the Mother of the believers, said,

"The Prophet once offered some sheep as Hady.''

Allah's statement: ...and do not shave your heads until the Hady reaches the place of sacrifice,

is a continuation of His statement: (And complete, the Hajj and Umrah for Allah.) and is not dependent upon: (But if

you are prevented, then sacrifice a Hady) as Ibn Jarir has erroneously claimed.

When the Prophet and his Companions were prevented from entering the Sacred House during the Al-Hudaybiyyah year by the polytheists from Quraysh, they shaved their heads and sacrificed their Hady outside the Haram (Sacred) area.

In normal circumstances, and when one can safely reach the House, he is not allowed to shave his head until: (.. .and do not shave your heads until the Hady reaches the place of sacrifice), and then he ends the rituals of Hajj or Umrah, or both if he had assumed Ihram for both.

It is recorded in the Two Sahihs that Hafsah said,

"O Allah's Messenger! What is wrong with the people, they have finished their Ihram for Umrah but you have not?'' The Prophet said, matted my hair and I have garlanded my Hady (animals for sacrifice), so I will not finish my Ihram till I offer the sacrifice.

Whoever shaved his Head during Ihram, will have to pay the Fidyah

Allah said: And whosoever of you is ill or has an ailment on his scalp (necessitating shaving), he must pay a Fidyah.

Al-Bukhari reported that Abdur-Rahman bin Asbahani said that he heard Abdullah bin Ma`qil saying that; he sat with Ka`b bin Ujrah in the mosque of Kufah (in Iraq). He then asked him about the Fidyah of the fasting.

Ka`b said, "This was revealed concerning my case especially, but it is also for you in general.

I was carried to Allah's Messenger and the lice were falling in great numbers on my face. The Prophet said: I never thought that your ailment (or struggle) had reached to such an extent as I see. Can you afford a sheep (for sacrifice)?'

I replied in the negative.

He then said: Fast for three days or feed six poor persons, each with half a Sa` of food (1 Sa` = 3 kilograms approx) and shave your head. So this is a general judgment derived from a specific case.

Imam Ahmad recorded that Ka`b bin Ujrah said,

"Allah's Messenger came by while I was igniting the fire under a pot and while the lice were falling down my head or my eyelids. He said:

Do these lice in your head bother you?

I said, `Yes.'

He said:

Shave it, then fast three days, or feed six poor people, or sacrifice an animal. Ayub (one of the narrators of the Hadith) commented,

"I do not know which alternative was stated first.'' The wording of the Qur'an begins with the easiest then the more difficult options:

"Pay a Fidyah of fasting (three days), feeding (six poor persons) or sacrificing (an animal).''

Meanwhile, the Prophet advised Ka`b with the more rewarding option first, that is, sacrificing a sheep, then feeding six poor persons, then fasting three days.

Each Text is suitable in its place and context, all the thanks and praises are due to Allah.

Tamattu During Hajj

Allah said:

Then if you are in safety and whosoever performs the Umrah (in the months of Hajj), before (performing) the Hajj, he must slaughter a Hady such as he can afford, That is, when you are able to complete the rites, so whoever among you connects his Umrah with Hajj having the same Ihram for both, or, first assuming Ihram for Umrah, and then assuming Ihram for Hajj when finished the Umrah, this is the more specific type of Tamattu which is well-known among the discussion of the scholars whereas in general there are two types of Tamattu, as the authentic Hadiths prove, since among the narrators are those who said,

"Allah's Messenger performed Tamattu, and others who said, "Qarin" but there is no difference between them over the Hady.

So Allah said, (Then if you are in safety and whosoever performs the Umrah (in the months of Hajj), before (performing) the Hajj (i.e., Hajj At-Tamattu and Al-Qiran, he must slaughter a Hady such as he can afford), means let him sacrifice whatever Hady is available to him, the least of which is a sheep.

One is also allowed to sacrifice a cow because the Prophet slaughtered cows on behalf of his wives.

Al-Awzai reported that Abu Hurayrah narrated that Allah's Messenger slaughtered cows on behalf of his wives when they were performing Tamattu.

This was reported by Abu Bakr bin Marduwyah. This last Hadith proves that Tamattu is legislated.

It is reported in the Two Sahihs that Imran bin Husayn said,

"We performed Hajj At-Tamattu in the lifetime of Allah's Messenger and then the Qur'an was revealed (regarding Hajj At-Tamattu). Nothing was revealed to forbid it, nor did he (the Prophet) forbid it until he died. And somebody said what he wished (regarding Hajj At-Tamattu) according to his own opinion.''

Al-Bukhari said that Imran was talking about Umar.

It is reported in an authentic narration that; Umar used to discourage the people from performing Tamattu. He used to say, "If we refer to Allah's Book, we should complete it,''

meaning: (...whosoever performs the Umrah (in the months of Hajj), before (performing) the Hajj, he must slaughter a Hady such as he can afford. However Umar did not say that Tamattu is unlawful. He only prevented them so that the people would increase their trips to the House for Hajj (during the months of Hajj) and Umrah (throughout the year), as he himself has stated.

Whoever performs Tamattu` should fast Ten Days if He does not have a Hady

Allah said:

...but if he cannot (afford it), he should fast three days during the Hajj and seven days after his return (to his home), making ten days in all.

This Ayah means:

"Those who do not find a Hady, let them fast three days during the Hajj season.''

Al-Awfi said that Ibn Abbas said,

"If one does not have a Hady, he should fast three days during Hajj, before Arafah day. If the day of Arafah was the third day, then his fast is complete. He should also fast seven days when he gets back home.''

Abu Ishaq reported from Wabarah from Ibn Umar who said,

"One fasts one day before the day of Tarwiyah, the day of Tarwiyah (eighth day of Dhul-Hijjah) and then Arafah day (the ninth day of the month of Dhul-Hijjah).''

The same statement was reported by Jafar bin Muhammad from his father from Ali.

If one did not fast these three days or at least some of them before `Id day (the tenth day of Dhul-Hijjah), he is allowed to fast during the Tashriq days (11-12-13th day of Dhul-Hijjah). `

Al-Bukhari has reported that Aishah and Ibn Umar said,

"Fasting the days of Tashriq was only allowed for those who did not find the Hady,''

Sufyan related that Jafar bin Muhammad narrated that his father said that Ali said,

"Whoever did not fast the three days during the Hajj, should fast them during the days of Tashriq.''

This is also the position taken by Ubayd bin Umayr Al-Laythi, Ikrimah, Al-Hasan Al-Basri and Urwah bin Az-Zubayr, referring to the general meaning of Allah's statement: (...fast three days during the Hajj...).

As for what Muslim reported that Qutaybah Al-Hudhali said that Allah's Messenger said:

The days of Tashriq are days of eating and drinking and remembering Allah the Exalted.

This narration is general in meaning while what Aishah and Ibn Umar narrated is specific.

Allah said:

...and seven days after his return. There are two opinions regarding the meaning of this Ayah.

- First, it means `when you return to the camping areas'.

- The second, upon going back home.

Abdur-Razzaq reported that Salim narrated that he heard Ibn Umar saying:

(…but if he cannot (afford it), he should fast three days during the Hajj and seven days after his return), means when he goes back to his family.''

The same opinion was reported from Sa`id bin Jubayr, Abu Al-Aliyah, Mujahid, Ata, Ikrimah, Al-Hasan, Qatadah, Imam Az-Zuhri and Ar-Rabi bin Anas.

Al-Bukhari reported that Salim bin Abdullah narrated that Ibn Umar said,

"During the Farewell Hajj of Allah's Messenger, he performed Tamattu with Umrah and Hajj. He drove a Hady along with him from Dhul-Hulayfah. Allah's Messenger started by assuming Ihram for Umrah, and then for Hajj. And the people, too, performed the Umrah and Hajj along with the Prophet.

Some of them brought the Hady and drove it along with them, while the others did not. So, when the Prophet arrived at Makkah, he said to the people:

Whoever among you has driven the Hady, should not finish his Ihram till he completes his Hajj.

And whoever among you has not (driven) the Hady with him, he should perform Tawaf of the Ka`bah and between As-Safa and Al-Marwah.

Then, he should shave or cut his hair short and finish his Ihram, and should later assume Ihram for Hajj; (but he must offer a Hady (sacrifice)).

And if anyone cannot afford a Hady, he should fast for three days during the Hajj and seven days when he returns home.

He then mentioned the rest of the Hadith, which is reported in the Two Sahihs.

Allah said: ...making ten days in all. to emphasize the ruling we mentioned above.

This method is common in the Arabic language, for they would say, `I have seen with my eyes, heard with my ears and written with my hand,' to emphasize such facts.

Similarly, Allah said: ...nor a bird that flies with its two wings. (6:38)

...nor did you write any book (whatsoever) with your right hand. (29:48)

And We appointed for Musa thirty nights and added (to the period) ten (more), and he completed the term, appointed by his Lord, of forty nights. (7:142)

It was also said that; the meaning of "ten days in all'' emphasizes the order to fast for ten days, not less than that.

The Residents of Makkah do not perform Tamattu"

Allah said:

This is for him whose family is not present at Al-Masjid Al-Haram (i.e., non-resident of Makkah).

This Ayah concerns the residents of the area of the Haram, for they do not perform Tamattu.

Abdur-Razzaq reported that Tawus said,

"Tamattu is for the people, those whose families are not residing in the Haram area (Makkah), not for the residents of Makkah. Hence Allah's Statement: (This is for him whose family is not present at Al-Masjid Al-Haram (i.e., non-resident of Makkah).

Abdur-Razzaq then said,

"I was also told that Ibn Abbas said similar to Tawus.''

Allah said: ...and fear Allah, meaning, in what He has commanded you and what He prohibited for you.

He then said: ...and know that Allah is severe in punishment. for those who defy His command and commit what He has prohibited.